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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	apostle_n	body_n	spirit_n	5,900	5	5.3950	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81166	Mr. Culpepper's Treatise of aurum potabile Being a description of the three-fold world, viz. elementary celestial intellectual containing the knowledge necessary to the study of hermetick philosophy. Faithfully written by him in his life-time, and since his death, published by his wife.	Culpeper, Nicholas, 1616-1654.; Culpeper, Nicholas, 1616-1654. Mr Culpepper's Ghost.	1657 (1657)	Wing C7549A; ESTC R231704	57,249	219

intends to imploy his Naturall Philosophy this way namely for the preservation of life and health go learn it of Nature her selfe and not of Aristotle lest he beshrew himself for his pains Let him take notice that the most high Creator of all things hath given commission to Nature to be Princesse both over the Coelestiall and Terrestriall words for as there is a Trinity in Unity in the Godhead and a Unity in Trinity so is there a triplicity also to be found in all his works therefore consider that God hath created a threefold world First Elementary which is lowest in dignity Secondly Coelestiall which is next above that Thirdly Intellectuall which is the highest of all and thrice happy is he that attains unto it 2. Consider that of these three worlds the eternall and onely wise God hath so ordered it by his eternall and unsearchable decree that every inferiour should be governed by its superiour and receive its influence and virtue therefrom For God the first Being and chief Worker of all things governs the Coelestiall world namely the Sun and Moon and Stars and all the hoste of heaven by the Intellectuall world namely the Angels and the Elementary world and all Elementary bodies namely Minerals Animals and Vegetables by the Coelestiall world namely the Stars 3. As there is a Unity in the Godhead so is there also one intire Unity in every one of these Worlds For First in the Intellectuall world there 〈◊〉 one Arch-angel Michael the supreme 〈◊〉 all the Angels Secondly in the Coelestiall world ther● is one Sun the giver of life light and motion to the Creation Thirdly in the Elementary world ther● is one Philosophers stone the Epitome o● all Naturall virtues Fourthly there are three Arts for t● finde out these three Unities their mysteries and divisions 1. Naturall Philosophy 2. Astrology 3. Divinity 1. The Naturall Philosophy seeks after the virtues of the Elementary world and the various mixtures of Natural things in Minerals Animals and Vegetables and here by the way take notice that when at any time we mentio● Animals we do not include Man the ridiculous description of whom was give● by Plato Homo est animal bipes sine plumis A Man was an Animal withou● feathers that went upon two feet fo● which Apish definition he was sufficiently laughed at by Diogenes we account man to be of a far nobler nature the naturall Philosopher moreover inquires into the causes effects times places fashions events the whole and every part of the whole in the Minerall Animall and Vegetable Kingdome and how Nature produceth them by the Elements 2. The Astrologer is or at leastwise ought to be very well versed in every part of Naturall philosophy or else he will hang betwixt heaven and earth as the Papists say Erasmus doth between heaven and hell being not able to reach the one nor get sure footing upon the other from thence he enquires and searcheth the motion and course of the Coelestiall bodies and what effects such motions must naturally produce upon Minerals Animals and Vegetables 3. Then in comes the Divine who being admirably skilled in both these Arts else we conceive him unfit to be a Divine and unfitter to receive tithes and he teacheth what God is what the spirit and soul of man what an Angel is and wh●● Religion is and how a man should glorifie God in his life and conversation Here by the way you see the first reason of the institution of Universities for the first institution of most thing was good corruption came in by time it was questionlesse that people might b● studious in these Arts that so they migh● the better teach others Thus you have in generall what knowledge is requisite for him that intends th● study of Hermetick Philosophy whic● that we may declare more cleerly we sha●● branch it out into particulars and shew how far an Hermeticall Philosophe● ought to be skilled in the knowledge o● these three worlds and let each stand in a Section by it self Of the Elementary World SECT I. HE that would attain to these Arts must first begin at the lower end of the Ladder and so climbe up to the top but let him be sure one foot be fast before he remove the other let him take heed of building his foundation upon falsehoods let him not stick to the Letter what we or others write but let him consider whether it be possible in or agreeable to Nature or not if not there is some mysticall meaning in it which he must diligently search out Also he that would attain the true knowledge of the Elements must begin at generals and afterwards come to particulars and so shall we at this time therefore consider in the generall First that there are four Elements viz. Fire Earth Water and Air by which all things in the Elementary world are generated not by beating o● them together as men beat clay to mak● Tobacco-pipes but after another mos● secret manner as we shall shew you by and by 2. Consider that pure Elements are invisible not subject to our sight that water which we see and that fire which we see is far enough off from being pure but are more or lesse mixed and are often changed into one another by Nature as the Fire is changed into Smoak the Smoak into Air the Air into Water c. as we shall shew you more anon it is but the garment of an Element that is to be seen by a vulgar eye pure Elements are onely to be seen by Philosophers and that by Art 3. If we may make bold a little to deal with Aristotle and his followers in folly they held themselves and also taught others that every Element had two specifical qualities as the Fire was hot and dry the Water cold and moyst the Air hot and moyst and the Earth cold and dry so the Fire was inimicall to the Water and the Air to the Earth but if you are minded to finde the truth you must look for it far another way for these qualities are no way inherent in the Elements themselves but accidentall to Elementary bodies for he that hath but half a grain of Philosophy in him must needs know that pure Elements are temperate else how could they be pure 4. We told you before there was a Trinity in the Deity and if so there must needs be a Trinity in all his works and because there is a Trinity in the Godhead therefore is the number Three a most powerfull number a number of perfection all creatures both in the Vegetable and Minerall world consists of three principles Sulphur Mercury and Sal nay Man himself which is an Epitome of the Creation and bears the image of the Creator consists of three essences Spirit Soul and Body as the Apostle Paul witnesseth in these words That your spirits souls and bodies may be kept blamelesse at the coming of the Lord Jesus Christ. These three essence● in man answers to the three worlds th● Spirit of man to the Intellectuall worl● the Soul to

one not exceeding the other in any measure of inequality whatsoever as they do in the world as Ovid well ●●scribes quia corpore in 〈◊〉 Frigida pugnabant calidis humentia si●●● Mollia cum duris sine pondere habe●●● pondus for in one body joy●●● The cold and hot and dry and hu●●● fight The soft and hard the heavy with 〈◊〉 light Now then if inequality be the ca●●● of death as we shewed you before a●●● all the world is framed by the four ●●ments which are contrary the one 〈◊〉 the other there must needs be some co●bustion between them sometimes 〈◊〉 must overcome sometimes anoth●● for as all likes agree with their likes 〈◊〉 all dislikes disagree with their disli●k●● every Element cherishing his owne q●●lity in the body of man and hence co●● diseases decaying and death in the bo●● of man So man being created of p●●● ●lements all opposition coming by rea●●n of impurity for all virtues in the ●inde of man agree its vices onely ●●sagree not onely with virtue but ●ith one another We say Man being ●reated of pure Elements equally pro●ortion must needs be created in an im●ortall condition and so must have con●nued had he not by his offence put ●imself into a corruptible condition The knowledge of these things indu●ed them to reason out their Causes and Changes they knowing how it once ●ere and how it now is sought to finde ●he Corner-stone and where should they ●oe for examples of their work but ●here Nature was acting a Chaos were ●ot to be found whence to begin anew ●n imitation of the Creation neither were they so simple to go about it ha●ing examples sufficient from what was readily separated or distinguished is the Chaos As First the generation growth preservation and deliverance of the Childe in through and out of the Mothers wombe Secondly in very truth the Unive●sality of all things produced into this h●bitable world especially of living cre●tures whether by generation or co●ruption plainly shews them that 〈◊〉 they would be perfecting of Natu●● they must begin where she her self do●● This place will permit us to speak 〈◊〉 more then others have done before 〈◊〉 as occasion serves aenigmatically we sh●● deliver it 3. They know that the Garden 〈◊〉 Eden as the Scripture calls it in whic● Adam was created and which he was s●● to till was created also of pure Eleme●● uncorrupted equally and harmonical●● proportioned even in the highest pe●fection and that all the sustenance the●● whereupon man lived was pure made 〈◊〉 pure Elements not Elements elementate● as the rest of the world was which th● Lord made for beasts to live in The● if there were no corruption in the Garden how could there be mortality as ther● shall be no mortality after the resurection because there shall be no corruption W● shall not go about here to define wha● this Paradise was and what it is onely it is probable to us it may be still remaining though the common tenent be that it was destroyed by the flood We read Gen. 3. that the Lord turned man out of the Garden lest he should eat of the tree of life and live for ever and he placed in the Garden Cherubims and a flaming Sword which turned every way to keep the way of the tree of Life We say we shall not dispute the point where the place is yet these few things give us leave to lay down as being very probable to us in which notwithstanding we shall submit to better judgements 1. That the place is still probably remaining as appears by the former Scripture and that the bodies of Enoch and Elias may be there it being no way probable to us that it was consumed by the flood for that were impossible First because it was pure and therefore no way subject to corruption Secondly because there were Angels set to keep it which had been but a feeble guard if they could not have kept out a little water 2. That God created this Paradise fo● men onely and not for beasts and thi● we conclude from Gen. 2.19 where it i● said that God brought every beast of th● field and fowle of the air to Adam tha● he might name them which plainly shew● they were not there before but Paradis● was a peculiar place different from th● rest of the earth We quote this the rather● because some have stood to prove a resurrection of beasts 3. We conceive the resurrection of Ma● may be proved from hence even from Naturall Philosophy First because his body was at first made incorruptable Secondly because he had an immortal Spirit breathed into him according to th●● Gen. 2.7 God spirited into his nostril the spirit of life and he became a livin● soul which spirit cannot be corrupted because it is not nourished by food and experience teacheth us that even in our own bodies it still maintains a continuall enmity and combate against the vices of th● flesh 4. We conceive the ancient Philosophers studyed out the cause of this change how man being immortall came to put on mortality which they found to be this After man had sinned God drave him or put him out of the Garden to live amongst the beasts in the corruptible world which was composed not of pure Elements but of Elements elementated unequally proportioned in respect of heat coldnesse drynesse and moysture and being there seeing he could not live without nourishment he was forced to take his nourishment from corrupt food by which those pure Elements of which he was made were infected and by degrees though very slowly declined from incorruption to corruption untill at last one quality exceeded another in his body as it did in the food which he took for sustenance So his body became subject to corruption after corruption to infirmity and sicknesse and after sicknesse to death Besides we read Gen. 5.3 that Adam begat a Son in his owne likenesse that is as we understand not of pure and temperate Elements of which he wa● created but of corrupted and mixe● Elements and therefore mortall fo● that which is procreated of corrupte● seed such as is bred of corrupted foo● and in corrupted Elements cannot b● durable and this is clear if you do● but consider that the children of weakl● and sickly Parents seldome live long Here by the way if we may digresse● little we conceive the reasons 1. Why the Patriarchs in the prim●tive times lived so long because the●● nature was corrupted by degrees o●● quality exceeded another by degrees an● but very leisurely all Philosophe● know that sudden and hasty changes a●● inconsistent with Nature as appea●● plainly by the declination of the S●● when he is upon the tropicks or to com●● a little lower by the ebbing and flowin● of the water at London-bridge 2. We conceive the more temperate●● men live the longer their lives may b●● preserved because they take in the les●● corruption and by consequence burde●● Nature the lesse 3. We conceive that in

Spirit of God in such a way as we conceive God hath in no wise hid from the Children of men neither is it out of their capacity as the former was therefore we conceive 1 In the beginning the onely great and wise God exalted the Quintessence or purity out of the Chaos and having circled it round made it the outmost bounds of all things This being pure can indure no impurity and therefore keeps all impure things within it selfe and in its proper bounds this is that Aristotle as we suppose and from him our Divines call Calum Empyreum which they say is the seat of the blessed soules if a man were so mad as to believe them It is a strange thing men of that Coat should say Aristotle was a Heathen and yet teach such notions for pure Divinity We shall onely relate one story which one of us heard from a Priests mouth in a Pulpit who taking occasion to speak of the Imperiall Heavens affirmed That they were square and therefore he said a square form was the exactest We wonder how he came by that notion considering a round form is the first in forms Is the Preaching of such notions the way to convert soules Or doth it deserve Tithes think you 2 But to proced After this God lifted up the purest substance of fire for one fire is purer then another as we shall shew by and by above all things and placed it next unto the pure quintessence above described 3 God kindled a fire in the midst of the Chaos in the very Centre of it and this is that we commonly call the Sun which distilled up those most pure waters which were next to the former pure fire described this we conceive to be that which is commonly called the Christalline Heavens for the true meaning of ancient Philosophers being not understood and Aristotle must do somthing to get him a name having all the studies of Philosophers so far as the Conquest of Alexander the Tyrant extended delivered to him and he reading as much in an houre as would cost a wise man two year to understand invented this name of Christalline Heavens which is now quoted as a piece of Divinity 4 The dry Land began now to appear and because there is alwayes an inimicalnesse in contraries each first Principle retired close to it selfe from thence as also from the influence of the Sun were the Centrall fires kindled in the worlds We hope we may use the name worlds in the Plurall number without offence because the Scripture doth it as may appear if you read Heb. 1.2 11.3 5 Because the most pure fire hath obtained the uppermost part in the Firmament the most pure waters are condensed and made thick under it and that they may be strongly setled and fixed there there is a Celestiall fire more corrupt then the former which was Aetheriall exalted which keeps them from falling downe so that they are shut up betwixt two fires and the Heavens 6 The Centrall fire in the worlds never ceaseth working but is still distilling water into aire which because it cannot exceed its bounds is turned agen into water and this is that which causeth rain so that there is a perpetuall circulation in the Elementary world Thus you see 1 The fire preserves the Earth that it be not drowned nor dissolved by continuall flux of water upon it 2 The aire preserves the fire that it be not extinguished 3 The water preserves the Earth that it be not burnt We shall only propound two things more and so conclude this second point of Aetherial Knowledge 1 Give us leave to answer one frollick of Van-Helmont who goes about to prove vacuity in the aire which if there were all the waters upon earth would have been distilled and resolved into aire but the spheare of the aire is full and alwayes filled with the distilling of water by the Centrall fire which when it is over-burdened returns back again upon the earth by raine so that the rest of the waters being kept downe by the aire are rolled about the earth This is a wonderfull mystery we should not leave you ignorant of for 1 The Centrall fire in the Earth is alwayes kept vigorous by a universall motion 2 Being thus kindled alwayes warmes the waters 3 The waters being warmed are resolved into aire 4 The aire compresseth and keepeth downe the residue of the waters and also the Earth so that according to reason it is impossible that the earth as heavy a body as it is should move out of its place And thus is the world maintained in a naturall way by the infinite power and wisedome of an Almighty God 2 The second thing we thought good to give you notice of is this That from the way and manner of the first distribution of the Elements and according to that example all Philosophicall distillations whatsoever have been invented What we have written is that which gave being to their Rules And let this suffice for the second Point 3 The knowledge of that imbred corruption which is in man as also the cause of it ought to be known The first cause of it is manifestly Originall sin whereby the whole bodies of men are depraved but not their soules and spirits as we shall plainly shew in the next Book 'T is not our present task to declare what the first sin of Eve was it was something else far different from eating Apples 't was such a thing as must of necessity according to the Rules of Nature corrupt her her husband and all her posterity 4 The restitution of man and his being united to the God-head by the person of Jesus Christ who took part both of God and man must not be forgotten for thereby is man brought into an Estate far above the Angels God hath made the Angels ministring spirits to the Saints and there is no man will deny but the Master is above the Servant hold fast this as an Article of Faith and this will beget hope yea such a hope as will never make thee ashamed Such a hope as will arme thee with patience in all thy operations according to that Scripture 1 Thess 1.3 And patience of hope in the Lord Jesus Christ And let this suffice for this Chapter CHAP. II. What Points in Divinity must be Practiced by such as intend the attainment of Aurum Potabile 1 THe heart must be unwedded from this present world from the things of the earth whatsoever they be the beauty glory pomp profit pleasure and honour of this world from whatsoever tends not to and ends not in the great first being of all things The Scripture seems to speak so much Ro●t 12.2 Be not conformed to this world bu●●he transformed in the renewing of your ●●●d that you may prove what is that good that acceptable and perfect will of God Were we writing Divinity we could easily given paraphrase upon the Text. This we conceive to be the reason why Philosophers of old shun

more pleasant to me then a solitary life or with Diogenes to lye hid under a Tub for I see all things to be but vanity and that deceit and covetousnesse are altogether in use where all things are to be bought and sold and that vice doth excell virtue I see the better things of the life to come before mine eyes and rejoyce in these And now I wonder not as before I did why Philosophers have not cared to have their dayes shortned because every Philosopher hath a life to come so clearly set before his eyes as thy face is in a glasse And so give us leave to conclude this second point with this sacred and Divine speech of a noble Lord now deceased whose name we are forbidden in his writings to manifest 3 There remaines but one more and that is this Labour to be contented in your present conditions Discontent makes a good condition bad content makes a bad condition good Doe not onely seem to be contented but be so really be not so by constraint but willingly and give us leave to tell you 1 There is an emptinesse in the Creature yea such an emptinesse as is uncapable to satisfie the better part of man neither is it any way suitable to it The spirit of man is Aetheriall ☞ and the soule of man Celestiall and this world Elementary therefore that part of this world which satisfies a man must first be brought by Philosophicall Art to a Celestiall and then to an Etheriall constitution before it can satisfie the better part of man I have read of one covetous Prince who imployed all his subjects in digging up Gold Mines insomuch that he left not sufficient to till the earth on a time when he went to dinner his wife furnished his table all with gold the poor man being hungry calls for victuals his wife told him she had no other Victualls but gold and withall if he did not suffer his subjects to till the earth he must in a very short time either eat gold or starve Also a godly Minister now dead upon the same occasion brings this Simely Suppose a man is hungry and to satisfie his craving stomach should gape with his mouth to take in aire and think he is not satisfied because he hath not aire enough when indeed the reason is because it is not sutable to his stomach and yet as sutable as the things of this world are to the soul or spirit of man 2 This content must of necessity make things worse but it is impossible it should make them one jot better If a Master of a Ship when he is at Sea in a storm should walk up and down in a discontented mood fretting and fuming and scratching his head and not give order to regulate the Ship were not his danger much greater And so truly it is with discontented people they make the matter worse but cannot make it better 3 The whole world is governed by vicissitude and change of times there is a winter as well as a summer a night as well as a day in the Creation why therefore should not we expect adversity as well as prosperity 'T was an excellent speech of a Philosopher saith he If thou wouldest subject all things to thy selfe first subject thy selfe to reason And Theodotius who once had been a King and afterwards dispossessed of his Kingdome and living in a mean estate one askt him what he had gotten by all his Philosophy which he had gotten seeing he could not keep his Kingdome by it I have gotten this saith he I can live as contentedly without my Kingdome as with it 4 Take but a little notice what a base thing discontent is how dishonourable it is to a man much more to a Saint Plutarch mentions a certain people who to manifest their disdaine they bore to such as were dejected in spirit for outward losses they forced them to goe in a certaine time in womens Apparrell in token of disdaine because they have so unman'd themselves to be discontented 5 Discontent makes a man more like an Antick then like a man Look but upon a discontented soul the next time you see him and you shall see what a behaviour what an unseemly carriage insomuch that they are burdensome to our best friends 6 And lastly It is a great hinderance to the enjoyment of Gods mercies of which we account this we treat of none of the least You will not give your Children any thing whilst they cry neither will God you It was an excellent speech of a Minister now living The Spirit of God saith he never resteth upon an angry or a discontented soule And thus much for this Second Book THE Conclusion YOU have Courteous Reader heard a Discourse of the three Worlds and foure Elements and that to no other end then to let you know You must be seen in them before you undertake so sublime a businesse in hand To let you know that particulars are included under the universalls That in and to the Processe of the Aur Potabile is required a serious contemplative and active spirit And to let you know though not so much what is yet what is not to be used but shunned and avoided In the processe of which truly we wish you Happy Arrivall too And to let you know That it 's a Universall Worke that 's begun when ever you begin it and a worke whose attainment lyes in the way to a higher scrutiny and further proceedings It is not every precipitating corisive thing that will doe it not every thing that reduces the Philosophers living gold to a soluble substance Not a destructive fire but such a fire as Pontanus describes though in our Judgements his Description of the fire is the most Enigmatically described of any Philosopher that writes Such a radicall Humidity and Menstrum must be had whereof Gold had its Originall I mean in respect of Tincture not of Basis which received but of Tincture which were given by Natures Administrator But here some may object and say That You tell us no more then what Ancient Philosophers have long agoe wrote so that wee are no neerer then wee were To which we Answer That though at the first sight we doe not therefore for a helpe to that we use not so many Riddles and Aenigma's in the whole as many others have done Besides let us tell you that he whoever it is that once attaines the right Processe can write no otherwise then others have done before him unlesse it may be in some one word or two for which cause Philosophers sayings are diligently and seriously to be enquired into and in that word or two a diligent mind may attaine the whole processe Wee confesse it 's an old saying That better is the good the more common it is To which we Answer That if this Jewell fall into such hands by that means of community as may and will doe hurt but cannot doe good the Question is already answered For the greatest blessings ever turne the greatest curses if not well and warily used To conclude We have not much to say but onely to crave every mans gentle acceptance of what we have said and more especially what we shall now say We exhort every one that hath a Philosophicall faith and no other man to read the writings of Philosophers and measure them all according to Natures universall and generall course of Creation Preservation Destruction and Restitution of things Naturall and not to trust one word of their sayings unlesse he can find some fundamentall Maxime of Nature to second it Let him have a pure contemplative mind and trust in the Eternall Essence of all things and take this one thing along and that 's worth all that hath been yet said That unlesse the Art be revealed him by a friend he shall not attaine it by that manner of Knowledge and Reason with which he first began the study But this is not to dehort any man from its study but to him that truly understands it's the greatest of all Comforts and Encouragements for while by his contemplation and earnest study he finds himselfe to be below and unable and unworthy of what he seekes Behold the Angel of this Treasury of God Eternall reveales it Gentle Reader This is but a Theory but know well that it must be gained before the Praxis which will shortly be discovered with many other things needfull and usefull to the wise to the foolish a snare yea such things as may reduce all labour to an end This is no Prophecy FINIS