that carrieth him backe to heaven; whereunto suits that which is written in the 1 to the Cor. 15. The first man from the earth is earthly, and the second man from heaven is heavenly: the first man Adam was made a living soule; and the last Adam, a quickning spirit. Whereto the Generation of the Creature relates, who six weeks after the Conception, is nothing but a masse of informed flesh, till the soule that is infused from above, doth vivifie it.

Moreover the foure Elements (whereof all is made) consists of foure qualities, Hot and Drie, Cold and Moist; two of them are bound up in each of them: Earth, that is to say, Cold and Dry, the Water, Cold and Moist; the Aire, Moist and Hot; the Fire, Hot and Dry: whence it comes to joine with the earth; for the Elements are circular, as Hermes would have it; each being engirded with two others, with whom it agreeth in one of their qualities; which is thereunto appropriate: as Earth betwixt Fire and Water, participates with the Fire in drynesse, and with Water in coldnesse; and so of the rest.

Man then which is the Image of the great World, and therefrom is called the Microcosme, or little World, as the World which is made after the resemblance of his Archetype, is called the great man; being composed of foure Elements, shall have also its heaven and its earth: The soule, and understanding, are its heaven, the body and sensuality, its earth: So that to know the heaven and earth of man, is to have true and entire knowledge of all the Universe, and of the Nature of things.

From the knowledge of the sensible World, we come to that of the Creator, and the Intelligible world; by the Creature, the Creator is understood, saith Saint Augustine. Fire then gives motion to the body, Aire feeling, Water nourishment, and Earth subsistence. Moreover heaven designes the intelligible world, the earth the sensible: Each of them is subdivided into two, (in every case I speake not but after Zohar and the ancient Rabbins.) The intelligible into Paradise and Hell; and the sensible, to the Celestiall and Elementary world: Upon this passage Origen makes a faire discourse at the entry on Genesis, that God first made the heaven or the intelligible world, following that which is spoken in the 66. of Esay, Heaven is my seat and Earth my footstoole; Or rather it is God in whom the world dwelleth, and not the world which is Gods habitation: For in him Act. 17. 28.we live, move, and have our beeing; for the true seat and habitation of God, is his proper essence: and before the Creation of the World, as Rabbi Eliezer sets downe, in his Chapters, there was nothing but the essence of God, and his name, which are but one thing: Then after the heaven, or the intelligible world, Origen pursues, God made the Firmament, that is to say, this sensible world; for every body hath I know not what firmnesse and solidity, and all solidity is corporal; and as that which God proposed to make, consisteth of Body and of Spirit, for this cause it is written, that God first made the Heaven, that is to say, all spirituall substance, upon which, as upon a certaine throne, hee reposeth himselfe. The Firmament for our regard is the body, which Zohar calleth the Temple, and the Apostle also, Yee are Gods Temple, 1 Cor. 3. 17. And the Heaven, which is spirituall, is our soule, and the inner man; the Firmament is the externall, that neither seeth, nor knoweth God but sensibly. So that man is double, an animall, and spirituall body, the one Internall, Spirituall, Invisible; that which Saint Marke in this place designeth for man; the other Externall, Corporall, Animal, which he denotes by the Sacrifice which comprehendeth not the things that are of the Spirit of God, but the Spirituall discerneth all; So that the exteriour man is an animal compared to brute beasts, whereout they tooke their offerings for Sacrifices: He is compared to foolish Beasts, and is made like them; for a man hath no more then a Beast: we must understand the Carnall, and Animall, that consists of this visible body, that dyeth as well as Beasts, are corrupt and returne to Earth: Whence Plato said very well, that which is seene of man, is not man properly. And the first of Alcibiades, yet more distinctly, that Man is I know not what else, then his body, namely his soule, as it followes afterwards. That which Cicero borrowed out of Scipio’s dreame; But understand it thus, that thou art not mortall, but this body; thou art not that, which this forme declares, but every mans minde is himselfe, not that figure which may be demonstrated by the finger: And the Philosopher Anaxarchus while the Tyrant Nicocreon of Cyprus, caused him to be brayed in a great Marble Morter, cried out with a loud voice, Stampe hard, bruise the barke of Anaxarchus, for it is not him that thou stampest.

But will it be permitted for me here, to bring something of Metubales? All that is, is either Invisible, or Visible; Intellectuall, or Sensible; Agent, and Patient; Forme, and Matter; Spirit, and Body; the Interiour and the Exteriour man; Fire, and Water; that which seeth, and that which is seen.

But that which seeth is much more excellent and more worthy then that which is seen, and there is nothing that seeth, but the invisible, where that which is seene, is as a blind thing; therefore Water is a proper and serviceable subject, over whom the Fire or Spirit may out-stretch his action.

Also he hath elevated it for his habitation and residence; for by introducing it, he elevates it on high in the nature of Aire contiguous unto it: which invisible Spirit (of the Lord was carryed on the waters, or rather did sit over the waters) did see the visible, moved the immoveable, for water hath no motion of it selfe; there is none but Aire, and Fire, that have, and speake by the Organs of one that is dumb; for as when by our winde and breath, filling a pipe or flute, we make it sound though never so mute.

This Body and Spirit, water and fire, are designed unto us by Cain and Abel, the first Creatures of all others engendred of the seed of man and woman, and by their Sacrifices, whence those of Cain issuing from the fruits of the earth, were by consequent corporall, dead, and inanimate, and together destitute of faith, which dependeth of the Spirit, and are by Fire dissolved into a waterish vapour, so that to go to finde it in its sphere and habitation, for the newes, we are to suffer thereunder. Pour le nouveau. But those of Abel were spirituall, animate, full of life, that resides in the bloud; full of piety and devotion. This also Aben Ezra, and the author of the Handfull of Myrrh, call a fire descending from one above to regather them: which happened not to those of Cain, which a strange fire devoured; and from thence was declared the exteriour man, sensuall, animall, that must bee salted with Salt; But Abel the interiour, spirituall, salted with Fire; which is double, the materiall and essentiall, the actuall and