Magia Adamica and Coelum Terrae, part 8 of 8

[non-Latin script]

Hear me ô Mercurie, thou messenger of Jove, and son of Maia, the Expositor of all Things.

Now for the Birth of this Mercurie, and the Place of it, I find but few Philosophers that mention it. Zoroaster points at it, and that very obscurely, where he speaks of his Jynges or the I dea's in these words;

Multae quidem hae scandunt lucidos Mundos,
Insilentes: Quarum Summitates sunt Tres.
Subjectum est Ipsis Principale pratum.

This Pratum, or Meadow of the Idea's, a place well known to the Philosophers, (Flammel calls it their Garden, and the Mountain of the seven Metals, see his Summarie, where hee describes it most learnedly for hee was instructed by a Jew) is a certain secret, but Universall Region: one calls it Regio Lucis, the Region of Light, but to the Cabalist it is Nox Corporis, a Terme extremely apposit, and significant. It is in few words the Rendezvous of all Spirits, for in this place the I dea's when they descend from the Bright world to the Dark one, are incorporated. For thy Better Intelligence thou must know that Spirits whiles they move in Heaven, which is the Fire-world, contract no impurities at all, according to that of Stellatus;

Omne quod est supra Lunam, aeternum q; bonum q;
Esse scias, nec triste aliquid Coelestia tangit.

All (sayth hee) that is above the Moon, is eternall and good, and there is no Corruption of Heavenly Things. On the contrary, when Spirits descend to the Elementall Matrix, and reside in her Kingdom, they are blurr'd with the Original Leprosie of the Matter, for here the Curse raves and rules, but in Heaven it is not Praedominant. To put an end to this point, let us hear the admirable Agrippa state it; This is hee, between whose lipps the Truth did breathe, and knew no other Oracle. Coelestium vires, dum in se existunt, & à Datore Luminum per sanct as Intelligentias, & Coelos influuntur, quous q; ad Lunam pervenerint: earum Influentia bona est, tanquam in primo gradu; deinde autem quando in Subjecto viliori suscipitur, ipsa etiam vilescit. That is; The Heavenly powers, or spirituall Essences whiles they are in themselves, or before they are united to the Matter, and are shower'd down from the Father of Lights thorough the holy Intelligences and the Heavens, untill they come to the Moone: Their Influence is good, as in the first degree; But when it is received in a corrupt Subject, the Influence also is corrupted. Thus He. Now the A stronomers pretend to a strange familiaritie with the starrs, the Natural Philosophers talk as much: and truly an Ignorant man might well think they had been in heaven, and conversed, like Lucians Menippus, with Jove himself. But in good Earnest these Men are no more Eagles than Sancho, their fansies are like his flights in the Blanket, and every way as short of the Skies. Ask them but where the Influences are received, and how; bid them by faire Experience prove they are present in the Elements, and you have undone them; if you will trust the foure Corners of a Figure, or the three Legs of a Syllogism, you may; this is all their Evidence. Well fare the Magicians then, whose Art can demonstrate these Things, and put the very Influences in our hands. Let it be thy studie to know their Region of Light, and to enter into the Treasures thereof, for then thou mayst converse with Spirits, and understand the Nature of invisible Things. Then will appear unto thee the Universal Subject, and the two minerall Spermes, White, and Red, of which I must speak somewhat, before I make an end.

In the Pythagoricall Synod, which consisted of Threescore and Ten Philosophers, all Masters of the Art, it is thus written. I gnis Spissum in Aera cadit; Aeris vero Spissum, & quod ex igne Spisso congregatur, in Aquam incidit; Aquae quo q; Spissum, & quod ex I gnis & Aeris Spisso coadunatur, in Terrâ quiescit. Ita istorum Trium spissuudo in Terrâ guiescit, in q; eâ conjuncta sunt. Ipsa ergo Terra omnibus caeteris Elementis spissior est, uti Palam apparet, & videre est. That is, The Thicknesse, or Sperm of the Fire falls into the Ayre; The Thickness or Spermatic part of the Ayre. and in it the Sperm of the Fire, falls into the Water; The Thickness or spermatic Substance of the Water, and in it the two Spermes of Fire and Ayre fall into the Earth, and there they rest, and are conjoyned. Therefore the Earth it self is thicker than the other Elements as it openly appears, and to the eye is manifest. Remember now what I have told thee formerly concerning the Earth; what a generall Hospitall it is, how it receives all things, not onely Beasts and Vegetables, but proud and glorious Man: when Death hath ruin'd him, his courser parts stay here, and know no other Home. This Earth to Earth, is just the Doctrine of the Magi; Metalls (say they) and all things may bee reduc'd into that whereof they were made. They speak the very Truth, it is God's own Principle, and he first taught it Ad. m. Dust thou art, and to Dust shalt thou return. But lest any man should be Deceived by us, I think it just to informe you, there are two reductions; One is Violent and Destructive, reducing Bodies to their Extremes, and properly it is Death, or the Calcination of the common Chimist. The other is Vital, and Generative, resolving Bodies into their Sperm, or middle Substance out of which Nature made them, for Nature makes not Bodies immediatly of the Elements but of a Sperm, which shee drawes out of the Elements. I shall explain my self to you by Example. An Egg is the Sperm, or middle Substance out of which a Chick is ingendred, and the moysture of it is viscous, and slimie, a water and no water, for such a Sperme ought to bee. Suppose Dr. Coale, I mean some Broyler, had a minde to generat something out of this Egg: Questionlesse he would first distill it, and that with a fire able to roast the Hen that layd it, then would hee calcine the Caput mortuum, and finally produce his Nothing. Here you are to observe that Bodies are nothing els but Sperm coagulated, and he that Destroyes the Body, by consequence destroyes the Sperm. Now to reduce Bodies into Elements of earth and water, as wee have instanc'd in the Egg, is to reduce them into Extremes beyond their Sperm, for Elements are not the Sperm, but the Sperm is a Compound made of the Elements, and containing in it self all that is requisit to the frame of the Body. Wherefore be well advis'd before you distill, and Quarter any particular Bodies, for having once separated their Elements, you may never generat, unless you can make a Sperm of those Elements, but that is impossible for man to doe, it is the Power of God, and Nature. Labour then you that would be accounted wise, to find out our Mercurie, so shall you reduce things to their mean spermaticall Chaos, but avoyd the broyling Destruction. This Doctrine will spare you the vain Task of Distillations, if you will but remember this Truth: That Sp[…]rmes are not made by Separation but by Composition of Elements, and to bring a Body into Sperm, is not to distill it, but to reduce the whole into one thick water, keeping all the parts thereof in their first naturall union. But that I may return at last to my former Citation of the Synod All those Influences of the Elements being united in one Mass, make our Sperm or our Earth, which is Earth and no Earth. Take it if thou doest know it, and divide the Essences thereof, not by violence, but by naturall putrefaction, such as may occasion a genuine Dissolution of the Compound. Here thou shalt find a miraculous white Water, an Influence of the Moone, which is the Mother of our Chaos; It rules in two Elements Earth and Water. After this appears the Sperm or influx of the Sun, which is the father of it. It is a quick, Coelestiall fire, incorporated in a thin, oleous, Aereall Moysture. It is incombustible, for it is fire it self, and feeds upon fire, and the longer it stayes in the fire, the more glorious it growes. These are the two mineral Spermes Masculine. and Foeminine: if thou doest place them both on their Chrystalline Basis, thou hast the Philosopher's flying Fire-drake, which at the first sight of the Sun breathes such a poyson, that nothing can stand before him. I know not what to tell thee more, unlesse in the Vogue of some Authors, I should give thee a flegmatic Description of the whole process and that I can dispatch in two words. It is nothing els but a continual Coction the Volatil Essences ascending and descending till at last they are fix'd, according to that excellent Prosopopaeia of the stone.

Non ego continuò morior, dum spiritus exit,
Nam redit assiduè, quamvis & soepe recedat,
Et mihi nunc magna est Animae, nunc nulla fa
(cultas.

Plus ego sustinui, quam Corpus debuit unum;
Tres Animas habui, quas omnes intus habebam,
Discessere duae, sed Tertia poenè secuta est.

I am not dead, although my spirit's gon,
For it returns, and is both off, and on,
Now I have life enough, now I have non.

I suffer'd more, than one could justly doe;
Three soules I had, and all my own but Two
Are fled: the Third had almost left mee too.

[non-Latin script] I have written, what I have written- And now give me leave to look about mee. Is there no Powder-Plott, or practice? What's become of Aristotel, and Galen? Where is the Scribe and Pharisee, the Disputers of this world? If they suffer all this, and believe it too, I shall think the General Conversion is come about, and I may sing,

Jam redit & Virgo, redeunt Saturnia Regna.

But come what will come, I have once more spoken for the Truth, and shall for Conclusion speak this much Again. I have elsewhere call'd this Subject, Limus coelestis, and the middle Nature: The Philosophers call it the Venerable Nature, but amongst all the Praetenders I have not yet found one, that could tell me why. Hear me then, that whensoever thou doest attempt this work, it may be with reverence, not like some proud, ignorant Doctor but with lesse Confidence & more Care. This Chaos hath in it the foure Elements, which of themselves are contrarie Natures, but the wisdome of God hath so placed them that their very order reconciles them. For Example, Ayre and Earth are Adversaries, for one is hot and moyst, the other cold and drie. Now to reconcile these two, God placed the Water between them, which is a middle Nature, or of a mean Complexion between both Extremes. For she is cold and moyst, and as shee is cold, shee partakes of the Nature of the Earth, which is cold and drie, but as shee is moyst, she partakes in the Nature of the Ayre, which is hot and moyst. Hence it is, that Ayre and Earth which are Contraries in Themselves, agree and imbrace one another in the water, as in a middle Nature which is proportionate to them both, and tempers their Extremities. But verely this Salvo makes not up the Breach, for though the water reconciles two Elements like a friendly Third, yet shee her self fights with a Fourth, namely with the Fire: For the Tire is hot and drie, but the water is cold and moyst, which are clear Contraries. To prevent the Distempers of these two, God placed the Ayre between them, which is a Substance hot and moyst; and as it is hot, it agrees with the fire, which is hot and drie; but as it is moyst, it agrees with the water, which is cold and moyst; so that by mediation of the Ayre, the other two Extremes, namely fire and water are made friends, and reconciled. Thus you see, as I told you at first, that Contrarie Elements are united by that Order and Textare wherein the Wise God hath placed them. You must now give me leave to tell you that this Agreement or friendship is but par[…]il, a very weak love, cold and ski[…]tish: for whereas these Principles agree in one qualitie, they differ in two, as your selves may easily compute. Much need therefore have they of a more strong and able Mediator to confirme and preserve their weak Unitie, for upon it depends the very aternitie, and Incorruption of the Creature. This blessed Caement, and Balsam, is the Spirit of the living God, which some ignorant Scriblers have call'd a Quintessence, for this very Spirit is in the Chaos, and to speak plainly, the fire is his Thrrne, for in the Fire he is Sèated, as wee have sufficiently told you elsewhere. This was the Reason, why the Magi call'd the first Matter their Venerable Nature, and their blessed stone, and in good earnest what think you, is it not so? This blessed Spirit fortifies, and perfects that weak Disposition which the Elements already have to Union and Peace, (for God works with Nature, not against her,) and brings them at last to a beauteous specificall Fabric. Now īf you will aske me, where is the Soul, or as the Schoole-men abuse hwer the Form, all this while? what doth shee doe? To this I answer, that shee is, as all Instrumentals ought to be, subject and obedient to the will of God, expecting the persection of her Body: for it is God that unites her to the Body, and the body to her. Soule and Body are the work of God, the one as well as the other: the Soul is not the Artificer of her house, for that which can make a Body, can also repayre it, and hinder death; but the Soule cannot doe this, it is the Power, and Wisdome of God. In a word, to say that the Soule form'd the Body, because shee is in the Body, is to say that the Jowell made the Cabinet, because the Jewell is in the Cabinet, or that the Sun made the world, because the Sun is in the world, and cherisheth every part thereof. Learn therefore to distinguish between Agents and their Instruments, for if you attribute that to the Creature, which belongs to the Creator, you bring your sleves in Danger of hell-fire, for God is a jealous God, and will not give his glorie to Another. I advise my Doctors therefore, both Divines and Physicians, not to bee too rash in their Censures, nor so Magisterial in their Discourse, as I have known some Professors of Physic to be: who would correct and undervalue the rest of their Brethren, when in Truth they Themselves were most shamefully ignorant. It is not ten, or twelve years Experience in Druggs and Sopps can acquaint a man with the Mysteries of God's Creation. Take this, and make a world: Take I know not what, and make a Pill or Clyster, are different Recepts. Wee should therefore consult with our Judgements, before wee venture our Tongues, and never speake, but when wee are sure wee understand. I knew a Gentleman, who meeting with a Philosopher Adept, and receiving so much Courtesie as to be admitted to Discourse, attended his first Instructions passing well. But when this Magician quitted my friends known Roade, and began to touch, and drive round the great Wheele of Nature, presently my Gentleman takes up the Cudgells, and urging all the Authorities, which in his vain judgement made for him, opprest this noble Philosopher with a most clamorous, insipid Ribaldrie. A goodly sight it was, and worthy our Imitation, to see with what an admirable Patience the other received him. But this Errant concluded at last, That Lead or Quick-silver must be the Subject, and that Nature work'd upon one of both. To this the Adeptus replied, Sir, it may bee so at this time, but if hereafter I find Nature in those old Elements, where I have sometimes seen her very Busie, I shall at our next meeting confute your Opinion. This was all hee said, and it was something more than hee did. Their next meeting was referr'd to the Greek Calends, for he could never be seen afterwards, notwithstanding a thousand Sollicitations. Such Talkative babling people as this Gentleman was, who run to every Doctor for his Opinion, and follow like a Spaniell every Bird they spring, are not fit to receive these Secrets, they must be serious, silent men, faithfull to the Art, and most faithfull to their Teachers. Wee should alwayes remember that Dotrine of Zeno: Nature (said hee) gave us one Tongue, but two Eares, that wee might heare much, and speak little. Let not any man therefore be ready to vomit forth his own shame and ignorance: Let him first examine his knowledge, and especially his practice, lest upon the Experience of a few violent Knacks, hee presume to judge Nature in her very Sobrieties. To make an end; If thou doest know the first Matter, know also for certain, thou hast discovered the Sanctuarie of Nature; There is nothing between thee and her Treasures, but the Doore: that indeed must be opened. Now if thy Desire leads thee on to the Practice, consider well with thy self what manner of man thou art, and what it is that thou would'st do, for it is no small matter. Thou hast resolved with thy self to be a Cooperator with the Spirit of the living God, and to minister to him in his worke of generation. Have a Care therefore that thou doest not hinder his work: for if thy heat exceeds the Naturall Proportion, thou hast stirr'd the wrath of the moyst Natures, and they will stand up against the Central fire, and the Central fire against them, and there will be a terrible Division in the Chaos: but the sweet Spirit of Peace, the true eternal Quintessence will depart from the Elements, leaving both them and Thee to Confusion; neither will hee apply himself to that Matter, as long as it is in thy violent, destroying hands. Take heed therefore, lest thou turn Partner with the Devill, for it is the Devil's designe from the Beginning of the world, to set Nature at Variance with her self, that he may totally corrupt, and destroy her. Nè tu augeas fatum, doe not thou further his Designes. I make no question but many men will laugh at this, but on my Soule I speak nothing But what I have known by very good Experience, therefore believe mee. For my own part it was ever my desire to bury these Things in silence, or to paint them out in shadowes, but I have spoken thus clearly, and openly, out of the Affection I bear to some, who have deserved much more at my hands. True it is, I intended sometimes to expose a greater work to the world, which I promised in my Anthroposophia, but I have been since acquainted with that World, and I found it base, and unworthie: wherefore I shall keep in my first happy Solitudes, for Noyse is Nothing to mee, I seek not any man's Applause. If it be the will of my God to call me forth, and that it may make for the Honour of his Name, in that respect I may write again, for I feare not the Judgement of Man, but in the interim here shall be and End.

FINIS.

ANd now my Book, let it not stop thy Flight,
That thy just Author, is not Lord, or Knight.
I can desine my self: and have the Art
Still to present one face, and still one Heart.
But for nine years some Great ones cannot see
What they have been, nor know they what to bee.
What though I have no Rattles to my name,
Do'st hold a simple Honestie no Fame?
Or art thou such a stranger to the Times,
Thou canst not know my Fortunes frō my Crimes.
Goe forth, and fear not: some will gladly bee
Thy learned friends, whom I did never see.
Nor shouldst thou fear thy welcom: thy small
Cannot undo'em, though they pay Excise. (Price
Thy Bulk's not great: it will not much distresse
Their emptie Pockets, but their Studies lesse.
Th'art no Galeon, as Books of Burthen bee,
Which can not ride but in a Librarie.
Th'art a fine Thing and little: it may Chance
Ladies will buy thee for a new Romance.
Oh how I'le envy Thee! when thou art spread
In the bright Sun-shine of their Eyes, and read
With Breath of Amber, Lips of Rose, that lend
Perfumes vnto thy Leaves, shal never spend:
When from their white hands they shall let thee fall
Into their Bosomes, which I may not call
Ought of Misfortune, Thou do'st drop to rest
In a more pleasing place, ând art more blest.
There in some silken, soft Fold thou shalt lye
Hid like their Love, or thy own Mysterie.
Nor shouldst thou grieve thy Language is not fine,
For it is not my Best, though it be Thine.
I could have voye'd thee forth in such a Dresse,
The Spring had been a Slut to thy Expresse;
Such as might file the rude, unpolish'd Age,
And fix the Readers Soule to ev'ry Page:
But I have us'd a course, and homely strain,
Because it suits with Truth, which should be plain.
Last, my dear Book, if any looke on Thee
As on Three Suns, or some great Prodigie,
And swear to a full point, I do deride
All other Sects, to publish my own pride;
Tell such they lie, and since they love not Thee,
Bid them goe learn some High-shoe heresie.
Nature is not so simple, but shee can
Procure a solid Reverence from man;
Nor is my Pen so lightly Plum'd that I
Should serve Ambition with her Majestie.
'Tis Truth makes me come forth, & having writ
This her short Scaene, I would not stifle it:
For I have call'd it Childe, and J had rather
See't torn by them, than strangl'd by the Father.

Soli Deo Gloria.

Amen.