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<DATE>2013-07-09</DATE>
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<NAME>Simon Charles</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed and reviewed.</ITEM>
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<VID>169862</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>PSEUCHOGRAPHIA ANTHROPOMAGICA: OR, A Magicall De&s;cription OF THE SOUL: Wherein is &s;et forth The Nature, Gene&s;is and Exodus of it.</P>
<P>By <HI>Agricola Carpenter,</HI></P>
<Q>Vivitur ingenio.</Q>
<P><HI>LONDON,</HI> Printed for <HI>John Browne,</HI> at the Sign of the guilded Acorn in <HI>Pauls</HI> Church-yard. 1652.</P>
</DIV1>
<DIV1 TYPE="frontispiece">
<PB REF="2">
<P><FIGURE>
<FIGDESC>depiction of Apollo and the labour of the author</FIGDESC>
<P><LABEL>Apollo</LABEL></P>
<Q>Redit Agricolae labor actus in Orbem.</Q>
<Q>Spes alit Agricolam.</Q>
<Q>Non est e Terris Mollis ad astra Via</Q>
</FIGURE></P>
<PB REF="2" MS="y">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="3">
<PB REF="3">
<HEAD>The Authors EPISTLE to his Honoured Friend <HI>TEM.</HI> Hermophrod.</HEAD>
<P>_THis imperfect brat and Embryo of my brain was dedicated thine in its fir&s;t con|ception; it hath not been the la|bour of many dayes, or the product of &s;erious hours, but the repo&s;e of my minutiall vacancies; therefore as its travail hath been but &s;hort, and its birth ba&s;ty, &s;o it cannot evade the greate&s;t mon&s;tro&s;ity without the large&s;t candor, which
<PB REF="4"> as it cannot hope for from the world, who&s;e eyes behold with pre|judice, &s;o this is not intended for it, but thee, who knows to enter|tain a Truth though it cannot plead pre&s;cription, and embrace a veritie without a Panceroll. Su|per&s;titious credulity will condemn me as a heretick, and by the world (who&s;e native dialect is reproach) I &s;tand excommunicated; I walk &s;ecure while Truth is my pa&s;sport, and as long as I enjoy her for my gantlet, my &s;tation is above the reach of envy. If I have failed in my relation, I hope that Ingenuitie will extenuate the lap&s;es of my minoritie, and I promi&s;e my more mature judgement &s;hall correct what my flexible infancy hath un|warily
<PB REF="4"> imbibed. I cannot conte&s;t with Calumnies, nor know I for the &s;tile of heretick, to return my ad|ver&s;aries the name of Antichri&s;t: that devotion I owe to knowledg, engageth me upon conviction to repeal by Writ of Errour what they accu&s;e as here&s;ie: till then my zeal mu&s;t crave its libertie (the end being knowledge) cannot be &s;uppre&s;&s;ed; it hath many heads, which if it lo&s;e its current in one place, it will break forth into &s;ome other; thus Truth can triumph in its martyrdom, and being naked can be&s;t defend it &s;elf.</P>
<P>Since the depravitie of the protoplast distraction hath been impo&s;ed upon the weal of know|ledg, and the ob&s;tinacy of po&s;terity
<PB REF="5"> hath encrea&s;ed it to a paroxy&s;me of madne&s;s beyond the power of Hel|lebore, unle&s;s the di&s;cretion and policie of future ages coerce cre|dulitie, and commit to flames what our &s;tubborn parents have obtru|ded upon the tender infancie of their &s;ucce&s;&s;ours:
<Q><L>Lame knowledge that expects no Cure</L>
<L>Till books confe&s;s a Calenture.</L></Q> Every mans &s;oul is his living li|brary, who&s;e activity must needs flagg in the channels of an other body, and who&s;e wings are clipt whil&s;t its nature is confined to a <HI>Ne plus ultra,</HI> and thus to ex|pire in the arms of our fathers, is a &s;lavery equalizing the torment of <HI>Mezentius.</HI></P>
<P>Dear Friend, that ingenuity I
<PB REF="5"> alwaies found in thee whilst we were Chamber fellowes, doth pro|mi&s;e to me thy connivance at tho&s;e errours that &s;hall occur, and a mi|noration of gro&s;&s;er crimes to ve|nial peccadilloes, and likewi&s;e an entertainment of the cradle-&s;er|vice of this di&s;gui&s;ed brat, who&s;e little de&s;ert, though it cannot ex|pect thy peru&s;all, yet its diligence to ki&s;s thy hands, may merit thy acceptance, whereby he &s;hall be en|couraged to higher de&s;ignes, who&s;e highe&s;t ambition is to be.</P>
<CLOSER><SIGNED>thy Friend to &s;erve thee <HI>AG. CARPENTER.</HI></SIGNED></CLOSER>
<EPIGRAPH>
<Q>An Antidote Rideo. Fortiter contemno.</Q>
</EPIGRAPH>
</DIV1>
<DIV1 TYPE="encomia">
<PB REF="6">
<DIV2 TYPE="encomium">
<HEAD>To M^r <HI>A. C.</HI></HEAD>
<OPENER><SALUTE>My much to be admired Friend,</SALUTE></OPENER>
<P>_I Sufficiently know that the&s;e dropps of mine cannot add to that &s;tream of Elo|quence which hath &s;uch a cur|rent through the veins of that little Book of thine; I pro|nounce to the world that I am none of the lea&s;t Travellers, neither have I &s;o much de|lighted in the &s;moak of my own chimney, as not to &s;eek out the &s;ociety of the mo&s;t learned men: to finde thy &s;e|cond I de&s;pair; <HI>Epictetus</HI> Lan|thorn
<PB REF="6"> is &s;uperannuate: to rob the world of thy invention, were to degenerate and anti|cipate the end of thy creation, which after-&s;ervice to a diety is to gratifie thy friend. It is not the fir&s;t favour I have begged, nor the greate&s;t courte&s;ie which I have received, if you honour the Pre&s;s, and inform the World with your Soul, it will be enough for your Apologie to in&s;ert this unworthy paper, which will be &s;ufficient te&s;ti|mony that it was the impor|tunate entreaty of</P>
<CLOSER><SIGNED>Your Friend and &s;ervant HOGLANDUS de BOYS.</SIGNED>
<DATELINE>Paris, <DATE>May 3. 1652.</DATE></DATELINE></CLOSER>
</DIV2>
<DIV2 TYPE="encomium">
<PB REF="7">
<HEAD>To M^r <HI>A. C.</HI></HEAD>
<L>FEar not to let thy active &s;pirit flie,</L>
<L>'Tis not thy own but others de&s;tinie;</L>
<L>If Carpers carp, or ru&s;ticks keep a coile,</L>
<L>The faire&s;t face &s;eems fairer for a foile.</L>
<CLOSER><SIGNED>H. B.</SIGNED></CLOSER>
</DIV2>
<DIV2 TYPE="encomium">
<PB REF="7">
<HEAD>In P&s;euchographiam Anthropomagicam, <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">.</HEAD>
<L>ABdit a mellipluis funduntur dicta labellis,</L>
<L>O qui Paeoniaem demereare chelyn!</L>
<L>Nil pareas populo re&s;erans penetralia rerum,</L>
<L>Ne fias rabidi praeda lupina chori?</L>
<L>Siccine vecordis fugias &s;uffragia plaus&ucirc;s,</L>
<L>Dum cupis acclivem doctus inire viam?</L>
<L>Non tibi polliceor fundos, viridaria, gemmas,</L>
<L>Praemia nec rutuli fulgida vota Tagi.</L>
<L>Hoc &s;peres lectura tuos Philomu&s;e, labores,</L>
<L>Te decus Aurorae &s;ecula &s;era putent.</L>
<L>Seria graendaevus tractet, juvenilia qui&s;quis</L>
<L>Se delirantem non cupit e&s;&s;e &s;enem.</L>
<CLOSER><SIGNED>Lu&s;it &s;ub trino annis eo. <HI>T.M.</HI></SIGNED></CLOSER>
</DIV2>
<DIV2 TYPE="encomium">
<PB REF="8">
<HEAD>To His much admired Friend, <HI>A. C.</HI> Upon the Publi&s;hing of that Ingenuous Peece, <HI>PSE&V;CHOGRAPHIA ANTHROPOMAGICA.</HI></HEAD>
<LG>
<L>OThers on &s;tilts may curvet out thy prai&s;e,</L>
<L>My hiccop Mu&s;e can only belch out Lays:</L>
<L>Her Sacrifice (brave <HI>Ae&s;culape</HI>) I pray,</L>
<L>Accept as Cocks to u&s;her in thy day.</L>
</LG>
<LG>
<L>Whil&s;t others Volumes write, thou pickle&s;t here,</L>
<L>Like <HI>Archimedes</HI> the Heavens in a Sphere:</L>
<L>Their Elephantine Books will now want joynts</L>
<L>To go, &s;ince thou ha&s;t cramped all their points:</L>
<L>Such Iliads in a Nut-&s;hell we may pent,</L>
<L>So little kernell have they being all Lent:</L>
<L>Here every word's <HI>Elixar,</HI> and our &s;en&s;e,</L>
<L>In every phra&s;e perceives a Quinte&s;&s;ence:</L>
<L>Giants no wonders are, thy Book's a Flag,</L>
<L>Who&s;e Pygmie &s;tature will all others gag:</L>
<L><HI>Geryon's</HI> &s;o admir'd, <HI>Triumvirate</HI></L>
<L>Is made by thee to be a common State.</L>
<L>The Soul that Ile of man &s;hewn us by thee,</L>
<L>Enlargeth Learnings Maps, th' arts Heptarchee:</L>
<L>A &s;econd <HI>Drake</HI> who&s;e &s;earches have at la&s;t,</L>
<L>Put Girdles to the le&s;&s;er worlds wide wa&s;te;</L>
<L>Here's no Coranting, no Strapado phra&s;e,</L>
<L>Thy bays pre&s;erv'd thee from tho&s;e thundring lays:</L>
<PB REF="8">
<L>But words are weigh'd, and decently annext,</L>
<L>Things as their natures are &s;o well expre&s;t:</L>
<L>That this Topick an argument doth give,</L>
<L>Thou truly ha&s;t a &s;oul intuitive:</L>
<L>Thou &s;corn'&s;t tho&s;e cripple Scholars which do re&s;t</L>
<L>In others words, &s;wear <HI>Ari&s;totles</HI> Text;</L>
<L>Their &s;teps do not thee fit, the childrens threes,</L>
<L>Make no <HI>Cothurnus</HI> for a <HI>Sophocles:</HI></L>
<L><HI>Charleton</HI>'s tran&s;lated Paradoxes three,</L>
<L>Give way to thy mans Compound Ternaree;</L>
<L>And though &s;ome think him worthy to be hi&s;t,</L>
<L>Yet from the&s;e three we count thee Tri&s;megi&s;t.</L>
</LG>
<CLOSER><SIGNED>G. Scot.</SIGNED></CLOSER>
</DIV2>
<DIV2 TYPE="encomium">
<PB REF="9">
<HEAD>To the no le&s;&s;e Honoured then Ingennuous Authour, <HI>A. C.</HI></HEAD>
<L>WHat &s;tupefactive <HI>Opium</HI> did infect</L>
<L>The Protopla&s;ts intuitive Intellect?</L>
<L>Sure th' Apple was Narcotick, or &s;ome charm,</L>
<L>Who&s;e Magick did &s;o powerfully transform</L>
<L>The Microco&s;me, that it hath &s;eem'd a dark</L>
<L>And indige&s;ted <HI>Hylas,</HI> till this spark</L>
<L>Of thy Impregnate &s;pirit drives away</L>
<L>That mi&s;t ob&s;cured the <HI>Tria omnia,</HI></L>
<L>Thou mak'&s;t us know our &s;elves, who untill now,</L>
<L>Thought only we were men, not knowing how:</L>
<L>Go on, (brave youth) let thy &s;ublimed &s;trains</L>
<L>Inform th' Mercuriall moy&s;ture of tho&s;e brains,</L>
<L>Who&s;e ruder apprehen&s;ions nere could fix yet,</L>
<L>'Bove <HI>Entelecheie's</HI> or an <HI>Ip&s;e dixit:</HI></L>
<L>Sure, thy mere Divine Spirit was created,</L>
<L>Whereas that others are but propagated;</L>
<L>Which ble&s;&s;ing that it may extend to thee,</L>
<L>(Whereby Cognition might ebetter'd be)</L>
<L>We could wi&s;h thee to &s;ome Heroick Madam,</L>
<L>Unle&s;&s;e thou art de&s;ign'd to be the Adam.</L>
<CLOSER><SIGNED>J. M.</SIGNED></CLOSER>
</DIV2>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="9">
<HEAD>PSEVCHOGRAPHIA ANTHROPOMAGICA.</HEAD>
<P>_THat the nature of &s;e|verall &s;pecies had their exi&s;tence by creation is undeniable, and the humble conce&s;&s;ion of all ages, yet how incon&s;i&s;tent with their definition will ea&s;ily be evi|denced upon indifferent arbitra|tion; for if the latitude of creation as they &s;uppo&s;e con&s;i&s;t in the pro|duction of a thing who&s;e tearm from which is nothing, then they mu&s;t ampliate their vocabularie, and coyn &s;ome exotick name for mans production, who&s;e principle was an entity, and his materials a &s;ubject con&s;entaneous, of its own nature capable of that compo&s;ure; for if the body of man be reducible to tho&s;e originals by naturall chymi|&s;try,
<PB N="2" REF="10"> the law of contraries knows no naturall incapacity to its return, or inhability reoppo&s;ing its regre&s;|&s;ion: el&s;e our hopes of reviving a plant out of its a&s;hes, would be as frivolous as our endeavours fruit|le&s;s: and therefore <HI>Paracel&s;us</HI> opi|nion of compo&s;ing man in his A|lembeck (though his in&s;uccedable undertaking anticipated by the de|&s;tinies, and determined by the &s;trength of <HI>Saturn,</HI> did not conclude directly,) yet his attempts herein were not unwarrantable, nor his conceit ridiculous: for the po&s;&s;ibi|lity of production not tran&s;cending the manuall contrivance of art, the effect had been no artificiall impo|&s;ture, we rather &s;uppo&s;e creation to be terminated to the production of a new &s;pecies, which before in na|ture had no exi&s;tence and genera|tion: to challenge the &s;ucce&s;&s;ive con|tinuation of tho&s;e beings, each pri|vate &s;pecies were the reall effect of creation, but their &s;ucce&s;&s;ion knows
<PB N="3" REF="10"> no other means but generation; for &s;ince the protopla&s;t, the manner of our fouls production cannot be chri&s;tened creation without a cata|chree&s;e, neither have we an alledg|ment of rea&s;on for their exile from encrea&s;e and multiply, or a confine|ment of the ble&s;&s;ing to a limitation of the body.</P>
<P>The e&s;&s;ence of the &s;oul as it fell not within the cognition of the Graecians, &s;o it exceeded the nice&s;t Mathematicks of the Arabians, and antidated the demon&s;tration of later age, who&s;e Opticks not reach|ing beyond its operations, pitching upon its praecincts and bordering on the confines, do peremptorily determine its nature beyond di&s;|pute, &s;o that tho&s;e hone&s;t endea|vours at any time in the &s;crutiny of its nature, as they cannot evade the &s;entence of &s;ingularity, &s;o they mu&s;t expect the cen&s;ure of curio&s;ity, and their ingenuous imployments &s;tand condemned by whole Councels as
<PB N="4" REF="11"> not reaching beyond punctillioes. Surely po&s;terity cannot but con|demn the poverty of our concep|tions, and admire the barrenne&s;s of our inventions, who&s;e &s;atisfied rea|&s;ons as far below the &s;ublimed thoughts of antiquity, as coming &s;hort of the verity of its nature, &s;it down in an ignorant acquie&s;cence and an implicit faith of obtruded opinion, &amp; though the po&s;itions of heathens run not parallel with the nature of their &s;ouls, yet their ad|vanced thoughts therein (which hi|therto have degenerated into a &s;en|&s;ible imparement) have been &s;o far from detracting from its dignity, that &s;ome thereto have not &s;tuck to levell their devotions, who knew no other diety. And therefore the Caballi&s;ts have defined it to be <HI>Lumen dei &amp; ad imaginem verbi, Cau&s;a cau&s;arum primi exemplaris cre|ata &s;ub&s;tantia, Dei &s;igillo&abque; figurata, cujus character est verbum aeternum:</HI> this hath had patrons of later times
<PB N="5" REF="11"> but &s;urreptitiou&s;ly fathered upon Predece&s;&s;ors: As <HI>Tri&s;megi&s;t,</HI> (who&s;e Antiquity is pretended, &amp; the num|ber of who&s;e years is farre exceed|ed by the u&s;urped date of his Book) who derives its Pedigree from the highe&s;t Principle, <NOTE PLACE="marg">Cap. 12. Poemand.</NOTE> conceives the Soul a drop of Gods E&s;&s;ence and an invi&s;ible Ray of the fir&s;t Lumi|narie.</P>
<P><HI>Ari&s;totle</HI> confuted no le&s;&s;e then a whole Jurie of Philo&s;ophers with an <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, and his <HI>Dixit,</HI> be|ing evidence &s;ufficient to prevail up|on Po&s;terity; whereto the Schools having pro&s;tituted their Rea&s;on by &s;lavi&s;h Adherence, and engaged their Faith beyond Belief, intro|duce his <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, to confute Expe|rience, and controul Verity in her be&s;t Apparell.</P>
<P>I am a Free-born Subject; and the Law of Nature which is indi&s;|pen&s;ible knows no &s;laverie: and therefore I &s;hall now think it a breach of Devotion in &s;u&s;pecting
<PB N="6" REF="12"> the truth of our Parents naked Po|&s;itions, being not back'd with the infallible Te&s;timony of Rea&s;on or Experience, and di&s;&s;enting from them by adherence to more ratio|nall probations, and more unde|nyable principles; for none (I think) &s;ince the Magick of the Apple, could challenge to them&s;elves the Popes Chair: as knowledge is not by Propagation, &s;o infallibility (which requires the indu&s;try of ma|ny Ages) is not by a Natural Suc|ce&s;&s;ion or Inheritance. I could ne|ver re&s;olve my Rea&s;on into the Opi|nion of Antiquity, or &s;urrender my Experience upon a different deter|mination; the bare a&s;&s;ertions of the mo&s;t Authentick have never been embraced by me as Oracles: there|fore I &s;hall a&s;&s;ume the liberty a lit|tle to unmask the Nature of the &s;oul; an ample di&s;covery whereof would deride the in&s;ufficiency of <HI>Galilaeus</HI> per&s;pective.</P>
<P>The Spirit Soul and Body are the
<PB N="7" REF="12"> <HI>Tria omnia,</HI> the three Ingredients in the Compo&s;ition of man: (had the Philo&s;ophers been &s;en&s;ible of the diver&s;ity of Soul and Spirit confounded by the Doctrine of <HI>A|ri&s;totle</HI>) and con&s;idered an alteriety of Nature in tho&s;e two principles, their friendly &s;ociety had not been impo&s;&s;ible, nor their Oppo&s;ition excluding reconcilement.</P>
<P>The Spirit is the breath of God, which being at fir&s;t the effect of Creation, hath been ob&s;ervant of the ble&s;&s;ing, and &s;ucce&s;&s;ively con|tinued by Propagation, and parti|cipating of the nature of its prin|ciple knowes not Mortality beyond a Metaphor: therefore the Primi|tive Tran&s;gre&s;&s;ion did not induce a reall death, but a deperdition of happine&s;&s;e, and a degeneration of the Spirit from a State as de&s;i|rable, as the pre&s;ent is deplor|able.</P>
<P>The Rational Soul being a Cor|poreal Extract and di&s;liged from its
<PB N="8" REF="13"> gro&s;&s;er materials by the Chymi|&s;trie of Nature, derives its Original from the Seminal Emi&s;&s;ion of both Individuals; and by its e&s;&s;ential heat doth Ferment the <HI>Coagulum,</HI> which receiving its vitality from the irradiating <HI>Archaeus,</HI> cannot di&s;|&s;emble that impre&s;&s;e whereby its <HI>&s;uppo&s;itum</HI> is determined, which being the fertile effect of both Ge|nitors will ea&s;ily admit an united &s;ociety with the &s;oul of bruit, who&s;e natures knowing no incompo&s;&s;ibili|ty, doe not exclude a Compo&s;ition; and therefore will perform the con|&s;equent effects of both Natures, which falls within the experience of tho&s;e <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">. In particular, of one Drinking Cats Blood, a pre|&s;cription for the Epilep&s;ie, the Pa|tient had his Paroxy&s;mes; that as he imitated their cryes, &s;o would catch at their preyes: and pur&s;ue the fortuitous eva&s;ion of the frisking Mou&s;e: the&s;e Mi&s;cellaneous prin|ciples ingro&s;&s;ing the radicality of
<PB N="9" REF="13"> different forms, and meeting with Convenient promotion, their natu|rall Con&s;equences cannot be pre|vented, without an induction of <HI>Cadmus</HI> Conflict, and an Ho&s;tile Subver&s;ion of both principles.</P>
<P>Now to oppo&s;e the &s;oul of our Saviour wanting a Coadjuvancy of both Sexes, is too weak to baffle &s;o|lid Rea&s;on, who&s;e whole life as it was miraculous, &s;o the Manner of his Production &s;upernatural.</P>
<P>The Rational &s;oul is the Mercu|rial moi&s;ture that marries the two extreams of Spirit and Body; Who&s;e Affections are as Contrary as their natures are different; which after is remunerated with Vitality. For &s;ouls in their own E&s;&s;ence are in&s;en&s;ible, till they be rowzed by the energie of the Spirit. And therefore the &s;ouls of Bruits being the &s;ame in Nature with that of man, but actuated with that more ignoble Spirit that moved upon the face of the waters, they come &s;hort
<PB N="10" REF="14"> of mans perfections, and cannot de|liver their Conceptions in verbal Expre&s;&s;ions.</P>
<P>There are no E&s;&s;ential differen|ces in the &s;ouls of Creatures, being but attenuated bodies by effectual Calidity. Which according to the Efficacie of heat may move in a higher Orb of Perfection, and by vertue of the impregnating Spi|rit may be rai&s;ed an Animal; which without this &s;ubtiliating heat had re&s;ted in a lower Degree of Vegetation: and therefore the &s;ouls of Plants may challenge fra|ternity with that of Bruits; and Verity will admit no other diffe|rence but what is gradual, corre|&s;ponding the inten&s;ne&s;&s;e of lumi|nous Rayes. For Vegetables peep|ing out of the pores of the earth the third day, when the Univer&s;e was equally &s;en&s;ible of the di&s;per|&s;ed Rayes, which after being Con|tracted to a Solary body, with greater Energie ferments the fuli|ginous
<PB N="11" REF="14"> <HI>Hylas:</HI> Which being &s;epa|rated from tho&s;e gro&s;&s;er Adherents, who&s;e Entertainments impede the reception of Vitality, by this Mun|dane Spirit have their Materials advanced to an animation: and therefore a more noble exi&s;tence, as fir&s;t of Fi&s;hes, did i&s;&s;ue the con|finement of the&s;e wandring Rayes.</P>
<P>This Mercurial Moy&s;ture being but an Analogicall Spirit, cannot claim immortality without en|croachment on higher Priviledges, and u&s;urping the property of high|er Natures; and therefore being onely &s;ublimed by the Chymi&s;trie of irregular intellectuals, who&s;e truth knowes no Foundation in na|ture, may enter the grave with the more unrefined Ma&s;&s;e, and admit of a Re&s;urrection, which being the immediate Recipient of life, is ter|med life it &s;elf. We cannot define that Re&s;urrection to who&s;e exi|&s;tence immortality is appendant: as to the Spirit I am a <HI>Saducy,</HI> which
<PB N="12" REF="15"> being incapable of a lap&s;e, cannot be re&s;taurable by a Ri&s;e, and never dying cannot be &s;aid to live again; yet to believe the Re&s;urrection of the Body, and the life, is part of my Creed; and thus as the &s;ouls Mor|tality is no impiety in &s;ober Theo|logie; &s;o it is no riddle in judicious Philo&s;ophy: for he that &s;hall but ta&s;te the &s;tronge&s;t Spirits acquir|able by naturall Chymi&s;trie, may ea&s;ily be convinced of the perfor|mance of noble operations by ma|terial principles, and its permeating each particular of the body in a time &s;o imperceptible, as might ea|&s;ily impo&s;e that fallacy upon our &s;en&s;e, to determine its motion in|&s;tantaneous.</P>
<P>The Rational &s;oul is determined to the vi&s;ible Ma&s;&s;e, commonly &s;o called the body: who&s;e too contra|cted nature cannot confine the Spi|rit; (hence was it that the <HI>Platoni&s;ts</HI> conceded to it a kind of Ubiquity) for rea&s;on will not admit of any
<PB N="13" REF="15"> operation, where we deny the E&s;|&s;ential pre&s;ence of the Agent: and that there are extrin&s;ecal effects, appears in the formation of the <HI>Em|bryo;</HI> and in fa&s;cination performed beyond the vi&s;ible body, and Or|ganical circum&s;cription; which can|not be executed by Mediation of qualities; for nature knows no &s;uch Deputy; 'tis ignorance that fir&s;t gave the name of Accident.</P>
<P>That there are Effluviums &s;tee|ming from every vi&s;ible Body, mu&s;t be conceded, as falling under the demon&s;tration of Experience, and pro&s;tituted by later invention of Per&s;pectives.</P>
<P>The&s;e <HI>Effluviums</HI> being the Badgers of heat, (de&s;ert the cum|ber&s;ome &s;ociety of Rea&s;on) which flying in the Aire, may occur their A&s;&s;imilables; and by the pregnan|cy of the Spirit may attain a vi&s;i|bility i&s;&s;uing from the union of ho&s;e di&s;-joynted peeces, as appear at the in&s;tance of death; for tho&s;e
<PB N="14" REF="16"> Spectrums and Wafts are but the Effect of the Spirits fertility co|operating with the heat and Re|liques of moy&s;ture; the Emi&s;&s;ion of particles at that time being mo&s;t copious. For Death (being to de|cide the Controver&s;ie, and to deter|mine the Combate of the di&s;ea&s;e and nature) encrea&s;eth the heat, and agitating tho&s;e corporeal Par|ticles into Atomical Inter&s;titiums, accompanyeth them into the Aire; where meeting with a proportion|able number, &s;alute each other; the Particles in this confu&s;ed medley being not unmindful of their Of|fice and Nature, &s;eek out their pro|per &s;ituation, mould them&s;elves in|to &s;uch a Method as not to di&s;&s;em|ble their former &s;hape; but meet|ing with &s;omething di&s;membring its imperfect reunition, or wanting Cement to retain them in this po&s;i|tion, are pre&s;ently &s;hattered into invi&s;ible Exi&s;tencies. Yet the Spi|rit as before Death, &s;o after a&s;&s;oci|ates
<PB N="15" REF="16"> the&s;e divided Emi&s;&s;ions till their heat confe&s;&s;e a period: &s;o af|ter bodies are interred, the Reliques of heat (which as it is well nigh in&s;en&s;ible, &s;o the operations are more feeble) doth excite a conti|nued &s;ucce&s;&s;ion of the&s;e Atoms: which being as formerly ferment|ed, and united by a Mummial Bal|&s;ome, are tho&s;e Noctambuloes that hover about the Cenotaphes, and haunt the Dormitures of the dead: but the Spirit &s;en&s;ible of a perpe|tuated impairment of heat in tho&s;e Particles, and their invitation being too weak to obtain a grant of con|tinuance from the Spirit, they di&s;|lodge their &s;ociety; and the Spirit returns to him that gave it; where the &s;entence of their future condi|on, as it is infallible, &s;o their hopes confirmed in the Center of happi|ne&s;&s;e knowes no &s;tagger to the cir|cumference, or their wavering fears confined unto de&s;pair, are freed from that po&s;&s;ibility, which is at|tendant
<PB N="16" REF="17"> on its adlidgements. Thus our Saviour as he envies not the happines of Saints, &s;o he is not inju|rious to the Ju&s;tice of his Father, to gratifie the Conceit of <HI>Origen,</HI> and &s;ue for a relea&s;e from hell, or ob|tain a Parole from the &s;econd Death: and therefore the rai&s;ing of <HI>Lazarus,</HI> probably, was but the determining of his Spirit to the vi&s;ible Ma&s;&s;e; which otherwi&s;e was levaltoing in the &s;cattered pieces. So the Spirits of wicked men (ac|companying the &s;teeming Emi&s;&s;i|ons, being wanderers in the Aery Region, and their continuance there being determined by the du|ration of heat in tho&s;e Particles. Which truth, excluding Conceal|ment from Satans Opticks, knows not retirement from his Cogniti|on, is waiting the Confinement of their Pilgrimage to a condition as immutable as their puni&s;hment in|conceiveable; and hence he receives the Bapti&s;m of the Prince of the air.</P>
<PB N="17" REF="17">
<P>Rea&s;on and Memory are not e&s;|&s;ential to the Soul but the purcha&s;e of man, and the deplorable effect of his own invention, which af|ter that Theomachy and con|te&s;t with Heaven was obtruded up|on po&s;terity, and mu&s;t be embra|ced as a penalty; and though we concede to <HI>Adam</HI> this continuating Mercuriall moy&s;ture, yet as he was the proper product of his Creator, his perfection was as ignorant of rea&s;on, as his innocency &s;hould have known no puni&s;hment, and there|fore whil&s;t he retained his primi|tive &s;tation, his knowledg (as being little beholden to this torturing rea|&s;on which after ob&s;cured tho&s;e clearer apprehen&s;ions of his intel|lect) was intuitive, whereby inferi|our beings received their names not different from their natures, where if he had remained he had not &s;tood in need of Logick, or bin beholden to a Syllogi&s;me; his e&s;&s;ence being the rule of proportion to determine,
<PB N="18" REF="18"> conclu&s;ions are the effect of &s;in, who&s;e truth have their foundation in the &s;pirit, which being there &s;im|ply apprehended as they are in them&s;elves, have the &s;ame verity as in divine e&s;&s;ence, and therefore the things them&s;elves owe their errours and mi&s;conceptions to the extrava|gant exorbitancies of rea&s;on.</P>
<P>So Memory an attendant of Rea|&s;on, which being a &s;uperinduction of the &s;ame cau&s;e impo&s;ed upon the &s;oul, and arre&s;ting inferiour brutali|ty, could not reach the &s;pirit with|out impeachment of its priviled|ges, and &s;ubverting the nature of its e&s;&s;ence, which being framed accor|ding to the fir&s;t Idaea, mu&s;t needs exclude the impo&s;&s;ible &s;ociety of imperfection: fo in a &s;leep the ra|tional &s;oul involving matter, re|quires this refre&s;hment, and then being in&s;en&s;ible of the &s;pirits ope|rations, acts in the organs, as with in|dependency of rea&s;on &s;o of memo|ry, oft delivers in vocall expre&s;&s;ions
<PB N="19" REF="18"> which exceeds the record of the actor, and is recited by &s;ome diffe|rent auditor: Thus Amori&s;ts are their own betrayers, and malefa|ctors expo&s;e them&s;elves beyond &s;u&s;pition, and in &s;uch extaticall conditions we approximate primi|tive integrity, and &s;eem to antici|pate the malice of the Serpent; for thus the &s;pirit being &s;eque&s;tered from the ob&s;curements of rea&s;on, is pre&s;ently rapt into a third Heaven: who&s;e e&s;&s;ence being as immateriall as its nature is indefatigable, needs no &s;uch refre&s;hment, nor can it &s;leep without a miracle, and &s;ome opium from its Creator: therefore we do not read that <HI>Adam</HI> &s;lept, but that God ca&s;t him into a deep &s;leep, that he might be in&s;en&s;ible of his hel|pers production; So <HI>Adams</HI> &s;leep was not true &s;leep, as not proceed|ing from nature for his proper con|&s;ervation, but from an externall Narcotick, for the production of a &s;econd, the ruine of his po&s;terity.</P>
<PB N="20" REF="19">
<P>After this divorce betwixt the Spirit and its adherents, there is no immediate po&s;&s;e&s;&s;ion of Beatificall Vi&s;ion, nor actuall enjoyment of happine&s;&s;e beyond a &s;entence, but are detained in a middle Man&s;ion, till the Re&s;urrection, which then &s;hall be compleated when our Sa|viour's interce&s;&s;ion &s;hall terminate in that heavenly <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>Come you ble&s;sed of my Father.</HI> So the dam|ned in this Condition fore-&s;ees the futurity of his puni&s;hment, from which there is no reprieve or relea&s;e till Eternity be con|tracted, and Ubiquity confe&s;&s;e a Circum&s;cription: and therefore from the Moment of Separation, (the unalterable Decree being u&s;hered in with final De&s;pair) their being is a torment, and the time of Death their Criticall day: which at the Re&s;urrection ends in a Pa|roxy&s;m, when hopes of Declinati|on &s;hall be as fruitle&s;&s;e as its period is impo&s;&s;ible.</P>
<PB N="21" REF="19">
<P>For I do not conceive the infli|ction of a po&s;itive torment, either on the damned Spirits, or the De|vils them&s;elves, till the day of judg|ment; and that the Devil knew the de&s;ignation of time for puni&s;hment, appears upon his Expo&s;tulation with our Saviour: <HI>Why art thou come to torment us before the time?</HI> They have only now re&s;training &s;hackles, which Eternity will advance to bonds of puni&s;hment.</P>
<P>I doe not mean any Purgatorie by this middle Man&s;ion, where there is a po&s;&s;ibility of Repentance or Redemption; but a higher Court of Gods Ju&s;tice and mercy; where the unalterable Decree of the Synod of Trinity is Declared; where the Spirits in this Condition wait till the Re&s;urrection, when as the Ble&s;&s;ed &s;hall po&s;&s;e&s;&s;e their Ju|bilee; &s;o the damned &s;hall enjoy their Vulture.</P>
<P>Thus being not tyed to the wheel of Authority, I am not &s;worn to
<PB N="22" REF="20"> maintain their motion: but being hurried by the <HI>Primum Mobile</HI> of my private rea&s;on, I become irre|gular, yet &s;hall not repine at the Name of Heretick: I am not mar|ried to any opinion, whereby I of|ten make rubs in the levelled axi|oms of Predece&s;&s;ors, and di&s;turb the tranquillity of tho&s;e unlimitted Oracles of Antiquity. Intellectual Slaveries have too much anticipa|ted Geniall Di&s;po&s;itions; and an Implicit faith of obtruded opini|on have debarred them the ambiti|on of Di&s;coverers.</P>
<Q><L>Much Faith makes Truth de&s;pair, Salvation, &s;ee,</L>
<L>Comes u&s;hered in with Infidelitie.</L></Q>
<P>An Infidel is the be&s;t Proficient in the School of Nature, who&s;e Inqui&s;ition is not mea&s;ured by the Endeavours of his Fathers, nor can his Free-born &s;oul brook tho&s;e Ma|nacles whereby its power is re|&s;trained, and its devotion limited. Me think it is an ingenuous cruelty
<PB N="23" REF="20"> whereby we may bring our Mo|ther Nature to a Confe&s;&s;ion of her Secrets, though &s;he run the hazard of embowelling, or the mo&s;t bloo|dy exenteration, and an act of Cha|rity be a more direct line or clew of improved Rea&s;on to free our Ance&s;tors treading in this Tract; but lo&s;t (by a weary pur&s;uit of the cold &s;ent of truth) in her labyrinths: I honour the A&s;hes of our Prede|ce&s;&s;ors, yet cannot di&s;pence with that Super&s;tition of Devotion or Adherence: where truth looks two wayes, to pin our credulous &s;ouls upon their &s;leeves, would deprive us of our Infranchi&s;ement we ob|tained by the right of our Creati|on; the very end whereof doth en|title us to knowledge: and there|fore a &s;oul that is not tyed to in|tellectuall &s;laveries, in the Geogra|phy of knowledge will confute that conceit of <HI>Hercules</HI> Pillars, and a <HI>Ne plus ultra</HI> is but fanta&s;tical Dream to his more nice and &s;ubtle
<PB N="24" REF="21"> &s;crutinies; therefore I could exte|nuate that imputed crime of <HI>Nero</HI>'s Matricide, the improvement of of his knowledge being the end of his ingenuous cruelty, to determine the Cabinet of his Conception. Truth is not ingro&s;&s;ed by aged Pa|rents; there is an <HI>America</HI> of know|ledge yet unfound out, di&s;coverable by the endeavours of &s;ome wi&s;er <HI>Columbus,</HI> and the promi&s;ed fertili|ty of &s;ucceeding Ages. Tho&s;e un|&s;uccedable attempts of our inculti|vated Intellectuals, mu&s;t needs &s;tand condemned by the more &s;ublimed Rea&s;on and acute Phi|lo&s;ophy of Po&s;terity: Whereby our Primitive imparement by additio|nal Degrees of a betterment may obtain a parole from ignorance, and procure a Rever&s;e to the fir&s;t perfection. For if this be true, that the order and cour&s;e of Na|ture is Circular, and that &s;ouls in Revolution of time receive a
<PB N="25" REF="21"> &s;en&s;ible improvement in their Cog|nition. Then &s;urely &s;ucce&s;&s;ion in Nature mu&s;t needs carry De|grees of Perfection, and the la&s;t man mu&s;t be an <HI>Adam.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
