Anima magica abscondita or a discourse of the universall spirit of nature, with his strange, abstruse, miraculous ascent, and descent. By Eugenius Philalethes. Vaughan, Thomas, 1622-1666. This text is an enriched version of the TCP digital transcription A64761 of text R3720 in the English Short Title Catalog (Wing V142). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 101 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64761 Wing V142 ESTC R3720 99872473 99872473 124910 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64761) Transcribed from: (Early English Books Online ; image set 124910) Images scanned from microfilm: (Thomason Tracts ; 174:E1302[3]) Anima magica abscondita or a discourse of the universall spirit of nature, with his strange, abstruse, miraculous ascent, and descent. By Eugenius Philalethes. Vaughan, Thomas, 1622-1666. [14], 56, [2] p. Printed by T.W. for H. B[lunden]., London : 1650. Eugenius Philalethes = Thomas Vaughan. Publisher's name from Wing V142A. With a final leaf of verse to the author. Probably not issued separately, but with his "Anthroposophia theomagica", since that work ends with F8, and the first quire of this work is signed G2, A3, G4, although the balance of the quires are signed B-D, E⁴. Thomason dates both works Jan. 9. Annotation on Thomason copy: "Jan: 9". Reproductions of the originals in the Henry E. Huntington Library and Art Gallery (Early English books) and in the British Library (Thomason Tracts). eng Nature -- Early works to 1800. A64761 R3720 (Wing V142). civilwar no Anima magica abscondita: or A discourse of the universall spirit of nature, with his strange, abstruse, miraculous ascent, and descent. By E Vaughan, Thomas 1650 16146 23 85 0 0 0 0 67 D The rate of 67 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-08 SPi Global Keyed and coded from ProQuest page images 2002-02 TCP Staff (Michigan) Sampled and proofread 2002-02 TCP Staff (Michigan) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion ANIMA MAGICA ABSCONDITA ; Or A Discourse of the universall Spirit of Nature , With his strange , abstruse , miraculous Ascent , and descent . By Eugenius Philalethes . Stapul : in Dion : Est autem Vniversum speculum Unum , ad Quod astans Amor , suum efformat Idolum . Dû a Digon : Hêb Dhû , Hêb Dhim . LONDON , Printed by T.W. For H. B. 1650. To the Reader . NOw God defend ! what will become of me ? I have neither consulted with the stars , nor their Vrinals , the Almanacks . A fine Fellow , to neglect the Prophets , who are read in England every Day ! They shall pardon me for this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . There is a Mystery in their profession , they have not so much as heard of : Coelum stellatum Christianum ; a new Heaven fansied on the old Earth . Here the Twelve Apostles have surpris'd the Zodiak , and all the Saints are rang'd on their North , and South sides . It were a pretty vanity , to preach when Saint Paul is ascendent , and would not a Papist smile to have his Pope elected under Saint Peter ? Reader , if I studied these Things , I should think my self worst imployd then the Roman Chaucer was in his Troilus . I come out as if there were no Houres in the Day , nor Planets in the Houres : neither do I care for any thing , but that Interlude of Perendenga in Michael Cervantes : Let the old Man my Master live , and Christ be with us all . Thou wilt wonder now where this drives , for I have neither a Conde de lemos , nor a Cardinal to pray for . I pray for the Dead , that is , I wish him a fair Remembrance , whose Labours have deservd it . It happened in exposing my former Discourse to Censure , ( a custom hath strangl'd many Truths in the Cradle ) that a Learned Man suggested to me some bad Opinion he had of my Author , Henricus Cornelius Agrippa . I ever understood , it was not One , but many in whose sentiment that miracle suffer'd . It is the Fortune of deep writers to miscary because of obscurity : Thus the Spots in the Moon with some Men are Earth , but 't is more probable they are water . There is no Day so clear , but there are Lees towards the Horizon : so inferior Wits , when they reflect on higher Intellects , leave a Mist in their Beames . Had he liv'd in Ignorance , as most do , he might have past hence like the last yeares Cloudes , without any more Remembrance . But as I believe the Trueth a maine Branch of that End , to which I was born ; so I hold it my Duty to vindicate him , from whom I have receiv'd it . The world then being not able to confute this mans Principles by Reason , went about to do it by Scandal , and the first Argument they fastend on , was that of the Iews against his Sviour : Thou art a Samaritan , and hast a Divel . The Chief in this Persecution is Cicognes , and after him Delrio in his Fabulous Disquisitions . But Paulus Iovius stirr'd in the Vomit , who amongst other mens Lives hath put my Author to Death . It is done indeed Emphatically betwixt Him , and his Poet , whom he hir'd ( it seems ) to stitch verse to his Prose , and so patch'd up the Legend . Quis ( sayth he ) in Henrici Cornelii Agrippae sedato vultu portentosum Ingenium latuisse crediderit ? In his subsequent Discourse he states his Question , and returns my Authors best parts as a Libell on his memorie . But that which troubles him most of all is , That Agrippa should prove his Doctrine out of the Scriptures . Then he inculcates the solemn Crambe of his Dog-Devill , whose Collar Emblematically wrought with Nails , made the Ruffe to his Familiar . For a Close to the story , he kills him at Lyons , where being neer his Departure he unravell'd his Magick in this desperat Dismission , Abi perdita Bestia , qui me totum perdidisti . This is the most grosse Lie , and the least probable in every circumstance that ever was related . Devils use not to quit their Conjurers in the day of Death , neither will they at such Times be exterminated . This is the hour wherein they attend their Prey , and from seeming servants become cruell Masters . Besides , is it not most gross , That any should dog this Devil from Agrippa's Lodging to Araris , where ( sayth this Prelate ) he plung'd himself ? Certainly spirits passe away invisibly , and with that dispatch no mortall man can trace them . Believe this , & believe all the Fables of Purgatory . Now Reader , thou hast heard the worst , lend a just Eare , and thou shalt hear the Best . Iohannes Wyerus , a profest Adversarie to Ceremonial Magick , and sometimes seccretary to Cornelius Agrippa , in his Daemonomania speaks thus . He wonders that some learned Germans and Italians were not asham'd to traduce his Master in their publick writings . That he had a Dog whose Call was Mounsieur he confesseth : and this Spaniell during his service he us'd to leade , when Agrippa walk'd abroad , in Loro ex pilis concinnato . At revera ( saith he ) Canis erat Naturalis Masculus , To which also Agrippa coupl'd a Bitch of the same colour call'd Madammoyscelle . It is confest he was fond of this Dog , as some men are , and having divorc'd his first wife , would suffer him for a Sarcasm , to sleep with him under the sheetes . In his study too , this dog would couch on the Table by his Master , whence this great Philosopber , inter supellectilem Chartaceam certe insignem delitescens , sayth Wyerus , would not somtimes stir out for a whole week together . So studious was he for the good of posterity , who have but coldly rewarded him for his pains . I have observ'd also in his Epistles , That when he was resident at Malines , his Domesticks us'd to give him an account in their Letters how his dogs Far'd ; so fond was he of those Creatures . But to come to the rest of the Legend ; Paulus Iovius tells you he died at Lyons ignobili , & tenebroso in diversorio : But Wyerus , who had more Reason to be inquisitive after his masters death , tells me he died at Granople , and that in Domino , not desperatly as his Enemies would have it . Here now was a Ioviall stride from Gratianopolis to Lugdunum : Sure this Paul was a scant Geographer . But Reader , it is not my Intention to conceale any thing in this matter , know therfore that Agrippa had another dog , his Filioli : and this last died in more respect then most of his masters Adversaries . For my author by some secret meanes having strangely qualified him , divers learned men writ Epitaphs upon him , whereof some have been published , and are yet extant . Out of this Fable of the Cerberus Baptista Possevinus pumpt these verses . Vivens quem cernis Tumulum , nè fertè meretur Os placidum , stygii Rex fuit iste Lacus . Quare etiam Custodē habuit , dū viveret , Orci , Cui nunc in Tenebris praeda daret Comitem . Ast Hic , st Ingeniū moderari scisset , ad Auras Tantum isset , Quantum Tartara nigra subit . Thus have they all-to-be-divell'd him , but why may not Trueth run in verse , aswell as scandal ? Sic Agrippa ingens , duplici quoque sufficit Orbi , Fractaque diversas Fabrica monstrat Opes . Terram Terra capit Caeloque affinia Coelum Possidet : Hoc vivus scripserat ante Sophos . Naturam Natura trahit : similemqueSupernae Hanc animam , agnoscit vita superna suam . Sic vivens , Moriensque Docet : dumque altus in Astra Tendit , habet Magicas parca vel ipsa Manus . Now Reader , if thou wouldest be further satisfied in his distaste of Black Magick , I wish thee to read his most Christian Invective against the German Conjurer entertained in the French Court . Nay , so zealous , and nice of Conscience was he , that being sollicited by some Divines for a Comment on Trismegistus , he return'd them a very tart answer , referring all true knowledge to the Scripture . In a word , he did not onely hate impious , but vain Arts ; For he lost the Favour of the Queen-Mother , because he would not be imployed by her in Astrologie . A science in whose true naturall part , which concernes Generation and Corruption , he was skill'd to a miracle : but he knew it was bootles to look fatal Events in the Planets , for such are not written in Nature , but in the superior Tables of Praedestination . Having thus then sufficiently prov'd his Integrity , I will in a few words discover the grounds of his persecution . He was a man reform'd in his Religion , and had I the leysure to cite his workes , I could quickly prove he was not of the Roman Church . For in his Book de vanitate scientiarum he allows not of Monks and Friars , but calls them Sects , Quibus carvit Ecclesia , cum fuit Optima . And certainly that notable Iest of his on the Cowle , nettles the Papists to this Day . He disclaimes also their Images , their Invocation of Saints , their Purgatory and Pardons , and would have the Laity communicate sub utraque specie . He corrects the Pope himself sufficiently , and is utterly against the Inquisition Office . what also his Opinion was of Luther , is not hard to guesse out of his Epistles : For in a letter to Melancthon he hath these words . Salutabis per me invictum illum Haereticum Martinum Lutherum , qui ( ut ait Paulus in Actibus ) servit Deo suo secundum sectam quam vocant Haeresin . Lastly , he was altogether for the written word , preferring it to humane Constitutions , which is contrarie to the Papist , who will not allow it to be the Iudge of Controversies . This is the Man , and thus qualified at Home , howsoever the world hath rendred him abroad . Now for his more mysterious Principles , thou hast their Maine in this Discourse , which if thou canst apprehend , I know thou wilt style him in particular , as Trismegistus doth Man in Generall , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : or as Panaetius did his Plato , Hominem Divinum , Sanctissimum , sapientissimum & Homerum Philosophorum . But this sluttish shuffle fits not his Memorie , and Things fall from me now as strictures , not Compositions . I shall say nothing more , but leave thee to thy studies , whiles I translate that Epitaph of Platina , to his Tom. 6. Quisquis es , si pius , Agrippam Et suos ne vexes : Anguste Iacent , & soli volunt esse . E. P. ANIMA MAGICA ABSCONDITA . TO build Castles in the air , is a Common Proverb with all Men , but a Common Practice with the Peripateticks onely . I have oftentimes admir'd , That the very end and Result of their Philosophy did not cleerly discover its falsity . It is a meer Help to Discourse . Moode and Figure are their two pillars , their Non ultra : Their Heptarchie ends in a Syllogism , and the best professour amongst Them is but a scold well disciplin'd . Their seven years studie are seven years of Famine ; They leave the Soul not satisfied , and are more a Dream then that of Pharaoh . For verily if the stage , and Reign of Dreams be no where beyond Fansie , then the Fansies of these men being no where beyond their Authors , may rest on the same Pillow . This Sect then may be styl'd {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Their Conceptions are not grounded on any Reason existent in Nature , but they would ground Nature on Reasons fram'd , and principl'd by their own Conceptions . Their Philosophie is built on generall empty Maxims , Things of that stretch and latitude they may be applied to any Thing but conduce to the Discovery of Nothing . These are the first Lineaments of their Monster , and in reference to them they have many subordinate Errors , which praetend a Symmetrie with their Fundamentalls , but in trueth have none at all . These later Quillets are so minc'd with Divisions and Distinctions , That their very patrons are dubious how to state them . I could compare their Physiologie to a Chase in Arras , where there is much of similitude , but nothing of Truth . T is the Childe of Fancie , a Romance in Syllogisms , a Texture of their own Brain , like that Cob-web Campagnia , which Lucians Spiders planted betwixt the Moon , and Venus . Nature in Generall ( say They ) is Principium Motus , & quietis . A Form is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a definition they know not what to make of , and the soul is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or actus Corporis Organici . These Two last Descriptions ( for they are no Substantial definitions ) are such Riddles , that I verily believe Aristotle made use of those words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because he would not discover his Ignorance in these points . For why should a Form , be call'd {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or in what other Author can we find this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? But because Nature in Generall , that is , in her Active , and Passive portions , namely Matter and Form , together with the Soul of man , are the main Fundamentals wherein to build a Philosophie , and that this Aristotle is so Sainted by his Clients , that the Divines of Collein tell us , He was praecursor Christi in Naturalibus , ut Iohannes Baptista in Gratuitis ; I shall further examine these his Definitions , and acknowledge the Benefit when I finde it . In the first place then , it may be thought I am beholding to this Man for telling me , that Nature is a Principle . So I may tell the Reader , The Magician's passive spirit is a principle , but if I tell him not what kind of substance it is , I will allow him ten years studie , and if the Sun went back every day ten Degrees in his Diall , he shall not without a supernaturall assistance know what , or where it is . But you will reply : He tells me further , it is a principle causet● Bodies to move and rest . I thank him for his Nothing . I desire not to know what this Principle doth , for that is obvious to every Eye ; but I would know what it is , and therefore he may pocket his Definition . Again you will object , he tells me not onely that Nature is a Principle , but that Natura est Forma , and by Consequence Forma est Natura . This is Idem per Idem , he retains me in a circle of notions , but resolves nothing at all Essentially . Besides , Forma in the genuine scope of the Language signifies the outward symmetrie , or shape of a Compound . But the Peripateticks who impose on ●oungs , as they do on Nature , render it otherwise in their Books ; and mistake the effect for the cause . I shall therefore take it in Their sense , and be content for once to subscribe to their Comments . Forma then in their Conception is the same with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or vis Formatrix , which Aristotle defines {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I must confesse I do not understand him , and therefore I shall take him upon Trust , as his Disciples expound him . Est enim {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( saith Magirus ) quoniam absolvit , expolit , & informat Rem Naturalem , ut per eam una ab Alterá distinguatur . This is an expresse of the Office and Effect of Formes , but nothing at all to their Substance , or Essence Now let us see what he sayth to the Soul of Man . The Soul ( sayth he ) is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is in plain Terms Consummatio , or barbarously but truely Finitatio , though his own followers falsly render it , Actus Corporis Organici . But this definition is cōmon to beasts , & plants , & therfore he hath stumbl'd on another ; Anima est Principium quo vivimus ; sentimus ; movemur , & Intellîgimus . Now both these descriptions concerne only the Operations and Faculties which the Soul exerciseth in the Body , but discover not her Nature , or Originall at all . It was ingenuously done of Galen , who confess'd his Ignorance concerning the substance of the Soul , but this Fellow who had not so much honestie is voic'd Prince of Philosophers , and the positions of more glorious Authors are examin'd by his Dictats , as it were by a Touchstone ; Nay the Scripture it self is oftentimes wrested , and forc'd by his Disciples to vote a Placet to his Conclusions . It is a miserable task to dwell on this Ethnick , to gather his straw and stubble most of our Dayes , and after all to be no better acquainted with our selves , but that the Soul is the Cause of Life , sense , motion , and understanding . I pity our Customarie Follies , that we binde our selves over to a Prentiship of Expence and study , onely to compasse a few superficiall Trueths which every plow-man knows without book . Verily Nature is so much a Tutor , that none can be ignorant in these Things : for who is so stupid as not to know the Difference between Life and Death , the absence , and presence of his Soul ? Yet these very definitions , though look'd upon as rare , profound , Philosophicall Determinations , instruct us in nothing more . Away then with this Peripateticall Philosophy , this Vain Babling , as S. Paul justly stiles it , for sure inough he had some Experience of it at Athens , in his Dispute about the Resurrection . Let us no more look on this Olla Podrida , but on that Spirit which resides in the Elements : for this produceth reall Effects by the subsequent Rotations of corruption & generation , but the spirit of Errour , which is Aristotl's , produceth nought but a multiplicity of Notions . Observe then , that this Stagirit and Nature are at a great distance , the One ends in works , the other in word : his Followers refine the old Notions , but not the old Creatures . And verily the Mystery of their profession consists onely in their Termes : if their Speculations were expos'd to the world in a plain dresse , their sense is so empty , and shallow , there is not any would acknowledge Them for Philosophers . In some Discourses , I confesse they have Nature before them , but they go not the right way to apprehend her , They are still in Chase , but never overtake their Game : for who is he amongst Them , whose knowledge is so intire and regular , that he can justifie his Positions by Practice ? Againe , in some Things they are quite besides the Cushion , they scold and squable about Whymzies and Problems of their own which are no more in Nature then Lucian's Lachanopters , or Hippogypians . Now the Reason of their Errours is , because they are Experienc'd in nothing but outward Accidents , or Qualities : and all the performance they can do in Philosophie is to pronounce a Body Hot , or Cold moyst , or drie ; But if they minde the Essentiall Temperament , they are grosly mistaken in stateing these Qualifications for it is not the Touch , or sight that can discern Intrinsecal , true Complexions . A Body that is outwardly Cold to the Sense , may be hotter in Occulto where the genuine Temperament lyes , then the Sun himself is in Manifesto . But they know not the Providence of Nature how she interposeth a different resisting Quality in the Circumference of every Thing , lest the Qualities of Ambient Bodies should conspire in too great a measure with the Center , and so procure a Dissolution of the Compound . Thus she interposeth her passive refreshing Spirit between the Centrall Fire , and the Sulphur ; Again she placeth the Sulphur between the Liquor of the Coelestiall Luna , and her outward Mercurie . A rare and Admirable Texture , infallibly proving , That none but God onely wise , who foresaw the Conveniencies and Disconveniencies of his Creatures , could range them in that saving Order , and Connexion . But to go further with these Peripateticks : Their Philosophy is a kinde of Physiognomy , They will judge of invisible , Inward Principles , ( Formes as they call them ) which are shut up in the Closet of the Matter , and all this in perusing the outside , or Crust of Nature . 'T were a foolish presumption , if a Lapidarie should undertake to state the value , or Lustre of a Jewell that is Lockt up , before he opens the Cabinet . I advice them therefore to use their Hands , not their Fansies , and to change their Abstractions into Extractions ; for verily as long as they lick the shell in this fashion , and pierce not experimentally into the Center of things , they can do no otherwise then they have done ; they cannot know things substantially , but onely describe them by their outward effects and Motions , which are subject , and obvious to every Common Eye . Let them consider therefore , That there is in Nature a Certain spirit which applies himself to the matter , and actuates in every Generation . That there is also a passive Intrinsecal principle where he is more immediatly resident then in the rest , and by mediation of which he communicates with the more gross , materiall parts . For there is in Nature a Certain Chain , or subordinate propinquity of Complexions between Visibles , and invisibles , and this is it by which the superiour , spirituall Essences descend , and converse here below with the Matter . But have a care lest you misconceive me . I speake not in this place of the Divine spirit , but I speake of a certaine Ar● by which a particular Spirit may be united to the universall , and Nature by consequence may be strangely exalted , and multiplyed . Now then , you that have your Eyes in your Hearts , and not your Hearts in your Eyes , attend to that which is spoken , and that I may exhort you to Magick in the Magicians phrase , Intellectu Cordis Audite . It is obvious to all those whom Nature hath inrich'd with sence , and convenient Organs to to exercise it , That every body in the World is subject to a certain Species of Motion . Animals have their Progressive outward , and their Vitall Inward Motions . The Heavens are carried with that species , which the Peripateticks call Lation , where by the way I must tell you , it proceeds from an Intrinsecall Principle , for Intelligences are fabulous . The Aire mooves variously , The Sea hath his Flux and Refluxe . Vegetables have their growth and augmentation , which necessarily inferre a Concoction ; And finally the Earth , with her Mineralls and all other Treasures , are subject to alteration , that is to Generation and Corruption . Now the Matter of it selfe being meerely Passive , and furnished with no motive Faculty at all , wee must of necessity conclude , that there is some other inward Principle which acts and regulates it in every severall species of motion . But verily it is not enough to call this Principle a Form , and so bury up the Riches of Nature in this narrow , and most absurd Formality . We should rather abstaine from Scribling , or study to publish that which may make something for the Authors Credit , but much more for the benefit of the Readers . To be plaine then , this Principle is Anima Mundi , or the universall spirit of Nature . This Anima is retaind in the Matter by certaine other Proportionate natures , and missing a Vent , doth Organizare Molem . She labours what she can to resume her former Liberty , frames for her selfe a Habitation here in the Center , puts her Prison into some good order , and brancheth into the severall Members , that she may have more roome to act and imploy her Faculties . But you are to observe , that in every Frame there are 3 leading Principles . The first is this Anima whereof we have spoken something already . The second is that which is called spiritus Mundi , and this spirit is the medium per quod Anima infunditur & movet suum corpus . The third is a certaine oleous aethereall water : this is Menstruum , & Matrix Mundi , for in it all things are framed and preserved . The Anima is a Compound ex aura tenuissima , & luce simplicissima . Hence that admirable Platonicall Poet stil'd it — Aurai simplicis ignem . Virg. Neither should you wonder that I say it is a Compound , for there is no perfect specificall Nature that is simple and voyd of Composition , but only that of God Almighty . Trust not then to Aristotle , who tells you , that the Elements are Corpora simplicia , for the contrary hath been manifested by absolute , infallible Experience . The Passive spirit is a thinne aereal substance , the only immediate Vestiment wherein the Anima wraps her selfe , when she descends and applies to Generation . The Radicall Vitall liquor is a pure Coelestiall Nature , answering in Proportion and complexion to the superiour interstellar Waters . Now as soone as the Passive spirit attracts the Anima , which is done when the first link in the Chayne moves ( of which we shall speake in its due place ) then the aethereall water in a moment attracts the Passive spirit , for this is the first visible Receptacle wherein the superiour Natures are Concentrated . The Soule being thus confined and imprisoned by lawfull Magick in this Liquid Chrystall , the Light which is in her streams thorough the Water , and then it is Lux manifest è visibilis ad oculum , in which state it is first made subject to the Artist . Here now lies the Mystery of the Magicians denarius , his most secret and miraculous Pyramid , whose first Vnity or Cone is alwaies in Horizonte Eternitatis , but his Basis or Quadrate is here below in Horizonte Temporis . The Anima consists of three Portions of light , and one of the matter . The Passive spirit hath two parts of the Matter , and two of the Light , wherefore it is called Natura media , and Sphaera Equalitatis ; The Coelestial Water hath but one portion of Light to three of the Matter . Now the Chaine of Descent which concernes the spirituall parts , is grounded on a similitude , or Symboll of Natures according to that Principle of Osthanes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . For there being three Portions of Light in the Anima , and two in the Passive spirit , the Inferiour attracts the Superiour . Then there being but one Portion in the Coelestiall Nature , and two in the Middle spirit ; this solitary shining Unity , attracts the other Binarius to Fortifie and augment its selfe , as Light joynes with Light , or Flame with Flame , and thus they hang in a Vitall magneticall Series . Againe the Chayn of Ascent which concerne the Matter , is performed thus . The Coelestiall nature differs not in substance from the Aereall Spirit , but only in Degree and Complexion ; and the Aereall spirit differs from the Aura , or Materiall part of the Anima in Constitution only , and not in Nature ; So that those three being but one substantially , may admit of a perfect , Hypostaticall Vnion , and be carried by a certaine intellectuall Light in Horizontem Mundi super-supremi , and so swallowed up of Immortality . But me thinks Nature complaines of a Prostitution , that I goe about to diminish her Majesty , having allmost broken her S●ale , and exposed her naked to the World . I must confesse I have gone very far , and now I must recall my selfe : For there is a necessity of reserving , as well as publishing some things , and yet I will speake of greater matters . The Anima though in some sence active , yet is she not so essentially , but a meer Instrumentall Agent , For she is guided in her Operations by a Spirituall Metaphysicall Graine , a Seed or Glance of Light , simple , and without any Mixture descending from the first Father of Lights . For though his full-ey'd Love shines on nothing but Man , yet every thing in the World is in some measure directed for his Preservation by a spice or touch of the first Intellect . This is partly confirmed by the Habitation and Residence of God : For he is seated above all his Creatures , to hatch as it were , and cherish them with living Eternall Influences which daily and hourely proceed from him . Hence he is call'd of the Cabalists Cether , and it answers to Parmenides his Corona Ignea , which he plac'd above all the Visible spheares . This Flux of Immateriall powers , Christ himself , in whom the Fullnesse of the Godhead resided , confirm'd , and acknowledged in the Flesh : For when the diseased touch'd his Garment , though the prease was great , he questioned who it was , adding this Reason , I perceive ( said he ) that vertue is gone out of me . But laying aside such Proofs , though the Scripture abounds in Them , let us consider the Exercise , and practise of Nature here below , and we shall finde her Game such , she can not play it without this Tutor . In the first place then , I would faine know who taught the spider his Mathematicks ? how comes he to lodge in the Center of his Web , that he may sally upon all Occasions to any part of the Circumference ? How comes he to praemeditate , and forecast ? for if he did not first know , and imagine that there are Flies , whereupon he must feede , he would not watch for them , nor spin out his Netts in that exquisite form , and Texture . Verily we must needs confesse , that he who ordain'd Flyes for his sustenance , gave him also some small light to know , and execute his Ordinance . Tell me if you can , who taught the Hare to Countermarch , when she doubles her Trace in the pursuit to confound the sent , and puzzle her persecutors ? who counsels her to stride from the Double to her Form , that her steps may be at a greater distance , and by cnosequence the more difficult to finde out ? Certainly this is a well order'd policy , enough to prove that God is not absent from his Creatures , but that Wisdom reacheth mightily from one end to another , and that his Incorruptible spirit filleth all things . But to speak something more immediatly apposite to our purpose . Let us consider the severall products that are in nature , with their admirable features and symmetrie . We know very well there is but one matter out of which there are form'd so many different shapes , and Constitutions . Now if the Agent which determinates , and figures the matter , were not a discerning Spirit , it were impossible for him to produce any thing at all . For let me suppose Hyliard with his Pencill , and Table ready to pourtray a Rose : if he doth not inwardly apprehend the very shape , and proportion of that which he intends to limne , he may aswell do it without his eyes , as without his Intellectualls . Let us now apply this to the Spirit which worketh in Nature . This moves in the Center of all things , hath the matter before him , as the Potter hath his clay , or the Limner his colours . And first of all he exerciseth his chymistry in severall Transmutations , producing Sinews , Veines , bloud , flesh , and bones : which work also includes his Arithmetick for he makes the Joynts and all Integrall parts , nay , as Christ tells us , the very Hairs of our Heads , in a certain determinate Number ; which may conduce to the beauty and motion of the Frame . Again in the outward Lineaments , or symmetrie of the compound , he proves himself a most regular Mathematician , proportioning Parts to Parts , all which Operations can proceede from Nothing but a Divine , Intellectuall spirit . For if he had not severall Ideas or Conoeptions correspondent to his several Intentions , he could not distinguish the one from the other : And if he were not sensible , if he did not foresee the work he doth intend , then the End could be no Impulsive cause , as the Poripateticks would have it . The Consideration of these severall offices which this spirit performs in Generation , made Aristotle himself grant , That in the Seeds of all Things there were Virtutes similes Artificiis . We should therefore examine who weaves the flowers of Vegetables ? who colours them without a pencill ? who bolts the branches upwards , and threds ( as it were ) their Roots downwards ? for all these actions include a certain Artifice , which cannot be done without Judgement , and Discretion . Now our Saviour tells us , My Father worketh hitherto ; and in another place , it is God cloathes the Lilie of the Field & again not one Sparrow fals without your Father . Verily this is the Trueth , and the Testemony of Trueth , notwithstanding Aristotle and his Problems . Neither should you think the Divine Spirit disparag'd in being president to every generation , because some Products seem poor , and contemptible : For verily as long as they conduce to the Glory of their Author , they are noble inough , and if you reflect upon Egypt , you will finde the basest of his Creatures to extort a Catholik Confession from the Wizards ; Digitus Dei est hic , The Finger of God is here . That I may come then to the point , These invisible , Centrall Artists are Lights seeded by the first Light , in that primitive Emanation , or sit Lux , which some falsly render Fiat Lux . For Nature is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not a meer sound or Command , but a substantiall active Breath , proceeding from the Creatour● and penetrating all things . God himself is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; and this is the only sense wherein a Form may be defined {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I know this will seem harsh to some Men , whose ignorant zeal , hath made them Adversaries to God , for they rob him of his Glory , and give it to his Creature , nay sometimes to fancies , and Inventions of their own . I wish such Philosophers to consider , whether in the beginning there was any life , or wisdom beyond the Creator , and if so , to tell us where . Verily ( to use their own Term ) they can never finde this Ubi . For they are gratious concessions , or Talents which God of his free will hath lent us , and if he should resume them , we should presently return to our first Nothing . Let them take heed therefore whiles they attribute Generation to Qualities : lest the true Author of it , should come against them with that charge , which he brought sometimes against the Assyrian . Shall the ax boast it self against Him that heweth therewith ? or shall the saw magnifie it self against him that shaketh it ? as if the Rod should shake it self against them that lift it up , or as if the staffe should lift up it self , as if it were no wood . Let them rather cashier their Aristotle , and the Errors wherewith he hath infatuated so many Generations . Let them approach with confidence to the Almighty God , who made the world , for none can give a better account of the work then the Architect . Let them not despair to attain his Familiarity , for he is a God that desires to be known , and will reveale himself both for the manifestation of his own glory , and the Benefit of his Creature . There is no reason then why we should decline this great , and glorious School-Master , whose very Invitation speaks more then an Ordinary Incouragement . Thus sayeth the Lord , the Holy One of Israel , and our Maker : Ask me of things to come concerning my Sons , and Concerning the Work of my Hands Command you Me . I have made the Earth , and created man upon it ; I , even my hand , have stretched out the Heavens , and all their Hostes have I commanded . But it will be question'd perhaps , how shall we approach to the Lord , and by what means may we finde him out ? Truely not with words , but with workes , not in studying ignorant , Heathenish Authours , but in perusing , and trying his Creatures : For in them Lies his secret path , which though it be shut up with thornes and Briars , with outward worldly Corruptions , yet if we would take the pains to remove this luggage , we might Enter the Terrestriall Paradise , that Hortus Conclusus of Solomon , where God descends to walk , and drink of the sealed Fountain . But verily there is such a generall prejudice such a customary opposition of all Principles which crosse Aristotle , That trueth can no sooner step abroad , but some Sophister or other flings Dirt in her Face . It is strange that none of these Schoolmen consider , how the severall distinctions , and divisions translated from Logick to Divinity , have set all Christendom on fire : How they have violated the Peace of many flourishing Kingdoms , and occasion'd more sects in Religion , then there are opinions in Philosophie . Most seasonable then and Christian is that Petition of Saint Augustine , A Logicâ libera nos Domine ! And here I must desire the Reader not to mistake me● I do not condemn the Vse , but the Abuse of Reason , the many subtleties , and Fetches of it , which Man hath so applied , That truth and Errour are equally disputable . I am One that stands up for a true Naturall knowledge , grounded as Nature is , on Christ Jesus , who is the true Foundation of all things visible , and Invisible . I shall therefore in this Discourse , touch neerly upon those mysteries , which some Few have delivered over to posterity , in difficult , obscure termes ; That if possible , the Majesty of trueth , and the Benefit they shall receive from it , may settle Men in a new way , and bring them at last from vain , empty Fansies , to a Reall , sensible Fruition of Nature . You may remember how in my former discourse of the Nature of Man , I mention'd a certain triplicity of Elements according to their severall Complexions in the severall Regions of the world . I shall now speak of another triplicity much more obscure and mysticall , without which you can never attain to the former , for these three principles are the Clavis of all Magick , without whose perfect Knowledge you can never truely understand the least Idioms in Nature . The first Principle is One in One , and One from One . It is a pure , white Virgin , and next to that which is most pure , and simple . This is the first created vnity . By this all things were made , not actually , but Mediately , and without This Nothing can be made either Artificiall or Naturall . This is Uxor D●i , & stellarum . By mediation of this , there is a descent from One into Four , and an ascent from three by four to the invisible , supernaturall Monas . Who knows not This , can never attain to the Art , for He knows not what he is to look for . The second Principle differs not from the sirst in substance and dignity , but in Complexion and Order . This second was the first , and is so still Essentially , but by adhaesion to the Matter it contracted an impurity , and so fell from its first unity , wherefore the Magicians stile it Binarius . Separate therefore the Circumference from the Center per Lineam Diametralem , and there will appear unto thee the Philosophers Ternarius , which is the third Principle . This third is properly no principle , but a product of Art . It is a various Nature , Compounded in one sence , and Decompounded in another , consisting of Inferior and superior powers . This is the Magicians Fire , This is Mercurius Philosophorum , celeberrimus ille Microcosmus , & Adam . This is the Labyrinth and Wild of Magick where a world of students have lost themselves : a thing so confusedly and obscurely handled by such as knew it , that it is altogether impossible to find it in their Records . There is no late writer understands the full Latitude , and universality of this Principle , nor the genuine Metaphysicall use thereof . It moves here below in shades and Tiffanies , above in whites aethereall Vestures ; neither is there any thing in Nature expos'd to such a publique prostitution as this is , for it passeth thorough all hands , and there is not any Creature but hath the use Thereof . This Ternarius , being reduc'd per Quaternarium ascends to the Magicall Decad , which is Monas Unitissima , in which state Quaecunque vult , potest ; for it is united then per Aspectum to the first● eternall , spirituall unity . But of these Three , hear the Oracle of Magick , the great , and solemn Agrippa . Quatuor itaque quae diximus sunt Elementa , sine Quorum notitiâ perfectâ nullum in Magiâ producere possumus effectum : Sunt autem Singula Triplicia , ut sic Quaternarius com pleat Duodenarium : & per septenarium in Denarium progrediens ad supremam Unitatem , unde omnis Virtus , & mirabilis operatio dependet , fiat progressus . Primo igitu ordine Elementa pura sunt , Quae nec Componuntur , nec mutantur , nec patiuntur commixtionem , sed Incorruptibilia sunt , & non a quibus , sed per quae omnium naturalium rerum Virtutes producuntur in Effectum . Virtutes Illorum a Nullo explicari possunt , quia in omnia possunt omnia . Haec qui ignorat , ad nullam mitabilium Effectuum operationem pertingere potest . Secundi Ordinis Elementa Composita sunt , multiplicia , & Varia , & impura , reducibilia tamen per Artem ad puram simplicitatem , quibus tuno ad suam simplicitatem reversis virtus est super omnia complementum dans omnium operationum occultarum & operationum naturae : haec sunt fundamentum totius Magiae naturalis . Tertii ordinis Elementa , haec primò & per se non sunt Elementa , sed Decomposita varia multiplicia , & inter se invicem permutabilia : Ipsa sunt infallibile Medium , ideoque vocantur media Natura , sive Anima mcdiae naturae : paucissimi sunt , qui illorum profunda Mysteria intelligunt . In ipsis per certos Numeros , gradus , & ordines : est Consummatio omnis Effectus in quacunque re Naturali , Coelesti , & supercoelesti , miranda sunt● & plena mysteriis quae operari possunt in Magiâ tam Naturali , quam Divina : per ipsa enim omnium rerum ligationes , etiam solutiones , & Transmutationes , & Futurorum cognitio & praedictio , etiam Malorum Daemonum Exterminatio , & Bonorum Spirituum conciliatio ab Illis descendit . Sinc his igitur Triplicibus Elementis , eorundemque cognitione , nemo confidat se in occultis Magiae , & naturae scient●is quicquam posse operari . Quicunque aurem haec in illa , impura in pura , Multiplicia in Simplicia reducere noverit , Eorundemque Naturam , Virtutem , potestatem in Numero , gradibus , & ordine sine Divisione substantiae discernere sciverit : Is facile obtinebit omnium naturalium rerum & coelestium secretorum sclentiam , & ooperationem perfectam . This is He with the black Spaniell : or rather , This is he Qui ab ineunte aetate semper circa mirabilium Effectuum , & plenas Mysteriorum operationes Curiosus , in trepidusque extitit Explorator . Now for your further Instruction hear also the Dark Disciple of the more dark Libanius Gallus . Primum principium in uno consistit , non a quo , sed per Quod omnis mirandorum naturalium virtus producitur in Effectum : per Quod diximus , quia Purum ab uno procedens non componitur , neque mutatur . Ad ipsum a Ternario & quaternario fit ad Monadem progressus , ut compleatur Denarius : per , ipsum enim est Numeri regressus ad unum , simul descensus in quatuor , & Ascensus in Monadem . Impossibile est compleri Denarium , nisi per ipsum : Monas in Triade laeta convertitur . Omnes hoc principium post principium Monadis Ignorantes nil in Ternario proficiunt , nec ad sacrum quaternarium pertingunt . Nam etsi sapientum Libros omnes habeant , syderum cursus , virtutes , potestates , operationes , & proprietates perfecte cognoscant , ipsorumque imagines , Annulos , & Sigilla & secretissima quaeque ad plenum intelligant , nullum tamen mirandorum consequi possent in suis operationibus effectum , sine hujus principii a principio cognitione , in principium ; unde omnes quotquot vidi in Magiâ Naturali Operantes aut nihil consecuti sunt , aut ad vana , frivola , & superstitiosa , post longas & inutiles operationes desperatione prolapsi sunt . Principium vero secundum ordine non Dignitate quidem a Primo separatum quod unum existens facit Ternarium , est quod operatur miranda per Binarium . In uno est enìm unum , & non est unum , est simplex , & in Quaternario componitur : Quo purificato per Ignem in sole Aqua pura egreditur & ipsum ad suam simplicitatem reversum , Complementum operanti monstrabit occultorum . Hic Centrum est totius Magiae naturalis , cujus circumferentia sibi unita circulum repraesentat inmensus ordo in infinitum : Virtus ejus super Omnia purificata , & simplex minor Omnibus , Quaternario super gradu composita . Quaternarius autem Pythagoricus numerus Ternario suffultus , si ordinem gradumque observat , purificatus purusque in uno , ad Binarium in Ternario miranda & occulta Naturae operari potest . Hic est Quaternarius in cujus mensurâ Ternarius Binario conjunctus in uno cuncta facit , quae mirabiliter facit . Ternarius ad unitatem reductus per aspectum omnia in se continet , & quae vult potest . Principium tertium per se non est principium , sed inter ipsum & Binarium est finis omnis scientiae & Artis mysticae , ac infallible Medii Centrum : in alio quam in ipso facilius non erratur , quoniam paucissimi vivunt in Terris qui profunda ejus intelligant : Varium est compofitum , & per septenarium in Ternarium octies multiplicatum consurgens , & manens fixum . In ipso est consummatio Numeri graduum , & ordinis : per hoc omnes Philosophi , occultorum naturae veri Inquisitores mirabiles effectus consecuti sunt ; per ipsum ad simplex Elementum in Ternario reductum subito fiunt infirmitatum curae miraculosae , & naturaliter omnium aegritudinum : opusque in Magia Naturali & praeternaturali operantis consequitur Effectum per dispositionem quaternarii . Praedictio futurorum per ipsum verificatur , Occultorumque insinuatio , non aliunde quam per ipsum a Natura percipitur . Hoc unico Medio secretum Naturae a peritur Alchimistis , sine quo nec Intellectus Artis acquiritur , nec operationis Effectus invenitur . Errant , crede mihi , Errant omnes , qui sine istis Tribus Principiis quicquam operari in occultis Naturae Scientiis Se posse confidunt . Thus far Trithemius ; where for thy better understanding of him I must inform thee there is a twofold Binarius , Lucis , & Confusionis : but peruse Agrippa seriously de scalis Numerorum , and thou mayst apprehend all , for our Abbot borrowed this Language from Him , the perusall of whose Books he had , before he publish'd any thing in this Nature of his own . Now for thy further Instruction go along with me , not to Athens or stagyra , but to that Secretary and Pen-Man of God Almighty , who stood in a Cleft of the Rock when he made all his Goodnes to passe before him . I am certain the world will wonder I should make use of Scripture to establish Physiologie , but I would have them know that all secrets Physicall and Spirituall , all the close Connexions , and that mysterious Kisse of God and Nature is clearly and punctually discovered there . Consider that mercifull mystery of the Incarnation wherein the fullnesse of the Godhead was incorporated , and the Divine Light united to the Matter in a far greater measure then at the sirst Creation . Consider it I say , and thou shalt finde , that no Philosophie hath perfectly united God to his Creature , but the Christian , wherefore also it is the onely true Philosophie , and the onely true Religion : for without this union there can be neither a naturall Temporall , nor a Spiritual aeternall Life . Moses tells us that in the beginning God created the Heaven and the Earth , that is the Virgin Mercurie , and the virgin Sulphur . Now let me advice you not to trouble your selves with this Mercurie , unlesse you have a true friend to instruct you , or an Expresse Illumination from the first Author of it , for it is a Thing attain'd Arte mirabili . Observe then what I shall now tell you . There is in every star , and in this Elementall world a certain principle which is Uxor solis . These two in their Coition do emittere semen , which seed is carried in the womb of Nature : But the ejection of it , is perform'd invisibly , and in a Sacred silence : for this is the conjugall mystery of Heaven and Earth , their Act of Generation , a thing done in private between particular Males and Females , but how much more think you , between the Two universall Natures ? Know therefore that it is impossible for you to extract , or receive any seed from the Sun , without this Faminine Principle , which is the Wife of the Sun . Now then my small Sophisters of the stone , you that consume your time and substance in making waters and Oyles with a durty Caput Mortuum : You that deal in Gold and Quick-silver being infatuated with the Legends of some late and former Mountebanks : Consider the last end of such men . Did they obtain any thing by it but diseases & Poverty ? Did they not in their old age Inveterat● dierum malorum , fall to Clipping and Counterfeiting of Coyne ? and for a Period to their Memory did they not die in Despair , which is the Childe of Ignorance ? Know then for certain That the Magicians Sun and Moon are two universall Peeres : Male and Female , a King and Queen Regents , alwayes young , and never old . These two are Adaequate to the whole world , and coextended thorough the universe . The one is not without the other , God having united them in his work of Creation in a solemn Sacramentall union . It will then be a hard and difficult Enterprise to rob the Husband of his wife , to put those asunder , whom God himself hath put together : for they sleep both in the same Bed , and he that discovers the one must needes see the other . The Love betwixt these two is so great , That if you use this Virgin kindly , shee will fetch back her Cupid , after he hath ascended from her in wings of Fire . Observe moreover that Materiall Principles can be multiplyed but materially , that is by addition of parts , as you see in the Augmentation of Bodies , which is perform'd by a Continuall Assumption of Nutriment into the stomack , but it is not the Body that transmutes the Nutriment into flesh and bloud , but that spirit which is the life and light of the Body . Materiall Principles are passive , and can neither alter nor purifie , but well may they be altered , and purified : neither can they communicate themselves to another substance beyond their own extension which is finite and determinate . Trust not those Impostors then who tell you of a Sulphur Tingens , and I know not what Fables ; who pin also that new and narrow name of Chemia , on a science both Ancient and Infinite . It is the light onely that can be truely multiplied , for this ascends to , and descends from the first Fountain of Multiplication , and Generation . This Light applied to any Body whatsoever exalts & perfects it in suo genere . If to Animals , it exalts Animals , if to Vegetables , Vegetables , if to Minerals , it refines Minerals , and translates them from the worst to the best Condition . Where note by the way , that every Body hath passive principles in it self , for this light to work upon , and therefore needs not borrow any from Gold , or silver . Consider then what it is you search for , you that hunt after the Philosophers stone , for Eiusdem est Transmutare , cujus est Creare : you seek for that which is most high , but you look on that which is most Low . Two things there are which every good Christian may , and ought to look after , Verum , & Necessarium . Trueth is the Arcanum , the Mystery & Essence of all Things : for every secret is trueth , and every substantiall trueth is a secret . I speak not here of outward Historicall trueths , which are but Relatives to Actions , but I speak of an inward Essentiall Trueth which is Light , for Light is the Trueth , and it discovers Falshood which is Darknesse . By this trueth all that which is necessary may be compass'd , but never without it . I preferred wisdom ( said the wise King ) before Sceptors and Thrones , and esteemed Riches nothing in comparison of her . Neither compared I unto her any precious stone , because all Gold in respect of her is as a little sand , and silver shall be counted as Clay before her . I loved her above health and beauty , and chose to have her instead of light , for the light that commeth from her never goeth out . All good things came to me together with her , and Innumerable Riches in her Hands . And I rejoyced in them all , because wisedom goeth before them , and I knew not that she was the Mother of them . If Riches be a Possession to be desired in this Life , what is Richer then Wisedom that worketh all things ? For she is privy to the mysteries of the knowledge of God , and a lover of his works . God hath granted me to speak as I would , and to concerve as is meet for the things that are given me : because it is he that leadeth unto Wisdom , and directeth the wise , For in his hand are both we and our words , all wisdom also , and knowledge of workmanship . For he hath given me certain knowledge of the things that are , namely to know how the world was made , and the Operation of the Elements . The beginning , ending , and middest of the Times , the alterations of the turning of the Sun , and the Change of seasons . The Circuit of yeeres , and the position of stars . The Natures of living Creatures , and the furies of wild Beasts , the violence of windes , and the reasoning of Men : the Diversities of Plants , and the vertues of rootes . And all such things as are either secret or manifest , them I know . For wisdom which is the worker of all things taught me . For in her is an understanding spirit , holy , onely begotten , manifold , subtil , lively , clear , undefiled , plain , not subject to hurt , loving the thing that is good , quick , which cannot be letted , ready to do good , Kind to Man , stedfast , free from Care , having all power , overseeing all things , and going thorough all understanding , pure , and most subtill Spirits . For wisdom is more moving then any motion , she passeth , and goeth thorow all Things by reason of her purenesse . For she is the Breath of the power of God , and a pure Influence flowing from the Glory of the Almighty , therefore can no defiled thing fall into her . For she is the brightnesse of the everlasting light , the unspotted mirror of the power of God , and the image of his goodnesse . And being but One she can do all things , and remayning in her self she maketh all things new : and in all Ages entring into Holy Souls , she maketh them friends of God , and Prophets . For God loveth none but Him that dwelleth with wisdom . For she is more beautifull then the Sun , and above all the Order of stars , being compared with the Light , she is found before it . For after this commeth Night , but Vice shall not prevail against Wisdom . Thus Solomon , and again a greater then Solomon ; First seek you the Kingdom of God , and all these Things shall be given you . For of a trueth Temporall blessings are but ushers to the Spirituall , or to speak more plainly , when once we begin to love the Spirit , then he sends us these things as Tokens and pledges of his Love . For Promotion comes neither from the East nor from the West , but from God that giveth it . Verum ( saith One ) est esse , a quo nihil abesse cuiq● nil adesse multoque minus obesse potest . Necessariū id omne , quo carere nō possumus . Veritas itaque sūma virtus est , ac inexpugnabile Castrum paucissimis inhaerentibus Amicis , at innumeris obsessum inimicis , paulo minus quam toti mundo nunc invisum , sed insuperabile Pignus iis qui possident illud . Hac in Arce verus & indubitatus Philosophorum Lapis , & Thesaurus continetur , qui non erosus a tineis , nec perfossus a furibus , manet in aeternum caeteris dissolutis omnibus , multis in Ruinam positus , aliis ad salutem . Haec est res vulgo vilissima , spreta plurimum , & exosa , non tamen odibilis , at amabilis , & preciosa supra Philosophis , supra Gemmas , & aurum obrizon : Omnium amatrix , omnibus ferme inimica , ubique reperibilis , & a paucissimis , quasi nullis , inventa per vicos acclamans omnibus , Venite ad me omnes qui quaeritis , & Ego vos ducam in veram semitam . Haec est res illa tautum a veris praedicata Philosophis , quae vincit omnia , nec ab ulla re vincitur , Corpus , & Cor omne durum & solidum penetrans , ac omne molle consolidans , & ab omni duro resistendum confirmans . Nobis omnibus se facit obviam , & non videmus eam , vociferans , & alta voce dicens , Ego sum via veritatis , transite per me : quia non est alius ad vitant transitus , & nolumus eam audire . Odorem sua vitatis emittit , sed non percipimus eum . Dapibus sese nobis liberaliter in sua vitatem offert indies & non degustamus eam● Blande nos ad salutem trahit , & ejus tractui resistentes , sentire nolumus . Quoniam facti sumus sicut lapides , oculos habentes & non videntes , aures habentes & non audientes , nares non olfacientes habentes , ore linguaque muniti non degustantes , neque loquentes manibus & pedibus nil operantes , nec ambulantes . O miserum tale genus Hominum , quod lapidibus non est praestantius , imò longe inferius eo , quod hoc , non Illi rationem daturi sunt operationum suarum ! Transmutemini ( inquit ) transmutemini de lapidibus mortuis in Lapides vivos philosophicos . Ego sum vera Medicina , corrigens & transmutans id quod non est amplius , in id quod fuit ante Corruptionem , ac in Melius , ac id quod non est , in id quod esse debet . Ecce prae foribus conscientiae vestrae sum Noctes ac Dies pulsans , & non aperitis mihi , t●men expecto mitis , nec a vobis irata recedo , sed patiens injurias sustineo vestras , cupiens per patientiam ad eam exhortando vos ducere . Venite iterum , atque saepius iterum venite , Qui sapientiam quaeritis & emite gratis , non auro nec Argento , minus laboribas propriis , quod vobis offertur ultro . Sonora vox , suavis & grata Philosophantium auribus . O Fons divitiarum Inexhaustibilis veritatem & Justitiam sitientibus ! O Desolatorum Imperfectioni solatium ! Quid ultra quaeritis Mortales anxii ? Cur infinitis animos vestros curis exagiratis Miseri ? Quae vestra vos excaecat Dementia , quaeso ? Cum in vobis , non ex Vobis sit omne quod extra vos , non apud vos quaeritis . Proprium hoc solet esse vulgi vitium , ut Propria contemnens , aliena quae sunt , semper appetat . Proprium hic pro nobis appropriati sumimus , nam ex nobis ipsis nihil habemus Boni , sed si quid habere Boni possumus , ab eo qui solus est Bonus , ferimus acceptum : è Contra quod habemus Mali , nobis ipsi nos appropria vimus , ex alieno malo per inobedientiam . Proprium ergo nihil Homini est ex suo praeterquam Malū quod possidet : Quod ex Bono Bonum habet , non ex seipso , sed contribute proprium habet , ex Bono cum recipit tamen . Lucet in nobis ( licet obscure ) Vita Lux hominum tanquam in Tenebris , quae non ex nobis est , sed ab eo cujus est . Hic Illam planta vit in Nobis , ut in ejus Lumine , qui lucem inhabitat inaccessibilem , videremus Lumen , & hoc Caeteras ejus praecelleremus Creaturas : Illi similes hac ratione facti , quod semtillam sui luminis dederit nobis . Est igitur veritas non in nobis quaerenda , sed in imagine Dei , quae in Nobis est . This is He to whom the Brothers of R. C. gave the Title of Sapiens , and from whose writings they borrowed most of their Instructions ad Candidatum quendam Germaniae . But that you may the better understand how to come by this stone , hear what he speaks in another place . Non prius incipit vera Cognitio , quam perennium & Labilium , cum vitae , tum Intetitus oblatâ comparatione , selegat anima cum animo jungi , deleetatione majori tracto hujus , quam Corporis . Ex eâ ●ognitione Mons oritur , & Corporis voluntaria separatio sumit exordium , cum anima respiciens ex unâ Corporis faeditatem & interitum , ex alterâ parte praesta●itiam & foelicitatem animi perpetuam , cum isto ( divino sic disponente statu ) connecti cupit , altero penitus neglecto , ut hoc solum appetat , quod a Deo conclusum esse videt in salutem & Gloriam : Corpus in amborum jam unitotum unionem condescendere cogitur . Haec est admirabilis illa Philosophorum transmutatio Corporis in Spiritum & hujus in corpus , de quâ Dictum nobis relinquitur a Sapientibus : Fac Fixū Volatile & volatile fac Fixū , ut habeas magisterium nostrum : ( intellige ) fac de pertinaci copore Tractabile , quod animi praestantià cum anima conveniente constantissimum fiat corpus ad omnia sustinendum examina . Probatur enim aurum igne , quo reprobatur omne quod aurum non est . O praestantissimum Philosophorum aurum , quo ditantur sapientiae filii , non Illo quod cuditur : Adeste qui Thesaurum Philosophorum tam vario Conatu quaeritis , reprobatum a vobis Lapidem cognoscite , prius quis ille sit antequam quaeratur . Mirum est super omne miraculum , quod quispiam appetat ignotum sibi : fatuum certè videtur id ab hominibus quaeri , cujus Veritatem non norunt investigantes , quia nihil in eo spei relinquitur . Suadeo quibusvis ergo perquirentibus , ut cognoscant prius ejus quod quaerunt , veram existentiam , antequam quaerant : sic eos laboribus frustrari non continget . Sapiens quaerit quod amat , nec amare potest quod non cognoscit , alioquin Insipiens esset ; Ex cognitione igitur natus est amor omnium Veritas , quae sola viget in omnibus veris Philosophis . Thus He , and again : Frustra laboratis omnes abditorum Naturae secretorum Indagatores , cum aliam ingressi viam , Terrenorum virtutes per Terrena detegere conamini . Discite igitur Coelum per Coelum , non per Terram , sed hujus per illius virtutes cognoscere . Nemo enim ascendit in Coelum quod quaeritis , nisi qui de Coelo ( quod non quaeritis descendit , prius illuminet eum . Incorruptibilem quaeritis medicinam , quae Corpora nedum a Corruptione transmutet in verum Temperamentum , sed etiam temperata diutissime conservet : talem alibi quam in Caelo reperire non poteritis unquam . Coelum virtute suâ per invisibiles radios in Terrae Centrum undique concurrentes , omnia penetrat Elementa , & Elementata generat , fovetque Nemo in seipso , sed in sui simili , quod etiam ex ipso sit , generare potest . Foetus etiam promiscuus utriusque parentis in se Naturam ita retinet , ut in eo parens uterque potentia & actu sit reperibilis . Quis haerebit amplius nisi lapis in Generatione Philosophicâ ? Disce ex Teipso , quicquid est in Coelo , & in Terrà cognoscere , ut sapiens fias in omnibus Ignoras Coelum & Elementa prius Unum suisse , Divino quoque ab invicem artificio separata , ut & Te , & omnia generare possent ? si hoc nosti , reliquum & Te fugere non potest , aut Ingenio cares omni . Rursus in omni generatione talis separatio est necessaria , qualem de te supra dixi fiendam , antequam ad verae Philosophiae studia velum applices . Ex aliis nunquam unum facies , quod quaeris , nisi prius ex Teipso fiat unum quod audisti . Nam talis est voluntas Dei , ut pii pium consequantur Opus quod quaerunt , & perfecti perficiant aliud cui fuerint intenti . Malae voluntatis Hominibus nihil praeter quod seminaverint , datur metere : imo quod magis est , persaepe bonum eorum semen in Lolium , propter eorum Malitiam convertitur . Fac igitur ut Talis evadas , quale tuum esse vis . quod quaesieris opus . This is now the true Essential mystery of Regeneration , or the Spiritual Death . This is , and ever was the onely scope , and upshot of Magick . But for your further Instruction ruminate this his other mysticall speech . Agitedum igitur anima mea , corpusque meum : surgite nunc , animum sequamini vestrum . Ascondamus in montem hunc excelsum nobis oppositum , de cujus cacumine vohis ostendam iter hoc bivium de quo per Nubem , & sine iumine locutus est Pythagoras . Nobis aperti sunt oculi , tum praelucet sol pietatis & Justitiae , quo duce non possumus à via veritatis deflectere . Volvite primum oculos ad detram , ne videant vanitatem , antequam sapientiam perceperint . Videtisnè relucens illud , & Inexpugnabile Castrum ? In eo se continet Philosophicus amor , de cujus Fonte fluunt Aquae vivae quas qui degustarit semel , non sitiet vanitatem amplius . Ab eo loco tam amaeno , suavique recta progrediendum est ad amaeniorem , in quo Sophia moram trahit : de cujus etiam fonte scaturiunt Aquae primis longe faeliciores , quas qui gustarint inimici , pacem eos mire necesse est : Eorum qui deveniunt eo plerique solent altius tendere , sed non omnes ontatum assequuntur . Est locus ultra dictos , quem adire vix licet mortalibus , nisi per Divinum numen ad immortalitatis gradum assumpti sunt : at antequam introducantur , mundum coguntur exuere ; caducae vitae spolio retento . Non est eo cum pervenerint , quod amplius mortem timeant , imo potius eam indies amplectantur suavius , quam in mundo quid unquam suave judicatum est eis amplexu dignum . Ultra haec tria loca quicunque progrediuntur , ab hominum oculis evanescunt . Quod si secundum & tertium Locos videre lubet , ascendamus altius . En supra Chrystallinam primam arcem , aliam Argenteam videtis , ultra quam & Tertiam adamantinam , Quar●● vero non cadit sub sensum , donec ultra Tertiam deventum sit . Hic est aureus perpetuae foelicitatis locus , sollie itudinis expers , & omni repletus gaudio perenni . This is the pitch and place , to which if any man ascends , he enters into Chariots of Fire with Horses of fire , and is translated from the earth , soul and Body . Such was Enoch , such was Elijah , such was Esdras , to whom this Medicine was ministred by Vriel the Angel . Such was Saint Paul , who was carried up to the third Heaven ; such was Zoroaster , who was transfigured , and such was that Anonymus mention'd by Agrippa : I dipsum ( sayth he ) & de se prodidit sapiens quidam , ita ut scintillantes Flaminae hinc inde , etiam cum sono prosilirent . This I suppose ; was R. C. the founder of almost Christian , and famous society , whose Body also by vertue of that Medicine he took in his life time , is preserv'd intire to this Day , with the Epitomes of two worlds about it . Such Elijahs also are the Members of this Fraternitie , who as their own writings testifie ; walk in the supernatural light . Vt nobiscum autem Covenias ( say they ) necesse est hanc Lucem cernas , sine enim huc Luce impossible est nos videre , nisi quando volumus . I know some illiterate School-Divines will no sooner read this , but they will cry out with the Iewes : away with such a follow from the earth . Truly they are the men , Quibus & ego nunc consulo , ne nostra scripta legant , nec intelligant , nec me●●inerint : nam noxia sunt , venenosa sunt ; acherontis ostium est in in hoc libello , Lapides loquitur , caveant ne cerebrum illis excutiat . Let them not mind it , buy it not , touch it not . — , Procul hinc , procul ite Prophani . Go on still , and proceed in your own corrupt Fancies , ut servetur Iustitiae locus . Follow your old beggarly Elements , the Rudiments of this World , which hitherto have done despight to the spirit of grace : which have grieved that holy and loving spirit of God , whereby you are seal'd to the Day of Redemption . But consider whiles you are yet in the flesh , whiles it is to Day with you , and timely to consider , that God will use those men whom you revile for his Trueth , as witnesses against you in a Day when you shall have nothing to speak for your Ignorance , unless you plead your obstinacie . Of a trueth God himself discovered this Thing to the First man , to confirm his Hopes of those three supernaturall mysteries , the Incarnation , Regeneration , and Resurrection : For I amblichus citing the AEgyptian Records with a Credendum est Arcanis sermonibus , hath these very words , Traditam fuisse Materiam quandam a Deis per beata Spectacula , haec ergo illis ipsis tradentibus cograta est . And our former Christian Author in a certain place speakes thus . Dubium non est quin Deus Antiquis Patribus medicinam aliquam revelaverit , per spiritum sanctum suum qua tuerentur Carnis Corruptionem & potissimum iis , cum quibus locutus est , & faedus inivit . Let me tell you then that the Period and perfection of Magick is no way Physicall , for this Art Attingit solium Iovis , & Coelestia tentat . In a word it ascends per lumen Naturae in lumen Gratiae , and the last end of it is truely Theologicall . Remember therefore that Elijah depos'd his mantle , and past thorow the waters of Iordan before he met with the Chariots of Israel . But as Agrippa sayth , Clausum est veritatis Armarium : The Scripture is obscure , and mysticall even in Historicall passages . Who would believe that in the History of Agar and Sarah , the mystery of both Testaments was couch'd , but that Saint Paul himself hath told us so ? For it is written ( sayth he ) that Abraham had two Sons , the one by a Bond-maid , the other by a Free-woman . But he who was of the Bond-woman , was born after the flesh , but he of the Free-woman by promise . Which Things are an Allegorie ; for these are the Two Covenants , the one from Mount Sinai , which gendereth to bondage , which is Agar : For this Agar is Mount Sinai in Arabia , and answereth to Jerusalem that now is , and is in Bondage with her Children ; But Jerusalem from above is free , which is the ` Mother of us All . I could instance in many more such places , as that of the Royal Prophet , That the Dew of Hermon descends to Mount Sion , which is altogether impossible in the literall Sense , for every Geographer knows there is a vast distance between These two . But to return to my former discourse : some Philosophers who by the speciall mercy of God attain'd to the Ternarius , could never notwithstanding obtaine the perfect Medicine , neither did they understand it . I never met in all my Reading but with Six Authors , who fully apprehended this Mystery . The first an Arabian , a most profound , but exceedingly obscure writer , and from him I conceive , Artesius borrowed all his Knowledge . The second a most ancient Christian Anonymus , the greatest that ever was in point of Practice , for he ascended to that glorious Metaphysicall Height where the Archtype shadows the Intellectual Spheares . The other Four are famously known in Christendom . To instruct Thee then , This Mystery is perfected when the Light in a suddain , miraculous Coruscation strikes from the Center to the Circumference , and the Divine Spirit hath so swallowed up the Body , that it is Corpus glorificatum tanquam sol & Luna splendidum . In this Rotation it doth passe ( and no sooner ) from the Natural to a supernaturall state , for it is no more fed with Visibles , but with invisibles , and the Eye of the Creator is perpetually upon it . After this the Material parts are never more to be seen , Atque haec est illa toties decantata , & sine scelere Magorum Invisibilitas . Verily this is the way that the Prophets and the Apostles went , this is the true primitive Divinity , not that clamorous sophistrie of the Schooles . I know the world will be ready to Boy me out of Countenance for this , because my yeares are few , and green . I want their two Crutches , the praetended modern sanctitie , and that Solemnity of the Beard , which makes up a Doctor . But Reader let me advise thee , if by what is here written thou attain'st to any knowledge in this point ( which I hold impossible without a Divine Assistance ) let me advice thee I say , not to attempt any thing rashly : For Agrippa tells me , Quicunque impurificatus accesserit , superinducit sibi Judicium , & traditur ad devorandum spiritus nequam . There is in the Magicall Records a memorable story of a Iew , who having by permission rifl'd some Spiritual Treasures , was translated in Solitudines , and is kept there for an Example to others . I will give thee the best Counsel that can be given , and that out of a Poet : Orandum est , ut sit Mens sana in Corpore sano . Thou must prepare thy self , till thou art conformable to Him , whom thou wouldest entertain , and that omnimoda Similitudine . Thou hast Three that are to receive , and there are three accordingly that give . Fitt thy Roofe to thy God in what Thou canst , and in what thou canst not , he will help Thee . When thou hast thus set thy House in Order , do not think thy Guest will come without Invitation : Thou must tyre him out with pious importunities , Perpetuall Knockings at his Doore , Teares sullying his transparent Roomes . Sighes upon sighes : weep mors and more , He Comes . This is the way thou must walk in , which if thou doest , thou shalt perceive a sudden Illustration , eritque in Te cum Lumine Ignis , cum Igne Ventus , cum Vento Potestas , cum Potestate scientia , cum scientià sanae Mentis Integritas . This is the Chain that qualifies a Magician : For sayth Agrippa , Explorare de Futuris , & Imminentibus , allisve Occultis , & quae hominibus divinitus portenduntur , veridicas sententias , atque operari opera Virtutum communem Naturae Consuetudinem excedentia , non nisi profundae & perfectae Doctrinae , Integerrimaeque vitae , ac fidei est , non hominum levissimorum , ac indoctorum ; and in another place . Non poterit illa Dare , qui non habet . Habet autem Nemo , nisi qui jam cohibitis Elementis , victâ Natura , Superatis Coelis , progre●sus Angelos , ad ipsum Archetypum usque transcendit , cujus tunc Cooperator Effectus potest Omnia . This is the place , where if thou canst but once ascend , and then descend , Tunc ire ad Mundum Archetypum saepe , atque redire , Cunctarumque Patrem rerum spectare licebit . Then I say , Thou hast got that Spirit , Qui quicquid portentosi Mathematici , quicquid prodigiosi Magi , quicquid invidentes Naturae perrecutores Alchymistae , quicquid Daemonibus deteriores Malefici Necromantes promittere audent , Ipse novit discernere , & efficere , idque sine omni Crimine , sine Dei offensâ , sine Religionis injuriâ . Such is the power he shall receive , who from the Clamorous Tumults of this World ascends to the Supernaturall , still Voice ; from this base Earth and Mud whereto his Body is allyed , to the Spiritual invisible Elements of his Soul Ille Deum vitam accipiet , dovisque videbit Permotot Horoas , & Ipse videbitur Illes . This , Reader , is the Christian Philosophers stone : a stone so often inculcated in Scripture . This is the Rock in the wildernesse ; in the wildernesse , because in great obscurity , and few there are that know the right was unto it . This is the stone of fire in Ezekiel ; this is the stone with seven eyes , upon it in Zacharie , and this is the white stone with the new Name in the Revelation . But in the Gospel where Christ himself speakes , who was born to discover Mysteries , and communicate Heaven to Earth , it is more clearely describ'd . This is the Salt which you ought to have in your selves , this is the Water and spirit whereof you must be born again , and this is that seed which falls to the ground , & multiplies to an hundred fold . But reader , be not deceiv'd in me . I am not a Man of any such faculties , neither do I expect this Blessing in such a great measure in this Life : God is no debtor of mine . I can affirm no more of my self , but what my Author did formerly : Accipe me volo velut Indicem , qui semper prae foribus , manens , Aliis quod Iter ingrediendum sit , ostendat . Behold● I will deal fairely with Thee ; shew me but one good Christian , who is capable of , and fit to receive such a secret , and I will shew him the right , Infallible way to come by it . Yet this I must tell Thee , It would sink thee to the Ground to hear this mystery related : for it cannot ascend to the heart of the Naturall Man , how neer God is to him , and how to be found . But of this Enough . I will now speak of a Naturall Coelestial Medicine , and this latter is Common amongst some wise Men , but Few are they , who attain to the Former . The common Chymist works with the common fire , and without any Medium , wherefore he generates nothing ; for he works not as God doth , to preservation , but to Destruction : hence it is , that he ends alwayes in the Ashes . Do thou use it cum Phlegmate Medii : so shall thy materials rest in a Third Element , where the violence of this Tyrant cannot reach , but his Anima . There is also a better way : for if thou canst temper him with the Spirit of Heaven , thou hast alter'd him from a corrupting to a generating fire . Sublime the middle Nature fire per Trigonum & Circulum , till thou com'st to a Breach of Inferiors and Superiors . Lastly , separate from the Magicall compounded Earth that Principle which is call'd Terra Media , because it is middlemost between the Vnarius , and the Binarius : for as it attaines not to the simplicity of the First , so it is free from the Impurities of the Second . This is the true Petra Chrystallina , a bright virgin Earth without spot or Darknesse . This is Terra Maga in aethere clarificata , for it carries in its Belly Winde and Fire . Having got this fundamentall of a little new world , unite the heaven in a triple proportion to the Earth , then apply a Generative heat to Both , and they will attract from above the Star-fire of Nature . Sic habebis Gloriam totius Mundi , Ergo fugiet a Te omnis Obscuritas . Now because the Law of Nature is infallible , and confirm'd to the Creature by Gods Royall Assent , think not therefore there is any Necessity upon God , but what he hath inacted in General , he can repeal in any particular . Remember who translated the Dew from the Earth to the Fleece , and from the Fleece to the Earth . God bestowes not his Blessings where they are to turn to Curses . He cursed the Earth once for Adam's sake : take heed he doth not curse it again in thy work for thy sake . It is in Vaine to look a Blessing from Nature , without the God of Nature : for , as the Scripture sayth , without Controversie the lesser is blessed of the Greater . He must be a good steward , that shall overlook the Treasuries of God . Have therefore a Charitable Seraphick soul : Charitable at Home , in being not Destructive to thy self● as most men are : Charitable abroad , in a Diffusive goodnesse to the poor , as many are not . There is in every true Christian a spice , I can not say a grain of Faith , for then we could work Miracles : But know thou that as God is the Father , so Charity is the Nurse of Faith . For there springs from Charitable works a Hope of Heaven , and who is he that will not gladly believe what he hopes to receive ? On the contrary there springs no Hope at all from the Works of Darknesse , and by Consequence no faith , but that Faith of Divels , To believe and tremble . Settle not then in the Lees , and Puddle of the World , have thy Heart in Heaven , and thy Hands on Earth : Ascend in Pietie , and descend in Charity , for this is the Nature of Light , and the Way of the Children of it . Above all Things , avoyd the Guilt of innocent Blood , for it utterly separates from God in this Life , and requires a timely , and serious Repentance , if thou would'st find Him in the Next Now for thy studie , in the Winter Time thy Chamber is the best Residence ; here thou mayest use Fumigations , and spicie Lamps , not for superstition , but because such recreate the Animal Spirits , and the Braine . In the Summer translate thy self to the Fields , where all are green with the Breath of God , and fresh with the Powers of Heaven . Learn to refer all Naturals to their Spirituals , per viàm Secretioris Analogiae : for this is the way the Magicians went , and found out Miracles . Many there are who bestow not their Thoughts on God , till the World failes them ; He may say to such Guests , Quum Nemini obtrudi potest , itur ad Me . Do thou think on Him first , and He will speak to thy Thoughts at Last . Sometimes Thou may'st walk in Groves , which being full of Majestie will much advance the Soul . Sometimes by clear , Active Rivers , for by such ( say the Mystick Poets ) Apollo contemplated . Omnia , quae Phaebo quondā meditante , beatus Audiit Eurotas : &c. So Have I spent on the Banks of Ysca many a serious Hour . 'T is Day , my Chrystal Usk : now the sad Night Resignes her place , as Tenant to the Light . See , the amazed mists begin to flye , And the Victorious Sun hath got the skie . How shall I recompence thy streams that keep Me and my Soul awak'd , when others sleep ? I watch my stars , I move on with the skies , And weary all the Planets with mine Eyes . Shall I seek thy forgotten Birth , and see What Dayes are spent since thy Nativity ? Didst run with ancient Kishon ? canst thou tell So many yeers as holy Hiddekel ? Thou art not paid in this . I 'le leavie more Such harmles Contributions from thy store , And dresse my Soul by Thee as thou do'st passe , As I would do my Body by my Glasse . What a clear , running Chrystall here I find ? Sure I will strive to gain as clear a Mind . And have my spirits freed frōdross , made light , That no base Puddle may allay their Flight . How I admire thy humble banks ! Nought 's here , But the same simple vesture all the yeer . I 'le learn simplicity of Thee , and when I walk the streets , I will not storme at Men , Nor look as if I had a mind to crie , It is my valiant Cloth of Gold , and I . Let me not live , but I 'm amaz'd to see What a Clear Type thou art of Pietie . Why should thy Flouds inrich those shores , that sin Against thy Liberty , and keep thee in ? Thy waters nurse that rude Land wch inslaves And Captivates thy free , and spacious waves . Most blessed Tutors ! I will learn of Those To shew my charity unto my Foes , And strive to do some Good unto the Poor , As thy streams do unto the Barren shore . ' All This from Thee my Ysca ? yes , and more : I am for many Vertues on thy score . Trust me thy waters yet : why , wilt not so ? Let me but drink again , and I will go . I see thy course anticipates my Plea , I 'le haste to God , as Thou dost to the Sea . And when my eyes in waters drown their beams , The Pious imitation of thy streames , May every Holy , happy , hearty Teare Help me to run to Heav'n , as Thou do'st there . This is the way I would have thee walk in , if thou doest intend to be a solid , Christian Philosopher . Thou must as Agrippa sayth , Vivere Deum , & Angelos : reject all Things Quae Coelo dissimilia sunt , otherwise thou canst have no Communion with Superiors . Lastly , Unus esto● non Solus : Avoid the Multitude , aswell of Passions , as Persons . Now for Authors , I wish thee to trust no moderns , but Michael Sendivow , and that other of Physia Restituta , especially his first Aphonisticall part . The Rest whom I have seen suggest Inventions of their own , such as may passe with the Whymzies of des Chartes or Bovillus his Mathematicall Roses . To conclude , I would have thee know , That every day is Annus Contractus : That every yeer is Dies extensus . Anticipate the yeer in the day , and lose not a day in the yeer . Make use of Indeterminate Agents till thou canst fi●de a Determinate One : The Many may wish well , but One onely Loves . Circumferences spread , but Centers contract : so superiors dissolve , and Inferiors coagulate ; stand not long in the sun , nor long in the shade : where Extremes meet , there look for Complexions . Learn from thy Errors to be Infallible , from thy Misfortunes to be constant : There is nothing stronger then Perseverance , for it ends in Miracles . I could tell thee more , but that were to puzzle Thee : learn this First , and Thou mayst teach me the Last . Thus Reader , have I published that knowledge which God gave me , ad fructum Bonae Conscientiae . I have not Busheld my Light , nor buried my Talent in the Ground . I will now withdraw and leave the stage to the Next Actor : Some Peripatetick perhaps , whose sic probo shall serve me for a Comaedie . I have seen scolds laugh'd at , but never admir'd : so he that multiplies Discourse , makes a serious cause , Ridiculous . The onely Antidote to a shrew , is silence : And the best way to convince Fools , is to Neglect Them . Faelices Animae ! Quibus Haec cognoscere primū , Inque Domos Superas Scandere , Cura fuit . Credibile est Illos pariter Vitiisque Jocisque Altius Humanis exeruisse Caput . Si Tu Iehova , Deus meus , Illuminaveris Me , Lux fient Tenebrae meae . FINIS . To his ever honour'd friend , the Learned Author . SIR , YOur book now finish't . Let a shallower Pen Ad these few drops , to your vast Ocean . Not by my shaddowing praise , t' eclipse the glory Of your high worth : this book must tell that story , To truth-beleiving Soules ; whose Eagle-eyes Can penetrate these hidden Mysteries . But you ( thrice honor'd sir ) my groveling minde Have rais'd to higher Pitch , to tell how kinde , How rare a freind , how deare , how choise a Treasure My Fates have blest me with , above the measure Of vulgar thought : how this diviner ray Of your bright soul , would fill with clearest day The darkened world : did not earth-shadowing mist . With thickest clouds , heavens influence resist But who from envies sordid mire Is washt , is clad in pure attire Of innocence ; a light shall see , ( unthral'd from errors Sophistry ) Will kindle that magnetick fire , Which shall concenter , wild desire ; And fix the roving thoughts in one Inseperate TRIVNION Hee l then disdaine the slymie Earth ; A house too mean for nobler birth , His heaven-rais'd soul , will then aspire To bear a part in th'Angels quire . Dear so , fare well . Let seekers thirsty flames , Refresht by these your soul-reviving streames , Eccho you Praise : with thankfull elogies Your ever-living name immortalize . SIR , Your own beyond Expresses H. B. Notes, typically marginal, from the original text Notes for div A64761e-3700 Gen : Wis. Exod. Isai. Is. xlv . In Gen. Ioan. Trith . Gal. 4.22 .