Anima magica abscondita or a discourse of the universall spirit of nature, with his strange, abstruse, miraculous ascent, and descent. By Eugenius Philalethes.

ANIMA MAGICA ABSCONDITA.

TO build Castles in the air, is a Common Proverb with all Men, but a Common Pra∣ctice with the Peripateticks onely. I have oftentimes admir'd, That the very end and Result of their Philoso∣phy 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,* 1.1 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Their Conceptions are not grounded on any Reason existent in Na∣ture, but they would ground Nature on Reasons fram'd, and principl'd by their own Concepti∣ons. Their Philosophie is built on generall em∣pty 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 Funda∣mentalls, but in trueth have none at all. These later Quillets are so minc'd with Divisions and Distinctions, That their very patrons are dubi∣ous how to state them. I could compare their Physiologie to a Chase in Arras, where there is much of similitude, but nothing of Truth. Tis the Childe of Fancie, a Romance in Syllogisms, a Texture of their own Brain, like that Cob-web Campagnia, which Lucians Spiders planted be∣twixt the Moon, and Venus. Nature in Gene∣rall (say They) is Principium Motus, & quie∣tis. A Form is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a definition they know not what to make of, and the soul is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or actus Corporis Organici. These Two last Descriptions (for they are no Substan∣tial

definitions) are such Riddles, that I verily believe Aristotle made use of those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he would not discover his Ignorance in these points. For why should a Form, be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in what other Author can we find this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? But be∣cause 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 Philo∣sophie, 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 acknow∣ledge 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 Rea∣der, The Magician's passive spirit is a princi∣ple, but if I tell him not what kind of sub∣stance it is, I will allow him ten years studie, and if the Sun went back every day ten De∣grees in his Diall, he shall not without a su∣pernaturall 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 ob∣vious to every Eye; but I would know what

it is, and therefore he may pocket his Defini∣tion. Again you will object, he tells me not onely that Nature is a Principle, but that Na∣tura 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 symme∣trie, or shape of a Compound. But the Peripate∣ticks 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 Com∣ments. Forma then in their Conception is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vis Formatrix, which Aristotle defines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I must confesse I do not understand him, and therefore I shall take him upon Trust, as his Disciples expound him.

Est enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Magirus) quoniam absolvit, expolit, & infor∣mat Rem Naturalem, ut per eam una ab Al∣terá 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is in plain Terms Consummatio, or barba∣rously but truely Finitatio, though his own fol∣lowers 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; move∣mur, & Intellîgimus. Now both these descri∣ptions concerne only the Operations and Facul∣ties which the Soul exerciseth in the Body, but discover not her Nature, or Originall at all. It was ingenuously done of Galen, who con∣fess'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 ex∣amin'd by his Dictats, as it were by a Touch∣stone; 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 Fol∣lies, that we binde our selves over to a Prenti∣ship 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 defi∣nitions, 〈1 page duplicate〉〈1 page duplicate〉

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though look'd upon as rare, profound, Philosophicall Determinations, instruct us in nothing more. Away then with this Peripate∣ticall Philosophy, this Vain Babling, as S. Paul justly stiles it, for sure inough he had some Ex∣perience 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 & ge∣neration, but the spirit of Errour, which is A∣ristotl'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 Crea∣tures. And verily the Mystery of their profes∣sion consists onely in their Termes: if their Spe∣culations 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 Po∣sitions 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 Lu∣cian's Lachanopters, or Hippogypians. Now the Reason of their Errours is, because they are Ex∣perienc'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 Es∣sentiall Temperament, they are grosly mista∣ken 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 interpo∣seth a different resisting Quality in the Circum∣ference of every Thing, lest the Qualities of Ambient Bodies should conspire in too great a measure with the Center, and so procure a Dis∣solution of the Compound. Thus she interpo∣seth her passive refreshing Spirit between the Centrall Fire, and the Sulphur; Again she pla∣ceth the Sulphur between the Liquor of the Coelestiall Luna, and her outward Mercurie. A rare and Admirable Texture, infallibly pro∣ving, That none but God onely wise, who fore∣saw the Conveniencies and Disconveniencies of his Creatures, could range them in that sa∣ving

Order, and Connexion. But to go further with these Peripateticks: Their Philosophy is a kinde of Physiognomy, They will judge of in∣visible, 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. 'Twere a foolish presumption, if a Lapidarie should undertake to state the va∣lue, or Lustre of a Jewell that is Lockt up, be∣fore he opens the Cabinet. I advice them there∣fore 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 sub∣stantially, but onely describe them by their out∣ward effects and Motions, which are subject, and obvious to every Common Eye. Let them con∣sider therefore, That there is in Nature a Cer∣tain 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 pro∣pinquity of Complexions between Visibles, and invisibles, and this is it by which the superiour,

spirituall Essences descend, and converse here be∣low 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 uni∣ted to the universall, and Nature by conse∣quence may be strangely exalted, and multiply∣ed. 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. Ani∣mals have their Progressive outward, and their Vitall Inward Motions. The Heavens are car∣ried 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 augmentati∣on, 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 o∣ther inward Principle which acts and regulates it in every severall species of motion. But veri∣ly 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 uni∣versall 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 Ha∣bitation here in the Center, puts her Prison into some good order, and brancheth into the seve∣rall 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 infundi∣tur & movet suum corpus. The third is a cer∣taine oleous aethereall water: this is Menstru∣um, & Matrix Mundi, for in it all things

are framed and preserved. The Anima is a Compound ex aura tenuissima, & luce simplici∣ssima. 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 Compositi∣on, but only that of God Almighty. Trust not then to Aristotle, who tells you, that the Ele∣ments are Corpora simplicia, for the contrary hath been manifested by absolute, infallible Experience. The Passive spirit is a thinne ae∣real substance, the only immediate Vestiment wherein the Anima wraps her selfe, when she descends and applies to Generation. The Ra∣dicall 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 Re∣ceptacle wherein the superiour Natures are Concentrated. The Soule being thus confined and imprisoned by lawfull Magick in this Li∣quid Chrystall, the Light which is in her streams thorough the Water, and then it is Lux mani∣fest 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 V∣nity or Cone is alwaies in Horizonte Eternita∣tis, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For there being three Portions of Light in the Anima, and two in the Passive spirit, the Inferiour at∣tracts 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 aug∣ment 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 perfor∣med 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 sub∣stantially, may admit of a perfect, Hypostati∣call Vnion, and be carried by a certaine intel∣lectuall Light in Horizontem Mundi super-su∣premi, and so swallowed up of Immortality. But me thinks Nature complaines of a Prosti∣tution, that I goe about to diminish her Ma∣jesty, having allmost broken her S••ale, and ex∣posed her naked to the World. I must con∣fesse I have gone very far, and now I must re∣call my selfe: For there is a necessity of reser∣ving, as well as publishing some things, and yet I will speake of greater matters. The A∣nima 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 Spiri∣tuall Metaphysicall Graine, a Seed or Glance of Light, simple, and without any Mixture de∣scending 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 li∣ving Eternall Influences which daily and

hourely proceed from him. Hence he is call'd of the Cabalists Cether, and it answers to Par∣menides his Corona Ignea, which he plac'd a∣bove 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 be∣low, 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 Coun∣termarch, 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 or∣der'd policy, enough to prove that God is not absent from his Creatures, but that Wisdom reacheth mightily from one end to another,* 1.2 and that his Incor∣ruptible 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 fea∣tures 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 fi∣gures 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 Transmuta∣tions, producing Sinews, Veines, bloud, flesh, and bones: which work also includes his Arithme∣tick 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 Linea∣ments, or symmetrie of the compound, he proves himself a most regular Mathematician, propor∣tioning Parts to Parts, all which Operations can proceede from Nothing but a Divine, In∣tellectuall 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 Pori∣pateticks 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 Arti∣ficiis. We should therefore examine who weaves the flowers of Vegetables? who colours them without a pencill? who bolts the branches up∣wards, and threds (as it were) their Roots downwards? for all these actions include a cer∣tain 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 Te∣stemony 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 ex∣tort a Catholik Confession from the Wizards; Digitus Dei est hic, The Finger of God is here.* 1.3 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not a meer sound or Command, but a substantiall active Breath, proceeding from the Creatour•• and penetrating all things. God himself is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and this is the only sense wherein a Form may be de∣fined 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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, whe∣ther in the beginning there was any life, or wis∣dom 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 con∣cessions, 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 attri∣bute Generation to Qualities: lest the true Author of it, should come against them with that charge, which he brought sometimes a∣gainst the Assyrian. Shall the ax boast it self against Him that heweth there∣with?* 1.4 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 de∣spair to attain his Familiarity, for he is a God that desires to be known, and will reveale him∣self 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 Invi∣tation speaks more then an Ordinary Incou∣ragement. Thus sayeth the Lord, the Holy One of Israel, and our Maker: Ask me of things to come concerning my Sons,* 1.5 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 Crea∣tures: 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 de∣scends to walk, and drink of the sealed Foun∣tain. But verily there is such a generall preju∣dice such a customary opposition of all Prin∣ciples which crosse Aristotle, That trueth can no sooner step abroad, but some Sophister or o∣ther flings Dirt in her Face. It is strange that none of these Schoolmen consider, how the se∣verall

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 Chri∣stian is that Petition of Saint Augustine, A Logicâ libera nos Domine!* 1.6 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 dis∣putable. 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 my∣steries, which some Few have delivered over to posterity, in difficult, obscure termes; That if pos∣sible, 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 dis∣course 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 tripli∣city

much more obscure and mysticall, without which you can never attain to the former, for these three principles are the Clavis of all Ma∣gick, 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 Ar∣tificiall or Naturall. This is Uxor D••i, & stel∣larum. 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 Bi∣narius. 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, Com∣pounded in one sence, and Decompounded in

another, consisting of Inferior and superior pow∣ers. This is the Magicians Fire, This is Mer∣curius Philosophorum, celeberrimus ille Mi∣crocosmus, & 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 La∣titude, 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 pro∣stitution 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, spiritu∣all 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 Ma∣giâ producere possumus effectum: Sunt au∣tem Singula Triplicia, ut sic Quaternarius com pleat Duodenarium: & per septenarium in Denarium progrediens ad supremam Uni∣tatem,

unde omnis Virtus, & mirabilis ope∣ratio dependet, fiat progressus. Primo igitu ordine Elementa pura sunt, Quae nec Compo∣nuntur, nec mutantur, nec patiuntur commix∣tionem, sed Incorruptibilia sunt, & non a qui∣bus, sed per quae omnium naturalium rerum Virtutes producuntur in Effectum. Virtutes Illorum a Nullo explicari possunt, quia in om∣nia possunt omnia. Haec qui ignorat, ad nul∣lam mitabilium Effectuum operationem per∣tingere potest. Secundi Ordinis Elementa Composita sunt, multiplicia, & Varia, & im∣pura, reducibilia tamen per Artem ad puram simplicitatem, quibus tuno ad suam simplici∣tatem reversis virtus est super omnia comple∣mentum dans omnium operationum occulta∣rum & operationum naturae: haec sunt fun∣damentum totius Magiae naturalis. Tertii or∣dinis Elementa, haec primò & per se non sunt Elementa, sed Decomposita varia multiplicia, & inter se invicem permutabilia: Ipsa sunt in∣fallibile Medium, ideoque vocantur media Natura, sive Anima mcdiae naturae: paucis∣simi sunt, qui illorum profunda Mysteria in∣telligunt. In ipsis per certos Numeros, gradus, & ordines: est Consummatio omnis Effectus in quacunque re Naturali, Coelesti, & super∣coelesti, miranda sunt•• & plena mysteriis quae operari possunt in Magiâ tam Naturali, quam

Divina: per ipsa enim omnium rerum ligatio∣nes, etiam solutiones, & Transmutationes, & Futurorum cognitio & praedictio, etiam Ma∣lorum Daemonum Exterminatio, & Bono∣rum Spirituum conciliatio ab Illis descendit. Sinc his igitur Triplicibus Elementis, eorun∣demque cognitione, nemo confidat se in oc∣cultis Magiae, & naturae scient••is quicquam posse operari. Quicunque aurem haec in illa, impura in pura, Multiplicia in Simplicia redu∣cere noverit, Eorundemque Naturam, Virtu∣tem, potestatem in Numero, gradibus, & or∣dine sine Divisione substantiae discernere scive∣rit: Is facile obtinebit omnium naturalium re∣rum & coelestium secretorum sclentiam, & o∣operationem perfectam.

This is He with the black Spaniell: or rather, This is he Qui ab in∣eunte 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.* 1.7

Primum principi∣um in uno consistit, non a quo, sed per Quod omnis mirandorum naturalium virtus produ∣citur in Effectum: per Quod diximus, quia Purum ab uno procedens non componitur, neque mutatur. Ad ipsum a Ternario & qua∣ternario fit ad Monadem progressus, ut com∣pleatur

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 princi∣pium post principium Monadis Ignorantes nil in Ternario proficiunt, nec ad sacrum qua∣ternarium pertingunt. Nam etsi sapientum Libros omnes habeant, syderum cursus, virtu∣tes, potestates, operationes, & proprietates per∣fecte cognoscant, ipsorumque imagines, Annu∣los, & Sigilla & secretissima quaeque ad plenum intelligant, nullum tamen mirandorum conse∣qui possent in suis operationibus effectum, sine hujus principii a principio cognitione, in prin∣cipium; unde omnes quotquot vidi in Magiâ Naturali Operantes aut nihil consecuti sunt, aut ad vana, frivola, & superstitiosa, post lon∣gas & inutiles operationes desperatione pro∣lapsi 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 Cen∣trum est totius Magiae naturalis, cujus circum∣ferentia

sibi unita circulum repraesentat inmen∣sus ordo in infinitum: Virtus ejus super Omnia purificata, & simplex minor Omnibus, Qua∣ternario super gradu composita. Quaternarius autem Pythagoricus numerus Ternario sufful∣tus, si ordinem gradumque observat, purificatus purusque in uno, ad Binarium in Ternario mi∣randa & occulta Naturae operari potest. Hic est Quaternarius in cujus mensurâ Ternarius Binario conjunctus in uno cuncta facit, quae mirabiliter facit. Ternarius ad unitatem re∣ductus 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 infal∣lible Medii Centrum: in alio quam in ipso fa∣cilius non erratur, quoniam paucissimi vivunt in Terris qui profunda ejus intelligant: Vari∣um est compofitum, & per septenarium in Ternarium octies multiplicatum consurgens, & manens fixum. In ipso est consummatio Nu∣meri graduum, & ordinis: per hoc omnes Phi∣losophi, occultorum naturae veri Inquisitores mirabiles effectus consecuti sunt; per ipsum ad simplex Elementum in Ternario reductum su∣bito fiunt infirmitatum curae miraculosae, & naturaliter omnium aegritudinum: opusque in Magia Naturali & praeternaturali operantis consequitur Effectum per dispositionem qua∣ternarii.

Praedictio futurorum per ipsum veri∣ficatur, Occultorumque insinuatio, non aliunde quam per ipsum a Natura percipitur.

Hoc uni∣co Medio secretum Naturae a peritur Alchimi∣stis, sine quo nec Intellectus Artis acquiritur, nec operationis Effectus invenitur. Errant, crede mihi, Errant omnes, qui sine istis Tribus Principiis quicquam operari in occultis Na∣turae Scientiis Se posse confidunt.

Thus far Trithemius; where for thy better understand∣ing 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 bor∣rowed 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 A∣thens 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 won∣der 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 discover∣ed there. Consider that mercifull mystery of the Incarnation wherein the fullnesse of the God∣head

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 per∣fectly united God to his Creature, but the Chri∣stian, wherefore also it is the onely true Philo∣sophie, and the onely true Religion: for with∣out this union there can be neither a naturall Temporall, nor a Spiritual aeternall Life. Mo∣ses tells us that in the beginning God created the Heaven and the Earth, that is the Virgin Mer∣curie, and the virgin Sulphur. Now let me ad∣vice you not to trouble your selves with this Mercurie, unlesse you have a true friend to in∣struct 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 Ele∣mentall world a certain principle which is Uxor solis. These two in their Coition do emittere se∣men, which seed is carried in the womb of Na∣ture: But the ejection of it, is perform'd invisi∣bly, and in a Sacred silence: for this is the con∣jugall 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 Sophi∣sters 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 Mounte∣banks: Consider the last end of such men. Did they obtain any thing by it but diseases & Po∣verty? Did they not in their old age Inveterat•• dierum malorum, fall to Clipping and Counter∣feiting of Coyne? and for a Period to their Me∣mory 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 ascend∣ed

from her in wings of Fire. Observe moreo∣ver that Materiall Principles can be multiply∣ed 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 pas∣sive, and can neither alter nor purifie, but well may they be altered, and purified: neither can they communicate themselves to another sub∣stance beyond their own extension which is fi∣nite 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 Multiplica∣tion, and Generation. This Light applied to any Body whatsoever exalts & perfects it in suo ge∣nere. If to Animals, it exalts Animals, if to Vegetables, Vegetables, if to Minerals, it re∣fines 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. Con∣sider

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 Re∣latives to Actions, but I speak of an inward Es∣sentiall Trueth which is Light, for Light is the Trueth, and it discovers Falshood which is Darknesse. By this trueth all that which is ne∣cessary may be compass'd, but never without it.

I preferred wisdom (said the wise King) be∣fore Sceptors and Thrones, and esteemed Ri∣ches nothing in comparison of her. Neither compared I unto her any precious stone, be∣cause all Gold in respect of her is as a little sand, and silver shall be counted as Clay be∣fore her. I loved her above health and beau∣ty, 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 Posses∣sion 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 con∣cerve 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 begin∣ning, 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 be∣gotten, manifold, subtil, lively, clear, undefi∣led, 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 understand∣ing, 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 unspot∣ted 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 King∣dom 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 plain∣ly, 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 gi∣veth it. Verum (saith One) est esse, a quo ni∣hil abesse cuiq•• nil adesse multo{que} minus obesse potest. Necessariū id omne, quo carere nō possu∣mus. Veritas ita{que} sūma virtus est, ac inexpugna∣bile Castrum paucissimis inhaerentibus Amicis, at innumeris obsessum inimicis, paulo minus quam toti mundo nunc invisum, sed insupera∣bile 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 cae∣teris dissolutis omnibus, multis in Ruinam po∣situs, aliis ad salutem. Haec est res vulgo vilis∣sima, spreta plurimum, & exosa, non tamen o∣dibilis, at amabilis, & preciosa supra Philoso∣phis, supra Gemmas, & aurum obrizon: Om∣nium amatrix, omnibus ferme inimica, ubique reperibilis, & a paucissimis, quasi nullis, inven∣ta per vicos acclamans omnibus, Venite ad me omnes qui quaeritis, & Ego vos ducam in veram semitam. Haec est res illa tautum a veris prae∣dicata Philosophis, quae vincit omnia, nec ab ulla re vincitur, Corpus, & Cor omne durum & solidum penetrans, ac omne molle consolidans, & ab omni duro resistendum confirmans. No∣bis 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.

O∣dorem sua vitatis emittit, sed non percipimus eum.

Dapibus sese nobis liberaliter in sua vita∣tem offert indies & non degustamus eam•• Blande nos ad salutem trahit, & ejus tractui resistentes, sentire nolumus. Quoniam facti sumus sicut lapides, oculos habentes & non vi∣dentes, aures habentes & non audientes, nares non olfacientes habentes, ore linguaque muni∣ti 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) transmute∣mini de lapidibus mortuis in Lapides vivos philosophicos. Ego sum vera Medicina, corri∣gens & transmutans id quod non est amplius, in id quod fuit ante Corruptionem, ac in Melius, ac id quod non est, in id quod esse de∣bet. 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 & gra∣ta

Philosophantium auribus. O Fons divitia∣rum Inexhaustibilis veritatem & Justitiam si∣tientibus! O Desolatorum Imperfectioni sola∣tium! 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. Pro∣prium 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 ha∣bemus Mali, nobis ipsi nos appropria vimus, ex alieno malo per inobedientiam. Proprium er∣go 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 inaccessibi∣lem, videremus Lumen, & hoc Caeteras ejus praecelleremus Creaturas: Illi similes hac ra∣tione facti, quod semtillam sui luminis dederit nobis. Est igitur veritas non in nobis quaeren∣da, 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 Instructi∣ons ad Candidatum quendam Germaniae. But that you may the better understand how to come by this stone, hear what he speaks in ano∣ther 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 Cor∣poris 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 transmu∣tatio Corporis in Spiritum & hujus in corpus, de quâ Dictum nobis relinquitur a Sapienti∣bus: Fac Fixū Volatile & volatile fac Fixū, ut habeas magisterium nostrum: (intellige) fac de pertinaci copore Tractabile, quod animi prae∣stantià cum anima conveniente constantissi∣mum fiat corpus ad omnia sustinendum exa∣mina. Probatur enim aurum igne, quo repro∣batur 〈1 page duplicate〉〈1 page duplicate〉

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omne quod aurum non est. O prae∣stantissimum Philosophorum aurum, quo ditantur sapientiae filii, non Illo quod cu∣ditur: Adeste qui Thesaurum Philosopho∣rum tam vario Conatu quaeritis, reproba∣tum a vobis Lapidem cognoscite, prius quis ille sit antequam quaeratur. Mirum est super omne miraculum, quod quispiam appetat i∣gnotum sibi: fatuum certè videtur id ab ho∣minibus quaeri, cujus Veritatem non norunt investigantes, quia nihil in eo spei relinquitur. Suadeo quibusvis ergo perquirentibus, ut co∣gnoscant prius ejus quod quaerunt, veram exi∣stentiam, antequam quaerant: sic eos laboribus frustrari non continget. Sapiens quaerit quod amat, nec amare potest quod non cognoscit, a∣lioquin Insipiens esset; Ex cognitione igitur natus est amor omnium Veritas, quae sola vi∣get in omnibus veris Philosophis. Thus He, and again: Frustra laboratis omnes abdito∣rum Naturae secretorum Indagatores, cum a∣liam ingressi viam, Terrenorum virtutes per Terrena detegere conamini. Discite igitur Coelum per Coelum, non per Terram, sed hu∣jus per illius virtutes cognoscere. Nemo enim ascendit in Coelum quod quaeritis, nisi qui de Coelo (quod non quaeritis descendit, prius il∣luminet eum. Incorruptibilem quaeritis medi∣cinam, quae Corpora nedum a Corruptione

transmutet in verum Temperamentum, sed etiam temperata diutissime conservet: talem alibi quam in Caelo reperire non poteritis un∣quam. Coelum virtute suâ per invisibiles ra∣dios in Terrae Centrum undique concurrentes, omnia penetrat Elementa, & Elementata ge∣nerat, fovetque Nemo in seipso, sed in sui simi∣li, quod etiam ex ipso sit, generare potest. Foe∣tus 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 Philosophi∣câ? Disce ex Teipso, quicquid est in Coelo, & in Terrà cognoscere, ut sapiens fias in omni∣bus Ignoras Coelum & Elementa prius Unum suisse, Divino quoque ab invicem artificio sepa∣rata, ut & Te, & omnia generare possent? si hoc nosti, reliquum & Te fugere non potest, aut Ingenio cares omni. Rursus in omni gene∣ratione talis separatio est necessaria, qualem de te supra dixi fiendam, antequam ad verae Phi∣losophiae studia velum applices. Ex aliis nun∣quam 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 Regenera∣tion, 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 ve∣strum. Ascondamus in montem hunc excelsum nobis oppositum, de cujus cacumine vohis o∣stendam 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, & Inex∣pugnabile Castrum? In eo se continet Philo∣sophicus amor, de cujus Fonte fluunt Aquae vi∣vae quas qui degustarit semel, non sitiet vani∣tatem amplius. Ab eo loco tam amaeno, sua∣vique 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 ne∣cesse 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 time∣ant, imo potius eam indies amplectantur sua∣vius, quam in mundo quid unquam suave ju∣dicatum est eis amplexu dignum. Ultra haec tria loca quicunque progrediuntur, ab homi∣num oculis evanescunt. Quod si secundum & tertium Locos videre lubet, ascendamus altius. En supra Chrystallinam primam arcem, aliam Argenteam videtis, ultra quam & Tertiam a∣damantinam, Quar•••• vero non cadit sub sen∣sum, donec ultra Tertiam deventum sit. Hic est aureus perpetuae foelicitatis locus, sollie itu∣dinis 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 Eli∣jah, 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 trans∣figured, and such was that Anonymus mention'd by Agrippa: I dipsum (sayth he) & de se pro∣didit sapiens quidam, ita ut scintillantes Fla∣minae

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 super∣natural 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-Di∣vines 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 supernatu∣rall 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 traden∣tibus cograta est. And our former Christian Author in a certain place speakes thus. Du∣bium non est quin Deus Antiquis Patribus medicinam aliquam revelaverit, per spiritum sanctum suum qua tuerentur Carnis Corruptio∣nem & 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 Cha∣riots of Israel. But as Agrippa sayth, Clausum est veritatis Armarium: The Scripture is obscure, and mysticall even in Historicall passa∣ges. Who would believe that in the History of Agar and Sarah, the mystery of both Testa∣ments was couch'd, but that Saint Paul himself hath told us so?* 1.8 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 af∣ter the flesh, but he of the Free-woman by pro∣mise. 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 lite∣rall Sense, for every Geographer knows there is a vast distance between These two. But to re∣turn 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 apprehend∣ed 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 Chri∣stendom. To instruct Thee then, This My∣stery is perfected when the Light in a sud∣dain, 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 Na∣tural 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,

At{que} haec est illa toties decan∣tata, & 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 impos∣sible without a Divine Assistance) let me ad∣vice thee I say, not to attempt any thing rashly: For Agrippa tells me,

Quicun∣que impurificatus accesserit, superinducit sibi Judicium, & traditur ad devorandum spiritus nequam.

There is in the Magicall Records a memorable story of a Iew, who ha∣ving by permission rifl'd some Spiritual Trea∣sures, 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 Il∣lustration, 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, veri∣dicas sententias, atque operari opera Virtutum communem Naturae Consuetudinem exceden∣tia, non nisi profundae & perfectae Doctrinae, Integerrimaeque vitae, ac fidei est, non homi∣num levissimorum, ac indoctorum; and in an∣other place. Non poterit illa Dare, qui non habet. Habet autem Nemo, nisi qui jam co∣hibitis Elementis, victâ Natura, Superatis Coe∣lis, progre••sus Angelos, ad ipsum Archetypum

usque transcendit, cujus tunc Cooperator Ef∣fectus potest Omnia. This is the place, where if thou canst but once ascend, and then de∣scend,

Tunc ire ad Mundum Archetypum saepe, at{que} redire, Cunctarum{que} Patrem rerum spectare licebit.

Then I say, Thou hast got that Spirit, Qui quicquid portentosi Mathematici, quicquid pro∣digiosi Magi, quicquid invidentes Naturae per∣recutores Alchymistae, quicquid Daemonibus deteriores Malefici Necromantes promittere audent, Ipse novit discernere, & efficere, idque sine omni Crimine, sine Dei offensâ, sine Reli∣gionis injuriâ.

Such is the power he shall re∣ceive, 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 Ele∣ments of his Soul Ille Deum vitam accipiet, do∣visque videbit Permotot Horoas, & Ipse vide∣bitur Illes. This, Reader, is the Christian Phi∣losophers 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 disco∣ver 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 a∣mongst 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 gene∣rating fire. Sublime the middle Nature fire per Trigonum & Circulum, till thou com'st to a Breach of Inferiors and Superiors. Lastly, se∣parate 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 Pe∣tra 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 fun∣damentall of a little new world, unite the hea∣ven 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 Destru∣ctive 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 re∣ceive? On the contrary there springs no Hope

at all from the Works of Darknesse, and by Consequence no faith, but that Faith of Di∣vels, 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 sepa∣rates 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 Resi∣dence; 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 Natu∣rals 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.

'Tis 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 frō dross, 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 w^ch 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 Philo∣sopher. 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 Sendi∣vow, and that other of Physia Restituta, especi∣ally 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 con∣clude, 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 Inde∣terminate Agents till thou canst fi••de a Deter∣minate One: The Many may wish well, but One onely Loves. Circumferences spread, but Cen∣ters 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 In∣fallible, 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 Conscien∣tiae. I have not Busheld my Light, nor buried my Talent in the Ground. I will now with∣draw 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 mul∣tiplies Discourse, makes a serious cause, Ridi∣culous. The onely Antidote to a shrew, is silence: And the best way to convince Fools, is to Neg∣lect 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.

Notes

• * 1.1

  Gen:
• * 1.2

  Wis.
• * 1.3

  Exod.
• * 1.4

  Isai.
• * 1.5

  Is. xlv.
• * 1.6

  In Gen.
• * 1.7

  Ioan. Trith.
• * 1.8

  Gal. 4.22.