Philosophy Reformed and Improved in Four Profound Tractates

PHILOSOPHY Reformed & Improved IN Four Profound TRACTATES.

THE I. Diſcovering the Great and Deep Myſteries of Nature: By that Learned Chymiſt & Phyſitian OSW: CROLLIƲS.

THE OTHER III. Diſcovering the Wonderfull Myſteries of the Creation, BY PARACELSƲS: BEING His Philoſophy to the ATHENIANS.

Both made Engliſh by H. PINNELL, for the increaſe of Learning and true Knowledge.

LONDON: Printed by M. S. for Lodowick Lloyd, at the Caſtle in Cornhill. 1657.

THE Tranſlators APOLOGY, Caution and Retraction.

READER,

THOƲ art ſick in body, or ſoule, or both; tis the gracious care of thy mercifull Creator to prepare and apply means for the Cure of them both. It is, and ought to be thy duty principally to reſpect the more worthy, and give all diligence to attend the moſt noble part of thy ſelfe:^[1] Dead bones and rottenneſſe are but ſuch and no better in a painted Sepulchre; whatever be neglected, let not thy ſoul run to ruine. Thou haſt plenty of proviſion ſet before thee, ſtarve not at a feaſt of fat things; if it be not diſh'd out in the beſt faſhion, forſake not good meat for the Cooks unskilfulneſſe. Indeed the princely dainties of this royall banquet call for a neater hand to carve them abroad; and I (for manners ſake) have a great while excuſed the ſervice, ut detur digniori, prefering and proffering it to ſome of greater abilities, more fit to have undertaken it, which if they had accepted, theſe incomparable Myſteries and unſearchable Truths had been more Chymically prepared, and not offer'd to thee in the groſſe body of ſo dull a language. This onely I have for my Apology, viz. that I have been more carefull to be faithfull than curious, not ſtriving ſo much to trim the garment as to proportion it to the body; if others would have ſhew'd their skill, I had not been cenſured for a bungler.

But, Reader, I am not ſo intent to make my own excuſe as to leave thee altogether without a Caution: what therefore that moſt profound Teutonick Philoſopher Jacob Behmen, ſomewhere in his writings ſaith to his Reader, that I counſell thee, viz. if thy mind be not ſpirituall, forbear to read theſe things, for they will doe thee more hurt than good: if thou art not illuminated in the true Myſterie of Emanuel; if thou know not the extent of the Incarnate Word; if thou underſtand not the Angelicall aſcent and deſcent on Jacobs ladder, how canſt thou caſt thy ſuffrage into that Seraphicall acclamation, Holy, Holy, Holy is the Lord of hoſts, ^[2] the whole earth is full of his glory? Let no carnall mind cling to the posts of Wiſdom's houſe, or come near the gates of her Temple. The Oratories of old were by Oraculous care guarded from prophaneſſe with this inſcription over the doors, Ite profani; Fanum eſt, Fanum, nihil ingrediatur profanum: this place is holy, let no filthy thing come into it. I may ſay of this following Preface, it is Holy; let no carnall mind profane or pervert it. The learned and Religious Author would have thee wiſe unto ſalvation, that thou mayſt be ſaved from thy own wiſdome, thy greateſt enemy. I cannot ſay whether he was a better Phyſitian or Divine; whether he may doe thy body more good or thy ſoul: ſure I am his Preſcriptions may well be called Baſilica Chymica, Royall Receipts, being the rare Extracts of the moſt choyce ſpirituall Truths out of the groſſe body of naturall Things. Bear with the prolixity of his Introduction, the rest will recompence thy patience: I once thought to have abridg'd it, but durſt not meddle with ſo good a Symmetry; I have ſent it abroad without any alteration but what a German hath by a garment of the Engliſh faſhion.

The beſt Phyſicall Method, in order to thy Eternall welfare, is here obſerved; the maine ſcope and principall intention being, first to rectifie the Archeus of the inner Man, that it may attract health from the heavenly Iliaster, and diſtribute the ſame to all the faculties of thy ſoul, and members of thy body; then to proſtigate and chaſtiſe the peccant humors of thy outward and naturall man: and all through the Grace of God revealed in the great myſteries of the Incarnation, Life, Death, Reſurrection, Aſcenſion, Mediatorſhip, &c. of our bleſſed Lord and Redeemer Jeſus Chriſt. Let it not offend thee (at which many have ſtumbled and fallen) that the Father and the Son ſhould be ſo nigh unto thee in All Things; that God and Chriſt ſhould condeſcend and humble themſelves to walk before thee,^[3] and with thee, and in thee; that things Inviſible ſhould be ſeen in Viſible things.^[4] It was the common faith of the Ancients both Eccleſiaſticall and Profane,^[5] that the Creation is but the Revelation of the Creator. May God be ſeen in all things, and not Chriſt alſo by whom they were made? The Gentles that knew God might alſo have known Chriſt, had they been obedient:^[6] if we follow the Father he will draw us to the Son. All things call loud unto us to behold the myſterie of the Father and the Son, to hear their voyce; and cry ſhame upon us that we hearken not nor obey. The wicked heart ſaith to God, Depart, ^[7] though he filleth his houſe with good things. The corne and wine and oyle, the ſilver and gold which God multiplyeth unto men, they prepare for Baal, and ſpend that upon their Luſts,^[8] which ſhould be motives of their love.^[9] Times and ſeaſons are the faithfull Tutors and witneſſes of God, but men regard not their doctrine nor receive their teſtimony. The bruitiſh man doth not know,^[10] nor doth the fool underſtand the deep thoughts of God in his great Works: but the wiſe in heart that take pleaſure in his works, they ſearch and find them out; theſe ſeek till they have found the Pearl in the field, the Meſſias,^[11] the Chriſt of God in the things that are made, and theſe ſhall underſtand the loving kindneſſe of the Lord.^[12] Oh the blindneſs of the men of this world! whoſe minds the god of this world hath ſo blinded, that though the true God be in all his works which men may ſee and behold afar off yet they magnifie him not. Job 36.24, 25.

The Lord Jeſus Chriſt, the true and onely Wiſdome of God,^[13] cryeth without, and uttereth his voyce in the ſtreets, in the chiefe place of concourſe, in the opening of the gates, in the city, in the top of high places, by the way, in the places of the paths, at the entry of the city, at the coming in of the doors, with plaine words of righteouſneſſe, without frowardneſſe or perverſneſſe unto us men, the Sons of men, &c. Doth not Chriſt Jeſus ſtand all the day long in the broad way to ſtop and turne men from destruction, calling and crying unto them, Turn yee, Turn yee, why will yee die, yee children of Adam? but they with a ſtiffe neck, like their Fathers, doe alway reſist the Holy Ghoſt. Is any part of the Creation deſtitute of the glorious preſence and power of Chriſt?^[14] can any thing be hid from the heat and light of this Sun of Righteouſneſſe?^[15] Is there any place where the Evangelicall Trump hath not ſounded? why then doe we cloſe our eyes and ſtop our eares againſt the glad tydings and miniſtry of our ſalvation? What care and coſt and charges are many men at to purchaſe their own vexation? at how dear a rate doe they buy their miſery who accumulate to themſelves Teachers after their own luſts,^[16] who yet after a multitude of Academicall expences are not able to gueſſe aright at earthly things,^[17] or find out that which is hard at hand? With what care and induſtry then ought we to purſue the knowledge of things above, which are more noble, to be had at a cheaper price, and (becauſe of a better guide) with more eaſe and ſafety? we need not aſcend or deſcend, or ſend to Athens for it; the things that doe not appear are preſent in the things that are ſeen. Tis not incredulous or rediculous that a true Chymiſt (ſo much now in deriſion) ſhould find light in darkneſſe, darkneſſe in light; bitter in ſweet, ſweet in bitter; good in evill, evill in good; body in ſpirit, and ſpirits in bodies: and by a Spagyrick extraction ſeparate each to its proper uſe and end, diſtinctly drawing out the great Myſteries of Godlineſſe and Iniquity.

In the high way and open ſtreets, the common Roade, concourſe, condition and converſation of men, doth Wiſdome stand and call to them, Turn yee, Turn ye, why will ye die? Chriſt the great Angell of God ſtandeth as an Adverſary, like the Angell in the way of Balaam, ^[18] to withſtand men in all their wayes of iniquity, exceſſe and vanity: the madneſſe of the falſe Prophets (in us) is rebuked by the voyce of Man (that Son of man) ſpeaking in the dumb Aſſe (of inſenſible and irrationall creatures.^[19]) Thus the Wiſdome of God ſtandeth in the drunkard's way to turn him from wine,^[20] wherein is exceſſe, that he may be filled with the Spirit: It would have the Covetous man to covet earneſtly the beſt things:^[21] it perſwades the laſcivious wanton to abandon his uncleaneſſe, and entertaine the modeſt kiſſes and chaſt embraces of the celeſtiall Bridegroom:^[22] it bids the Thiefe ſteal no more, (Epheſ. 4.28.) nor conſent to thievery,^[23] but labour with his hands the things that are honeſt,^[24] watching for the coming of that good thiefe: it forbids the Tyrant, the hypocriticall, ambitious, perjur'd, ſelfſeeking Tyrant to oppreſſe and do miſchiefe,^[25] but rather to take the Kingdome of Heaven by force and violence:^[26] it exhorts the treacherous, undermining, by-ended ſouldier to put no man in fear,^[27] nor accuſe any man falſly, not to make the pretence of Religion or Civill Right a ſtalking horſe to proud and imperious deſignes and ends, but to fight the good fight of Faith,^[28] and earneſtly contend for it, not with carnall weapons, but ſpirituall. It ſtands in all the Creation to poynt out the Creator:^[29] in the Sun, to ſhew us the true Light: in the ſpringing Fountains,^[30] to tell us of the Well of Life: in the Rocks, to ſhew us our refuge: in the trees of the field,^[31] to put us in mind of the planted of the Lord, and the Tree of Paradiſe, and of what the Croſſe was made: in the ſeaſons of the year, at Fall and Spring, to preach the Death and Reſurrection of Chriſt, the mortification of our vile, and quickning of our pure body: in the Clouds and Raine, to open to us the Mediatorſhip and Interceſſion of our bleſſed Lord, who took upon him the dark nature of the earthy Adam; ^[32] which dark cloud (the likeneſſe of ſinfull fleſh, Rom. 8.3.) was full of grace and truth, the fulneſſe of the Godhead: when the Heavens are as iron and the earth as braſſe,^[33] when wrath is over us, and judgement under us; when we ſee nothing but vengeance and indignation above or below,^[34] then this faederall Cloud elevated to the middle aire (John 3.14. & 12.32.) as the true Mediator between God and man (1 Tim. 2.5.) doth rend the vaile of his fleſh (Mat. 27.51. Heb. 10.20.) and ſhowreth down the Gracious raine and heavenly dew of Divine love through the eternall Spirit upon the parched ſoul to cool and quench the fierce anger of the Almighty,^[35] and cauſe the heart to bud forth and grow in the grace, faith, knowledge, love and obedience of the Lord and Saviour Jeſus Chriſt, reconciling all things in Heaven and Earth throughout the Paſſion of his Croſſe.^[36] Thus every part of the Creation doth its part to publiſh the great myſteries of mans Salvation;^[37] elſe how ſhould the Gentiles be left without excuſe? Let all the Works of God praiſe him in all places of his Dominion:^[38] O earth, earth, earth, hear the word of the Lord.^[39] Be not mockers leaſt your bonds be made ſtrong: bleſſe, magnifie, extoll and praiſe the Lord in all the works of his hands: Enter into his Gates with thanksgiving,^[40] into his Courts with praiſe, be thankefull unto him, bleſſe his Name;^[41] flouriſh ye in the Courts of the Houſe of our God. Let your knowledge, love, obedience, and thanksgiving, ſpring forth and increaſe abundantly by theſe outward and viſible things,^[42] which the unbelieving Gentiles, like bruite beaſts, tread and trample under their feet: ſet God alway before yee; preſerve the faith of his Omnipreſence, ſo ſhall yee never be moved:^[43] draw ſomething of him out of every thing which he hath made. O rare Art, that can rarifie the condenſe and mixt bodies of earthly things into a ſublimate Purity of Divine knowledge and uſe! Heretofore when Kings, Princes and Potentates ſtudyed their neighbours Good more then their own Greatneſs, the Hermetick Philoſophy was more Venerable, and he that liſted himſelfe a true Chymiſt, had faire hopes to become a great Triſmegiſt, the Royall Diadem in the hand of God being more deſirable than three Crowns on the head of Man; let not the Royall Race degenerate and forget the imployment of a noble mind.^[44] Behold now that I have not laboured for my ſelfe onely, but for all them that ſeek Wiſdome.

Hitherto I have deſired to prevent thy miſtake; now let me endeavor to rectifie my own miſcariages. Tis not long ſince I reſolved to be ſilent as to ſelfe-vindication or juſtification,^[45] but I can no longer refraine from ſelfe-accuſation and condemnation; two things afflict me very much, and for the third I am ſore grieved.

I am ſorry that ever I yielded to any provocation, and harneſſed my ſelfe to fight in my own (yet not altogether my own) quarrell, as I did againſt Parſon Goffe and others,^[46] whoſe injurious and unrighteous dealings, though they might juſtly have been aggravated by anothers pen, yet was it not of ſo much concernment to me to recompence as to ſuffer wrong. This fault I might extenuate to a very ſmall guilt, having taken the old Protestation to preſerve and defend the liberty of the Subject, and ſeek the Reformation of the Church, which have been ſo much violated and obſtructed by worldly-intereſted men. For the future I truſt ſo to demean my ſelfe as one committing his way to the Lord in patience and wel-doing, bearing the Croſſe daily and ſinking down into the Death by chearfull obedience and ſelfe-denyall, whereby I may fill up the ſufferings of Christ that are behinde in my mortall body.

I repent alſo of the hasty publiſhing and diſcloſing of that bleſſed,^[47] glorious, and unſpeakable Diſcovery which once I had full of aſſurance and conſolation. I have ſince learned by dear Experience, that I ſhould have hid that Pearl till I had ſold All, (Mat. 13.44.) and pondred thoſe unutterable words longer in my heart,^[48] that they might come forth in more maturity; fourteen years time being little enough to have ripened and prepared ſo deep and inward a Viſion for publick participation.^[49] The prejudice of this raſhneſſe hath been moſt to my ſelfe: let me alone; labour not to comfort me till I have bitterly bewayled it. If ever God be gracious to me againe in the like manifeſtation, I hope to improve it with more wiſdome: and if ever the Lord ſhine and ſend into thy heart any rich diſcovery of himſelfe, be carefull to ſwaddle it up in the ſilent meekneſſe and patience of the Croſſe, till it be grown old and ſtrong enough to diſpute with the Doctors and convince the Scribes of this world. If hereby I ſhall be a land mark to prevent thy running aground or ſplitting againſt the Rock, I ſhall rejoyce more in thy ſafety, than bluſh at my own repentance, it being leſſe ſhame to confeſſe then to commit an error.

But that which hath wounded my ſoule and pierc'd it more deeply, hath been my complyance with men of violence, bloodthirſty and deceitfull, whoſe feet have been ſwift to ſhed the blood of men more righteous than themſelves, but the way of Peace they have not known: I have been a companion of theeves and murtherers; my hands have been defiled with blood: Since I profeſſed to preach the Goſpel of Peace, I have walked with thoſe of ſtrife and contention in the ſpirit of this world. The ſence of my ſin, and the wrath of the Almighty, force me to cry out, Cleanſe me from blood guiltineſſe O God, ^[50] whereby I have rendred my ſelfe uncapable to build the Houſe and finiſh the Temple of the Lord.

So contrary have I walked to the pure Principle of the truly Godly and Chriſtian life that it cannot be but that I have been Ʋnſavory to thoſe who are enrered into that holy Rest where no unquiet ſpirit is, before whoſe feet I proſtrate myſelfe, like that humble penitent,^[51] to have all my pride, ſtrife, luſt, &c. trampled and trod down under foot.

What ſecret ſins beſides (which are infinitly innumerable) have lurked in the thieviſh corners of my nature, I am to mourn for in my Cloſet, and confeſſe them to him onely against whom I have ſinned: but wherein I have been an open tranſgreſſor, I ſtand bound to doe pennance before all men.

Nor let any ſay that diſappoyntments and diſconient have thruſt out a glozing and feigned Recantation; but rather know that my vowes are upon me, which were extorted from me in the anguiſh of my ſoule long ſince, when the heavy wrath of God lay upon me.^[52] Tis not the praiſe of man I hunt after, nor his diſpraiſe that I flee from; I care little for his day of Judgement; I ſcorn to fear it, but hate much more to flatter it. I can expoſe my ſelfe to all the hard ſayings of men; let them cenſure and ſpare not, I ſtand their Butt with a naked breaſt. Onely from the pure minded and upright in heart I begg aſſiſtance at the Throne of Grace: let me be mentioned in your prayers, that I together with you may be delivered from evill, and kept from the ſnare of the Hunter; that we may goe on and grow up in all welpleaſing to God and Man; putting on, and keeping our weding garment clean, watching the coming of our Bridegroom; and walking as thoſe thoſe that are redeemed from the earth, even ſo Amen.

Brinkworth, May 10.1656.

H. PINNELL.

Poſtſcript.

READER,

WHereas I have propoſed and preſſed the Creation of God as an object of thy admiration and motive to his adoration, it is not, in the leaſt, intended any way to diminiſh the due Reverence rightfully belonging to that more rich mercy of the Lord added to man in giving and preſerving thoſe ſacred Records of heavenly myſteries contained in the moſt holy Scriptures; my deſire rather is that both thoſe Books of God (Nature and Scripture) might be better ſtudyed and more obſerved. Doe I ſeek to make voyd the Word of the Lord by his Works? God forbid; nay I eſtabliſh the one by the other.

Added by a Friend of the Publiſher of this Piece of Crollius and Paracelſus in Engliſh.

CROLLIUS.

PARACELSUS.

THE Admonitory Preface OF OSWALD CROLLIE, Phyſitian: TO The Moſt Illuſtrious Prince CHRISTIAN ANHALTIN.

COURTEOUS READER;

ALTHOUGH the Romans extolled Angerona, and the Grecians admired Hapocrotes for their ſilence; and all the ancient Philoſophers, by the example of Actaeon, have ſtrictly forbidden to prophane the Secrets, and raſhly to proſtitute the Treaſures of Nature to unworthy and filthy minded men: Notwithſtanding ſeeing our Heavenly Father who is that Sun which richly preventeth us all with his gifts,^[53] ſhining on all alike (for he communicateth his light, without reſpect or envy, to the good and bad, to the thankfull and unkind) We are bound to immitate him whoſe Children we ought to be,^[54] and of all other, they eſpecially who by his gracious mercy are brought back and recovered from the dark Labyrinth and Circumference of toyle and error, to the plain and clear path and Centre of Reſt and Truth.^[55] Wherefore I thought it not good by a kind of inhumane ill will, any longer to hide as in a Napkin, the Talent committed to me by the Father of Lights, by an impious ſilence; ſince the Gates of Wiſdome ought alwayes to ſtand open to ingenious men; though the doores of the Muſes have never been unlockt, but envy hath indeavoured to ſhut them again. It is, doubtleſſe, a moſt civil and humane Office, willingly to inſtruct and guide our erring neighbor, and to keep him in the right way who is already in it.

Upon which account, Friendly Reader, to the praiſe and glory of the Divine Majeſty and bounty (whoſe Inſtrument or pen, at leaſt, in the publiſhing hereof, I both deſire, and hope to be, who am far leſſe then all his mercies and benefits beſtowed upon me) and alſo for the profit and advantage of my neighbor in the ſtudy and profeſſion of Chymiſtry, ^[56] I doe here out of the moſt deep ſecret of my heart, ſet before thee two of the moſt excellent Spagyrik Myſteries (whoſe preparations, after the miſtakes of expence, time and labour, have all of them been firſt proved by my own handy experience) which neither by report nor ancient Records, I could yet underſtand that they have together and at once been publiſhed unto this very day. It hath ever been far from me to overcharge the Reader with trifles and falſhoods, whereof this Age (the ſcum and dreggs of the world) is very fruitfull; much leſſe to fill up a huge Volume with the copies of large Receipts (though I have many lying by me, which with great labour and paines I have got together) with which hodg-podg-Phyſitians are already ſo intangled and overwhelmed,^[57] that they are almoſt preſt to death under ſo heavy a weight of their Receipts; but thoſe things which for the ſpace of almoſt twenty years, in many troubles and painfull peregrinations of various fortune through France, Italy, Germany, Hungary, Poland, Bohemia, ^[58] by unwearied diligence and exact examinations, I have obtained from men of greateſt learning and experience in Chymiſtry, partly by intreaty, partly by purchaſe and permutation (to ſay nothing of thoſe things, being not a few, which by the bleſſing of God upon my endeavours, I have found out in the practice of Phyſick) preferring the publick good before my own private advantage, being moved alſo by Charity, Chriſtian compaſſion, and the neceſſity of ſick people, according to my truſt in the profeſſion and practice of Phyſick, I would firſt take my eyes in my hand, as I may ſo ſay, and by the help of Vulcan ſearch and diligently examine the chief and choyceſt things, before I would commend them to publick uſe and profit, that ſo the Children of knowledge, thoſe ſearchers out and lovers of Truth may attain that at a cheap rate which hath coſt me dear the learning, viz. not fallacious opinions (as hitherto in ſuch a deale of Legerdemain they have complained of) but the truth it ſelf ſo long deſired, by many experiments moſt certainly found out and known. So that many things after the revolution of the Platonick year have been returned gratis, and with uſury to their owners, whole and entire, and far more compleat, which before I had from them ragged and torn at a great rate. For many, whoſe rumor of many hidden ſecrets inticed me unto them with much difficulty of travel, and no ſmall expence, their very preſence or ſight of them much abated of their report, as it often falls out in ſuch caſes; ſo that thoſe things which they bragged of as great ſecrets, ſeemed to me either common, or ſo faulty and defective, that the imperfection of their many deſcriptions, was to be made up by me, being all reduced into one onely, and that ſame firſt proved by my own Chymicall triall. Alſo by exchange to their advantage (according to that common Chymicall cuſtome, Give ſomething, and take ſomething) comparing my ſtudies many times with theirs, in our Conference they got an Egg for a Nut, which when I had crackt with long and fruitleſſe paines, I found at laſt nothing but a worm-eaten kernel, or inſtead of a kernel I got only husks and ſhells.

Hence it comes to paſſe, that without Nature's Vulcan, which the Poets commend as the moſt true Inventer and Teacher of Arts Myſteries, the greateſt part of them (without offence to thoſe great men be it ſpoken) who have written in our time of the more ſecret Spagyrical preparations from other mens relation & not their own handy experience, they have brought this fruit to the Students in Chymiſtry, that for the moſt part after great coſt beſtowed in vain, they have in the end aſcribed to them the cauſe of their loſt labour, and long ſpent time.

That it is ſo, they will eaſily acknowledge with me, who not content with my example and others loſſe, had rather be made more wary by their own experience, and examine the like things again by the help of Pyrotechnye, or the Art of Fire and Chymiſtry; as many things are ſpoken of which are never done, ſo many things fall out between the Theory and the Practice;^[59] which he ſhall find to be ſo, who deſires to make anothers experience his own, and be deceived by them who have been deceived by others; therefore in this ſtudy no man is further to be believed, then as every one findeth by his own proper experience, handling and ſeeing by the due approved triall of fire, which diſcerneth and ſeparateth that which is falſe, from that which is true.

^[60]And becauſe according to Aeſchylus, Not he that knowes many things, but he that knowes thoſe things that are moſt profitable, is to be accounted a wiſe man, I had rather preſent but few things which are rare and choice, conſidering that of Damaſcen, Let thy Medicines be few, whoſe vertue and operations thou haſt often tryed. Howbeit in this paucity or fewneſſe of Medicines, I dare confidently affirm that in all the riches and plenty of Nature,^[61] there doth not lye hid any more choyce and efficacious, then theſe chief ſecrets of the more hidden Medicines here offered, except only that univerſall and moſt famous Medicine which the moſt ancient wiſe Philoſophers had from the beginning of the world, and have extoll'd it as a miracle to their juſt and lawfull Heirs;^[62] for that which is good is not alway to be found in that which is great, but that which is great in that which is good. He that devoting himſelf to Philoſophy,^[63] ſhall ſincerely and as he ought come to the inner rooms of Nature by a holy aſſiduitie of preparations, joining thereto a diligent contemplation of naturall cauſes, and withall ſhall refuſe no pains and difficulties to get experience, by the induſtrie of his handie work he ſhall (if the grace of the moſt high favour be infuſed into him) bring forth far greater things out of this open boſome of Nature, than they ſeem to promiſe at the firſt ſight.

And although I have proved but ſome of thoſe virtues and operations which are aſſigned to every one in order, according to which I eſteem the Medicine, as I have ſet down and ſhewed their preparations in the work it ſelf: Nevertheleſſe, becauſe in the uſe of Phiſick I have found the chiefeſt part true, the Spagyriks, or thoſe who know how to diſcern between true and falſe, who are well grown and exerciſed in Chymicall employments, I mean the Sons of Art, who know the tearms and bounds thereof, and have bathed themſelves in the ſprings of true Philoſophy, who can even by a glance and ſight only make a good conſtruction and eaſily gueſſe of theſe things (for theſe preparations doe require ſuch an Artiſt, and not one of a froward and ſottiſh diſpoſition, who have nothing to doe with the common rabble of Alchymiſts, becauſe of that unworthy reproach and ſlander (i. e.) The errors of the Artiſts are imputed to the Art. ^[64]) To the Artiſts aforeſaid (I ſay) who are their Crafts-maſters, there will be no ſcruple but that other operations alſo which have been proved by the long practice and certain experiments of moſt expert Chymiſts and now publiſhed in one work, will ſatisfie the deſire and earneſt expectation, by an undoubted performance of the deſired effect.

Therefore the true and more profound Phiſitians, who have been Divinely inſpired, moved with a Samaritan-compaſſion toward their ſick neighbors, of what rank and condition ſoever, who in the fear of God alſo ſhall uſe theſe Medicines rightly prepared by their own labour, in a convenient and artificiall method, and not truſting (unleſſe they would be ſucceſleſſe) as many doe, to the Sophiſtical and fraudulent preparations of others, they will know by experience far greater efficacies and operations by the cures they doe, then I can or ought to ſet down and aſſign, eſpecially if they be adminiſtred according to the nature of the diſeaſed, and with the approbation of a Phiſitian preſent; all which by Gods help Truth the daughter of time, will make manifeſt.

But to what danger doe I now expoſe my ſelf by this publick ſervice? What I pray is to be done in this diverſity and hazard of Opinions? What ſhall a man doe in the midſt of ſo many carping Criticks,^[65] which caſt the worſt cenſure on the beſt things? I ſhall oppoſe all with the buckler of my ſincerity and earneſt endeavour of deſerving well in the Spag[•]yrik profeſſion, with which I can defend my ſelf without fear; for this (Buckler) cares not for the proud cenſures of ignorant men, it will eaſily blunt the edge of all the fore-ſeen darts of the adverſary, to wit, anger, evill ſpeaking, envie, ſcornfull contempt, the trueſt teſtimony of ignorance.

1 The Myſticall Hermetick Philoſophers who heretofore in part have pryed into theſe excellent ſecrets, will riſe againſt me, and be very angry with me; complaining that they are wrong'd in thoſe things, which with greateſt induſtry and long ſpent time have been found out and hitherto concealed in deep ſilence; ſhould ſo ſoon be brought to light, and made common to every one. They will accuſe me for breaking open the ſeale of Chymiſtry, as one that hath not been taught the cloſe Pytha[•]orean ſilence,^[66] or forgotten the Rule of Hippocrates, which is, To impart ſacred things to ſacred perſons, in that I have ſet open the doores, looſed the bonds, brought the truth of Chymiſtry, till this time held captive in the priſon of ſhadowes and envy, freely communicating it to poſterity. But in as much as theſe are the heires of true wiſedome, Citizens of the Philoſophicall Kingdome, alwayes lovers of God and their neighbor, without envy, or at leaſt ought ſo to be, whoſe heads being lift up on high, and their eyes Divinely enlightned, theſe ſhall know that in the true Cabala, Magick and Woarchadumie, there are laid up far better Treaſures,^[67] to be got by them with the help of the Oratory and Laboratory, I mean by asking, ſeeking, and knocking with unwearied paines and watchfullneſſe, which Treaſures are to be manifeſt indifferently to all in due time by the light of Grace and Nature, ^[68] after the Bloody Judgement of the Son is firſt finiſhed, which undoubtedly will follow the Watry (Judgement) of the Father, then in the third Age of the Holy Spirit (who to make that manifeſt which was hid, is wont to renew by fire) Elias the Artiſt,^[69] who is to reſtore all things, ſhall come: For every perſon of the Divinity hath his own proper and appointed Age, miniſtry or diſpenſation, as may plainly be gathered out of the twelve Articles of the Apoſtles Creed, divided into three parts, very fitly anſwering to ſo many houres of the great and One Day, viz. The continuance of this world. And thus they wil not with me begrudge theſe preſent crums to our thankfull poſterity (the beloved heirs of knowledge and wiſedome) who by the light of Nature ſhall be skillfull in the Chymicks, and ſtirred up of God to the preparation hereof:^[70] For theſe Chymicall ſecrets will never be finger'd by thoſe ſluggiſh, ſlothfull, or ſottiſh deſpiſers of them, by reaſon of their indiſpoſition and unfitneſſe to manuall operation: As alſo, of the prophane, lewd, and unworthy Philoſophicall men, there will be little danger of their apprehending and diſcerning theſe Divine revealed Myſteries, which are mingled together in a fit place, becauſe they want the ſpirit of wiſedome, and are not quick of underſtanding in theſe things which the wiſe-hearted can apprehend in few words.

2 As for the ſpurious and adulterous Theophraſteans (the worſt and wickedeſt ſort of men) they will not forbear to accuſe my fincerity with all outragiouſneſſe, being not able to indure that hereafter they may not carry their cheating impoſtures up and downe the Country to put them off by their feigned experience, counterfeit friendſhip, diſguiſed piety, various and vain promiſes at a great rate, to them that never knew how to look to themſelves, and deceive others.^[71] Now as it is the artificiall craft of ſome who doe not preſently diſcover themſelves by their countenance and clothing, while they ſnatch up ſome ſentences from the ſociety and conference of other men afterward hunt after a name of learning, wiſedome, and prudence among great men, concealing their Authors; and thoſe things which they have fiſh'd out of other good men by many wiles, as their fraud & ſubtilty of a deceitful and turn-coat craft, they ſell according to their cuſtome at the uſuall price, the more to diſtract men, much leſſe doe they in a pompous ſhew ſel their forged Cachochymicall and Sophiſticall Arts, which have not ſo much as a ſpark of truth in them, but deſerve to be utterly rejected; becauſe thereby they think that their Phariſaicall skin which hideth the Fox-like and curſed mind would be pluckt off; by which means thoſe baſe Impoſtors which deſerve to be made Mine-diggers, thoſe treacherous and fame-murthering villaines whoſe very ſhadow is pernicious, are wont not only falſly to accuſe many innocent men of upright, vertuous and blameleſſe life, but alſo to bring their honeſt and commendable name into hatred and hazard. This leud and diſhoneſt Generation, which delighteth to deceive and cheat, had rather have a great then a good report, and becauſe for the moſt part they cannot be famous for their virtues, they will for their vices; therefore it is truly praiſe-worthy to diſpleaſe and vex theſe Cheaters that are for ever baniſhed the ſociety of all true Philoſophers,^[72] as ignorant and unworthy of the myſteries of God, and the ſecrets of Nature, by reaſon of whom the moſt laudable and honourable name of true and noble Alchymiſtry, hath been unworthily made infamous and odious, not only amongſt the rude multitude, but alſo among learned men, who yet have judged of others knowledge by their own ignorance. But what can make a man more renowned then to be diſpraiſed of thoſe moſt wretched Juglers and effeminate Yonkers, who are more fit for a Pig-ſty, than that Spagyricall or Divinely-diſtinguiſhing Sanctuary, whoſe commendation is oftentimes to be ſuſpected, who never hate any but the beſt and moſt learned of men.

3 But the more ſingle and ſubtle part of the Galeniſts, who like Nicodemus are of a milder temper, and as yet, for fear of being excommunicated by ſome Athenian Rabbies, durſt not openly profeſſe the truth; theſe with open Arms will moſt readily imbrace this ſo long look't for, and deſired light; however far off be that unhappy Omen,^[73] which I preſage not with any idle conjecture of mind, leaſt after they have a full and clear knowledge and underſtanding, Envy which will certainly ariſe from hence, ſhould grieve and be troubled that theſe things ſhould be made common for publick uſe: So that the ſame men afterward doe either by a counterfeit contempt more vehemently carp at them, or ſometimes that they may ſeem to be more wiſe, knitting their browes, and ſnaffling through the noſe, they will a little coldly commend thoſe things, which notwithſtanding are ſecretly reſerved for their uſes, though (to ſuch) without Gods bleſſing upon them. But virtue can never be found without the marks and wounds of envy,^[74] which is the inſeparable companion of thoſe that deſire and endeavour the good of a Common-wealth: Yea Jupiter himſelf, whether he ſend faire Weather or foule, cannot pleaſe all; and 'tis the hardeſt matter that can be, to doe an acceptable work to an ingratefull world, theſe deſerve pity rather than envy, till in good time they willingly deliver themſelves out of the Purgatory of their own malice, which doth ſo much torment them.

As for the more dull and droſſie ſort of them, who, rejecting the truth, take error for their Companion, being altogether rude and void of all humanity, and true Philoſophicall literature, theſe will angrily challenge and provoke this my good endeavour toward the publick, with moſt ſcornfull reproaches. Howbeit, ſeeing according to the Comaedian, there can be nothing more unjuſt then theſe leud haters of Chymiſtry, and deſpiſers of wiſdome, who are buried in the graves of their own ignorance: Nor can theſe mens minds be in love with any high thing, being plunged into Scholaſticall dirt and duſt over head and ears, yea and had rather dye in their old tract, and groſſe folly, then be thought to learn of thoſe whoſe Maſters they accounted themſelves to be.^[75] Let no man wonder if theſe inſolent and open contemners of Natures ſecrets, who tremble at the very name of Chymiſtry, are not afraid hitherto with a proud diſdain, ſhameleſly to ſcoff at this Divine Art, ſlighting it with a ſottiſh and barbarous kind of arrogance, impudently abuſing it with all manner of revilings, and like Dogs barking at what they know not, maliciouſly purſue, and miſchievouſly abuſe it, whereas they never yet ſo much as ſaluted it at the threſhold. And being deſtitute of Divine wiſedome, they have no other Weapons to fight againſt, and trample upon the Truth, and thoſe Pearls caſt before them, then what their Captain, that railing Binarius, ſupplieth them withall in defence of their ſottiſh mind and ambitious folly: for whoſe rage alſo and Cyclopean fury there is no other reaſon why it ſhould be ſent to the Iſle Anticyra, but (as they themſelves will privately and openly confeſſe) their ignorance of the juſt and due preparation of things.

But whereas things unknown are not at all deſired, and to determine of thoſe as if we were well acquainted with them, is not only fooliſh, but filthy, how I pray can ſuch Scholaſtick Doctors, who for want of wit could never find the way into Natures Sanctuary, how dare they, how can they condemn the moſt rare induſtry of excellent men? And why do they ſo unworthily uſurp the Titles and Honours of Philoſophy and Phiſick, and with much importunity procure the publick ſtipends of ſuch Dignity, if they, being convinced, and at length compelled by the truth, doe no leſſe then the common people, admire, as Magical Miracles, thoſe eminent works wherein the whole power of Nature flouriſheth? Nor ceaſe they to condemne many famous Phiſitians of our time, equall to the moſt learned of men, who have ſpent all their life in the works of Art, men skill'd in the ſecrets of Nature,^[76] yet becauſe they have not taken upon them thoſe moſt vain Honours of the world,^[77] and (as they call them) the Authorities and Titles of Doctorſhip[•] (with which neither Hippocrates nor Galen, nor any Phiſitians that we read of in their time were indowed or adorned, and yet authentick too in theſe mens opinions) which for certain Reaſons they refuſe, eſpecially leaſt they ſhould be made to ſwear to the Heatheniſh errors of the School-Gods, againſt the naked Truth, and be bound by an Academicall Oath, to live and dye in them.

And truly though theſe perſonated Titles heretofore by a commendable inſtitution were the ſpur of virtue, and the deſerved reward of Learning, yet now adayes, eſpecially in Phiſick, they are beſtowed either through flattery or bribery,^[78] upon many who are altogether unworthy of them, who (I ſpeak not of thoſe who obtain the true Titles and Bayes of their, Degrees by their deſerts in Learning) being to make experiment of their ſtudies for the firſt two or three years ſtanding, they have found the brittleneſſe by the loſſe of ſo noble a veſſel, proceeding according to their method whereby they excuſe all their errors, whether the Patient live or die. At laſt in the fourth, fifth, and following years, they come to conſider the inſufficiency and ſhortneſſe of all their great skill in Phiſick, both from the ſtain of their credit, and ſting of their conſcience, and then not without cauſe they may queſtion whether Galens Axioms (as he writeth) doe any more concern us, then they doe wild Bears and Bores, and whether his Method of Phiſick, wherein this Age ſo much triumpheth, hath any good foundation, being not ſupported with any Authority of Antiquity, for they are Ocularly convinced that the end doth not anſwer his beginning in the great Cures of Diſeaſes.

And whereas they lightly eſteem the Learning of other good men, not knowing that the Art of Phiſick is ſo immenſe and large, that we may well account it as a very great bleſſing if (which is ſufficient) we attain unto it even in the beginning of our old Age, although they plead in defence of their ſloth and idleneſſe, that they need not take any more paines for further knowledge, having the benefit of other mens labours and obſervations, yet when they ſhall diſclaim their pernicious arrogancy,^[79] wherewith they proudly endeavored to diſparrage men far more able then themſelves and nothing deſirous of popular applauſe and vaine glory; they will then ſee a neceſſity to begin all a new againe, and that they ought to become Schollars and ſervants, not Doctors and Maſters of Nature, if ſo be they would defend their profeſſion for the time to come with credit and honour, and avoyd the diſgracefull taunts of their ignorance and coveteouſneſſe among the vulgar.

How many of this ſort of Phiſitians have come with their gray haires complaining unto me?^[80] who with unfortunate frowardneſſe have fruitleſſely ſpent the greater part of their time almoſt in the common toyes of School-vanities, and in Phiſicall notions, nothing at all availing to the effecting of their cures; like thoſe that feed on Crabs and Creviſes, they find much ſhell but little meat: But being allured with the ſweetneſſe of confeſſed Truth, they have heartily repented of thoſe wild wanderings, after they have come to a ſerious, though lateward knowledge and confeſſion of their errours, follies, and falſe perſwaſions, having firſt caſt away Opinion and Scorne the lets of learning.^[81] They have not bluſht in their old age, even when all hope of recovery was paſt, to put off their old skin, like the wiſe Serpent, and putting on a new one, to become Schollars of Chymiſtry, and ſpend the reſt of their dayes with thoſe Secrets which are both in God and Nature.^[82]

For it is a lovely thing for old men to ſtudy Wiſdome, and with Diogenes, not give over the Race that they are running.

^[83]And next after the great book of Grace, wherein the eternall health of our ſoules conſiſteth, more diligently to pry into that other alſo of Nature, treating of thoſe Secrets which reſpect our bodily health, not paſſing by without taking notice of thoſe choiſe treaſures of Nature, wherein the moſt High hath laid up medicines for our greateſt and worſt diſeaſes.

But leaſt by any unhappy miſtake they ſhould die, and be buried in the dead ſhadows of meer outſides,^[84] or the externall Galenicall qualities, they have built a ſtately Structure and a Temple as a moſt honourable monument to their old age and Nature: Out of which next to the more clear knowledge of the Creator (unto which they have attained as well by the ſedulous ſearch and admiration of the works of God, as by their laborious examination, and Phyloſophicall ſequeſtration of the Creatures, or Naturall things) they have obtained alſo this excellent fruit of their labours, watchings, time and experiences,^[85] viz. That when they ſhall be ſent for to the ſick (where not many words to diſpute, but much skill to cure availeth moſt) they may come as well experienced Phiſitians, not pretending now to ſtudy that diſeaſe which they intend to patch up with ſome outward flattering plaiſter; to wit, making a great ſhew of much adoe, with a multitude of frivolous ſervices, and ſugured words to cloak their ſimplicity, ſneaking away and giving the ſlip to the diſeaſe,^[86] diſcouraging the Patient with the difficulty of the firſt and chiefeſt performances, as the common ſort of proud conceited Phiſitians uſe to doe, inſinuating into the richer ſort for baſe gaine, but altogether ſlighting others of meaner fortune.

Moreover ſuch is the baſeneſſe and malice of ſome of this ribble rabble, that with ſwelling words they vilifie, ſlight, condemn, and every where forbid, as poiſonous, thoſe Phiſicall Secrets, and inventions of (Chymiſts, which they call) Collier-like-Phiſitians, notwithſtanding they have a ſecret and ſubtle deſire to learne thoſe things which they hope to uſe with ſucceſs and profit; yet they in the mean time challenge to themſelves the due praiſes of the true Author, robbing the Inventers of the Art, and their Benefactours, of their deſerved honour by a mendacious and inverted theft, that they might more handſomely and with greater oftentation uſe thoſe medicines which they have got with ſuch craft. To theſe A pule jan Bravadoes, whether they put on the Lyons or the Foxes skin, admiſſion to the Bath of Diana is not to be granted, becauſe Pythagoras forbids to put our victualls into a cloſe ſtool; nor ſhould we beſtow our choiceſt herbs on ſuch as rudely ruſh into the Chymiſts garden, ſeeing brambles and thiſtles will ſerve their turne: But ſince the calumnies and reproaches of leud and ignorant men are, in the opinion of the wiſe, not to be regarded by heroike ſpirits,^[87] and the flye never falls into the ſeething pot, the more humane and civill inclinations alſo of ſome make me expect better things; the unjuſt hatred of Truth being laid aſide, and violent Cenſures abated, wherewith ſome have endeavoured to make ſuch gifts of God ſuſpected and hated by poor and rich: I would not that good men who are innocent ſhould any otherwiſe have tryall of the loſſe then as it is due to baſe ingratitude; no[•] would I for the unworthineſſe of ſome ſhut theſe doors againſt thoſe that ſeek after the true and Ancient Phiſick, who are ſeriouſly conſidering and daily hammering out the Ancient knowledge thereof, ſeaſonably forſaking their errours, and without envy or evill ſpeaking, give place to Paracelſus according to his deſert in practice and preparations.

Now becauſe the abundance of accuſations is often troubleſome, and ſuſpected of the Judge, yet becauſe of the worlds wickedneſſe, where iniquity aboundeth, and the charity of many waxeth cold which ought to be more fervent in Chriſtians toward their brethren, theſe things here mentioned in this place, and in theſe times, may not be at all judged ſuperfluous or beſide the matter in hand; neither will this Diſcourſe offend any holy and Learned Phiſitian, which I intend onely againſt thoſe proud, envious, ignorant vaſſalls, who oppoſe the Chymicall verity againſt conſcience, to the reproach of God and Nature, and to the hinderance of the Common good.

But before I come to deſcribe the Remedies I ſuppoſe it will not be altogether loſt labour, if firſt by the aſſiſtance of the great God, I handle ſome things in this Admonitary Preface, which with greateſt intention of mind, and moſt diligent ſcruting, are to be explained by a Philoſophicall Phiſitian. Viz.

What that Phiſick is which cureth mens diſeaſes, and few Phiſitians know it. Whereunto is added a perfect Philoſophicall Deſcription of the little World Man, almoſt forgotten and unknown.

Where that True Phiſick lyeth hid, and may be found.

That it is to be fetcht out, and prepared truly, by fire.

With what vertue, and after what manner, that Phiſick worketh on mans body, and expelleth his diſeaſes.

What manner of Phiſitian that Phiſick doth require for its Miniſter.

Of the univerſall and chiefe Medicine or Phiſick of the most Ancient Philoſophers, commended of many, poſſeſſed, yea ſeen, or believed of very few.

Some thing in defence of the publiſhed Truth, as an Epilogue or Concluſion.

CHAP. I. Of the True Phyſick.

THE true Phyſick whereof by the Devine aſſiſtance I intend here to treat, is the mear gift of the moſt high God; it is not to be ſought for or learned from the Heathens, but from God alone,^[88] the Ancient of days, the Father of Lights, who cannot erre, the One onely Governour of the ſupream Univerſe. Wiſdome therefore is not to be got from the Creatures, but from God, who being the firſt inventer of all Secrets, alone knoweth with what properties he hath indued every creature: Therefore no mortall Maſter or dead letter can ever teach it ſo well as he, who is the perfect Artiſt of all things, even the moſt high Creatour and glorious God, from whom it floweth unto us as heat from the Sun beams, which produceth all kind of flowers and herbs; for what hath Man which he hath not received from above?^[89] All learn of the firſt by retrogreſſion or going backward, and this firſt of God, who gave him knowledge in his Creation: A Phyſitian ſhould be born out of the Light of Grace and Nature of the inward and inviſible Man, the internall Angell, the Light of Nature, which like a ſound Doctour teacheth and inſtructeth men, as the Holy Spirit taught the Apoſtles in fiery tongues: It is perfected and brought to light by practice, not eſtabliſhed by Humane, but by the inſtitution of God and Nature; for it is not founded upon any Humane figments, but upon Nature, upon which God hath written with his own ſacred finger in ſublunary things, but eſpecially in perfect Mettalls; God therefore is the true Foundation thereof.

^[90]Wherefore Phyſick is nothing elſe but the created and incarnate Mercy of our Heavenly Father, beſtowed upon poor afflicted Mortalls, that the ſick Patient might ſenſibly perceive and have experience of the bountifull love, mercifulneſſe and aſſiſtance of his Creator towards him in his afflictions, that ſo God may be glorified in all his wonderfull works.

Now this Medicine, as naturall Mummy and kernell of Nature, is contained in the vitall Sulphur, as in the treaſure of Nature, and is founded in the Balſam of Vegetables, Mineralls and Animalls, from which every action in Nature hath its beginning: By its onely power all diſeaſes are cured, if (as ſhall be ſhewed anon) it be rightly prepared, and ſeparated from all impurity, and in a due order conveniently adminiſtred by a Godly skilfull Phiſitian to the poor, weak, decayed Nature of Man.

The Foundation of this Phyſick is according to the agreement of the leſſer World Man with the greater and externall world, as we are ſufficiently inſtructed by Aſtronomy and Philoſophy, which explaine thoſe two Globes, the ſuperiour and inferiour. Philoſophy teatheth the force and properties of Earth and Wate,-as Aſtronomy doth of the Firmament and Aire. Phyloſophy and Aſtronomy make up an internall and perfect Phyloſopher, not onely in the great World, but alſo in the leſſer: And therefore it is neceſſary to accommodate the diſpoſition of the great World as of a parent to the little World as to the Son, and duly compare the Anotomy of the World with the Anotomy of Man.

The outward World is a ſpeculative Anotomy, wherein we may ſee, as in a glaſſe, the leſſer World Man; for ſo much of his wonderfull and excellent fabrick and creation as is neceſſary for a Phyſitian to know, cannot be underſtood from the man himſelfe: For they agree not in outward form or corporall ſubſtance,^[91] but in all their powers and vertues; as is the great world, ſo is the leſſer, in eſſence and internall form they are altogether one and the ſame thing,^[92] the outward form at leaſt differenceth the World and Man. This is moſt evident from the Light of Nature, which is nothing elſe but a divine Analogy of this viſible world with the body of man; For whatſoever lyeth hid and unſeen in Man, is made manifeſt in the viſible Anotomy of the whole Univerſe, for the Microcoſmicall Nature in Man is inviſible and incomprehenſible:^[93] Therefore in the viſible and comprehenſible Anotomy of the great World, all things are manifeſt as in their Parent: Heaven and Earth are Man's Parents, out of which Man laſt of all was created; He that knowes the parents,^[94] and can Anotomize them, hath attained the true knowledge of their child Man, the moſt perfect creature in all his properties; becauſe all things of the whole Univerſe meet in him as in the Centre, and the Anotomy of him in his Nature is the Anotomy of the whole world.

The externall world is the figure of Man, and Man is an hidden world, becauſe viſible things in him are inviſible, and when they are made viſible then they are diſeaſes, not health, as truly as he is the little world and not the great one: And this is the true knowledge, that Man may Microcoſmically be known viſibly and inviſibly or magically. The knowledge of every ſound and perfect Phyſitian proceedeth from the true and full Anotomy both of the great and little world, unto which he may ſafely truſt as to a moſt ſure Anchor. Conſidering then the originall of all diſeaſes, it will appear that the Nature, as well of the Macrocoſme as the Microcoſme, is its own medicine, diſeaſe, and Phyſitian; A Phyſitian muſt ſpring out of Nature; for in him, and of him, and from him is nothing but all of Nature onely; Nature, not man, maketh a Phyſitian. And becauſe the Matter of Man is the Extract of the four Elements, it is requiſite that he have in himſelfe a familiarity with all the Elements and their fruits, inaſmuch as without them he cannot live. For what man can be without Aire, Earth, Water or Fire, or their effects? God created the Elements for their fruits ſake, that they might ſuſtaine and preſerve Man with food and Phyſick.^[95] Therefore all the externall Elements repreſent unto us the whole Man, which being known, Man alſo is underſtood, for they are alike, and are the very Microcoſm; and in the foure Elements there is but one Anatomy eſſence and matter, all the differenc being onely in the Form;^[96] Thus in all things there is Fire, Aire, Earthy Water. Againe there is Water, Caeleſtiall Earth. Likewiſe Terrene, Fiery, Airy Water. Laſtly Airy Fre, Airy Water, Airy Earth. There are alſo four kinds of Mercury, and four ſorts of Mettalls, a fourfold Snow, four ſorts of Ametheiſts and precious ſtones; There are Foure of every thing, one in the Firmament or Heavenly Element,^[97] another in the Aire, a third in the Water, a fourth in the Earth. So there is a fourfold Man; For God is far more wonderfull in his inviſible works then in his viſible.

Paracelſus faith, that to avoyd an Emptineſs in all the four Elements, he created living creatures, inanimate, that is to ſay, without an Intellectuall Soule; which ſhould be the four kind of Inhabitants of the Elements, who differ from Men created after the Image of God, in underſtanding, wiſdome, arts, operations, and habitations.

To the Water there belong Nimphs, Undens, Meloſyns, whoſe Monſters or baſtards are the Syrens that ſwim upon the water.

To the Earth doe belong Gnoms, Lemurs, Sylphs, Montans, Zonnets, whoſe Monſters are the Pigmyes.

In the Aire or our airy world there are Umbratils, Silve[•]ters, Satyrs, whoſe Monſters are the Gyants.

To the Fire or the Firmament doe belong the Vulcanals, Pennats, Salamanders, Superi, whoſe Monſters are Zundell; Beſides thoſe Flagae which Theophraſtus in his works affirmeth are in many thouſands of ſeverall forts incorporated to the Soul of the World.

Thus alſo there is a fourfold Medicine; For example, the fiery, airy, watry, earthy Heart of the Macrocoſm in all things agreeable to the Heart of the Microcoſm Man; For all things are of one operation in Man. So alſo are we to underſtand of the reſt of the members of the body; for the Microcoſm the child ought always to anſwer to the fourfold members of the Macrocoſm its parent; Thus we ſhall find that every malady and medicine is of the ſame Phyſiognomy, Chyromancy and Anotomy; He that knows not this Fundamentall cannot be a good Phiſitian. Thus alſo we find out of ancient Records that Aſtrologers and Chymiologers were very near of kin; for the Caeleſtiall Aſtronomy is as it were the Parent and Miſtreſſe of the inſeriour, for as much as both have their own Heaven, their own Sun, their own Moon, their Planets, and their own proper Stars; yet ſo as that the Aſtrology of ſuperiour things hath to doe with the Chymiology of things inferiour. Thoſe Chymiſts who by the aſſiſtance of divine Grace have attained the Mind, and rightly know how to accommodate the properties of thoſe bodies in the ſuperiour Globe, which are ſeen in the Aſtra's and bodies of the inferiour Globe, theſe can eaſily and truly unfold all Phyloſophicall difficulties that have been wrapt up in aenigmaticall obſcurity, and will confeſſe that henceforth they need not travell to India or America to get the knowledge of Phyloſophy. For by the providence and goodneſſe of the Creator, it is ſo ordered that the inviſible Aſtra's of the other Elements ſhould be repreſented by a viſible appearance in the ſupream Element, and that they ſhould clearly diſcover their motions and ſeaſons, although there be nothing in the whole courſe of the inferiour Nature which by the inbred Aſtra's is not able to juſtifie the lawfull uſe of Aſtronomy.

^[98]Thus as P. Severinus the Dane doth learnedly obſerve, the (Sidus) conſtellation of Summer, Winter, Spring Autumn, are contained in the Earth, Water, Aire, which unleſſe they did conſpire with the Aſtra's of the Firmament (to which onely many of the common Phyloſophers by a great miſtake have aſcribed all Aſtronomy) we ſhould blame the impreſſions of the Heavenly (Aſtra's) as barren in the time of dearth.

There is a twofold Heaven; Externall, as all the bodies of the Aſtra's in the Heaven of the Firmament; and Internall, which is the Aſtrum or inviſible and inſenſible body in all the Stars of Heaven. That inviſible and inſenſible body of the Aſtra's is the Spirit of the World, or Nature, as Paracelſus calls it, the Hylech, ſpread abroad through all the Aſtra's, or rather it is all the Aſtra's it ſelfe; And as that Hylech in a particular manner containes all the Aſtra's in the great World, ſo alſo the internall Heaven of Man, which is the Olimpick ſpirit, doth particularly comprehend all the Aſtra's. And thus the inviſible Man is not onely all the Aſtra's, but is altogether one and the ſame thing with the Spirit of the world, as whiteneſſe is with ſnow. As all things ſpring and proceed from within, from (things) hidden and inviſible; ſo alſo the viſible corporall ſubſtances proceed from incorporall, ſpirituall (things) out of the Aſtra's, and are the bodies of the Aſtra's, and remaine in the Aſtra's, one in the other.

Hence it followes that not onely all living things, but alſo all growing things, even ſtones and mettalls,^[99] and whatever are in the Univerſall Nature of things, are indued with a ſyderiall ſpirit, which is called Heaven or the Aſtrum, the ſecret Forger, from which every Formation, Figure and Colour of things proceedeth. From this proper and internall Aſtrum, viz. The Sun of the Microcoſm (which Paracelſus calls the Ens or Being of the ſeed and virtue or power) is Man alſo generated, produced, figured, formed, and governed.

But when we ſay that all the form of things proceedeth from the aſtra's, it is not meant of the viſible coales of Heaven, nor of the inviſible body of the Aſtra's in the Firmament, but of every things own proper Aſtrum; ſo that the ſuperior doth not power forth its vertues & hidden ſecrets into the inferiour ſpectificate Firmament, as the falſe Philoſophers thinke that the ſtars of the Firmament do infuſe virtue into herbs and trees; no in no wiſe: every growing and living thing carry its proper heaven and Aſtrum with it ſelfe, and in it ſelfe; the ſuperiour ſtars in their courſe through the Zodiak excite and ſtir up the growth of inferiour things, they provide for them by dew raine, ſeaſons, but do not infuſe the internall Aſtrum into things that grow, neither ſmell nor colour, nor forme, but all things proceed from the inner Aſtrum or ſecret forger, and not from without: the externall ſtars do neither incline nor neceſſitate Man,^[100] but Man rather inclines the Stars, and by his Magicall imagination infecteth them, and cauſeth thoſe deadly impreſſions; For we receive not our conditions, properties, and manners from the Aſcendant, nor from the Conſtellation of the Planets, but from the hand of God through the breathing in of the breath of life;^[101] So that Mans Reaſon ought to rule the externall Stars. For if we that are the children of Adam did not provoke our Father with our ſins we ſhould alwayes find him meek and gentle towards us,^[102] ſee Paracelſ. in Paramiro lib. 2. de origine morbor. cap. 7.

The courſe of the externall Firmament is free with its conſtellations, and is governed by none: So the courſe of the Firmament and Stars in Man is free, with their Conſtellations, and not at all governed by the outward Firmament, which courſe is not finiſhed materially, but in the ſpirits of bodies. For as the Aire or Sun cannot ſet an apple or pear upon the tree, which muſt rather grow ou[•] of its own internall Aſtrum, or inward Heaven, from the Centre to the Circumference, much leſſe can the externall ſuperiour Heaven infuſe any vertue into the things that grow. Nevertheleſſe the fruits of thoſe Aſtra's or Caeleſtiall, Ayry, Earthy, Watry ſeeds doe indeavour and bend to one generall Good as Citizens of the ſame Anotmy: and therefore doe mutually cheriſh and ſuccour one another by a ſweet felloſhip and viciſſitude of actions.

^[103]This viſible and inviſible fellowſhip of Nature is that golden chaine ſo much commended, this is the marriage of heaven and riches, theſe are Plato's rings, this is that dark and cloſe Phyloſophy ſo hard to be known in the moſt inward and ſecret parts of Natare, for the gaining whereof Democritus, Pythagoras, Plato, Apollonius, &c. have travelled to the Brachmans and Gymnoſophiſts in the Indies, and to Hermes his Pillars in Aegypt. This was that which the moſt ancient Phyloſophers ſtudied, which by the Light of Nature that ſingular inſpiration of God they alſo obtained, wherein the wonderfull and infinite power the incomprehenſible Wiſdome of our Creator ſo ſhineth that we canot ſufficiently admire and extoll his ineſtimable goodneſſe in the Creatures and the unutterable infinitneſſe of his Myſteryes.

It is alſo to be conſidered that there are THREE Principles of all things which are found in every compound body. For it is moſt certaine that thoſe things, into which every naturall body is reſolved, had their being from the beginning of their compoſition, and alſo thoſe parts of which they did conſiſt: No body compos'd by Nature can by any diſſolving skill be parted into more or leſſe then Three, viz. Into Mercury or liquor, Sulphur or Oyle, and Salt; every created thing is generated and preſerved in theſe three; For the Holy Triunity when it ſpake that Triune word FIAT created all things Triune, as in a Spagiricall reſolution is plainly to be ſeen.^[104] By the word FIAT (or Let there be) God produced the firſt matter, which is threefold in reſpect of the three Principles contained in the firſt, and afterward theſe three Species are ſeperated into four divers bodies, or Elements, juſt as if a skillfull Artiſt ſhould out of lead make red lead, white lead, Glaſſe, and the Spirit of lead. So the world with all created bodies in it is nothing elſe but a fume or ſmoak coagulated or curded together of the three ſubſtances, Sulphur Salt, Mercury, which three are the matter out of which all bodily things are created; The Spagyricks can make this plaine by viſible experience and uncontroulable certainty. In green wood alſo there are three kinds of moyſtures, the firſt watry like fugitive Mercury or Quickſilver; which preſerveth the wood from burning; Another very fat and oyly making it like brimſtone to flame and burne, theſe two are conſumed by the fire; The third, viz. the Salt is unctuous, very little, thin and laſting, and remains in the aſhes. Thus alſo the Earth as it is indued with that threefold ſubſtance of Salt, Mercury and Sulphur, is the cauſe of the materiall body of man: The Salt by coagulation gives Solidity, Colour and Taſt to all bodies: The Sulphur by a pleaſant mixture tempereth the coagulation of the Salt, and gives the Body Subſtance and Tranſmutation: Mercury, which like the Elixir giveth the vertues,^[105] Operations and Secrets, by a diligent and conſtant ſupply of the vital and vegetative moyſture doth cheriſh the two former, which by frequent action continually grow dry and old, making every mixture eaſily by a fluid and ſlippery ſubſtance.

Theſe three Principles which are in all bodies are altogether diſtinct in uſe and properties by reaſon of the mixture of the vertue or operation, although to ſence they preſent but one ſimular ſubſtance of bodies.

Some Theophraſtaeans, who have more narrowly and exactly ſearched out the cauſes of hidden things doe add a Fourth, ^[106] which they call the Spirit, which though it may be got out of Mineralls and Vegetables, yet in Animalls by reaſon of its ſubtility it is ſubjected unto, nor can it be extracted or ſeperated by the skill of Art, and therefore cannot be had; thus Sulphur or brimſtone may anſwer to Fire, Salt to the earth, Mercury to Water, Spirit to Aire.

And ſeeing we have entred into a Diſcourſe of the Elements, we ſhall add a few things concerning them out of that ſhort Treatiſe of Severinus. The true and purely ſpirituall Elements are the keepers, nurſes, places, Mines, wombs and receptacles of the whole Creation; yea the very eſſence, exiſtence, life and act of all Beings. Places are not without Things, but are filled with their properties, which adminiſter life and nouriſhment to the things that are in them, to wit, to the Seeds that they may produce out of themſelves the things that were ſecretly treaſured up in them. Theſe (places) are divided into two Globes, viz. the ſuperiour Fire, or the Firmament, and Aire, much like the ſhell and white of an egge; the inferiour, Water and the Earth, like the yolk of an egge.

In theſe four incorporeall, empty, voyd Natures, the Creatour by vertue of the Word opening the united multitude,^[107] and of the Spirit moving upon the face of the Waters, did plant the Light and Seminall cauſes of all things, which he once filled by his heavenly Benediction, and ſhall ever be ſupplyed by an incomprehenſible Magick out of the Eternall Treaſures of Divine Wiſdome; knitting the Principles of bodies together wherewith they might be covered as with a houſe or garment, and which are to laſt as long as this worldly frame. The Seeds and Aſtra's, thoſe bonds of things, lay hid in the inviſible Treaſures of the Elements from the beginning of the Creation, as in a great deep, ſpringing up in their appointed times, joyning viſible things to inviſible, the higheſt to the loweſt, by whoſe advantage the Elements conſpire and agree, and the whole ſympathy of Nature is preſerved; by their help the World is governed, indeavoring to imitate Eternity by a continuall addition of freſh ſupply. The knowledge of the Elements cannot be attained unto without theſe Seeds, becauſe they declare or open the uſe and ſervices of the Elements, and as the ſeeds are to the Elements, ſo the Principles of bodies are to them; which Principles being the inſeperable companions of the Seeds, cleaves to them as intermingled by an indiſſoluble tye, and are furniſht with incomprehenſible variety of gifts for the ſervice of Generations; For the Seeds and Principles of Things receive ſtrength of Generation and Multiplication from the authority of His Word, whoſe command all things obey:^[108] But as the Seeds and Elements can hardly be ſeperated one from the other by the ſharpeſt wit,^[109] ſo neither can the Elements and Principles of bodies, the lawes of Nature ſcarce ever ſuffered them perfectly to be ſeperated by any induſtry of Art.

Here alſo it is to be obſerved, that ſome bodies have onely properties without Arcane or hidden ſecrets, nor have they in them that Cherionium (i. e. that wherein Nature cannot be changed but are onely barren Relollacaeous qualities, (i. e. qualities whoſe force is onely from the complexion) in which there is no vertue for curing diſeaſes.

Againe, ſome bodies doe imitate the properties or qualities of Seeds, and have the Tinctures in which though heat, cold, moyſture and drineſſe accord, yet no actions proceed from them, but onely for the preſent doe aſſiſt (as it were) the companions of the deputies; in ſuch bodies there may be a ſeperation made of the ſtrong from the weak, of the pure from the impure. There are to us four Elementated Elements, viz. Fire or the Firmament, Aire, Water, Earth, which conceive, bring forth, and againe receive or take into them all things; they are the Fruit of the Seeds and the other Elements, which by a conſtant and perpetuall flowing and watering doe ſerve unto generation: from the three firſt are all compound bodies, into which they are againe reſolved; theſe three are found in every matrix,^[110] and in every birth of every matrix. The Soul in man is a Caeleſtiall Fiery Element; the ſolid and Spermatick parts are the Earth; the moyſt parts, as the Blood and other Humors are of the Element of Water; the Aire is all that that is hollow without ſubſtance: But theſe things, as we have ſaid, are to be underſtood of Elementated Elements (for the true Elements are Spirituall) becauſe all the leaſt and ſmalleſt Seeds ſtrive to imitate the oeconomy of the world, and hold forth a dark reſemblance of the Elements and Principles; after this ſort we acknowledge that the Elements are in all Things, and that they are mingled with and preſerved by the Balſam and Radicall Tincture; Thus Water it ſelfe having the four Elements in it cheriſheth its Seeds with a fruitfull nouriſhment and multiplication. Thus much out of Severinus; but leaſt that which he hath ſaid ſhould ſeem obſcure to the inconſiderate Reader, we will now ſpeak more clearly of the Elements.

He that is a true Phyloſophicall Phyſitian and would know the four Elements or thoſe four Pillars of the World; ſhall underſtand himſelfe and his own Originall; From the Outward he finds the frame of the Inward, viz. the true Anotomy of the great and little World.

^[111]The Earth, as is ſaid, with the Water is the Centre; the Aire circularly compaſſeth the Earth and Water; the nine Sphaeres or Firmament with all the Stars are the Fire: The true Elements with their proper Aſtra's are not viſior ſenſible, but as the Soul in the Body is inſenſible, ſo alſo are the Elements in their bodies. The body of the Element is a dead and dark thing; the Spirit is the life, and is divided into Aſtra's which out of themſelves give their growth and fruit; And as the Soule ſeperateth its body from it ſelfe and (yet) dwells in it, ſo alſo theſe ſpirituall Elements in the ſeperation of all things have ſevered the viſible bodies from themſelves by ſeperation. The potentiall Heat ſeperated the Stars from it ſelfe, as in the Earth the hearbs ſeperate the flowers from themſelves; So Moyſture the Aire, Coldneſſe the Water, Drineſſe the Earth; that is, from the Element of the Earth proceedeth an Earthy body, from the Element of Water floweth a watry body, from the Element of Aire an Aiery body breatheth forth, & is compact in its own Nature, from the Element of Fire a body of Fire ſhines out, viz. the viſible Heaven, and is compact in its own ſubſtance.^[112] From theſe bodies of the Elements things that grow doe proceed and come forth, and out of theſe the fruit by the mediation and operation of the Aſtra's; for no viſible body is of it ſelfe and from it ſelfe, but from its own inviſible Element and Aſtrum.

The viſible Aſtra's or Stars in the Firmament flame forth from the Fiery Body;^[113] therefore fire is the food and preſervation of the Starrs: Nostoch ſaith, they feed on fire, and at laſt ſever it from themſelves; although in the lower part of the Aire it be turned into a Mucilaginous matter upon the Earth. Mettalls, Salts, Mineralls grow out of the body of the Water. From the body of the Earth ſpring Trees and Hearbs. Our viſible Elements are but the bodies and houſes of others,^[114] which hinder and withold their force and efficacy. All things that are joyned together in a viſible body choak and break the force, power and operation of the inner Spirit.

^[115]The Earth is twofold, Externall or viſible, Internall or inviſible. The Externall is not the Element, but the body of the Element, and is the Sulphur, Mercury, Salt; For the Element of the Earth is life and Spirit wherein lie the Aſtra's of the Earth, which bring forth all growing things through the body of the Earth; Though the Earth ſeem to be dead, yet hath it in it ſelfe the ſeeds and ſeminall vertues of all things; therefore it is ſaid to be Animall, Vegetable, Minerall, as it is made fruitfull by all other Elements, it bringeth forth all things out of it ſelfe; Thus trees, hearbs, graſſe, flowers, muſhromes and all growing things of the Earth are the bodies of the Aſtra's and fruit of the Earth, out of the inviſible Aſtra's they bring forth their fruits, as flowers, pears, apples, cherries, and every one of theſe fruits is againe the Aſtrum and Seed.

^[116]There is alſo a twofold Water, viz. the Body, which is Mercury, Sulphur, and Salt; but the Element is the life and Spirit in which the Aſtra's of the Water are contained, which like a mother out of her Abyſſe, bring forth all mineralls, ſalts, mettalls, ſtones, jewells, ſands and all the fruits of the Water, which yet are digged out of the Earth. For the Aſtrum of every Element brings forth and bayes its fruits in a ſtrange region or matrix: By a ſingular Providence all things ſeem to tend to the Earth and to further its fruitfulneſſe.

Thus the fruits of the Firmament are perfected in the Aire, and from hence imparted to the lower Globe, as Snow which is bred of Fire is found in the Aire and Earth. The fruits of the Aire proceed from the Centre to the Circumference, and there attaine to coagulation and perfection. The Seeds of the Water doe bring forth in the inner part of the Earth, and from thence tend to the ſuperfices or outſide: For the Earth wherein we live and flouriſh bringeth forth its fruits into this Circumference; for the corne that grows in the Earth is reaped upon the Earth in the Aire; ſo the procreations of all the Elements doe voluntarily and earneſtly bend toward Man-kind as to their deſired limit, and by a liberall ſupply of moyſture doe cheriſh all the parts of Nature; So alſo we ſee that by an imutable decree of Eternall Law it comes to paſſe and is ſo ordered that the Water doth not bring forth more then the Earth can bring up,^[117] the Aire cheriſh, and the Fire conſume.

The Aire alſo is twofold, for it hath its Element as an Inhabitant in it ſelfe. It is the Balſam of all created things, and the life of the other three Elements, nor is there any Element that God created more ſubtle or thin, which liveth of it ſelfe, and giveth life to all, without which neither Firmament, nor Water, nor Earth can bring forth their fruits; the Fire cannot ſo much as burne without the Aire, much leſſe can the coales of Heaven, thoſe Creſcences of Fire ſhine.

^[118]The Firmament or Fire is likewiſe is twofold, and hath its own Element as an Inhabitant in it ſelfe, which Element hath in it all Aſtra's and Seeds: The Element of Fire, or the Corporeall Firmament ſends the bodies of the Stars, Sun, Moon and Planets out of it ſelfe. For as hearbs, flowers, trees did grow out of the Earth, and yet remaine in the Earth, ſo at the Creation did the bodies of the Stars grow out of Heaven, and yet abide in the Firmament or Heaven, ſwiming in their Orbs as birds fly in the Aire.

The twelve Caeleſtiall Signes in the Zodiak, with the other Stars of Heaven, are the fruits of Fire, and come from the inviſible Aſtra's of Fire; By how much the Firmament is more ſubtle or thin then the Earth, by ſo much the fruits thereof are more ſubtle and operative then the fruits of the other three Elements. Thus the ſeven Rulers of the world are nothing elſe but the fruits of Fire;^[119] which fruits are ſeparated from the Element of Fire, and by ſeparation doe increaſe, as flowers and hearbs in the Earth, onely the flowers of the Earth abide immovable in their place, but the Stars doe not ſo in the Firmament, for they move up and down in the Firmament, and thoſe Sphaericall bodies doe by the Providence of God ſwim in their Orbs as fiſh in the water, or a feather in the Aire, and are nouriſhed by the Heaven. Theſe like all other created things are twofold; we ſee their viſible body as a ſhining light, the inviſible Aſtrum or Sydereall Spirit in the Stars we cannot ſee; ſo that not the body of the Sun, but the Spirit in the body, is the Sun properly; the like alſo may be ſaid of Man.

Moreover, the four Aſtra's of the ſaid Elements are the Seeds in the four matrices or wombs and always two are together and in one, to wit, the Body and Aſtrum, the inviſible and viſible: The Bodily growes out of the Spirituall, and abideth in it, and ſo the inviſible vertues, Seeds and Aſtra's are propagated into many Millions through the corporeall Viſible body, as fire increaſeth in wood or in convenient and fit matter, one Fire alwayes proceedeth from another. Angels cannot increaſe themſelves becauſe they want a body, but Man may becauſe he hath a one. All things that grow, as hearbs, trees, fiſhes, birds, living creatures, may augment themſelves by the help of the body after this manner; (for the Seed or Aſtrum can doe nothing without the body) ſo ſoon as ever the Seed or Aſtrum dies and rots in its matrix or womb, the Aſtrum goes forward into a new body, and multiplyeth it ſelfe, as Chriſt himſelfe ſets it forth by a ſimilitude and example in a graine of Wheat,^[120] and afterward bringeth forth much fruit or many grains, which in time come to have the ſame power or virtue that the former had out of which they grew.

Putrefaction conſumeth and ſeparateth the old Nature, and bringeth new fruit. Therefore Eternall life cannot be in any but where the body is firſt dead, becauſe death is the cauſe of the glorifying of the body in eternall Life, as Corruption is the cauſe of the new generation of a Divine ſubſtance.

'Tis neceſſary that the firſt life of hearbs and medicines ſhould die that the ſecond life by the Chymiſts help may be attained through Putrefaction and Regeneration, wherein the Three Firſt diſcover themſelves with their hidden vertues, which are neceſſary for a Phiſitian to know, for without Regeneration no hid Secret of Phyſick can be attained to, which is without all complexion of qualities When the externall World is known the Phyloſophicall Phyſitian doth alſo underſtand the Phyſicall body of Man, which is nouriſhed from the Earth, and Sydereall body which liveth by the Firmament, he ſees that the Phyſicall body is nothing elſe but Sulphur, Salt and Mercury (for all bodily things are contained in theſe Three, as hath been ſaid a little before) and that the things that grow doe not ſpring from the four viſible Bodies, nor from the four humors, but out of the inviſible Seed, as an hearb or tree groweth out of its ſeed.

^[121]It is not the Locall Anotomy of a man and dead corpſes, but the Eſſentiated and Elemented Anotomy of the World and man that diſcovereth the diſeaſe and cure; The Members or parts of the great world are the Remedies of the members and parts of man by an agreement between the externall and internall Anotomy, not ſetling one degree againſt another; As there is but one Anotomy of a man and a woman, ſo the Anotomy of the diſeaſes and of the medicines is but one; As in Man, Man is the Anotomy of the diſeaſe, ſo alſo in Phyſick Man is the Anotomy of the Phyſick.^[122] And though the hidden virtue of Hearbs, or the Stars of that Phyſitian Heaven may be known to us, yet the chiefeſt thing that the Phyſitian is alſo to conſider is to know the Concordance of Nature, viz. how he may make the Aſtrum of the Phyſick or of the magicall Heaven agree with the internall Aſtrum and Olimpus of Man; becauſe of the like Anotomy it is that Mummy will ſtop the bleeding in Man.

The Nightingale that is ſubject to the deſeaſes of Spiders is cured by eating them:^[123] the externall leadeth to the internall, as in the great ſo in the little world; He therefore that knows the things that grow and the fruits of the Earth, as of hearbs, trees, &c. Viz. that all things proceed out of the ſeed or Aſtrum, he likewiſe knoweth that there doe ſuch various diſeaſes lye hid and lurk in the Phyſicall body, which diſeaſes doe not proceed from the four fictitious humours or qualities, but rather from the Seed, by reaſon of the Analogy or proportion that is between the great and little world; he that knoweth the diſeaſes of the great world, cannot be ignorant of the diſtempers of man; As many kinds of Mineralls as are in the world,^[124] ſo many there be in Man; So many kinds of diſeaſes are there, as there be ſorts, bodies and ſeeds of things that grow; No man knows the number of diſeaſes but he that can tell the number of all things that grow.

The Seeds which the Caeleſtiall, Airy, Watry, Earthy Aſtra's are ſuccoured in the Element which agree with mans Nature, which in fit and certaine ſeaſons bring forth fruits as meſſengers of health or ſickneſſe.^[125] So that the Three Firſt are the cauſe of all diſeaſes; for in what body ſoever they are united that may be concluded to be a ſound body; but where they are not united there we may be ſure that ſickneſſe and the root of the firſt death hath taken footing. Hereditary diſeaſes which proceed from the Seed or Aſtra's are partly Elementary, becauſe they are known by hot, moyſt or cold qualities. There are other diſeaſes whereof the moſt part are Aſtrall or Firmamentall,^[126] which ſpring out of the Firmament of Man, which is as integrally contained in Man as the Elements are: And as the viſible body hath its meat from the Earth, ſo alſo the Syderiall ſpirit of Man or the inviſible Man (which is the In-mate of the body) hath its food from the externall Aire and Fire or Firmament, viz. from the Fire of the Firmament, as all arts, workmanſhips, faculties of the tongue; For Heaven is the Father and teacher of all Arts, except Divinity and holy Righteouſneſſe, which cannot be learned from the Stars, but from the holy Spirit immediately; for all Believers and Regenerate men are hid from, and unknown to Aſtronomers, as you may find in the Sage and deep Phyloſophy of Paracelſus.

^[127]As the Loadſtone by drawing the Iron to it doth ſuck out the ſpirit thereof and leave it ruſty, ſo man in reſpect of the body hath a twofold Loadſtone; For partly he draws the Aſtra's to himſelfe, from which he ſucks his food, as Bees do hony from flowers and hearbs, viz. wordly wiſdome, ſence, cogitation, &c. And partly by his attractive power he inticeth and allureth to him the daily nutriment of his fleſh and blood from the Elements; And as the Elementall body draweth the Elementary bodies to it by hunger and thirſt, ſo the ſyderiall ſpirit of Man attracteth all Arts, ſciences, and faculties, and all humane Wiſdome from the Rayes or beams of the ſuperiour Stars or conſtellations; for the Firmament is the Light of Nature, which naturally ſupplyeth man with all things.

Furthermore, the Aſtra's or Elements (which are Spirits) are [〈 in non-Latin alphabet 〉], that is, without any quality neither hot, nor cold nor dry, nor moyſt, but the things that are produc'd out of them are indued with qualities.^[128] For out of the Earth grow Poppy, Opium, cold Darnell, the hearb Trinity or Heartseaſe, hot biting Arſeſmart; thus contrary things grow out of the Elements. From the Fire proceedeth Snow, Raine, Dew, Winds, Rainbow, Thunder, Haile, Lightning; all ſuch Meteor-like impreſſions proceed from the ſupreame inviſible Spirit of the Firmament out of the Three Firſt, i. e. Mercury, Salt, and Sulphur: For, as Paracelſus ſaith, they are the fruits and egeſtions or diſgorgings of the Stars of the Firmament; the fruits of the inviſible Aſtra's which are in the Stars and make that which is inviſible to be viſible; for the Stars ſuccour and ſupply their fruits as the Trees of the Earth doe theirs.

Hence it is plaine that diſeaſes are not cured by contraries, as if heat were to expell cold, as though man were to have the Elements baniſhed and driven out of him; but by the ſecret things or Aſtra's which the Chymiſt can reduce out of the laſt matter into the firſt: Theſe Arcana or hid things are actually neither cold nor hot yet removeth all diſeaſes, as the Axe cutteth down the tree, which is neither cold nor hot; Of this ſort are the Fift Eſſences, Magiſteryes, and the like.

Now by Gods aſſiſtance I ſhall ſay ſomething concerning the Generation, Dignity, & Excelency OF THE MICROCOSM, Or Little World MAN.

^[129]AS the moſt excellent Phyloſophy is that which enlightens the mind to the right knowledge of it ſelfe, ſo to be ignorant of that knowledge is the greateſt ſhame and moſt peſtilent diſeaſe of the mind. Ignorance, ſaith Triſmegiſtus to his Son Tat, is the greateſt Enemy and principall Tormenter in every Man. Woe be to thee ô Man,^[130] who neglecteſt the large patrimony and Talent and the thing committed to thy charge,^[131] who conſidereſt not the Treaſure that is hid in thy earthen veſſell, and may thereout be digged:^[132] Thou ſeeſt not God in thy ſelfe, whom the world ſeeth not, neither can receive, though he be more in us then we are in our ſelves, inaſmuch as the Spirit of God dwelleth in the midſt of our hearts. And to ſpeak truly, we can learn more in the whole courſe of our life then that Divine leſſon that God hath ſet us, KNOW THY SELFE. ^[133] Therefore Agryppa holily and learnedly reaſoning about the right way that leadeth to true Wiſdome and Eternall Happineſſe,^[134] ſaith, it is for a man to know Himſelfe; according to the Oracle of Apollo written over the doors of his Temple at Delphos.

Becauſe man hath the true and Reall poſſeſſion of all things and Natures in himſelfe, as alſo the ſpeciall and perfect Image even of the Creator of all things;^[135] Therefore the knowledge of all things and natures, and of the Creator himſelfe (wherein alone true Wiſdome and Bleſſedneſſe conſiſteth) muſt take its riſe from the knowledge of a mans ſelfe: So that Man, when he doth rightly underſtand himſelf, may in himſelfe, as in a kind of Deified glaſſe, behold and underſtand all things. In which reſpect David ſaith, Pſal. 139.14. I am fearfully and wonderfully made, marvellous are thy works.

On the contrary, He that knoweth not himſelfe cannot have any true intrinſecall and eſſentiall knowledge of things, but like a bruit beaſt, what he knows without him, ſhall remaine without him. For there is no knowledge, whether infuſed from the Heaven, or attained to by labour of induſtry and earthly diligence, that will abide in the ſoule for ever, but is ſubject to forgetfulneſſe and will vaniſh, but that onely which is inwardly received by Eſſentiall knowledge in the ſecret underſtanding: which Eſſential intrinſecall knowledge is not from fleſh and blood, nor from the multitude of Books and reading, nor from the abundants of Experience and old age,^[136] nor in the inticings of mans Word or wiſdome, and warangling of reaſon, but the mind of man is perfected and compleated by a paſſive reception of Divine things; not by ſtudy and paines; but by patience and ſubmiſſion. The whole buſineſſe ſtands in knowledge, becauſe we are of every thing, and doe carry about every thing in us, even as God himſelfe our Father. The Son doth equally poſeſſe all things with his Father:^[137] Therefore all Naturall and Spirituall good things were, and are in man at firſt, but as by ſin that Divine Character was darkned in us, ſo ſin being ſatisfied for, & done away, that Character ſhines out againe more and more: The Notion of all things is created together with us and in us; and in the very middle of the Spirit by all things hid; we are onely to awake out of our ſlumbring and ſnorting, who through ſin have fallen aſleep in the gifts that God hath beſtowed upon us, ſo that we can neither ſee or perceive and believe that theſe good things are at preſent in us. The Underſtanding of man is capable of the higheſt learning and attainments, or according to Plato, it is full of all Sciences before it be joyned to the body, which being oppreſſed by the body lyeth hid, as fire rak'd up in aſhes, but being rouz'd and ſtirred up from the ſaid humours it ſhineth forth and diſcovereth thoſe riches which before lay hid in their Treaſures. Unleſſe all the Treaſures of Heavenly and Earthly wiſdome were in us before, ſurely Chriſt would never have commanded us to ſeek, nor ſhould we ever find any thing if God had not given and laid up ſomething in us.

When we therefore know our ſelves aright according to both kinds of Light.^[138] (1) according to the Spirit and Nature, then by Gods help we enter into the gate that is opened in us, and we open to God who ſtands and knocks at the door of our heart, living according to the will of God, we have all things neceſſary as well for wiſdome as for life, both for preſent and ever hereafter. From this diligent contemplation & knowledge of a mans ſelf, the true knowledge alſo of God doth immediately ariſe (for neither can be abſolute & compleat without the other) from the conſideration of himſelfe a Man may attaine to a good and great meaſure of the knowledge of him who IS, all men being indeed bound to know according to the meaſure of their capacity.

Dionyſius ſaith, that we cannot know God from his own Nature, but from that moſt orderly diſpoſing of all the Creatures proceeding from himſelfe, which (creatures) hold forth as it were images and ſimilitudes of his Divine Preſidents or Examples. Man that doth not know God, is not known of God; and he that forſakes and rejecteth the knowledge of God, is rejected of God.

^[139]To be ignorant of God is the Riſe or Spring of all diſeaſes, the root of wickedneſs, by which all vices are increaſed and grow ripe.

As on the contrary, the perfect righteouſneſſe, true wiſdome, and chiefe happineſſe of Man is to know his Principle, God the Creator of all things and to love him in all purity and uprightneſſe: To which purpoſe our Saviour ſaith truly (John 17.3.) This is life eternall to know the Father the true God and JESƲS CHRIST, viz. That the Believer ſhould acknowledge and worſhip the Trinity, which knowledge onely giveth eternall life; for he that liveth the life of Chriſt is born the Son of God, he that is born the Son of God muſt of neceſſity have the Father, he that hath the Father is ſealed with the holy Spirit: He that knoweth the Son knoweth the Father alſo, for they are but one (thing) The knowledge of God is Bleſſedneſſe and eternall life; for he that knoweth God in Chriſt is made the habitation and Temple of God, and ſo is Deified, for he is the Son of God born out of God: And as by the knowledge of the viſible world we come to the knowledge of the inviſible Workman; ſo & from Chriſt viſible or the life of Chriſt we learn to know the Father, for he is the way to the Father: And as none can come to the Son unleſſe he hear and learn from the Father, ſo none can rightly know the frame of the world but he that is taught of God.

Hence it is plaine that what the Heathen wrote concerning Nature is for the moſt part falſe, becauſe their Phyloſophy and other abilities were polluted and corrupt. In vaine therefore it is to ſeek knowledge from them who have ſpent all their life in looking after it, and have waſted all their time and ſtudy to no purpoſe, not finding out any truth, though many of them were ſeduced by ignorance rather then malice, the Light of Truth not yet riſen to them, nor the Light of Nature as yet kindled by the holy Spirit.^[140] All true Phyloſophy ſhould be grounded on the Scriptures and ſo return into God, that ſo the Regenerate Chriſtians might reap and receive the full increaſe of that ſeed which among the Gentiles was choaked for want of the Sun, like that among the thorns: No Art can be perfected without Regeneration:^[141] True Phyloſophy muſt be grounded on Chriſt the corner ſtone. We ought therefore to be moſt wary that we ſuffer not the Philoſophicall errours of the Heathen to beare down or dominiere over the rules of Chriſtian Phyloſophy. Chriſtians onely in whom the Truth is planted, who have their ſeed from God, by the means of Regeneration which the Heathen have not, doe truly know to uſe or teach Phyloſophy without miſtake or errour, and how to manage aright all other faculties: Believers ſhall be taught of God when the Holy Spirit is powred forth.

To be ſhort, the knowledge of God is the Treaſury of the whole world wherein all things are laid up, ſo that without this knowledge no man can come to eternall life: For Faith, Hope and Love, follow knowledge, Adhaeſion or cleaving to followeth Love, Union follows Adhaeſion, in Union is Bleſſedneſſe and Wiſdome. This Regeneration that holy man Hermes and others of clean hearts and godly lives before the Word was incarnate being enlightned by the holy Spirit, though they concealed it among other Secrets, they knew it better then many of us who call our ſelves Chriſtians, and had rather ſeem to know God then love him. O great miracle!^[142] Man whoſe mind by Chriſt is united to God, poſſeſſeth the true wiſdome of all things, and the moſt abſolute knowledge of all Secrets.

Furthermore, he that knoweth himſelfe, doth know all things Fundamentally in himſelfe, and being ſet between Time and Eternity, above him he ſees God eternall, his Creator,^[143] after whoſe image and likeneſſe he was with other Angells created by an unſearchable love: beſides or about him he knows the immortall Angells his fellows and companions, from whom he differeth onely in body and the Judgement to come: Under him he ſees the viſible World whereof he is a pattern, and all the Creatures with whom he hath a likeneſſe, even his parent of whom he was born as to the externall and mortall body. Man who is a true Proteus of a fickle & wavering diſpoſition received a flexible mind from Nature,^[144] that being ſet in the midſt of the Paradice of this world, by the aſſiſtance of Divine Grace raiſing himſelfe upward he might be regenerated into a quiet Angell or, the Forger of his fortune winding and creeping downward degenerate into a reſtleſſe Bruite. But the free R[•]aſonable Creature, neglecting the fatherly admonition, and his due obedience,^[145] turning from the mean to (the extreame) himſelfe, diſpiſing his Creator,^[146] learned by experience what his own proper Evill and Nothing was to his voluntary damage and perdition, like a Thief and Robber: And thus abuſing the bounty of his moſt indulgent Father, he made choiſe of death rather then of life, and like Lucifer, not content with his lot, ambitiouſly deſiring higher things, he ſet himſelfe in oppoſition againſt God, at laſt by an unexpected change was caſt out of the Garden of pleaſures into this dolefull and darkſome valley of Miſery and Ignorance. The firſt man was left in the hand of his own counſell (Eccl. 15.14.) and of his own accord turned from the ſtrait path into the crooked way of Miſery, greedily deſired the poſſeſſion of good and evill to his own deſtruction, as Herms and Moſes ſufficie[•]tly demonſtrate.

^[147]Man, the bond or buckle of the world, the laſt wonderfull and honourable living creature was, upon the ſixt day, after all other things, drawn or taken (è limo terrae) out of the ſlime of the Earth or viſible frame of the whole conſiſting of Heaven or Heavenly Sphaeres and the Earth, viz. out of the moſt thin or pure ſubſtance of the whole frame of the world concentred into one body; faſhioned by the great Spacyrus into a bodily ſhape, made to ſupply the place of the fallen Angells: Man was formed of the moſt excellent Compound and pureſt Extract of the whole Word, out of the Center of all Circles. Therefore Nazianzen ſpeaking of the workmanſhip of Man ſaith, God made Man laſt, that in him, as in a ſhort and briefe way, he might ſet out or expreſſe all that before he had made at large, viz. all the members or parts of the whole world.

As an Oration is made up of letters and ſillables, ſo the Microcoſm or Limus Terrae, Man is compacted of all bodies and created things. The great God eternal and Creator of all things took the Quinteſſence out of all things created and thereof faſhioned and compoſed Man as the Prince and End of all theſe, and congratulated him as his Son holding or poſſeſſing the honourable place of the high Divinity on Earth: In reſpect of the Body or corruptible Nature he bears the Image of the great, ſenſible and temporall World; In reſpect of his ſoul or immor-Nature, he bears the Image of the Archetype or originall copy and patterne of the world, that is, of the immortall Wiſdome of God himſelfe: So that all the properties of Animalls, Vegetables and Mineralls entred into him, and withalla living Soul inſpired into him. God is all things of himſelfe; Man is made all things of God, and was therefore created laſt that by him the compleatneſſe and perfection of all the Creatures might be ſignified. Man is the tye, bond, knot, joynt,^[148] packet or bundle of all the Creatures. All things created were diſpoſed of to him, and they reſpect and honour him as Gods ſteward ſet over the Orchard or Garden of this world. God is the Center and Circle of all things that he brought out of himſelfe (for all the works of the Divine goodneſſe are circular and perfect, ſphaerically wheeled about to him from whom they proceeded) He is the Centre in that all things flow from him, and becauſe the Eſſence of all things pierceth alſo through all things:^[149] He is the Circle, becauſe like an all-capacious Tabernacle he concludeth and comprehendeth all things. Within God are all things, and at the worlds end nothing ſhall be without him, either of what was before, or what hath been ſince the Creation, what was either before it was brought forth or ſince it was brought forth.

^[150]Thus Man in imitation of his Creator is the Centre of the Creatures, and the Circle of them all.^[151] For all things in the world doe not onely look to him as their Guide and Governour, for whom alſo they were all created: but likewiſe on him all the Sphaeres beſtow their beams, operations, reflections and influences, and on him all the Creatures poure their vertues and effects as upon a middle Point and Retinacle or that by which they are ſtayed and ſupported.^[152] Man is ſaid to be the Circle in that he containeth all things in himſelfe, and with himſelfe leadeth back all things that guſhed out of that Summum Bonum, or chiefeſt good, unto the fountaine of Eternity, from which they did originally ſpring and flow.

The world was the firſt figure or image of God, Man is the image of the World, the Animall or living creature is the image of Man, the Zoophite or ſenſible hearb is the image of the Animall, the Plant is the image of the Zoophite, Mettalls are the image of the Plant, ſtones repreſent the likeneſſe and images of Mettalls. The great world is in every thing one with the little world, as the child with its parent; the prudent Ancients wilſely called Man a Microcoſm or little World, which few now a dayes underſtand, that the great viſible World was made Man. As the great world is bipartite, conſiſting of two parts, viſible and inviſible, ſo alſo the little world man is twofold, viſible in reſpect of his Body, inviſible in reſpect of his Spirit. There are two Spirits in Man,^[153] one a ſyderiall Spirit from the Firmament, the other from the breath of life, which is the Intellectuall Soul inſpired from God, and the mouth of the moſt High. Man hath three parts, a mortall Body with a Syderiall Spirit, and an immortall Soule, which is the cottage of the Image of God or of the holy Spirit in Man.^[154]

If a man live ſenſually by his own proper and proud Will according to fleſh and blood onely, he is but a Brute or Beaſt, and is known whether (according to thoſe Epithites in Scripture) he be a Dog, Fox, Wolfe, Sheep, Sow, or generation of Vipers, of which I ſhall diſcourſe more at large in my Treatiſe of Signatures, and therefore ſhall forbear to ſpeak more thereof at this time. If he live Rationally, then he is a Man,^[155] and hath dominion over the living Creatures in his body.

But if he live, according to the God-like Spirit, upon the Tree of Life, obſerving the property of the Image of God, if (I ſay) he live according to the Talent and Treaſure laid up in his Earthen Veſſell and committed to him, then hath he dominion over the Stars and all things elſe. Man comprehends and carryeth all things about in himſelfe; whereof he is made that beareth he in himſelfe: He was made of the world, he beareth the world about in him, and is borne of the world.

Againe, as the firſt matter (which was a kind of ineffigiate confuſed Eſſence, which Phyloſophers call the Chaos and Hylen, or Mother of the world) was the ſeed of the great world, ſo the great world is the ſeed of Adam or Man: As the world was hid in the inviſible Waters upon the Abyſſe or great deep,^[156] ſo Man (Adam) lay hid in the world. The firſt matter was made a world, and the great World was made Man. As a Tree groweth from the ſeed, the ſeed is the beginning of the Tree, and the ſeed alſo is the end of the Tree, for in every graine or ſeed of the Tree there lies hid another Tree: So the Firſt Matter (which Paracelſus calleth the Limbus, whoſe Earth was the WORD of the Lord) was the ſeed of all things that were to be created,^[157] and Man was the laſt of all as the perfect ſeed, which againe is able out of himſelfe to beget another Man like himſelf; And though Man be not a ſeed as other ſeed is, yet hath he power to caſt ſeed out of himſelfe, whereby is begotten another Man like himſelfe. As Adam or Man carryeth the world and every creature in himſelfe and is preſerved by the world, ſo every one that is borne of him bears about him that which he did, viz. the whole world, and is born and preſerved by it as Adam was;^[158] all men are but one man, of fleſh, blood, and ſpirit: Therefore the knowledge of Man is to be taken from both Lights, as the Son cannot be known from himſelfe alone but from his Father. Man hath two Fathers, an Eternall whoſe Image he beareth, and a Mortall one, which is the whole world with all the creatures, that is, that Limus Terrae, that ſlime of the earth, or hidden Secret thing,^[159] and the moſt precious Eſſe or Being of all creatures, which all Phyloſophers, Phyſitians Aſtronomers, and Divines are to conſider and diligently inquire into. In the leſſer world Man there is no member or part that doth not anſwer to ſome Element, ſome Planet, ſome Intelligence or other, and to ſome meaſure and number in the Archetype or firſt pattern. Man hath a viſible body from the Elements as a fit garment and ſutable cottage for the Soul; From the Heaven or Firmament he hath an inviſible Syderiall,^[160] Aetheriall and Aſtrall Body or chariot and vehicle of the Soule, wherein the Intellectuall Soul and earthy Body like two Extreams are knit, glued and confederate together, and in this third mean which partaketh of the other two they are coupled and united into one intire man.

^[161]Through this Medium, this middle Aetheriall little body, the Intellectuall Soule (by the command of God, who is the Centre of the great world, and by the imploying of his Intelligences or Spirits to that end) is firſt poured and deſcendeth into the middle poynt of the Heart, which is the Centre of the little world, and from thence is ſpread into all the parts and members of his body, as ſoon as it joyneth its vehicle to the naturall heat, by which heat it joyneth to the Spirit begotten from the heart, by the ſpirit it drencheth it ſelfe into the blood, by the blood it cleaveth to all the members to all which it hath an equall nearneſſe. And becauſe the ſaid Aethereall body participateth of Heaven therefore it holds and keeps the ſame courſe with that of the Firmament, whoſe operations it draweth to it ſelfe by a peculiar magnetick vertue, juſt as the viſible body doth the efficacy of the Elements; and ſo remaineth one (thing) with the viſible and inviſible world,^[162] as the Son with his Father, as redneſſe with wine, as whiteneſſe with Snow: The whole Firmament is in us with the Planets and Stars; As heat pierceth an Iron Furnace, and as the Sun doth glaſſe, ſo doth the Stars with all their properties pierce into Man, ſo that of the ſyderiall ſpirit of the Firmament we may learn all Naturall things.^[163]

Man hath an Intellectuall and immortal Soul, ^[164] or Spirit by the inbreathing of God, created (with the four foreſaid inhabitants of the Elements, which the bruit beaſts have not) after the Image of God and the Divine Triunity, with the ſimilitude alſo of Unity,^[165] that ſo in all things he might be one with his Heavenly Father, who is in us by his Spirit, from which we learn ſacred Divinity and all heavenly and earthly ſecrets without errour; yea, in him we are, and live, and are moved.

As God is One in Eſſence, Trine (or Three) in perſons, ſo Man is One in Perſon, Trine (or Three) in diſtinct Eſſence, that is, compoſed Triune, of a Terrene Body, an Aethereall Spirit of the Heavens, and a living vivifying Soule which God breathed into him, and is the houſe of God.

This the holy Scripture witneſſeth,^[166] even the wonderfull Agreement between the Creator and the Creature, in whom the great Creator would ſhew himſelfe to be Unitrine or Triune, One in Three, or Three in One: As alſo the unanimous conſent of all that truly profeſſed Phyloſophy from the Light of Nature.

If happily there ſhould be any that deny theſe three parts, yet they muſt acknowledge that Man was created è Limo Terrae, out of the clay or duſt of the Earth, by the word FIAT, and that he received an eternall Spirit or breath of life from the mouth of God, which is that Linum Caelorum, or ſlime of the Heavens from the Lord.

The Limus Terrae, or duſt of the Earth, is two-fold, viſible and inviſible: He hath his Body or cottage from the Earth and Water; but the life that dwells therein is from the Aire and Firmament of Fire, which life is the Syderiall Spirit, and is properly the Man, not fleſh and blood. As the Syderiall Spirit is the life of the Body, ſo the Spirit of the Lord is the life of the Intellectuall Soule.

And as the Sydereall Spirit dwells in the Body and works therein day and night, for this inviſible is himſelfe the Firmament,^[167] and hath all things in him, ſo the Spirit of the Lord, the WORD of God, the eternall man dwells in the Soule: the houſe is the habitation of the Soule, the Soule is the habitation and cottage of God. Therefore when Man the moſt perfect compleatnèſſe of all Gods works, the moſt compleat figure of the world, and expreſſe image of God, in whom he reſted from creating, as having nothing before him more honorable to be created, all the wiſdome and power of the Creator being ſhut up and perfected in him as the ſupream artifice in that he containeth all things in himſelf that are in God, when (I ſay) he was on the ſixt day made up of all things, the laſt of the Creatures, and image not onely of the eternall God, but alſo of the great world, becauſe with it he comprehendeth and containeth all things in himſelfe: it followeth that there are three worlds or Heavens in Man, and that he is born about of three Worlds, or rather is all the world, and a moſt ſure and undoubted Pattern of the whole Univerſe.^[168] And therefore ſome have called him the Fourth World, in whom are found all thoſe things that are in the other three, for which cauſe alſo he may be called by the name of every Creature. He hath a Spirit or Mind from God; for what elſe is the Spirit of Man which God breathed into him but God himſelfe dwelling in us? The inviſible Body or true Internall Man conſiſting of Reaſon and an Aſtrall Spirit, agreeth with the Angells, and is their fellow; And if he be a true Magician, he is not inferiour to the Angells in all Magicall operation, and is Lord and Poſſeſſor of all things. His mortall Phiſicall Body he hath from the frame of the world and all things created therein, for all Externall things are nothing elſe but the Body of Man. So that he partaketh of a threefold world, of the Archetype or God-like world in God, of the Intellible or Angellicall, of the ſenſible Elementall or corporall world, and hath a ſymbolicall operation and converſation with them all.

^[169]1. He communicateth with God in his Soule or Mind, becauſe by the breath of life he was made after his image, the Intellectuall Soul is a certaine particle of the Divine Soule, in which very Soule God hath ſowen certaine ſeeds and reſemblances of his Mind in us, much like to that of an Eccho which ſends back its voyce from the reſemblance of the aire by which it expreſſeth a lively ſoule. The mind raiſed up into the moſt High God and united with him converſeth with God, and doth the ſame works, neither is there any diſpoſition or any thing in Man that doth not clearly hold forth ſomething of the Divinity, neither is there any thing in God which very thing is not repreſented in Man.

2. He hath a ſemblance with the Angells in reſpect of the inviſible Body and Rationall Soul, by whoſe help he worketh and is preſerved with the Angells, and hath the ſame wiſdome that they have, for he is Gabalis ſocius Angelorum, a curdled companion of the Angells, or one mixed with in fellowſhip.

3. He participateth with the Firmament and Stars of whom he received that Aſtrall body or Syderiall Spirit, which is the true Aſtrall Man, for fleſh and blood is not the Man, but the Spirit contained in them, which Aſtrall Spirit is the ſubject of humane Reaſon that containeth the ſences and wiſdome in it, and is made (Animall) a living creature with the body. This Spirit and the Aſtra's are but one thing in Man, but the body is the ſubject of this Spirit; and ſo the Aſtra's rule man in the Spirit, and the Spirit of a man ruleth the Body in fleſh and blood. This Spirit is mortall; onely the Intellectuall Soule which God breathed into man is immortall.

4. He partaketh of the Elements, for from theſe he had his mortall Phyſicall Earthy body: And becauſe the world, which is the Parant of Man according to Paracelſus, hath in it the four Elementary Spirits of the four inhabitants of the world, as alſo the fift kind of Flages of a thouſand ſorts incorporated into the Soule of the Microcoſm, the Imagination alſo of theſe five Spirits in the Elements muſt be in the Microcoſm Man; but the uſe of Mans Reaſon according to the will and command of God, is as a Chaine were with thoſe five Spirits are knit and bound together that they may acquieſce with his Imagination.

5. He partaketh of all Elemented Animalls, Vegetables and Mineralls; for he hath in him the Nature and properties of all theſe.

^[170]Man therefore who was the laſt is the moſt excellent and noble of all Creatures, becauſe he hath the parts of the whole world, nor is there any thing in the great world which may not really be found in man. The Son is like the father in all things, the father being known the Son is known alſo. Therefore Man the greateſt miracle of Nature & moſt admirable Extract & kernell of the four Elements, the choyceſt workmanſhip of God and moſt perfect Samplar of the world, is truly every Creature, for he is all the world, and he alone hath this honor to have ſemblance with all things, and operation with all, and conuerſation with all: Yea he riſeth to ſuch perfection that he is made the Son of God, tranſformed into the ſame image which is God and made one with him,^[171] which is not granted either to Angells, or the world, or any other Creature, but to Man only that he ſhould become the Son of God, and be united to God.

^[172]But before wee proceed any further it is requiſite that wee treat here a little more largly of the Syderyall or inviſible man, to wit, of his Originall and power. If Ariſtotle had taken notice of this Olympick Spirit, and Galen made more account of it, there had not ſuch errors crept into Philoſophy and Phyſick ſpringing from the heatheniſh maſters of errors to ſay nothing of Divinity at preſent.^[173] The inviſible man or Olimpick Spirit is borne in us after this manner. Adam and Eve did not proceed from other parents as we their poſterity do, but were taken (as hath been ſayd) ex LIMO TERRAE, out of the duſt of the ground or great world as to the mortall Body which is viſible and inviſible.^[174] For the whole frame of the world is collected and reduced into the Microcoſm, ſo that there is nothing to be found in all the world but the ſame alſo is in one man. The Phyſicall, Elementary, viſible and Tangible body is from the Earth: but the Inviſible, Inſenſible, Sydereall body (which is the houſe or cottage of the Spirits life) is from the Aſtra's of the Firmament: Thus Adam had two bodies, that is, a viſible Elementall, and an inviſible Sydereall body. So that now by propagation there are alwayes two Men born, a Corporeall, Elementall, Viſible Man, the Organ and Inſtrument of the inviſible, and an incorporeall Aſtralick man which moveth, guideth, and performeth all skilfull matters. For the Aſtra's now in Man doe by Man alwayes in generation produce thoſe two: The viſible Elementary body of fleſh and blood in the mothers womb out of the four Elements; but the inviſible Sydereall body that is capable of attaining Phyloſophy is from the Aſtra's of the Firmament; For that little world Man is one and the ſame in all things with his-Parant, the great world: But as the great world is diſtinguiſhed by its ſhell or out-ſide from the Angelicall world, ſo man the little world is diſtinguiſhed by his skin or out-ſide from the great world.

Hence it is that the Sydereall, Internall, Olimpick. Incorporeall, or (Gabalis Homo) coagulated or curdled Man is the ſame with the Firmament of the Aſtra's, as hath been often ſaid, like redneſſe with wine, whiteneſſe with ſnow, or the luſtre of the Sun with the Aire: The other part therefore of Man, or this ſydereall body is called the Genius of man, becauſe it proceedeth from the Firmament; it is called Penates, becauſe it is in our power and born with us, the ſhadow of the viſible body, Lar domeſticus the good or bad houſhould or private Angell, the Umbratile or ſhadowy Man, the familiar Homuncle (or little Man) of the Sophies (or wiſe men,) the Daemon or Genius of Man, Paracelſus his internall Adech (i. e. that which firſt inwardly formeth in our mind what we afterward outwardly faſhion with our hands) the Spectrum, ghoſt, or fantaſie, the Light of Nature, the preſaging or Propheticall Eueſtrum that foretelleth any thing by ſignes (in Man) It is alſo called ahe imagination, which incloſeth all the Aſtra's, and is indeed all the Aſtra's or Starrs and holdeth the ſame courſe, Nature and power with heaven. Now the Aſtra's or Stars (by which I do not meane the ſeaven viſible coales of Heaven which are but the bodyes of the Aſtra's but I meane the inviſible and inſenſible body of all things or Aſtrall Spirit) they are nothing elſe but the verue or powers of the Angells: The Angells which live only upon the viſion of God, are the created wiſdome of God; Hence it is that he that knowes God, he knows the Aſtra's alſo: He that knowes the Aſtra's cannot but knowe the world, and conſequently man the off-ſpring of the world.^[175] The Aſtra's form & bring forth all bodily things out of themſelves, and multiply themſelves together with thoſe bodily things that are brought forth: the ſeeds of any graine or Wheat is the Aſtrum, viz. the inviſible body, which being caſt into the Earth it produceth a viſible body, and begetteth many other Aſtra's out of it ſelfe; So is it in other growing and living things. But the Aſtrum is nothing elſe but the inſenſible, inviſible body, or living Spirit, yet without Reaſon in things that grow; but with reaſon in living things, as in man, and is divers according to the forme of divers things. Bodyes are nothing elſe but the Excrement of the Aſtra's, which are brought forth into a bodily Being by their operation. This every Aſtrum can doe of it ſelfe, as by imagination to bring forth of it ſelfe another Aſtrum in a body, forming it by operation. There is no body without an Aſtrum,^[176] as there is no Aſtrum without a viſible body.

And whereas the imagination of Man is not one, but all the Aſtra's, it is as true that it produceth not onely one, but many operations▪ and although the Imagination be incorporeall and inviſible, yet being joyned to a heightned the Gate of Wonders, the ſpring and originall of all Magicall operations, and hath power to beget and bring forth viſible bodies without detriment or diminution of the Aſtrall and ſydereall Spirit, and can work any wonderfull operations whatſoever, preſent or abſent, above the reach of humane Reaſon. The Light of Nature makes bodily things viſible, but Eternall things are to be ſeen onely by Faith: The child in the mothers womb is ſtrangely marked by the impreſſion of the imagination without any bodily touch; What we doe viſiby by the body, that doe we by Faith after the manner of Spirits; Thus the Imagination breedeth the Plague and ſuch like Firmamentall diſeaſes; it brings ſickneſſe and health.

The Peſtilence which comes by fear, trouble and terrour, riſeth by the imagination of the Spirit of the leſſer world or of the Sydereall and Animall Spirit (which is the mechanick Aſtrall Spirit) in Man, as we ſee in women with childe who give marks and tokens to the young in their womb by the ſame ſydereall Spirit; This ſydereall Spirit which is born of the Aſtra's together with Man (and therefore remains united to the Aſtra's) is the Load ſtone and hath a magnetick nature in man. As the Earthy Load ſtone in its body is a ſpirit and draweth to it ſelfe; ſo alſo the body and ſpirit in Man doe draw unto him by a viſible body, this is the Load ſtone of the Microcoſm: The ſydereall body and ſpirit attract unto them the force of the Aſtra's, as we ſee in thoſe that are Lunatick, in whom the agreement, properties and affinities of ſuch magnetick vertues with the Spirit and ſydereall body of Man hath with the Aſtra's are made manifeſt.

This fourth kind of Naturall Magick called Gamahaea doth all things inviſibly and ſpiritually, by the help of Art, which Nature is able to doe viſibly and corporally without ſuch help. The Houſe is as it were dead, but the Inhabitant to wit, the Spirit of perpetuall motion of inviſible Nature or the magnetick ſpark of the Soule of the world liveth and worketh effectually. All Animall wiſdome,^[177] workmanſhip, Arts, Sciences, and the knowledge of all things lie hid in the Aſtra's of the Firmament. There is nothing ſo hidden in the world which is not praefigured in the Aſtra's, yea all the Aſtra's of the Firmament, which are the Tincture of the ſpeculation of our mind, can of their own in-bred or naturall force by imagining produce bodily and viſible things out of that which doth not appear, as in a clear Heaven a great cloud ſuddenly ariſeth from whence come raine, mire, ſnow dew, thunder, haile, which though they were Nothing before production, yet being produced out of inviſible things, they become great bodies. Whence we may obſerve that all things in the firſt Creation were produced out of the DIVINE NOTHING, or inviſible Cabaliſticall Poynt, into ſomething, which God did in a moment, for his works cannot be delayed by time: All things proceeded out of the inviſible Darkneſſe, and were called out to the viſible Light by the WORD ſpeaking, and the Spirit cheriſhing. Now whereas Man had his Sydereall body from the Aſtra's of the Firmament, and the whole Imagination of Man dependeth on the Aſtra's of the Firmament, yea is the ſame and abideth one with them, it muſt needs be that the Firmament alſo hath an Imagination but without Reaſon, as Man the off-ſpring of the world hath with Reaſon. One man ſtriketh and hurteth another, and that with Reaſon, a nettle and fire burne and hurt without Reaſon.

Moreover whereas Man is the Quinteſſence of the greater world, it follows that Man may not onely imitate Heaven, but rule it alſo at his beck, and reigne over it at his pleaſure. All things naturally obey the Soule, and muſt of neceſſity move and work toward that which the ſoule earneſtly deſireth, and all vertues and operations of Naturall things obey it when it is carried with a vehement deſire; it makes all the powers of the world ſerve us, when by holineſſe we draw vertue from him who is the true Archetype, and when we aſcend to him, then every Creature muſt and will obey us and the whole Hoſt of Heaven follow us.^[178] By the help of Imagination all Magicall operations and all wonderfull things are done through the Naturall inborn Faith, by which we are at peace with the very Spirits themſelves. The Imagination worketh in Man like the Sun; for as the bodily Sun worketh without an inſtrument upon the ſubject burning it to coals and aſhes, ſo the incorporeall cogitation of Man worketh on the ſubject, by the ſpirit onely as with a viſible inſtrument; what the viſible body doth that alſo doth the inviſible body,^[179] as the ſydereall Man doth hurt unto another: The Imagination of Man is the Loadſtone that attracteth above a 1000 miles off, yea in its Exaltation it draweth unto it whatſoever it wilout of the Elements. But the Imaginatiō is no: efficacious, unles firſt it attract the thing conceived by the attractive force of the imagination, that it may beget the Architect of the Imagination as a native ſpirit out of it ſelfe: afterward the Imagination being as it were with child maketh impreſſion, which though it be not tangible, yet it is corporeall like the wind.

^[180]Hence the true Magician or wiſe Man can attract the operation of the Aſtra's, ſtones, mettalls, &c. into the Imagination to make them excerciſe the ſame force and power with the Aſtra's; as for example, by a burning Glaſſe the beams of the Sun are derived unto us with its heat: The Imagination can produce whatever we ſee with our eyes in the greater world; Thus by Imagination and true Gabalia all hearbs, all growing things, all mettalls may be produced. This part of Magick is called Gabaliſticall, and is ſupported with three Pillars.

Firſt, with TRUE PRAYERS made in Spirit and Truth, when God and the Created Spirit are united in the Holy of Holyes when God is prayed unto in the internall Spirit, not with noyſe of words, but in a ſacred ſilence, without opening the mouth and groaning.

Secondly, by NATURALL FAITH, or in-born Wiſdome, which God the Father equally communicated to all men in the Creation, as to his own proper flock and common patrimony.

Thirdly, by a ſtrongly exalted IMAGINATION, how great and how wonderfull the ſtrength or force thereof is, the Light of Nature doth manifeſtly ſhew,^[181] as well in Jacobs Rods mentioned by Moſes, as in pregnant women who imprint the mark of that which they long for upon the child, as hath been ſaid. The Imagination or Fantaſie of Man is like the Load ſtone in its Nature, attracting the Fantaſie of other men, as we ſee in thoſe that gape and yawn.

A vehement Imagination doth not onely cauſe a tranſmutation of ones own body, but ſometimes alſo of anothers, by way of imitation, to wit, by a certaine kind of Vertue which the ſimilitude of the Thing hath unto that Thing that is to be changed, which is moved by a vehement Imagination, as appeareth in aſtoniſhment or ſwouning, in craſhing or creaking of teeth, in grating one piece of Iron againſt another, &c. whereby the teeth are ſet on edge; in like manner yawning provoketh yawning.

Many by their melancholly Imagination and diffidence have expoſed themſelves to the temptation of the uncleane Spirit, and ſometimes have been overcome by it.

^[182]Many alſo by their intent Imagination, without diſtruſt of their weakneſſe, by a conſtant and moſt firme Faith toward God, by a mind lifted up moſt high, by infallible hope, conſtant and moſt ardent prayers, have ſo prevailed that on a ſudden they have become the Temples of the living God.

The Sum of all is, that we worſhip God devoutly in honeſty and holineſſe, as the more ſecret Theoſophers or wiſe-hearted to God well know: for by the ardent and devout intention of him that prayeth with Fear and Trembling, the Underſtanding or Mind flaming with a Religious love, is joyned to the ſeparated Intelligences. For internall Prayer proceeding with abundance of affection from a Godly mind, and continued with a fervent deſire, uniteth the mind with God, and learneth and knoweth all things of God. Few men think what the Mind can doe that is diſpoſed by true faith, and more few by far there are who know how to exerciſe the ſame by a ſupernaturall influence which doth rule and governe the body;^[183] though there be many who know this diſpoſition, yet by reaſon of worldly cares and thoughtfulneſſe wherewith they are overwhelmed, they can doe nothing that favoureth of true Wiſdome. But thus much of theſe things: Such like contemplations as theſe which are of greateſt Antiquity will ſeem harſh and crabbed to the rude and vulgar ſort of men; for few read them, and fewer underſtand them; and they require a larger narration then can be made of them at this time. To returne therefore to our purpoſe.

It is of greateſt concernment that all Chymiſts ſhould bewell acquaintedwith this true Fundamentall of the occult Phyloſophycal Phyſick, becauſe of the Harmonicall concord and conſpiration between the ſuperiour and inferiour things of the greater and leſſer world, in clearing which (Foundation) next to Paracelſus, Petrus Severinus the Dane, together with Pratenſis that faithfull Achates, deſerveth to be numbred among the Ancient wiſe men, having got perpetuall praiſe by diſcovering to the Children of Art and Truth, this firme and unmovable Foundation with much ſolid and unſhaken verity in his Idaea of Paracelſean Phyſick, maugre the malice of all his adverſaries, who have been ſufficiently confuted and for ever ſilenced by my honoured friend Joſeph Quercetan Councellour and moſt worthy Phyſitian to the King of France, by Th: Bovius an Italian of Verona, and Th: Muffet an Engliſhman, the beſt Hermetick Phyſitians of this age, in their golden writings of Eternall memory.

CHAP. II. Where that True Phyſick is to be Found.

EVery thing that God created Good is extreamly perfect and incorruptible, as the heaven: but whatſoever is in theſe ſublunary inferiour things hath a twofold Nature,^[184] a perfect and an imperfect, that is, a fift Eſſence and the dreggs may be ſeparated one from the other by fire. Seing therefore the true medicine (or Phyſick) is wrapt up in rindes, barks, matrixes, receptacles, husks, garment and cottages, as Almonds and all kernells are covered with bark and rind (for Nature doth not bring forth the kernell of the Cheſtnut with a ſhell and prickly husk) it is of neceſſity that the ſame muſt be ſeperated from the impure Elements by the artificiall Anotomy of Chymiſts before we can come at the pure Medicine; For the bonds are looſed by art and induſtry, and the faculties of healing ſet at liberty.

Therefore in all orders of things that are cheriſhed in the boſome of the Elements, to wit, in thoſe three Families of Nature, the Vegetable, Animall, and Minerall (out of which are commonly had medicines enough to preſerve the health and cure all bodily diſeaſes) there is contained that True and ſpecifix Phyſick of materiall diſtempers, which as hath been ſaid, doth not conſiſt in the four outward, naked, ſuperficiary and Relollaceous qualities (as Theophraſtus learnedly diſcourſeth) but it is a certaine ſpecifix vertue concealed in the very Seeds, naturally proceeding without art, which the Creator, that great Workmaſter of all things, in the beginning of all the Creation planted in every growing thing by vertue of that omnipotent Word, whereby all things were brought out of darkneſſe into Light.

The faculties and vertue therefore wherewith mixt bodies are indued (like the ſoule in mans body from the beginning of the Creation) is not from without,^[185] nor infuſed into them by a momomentaneous poſition of the Stars, nor made up of a fortuitous meeting of Atomes, it proceedeth not from the body nor the mixture of the body or viſible forme, for then it could not be ſeparated without the deſtruction and corruption of the body and forme, as we ſee in Cinamon and Pepper, whoſe virtues being extracted either by art, or vaniſhing by age and long keeping. For as all Naturall actions proceed from Spirits and ſpirituall Tinctures, in which the mecanick ſciences of the Three principles have their vigour; ſo the actions of Cures proceed from the Spirits and vitall Tinctures of the ſpirits, not from the bodies or dead Relloceous qualities.

And ſeeing it is granted by the Interpreters of Secret Nature, that there is nothing in the whole Univerſe, every particular whereof is not alſo in that Microcoſm Man, as hath been ſaid; yea and that the ſeeds of all things lye hid in him, as of the Stars, Meteors, Mineralls Vegetables, Animalls, Spirits, even of Daemoris, in reſpect of the Spirit of Man: upon diligent conſideration of this Symmetricall concord and Phyſicall anagoge, it hath been the part of True Phyſitians to enquire, that if the internall Heart of the Microcoſm or Man ſhould be ſick, how they might borrow ſtrengthning remedies from his Parent or the externall Heart of the Microcoſm which is one like the other (if not in outward, yet in inward figure and forme) which remedies are analogically repreſented,^[186] ſuch as may many ways be got out of thoſe three ſhops of Cures. For God created an inexhauſtible ſupply of medicines, and diſtributed to every Country ſufficient for it ſelfe.

Thus among Mineralls men may find Gold (which cheareth up the Spirits when a man hath enough of it in his purſe) Antimony and the like, which are produced out of the Element of Water, as Gemms and precious ſtones in ſhells are generated of drops of water, as alſo all bodies of Oyſters, Muſles, and ſhell fiſh, which by a ſpecifick and Harmonicall vertue ſerve to cure and comfort the heart, &c. Thus alſo among Mineralls there Magicall and Hieroglyphicall Characters, which ſage Antiquity hath without raſhneſſe or ſuperſtition attributed to them, that doe ſufficiently inſinuate to Inlightned men, and Magically diſcloſe their hidden vertue to thoſe more ſecret Phyloſophers that are inſtructed therein. Although the choyceſt things among them which are moſt exquifitely and laboriouſly prepared by Nature doe,^[187] by Natures juſt decree, with-hold their benigne and vitall Element from thoſe that poſſeſſe them: And many there are who confound the Univerſall Lawes of Nature, and yet thinks to partake of her Banquet in the end. There is no queſtion to be made but the Gold would diſcover moſt Divine actions if it were rightly refined, and had its power reduced into act by a Naturall and due Reſolution, that it might exerciſe its vertues,^[188] (for there is but one way to Reſolve and to compound things, becauſe Art and Nature, like mother and daughter, conſent to each other) but few men have this gift of God beſtowed on them, ſo as to make ſolid and maſſy Gold potable, that it may be drunk.

Amongſt Vegetables there is Saffron, Rue, Balme, Scordium, Celandine, Mace, Ocymum, with ſix hundred of the like.

Amongſt Animalls there is Hart's horn, Unicorns horn, the Bone in Staggs hearts, &c. All which being rightly prepared in due manner, doe cure the diſeaſes of the Heart, not (as I have ſaid) by their Externall ſuperficiary qualities, but by an Internall, proper, ſpecifick, harmonious, ſimiler virtue; for all things whatſoever ſerve to our health, are all contained in the Spirits, which onely know how and where to find out the diſeaſe; the earthy part is altogether dead, husks and rinds beget nothing, the Spirits onely in the bodies of things doe all: The Formes in thee medicines or Aſtra's of the medicaments ſeparated by Alchymie from their bodies are the true Directoryes: not the body, but the Aſtrum or hidden Heaven gives all the direction: for the horſe knoweth his manger, the birds their neſt, the Eagle the carkas, and every medicine ſtriveth to get to its place, and ſeeketh after that member that is like unto it by an[•]mbred magnetick vertue which may well be called the inexpreſſible property,^[189] like to like domeſtieks to domeſticks naturally apply themſelves, as the true Phyloſophicall Phiſitians have diligently obſerved by long Experience the moſt undouted Rule of all. Wherefore Celſus the Roman Phyſitian confeſſeth of all Arts,^[190] where by many good old country women have gone beyond great learned Phyſitians. The ſame may be ſayd of the other ſix principall members and parts of mans body: The external Macrocoſmicall Braine is the Oyle of Silver, Water of the Sophire Emerold, Moſſe, Vitrioll, &c. cheriſhing and ſtrengthening the internall Braine of man. The flower or CHIBUR or Brimſtone are a Balſam for the lungs and the whole breaſt.

^[191]After this manner not only ordinary diſeaſes are cured by every Dunce, but alſo thoſe Chronicall, Aſtrall and fixed diſeaſes which by many are accounted deſperate by reaſon of their long continuance, and the common ſort of Phyſitians who know not the ſeat, ſeeds, nativities, roots, and centres of diſeaſes judge to be incurable. For there is no diſeaſe, as it is a diſeaſe, but there is a medicine for it, unleſſe ſuch as prodeth onely from the anger of the Divine Majeſty by ſecret predeſtination, which cannot be found out by man; the cure whereof was never given to Phyſitians, but to the Apoſtles, who by true faith in Chriſt healed all Diſeaſes: unleſſe with Pliny we ſhould belye Nature in its perfections as an unjuſt Step-mother, whereas indeed ſhe is the benigne Parent of all Things; provident and wiſe Nature hath by naturall inſtinct beſtowed upon poor bruite creatures the knowledge of their Remedies. It were therefore great folly and ſottiſhneſſe to think that the great Creator would hide theſe things from men; in vaine had he created theſe things, eſpecially ſeeing he would make them known onely to ſuch creatures as have no underſtanding.

^[192]The Stork having eaten a Serpent, is cured with Organy. The Sow ſtung with a Serpent, is cured by eating Turnſole, or Waterwort. The Bore with Ivy. The Crane with Bullruſhes. The Tortuiſe and Snaile with Organy. The Toad when ſtung or poyſoned with any other venomous creature, eateth Rue, Sage or Plantin, or rubs the wounded part therewith and is recovered, therefore it is not good to eat Sage before it be waſhed. The Weaſill eateth Rue when it is to fight with the Baſilisk. The Pye when ſick carryeth a Bay-leafe into her neſt and is well. The Lapwing ſick with grapes is made well with Maidenhaire. The Bear eateth Piſmires to expell the diſtemper of Mandrakes. Geeſe, Ducks, and other water fowle, are cured by Pel[•]itory of the wall: Pigeons by Vervin; Swallows with Celandine; Hawks with Sowthiſtles. And other living creatures have found out other innumerable Hearbs.

No M[•]n therefore that is in his right wits will queſtion that the Caeleſtial Father (as becoms the pious and ſacred Parent of all things) would in this particular neglect his own children, which he created after his own Image, and prefer the Beaſts before them, for whoſe ſake all things were created; For he that gave us his Son, and commanded us to pray for his Holy Spirit, how much rather will he ſubject the whole Creature, both things viſible and inviſible?

The moſt High Author of Nature ath created Medicines out of the Earth,^[193] not defectives but perfect, he hath commanded the Phyſitians to ſearch them out and ſeaſonably adminiſter them to every diſtemper being by due faith prepared and made up: It is alſo diligently to be obſerved, that all medicines which are appled to mans body become efficacious and obtaine their wholeſome effect, not of it ſelfe, but by the gift of God. For unleſſe God be preſent and infuſe virtue into the Hearbs what good can Dittany doe, or any other ſoveraigne medicine.

All theſe inferiour things, as living creatures, hearbs, ſtones, mettalls have their force by ſubminiſtration from the Heaven, and the Heaven from the Intelligences, and theſe from the great Worker, in whom all things praeexiſt in the greateſt vertue. The Naturall life is from God the fountaine of the Univerſall life. For the Elements live by the Firmament, the Firmament from the Intelligible World, and this onely in God, or his Eternall Word; For he is all,^[194] and the onely life of all, and in all, yet variouſly ſprouting forth according to the ſubject into which it flows. Wherefore if we intend to doe any good with hearbs, we muſt not truſt ſo much to them as to God, and ſo we ſhall obtaine a deſired and happy ſucceſſe in recovering our health; otherwiſe all our endeavours will be to no purpoſe if we forget the Worker, and have no faith in him, from and by whom all our undertakings become proſperous.^[195] Aſa dyed becauſe he truſted more to the Phyſitians then to God.

The Caeleſtiall Medicine onely, or the WORD of God (which is the Firmament of all Phyſick,^[196] without which no drug will doe good) is that which healeth all things, and by the efficacy of the WORD (in which lyeth hid, and from which proceedeth all force beyond any naturall actions) all Medicines become powerfull: As the bark is not the kernell, ſo hearbs are not the medicines, but a ſigne onely of the Word ſignified.

Phyſick is two-fold in the Earth, Viſible, which the Father hath created, & ought not to be adminiſtred before there be a ſeparation of the pure from the impure; Inviſible, from the Son by the Word, and is but one: the Phyſitian cureth by means which are the Hearbs in which the medicine is, the Hearb is not the medicine, for that is inviſibly hid in God himſelfe.

Theſe things wiſely and rightly conſidered, we ſhall not wonder that Almighty God could (and can) make men whole by the Prophets and True Cabalists with a word onely.^[197] God is a living God, the NAME alſo of the living God is lively, and ſo the Letters of the living Name are alſo lively: God liveth for himſelfe, his Name liveth becauſe of him, the Letters live by reaſon of the Name; as God hath life in himſelfe, ſo hath he given to his Name to have life in it ſelfe, and the Name alſo to the Letters.

Great things have been affected by True Magicians (by whom I doe not mean Nicromancers or them of the Black Art) thoſe accurate ſearchers out of Nature, by a Word written and Characters or Signes, ^[198] framed at a certaine time according to the power of Heaven, far from all ſuperſtition, which ariſeth onely from ignorance, without any prophanation or ſcandall of the Divine Majeſty, or any wrong to Faith and Religion; otherwiſe it were better for us alwayes to be ſick then to be cured with the diſhonour of God: For Characters or conſtellated Names according to Agrippa, have no force from the Figureors Pronunciation, but by reaſon of the Vertue or Office which God or Nature hath ordained to ſuch a Name or Character: There is no vertue or power either in Heaven or Earth which deſcendeth not from God, nor can it give or actually exerciſe any thing it hath but by his permiſſion.

Medicines are viſible bodies; Words are inviſible bodies: whether the Hearb or Word healeth, it is by God the Naturall Vertue thereof, to wit,^[199] by the Spirit of God made One with Nature by his Word FIAT. Concerning Characteriſticalll Cure which affecteth Naturall operations by words pronounced, written, carved and hanged about the neck, by the caeleſtiall properties of the Stars through a marvellous Influence agreeing with our bodies, if any deſireth to be ſatisfied herein let him read Rog. Bacon of the wonderfull power of Art and Nature.

Phyſitians alſo have wrought great cures by the Created Word, or the incarnate Mercy: for all theſe things are done by the efficacy of the Triune and Divine Word onely, which healeth and preſerveth all things,^[200] as we ſee in our Saviour miracles, who when he reſtored the deafe and dumb (to whom the Pills and Syrups of all the Shops in the world could doe no good) he did it not by Nature, but by himſelfe; he did it by One Word, and he is that Word, to wit, the increated Mercy of God,^[201] by which are all created things, from which all ſimples flow, which alſo with the Father dayly worketh all in all. What vertue and operation ſoever there is in the Creatures, as well in the great as in the little world, all that for certaine is wrought of God incarnate in his explicit and manifeſt bond of one Spirit filling all things inſeperably gathered into one, which Spirit therefore is the only fulnes of the whole world,^[202] and may well be called The Fulneſſe. Nothing is made out of God, for in him all things live, are moved and doe ſubſiſt.

This WORD of God, the Firſt begotten of every Creature, is truly our Dayly Bread for which our Saviour commanded us to pray; it is the ſupercaeleſtiall Mummy, the ſupernaturall Balſome comforting poor Mortalls more then Mans own Mummy or naturall Balſom.^[203] The vertue in bread is the bleſſing of God, yea God himſelfe: the Word in our Earthly food is the true Bread which is given to good and bad; Man liveth not by bread alone, but by that which is in Bread; So that our Food and Life are not of the Earth, but of God by his Word: If the Word were not, or of it ſelfe were not the onely Bread, then the Earth would be our God, but that may not be, therefore is it not of the Earth, but of God by his word.

This Word then is the true medicine that healeth all things, but is not known to every one, nor can every Scholler treat and write of it though plunged over head and eares in the duſty learning of School-Divinity:^[204] our friend Theophraſtus Paracelſus a Diſciple of the Moſaicall and Living Phyloſophy hath written of the Secrets of Nature and the Wonders of God, to wit, of the WORD of God INCARNATE which may be found in the Creatures,^[205] and is the Phyſick and Staffe of our Life; by this Word, FIAT, the ſeed of the whole world, were Heaven and Earth created, and this is that which is efficacious in all the Creatures, and to which the Creatures are juſtly in ſubjection as to their own ſoule.

Whatſoever therefore the Phyſitian doth effect Naturally or by HEARBS working ſucceſſively by the ſpace of time,^[206] that the MAGUS, the Wiſe man or Caeleſtiall Phyſitian performeth ſuddenly and much ſooner by Characters and Stones with a moſt powerfull impreſſion, to wit, the Gamahaea of Influentiall Wedlock to the Terreſtiall ſigne, by matrimoniall combination of the Superiors and Inferiors ASTRALLY: For ſuch is the mutuall tye and continuity of Nature, that like a ſtretched cord, all the Superiour vertue floweth through every inferiour thing even to the utmoſt, diſperſing its beams by a long and continued order and ſucceſſion; on the other hand, the inferiour paſſe through all to their Superiours, becauſe the working Vertue is one, and the participation of the ſpecies is diffuſed through all; Divine Matrimony; Hence is that wonderfull tye, continuity, influence and ſimpathy between inferiour & ſuperiour Naturall things: many things may be done in Magick and Cabal by the interceſſion of the worlds marriage.

And the True Cabaliſt (whom Paracelſus calls the Naturall Divine, who is equall to the Prophets, and whoſe mind being united and coaequant to God doth whatſoever he will, for he willeth onely what God doth) he doth above Nature, DEALLY or like God accompliſh compliſh in a moment by firme confidence and ſtrong faith,^[207] the very GATE of miracles in that Only Divine Name ISHUH in which all things are reckoned up and contained, that is he doth performe it in the WONDERFULL WORD by the Mind, Faith and Prayer, to wit, prayers made in Spirit and in Truth. The New Birth is the Field of Caeleſtiall Phyſick which healeth with a word without Externall means: that one operation is in reſpect of God as the Artificer, and in reſpect of Man as the Inſtrument; every creature is at the beck and command of their faith who are men innocent and taught in the Law of the Lord,^[208] who are heard in all things whatſoever they pray for, witneſſe Elias, Eliſha, &c. By prayer in Faith we obtaine all things, I mean (not a lazy, ſluggiſh prayer, but) a conſtant asking, ſeeking, knocking: by faithfull Prayer we aſcend in a ſtraite and moſt ſure way to the higheſt Wiſdome of Divine and humane Things; For in theſe Three principall Poynts alſo conſiſteth the whole Foundation of the Magicall and Cabaliſticall Art, as appeareth by Paracelſus in his third book of the Signature of Things.

^[209]Honour and Praiſe and Glory therefore belongeth to the Creator, who worketh all in all, for the deſired ſucceſſe of his Medicine or Word which he hath given. But to the Phyſitian who is the obedient Miniſter of God and Nature, there is no other reward due but that of his faithfull paines and Charity in that by his hand as an Inſtrument he hath duely adminiſtred the power which he received from God to miſerable and needy mortalls, that ſo he may not uſurp to himſelfe thoſe things that belong onely to God: For there is nothing at all of his own in it beſides Art and right preparation, whoſe good will, not his help, is to be reſpected. God who alone is to be praiſed and bleſſed in all, and over all, will not give his Honour to another, and becauſe he giveth all he alſo will have and take againe all unto himſelfe.

Nevertheleſſe the true and ſincere Phyſitian, who among all arts and faculties is moſt accepted of God, is to be honoured as the Scripture commandeth.

Firſt, becauſe God worketh and doth his own will by him as by his Miniſter, when he ſleepeth and knoweth it not, by affording Phyſick enough from the Earth, and his Word from above, without which nothing can be efficacious to our health, For without me, ^[210] ſaith our Saviour, ye can nothing.

Secondly, becauſe (Health being the greateſt Good to men) he ought to excell all mortalls in the ſearch and knowledge of Nature and the Light thereof: Not in vaine therefore did Homer require a Phyſitian to be furniſhed with all knowledge in reſpect of thoſe ſmall cures which he is to doe.^[211]

Thirdly, becauſe he alone manifeſteth to all, the wonderfull works of God both in the great and little world, ſo that through the Phyſitian the Praiſe and Glory of God may paſſing much be heightned and extolled, not onely by opening his myſteryes and hidden ſecrets, but alſo by curing the ſick.

Therefore among all Sciences and Faculties, Phyſick is to be accounted the moſt excellent, wherein the greateſt wonders of God are miraculouſly ſeen. It taketh its riſe from Theology or the Light of Grace, and endeth in the Light of Nature.

CHAP. III. How the True Phyſick, which is covered bark and rind, is to be got out, and rightly prepared by Fire.

^[212]ALL things in reſpect of the firſt matter were created perfect, but the Chymiſt perfecteth the laſt matter by Fire, becauſe nothing in this lower world (which is ſubject to generation and corruption) is ſo noble but hath Poyſon in it ſelfe and in reſpect of another very near the Eſſence or Phyſick. In all the chiefe works of God, where there is hurt there is alſo help, where there is venome there is vertue. Therefore nothing was created in vaine, but all things for ſome uſe. For ſo hath Nature ordained, that Good and Evill,^[213] which the ſublunary Elements bring forth, ſhould alwayes be joyned together in all things, to put us dayly in mind of the Fear of God.

As ſoon as the Omnipotent gave Power to Man, preſently he raiſed up an enemy, leaſt the Power growing lazy ſhould looſe its Nature[•] ſaith Firmianus. ^[214] So that as the Poet ſaid, nothing is in every reſpect happy; that man partaker of the Divine Nature, and Lord of all living creatures, ſhould be vexed with Ghoſts, and hurryed with Furies.

^[215] Roger Bacon the Engliſh Phyloſopher ſaith, that God who made Darkneſſe and Light, in the ſame place or thing where of his MERCY he appoynted plenty of Phyſick, even there alſo by the power of his incomprehenſible Juſtice he ſubſtituted Poyſon to guard it, Thiſtles and prickles of Roſes the inſeperable companions and avengers of tranſgreſſions. Good cannot be known but by evill, and the Enemy being diſcovered the danger may be avoyded.

Thus alſo Holy Hermes the moſt Ancient Divine (together with Eccleſiaſticus) writeth in his Key that all ſublunary things ought to conſiſt of contrapoſition and contrariety; and this after another manner may be of things Impoſſible in reſpect of the generation and corruption of things.^[216] All things that are awleſſe are alſo lawleſſe: nor can Man any other way attaine to the higheſt pitch unleſſe he reſolve conſtantly to maintaine the good fight that is finiſhed in faelicity.

^[217]For ſo God by his Wiſdome hath ordained that Sympathy and Antipathy ſhould be alike good, by which ſpectacle of Nature he would ſtir up mortall men to contemplate and ſearch out his ſecrets, that if one man hate another, he that is hated might cover and cure the defect of the malicious. For which cauſe Heraclitus called Nature the daughter of War, and Homer called it Contention.

Man is his own enemy; the Cauſe of diſſolution and death in this our Kingdome divided in it ſelfe, the inteſtine duell; for in the little world, the body, there lurketh perpetuall ſtrife, in it lyeth hid the preſerver and deſtroyer of health; in which regard the Saints have called the mortall body Hell and Purgatory, wherein continuall war is to be made.^[218] Therefore ſeeing the Anotomy of Death findeth entertainment in the whole State of our Life, Nature hath commanded the Phyſitians to be miniſters, and to ſeperate, not maſters to compoſe. For our Remedies require preparations, ſeparations and exaltations before they can impart their hidden and reſtrained vertues.

As all things are proved by Fire, ſo alſo the Tryall of the knowledge of Phyſick is to be made by Fire: Phyſick and Chymiſtry cannot be ſeparated. For Chymiſtry (not that which Mountebanks uſe to paint Faces with to make them White and Red) doth make manifeſt, not onely the true Simples, Wonders, Secrets, Myſteries, Vertues, Forces reſpecting health, but alſo in imatation of the Archaeon Ventricle or Naturall In-bred Chymiſt, it teacheth to ſegregate every myſtery into into its own reſervacle, and to free the medicines from thoſe ſcurvy raggs wherein they were wrapt up by a due ſeparation from the impurities and corruptible and filthy mixture of ſuperficiall and externall Elements, that that pure and Chriſtiline matter may be adminiſtred to our bodies. But to deliver this from priſon and captivity, Hoc opus, hic labor eſt, is a hard task to performe.

It is an honorable Calling when the Phyſitians live long and are not idle in it, for without this Chymicall Phyloſophy all Phyſick is but liveleſſe; Without Alchymicall skill there can be no Speculative or Practick Phyſick. He that rejecteth that knowledge being diſheartned by the difficulty thereof ſhall never find where the diſeaſe lyeth. In this therefore our common ſort of Phyſitians are not to be followed, who patronize their ſloth under other mens paines and ſtudy, and uſe to leave the preparation of their medicines moſt commonly to ſome careleſſe and covetous Apothecary to the great dammage of their Patients: I ſpeake not againſt the conſcientious Apothecaries who by their truſty diligence ſerve the Common Wealth as the Alchymy of Vulcan. By this artificall reſolution of bodyes the propertyes which before layd in the compoſitions of them are now brought to light. By it alſo as by a certaine kinde of artificiall Tynoſure, or figures of ſtars the Chymiſts have not only made curtaines extending to all the borders of Nature, but alſo to the very admiration contemplation and perſeption of the whole Creature, and of every obſtruce vertue thereof, and have attained to a noble knowledge in moſt things; and not without cauſe. Therefore a Phyſitian ſhould be exerciſed much in this true Analyſis and vitall Anatomy of bodies (as hath been ſaid) becauſe there is no conſtant quality of any body which is not to be found either in the Salt, or Mercury, or Sulphur of the ſame body.

^[219]But firſt all compound bodies of the inferiour Globe are to be diſtributed into three orders or companies; into Animalls, Vegetables, and Mineralls: the individualls of all theſe, and the parts of the individualls are diligently to be examined; and ſo we ſhall find out the notable differences of the three Firſt things (viz. Salt, Sulphur, and Mercury) in every particular order: For in the ſhop of Nature there is Animall, Vegetable, Minerall Salt; Animall, vegetable, minerall Sulphur; vegetable, animall, minerall Mercury.

The firſt face of Things was pure, ſound, perfect without corruption and death: For the great and all working God for his infinite glory ſake, created all things good by his Will, that all things might glorifie him and live holily and incorruptably according to the preſcribed order.

Man at firſt was created healthy, (ſickneſſe entred by the Woman, not by the Man) but when he came into the world he found out an entrance unto death, becauſe there appeared two contraries, the externall corruptable, and the internall compleat, which could not long continue in one without unavoydable corruption. Therefore after the tranſgreſſion and fall from unity to alterity, by the curſe of God new Tinctures came in (even infinite evills) by whoſe mixture with the miſerable ſtate of our life,^[220] together with that troubleſome companion the world the beauty of the whole Creature was tranſplanted:^[221] Impurity was joyned to the pure roots, which was the predeſtination of diſeaſes. For the roots of ſickneſſes in certaine individuall or ſpecies doe not conſiſt apart by themſelves, but are implanted and mixt in the pure and firſt ſeeds of things: but the nouriſhments of Naturall things are the fruits of thoſe ſeeds which ſpring up in the foure wombs or Elements.

Nature therefore, as it is now, gives us nothing that is pure in the world, but hath mixed all things with many impurities, that as by the ſpur of neceſſity, it might often put us in mind that we ſhould begin to learn the knowledge of Chymiſtry from our cradles, that ſo long as we are ſhut out of Paradice into the ſubburbs of this world, we ought to till and manure the EARTH, to wit, the whole frame of the world by admiration, ſearching into, and knowledge of both the Viſible and Inviſible (Limus) Earth, and that we ſhould labour to get our bread, and other neceſſary things for this preſent life, as Natures Labourers, not lazily, but in the ſweat of our browes, that by this means, by laying the Croſſe upon us which we ſhould bear with patience, it might ſtir up our induſtry in this LAND of LABOUR to attain the fruits of Terrene and Caeleſtiall Wiſdome, leaſt baſe and ſluggiſh idleneſſe make us wax leane and pine away, or (becauſe we are more prone to all kind of ſin and vice) by doing nothing we ſhould learn to doe naughtily.

^[222]And this is the true end of Mans Creation, that in the fear of God and love of his neighbor he ſhould manage the Earth, recovering what he hath loſt, and not be idle, but walking i[•] the Light of Nature not after his own, but according to the will of his Creator, he ſhould continue the Inſtrument, Habitation and Tabernacle of God, and that he ſhould walk in the Wayes of the Lord for avoyding evill and idle thoughts, that he ſhould through Nature ſearch out the wonderfull works of God by conſideration of Temporall and Caeleſtiall obſervations, thereby to make known the inviſible works of God, celebrating the infinite Wiſdome, Power, and perpetuall Goodneſſe of the Creator in admiration of his marvellous works, wonders and myſteries which he hath revealed.

But to paſſe from Food let us come to Phyſick, concerning which there is no man ſo ſottiſh or ſtubborn (unleſſe he had rather eate the husk and ſhells with the kernell, as the former and more rugged generations have done) who will diſlike this Separatory art which teacheth rightly to diſcerne and ſeperate the Good from the Bad, the Profitable from the Unprofitable, the Stupefactive from Fire, the minerall Spirit from the Anthos or bloſſome, the Homogeneans from the Heterogeneans, Poyſon from healing Medicines and Balſoms, Light from Darkneſſe, Life from Death, Day from Night, Viſible from Inviſible,^[223] that which is pure Celeſtiall, the kernall and Marrow, from that which is Terreſtrial Impure, the Rinds, and Membranes, the Covers, Shells, Husks and dreggs, the Coate aed Cottage of Phyſick which are enemyes to mans body from the Soul the Inhabitant thereof, the Super-elementall myſtery the Quint-Eſſence, which is the true Internall, ſutable, freindly and correſpondent Balſom of our bodyes; that ſo at leaſt that quickning eſſence may be got, whoſe faculty mounts more high and quick being looſed from its chaines, and brings forth far greater vertue and more efficacious to then before. All Venemous things have a Balſom agreeable to Mans Nature, and there is no poyſonous Creature but hath in it an Antidote againſt its own poyſon, and in its kind is good; though it be poyſon to Man, yet many times is it common food to another Creature: Spiders are good for hens and Sparrowes, Toads for Serpents, Serpents for Staggs and Storks; but theſe Formes of Phyſick work better when they are extracted, then whilſt they are drowned in Matter, which alwayes hindereth and reſtraineth the power and operation of the Secret.

Even the Soule or Form of every kind of thing hath not onely more, but more excellent vertues and operations by far than either the very body, or the matter of the ſame thing; For as every thing hath its being from the Form, by how much the more it hath of the Form, by ſo much the more is there of the Entity. And this the very Enemyes of Chymiſtry are forced to confeſs, being compel'd by their own conſcience, and convinced thereof by ocular demonſtration.

Hence many advantages follow.

^[224]Firſt, Becauſe many ſick people will take it more eaſily and willingly, for many ſometimes are ſo unwilling that they had rather dye then drink ſuch a deale of thoſe muddy and pudly potions, which ſpoyl the complexion of a mans body, and which the Phyſitian himſelfe that preſcribed it, and the Apothecary that mingled, would abhor and altogether refuſe to drink in the like caſe.

Secondly, Though theſe medicines be often uſed, yet they hurt not the ſtomack, ſeeing nothing hindereth but that they may doe their work and quickly both affect the body and be affected by it, for being ſeparate in the ſtomack, they are by a naturall force carryed without hinderance to their known lodgings, that ſo the harſh and Earthy parts of them ſticking to the inwards, might not ulcerate, nor make them ſickly who take often, as it falls out with the common uſe of vulgar medicines.

Thirdly, Becauſe all the hurtfull quality is altogether caſt out of, or at leaſt eaſily kept under in theſe Eſſences by the permixture of other moſt exquiſite propertyes. And which cannot be denyed, this Spagyrick art is ſo neceſſary that he can be no ſafe Phyſitian who hath it not: For many times in one ſimple thinge there are different ſubſtances, ſomtimes of contrary qualityes, whereof one may be hurtfull, the reſt healthfull, as we ſee in Opium and honey, which can no otherwiſe be knowne but by ſeperation of the ſubſtances, which cannot be done without this Art. By this Art only the Galeniſts may make good their Axioms, who affirm that all bitter things are hot; whereas Opium though it be exceeding bitter yet the ſtupefactive vertue is predominant, Roſes alſo and Succory though they be bitter, yet are they applyed as coolers. The knot of this Anſwer muſt be cut with an Anatomicall knife fire; for thus we come to underſtand the temperature of ſimples, by making a ſeperation of the ſubſtances, and ſo we finde that in Opium there is a ſweet Narcotick Sulphur, and a bitter hot Salt penetrating by a ſubtile reſolution and cauſing ſweat without any ſtupefactive vertue.

^[225]And which is much to be admired, though the poyſon of mettalls is moſt pe[•]n[••]ious, yet may it be ſo corrected and amended by the help of this Art and of Fire, that it may be taken into the whole body without danger, as skilfull Phyſitians well know, who can tell how to pick and cull the beſt things out of the worſt; this is plaine by the example of Arſ[•]eck, which being of an unruly malignity, yet it is tamed artificially with Salt-Peter, by the aſſiſtance of Fire.

Mineralls whoſe ſpirits exceed ours in ſubtilty, and precious ſtones, ought to be accounted medicinable, which rightly prepared doe much excell all Vegetables in effecting cures.

Firſt, Becauſe ſo great vertue and ſtrong operations cannot be ſtampt upon ſuch ſoft matter, as is that of Plants and living things, ſo as to retaine and hold ſuch impreſſion: Nor can it be that Vegetables which are obnoxious to corruption ſhould ſo free Mans body from corruption, as the Spirits of perfect mettalls doe, which are not ſubject to corruptions.

Secondly, It is clear that Miniralls and imperfect mettalls are indowed with great medicinable vertues, as appeareth in Chyrurgical medicines, there being ſcarce any Oyntment prepared that is not made of an imperfect mettall or minerall: Therefore perfect things doubtleſſe have received of the Omnipotent far greater force and vertues.

Thirdly, Becauſe Nature, which deſireth to bring forth living things and Plants fit not for any one action onely but for many vertues and performances, could by no means ſo contemper the mixture of thoſe bodies that they ſhould attaine to ſuch admirable power and admit of the ſolid and ſtable Nature of a Balſom.

Fourthly. Becauſe ſtones require a long time of generation, but perfect bodies are generated in a ſhorter ſpace: Nature therefore by length of time can adorn precious ſtones and other metallary bodies with a greater faculty of working, for they are not diſtracted with the variety of ſenſible and movable offices.

Adde alſo. That precious ſtones are more to be commended then others for their excellent temper and ſplendor, which in the Bohemian Garnat is ſuch that it can hardly be ſpoyled or corrupted by any force of Fire, and that onely becauſe of the fixation of ſpirits that may be ſeen in it: in which reſpect it ſtriveth to be as medicinable as Gold, and may well be preferd before the Orientall Rubie in Phyſick, which can ſcarce indure the Fire as many hours as the other can months.

^[226]This alſo by the way is to be obſerved, that precious ſtones have the Colour, Forme and Tincture more or leſſe from Mettalls by formation of the Stars, for they are tranſplanted Mertalls. Rubies and Garnats have the Tincture of Gold, Saphirs and Turcoides of Silver, Emeralds and Chryſolites of Copper, the Jacint and Topaz of Iron, the Diamond of Tinne-Saturn addeth a gluiſh matter to the weight or heavineſſe, as may be ocularly demonſtrated from thoſe factitious and fictitious gemms that are made of the powder of red lead and white flints proportionably mixed, receiving a mettallick Forme from Fire. And though they are no whit inferiour in ſplendor to thoſe that are Naturall and genuine, yet the skilfull Stone-gravers can eaſily diſcerne the cheat and fraud by their ſoftneſſe and lightneſſe.

^[227]If there be any who out of their ſimplicity ſhall ſay that mettalls are of no uſe in Phyſick, at leaſt in the civill life, although they are the fruit of Elements as well as living things and Vegetables, and created, though not for Mans food yet for his Phyſick, or that there is no agreement or likeneſſe eſpecially of thoſe perfect Mettalls with mans body, although man partaketh of thoſe Three firſt, let them know that the Animall, Vegetable and Minerall ſperm or ſeed have but one riſe or originall, and differ onely in Quality of Place and Receptacle.

Animall, Vegetable, and Minerall principles are one and the ſame in all things, but have various Receptacles; for there is one of Vegetables, another of Mineralls, for all theſe proceed from one moſt principall and generall principall kind (which is the generall ſeed of all things or ſubject of the firſt matter, and to be diſtributed into three principall kinds, Animall Vegetable, and Minerall) from which Nature hath the nature of Quick-ſilver to create every other Compound.

All things are from one Principle, and tendeth to one: In Orpheus his Night and Hippocrates his river Orcus all things are but One, like Anaxagoras his Pamſperm, which Ariſtotle unjuſtly condemned,^[228] becauſe he did not well underſtand it.^[229] But when that one onely Nature the Eſſence and Matter of all things came forth upon the Stage of this world, by the pleaſure of God, which Nature is the Specifick of every Creature, it brought in with it various wonderfull bodies and of manifold diſtinction according to the diſpoſition and variety of the Place and Receptacle, and according to the agitation and operation of the Univerſall ſpirit, here Vegetables grow, there Mineralls are digged, in another place living creatures are generated, and one gives place alwayes for the nouriſhment of another. This is the ſet Order for the government of the ſublunary Family, that Mineralls ſhould nouriſh Vegetables, Vegetables feed beaſts, and beaſts men; which could not be if the nature of one thing did not by affinity partake of the nature of another, and this by propinquity and vicinity partake of the firſt kind from which all things proceed.

^[230]All things flow from one Fountaine, which after they have done their work and quitted the Stage of Vanity, are returned to their own places, Where they are bleſſed with unchangable Reſt: That univerſall Spirit which liveth in and quickneth this whole Maſſe, which worketh all in all, and filleth the whole world; that Power of God, which comprehendeth all the world in it, Agrippa calleth it the ſubject of all mirability, the Ens or Being that cannot be comprehended by ſence; Avicen ſaith, it is the Soule of the world powred into all things, building on the authority of Plato, the Arabians and Caldeans; but this we muſt hearken to without any ſuperſtition or Idolatrous worſhip, giving honour onely to One God, and aſcribing to him his glory, which we will not give to another.

Nature, I ſay, is that medium which by an Harmonicall conſent joyneth the loweſt things to the higheſt and ſometimes is called Animall, ſometimes Vegetable, ſometimes Minerall, according to the diverſity of the ſubject or receptacle, and doth often work even to amazement in the three Families of Nature, as hath been manifeſted, among other things, by a memorable example in that Sileſiac child in our age, which was born though not with a golden yet with a gilded tooth in the left and lower jaw, which I did both ſee and handle, when I was at Prague, in the Court of that moſt Illuſtrious and Famous Prince D. Peter Ʋrſin à Roſis.

Nor is this ſo ſtrange to thoſe who diligently ſeek out the Hermetick Phyloſophy and the marvellous works of God, they that chaſe the ſecrets of hidden cauſes all throughout Nature, and would know all that is to be known (for it is not unlawfull to pry into thoſe things which exceed even naturall order) theſe are not ſo much aſtonyed at the ſports of Nature, becauſe from the intimacy of more hid and ſecret Phyloſophy they know that that ſame Spirit and minerall Nature which produceth Gold in the bowells of the Earth is alſo in Man. That Spirit in Gold is the ſame with the generating ſpirit of all Creatures, and is the ſame and onely generative Nature diffuſed through all things: This Spirit now hath aſſumed a Naturall body; It is that which firſt moveth and ruleth Nature in all naturall things, it preſerveth all things, and all inferiour things by a kind of Harmonicall conſent are governed by it.

Albertus Magnus writeth, that in his time there hath been Gold found in the bodyes and heads of ſome that were hanged; in his Book of Mineralls he ſaith that Gold may be found every where: There is not, ſaith he, that thing Elementated of the four Elements in which Gold Naturally may not be found in the laſt ſubtiliation thereof. And therefore the Phyloſophers ſay that the matter of their Myſtery may be had every where, becauſe it conſiſteth in every Elementated thing.

^[231] Albertus alſo proveth, that the greateſt Minerall vertue is in every Man, but eſpecially in the head among the teeth: and writeth that in his time in the graves of them that had been long buryed there was Gold found among the teeth in little ſmall and long graines, which could not be if there were not a minerall vertue in Man, which minerall vertue is in the Elixer of Phyloſophers.

Thus Morienes that excellent Phyloſopher, the moſt skilfull and expert Chymiologer, when he anſwered King Calid who inquired after the matter of the Elixer; It is of thee O King, ſaid he,^[232] and thou are in its Mine: Wherein he never a jot differed from Raymund Lully that fearcher into this Magiſtery (of which two I know not whether was the more diligent and ſtudious) when he ſaith that he got his matter out of a mean and worthleſſe thing.

Riplaeus à Portis agreeth with them both: Remember that Man is the moſt noble Creature of all, in whom there is the Naturall Mercuriality of the four Elements, which Nature hath proportioned, which is of little worth, and may be got out of its Mine by art.

Adde Rhaſis to Riplaeus, as one that doth not altogether diſſent from him: In his Book of Divinity, You may eaſily, ſaith he, perceive that the things of Nature are ſo coucht together by a ſubtle artifice, that in every thing there is every thing potentially, though it doth not actually appear.

But I forbear to cite more Authors, though I might produce a great heap of Phyloſophers, who confirme theſe things, not by common and outſide arguments, but by ſolyd reaſons drawn from the inſide of things, ſuch as would be weighty witneſſes and beyond the exceptions of any Sophiſters. But theſe things are by the by.

Moreover, The Chymicall way of Subtiliating Extracting, and Separating being imperfect, was not much uſed in Galens dayes (for they knew not how to ſeparate the bark and husk from the kernell) it was altogether unknown to him, which yet being ignorant of it, he very much deſired, as may be gathered from his own words, when he ſaith,^[233] that he tryed all wayes and means to diſtinguiſh the facultyes of ſimple medicines, and diſcern the hot parts of vineger from the cold, if poſſible he might find out any deviſe to ſeparate the contrary parts of vineger as well as of milk; who in this thing might have obtained his deſire if he had been well skild in the Diſtillatory Art. Nor is it any diſgrace to Hippocrates or Galen that they knew not theſe things: For God and Nature (which is the order and ſeries of Gods works, and obey the power, word and command of God, and borroweth all its vertue and efficacy from him) who doe nothing in vaine, they doe not beſtow upon mankind all things together and at once, but doe communicate particular gifts to ſeverall ages, nor doe they inriſh one man with all, but diſtribute to every one his particular gift. Hence it appeareth how contrary the judgement of many now is to the judgement of the Ancients, who if they knew not any thing which they heard was known to others, though in very far countryes, they would run all hazards of ſea and land to find it out. Doubtleſſe if Galen had lived when Paracelſus did, he would not have envyed, but reverenced his learning, nor would he have been aſhamed of his Coals; but as he was deſirous of learning, ſo would he gladly have ſerved Theophraeſtus for nothing many years, if it had been for nothing elſe but to know how to ſeparate the three firſt (qualities) in vineger, but eſpecially to learn the preparations of thoſe high Magiſteryes and Elixirs, neither would he have refufed to blow the coals or temper his ſtuffe, or watch his work; he would have undergone any condition ſo that he might have gained this worthy ſcience: nothing regarding the rage of Colerick and Melancolick Phileraſtian Phyſitians, who have not learned ſo much as their A. B. C. in the Spagyrick Phyſick, nor know any thing of the Creation and compoſition of the internall Aſtrall Man, much leſſe of the Mechanick Spirits of diſeaſes; Yet they bluſh not raſhly, and proudly, without any conſcience of ſhame, purpoſely paſſing by meaner perſons, to raile bitterly upon that never ſufficiently commended Paracelſus, a thouſand-fold more worthy then his adverſaries, and the immortall glory of Germany, (who had the abſolute knowledge of all Divine and Humane ſciences, beyond what will be believed of him) whom theſe men fear not to call a circumforaneous or rambling rayler, one that was no Phyloſopher at all, and malitiouſly, though with loſt labour, to load him whom they underſtand not, to their own diſgrace; with viperous hatred they accuſe his courſe of life, aggravating his humane fraylties, and ſo very unadviſedly enact an unjuſt law againſt themſelves: We have all our faylings, happy is he that hath leaſt; they ſee not that part of the wallet which is behind them, as though they themſelves were not men that are, or have been, or yet may be guilty of the ſame, if not greater vices, which ſo eagerly inveigh againſt; thus we quickly eſpie our brothers mote, but cannot ſee our own beams.

I wiſh the ambitious Phyſitians of that time, who robbed others of their due praiſe, who caſt a Serpents eye upon Theophraſtus, could (according to his command, who is the End of all Humane actions and Phyſick, viz. that we ſhould love the Beſt and Greateſt God, and all our neighbours as our ſelves) have indured that riſing Sun without gazing on his clouds, & have ſpoken of him more ſoberly according to his dignity and deſert: his human imperfections which none will excuſe, they ſhould have born with the like tendernes of compaſſion where with they pardon Galens impiety who ſcoffed at the doctrin of Moſes & Chriſt:^[234] Doubtles he would have more clearly have manifeſted to thankful poſterity his Secrets which God diſcloſed to him, and written more plainly and perfectly of Preparations: nor would the preſent Spagyrick Profeſſion to their great trouble and griefe, have had experience of the wicked and curſed ingratitude of ſome of his time, by being againe put to ſeek out the certainty and truth of that which Theophraſtus diſcourſed and writ of, and to long for the true Preparations in the practicall proceeding. Thence it comes to paſſe,^[235] that there are ſo few to be found who have the true medicines prepared according to Theophraſtus his minde, of which he treateth at large in his Books: for they require ſolutions, mortifications, cohibitions, reſuſcitations, &c. truly Phyloſophycall, which cannot be underſtood without true Phyſick,^[236] Aſtronomy, and Chymiſtry; nor are they compleated in a ſhort time, but with much tediouſneſſe to Phyloſophiſts who are impatient of delay.

But truly I think this wicked generation is not worthy of ſuch medicines. For God uſually in his juſt Judgement, for the ſins of the world and the great ingratitude of it, with-holdeth his [〈 in non-Latin alphabet 〉], his mighty and marvellous works from unworthy Men: He will never ſuffer thoſe Secrets to be known, eſpecially in theſe corrupt and perilous times, when Honour and baſeneſſe, Vertue and vice. Truth and lyes are equally eſteemed by the malicious world.

Beſides, almoſt all men have a burning deſire after making Gold,^[237] but regard not the due preparation of their Medicines, the onely cauſe thereof is their not knowing the Metaphyſicks of Paracelſus, the true Phyloſophy, and not firſt reading diligently thoſe large Books which Theophraſtus directeth unto in his Labyrinth of Phyſitians, before they ſet upon the preparations, ſeparations and reſolution of Naturall things.

I obſerve alſo that moſt Chymiſts betake themſelves to Court, and are turned from the truth by the glitter of Court-ſervice, deceived by vaine Courtly flattery, that they either neglect thoſe great works of God, or rather are made incapable for ſuch ſtupendious miracles of God, as for many years I have taken notice that many have begun well, but deluded with theſe toyes, have made an ill end.

By which means this Divine Spagyrie, the moſt wonderfull and approved Art (though for many ages ſuſpected of greateſt uncertainty, and moſt abominable deceit) hath been very much diſparaged by the ruder ſort (which oft befalls the beſt things) and caſt aſide as contemptible, with other deeper ſciences, even by thoſe who intend the ſame buſineſſe, undervaluing it as not fit to get a living by it: What is ſaid of, or ſpoken againſt abuſe, impoſture, and wicked arts, is not that for which things otherwiſe good may or ought to be condemned; For what is that thing which will not turne to Mans hurt or ruine if it be abuſed? ſo that the bettter the thing is, the more deſtructive is the abuſe of it. But who dares to oppoſe himſelfe to the Athenian Thraſos who will have Light to be Darkeneſſe, and Darkeneſſe to be Light? They have almoſt all the whole filthy world ſtanding in defence of their moſt vaine Vanities: For the world ſeeketh not the Truth but its own Honour: And therefore God giveth us up to a reprobate ſence, to hate and envy one another, and that we our ſelves ſhould be the cauſe of the imminent deſtruction of our own Kingdome.

O fountaine of Truth and Wiſedome, conſider our condition, and the hearts of thoſe who with holy deſires and ardent prayers ſtrive night and day againſt this imminent and approaching change: But the mow High will alſo in his own time put an end to theſe things, and that of his goodneſſe and mercy ere it be long, I hope; that God would ſtirr up the minds of ſome which may bring to light the Truth that is in ſciences and Faculties) for as yet the Invention of Arts hath not attained the utmoſt end) that they may root out the Tares of ſciences, and confute the deluſions and errours of the ſchoolmen not with words, but deeds; not Syllogiſtically, but Really and indeed: For when that which is perfect is come, the time of Revocation and Regeneration drawing nigh, every imperfect thing will of neceſſity come to nought: For where Titles, Degrees and gliſtering Names make men proud, their is no humility, no life of Chriſt, no holy Spirit, as appeareth too manifeſtly in moſt, who ſuffer the Old man to be ruled by the Sydereall Spirit. Now then the Lord enlighten all the lovers of Truth with his Holy Spirit, and graciouſly deliver them from the chaines of Utter Darkneſſe and inceſſant janglings of Putatitious and conceited Schollers.

CHAP. IV. How, and with what Vertue, Phyſick worketh upon Mans body and cureth his Diſeaſes.

THat which Phyſitians commonly diſpute and contend for,^[238] is, Whether, according to Hippocrates his Maxim, that Contraryes are to be cured with CONTRARYES, or Like with LIKE, according to Paracelſus?

Note, that theſe Maxims may be both received in the Anatomy of Nature, though they ſeem thwart one the other. Thus many attaine not the Mind of Phyloſophers, which to them ſeems to be at variance, becauſe they cannot underſtand how to reconcile them by a ſeaſonable and ſutable interpretation. For Phyſick is nothing elſe but an oppoſition of thoſe things that are deſired, to wit, a refreſhing of the ſtrength and Balſom, and a removing of ſuperfluityes or impurities that cauſe diſeaſes. Paracelſus therefore doth not find fault with Hippocrates for ſaying, that hunger is to to be cured with meat, thirſt with drink, fulneſſe with evacuation, inanition with reflection, labour with reſt, idleneſſe with labour; and generally, that Contraries cure Contraryes: But he is poynt blanck againſt Galen, who applyed that Contrariety of Hippocrates chiefly to thoſe bare and naked qualityes which Hippocrates utterly diſclaimed, for he by an unhappy miſtake referred the firſt and principall Idaea's of Cures to Refrigerations, Calefactions, Humectations, Exſiccations, with their companions.

The onely and alone NATURES of Phyſicall medicines, as hath been ſaid, or thoſe Hippocraticall vertues are they which doe the cures, the Phyſitian is but the miniſter or ſervant. And this very ſelfe ſame Nature, which is our Life and Balſom, or balſomicall Mummy, that preſerveth the body from all corruption, by means of the Saline moyſture, that is, of the inferiour Balſom ſpringing up in the inferiour from the ſuperiour, I ſay, this very Nature of ours (which ſometimes worketh wonders, when the Phyſitians to their great diſgrace and ſhame of their Profeſſion could doe no good, but have left their Patient to their Progniſticks) is its own proper Phyſitian in Mans body, who asketh nothing of the outward Phyſitian but Inſtauration, or as tis commonly called, fortification applyed to the diſeaſed part by a moſt pure medicine when the like Nature is not at hand: And thus the Medicinall Balſom like a coadjutour or privy counſellour aſſiſteth the Vitall or Radicall and Naturall Balſom becauſe of the ſimpathy and common agreement between them. Thus it recovereth the Naturall decayed ſtrength,^[239] which being reſtored it is of it ſelfe able as an inward and unknown Antidote to chaſe all its enemies out of its Monarchy by the onely power of the Vitall facultyes.

To go about to cure a diſeaſe with contrary qualities, is to raiſe and ſtir up intrinſick commotions to the utter overthrow of Nature, which is to much weakned and waſted already by inteſtine quarrells.

Beſides, Contraryes will not willingly entertertaine each other: And if they cloſe not one with the other, nor work one upon another, nor ſuffer any thing from each other, then where there is no true action and paſſion, there can follow no true Naturall effect.

Wherefore medicines ſhould not be contrary to the grieved part, but very agreeable to it, and have the ſame Externall Nature (becauſe of the Harmony between the great and little world) as the place affected hath the Inward, that the Internall Nature which ſtands in need of it may both be ſtrengthned and ſuccoured by the ſuperabundance of that Externall Nature: Man is therefore called a Microcoſm or little world, becauſe the whole world preſerveth, nouriſheth and cureth him. When the fruits of the Earth, Aire, Water and Fire of the Microcoſm are ſick, they muſt be reſtored by fruits like themſelves of the Macrocoſm. Thus Nature doth ſtrengthen and help its own Nature: For Nature ſtrengthened and aſſiſted by its own Nature doth more forcibly drive out all its enemyes, ſeeing every Nature is Naturally the beſt preſerver of it ſelfe. Thus Nature is not onely our companion, but our friend and ready helper, it alone being the genuine Phyſitian of all diſeaſes, as Galen witneſſeth in his 13 Book of Method. It is the Firſt Mover of every cure, without whoſe ſtrength and vigour all Phyſick is in vaine and to no purpoſe, Nature continued in its Temperature is in it ſelfe medicinable, and it ſelfe healeth its own infirmities by the innate Mummy; when that inward Nature is not the medicine all diſe[•]ſes prove mortal. Tis we[••] enough known that every thing by a kind of naturall inſtinct deſireth to be perfected and preſerved: On the contrary, it doth moſt vehemently abhorre the deſtruction of it ſelfe, and deſireth as much as may be to be kept from it: dayly experience makes it plaine, as when any part of our body is wounded with a ſword or other weapon: for thoſe that are wounded perceive a preſentaneous ſuccour from Nature as of one haſtening to helpe, and ſo unwearyed that it will never be at quiet till it hath firſt cured the ugly wound and reſtord the wounded part to its former ſoundneſſe. And whereas ſome ſay that contraryes are to be cured by Contraryes, they are not much miſtaken if they have not reſpect to the qulaityes, but the vertues of a contrary Nature; For there are as many croſſe and hurtfull vertues to nature as there be good and healthfull for it; the goodnes of theſe is always buſyed about, and conſiſteth in the preſervation of Nature, as the continuall malice of the other is to the deſtruction of Nature: If they therefore would deſtroy, thoſe are ſent to ſuccour ſtrugling Nature that by their goodneſſe they may preſerve the twofold goodneſſe of Nature, but chaſe out and overcome the malice of the other: T[•]us the croſſe and contrary vertues which are hurtfull to Natu[•]e are vanquiſht and driven out by the adverſe and contra[•]y vertues in Nature: but contrary qualityes, are not rooted out by contrary quallityes, but rather are irritated and provoked to ſtrife by each other; by which diſcord Nature is more weakned then ſtrengthned, becauſe Nature is not a quality but a vertue, and chooſeth to be aſſ[•]ſted rather by vertues then qualityes when it would ſuccesfully prevaile and fight againſt its cruell enemy: for its not the Phyſitian that hunteth out the diſeaſe, but Nature her ſelfe (who is the Internall Mummy or inward Balſom) expelled all ill contrary to her ſelfe, when her own inward ſtrength fayleth ſhee is to be ſupplyed with outward helpe by her ſervant the Phyſitian: Though ſometimes it may be the beſt medicine not to uſe any medicine at all but to leave the ooperation to the ſole Archaeus or Art of Nature,^[240] for the Nature of the inward body cureth more diſeaſes then the Phyſitian doth with all his medicines. Wherefore if any be preſerved in a raging peſtilence by Opium which is moſt cold, it is not by the coldneſſe of Opium, but but by the Specifick venemous vertue of the Opium which hath a greater degree of poyſon then the occult venomous power of that Peſtilence. Thus Nature deſtroyeth one poyſon by another, it ſubdueth a weak evill by a ſtronger; and fighteth againſt her enemy both with healthfull and hurtfull weapons, that ſo ſhee may keep her own things in ſafety, and beat her enemy out of her poſeſſion by any meanes whatſoever: As winter doth not deſtroy ſummer, nor ſummer winter, but one gives place to the other, ſo one quality doth not deſtroy another; for without vertue the quallity is dead and wholly accidentall, and conſequently cannot afford any life or ſubſtance which the medicine muſt of neceſſity do if it would ſuccor Nature indeed. And here alſo it is worth the noting, that Roots of diſeaſes in the body of Man are neither hot nor cold, but whereas nothing can be without heate therefore the diſeaſe alſo is ſaid to be either hot or cold though thoſe Accidents and Excrements are but the ſignes of the diſeaſe, and not the diſeaſe it ſelfe. For the moſt pernitious diſeaſes and Traytors of the body do not ſpring out of the matter of the body, or out of the four Humours, but from the Nature of the Seed or Aſtra's and Inviſible mechanick Spirits of the Three principles, which Spirits alſo build their outward houſe and habitation with ſhells. Theſe Forgers and Inviſible Aſtra's of diſeaſes were not knowne to the Ancients. Phyſick is a Spirit (not a body) which the Magician or wiſe man only can diſcerne: Therefore the body or Earth of Simples is to be caſt away▪ and the vertue Heaven or Aſtrum of it only to be taken: For in the Microcoſm & Medicine it is neceſſary that the life ſhould worke upon the life, and the Spirit upon the Spirit by ſepration of the impure body, as the intangible Sun Melteth Snow and cauſeth it to vaniſh away: Such is the Nature of all Secrets that they worke without the matter and body becauſe the diſeaſes alſo are not bodyes: This is the true and lively Anatomy. This Mechanick and Forger of diſeaſes is to be ſubdued and deſtroyed in his Roote and originall,^[241] as the whole Tree cannot be deſtroyd in the branch but in the Seed: thus the Mechanick Forger or principle of a Pear's generation hath his habitation in the Roote, not in the branch: So the graſſe which groweth of its own accord is hindred from growing, not by evultion but corruption of the Earth:^[242] when the Centre, Root, and Seed of diſeaſes are pluckt up and removed the worke is done: Not the ſmoak ariſing from fire, but the fire it ſelfe is to be quenched: That Phyſitian which cureth by complexion is like him that would extinguiſh the hurtleſs flame and let alone the fire in the coals: That which ſpringeth from the ſeed is not to be taken for the diſeaſe, but in doing the cure the Roote of the ſeed which containeth the vertues is to be taken in hand.^[243] When Paracelſus ſaith that like preſerve their like, and are deſtroyed by their contraryes, he doth not meane the firſt nor ſecond qualityes which he alwayes calleth Recollaceous and invalid ones, but the ſubſtance,^[244] at leaſt the Cherionic, Hippocraticall powers and vertues, as appears in the 18. Chap of [•]he firſt Tract of the ſecond part of his great Chyrurgye, and in other places. Like things are ſaid to be the Remedies of diſeaſes becauſe they are of the ſame Anatomy of Nature, and becauſe they have the like Signatures, Qualities and Roots: But Contraryes cure becauſe they piece up the defects and wants, becauſe they appeaſe the ſpirits and conſentaneous impurities with a friendly ſaturity, and becauſe they attempt reſolutions, conſumptions and tacit ablations.

^[245]That Like are to be preferved with their Like is thus to be underſtood, viz. that the Salt, Sulphur and Mercury of the Microcoſm is preſerved by the Salt, Sulphur, and Mercury of the Macrocoſm analogically agreeing together: And as in the Microcoſm there are various Sulphurs (one of the head, another of the heart, &c.) and various Mercuryes and Salts, ſo alſo in the great world anſwerable to theſe there will appear variety of Sulphur, Salt and Mercury in hearbs and Mineralls: The miniſtry of Fire diſcovereth their agreement, operation, and difference, and becauſe he diſtributeth all materiall diſeaſes according to thoſe three ſubſtances of which our bodies are compoſed, and according to the excrementitious ſuperfluities ariſing from meat and drink: Thoſe diſeaſes in Mans body which ariſe from the kindled and flaming Sulphur (as Sulphur may be depreſt or heightned four wayes, viz. by the four Elements) he called them Sulphurean diſeaſes, ſuch are all Inflamations and Feavers. Thoſe that proceed from moyſture he Mercuriall.

Mercury may three manner of wayes be exalted above the Naturall degree as by the heat of an Accidentall digeſtive Vertue, or by the heat of Exerciſe and labor, or by heat proceeding from the Aſtra's: By the heat of digeſtion it is diſtild, and ſo cauſeth all ſorts of Apoplexies; by the heat of Excerciſe it is ſublimed▪ whence follow madneſſe and Phrenſye: by the heat of the ſtars it is precipitated, and then cauſeth the Gout in hands and feet &c. from eating and drinking thoſe things that have too much Tattar in them: thoſe diſeaſes that are bred of Salt, he calleh Saline and Nitrons. Salt deſtroyeth health 4 wayes, by Reſolution, Calcination, (looſing its liquid and humid Temperament) Reverbertion. Alcalization, and ſo breed greivous diſeaſes as Ulcers, Scabs, Tetters, Ringwormes, Itch and the like, all which are diſeaſes ariſing from the Salt diſſolved. Surfetting and gluttony which deſtroy the digeſtion is the cauſe of the Salts deſtruction: Exceſſe and Luxury diſſolve and melt the Salt of man: The ſtarrs alſo thruſt the Salt out of its degree: Which Salt may be changed and turned into all ſorts of Salts, and ſuch as is the Tranſmutation ſuch alſo is the diſeaſe. He ſaith therefore that the Sulphur kindled in mans body is to be quenched with the Sulphur of the great world, which harmonically agreeth with the other, but he that conſidereth to what end he ſpake it will find that ſuch a remedy will be contrary to the diſeaſe, for to quench ſuch burning Sulphur in Mans body (to wit, if the feveriſh fire be univerſall and flow from the heart) his meaning is, that appropriate Sulphur ſhould be uſed, ſuch as whereof▪ there are many to be had in Natures Garden, and the Family of Hearbs and Mineralls, as Sulphur of Vitriol, Niter, common Salt, and ſuch like.

Likewiſe he ſaith that Ulcers proceeding from Salts muſt be cured by Salts: but if we obſerve his drift, ſuch Salts are contrary to that which was the cauſe of the diſeaſe, and quite oppoſite to the diſeaſe it ſelfe;^[246] for they are incarnative and conſolidative, as Frankencenſe, Maſtick, Myrrhe, Aloes. Whence tis plaine, that ſometime he calls that Salt whatever it be that will melt, and may be reſolved into a watry moyſture, and then dryed and hardened by Fire, ſuch are the thickned ſap and juyces of Trees and Hearbs.

As there are Three from which all Phyſick proceedeth, Mercury, Sulphur, Salt; ſo likewiſe there are three ſorts of diſeaſes, Mercuriall, Sulphurean, Saline: All Ulcers are cured by incarnating Mercury; All mattery gluiſh ſores by Salt; All Inflamations by Sulphur. This needs no Reaſons to confirme it.

Medicament though they be contrary to the diſeaſe, yet they muſt of neceſſity be altogether courteous to Nature; for ſhe ſeeks a ſweet Peace in every controverſie, and that onely by the help and aſſiſtance of her friends; if ſhe ſinck or miſcary the Phyſitian can doe no good.

On the contrary, if ſhe abide and be kept ſafe and ſound ſhe worketh incredible wonders.

^[247]As was ſeen in the New City at Prague, Anno 1602. in a certaine ruſtick or countryman of Bohemia, whoſe name was Mathew, about 36 years of age; who for the ſpace of two years by a ſtrange and unheard of dexterity of throat would many times among his potcompanions hide an Iron knife of a good bigneſſe in his huge and wide throat as in a ſheath, thruſting the horny haft of it foremoſt in imitation of a Jugler, and under that name call for a good draught of Ale and drink off, after that at his pleaſure he would by a ſinguler art pull it out againe by the poynt: But, I know not by what diſmall and witleſſe fool hardineſſe, ſo it was that the morrow after Eaſter day, the ſame year that he ſwallowed it ſo far that it went down quite into his ſtomack, ſo that he could by no means get it up againe; after he had kept it there ſeven full weeks and two dayes as a man halfe dead from the apprehenſion of unavoydable death, at laſt by application of drawing Plaiſters made of the Load-ſtone and other things, the poynt of the knife began to force its paſſage, by a naturall impulſe, near the mouth of the ſtomack, which when the man perceived he begg'd with much importunity (though many perſwaded him to the contrary for fear he ſhould dye whilſt 'twas doing) that it might be cut out, which at laſt was granted, and by Gods bleſſing with many prayers for good ſucceſſe in ſo doubtfull a caſe it was proſperouſly performed by Florianis Mathis of Brandeburge chiefe Surgion of the Kingdome and City, upon thurſday after Whitſunday at ſeven a clock in the morning: The knife was nine fingers breadth tranſverſe in length, his ſtomack had changed the colour of it juſt as if it had laine ſo long in the fire, it is now laid up among the Emperors rarityes, and hath been ſhewed as an incredible Miracle to many both in Court and City: After a few weeks the Country man could eat and drinke and ſleepe, as he told me, without any manner of paine or trouble after the Chyrurgion had applyed ſuch things as he ſaw fit, and thus by Gods helpe and many mens liberallity to the poor fellow, he was made as ſound as ever he was in his life and coſt him nothing (contrary to the determinate aſſertion of Phyſitians Aphoriſmes) and ſhortly after he was marryed.

Likewiſe in the year 1606. at Prague a certaine Sileſian to get mony did in the preſence of many ſwallow ſix and forty white flints which he gathered at banck ſide, weighing almoſt three Phyſick pounds, the leaſt of which was about the bigneſſe of a Pigeons egge, all of them being almoſt four of my handfulls: by this bold adventure, without impairing his health, he went up and down getting his living for many years together, &c.

CHAP. V. The Duty of Natures Miniſter, the Phyſitian.

ALL common Philoſophy was not bound up in Aaiſtotle, as P. Ramus hath ſoundly proved; nor was the whole Light of Nature drawne into Galen and limited in him only, witneſſe Paracelſus. No man ought to deprive another of the liberty of human ingenuity, that Light of Nature, the power to diſcern and judge as well as himſelfe; the Grecian Monarchy is at an end. Therefore he that would be an Excellent Phyſitian he muſt be free from every kind of Sect. (for no man can be ſaid to be truly and throughly learned who is bound up to the rudiments of any one faculty only) & not to be tyed. to the opinion of any one Author, but to follow the naked Truth, and ſubſcribe to it alone, alwayes remembring that of Horace,

^[248]I think and judge as cauſe I finde:

My rule is not anothers minde.

Not that other mens inventions are altogether to be ſlighted, by ſtickling onely for one ſect; for all ſects, be they never ſo many, may well be admitted, becauſe in every one of them there is ſome thing excellent which is not common to another, as ſaid that moſt noble and wiſe Picus Mirandula the Phaenix of Phyloſophers, the inimitable patterne of moſt profound ingenuity, and variety of learning.

There is no book ſo baſe and bad but hath ſome good in it which the beſt Authors have ſomtimes let ſlip without taking notice of it. This latter age, ſaith Fabius, hath endeavored to make the former more compleat, and becauſe knowledge thriveth as ingenuity is improved, therefore many loathſome errours of the Heathen have been as by a ſecond ſong,^[249] wip'd away by men of greater wiſdome coming after them.

Doubtleſſe there are more ſecrets yet concealed in the Treaſures of Wiſdome and Nature then we perceive, which (being ordained for Times and Nations, by an immutable decree, to the end of the world) are to be ſought out by wiſe-hearted men.

For Nature certainly, being Circularly, can hardly be wholly comprehended by any mortall man by reaſon of the ſhortneſſe of his life.

The caſe ſo ſtanding, neither the Phyſick of the Ancients, nor that of Theophraſtus, is totally to be rejected;^[250] nor yet ſo to be imbraced but that if there be a better found out it alſo is to be received, for one day teacheth another to morrow may be maſter to this day, both ſhould be compared together, what is beſt in both let that be cetained. For being but men, they have their failings, in ſome places they miſtake, in other they write one thing contrary to another, and thwart each other, ſometimes they differ from themſelves, in many things they are deceived, nor doth every man ſee all things. The holy Spirit alone hath the plenary or full knowledge of all things, who diſtributeth to every man according to his particular meaſure, blowing where it liſteth, and reſerving many things to himſelfe that we might alway acknowledge him to be our only teacher. A true Phiſitian ſhould be the miniſter, not a maſter to Nature, and a Philoſopher skilfull to cure acording to the concluſion of Hippocrates & Galen: But ſince there are ſeverall ſects of Phyloſophers, ſome after the Vulgar manner will be looking below the Moon after the Elementary Nature of things, others far more excellent and more truly deſerving the name of Philoſophers inveſtigate the Arcana and more ſecret things of Nature, they go into the very inner roomes and Sanctuary of Nature, and have the true knowledge and Expeeience of Nature's Light, which maketh a true Phyſitian indeed: A Phyſitian is compleated by 3 things, the Naturall innate vertue of things that grow of the Earth, the Celeſtiall influence cauſing that vertue, the uniting of it by Chymiſtry with the Conſtellation of the firmament, the dexteri[•]y of the Phiſitian mediating the ſame.

^[251]But firſt, as Paracelſus ſaith, let him be the legetimate INTERPRETER of NATURE, who alone ſearcheth out its oeconomy, and the univerſall latitude thereof, prying into all the Species and kinds of all the Creatures that may by themſelves be known, and then comes to conſider and looke into man.

^[252]Phyloſophy teacheth the vertues and qualityes of the Earth and Water, as Aſtronomy doth of the fire and Ayre: Phyloſophy and Aſtronomy make a perfect Phyloſopher, not onely in the great, but alſo in the little world. A Phyſitian ſhould have the knowledge of Phyloſophy and Aſtronomy; Chyromancy, Pyromancy and Geomancy are the Elements of Aſtronomy and Phyloſophy.

Theophraſteans contemplate and admire the workmanſhip of Nature throughout this mighty frame of the whole Creation; who give themſelves to a vary examination, and a wiſe inquiſition into the qualities, affections, motions, courſes and recourſes of the Heavens and fiery bodies; as alſo into their riſe, fall, anteceſſions, conſecutions, progreſſes, digreſſions, ſtops and ſudden paſſionate motions; and laſtly into the ſeeds, principles, dimenſions, and inſtincts of all ſublunary bodies, all which they doe with great obſervations, and no leſſe diligence: by which induſtry and that perpetuall thirſt which they have of meditation and cogitation,^[253] together with their pra[•]ers and earneſt deſires, they doe at laſt attaine not onely to underſtand, but alſo really to imitate the greateſt myſteries and ſecrets of Nature; and, that which is more then all, they can tell how to improve and imploy them.

When the Phyloſopher comes to a ſtand in the Naturall Light of the Macrocoſm, then the Phyſitian begins to move and proceed in the Analogicall Concordance of the Naturall Light of the Microcoſm with that of the great world.

Secondly, a Phyſitian muſt be a good SPAGIRUS,^[254] one that can ſeperate the pure from the impure, and reſtore his Patient to health by a wiſe Alchymicall preparation: As Gold is tryed ſeven times in the fire, ſo ſhould a Phyſitian be p[•]oved by Chymiſtry, which ſepereteth the good from the bad: alſo he muſt have ſomthing of his own Experience confirmed by a diligent inſpection into Natures works: For Phyloſophy is a practicall Phyſicke helping the Phyſitian to any medicine in a readyneſſe, and he it is who at length becomes a good Phyſitian, born of the Light of Nature, to whom Nature communicateth his Experience. But never was there any man that ever knew and publiſht ſuch hard and hidden ſecrets in all Phyloſophy and Phyſicke (by Heavens undou[•]ted bleſſing) as to ſpeak but truth, did that THEOPHRASTƲS PARACELSƲS, a man and a Phyloſopher moſt worthy of an Eternall Name and honor, whoſe ſkill no man ever yet attaind unto, much leſſe exceeded, the true Monarch of Phyſicke, and firſt Phyſitian of man, who alone ſince Noe's time hath written of the Internall Aſtrall Man and the ſervice which God created him for, as alſo of the originall both Naturall and Metaphyſicall of great and incurable diſeaſes, which none of the former Phyſitians did ever ſo much as dream of; much leſſe our Students of Heatheniſh Phyloſophy from whence all errour ſpringeth, ſo that, as hath been ſaid, they have taken no notice of that twofold unknown body of the Creatures, to wit, that Mortall, Elementated Phyſicall and viſible Corporeall body of the Elements; and the Aſtrall Sydereal and inviſible of the Firmament and the ſtars.

^[255]The Intellectuall Soul of Man, that divine Light flowing out of that ſpiracle of God and Divine ſprings pertaineth to the Inviſible Phyloſophy, whoſe foundation is CHRIST: Our ſtudy therefore and profeſſion of Phyloſophy ſhould be Chriſtian-like, not after the manner of the Heathen in hollow empty language and temporaneous Arts, preferring the mortall and periſhing before that which is Eternall; Nor are we onely to know all Nature externally and internally, but we are alſo to make it our onely buſineſſe, that according to the Fundamentall knowledge of the ſame by the ſupernall help of the Light of Grace we may together with Chriſt and all the Elect poſſeſſe that Eternall Life unto which God hath created us,^[256] this is true Theologicall Phyloſophy: Wherefore the New Birth is firſt to be ſought for, and then all other Naturall things will be added without much labour.

But let us return againe to Theophraſtus. He was a man ſingularly well skild in Chymiſtry, though he were not the Auther of that Art: There have been abundance of Phyloſophers who have made uſe of there ingenuity and memory inſtead of bookes,^[257] who were famous by that Art before Theophraſtus was born, and from whom Paracelſus hath ſecretly borrowed many things; For that noble Pyronomicall Art hath been moſt ancient againſt which none but Dolts and Dunces have unworthyly cryed out which heretofore was known only to Kings Princes, & ſome few of moſt diligent ſearchers out of Naturall Phyloſophy, which of late hath not been a little improved by that Monarch of Myſteryes Paracelſus: Who by the ſingular providence and impulſe of God endeavoured to bring to light, reſtore and amplifie the Ancient doctrine, which by a fatall depravation and neglect of times and men, was loſt and obliterated for many years, to wit, the True and Philoſophicall Phyſick which none in his time aſſayed to reſtore; the great obſcurity of which art he laboured alſo to evolve and illuſtrate,^[258] and to purge it from the fucous guile and vizard of impoſture, yea even to recall the univerſall conſonancy of the Sciences and Muſes by a kind of divine copulation from the compaſſe of the whole circle unto the one only Centre: Behold therefore the Divil that perpetual enemy the inſeperable & malicious companion of man, & the approaching & the appearing Truth, hath ſtirred up his Emiſſaries and catch-poles, whom he doth yet dayly egg and ſet on with a dogged hatred to keep others from the manger in which they cannot lye themſelves, and envy that ſingular Good which was ordained for mans neceſſityes.

I know not whether their impiety or blaſphemy be the greater, that whereas they ought with all humble and thankfull acknowledgement and due reverence to aſcribe unto the Author of Phyſick (from whom as from the Father of Lights is every good and perfect gift) thoſe ſingular gifts for the curing of thoſe accuſtomed and deſperate diſeaſes, which gifts were beſtowed upon Theophraſtus, who by peculiar influence was born a Phyſitian, they doe notwithſtanding with an impious and ſacrilegious boldneſſe, yea alſo with a nefarious and inexpiable wickedneſſe attribute theſe gifts, according to the venome of their heart againſt the truth, like the Phariſees of old, to the Devil himſelfe, as though the wicked one were the worker of thoſe cures, and thus they make the Devill ſtonger then the bleſſed and glorious God, though he be bound faſt with the cord of the Omnipotent, and is kept deprived of the Light of Grace and Nature.

Thoſe things are to be aſcribed to God alone and to his Law, as to the Author of the whole Univerſe and of Nature, which they are not afraid to faſten on the Devill, who hath no power over the Will and Underſtanding of Man. And thus they worſhip Devills inſtead of God, blaſpheming the Glory, Goodneſſe, and Omnipotency of God, and by a malicious ignorance obſcuring his Wiſdome or hidden Image in Man.

It doth not become our German Phyſitians to doe their own Country of Germany ſuch wrong, and to contemn thoſe Secrets which God hath granted to their Nature; they commend onely that which is none of their own, but rather greedily deſire what is of ſtrangers, and with an unworthy and baſe ſpirit ſuppreſſe and trample upon what is from among themſelves, juſt as it befell Pet. Ramus from his malicious populer adverſaries, becauſe he ſtopt the current of youthfull ſtudies in the ſilly, common, and corruptible Phyloſophy; For as the Ariſtotelians unworthily roſe up and ſet themſelves againſt him, even ſo doe the mingle mangle Phyſitians againſt Theophraſtus Paracelſus, whoſe learning is deſervedly admired and wondered at by Forraine^[259] Nations.

And not content, in reſpect of his Phyſick, to thruſt their ſickle into another mans harveſt,^[260] they bluſh not alſo to wrangle againſt his Divinity, which they have neither ſeen nor read, nor by reaſon of their blockiſhneſſe can they underſtand, inaſmuch as he onely is able to judge of Truth who is inſpired with Divine Wiſdome; in which (his Divine writings) he hath ſucceſſeleſly endeavoured to make known to the ingratefull gratefull and unworthy world that invincible united Fundamentall of Theologicall and Phyloſophicall Truth and perfect Piety,^[261] taken out of the Book of Grace and Nature, that is, that our mind ſhould be raiſed up to God, and our eyes lifted up to look after the Truth, and to a deſire of future Bleſſedneſſe through the Regeneration.

Without Phyloſophy it is impoſſible to be abſolutely godly; nor ſhall any man be ever able compleatly and Chriſtianly to Phyloſophize in either Light, who is not truely godly: The two Lights are well known, within which are all thing, without which is nothing, and no perfect knowledge of any thing. The Light of Grace, begetteth a true Theologer, yet not without Phyloſophy: The Light of Nature, which is the Treaſury of God confirmed in the Scriptures, maketh a true Phyloſopher, yet not without Theoligie, which is the Foundation of true Wiſdome. The works of God are bipactite; Philoſophy comprehendeth the works or way of Nature; Theologie onely knoweth the works and way of Chriſt: In theſe two wayes we are to walk and ſpend our ſhort time, that we may die in Peace and Joy. Hence it is plaine that every true Theologer is a Phyloſopher, and every true Phyloſopher is a Theologer.

After Paracelſus others attempted this ſtudy, following the ſame ſtrait and compendious tract, moſt holy godly men of bleſſed and honourable memory and moſt ſound both in innocence and learning, ſuch as Paulus Brawn of Norimberge, Valentinus Weigelius, and Petrus Winzius, men educated and inlightned not in the ſenſuall ſchool of fools, nor in the rationall ſchool of Schollers, but in the third ſchool of perfect Men, that Mentall or Intellectuall ſchool of Pentecoſt, in which the Prophets, and Apoſtles, and all truly learned men walking in the Life and ſteps of Chriſt, have been taught and learned without labour and toyle, theſe gave themſelves wholly thereunto as the manuſcripts of their ingenuity and engraven monuments which they have left behind, are no leſſe then divine witneſſes thereof unto eternity, and by the favour nf the moſt High will in their time come to Light, unleſſe the indignity and ingratitude of the world keep them back, that ſo according to the good pleaſure of the Divine Will, the minds of thoſe that read them▪ who yet are with-held in this hell of the body, under the yoak of miſery, may by the aſſiſtance of divine Grace, after a ſerious knowledge and lamentatation of our Fall through frequent and daily contemplation of Heavenly things, and the annihilation, abnegation, immolation and mortification of themſelves by Chriſt, caſting all ſhadows behind them, and turning inward unto themſelves into the Temple of the heart, that ſo, I ſay, they might by a daily practice of Piety fetch out that huge Talent and Treaſury which is hid and ſhut up within themſelvs; leaſt like miſerable mortall men who know not themſelves, and conſequently nothing elſe, lazily neglecting God within themſelves, and in their blindneſſe and ignorance going backward after the ſteps of his flocks,^[262] ſhould in vaine ſeek thoſe things without them by many books, mortall maſters, long journeys, with great and conſtant paines, ſtudy and wearineſſe, which yet inwardly they might poſſeſſe abundantly within themſelves, if they were indeed dead to themſelves, even to the whole Animall Man, who is nothing but EARTH, and were ſuppreſt by the Sabbath and oblivion of Temporall things, and entred into themſelves with David, Pſal. 40 1. patiently waiting for God our maſter who dwelleth in his holy Temple, in the Abyſſe of the heart or inward parts of our Soule, Pſal. 5.7. ſpeaking in us by his ſpirit, and that they ſhould not hinder him who is willing and deſirous to inlighten our mind, and to work all our works in us, which is the utmoſt happineſſe and Bleſſedneſſe of Man, and the very determinate and appointed End of the Cabala or ſecret wiſdome. But, alaſſe for griefe! unhappy, fooliſh and miſerable men had rather abide in themſelves to their greateſt damage and detriment of their right, then to be happy and wiſe in God, with God and alway in the preſence of God.

The heart of a Regenerate man is Gods Eden or Garden of Pleaſure, wherein he dwelleth; For God made the World and Man that he might dwell in them as in his own proper houſe or Temple, though now he is not diſcerned by reaſon of the Dark Point of the Quaternary: but at the end of this world which is to be Renewed by the Ternary of Man,^[263] the Regeneration according to Soul, Spirit, and Body (the New Jeruſalem, wherein the Unitrine Eſſence of God and the Holy and moſt Holy Trinity inſeperably dwell) will ſparkle and glitter out with a radiant fiery colour like a Rubie or Carbuncle thorow the clear, ſpotleſſe, beautifull body. O, thrice happy is he and more, in whom as in a Bodily Angel God himſelfe is the Man, in the Temple of whoſe incontanimate mind God is the Gheſt, where Mans Left hand knoweth not what Gods Right hand doth.

Unto this God the one and onely ſcope and end of all mens eyes ſhould look,^[264] caſting aſide all impediments in the way, there being nothing in this world but Vanity of Vanities, all is vanity but to love God and cleave to him by ſerving him alone, and ſo to be united to the true Being by an humble ſubjection, leaſt through diſobedience, a proud will, and ſelfe-love, neglecting the Nature and property of our Image, caſting off God, we ſhould ſlide into our ſelves or the Creatures as claiming to our ſelves the property both of them and of our ſelves, and ſo inevitably fall back into that vaine, wicked or our own Nothing.

If the Soule run back within it ſelfe and be converted into the Mind it draweth near to God, ſeeth all things, and hath no need of outward teaching, like the Angells, who-learn, hear and ſee all things from within: But when the Soule turneth into ſence it is carried far off from God and departeth from God, the impure forſaketh the pure. The Academicall ſpirit cannot not underſtand this Myſtery; for Holy and Devout Humility alone, the moſt noble of all vertues, is capable of Illumination.

^[265]But ſince this Truth cannot be comprehended except our Underſtanding be kindled by the Word of the Lord, and our Reaſon receive the Divine Light through the Mind, nor may I in this unfit place openly ſpeak more of theſe Myſteries, I returne againe to that Phyſitian Paracelſus from the digreſſion unto which I had occaſion to ſtep aſide.

It had been more becoming our Phyſitians to have extolld and huggd thoſe great gifts of God in him, and rather have loved the man for his moſt ingenious art, then to hate him for ſome kind of behaviour and uſing ſuch words which every one doth not underſtand;^[266] tis eaſier to carp at him then to imitate him. The age wherein he wrote may excuſe the harſhneſſe of his language, the malicious ingratitude of men may be the cauſe of the bewayled obſcurity of his Commentators, the unuſuall cuſtome of Phyloſophers plead for the ſtrange novelties of names, for the Phyloſophers have ever driven from their hives of moſt ſacred Sciences thoſe ſluggiſh and lazy Drones who are good for nothing but to devoure other mens induſtry, for as Plato ſaith,

^[267]Arts wrapt in Riddles ſafe doe lye,

Their fruitfull'ſt ſoyle is Secrecy.

A man may live any where, Lawes and Liberties are alowed in every Dominion: But let any man look into himſelfe and conſider if he had that which Theophraſtus knew, whether he would tell it to every man; in ſo doing he would break the Oath of Hippocrates, who would not inſtruct every one in the Art of Phyſick.

A Secret indeed is to be concealed, it belongs onely to God to reveale it; if it be diſcloſed, commonly it expoſeth to death, or priſon, or reproach, or at leaſt to continuall fear and voluntary exilement from our friends into a far country for ſafety, unleſſe we will brand our reputation with a perpetuall blur of lying and deceit to conceale the ſame; Lully; Arnold, Zachary of Paris, and others, are witneſſes hereof, beſides many examples of latter ages. The true Hermetick Phyloſophers took an Oath that they would follow the footſteps of their fathers and maſters, and not by any teinerity defile the virginity of Nature, which hath been preſerved from the begining of the world: yet have they bequeathed their ſecrets to their ſworn diſciples who are engag'd by perpetuall faith and gratitude and made worthy of ſuch their precepts by Nature or Education,^[268] which yet are with much ſweat to be ſearched out.

Men of ſhallow judgement are ready to think if Paracelſus ſpeak any thing againſt thoſe that follow the rule of their Experience, or inveigh againſt Empericks who have no skill at all, that he approveth of no ſort of Phyſitians, but that he would profeſſe himſelfe to be the ſole and onely Phyſitian in all the world; whereas he only condemns the common rable of Phyſitians who are altogether ignorant both of Theory & Practice: Nor truely are they to be accounted Phyſitians, who Verbally and Syllogiſtically onely make a great flouriſh of Phyſick, but doe no cures at all, a true figne of a fooliſh ambition, boaſting that they have the Method of Phyſick, a ſort of men ſwoln with contempt and pride, and born to cruſh the truth of the Phyſicall Art. Some of them are ſo incenſed againſt that Theophraſtus (becauſe he might and maine ſet himſelfe againſt thoſe proud and impenitent fellows) that they had rather let their Patients periſh then make uſe of his preſcriptions; Many alſo for that cauſe diſpiſe his medicines, leaſt if they commonly uſe them and their wonderfull effect appear, it would be ſome blemiſh to their repute; and therefore the better they are, the more doe they undervalue them.

And though the Cenſurers of Theophraſtus, thoſe fallacious Medodiſts (who linger out the cure, and lengthen the diſeaſe by their compendium) falſly charge the genuine Chymiſts that they have loſt the right method, thats as much as nothing, for tis plaine to thoſe that have their underſtanding inlightned, that Paracelſus obſerved onely that method that was agreeable to Reaſon and Experience. Nor ſhould we be ſo addicted to any mans Authority, as not to prefer the Truth before it, for without the Truth all Authority is pernicious, and all wiſe men will ſleight it as of no value without that: we are not ſo much to regard by whom, as what it is that is ſpoken; no man ſhould be ſo wedded to another mans judgement, as altogether to be deprived of his own.

True Method conſiſteth in the knowledg of the Diſeaſe, and the Cure of it, viz: what food in reaſon with convenient Medicines driveth away ſickneſs, and procureth health. Therefore Wimpeneus learnedly ſheweth that greateſt and moſt grievous Diſeaſes now a dayes are in three reſpects cured by the Paracelſians.

Firſt, Becauſe the Diſeaſes are more perfectly known, for heretofore when all were reduc'd to the four humours, thoſe that ſprang from Tartar cleaving to any part could not be cured, becauſe it cannot be referred to any of thoſe four humours. And ſince we are here fallen upon Tartar I will ſpeak a little more of it.

^[269]The firſt Ens or Being toward life, from whence the body hath it's nouriſhment & food ariſeth out of the laſt matter of the Meat by the Archaeus, or digeſtion of the Stomack, it's ſeparation, and generation of ſeparation: 'Tis reduc'd unto Sulphur, Mercury, and Salt, as is plain in the three chief Emunctories: the ſuperfluity of Salt is ſeparated by the Urine, that of Sulphure is divided and purged through the Entrals. Mercury or the moiſture of that which nouriſheth; if there be too much of it paſſeth through the pores by ſweat.

Whatſoever we eat and drink hath in it a mucilagenous, clayiſh, and ſandy Tartar hurtful to our Health: Nature taketh nothing but that which is pure; the Stomack which is the inſtrument of Mans Archaeus, or the Internal, innate Chymiſt which God hath planted in Man, as ſoon as it taketh any thing into it ſelf it ſeperateth that which is impure, dreggy, and Tartarous from the pure Nouriſhment; if the Stomack be ſtrong in it's ful ſeparative force, the pure paſſeth to the Members for nouriſhment, the impure goeth out by ſucceſſe: If the Stomack be weak and feeble the impure alſo is ſent through the Meſaraick veins to the Liver, and there ſeparated and digeſted the ſecond time: The Liver therefore of theſe two in their courſe, and by turne ſeperateth the pure from the impure, viz. the Rubie from the Chryſtall: The Rubie is the nouriſhment of all the members, the heart, braine, &c. the Chriſtall or that which is not the nouriſhment it ſendeth to the reines,^[270] this is urine, which is nothing elſe but the Salt preſſed out of the Mercurialls, forced into reſolution by the violence of ſeparation, which the Liver reſolveth into Water and then throws it out; If the Liver be weak and cannot well ſeparate it ſendeth it to the kidneys mucilaginous and ſtony, there for want of good ſeparation (that is, when the ſpirits of Salt, viz. of the fleſh and of the urine are united) the Spirit of the Salt coming between by the power of predeſtination, it is coagulated into Sand or Tartar, either cloddy or mucilaginous.

Tartar therefore is the excrement of meat and drink, which by the ſpirit of Salt is coagulated in Man, except it be mixt together with the Excrements by the proper expulſive vertue and ſo caſt our with them, whence otherwiſe would ariſe four kinds of Tartar, the ſtone of the bladder, the Sand of the Kidneys, the clods or gobbets, as alſo the Slime or lutous matter of the ſtomack, with many other diſeaſes which the Ancients knew not.

Againe, Paracelſus diſtinguiſheth Tartar into that which is ſtrange or forraine proceeding from meat and drink, and that which is innate of the cruor or hereditary blood, which innate Tartarous diſpoſition cannot be cured by the Phyſitian who knows not how to force Nature, but onely by the Quint-Eſſence of Gold which reneweth the whole body.

Tartar therefore or the Naturall ſuperfluity (the mucilage of Salt) is the mother of almoſt all diſeaſes of all coagulate bodies. For all kind of food,^[271] by Divine ordination, hath Poyſon or a Tartarous Mucilaginous Impurity hard by or cloſe unto the medicine or Phyſick thereof.

There are four ſorts of Tartar, ſpringing from the fourfold fruits of the Elements by which we are nouriſhed.

The firſt ſort ariſeth from the uſe of thoſe things which grow in the Earth, as Pulſe of all ſorts, Hearbs, &c. upon which we feed.

The ſecond cometh from the nouriſhment which we have from the Water, as Fiſh, ſhell-Fiſh.

The third is in the Fleſh of Beaſts and Fowles.

The fourth from the Firmament, which is moſt like to the Spirit of wine in its ſubtilty, and hath the ſtrongeſt impreſſion of all; if the Aire be infected by the vapours of the Earth, and Water, and Firmament, afterward it affecteth us alſo, as we ſee in thoſe acute and pernicious Aſtrall diſeaſes, the Pleureſie, Plague. Prunells or raging burning diſeaſes, which diſeaſes proceeding from the impreſſions of the Stars the univerſall medicine powerfull expelleth.

Thoſe four kinds of Tartar ſhew themſelves in the Urine, and are judged of by the art of ſeparation, by which it appeareth from what kind of Tartar the diſeaſe proceedeth. He that knoweth what ſort of food any one eateth, may alſo know his diſeaſe, or he that knoweth the diſeaſe may know what he eateth; The diſeaſe is cured by the ſame Element that was the cauſe of it. If Galen and his followers had had the true knowledge of theſe Excrements of meat and drink, which for the moſt part breed all our diſeaſes (which Paracelſus comprehendeth under the name of Poyſon and Tartar) Choller and Melancholly had long ſince been rooted out of the Phyſitians Garden.

He that knoweth not this Tartarous matter of diſeaſes which proceedeth from the excrementitious ſuperfluities of meat and drink, cannot poſſibly underſtand how the Author of diſeaſes afflicteth us, by deſtroying the frame of the little world and taking away our life. If we know not the Tartar, we cannot tell what that is which infringeth the ſpirit of cogulation, and ſeparateth the Tartar from the Nouriſhment, viz. our Naturall Heat, or the microcoſmicall heat of the Sun and Moon that is in us, whereby the Nutriment is digeſted, like fire that burneth up the wood, and from which good blood is begotten, if it be not hindered by ſicklineſſe and weakning of the ſeparative vertue of the ſtomack, Liver and Kidneys, and then it muſt be ſtrengthned by its like, that is, by the macrocoſmicall Heat of Sun and Moon, if it could be got, even the moſt ſimple matter which the moſt Great God generated of the ſpirit of the world (one and the ſame with the ſpirit of our body) for the reſtauration and conſervation of Humane Nature, or with thoſe things wherein the power of the Sun and Moon is,^[272] and is deduced by art into act, viz. turned into ſuch a ſimple ſpirit as is the ſpirit of our life, which is done by reſolution and conjuction with the Nutriment. But if the Archaeus of our ſtomack, liver or kidneys, which ſeparateth the pure from the impure be infected,^[273] or their ſeparative power be hindered by any externall accidents, then the excrements ſtay in the Chylus, and cauſe ſtomachall diſeaſes in the ſtomack, Jecorall in the liver, Athriticall in the g[•]ew, ſinewes, ligaments and joynts, and breed the Gout in the hands, feet, knees, from congelation of the glew by the ſpirit of Salt, beſides thoſe diſeaſes of the Reines and Inteſtines: Therefore the Archaeus of the ſtomack muſt deſtroy the Tartar of the Elements leaſt it be turned into the Tartar of Man, for the ſpirit of the Sun which is Lord and Maſter of coagulation in various ſubjects will breed the Stone if it finde matter reſolv'd or ſeparated from the nutriment and excrement. So much for Tartar.

Secondly, Becauſe we have more perfect medicines now then heretofore, that is to ſay, of Mineralls, whoſe preparations and due adminiſtrations were diſcovered to thoſe skilfull Chymiſts the Sons of Cadmus: A knotty piece muſt be cloven with hard wedges; Therefore Paracelſus would have a ſteely medicine applied as proper for an iron diſeaſe, for extream diſeaſes call for extream remedies.

Thirdly, Becauſe now the Harmony between the great and little world is made ſo plaine, and ſo well underſtood, that it is eaſie to know among thoſe choyſe and moſt excellent of them, what medicine is moſt familiar and friendly to this or that member, as Silver, Saphir, Vitrioll, Emeralds, for the braine; for the heart, Gold, Pearles, Saffron; for the lungs, Brimſtone, &c.

Moreover, Whereas Paracelſus offendeth Galen, Galen did the ſame to others: Hippocrates wrote many things, which moſt Galeniſts reject at this day; nor doe the ſtouteſt of common vulgar Phyſitians agree among themſelves. How many things are controverted and contended for with undecided diſcord about particular diſeaſes, by thoſe that differ in their moſt pugnacious opinions, and that are ignorant Mechanick forgers of diſeaſes?

As between Schekius and Fuchſius about the continent Cauſe of diſeaſes.^[274] Between Argenterius and Fernelius about Agues and Fevers. Between Galen and Rondeletius concerning the Palſie, Epilepſie and Stone. Between Francaneianus, Rondelatius and Fallopius about the French Pox. Between Altomarus and Fernelius concerning the Gout.

How many millions, according to the diſagreeing and jarring method of theſe men, will ſtill periſh, before the genuine cauſe of the ſaid diſeaſes be determined in the Commencement of Phyſitians, their brawling diſputations ended, and the Colledge of Phyſitians be of one mind? Here for brevity ſake I willingly paſſe by the Herbariſts, who commonly ſquabble and raile at one another with endleſſe jangling about the Wool of Plants, tyring themſelves with queſtions and frivilous names from a proud contentious ſpirit. It were idle here to recount thoſe infinite and endleſſe contentions and wranglings.

Therefore I exhort and admoniſh all Students of Hippocraticall and Galenicall Phyſick, in whom the Philoſophicall veine is yet warme, who are not bitterly bent againſt the preparations of medicines, and know that what our induſtry hath found out ſhould not ſhut the door againſt that of the Ancients, as if all the ſtrength of Nature were hatched in us onely; I doe (I ſay) perſwade them that they would forſake their Fathers faults and other mens errours, and be warned of their ill reſolved purpoſe, that being inſtructed by prudence they may timely be converted from a known errour, and that they would alſo ſpend ſome time in reading the works of this new Phyloſopher and Phyſitian, not ſuperficially and prefunctorily, but with greateſt diligence and attention of mind. For in this kind of ſtudy we are to imitate the experience and induſtry of the Bees, who ſuck and gather their hony out of the moſt fragrant juice of the flowers, ſegregating the beſt from the worſt and drawing out onely that which is for their turne.

Wherefore I doe not ſo far perſwade men that they ſhould ſo adore every thing of Paracelſus (inaſmuch as he himſelfe hath recanted ſomething of his over haſty writings) as if they were all Goſpel-Oracles, as we ſee many who even worſhip the concluſions, and opinions of Hethen Authors, but becauſe the diligent and accurate reading of him may give us greater light, and be no ſmall advantage to us for the more intimate and right underſtanding of Hippocrates his works.

They are not to be praiſed who raſhly condemn all that Paracelſus hath written, when yet they have not read ſo much as his marginall notes, or if they have, yet truly they underſtand not fully the third part of them.

Here this ye Phyloſopaſters, who throw away the kernell and pick up onely the husks of Phyloſophers, pray to God, and ſeek to Books of Paper, for the ſpirit, that ye may underſtand the dead letter of Theophraſtus, and the Phyloſophers.

His works which were Printed for the publick good, by the incouragement and at the coſt of that moſt Renowned and Reverend Ernestus Prince Elector of Coleine, have given occaſion to his adverſaries to charge him with implicite and evident contradiction, becauſe to the unskilfull and unlearned he wrote in a Magicall ſtile; not for the vulgar ſort, but for himſelfe and the underſtanding children of Wiſdome trained up in the School of Magick; not for the Sophiſticall Alchymiſts, ſuch as are bewitch'd with a greedy deſire of Gold; incenſed with a righteous hatred againſt ſome moſt wretched, wicked, inhumane Phyſitians and Druggiſts of his time, who often lay in wait to poyſon him to the ſhortning of his life. If he he had written more plainly, [•]hen thoſe circumforanceous and vulgar Alchymiſts would have ſurpaſſed all other Phyſitians, and proſtituted the Art to the great wrong and injury of Nature.

He concealed his myſteries under vulgar and various names; therefore we muſt not take the ſimilitudes for the truth it ſelfe, or that which is intended by them: For there are few that underſtand the Phyſicall Secrets, that is, the hidden power of God, or the Magicall WORDS in Paracelſus; therefore they need and require a Delian ſwimmer, a moſt acute and ſharp wit, a Magicall Underſtanding, even that purified eye of the Mind, which can pry into and ſearch out their ſentences and ſecret-myſteries. By Mag[•]ck every were I mean that which is True and lawfull (not the infamous and prophane [〈 in non-Latin alphabet 〉] or wichcraft, which is fit for none but Vulcan, and deſerveth to be burned, which Men of a wretched wit & ſtudious of moſt obominable curioſity hunt and ſearch after, but) the abſolute perfection of the whole moſt noble Phyloſophy, the chiefeſt Wiſdome of Gods works and the plenary knowledge of occult Nature, which commonly worketh incredible wonders, and doth things exceeding the uſuall order of Nature, by a fit application of Agents and Patients, obſerving the conſent and diſſent of things.

The intelligent Readers will take notice that Paracelſus hath joyned the exercetation of either medicine together, as well that of Phyſick as of Chyrurgie, in imitation and after the example of Great Hippocrates: For he aſſigned or ſet down a twofold Medicine, Phyſicall or the knowledge of all diſeaſes, and Chyrurgicall or the curing of the ſame, which like the Carpenters work cannot be done without hands: Nor can either without the other ſafely conſiſt or be exerciſed but with great hurt and danger of the ſick; Therefore it is neceſſary that every Surgeon ſhould be a Phyſician, and every Phyſitian a Chyrurgion, that there may be a ſound Bridgroom for a ſound Bride: The choice alſo of the Medicines muſt alway be conſidered, and their preparations and compoſitions made by the Phyſitian himſelfe, and not careleſly left to others. He is truly a genuine Phyſitian, who can tell how (not onely by Reaſon, as mear Rationall Phyſitians doe, but) by their own hand to prepare the medicaments which they know, to ſeperate and purge them from their poyſon and dreggs, to reduce them to their pure ſimplicity, and not leave them to an unskilfull cook: For the Bad and Good are mixt together, neither is Sugar free from faeculent impurity, nor is honey voyd of a venemous bitterneſſe: when they are prepar'd he muſt with true faith and acurate skill or judgement accommodate them to mans neceſſities, that the root of the diſeaſe may be plucked up; by this means his honeſt and quick diſpatch will prevent the patients complaints.

A Phyſitian therefore ſhould have both the Theory and Practice, he muſt both know and prepare his medicines, for judgement without practice is altogether barren and fruitleſſe. Phyſick is learned by the labour of the hands and practicall working or making it up, when the Fire diſcovereth new and moſt pleaſant Remedies continually, which Nature dayly more and more purgeth from their ſuperfluities, and then delivereth them to her Servant to make them up: But the great Doctors of our time, who are grown gray in the vulgar art of Phyſick, will not become ſchollers and ſchool-boyes againe, to dig they are aſhamed: And as tis hard to remove an old tree, or to bring an old dog to the collar and make him a good hunter, ſo theſe men will openly contradict the truth, and with a canine obſtinate bawling bark at it, and bite it rather then endeavour to reform their errours, leaſt they ſhould not ſeem to be wiſe enough, or be thought to learn ſomething better from others: But though they exclaime and cry out againſt the Chymiſts as if they were no Phyſitians, though they be the moſt skilfull of any, but that they are the onely Phyſitians who in judgement and Reaſon (undervaluing Chymiſtry) know how to apply any Remedy to every diſeaſe, yet theſe Rationall Phyſitians when they come to the ſick mans bed know not what to doe or which way to turne themſelves, but ſtand wondering and as men amazed, ſpeaking ſmoothly, and giving their patient a parcell of good words onely, being able to doe nothing toward his recovery, becauſe they can prepare their medicines but onely with their Reaſon, not at all with their hand.

^[275]Yet here I will by no means undertake to defend them, who reteining the works of Hippocrates and of the Ancients, yet boaſt themſelves to be the Schollers of Paracelſus, but neither acknowledge the minde of the Author in his Theory, nor doe any thing praiſe-worthy in Practice.

There are alſo falſe and lying Theophraſteans prophaning by their avarice and timerity that Divine Phyſick (which at this day is made the plough of many, who ſhameleſly endeavour to hold up a good opinion of themſelves) to couzen and cheat with a braſen face, who under diſguiſed names vaunt and vapour that they make uſe of Theophraſtus his medicines, being altogether ignorant not onely of Phyloſophicall, but even of vulgar and common medicines, who diſdaining the writings of the Ancients,^[276] thruſt themſelves into the profeſſion of Phyſick with unwaſhen hands, I know not what Secrets and Experiences they truſt to, yet with a fooliſh confidence without Reaſon and judgement, they preſently undertake to cure any diſeaſe; Nay, they doubt not to attempt and take in hand the cure of greateſt and moſt dangerous diſeaſes before they ſcarce know how to put fire into the furnace. With a covetous eye and Thraſonick boaſting they brag that they can perfectly cure all diſeaſes, they glory in it, and are not aſhamed of this their lying, but when all comes to all, they cheat their Patients with ſweet and ſugared promiſes, after they have fingered their larg fee, drilling them along indeed with a gratefull, but moſt falſe preſage of their recovery, and many times betake them to their heels and leave the ſick to ſhift for themſelves, or elſe cure the party and his diſeaſe at once with a turſe of the Churchyard.

But notwithſtanding we may ſometimes ſee in great and difficult diſeaſes, when all the ſubtilties of the ſences are benumm'd that all the Medicines both of the Arabians and Grecians, are deſperate and without hope of doing any good, and ſo become laughing-ſtocks to the diſeaſe; and though all Judications and Analogiſms may faile, ſo that many times the cure is left to the abſurd Remedies of Old Wives and Empericks to the great diſhonour and ignominy of Phyſitians: And though it be evident that theſe circumforaneous and adulterous Theophraſteans, with their unlawfully prepared Remedies,^[277] doe ſometime exceed many Galeniſts in many great and perilous diſeaſes; yet no conſcientious man will ever approve their uncertaine, bold, raſh, dangerous, impious practice of Phyſick, wherewith they put the ſick in danger of death by doubtfull and uncertaine experiments.

^[278]That this miſchief may be prevented for time to come, and the brand of Phyſitians, by reaſon of the out-cry againſt their uncertaine art, be taken away, it would be wiſely done and worth their labour if thoſe who ſtudy Phyſick, who are the Prieſts and Miniſters of the Muſes, and are marryed to their ſtudy in a godly wedlock, in whom pride and envy have not yet taken root, and who prefer labour and ſweat (for which God is engag'd to beſtow all things) before idleneſſe and ſloth, which moſt men ſo much deſire, becauſe the Paracelſian Theory of Chymicall Phyſick as yet is wrapt up in perplexities and ſome obſcurities which are not eaſie to all, that therefore they would not be ſo ſhy to black their hands, but learn of Paracelſus and other Chymiſts to prepare and make up their Medicines, but to obſerve the method of Hippocrates in curing diſeaſes, as it agreeth with their own Judications and Inventions: For by this means theſe two Schools of Old and New Phyſick may be reconcil'd without contradiction, and conſiſt very well in a Phyſitian without any errour or notorious ſcandall, after that over-grown damnable Cuſtome of our time is worn out, according to which men uſe indifferently to diſlike and reject the good with the bad.

^[279]This alſo is diligently to be conſidered, an honeſt and able Phyſitian (in whom beſides a fidutiall feare of God and Love to his ſick neighbour, a ſingular Conſcience and Experience is alſo requiſite) laying aſide all pride and covetouſneſſe, if he adminiſter any thing it is to be accounted of as the hand of God; but if he be a wretched Miſcreant, and an Ignoramus, what he giveth is to be lookt upon as poyſon. And though great part of Phyſitians, who cheat us of other mens good things, cannot indure that Phyſick with its preparations ſhould premiſcuouſly be imparted to all ſorts of men, for fear if it ſhould be made common, or as they ſay Prophaned, they ſhould loſe their gaines, for tis a fooliſh conceit of the frantick vulgar ſort, who think that a Secret looſeth its vertue when tis made known: Nevertheleſſe thoſe greedy covetous gaine-getters will ceaſe their murmuring and forbear to curſe and wiſh my eyes out for my good will, when they conſider that neither God nor Nature hath made every man a Phyſitian,^[280] though he may rightly adminiſter ſome known Phyſick to the Patient according to art and the methodicall and ſet proportion or quantity of the Doſe (to ſay nothing of other circumſtances requiſite to a godly learned Phyſitian) as one ſaddle will not fit every horſe, nor can a child handle his weapon like a fencer. That which is the proper duty of a ſincere, true and expert Phyſitian onely, who is more religiouſly and holily inſtructed, in the exhibition of their medicines they will follow the ſteps of pious and venerable antiquity; and imitate that moſt commendable and religious cuſtome of the Hermetick Phyſitians, who always uſe to pray for a bleſſing upon their endeavours, ſtriving to be equall to thoſe who will not take in hand the ſmalleſt matter without Divine Invocation; Whoſoever uſeth any Creature without craving a bliſſing, God imputeth it to him for no other than theft and rapine. Wee who profeſſe CHRIST ought to adminiſter in that Wonderfull Name of JESU: for ſo the Doctor of the Gentiles commandeth the Coloſſians, ſaying; Whatſoever yee do in word or deed, ^[281] do all in the NAME of the LORD JHSƲH Chriſt, giving thanks to him and to God by him. Gods bleſſing is to be obtain'd by prayer; Call upon me in the day of thy trouble, I will deliver thee, and thou ſhalt glorifie me, ſaith our Creator.

Firſt, then before we give or take any Phyſick we are to pray to the good and great God that the Phyſick which he hath ordained as the meanes, may work Divine and healthfull effects, that his name may be glorified.

Secondly, after we have recovered and made them well, let us never ceaſe to give him hearty thanks, in reſpect of gratitude, as it is to be conſidered in it ſelfe as a duty, and for time to come to avoyd the heavy wrath of God againſt unthankfull men.

Theſe two poynts are ſcarce thought of by moſt Phyſitians, which is the chief cauſe of thier ill ſucceſſe, and then all the blame muſt be laid upon the Art.

It is alſo to be obſerved, That, as for example, though a Cathartick medicine doth work equally effectually in a knave as it doth in an honeſt man (which God permitteth for his praiſe and glory, and to make his mercy known) yet the end in both may be far different and unlike, for it may be healthfull to the one, and hurtfull to the other: For what medicine ſoever it be that is adminiſtred and taken without imploring the Divine Grace,^[282] doth become a greater inconvenience of a more grievous diſeaſe that will certainly befall the impenitent unbeliever.

Here alſo it is to be conſidered, that ſometimes the ſick perſon is not recovered by the beſt and fitteſt medicines that can be applyed, and that for theſe eight cauſes, Viz.

^[283] Firſt, Becauſe the Terme of Life approacheth, which cannot be prolong'd by any art or help of Man. No Medicine can preſerve the corruptible body from death, the wages and puniſhment of ſin; but there is one thing that hindereth corruption, reneweth youth, and prolongeth the ſhort life, as in the Patriarchs: But although, as we ſhall ſhew anon, the life may be ſhortned or lengthned, yet by the immutable decree of the Eternall Law, we muſt of neceſſity die at laſt in reſpect of the puniſhment of ſin, leaſt with Plato we conclude a receſſe after ſuch a time, for the conjunction of divers things neceſſarily implies a diſſolution;^[284] And in this caſe the univerſall and chiefeſt medicine is of no effect, becauſe no induſtry or skill of Artiſt or Nature can perpetuate the wedlock of life and death, which by an immutable neceſſity is deſtin'd to a divorce; for the Laws of Nature are inviolable: we are not therefore to deſire, much leſſe may we think to find any help beyond that utmoſt bound which God hath ſet us.

Secondly, Becauſe through the ignorance of unskilfull Phyſitians, and their naughty medicines, the ſick is brought to that paſſe, that the diſeaſe is corrupt, pernicious, and incurable, ſo that he cannot be repaired or recovered by good medicines: And to ſuch commonly the Chymiſts are ſent for,^[285] whom Plutarch calls Phyſitians of Trophilus, who ſaid that he was a compleat Phyſitian who could judg what might be done, and what not; ſuch never make uſe of their noble and undeſerved Remedies, with a vaunting oſtentation to their diſgrace, when the ſick is paſt all hope of mans help, for it becomes a wiſe man to prevent (an errour) rather than repent of it: Let them take heed alſo they mix not their own medicines with others poyſon, leaſt the miſcarriage be aſcribed to the good and the recovery to the bad, for it is a lamentable thing to ſee the curſed hatred of ſome Phyſitians, who rather than they will allow another his due honour, who is more able than themſelves, to maintaine their tottering credit, will utterly caſt away the Patient, who might be recovered by anothers skill, ſuch as theſe men commonly (and juſtly) call Honeſt Hangmen.

Thirdly, Becauſe the Phyſitian is ſent for too late, when Nature is overcome and the diſeaſe hath got the maſtery: Otherwiſe if the Phyſitian had Seaſonably caſt fit leed of Phyſick into the ſick mans body, reſiſting the diſeaſe at firſt, no doubt but by Gods bleſſing the expected fruit of health would have ſprung up.

Fourthly, Becauſe the ſick doth not follow directions: For ſo it is many times, that the ſick layes the fault on the Phyſick or Phyſitian when he himſelfe committed it by his diſorderly living contrary to the Golden law of the Locrians recorded by Aelianus.

Fifthly, Becauſe ſome mens Natures or peculiar qualityes are not ſo eaſy to be cured; As we ſee ſome extraordinary hard knotty wood ſo much degenerate from its naturall ſoftneſſe that it can hardly be cloven and very often the Time or Seaſon, together with the bad inclination of the Aſtra's is very croſſe and contrary to the health:^[286] For whatſoever is cured before the time is ſubject to a relaps tis a very inſtant of the Seaſon or time of the harveſt only that makes a ſure and certaine cure: A ripe pear or apple will fall of its own accord, but before wee ſhake the tree in vaine to get it down. If thoſe things be not conſidered, eſpecially in the cure of Aſtrall diſeaſes, all things are of no moment, and we goe about the work to no perpoſe Phyſitians alſo ſhould make it their care that they and their Phyſick do not more hurt than the diſeaſe it ſelfe, therefore let them never adviſe with that which tendeth to the deſtruction of ſoul and body, but make it their chiefe care that they doe no hurt when they can doe no good. So ſhall they keep a good conſcience, which is the conſtant joy of the heart.

Sixthly, Becauſe diſeaſes are come to their appoynted period, and then by the Lawes of Nature there can be no recovery, as in perfect, abſolute and compleat bituminous, Colar, ſtony and ſandy coagulations: For of ſuch like conſummated diſeaſes their is no cure, as wee ſo in thoſe that are born blind and deafe. For what Nature hath once taken away the Phyſitian can by no means reſtore,^[287] if the ſubſtance of the body be miſhapen, and the parts thereof miſplaced from the conception, there is no ſetting of them right againe.

^[288] Seventhly, As the baſe nigardlyneſſe of the ſick (though there is no money more honeſtly got, and more unwillingly parted with) make the Phyſitian negligent in his office; So alſo many times the ſick parties doubt, diſtruſt, and unbeliefe of the Phyſitians diligence and care, doth either retard the effect of the Phyſick, or altogether hinder the endeavor of the Phyſitian, to ſay nothing of thoſe who diſpiſe the Order of God, and will take no Phyſick in the greateſt extremity, but think to be made well by God (though indeed he be the onely Phyſitian) without the uſe of Means by which he worketh. We ought not to reſiſt the Ordinance of God:^[289] There is a twofold Phyſick; Viſible or created, and Inviſible even the WORD of GOD:^[290] It is by the WORD of GOD therefore that any one whoſoever is reſtored to his health, he that deſpiſeth his WORD, deſpiſeth Phyſick, and ſo on the contrary; for he that ſaith Phyſick is worth nothing, doth upon the matter affirm that there is no God.

^[291]Moreover, as hath been ſaid, the Mind of the Patient being raiſed with much confidence doth take the Phyſick with a ſtronger deſire: Therefore ſeeing ſorrow is the venome of Life,^[292] it was not without cauſe that Hippocrates in his Aphoriſmes ſpeaketh ſo much of the Confidence of the ſick in the Phyſitian and his Phyſick.^[293] A firm Faith, undoubted Hope, Love and Confidence toward the Phyſitian and his Phyſick, doth very much conduce to health, yea ſometimes more than the Phyſitian and his Phyſick too. Naturall Faith (I ſpeak not of the Faith of Grace by Chriſt) inborn of God the Father in the firſt Creation, which is our IMAGINATION, is ſo powerfull that it can both cauſe and cure diſeaſes, as is plaine in time of Peſtilence, when out of his own proper Imagination, from fear and terrour it breedeth that Baſilisk of Heaven, which intoxicateth the microcoſmicall Firmament from his own ſuperſtition, even as the faith of the Patient aſſiſteth thereto. The Naturall Plague becomes Firmamental and ſupernaturall, that is to ſay, when the Iliaſter or Eveſtrum of the Sun, provoked by the ſins of men to wrath and puniſhment, infecteth and puniſheth mortall men through the influx of the Stars,^[294] by reaſon of their offences, becauſe of the ſingular participarion it hath with the Eveſter of Man, nor is there any medicine ſo potent that can reſiſt and help againſt it, for by its invenomed malignity and ſiniſter aſpect of the incendiary Stars it infecteth the Mummy and Sulphur of the microcoſm, Man, who hiddenly poſſeſſeth all innate macrocoſmicall poyſons.

^[295]Such is the force of the Sydereall ſpirit upon the body, that whitherſoever it imagineth and dreameth it carryeth and leadeth the very body up and down with it, as we ſee in Noctambulaters. All things are poſſible [•]o him that believeth, becauſe Faith certifieth all things that are uncertaine: God can no otherwayes be overcome but by Faith; whoſoever believeth in God he worketh by God, and to God all things are poſſible, but how that comes to paſſe cannot be ſearched out. Faith is at leaſt a work, I mean his work in whom we believe. The Cogitations ſurpaſſe and goe beyond the Operations of the Aſtra's and Elements; For when we think, and have faith in our cogitations, then faith doth the work, but without faith we can doe nothing. Faith giveth the Imagination,^[296] the Imagination giveth a Sydus or Conſtellation, the Sydus, (by reaſon of the Matrimony with the Imagination) giveth the effect or work.

To mix Faith with the Phyſick is that which giveth ſpirit to the Phyſick, the ſpirit gives the knowledge of the Phyſick, the Phyſick gives health. Thence it followeth that a Phyſitian ſpringeth out of Faith,^[297] according to his Faith ſo doth the Spirit further and aſſiſt him, I mean the Spirit of Nature or the Sydus of the medicine. A man many times through the Faith of Imagination doth that which the beſt Phyſitians with their chiefeſt medicaments cannot do: Many times alſo that Faith or perſwaſion cureth more than the very efficary or vertue of the medicine which the Phyſitian adminiſtreth,^[298] as we ſaw ſome years ſince in that famous Anwalding Panacaea, and may now ſee in that new medicinall Spring which brake out this yeare in the coaſts of Miſnia and Bohemia, unto which almoſt an incredible number of ſick and weake people dayly reſort: For which there can be no other reaſon given but the conſtant exceſſive affection of them that uſe it, which power is in the very ſoul of him that takes the medicine, when without any feare or ſiniſter imaginations, it is carryed to ſome great exceſſe of its deſire. For the rational ſoul rouzed up and inflamed with a vehement imagination overcometh even Nature it ſelfe, and by her ſtrong affections renueth many things in her own body, and cauſeth ſickneſſe or health, not only in her own body, but in others alſo: He that falls mad by the biting of a mad dogg will have the ſhape of doggs appearing in his urine: Thus the luſt and longing of a pregnant woman worketh upon another body, when through oblivion of her ſelfe ſhe imprints the marke of the thing longed for upon the child in her womb, as ſaffron coloureth water; For by her Imagination ſhe formeth the infant, as a Potter doth the clay. Fear, trembling, and appetite, are the chiefe cauſe of the fancy, eſtimation, and imagination, of women with child: Therefore when ſhe begins to imagine,^[299] then the Aſtra's of the microcoſmicall Firmament, or the Aſtra's of the humane Mind are moved with the phant[•]cy, eſtimation, and imagination, juſt as the externall Aſtra's of the microcoſmicall Firmament, where the Aſtra's aſcend and deſcend every moment till the impreſſion be made, in which impreſſion the Aſtra's of the Imagination of the great bellied women doe print an Influence and impreſſion upon the child, as Engravers mark their work with an iron ſtamp.

^[300]Thus it is manifeſt that the affections of Mind when t[•]ey are moſt vehement are able to deprive of Life, as in hiſtories we read: And this is well known to every man, that many through overmuch joy or too much ſorrow, by too much love or hatred, have dyed, and many times by the like paſſions have been cured of long diſeaſes; becauſe, as Avicen ſaith, Nature obeyeth the cogitations and vehement deſires of the Soul, and when the ſpirit is affected, the body in which the ſpirit lies hid, is affected alſo.

Againe, the aforeſaid Naturall Faith its efficacy manifeſted it ſelfe in the woman that had the bloody iſſue, and in the Centurion. Man who was created after the likeneſſe and image of God, and ſavouring as it were of a Celeſtiall Majeſty, hath great things in his hands and power, Gen. 32.25, 26. It is well known to all what great matters a conſtant Credulity in an elevated or raiſed Mind can doe by a ſtrong imagination, even ſo great, that in falſe intenſe opinions and operations, it worketh miracles But haeſitation of Credulity and diffidence doe not onely ſhatter and break the vertue or force of the operating mind, which is the mean between both extreams, but do alſo weaken every work, as well in Superſtition as in true Religion, and enervate the deſired effect even of the moſt powerfull Experiments.

And that which is here diligently to be obſerved,^[301] our Saviour, as Holy Writ ſaith, was not able to work miracles in Capernaum, becauſe they believed not, but with their incredulity and falſe faith reſiſted him. For as man can done nothing without God,^[302] ſo likewiſe God will doe nothing without Man, as his Organ or Inſtument, God and the Creature both together, neither without the other. Therefore no Man ought to will without God, becauſe no Man can Be without God, in whom we are, and live, and are moved.

Eightly, Leaſt the ſick party recovering ſhould commit greater ſins againſt God, his neighbor and himſelfe to the loſſe of his Soul, for every ſickneſſe is as it were an expiation or propitiatory of ſacrifice, either the juſt Judge by this Divine innate revenge, pennance and ſcourge doth call him to amendment of life for the time to come, or that by this Fatherly viſitation and impoſition of the croſſe which he ought patiently to indure, he may be a pattern to himſefe and his neighbour for the more fervent Fear and Worſhip of God, for God many times permitteth ſome men to fall into many and great ſickneſſes, whoſe minds have been greivouſly infected & diſtempered by the gladſome and pleaſant health of the fleſh, together with the continuation of their ſins, to the loſſe of their Eternall health: For health is nothing worth, ſeeing it is but condemnation to us, if our ſins be not forgiven. Moreover, ſins weaken the powers of the Soul, and make it impotent to the Naturall Government of the body: Therefore the powers of the body are enfeebled and haſten to death.^[303] Or elſe the ſick is held under this yoke and bridle of infirmity, as by a wholſome Purgatory (though few are reformed by their ſickneſſe) to the duty of Piety at leaſt, whilſt that looſe licentiouſneſs of ſinning is lopt and cut off, which he would abuſe if he ſhould live and be well any longer.

In theſe diſeaſes that ariſe from the reſiſting Aſtrall, impreſſion, and wrath of God,^[304] no Corporall medicine (becauſe God hath ſhut the doors of Nature) can do any good, but onely Celeſtiall and ſpirituall, viz. by ſerious repentance, heartily to bewaile the ſins that we have committed, to allay the provoked wrath of God by Amendment of life and Reconciliation to our neighbor, to be reconciled to God through our Saviour the Celeſtiall Phyſitian of our Soules, and to ſubmit our Will to the moſt righteous pleaſure of the Divine Will, devoutly, patiently and humbly in all things, with a moſt aſſured perticipation of Divine Mercy. Paracelſus calleth them Deal diſeaſes, which are from the Ens of God, who inflicteth all ſuch diſeaſes, and who alone worketh by good and bad men; the Cure, ſaith he, is by Faith, or when the purging is perfected the Phyſitian may then try his skill. The Cauſes of thoſe diſeaſes that are of the Ens of God are unſearchable, here the cure muſt be ſought in Faith, not in Nature; as alſo in the cure of Deal diſeaſes, that are of the Ens of God, or in the deificall or faithfull cure, the predeſtinate Terme or period according to the Divine pleaſure is to be obſerved.

CHAP. VI. Of that one onely chiefe Medicine of the moſt Ancient Phyloſophers.

^[305]FUrthermore I ſhall here ſupply what yet pertaineth to that chief and univerſal Phyloſophical Phiſick, than which a greater gift of wiſdom we never read that divine bounty beſtowed on man; Not excepting ſo much as the very Reaſonable Soul, which, next unto God in Heaven and Earth, cannot conſider or find out any thing under Heaven beſtowed upon Man more admirable, more ſublime, more noble or excellent than this moſt ſecret Secret of ſecret Secrets, by which even wonders, yea all things may be done, both as to the Plannets of inferior Aſtronomy, whoſe imperfection and droſſe it cauſeth to vaniſh by piercing them with its moſt powerfull impreſſions (for it ſegregateth all extraneous Sulphureity and impure Terreſtreity from metallick and Humane bodies) as alſo to the recovering covering and preſerving of the languiſhing and loſt health of the Human body, by its fiery vigour, beſides infinite other things; to ſay nothing now of the Magicall and ſuper Celeſtial uſe when the Gonetick influence of the beames of the Sun and Moon and the fourth revolution is finiſht upon its native Earth,^[306] it is endowed abſolutly with all created Influentiall power as well in the Elementall world, as in the Celeſtiall or ſuper celeſtiall it is the moſt wonderfull of all wonders, for as God is wonderfull in all his works, ſo doth he uſually hide his wonderfull Gifts in wonderfull men. All antiquity, alſo all Verity of all Nations and Languages in the tradition of this doctrine, the conſent of all thoſe moſt learned men who in every age have lived with the greateſt admiration and prayſe of many, do bear witneſſe that this is ſo: Moreover, beſides the ocular inſpectation and certification of many of our time, it is eaſie to determine this from their writings, which are woven of ſo many Hieroglyphicall, Magicall, and Mathematicall Coverings in ſo great and certaine a ſeries of Phyloſophicall Truth.

Who then would not admire and embrace ſo great a Gift of the greateſt GOD, the immortall price of his ſtudy, paines and vertue, which to the Pious and holy Phyloſophers dignified by Nature and Education, doth warrant and aſſure a removall of old age and renewing of youth, perpetuall health, and honeſt food and rayment, without hinderance to our neighbor, not by uſury and fraud, nor cheating wares, nor by oppreſſion of the poor (as moſt of our rich men are now inriched) but by induſtry of work and labour of the hands?

God forbid therefore, that, ſleighting the example of the Ancients, I ſhould either deny ſuch precious Wonders of GOD, and darken the wonderfull powers of Nature (for he that deſpiſeth knowledge, him the glorious and high God deſpiſeth for rejecting this moſt true Art) or which is worſe, to revile them as the moſt doe, as if they were but the ſpeculations of idle men, or the empty dreams and fictions of a ſottiſh and doting mind, who yet among wiſe men doe but betray the weakneſſe of their judgement and openly call witneſſe of their folly: Thoſe therefore that revile and are ignorant of theſe divine Banquets, whom the Phyloſophers call fools, are not to be admitted to them, thoſe alſo that dote in their Phantaſticall dreams are utterly to be excluded.

Here ſome are liſtning, whether truſting to my own ingenuity I dare boaſt alſo of the preparation hereof in this place, or whether fot oſtentation ſake I ambitiouſly arrogate to my ſelfe the abſolute knowledge of this Art,^[307] as thoſe covètous Mountebanks and greedy Phyloſophiſts uſe to doe.

But becauſe I promiſed the Courteous Reader a little before, that I would ſet down at leaſt thoſe things which I had made tryall of, I was unwilling in this place openly and moſt wickedly (which is not the part of a wiſe man, but of cheaters) to falſifie any thing concerning the undoubted certainty of this matter.

For this Sacred and Divine Art and Science, not of Sophiſters, but Phyloſophers, which the ignorant baſely and wretchedly condemn of falſhood (for doubtleſſe among all Arts, as well Liberall as Mechanick, none aboundeth with ſo many Impoſters as this) doth deſerve to be reverenced for the wonderfull Secrets that are in it, and to be preferred before all other earthly Sciences by thoſe that are true Phyſitians, who being inlightned with the Spirit of Divine Wiſdome, content and furniſhed with honeſt food and rayment (for it cannot be that a poor or covetous man ſhould ſpend his time in the ſtudy of Phyloſophy) doe with religious veneration pray unto God after the example of Solomon, not for wealth, but wiſdome, that he would open to them the Magazine of Divine knowledge.

And who meaſure their happineſſe at leaſt by Heaven, and the Love of God the giver of every good thing.

Who alſo are moved and ſpurred on to ſearch it out by the love of Secrets and of Nature, according to the Divine Grace.

And who through a deſire of getting knowledge, without any fooliſh hope of gaine or affectation of vaine glory,^[308] doe in the fear of God refuſe no honeſt, conſtant and poſſible labor of the hands.

And laſtly, who without any malignant intention, neglecting the ſpring of dry humane thirſt, doe moſt humbly with fear and trembling deſire to uſe ſuch great gifts to that End which belongs to the Maſter of Nature, to wit, the Praiſe and Honour of God, and the good of his needy neighbor, in a conſtant Taciturnity, without pride, which provoketh the envy of all men.

^[309]By [•]heſe, I ſay, among the Children of the golden doctrine (whoſe gold is the Omnipotent God) that moſt rare Good, which is to be prefer'd before all riches, is juſtly and of right to be ſearched out for the health ſake of men, who quitting all other buſineſſe and imployment, and leaving the mettalls to thoſe who with an impious hunger, and a thirſty and inſatiable deſire of being rich, making no difference between right and wrong, do horribly vex and torment themſelves night and day, to the great hazard both of body and ſoul.

A Phyloſopher muſt covet Nothing but Wiſdome, which is converſant about Divine things; therefore a true Phyloſopher never ſought after nor deſired riches, but is rather delighted with the Myſteries of Nature, for verily he that is adept or hath attained the ſame may carry about with him in his purſe, not the worth of one Kingdom only, but the wealth almoſt of the whole World, and in God & with God poſeſſe as a Lord all things of the whole World, and in the Fear and ſervice of God command the whole Creation. But that gift is acquired, neither by wrath nor forced violence, but either by the immediate inſpiration of the moſt High, or by the expert ocular demonſtration of a wiſe Maſter in this Art.

That without all controverſie this is ſo, no man that doth apply himſelfe to Phyloſophy will deny. But who among many thouſands is it, who while he ſeeketh this very knowledge by a certaine and ſubduing judgement and due means, to whom the Stars are ſo benign, that he can by anothers diligence and endeavor paſſe thorow the porch and gate of the Heavens into the Oratory or Chappell of Apollo, and get to the top of the mount of Chymiſtry?

^[310]For who durſt lend a hand to another herein, except he hat for a long time, and by much experience known him to be ſingularly eminent in the Feare of god, Holineſſe of life, pure and Harpocraticall Faith?

He that deſireth this Art, muſt not be a ſlave to other mens judgment, nor live upon their purſe, and muſt retire himſelfe, For

^[311]Too much acquantance hinder them

Who labour to find out this Gem.

For certainly that moroſe inhability even of our companion, the arrogant loquacity, the pertinacious incredulity, the envy and deteſtable infidelity and an Epicurean indignity, doth hinder and much diſturb the effect in any operation. Reverend antiquity, with one conſent acknowledgeth that never any from the firſt man to the laſt could find ont the Divine ſecreu of that Art by [〈◊〉] even Natural ingenuity, according to Nat[•••]ll Reaſon only, nor according to Experience, ſe[•]ng it is ſomthing Divine and hid, and that which is above Reaſon, even as the perpetuall and tedious paines eſpecially of thoſe who have labored and toyled to find out this knowledg by dayly reading and comparing of Authors, do witneſſe; But that the glorious God and moſt bleſſed beſtower of all graces hath reavealed and made it plaine to his faithfull wiſe ones,^[312] to ſuch as feare and honor him, that they might underſtand, meditate upon and love his omnipotent goodneſſe, and by glorifying him in his wonders and all his power and virtues, ſerving him without any blemiſh, vice or ſin in his holineſſe, and true Righteouſneſſe, they might ſee how much he hath done for men of good will: And ſo finally they that are inflamed with a moſt fervent love of piety and Gratitude might find him that is worthy of infinite thanks, who is infinite in mercy, whoſe moſt holy and Fearful name be bleſſed for ever and ever.

^[313]Theſe things ſeriouſly conſidered, no man will wonder if (when men ſeek the Kingdome of God, and ſtudy to finde out the Celeſtiall Stone in the laſt place) among ſo many thouſands that ſeek, there is not one to whom the doors of Nature are unlockt, and that hath the Divine bolt removed, the Will no doubt of the Omnipotent God reſiſting the ſame, who tryeth the Hearts and Reines of men, who giveth his gifts to whom he will, and withdraweth them from whom be pleaſeth. For this W[•••] is not in the power of him that willeth, but in [••]e will of God that ſheweth mercy, who knoweth that it is not expedient for all to their ſalvation, that they ſhould have Honors & riches with their health.

And though happily ſome one or other may get the key of the Phyloſophicall Garden (as I know ſome that have) yet becauſe the Gate was bolted, that is, the Divine Grace and Benediction was denyed and did reſiſt; they could never open, much leſſe enter, and gather thoſe deſired fruits of the Hermetick Tree, and eate the moſt ſweet kernells of this myſtery. Thus ſome Impoſtors in our age who right or wrong by unlawfull means having got the moſt true Phyloſophycall Ferment or Leaven (but prepar'd by others) have not been able to improve or multiply it any further by reaſon of the ignorance of the principle or beginning, for verily this moſt holy ſcience never admitted any ſuch unskilfull Thraſo's into its inner rooms.

This is that work that is hid under the robe of the Phyloſophicall Virgin, which even one brother would not teach another; and therefore it is to no purpoſe to tempt an Adept Phyloſopher with promiſes of rewards, favour, or any other kind of reſpects that can be imagined, to part with it.

This is that Secret laid up and buryed in the moſt ſecret Treaſury of the Mind and Memory, concerning which the genuine and more occult Phyloſophers (who fearing the malediction of God, and execration of thoſe Sophe's or wiſe men which they leave to their poſterity,^[314] doe ſtudy and ſtrive to be harſh and rugged, leaſt they ſhould diſcloſe their more abſtruſe or dark ſence to any, and expoſe the moſt noble Gemm of this Science to hogs and ſwine) have in a wiſe and ingenious craft covenanted and ſworn they would never write it plainly in any Book: Nor hath any of them who kept this knowledge in the ſecret of their heart, made it known to any but ſuch who had an underſtanding allegorically. For doubtleſſe that liberty is granted to the Phyloſophers, that becauſe they are made Lords of Things, they ſhould alſo have power to diſpence or give Names at their pleaſure,^[315] and cloath their children as they liſted. Though True Phyloſophers exactly & with greateſt ingenuity, have mutually ingag'd and ſet themſelves upon one and the ſame thing; they that till the field have ever obſerved it, for certainly in their precepts, as in a glaſſe, it hath been ſufficiently made known to men of a wiſe underſtanding, who are choſen of God to ſuch myſteries, worthy men, and ſworn in this Art. But they have attributed it to the glorious God, who according to his good pleaſure may inſpire whom he will, and deny it to whom he pleaſe: Nevertheleſſe religouſly affirming, that none can attaine the deſired end (though they ſleight all particulars, which naturally doe altogether want the virtue of tincturing, unleſſe they proceed from the firſt fountaine) before the fat or blood of the Sun and the Dew of the Lunary, be joyned into one body by the circular wheel of the Elements with the help of Art and Nature in the form of an Hexagon,^[316] which can never be done except the moſt High God pleaſe, who alone of his ſpeciall mercy graciouſly beſtoweth this ſingular gift of the Holy Spirit, and impreciable price, both to whom and when he ſeeth good. And to whom he will not beſtow any of his Treaſures, let that man uſe what Arts ſoever he can, yet ſhall he never get any thing againſt the Will of God; for the Spirit proceedeth from Grace, who inſpireth whom he will.

Seeing therefore all mans endeavor is but vaine except God proſper it (unleſſe any with the loſſe of this moſt undoubted Truth,^[317] will deny that God is the moderator of the univerſe, and will ſet himſelfe in oppoſition to the Will of his gain-ſaying Creator with a raſh gigantick, ſacrilegious boldneſſe, and with manifeſt danger incur the indignation of the Divine Majeſty) I cannot wonder enough, that in our age many great men,^[318] waſting their time and eſtates, ſhould ſuffer themſelves to be cheated and deceived, with the greedy world by the golden promiſes of circumforaneous, vitious, and moſt lying Impoſtors, againſt their own conſcience, not conſidering that without the liberall and right noble arts (of which thoſe Phyloſophiſts and Impoſters are altogether deſtitute, having not taſted ſo much as a drop of the Springs of Nature) no perfect perception of Myſteries can be attained to.

Thoſe Gymnoſophiſts with their Fantaſticall and Frantick inventions, inrich the eares of credulous men that they may make their pockets poor, they promiſe great matters and faine that they can doe all things, but their unwary diſciples get nothing from them, but after three or four cheats, to be againe deceived by freſh and moſt ſubtile juggling, deceit and fraud; whoſe company we ſhould avoyd even as the moſt raging torments of hell.

And that which is the chiefeſt thing of all, the Wiſdome of the Lord, whoſe myſterie is onely with them that Fear him,^[319] entreth not into ſuch wicked and unworthy ſouls who have ſpent the whole courſe of their life in ſearching out Vanities and Deceits, and of ſet purpoſe maliciouſly have deceived almoſt all the world, with their guilfull devices of painting white and red, and pargetting womens faces.

Thus theſe men playing away and loſing the ſtory of Pandora, at length nothing elſe falls to their ſhare but what Alphidius foretold ſhould happen to them, that when their braines grow giddy, inſtead of the Tincture they ſhould find only the colour, inſtead of the Hermetick Stone a pibble or glaſſe, and inſtead of great Treaſure and riches nothing but coals and aſhes.

^[320]And who would not admire this efficacious tranſmutatory virtue of theſe Impoſtors, which makes wiſe men fools, ſtrong men weak, rich men poor, and poor bankrupt men deſperate and vagabond beggers?

But as the envy of Phyloſophers is not againſt the Children of Art and Science, who ſeek not their own but Gods glory, and who have lived to the praiſe and honor of GOD, the good of their Neighbour, and the Salvation of their own ſoule: ſo he that is an Adept and compleat Phyloſopher, a keeper of Gods Secrets, and is conformed to the dignification of his work, after he by the Bleſſing of God hath happily labored like Hermes more then twenty years, fearing to offend the Divine Majeſty, will be leſſe afraid to die an hundred moſt cruell deaths, and indure all manner of miſeries and puniſhment, rather then by any means, whether through wrath or what force ſoever ſhall be uſed, to publiſh to the wicked enemies of the Children of Art and Science, or to ſuch as are unworthy of it, this greateſt and richeſt Terrene Treaſure, the Perfect Benefit or good gift of GOD, deſcending from the Father of Lights (as a Kingdom that will ſuffer no Com-peer) from the King of Kings and Lord of Lords, that terrible and fearfull avenger of every unrighteous perſon, who hath intruſted him onely to keep it, which Secret would by evill men, with the ruine of the whole world, be abuſed to judgement or condemnation of an Eternal curſe, becauſe he knoweth moſt certainly that he ſhall be moſt grievouſly puniſhed with the damnation of his ſoul, and loſſe of eternall ſalvation, by the Holy Trinity, and Chriſt the juſt and ſevere Judge of quick and dead, except he can give a good account of his Stewardſhip and the Talent committed to him, at the formidable and terrible Tribunal, before which we ſhall all ſtand, even of that Greateſt and Eternall Judge (whoſe Terrible and Ineffable Majeſty all mortall men ought to ſtand in fear of) who at the great Judgement day will examine our deſerts, who will juſtifie the works of none that hath done evill, and deprive none that hath done well, of his reward.

When, I ſay, in that Terrible day he ſhall hold the exeltrees of the poles from turning about any longer, and the motion of the Elements ſhall ceaſe, then all things ſhall run to ruine, and the heat of the Centre united to the heat of Sun ſhall ſet all corruption of the Elements on fire, when every evill and impure thing ſhall be caſt like lead with the damned into Hell,^[321] where all things ſhall be tormented for ever, yet not conſumed, with unquenchable brimſton like molten glaſſe, continually burning and never waſting.

And all that is of the Virtues and pure Truth and Nature of the Elements, which feare not the Fire of Heaven ſhall remaine like a pure, cleare, incorruptible and fixed Eſſence in a ſerene reſplendent Chryſtalin Earth, and be for ever at reſt with the happy ſaved Ones, carryed upward like an Eagle, or as Smoak excited by the Fire: For when God ſhall change all things by making them new according to his will, and ſhall make them all like Chriſtall, then the motions of the Supernaturall Nature ſhall abide in thoſe things without corruption.

I wiſh the Great Ones of our time who are ſufficiently enriched with Gold and Silver from the revenues of their ſubjects, would beſtow ſome part of their wealth upon men piouſly and conſcienſciouſly learned and skilfull in Chymiſtry, and that they would ſet every man his task, as he is fit for it, and as he ſhall deſire it, to find out one out of thoſe Three Families of Nature, that out of the ſame things in which all Phyſick is founded, viz. Animalls, Vegetables, and Mineralls, they might fetch out the moſt choyſe Phyſicall Myſteries,^[322] ſeparating them by Fire into their Three Firſt (things.)

The Phyloſophicall Conclave of any Prince furniſhed with ſuch moſt precious and wholeſome a Treaſure, might compare even with the riches of Pactolus, for queſtionleſſe it would delight, and, like a Loadſtone, attract the eyes of the ſpectators to contemplate the open riches of ſecret Nature: From the beholding of whoſe pleaſant and inſatiable beauty, what recreation I pray of the eyes, and what admirable elevation of the mind would it cauſe to the Creator himſelfe? To behold here the moſt choyſe and ſelect ſtore of the Vegetables anſwering to the members of our body by an Harmonicall Anatomy, diſcovered in a wonderfull and moſt acceptable variety in their Three Firſt (principles) with their garments put off; made naked and viſible: There (to ſee the like) of Animalls; yonder (to behold the ſame) of Mineralls and Mettalls, viz. the TRIUNE naked DIANA ſhining with ſo many colours of variety and alwayes with a Triple Form in every claſſis or diſtribution, a moſt limpid or clear MERCURIAL, a moſt garniſhed SULPHUREAN or oyly, and a moſt bright pure SALINE form, who otherwiſe covereth her ſelfe from the diſhoneſt looks of mortalls, and deſireth not to come into the company of men in this worldly ſcene with her veile: A work truly becoming a great King and Prince.

Francis the Firſt King of France, the greateſt Favorer of Phyloſophers and learned men, intended to go about one of the Three, but was prevented by death.

And (the ſole fountaine being reſerved to it ſelfe for its own uſes, but by drawing forth ſpare ſtreams) is it not a work of Humanity and Liberality, and the duty of an Almoner in this great Hoſpitall of Piety moſt worthy of all praiſe and eternall memory, to do good to God, with this Talent, in our poor neighbour and his members?

^[323]Without queſtion the Father of Lights (from onely as from the Efficient, Principall, and Finall Cauſe of all Creatures and Operations, every good Gift upon amendment of Life is by asking, ſeeking, and knocking, to be obtained) would load this pious and laudable purpoſe heap upon heap with far greater and perhaps unlookt for bleſſings (for he performeth the will of them that Fear him) to them that proceed this way in the Fear of God, and love of their neighbour.

For this onely is the Kings high-way, not onely to come all the deſired Secrets of Nature, but that which is the chiefeſt thing of all it leadeth even to the very workmaſter of the univerſe,^[324] by which ONE infinite OCEAN of all Divine GOODNES through Regeneration (alterity being ſwallowed up of unity) in the Sabath of Sabbaths or when the eternal Jubile is come for which we were created, we do by conſent of divine Clemency, attaine the ſcope and true mark in the full fruition whereof we ſhall hereafter be delighted, juſt like a miſerable Exile and pilgrim (toſſed up and down through various hazards, hardſhips, ſtreights, and miſerable ſufferings) reſtord againe to his rightful Country: for he deſerveth not ſweet, who hath not taſted of bitter things: There is no recovering or returning to what we have loſt but by the Croſſe and Death: Nor will God have mortall Man who now is wandring from him that he ſhould come to immortall bleſſedneſſe and glory in a delicate journey, but through the Fire of Temptation and Tribulation, with a ſad and ſharpe death, becauſe the Coronation and wiping away of all teares is after the victory, when we have overcome all our enemies, eternall Life will recompence greater wars and wreſtlings.

But, to returne to the ſupream, though croſſe fortune hath not onely hindred me who have alway been deſirous of the honeſt and moſt ſincere Truth, many times though in vaine aſpiring and earneſtly deſiring to enter into the inner rooms of that ſupream Phyloſophicall Oratory, (not to the end that I might make Gold and Silver, for truely they are rich enough who are content with a little and make it not their buſineſſe to get much, but with an exceeding love to find out the True Phyſick and upright deſire of the wonderfull works of God) but I know not by what ſiniſter and moſt unhappy deſtiny of mine it ſo fell out, that with how much the more fervent endeavor of mind I have followed thoſe moſt ſecret Studies, by ſo much the more bitterly have I been worryed hitherto by the ſlanderous Envy of malevolent men, and waves or fruits of of Fortune; the neceſſity of equity enforceth, that though I cannot proceed further as yet, I comfort my ſelfe with the cogitation onely, and thinking upon ſo great a Thing. God himſelfe knoweth what, to whom, when and how is fit, whoſe Name be glorified and bleſſed for ever: who many times turneth away thoſe things which happily might do us hurt, becauſe he is good:^[325] nor doe I thinke their miſerable life is to be deſired whoſe felicity is their ruine, and who looſe by that that ſhould advantage them: and who in the height of fortune do yet deſire fortune for the chains and fetters ſake, even when the indulgents of Fools could ſcarce add any greater happineſſe: and on whom God beſtoweth ſomethings as a puniſhment when he is angry, which he denies as a bleſſing when he is pleaſed.

Yet ſince the works of God are to be publiſhed and celebrated, and that by this monument here left it may hereafter appear that that Divine Benificence hath not been denyed to men of our age alſo who did not begrudge poſterity their felicity, I cannot but in atteſtation and confirmation of the Truth here remember that ſingular Divine Clemency to me, which, not without the clear favour of God, was ſhewed to me as an eye-witneſſe in my travells, which was denyed to many others who earneſtly deſired it, that I ſhould ſee and taſte it, at ſome Great mans houſe, Cui in aeternum bene ſIt, & Cumprimis egregium Helioch Antharum bor EaLem, nunc in Chriſto quieſcentem: cujuSmodi lENtis DenIque conſueVerunt latitare tempOrum currIcVlis. Which I forbear to Engliſh.

^[326]Whence being a long time aſtoniſhed and amazed at the greateſt miracle of Nature wrought by Art, among the various and manifold metamorphoſis of the Inferior Aſtronomy made in the cold (the Moyſt way of the Ancients not as yet intenſly exalted to the eye of the Baſilisk) this one prodigie, paſſing the admiration of all wonders, ſeemed ſtrange and moſt worthy to be ſeen, that by giving one onely drop of that Latex or liquor (in which as in a ſtorehouſe the diſperſed vertues of all Celeſtiall and Terreſtriall bodies were by a wonderfull artifice inviſibly gathered together in an heap, nay, in which the whole world was centred) a man deſperately ſick and at the point of death was recovered by its Fiery, Aſtrall, and Celeſtiall Inviſible Nature conveying to the Heart a beam of the Naturall Life, and renewing the organs of Life, and repairing Nature, which (by an accidentall ſickneſſe cauſing a remotion) was ſpent and waſted, reſtoring him to firme and perfect health in one night: For this Kingly medicine, and the Empreſſe of all other, cauſeth Humane Bodies immediately and as it were miraculouſly to riſe againe from what deſperate diſeaſes ſoever,^[327] if God hath not otherwiſe decreed, for many diſeaſes are a Divine innate puniſhment, for which there is no cure in Nature. For ſurely this whole new regenerate world is able by vertue of its Regeneration to renew the little old corruptible world Man, to reſtore whatſoever is amiſſe in Mans body, to conſume what is ſuperfluous, to mend what is defective, and reduce the whole Microcoſm into a true Temperament, and preſerve it therein till the appointed Terme of death impoſed on mortalls for their ſin.

Imperfect and impure mettalls are cleanſed from their infirmities and accidents by the ſame ſpirit of the world, by the ſame Heat of Sun and Moon as mens bodies are, they are reſtored to their True Health, which is aureity or goldneſs, without a new motion of generation and corruption, by way of alteration onely, and remotion of accidents which are the cauſe of the ſickneſſe and diſtemper, for mettals doe not differ in ſpecie but onely in accidents.

^[328]No marvell if this ſecret, by reaſon of the proclaimed uncertainty of ſo great myſteries, ſhall ſeem incredible, and juſtly not to be made known (though it be truer then true) to our Vulgar ſort, though Athenians of a clean noſe, as being ignorant becauſe they never heard any thing in all their life of the Heat of the Sun and Moon, who know not theſe Vulcanean metamorphoſes and this Power of GOD joyned to Nature, but admire the Heatheniſh Phyſick, who to excuſe their own ignorance doe (fooliſhly enough) account the ſayings of Prudent men but as fables and fictions, no marvell I ſay, when the underſtanding of the intelligent, clouded with no precepts or traditions of fooliſh men, can hardly apprehend it; much leſſe that the Element of EARTH ſhould by the help of Mechanick Magick ſwim upon the water.

To know this Phyloſophicall Secret truly is principally neceſſary to an Aſtrall Phyſitian, none of which Phyſitians can come to any operation or knowledge of wonderfull effects, nor be certaine in his Art, except he cleave to this Science, eſpecially in the cure of deſperate diſeaſes in our body, to wit, the four Monarchs of all diſeaſes, the Epilepſie, Gout, Dropſie, Leproſie. Theſe four chiefeſt kinds of Diſeaſes, Paracelſus, ^[329] through the help of Chriſt, not of the Devill, cured by a wonderfull Art, proving in ſome of his works that God taught him the medicine, for he did it not by our common ordinary medicines, but by Reſtoring or regenerating ones, which are known to very few, by which Nature being renewed afterward of her own accord ſhe expelleth all things that offend her, as his Epitaph at Salisburg doth truly and ſufficiently witneſſe to poſterity.

All diſeaſes proceeding from the corruption of humors, how great and deſperate ſoever their cures be, are healed by this univerſall medicine, as a Carpenter that ſquareth all kind of timber, except the party be at the utmoſt Terme appointed him by the ſupream Being; or the diſeaſe be inflicted by God, beſides Nature, as a puniſhment and ſpeciall affliction.

But no man, as hath been ſaid, can make uſe of this peculiar and celeſtiall Gift, but he on whom God himſelfe hath beſtowed it, who onely both inlightneth the obſcurity, and darkneth the clearneſſe of theſe myſteries, ſo that none can underſtand the plaineſt things, except he enlighten them, nor be ignorant of the darkeſt if he illuſtrate them; for ſo great a faculty is there given by the rich and peculiar Grace of the moſt high Creator.

Therefore Lullius that Divine and moſt perfect Phyloſopher, rightly concluded, that between the Artiſt and God the firſt cauſe, there ought to be an agreement without contrariety, that the firſt mover, as the principall Forme ſhould move the Intelligence or Soule of the Artiſt to a true Underſtanding, that he may open to him what is hid in the magiſtery of this Art. Bleſſed will he be to whom the Lord God ſhall be pleaſed to inſpire the Gifts of his Grace: For it is the Lord of Heaven who knoweth the heart of thoſe in whom he would uſe the form & meaſure. Notwithſtanding we ſee men ſomtimes offend not onely againſt God by their ingratitude, but alſo againſt their undeſerving neighbour by ſtrange devices not becoming an Aedpt Phyloſopher: with which ſome eminent men heretofore and two publick Phyloſophers of divers Nations in our time abuſing the Gifts of God againſt thoſe moſt horrid Anathema's of Phyloſophers, afterward (as doubtleſſe every man according to his dexterity which the ſydereall ſpirit cauſeth and exciteth is the forger of his own fortune) they came to dolefull and lamentable end, to the perpetuall reproach of their Name anſwerable to the unworthy publiſhing of this moſt True Phyloſophicall Art, miſerably waſted and reſtrained by the Wrath of GOD the Righteous Revenger, as well for their arrogant pride, puniſhment and repentance accompanying their provoking loquacity, as alſo for their cheating Impoſtures of the firſt Hapocraticall ſilence,^[330] which they did by turns to cloak the matter for their ſafety.

Thoſe more ancient and skilfull Phyloſophers who were born in a happy ſigne, the children of Hermes who firſt found out the ſcience, among whom nothing was more ancient than Truth, nothing more filthy and abominable than falſhood and deceit, and who have even judged it a thing more ſafely worth their labor to have it indeed without the witneſſe of a ſottiſh ignorant multitude, then ſeeme or be ſuppoſed onely to have it: who alſo have endeavoured to leave behind them an unſpotted memory to poſterity, not as many too credulous imagine, that being deceived with their own vaine imaginations they would deceive others in like manner, which is not the property of an honeſt man.

^[331]I ſay, theſe private not publick Secretaries of Nature, who have, in the Naturall Light freſh and flouriſhing in them, followed Reaſon the beſt guide, according to the ability God gave them, all of them with greateſt attention both of body and mind preſſing chiefly to one and the ſame end and ſcope of Virtue, accounting nothing more glorious than that they might peaceably rejoyce prudently and in Quiet Silence, with a Mind truly Sound in a Sound Body according to the Fear of God and Love of their Neighbour.

This is Phyloſophy Adept, which Paracelſus in the Tincture of Phyſicks explaineth them to be Long Life and free from all infirmity, even till the Naturall death, and an honeſt ſupport of that long life in this vale of miſeries, that we might ſerve God without poverty and prejudice of our Neighbour.

Though there may be many hunting after this happineſſe with a kind of great and continued greedineſſe of mind, yet have been perſwaded that they ſhould never attaine the ſame, either by other means or any Arts, but by a wonderfull and moſt abſtruſe comprehending of all the vertues of the whole Creation flowing and running together in one certaine maſſe, in this Rode or Kings Highway and Phyloſophical Reaſon is to be accompliſhed.

^[332]All theſe ſpirituall virtues and active qualities being by great help of ingenuity and Art like the leſſer world heaped up together and concentred into one maſſe (as united force is ſtronger diſperſed) beſides a kind of ſweeteſt and admirable illuſtration of the Mind (for the Light of Nature is glittering in the Darkneſſe of the world) as alſo the knowledge of all Naturall things and Heavenly ſeerets, and a perfect operation, yea, they have even miraculouſly uſe of this choyceſt and admirable Magiſterie, together with a flowing plenty and Abundance of all Things.

Of which the Phyloſophers our predeceſſors that have been train'd up in Hermes ſchool,^[333] though they have been altogether dumb in keeping cloſe the ſecret of the Art by a conſtant Taciturnity (knowing to what dangers the ſearchers out of difficult Arts and the publick Secretaries of Nature are obnoxious, that, full of deſpaire concerning their ſafety and peace, they have been compelled to deny the ſame) yet uſually give this Reaſon: becauſe the greateſt Medicine, being artificially prepared with the help of wiſe Nature the Miſtreſſe of Science, ſhould be (or is) the Life and inlightning Light and that which quickneth or maketh alive our Balſom, that is, the ſpirit or celeſtiall▪ not viſible vapour of life; it may be the Eſſence of our Life: the Fift Eſſence compounded of the four Elements, in which are all the Elements actually, and all their arts, with greateſt agreement made equall with true equation according to all poſſibility of Nature, and bound together with a golden chaine without any contrariety; But all things are aggregated in ſo ſubtile a Matter and a Form ſo ſubtile, and ſo near to ſimplicity in a reſpective manner in the curing of diſeaſes and the metamorphoſis of Mettalls, like as in Lightning and the eye of a Baſilisk, as is manifeſt by Experience: This is ſo in reſpect of the four qualities of the body as the Heaven is incorruptible in reſpect of the four Elements.

The moſt High created this Fift Eſſence as the root of life in Nature for the preſervation of the four qualities of the Humane body,^[334] as he did the Heaven for the preſervation of the univerſe. The celeſtiall Fire that burneth not, is the ſoul and life of all Creatures; the ſubject in which beſides the force and operations of the Elements, even all the celeſtiall virtues of the Firmament, as well of the Fixed Stars as of the Planets, are infuſed and imprinted after an inviſible manner, for the Influences of all celeſtiall bodies which are communicated to the ſublunary to every one in particular, theſe are concentred in this one: The Theater of the ſecrets of all Natur's Light;^[335] the Glaſſe of God's Myſteries, and the Miracle of univerſall Nature; the Fift Eſſence of the whole frame of the world, and the whole world Regenerated, wherein the Treaſure of all Nature lyeth; Subject and Inſtrument of all Naturall and Tranſnaturall Virtues; the Son of the Sun and Moon, who by his aſcending into Heaven and deſcending into the Earth hath obtained all power of ſuperior and inferior things; the Habitation of all metallick, minerall, and vegetable Forms, which God created under the Globe of the Moon; yea that it is truly the ſpirit of Life which pierceth through all other ſpirits,^[336] and is altogether one and the ſame with the ſpirit of our body, the bond between the Body and Soul, wherewith that ſuper-celeſtiall thing is delighted and retained that it fly not from its bodily priſon, for that peace may be made between thoſe enemies the Soul and Body, there is need of the Balſom of life as a means to be ſought from Externalls, by which the internall is reſtored to retaine or ſuſtaine the Fire of a long life, without which fuell it goeth out of the body as a flame from the lamp-wick for want of oyle; it is the moſt ſimple Matter which the Beſt and Greateſt Lord generated out of the ſpirit of this world for the reſtauration and preſervation of Humane Nature, which hath been altogether unknown to the Phyſitians of our time: For it never came into their Schools who goe not into the Temple of Apollo through the right door, but break through the Roofe, and ſit in his ſeat, as the Scribes and Phariſees heretofore in Moſes chair. And while they hold the keys of Sciences in unrighteous captivity, they bring to paſſe nothing with their decrees, and ordinances but like falſe Teachers, they themſelves enter not into the Academy of Nature, and others who deſire to enter in a right way they hinder in their laudable courſe by their pernicious dehortations, ſo that they never come to the knowledge of the Truth, and are forced to be ignorant where it may be.

But becauſe the true originall of all corporall diſeaſes, in the judgement of the beſt Phyſitians, is the enormity of the Naturall proportion of the Three Firſt (or as common Phyſitians ſay, the diſorder and ill diſpoſition of the four Elements or Humors) of which the Humane compounded body is ſick or well: this foreſaid Medicine, which is in it ſelfe the matter of our Creation may be congeneous and uniform to the ſubſtance, conſiſting in equality,^[337] the moſt ſubtile Soul, ſeparate from dregs, and as it were the ſimple ſubſtance of the Elements, the Fift Eſſence or Fift Virtue reſulting from the purer Eſſence of the four Elements, purified, incorruptible is compared to Heaven, nor doth it admit any malignant ſpirit, but they all fly from it; And becauſe it is obnoxious as little as little may be to a Tempred corruption or putrefaction, therefore it expelleth as much as is poſſible by Nature all accidentall corruptibility from which any ſickneſſe or weakneſſe may ariſe, and reſtoreth the inward vigour throughout all the members, and by reconciliation cureth againe the diſeaſes that hapned by the exaltation of the Three Principles.

Mans health conſiſteth in the agreement and union of the Three Firſt Subſtances;^[338] but when they are exalted and ſet on fire by the Stars, the inteſtine wars follow: And becauſe the Three Firſt Subſtances of diſeaſes are valitile,^[339] they give place to the Eſſence of Fire which conſumeth the diſeaſe and ſeparateth the pure from the impure.

Moreover, that Fift Eſſence of the Human Body bindeth the Elements or Humors in Peace and Harmonicall league, and reduceth to the true Temperament by making equall the unequall, and ſtrengthneth the naturall heat and ſubſtantificall moyſture, it keepeth the oyle and ſpark of Life in an equality by its celeſtiall vigor (for ſo long as the Radicall Humor, the Vitall Balſom and moſt precious Nectar of our Life abideth in its quantity, we are not ſenſible of any diſeaſe, for the ſtrengthning power of the Human body and of Animalls proceedeth from the ſpirit of Life) and reſtoreth the ſick to health and a good temper, it holdeth its Nature in her Being, and preſerveth the Nectar of our Life in a good and laudable Temperament, and ſo will keep the prediſpoſed or fore-qualified Man ſafe and ſound from ſickneſſe, with the comelineſſe of youth for the time of his continuance (which is the age of Beauty and Human Fortitude) even to his Naturall death, that is to that Terme of Life which the Omnipotent God hath appointed to Man for diſobedience as well that of every one, as that of our firſt Parent; I ſay, ſuch a man who ſhall uſe it prudently and ſeaſonably with a devout calling upon the Name of the Lord, if the conſtitution of the body and its complexion be not extreamly wa[••]ed.

Therefore in this Fift Eſſence and Spirituall Medicine, which hath the Nature and Heat of Heaven (not of our mortall and corruptible) it is poſſible to find out the True Fonntaine of Phyſick, the Conſervation of Life, the Reſtitution of health, the Renovation of loſt youth, and the deſired clear health; and to ſpeak Naturally, there is no Balſamick Medicine in all the world better than this true Triacle of Phyloſophers, which like the Elixir of life is the ſuperlative and laſt conſolation of Mans body, preſerving all activities in the Humane Nature, and reſtoring the diminiſhed power through the defect of Nature: For in every kind there is a certaine One that holdeth the firſt degree in that kind, therefore becauſe this Medicine is made of the more incorruptible and efficacious Matter that can be under Heaven, that is, the Soule or Spirit of the world, which hath in it the force of all Celeſtiall and Terreſtriall things,^[340] therefore it ought to hold the firſt degree in the order of Phyſick, and the Man that uſeth it with the moderation of other meat, may live as long as the ancient Fathers.

From thoſe two fountaines the SUN and MOON, as Suchtenius learnedly diſcourſeth, ſpringeth the Naturall and Vitall Spirit of the world, which runneth thorow all Beings, giving life and conſiſtance to all things, by which as a mediator every occult quality, all vertue, all life is propagated into the inferior bodies, into hearbs, mettalls, ſtones, animalls; ſo that there can be nothing in all the world that may or can be without a ſpark of this Spirit.^[341] This Celeſtiall Spirit which is one and the ſame with our Naturall ſpirit, when its breathing in our body is not leſned or hindred by outward things, is that Naturall Heat of ours, whereby every thing is digeſted for the ſuſtentation and multiplication of every particular; It digeſteth the nouriſhment that Man taketh, and breeds good blood in all the members: ſo long as the blood is pure, it continueth, and is the ſtrong vitall, pure and ſound ſpirit of the Heart, ſo that the whole body liveth orderly and well; But if it be hindered by ſickneſſe that it cannot ſo well doe its office, the nouriſhment is not well concocted; and that breeds bad blood by which the vitall ſpirit of the Heart is weakned. Whence comes Old age, that houſe of oblivion, at laſt followeth a full extinction, conſumption and diſſipation of that ſpirit, which is the Naturall Death; that the conſumption and diſſiapation of the ſaid ſpirit may be prevented, (as much as by Nature may be) that ſpirit and Naturall Heat in Humane bodies ſo weakned and hindred muſt be increaſed and ſtrengthned, that it may be the better able to do its duty.

But ſeeing every agent when it begins to act, doth not move toward any thing below it ſelfe, but to that which is equall like and ſutable to it; Therefore this ſtrengthning alſo muſt be by its like, that is, by that Celeſtiall Heat of the Sun and Moon, and the other Planets, or with thoſe things in which the Virtue of the SUN and MOON is moſt potent and doth moſt abound, or is leſſe reſtrain'd by matter:^[342] For theſe things work more quick and perfectly, and doe more readily beget their like: and, what is more eaſie, the ſpirit or that ſupernall Fire is got out of them by art; to which the Heat that burneth not like the Elementall, but that which maketh all things fruitfull, and Light giving life to all things, are proper. But burning Heat, conſuming all things, and darkneſſe, making all things barren, are proper to the Elementall and Inferior Fire.

That ſame (Heat) therefore is excluded, as alſo with it all divers and contrary things, ſuch as are all the inferior Elements. For this and all things elſe that include a Naturall compoſition in them (ſo far as they are yet drowned in a thick groſſe matter, and as yet not ſeparate from it) are ſubject to corruption and tranſmutation. But Medicines ought to be preſerving and very durable, and remote from corruption: For whereas they ſhould preſerve the Human body from corruption, they ought firſt to be of a long and laſting nature, otherwiſe they would corrupt rather then preſerve.

Beſides, tis but in vaine to think to preſerve a corruptible body by a putrid and corruptible thing, to cure the weak by a feeble thing, to form a Thing by a thing ſubject to deformity. Every corruptible weak and feeble thing added to its like, augmenteth it,^[343] and ſo that corruptibility is increaſed, not diminiſhed, as we ſee ſome and truly too many Phyſitians of our time who labor in vaine to cure Men of their maladies by their groſſe and corporall compoſitions of Medicines; but a higher ſpeculation is here required;^[344] For whereas diſeaſes are not corporall, but ſpirituall and lurking in the ſpirits, they alſo call for ſpirituall medicines.

They therefore that would preſerve that vitall ſpirit (which is the Radicall Moyſture and Heat,^[345] the innate Mummy, and hath its ſeat in the midſt of Mans heart, as the ſuſtentacle of all our life) in young men, and repaire it languiſhing in old men, and, as much as may be, make them young againe, and ſo bring Mans life into the greateſt health, they muſt ſeek after not the Elementall, but that Celeſtiall Heat of the Sun and Moon that dwelleth in the more incorruptible ſubſtance that is to be found under the Globe of the Moon, to make this like our heart or ſpirit, which is done, when it is prepared and made up into a medicine and moſt pleaſant meat, ſo that being taken by the mouth, it may preſently pierce and paſſe throughout the human body, keep every thing incorrupt, eſpecially the fleſh that is united to it, nouriſh the power and ſpirit of life, increaſe and reſtore, digeſt every raw thing, lop and prune all exceſſe of every quality, make the Naturall moyſture abound, and ſtrengthen, inflame and augment the weak Naturall Heat or Fire. This is the duty of a true Phyſitian, and of the more ſound Phyloſopher.

^[346]For thus he might preſerve our body from corruption, retard old age, keep youth flouriſhing in its vigour to the very poynt of death, and were it not for the wages of ſin, withſtand death, preſerve (our body) in perpetuall health and defend it from deſtruction.

Paracelſus calleth it the Element of FIRE, which like the Sun of the Terrene or inferiour Firmament may be the greateſt Secret for the removing all diſeaſes, and refreſhing the cold benummed members, for that Eſſentiall Fire worketh in the body, as the Flame and Nettle doth without the body. Whoſe meaning was (that of right he may here be vindicated from the unjuſt calumny wherewith he was branded) where he treateth of the vertues of this perfect Fire of Life, that the Balſom of Nature,^[347] the Balſamick Mummy, the Vitall Body, the liquor of Life, the Native or Radicall Humor which the Spirit of Life moveth or acteth, may be reſtor'd, ſtrengthned and preſerved as in corrupt even to the very utmoſt conſumption of it, that is, to the laſt gaſp of Life without any ſickneſſe, paine and griefe, which thing though he performed in curing the moſt deſperate and dangerous diſeaſes of other men, yet was he ſtopt from continuing ſo doing any longer, being Poyſoned in his body by his malicious and inhuman adverſaries, who had often attempted the ſame before they could effect it, (for he came to the Naturall Terme of his Life by an untimely and violent death of a draught of Poyſon) and not as many maliciouſly ſcoffe in their ſtrange fictions, that he by this his medicine would preſumptouſly prepare himſelfe an entrance and way to the immortall health of his body, which the dead Phyloſophers his Anceſtors in this wicked world and true vale of miſeries, of which they as ſtrangers and Pilgrims of this world never ſo much as dreamed.

^[348]GOD is the Centre of all Creatures, by how much the more any draw near to him, by ſo much the more bleſſed, and leſſe variable, and mutable is he; But the farther any thing departeth from that Centre or One, to wit, the immutable will of God, to the circumference, variety and plurality of the Creatures, the more unhappy, imperfect and mutable is it: Bleſſedneſſe is in unity, not in the circumference; in Chriſt, not in the world, is Peace and the Reſt of Soules.

He therefore that by the immenſe Goodneſſe of God which runs before us without intermiſſion, ſhall forget all Things and leave ſenſible and Temporall things behind him, which are to be uſed but onely in our paſſage, and ſhall be united to that one Centre, he waxeth young rather than old: And this is the true Long Life of the Cabaliſts, and of Paracelſus, which he ſo often and ſo earneſtly begg'd for by Prayer and holy hope in his Hymns and Soliloquies, the true Enochean Life.

As on the contrary, he that is not united to this moſt united Fountain-like and only Unity by adhaeſion, muſt of neceſſity periſh for ever, and be ſeparated from the Light and Life by the ſecond death, and be caſt into the utter Darkneſſe of the Caliginous world, which deprivation and want of the ſight of God is the moſt bitter of all puniſhments.

To know GOD himſelfe the maker of all things, and paſſe into him with a full image of his likeneſſe, as with a kind of eſſentiall touch without a bond, whereby thou mayeſt be tranſform'd, and made (as it were) a God, this at laſt will prove the True and ſollid Phyloſophy.

The MIND therefore of Adept Phyloſophers, whoſe [〈 in non-Latin alphabet 〉] or converſation is in Heaven,^[349] they having enough of the Terrene Life, to whom one is All in all, and All are one in One: and who alwayes look upon theſe tranſitory things with the left eye, but on Heaven with the right.

The MIND, I ſay,^[350] of theſe Adept Phyloſophers hath ever been far off and eſtranged from the Cavill above mentioned. For when through Divine Grace cooperating, they have by a quiet and religious meditation been raiſed up out of the ſepulchre of their body or out of the dead Works of Darkneſſe, the world that lyeth in the malignant one being caſt behind their back, they could open the Eyes of their Heart, and be turned to God in the Sabbath of their Heart by a ſeparation of the Minde from Terrene obſticles in themſelves, and ſee all things in one by a moſt Bleſſed Spectacle, to wit,^[351] one ſimple (intuitive viſion or) ſight from within, a kind of an Eſſentiall touch of the Divinity, and to contemplate the beauty of the Chiefeſt Good in the Light of GOD as in the glaſſe of Eternity, which beauty is incomprehenſible to the Old Creature,^[352] they have eſteemed it the Ʋnhappines to ſtay ſo long in this Vale of miſeries and ignorance: For our heart is not at Reſt till we have caſt behind us the moſt beautifull Nothing (that is, the ſhadow and region of Darkneſſe and Death) and returned to the BEING of BEINGS (from whom we are wandred) as to the prefixed ſcope of all our deſires and will, towards whom every Creature panteth and breatheth. Therefore being ſtript and forſaken of every Crreature, they leave themſelves, and totally go out from themſelves contemning all things corporeall and incorporeall, in ſighing and earneſt deſire they haſten from the imperfect to that which is one and perfect, the knowlege and contemplation whereof (that which the moſt wiſe Hermes and moſt pious Phyloſopher of reverend antiquity the Anteſignan of Naturall Phyloſophers and firſt Prophet,^[353] doth alſo acknowledge in his Monade) is a ſacred, Heavenly, and hid ſilence, the quiet or Reſt of the ſences and all things, when at length after the task of miſeries, labors, and peregrinations is ended, all minds, by an unanimous friendſhip, after an unutterable manner, ſhall be altogether but one thing, in one MIND which is above every MIND.^[354] It is the intimate viſion of GOD, and the Intuitive knowledge of GOD, which alſo hapneth by the Light of Grace to the ſeparate Soul even in this world, if any man ſet himſelfe about it now, and be ſubject to God. Thus many holy men by vertue of the Deifick Spirit have taſted the Firſt fruits of the Reſurrection in this life, and have had a fore-taſte of the Celeſtiall Country. I mean that ſpirituall Death of the Saints (which the Jewes call the kiſſe of Death) which is precious in the ſight of God,^[355] if the fulneſſe of Life may be called death; We muſt die to the World, Fleſh, Blood, and the whole Animall Man, who would faine have got into thoſe Inmoſt ſecrets, and entred into Paradiſe by the exceſſe or going out of the MIND: the Man that liveth in nothing but the Mind, is as an Angel, & (as I may ſo ſay) conceiveth and apprehendeth God after a ſort in his whole breaſt. The ſcope and mark unto which all the moſt dear, beloved, holy, and intimate Friends of God, who live after the Image or inſpiration of the moſt High, and not after the Limus Terrae the Eearthy Mind, doe bend, who from Divine Love willingly caſt themſelves headlong into the fountaine of the Abyſſe and into the Sea of Nihilitude or Nothingneſſe, and enter into the Holies of Holies by the Life of Chriſt, that in the Sabbath they may live with God in Reſt and Bleſſedneſſe, and ſo drink of the everlaſting Ambroſian Nectar of Eternity. By the Soul abiding and ſtanding ſtedfaſt, embracing its Image of Divinity or MIND united to GOD by Chriſt, we enjoy actuall Bleſſedneſſe.

^[356]Though it may go for the diſcourſe of Vaine men that the life may be lengthned, yet it is repugnant neither to Nature nor Reaſon that a Man may prolong his life beyond the common ordinary age of Men, even to a long time, and that for two Reaſons.

First, Becauſe in NATURALS there is no certaine appointed Terme apparent what day we ſhall die, but it is in our own hand and power to put an end to our life if we will, and to prolong it without offence to GOD if ſo be we may, and have wiſdome ſo to do: I ſpeak here Phyloſophically of the Naturall death, which is onely the waſting of the Naturall Moyſture and Heat, as may be ſeen in a burning lamp, not Theologically of the Fatall death and utmoſt Terme which God hath prefixt to every one, by which we are inforc'd not onely to pay the debt of Nature, but are compel'd alſo to undergoe the puniſhment for ſin. Death is the Bound which we cannot paſſe, nor is there any day or hour, for by the Grace of God we live the Terme without houres. As God hath numbred our hairs, ſo alſo doth he reckon our years, leaving them in our power: And becauſe it was the good pleaſure of God that Man ſhould live for ever, thence it is eaſie to diſcerne that for the lawfull matrimoniall propagation and augmentation of Mankind, a long and laſting life of Man in this world is not diſpleaſing to him, eſpecially if it be ſpent in the Fear and Service of his Creator, yet alwayes ſhort of that utmoſt and fixed Terme or determined poynt of DIVINE PREDESTINATION which is unknown to mortalls,^[357] impoſed on our firſt Parents and their heires, for their Fall from Originall Righteouſneſſe, beyond which Bound no man can goe.^[358] As Man many wayes may not attaine to the appointed Terme of life, it being compaſſed about with diſeaſes,^[359] and ſo his time may be ſhortned; ſo may he prolong his life by removing theſe impediments, ſo that at laſt he may attaine to the appointed Terme of the Nature of life.

Secondly, Becauſe God hath created the aforeſaid Medicine for the preſervation of life, which may preſerve our body as well from the corruption of our Parents, as from the defect of our own government, cure its infirmities, and repaire what is waſted; yea, chaſe away from us all diſeaſes which cauſe the naturall death, untill ultimate death the moſt Terrible of all Terrible things (which is the deſtruction of the Mummy) which God the moſt high Creator hath ordained as the wages of ſinners. Therefore Paracelſus ſaith that the death which is from the reſolution of the Iliad may be hindred by the induſtry of the Phyſitian, but that which is from the Ens or Being cannot: as we may preſerve a little fire by laying on more wood; ſo alſo may our life be prolonged by adminiſtring ſuch Remedies and ſecrets as are derived from the fountaine of Gods gifts, with which the Rayes or little beams the weakneſſe of the Moyſture and innate heat is nouriſhed and cheriſhed as the Fire with wood: This at leaſt is deſired in us, becauſe we being deſtitute of wiſdome know not that wood wherewith our life might be cheriſhed and prolonged. Adam who was full of wiſdome and the perfect knowledge of all Naturall things, and many more of his time, who lived a more frugall life than we, did attaine to ſo many ages, not by Nature and property of Time, for then all had been Long-liv'd, but by the help of Secrets and by Wiſdome which was revealed but to few, and by ſpeciall knowledge which God gave them in this particular, whereby they lengthned out their life to ſo many years beyond the ordinary time that men lived. Many holy men uſed this univerſall Medicine before the flood, which Adam alſo had in his Family, as Lactantius witneſſeth, which ſtrengthneth the Internall Balſom, and like Fire congregateth Homogeneous things, and ſegregateth Heterogeneous, which are of a contrary nature. Nor are we to relie upon their judgements, who being ignorant of the Myſteries of the Element of Water, dream that the Deluge waſhed away the efficacy of fruits & of growing things, or that the power and ſtrength of mens bodies was ſpoyled by the Water: For all things that grow by the benefit of Water do yet ſprout and ſpring forth in the ſame vigour and with the ſame efficacy as they did in Adams time.^[360] Wherefore we want nothing but the knowledge of Secrets, and their uſe. And thus the Flood did not waſt the things that grow, but waſh'd away our wiſdome of knowing them. Theſe moſt ſecret of ſecrets have ever been hid from the common ſort of them that profeſſe Phyloſophy, and eſpecially ſincemen began to abuſe Wiſdome, uſing it to an ill end, which God beſtow'd upon them for their health and advantage.

But as few reach the Naturall Terme, ſo alſo few have known the reaſon of prolonging the life: And hereof there are many Cauſes. For the life is broken off, or ſhortned, two manner of wayes.

^[361]Firſt, Either by the MIND, whence ariſe mentall diſeaſes which are inviſible, and affect us in our Mind, as Inchantment, Imagination, Eſtimation, Influence; Superſtition, all which proceed from a ſpirituall affection: No corporall guard or ſhelter availeth any thing againſt ſuch like violences, but onely Faith which is able to reſiſt them▪ or ſome other Magicall means is requiſite againſt witchcrafts and to cure thoſe that are bewitched, and though the cure be difficult, yet is it poſſible.^[362] And theſe diſeaſes which only Adept Phyſitians know, are healed without the help of Natural Phyſick. For in the minds of men there is a kind of a hidden Virtue, of changing, attracting, and binding that which it deſireth either to attract, or change, or bind, or hinder, eſpecially if it be ſet againſt it with the greateſt exceſſe of the Imagination of the Mind, and of the Will: This is no ſtrange thing to them that know the operations, thoſe wonderfull vertues in the Nature of the Antipathicall Loadſtone, which doth (as it were) bewitch ſpiritually and inviſibly. But leaſt our ſpirit ſhould be ſuffocated with theſe five ſupernatural miſchiefs,^[363] or left the life ſhould utterly be deſtroyed by them, their malignant Aſtra's muſt be averted by a ſupernaturall cure and magicall help into ſomething elſe, without any prophanation of Gods Name: Thus thoſe diſeaſes that proceed from the Mind require a mentall cure, of which ſee more in Paracelſ. his Philoſophia Sagaci: Godlineſſe is the chiefeſt remedy, guard, and preſervation againſt ſuch like evills, for certainly the auxiliary hands of God are the beſt preſervative in all diſeaſes.

Or Secondly, The life is ſhortned PER ENTEM▪ by the Being, as by Entall or Corporall diſeaſes:^[364] For many who live to eate onely, and prefer a voluptuous ſuperfluity before the Naturall neceſſity which is content and ſatisfied with a little, have ſurfeted themſelves to death, and found death in the pot: Health is preſerved by faſtings, and a moderate Diet is the beſt Governance to prolong the life. And this cure of the harmes of the Naturall members which come from the Ens or Being, is to be ſought from Natural cauſes and means, to wit, from the Elements and hidden Secrets: For all diſeaſes require their own proper cure, and reject any other remedy: Corporall medicines doe no good to mentall or ſupernaturall diſtempers, nor can mentall medicines be profitable to bodily diſeaſes. This alſo is to be conſidered, that many times weare corrupted in our mothers womb, ſometimes in the birth and education, and by many various accidents may we be hindred and kept from attaining to the Naturall Term of life, as Theophraſtus in his Books very often obſerveth.

But not to forget what we intended, and wander wider then the bounds of a Preface, I ſhall now draw to a concluſion.

Whatſoever advantage therefore I have made by my labors, watchings, ſtudies, and peregrinations, which may as well illuſtrate Phyſick and Phyloſophy, as make manifeſt the Light of GRACE and NATURE, (though divine Miſteries are far greater than to be ſet forth by the ſplendor of mans words) ſo far as divine Minerva hath given leave, I have inſerted in their proper places in this Prolix and Admonitory Preface, and ſo far as was lawfull, and ſo much as was allowable by God, have I imparted candidly from the intimate and inmoſt Armory or Treaſury of my Heart,^[365] to the Children of Learning and Heirs of Wiſdome, who with ſecond thoughts which are the wiſeſt, ſhall clearly and with a conſiderate judgement paſſe thorow theſe things with a pure Mind and tongue, reading them over in the light of God, without any ſuperfluity or diminution, by often reiterated and evident ſpeculations: For ſurely it is not enough to know,^[366] that thou mayſt know, but it concerns the publick good to make known alſo in publick writing what belongs to the publick, not out of pride or vaine glory, but moved with a deſire of doing good, that poſterity may be inſtructed, and the great bounty of God ſpread abroad and reverenced; both becauſe at this time I ſee it taught in publick Schools for the moſt part rather for the glory of Education, than the good and profit of the Auditors: as alſo, becauſe every one is not ſo happy as to deſire to learn and improve his time, whether he be rich or poor,^[367] which yet by peculiar aſſiſtance of the divine Majeſty fell to my lot, in that I lived freely to the great advantage of my ſtudies above ten years in two of the very beſt and moſt honourable Families,^[368] in that of ESNE at Lyons in France, and in that of BAPPENHEIMIE in the Segniory of Mareſchall: It fell out, that when I inſtructed the Noble Proſapia committed to my truſt and diligence, that in my various and moſt profitable peregrinations (eſpecially while I was with the Illuſtrious and Noble MAXIMILIAN ſollicitous of his Fathers liberty, that gallant Heroe Conradus of Ancient Repute and Virtue, now at reſt with Chriſt, then unhappily a priſoner in Mareſchal) when I had ſpecial and private converſe with learned men, a thing moſt long'd for by a Phyſitian that deſireth chiefly to turn over the BOOK of NATURE (in which every region is a leaf) not profunctorily & ſuperficially, but practically and experimentally, to which learned men I ſhould hardly have been admitted, but for the Relation I was then in. Beſides, I had this chiefe and ſpeciall help, in aſmuch as that moſt Illuſtrious, the moſt worthy of perpetuall reſpect from all learned men, and Heroick Prince CHRISTIAN ANHALTIN, with his more then ſingular favor and laudable patronage toward the more ſecret Studies, ſupplyed me with neceſſary expences, who was altogether unable to bear and undergoe ſo great a burden as all theſe Medicins come to, which muſt be prepar'd and try'd by Fire. By which ſingular care toward the whole Spagyrick ſtate, and moſt deſerving pattern (which I here ſet down for other great Peeres and Noble men to imitate) his moſt Illuſtrious Highneſſe will deſervedly and of right purchaſe to himſelf not only an eternal good Report and honour of his Name next to the happy reward of his expences, but will alſo for ever to all poſterity be thanked by forraign Nations. Moreover in reſpect of what concerns the order and Diſpoſition of medicaments, I have propoſed and ſet down this to my ſelfe (every man having the freedome of his own ſence) according to the meaſure and fanſie of my Genius and skill: It will be ſafe for every man to add hereunto the further Experiences of his own, and diſpoſe it otherwiſe according to his diſcretion for his private uſe when he hath inlarg'd it; And ſo I doubt not but that this harveſt of Chymicall Corn, and the Firſt fruits of my increaſe, and this Spagyrick preſent of my difficult and laborious diligence (than which I ſuppoſe I could not leave behind me a better to my Country and Common-wealth) will be moſt acceptable to godly learned men (for I regard not Hogs & Dogs that have no grace nor goodnes at all, thoſe Beetles which I leave to their own dunghil) but of all eſpecially to them who have waſted their youth with infinite paines to follow after and get Knowledge, and who have been train'd up in the Spagyrick and Hermetick School of Vulcan, being not yet deprived of the Light of underſtanding, and have been well inſtructed by approved Authors in the general rules of Phyſitians before obſerved, as well touching the cauſes of diſeaſes, as the methodical way of curing them.^[369] I have not handled all things here in this place, to avoyd prolixity; I know there are not a few doubts left unreſolved; and no wonder, for they that are ignorant of many Things muſt needs doubt of Many things: It is provided for by the Philoſophical law that ſome tedious things ſhould be left obſcure to young Schollers and for intelligent & wiſe men to find out; for thereby their wits are tried, and made fit for the School of Phyloſophers. He that can receive it let him receive it; and he that doth not underſtand, let him either learn or hold his peace and be ſilent: Nevertheleſſe the young Pupil that is a diligent Searcher out of the Ancient Firſt & Sacred Phyloſophy, who in the Fear of God hath given holy attention, laid aſide his Phantaſie, & hath had his Reaſon well diſpoſed with a ſubtile wit and profound underſtanding, he may apprehend & conjecture the ſignification of MANY things by a Few in this open market of Nature, not by a vulgar ſharpſightednes but by the aſſiſtance of the Almighty: He that can endure the Truth lay aſide rancor, and read thoſe things with a ſincere mind, and ſhall inwardly & more thorowly examine all things with a diligent and conſiderate judgement of the MIND not depraved by his affections, ſhall at laſt with great thankfulnes acknowledge that the doors and Inner rooms are unlockt to him by the favorable virtue of the moſt high Creator, and from all theſe things rightly underſtood, through PRAYER & PAINS, ſhall reap much more fruit than he expected. If happily there be any of a contrary opinion, ignorant of the Truth & Men of a teſty & wayward nature, who in their raſh ignorance ſhall account this courteſie for an injury, unthankful for what I have endeavored, & think they have no need of this publik worth, which from the hand of God I have ſincerely communicated to a State that ſtands in need of it, to the glory of God and furtherance of my neighbors welfare, let them not vex and trouble without cauſe the laborious diligence of undoubted experience, and other mens pains and ſweat, with thoſe their proud and raſh cenſures like Aeſop's Crow, or reproaching them for a patch'd and mixt hodg podg of good & bad together (to get the corn from the chaffe, and ſeparate true from falſe, is ſometime a moſt tedious and difficult task, let them judge who have toyled and ſweat in the like caſe) nor let them with Timon that Man-hater ſeeing a dogged churliſh ſpirit or diſpoſition ratify it to poſterity, or publiſh to all the world their cruel and deteſtable inhumanity or moſt unrightous hatred which they have againſt the Truth by riſing up againſt it, unleſſe (quite excluded the company of learned men inſtead of an anſwer) they would be called ſtubborn enemies of man-kind, and adverſaries of publick ſafety, who (as already before) are juſtly to be caſheer'd: And let them not a fright thoſe that are ſtudious of the truth, who take thoſe our labors and faithful diligence kindly and in good part: or if they can diſcourage any, let them open their own fountains, having an occaſion given them hereby of publiſhing their Obſervations, let them take their lited candle from under the buſhel, leſt the curſe of the figtree befall them,^[370] and letting paſſe all idle contentions of words and Scholaſtick queſtions and fruitleſs diſputations (for it is that which a cunning & contentious Sceptick Phyloſopher is inclin'd unto, whoſe purpoſe is not to find out that which is True but to wrangle about it, & with brawling words to prove and maintain any thing, and to put by or away what he pleaſeth) let them be ſpurd on & provoked by my example, as becometh good & ſincere citizens of the Phyſicall & Spagyrick State and profeſſion, to bring forth better things than theſe out of their own experience,^[371] (for ſurely Phyſick is not yet come to the Limit of perfection, but many things remain to be diſcovered to future ages) and to ſuccor poor Lazarus, not wth Sylogiſtical or Levitical Words, but with a Samaritan Help & Ayd. This if they ſhall do, and caſt away the Signatures of curſed Sloth, of Drones, in their hollow cracks and clamors which at leaſt make a terrible noyſe, they may become Bees, and after that in a grateful agreement, godly love & mutual duty conſpire together with us into an union and Spagyrick mellifice divorcing the multitude and abſtaining from all fornication, and Really & indeed may maintain & defend the Excellency of Chymiſtry againſt all that reproach it, and with their ingenuity and learning, without envy & evill ſpeaking, endeavor to render this our good endeavor better then the work it ſelf: No doubt but after other ſecret Sciences which yet lie in the dark, that Ancient, True, & Philoſophical Medicin, which by reaſon of the long continuance and injury of time, as alſo the unworthines of our age (mens ſins doubtles ſo meeting together) is not yet fully known, may in a ſhorttime by the heavenly aſſiſtance, be reſtored to its loſt luſtre & ancient ſplendor, to the moſt healthful advantage of all man kind & the due honor of Spagyrick Phiſitians, whoſe endeavor & pains that immenſe ſea of divine Mercy would be pleaſed to make uſe of as an Inſtrument & Pen to accompliſh ſo healthful and ſaving a work.

Which that holy Triunity grant, whoſe unſpeakable Name be bleſſed for ever and ever, AMEN.

Three BOOKS OF PHILOSOPHY Written to the Athenians: BY That famous, moſt excellent, and approved PHILOSOPHER & PHISITIAN Aureal. Philip. Theoph. Bombaſt. of Hohenheim, (commonly called) Paracelſus.

With an Explicatory TABLE alphabetically digeſted; wherein the hard words that are found in this Authour, and in the foregoing Preface of Oſw: Crollius, are Explained.

Done into Engliſh for the increaſe of the knowledge and fear of God. By a young Seeker of truth and holines.

O Lord our Lord, how excellent is thy Name in all the Earth?

Pſ. 8.1, 9.

Holy, Holy, Holy is the Lord of hoſtes, the whole earth is full of his glory.

Eſ. 6.3.

Ex perpetuitate creaturarum intelligitur creator aeternus, ex magnitudine omnipotens, ex ordine & diſpoſitione ſapiens, ex gubernatione bonus.

Aug. l. 11. de Civ. Dei. c. 21.

LONDON: Printed by M. S. for L: Lloyd at the Caſtle in Cornhill. 1657.

THE Firſt BOOK OF PHILOSOPHY Written to the Athenians BY Theoph. Parac. H. H. H.

TEXT 1.

ALL created things are of a fraile and periſhing nature,^[372] and had all at firſt but one onely principle or beginning. In this (principle) all things under the Cope of Heaven were incloſed and lay hid: Which is thus to be underſtood, that all things proceeded out of one Matter, and not every particular thing out of its own private matter by it ſelfe. This common matter of all things is the Great Myſterie, ^[373] which no certaine eſſence and prefigured of formed: I daea could comprehend, nor could it comply with any property, it being altogether voyd of colour and elementary nature.^[374] The ſcope of this Great Myſterie is as large as the Firmament. And this Great Myſterie was the mother of all the Elements, and the Grandmother of all the Stars, trees and carnall creatures. As children are born of a mother, ſo all created things whether ſenſible or inſenſible, all things whatſoever, were uniformly brought out of the Great Myſterie. So that the Great Myſterie is the onely mother of all periſhing things, out of which they all ſprung, not in order of ſucceſſion or continuation, but they all came forth together and at once, in one creation, ſubſtance, matter, form, eſſence, nature and inclination.

TEXT 2.

That this Mysterie was ſuch as never any creature beſides was, or ever ſaw the like, and yet was the firſt matter, out of which all mortall things proceeded, cannot better be underſtood than by the Ʋrine of man, which is made of water, aire, ^[375] earth and fire, but is neither of theſe, or was it like to either, yet all the Elements, by another generation ariſe from thence, and ſo paſſe into a third generation. But in as much as the Urine is but a creature there may be ſome difference between this and that.^[376] For the Great Mysterie is increated, and was prepared by that great Artificer. Never ſhall there be any like it; nor doth this returne or is it brought back againe unto it ſelfe. For as cheeſe becomes no more milke, ſo neither doth that which is generated [of the Myſtery] return into its firſt matter. And though all things indeed may at length be reduced into their priſtin nature and condition, yet doe they not returne againe unto the Myſterie. That which is once conſumed can by no means be againe recovered. But it may return into that which was before the Myſtery.

TEXT 3.

^[377]Furthermore, though the Great Myſterie be indeed the mother of all things, both ſenſible and inſenſible; yet were not all things that grow, nor the living creatures, nor ſuch like things, formed therein: but thus are we to conſider of it, that it left and aſſigned generall myſteries to all things, that is, to men and living creatures and thoſe of one ſort it gave a myſtery to propagate themſelves after their own form. In like manner it beſtowed a peculiar myſterie on every other thing to bring forth its own ſhape by it ſelfe. From the ſame originall alſo (which the primary myſterie ordained) ſpring thoſe myſteries from which another myſtery may be produced. For a Star (aliàs mucke) is the myſterie of beetles; flies and gnats, &c. Milk is the myſterie of cheeſe, butter, and ſuch like. Cheeſe is the myſterie of wormes that breed in it. So againe wormes are the myſterie of periſhed cheeſe. And thus there are two ſorts of myſteries:^[378] The Great Myſterie, which is uncreated; The reſt, being of the ſame kindred, are called ſpeciall myſteries.

TEXT 4.

^[379]Now ſeeing it is plaine that all periſhing things did ſpring and ariſe out of the uncreated myſterie: we muſt know, that nothing created was brought forth ſooner or latter one than another, nor this or that thing apart, but altogether and at once. For the Greateſt Secret, to wit, the Goodneſſe of the Creator did create or lay all things together upon that which is uncreated, not formally, eſſentially, or by way of qualities; but every thing lay hid in the uncreated as an image or ſtatue doth in a piece of timber. For as the ſtatue is not ſeen till the waſt wood be cut away that ſo it may appear: So is it in the uncreated myſterie, that which is fleſhly or ſenſible, and that which is inſenſible, both came forth and got to its own form and kind by a right and inſtituted ſeparation. Here was no hacking or hewing, but every thing paſſed into form and eſſence,^[380] &c. Never was there workman any where to be found ſo accurate and induſtrious in ſeparation, who with like skill could make even the leaſt and lighteſt grain uſefull, and put life into it.

TEXT 5.

^[381]Underſtand it thus, not as if a houſe were built out of the Great Myſterie, or that the living creatures were firſt gathered together and laid in an heap, and then perfected, nor the other things that grow likewiſe: but as a Phyſitian makes a compound of many vertues, though the matter be but one, wherein none of thoſe vertues appear which lie hid under the ſame. So muſt we think,^[382] that all ſorts of creatures under heaven were ſet in order and put into the Great Myſterie, not perfectly according to their ſubſtance, form and eſſence, but after another ſubtill manner of perfection (unknown to mortall man) whereby all things were ſhut up into one. We all were created of that which is fraile and mortall, and are born much after the manner of Saturn, who in the ſeparation of himſelfe brings forth all forms and colours, yet none of them appear viſible in him. Since then the myſteries of Saturn yeeld ſuch like procreations; much more doubtleſſe the great myſterie hath in it this miracle,^[383] in whoſe ſeparation all other ſuperfluous things are cut off, yet is there nothing ſo needleſſe and uſeleſſe but can bring forth out of it ſelfe ſome other increaſe, or fit matter thereof.

TEXT 6.

Know therefore that ſeverall and various chips or fragments fell out in the cutting or carving of the great myſterie, whereof ſome became fleſh, of which there are infinite ſorts and formes: others were Sea-monſters, of wonderfull variety alſo; ſome became herbs; other fell into wood; abundance into ſtones and mettalls.^[384] A twofold way or manner of Art may at leaſt be conſidered by them that ask how the omnipotent God did or could carve out thoſe things. Firſt, in that he alwayes ordained life and increaſe. Secondly, in that it was not one only matter that fell off every where alike. For if a Statue be cut out of a piece of timber, all the chips thereof are wood. But here it was not ſo; but every thing received its own form and motion by it ſelfe.

TEXT 7.

Thus the diſtribution followed the operation of the great myſterie, and the things that were ſeparated from thoſe that were ſuperfluous appeared more excellent; at the ſame inſtant alſo divers other things proceeded out of thoſe very ſuperfluous things that were chipt off. For the great myſterie was not Elementary, though the Elements themſelves lay hid therein. Nor was it a carnall thing, though all ſorts of men were comprehended in it.^[385] Neither was it wood or ſtone; but ſuch was the matter that it contained every mortall thing in its eſſence without difference or diſtinction, and afterward indowed every one of them with its own particular eſſence and form in the ſeparation. An example whereof of we have in meat: If a man eat it,^[386] he gathers fleſh, to which the meat was nothing like before; when it is putrified it breeds graſſe of which it had not reſemblance before at all: which holds much more true in the great myſterie. For in the Myſteries it is moſt manifeſt that one thing became ſtones, another fleſh, another hearbs, and ſo afterwards paſſed into various and infinite formes.

TEXT 8.

Now when the ſeparation was made, and every thing brought into its own form and property, ſo as that it could ſubſiſt alone of it ſelfe, then might the ſubſtantiall matter be known. That which was fit to be put together, was ſo compacted; the reſt, in reſpect of ſubſtance remained voyd and thin. For when things were firſt ſet together, all could not equally be joyned, but the greateſt part remained vacant. This is plainly to be ſeen in water, which when it is frozen, the ice thereof is but a very ſmall quantity.^[387] So was it in the ſeparation of the Elements. Whatſoever could be compacted was made ſtones, fleſh, mettalls, wood, and ſuch like. The reſt remained more rare and empty, to wit, every thing according to its nature and property of the Planets. For when things were firſt compacted that great myſterie was juſt like ſmoke, which ſpreadeth very wide;^[388] yet hath it very little ſubſtance beſides a ſmall quantity of ſoot. All the other ſpace, where the ſmoke is, is very mere and pure aire, as may be ſeen in the ſeparation of the ſmoke from the ſoot.

TEXT 9.

^[389] Separation was the principle and mother of all Generation. The greateſt miracle of all in Philoſophy is Separation. Yet ſhould not men ſtudy theſe things beyond their capacity and reaſon. How ſuch things were, and might be made, is ſomewhat to be known by this example, viz. If you put vineger to warm milk, you ſhall ſee a ſeparation of the heterogeneous parts many wayes.^[390] Thus the Truphat (or Traphat) of mettalls brought every mettall into its own nature. So was it in the Myſtery. For as the macerated tincture of ſilver, ſo alſo the great penetrating myſterie, reduced every thing into its eſſence, diſtinguiſhing and ſeparating all things with ſuch wonderfull diligence, that every ſubſtance had its due form.^[391] Now that Magick was a moſt ſingular ſecret that directed ſuch an entrance. Which if it were divinely done by the Deity, it would be to no purpoſe to ſtudy for it. Nor doth the Deity make known himſelfe to us hereby. But if that Magick were naturall, certainly it was moſt wonderfull, very excellent for quickneſs of penetration and ſwiftneſſe of ſeparation, the like whereof Nature can never more give or expreſſe. For whilſt that was buſie at work, one piece fell into the Elements, another into inviſible things, another into the vegetables; which doubtleſſe muſt needs be a very great and ſingular miracle.

TEXT 10.

^[392]In as much then as the great myſtery was full of ſuch Eſſence and Deity with an addition of the moſt eternall one; the SEPARATION was before any creature. When this began, then every creature ſprang forth and appeared in its majeſtie, power and free will: in which ſtate alſo it ſhall ſtill flouriſh even to the end of the world, or that great harveſt, when all things ſhall be pregnant with fruit, which ſhall then be gathered and carried into the barn. For the harveſt is the end of its fruit, ^[393] nor doth it intend ought but the corporall deſtruction of all things. And though their number be almoſt infinite, yet is there but one harveſt onely, when all the Creation ſhall be reaped, and carried into the barn. Nor will this harveſt, the end of all things, be leſſe admirable, than that great mysterie was wonderfull in the beginning, notwithſtanding the free power of things be the cauſe of their mutuall affection and deſtruction. ^[394] For there is nothing but hath both love and hatred. The free will flouriſheth and is converſant in vertues, but is either friend or foe in our works. But theſe things belong not to ſeparation. For that is the ſequeſtratrix that gives to every thing its form and eſſence.

TEXT 11.

When the great myſterie firſt ſeparated all things,^[395] the firſt ſeparation was of the Element, ſo that before all other things the Elements brake forth into their act and eſſence. The fire was made heaven and the wall of the firmament. The aire was made a voyd ſpace, wherein nothing appeareth or is to be ſeen, poſſeſſing that place wherein is no ſubſtance or corporall matter; This is the coffer or incloſure of the inviſible Deſtinies. The water paſſed into liquor, and took its place about the channells and hollowneſſe of the centre within the other Elements and the skie;^[396] This is the hutch of the Nymphs and monſters of the Sea. The earth was coagulated into dry land,^[397] and is upheld by none of the other Elements, but is propt up by the pillars of the Archaltes; Theſe are the ſtrange and wonderfull works of God: The earth is the cheſt of thoſe things that grow, which are nouriſhed by it. This kind of ſeparation was the beginning of all creatures, and the firſt diſtribution both of theſe and all other creatures.

TEXT 12.

After the Elements were thus brought forth into their eſſence, and divided from each other, that every one ſubſiſted ſeverally in its own place without prejudice to one another, then a ſecond ſeparation followed the firſt, which procceeded from the Elements. ^[398] Thus every thing that lay in the fire was transformed into the heavens, one part thereof as into an Ark or cloyſter, another part proceeded out of it as a flower out of a ſtalk. Thus the Stars, Planets,^[399] and whatſoever is in the Firmament, were brought forth. Theſe ſprang out of the Element, not as a ſtalk groweth with its flowers out of the earth (for theſe grow out of the earth it ſelfe) but the Stars came out of the heavens by ſeparation onely, as the flowers of ſilver aſcend,^[400] and ſeparate themſelves. So that all the firmaments are ſeparated from the fire. But before the firmament was ſeparated from the fire, every jot thereof was but one Element of fire. For as a tree in winter is but a tree, but when the ſpring comes the ſame tree (if that be ſeparated from it that may be ſeparated) puts forth leaves, flowers and fruit, which is the time of its harveſt and ſeparation: Juſt ſuch another harveſt was there in the ſeparation of the great myſterie, which could by no means with-hold or defer it ſelfe any longer.

TEXT 13.

Another ſeparation out of the Aire followed the ſeparation of the Elements,^[401] at one and the ſame inſtant with that of the fire. For the whole aire was predeſtinated unto all the Elements. Yet is it not in the other Elements of mixture in any manner and meaſure; but it doth aſſume and occupy all manner of things in all the Elements, onely what was before ſurrounded it doth not poſſeſſe. For no mixture of the Elements continued faſt united, but every Element betook it ſelfe to its own free power without dependance on another. As ſoon as this Element thus parted from the reſt out of the great myſterie, preſently out of it were diſtributed Fates, impreſſions, inchantments, ſuperſtitions, ſhrewd turns, dreams, divinations, lotteries, viſions, apparitions, fataceſts, meloſines, ſpirits, diemeae, durdales and neuferans. At the ſeparation of the things aforeſaid every thing had its proper place and peculiar eſſence appointed it. Hence things inviſible in themſelves became ſenſible unto us. No Element was by the ſupream Secret made more thin than the Aire. The Diemeae dwell in the rocks,^[402] for ſuch there created with the Aire unto a vacuity. The Durdales betook themſelves into woods, for their ſeparation was into ſuch a kind of ſubſtance.^[403] The Neuferans inhabit in the Aire or pores of the earth. The Meloſinies ſtept aſide into mans blood, for their ſeparation from the aire was into bodies and fleſh.^[404] The Spirits were diſtributed into aire that is yet in a Chaos. All the reſt are in peculiar places of the Aire, every one keeping its place aſſigned to it, and ſeparate from the Element of the Aire, yet ſo as that it muſt of neceſſity live therein, nor can it change that place for another.

TEXT 14.

^[405]By the ſeparation of the Elements the water was gathered into the place which the myſterie had alotted it. Thus every thing whatſoever that lurked in the Elementary vertue and property thereof was more fully divided by a ſecond ſeparation, and the water parted into many ſpeciall myſteries, all which had their matrix from the Element of water. One part thereof became fiſhes, and they are of many forms and kinds, ſome beaſts, ſome ſalt; much of it ſeaplants, as Corals, Trines and Citrons;^[406] a great deal of it ſea-monſters contrary to the manner and naturall courſe of the Elements, very much became Nymphs, Syrenes, Drames, Lorind,^[407] Neſder; ſome reaſonable creatures, having ſomething eternall in their body, and propagating themſelves; ſome alſo that die totally, and ſome that are againe ſeparated in time. For the perfect ſeparation of the element of water is not yet made. But as the great harveſt haſtneth and cometh on, a new increaſe may ſpring up every year in the Element of water. And this ſeparation is made at the ſame inſtant when the other Elements are ſeparated, in one dayes work, and by the motion of ſequeſtration. So that every thing thus living in the water was at once in a minute and moment of time created and made manifeſt by the ſeparation.

TEXT 15.

^[408]In like manner when the Element of the earth was disjoyn'd from the reſt, the earthy ſeparation was made, to wit, the ſeparation of all things that doe or did ſpring in or out of the earth. For at the firſt creation the four Elements lay hid in all things alike in the great myſterie: which things alſo were ſeparated after the ſame manner and in one inſtant, and were divided among themſelves one after another by a ſecond ſeparation, which is Elementary. And by this kind of Elementary ſeparation out of the Element of the Earth things ſenſible and inſenſible, thoſe that are eternall and thoſe that are not eternall were parted from one another, every one obtaining its peculiar eſſence and free power. All that was of a woody nature was made wood. The next was mines of mettalls. A third became marcaſite, ^[409] talke, biſemute, pomegranate, mettallick cobalt, milſto, and many other things. A fourth precious ſtones of many ſorts and ſhapes, as alſo ſtones, ſands and lime. A fift was made into fruit, flowers, hearbs and ſeeds. A ſixt into ſenſible living creatures, whereof ſome partake of eternity, as men, others doe not, as calves, ſheep, &c. Whereof many kinds and differences might be reckoned up; for many more kinds were ſeparated in the earthy Element than in any other.^[410] For by the ſeed of two are all things propagated, that is, by the coming together of father and mother; which was not predeſtinated and ordained in the other Elements. Here alſo are the Gnomi. ^[411] Sylveſtres and Lemures; of which ſome are alotted to the mountains, ſome to the woods, ſome onely to the night. But the Giants were parted into a third ſeparation. There are great diſtributed eſſences too, as alſo ſtrange miracles amongſt men, cattle and all things that grow, which is a hard matter for any Phyloſopher to find out, and therefore tis thought they were made beſides the order and meaſure of nature.

TEXT 16.

^[412]After the four Elements were from the beginning ſeparated from each other out of the onely matter (as hath been ſaid) in which matter notwithſtanding their complexion and eſſence was n[•]t; the Complexions and natures iſſued out by that ſeparation. The hot and dry went into the heavens and firmament, each cleaving apart into its own property. The hot and moyſt went into the aire, by which the hot and moyſt are inviſibly ſeparated. The cold and moyſt turned into the Sea and the parts adjoyning. The cold and dry degenerated into the earth and all earthy things. And even contraries aroſe from the ſeparation of the Elements, which have no likeneſſe at all to their Elements. Of this ſort is lime, ^[413] which in reſpect of its own nature is not fire, though it ariſeth out of the fire. The cauſe whereof is this, becauſe the diſſolution went too far off from the fiery nature in the ſeparation of the Element; for the fire hath both cold and moyſt in it.^[414] There is a fourfold fire. Therefore the colours that are from the fire are not alwayes like unto it. One fire cauſeth a white and azure colour. The dry fire maketh a red and green. The moyſt fire maketh an aſhie and black. The moyſt fire caſteth a colour like ſaffron and red. For this reaſon one procreation is hotter then another, becauſe one fire is more or leſſe in degree than another. Nor is there but one ſimple and onely fire and no more, but there are ſome hundreds of fires,^[415] yet never a one of the ſame degree with another. The procreation therefore of every of them is from its own ſubject, as a kind of myſterie ſo ordained.

TEXT 17.

Nor did the water obtaine one kind of complexion onely.^[416] For there were infinite waters in that Element, which yet were all truly waters. The Phyloſopher cannot underſtand that the Element of water is onely cold and moyſt of it ſelfe. It is an hundred times more cold, and not more moyſt, and yet is it not to be refer'd as well to the hotneſſe as the coldneſſe. Nor doth the Element of water live and flouriſh onely in cold and moyſt of one degree: no neither is it fully and wholly of one degree. Some waters are fountaines,^[417] which are of many ſorts. Some are Seas, which alſo are many and divers. Other are ſtreams and rivers, none of which is like another. Some watry Elements were diſpoſed of into ſtones, as the Berill, Chryſtall, Calcedony, Amethiſt. Some into plants, as Corall, &c. Some into juyce, as the liquor of life. Many into the earth, as the moyſture of the ground. Theſe are the Elements of water, but in a manifold ſort. For that which groweth out of the earth, from the ſeed that was ſown, that alſo belongs to the Element of water.^[418] So what was fleſhy, as the Nymphs, belong alſo to the Element of water. Though in this caſe we may conceive that the Element of water was changed into another complexion, yet doth it never put off or paſſe from that very nature of the Element from which it proceeded. Whatſoever is of the water, turneth againe into water: that which is of fire, into fire: that of earth, into earth; and that of aire, into aire.

TEXT 18.

In like manner muſt we think of the Element of the earth, that all things that are out of the earth do retaine the nature thereof.^[419] And though the minerall liquors may be taken for fire, yet are they not fire. Brimſtone doth not therefore burn becauſe it is of a fiery Element. For that which is cold will burn as well as that which is hot. That which burneth to aſhes is not the Element of fire, but the fire of the earth. And that fire is not to be taken for the very Element. Nor is it the Element, but onely the waſting of the earth, or of its ſubſtance.^[420] Water may burne and flame as well as any thing elſe: and if it burn, then is it watry fire. Againe, whereas the fire of earth will burn and blaze, it is not therefore to be accounted fiery,^[421] though it be ſomewhat like to fire. He is but a ſilly and ſenſuall Philoſopher that calleth the element according to that which he perceiveth. Thus rather ſhould he think, that the Element it ſelfe is far another thing then ſuch a fire as this. And for what cauſe? All that moyſtneth is not the Element of water. Even the Element of Earth may be brought into water,^[422] yet it remaineth earth ſtill. Whatſoever, likewiſe is in the earth, is of the Element of earth. For it is, and is known by the property of that our of which it proceeded, and to which it is like. A man may ſtrike fire out of a flint and calcedony.^[423] That is not elementall fire, but a ſtrong expreſſion out of great hardneſſe.

TEXT 19.

The Element of the aire hath many procreations in it, all which are yet meer aire. Every Philoſopher ſhould well underſtand this, that no Element can begat another thing out of it ſelfe but that which it is of it ſelfe. Like ever begetteth its like.^[424] So then, ſeeing the aire is inviſible, it can bring nothing viſible out of it ſelfe. And whereas it is impalpable, it can produce nothing that may be touch'd. Therefore (as I may ſo ſay) it doth meloſinate. And though that be from the aire, yea be the very aire, and nothing elſe;^[425] yet the conjunction is made in another Element, which is the Earth. For here may a conjunction be made from the aire to a man, as it cometh to paſſe by Spirits in all witchcrafts and inchantments. The ſame may be ſaid here as was of the Nymphs, who though they live in the Element of water,^[426] and are nothing but water, yet have they freedome to converſe with things on the Earth, and to generate with them. The like compaction alſo is there from the aire, which may be ſeen and felt; yet as a procreation of the firſt ſeparation, but onely as a conſequence. For as a beetle is bred of dung, ſo may a monſter of the airy Element aſſume a bodily ſhape with airy words, thoughts and deeds, by a mixture with that which is earthy. Nevertheleſſe ſuch kind of miracles and conſequences doe at laſt decay againe into the aire, as Nymphs turn into water, juſt as a man by rotting is conſumed and turned to earth, becauſe he came from thence.

TEXT 20.

And thus the procreations proceeded one out of another by the great ſeparation. From thoſe procreations aroſe other generations, which have their myſteries in thoſe procreations, not in like manner as the ſeparation of the things aforeſaid, but as a miſtake, or abortion, or exceſſe.^[427] Thunder comes from the proceations of the Firmament, becauſe that conſiſteth of the Element of fire. Thunder is as it were the harveſt of the Stars at that very inſtant of time when it was ready to work according to its nature. Magicall tempeſts riſe out of the aire, and there end: not as if the Element of aire begot them, but rather the ſpirit of the aire. The fire conceives ſome things bodily, as the Earth doth the Gnomes. Likewiſe ordure comes from men and beaſts, not from the earth.^[428] Lorind riſeth from the originall of water, yet it is not of the water. Many other things alſo proceed out of the ſtore either through miſtake or in due time.^[429] Deformed men, wormes, and many more ſuch like generations proceed from the impreſſions. The infection of countries, the plague, famine, is from the fatall ſtormes.^[430] Beetles, cankers dalnes, breed in dung. By Lorind is found out the Propheſie of that country,^[431] which is a kind of preſage or gueſſing at ſtrange, wonderfull, and unheard of things to come.

TEXT 21.

^[432]As we have ſeen a threefold ſeparation made out of the myſterie into three ſorts of formes; it remaines now that we conſider the fourth and laſt ſeparation of all, after which there ſhall be no more; for then all the other ſhall periſh, and be no longer a myſterie. After the fourth all things ſhall be reduced into their firſt principle, and that onely remaine which was before the great myſterie, and is eternall. Which is not ſo to be underſtood, as if I could be turned into any thing, or as though any thing could be made of me after the laſt ſeparation, unleſſe by death: for I ſhall be brought to nothing, as in reſpect of my beginning I came out of nothing.^[433] Now we muſt know how it comes to paſſe that all things are brought againe into their originall: When they are turned into nothing, then doe they conſiſt in their firſt Being. Frſt of all then we muſt look after that which is the firſt of all. And what that is that goeth i[•]to nothing is no leſſe than a myſterie. My ſoule in me was made of ſomething, therefore doth it not become nothing, becauſe it was formed of ſomething. But of nothing nothing is made, nothing is generated. A picture drawn on a table, as it is a picture,^[434] was doubtleſs made of ſomething. But we were not ſo made of ſomething, as an image in the aire. And why ſo? but becauſe we came out of the great, not out of the procreated mysterie. Therefore are we brought to^[435] nothing. If you wipe off a picture with a ſpunge, ſo that nothing thereof remaine, the table is as it was before. Thus all creatures ſhall be reduced to their firſt ſtate, to wit, to nothing. That we may know wherefore all bodies muſt return into nothing, it is becauſe of that which is eternall in the bodies rationall.^[436] The laſt ſeparation of this kind is the ultimate matter. Then will there many procreations, mixtures, converſions, alterations, tranſmutations, and ſuch like things be done, all which are paſt mans finding out.

TEXT 22.

Againe, by Philoſophy it is manifeſt, that whatever is for the ſuccour and preſervation of any frail mortall thing is therewith alſo equally mortall, nor can that be joyn'd againe that is divided, as milk once turned into curds becomes milk no more:^[437] thus may we reaſon alſo, that the great myſterie returneth not into that out of wh[•]ch it came. Whence we may conclude, that all creatures are the picture of the higheſt myſterie,^[438] and ſo nothing elſe but as a painted colour is to the wall. Such is our life under heaven, that one thing as well as another may be deſtroyed and turn'd into nothing. For as the table or frame of a picture may be deſtroyed and burnt; ſo alſo may the great myſterie, and we with it. And as all the things of the creatures are wip'd away, miniſhed and do periſh with the myſtery, as a forreſt which the fire burns into a little heap of aſhes, out of which aſhes but a little glaſſe is made and that glaſſe is brought into a ſmall-beryll, which beryll vaniſheth into wind: in like manner we alſo ſhall be conſumed, ſtill paſſing from one thing into another, til there be nothing of us left. Such as the beginning ſuch is the end of the creatures.^[439] If the Cypres tree can ſpring out of a little graine, ſurely it may be brought into as ſmall a quantity as that little kernell was at firſt. A grain and the beryll are alike. As it begins in a grain,^[440] ſo it ends in a beryll. Now when the ſeparation is thus made, and every thing reduc'd to its nature, or firſt principle, to wit, into nothing: then is there nothing within the skie but is endleſſe and eternall. For that by which it is for ever will there flouriſh much more largly than it did before the creation, it having no frailty or mortality in it. As no creature can conſume glaſſe, ſo neither can that eternall eſſence be brought to nothing by that which is eternall.

TEXT 23.

The laſt ſeparation being the diſſolution of all creatures, and one thing conſuming and periſhing after another; thereby the time of all thoſe things is known.^[441] When the creatures once were, they had no utter ruine in them; for a new ſeed ſtill ſupplyeth the room of the old decayed thing. Thus there is ſomewhat eternall, not ſubject to ruine, in the things that are mortall, by renovation of another ſeed, which thing the Philoſopher knoweth not. No ſeed doth admit or conſtitute that which is eternall. Yet doth it admit putrefaction, when that which is eternall is taken into the eternal.^[442] In this reſpect man onely among all the reſt of the creatures hath that which is eternall in himſelfe joyned with that which is mortall. According to what hath been ſaid, the mortall and eternall are joyn'd together: Underſtand, that which is mortal prepareth an eſſence in the ſtomack, and upholdeth the default of the body. The onely cauſe whereof is, that that of man which is eternal might live for ever, and that which is mortall might die according to its frailty. Such as the body, ſuch is the eternall that comes from that body. This is that which confounds all Philoſophy, that the mortall ſhould domineer, and as it were beare ſway as it liſteth over that which is eternall and that this alſo ſhould depend on man: Who thereby is made more a companion of that which is eternall than if his mortall and eternall both floweth from himſelfe. Whence we moy conclude, that all creatures ſhould live together, the reaſonable and unreaſonable, one being ſerviceable to another, the eternall planted into the mortal, and theſe two dwelling together. Hence Philoſophy teacheth,^[443] that all thoſe things cannot be deſtroyed and confumed that live together without ſquabling and fighting, without guile and deceit, without good and evill. Which otherwiſe would be, if one ſhould oppoſe another. Thoſe have no knowledge or judgement in whom the eternall dwelleth not. But thoſe things in whom the eternall is, cannot be deſtitute of underſtanding. When things ſo fell at odds as to claſh one with another, one eternall was forc'd to give an account and make ſatisfaction of wrongs to another. And whereas recompence belongs to the eternall,^[444] it muſt not be repay'd by that which is mortall. And though bodies may pacifie and bear with one another; yet if any thing be left here, that is eternall. Therefore that onely is judged that is eternall in us. And though one exact upon or judge another, yet all mortall things, which have the eternall in them, muſt die whether they will or no, ſo that the eternall onely ſhall ſtay behind here, without company of the body. Thus the judgement is finiſhed. For that onely is eternall, nor is there any more of it to come in the laſt deſtruction of every mortall thing. Now if thoſe things, that had the eternall in them, have ſo periſhed, nothing now remaineth but what was eternall of it ſelfe, and did nouriſh and increaſe that which was mortall. That which is good for nothing doth not tarry in the creature. All other things are only for the ſake of that which is eternall. Hence alſo it is that which hath the erernall in it ſelfe, and with it all things that maintain'd it, may die and periſh together. That only remaineth that is eternall. Whence the end of all bodily things is evident, even nothing, to which they all revolt. For they are ſeparated from their owneſſence into nothing that is, from ſomething, into nothing. But man deſireth a perfect ſeparation, i. e. of the eternall from the mortall. Now is the judgement, when the fickleneſſe of all things under heaven is proclaimed. If there were no reaſon why a thing ſhould be fragill, the creature ſhould never die, no death ſhould be in it, but all things would be eternall. The onely reaſon whereof is this, becauſe we mortalls live not in righteouſneſſe, we judge not right judgement among our ſelves one toward another, nor have we received the power of the eternall to judge. Theſe things belong to the eternall. Which ſeeing it ought to be ſo, all we muſt of neceſſity be brought and come together. Thus have we found the diſſolution of all things.

TEXT 24.

Seeing then all things were created and have their end alſo out of the firſt great myſterie, as hath been ſaid: it is evident by conſequence that there is ſome great myſtery. Which is no other than as if a houſe ſhould be built by (the command of) a word. Underſtand it thus, that [the myſterie] it applyed it ſelfe to the ſole ſupream; ſo it is poſſible that a man may bring fire out of that which is not fire, where no fire is. A flint hath no fire in it ſelfe, though fire come out of it. Know therefore, that all the firſt mysteries lay hid and did exiſt in the great myſterie in a threefold manner;^[445] in reſpect of things vegetable, elementary, & ſenſible. The vegetables were many hundreds, many thouſands. Every thing had its own ſpecial kind in the great myſterie. To the Elements did there but four belong, for they had but 4 principles. But men had ſix hundred.^[446] Crump-feeted men had one, the Ciclopes another, Gyants another, the Mechili another. So had they that dwell on the earth, in the aire, in the water, and in the fire. Things alſo that grow had every one its own proper myſterie in the great myſterie, whence came out many kinds of creatures. So many trees, ſo many men, ſo many myſteries too. But the eternall onely doth bear rule in man, and in his whole myſterie, and no more in one than in another. In the great myſterie there was not any kind but might infinitly be formed and digeſted, one different from another. All which muſt periſh. What more might have been made from thence we forbear to mention. But that there ſhould be a New great myſterie is impoſſible; unles that could be made more miraculous, which by reaſon of its wonderfull nature we cannot ſufficiently ſearch out.

THE Second Book.

TEXT 1.

^[447] SEing then there was ſomething by which, when it was ſeparated, all things were created: firſt we muſt conclude that there is ſome difference of the Gods, which it this. Sith the things created are divided into eternall and mortall; the reaſon whereof is, becauſe there was another creator of the myſteries, beſides the chiefeſt and moſt high. For the moſt high (Creator) ought to be the Judge and corrector of all the creatures, who ſhould know how much was beſtowed on them whereby they might do either good or evill, though they had it not (immediately) from him. Moreover, the creatures are alway egged on and provoked rather to evill,^[448] compeld thereto by the fates, ſtars, and by the infernall one; which by no means could have bin, if they had proceeded out of the moſt high himſelf, that we ſhould be forced into thoſe properties of good and evill, but ſhould in all things have had free will, without any ſuch violent inſtigation: yet nevertheleſſe the creature hath not ſo much wiſdome as to know good or evill, to underſtand the eternall and mortall. For there are many fonles and mad men, ſcarce a wiſe man of a thouſand; moſt are falſe Prophets, Teachers of lies, Maſters of folly and ignorance, who are accounted for the moſt eminent, though they be nothing ſo. And the reaſon is plaine, for ſuch creatures are we, whoſe Maſters teach us no perfect good, but are rather ſeaſoned by the mortall God who had ſome power in the great myſtery, yet^[449] are they ordained by the Eternall for judgement both to themſelves and us.

TEXT 2.

Now if it were neceſſary that all things that were made ſhould conſiſt of, and proceed from four only,^[450] as by the ſeperation we know it was: thoſe four only muſt be the matrixes of all the creatnres, which we call the Elements. And though evere creature be yet an Element or may have ſome ſhare of the Element, yet it is not like the Element, but like the Spirit of the Element; Nothing can ſubſiſt without an Element. Nor can the Elements themſelves ſtand together. There is not any thing that conſiſteth either in four, three, or two Elements, but one Element ſtandeth by it ſelfe apart, and every creature hath but own element. They are altogether blind who take that which is Moyſt for the Element of Water, or that which burneth for the Element of fire. We muſt not limit an Element to a body, ſubſtance, or quality.^[451] That which we ſee is only the ſnbject or receptacle. The Element is a Spirit of lives and grows in thoſe things, as the ſoul in the body. This is the firſt matter of the Elements that can neither be ſeen nor felt, and yet is in all things.^[452] The ſttſt matter of the Elements is nothing elſe but that life which the creatures have. If any, dye, that ſubſiſteth no more in any Element, but in the ultimate matter, wherein is no taſt, force or vertue.

TEXT 3.

^[453]Whereas althings that could be created were made of foure mothers, viz. the four Elements. Take notice further, that thoſe four Elements were fufficient for al things that were to be created, nor was it requiſite that there ſhould be more or leſſe. In things mortall there can no more but four natures ſubſiſt. But in things immortall the temperaments, may ſubſiſt, though the Elements cannot. Whatever is (as I call it) an elementure, that may be diſſolved.^[454] But on the contrary, the temperature cannot be diſſolved. For ſuch is the condition thereof, that nothing can be added thereto or taken from it, nothing thereof can putrifie or periſh. And ſeing that condition is mortal, as hath been ſaid, we muſt know that all things do ſubſiſt in four natures, and that every nature retains the name of its Element. As the Element of fire is hot;^[455] the Element of earth cold; the Element of water is moyſt, the element of aire dry. Where we muſt as well conſider, that every of the ſaid natures is peculiarly ſuch a one by it ſelfe apart. For fire is onely hot, and not dry, nor moyſt. The earth is onely cold, not dry, nor moyſt. The water is onely moyſt, not hot, nor cold. The aire is onely dry, not hot, nor cold. And therefore are they called Elements;^[456] having onely one ſimple, not a double, nature. But their manifeſtation through all the creatures muſt be underſtood as an Element, that may ſubſiſt with a ſubſtance and body, and can there work. The higheſt knowledge concerning the Elements is this, that every one of them hath but one onely ſimple nature, either moyſt, or dry, or cold, or hot. Which is from the condition of ſpirits. For every Spirit hath a ſimple,^[457] not a double nature; and ſo have the Elements too.

TEXT 4.

Though we mortalls have compounds in us, as hot and moyſt; yet far otherwiſe then the Ancients imagined.^[458] For the Colick is of the Element of fire, yet not compounded of horneſſe and dryneſſe, but is onely hot. And ſo the other complexions. Therefore if we find any diſeaſe mixt with heat and drought, we may ſuppoſe that two Elements are there, one in the liver, another in the ſpleen, and ſo in the other members. There are not two Elements in one member. For certaine it is, that every member hath a peculiar element, which we leave to Phyſitians to define. But this cannot well be affirmed, that two elements ſhould conſiſt both together, or that one and the ſame element ſhould be both hot and moyſt. Nor can there be any ſuch compound. There are no compounded Elements, for the reaſon before given. Where there is heat, there is neither cold, nor drought, nor moyſture. So where there is coldneſſe, there is none of all the reſt. The ſame may be ſaid of moyſture and dryneſſe. Every Element is ſimple and ſolitary by it ſelfe,^[459] not mixt in compoſition. The poſſibility which Philoſophers talk of, concerning a conjuction of the Elements, is as much as comes to nothing. For no Element of water hath any heat in it. Nor can there be any heat in moyſture. Every Element is alone by it ſelf. So alſo cold cannot of it ſelf indure drineſs: It ſubſiſteth pure by it ſelf. And thus much be ſpoken to be underſtood of the proper eſſence of the Elements. All dryneſſe is a diſſolution of cold. As moyſture and dryneſs cannot be mixt; ſo much leſſe can coldneſſe and dryneſs or moyſture, or heat and dryneſſe cloſe or conſiſt together. For as heat and cold are contrary things, ſo heat and cold have a contrariety againſt moyſt and dry.

TEXT 5.

Becauſe all things are conſtituted of the four Elements, therefore to goe about to prove that thoſe (Elements) muſt neceſſarily be mixt together, is very erroneous. For every mixture is a compoſition. Therefore they cannot be a Myſterie, becauſe they are compounded. Every myſterie is ſimple, and one onely Element. Now the difference betwixt the elements and compounds is this:^[460] An element, and ſo may a myſterie too, can generate^[461] ſomething elſe out of it. A compound can generate nothing, but what is like it ſelfe; as men beget men. But a myſterie doth not produce a myſterie like it ſelfe, but a contrary thing, as a divertallum. The element of fire is the generatrix of the Stars,^[462] Planets, and the whole Firmament, yet neither of them is mede and form'd like this. The element of water made water, which is altogether contrary to the Element of water; for that of it ſelfe is not ſo moyſt as the element of water.^[463] The very element it ſelfe of water hath ſuch moyſture that will ſoften ſtones and hard mettalls. The ſubſtantiall water taketh away that excellent vertue of mollifying, that its power is not perfect. The element of aire is ſo dry that it can dry up all waters in a moment.^[464] But that force is taken away and broken by the ſubſtantiall aire. The element of earth is ſo cold, that it would bring all things to the ultimate matter,^[465] as water into Chryſtall, and (*) into Duelech, living creatures into marble, trees into gyants. The fundamental of the elements that may be known is this, to underſtand, that they are of ſuch an excellent and quick activity or efficacy, that nothing beſides can be found or imagined like them. The things wherein thoſe are, be attracted and aſſum'd by them, as fate, that may become corporall, yet hath not one whit of vertue without them.

TEXT 6.

That we may more fully underſtand what an Element is, we muſt know that an Element is nothing but a ſoul. Not as though it were of the ſame eſſence with a ſoul, but that it hath ſomething like to it. The difference between the ſoul of an Element and the eternall ſoul is this.^[466] The ſoul of the Elements is the life of all creatures. The fire that burneth is not the Element of fire, as we ſee,^[467] but its ſoul which we cannot ſee is the Element and life of fire. Now the element of fire may be no leſſe in a green ſtick than it is in the fire: But the very life is not alike there as it is in fire. This then is the difference between the ſoul and the life. If fire live, it burneth: But if it be in the ſoul, that is, in its Element, then it cannot burn. Nor doth it follow, that a cold thing muſt needs proceed from a cold Element; for oft times it is from a hot one. And many cold things come from the Element of fire. Whatſoever doth grow,^[468] is from the Element of fire, but in another form. Whatever is fixt, is from the Element of earth. That which nouriſheth, is from the Element of aire. And that which conſumeth, is of the Element of water. To grow is the property onely of fire. When that faileth or goeth out, there is no increaſe. Were it not for the Element of earth, there would be no end of growth. Tis that that fixeth, that is, it limiteth the Element of ſire. So were it not for the Element of aire, there could be no nouriſhment. For all things are nouriſhed by the aire onely. Alſo nothing could be diſſolved or conſumed, were it not for the Element of water, by which all things are mortifyed and brought to nothing.

TEXT 7.

^[469]But though the Elements are thus hid and do altogether exiſt inviſible and inſenfible in other things, yet have they power to bring forth their myſteries. Thus the Element of fire ſent forth the Firmament; not in reſpect of the bodies, but in reſpect of the elementar eſſence. The Sun hath another body beſides what it had from the Element of fire. Yet this is eſſentially in it with heat. Nor is the heat thereof by motion and rotation, but it is from it ſelfe. The Sun warm as well as ſhine if it ſtood ſtill and did never move at all.^[470] Chryſtall made the Sun of the element of fire, though this hath no other body but what it had from the Element of fire. Thence (as I may ſo ſpeak) are the bodied Elements.^[471] The Moon and other Stars alſo had their beginning from the Element of fire: but onely of a red colour, in which is no heat or burning, but hath onely a kind of deadiſh luſtre cleaving to it. And though various ſignes in reſpect of form and ſhape appear in heaven; of which we will not now ſpeak: yet ſuch a form is ſuch a form is meant as we have here on earth. And not one onely, but divers, ſome whereof we know, others we doe not. For when the myſterie of the Element of fire was ſeparated, every thing came forth, ſuch as we now ſee it.^[472] The Stars then are the daughters of the Element of fire: and heaven is nothing but a chaos, that is, a vapour breathing out of the Firmament, but ſo hot as cannot be expreſt. That fervour or burning heat is the cauſe of lightnings, glooms and appearances. In that region is the pure Element of fire, of which more largely in its place.

TEXT 8.

As the fire brought forth various ſhapes and eſſences: in the ſame manner alſo did the Element of aire produce the like.^[473] Though the four Elements differ ſomewhat in thoſe things that are gendred out of themſelves. For every of them gendred ſome one thing in ſpeciall and peculiar to it ſelfe. The Firmament is like none of the other three. Fate is from the aire, yet is it not like any of the three reſt. Thoſe that belong to the earth are not in the leaſt like any of the other three. So likewiſe is it with Sea-monſters in relation to other things. Every creature begat both reaſonable and unreaſonable creatures in it ſelfe. Heaven,^[474] as well as the Element of earth, hath rational creatures in the Firmaments. In like manner the fate of the aire is diſtinguiſhed in its ſignature by reaſon and bruitiſhneſſe. The ſame alſo is true of the earth and water. Now who is he that can tell us what the truth is which within the four ſealed Elements, who are they to whom the true faith and right way of ſalvation is committed and intruſted, or who alone are they that ſhall inherit eternity, which we will now paſſe by?^[475] It muſt needs be, that men live in all four, as if they did but in one Element, to wit, the earth. As touching deſtiny, we are to underſtand,^[476] that its generation out of the Element is manifold, yet without any body and ſubſtance, according to the property of the aire (which is not corporeall) and its habitation. Some are corporeall, others cannot be touched, as we know.

TEXT 9.

Moſt manifeſt it is, that out of one ſeed the root ſprouteth into many ſprigs, then into the ſtalk, afterwards the boughs ſhoot out, laſtly the flower, fruit and ſeed put forth. Juſt ſo is it in the various procreations out of the four Elements.^[477] All which procreations that are from one Element cleave cloſe to each other, as an hearb groweth from one ſeed. Though they be not all permiſcuouſly alike to their ſeed. The creatures which are made of the water, are partly men, partly living creatures, and partly the food of both. One Element clearly diſcovereth its own ſignature, want, and ſuſtentation; as alſo hinteth its courſe and coming, which may eaſily be known by the ſtars, not as though the ſtars doe guide and govern us, but they keep pace with us, and imitate the inward motion of our body. Whatever is made in the Element of earth, is alſo made in the Element of water. For Lorind is the commotion of the change of that Element of water.^[478] When this moveth it ſelfe in the Element of water, yet then is the Element of earth moved too. Lorind is like a comet or blazing ſtar. The monſter of the ſea may be conſidered, as the errour of the Firmament. So that a peculiar world, with its myſterie, to the end of the world, may be found out in the water. They have the ſame principle with the other Elements. Their end is no other, but as the reſt of the Elements is. The onely difference is of the forms, eſſence, and natures, that happen to them, with their ſignatures and Elements.^[479] Hence we may find four worlds, according to the four Elements and primary habitations; but there is but one Eternall, in righteouſneſſe, equally to be known in all four.

TEXT 10.

From the Element of Earth we may learn very much, that out of it we came.^[480] Every like knoweth its like. The knowledge of the other Elements floweth from Philoſophy. But this is a thing like (us) iſſuing from experience, out of which afterward Philoſophy groweth up. But as the Element of Earth procreated a ſignature, ſo likewiſe did all the reſt. As we have ſtones,^[481] ſo have the other Elements as many. Indeed thoſe ſtones are not like ours, but are made after their own proper form. The reſt of the Elements have their mineralls too as well as we. The celeſtiall Firmament hath mineralls both of flowers and ſtones, which we may ranck amongſt the miracles.^[482] Though here we may eaſily be deceived, and quickly run our ſelves aground while we ſtickle ſo much to have the natural courſes reckoned among prodies, and that this or that hue of the Firmament fore-ſheweth ſome ſingular thing; thus we praeſage like Prophets, whereas we ſhould rather conclude that ſuch things come to paſſe according to the naturall courſe of the Firmament. But if any ſuch thing ſhould at any time ſo f[•]ll out, we ſhould believe, that ſuch was our courſe and ſtate. Mean while if any thing of the Elements be faulty, that ſame will enfeeble the reſt. For all things ſhould run in a perfect and uninterrupted courſe. And though the other three Elements ſerve to nouriſh us; yet are they ready to ſerve the Firmament, and the aire, and the water too, and thoſe things that are in them. One thing is nouriſhed by another, as many trees in an orchard. And we may take notice of the ſlips and failings of the Firmament, as well as the Firmament doth obſerve our defects. The ſame may be ſaid of all the reſt.

TEXT 11.

It is ſilly and vaine Philoſophy to place all happineſſe and eternity in our Element of earth.^[483] A fooliſh opinion it is, to boaſt that we onely of all creatures are the moſt noble. There are more worlds than one, nor are there none beſides us in our own. But this ignorance is much more capitall, that we know not thoſe men who are of the ſame Element with us, as the Nocturnales, Gnomes, &c. ^[484] Who though they live not in the clear glory of heaven, nor have any light of the Firmament, but hate what we love, and love what we hate, and though they are not like us in form, eſſence, or ſuſtentation; yet is there no cauſe of wonder: For they were made ſuch in the great Myſtery. We are not all that were made, there are many more, whom we know not of. Therefore we muſt conclude, that there were more bodies than onely one ſimple body ſhut up in the great Myſtery, though in generall there was but eternall and mortall there. But in what various ſhapes and ſorts they brought forth, no man can tell. This doubt will be wholly removed when the eternity of all thoſe things ſhall meet together. Then certainly many unknown things ſhall be fully found out and made known many wayes, not onely of thoſe things which have the eternall in themſelves, but alſo of thoſe things which have ſuſtain'd and nouriſhed that eternall. There is a twofold eternall:^[485] One of the kingdome and domination; the other of ornament and honour. That flowers ſhould not be eternall is clean contrary to Philoſophy;^[486] which though they wither and periſh, yet at laſt they ſhall appear in the generall meeting together of all things. There is nothing created out of the great Myſterie but ſhall have an image without the Firmament.

TEXT 12.

There ought to be neither more nor leſſe than four mothers of all things, as all procreations ſhew. Not that the great Myſterie, whereof we now treat, can be found out by way of univerſal demonſtration what manner of thing it is, according to its properties in the beginning: But the great Myſterie is rather known and underſtood by the laſt myſteries and by the procreations which did ſpring and proceed out of the firſt.^[487] Tis not the beginning, but the end that maketh a man a Maſter and Philoſopher. The knowledge of a thing according to its perfect nature is found out onely in the end of its being. Poſſibly there might have been more Elements made than now there be.^[488] But in the utmoſt knowledge of all things there are but four to be found. And though we may ſuppoſe that it had been eaſie for God, who created but four, to have made them many more; yet when we ſee that all mortall things conſiſt but of four onely, we may conclude that more than theſe could not well ſtand together. And it is moſt likely that when the ſaid four Elements periſh, that then others ſhall ariſe according to every eſſence unlike the former: or that after the deſtruction of the creatures already made, there ſhall be a new great myſterie, the knowledge whereof will be greater and better than of the former. But this we lay not here as a fundamentall, yet he that would underſtand the beginning of the world muſt of neceſſity conſider that it had its riſe out of the Elements:^[489] and as there are four Elements ſo there are four worlds, and in every one a peculiar kind, taught how to ſubſiſt in their neceſſities.

TEXT 13.

But though all things ſubſiſt in the ſaid four Elements:^[490] we doe not mean that the four Elements are in althings, or that the four Elements dwell in all. The reaſon is, becauſe the world which is ſeperated and procreated of the element of fire hath no need of ayr, water, or earth. So the world of ayre needeth none of the other three. Which is true alſo of the earth and water. Concerning the elements, we teach not that the world cannot be preſerved without the four Elements: but rather that every thing is preſerved by that one element from whence it ſprang. And though I deny not, but that the firmament doth nouriſh the world by its elementary virtues which doe wholly deſcend fiery on the earth:^[491] yet that nouriſhment is not neceſſary. Nor will the world periſh of it ſelfe, for it hath ſufficient to ſuſtaine it ſelfe, as the other world maintaineth it ſelfe without the help of the earth. As for example. The waters earth contributeth nothing to its proper eſſence; nor the earths water to it. So is it with the aire. But tis not ſufficient that every world doth ſolitarily or of it ſelfe ſubſiſt in its Element;^[492] but rather that the light from heaven is as a kind of extract of the four Elements, moſt exellent in a full and perfect propriety. But let none think that the Sun or Planets did receive their luſtre or motion from the Element of fire, but rather from the Myſterie. The brightneſſe of the Firmament that doth irradiat the world, did not flow from the Element of fire, but from the myſterie. The earth bringeth Trone, ^[493] the water Ture, the aire Samies: Theſe proceed not from the Element, but from the Myſterie, yet are in the Element. Thus the four worlds that came out of the Myſteries doe agree to help each other, to nouriſh and ſuſtain one another: Not from the nature of Elements, for they themſelves are Elements.

TEXT 14.

^[494]It is not from the Elements that man doth live, ſee, hear, &c. but from the myſteries, or rather from the monarchie; And ſo all things elſe. The Elementary thing is but an Inne and a repaſt. Know alſo that whatſoever is eternall cometh from the Myſterie, and is the ſame thing. Doggs die, but their myſterie doth not: Man dyeth, but his myſterie ſurviveth, and much more his ſoul whereby he is by ſo many degrees more excellent then a dog; The ſame may be ſaid of all things that grow.^[495] Hence is that miſtake, that all creatures that ever were ſhall not appear eſſentially as they doe now, but myſtically in the laſt great new myſtery. We ſay not that the myſterie is an eſſence like that which is immortall,^[496] but that it is perfectly a myſterie. The Element of fire hath a myſtery in it,^[497] from which the other three have their light, luſtre, influence, growth, and not from the Element. Thoſe myſteries alſo may ſubſiſt without an Element, as an Element may without a myſterie. Obſerve further, that the Element of aire hath a myſterie in it, by which all the other three,^[498] and it ſelfe too, are nouriſhed; Not Elementarily of it ſelfe, but myſtically by the Element. The Element of Earth hath in it a myſtery of manſion and fixation, by vertue whereof the other continue and increaſe, that nothing periſh. The Element of water hath a myſterie of ſuſtentation for all the reſt, and preſerveth all that is in them from deſtruction. In this reſpect there is difference between an Element and a myſtery: One is mortall and corruptible from the Elements; the other is durable in the laſt great myſterie, wherein all things ſhall be renewed, but nothing made that was not before.

TEXT 15.

^[499]We conclude then that all the Elements cannot be joyn'd together; but that they be ſolitarily and unmixedly altogether either aiery, or fiery, or earthy, or watry.^[500] We have alſo diſpatch'd this, that every Element maintaineth it ſelfe, and that which doth come from it, as its own world. Therefore a medicine of the Element water will doe no good to thoſe things that are of the Element of earth, or of any other Element, but onely to the Nymphs, Syrenes,^[501] and ſuch like. So a medicine of the earth will not help the other three worlds, but onely the living creatures of its own world. And ſo of the aire: There are diſeaſes, Phyſitians, skilfull, and unskilfull, in the aire, which have their peculiar motion there, as in their own world. The ſame may be ſaid of fire.^[502] Now if it ſo chance that at any time the Nymphs couple with earthy things and beget children, that is to be imputed to the faculty or power of raviſhment.^[503] Aiery things, as the Meloſines, may raviſh earthy things. The Trifertes are ſnacht out of the fire by earthy things. If then thoſe three forraigne worlds plant men in our world, as we have ſaid, they are to be known in their whole eſſence as Gods in reſpect of us, by reaſon of that huge diſtance and very ſtrange eſſence which they have.^[504] But on the other hand, if any of us be caught away by them, there is a contrary rape from us to them. Thus one Element hath no need of another: one is but the cabinet or conceptacle of the other. As water and earth ſeperate from each other: ſo aire and fire have their peculiar lotts, without any other contiguity, but like walls, and according to the inclination of the myſteries out of all the four.

TEXT 16.

But if there ſhall be any ſuch meeting or conjunction, whereby althings return into their former eſſence: then that will be a myſtery, according to the aſpect and face of the Element. For there no bodily thing by generation can appeare, but the appearance and preſentaneous exhibition ſhall fill that place wherein all creatures were contained, and ſo every one ſhall know thoſe things that were made either before or after him, as if he had ſeen them before with his eyes, yet nevertheleſſe here the ſenſe of the laſt greate myſtery is hidden. Nor ſhall that be known by nature, but by the knowledge of the cauſes of the laſt ſeperation of the Elements and all the creatures, when every one ſhall give an account of his death: this is the caſe of the mortall, and of the living, and of that which endureth to the end.^[505] There will be the only Judge that hath eternall power, and who hath been the alone Judge in all ages. This is the cauſe of all Religions and the originall of religious men worſhip the Gods: all which cuſtome is falſe and erroneous. For there was never any other but one God, who is the eternall Judge. It is too blaſphemous fooliſhneſs to worſhip a mortall, frayle, periſhing rotten creature inſtead of the authour of all things, and ruler of eternity. Whatſoever is mortall hath no power to rule and reign. There is then but one only way and Religion, and it is madneſſe to affirme more.

TEXT 17.

^[506]When all creatures thus returne their predeſtinations, then there will be a myſtery. Predeſtinanion is the laſt matter, which will be without an Element, and without a preſent eſſence[•] but the things that ſhall then abide will be more temperate and uncorrupt. This muſt not be underſtood of the ſpirit, but of nature, with this evidence, that ſomething eternall cometh in the room of that which is mortall.^[507] For if inſenſible plant periſh, its place is ſupplyed by that which is eternal. Nor is there any one frail or mortall thing in all the world which doth not ſubſtitute ſomething that is eternall in its place. Nothing is empty or vaine, no corruptible thing was created without a ſucceſſion of that which is eternall. When all creatures come to an end, then thoſe things that are eternall ſhall meet and come together, not only as nouriſhments, but rather to the office or chiefe rule of nature both in the mortall and eternall. Thus the eternall is a ſign or token of the diſſolution of nature, and not the beginning or principle of things created; it is in all things which no nature is deſtitute of. And though the Fatalls alſo, as the Meloſines and Nymphs ſhall leave the eternall behind them; yet wee ſhall ſay nothing of their corruptions at this time.^[508] As there are four worlds. ſo we muſt know that there is a manifold putrefaction. There is an earthy, there is an airy, there is a fiery, and a watry putrefaction. Every thing, and what was created with it, together with the eternall that remaineth, is brought and turned to deſtruction. Yet thoſe four putrefactions ſhall bring back their eternall into one ſimilitude with renown and glory, not with its works, but with its eſſence. A ſolitary habitation is a kind of eternity, but abounding in many ſeperations or diſtinctions.

TEXT 18.

We are come now to ſpeak of the EVESTRUM,^[509] which according to its eſſence is either mortall or immortall. The Eveſter is a thing like a ſhadow on the wall. The ſhadow riſeth and waxeth greater as the body doth, and continueth with it even unto its laſt matter. The Eveſtrum takes its beginging at the firſt generation of every. Things animate and inanimate, ſenſible and inſenſible, and whatſoever caſteth a ſhadow, all of them have their Eveſter. TRARAMES is the ſhadow of an inviſible eſſence.^[510] It ſpringeth up with the reaſon and imagination of intelligent and bruite creatures. To diſcourſe rightly or Philoſophically of the Eveſtrum and Trarames requireth the higheſt wiſdome. The Eveſter maketh to Propheſie. Trarames giveth ſharpneſſe of wit. To fore-tell what ſhall befall a man, beaſt, tree, &c. is by the ſhadowy Eveſter; but the reaſon why it ſhould be ſo, is from the Trarame.^[511] Some Eveſters have a beginning, ſome have not. Such as have a beginning may be diſſolved, with the ſurviving eternall. That which is without beginning hath power in the underſtanding to whet or provoke that which hath a begining towards the Traramium. The mortall Eveſter knoweth the eternall. This knowledge is the mother of a Prophet. The ground of every underſtanding is extracted and cull'd out of the Eveſter, as it were by the light of nature. A Prophet therefore doth Eveſtrate, that is, he doth Propheſie from the Eveſter. But if a ſpirit Propheſie, it doth ſo without the light of nature. And therefore may deceive us, being full of guile & doubtful, as well as prove certain and true. Thus Trarames alſo would be divided in the ſhadow of reaſon.

TEXT 19.

Again, when all things ſhall be diſſolv'd then Eveſter and Trarames too ſhall come to an end, yet not without ſome reliques of eternity. The Eveſter is no otherwiſe but as it were the eternal of the firmament in the four worlds. The Firmament is fourfold,^[512] divided into four perfect eſſences, according to the four worlds, every world perfectly reſpecting its own creature, being juſt ſuch another thing as it ſelfe is; one creature out of the firmament in the earth, one in the water, aire, fire. The firmament that is in the Eveſter is diſperſed: thoſe be not Stars which we ſee, they are the firmaments of the Nymphs, which are not Stars, nor have any uſe of Stars, but have their peculiar and proper firmament, as the Fates they have a fiery one, every one hath an heaven, earth, manſion, habitation, firmament, Stars, Planets, and other ſuch like, which are not in the leaſt one like anonother; As water and fire, ſubſtance and that which cannot be felt, viſible and inviſible are to each other, ſo are thoſe things. In theſe the Eveſter is divided in the fatalls, and its ſhadow ſtayeth behind the eſſence after the diſſolution; and the Eveſter when the fire is out cleaveth to the fiery man, as another to the watry,^[513] and ſo to the earthy. This Eveſter is that which deceiveth and maketh the world mad, cunningly covering it ſelfe from one world to another, ſhewing viſions, flaſhes, ſignes, forms and ſhapes. Hence ariſeth the Eveſter of comets, the Eveſter of impreſſions, the Eveſter of miracles.^[514] But theſe three Eveſters are Propheſying Eveſters, or ſhady Everters. The high and noble mind is with the Prophetick and Umbratick Eveſters.

TEXT 20.

The Prophetick Eveſter is firſt neceſſary to be known. For the great Turban, ^[515] which preſageth all things that are in the four worlds, is of the ſame kind of eſſence. Whatſoever ſhall fall out monſtrouſly, or happen contrary to nature, or contrary to life and common expectation, is known by the Prophetick Eveſter, which overſhadoweth it ſelfe, and is taken out of the great Turban. A Prophet muſt of neceſſity know the great Turban. It is united to reaſon, and hard to be found out.^[516] But tis poſſible for man to know the great turban, even to its utmoſt reſolution. From this it was that all the Prophets ſpake. For in it are all the ſignes of the world. Out of it are all Eveſters begotten: by it the comets, thoſe prodigious Stars, which are beſides the uſuall courſe of heaven, are ſhadowed. All impreſſions have their originall from the Turban, not from the Firmament or Stars. When any ſtrange and uncouth thing is at hand, there are fore-runners and harbingers ſent forth, by whom the evill that ſhall befall a people is preſag'd to them. And thoſe preſagings are not from nature, but from the Propheticall Eveſter. All peſtilences, all wars, all ſeditions, have their preſages from the turban. He that knoweth the Eveſter is a Prophet, and can tell things to come. The moſt high over all doth not diſcourſe with mortalls, nor doth he ſend his Angells to them from his throne and dwelling place to declare ſuch things; but thoſe things are fore-known and underſtood from the great Turban,^[517] which many Pagans and Jewes, darkened in the true ſence and underſtanding, have worſhipped as a God.

TEXT 21.

^[518]Sith that the ſhadowed Eveſter beginneth and ſpringeth up with every creature: we muſt know, that the fortune and life of that thing where the Eveſter is may be prognoſticated by it. For example. When a child is born, at the ſame time the Eveſter is born with him, continually manifeſt in him, that it preſageth from the cradle to the very hour of death, and can ſhew what will become of that infant. So when one is ready to die, death ſeizeth not on him till the Eveſter hath firſt paſt ſentence, either by blow, bruiſe, or fall, or ſome ſuch other kind of example; by which if a man perceive the Eveſter, he may ſee a ſigne of his approaching death. The Eveſter is united to the eternall.^[519] For a mans Eveſter remaineth in the earth after his death, and hinteth in its kind whether the man be in bliſſe or miſery. Nor ought we to ſay that it is the ſpirit or ſoul of a man, as ſimple people ſpeak, or that it is the dead man that walketh; But it is the dead mans Eveſter, which departeth not hence till the laſt minute when all things ſhall come together. This Eveſter worketh ſtrange things.^[520] Holy men wrought miracles by their Eveſter onely. As the Sun by his ſhining gives forth his heat, nature and eſſence; ſo is it with the divining and Propheticall Eveſters in us, to which we ſhould give credit. Theſe rule and moderate ſleep, fond dreams, prefigurations of things to come, the natures of things, reaſon, concupiſcences and thoughts.

TEXT 22.

Whereas things to come may thus be known before in the Elements, by that wherein the Eveſters dwell; ſome Eveſters will be in the water, ſome in looking glaſſes, ſome in cryſtalls, ſome in poliſhed muskles; ſome will be known by the commotions of waters, ſome by ſongs and by the mind: For all theſe can (as I ſpeak) Eveſtrate.^[521] The moſt great and bleſſed God hath a myſteriall Eveſter, in which his eſſence and property is beheld. Every good, and every inlightned thing is known by the myſterious Eveſter. On the contrary,^[522] the damned hath his Eveſter in the world, by which the evill is known, and all whatſoever violateth and breaketh the law of nature. Although thoſe two may Eveſtrate, yet doe they nothing belong to our life. For we ſhall not know our ſelves but by our own Eveſter.^[523] Every thing hath an Eveſter; all which likewiſe are Prophets, either reaſonable or unreaſonable, ſenſible or inſenſible. The Eveſter is a ſpirit,^[524] which teacheth Aſtronomy. Not that it is learned by nativities and prognoſtications from the Stars; but its eſſe (as I may ſo ſay) is from the Eveſters; its Ens (or being) is in theſe, as an image in a glaſs, or as á ſhade in water or the earth. As growing things are increaſed and diminiſhed, juſt ſo it is with the Stars. Not that their courſe is ſuch of their own nature, and that moyſt and cold riſe out of the earth; but onely becauſe the eſſence of the earth is ſuch. It is ſhadowed in heaven but by parts, yet as an Eveſter, but not as a power.

TEXT 23.

Such kind of Eveſters alſo will be corrupted, yet ſhall they not periſh without ſomething eternall. Nor ſhall the Eveſters themſelves be ſo much regarded, for they ſhall fully and wholly dwell with or in thoſe things to whom they belong. Hence let every man now adviſe with himſelfe, that above all things he admoniſh and learn to know himſelfe.^[525] The nature and number of the Eveſters is infinite. Theſe lead men about in their ſleep, fore-ſhew good and evill, ſearch out the thoughts, perform work and do buſineſs without bodily motion. So wonderfull a thing is the Eveſter,^[526] the mother of all things in the Prophets, Aſtronomers, and Phyſitians. If the underſtanding come not from the Eveſter, there can be no knowledge of nature. As theft poynteth to the gallowes, and the clouds to rain, and urine to the diſeaſe, ſo the Eveſter ſheweth all things without exception,^[527] From it the Sybills and Prophets ſpake, but as it were drowſily and dreamingly. After this manner are the Eveſters in the four worlds, one being alwayes a preſage to another, communicateth an image and a miracle: which by there diſolution and regeneration will be much more to be admired. Nor ſhall we forbeare to ſay, that the Eveſter is an Eternall relict, the ſupport of religions, and the operation of the Celeſtialls. Nothing but felicity, bleſſedneſſe, the cheifeſt good and the laſt judgment move and ſtir us up to ſeek and ſearch more narrowly and exactly after the difference between thoſe two, (things or Eveſters) that is, between the true and falſe: which is to be conſidered and known, not ſpiritually, but naturally.

THE Third Book.

TEXT 1.

^[528] EVery thing that hath a Being muſt nf neceſſity have a body. The manner and reaſon thereof is, that we may know it is like a ſmoakie ſpirit that hath neither ſubſtance, nor bodie, nor can be felt. And though it be neither of theſe; yet both bodyes and ſubſtances may proceed out of it. Thus may we conceive of fuming Arſnicke, that after the generation of a body there is no more of the fume of the ſpirit to be ſeen, no more then if all were turned into a body. Which yet is not ſo: for it ſtill remaineth moſt ſubtle in that place of generation. And ſo both the viſible & inviſible are brought forth together by ſeperation. After this way and manner all things are propagated.^[529] Wood hath ſtill a ſurviving ſpirit from which it is ſeperated. So have ſtones, and all things elſe, none excepted. For their Eſſence ſtill remaineth juſt as it was ſeperated from them.^[530] Man likewiſe is nothing but a relique and the remainder of ſmoak ſeperated. But yet note that he was a kind of ſpirit before. Of this droſſe was man made, and is a thing moſt ſubtill in ſpirit. Yea, he is that very ſpirit, that is,^[531] a diſcovery or ſign of a twofold Eternall; one of Caleruthum, the other of Meritorium. ^[532] Caleruth is a note or diſcovery in the firſt Eternall. This ſeeketh or deſireth the other, that is, God. The cauſe therof is naturall,^[533] becauſe all things affect and contend for that out of which they came, and deſire thoſe natures that are neareſt to them. Whatſoever the Creator did give or uſe when he made a thing, that very ſame thing alſo doth the thing created earneſtly deſire and preſſe after. Yet we muſt know, that the creature doth not deſire his Creator by nature or naturall inſtinct, but rather ſeeks after that out of which it came. Thus mans body doth not deſire God, but the matter out of which it was ſeparated; for it was not taken out of God. And that matter is the life and habitation wherein the eternall meritorium dwelleth: thus every thing returneth to its own eſſence.

TEXT 2.

Now ſeeing every thing is greedily deſirous of its originall, viz. of the myſtery out of which it proceeded: we are further to conſider, that that thing is everlaſting life; and that which cometh from thence is mortall. Nevertheleſſe in the mortall there abideth that which is eternal, to wit, the ſoul, as may elſewhere be learned. And though corruptible things muſt return to their former ſtate,^[534] it is becauſe the durable things may be knit together, and ſo there may a collection and union of things be made. The form and ſubſtance of things both periſhing and permanent is from the ſpirit of ſmoke, juſt as hail or lightning is from the cloud, which things have a body;^[535] but that matter out of which they came is inviſible. We muſt conclude that all things proceed from the inviſi[•]ly, but without any hurt or damage to it; and that matter hath power alwayes to renew the ſame thing againe. Hence it is, that the whole world paſſeth away like a ſhip, and returneth againe to the ſame matter of the ſpirit of ſmoke, and gendreth and nouriſheth without any tangible eſſence. In this reſpect the firſt may be brought forth the ſecond time. Hereby alſo we know there was no creature begotten, but made and procreated. For ſo the chiefeſt good ordained in the begining, that every thing ſhould fo proceed out of the inviſible, and be made bodily; and then be ſeparated againe from the body, and ſo become inviſible again: then all things are coupled and united again, and brought back to thè firſt matter. And though they are ſo united, yet is there ſome difference and diverſity among them. One receives entertainment from another, one gives entertainment to another. That (firſt matter) is the habitation of all things, both ſenſible and inſenſible muſt all return to that place and condition; whether [•]ationall or irrationall, nothing can eſcape this change, but ſhall certainly repaire and haſten to its dwelling whence it came.

TEXT 3.

^[536]Every body or tangible ſubſtance is nothing but a curdled fume. Whence we may conclude that there is a manifold coagulation. One of wood, another of ſtones, a third of mettalls. But the body is nothing but a fume, ſmoking out of the matter or matrix in which it is. So that which groweth out of the earth is a Fume riſing out of the moyſture of Mercury,^[537] which is various, and ſendeth forth ſeverall fumes for hearbs, trees, and other ſuch like. Which fume when it breaks forth of its firſt (matter, eſſence or originall) or as ſoon as it doth firſt breath out of the matrix and touch or ſtop the outward aire, is preſently curdled. This fume then doth conſtantly and continually evaporate. So long as that appulſe keeps warme, ſo long a thing will grow; when the boyling ceaſeth there is no more ſteam: And ſo the curdling and increaſe comes to an end. Wood is the ſmoke of Derſes. Therein lyeth the ſpecifick (matter) of which is made. Nor is it made of that fume onely,^[538] but it may be made of ſome other derſick matter. In like manner Leffas is the ſeething matter from whoſe fume all hearbs doe ſpring.^[539] Onely Leffa and nothing elſe is the ſole predeſtination of hearbs. God is much more wonderfull in ſpecificks than in all other natures. Stannar is the mother of mettals▪ ^[540] which miniſtreth the firſt matter to mettall by its ſtream. Mettalls are nothing but thickned ſmoke from Stannar. Enur is the ſmoke of ſtones.^[541] Briefly, whatſoever hath a body is nothing but curdled ſmoke, wherein a particular predeſtination lyeth hid. And all things ſhall at laſt vaniſh like ſmoke. For that ſpecifick which doth coagulate hath power but for a certaine appointed time. The ſame muſt be underſtood of the coagulation. For all bodies ſhall paſſe away and vaniſh into nothing but ſmoke,^[542] they ſhall all end in a fume. This is the end of things corporeall both living and dead.

TEXT 4.

^[543]Man is a coagulated fume. The coagulation of the ſpermatick matter is made of nothing but the ſeething vapours and ſpermatick members of the body. This ſhall be reſolv'd againe into the like vapour, that the end may be as the beginning was. We ſee nothing in our own ſelves but thickned ſmoke made up into a man by humane predeſtination.^[544] All that we take and eat is but a thickned fume from the humors or moyſture. What we eat is conſumed by the life, upon this ſcore, that the coagulation might melt and be diſſolv'd again, as the Sun thaweth the ice, that it may paſſe into the aire like ſmoke. Life waſteth all things. It is a ſpirit that conſumeth all ſubſtances and bodily things. Take notice here of the ſeparation of the digeſted myſterie: If every thing returne to its firſt ſtate whence it came, then that which we eate will be conſumed together with our life. This is meant of thoſe things that are not changed. For tranſmutation cannot be beaten back or hindered.^[545] Life is the cauſe of all tranſmutation. So then tranſmutation is altered into fragility of body, but is ſeparated againe from the body. When it putrifieth tranſmutation hath no more force, the myſtery of that which is ſeparated follows in putrefaction. All the properties which man hath in him of hearbs and other things are ſeparated one from another, every thing packing to its own eſſence. This ſeparation is like that when ten or twelve things are mixt together, and then ſeparated againe, that ſo every one may receive its peculiar eſſence. Thus oft eating is nothing but a diſſolution of bodies. Whence the matter of bodies is ſeparated by vomits and purges, that it becomes nothing but a ſtincking fume, mixed with ſomething that is good. Nature onely affecteth that which is ſubtill or pure, the groſſe it rejecteth. The life diſſolveth ſtones, mettalls, the earth, and all things; they have no other ſeparation from the body but by the life.

TEXT 5.

Again, we are as well to underſtand how every thing receiveth its eſſence. This cannot more fitly be compared to any thing than to fire, which we ſtrike out of a hard flint, flaming and burning contrary to all naturall knowledge. As that hidden fire breaks forth, and burneth; in the ſame manner and form is the eſſence brought into its nature. Here conſider, that in the beginning there was but one thing, without any inclination and form, from which afterwards all things came forth.^[546] That riſe or originall was no other but as a temperate colour, ſuppoſe purple, having no inclination in it to any other colour, but plainly to be ſeen in its juſt temperature. Yet in it are all colours. The red, green, azure, yellow, white, black colour cannot be ſeparated from it. And every one of theſe colours have many dark colours come from them, yet every one throughly and rightly tinctured by it ſelfe. And though various and contrary colours lie hid in them, yet all are hid under one. After the ſame manner every thing had its eſſence in the great myſtery, which afterward the ſupream workmaſter ſeparated. Chryſtall will ſtrike fire, not from a fiery nature,^[547] but from ſolidity and hardneſſe. This alſo hath the other Elements in it, not eſſentially, but materially, viz. the burning fire, the breathing aire, the moyſtning water,^[548] the black and dry earth. Beſides all theſe it hath all colours (but hidden in it) in the mixture of their qualities, as fire in ſteel, which diſcovereth it ſelfe neither by burning, nor ſhining, nor caſting any colour. In this reſpect all colours and all the Elements are in every thing. If any be deſirous to know how allthings ſhould thus come and penetrate into all things, he muſt believe that all this came to paſſe and was exactly and accurately ordered by that onely one who is the former and Architect of all things.

TEXT 6.

^[549]Although nature, as we have ſaid, be inviſibly in bodies and ſubſtances; that inviſibility comes to a viſibility by means of thoſe bodies. As is the eſſence of every, ſo is it viſibly ſeen in vertues and colours. Inviſible bodies have no other, but this kind of bodily conſideration. Therefore obſerve, that inviſible things have all the Elements in them, and do operate in every Element. They can ſend the fire and vertue of their Element out of themſelves; they can ſend forth aire, as a man doth his breath; alſo water, as a man doth urine; they have the nature of earth too, and came from the earth. Take it thus, the liquor or moyſture of the earth doth boyle dayly, and ſendeth an high that ſubtill ſpirit which it had out of it ſelfe. Hereby inviſible things and the Firmament it ſelfe are nouriſhed,^[550] which without a vapour cannot be. Things incorporeall can no more live without meat and drink than corporeall things. Therefore ſtones grow out of the earth, but from a ſpirit like their own nature. Every ſtone draweth its own ſpirit to it ſelfe.^[551] From ſuch like proceed Ghoſts and fiery Dragons, and many more. If then inviſible things as well as viſible be converſant in their eſſence, it is from the nature of the great myſtery, as wood is ſet on fire by a candle or taper, which loſeth or waſteth nothing thereby. And though it be not corporeall, yet it muſt have that which is corporeall to preſerve it ſelfe alive,^[552] to wit, wood. Likewiſe all inviſible things muſt be ſuſtain'd, nouriſhed and increaſed by ſomething viſible. With which alſo at laſt they ſhall periſh and come to an end all alike: yet nevertheleſſe ſtill keeping their operation and activity in them, without loſſe or damage of other things; except there be an effuſion of thoſe corporeall and viſible things. Although that be done by the inviſible, and found out or known in the viſible, &c.

The reſt (for doubtleſſe the Author wrote more) are not to be found.

READER,

WHat I have done in the Verſion of theſe two ſingularly eminent men, Paracelſus and Crollius, hath been rather as a Tranſlator than an Interpreter, that the Authors ſence more than mine might be ſearched out. Although the tranſlation be not ſo elegant and ſignificant as the originall, yet (if my judgement faile not) the matter is preſerved intire and ſound. In both Tracts thou wilt meet with ſome uncouth and unuſuall words which for thy better understanding (who art not acquainted with ſuch language) I have here alphabetically explain'd, as followeth.

A

• ADECH, is our inward and inviſible man, which firſt ſhapeth thoſe things in the mind that afterward are done with the hands.
• Arcana, ſecrets or myſteries. Arcanum, a ſecret; or (accordi[•]g to Parac.) the hidden incorporeall vertue in naturall things.
• Archaltes, the prop or p[••]lars of the earth.
• Archeus, the chiefe, exal[••]d, inviſible ſpirit: the occult virtue, artificer, Phyſitian of nature in every one.
• Aſtra, Stars; alſo the force and virtue of things by preparations.
• Biſemutum, the paleſt or worſt ſort of lead; it is Tin-glaſſe.

C

• Cabala, that moſt ſecret knowledge, which the Hebrew Rabbins ſay was given by God with the Law of Moſes.
• Caleruth, a note or ſigne of the deſire, when a thing tendeth to its firſt matter and would returne whence it came.
• Cobaltum, a ſtone whereof matter is made behoofull to Medicine. It is a Minerall.

D

• Derſes, a ſecret vapour of the earth whence wood groweth.
• Diameae, ſpirits living among ſtones and rocks.
• Divert[•]ilum, the generation that is from the Elements.
• Dramae.
• Duelech, a kind of tartar in mans body, a ſpongy ſtone very precious.
• Durdales, ſpirits that have bodies and live among trees.

E

• Enur, the occult vapour of water from which ſtones are bred.
• Evestrum, is that perpetuall thing of the Firmament in the Elemementary world; it is taken for a Propheticall ſpirit foretelling things to come by precedent ſignes and tokens: to Eveſtrate is to ſpeak by that ſpirit.

F

• Flagae, ſpirits that know the ſecret and hidden things of men.

G

• Gabalum, Gebalum, a thing repair'd, reſtor'd, or curdled.
• Gabalis homo, ſuch a man.
• Gamahaea, is when a living thing is affected or wrought upon by its figure, as when a Pigeon is caſt dead from the top of the houſe onely by thruſting a pin through the picture of it on paper.
• Gnomes, Gnomi, are little men, dwarfs, or rather ſpirits with bodies living under the earth, Pigmies ſcarce halfe a foot high.
• Gonetick.

H

• Hilech; astrum medicinae, or the ſpirit hid in medicine.

I

• Iliaster, the firſt matter of all things, conſiſting of ſalt, ſulphur, and mercury: generally it is taken for the occult virtue of nature, by which all things increaſe, grow, multiply and are nouriſhed. Vid. Lex. Chym.

L

• Leffa, Leffas, is the juyce of the earth newly drawn into the root of the vegetables, by which they grow.
• Lemores, Lemures, are the ſpirits of the element of water, not the ſhapes and ghoſts of dead men, as the heathen imagined.
• Limboan, alias Lymbus, is the firſt matter or ſeed of the world, or all things in it.
• Lorind, is the moving of the waters, with a muſicall noyſe, and is a ſigne of ſome change at hand.

M

• Marcaſita, the raw or unripe matter of mettalls.
• Mechili.
• Meloſinae, deſpairing women, now living in a phanſtaticall bruitiſh body, nouriſhed by the Elements, into which at laſt they ſhall be changed, unles they chance to marry with a man. Vid. Lex. Chym.
• Montans.

N

• Neſder.
• Neuferani, ſpirits living in the aire.

P

• Penates, ſpirits of heaven and the element of ſire.
• Pyrotechney, the Art of preparing or working things by fire.

R

• Relollaceus, Relolleum is the vertue from the complexion; there is a three fold Relolleum, of which ſee Lexicon Chymicum.

S

• Samies.
• Spagyrick. that ſeparateth the falſe from the true, the impure from the pure.
• Stannar, is the mother of mettalls, a ſecret fume of which mettals aremade.
• Sylphs, are pigmies or dwarfs.
• Sylveſters, airy men, airy ſpirits living in woods and groves.
• Syrenes, ſea-monſters, bred of the Nymphs.

T

• Talcum, a bright, clear matter, of which oyle of Talk is made, there are four ſorts of Talck of which ſee Lex. Chym.
• Trarames, the actions of the ſpirits and ghoſts of dead men, heard but not ſeen.
• Tronum, caeleſtiall dew made of the aire.
• Truphat, the occult vertue of mineralls, preferring every mettall.
• Tura.
• Turban, an innumerable multitude of Stars in the firmament of heaven; alſo a preſage from all things which the fourfold inferiour world of the elements containeth.

V

• Ʋmbratiles, bodies once rotted and after made viſible againe by the Stars by a magicall vertue.
• Ʋndenae, airy men and earthly ſpirits.

W

• Woarchadumie.

Z

• Zonnets, fantaſticall bodies of the Gnomes.
• Zundell, ſomes, in Engliſh, tinder.

FINIS.

Marginal notes

1. [〈 in non-Latin alphabet 〉]. ↩
2. Iſa. 6.3. ↩
3. Rom. 1.20. ↩
4. Ʋniverſus mundus nihil [•]liud cumque. ↩
5. Deus explicatus, Athenagoras. Prefente monſtrat quaelibet herba Deum. ↩
6. Hoſ. 6.3. John 6.4 ↩
7. Job 21.14. & 22.17, 18. ↩
8. Hoſ: 2.8. ↩
9. Pſal. 19.2. Act. 14.17. ↩
10. Pſal. 92.5, 6. ↩
11. Mat. 13.44, 45. ↩
12. Pſal. 107: 43. & 111.2. ↩
13. Prov. 1.20, 21. & 8.1, 2, 3, 4, 5, 6, 7, 8, 9, &c. ↩
14. Pſal. 19.6. ↩
15. Rom. 10.18. ↩
16. 2 Tim. 4.3. ↩
17. Wiſd. 9.16. ↩
18. Num. 22.22. ↩
19. Pet. 2.16. ↩
20. Eph. 5.18. ↩
21. 1 Cor. 12.31. ↩
22. Cant. 1.2.16. & 2.6. ↩
23. Pſal. 50.18. ↩
24. Rev. 16.15. ↩
25. Pſal. 52.1. ↩
26. Mat. 11.12. ↩
27. Luke 3.14. ↩
28. 1 Tim. 6.12. Jude 3. 2 Cor. 10.4. ↩
29. Mal. 4.2. ↩
30. Pſal. 36.9. ↩
31. Pſal. 18.2. Iſa. 26.4. Pſ. 92.12, 13. & 1.3. ↩
32. John 1.14. Col. 1.19. & 2.9. ↩
33. Lev. 26.19. ↩
34. Gen. 9.12, 13. ↩
35. Nubes eſt vapor humidus & craſſus à Sole ad medium acrum elevatus, &c. Ariſt. 1 Met. c. 9. ↩
36. Col. 1.20. ↩
37. Rom. 1.20. ↩
38. Pſal. 103.22. & 145.10. ↩
39. Iſa. 28.22. ↩
40. Pſal. 100.4. ↩
41. Pſal. 92.13. ↩
42. Rom. 1.21. Rev. 11.2. ↩
43. Pſal. 16.8. ↩
44. Eccl. 24.34. ↩
45. Poſtſcript to Nil Novi. ↩
46. In Nil Novi. ↩
47. In a Letter before my Word of Propheſie. ↩
48. Luke 2.19. ↩
49. 2 Cor 12.2. ↩
50. Pſal. 51.14. ↩
51. Conculcate me ſal inſipidum, Orig: ↩
52. Non egoventoſae plebis ſuffragia venor: — Ad haec ego naribus uti formido. ↩
53. Pſal. 145.9. Mat. 5. Luke 19. John 1.5. ↩
54. Then [•]o men imitate God, when they do good. Strabe. ↩
55. The gifts of God grow, & are improved by communicating. Victor. ↩
56. Some of theſe have beene prepared by others for the Emperor Rudolph to whom I voluntarily imparted them. ↩
57. The greateſt Receipts the greateſt Deceits for the moſt part. ↩
58. It is a Civil thing, and full of ingenious modeſty, to acknowledge by whom we gained any thing. Plin in Epiſt. ad Veſp. ↩
59. Learn by other mens warnings to beware, le[••] it repent the of thy loſt labour. ↩
60. [〈 in non-Latin alphabet 〉]. ↩
61. See Anaxagoras in his Book [〈 in non-Latin alphabet 〉]. ↩
62. [〈 in non-Latin alphabet 〉]. &c. ↩
63. The fruit and great gaine will over and above recompeuce the labour & paines of the Artiſt. ↩
64. He that miſſeth his end for want of wit, let him thank his own ignorance, & not lay the fault on Nature, or me. ↩
65. Ignorance is the inſeparable companion of pride and miſchief. ↩
66. [〈 in non-Latin alphabet 〉]. ↩
67. A word I doe not underſtand. ↩
68. Eccl. 43.33. ↩
69. Zeph. 3.9. Mal. 4.5, 6. Zech 14.9. Eccleſiaſticus 48.1, ↩
70. Only they that are worthy ſhall underſtand theſe things, viz. They whoſe humane reaſon God hath inlightned by the mind. Let none therefore judge raſhly, paſſing ſentence before he know the truth of the cauſe. ↩
71. Theſe ſeek the commendation of ingenuity from the theft and calumny of their benefactors. ↩
72. Theſe are not the vices of the Art, but of men abuſing the Art. ↩
73. When envy and hatred give counſell, the Judgement is nothing worth. ↩
74. I ſtudy not to pleaſe all, for neither all men nor all things pleaſe me. ↩
75. There is a two-fold Alchymy. Naturall, much eſteemed by Artiſt. Sophiſticall, as much deteſted by them. ↩
76. John 5.44. ↩
77. See Paracelſ. Tom. 5. in fragm. Medicis. fol. 167, 168. It is a wicked Tyranny to captivate the fancy of Students to certain Authors, and take away the freedome of finding out and following the truth from young Scholars. Money and Friends advance more then deſert. ↩
78. The Earth hideth the error of ſuch Phyſitians, who, as Socrates ſaith of raſh Phyſitians, ſport & play with mans skin, or rather the Image of God, and ſcape ſcor-free, while they inrich the Church-yard, with the loſſe of their owne ſoules. ↩
79. God onely is Lord and Maſter of Nature: but the Degree or Title makes none more wiſe or lea[••]ned, although it may give greater authority in the world, and vaine glorious eſtimation of a Name. ↩
80. Fooleries are to be forgotten. [〈 in non-Latin alphabet 〉]. ↩
81. The world is ruled by Opinion. ↩
82. God is the firſt book that teacheth us eternall life: for the rule of life is from God. ↩
83. The firmament or heaven with all therein is the ſecond Naturall book conducing to a mortall life, for the knowledge of Phiſick is got from the Stars. ↩
84. The happines of this preſent life conſiſteth in the knowledge of Nature, therefore next to eternall things, in temporalls the chiefeſt thing is to find out the ſecrets of Nature. ↩
85. One ſhall not repent of ſuch a Phiſitian who hath the true knowledg of earthly things. Vid: Agrip: lib. 6. Epiſt. c. ↩
86. World [〈◊〉] Phiſitians [〈◊〉] nothing out for proſie and praiſe: whereas the end of Phiſick is not to ſcrape up money, but to diſcover the ſecrets of Nature, and the love of the Phiſitian to the ſick. ↩
87. The boyling pot doth [•]ot [•]ear the ſiege of flies. ↩
88. See Paracelſ. his Labyrinth of Phyſitians. ↩
89. The Maſter teacheth that Scholler in vaine whoſe Nativity is not diſpoſed to that Art by the Sears. ↩
90. Phyſick is a favour given of God, whereof Univerſity books are not the Foundation, but the inviſible mercy of God and his ſpeciall gift: ſo are thoſe things alſo which are written that depend upon the true foundation and experience. This Phyſicall eſſence in Phiſick is called Gold. Phyſick is written in the book of Nature (1) in Heaven and Earth, and may there be read & found out by Chyromancy and phiſiognomy, through the miraculous illumination of God. ↩
91. What the Light of Nature is. ↩
92. Without the knowledge of Light of Nature or the great world no Phyſitian can have an exact knowledge of diſeaſes in Man. ↩
93. The great World is a ſpeculation and glaſſe of the little World Man. ↩
94. Man is the End of Phyloſophy and Aſtronomy. ↩
95. The knowledge of the 4 Elements doe ſhew every diſeaſe in man and its cure. ↩
96. The knowledge of Phyſick in the outward world is to be fetched from the Limbovn, and depends upon the knowledg of Man. ↩
97. Every Element perfecteth its power and operation in all the four Elements. ↩
98. In his Idaea of Phyloſophical Phifick. They that are troubled with the gout have a foreſence of the ſudden change of ſeaſons, their paine many times makes them Prophets and Aſtrologers againſt their will. So many ſick folk perceive before hand the change of weatherin the four Elements. The Internall Elements of man have a foreſence of the change of Externall. As Reaſon rules the outward Aſtra's, ſo Phyſick rules the inward. The Aſtrum of Man and Heaven is but one. ↩
99. The Formation of things is in the Aſtra'[•], as iron in the imagination of the Smith. Hence alſo Nativities are to be caſt: See P[•]racel. in Paramiro de eme Aſtro[•]um. ↩
100. Man governeth the Stars and not the Stars him. ↩
101. Read the eight Pſalme. ↩
102. Vid. Paracelſ. ↩
103. Plato's Rings and Homers Chaines are nothing but a Divine Series and Order ſerving Providence, a graduall and concatenate Sympathy of things. ↩
104. i. e. A ſeperation of purity from impurity, or truth from falſhood. ↩
105. When the Salt or Mummy is ſpent things br[••]ed nothing but wormes. ↩
106. The Spirit of God upon the face of the waters. ↩
107. Gen. 1. ↩
108. Hippocr. in lib. de Antiqua medic. ↩
109. All things proceeds from their powers. ↩
110. In living creatures the bones reſemble the earth, the fleſh ayre, the vitall ſpirit fire, and the humors water. ↩
111. Every Creature is formed out o[•] the Elements; Living crea[••] es are aſſigned to the Aire, Vegetables to the Earth, Mineralls to the Water; the Fire is that which gives life to all. Theſe are the wombs of all things. ↩
112. Every thing brought for an[•] gr[•]w[••] is [〈…〉] generating matrix, as the fiſh in the water. ↩
113. Of whatſoever, any thing is begotten of the ſame alſo is i[•] nouriſhed and preſerved. A Herring will not live out of the water. ↩
114. This Rule both Divines and Phyſicians make uſe of. ↩
115. The Earth of it ſelf is dead, yet is it the Element of an inviſible and hidden life. ↩
116. Such is [•]he vertue of the Element of water that ſpirituall regeneration cannot be without it as Chr. ſaid to N[•]c. Our Fire is not the Element, becauſe like death it conſumeth all things. Heaven is the fourth and firſt Element concluding all things in it ſelfe as the ſhell doth the egge. No one Element can be without another, but there is alwayes found the commixture of the four Elements in the generation of all things. Paracelſ. in P[•]ram. de Ent[•]. ↩
117. Aſtrers ſaith, that the Aire was created befo[•]e any Creature. All m[•]yſt things [•]t[•]r[•]cted by the Sun from the E[•••]h are conſumed in the Aire, whoſe fruits are the likeneſs of the Tere[•]i[•]bi[•] or far of Manna. ↩
118. The Element of Fire according to Paracis the Firmament of Heaven. ↩
119. As the flowers in earth ſhew the Colours of the Stars, ſo the conſtellations in Heaven ſhew the field or meadow of the Earth. ↩
120. John 12.24. ↩
121. The Anotomy of the diſeaſes of the body is to be ferc[••]c from the internall Aſtra's or impreſſions which cauſe the diſeaſes, and is more neceſſary for a Phyſitian them that Locall Anot of Carkaſſes. ↩
122. Anotomy is the Baſis of true Phiſitians, Diſeaſes and Things. ↩
123. The cauſe & ſubject of diſeaſes. ↩
124. Many diſeaſes proceed out of the mineralls of man, which Iliad containeth all things in it ſelfe. ↩
125. The Originall of all diſeaſes is from the Three Firſt upon which the Aſtra's c[•]n make ſome impreſſion, as upon wood or Straw, or Saf fron upon water. ↩
126. Elementary diſeaſes are cured by Elemental means, and Aſtrall have Aſtrall remedies. The Galeniſts doe know nothing of theſe Aſtral cures, which the grave experienced Phyſitians do well underſtand. ↩
127. Iron ſheweth that man is divided into the externall and internall: in the externall, duſt and earth the matrer of the diſeaſeand that which afflicteth us doth lye hid; therefore the cure is to be ſought for in a medicine that is like it, ſeperated from the dregs Spagyrically. The internall and Aſtrallman alſo hath his proper medicines which the skillfull Phyſitian knows well. ↩
128. That whereof any thing is bred, of the ſame doth it live, is fed nouriſhed, preſerved, cured, made ſick puniſhed and [••]ſtroyed. ↩
129. For a man to know God & lightly eſteem of his own ſelfe is the higheſt and profitable knowledge. ↩
130. Luke 16. ↩
131. 2 Cor. 4. ↩
132. John 14.17.20. ↩
133. [〈 in non-Latin alphabet 〉] ↩
134. The firſt knowledge of God is to know what man is. Auguſt. ↩
135. He that knoweth himſelfe knows God; for God will dwell no where but in man, in whom he is moſt plaine to be ſeen. We ſee God from within. ↩
136. Dionyſ. lib. Divinors Nominum. ↩
137. Joh. 4. & 17. ↩
138. God is known when the Light of Nature i[•] well underſtood. Apoc. 3.20. ↩
139. He that knoweth not God is inexcuſable; He that doth acknowledge God, but not ſerve and worſhip him i[•] accu[•]ſed. The more we know God the more we love him, and ſtedfaſtly belive in him. He that believes God by loving of him doth cleave to God, he that doth cleave to God is one Spirit with him. ↩
140. Divinity is the Fountaine of Naturall and Supernaturall knowledge. ↩
141. Chriſtians ſhould not be ruled by Heathen Phyloſophy. ↩
142. 1 John 4. W[•]ſd. 1. John 17. ↩
143. The ſoul is the off-ſpring and image of God. Apoc. 22. ↩
144. Eccl. 15.14. ↩
145. Gen 2. ↩
146. He that ſeeks to himſelf that which is anothers un[•]voydably [•]u[••] himſe[•]fe into two [•]nconveniences, i. e. theft and robbery of himſelfe, and death The F[••]l wa[•] a[•]ſwering from U[•]i[•]y to Alte[•]i[•]y. ↩
147. God created man that the number and loſſe of the rebellious Angells might be made up in the kingdome of Heav[•]n. ↩
148. Pſal. 8. Thou haſt put all things under his [•]eer. Parace[•]ſ. excepteth the Spirits and inhabitant of the [••]ur Elements. ↩
149. God the Centre and Circle of all things. ↩
150. So is Man. ↩
151. It was Gods pleaſure that all things which he made ſhould honour him by Man. ↩
152. As the Earth is a Receptive body of all ſeeds, ſo alſo is Man. ↩
153. The firſt Spirit is from the Limbus or greater world; the ſecond from the word Fiat. ↩
154. There is a two f[•]ld wiſdom in Man, Angelicall according to which he is to live, and Animall which is not to be regarded. Regeneration overcometh a bad birth. ↩
155. The inviſible or immortall body of Man from the breath of God is not ſubject to Stars or Aſtronomers. ↩
156. Water is the Matrix of the world, upon which the Spirit of God moved, Gen. 1. The Earth plung'd or ſwam up out of the Water, 2 Pet. 3.5. ↩
157. As a C[•]rver and Potter out of word and clay can make a hundred ſeverall ſhapes at pleaſure, ſo God extracted every creature out of the firſt matter. ↩
158. Man is[•] that Earth or field which hath all ſeeds in it ſelf. As the Son is not leſſer then his Father, ſo Man is not leſſer then the World. ↩
159. None can know the image unleſſe he firſt know him whoſe image he is. Hermes calleth Man an earthly God. Gen. 2.7. ↩
160. The perfection and dignity of Man. ↩
161. Thus God and Man cannot be united but by a Mean, even our Saviour who partaketh of two Natures, the Caeleſtiall and Terreſtriall, the Divine & Humane. Paracelſus ſaith that the ſoul or bre[•]t[•] of life is infuſed by God into the Elementary body through the Aſtra's as a Medium. ↩
162. John 10.30. ↩
163. The MIND. ↩
164. Zach. 12.1. Gen. 2.7. Eſ. 42.5. Wiſd. 2.23. ↩
165. 1 John 2.27. Chap. 4.14. Acts 17.28. ↩
166. Luke 1.47. 1 Theſ. 5.23. Gen. 2.7. See the Amphi[•]halce of Rhunrad worthy of perpetuall memory. Paul the greateſt Phyloſopher and Divine ſhewes three parts of Man, Spirit, Soule and Body. There are two Souls or two Spirits in Man, Mortall from the firſt matter which is the life of the body, and Immortall from God. The Spirit is the Life of the Soule, the Spirit and Soule are the life of the body. John 14. ↩
167. God created Man to be his Tabernacle as well in this as in the world to come. ↩
168. Exemplumque Dei quiſque eſt in imagine parvâ, Manilus. That which is Naturated ſavoureth of the Nature of that which did Naturate it. God dwelleth in the Soul as in the Heaven of Man. ↩
169. The Mind, [〈 in non-Latin alphabet 〉], is the cha[•]ret driver or Stern-man of the Soul or Rationall Spirit, & like the eternall God concludeth all Beings, Times and Places. ↩
170. All things were made of nothing and Man was made of all thoſe things. The great world was the matrix of Adam, thus the whole frame of the world is the mother of all things that are brought forth. ↩
171. John 17.11, 12.22, 23. ↩
172. That which is ſenſible and that which is inſenſible hath a ſydereall ſpirit or a ſydereall body in it. ↩
173. Eve is Adam tranſplanted. The firſt men were created, the reſt proceed from the Being of the ſeed or Eſence. ↩
174. The Spirit of life is the Spiracle or breathing hole. The Spirit of the Limbus is Syde[•]eall the Animall ſpirit. The body of the Limbus & ſpiracle ought to make one Marriage, otherwiſe there would be an adul[•]e[•]ous and b[•]ſtardly b[•]ood For as in all thing the marriage or joynting together of two is the perfection, ſo Adultery hinde[•]eth the [•]ight of Nature. vide Parace[•]ſ. in Phyl[•]ſ[•]p. ag[•••]. [•••]acelſus ſaith that the El[•]ment of fire or the Fir[•]aemee [〈◊〉] althought it be th[••] [••]ſt ſub[••]ll and [〈◊〉] thing [〈◊〉] it is a body becauſe bodies are the fruits thereof and without a body ſuch fruit cannot grow. So the wind is a body and like a viſible body hath power to overturne another body: Not onely viſible things are bodies, for God created as well viſible as inviſible bodies of the ſame power. The inner Man aſcendeth the inward Heaven. A particular Conſ[••]llation. This Spirit is tha Doctor of true Aſtronomy. ↩
175. The eating of the apple produceth this body the ſydereall ſeed into force & vigour. Aſtrum, Vulcanus and Archaeus are the ſame thing, & but one Spirit yet without Reaſon, & divers, as are the divers formes of ſeverall things. ↩
176. The Aſtralick Spirit is every growing thing ſtandeth in need of a corporeall habitation. The inner Man is Heaven it ſelfe or all the Aſtras. Read in Picus how Trimethius put upon himſelfe the various Eveſtra's of the three-fold world one after another, & transformed himſelfe into ſeveral ſhapes, and thus by reall Magick he ſhewed to that great Picus the hidden virtue or power of Man who was created after the image of God. We are tranſformed into that which we moſt intently gaze and meditate upon. The underſtanding of Man is aſſimulated to all things. The impreſſion of the Imagination from fear, terrour, & griefe, is the [•]ife of ſickneſſe and death. The Aſtra's ſend the plague into us through our skin as the Sun doth his beams thhrough the glaſſe. ↩
177. Wiſdome is the beg[•]nning of Inchantment, the Aſtra's do thoſe things which Humane wiſdom deſireth. In reſpect of the Elementatary body it is a Spirit and performeth all ſpirituall operations. Heaven knoweth all things moſt certainly, all actions and events of Men are pictured in the Aſtra's, every living Creature hath its Aſcendant ſigne in Heaven, ſo hath alſo the Brut[•]ſh Man. Every Body is proceeded of an inviſible & incomprehenſible ſubſiſting Spirit. The [〈◊〉] is a three fold NIHIL or Nothing, a Divine, Privative and Negative NOTHING, the O[•]gan of the L[•]ght of Nature or of the Aſtra's. The whole Heaven is nothing elſe but the Imagination; It breedeth the Plague and and Fevers in M[•]n any bodily inſtrument. ↩
178. By Faith we may do good or evillus God permitteth. ↩
179. This [〈◊〉] the Ga[•]ae [〈…〉] Art. ↩
180. Magick or Faith tranſplanting minds hath power over all Spirits and Aſcendants. ↩
181. Gen. 30.37, &c. ↩
182. True Faith is the cure of a falſe Imagination. Many fall ſick and recover againe by the Faith of Imagination. ↩
183. The purified Mind, like a river, entereth into the very inmoſt ſecrets of things, beyond all ſhadowes. ↩
184. Wheat doth norgrow without a place, nor can we have meale without bran, neither is hony without a ſting. Such Secrets are regenerated without any complexion of qualities. ↩
185. Heaven is the framer of the externall edifices, not of the Secrets, Wonders and myſteries that dwell in them. ↩
186. All the whole inferiour Nature is divided into three principall parts, i. e. Vegetable, Animall, and Minerall. ↩
187. As he that hath much Gold may know nothing of its medicinall vertue. ↩
188. Art imitateth Nature and ſupplyeth its defects; it correcteth, chaſtiſeth, aſſiſteth and promoteth, yea it exceedeth Nature. ↩
189. [〈 in non-Latin alphabet 〉]. ↩
190. Experiment, as alſo judgement, without knowledge is but fallacious difficult and fortuitous, but with Science it is true and infallible. ↩
191. There is no cauſe to complaine of the want of medicines but onely of our ignorance of them. There are two ſorts of Phyſitians, one cure miraculouſly, the other naturally by means. So there are two originalls of every diſeaſe, the one naturall, the other caeleſtiall; the Caeleſtiall is cured by the Word of the Lord, the Naturall is recovered by naturall means. ↩
192. Every Creature knoweth his proper remedy. ↩
193. Eccl. 38. ↩
194. In all the things of the God of Nature, not Nature but t[•]e Will of the Lord is earneſtly to be implored. ↩
195. 2 Chro. 16.12. ↩
196. Pſal. 33. & 107.20. Eccl. 38.9, 10, 11, 12. ↩
197. Acts 3.6. ↩
198. Such Names are the Divine Power. ↩
199. Paracelſ. ſaith that Characters are [••]e Compounds and Syrups of Spirits. ↩
200. Luke 11.14. ↩
201. John 1.3. Not by bread alone, Mat. 4.4. Grace exceedeth Nature, and the thing ſignified excelleth the ſigne. ↩
202. Eccl. 24.8, 9, 10, 11. ↩
203. Without this benediction the ſtaffe of bread is broken, a God threatned his people by his Prophets. It is of mere mercy and goodneſſe not of juſtice that we have both the bread of nouriſhment and of healing. ↩
204. [〈 in non-Latin alphabet 〉]. ↩
205. John 1.10. Heb. 11.3. Pſal. 107.20. ↩
206. The explication of a common ſaving (1) in Hearbs Stones and Words there are great vertues. ↩
207. Every Creature feareth and reverenceth his Name that made it. ↩
208. Read the books of the Kings. 1 Kings 3.12. Wifd. 7. ↩
209. We are not to aſcribe our bodily health to the Phyſitian but to God. Mark this O ye Phyſitians who ſlight and undervalue God like the Heathen, whereas he onely healeth all our ſickneſſes: alſo ye regard not the appoynted time according to the Divine Will, but proudly and raſhly promiſe a ſet and certaine time of recovery which is to be left to God onely. ↩
210. John 15. ↩
211. [〈 in non-Latin alphabet 〉]. ↩
212. The Phyſitian perfecteth the Creature of God by Fire. ↩
213. Eccl. 39.26, &c. ↩
214. Nil ex omni propte be[•]um. ↩
215. The ſevere Juſtice of God is the diſeaſe & venome in all things: on the contrary, the Mercy of God is the Phyſick in Nature and in all things. Wiſd. 18.15, 16. Eccl. 39. & 33.14, 15. ↩
216. [〈 in non-Latin alphabet 〉] ↩
217. Eccl. 3.14.7.15. Eccl. 42.25. The cauſe of Simpathy and Antipathy. ↩
218. Eccl. 38.15. ↩
219. Vegetables comprehend plants, trees, Zoophyts. Animalls are the beaſts in their order, creeping ſwimming, flying, four footed creatures. ↩
220. [〈 in non-Latin alphabet 〉] ↩
221. The tranſplantation of the Creature is by the calamity and coming in of ſickneſſe upon it: ſince the Fall me carry in their own boſome their enemy both of creation and propagation, which cauſeth ſickneſſe and death by inbred contrariety and corruption. ↩
222. He that hath learned to know God & himſelfe hath ordered the Earth with good husbandry: by [•]oo much licentiouſneſſe men grow worſe & become like bruite beaſts, but idleneſſe the pillow & cuſhion of the Devill is removed by labour and diligence. ↩
223. Putrefications onely are the true Correctives of all Phyſick. As Death ſeparateth eternall and periſhing things, ſo doth Fire the good from the bad, the Quint-Eſſence from the body. ↩
224. Reaſons why the Spagyrick Phyſick duely prepared is to be preferd before other Hetroclite mixtures in the ſhops. ↩
225. Poyſon reduced to its Arcanum is not poyſon, but a ſoveraign nedicine, thus the earthy [•]lnets are healed of their Lepr[•]ſie, and ſtinking ſmells by degeſtion are turned into ſweet ſavours. ↩
226. Gemmes are Elementary Stars. ↩
227. See Theophraſt. his Manuel. Minerals conduce much to the health of Man: for ſince Man hath Phyſick for his body from the world becauſe he is a world, therefore all Mineralls are for Mans good, & that which is contained in the Phyſicall body is applyed to his minerall. ↩
228. [〈 in non-Latin alphabet 〉]. ↩
229. Thus alſo the Spirit of life is united through out the whole body of man, but is various according to parts of the body in which it is. ↩
230. Rom. 8. See Paracelſus his Apocalyps of Herines. The Soule of the world is a kind of united life, filling, gathering and knitting together all things, that of the three ſorts of C[•]catures, the Intellectuall. Ce[•]e[•••], and Corrup[•]ible, it m[•]ght make up one Maſſe and frame of the whole world, by the vertue which it hath from the Idea's or pattern it maketh all things both naturall and artificial I to be fruitfull by infuſing into them occult qualities which are commonly called the Fift Effences. Nature the Image of Go[•] is the inviſible Fire or fiery vigour by which all things are multiplyed-Nature many times makes it ſelfe merry with its magiſtery or maſterſhip and rejoyceth in its maſter, and in its art and vertues. ↩
231. In his Mineralls. ↩
232. Lullius was a divine & moſt compleat Phyloſopher, whom Paracel. blamed without a cauſe. The matter of a ſtone is ſaid to be in every thing in reſpect of the firſt mov[•]r in natural things, which is calld the Vegetall Spirit, by whom our matter of a ſtone goeth beyond the reſt; this Spirit is in Animalls and Vegerables, as well as in Mineralls. ↩
233. Lib. 1. cap. 19. Whey, Butter and Cheeſe are the three firſt things of milk, for all Terreſterity is Salt. ↩
234. In his ſecond Book of the difference of Pulſes. ↩
235. See Paracelſus in Paragr. ↩
236. A Phyſitian muſt be an Aſtronomer, otherwiſe Paracelſus ſaith that his Phyſick is but impoſture and a cheat. Therefore many with Icarus are drowned in a great Sea. ↩
237. There are four Pillars of Phyſick, Phyloſophy, Alchymiſtry, Aſtronomy, and the Phyſicall vertue or medicine. ↩
238. In lib. de flatibus. ↩
239. Nature cureth with like things. ↩
240. The Inward Phyſitian doth the work, when the Naturall Phyſitian faileth. ↩
241. Paracelſus in the Tincture of medicines. ↩
242. See the firſt Tract of the ſecond book of great Surgery, Degrees and complexions are not conſidered in diſeaſes. ↩
243. In his Book of ancient Phyſick. ↩
244. [〈 in non-Latin alphabet 〉]. ↩
245. Diſeaſes are cured by applying that which is proper for them. ↩
246. All Terreſterity is the Salt of Paracelſus. Cumfry cureth the corroſion of Salt. S[•]ffron reſtoreth the diſſolution of Sulphur. Gold thickneth the too much ſublimation of Mercury. Our Nature cureth all diſeaſes when he impediments are taken away: we are to aſſiſt Nature againſt theſe impediments which are the cauſes of diſeaſes. ↩
247. A ſtupendious and true Story. ↩
248. Quo me cunque rapit tempeſtas, deferor hoſpes-Nutlius addictus jurare in verba magiſtri. ↩
249. All Secret are by divine Ordination to be diſcovered. ↩
250. Many errours of the Ancients are diſcovered by dayly experience, which yet hath not attained its end neither. ↩
251. In Chirurgia magna. ↩
252. A true Phyloſopher ha[•]h the originall from the knowledge of Heaven and Earth, whoſe Nature and quality he doth perfectly underſtand. Phyloſophy hath i[•]s Riſe and R[••]t in Admiration. ↩
253. By this meditation, which is a frequent cogitation, the manner, cauſe & reaſon of every manner of thing is found out. ↩
254. A Philoſopher and Phyſitian ſpring one out of another, are the root of each other, the onely Spagyrick cook of all things. Phyloſophy is the mother of Phyſitians [••]d the ex[•]lai[•]er of [〈◊〉] [•••]e[•] & thei[•] [•••••]dye[•]. ↩
255. All Sciences are perfectly attained unto by the Fundamentall of Faith and new Regeneration or Celeſtiall Tranſplantation. ↩
256. A man cannot have better Phyloſophy then f[•]om God in the Regeneration. ↩
257. This kind of Phyloſophy hath been in good eſteem among many Nations. ↩
258. The Phyſitian that God maketh can doe all things. All power is from the Lord God without whom no Creature can do any thing; therefore all wonders, myſteries and ſecrets are to be attributed to God onel[•] ▪ not to the Devill, Creature, or Stars, James 1.17. ↩
259. n="*" For he hath written to than it is impoſſible for any to imitate him. See Paracelſ. de Fundamento Sa[•]ientia. and his Book called Sa[•]ſ[•]m Corda. He that doth not careleſly read but inwardly examine his writings will perceive as much. ↩
260. Divinity ſhould dwe[•]l in Phyſick as the Soule in the body. ↩
261. Numen & Lumen, Divine Power and Light, theſe two make a perfect Man. When the Light of Nature is well known, God or the Divine power of Grace is well known alſo. By meditating or contemplating we know, by knowing we are delighted, by delighting we adhere, by adhearing we poſſeſſe, by poſſeſſing we injoy the Truth which is the food of our ſoules. Read Div. Dionyſ. and Pic Mi[•]an[•]d. Cant. 1 8 ↩
262. The more we ſeek after things without us, the more we forget and looſe our ſelves; what will it profit us to hunt through all things and neglect our ſelves? 1 John 2.20, 27. Pſal. 98. Hab. 2.20. Pſal. 58.84, 85. Phil. 3. Zech. 2.13. 1 Cor. 3.9. God is to be waited for with a quiet mind when the ſences are laid aſleep, who beſtoweth his benediction where in he findeth his own veſſells. Chriſt is to be found in the Temple of the Heart. ↩
263. Apoc. 21.23. ↩
264. The Creature is ju[•]ily oblidged to obey the Creator, that our will may be one with God. Gen. 6.3. The Fall of Man and our great evill is to depart from Unity to Alterity. I never go abroad among men but I come home leſſe a man then when I went forth, Seneca. ↩
265. O what pains doe they take to become ſools, who once drown themſelves in Humane wiſdome. ↩
266. [〈 in non-Latin alphabet 〉] facilius. quam [〈 in non-Latin alphabet 〉]. ↩
267. Artes ut lateant ſua perque Aenigmata creſcunt. ↩
268. Without paines-taking none is fit to injoy that Art. ↩
269. Every member hath its own proper digeſtion, ſeperation, emunctory, excrement in it ſelfe. The firſt digeſtion of the ſtomack is not digeſtion, but apparation for the digeſtions of the particular members. ↩
270. The firſt ſeparation of Tartar, which is by the Live[••]utneth into moſſe, the ſecond which is of the ſtomack into haile; the third of the kidneys and bladder into a little ſtone. Every Man hath moſſe & haile, but not a ſtone in him. ↩
271. Paracelſ ſaith that the Matter, viz. the Tartar of diſeaſes is twofold; Bolous, ſuch as in milk meats, fiſh, and fleſh: and Viſcous, Bituminous, mucilaginous ſuch is the excrement of pulſe, coleworts, roots, fruits, &c. ↩
272. The Vitall ſpirit in Man and the Elementall is but one ſpirit. ↩
273. Tartar differeth according to the places of the bodies pores and paſſages, as of the mouth and bottome, of the ſtomack, of the inteſtines, liver, bladder, reins, fleſh, blood, marrow. ↩
274. You may find more jarring in opinions in Agryppa de vanit te Scientia[••]m. cap. de medicina. ↩
275. Theſe Receits being loſt by chance, all the Wiſdome vaniſheth from them: Experience, without Phyloſophy the mother of Experience is uncertaine. ↩
276. Theſe men get their knowledge piece-meale out of men, & gaine their experience by the death of others, their skil fulneſſe maketh them rich. ↩
277. No rabble of Phyſitians in the City is more numerous then theſe. ↩
278. We ſhould alway be imployed for the good of our ne[•]ghbour & avoyd idlenes becauſe it is the Devils cuſhon, the mother of vice & the ſtep-mother of virtue. Beginning with ſmall things we ſhould by little and little go on to greater things. By the contempt of ſciences we loſe the good and get the evill. ↩
279. The beſt and chiefeſt Foundation of Phyſick is faith in God, and love to our neighbour, if this be wanting all Art is nothing worth. Paracelſus would not have Phyſick be concealed. ↩
280. Every one hath not the gift, not is he fit to be a Phyſitian; and though all experiences are ſecrets, yet Novices know not the Doſe and true quantity in which the vertue of Phyſick conſiſteth: for if we take too much Saffron or Treacle it is poyſon, if too little it will doe no good. Thus it will be the experience of the Phyſitian onely. ↩
281. Col. 3.17. & 1 Cor. 10.31. ↩
282. Ecel. 39.28. &c. ↩
283. Paracelſ. lib. de reſuſcitatione naturalium, ſol. 295. ↩
284. Our domeſtick enemy which we beat about usis the cauſe of our death. The Curſe in the Creature is removed by death. Eccl. 10.11. & 14.18. & 41.5. ↩
285. [〈 in non-Latin alphabet 〉]. ↩
286. In cures reſpect is to be had to the ſeaſon, for in ſummer one courſe is to be taken, in winter another, in Autumn another. ↩
287. None can reform the errours of Nature. ↩
288. Phyſitians ſhould take nothing of the poor for their Phyſick; Charity toward the ſick ſhould be their moſt eminent vertae. ↩
289. Eccleſiaſtic: 38. ↩
290. The Phyſitian and the Phyſick are the very true mercy of God. ↩
291. [••]merry heart is a continuall feaſt. ↩
292. Eccl. 38.19, 20. & 30.25. ↩
293. That Phyſitian doth moſt good of whom moſt [••]ve a good opinion. ↩
294. The Stars are the rods of the Aſtra's. Paracelſ. tract. 2. depeſtili[•]a[•]e. ↩
295. The Will and Imagination of Man is the mother of the plague; ſo that a Man by his Imagination may infect a whole country with the Plague. ↩
296. Read Paracel of inviſible diſeaſes, and the efficacy of the faith of Nature, which by God can do all things Naturally. ↩
297. The Imagination is like pitch, it eaſily ſticketh and quickly earche[•]h ſhe. ↩
298. Therefore [•]ai[•]h D[••••]en, [〈◊〉] b[•••]veth to [〈◊〉] p[•]int & prom[•]ſchealth in [•]nd to the ſick and not to [〈◊〉] off H[•]pe though he deſ[••]ire. ↩
299. There are impreſſions of the inferior [〈◊〉] Aſtr[•••]. ↩
300. Therefore it is better the body be ſick, than the ſoul: good words are the Phyſitians of a ſick Soul. In lib. de Anima. The body is corrupted by the paſſions of the Soul[•] & the mind is nor impaſſible of the [•••]tions of the body. This Natura[••] Faith [〈◊〉] the Wi[•••] [〈◊〉] the Creator, beſtowed upon th[•] Creature tha[•] was made after his likeneſſe, although it can do all things; yet ought it to keep and obſerve the property of the Image. All things are poſſible to him that believeth and is willing; All things are impoſſible to the unbeliever and rebellious: as he thinketh and imagine[•]h the thing to be, ſo it muſt be. Unbeliefe is the greateſt and moſt powerfull enemy of Faith: For the Imagination joyned with Faith can do all things. The Fares alſo make diſeaſes incurable, when we perceive by the deny all of ſuch help which we expected from the miniſtring of fi[•] medicines. ↩
301. Mar. 13.58. Marke 6.5. [〈 in non-Latin alphabet 〉]. ↩
302. Mat. 9.1, 2. ↩
303. Job 33.19, 20 ↩
304. A Phyſitian beginneth in appeaſing Gods wrath. Job 33.26. ↩
305. This occult Minerva of Phyloſophy & this only moſt precious Jewell is ineſtimable. ↩
306. See the Mo[•]ade of John Dee of London, and Roger Bacon. ↩
307. Here I would be taken as an Index, or as one ſtanding at the door to direct others the way they ſhould goe, whom I may profit more then my ſelf; or as a whetſtone to incourage them on. ↩
308. By Wiſdome the heart is made conſtant. ↩
309. They that carry about their Treaſure and uſe it publickly. Job 22.25. ↩
310. But where is that Aegyptian Bird to be found, that we may commend ſuch a Phaenix? See Paracel. in his fragments of Phyſick, which are to be refer'd to the 4 Tome fol. 311. No man hath entrance hereunto bu[•] by Divine revelation, or by word of month from h[•]m that hath the Secret, & teacheth it while he liveth. There is no perfection of things without the help of Divinity, and its demonſtration. ↩
311. Praebet amicorum, nil niſi copia damnum. ↩
312. Eccleſiaſtic. 38. ↩
313. The one only and true way to all Secrets is to have recourſe to God the author of all good, according to our Saviours command. ↩
314. God would not manifeſt this knowledg to all, to avoyd offence. ↩
315. This is not believed, but being proved with the gain of labor, toyl and hazard, it is made plain toward the end which proveth the work. On this the hinge of the whole buſines turneth, as Gold animated by the Salt of Niture is made the chief ſubject of the Phyloſophers metallick Phyſicks ↩
316. Read Gen. 1.27, 28. Hermes his Table, Morienes, Alan. Rodargir. Monad. T[•]eviſan. Lull. ↩
317. Levit. 26.20. ↩
318. Great men commit great errours. Pſal. 25.14. Prov. 3.32. Wiſd. 1.4. Eccl. 43.32, 33. ↩
319. Great gaine is the ſcope of ſophiſticall craft, becauſe Duſt & Aſhes is the end of ſuch ſmock-ſellers. ↩
320. Piety is the moſt neceſſary key to the knowledge of all Secrets. See Rodargirus BRITTO SARMATUS his verſe in Zodi[•]co Piſciū [•] againſt thoſe ſacrilegious ſouldiers who threatningly and malepertly ruſh into the Veſtry of Phyloſophy. It is not expedient to reveal it to any carnall man, becauſe thou wilt be accuiſed for making known ſo great a Secret. He that publiſheth this Art, let him die an evill death, ſaith Lully, becauſe it is a ſecret to be given and revealed by God alone who hath created Nature, and no other, for he will reveal it to whom he will, and to whom it doth belong to be revealed, and not to others, becauſe it is the Gift of God and not of any mortal Man. Job 34.11. Prov. 24.12. Apoc. 2.23. & 22.12. Eſ. 3.10, 11 Jer. 17.10. & 32.19. Ezek. 33.20. ↩
321. Apoc. 20.10. The end of the world is by fire. There is a Sea of glaſs mingled with fire. Apoc. 15.2. The property of fire is to ſeperate the impurity of the Elements. Read Iſa. Holand in opere minerali. Rom. 8.19, 23. ↩
322. All beauty, corporeal and incorporeall is nothing elſe but the ſplendor of the Divine countenance and Light ſet in created things, glittering & ſparkling out through faire bodies, and making all that love it to be amazed at it like the Image of God. For ſo much Light as a King hath in him, ſo much Majeſty hath he. Quantum Luminis, tantum Numinis. ↩
323. By the Light of God, ſecret and hidden things are revealed and made manifeſt. For without him no good and perfect thing can be attained. Pſal. 145.19. Prov. 10.24. ↩
324. Divine confidence never left any without help to do good. He that knows One knows All things, he that Earneth many things learneth nothing Eccl. 34.12, 13, 14. Bleſſedneſſe conſiſteth in the apprehenſion of the chiefeſt good. God is the Immutable Reſt, after which every Creature doth gaſpe and groan with all its endeavor. Levit. 25. Tob. 12.13. Eccl. 2.5. Prov 17.3. We cannot get the Victory and Crown of Patience without ſtriving & fighting. Per Anguſta i[•]u[•] ad Anguſta ↩
325. Num. 11.33. Pſal. 78.30, 31, & 104. & 105. Tob. 12.7. ↩
326. The Phyſophycall Baſilisk like Lightning ſuddenly and unawares burneth up any imperfect mettall whatſoever, and on a ſudden Produceth another new forme. Therefore the ſearching it out is moſt to be commended to all that are ſtudious of the Truth. ↩
327. There is no Phyſitian can cure death, but Chriſt. ↩
328. This incredulous doubtfulneſſe will fall out to the gaine rather than to the loſſe, as heretofore to our anceſtors ſo hereafter to all poſterity, becauſe there are few that believe that this Art is true, and with [〈◊〉] ſtedfaſt confidence are perſwaded of it: for upon that account God provideth for the ſecurity of thoſe that give themſelves truly to the ſtudy of Phyloſophy. Exod. 32.20. Job 14.19. ↩
329. It is not Chriſtian-like to aſcribe to the Devill a greater poſſibility and power, than to the Infinite divine Wiſdome & omnipotence. The chiefe Foundation & Scope of true Phyſitians, becauſe it is not the firſt but ſecond birth that produceth it. ↩
330. The originall of the Philoſophicall Magiſtery. Moſt doe otherwiſe now, who make thir boaſt among others that they have the clear knowledge of it, when it is only but imaginary, and ſo hinder themſelves by their credulity and perſwaſion, ſo that they cannot profit or proceed to learn any more. ↩
331. In the firſt age of the world God made it known by the Light of Nature. ↩
332. The defect of Nature muſt be ſupplyed by the induſtry of Art▪ ſeeing Nature with her offſpring alway tendeth unto, laboureth & breatheth after their perfection. Prov. 3.16. ↩
333. They durſt not under paine of Anathema to ſpeak of it, but in a picture of Aenigmaticall words, becauſe the Maſter of Nature gave them not leave leſt they ſhould indanger themſelves, and give an occaſion to others of a wicked & hurtfull ſtudy or practice, Prov. 10.10. It exciteth motion in our bodies and reviveth the Elements, now the Elements are excited unto their acting; for the Naturall life is nothing elſe but the actings of the Elements. ↩
334. The life of natural things is the Union of the Ideall Light, as alſo with the Ideall of Heaven and Earth. ↩
335. By this Art the knowledge of almoſt all things, and in this Stone the univerſal Nature of things ſhineth forth. The Tincture is the Fife Eſſence of the Microcoſm and comes v[•]ry near to the firſt and moſt perfect Being and that Cabaliſticall unary number. Paracelſus calleth it the perfect, perpetuall, & C[•]thol[•]ck Balſom of Phyſitians or Phyloſophers; the Defenſive of old age, the Univerſall medicament, which like the inviſible Fire conſumeth all diſeaſes. ↩
336. Thoſe Ancients who had moſt perfect knowledge of Things have called this Fiſt Eſſence the middle nature of Soules. ↩
337. When the purified Elements are reduced to a pure and equall ſimplicity then is got the Medicine that prolongeth life, becauſe thus the Elements are equall; for the inequality and dominion of one over another is it that breedeth diſeaſes. ↩
338. Health conſiſteth in a Temperate body. ↩
339. Let it not ſeem ſtrange to any that the ſole act of one Thing ſhould be variouſly diverſified, not as to it ſelfe, but accord[•]ng to the Nature of that which receiveth it, as the celeſtiall Sun hardneth the Clay and ſoftneth the Wax. ↩
340. The Heat of the Sun and Moon is that Naturall Heat whereby every thing is digeſted for the ſuſtentation and multiplication of Individual[•]s. The Spirit is the life and Balſom of all Naturall things. ↩
341. The Life of Man is the Aſtral Balſom. the Balſamick Impreſſion, the Celeſtiall and Inviſible Fire, the Aire ſhut up, and the Tincturing Spirit of Salt. ↩
342. The Celeſtiall or that Spirit of the world and the Naturall Spirit of our body is one and the ſame Spirit; and therefore the Heat of the Sun and Moon generated of the very ſtroke of the ſpirit is a [•]bing more concoct and by conſequence more perfect. ↩
343. One Like added to its like maketh it more Like. ↩
344. The vitall ſpirit in Man & the Elemental is one ſpirit. ↩
345. The Innate Heat and Radical Moyſture of the Microcoſm are ſuſtained by the MacrocoMacrocoſmicall Heat and Moyſture of the Sun and Moon, as being thato[•]e & the ſame Celeſtial and Naturall ſpirit of ours. ↩
346. The Tincture doth ſo cleanſe the Balſom, that our children in the tenth generation may ſee the effect of it living ſo long, Paracelſ. ↩
347. The Humors of life do nouriſh the ſpirit of life. See Paracel. in the ſift Tome among his Phyſicall fragments, ſol. 162. Ceaſe therefore henceforth to blame Paracelſus in that he promiſedlong life to others, but ſcarce came to full age himſelfe. Many more ſuch devices they deviſe & revile out of their malicious ignorance which Paracelſus never thought of. ↩
348. God is to be ſeen beyond the horrizon of Eternity & [〈◊〉] the other ſide the wall of Paradiſe, which is the proper place of thoſe that contemplate him. He that continueth united with God in Chriſt doth like God and the Angels never wax old. In vaine will thoſe husks & ſcraps of Paracelſus riſe up that uſe to do, who exclaime that this interpretation is forced and far ſetch'd. ↩
349. Phil. 3.20. The Myſtery of Divine Matrimony with Man. ↩
350. By the acceſs of this beam, ray, or celeſtiall Stone all droſſe is purified, and the darkneſſe of ignorance is driven away. Eccl. 18.9, 10. Pſal. 90.10. Rom. 8. ↩
351. Whatſoever is not God, is Nothing, and ought to be eſteemed as nothing. ↩
352. INFORTUNIUM. ↩
353. Lactantias mentioneth Hermes not ſo much among the Naturall Phyloſophers, as among the Sybylis and Prophets, as the true Orpheus. ↩
354. All things are ſeen and lookt into with one preſentiall glance. ↩
355. Exod. 33. Eſ. 6. 2 Cor. 11. Pſal. 116.15. ↩
356. Tis poſſible to extend a long life farther: Therefore Porta reject the opinion of thoſe that caſt mens fortune from the day or houre of their nativity prefixing the bounds of life, affirming that he that is wary of his infirmities and avoydeth thoſe things that are hurtfull may live a longer life. Parac. chap. 7. of the Labyrinth of Phyſitians. ↩
357. See Paracelſus of long life. ↩
358. See Paracelſus in lib. 8. ↩
359. Archid. of the Elixirs. It is the conſervation of the Human body from all accidentall corruption. Death Gods miniſter expecteth our inteſtine war. There is a two fold death, from the Iliad or firſt principle, and from the Ens or Being. The Soule of perpetuity or the Spirit of Light joyned to Nature with the light is perpetuall, and will not ſuffer ſuch a conjunction and ſuch a life to be ſhort. ↩
360. When men multiplyed in the world, wiſe men lived together in the Centre reſerving wiſdome among themſelves, but baniſhed thoſe that had it not into the circumference. Paracelſ. ↩
361. MENS & ENS abrumpunt nobis vitam. ↩
362. Notwithſtanding what may be ſaid, i. e. that the act of the imagination is immanent, and that one mans body cannot be altered by another mans imagination. ↩
363. i. e. Inchantment, Imagination, Eſtimation, Influence, Superſtition. ↩
364. [〈…〉] & [〈…〉]. ↩
365. Read them over and over, & over again, and againe; I hope it ſhall not repent thee of thy paines. ↩
366. We ought not to prefer our private profit before the publick good. ↩
367. The School of Phyſick is not covered with tile, but with the Firmament: ↩
368. Therefore that Phyſitian that walketh according to the mind of Paracelſus is onely able to open the Book of Nature. ↩
369. I have not ſpoken of ſo many things, but there yet more left to be ſpaken. Theſe things are writen for them who by aproſpicocious & happy wit have their mind inlightned by God & their Soul ſeaſoned with the ſalt of Wiſdome. A few things or words are ſufficient for him that underſtandeth. ↩
370. Mat. 21.19 ↩
371. For who can find out the end of Phyſick. ↩
372. All creatures in the world have but one principle. ↩
373. What the Great Myſterie is. ↩
374. The Great Myſterie is the mother of all things. ↩
375. How mans urine is made. ↩
376. The Great Myſterie was not created. ↩
377. How the great Myſterie is the mother of all things. ↩
378. Myſteries are of two ſorts. ↩
379. All things came out of the Great Myſtery at one & the ſame time. ↩
380. The wonderfull art of the Creatour. ↩
381. A compariſon betwixt the myſterie and a medicine. ↩
382. How all things were in the myſterie. ↩
383. What kind of ſeparatinn Saturn hath. ↩
384. A twofold art of the Creatour in the ſeparation of the Great Myſterie. ↩
385. The myſterie was all things but without difference or diſtinction. ↩
386. A compariſon between the myſterie and meat. ↩
387. Whence, and of how many ſorts the things are that were compacted. ↩
388. A compariſon between the myſterie and ſmoke. ↩
389. Separation is the begining of all generation. ↩
390. The force and nature of vineger. Truphat. ↩
391. The Magick that directed unto the Great Myſterie. ↩
392. The firſt ſeparation was made in created things. ↩
393. The harveſt is the end of all things that came out of the myſtery. ↩
394. The ſimpathy and antipathy of things is the cauſe of their mutation. ↩
395. The firſt Elements roſe out of the ſeparation of the myſterie. What fire is. What the aire is. ↩
396. What the water is. ↩
397. What the Earth is. It is ſuſtained by the pillars of the Arcealtes. ↩
398. The firc's ſeparation, and its kind. ↩
399. The ſecond Stars ſprang out of the ſecond ſeparation. ↩
400. How the Stars came out of heaven. ↩
401. The ſeparation of the aire, and its kind. ↩
402. Diemes live among the ſtones. ↩
403. The Durdales Neuferans & Meloſines. ↩
404. Spirits. ↩
405. The ſeparation of the water and its kind. ↩
406. Corall, trine and citrons, ſea-plants. ↩
407. Nymphs, Syrenes, Dramae, Lorind, Neſder. ↩
408. The ſeparation of the earth, and its kind. ↩
409. The difference of Mineralls. ↩
410. Earthy things are propagated by ſeed. ↩
411. Gnomes, Sylveſters and Lem[•]res. ↩
412. How the complexions were brought forth. ↩
413. Lime comeeh out of the fire, yet is not of a fiery nature. ↩
414. The fire of lour ſorts. ↩
415. Divers degrees of fire. ↩
416. Various complexions of water. ↩
417. The differences of waters. ↩
418. Nymphs. ↩
419. What the minerall moyſtures are. Why brimſtone burneth. ↩
420. Water may be made burn. ↩
421. Whence a Philoſopher ſhould denominate things. ↩
422. Earth may be reduc'd into water. ↩
423. A flint and calcedony give fire. ↩
424. Like to like. ↩
425. What Meloſinie is. ↩
426. What the Nymphs are. ↩
427. Whence thunder is. ↩
428. Whence Lorind is. ↩
429. Crooked men, [•]orms, plague famine. ↩
430. Beetles, cankers, Dalni. ↩
431. What Lorind for eſheweth. ↩
432. What the fourth ſepar[•]tion is. ↩
433. How al[•] [•]hings are reduc'd into their principle. ↩
434. The difference between a man and an image. ↩
435. n="*" He means as to the body. ↩
436. The laſt matter is moſt wonderfull. ↩
437. Milk once turned into curds is no more milk. ↩
438. The creatures are the pictures of the great Secret. ↩
439. The Cypres grows from a ſmall graine. ↩
440. A graine is the begining, a bery[••] the and of things. ↩
441. What mortal things are eternall. ↩
442. Man is a companion of the eternall. ↩
443. Deſtruction is from contraries. ↩
444. What things are ſubject to deſtruction. ↩
445. The dignity of the great myſtery. Three ſorts out of the Myſterie. ↩
446. The infinity of myſteries. ↩
447. The difference of the creating Gods. ↩
448. Mans inclination is to evill. ↩
449. n="*" or, They were ordain'd from the beginning. ↩
450. The four Elements are the mothers of all things. ↩
451. What an Element is. ↩
452. What the firſt matter of an Element is. ↩
453. All things conſiſt of the four Elements. ↩
454. Wherein the Element differeth from the temperament. ↩
455. The names of the four Elements. ↩
456. The nature of the Elements is ſimple. ↩
457. The elements and ſimple Spirits. ↩
458. The Colick whence it is. ↩
459. The Elements are not mixt. ↩
460. How an Element & compounds differ. ↩
461. n="*" Divertallum. ↩
462. What fire is, and doth. ↩
463. The Element of water ſo[•]tneth mettalls and ſtones. ↩
464. The Element of aire dryeth moſt ſcorchingly. ↩
465. The Element of earth cooleth moſt vehemently. ↩
466. A compariſon between fire and the ſoul. ↩
467. What fire is. ↩
468. What are the properties of all the Elements. ↩
469. The true Elements are inſenſible. ↩
470. The Sun is hot though it ſtood ſtill. ↩
471. Whence the Elements had their bodies. ↩
472. The Stars are the children of fire. ↩
473. Elementary things differ from one another. ↩
474. There are rationall and irrationall creatures in every Element. ↩
475. Men live in all the Elements. ↩
476. How ſa[•]e is generated. ↩
477. The various procreations of the Elements. ↩
478. What Lorind is. ↩
479. How there are four worlds. ↩
480. Man was made of the earth. ↩
481. There are ſto[•]es in every Element. ↩
482. A miſtake about celeſtial minera[•]ls. ↩
483. Earthy men are not happy. ↩
484. What the Nocturnales and Gnomes are. ↩
485. The eternall is twofold. ↩
486. Flowers have the eternal in them. ↩
487. By what the great Myſtery may be known. ↩
488. There are but four Elements in all things. ↩
489. Four world for four Elements. ↩
490. All the Elements are not in all things. ↩
491. How the Firmament nouriſheth the earth. ↩
492. What the light of heaven is. ↩
493. Tronus, Turas, Samies. ↩
494. Mans life, fight, &c. whence it is. ↩
495. The myſterie of all things ſhall an laſt be manifeſt. ↩
496. What a myſterie is. ↩
497. How myſt. & the Elements differ. ↩
498. What the Elements be, & what kind of myſteries they have. ↩
499. The Elements are all alone. ↩
500. The elements nouriſh themſelves. ↩
501. Nymphs, &c. ↩
502. The Nymphs gender with earthy things. ↩
503. So doe Meloſines and Trifertes. ↩
504. How Elements may be joyn'd. ↩
505. There is one Judge from eternity. Whence the variety of Religions cometh. ↩
506. What Predeſt[•]nation is. ↩
507. Things mortall leave behind them that which is immortall. ↩
508. There is a fourfold putrefaction of the creatures. ↩
509. What the Ever is. ↩
510. Trarames is the Eveſter of inviſible things. ↩
511. The difference of Eveſters. ↩
512. There is a fourfold Firmament. ↩
513. A great number of Eveſters. ↩
514. The Eveſter Propheſieth and ſhadoweth. ↩
515. What the great Turban is. ↩
516. The excellency and height of it. ↩
517. The great Turban worſhipped as God. ↩
518. What the Umbrate Eveſter ſignifieth. ↩
519. The Eveſter abideth in the world after death. ↩
520. The Saints wrought miracles by their Eveſter. ↩
521. The myſterious Eveſter of God. ↩
522. What the Eveſter of the damned is. ↩
523. All creatures have Eveſters. ↩
524. What an Eveſter is. ↩
525. The infinite number of Eveſters. ↩
526. A commendation of the Eveſter. ↩
527. The Sibylls and Prophets ſpake by the Eveſter. ↩
528. Nothing is without a body. ↩
529. How al things are imbodied. ↩
530. What man is, & how made. ↩
531. A twofold eternall. ↩
532. Caleruthum, what it is. ↩
533. Like ſeeketh its like. ↩
534. How corruptible things return to their firſt ſtate. ↩
535. Althings proceed from the inviſible. ↩
536. The body is [〈◊〉] curdled ſmoke. ↩
537. Bodies are made as it were out of a fume. ↩
538. Wood is from the ſmoke of Derſes. ↩
539. Hearbs ſpring from the ſmoke of Leffas. ↩
540. Stannar is the mother of mettells. ↩
541. Enur is the matter of ſtones. ↩
542. Bodies vaniſh into ſmoke. ↩
543. Man is compoſed of ſmoke. ↩
544. All food is but a curdled fume. ↩
545. Life maketh every change. ↩
546. An example from colours to explain the Great Myſtery. ↩
547. Chryſtal hath all the Elements in it. ↩
548. And colour too. ↩
549. Inviſible things are made viſible by bodies. ↩
550. How the Firmament and things inviſible are nonriſhed. ↩
551. Whence fiery Dragons and Ghoſts are. ↩
552. Things inviſible are ſuſtained by viſible things. ↩