ANTHROPOSOPHIA THEOMAGICA Or A Discourse of the Nature of Man and his state after death; Grounded on his Creator's ProtoChimistry, and verified by a practical Examination of Principles in the Great World.  
By Eugenius Philalethes.  
Dan: Many shall run to and fro, and knowledge shall be increased.  
Zoroaster in Oracul.  
Audi Ignis Vocem.  
LONDON, Printed by T. W For H. Blunden at the Castle in Cornhill. 1650.   

Illustrissimis, & vere Renatis Fratribus R. C. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eclesiae in tumultuoso hoc Saeculo Apostolis Pacificis, Salutem â Centro Saluris.  
x in summum Altare summo tanrum Pontifici Jus sit, audens nimis hoc Libum, nec sine sacrilegio Vobis obtrudi videatur; habet & pietas suos Cancellos: Qui accedit injussus, Adaciae, non Obsequii reus est. Allusit Istis olim Poetarum illa gigantomachia, quae Coelum etiam expugnare moliebatur. Nec desunt hac nostra AEtate fatui quidam, & palustres Igniculi, qui Stellas se somniant, & soli a latere creduntur. Absit Engenio fastus iste, & Climax ambitionis! Hoc est,  
— imponere Pelion Ossae.  
Ego, Fratres Nobilissimi, in Sacrarii vestibulo, nec ad Aram Ear hoc meum, Sed in Limine modestius expono. Vellem (si mihi in Censum accedissent) Talia vobis offerre,  
— Quae saecula Posterique possint Arpinis quoque comparare Chartis.  
Sed non est quod desperem. Prodeant forsan in Novissimis, Qui faculam hanc meam praferent vel Solibus tusculanis. At que hac quidem ratione Marci Tullii Collega sum, quod in eandem Immortatem tendit noster Consulatus. Peragravi Ego, Quod Apes factitant, (non illo Quintiliani in Area venenata) Floscuculos Coelestes libaturus, & Qui suavia sua ex Aromatum Montibus attraxerunt. Si quid mihi Mellisicii est, Ego vobis Favum hunc, & alveare Solent tamen Rosae in aliquorum sinu sordescere: sordescet forsan & hic noster Manipulus, quoniam meae Messis est. Fateor, Errata Eugenii sunt, Caetera Veritatis. Sed quorsum hoc Veritati Testimonium, Vobis etiam astantibus, Quibus in propatulo est triplex illud Spiritus, Aquae, & sanguinis Martyrium? Supervacanea est haec, non auxiliaris Vocula: Qui silet ad Coelum, sapit. Accipite ergo (F. Illustrissimi) Quadrantem hunc meum non Qualem Vobis offerre Debui, sed Qualem potui. Mens mihi pro Munere est. Hoc etiam praefari voluit paupertas, Nolite Rem ipsam expendere, sed Obsequium  
Oxonii 48. Oratoris Vestri E. P.   

Errata.  
Pa. li. Read Second part. Pa. li. Read 2 18 Rambled 3 10 whereon 9 29 Demonium 4 29 Finihaebi● 12 3 paulo post 21 5 Jodims 29 26 this fire 40 17 ad dextra● 64 13 I carve 48 20 per misto●   

The Author to the Reader.  
I Look on this life as the progress of an Essence royal: The Soul but quits her court to see the country. Heaven hath in it a scene of Earth; and had she been contented with Ideas, she had not traveled beyond the Map. But excellent patterns commend their Mimes: Nature that was so fair in the type, could not be a slut in the Annglyph. This makes her ramble hither to examine the medal by the Flask, but whiles she scanns their symmetry, she forms it. Thus her descent speaks her Original: God in love with his own beauty frames a glass to view it by reflection; but the frailty of the matter excluding Eternity, the composure was subject to dissolution. Ignorance gave this release the Name of Death, but properly it is the souls Birth, and a Charter that makes for her Liberty; she hath several ways to break up house, but her best is without a disease. This is her mystical walk, an Exit only to return. When she takes air at this door, it is without prejudice to her tenement. The Magicians tell me, Anima unius Entis egreditur, & aliud ingreditur. Some have examined this, and state it an expense of Influences, as if the Soul exercised her Royalty at the eye, or had some blind Jurisdiction in the pores. But this is to measure magical Positions by the slight, superficial strictures of the common Philosophy. It is an age of intellectual slaveries; If they meet any thing extraordinary, they prune it commonly with distinctions, or daub it with false Glosses, till it looks like the Traditions of Aristotle. His followers are so confident of his principles they seek not to understand what others speak, but to make others speak what they understand. It is in Nature, as it is in Religion; we are still hammering of old elements, but seek not the America that lies beyond them. The Apostle 
Hebr.  tells us of leaving the first principles of the Doctrine of Christ, and going on to perfection: Not laying again the foundation of Repentance from dead works, and of faith towards God; of the Doctrine of Baptism, and laying on of Hands, of Resurrection, and the eternal Judgement; Then he speaks of Illumination, of Tasting of the Heavenly gift, of being partakers of the Holy Ghost, of Tasting of the good word of God, and tho powers of the world to come. Now if I should question any Sect (for there is no Communion in Christendom) whither these later Intimations drive? They can but return me to the first Rudiments, or produce some empty pretence of spirit. Our natural Philosophers are much of a Cast with those that step into the prerogative of Prophets, and Antedate events in configurations, and motions. This is a consequence of as much reason, as if I saw the Suede exercising, and would find his designs in his postures. 
L. Verulam in his N. H.  Friar Bacon walked in Oxford between two steeples, but he that would have discovered his Thoughts, by his steps, had been more his Fool, than his Fellow. The peripatetics when they define the Soul, or some Inferior Principle, describe it only by outward circumstances, which every child can do, but they state nothing Essentially. Thus they dwell altogether in the Face, their endeavours are mere Titillations, & their Acquaintance with Nature is not at the heart. Notwithstanding I acknowledge the Schoolmen ingenious: They conceive their Principles irregular, and prescribe rules for Method, though they want Matter. Their philosophy is like a Church, that is all discipline, and no Doctrine: For, bate me their prolegomena, their form of Arguing, their Reciting of Different Opinions, with several other digressions, and the substance of these Tostati will scarce amount to a Mercury. Besides, their Aristotle is a Poet in text, his principles are but Fancies, and they stand more on our Concessions, than his Bottom. Hence it is that his followers, notwithstanding the Assistance of so many Ages, can fetch nothing out of him but Notions: And these indeed they use, as He sayeth Lycophron did his Epithets, Non ist Condimentis, sed ut Cibis; Their Compositions are a mere tympany of terms. 
Arist. Rher.  It is better than a Fight in Quixot, to observe what Duels, and Digladiations they have about Him. one will make him speak Sense, another nonsense, and a third both, Aquinas palps him gently, Scotus makes him winch, and he is taught like an Ape to show several tricks. If we look on his adversaries, the least amongst them hath foiled him, but Telesius knocked him in the head, and Campanella hath quite discomposed him. But as that bald haunter of the circus had his scull so steeled with use, it shivered all the tiles were thrown at it, so this Aristotle thrives by scuffles, and the world cries him up, when truth cries him down. The peripatetics look on God, as they do on Carpenters, who build with stone and Timber, without any infusion of life. But the world, which is God's building, is full of Spirit, quick, and living. This Spirit is the cause of multiplication, of several perpetual productions of minerals, vegetables, and creatures engendered by putrefaction: All which are manifest, infallible Arguments of life. Besides, the Texture of the universe clearly discovers its animation. The art which is the visible natural Basis of it, represents the gross, carnal parts. The Element of Water answers to the blood, for in it the pulse of the Great World beats; this most men call the Flux and Reflux, but they know not the true Cause of it. The air is the outward refreshing Spirit, where this vast creature breathes, though invisibly, yet not all together insensibly. The Interstellar skies are his vital, aethereal waters, and the stars his animal, sensual fire. Thou wilt tell me perhaps, This is new Philosophy, and that of Aristotle is old. It is indeed, but in the same sense as Religion is at Rome. It is not the primitive truth of the Creation, not the Ancient, real theosophy of the Hebrews and Egyptians, but a certain preternatural upstart, a Vomit of Aristotle, which his followers with so much diligence lick up, and swallow. I present thee not here with any Clamorous opposition of their patron, but a positive express of principles as I find them in Nature. I may say of Them as Moses said of the Fiat: These are the Generations of the Heavens, and of the Earth, in the Day that the Lord God made the Heavens, and the Earth. They are things extra Intellectum, sensible practical truths, not mere Vagaries, and Rambles of the brain. I would not have thee look on my endeavours as a design of Captivity: Intend not the Conquest, but the exercise of thy Reason, not that thou shouldest swear allegiance to my dictates, but compare my Conclusions with Nature, and examine their Correspondency. Be pleased to consider, that Obstinacy enslaves the soul, and clips the wings which God gave her for flight, and Discovery. If thou wilt not quit thy Aristotle, let not any prejudice hinder thy further search; Great is their Number who perhaps had attained to perfection, had they not already thought themselves perfect. This is my Advice, but how welcome to Thee I know not. If thou wilt kick and fling, I shall say with the Cardinal, Etiam Asinus meus recalcitrat: for I value no man's Censure. It is an Age wherein truth is near a Miscarriage, and it is enough for me that I have appeared thus far for it, in a Day of Necessity.  
E. S.   

ANTHROPOSOPHIA THEOMAGICA  
WHEN I found out this truth, That Man in his original was a Branch planted in God and that there was a continual influx from the Stock to the Zion, I was much troubled at his Corruptions, and wondered his Fruits were not correspondent to his root. But when I was told he had tasted of an other Tree, my admiration was quickly off, it being my chief care to reduce him to his first simplicity, and separate his Mixtures of Good and evil. But his Fall had so bruised him in his best part. that his soul had no knowledge left to study him a Cure, his Punishment presently followed his 
C. Agrip. de vanit. Scient.  trespass: Velata sunt omnia, intravitq oblivio mater ignorantiae. This Lethe remained not, in his body, but passing together with his Nature, made his Posterity her channel. Imperfection's an easy inheritance, but virtue seldom finds any heirs. Man had at the first, and so have all Souls before their entrance into the body, an Explicite methodical knowledge, but they are no sooner vesseled but that Liberty is lost, and nothing remains but a Vast confused Notion of the Creature, Thus had I only left a Capacity without Power, and a Will to do that, which was far enough above me. In this perplexity I studied several Arts, and rameled over all those Inventions which the folly of man called Sciences; But these endeavours sorting not to my purpose, I quitted this book-business, and thought it a better course to study Nature then Opinion. Hereupon I considered with myself, that man was not the Primitive immediate work of God, but the World, out of which he was made. And to regulate my studies in point of method, I judged it convenient to examine his Principles first, and not him. But the World in general being too large for Inquisition, I resolved to take Part for the Whole, and to give a guess at the Frame by Proportion. To perfect this my Essay, I took to task the Fruits of one Spring: Here I observed a great many Vegetables fresh and beauteous in their Time, but when I looked back on their Original, they were no such things as Vegetables. This Observation I applied to the World, and gained by it this Inference: That the World in the beginning was no such thing as it is, but some other seed or matter out of which that fabric which I now behold, did arise. But resting not here, I drove my Conclusion further; I conceived those seeds whereof Vegetables did spring, must be something else at first then Seeds, as having some preaexistent matter whereof they were made, but what that matter should be I could not guess. Here was I forced to leave off Speculation, and come up to Experience. Whiles I sought the World, I went beyond it, and I was now in Quest of a Substance, which without Art I could not see. Nature wrapps this most strangely in her very bosom, neither doth she expose it to any thing but her own vital celestial Breath. But in respect that God Almighty is the only proper immediate. Agent which actuates this matter, as well in the work of Generation, as formerly in his Creation, it will not be amiss to speak something of Him, that we may know the Cause by his Creatures, and the Creatures by their Cause.  
My God, my Life! whose Essence man  
Is no way fit to Know, or Scan;  
But should approach thy Court a Guest  
In Thoughts more low, than his Request.  
When I consider, how I stray,  
Methinks 'tis Pride in me to Pray  
How dare I speak to Heaven, nor fear  
In all my sins to court thy ear?  
But as I look on Moles 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 mewed parcel of thy Day  
She would though here imprsoned, see  
Through all her Dirt thy Throne and Thee.  
Lord guide her out of this sad Night  
And say once more, Let there be Light.  
It is God's own positive truth: In the Beginning That is, In that dead silence, 
Esdr.  In that horrible & empty darkness when as yet nothing was fashioned, than (saith the lord) did I consider those things, and they all were made through me alone, and through non other, By me also shall they be ended and by none other. That Meditation forerunns every solemn work, is a thing so well known to man, that he needs no further Demonstration of it than his own Practice: That there is also in God something analogical to it from whence Man derived this Customary Notion of his; As it is most agreeable to Reason, so withal is it very suitable to Providence. Dij (saith I amblicus) concipiunt in se totum opus, antequam parturiunt. And the Spirit here to Esdras, Then did I consider these things, He considered them first and made them afterwards. God in his eternal Idea, foresaw That whereof as yet there was no material Copy: The goodness and Beauty of the one, moved him to create the other, and truly the Image of this Prototype being embosom in the Second made Him so much in love with his Creature, that when Sin had defaced it, He restored it by the suffering of that pattern by which at first it was made. Dyonisius the Areopagite, who lived in the Primitive Times, and received the Mysteries of Divinity immediately from the Apostles, styles God the Father, sometimes Arcanum Divinitatis, sometimes Occultum illud Super substantiale and elsewhere he compares him to a root, whose Flowers are the Second and Third Person. This is true; For God the Father is the Basis or supernatural Foundation of his Creatures. God the Son, is the pattern in whose express Image they were made: And God the Holy Ghost is Spiritus Opifea, or the Agent, who framed the creature in a just symmetry to his Type. This Consideration or type God hath since used in the performance of inferior works. Thus in the Institution of his Temple he commands Moses to the Mount, where the Divine Spirit shows him the Idea of the future fabric; And let them 
Exod.  make me a Sanctuary that I may dwell amongst them, according to all that I show thee, after the pattern of the Tabernacle, & the pattern of all the Instruments thereof, even so shall you make it. Thus the Divine mind doth instruct us porrigendo Ideas quadam extensione fui extra se, and sometimes more particularly in dreams. To Nabuchadnezzar he presents a Tree strong and high, reaching to the Heavens and the sight thereof to the ends of the Earth. To Pharaoh he shows seven Ears of corn. To Joseph he appears in sheaves, and then resembles the Sun, Moon and Stars. To conclude he may express himself by what he will, for in him are innumerable, eternal Prototypes, and he is the true fountain. and Treasure of Forms. But that we may come at last to the scope proposed: God the Father is the metaphysical, supercelestial Sun, The second Person is the light, and the Third is Amor igneus, or a Divine heat proceeding from Both. Now without the presence of this heat there is no Reception of the Light, and by Consequence no Influx from the Father of Lights. For this Amor is the Medium which unites the Lover to that which is beloved, & probably 'tis the platonics Daemon magnus, Qui con●ungit nos spirituum praefecturis. I could speak much more of the Offices of this Loving spirit, but these are Magnalia Dei, & Naturae, and require not our discuss, so much as our reverence. Here also I might speak of that supernatural Generation, whereof Trismegistus: Monas gignit Monaden, & in se suum reflectit Ardorem; But I leave this to the Almighty God as his own essential, Centrall mystery. It is my only Intention in this place to handle Exterior Actions, or the process of the Trinity from the centre to the Circumference: And that I may the better do it, you are to understand, that God before his work of Creation was wrapped up, and contracted in himself. In this state the Egyptians style him Monas solitaria, and the Cabalists Aleph tenebrosum; But when the decreed Instant of Creation came, than appeared Aleph Lucidum, and the first Emanation was that of the holy Ghost into the bosom of the matter. Thus we read that darkness was upon the face 
Gen.  of the deep and the spirit of God moved upon the face of the waters. Here you are to observe that notwithstanding this process of the third person, yet was there no Light, but darkness on the face of the deep, Illumination properly being the Office of the second. wherefore God also, when the matter was prepared by Love for Light, gives out his Fiat Lux, which was no Creation as most think, but an Emanation of the Word, in whom was life, and that life is the light of Men. This is that light whereof Saint John speaks, that it shines in the darkness, and the darkness comprehended it not. But lest I seem to be singular in this point, I will give you more evidence. Pimandras informing Trismegistus in the work of the Creation tells him the selfsame thing. Lumen illud Ego sum, Mens, Deus Tuus antiquior quam natura humida, quae ex umbra effulsit. And Georgius Venetus in his Book de Harmonia mundi: Omne quod vivit, propter inclusum calorem vivit, Indè colligitur Caloris naturam vim habere in se vitalem, in Mundo passim diffusam: imo omnia ex Igne facta esse testatur Zoroastres, dum ait, Omnia sub I gne uno genita sunt, I gne quippe illo, quem Deus Igneae essentiae Habitator, (ut Plato ait) mess jussit materiae Coeli, & Terrae jam creatae, rudi & informi: ut vitam praestaret, & formam, Hinc illis product is statim subintulit Opifex, sit Lux: pro quo Mendosae Traductio habet Fiat lux, Non enim facta est Lux, sed Rebus adhuc obscuris communicata, & insita: ut in suis Formis Clarae, & splendentes furent. But to proceed: No sooner had the Divine Light pierced the Bosom of the Matter, but the Idea, or Pattern of the whole Material World appeared in those primitive waters like an Image in a glass: by this Pattern it was that the Holy Ghost framed and modelled the Universal Structure. This Mystery or appearance of the Idea is excellently manifested in the magical Analysis of Bodies; (For he that knows how to imitate the proto-chemistry 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. But lest you should think this my Invention, and no practical truth, I will give you another man's testimony. Quid quaeso dicerent bi●tanti Philosophi, (saith one) is Plantam quasi: Momentonasci in vitreo vase viderent, cum suis ad viwm Coloribus, & rursum interixe, & renasci, idque quoties, & quando luheret? Credo Daemonium Arte Magica inclusum dicerent illudere sensibus humanis. They are the words of Doctor Marci in his Defensio Idearum Operatricium. But you are to be admonished, there is a twofold Idea: Divine, and natural. The natural is a fiery, invisible, created Spirit, and properly a mere enclosure, or vestment of the true One. Hence the platonics called it Nimbus Numinis Descendentis. Zoroaster, and some other Philosophers think it is Anima Mundi, but by their leave they are mistaken, there is a wide difference betwixt Anima and Spiritus. But the Idea I speak of here, is the true primitive exemplar one, and a pure Influence of the Almighty. This Idea before the Coagulation of the seminal principles to a gross, outward fabric, which is the End of Generation, impresseth in the vital ethereal Principles a model, or Pattern after which the Body is to be framed, and this is the first inward production, or Draught of the Creature. This is it which the Divine Spirit intimates to us in that Scripture where he saith, That God 
Gen.  Created every plant of the field before it was in the ground, and every herb of the field before it grew. But notwithstanding this presence of the Idea in the Matter, yet the Creation was not performed Extramittendo aliquid de Essentiâ Ideae, for it is God, that Comprehends his Creature, and not the Creature God.  
Thus far have I handled this primitive supernatural part of the Creation. I must confess it is but short in respect of that which may be spoken but I am confident it is more than formerly hath been discovered: Some Authors having not searched so deeply into the Centre of Nature & others not willing to publish such Spiritual mysteries. I am now come to the gross work or mechanics of the Spirit, namely the separation of several substances from the same mass: but in the first place I shall examine that Lymbus or Huddle of Matter wherein all things were so strangely contained. It is the opinion of some men. and those learned, That this sluggish empty Rudement of the Creature was no created thing. I must confess the Point is obscure as the thing itself, and to state it with Sobriety except a man were illuminated with the same Light that this Chaos was at first, is altogether impossible, For how can we judge of a Nature differrent from our own, whose Species also was so remote from any thing now existent, that it is impossible for Fancy to apprehend, much more for Reason to define it. If it be created, I conceive it the Effect of the Divine imagination acting beyond itself in Contemplation of that which was to come, and producing this Passive darkness for a Subject to work upon in the Circumference. Trismegistus having first expressed his Vision of Light, describes the Matter in its primitive state thus Et paulo post (saith he) Tenebrae deor sum ferebantur, partim trepidandae, ac tristes effectae tortuosae terminatae: ut maginarer me vidisse commutatas Tenebras in humidam quandam Naturam ultra quam dici potest agitatam, & velut ab igne fumum evomere, ac sonum aliquem edere inenunciabilem, & lugubrem. Certainly these Tenebrae he speaks of or Fuliginous spawn of Nature, were the first created Matter, for that Water we read of in Genesis was a Product or secondary. Substance. Here also he seems to agree further with the Mosaical Tradition; For this Fumus which ascended after the Transmutation can be nothing else but that darkness which was upon the Face of the deep; But to express the particular Mode or way of the Creation, you are to understand that in the Matter there was a horrible confused qualm, or stupifying spirit of moisture, Cold and darkness; In the opposite Principle of Light there was heat and the Effect of it siccity; For these two are no elemental qualities as the Galenists and my peripatetics suppose: But they are (if I may say so) the Hands of the divine Spirit by which He did work upon the Matter, applying every Agent to his proper Patient. These two are Active and Masculine, Those of moisture and Cold are Passive and feminine, Now as soon as the holy Ghost and the Word (for it was not the one nor the other, but both, Mens opifex una cum Verbo, as Trismegistus hath it; I omit that Speech, Let us make man, which effectually proves their Union in the 
Gen.  work) had applied themselves to the Matter, there was extracted from the bosom of it a thin Spiritualt celestial substance, which receiving a Tincture of Heat and Light proceeding from the Divine Treasuries, became a pure sincere innoxious Fire. Of this the bodies of angels consist, as also the Empyraeall Heaven, where intellectual Essences have their Residence. This was primum Matrimonium Dei, & Naturae, the First and best of Compositions. This Extract being thus soiled above, and separated from the mass, retained in it a vast portion of Light, and made the first Day without a Sun. But the Splendour of the Word, expelling the darkness downwards it became more settled, and compact towards the Centre, and made a Horrible thick Night. Thus God (as the Hebrew hath it) was between the Light and the darkness, for the Spirit remained still on the Face of the Inferior portion to extract more from it. In the second separation was educed Aer agilis, as Trismegistus calls it a Spirit not so refined as the former, but 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 Empyraeall heaven, under which it was condensed to a water, but of a different constitution from the elemental, and this is the Body of the Inter-stellar sky. But my Peripatericks following the Principles of Aristotle and Ptolemy, have imagined so many wheels there with their small diminutive Epicycles that they have turned that regular fabric to a rumbling Confused Labyrinth. The Inferior portion of this second Extract from the Moon to the Earth remained Air still, partly to divide the inferior and superior waters, but chiefly for the Respiration, and Nourishment of the Creatures. This is that which is properly called the Firmament, as it is plain out of Esdras; On the Second Day thou didst create the Spirit of the Firmament: for it is Ligamentum totius Naturae, 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, invincible union.  
This is Cribrum Naturae, as one, wittily calls it, 
Auth. Philos. Rest it.  a thing appointed for most secret and mysterious offices, but we shall speak further of it, when we come to handle the Elements particularly. Nothing now remained but the Two inferior principles, as we commonly call them, Earth and water. The Earth was an impure, Sulphureous subsidence, or Caput mortuum of the Creation. The water also was phlegmatic, crude, and raco, 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 overcast, and mantled with the Water, that no part thereof was to be seen: But that it might be the more immediately exposed to the celestial Influences, which are the Cause of Vegetation, the Spirit orders a Retreat of the Waters, breaks up for them his decreed place, and sets them Bars and Doors. 
Job.  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 like a baffled giant thrusts his head out of doors in the Absence of his Adversary. Thus Nature is a Lady whose face is beauteous, but not without a Black-bag. Howsoever when it shall please God more perfectly to refine his Creatures, this Tincture shall be expelled quite beyond them, and then it will be an Outward darkness from which Good Lord deliver us?  
Thus have I given you a cursory, and short express of the Creation in general: I shall now descend to a more particular Examination of Nature and especially her Inferior, elemental parts, through which Man passeth daily, and from which he cannot be separated. I was about to desist in this place to prevent all future Acclamations; for when a Peripatetic finds here but Three, nay but two genuine Elements Earth, and Water, for the Air is something more: will he not cry out I have committed Sacrilege against Nature, and stole the fire from her Altar? This is Noise indeed: but till They take Coach in a Cloud, and discover that Idol they prefer next to the Moon, I am resolved to continue in my heresy. I am not only of Opinion, but I am sure there is no such principle in Nature, The Fire which she useth, is Horizon Corporeorum, & Incorporeorum, Nexus utrinsque Mundi, & Sigillum Spiritus sancti. It is no chimaera, Commentitious quirk like that of the schoolmen. I shall therefore Request my Friends the peripatetics to return their fourth Element to Aristole, that he may present it to Alexander the Great as the first part of a new world, for there is no such Thing in the Old.  
To proceed then: The Earth (as you were told before) being the Subsidence, or remains of that Primitive mass, which God formed out of darkness, must needs be a feculent impure Body: for the Extractions which the Divine Spirit made, were pure, oleous, aethereal substances: but the Crude, phlegmatic, 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, Rains, and dews for the Nurture, and Conservation of her Products. In her is the principal Residence of that Matrix, which attracts, and receives the sperm from the Masculine part of the world. she is nature's AEtna: here Vulcan doth exercise himself, not that limping, poetical one which halted, after his Fall, but a pure, celestial, plastic Fire. we have Astonomy here under our feet, the stars are resident with us, and abundance of Jewels and Pantauras, she is the Nurse and Receptacle of all Things, for the Superior nature's engulf themselves into her; what she receives this Age, she discovers to the next, and like a faithful Treasurer conceals no part of her Accounts, Her proper, congenial Quality is Cold.  
I am now to speak of the Water. This is the first Element we read of in Scripture, the most Ancient of Principles, and the Mother of all Things amongst visibles; without the meditation of this the Earth can receive no blessing at all, for moisture is the proper Caus● of Mixture and Fusion. The water hath several Complexions according to the several parts of the Creature; Here below, and in the Circumference of all things it is volatile, crude, and raco. For this very Cause Nature makes it no part of her provision, but she rectifies it first, exhaling it up with her Heat, and then condensing it to Rains and Dews, in which State she makes use of it for Nourishment. Somewhere it is Interior, vital, and celestial, exposed to the Breath of the first Agent, and stirred with spiritual, eternal winds. In this Condition it is nature's Wanton, Foemina Satacissima as One calls it. This is that Psyche of Apuleius, and the Fire of Nature is her Cupid. He that hath seen Them both in the same Bed, will confess that love rules All. But to speak something of our Common Elemental water. It is not altogether Contemptible, there are hidden Treasures in it, but so enchanted we can not see them, for all the Chest is transparent. Spiritus Aquae Invisibilis congelatus melior est quam Terra Universa, saith the noble, and learned Sendivow. I do not advise the Reader to take this Phlegm to task, as if he could Extract a Venus from the Sea, but I wish him to study water, that he may know the Fire.  
I have now handled the Two Elements, and more I cannot find: I know the peripatetics pretend to four, and with the help of their Master's Quintessence to a fift Principle. I shall at leisure diminish their stock, but the thing to be now spoken of, is Air. This is no Element, but a Certain miraculous hermaphrodite, the cement of two worlds, and a Medley of Extremes. It is nature's Common Place, her Index, where you may find all that ever she did, or intends to do. This is the world's panegyric: The Excursions of both Globes meet here, and I may call it the Rendezvouz. In this are innumerable magical Forms of Men and Beasts, Fish and fowl, Trees, Herbs, and all Creeping Things This is Mare Rerum invisibilium, for all the Conceptions in sinu superioris Naturae wrap themselves in this Tiffany, before they 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 a Superior Limbus. I should amaze the Reader if I did relate the several offices of this Body but it is the magician's Backdoor, and none but Friends come in at it. I shall speak nothing more, only This I would have you know: The Air is Corpus vitae spiritus nostri sensitivi, 
C.Ag.  our Animal oil, the fuel of the Vital, Sensual fire, without which we cannot subsist a Minute.  
I am now come to the Fourth, and last substance, the Highest in Scalâ Naturae. There is no Fift principle, no Quintessence as Aristotle dreamed but God Almighty. This Fourth Essence is a moist, silent Fire. This Fire passeth through all things in the world, and it is nature's Chariot, in this she rides, when she moves this moves, and when she stands this stands, like the wheels in Ezekiel whose Motion depended 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 to pieces, but after this comes the Fire, and with it a still small voice. Esdras also defines Him a God, whose Service is Conversant in wind, and Fire. This Fire is the vestment of the Divine Majesty, his backparts which he showed 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 this small Tincture we may guess at our Future Estate in the Regeneration. But I have touched the veil, and must return to the outer Court of the Sanctuary,  
I have now in some measure performed that which at first I promised, an Exposition of the world and the parts thereof; But in respect of my affection to Truth and the dominion I wish Her, I shallbe somewhat more particular in the Examination of Nature, and proceed to a further Discovery of her Riches. I advise the Reader to be diligent, and curious in this subsequent part of the Discourse, That having once attained to the fundamentals of Science, he may the better understand her superstructures.  
Know then, that every Element is threefold, this Triplicity being the express Image of their Author, and a seal he hath laid upon his Creature, There is nothing on Earth though never so simple, so vile, and abject in the sight of man, but it bears witness of God even to that abstruse Mystery, his unity and Trinity. Every Compound whatsoever is Three in One and One in Three. The basest Reptill even in his outward symmetry testifies of his Author, his several proportions answering to their eternal superior Prototype. Now Man hath the use of all these Creatures, God having furnished him with a living Library wherein to employ himself; But he neglecting the works of his Creator, prosecutes the Inventions of the Creature; Laps up the Vomits of Aristotle and other illiterate ethnics, Men as concerning the Faith, Reprobate, and in the Law of Nature altogether unskillful, scribbling Blasphemous Atheists, Quorum Animas (as Agrippa hath it) distraht, & torqueri audiunt; videntque Inferi. He is much troubled at those Mysteries of the Trinity and the Incarnation, one Denies, another Grants them: But if they did once see the Light of Nature, they might find those Mysteries by Reason, which are now above their Faith. When I speak of a natural Triplicity, I speak not of kitchen-stuff, those three Pot- Principles Water, oil and Earth, But I speak of celestial hidden Natures, known only to absolute Magicians, whose eyes are in the centre, not in the Circumference, and in this sense every Element is Threefold. For example, there is a threefold Earth, first there is terra Elementaris, then there is terra C aelestis, and lastly, terra spiritualis, The Influences of the spiritual Earth by mediation of the celestial are united to the terrestrial, and are the true Cause of Life and Vegetation. These Three are the fundamentals of Art and Nature. The First is a visible, Tangible substance, pure, fixed, and Incorruptible: of Quality Cold, but by Application of a Superior Agent, dry, and by Consequence a fit Receptacle of moisture. This is Aleph Creatum, the true Terra Adama, the Basis of every Building in Heaven, and Earth. It answers to God the Father, being the natural Foundation of the Creature, as He is the supernatural: without this Nothing can be perfected in magic. The Second Principle is the infallible Magnet, the Mystery of Union. By this all Things may be attracted whether physical, or metaphysical, be the distance never so great. This is Jacob's Ladder: without this there is no Ascent, or Descent either influential, or personal. The Absence of This I conceive to be that gulf between Abraham, and Dives. This answers to God the Son, for it is That which mediates between Extremes, and makes Inferiors and Superiors communicate. But there is not One in ten thousand knows either the Substance, or the use of this Nature. The third Principle is properly no Principle, It is not Ex Quo, but per Quod omnia. This can do all in all, and the Faculties thereof are not to be expressed. It answers to the Holy Ghost, for amongst naturals it is the only Agent, and Artificer. Now He that knows these three perfectly with their several Graduations, or annexed Links, which differ not in Substance, but Complexion: He that can reduce their impurities to one sincere Consistence, and their Multiplicities to a spiritual. Essential simplicity, he is an absolute complete Magician, and in full possibility to all strange, miraculous Performances. In the second place you are to learn, that Every Element is two fold. This Duplicity, or Confusion is that Binarius whereof Agrippa in Scalis Numerorum, as also both himself and Trithemius in their Epistles. Other Authors who dealt in this Science, were pragmatical scribblers, and understood not this Secretum Tenebrarum. This is it in which the Creature praevaricates, and falls from his first harmonical unity. You must therefore subtrahere Binarium, and then the Magicians Ternarius may be reduced per Quaternarium in Monaden Simplicissimam, and by Consequence in Metaphysicam cum supremâ Monade unionem.  
The Sun, and Moon, are two magical principles, the One active, the other passive, this Masculine, that feminine. As they move, so move the wheels of Corruption, and Generaion: They mutually dissolve, and compound but properly the moon is Organum Transmutationis inferioris materiae. These Two Luminaries are multiplied and fructify in every one particular Generation. There is not a Compound in all Nature but hath in it a little Sun, and a little Moon. The little Sun is Filius solis Coelestis, The little Moon is Filia Lunae Coelestis. What offices soever the two great Luminaries perform for the Conservation of the great world in general, These two little Luminaries perform the like for the Conservation of their small Cask, or Microcosm in particular. They are Mimulae Majoris Animalis, Heaven and Earth in a lesser Character. God like a wise Architect, sits in the centre of All, repairs the ruins of his Building, composeth all Disorders, and continues his Creature in his first, primitive Harmony. The Invisible, Centrall Moon is jela illa rivosa, & Multifontana, at whose top sit Jove, and Juno In a Throne of Gold, Juno is an incombustible, Eriternall oil, and therefore a fit Receptacle of Fire. This Fire is her Jove, the little Sun we spoke of formerly. These are the true Principles of the stone, these are the Philosophers Sol & Luna, not Gold and Silver, as some Mountebanks, and Carbonadoes would have it. But in respect I have proceeded thus far, I will give you a true Receipt of the Medicine. Rc. L●ni Coelestis partes decem, Separetur Masculus a Faeminâ, uterque porro à Terrá suâ physicae tamen & citra omnem violentiam Separata proportione debitâ, harmonicâ, & vitali conjungs: statimque; Anima descendens a sphaerâ pyroplastica, mortuum suum, & relictum Corpus amplexis mirisico restaur abit; Conjuncta foreantur Igne naturali imperfectum matrimonium spiritus, & Corporis. Procedas Artisicio vulcanico-Magico quousque exaltentur in Quintam Rotam Metaphysicam. Haec est Illa, de Quâ tot scribillarunt, tam Pauci noverunt, Medicina.  
It is a strange thing to consider, That there are in Nature incorruptible, immortal principles. Our ordinary kitchen Fire, which in some measure is an Enemy to all compositions, notwithstanding doth not so much destroy, as purify some parts. This is clear out of the Ashes of Vegetables, for although their weaker exterior Elements expire by violence of the fire, yet their Earth cannot be destroyed, but Vitrified. The Fusion, and Transparency of this substance is occasioned by the radical moisture or seminal water of the Compound. This water resists the fury of the Fire, and cannot possibly be vanquished. In huo Aquâ (Saith the learned Severino) Rosa latet in Hiemo. These two principles are never separated for Nature proceeds not so far in her Dissolutions. When Death hath done her worst, there is an union between these two, and out of them shall God rise us at the last day, and restore us to a spiritual constitution. Besides there remains in them that primitive, universal Tincture of the Fire: this is still busy after Death, brings nature again into Play, produceth worms, and other inferior Generations. 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, 
Revel.  Diaphanous substance. This is Saint John's Chrystallgold, a fundamental of the new Jerusalem, so called not in respect of Colour, but constitution. Their Spirits I suppose, shall be reduced to their first Limbus, a sphaene of pure, ethereal fire like rich eternal Tapestry spread under the Throne of God. Thus Reader, have I made a plenary, but short Inquisition into the Mysteries of Nature. It is more than hitherto hath been discovered, and therefore I expect the more Opposition. I know my Reward is calumny, but he that hath already condemned the Vanity of Opinion, is not like to respect that of Censure. I shall now put the Creatures to their just use, and from this shallow Contemplation ascend to Mine, and their Author.  

Lord God This was a stone,  
as hard as any One  
Thy Laws in Nature framed:  
'Tis now a springing Well,  
and many Drops can tell,  
Since it by Art was tamed.   

My God my Heart is so,  
'tis all of Flint, and no  
Extract of tears will yield:  
Dissolve it with thy Fire,  
that something may aspire,  
And grow up in my Field.   

Bare tears I'll not entreat,  
but let thy spirit's seat  
Upon those Waters be,  
Than I new formed with Light  
shall move without all Night,  
Or Excentricity.   
It is requisite now, if we follow that Method which God himself is Author of, to examine the Nature, and Composition of Man, having already described those Elements, or principles whereof he was made, and consists, Man, if we look on his material parts, was taken out of the great world, as woman was taken out of Man. I shall therefore to avoid repetitions, refer the Reader to the former part of this Discourse, where if things be rightly understood, he cannot be ignorant in his material Frame, or Composure. We read in Genesis that God made him out of the Earth; This is a great Mystery: For it was not the common ` Pot-clay, but an other thing and that of a far better nature. He that knows this, knows the subject of the philosophical medicine, and by consequence what destroys or preserves the Temperament of Man, In this are Principles homogeneal 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 pisspot Doctors. The learned Arias Montanus calls this matter Multiplicis Terrae particula singularis, If these words be well examined, you may possibly find it out, and so much for his Body. His soul is an Essence not to be found in the Texture of the great world & therefore merely Divine & supernatural. Montanus calls it divini spiritus aura, & vitae Divinae Halitus, He seems also to make the Creation of Man a little Incarnation, as if God in this work had multiplied himself. Adam (saith he) received his soul exadmiranda singularique Dei Inspiratione, & ut sic loqui sit fas, Fructificatione. S. Luke also tells us the same thing For he makes Adam the son of God, not in respect of the exterior Act of Creation, but by way of Descent; and this S. Paul confirms in the words of Aratus, For we also are his Generation. 
Act.  The Soul of man consists chiefly of two Portions Ruach, and Nephes, inferior and superior, the superior is Masculine and eternal, the inferior feminine and mortal. In these two consists our spiritual generation. Vt autem in Coeteris animantibus, atque etiam in ipso homine Maris ac Foeminae conjunctio Fructum propagationemq, 
Arias Mont.  spectabat naturae singulorum dignam: ita in homine ipso illa Maris ac Foeminae interior, arcanaque societas, hoc est animi atque animae Copulatio ad fructum vitae Divinae idoneum producendum comparabatur. Atque huc illa Arcana benedictio & faecunditas concessa, huc illa declarata Facultas & monitio spectat, Crescite, & multiplicamini, & replete Terram, & subjicite illam, & Dominamini. Out of this and some former passages, the understanding Reader may learn, That Marriage is a Comment on Life, a mere hieroglyphic, or outward representation of our inward vital Composition. For Life is nothing else but an union of Male and female Principles, and he that perfectly knows this secret, knows the Mysteries of Marriage, both spiritual and natural, and how he ought to use a Wife. Matrimony is no ordinary trivial business, but in a moderate sense sacramental. It is a visible sign of our invisible union to Christ, which S. Paul calls a Great mystery, and if the thing signified be so Reverend, the signature is no ex tempore, contemptible Agend. But of this elsewhere. When God had thus finished his last, and most excellent Creature, he appointed his Residence in Eden, made him his viceroy, and gave him a full jurisdiction over all his Works; That as the whole man consisted of Body, and Spirit, so the inferior Earthly Creatures might be subject to the one, and the superior intellectual Essences might minister to the other. But this Royalty continued not long for presently upon his preferment there was a Faction in the Heavenly Court, and the Angels scorning to attend this piece of Clay, contrived how to supplant him. The first in this plot was Lucifer, Montanus tells me his name was Hilel. He casts about to nullify that which God had enacted, that so at once he might overreach him and his Creature. This policy he imparts to some others of the Hierarchy, and strengthens himself with Conspirators. But there is no Counsel against God. The mischief is no sooner hatched but he and his Confederates are expelled from Light to darkness, and thus Rebellion is as the sin of Witchcraft, a Witch is it Rebel in physics, and a rebel is a Witch in politics: The one acts against Nature, the other against Order, the Rule of it: But both are in League with the devil as the first Father of discord and sorcery. Satan being thus ejected, as the condition of Reprobates is, became more hardened in his Resolutions, and to bring his malice about, arrives by permission at Eden. Here he makes Woman his Instrument to tempt Man, and overthrows him by the same means that God made for an help to him. Adam having thus transgressed the commandment, was exposed to the Lash, and in him his Posterity. But here lies the Knot: How can we possibly learn his Disease, if we know not the immediate Efficicent of it? If I question our Divines what the Forbidden Fruit was, I may be long enough without an answer, Search all the schoolmen from Ramus to Peter Hispan, and they have no logic in the point. What shall we do in this case? To speak any thing contrary to the sling of Aristotle (though perhaps we hit the mark) is to expose ourselves to the common Hue; But in respect I prefer a private truth to a public error, I will proceed. And now Reader Arrige Aures, come on without prejudice, and I will tell thee that which never hitherto hath been discovered.  
That which I now write must needs appear very strange, and Incredible to the common man, whose knowledge sticks in the bark of Allegories, and mystical speeches, never apprehending that which is signified by them unto us. This I say must needs sound strange, with such as understand the Scriptures in the literal plain sense, considering not the scope and Intention of the Divine spirit, by whom they were first penned and delivered. Howsoever Origen being Vnus de multis, and in the judgement of many wise men, the most learned of the Fathers, durst never trust himself in this point, But always in those Scriptures where his Reason could not satisfy, concluded a Mystery.  
Certainly if it be once granted (as some stick not to affirm) that the Tree of knowledge was a Vegetable, and Eden a Garden; it may be very well inferred, that the tree of life being described in eodem Genere, as the schoolmen express it, was a Vegetable also. But how derogatory this is to the power of God, to the Merits, and Passion of Jesus Christ, whose Gift eternal life is, let any indifferent Christian judge. Here than we have a certain intrance into Paradise, where we may search out this tree of knowledge, and (happily) learn what it is. For seeing it must be granted, that by the tree if life is figured the Divine Spirit (for it is the Spirit that quickeneth, and shall one Day translate us from Corruption to Incorruption) it will be no indiscreet Inference on the Contrary, that by the tree of knowledge is signified some sensual Nature repugnant to the spiritual, wherein our worldly sinful Affections, as lust, anger, and the rest have their seat, and predominate.  
I will now digress a while, but not much from the purpose, whereby it may appear unto the Reader that the letter is no sufficient Expositor of Scripture, and that there is a great deal of difference between the sound and the sense of the Text Dionysius the Areopagit in his Epistle to Titus gives him this Caveat. Et hoc praeterea Operae & pretium est cognoscere, Duplicem esse Theologorum Traditionem, Arcanam Alteram, ac mysticam: Alteram vero manifestaem. & notiorem. And in his Book of the ecclesiastical hierarchy written to Timotheus, he affirms, that in the primitive, apostolical times, wherein he also lived, the mysteries of Divinity were delivered partim scriptis, partim non scriptis Institutionibus. Some things he confesseth were written in the theological Books, and such are the Common Doctrinals of the Church now; in which notwithstanding (as Saint Peter saith) there are many things hard to be understood. Some things again Ex Animo in Animum medio quidem intercurrente verbo corporali, sed quod Carnis penitus excederat sensum, Sine literis transfusa sunt. And certainly this oral Tradition was the Cause that in the subsequent Ages of the Church all the mysteries of Divinity were lost. Nay, this very day there is not one amongst all our School-Doctors, or late extemporaries that knows what is represented unto us by the outward Element of Water in Baptism. True indeed: They tell us it betokens the washing away of sin, which we grant them, but this is not the full signification for which it was ordained. It hath been the Common error of all times to mistake signum for signatum, the shell for the kernel; yet to prevent this, it was that Dionysius wrote his book of the celestial hierarchy, and especially his Theologia significativa, of which there is such frequent mention made in his works. Verily our Saviour Himself who is blessed for evermore, did sometimes speak in parables, and commanded further that pearls should not be cast forth unto swine, for it is not given to all men to know the mysteries of the Kingdom of Heaven. Supposing then (as it is most true) that amongst other mystical speeches contained in Scripture, this of the Garden of Eden, and the Trees in it, is one: I shall proceed to the Exposition of it in some measure, concealing the particulars notwithstanding.  
Man in the beginning (I mean the substantial inward Man) both in, and after his Creation for some short time, was a pure intellectual Essence, free from all fleshly, sensual Affections. In this state the Anima, or sensitive Nature did not prevail over the spiritual, as it doth now in us. For the superior mental part of Man was united to God per Contactum Essentialem, and the Divine light being received in, and conveyed to the inferior portions of the Soul did mortify all carnal desires, insomuch that in Adam the sensitive Faculties were scarce at all employed, the spiritual prevailing over them in him, as they do over the spiritual now in us. Hence we read in Scripture, that during the state of Innocence he did not know that he was naked: but no sooner eats he of the tree of knowledge but he saw his nakedness, and was ashamed of it; Wherefore also he hides himself amongst the Trees of the Garden, and when God calls to him, he replies; I heard thy voice in the Garden, and I was afraid because I was naked, and I hid myself. 
Gen.  But God knowing his former state, answers him with a Question. Who told thee that Thou wast naked? Hast thou eaten of the tree, whereof I commanded thee thou shouldest not eat? Here we see a Twofold state of Man: his first, and best in the spiritual substantial union of his intellectual parts to God, and the Mortification of his aethereal, sensitive Nature, wherein the fleshly sinful Affections had their Residence. His second, or his Fall in the eating of the forbidden fruit which did cast asleep his intellectual Faculties but did stir up, and exalt the sensual. For (Saith the Serpent) God doth know that in the Day you eat thereof, than your eyes shall be opened, and you shall be as God's knowing Good, and evil. And when the woman saw that the Tree was good for food, and that it was pleasant to the eyes and a tree to be desired to make one wise: she, took of the Fruit thereof, and did eat, and gave also unto her husband, with her, and he did eat; And the Eyes of them both were opened, and they knew that they were naked. 
Gen.  Thus we see the sensual faculties revived in our first Parents, and brought de potentia in actum as the schoolmen speak, by virtue of this forbidden Fruit. Neither did this Eating suppress the intellectual powers in Adam only, but in all his Generations after him, for the Influence of this Fruit past together with his Nature into his posterity. We are all born like Moses with a Veil over the Face: This is it, which hinders the prospect of that intellectual shining Light, which God hath placed in us; And to tell you a truth that concerns all mankind, the greatest Mystery both in Divinity and philosophy is, How to remove it.  
It will not be amiss to speak something in this place of the Nature and Constitution of Man, 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, inaccessible Light, which streams from his own Nature; Even so man hath in him his Earthly, Elemental parts, together with the celestial, & Angelical natures, in the centre of all which moves, and shines the Divine Spirit. The sensual, celestial, aethereal 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. In plain Terms it is part of Anima 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 aethereal Nature: Man is made subject to the Influence of Stars, and is partly 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 Cause of Composition and Multiplication. Neither should any wonder that I affirm this spirit to be in Minerals, because the Operations of it are not discerned there. For shall we conclude therefore, that there is no inward Agent that actuates, and specifies those passive, indefinite Principles whereof they are Compounded? Tell me not now of blind peripatetical forms, and Qualities. A Form is that which Aristotle could not define substantially, nor any of his followers after Him, and therefore they are not competent Judges of it. But I beseech you, are not the faculties of this Spirit suppressed in Man also, when the Organs are Corrupted, as it appeareth in those that are blind? But notwithstanding the Eye only is destroyed, and not the Visible power, for that remains, as it is plain in their dreams. Now this vision is performed by a reflection of the visual Radii in their inward, proper Cell: For Nature employs her gifts only where she finds a conveniency, and fit disposition of Organs, which being not in Minerals we may not expect so clear an Expression of the natural powers in them. Notwithstanding in the Flowers of several vegetables (which in some sort represent the Eyes) there is a more subtle, acute perception of heat and cold, and other celestial Influences then in any other part. This is manifest in those Herbs which open at the Rising, and shut towards the sunset: 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 Odours that are more celestial, and Comfortable there. Again, this is more evident in the Plantanimals, 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 men's or superior portion of the Soul, and then it is filled with the Divine light, but most commonly it descends into the aethereal inferior portion, which Saint Paul calls Homo animalis, where it is altered by the celestial influences, and diversely distracted with the irregular Affections, and passions of the sensual Nature.  
Lastly, above the rational Spirit is the men's, or Intelligentia abscondita, commonly called Intellectus illustratus, and of Moses spiraculum Vitarum. This is that Spirit which God himself breathed into Man, and by which Man is united again to God Now as the Divine light flowing into the men's, did assimilate and convert the inferior portions of the soul to God; so on the Contrary the Tree of Knowledge did obscure, and darken the superior portions, but awaked and stirred up the Animal sinful Nature. The sum of all is this. Man as long as he continued in his union to God knew the Good only, that is, the Things that were of God: but as soon as he stretched forth his hand, and did Eat of the forbidden fruit that is, the Anima media, or Spirit of the greater world, presently upon his disobedience and transgression of the Commandment, his union to the Divine Nature was dissolved, and his Spirit being united to the Spirit of the world, he knew the Evil only, that is the things that were of the world. True it is, he knew the Good and the Evil, but the Evil in a far greater measure than the Good.  
Some sparks of Grace were left, and though the perfection of Innocence was lost upon his Fall from the Divine Light, yet Conscience remained still with him, partly to direct, partly to punish. Thus you see that this Anima Media or middle Spirit is figured by the Tree of knowledge, but he that knows why the Tree of Life is said to be in the midst of the Garden, and to grow out of the Ground, will more fully understand that which we have spoken. We see moreover that the Faculties ascribed to the Tree of Knowledge are to be found only in Middle Nature. First, it is said to be a Tree to be desired to make one wise, but it was Fleshly sensual Wisdom, the Wisdom of this world, and not of God. Secondly it is said to be good for Food, and pleasant to the Eyes: So is the Middle Nature also; For it is the only Medicine to repair the decays of the Natural Man, and to continue our Bodies in their primitive strength, and Integrity.  
Lastly, that I may speak something for myself: This is no new unheard of fancy, as the understanding Reader may gather out of Trismegistus. Nay, I am verily of opinion, that the Egyptians received this knowledge from the Hebrews who lived a long time amongst them, as it appears out of Scripture, and that they delivered it over to the Grecians. This is plain out of Jamblichus in his Book de Mysteriis, where he hath these words. Contemplabilis in se Intellectus Homo, erat quondam Deorum Contemplationi conjunctus: deinde vero alteram ingressus est Animam, circa humanam Formae Speciem contemperatam, atq, propterea in ipso Necessitaetis, Fatique Vinculo est alligatus. And what else I beseech you, is signified unto us in that poetical Table of Prometheus? That he should steal a certain fire from Heaven, for which trespass afterwards, God punished the World with a great many Diseases, and Mortality.  
But some body may reply: Seeing that God made all Things very Good, as it appears in his Review of the Creatures on the sixth day; how could it be a sin in Adam to eat that which in itself was good? Verily the sin was not grounded in the Nature of that which he did eat, but it was the Inference of the Commandment, in as much as he was forbidden to eat it. And this is that which Saint Paul tells us, That he had not known sin, had it not been for the law; And again in another place, The strength of sin is the law. But presently upon the Disobedience of the first Man, and his Transgression of the commandment the creature was made subject to Vanity: For the curse followed, and the impure seeds were joined with the pure, and they reign to this hour in our bodies, and not in us alone, but in every other natural Thing. Hence it is we read in scripture, That the Heavens themselves are not clean in his sight. 
Job.  And to this alludes the Apostle in that speech of his to the Colossians, That it pleased the Father to reconcile all things to himself by Christ, whether they be things in Earth or Things in Heaven. And here you are to observe that Cornelius Agrippa mistook the act of Generation for Original sin, which indeed was the Effect of it, and this is the only point wherein he hath miscarried.  
I have now done, only a word more concerning the Situation of Paradise, and the rather because of the diversity of Opinions concerning that solace and the Absurdity of them. Saint Paul in his second Epistle to th' Cori●thians discovers it in these words. I knew a Man in Christ above fourteen years ago (whether in the Body, or out of the Body I cannot tell, God knoweth:) such an One caught up to the Third Heaven. And I knew such a Man (whether in the body, or out of the body I cannot tell, God knoweth) how that he was caught up into Paradise. Here you see that Paradise and the third Heaven are convertible Terms, so that the one discovers the other. Much more I could have said concerning the Tree of knowledge, being in itself a large, and very mystical subject but for my part I rest contented with my own particular apprehension, and desire not to enlarge it any further: Neither had I committed this much to paper, but out of my love to the truth and that I would not have these thoughts altogether to perish.  
You see now, if you be not durissimae Cervicis Homines, how man fell, and by Consequence you may guess by what means he is to rise. He must be united to the Divine light from whence by disobedience he was separated. A Flash, or Tincture of this must come, or he can no more discern things spiritually, than he can distinguish Colours naturally without the light of the Sun. This light descends, and is united to him by the same means as his Soul was at first. I speak not here of the symbolical exterior Descent from the Prototypicall-planets to the Created spheres and thence in Noctem Corporis: but I speak of that most secret and silent Laps of the Spirit per Formarum naturalium Seriem, and this is a mystery not easily apprehended. It is a cabalistical maxim, Nulla res spiritualis descondens inferius operatur sine Indumento. Consider well of it with yourselves, and take heed you wander not in the Circumference. The Soul of Man whiles she is in the Body, is like a Candle shut up in a darkLanthorn, or a Fire that is almost stifled for want of air. Spirits (say the platonics) when they are in sua patriâ, 
Procl. de. Ani.  are like the Inhabitants of green Fields, who live perpetually amongst Flowers, in a spicy oderous air: but here below, in Sphaerâ Generationis, They mourn because of darkness, and solitude, like people locked up in a Pest-house. Hinc metuunt, cupiuntque dolent, &c. This is it makes the Soul subject to so many Passions, to such a Proteus of humours. Now she flourishes, now she withers, now a smile, now a tear: And when she hath played out her stock, than comes a Repetition of the same fancies, till at last she cries out with Seneca, Quousque eadem? This is occasioned by her vast, and infinite Capacity, which is satisfied with nothing but God, from whom at first she descended. It is miraculous to consider how she struggles with her chains when Man is in Extremity, how she falsifies with Fortune; what pomp, what pleasure, what a Paradise doth she propose to herself? she spans Kingdoms in a Thought, and enjoys all that inwardly, which she misseth outwardly, In her are patterns and Notions of all things in the world. If she but fancies herself in the midst of the Sea, presently she is there, and hears the rushing of the billows: she makes an Invisible voyage from one place to another, and presents to herself things absent, as if they were present. The dead live to her, there is no grave can hide them from her thoughts. Now she is here in dirt and mire, and in a trice above the Moon:  
Celsior exurgir pluviis, auditque ruentes  
Sub pedibus Nimbos, & caeca Tonitrua calcat.  
But this is Nothing. If she were once out of the Body, she could act all that, which she imagined in momento (saith Agrippa) quicquid eupit, assequeretur. In this state she can movere Humores majoris Animalis, make general Commotions in the Two spheres of air, and water, and alter the Complexions of Times. Neither is this a Fable, but the unanimous Tenent of the Arabians, with the two princes Avicebron, and Avicen. She hath then an absolute power in miraculous, and more than natural Transmutations. She can in an Instant transfer her own, vessel from one place to another, She can (per unionem cum virtute. universali) infuse, and communicate her thoughts to the Absent, be the distance never so great; Neither is there any thing under the Sun but she may know it, and remaining only in one place, she can acquaint herself with the Actions of all places whatsoever. I omit to speak of her Magnet, wherewith she can attract all things as well spiritual, as natural. 
Cor. Agr.  Finally, Nullum opus est in totâ Naturae serieatam arduum, tam excellens, tam denique miraculosum, quod Anima humana Divinitatis suae Originem consecute, Quam vocant Magi Animam stantem, & non Cadentem, propriis viribus, absque omni Externo Adminiculo non queat efficere. But who is he inter tot millia Philosophantium, that knows her Nature substantially, and the genuine, specifical use thereof? This is Abraham's secretum magnum, maxime mirable, & occultissimum sex Annulis sigillatum, & ex eis exeunt Ignis, Aqua, & Acr, Quae dividuntur in Mares, & Foeminas. We should therefore pray continually. 
Sepher. Tetz.  That God would open our Eyes, whereby we might see to employ that talon, which he hath bestowed upon us, but lies buried now in the ground, and doth not fructify at all. He it is, to whom we must be united Contactu Essentiali, and then we shall know all things revelatâ fancy, per claram in Divino Lumine Visionem. This Influx from Him is the true, proper Efficient of our Regeneration, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of Saint John, the seed of God which remains in us. If this be once obtained, we need not serve under Aristotle or Galen, nor trouble ourselves with foolish utrums and Ergos, for his Unction will instruct us in all things. But indeed the Doctrine of the Schoolmen which in a manner makes God and Nature Contraries, hath so weakened our Confidence towards Heaven, that we look upon all Receptions from thence, as Impossibilities. But if things were well weighed, and this Cloud of Tradition removed, we should quickly find that God is more ready to give, than we are to receive. For He made Man (as it were) for his playfellow, that he might survey and examine his works. The inferior Creatures he made not for themselves, but his own Glory: which glory he could not receive from any thing so perfectly as from Man, who having in him the Spirit of discretion, might judge of the Beauty of the Creature, and consequently praise the creator. Wherefore also God gave him the the use of all his works, and in Paradise how familiar is He, or rather how doth he play with Adam? Out of the Ground (Saith the Scripture) the Lord God formed every Beast of the Field, 
Gen.  and every fowl of the air, and brought them unto Adam to see what he would call them, and whatsoever Adam called every living Creature, that was the Name thereof. These were the Books which God ordained for Adam, and for us his Posterity, not the Quintessence of Aristotle, nor the Temperament of Galen the Antichrist. But this is irritare Crabones: Now will the peripatetics brand me with their Contra` Principia and the School-Divines with a Tradatur satanae. I know I shall be hated of most for my pains, and perhaps scoffed at like ` Pythagoras in Lucian. Quis emet Eugenium? Quis super Hominem esse vult? Quis scire Vniversi Harmoniam; & reviviscere denuò? But because, according to their own Master, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and that an Affirmative of this Nature cannot fall to the Ground with a Christian, I will come to my Oath. I do therefore protest before my glorious God, I have not written this out of malice, but out of zeal and Affectito the truth of my creator. Let them 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. But shall I not be counted a Conjurer, seeing I follow the Principles of Cornelius Agrippa, that grand Archimagus, as the Antichristian Jesuits call Him? He indeed is my Author, and next to God I owe all that I have unto Him. why should I be ashamed to confess it? He was, Reader, By Extraction, Noble. By Religion a Protestant, as it appears out of his own writings, besides the late, but malicious Testimony of Fromondus, a learned Papist. For 
In Crisi Sua ad Causam desperatam Sisber ti Voetii.  his Course of Life, a Man famous in his Person both for Actions of war, and peace. A favourite to the greatest Princes of his Time, and the just wonder of all learned men. Lastly He was One, that carried himself above the Miseries he was born to, and made fortune know, Man might be her Master. This is answer enough to a few Sophisters, and in defiance to all Calumnies thus I salute his Memory.  
Henricus Cornelius Agrippae ab Nettesheim, Armatae Militiae Eques Auratus, Max. Caesaris à Conciliis, & Archivis Indiciarius, Utriusque Juris, & Medicinae Doctor.  

Pinge Duos Angues. Hic est Agrippa, Supernis  
Demissae Fax ab Ignibus,  
Caeli magnum Instar: nec in ullo Sydere fulsit  
Natura plenior Deo.  
O si Sacratus tanto Spiramine Lychnus,  
Lustrarot Aureus Solum!   
Sed nimis offensae sancta imignatio Flammae AEona Caelitûm subit.  

Quid Dominae inspersum lector, mirabere fucum  
Nec cernis quam sit Foemina, falsa Venus.  
Sanctam oculis salvere umb●am, faciemque●ubeto,  
Totus & in magnum dirige Cornelium.  
Illius ut dicas te haesisse in Vultibus AEtas  
Cui vel nulla dedit, nec dabit ulla Parem.   

Great, glorious penman! whom I should not name,  
Left I might Seem to measure Thee by Fame.  
Nature's Apostle, and her Choice High Priest,  
Her mystical, and bright Evangelist.  
How am I rapt when I contemplate Thee,  
And wind myself above All that I see?  
The Spirits of thy Lines infuse a Fire  
Like the world's Soul, which makes me thus aspire:  
I am unbodied by thy Books, and Thee,  
And in thy Papers find my ecstasy,  
Or if I please but to descend a strain,  
Thy Elements do screen my Soul again.  
I can undress my Self by thy bright glass,  
And then resume th' enclosure, as I was.  
Now I am Earth; and now a Star, and then  
A Spirit: now a Star, and Earth again.  
Or if I will but ramasle all that be,  
In the least moment I engross all Three.  
I span the heaven and Earth, and things above,  
And which is more, join Natures with their Jove.  
He Crowns my Soul with Fire, and there doth shine  
But like the rainbow in a Cloud of mine.  
Yet there's a Law by which I discompose  
The Ashes, and the Fire itself disclose,  
But in his Emrald still He doth appear,  
They are but graveclothes which he scatters here.  
Who sees this Fire without his Mask. his Eye  
must needs be swallowed by the Light, and die.   

These are the Mysteries for which I wept  
Glorious Agrippa, where thy Language slept,  
where thy dark Texture made me wander far,  
Whiles through that pathless Night, I traced the star;  
But I have found those Mysteries, for which  
Thy Book was more than thrice-piled o'er with Pitch.  
Now a new East beyond the stars I see  
where breaks the Day of thy divinity:  
heaven states a Commerce here with Man, had He  
but grateful Hands to take, and Eyes to see.   

Hence you fond schoolmen, that high truths deride,  
And with no Arguments but noise, and Pride;  
You that damn all but what yourselves invent,  
And yet find nothing by Experiment.  
Your Fate is written by an unseen Hand,  
But his Three Books with the Three Worlds shall stand.   
Thus far Reader I have handled the Composure and Royalty of Man, I shall now speak something of his Dissolution, and close up my Discourse, as he doth his Life, with Death. Death is Recessus vitae in Absconditum: not the Annihilation, of any one Particle but a Retreat of hidden Natures to the same State they were in, before they were Manifested. This is occasioned by the Disproportion and inequality of the Matter: For when the Harmony is broken by the 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; For to think that God creates any thing ex nihilo in the work of Generation, is a pure metaphysical Whymsey. Thus the Earthly parts, as we see by experience, return to the Earth, the celestial to a superior heavenly Limbus, and the Spirit to God that gave it. Neither should any wonder that I affirm the Spirit of the living God to be in Man, when God himself doth acknowledge it for his own. My spirit (saith he) shall not always be sheathed 
Gen.  (for so the Hebrew signifies) in man, for that he also is flesh, yet his days shall be an hundred and twenty years. Besides, the breathing of it into Adam proves it proceeded from God, and therefore the Spirit of God. Thus Christ breathed on his Apostles, and they received the Holy Ghost. In Ezechiel the Spirit comes from the four Winds, and Breathes upon the slain, that they might live. Now this Spirit was the Spirit of Life, the same with that Breath of Life which was breathed into the First Man, and he became a Living 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 an other manner: For God breathes continually, and passeth through all things like an air that refresheth: wherefore also he is called of Pythagor as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Animatio universorum, Hence it is that God in Scripture hath several names according to those several Offices he performs in the Preservation of his Creature. Quin etiam (saith the Areopagite) in mentibus ipsum inesse dicunt, atque in Animis, & in corporibus, & in Caelo esse, atque in Terra, ac simul in seipso; Eundem in Mundo esse, circa mundum, supra mundum, supra Caelum, superiorem Essentia, Solem, Stellam, Ignem, Aquam, Spiritum, Rorem, Nebulam, Ipsum Lapidem, Petram, Omnia esse quae sunt, & nihil eorum quae sunt. And most certain, it is because of his secret passage and Penetration through all, that other simile in Dionysius was given him. Adam etiam (saith he) & quod omnium vilissimum esse, & magis absurdum videtur: Ipsum sibi vermis speciem adhibere, ab ijs, Qui in rebus Divinis multum, diuque; ver sati sunt, esse traditum. Now this Figurative kind of speech, with its variety of Appellations, is not only proper to Holy writ, but the Egyptians also (as Plutarch tells me) called Isis; or the more secret part of Nature, Myrionymos; and certainly that the same thing, should have a Thousand Names, is no news to such as have studied the philosopher's Stone. But to return thither whence we have digressed. I told you the several Principles of Man in his Dissolution, part, as sometimes Friends do, several ways. Earth to earth, as our liturgy hath it, and Heaven to Heaven, according to that of Lucretius.  
Cedit item re●●● de Terrâ quod fuit ante,  
In Terram: & quod missum est ex AEtheris Oris,  
Id rursum Coeli sulgentia Templa receptant.  
But more expressly the Divine Virgil speaking of his Bees.  
His Quidam signis, atque baec Exempla secuti  
Esse Apibus partem Divinae Mentis, & Haustus  
AEthereos dixere: Deum namque ire per Omnes  
Terrasque Tractusque Maris, Coelumque profundum.  
Hinc Pecudes, Armenta, Viros, Genus omne Ferarum,  
Quemque sibi tenues Nascentem arcessere Vitas.  
Scilicet huc reddi deindè, ac resolut a referri  
Omnia: nec Morti este locum; Sed Viva volare  
Syderis in Numerum, atque alto Succedere Coelo.  
This Vanish, or ascent of the inward ethereal Principles doth not presently follow their separation: For that part of man which Paracelsus calls Homo Sydereus, and more appositely Brutum hominis: but Agrippa Idolum, and Virgil  
AEthereum, sensum atq, Aurai Simplicis Ignë;  
This Part I say, which is the Astral Man hovers sometimes about the Dormitories of the Dead, and that because of the Magnetism, or sympathy which is between him and the Radical, vital moisture. In this Idolum is the seat of the Imagination, and it retains after Death an impress of those passions, and Affections to which it was subject in the Body. This makes Hun haunt those Places, where the whole Man hath been most Conversant, and imitate the actions, and gestures of Life. This Magnetism is excellently confirmed by that memorable accident at Paris, which Doctor flood proves to be true by the testimonies of great, and learned Men. Agrippa also speaking of the apparitions of the Dead, hath these words. Sed & Ipse Ego, quae meis Oculis vidi, & manibus tetigi, hoc loci referre nolo, nè me ob Rerum stupendam Admirationem de Mendacio ab Incredulis argui contingat. But this scene exceeds not the Circuit of One year, for when the Body begins fully to corrupt, the Spirit returns to his original Element. These Apparitions have made a great noise in the world, not without some Benefit to the Pope; But I shall reserve all for my great work, where I shall more fully handle these mysteries.  
I am now to speak of Man as he is subject to a Supernatural Judgement: And to be short, my Sentiment is this. I conceive there are besides the Empyraeall Heaven, two inferior Mansions, or Receptacles of Spirits. The One is that, which Our Saviour calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and this is it whence there is no Redemption: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, unde Animae nunquam egrediuntur, as the Divine Plato hath it. The Other I suppose, is somewhat answerable to the Elysian Fields, some delicate, pleasant Region, the Suburbs of Heaven as it were; Those Seven mighty mountains, whereupon there grow Roses and Lilies, or the Outgoings of Paradise in Esdras. Such was that Place, where the Oracle told Amelius the soul of Plotinus was.  
Ubi Amicitia est, ubi Cupido visu mollis,  
Purae plenus Laetitiae, & sempiternis Rivis  
Ambrosus irrigatus à Deo: undè sunt amorun  
Retinacula, Dulcis Spiritus, & Tranquillus AEther  
Aurei Generis magni Jovis.  
Stellatus supposeth there is a Successive, gradual ascent of the Soul according to the process of Expiation, and he makes her Inter-Residence in the Moon. But let it be where it will, my Opinion is, That this middlemost mansion is appointed for such souls, whose whole man hath not perfectly repent in this world: But notwithstanding they are de Salvandorum numero, and reserved in this place to a further Repentance in the spirit, for those Offences they committed in the Flesh. I do not here maintain that I gnis Fatuus of Purgatory, or any such painted, imaginary Tophet, but that which I speak of (if I am not much mistaken) I have a strong Scripture for. It is that of Saint Peter, where he speaks of Christ being put to Death in the Flesh, but Quickened by the spirit; By which also he went, and preached unto the spirits that were in Prison: which sometimes were disobedient when once the long-suffering of God waited in the days 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 unto them. I know Scaliger thinks to evade this Construction with his Qui Tunc, That they were then alive namely before the flood, when they were preached unto. But I shall overthrow this single nonsense with Three solid Reasons drawn out of the Body of the Text. First, 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 Godhead, which union was not before the flood, when these Dead did live. Secondly, it is written that he preached unto spirits, not to Men: to those which were in Prison, not to those which were in vivis, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which is quite contrary to Scaliger; and this Exposition the Apostle confirms in another place, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Dead were preached to, not the living. 
Cap. 4. ver. 6.  Thirdly, the Apostle says. These spirits were but sometimes disobedient, and withal tells us when, namely in the days of Noah: whence I gather they were not disobedient at this time of preaching and this is plain out of the subsequent Chapter.  
For this Cause (Saith the Apostle) 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 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.  
I shall now speak a word more concerning myself, and another concerning the Common Philosophy, and then I have done. It will be questioned perhaps what I am, and especially what my Religion is? Take this short answer. I am neither Papist, nor Sectary but a true, resolute Protestant in the best sense of the Church of England. For Philosophy as it now stands, it is altogether imperfect, and withal false. A mere apothecary's Drug, a mixture of inconsistent, Contrary Principles, which no way agree with the Harmony, and Method of Nature. In a word, the whole Encyclopaedia (as they call it) bating the Demonstrative mathematical part, is built on mere Imagination without the least Light of Experience. I wish therefore all the true sons of my famous Oxford Mother to look beyond Aristotle, and not confine their Intellect to the narrow, and cloudy Horizon of his Text, for he is as short of Nature, as the Grammarians are of Steganography. I expect not their Thanks for this my Advice, or Discovery, but verily the Time will come when this truth shall be more perfectly manifested, and especially that great, and glorious mystery, whereof there is little spoken in this Book, Solus Rex Messiah, Verbum Patris Caro factum, Arcanum hoc revelavit, Aliqua Temporis plenitudine apertius manifestaturus. It is Cornelius Agrippa's own prediction, and I am confident it shall find Patrons enough when nothing remains here of me, but Memory.  
My sweetest Jesus! 'twas thy Voice: If I  
Be lifted up; I'll draw all to the sky. 
Ioh●   
Yet I am here: I'm stifled in this Clay,  
Shut up from Thee, and the fresh East of Day.  
I know thy Hands not short: but I'm unfit  
A foul, unclean Thing! to take hold of it.  
I am all Dirt: Nor can I hope to please,  
Unless in mercy thou lov'st a Disease.  
Diseases may be cured: But who'll reprieve  
Him that is Dead? Tell me my God, I live.  
'Tis true, I live: But I so sleep withal,  
I cannot move, scarce hear when thou dost call.  
Sin's Lullabtes charm me when I would come,  
But draw me after thee, and I will run.  
Thou know'st I'm sick: let me not feasted be,  
But keep a Diet and prescribed by Thee.  
Should I carve for my self, I would exceed  
To surfeits soon, and by self-murder bleed.  
I ask for stones and scorpions, but still crossed,  
And all for Love: shouldst Thou grant, I were lost  
Dear Lord deny me still; And never sign  
My will, but when that will agrees with Thine,  
And when this Conflict's past, and I appear  
To answer, what a Patient I was here,  
How I did weep, when Thou didst woe: repine  
At thy best sweets, and in a Childish whine  
Refuse thy proffered Love; yet cry, and call  
For Rattles of my own to play withal;  
Look on thy cross, and let thy blood come in,  
When mine shall blush as guilty of my Sin  
Then shall I live, being rescued in my Fall  
A Text of Mercy to thy Creatures all,  
Who having seen the worst of sias in me,  
Must needs confess, the best of Loves in Thee.  
I have now done Reader, but how much to my own prejudice, I cannot tell. I am confident this shall not pass without Noise, but I may do well enough if thou grantest me but one Request. I would not have Thee look here for the Paint, and Trim of rhetoric. and the rather because English is a Language the Author was not born to. Besides, this Piece was composed in Haste, and in my days of Mourning, on the sad occurrence of a Brother's Death. Et Quis didicit scribere in luctâ Lacrymarum, & Atramenti?  
To Conclude: If I have erred in any Thing (and yet I followed the Rules of Creation) I expose it not to the Mercy of Man, but of God: who as he is most able, so also is he most willing to forgive us in the Day of our Accounts.  
FINIS.   

AN ADVERTISEMENT TO THE READER.  
IF the old Itch of scribbling, a Disease very proper to Galenists, surprise any of their Tribe, I shall expect from them these following performances. First, a plain Positive Exposition of all the passages in this Book, without any Injury to the sense of their Author: For if they interpret Them otherwise then they ought, they but Create errors of their own, and then overthrow them.  
Secondly, to prove their Familiarity and knowledge in this Art, let them give the Reader a punctual Discovery of all the secrets thereof. If this be more than They can do, it is Argument enough they know not what they oppose: And if they do not know; how can they judge? or if they judge, where is their Evidence to condemn?  
Thirdly, let Them not mangle, and discompose my Book with a scatter of Observations, but proceed Methodically to the Censure of each part, expounding what is obscure, and discovering the very practice, that the Reader may find my Positions to be false, not only in their theory, but if he will assay it, by his own particular Experience.  
I have two Admonitions more to the Ingenuous, and well-disposed Reader. First, That he would not slight my endeavours because of my years, which are but few. It is the Custom of most men to measure knowledge by the Beard, but look Thou rather on the Soul, an Essence of that Nature, quae ad perfectionem suam Curricula Temporis non desiderat. 
Procl.  Secondly, that He would not conclude any thing rashly concerning the subject of this art, for it is a Principle not easily apprehended. It is neither Earth, nor water, air, nor Fire. It is not Gold, Silver, Saturn, antimony, or Vitriol, nor any kind of mineral whatsoever. It is not blood, nor the Seed of any Individual, as some unnatural, Obscene Authors have imagined. In a word, it is no Mineral, no Vegetable, no Animal, but a system as it were, of all Three. In plain Terms, it is Sperma Majoris Animalis, The seed of Heaven, and Earth, our most secret, miraculous Hermaphrodite. If you know this, and with it the Hydro-pyro-magical Art, you may with some security attempt the work, if not, practice is the way to Poverty. Assay nothing without Science, but confine yourselves to those Bounds, which Nature hath prescribed you.