Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	hand_n	see_v	write_v	2,502	5	5.1865	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64763	Anthroposophia theomagica or A discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and verifi'd by a practicall examination of principles in the great world. By Eugenius Philalethes.	Vaughan, Thomas, 1622-1666.	1650 (1650)	Wing V143; ESTC R203871	32,225	88

Cui vel nulla dedit nec dabit ulla Parem Great glorious Pen-Man whom I should not name Left I might Seem to measure Thee by Fame Natures Apostle and her Choice High Priest Her Mysticall and bright Evangelist How am I rapt when I contemplate Thee And winde my self above All that I see The Spirits of thy Lines infuse a Fire Like the Worlds Soul which makes me thus aspire I am unbodi'd by thy Books and Thee And in thy Papers finde my Exstasie Or if I please but to descend a strain Thy Elements do skreen my Soul again I can undresse my Self by thy bright Glasse And then resume th' Inclosure as I was Now I am Earth and now a Star and then A Spirit now a Star and Earth agen Or if I will but ramasle all that be In the least moment I ingrosse all Three I span the Heav'n and Earth and things above And which is more joyn Natures with their Iove He Crowns my Soul with Fire and there doth shine But like the Rain-bow in a Cloud of mine Yet there 's a Law by which I discompose The Ashes and the Fire it self disclose But in his Emrald still He doth appear They are but Grave-clothes which he scatters here Who sees this Fire without his Mask his Eye must needs be swallow'd by the Light and die These are the Mysteries for which I wept Glorious Agrippa where thy Language slept where thy dark Texture made me wander far Whiles through that pathles Night I trac'd the star But I have found those Mysteries for which Thy Book was more then thrice-pil'd o're with Pitch Now a new East beyond the stars I see where breaks the Day of thy Divinitie Heav'n states a Commerce here with Man had He but gratefull Hands to take and Eyes to see Hence you fond School-men that high trueths deride And with no Arguments but Noyse and Pride You that damn all but what your Selves invent And yet finde nothing by Experiment Your Fate is written by an unseen Hand But his Three Books with the Three Worlds shall stand Thus far Reader I have handl'd the Composure and Royalty of Man I shall now speake something of his Dissolution and close up my Discourse as he doth his Life with Death Death is Recessus vitae in Absconditum not the Annihilation of any one Particle but a Retreat of hidden Natures to the same State they were in before they were Manifested This is occasioned by the Disproportion and inequality of the Matter For when the Harmony is broken by the Excesse of any one Principle the vitall Twist without a timely Reduction of the first Vnity Disbands and unravells In this Recesse the severall Ingredients of Man returne to those severall Elements from whence they came at first in their Accesse to a Compound For to thinke that God creates any thing ex nihilo in the worke of Generation is a pure Metaphysicall Whymsey Thus the Earthly parts as we see by experience returne to the Earth the Coelestiall to a Superiour heavenly Limbus and the Spirit to God that gave it Neither should any wonder that I affirme the Spirit of the living God to be in Man when God himselfe doth acknowledge it for his own My spirit saith he shall not alwaies be sheathed for so the Hebrew signifies in man for that he also is flesh yet his dayes shall be an hundred and twenty yeares Besides the breathing of it into Adam proves it proceeded from God and therefore the Spirit of God Thus Christ breathed on his Apostles and they received the Holy Ghost In Ezechiel the Spirit comes from the Foure Winds and Breathes upon the Slaine that they might live Now this Spirit was the Spirit of Life the same with that Breath of Life which was breathed into the First Man and he became a Living Soule but without doubt the Breath or Spirit of Life is the Spirit of God Neither is this Spirit in Man alone but in all the Great World though after an other manner For God breathes continually and passeth through all things like an Aire that refresheth wherefore also he is called of Pythagor as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Animatio universorum Hence it is that God in Scripture hath severall names according to those severall Offices he performes in the Preservation of his Creature Quin etiam saith the Areopagite in mentibus ipsum inesse dicunt atque in Animis in corporibus in Caelo esse atque in Terra ac simul in seipso Eundem in Mundo esse circa mundum supra mundum supra Caelum superiorem Essentia Solem Stellam Ignem Aquam Spiritum Rorem Nebulam Ipsum Lapidem Petram Omnia esse quae sunt nihil eorum quae sunt And most certaine it is because of his secret passage and Penetration through all that other simile in Dionysius was given him Adam etiam saith he quod omnium vilissimum esse magis absurdum videtur Ipsum sibi vermis speciem adhibere ab ijs Qui in rebus Divinis multum diuque ver sati sunt esse traditum Now this Figurative kind of speech with its variety of Appellations is not only proper to Holy Writt but the AEgyptians also as Plutarch tells me call'd Isis or the more secret part of Nature Myrionymos and certainely that the same thing should have a Thousand Names is no newes to such as have studied the Philosophers Stone But to returne thither whence we have digressed I told you the severall Principles of Man in his Dissolution part as sometimes Friends doe severall wayes Earth to earth as our Liturgie hath it and Heaven to Heaven according to that of Lucretius Cedit item re●●● de Terrâ quod fuit ante In Terram quod missum est ex AEtheris Oris Id rursum Coeli sulgentia Templa receptant But more expresly the Divine Virgil speaking of his Bees His Quidam signis atque baec Exempla secuti Esse Apibus partem Divinae Mentis Haustus AEthereos dixere Deum namque ire per Omnes Terrasque Tractusque Maris Coelumque profundum Hinc Pecudes Armenta Viros Genus omne Ferarum Quemque sibi tenues Nascentem arcessere Vitas Scilicet huc reddi deindè ac resolut a referri Omnia nec Morti este locum Sed Viva volare Syderis in Numerum atque alto Succedere Coelo This Vanish or ascent of the inward Ethereall Principles doth not presently follow their separation For that part of man which Paracelsus calls Homo Sydereus and more appositly Brutum hominis but Agrippa Idolum and Virgil AEthereum sensum atq Aurai Simplicis Ignë This Part I say which is the Astral Man hovers sometimes about the Dormitories of the Dead and that because of the Magnetism or Sympathie which is between him and the Radical vital moysture In this Idolum is the seat of the Imagination and it retaines

sence Sacramentall It is a visible signe of our invisible Vnion to Christ which S. Paul calls a Great mystery and if the thing signified be so Reverend the signature is no ex tempore contemptible Agend But of this elsewhere When God had thus finished his last and most excellent Creature he appointed his Residence in Eden made him his Vice-Roy and gave him a full jurisdiction over all his Works That as the whole man consisted of Body and Spirit so the Inferiour Earthly Creatures might be subject to the one and the superiour intellectuall Essences might minister to the other But this Royalty continued not long for presently upon his preferment there was a Faction in the Heavenly Court and the Angels scorning to attend this piece of Clay contrived how to supplant him The first in this plot was Lucifer Montanus tells me his name was Hilel He casts about to Nullifie that which God had Inacted that so at once he might overreach him and his Creature This Pollicy he imparts to some others of the Hierarchy and strengthens himself with Conspirators But there is no Counsel against God The mischief is no sooner hatched but he and his Confederates are expell'd from Light to Darknesse and thus Rebellion is as the sinne of Witchcraft a Witch is it Rebel in Physicks and a Rebell is a Witch in Polliticks The one acts against Nature the other against Order the Rule of it But both are in League with the divel as the first Father of discord and sorcerie Satan being thus ejected as the condition of Reprobates is became more hardned in his Resolutions and to bring his malice about arrives by permission at Eden Here he makes Woman his Instrument to tempt Man and overthrowes him by the same Meanes that God made for an help to him Adam having thus transgrest the Commandement was exposed to the Lash and in him his Posterity But here lyes the Knot How can we possibly learn his Disease if we know not the immediate Efficicent of it If I question our Divines what the Forbidden Fruit was I may be long enough without an answer Search all the School-men from Ramus to Peter Hispan and they have no Logick in the point What shall we do in this case To speak any thing contrary to the sling of Aristotle though perhaps we hit the mark is to expose our selves to the common Hue But in respect I prefer a private Trueth to a publick Errour I will proceed And now Reader Arrige Aures come on without prejudice and I will tell thee that which never hitherto hath been discovered That which I now write must needs appeare very strange and Incredible to the common man whose knowledg sticks in the Barke of Allegories and Mysticall speeches never apprehending that which is signified by them unto us This I say must needs sound strange with such as understand the Scriptures in the Litterall plaine sence considering not the scope and Intention of the Divine spirit by whom they were first penned and delivered Howsoever Origen being Vnus de multis and in the judgement of many wise men the most learned of the Fathers durst never trust himselfe in this point But alwaies in those Scriptures where his Reason could not satisfie concluded a Mystery Certainly if it be once granted as some stick not to affirm that the Tree of knowledge was a Vegetable and Eden a Garden it may be very well inferred that the tree of life being described in eodem Genere as the School-men expresse it was a Vegetable also But how derogatory this is to the power of God to the Merits and Passion of Jesus Christ whose Gift eternall life is let any indifferent Christian judge Here then we have a certain intrance into Paradise where we may search out this tree of knowledge and happily learn what it is For seeing it must be granted that by the tree if life is figured the Divine Spirit for it is the Spirit that quickeneth and shall one Day translate us from Corruption to Incorruption it will be no indiscreet Inference on the Contrary that by the tree of knowledge is signified some sensuall Nature repugnant to the Spirituall wherein our worldly sinfull Affections as lust anger and the rest have their seat and predominate I will now digresse a while but not much from the purpose whereby it may appear unto the Reader that the letter is no sufficient Expositor of Scripture and that there is a great deal of difference between the sound and the sense of the Text Dionysius the Areopagit in his Epistle to Titus gives him this Caveat Et hoc praeterea Operae pretium est cognoscere Duplicem esse Theologorum Traditionem Arcanam Alteram ac mysticam Alteram vero manifestaem notiorem And in his Book of the Eclesiasticall Hierarchie written to Timotheus he affirms that in the primitive Apostolicall times wherein he also lived the mysteries of Divinity were delivered partim scriptis partim non scriptis Institutionibus Some things he confesseth were written in the Theologicall Books and such are the Common Doctrinals of the Church now in which notwithstanding as Saint Peter saith there are many things hard to be understood Some things again Ex Animo in Animum medio quidem intercurrente verbo corporali sed quod Carnis penitus excederat sensum Sine literis transfusa sunt And certainly this Orall Tradition was the Cause that in the subsequent Ages of the Church all the mysteries of Divinity were lost Nay this very day there is not one amongst all our School-Doctors or late Ex-Temporaries that knows what is represented unto us by the outward Element of Water in Baptism True indeed They tell us it betokens the washing away of sin which we grant them but this is not the full signification for which it was ordained It hath been the Common errour of all times to mistake signum for signatum the shell for the Kernell yet to prevent this it was that Dionysius wrot his book of the Caelestiall Hierarchie and especially his Theologia significativa of which there is such frequent mention made in his works Verely our Saviour Himself who is blessed for evermore did sometimes speak in parables and commanded further that Pearles should not be cast forth unto swine for it is not given to all men to know the mysteries of the Kingdom of Heaven Supposing then as it is most true that amongst other mysticall speeches contained in Scripture this of the Garden of Eden and the Trees in it is one I shall proceede to the Exposition of it in some measure concealing the particulars notwithstanding Man in the beginning I mean the substantiall inward Man both in and after his Creation for some short time was a pure intellectual Essence free from all fleshly sensuall Affections In this state the Anima or sensitive Nature did not prevail over the spiritual as it doth now in us For the superior Mentall part of Man was