The Practice of Chymical and Hermetical Physick

THE PRACTISE OF Chymicall, and Hermeticall Phyſicke, for the preſeruation of health. WRITTEN IN LATIN By Ioſephus Querſitanus, Doctor of Phyſicke. And Tranſlated into Engliſh, by Thomas Timme, Miniſter.

LONDON. Printed by Thomas Creede, 1605.

TO THE RIGHT HONORABLE, SIR Charles Blunt, Earle of Deuonſhire, L. Mounti[•]y, Lieutenant general of Ireland, M. of the Ordinance, Gouernour and Captaine General of the Towne and Gariſon of Portſmouth, and the Ile of Portſey, Knight of the noble Order of the Garter, and one of his Maieſties moſt honourable priuie Councell.

I I may ſeeme (Right Honorable) an admirable and new Paradox, that Halchymie ſhould haue concurrence and antiquitie with Theologie, the one ſeeming meere Humane, and the other Diuine. And yet Moſes, that auncient Theologue, deſcribing & expreſſing the moſt wonderfull Architecture of this great world,^[1] tels vs that the Spirit of God moued vpon the water: which was an indigeſted Chaos or maſſe created before by God, with confuſed Earth in mixture: yet, by his Halchymicall Extraction, Seperation, Sublimation, and Coniunction, ſo ordered and conioyned againe, as they are manifeſtly ſeene a part and ſundered: in Earth, Fyer included, (which is a third Element) and Ayre, (a fourth) in Water, howbeit inuiſibly. Of which foure Elements, two are fixed, as earth and fire: and two volatil, as water & ayre.

That ſpiritual Motion of the firſt mouer, God, hath inſpired al the creatures of this vniuerſal world, with that ſpirit of Life (which may truely be called the ſpirit of the world) which naturally moueth,^[2] and ſecretly acteth in all creatures, giuing them exiſtence in three, to wit, ſalt, ſulphure, and Mercury, in one Hupoſiaſis. Mercurie congealing Sulphur, & ſulphur Mercurie, neither of them being without their Salt, the chiefeſt meane by whoſe helpe Nature bringeth forth al vege[•••]ls, Minerals, & Animals. So that of theſe 3. whatſoeuer is in Nature, hath his original, & is compacted of them, and ſo mingled with the 4. Elements, that they make one body. Therefore this Diuine Halchymie, through the operatiō of the ſpirit (without the which the elemental & material Character, letter, and forme, profiteth not) was the beginning of Time, & of Terreſtrial exiſtence, ^[3] by which all things liue, moue, and haue their being; conſiſting of body, ſoule, & ſpirit, whether they be vegetals,^[4] minerals, or animals: reſeruing only this difference,^[5] that the ſoules of men & angels are reaſonable & immortal,^[6] according to the Image of God himſelf,^[7] & the ſenſuals (as beaſts and ſuch like) not ſo.

Moreouer, as the omnipotēt God, hath in the beginning, by his diuine wiſedom, created the things of the heuēs & earth, in weight, mūber, & meaſure, depēding vpō moſt wonderfull proportion & harmony, to ſerue the time which he hath appointed: ſo in the fulneſſe & laſt period of time (which approacheth faſt on) the 4. Elements (whereof al creatures conſiſt) hauing in euery of thē 2. other Elements, the one putrifying and combuſtible, the other eternal & incombuſtible, as the heauen, ſhall by Gods Halchymie be metamorphoſed and changed. For the combuſtible hauing in them a corrupt ſtinking feces, or droſſie matter, which maketh thē ſubiect to corruption, ſhal in that great & generall refining day,^[8] be purged through fire: And then God wil make new Heauens and a new Earth,^[9] and bring all things to a chriſtalline cleernes, & wil alſo make the 4. Elements perfect, ſimple, & fixed in themſelues, that al things may be reduced to a Quinteſſence of Eternitie.

Thus (right Honourable) you ſee a Paradox, no Paradox, & a Hieroglyphick plainly diſciphered. For Halchymie tradeth not alone with tranſmutation of metals (as ignorant vulgars thinke: which error hath made them diſtaſte that noble Science) but ſhee hath alſo a chyrurgical hand in the anatomizing of euery meſenteriall veine of whole nature: Gods created handmaid, to conceiue and bring forth his Creatures. For it is proper to God alone to create ſomething of nothing: but it is natures taske to forme that which he hath created.

VVherefore if the foole which hath in his hart ſaid,^[10] There is no God, will put away the miſt of ignorance and infidelitie, and behold the power and wiſedome of God in his creatures, manifeſted more particularly, and inwardly by the Art of Halchymie, imitating nature in ſeperating from one ſubſtance, be it Vegetall, Mimeral, or Animal, theſe three, Salt, Sulphur, and Mercurie, ſhal by that miſtery, as in glaſſe, diſcerne the holy and moſt glorious Trinitie, in the Vnitie of one Hupoſtaſis Diuine.^[11] For the inuiſible things of God (ſaith the Apoſtle) that is, his eternal power and God-head,^[12] are ſeene by the creation of the world, being conſidered in his workes. This Phyloſophy therefore (my good lord (is not of that kind which tendeth to vanity and deceit, but rather to profit and to edification, inducing firſt the knowledge of God, & ſecondly the way to find out true medicine in his creatures.

Plato ſaith, that Phyloſophy is the imitating of God, ſo farforth as man is able: that we may knowe God more and more, vntill we behold him face to face, in the kingdome of heauen. So that the ſcope of Phyloſophy, is to ſeeke to glorifie God in his wonderfull workes: to teach a man how to liue wel, and to be charitably affected in helping our neighbour.^[13] This Philoſophy natural,^[14] both ſpeculatiue & actiue, is not only to be found in the volume of nature, but alſo in the ſacred Scripture: as in Geneſis, in the booke of Iob, in the Pſalmes, in Syrach, and in other places.

In the knowledge of this Philoſophy, God made Salomon to excel all the kings & Phyloſophers that were in the world, whereby the Queene of Sheba was allured to take a long Iourney, to make an experiment of that wiſedome,^[15] whereof ſhe had heard ſo great fame, and found it by effect farre greater.^[16]

Anaxagoras a noble gentleman, but more noble in wiſdome and vertue: Crates, Antiſthenes, with many others, contemned the pleaſures of the world and gaue thēſelues to the ſtudie of naturall Philoſophie. Philoſophers haue brought more profit to the world then did Ceres, who inuented the increaſe of corne & grain: then did Bacchus, that found out the vſe of wines: then did Hercules, which ridde the world of monſters. For theſe things belong to the maintenance of bodily life and pleaſure: but Philoſophy inſtructeth and nouriſh▪ the ſoule it ſelfe.

This phyloſophy, together with the moſt rare, excellent & healthful Phyſicke linked to true grounds; and vpholden by daily experience, the very marow of true medicine, & the quinteſſence of marow it ſelfe, I moſt humbly preſent vnto your honours hands, as a Iewel of priſe, to procure and preſerue health: which Ptolomeus the ſonne of Antiochus valued at ſo high a rate, that he gaue to Eraſiſtratus a noble Phyſitian, on hundred talents for the curing of Antiochus.

My labour herein, be it but as the apple, which Acontius gaue to beautiful Cydippe to make knowne his amorous affection: yet being tendred with no leſſe good wil, in al humilitie I beſeech your honour to accept: hartily wiſhing that as you are a principal piller of this Common wealth, ſo it may be a meane to preſerue you in health with long life, to your countries good (as heretofore) and to Gods glorie.

Thus crauing pardon for my bold conceit, I euer reſolue to be,

At your Lordſhips Honourable pleaſure and command, right humbly T. Timme.

THE FORE-SPEECH TO the Reader.

ALbeit the profeſsion of Theologie, ſtandeth vpon the infallible foundation of Gods Word, yet among Diuines, there haue riſen diuers opinions and Sects. Among the [〈…〉] people) were Phariſies, Saduces, Eſſeis, and Gauleniſts: beſide the falſe worſhip of Turkes, Affricans, Tartars, Perſians, Cataians, and Indians. Among Chriſtians, there are Papiſts and Proteſtants. The Papiſts, which call themſelues Catholiques, haue diuided themſelues into Dominicans, Franciſcans, Ieſuits, Seminaries, Seculars, Scotiſts, Tomiſts, Occamiſts, &c. Among Proteſtants, haue ſprung vp, Anabaptiſts, Familiſts, and Browniſts.

As in Diuine, ſo in Humane Sciences ſpeculatiue, grounded only vpon probable coniectures, there haue riſen alſo among the Profeſſors thereof, diuers and contrary opinions, & Sectaries. Among the Phyloſophers, were Stoicks, Peripaticks, Platoniſts, Cinnicks, and Epicures. Among Phyſitians, there are Empericks, Dogmaticks, Methodici, or Abbreuiators, and Paracelſians.

The more part of theſe, plunged in humane error, & miſled by carnal reſpects, as ſingularitie, enuie, pride and ambition, hath diſſented from others of ſound and vpright iudgement. But ſome of theſe ayming at perfection, and hauing the aduantage of ſucceſsion and other helpes, haue by Tyme procreated a plaine and naked truth. For this latter Age of the world, abounding in all maner of Learning, & with men of mature and pregnant wits, haue greatly inlarged, illuſtrated, and refined all Artes and Sciences.

If Therfore Endymions diligence, which firſt found out the courſe of the Moone: If Amphions Muſical brayne, which firſt conceiued Harmonie: If Appolonius Memphites, whoſe induſtrie firſt deſcribed the Anatomie of mans body: If Chyron, which firſt diſcerned the vertue of Hearbes, and taught Aeſculapius Phyſicke: If Hermes Triſmegiſtus, the firſt that reached & attained the Aethereal and Quinteſſentiall Phyſick: If (I ſay) theſe, and many others, in their rare inuentions, haue deſerued ſingular commendation: then Hypocrates, Galen, Diſcorides, Ʋalerius Cordus, Paracelſus, learned Querſitanus, & others moe, which haue added any thing to the enlarging and perfecting of that noble Science of Phyſicke, are to be imbraced and honoured, albeit they agree not together in opinion for that they all by their labours haue ſought the good of mankinde.^[17] Honour therefore the Phyſitian (ſaith Ieſus Syrach) for the Lord hath created him, and giuen men knowledge, that he might be glorified in his wonderous workes.

But ſome Readers of their works, not carrying this moderation, like Midas, preferre Pan before Appollo, condemning Chymicall Phyſicke, Halchymie, and the Spagericke Art, as too curious, dangerous, and deſperate to bee dealt withall. Alleaging alſo (which is too true) that many Halchymiſts are notable Sophyſticators and deceiuers.

The meaning of ſome, by theſe and ſuch like pretences, is nothing elſe, but like bad and vnskilfull Herboriſts, to ſowe Rocket, and to weede Endiue. Yet let ſuch carpers know, that the abuſe of Art doth not abrogate the right vſe thereof. For as if the tree be blaſted that bloſſomes, the fault is in the winde, & not in the roote: ſo the fault is not to be aſcribed to Arte, which is not in Arte, but the Artificer which is vnworthy the name. And in very deed, it were to be wiſhed, for common vtillities ſake, that all ſuch cozoners and deceiuers, might be baniſhed out of Cittie and Countrey, and from all ſocietie of honeſt men, which without lawfull allowance, take vpon them ſuch profeſsing and practiſe: or at the leaſt, that they might be reſtrayned, that through their leaudnes, that art be not diſgraced, which the ancients did not let to call Holy. And for my part, I doubt not, but that one Aomus or other, wil recompence me with Balme, and ſay that I am out of my element, in that I being a profeſſed Diuine, ſhould take vpon me to meddle with Phyſicke, & to publiſh that in the vulgar tongue, which was more fit to be in the Latine, as I found it.

To this I anſwer, that a generalitie in humane learning, beſeemeth a Diuine: and of all Sciences none more ſutable to profeſsion than Phyſick, as I could eaſily proue by many reaſons. And therfore the wiſedom of Chriſt appointed the myracles, wrought by himſelf & his Apoſtles, to conſiſt chiefly in healing corporal infirmities. S. Luke was both a profeſſed Phyſitian, & an Euangeliſt. It cannot be but a commendable labour, & a charitable worke in whomſoeuer, to ſeeke by good means to preſerue life,^[18] be it but of thy neighbors Oxe, or Aſſe: This my labor I am ſure is wel intended, hoſoeuer cōſtrued. But a wand thruſt neuer ſo right into the water, ſeemeth crooked or broken: euen ſo a bad heart miſconceiueth good actions. As concerning the publiſhing of this in Engliſh, I haue theſe Inducements. Firſt, the common good of all men. For euen the ignorant ſhall learne hereby, to haue in high reputation (as is fitting) that which before they vnderſtood not, & ſo wil the more readily in time of need haue recourſe to the learned Phyſitian. Moreouer, if the knowledge of holy writ be conuenient for al ſorts of men, as the Phyſick proper for the ſoule, why ſhould not natural Phyloſophy, and Phyſick ſpeculatiue, be common likewiſe to al for the health of the body?^[19] Therfore herein, I ſay as Moſes ſaid: Enuieſt thou for me? I would al the Lords people were Prophets. So I wiſh, that all which are capable, had the true ſpeculatiue knowledge of Phyſick. Then ſhould Phyſick and Phyloſophy, not only haue a more great and general eſteeme, but alſo euery meane Apothecarie, the Phyſitians left hand, ſhould wel vnderſtand how to Elixerate, which is greatly to be wiſhed.

As for the time which I haue ſpent herein, it is my gaine: happily extracted from idle time, whereas otherwiſe for my recreation, I might vnhappily haue done nothing: and yet haue not neglected my paſtorall function.

If therefore (courteous Reader) by this my painfull pleaſure, thou mayeſt procure to thy ſelfe, but one ſcruple of knowledge more than before thou haddeſt, and in time of neede, one dramme of health, it is that which I ſeeke, wiſhing thee thy full contentment in all the gifts and graces of God, to thy further profite, and to Gods glorie: to whoſe protection, I now leaue thee.

THE FIRST BOOKE OF THE PRACTISE of Chymicall Phyſicke.

CHAP. I.

NOt only Hypocrates, but alſo all other famous Philoſophers which haue ſucceeded him, haue receiued their moſt principall grounds of Phyſicke & Phyloſophy, from the Aegiptians. For the Aegiptians had a moſt ſingular knowledge of Aſtronomy and of the celeſtial courſes, together with the vniuerſal Science of the Mathematickes, and of ſuch like Sciences. But the more generall knowledge of all Sciences, is by Strabo aſcribed, before al others, to that admirable Hermes Trimegiſtus: as doth alſo Diodorus Siculus, who affirmeth, that the Aegiptians were the firſt inuentors of Sciences, taking their originall and infallible grounds from the ſame Hermes, or Mercury: whoſe diuine monuments are to be ſéene at this day.

From this ancient Author Hermes, which liued in the firſt worldes, haue ſprung vp all our Hermetical Philoſophers and Phyſitions, whoſe traditions, haue bene receiued and imbraced, not onely of all ſorts of learned men in all countries, but alſo by the moſt noble and famous Princes and Kings, both Gréekes, Arabians, and Latines.

Yet it muſt be confeſſed that the moſt ancient learned Philoſophers▪ neither haue nor could deliuer ſuch a general knowledge, wherin there was not ſomething wanting, and whereof themſelues were not ignorant.

For (to vſe the words of learned Guido) we are infants carried vpon the ſhoulders of thoſe great and lofty Gyants, frō whoſe eminence we do behold, not onely thoſe things which they ſaw, but many other miſteries alſo, which they ſaw not. For no man is ſo ſottiſh as to imagin that thoſe firſt founders of Phyſicke had attained to the exact & perfect knowledge of Medicine, or of any other Science: which Hypocrates himſelfe acknowledged in his Epiſtle to Democritus.

The ſame Hypocrates, howſoeuer otherwiſe ſingularly learned, and of all learned men for his monuments of Medicine, to be had in great reputation and reuerence; yet hath bewrayed his ignorance in mineralls, and metalline miſteries: as appeareth in his booke of Simp. where he intreating of Quick-ſiluer, affirmeth that he neuer made tryail thereof, neither inwardly taken, nor outwardly applyed: bewraying his error in thinking that Hydrargyre, & Quick-ſiluer, were two ſeueral things: ſuppoſing that it was a medicine of Siluer diſſolued into water, like vnto potable golde.

Hereby (I ſay) he hath bewrayed his ignorance in metalline ſubſtance, in that he knew not Hydrargyre, and Quick-ſiluer to be all one. Whereof neuer any man doubted, except he were ſo addicted to his teacher, that he wold ſay black is white, becauſe his maſter ſaith ſo, which none of meane wit will do.

For as we thinke them worthy of blame, which with newe found phantaſies & toyes, do go about to burne & couer the errors of the reuerend fathers & ancients, as do many Empiricks and deceiuers, vnder the name and profeſſion of Paracelſians: who alſo, do too ſtiffely and falſely aſcribe to Paracelſus, as to the onely author, the knowledge of hidden things & cauſes, the finding out of myſteries, & the true preparation of al remedies and medicines: ſo in like manner they are to be reprehended which holde it ſufficient, ſo as they talke of Galen without all reaſon, and affirme that he was ignorant of nothing, and that he came to the full knowledge of Medicine.

It is therefore well ſaid of a learned & wel experienced lawyer, that it is a token of great raſhnes, for wiſe men, either at the firſt to ſubſcribe error, or to ſubuert that which might pleaſe, moderated with a temperate reſolution. And yet learned men againſt all truth, do oftentimes barke againſt auncient writers, thinking it great honour and praiſe vnto them, if they be able in any ſort to contend with their greatneſſe.

Thoſe Phyloſophers which haue written of Chymiſtrie, haue to maintaine their Science, Nature, Arte, and Experience: by auncient practiſe deriued from the Hebrues, Chaldeis, Aegiptians, Perſians, Greekes, Latines, and Arabians. This Science therefore is not grounded (as ſome ſuppoſe) vpon a vaine an imaginarie ſpeculation, but is found moſt certaine and infallible to the procuring of health, and length of dayes to many, by the goodneſſe of Almighty God.

Neither doth this Science onely affoord, common extractions of oyles and waters, by ordinary Diſtillations, (as many Emperis doe imagine) but alſo moſt precious Elipirs & Quinteſſences, much laboured, circulated, and wrought, by digeſtious concoctions, and fermentations, by the meanes whereof all impure and corrupt matter is defeked and ſeparated, the euil quality corrected & amended, & that which is bitter, is made ſwéet. Without the which operations, our bread, béere, & wine, the ordinary and moſt principal meanes of our nouriſhment, become hurtful & pernicious vnto vs. For if we ſhould eat raw wheate, or hoyled onely in water: what & how many diſeaſes would grow in vs? For this cauſe we ſeparate the pure from the impure, that they may be profitable for vs, as the meale from the bran, the which meale or flower, we mixe with water, we leauen and bake, whereof ariſeth a great magiſtery, namely bread fit for nouriſhment: and by his artifice, apt to paſſe and turne into our fleſh: in the working whereof, if there be but a little error, it wil not be ſo pleaſing to the taſt, nor ſo fitting to nouriſhment, as is to be ſéene in bread, either ill ſeaſoned, or not wel baked: the which we reiect through theſe defaults.

The like practiſe & worke is to be vſed in wines, if we deſire to haue them fitte for our vſe. For the pure muſt be ſeparated from the impure, by boylings, digeſtions, and firmentations, ſeparating from the kernells and ſkinnes, the liquor of the grapes, that it may be brought into pure wine.

This done, and being put into veſſels, it worketh newe ſeperations, fermentations, diſgeſtions, and purgations, ſeperating the dregges and lées, from the pure ſubſtance of the wine; the which ſo ſeperated, it becommeth fine and cleare, and is fit to be dranke for nouriſhment: Whereas otherwiſe taken with the lees & not fined, it bréedeth diſſenterie, fluxes, the ſtone, paine in the head, and procureth ſuch like diſeaſes.

Chymiſts therfore immitating nature in theſe kind of workings, and haue learned them in her ſchoole: finding by effect in natures worke, that if common & ordinary meates & drinkes vnprepared, vnſeaſoned, & rude, cannot be taken into our bodies without perill, then Phyſitians, and Apothecaries, ought to prepare, ſeperate & purge thoſe ſimples which they ſhal vſe for medicine, by arte ſeperating the croſſe impurity, that they may not be more hurtful to the weake and ſick, then profitable.

If Hypocrates or Galen himſelfe, were now againe aliue, they would excéedingly reioyce to ſée art ſo inlarged & augmented by ſo great and noble addition, and would patronize and vpholde with their owne hands, that which was hidden from the old fathers in former ages: and reiecting many of theſe things, which before pleaſed them, yéelding to reaſon and experience, would gladly imbrace the new. For it is euident by their writings, how vncertaine and doubtful they be in many things, by reaſon of the weakeneſſe of the foundation whereon they haue builded. Whoſe buldings notwithſtanding, vtterly to ouerthrow, no wiſe and modeſt Phhloſopher wil goe about, but will rather endeuour to vphold them, that poſterity may well and aſſuredly knowe that we were not barren, but endued with the ſame wit that they had, and that our mindes were ſeaſoned with that more noble ſalt. The which ſhall appeare, it not reiecting the writings of our elders, we ſhall inrich and adorne them with newe inuentions.

For artes come by tradition, and are deliuered as it were from hand to hand, and euery one adorneth his arte with new inuentions, according as he excelleth others in dexteritie of wit. And albeit, it may be ſaid, that it is an eaſie matter to adde to that which is inuented, yet both the Inuentors, and alſo the augmentors, are to be thankfully imbraced.

CHAP. II.

THere are thrée principall things mixed in euery Naturall bodie: to wit, Salte, Sulphur, and Mercurie. Theſe are the beginnings of all Naturall things. But he, from whom all things haue their beginning is GOD, vppon whome all things do depende, hée himſelfe ſubſiſting by himſelfe, and taking the Originall of his Eſſence from no other, and is therfore the firſt and efficient cauſe of all things.

From his firſt beginning, procéedeth Nature, as the ſecond beginning, made by GOD himſelfe through the power of his worde. This Nature, next vnder God, ought to be religiouſly eſtéemed, thought of, enquired, and ſearched for. The knowledge hereof is very neceſſary, and wil be no leſſe profitable: the ſearche and raunſacking thereof will be ſwéete and pleaſing. The profite which commeth hereby, appeareth in this, that the knowledge of all things which conſiſt thereof, and wherof they borrow thei[•] name and are called Naturall things, procéedeth herehence whether they bée ſubiect to our ſences, or aboue our ſences. Hereupon great Philoſophers, both Chriſtians and Ethnicks haue bene mooued to make the ſignification of the name of Nature, to ſitte and ſerue almoſt all things. Inſomuch that Ariſtotle himſelfe, in that diuiſion which he maketh of Nature, diuiding the ſame into the firſt and ſecond Nature, and ſpeaking of the firſt, he calleth it Naturam naturantem. Naturing nature, by which he meaneth God. So in like manner Zeno, a Prince of Stoikes, openlie taught, that Nature was no other thing then God. Therefore the firſt Naturing nature is God; but the ſeconde which properly is ſaid to be Nature, is ſubdiuided into vniuerſall and particular.^[20] The Vniuerſall is that ordinarie power of God, diffuſed throughout the whole worlde, whereof it is ſayd,^[21] that Nature doth ſuffer this or that, or doth this or that, as Auguſtine teacheth in his booke De ciuitate Dei: ^[22] and Lactantius: and among heathen wryters, Pliny and Seneca.

This vniuerſall Nature, is alſo taken for the diuine vertue, which God hath put and implanted in all creatures: by the benefite whereof, certaine notes of the Diuinitie, are to be diſcerned in them. Hereuppon ſome olde Fathers were woont to ſay, All things are full of Goddes, as did Heraclitus among others.^[23] Some others take this vniuerſal nature, for a certaine influence and vertue, whereby the Starres do worke in theſe inferior things: or elſe for an acting vertue in an vniuerſall cauſe,^[24] that is to ſay, in a bodie Celeſtiall.

Furthermore, that is vniuerſall Nature, wherof Plato ſpeaketh when he ſaith: Nature is a certaine force and ſtrength infuſed throughout all things, the moderator and nouriſher of all things, and by it ſelfe the beginning of motion and of reſt in them. The which Nature Hermes Trimegiſtus, almoſt in the ſame words ſaith, to be a certaine force riſen from the firſt cauſe, diffuſed throughout all bodies by it ſelfe, the beginning of motion and reſt in them.

This force the Pythagoreans called God. And therefore Virgil, a great follower of the Pythagorean diſciplne, wrote thus, ſaying; The ſpirit nouriſheth inwardly, &c. And the Platonicks called the ſame, the Soule of the worlde.

But yet the Platonicks haue not defined & ſhewed, in what maner, & by what means this Soule of the world, doth moderate and order all theſe interior things, and doth ſtirre vp in the generation of things: neither can they yet determine.

But the more witty and learned ſort of Philoſophers, holde & affirme, that this world, which comprehendeth in the circumference and compaſſe therof the fowre Elements, & the firſt beginnings of nature, is a certaine great bodie, whoſe partes are ſo knitte together among themſelues, (euen as in one bodie of a liuing Creature, all the members doe agrée) that there is no one part of the parties, of that great body, which is not inlyned, quickened, and ſuſteined, by the benefite of that vniuerſall ſoule, which they haue called the ſoule of the worlde: affirming alſo, that if the bodyes of liuing creatures doe deriue life and beeing from the ſoule which is in them; the ſame is much more done and effected in the farre more noble and more excellent body of the whole world, by the meanes of the more potent and farre more excellent ſoule, with the which this body of the vniuerſall world is indued, and by which it ſubſiſteth. For it all the parts of the world haue life, (as manifeſtly appearing it hath) then muſt it needes follow, that wholely it liueth, for that the parts drawe and deriue their life from the whole, from the which they being ſeparated, cannot but periſh and die. And héereupon they inferre, that the Heauen compaſſing all things, is that Soule, which nouriſheth and ſuſteineth all things. Alſo, further they affirme, that all the formes, virtues, and faculties of things, by which all things are neuriſhed, ſuſteined, and haue their being doe come from the worlds Soule.

And as the body and ſoule are gathered and ioyned together in one, through the benefite of the Spirits bond, for that it is partaker of both Natures: ſo the ſoule and body of the world are knit together by the meanes of the Aethereall Spirits going betwéene, ioyning each part of the whole into one ſubſiſtence. And yet hereof we muſt not conclude as did Aphrodiſaeus and Philoponas, which were Platoniſts, that the worlde is a moſt huge liuing creature, indued with ſenſe and vnderſtanding, wiſe and happie: the which is a moſt abſurde and falſe opinion. But the Platoniſts by the ſoule of the world, gaue vs rather to vnderſtand a certaine ſpirit, which cheriſheth, quickeneth, conſerueth, and ſuſteineth all things,^[25] as it were a certaine ſpirit of that Elohym, or great God, which mooued vpon the waters: which Plato might remember, as one not ignorant of Moſes, and thereupon frame his ſoule of the worlde. Whereupon alſo it muſt needes come to paſſe, that all theſe inferior things, otherwiſe tranſitorie and infirme, ſhould ſoone come to deſtruction, without they were conſerued and continued in theyr being by that diuine power, perpetually maintaining and ſuſpecting them: the which being diſſeuered, a great confuſion & perturbation of the whole worlde ariſe therof. Which ruine and deſtruction, God of his great goodnes would preuent, creating that vniuerſall Nature, which ſhould defende all this great worke, and kéepe it ſafe and ſounde, by his vertue and moderation: and that by the yearely and continual rotation and reuolution of the right Heauen, and by the Influences and vertues of the Starres, Planets, and Celeſtiall powers, all things might be well gouerned, and might conſtantly remaine and abide in full faſtnes of theyr eſtate, vntill the predeſtinated time of theyr diſſolution.

To this Aethereall ſpirit, or rather Diuine power, euery effectuall and Omnipotent, Plato in his Timaeo giueth teſtimonie, when hée ſpeaketh thus: When the ſempiternall GOD had created this Vniuerſal, hee put into it certaine ſeedes of reaſon, & brought in the beginning Life, that he might beget with the world the procreating force. Wherein our explication which I brought before concerning the Soule of the worlde is confirmed. Which alſo agreeth with that which the Prophet Moſes hath written, and which King Dauid hath in his Pſalme, in theſe wordes: By the worde of the Lorde were the Heauens made, and all the vertue of them by the ſpirit of his mouth. By which vertue of the quickning ſpirit, that great Trimegiſtus more conuerſant and exerciſed in Moſes writings, then all other Philoſophers, vttered theſe diuine wordes in his ſecond booke, which is called Aſclepias: All ſpirit (ſaith he) in the world, is acted and gouerned by the ſpirit. The ſpirit telleth all things: the worlde nouriſheth bodies, the ſpirit giueth them ſoule. By the ſpirit all things in the world are miniſtred, & are made to growe and increaſe. And after that he ſaith againe: All things haue neede of this ſpirit. For it carryeth all things, and it quickneth & nouriſheth all things, according to the dignitie of eache thing in it ſelfe. Life and the ſpirit is brought forth out of the holy fountaine. By which diuine words it appeareth plainely, that this eternal and quickening ſpirit is infuſed and put into all things: ſo that it is not obſerued to deduce and deriue the actions, forces, and powers: alſo all naturall things, from the ſpirits, as from the cauſes.

CHAP. III.

HAuing ſpoken ſufficiently of the firſt and ſecond beginning, that is to ſay of God & vniuerſal Nature: God the firſt cauſe vſing that generall Nature as his handmaid: it reſteth that ſomewhat be ſpoken of nature natured, that is to ſay, of that which is particular. To make an apt and conuenient definition whereof, let vs knowe that it is no other thing, than euery naturall body conſiſting of forme and matter. For of theſe two cauſes, and not onely of the cauſes, but alſo of the parts of the whole compound, all nature, that is to ſay, euery naturall body conſiſteth. For the Peripateticks do thinke, that whatſoeuer is the beginning of generation, ought to be called nature by a certaine peculiar right. And Ariſtotle ſaith, that the ſame, from whence any thing is made at the firſt, and whereof it hath the firſt motion, mutation is the very beginning.^[26] I ſay the beginning, from whence the eſſence of all natural things ariſeth. The which nature Ariſtotle in another place defineth to be the beginning ſubſtantiall and the cauſe of motion, and of the reſt thereof,^[27] in the which it is at the firſt, and not by Accidents: the explication of which definition he hath comprehended in eight bookes. And Ariſtotle doth rightly call Nature, the cauſe and the beginning of internall motion. For thoſe things which are made by Nature, and are therefore called naturall, haue a certaine beginning of motion, whereby they are moued of their owne accord, not by force. Whereby plainly appeareth the difference betweene thoſe things which are naturall, and which are endued with an effectuall ſpirit; and with power to worke by it ſelfe: and thoſe things which are made by Arte, which haue no force nor power of doing, but are dead, and deuoided of all ſenſe and motion.

By theſe things it appeareth, that things natural are called properly naturall exiſtences or beings, and ſuch as haue nature. And they are ſaide to haue nature, which poſſeſſe in themſelues the beginning of their motion, and of their reſt: the which beginning of motion of euery thing, is either the forme or the matter, wherof we haue ſpoken. Forme, which is wholly ſpiritual, hath all her motion likewiſe ſpiritual. So the ſoule is of this ſame nature in a liuing creature, the motions and ſences plainely celeſtiall, ſpirituall, and a light beginning. Whereas the Matter is terreſtriall, ponderous, and corporal, the other beginning of naturall motion. By whoſe waight and groſſeneſſe, the body tendeth downeward, ſo as this kind of motion procéedeth not from the ſoule, or ſpirituall forme, but from the corporall matter, which is terreſtriall and heauy by his owne nature. Hereof it commeth, that the name of nature, is giuen as well to Matter as to Forme: but more aptly and conueniently to Forme: becauſe Forme doth manifeſtly giue to a thing his being, actually: whereas Matter alone cannot performe that.

For not euery liuing creature, hath ſenſe and motion from that body which is ſolid, terreſtriall and ponderous: but onely from the ſpiritual forme: that is to ſay, the ſoule mouing the body, and informing it with the vitall vertues. As for example.

A horſe is in act, and in truth a horſe, when he neither moueth, leapeth, nor runneth: but theſe motions which are ſpiritual, are the effects & operations of the ſoule or forme, whereas otherwiſe the body hauing nothing but the lineaments, and viſible forme, whereby it ſéemeth a horſe is meere terreſtriall, heauie and deade. Howbeit, neither the ſoule alone of the horſe, can bée ſaide to bée a horſe, except it be coupled with the body.

For both being ioyned and coupled together make a horſe.

Knowe therefore that the Forme is far more noble and excellent then the Matter: and that Nature as touching her effects and operations, is of that power that it generateth, and giueth being to all things, it putteth matter on the formes, it beautifieth, and ſuffereth nothing to bee corrupted, but preſerueth all things in their eſtate. Th[•]ſe her vertues, faculties and powers, ſhe very apparantly ſheweth, when as ſhe worketh and cauſeth all ſorts of beings out of the [〈◊〉], and out of the ſeedes and beginning of all things, Salt, Sulphur, and Mercurie: and informeth with great variety of impreſſions of the vitall ſpirits, colours and taſte, and with the properties of ſuch kinde of powers and faculties, that it giueth to euery thing ſo much as concerneth the office and dignity thereof, in all ſufficiencie. The which building and [〈◊〉] of things, ſo apt[••] and conueniently formed in order, in number, and meaſure, wee may w[•]ll call diuine, not terreſtriall and corporall [〈…〉] ſame be naturall, according to the power which God hath giuen vnto Nature.

And yet wée muſt not thinke that God hath ſo forſaken the frame of this wor[•]d, that he ſitteth idle, as hauing giuen ſuch admirable and potent [•]ffects to nature onely, according to the opinion of An[•]xagoras, Protagoras, and many other Athe[•••]i all Philoſophers, which acknowledge no other God but Name, as alſo did the Epicures. [〈◊〉] it they be to be accuſed and condemned for ſo wicked an opinion, then do they deſerue no ſmall reprehenſion, which denie nature her partes and offices in working.

For the offices pecu[••]ar both of her firſt and ſecond cauſe, are to be attributed to either, according to [〈…〉]. Neither are theſe places of Scripture any thing repugnant. [〈◊〉] is God which worketh all in all. And againe: in him wee liue, moue, and haue our beeing. For albeit this is true, yet God hath appointed Nature as a meanes to fulfill his will, the which Nature hee hauing [〈◊〉] with the vertues of working, he by the ſame beginneth, furthereth, and perfiteth all things. Therefore the ſecond cauſe, is called Nature, becauſe by the ſame, as by a vital inſtrument, God, who is the firſt cauſe worketh all things. For thus God féedeth men with bread, the which he hath indued with a natural faculty of nouriſhing, that the nature of bread may be ſaid to féede and nouriſh, whereto he hath predeſtinated the ſame, by the forme of natural bread.

Thus therefore theſe things are to be reconciled, that we acknowledge God to bee the firſt cauſe of working in all other cauſes, becauſe hée hath made the cauſes, and hath giuen power of working, and doth himſelfe worke together with them, and that we belieue that hée ſtirreth vppe, prouoketh, directeth and moderateth Nature, by the power, force, and vnitie which hée hath giuen to her, to doe all things by her proper motions. So that we muſt ſéeke the cauſe and forme of all natural actions in Nature, which God hath made potent with ſpiritual vertues, by which it acteth and worketh in the matter: for that nothing can procéede from the matter it ſelfe being dead, which is Vital, or indued with the faculties of working.

CHAP. IIII

THis word (Beginning) extendeth very farre. For as Artes and Sciences, ſo alſo all other things haue their proper and ſet beginnings. Plato intreating of Beginnings, one while appointeth three: namely, God, Patterne, and Matter: another while he appointeth two onely, that is to ſay, that which is infinite, and that which is terminable, and to be limited. By the word Infinite, he meaneth Matter: and by the word Terminable, he meaneth Forme, as bringing a thing within a certaine compaſſe, and reſtraining a matter excurrent within bondes and limits.

Ariſtotle varyed not much from the opinion and ſentence of his Maiſter, albeit he declared the ſame in other wordes, calling that Forme which Plato named Terminable. And that which Plato called Infinite; Ariſtotle nameth, Matter: appointing Priuation, by it ſelfe, for a third beginning.

Let it not therefore ſéeme abſurde to any, that we appoint thrée beginnings of all things, Salt, Sulphur, and Mercurie, as if it were thereby intended to ouerthrowe, by our conſtitution, the beginnings of the ancient Phyloſophers, whereas we ioyne and agrée with them. For if wée grant to Ariſtotle, his beginnings, what difference will there be betwéene him and vs. Wée admit (if you pleaſe) the diſtinction, by which he diuideth his beginnings, namely, into the firſt matter, into the ſimple matter, and into that which is remote, enduring all alterations of formes, or wherein there is power to bée made ſubiect to all formes, and in two contraryes, to wit, Forme, and Priuation: the which habilitie of taking forme, is in the ſubiect.

Wée graunt that theſe beginnings, of all other, are the more parciptible in vnderſtanding than in ſenſe. As therefore our beginnings, which we appoint out of which al mixt things are compounded and be, cannot by the Ariſtotelian Philoſophers be ouerthrowen: ſo in like Ariſtotelian beginnings cannot by ours, be deſtroyed. For all this whole world is diuided into two Globes, to wit, into the inferior Heauen, which is Aetheriall, and Airie: and into the inferior Globe, which comprehendeth Water and Earth. The ſuperior, which is Aetheriall hath in it Fire, lightning, and brightneſſe: and this firery Heauen, is a formall and eſſentiall Element.

What things ſoeuer are comprehended in theſe foure bodyes, which are the Elements and receptacles of all things, are eyther ſimple things, or bodyes, mixed and compounded of them.

They are ſimple which are without mixture, exiſting apart and ſeuerall by themſelues: of the which all things are made, and into the which all things are reſolued. They are compound or corporeat, which both are made of ſimples, and into ſimples.

And ſimples may be diſtinguiſhed into thoſe things which are ſimple formes, and into thoſe which are ſimple matters: or into thoſe things which are ſimply formals, and into thoſe which are ſimply materials. So bodyes are diuided into materiall bodyes, and into bodyes formall.

Thoſe things which are ſimply formall are aſtrall and ſpirituall: the Elements are formall: Seedes are formall: and the three beginnings are formall: that is to ſay, ſo ſpirituall, that they come not within the compaſſe of our [〈◊〉].

But the formal Elements (whereof we ſpeak[•]) are they in w[•]oſe cloſet the aſtral ſéedes o[•] things, and the formal beginnings, are defuſed and layd vp, as in their proper rec[••••]cles: in the which ſimple and ſpiritual Elements of ſeedes, and ſpiritual beginnings, the [〈◊〉] and quickening Sciences, properties, and rootes of propagating [〈◊〉] increaſe of al things, lye hid, wherein alſo all habites, [〈◊〉], and figures, qualities, quantities and dimentions, ſauours, [•]dours and coolours are included, which doe budde [〈◊〉] and floriſh out of their boſome in their due time, by opertune maturitie. And theſe ſimple Elements or beginnings, doe imbrace the ſpiritual ſeedes, with ſo great ſimphathy and friendſhip, and doe render to the Elements and beginnings, mutual reciprocation of loue, that being brought by the parents into ſome particular kinde, or forme, they neuer make an ende, (by the recordation of their vnion with the ſimple Elements) but that at the laſt againe, the predeſtination and [〈◊〉] of the natural bodies being conſummated, they returne backe againe to their graundfathers, and great graundfathers, and doe reſt there: euen as the floods paſſing and iſſuing out of their Element of the ſea, & running in their courſe hither and thither, leauing at the length euery where behinde them their generation (or their wombe e[•]o[•]erated) they returne to their beginning againe: wherupon by mutuall copulation they receiue new force and ſtrength to increaſe their iſſue.

And this is the perpetuall circulation, by which the heauen is marryed to the Earth, and the inferior Elements doe conioyne with the ſuperior. For the continuall vapours ariſing from the center of the earth, being expulſed into waters, and being caryed from waters into ayre, by the attraction of the Coeleſtiall Starres: and alſo by the force and appetite of the inferior Elements to bring forth iſſue, and to conceiue from heauen, the ſéedes paſſing too and againe, at the laſt the Elements returne to their parents full and impregnated with Celeſtiall formes, and doe there nouriſh their ſéedes, vntill at the length they bring foorth in due ſeaſon, and doe exclude their generation. The which impregnation commeth from no other, than from thoſe aſtrall ſéedes, and thoſe thrée ſeuerall beginnings, Mercurie, Sulphur, and Salt, furniſhed and fulfilled with all ſcience, properties, vertues, and tinctures; and doe borrowe and fitte to themſelues, out of their ſpirituall body, a materiall, and doe animate and adorne it with their properties. For it belongeth vnto Mercurie to giue life vnto the partes: to Sulphur, to giue increaſe of body: and to Salt, to compact thoſe two together, and to conioyne them into one firme body.

GOD the Creator of all things, made the world after his owne Image, which may plainely appeare in this, that albeit the whole world is one, yet it ioyeth in the number of thrée, being framed in order, number, and meaſure, in whoſe boſome theſe thrée ſimple bodyes were included, Salt, Sulphur, and Mercurie.

Therefore let vs compare the workes of God a little with the ſimilitude of the Trinitie. The worlde is diuided into theſe thrée partes, Intellectuall, Coeleſtiall, and Elementall. The Elementall (to let the other two alone, as leſſe known vnto vs) conſiſteth of Minerals, Vegetables, and animals: beſide the which, there is nothing to bée found in this world. Of Minerals, there are thrée differences, Stones, Metals, and meane Minerals. In like maner among Vegitables, there are thrée ſorts: Herbes, Trees, and Plants.

Alſo of Animals there are thrée orders, créeping things, ſwimming things, and flying things. If we ſhould proſecute euery particular at large, wée ſhall finde this Teruarie euery where and in all the parts thereof. But we will conſider of man onely in this point.

Man conſiſteth of Spirit, Soule, and body: as holy Writ teſtifieth. The Spirit ſaith, Hermes is repreſented by Mercurie: the Soule is repreſented by Sulphur: and the Body, by Salt. ^[28] The Spirit conſiſteth of minde, reaſon, and phantaſie. The Soule hath thrée factulties, naturall, vitall and Animall.^[29] The Body is cut into thrée partes in Anatomie: to wit, into head, belly, and members. Theſe haue thrée principall members, wherunto others are ſubiect: the braine, the heart, and the lyuer. The braine hath thrée helpes to purge by, the mouth, the noſtrils, and the eares. The purgers and receiuers of vncleanneſſe from the heart, are, the Midry[•]e, the Lungs, and the great Arteries. The purgers of the Lyuer, are the Milt, the bladder of the Gaule, and the Reines. So there are thrée principall veſſels which doe ſerue the whole body, namely, the Arteries, the Sinewes, and the Veines. Further if we conſider the head againe, it hath thrée ſkinnes. The braine hath thrée bellyes, two ſoft before, and one hard behinde. There are thrée principall inſtruments of voyce, the throate, the pallate, and the kernels. To conclude this point, if all theſe ſhould bée diſſeuered and ſeparated into their beginnings, they might be reſolued into Mercurie, Sulphur, and Salt, whereof they conſiſt.

Therefore theſe thrée formall beginnings, which we haue deſcribed by their offices and propertions, albeit they are more ſpirituall than corporall, yet being ioyned with ſimple Elements, they make a materiall body mixt and compound, they increaſe and nouriſh it, and preſerue it in his eſtate vnto the predeſtinated ende.

And ſéeing the properties, Impreſſions, and faculties are inſet and included in thoſe beginnings, and haue thoſe vitall qualities of taſtes, odours, and colours hidden in them, how materiall ſoeuer thoſe ſéedes be: yet notwithſtanding they rather contende to come néere to Forme, than to Matter: but the Elements doe more cleaue and inclyne to Matter than to Forme. And therefore the Phyloſophers call them properly ſimple beginnings formall, becauſe they are more principall, adorned and inriched with the firſt and chiefe faculties of aſtral ſéedes. But the Elements, they call beginnings, materiall ſimple. To the one, they attribute actuall qualities, and to the other paſſiue. And ſo of them both, as it were ſecondarily and ſo neere as may be, all mixt bodyes are compounded and doe conſiſt.

If therefore we ſhall throughly diſcuſſe and ranſacke euery particular indiuidiall in his kinde, and their generation, we ſhall finde that which is ſaid to be true: namely, that ſome ſimple beginnings are formall and ſpirituall: others materiall, corporall, and viſible. And that the Inuiſibles are the Elements ſimple, formall, the aſtral ſéedes, and ſpirituall beginnings. Alſo that the viſibles are all one and the ſame, but yet couered with a materiall body. The which two bodyes, ſpiritual and material, inuiſible and viſible, are contained in euery Indiuiduall, albeit, that which is ſpiritual, cannot be diſcerned, but by reaſon of motion of life, and of functions, and yet is within it.

Theſe viſible and material bodyes are of thrée ſortes.

• Séedes.
• Beginnings.
• Elements.

Of theſe 3. ſome are

• Actiue, as Séeds, and Beginnings.
• Paſsiue, as are the Elements.

The Actiue bodies of viſible Séeds, wherein there is any vertue, are

• The ſéedes of liuing creatures, put forth by Venus.
• The ſéedes of herbes & trées, in their ſeueral caſes & trunkes.
• The ſéeds of Mines, ouerwhelmed wt a great heape of impediments.

All which lye hidden in themſelues haue Spirits.

The Actiue bodies of beginnings, haue

• Two moyſt,
  • Mercurie.
  • Sulphur.
• One drie: Salt.

Mercurie is a ſharpe liquor, paſſable, and penetrable, and a moſt pure & Aethereall ſubſtantiall body: a ſubſtance ayrie, moſt ſubtill, quickning, and ful of Spirit, the foode of life, and the Eſſence, or terme, the next inſtrument.

Sulphur is that moyſt, ſwéet, oyly, clammy, original, which giueth ſubſtance to it ſelfe: the nouriſhment of fire, or of natural heat, endued with the force of mollifying, and of giuing together.

Salt, is that dry body, ſaltiſh, méerely earththy, repreſenting the nature of Salt, endued with wonderfull vertues of diſſoluing, congealing, clenſing, emptying, and with other infinite faculties, which it exerciſeth in the Indiuiduals, and ſeperated in other bodyes, from their indiuiduals.

Theſe thrée beginnings, were by Hermes the moſt ancient Philoſopher, called Spirit, Soule, and Body. Mercurie the Spirit, Sulphur the Soule, Salt ye Body, as is already ſaid.

The body is ioyned with the ſpirit, by the bond of Sulphur: the ſoule, for that it hath affinitie with both the extreames, as a meane coupling them together. For Mercury is liquid, thinne, flexible. Sulphur is a ſoft oyle paſſable; ſalt is dry, thicke, and ſtable. The which notwithſtanding are ſo proportionate together, or tempered equally the one with the other, that a manifeſt ſigne, and great analogie or conuenience is found in this contrarietie of beginnings. For Sulphur, or that oyly moyſture, is (as I haue ſaid) a meane, which with his humidity, ſoftneſſe, and fluidity or paſſablenes, ioyneth the two extreames, that is to ſay, fixed ſalt, and flying Mercurie: that is to ſay, the drynes of ſalt, and the moyſtnes of Mercurie, with his viſcus and clammy humiditie: the thickneſſe of ſalt, and the ſubtiltie of Mercurie (vtterly contrary) with his fluiditie: which holdeth the meane betwéene ſtable, and flying. Moreouer Sulphur, by reaſon of his excéeding ſwéetneſſe, doth contemper the ſharpneſſe or ſowernes of Mercurie, and the bitterneſſe of ſalt: and by his clammynes, doth conioyne the ſubtill flying of Mercurie, with the firmneſſe and faſtneſſe of ſalt.

CHAP. V. Concerning Salt.

OF all other, the Philoſophicall ſalt is of greateſt vertue and force to purge, and is as it were the generall clenſer of whole nature, deliuering the ſame from al impuritie; whether it bée the belly, by ſiege; the ſtomacke, by vomit; the reines, by vrine; or the body, by ſweate; opening & clenſing obſtructions, comming of what cauſe ſoeuer.

This kinde of purging is very large: whoſe partes albeit they tend to one end, yet they haue as it were diuers & contrary effects, procéeding frō one ſubiect, which cannot be ſeen. And as the effects are diuers, ſo are there diuers kindes of Saltes, which according to their diuerſitie, haue diuers taſtes and ſundery properties of euacuations, and clenſings, and diuers other faculties.

But among Salts, that which is more bitter and néereſt to the taſte of Aloes or Gaule, ſheweth his proper working in purging the belly by ſiege. Such Salts Chymiſts call Salt-Niter, or Niterous ſalts. Saladine, an ancient & great Phyſition▪ ſpeaking of Salts, ſaith thus: There are foure famous kinds of Salt, to wit, the ſalt of bread, that is to ſay Common-ſalt, ſalt-gem, ſalt-naptie, and ſalt-Indi[•]. And afterward he ſaith, that this laſt is of all other the moſt b[•]tter, ſharpe, and moſt violent, and therefore of greateſt force to purge. And he ſaith, that al Salt is as it were a ſpurre to other medicines with the which it is mingled: for that it maketh them to worke more ſpéedily. Laſtly, hée ſaith, that all Salt, bringeth foorth groſſe Phlegmaticke humors.

Among Salts, ſome are earthie, ſome watery, and ſome aierie, or ſuch as haue in them predominant, eyther the Element of that earth, of water, or of ayre: inſomuch ſome of them are fixed, & are of the nature of earth: other ſome are betwéene fixed & flying, and doe retaine a certaine middle watery propertie. But Sal Armoniac is of nature ſpiritual, (as is alſo the common Armoniac) & of all other moſt flying & ayrie.

And al Salt, whether it be flying, or fixed, is no otherwiſe diſſolued and commixed in waters, than with the water of Water, and if one be a dry water, the other is moyſt.

Theſe thrée kindes of Saltes, which lye hydden in the ſecret parts of things, whether they be metalline, vegitable, or animal, and which are principally ſeated in that element, which produceth his generations out of the earth, they do participat of the nature of the thrée beginnings. For the common ſalte, and that which is of the ſea, paſſing through the philter of the earth, and boyled and digeſted with the heates of the bowels of the ſame earth, doth participate of the nature of fixed and firme ſalt, the father and original of all others. But Niter, being partly fixed, and in part volatile, doth participate of the ſulphurus beginning of things: euen as Sal Amoniac doth participate of the Mercuriall beginning ſpirituall and ayrie: whoſe extreames, to wit, fixed and volatile, of the ſulphurus ſalt, or the Niterus, partaker of the volatile nature in part, and partly fixed, are coupled together by interceſſion. By this ſtraight and wonderfull bond of the thrée beginnings, thrée diuers ſubſtances of Salts, of ſundry properties, doe manifeſtly appeare, like in eſſence, but not in natures of qualities. For beyond all expectation, a good wittie Salt-maker, wil extract out of a fat and fertile earth, (by waſhings) theſe three kindes of Saltes: namely, the marine and fixed, which is diſſolued in lye made of aſhes, the Niterus by it ſelfe, which is there coagulated or congealed: and the Armoniac volatile & ayrie, flying in part out of the Lye, and partly contained in both the Saltes and therefore hydden from the ſences. This may bée done by a ſkilfull Salt-maker, albeit he were vtterly ignorant of all the myſter[•]es which here are hidden.

Which thrée diſtinct differences of Saltes, as they are to be found in euery fat kind of earth, ſo out of both the ſaltes, namely the marine and fixed, and the Niterus volatile, they may be thenceforth ſeparated. For thoſe Saltes, being put into a retort together, or apart by themſelues, with a receiuer, firſt by the force of fire ſtilleth forth a Volatile Salt, ſower, ſharpe and Mercurial: then, with a greater heate, commeth forth a Salt Sulphurus and Niterus, and ſwéete: the third Salt, which is Salt vpon Salt fixed, will not moue with any force of fier, but remaineth conſtantly in the bottome of the glaſſe.

All taſtes are brought forth out of theſe thrée ſundry Saltes, common to that triple beginning of things, ſo as we ſhall not néede to haue recourſe to hot and cold, moiſt and dry. For they are procreated out of thoſe beginnings alone. Fixed Salt, conſider as it is ſimple, and without commixtion, maketh ſimply a ſalt taſt. A Sulphurus Salt alſo ſimply vnderſtoode, yéeldeth out of it a ſwéete oylely taſte. But Mercurial Salt, in like ſort conceiued by it ſelfe and apart, repreſenteth a ſower taſte. All which taſtes mixed together in equall proportions, yéelde a pleaſant and delightful taſte, without any ſenſe or taſte of any of the particulars.

Theſe thrée beginnings cannot be found ſimple in a mixt body, in ſuch wiſe, but that they haue ſome compoſition, and do in mixture communicate their qualities together: as may bée ſéene in ſea-ſalt, and ſalt-péeter, out of the which may be ſeparated not onely a ſalt and ſharpe taſte, but alſo a ſwéete taſte. And it is certaine, that in things ſulphurus and oylely, and alſo in Mercurial liquors, there is to be found a coniunction of ſuch taſtes.

For this cauſe we affirme, that all fixed Salt of a mixt body, is very briniſh and excéeding bitter: the ſulphurus, of a fat and ſweete taſte: and the Mercurial, ſower, ſharpe and fiery. So that vpon theſe ſimple qualities, ſalt, ſwéete, and ſower, (which are to be found in all bodies minerall, vegitable and animal) all others taſtes do depend.

And as touching the elementary qualities paſſiue, which are as organical and inſtrumentall cauſes, they little appertaine to this matter: whether it be the terreſtrial and drie paſſiue quality, & paſſiue coldneſſe, or whether it be the aiery moiſt vapor, the which taſtes of this ſort, or potent qualities, procéedeth from theſe thrée beginnings, do either further to this or that nature, or elſe doe impaire and weaken them. To make this plaine by manifeſt reaſons, and to lay it open before our eyes, we will begin to intreat of mixed bodies, the which notwithſtanding according to the Elements, are moſt ſimple.

CHAP. VI.

IT is already ſaid, that taſtes by a certaine priuate right are aſcribed to Salts, or to their ſpirits: which euidently appeareth hereby, that the differences of taſtes, are not produced but from the differences of Saltes: or contrariwiſe, the differences of Saltes, are produced from the differences of taſtes.

In the boſome of nature, there are found almoſt ſo many kinde of Saltes, as there are variety of taſtes. Digged or minerall, and marine Salt, is endued with a ſalt qualitie. Niter with a bitter quality: Allum, with a ſharpe: Vitriol, with a ſower: Armoniac, with a ſharpe and ſower quality. But ſwéete Saltes do manifeſtly appeare, not onely in Manna, and in Sugar, but alſo in marine ſalt, and in ſalt of Vitriol, out of which they are to be ſeperated. And (as we haue ſaid) in euery of theſe ſalts, theſe thrée firſt beginnings, Salt, Sulphur, and Merucry, are contained ioyntly together: one aiery, mercurial, or ſpiritual, the which is ſharpe and ſower; the other earthly, which is ſower, and bitter: and the third oylely & ſweet, which is a meane betwéene them both. In Vitriol alone, is manifeſtly to be ſéene, egar, ſharpe, ſower, and aſtringent, for that of all other Salts, it is moſt corporal.

But thoſe taſtes or qualities, which are mixed with paſſiue and Elementarie qualities, haue not the full force of euery of theſe, but are made more weake by mixtion: for the ſharpe (which is not extracted and ſeperated but by the force of the fier with the aiery part) is mixed with a mercurial liquor: the ſower is mixed with a flegmetique, or watery humour: and the eger, with a terreſtrial drineſſe: the which, the more they haue of the Elementary qualities, and the ſame paſſiue, ſo much the more weake they are and impaired. But if the actiue qualities be ſeparated from the paſſiue, as by arte it is to be done, then the tarte and ſower do obtaine their full force, and doe manifeſtly and fully burne the tongue with their fiers: for the ſharpe hath a more fiery and burning qualitie: and the ſower, a more watery propertie. For the ſharpe partaking of the nature of fire, hath ouermuch vertue to attenuate, diſſipate, and to fret: the ſower, as, aiery, watery, & of thinne parts, hath vertue to cutte, to open, to refrigerate, and alſo to put away putrifactions. The eger and more tarte, which remaineth in the Colchotar (after the extraction of the ſharpe oylely, and ſower water, with the aiery parts of the elemental qualities) do poſſeſſe a nature and force to thicken and binde, by reaſon of the earthy and groſſe propertie.

But if from that terreſtrial parte, the pure (which is Salt) be extracted, it wil haue a ſalt taſte, by the vertue whereof it wil bée made, both deiectiue, and vomitiue. And in the ſwéete Sulphur of Vitriol, there is a manifeſt ſwéetneſſe, which is plainely ſtupefactiue.

Finally, in all Salts, almoſt, (diſſeuered by Chymicall ſeperation) theſe thrée are to be diſcerned, Sower, Swéete, and Bitter, which haue force of actiue qualities, and yet not deſtitute of the moiſt paſſiue, terreſtrial and groſſe, but with them, in ſundry wiſe ſo ſeaſoned and tempered, that they bring to the Salts, varety of taſtes.

And let this ſerue for demonſtration, by which it may plainely appeare, that thoſe ſundry differences of taſtes, are manifeſtly contained in Salts, both ioyntly and ſeuerally, eſpecially in their ſpirits: And according to the opinion of Hermes ſchollers, we deny that thoſe inſet and naturall qualities, vertues, and properties, are to be arrogated to hotte, moiſt, and drie, but rather to the eſſences of a nature which is ſalt, bitter, eger, ſharpe, ſower, tarte, ſwéete, and oylely.

For there are ſixe hundred frigidities or coldes, ſixe hundred heates, humidities, & [••]gities or drineſſes, then the which nothing doth more heate, coole, moyſten, and dry. But they haue neuer brought any ſauour or taſte to pure or ſimple water, or to other Iuices or liquors, which haue béene deſtitute of Salt.

Whatſoeuer is without Salt, or deſtitute of a briniſh ſpirit, can neuer be diſcerned by taſte, but is vtterly vnſauory. Yet notwithſtanding, it ſimple water be powred vpon aſhes, with a little heate, that water wil drawe vnto it ſaltneſſe, bitterneſſe, or ſharpneſſe, more or leſſe, according to the nature of the ſalt, more or leſſe ſalt, or bitter, which is contained in the aſhes.

And if any man obiect, that Hony and Sugar by boyling, or by the force of fier, may be made ſharpe or bitter: we anſwer that it commeth ſo to paſſe, when the aiery ſulphurus, and watery partes, which bring and preſerue the ſwéetneſſe do periſh and are ſeparated by decoction. But terreſtrial Salt, whoſe faculties are inward, haue this property, that of their owne nature they poſſeſſe, this or that ſharpe or bitter taſte, how extreame ſoeuer it be. So if thou ſhalt drawe out of onions and garlicke a Volatile and aiery ſharpe Mercurial Salt, which ariſeth in the ſuperficies & vppermoſt of their bodies: thou ſhalt make them more ſwéet and pleaſing, and to put off their ſharpneſſe, by which they bite the tongue: but yet they will retaine and repreſent their hot qualitie, with the which they abound, by reaſon of their fixed Saltes. As out of Saltes, ſo out of odours alſo, we may drawe certaine faculties, without the helpe of hotte qualities. For ſéeing they are referred to the diuers properties of Sulphur, ſundry odours doe ariſe therfrom, and not from the qualities. Which if they be ſwéete and pleaſing, the braine receiueth them with pleaſure and delight, whereas vnpleaſant ſauours or odours, are offenſiue both to the noſe and to the braine, and are reiected. Such is the marcotical and ſtefactiue odour of Poppie, and Hemlock, and ſuch like which do ſtinke, and aſtoniſh the braine, by reaſon (as Phyſitions affirme) of their colde qualitie: Wherein they breake the Lawe of their axiomes, for that they holde that their odours are of a hotte qualitie, as moſt true it is. For that which is ſtupefactiue in the Poppeis, and in Opium, is no other thing, but a certaine oylely and ſulphurus parte conceiuing flame, (much like to that kinde of oyle, which is extracted out of the ſéedes of Poppey) the which albeit it do readily burne, yet as it is commonly thought, it ſheweth moſt colde effects. The common Phyſitians, to correct ſuch coldneſſe attributed to Opium, vſe helpes, as is to bee ſéene in their opiat and antidotarie medicines, wherein Opium is an Ingredient. Of theſe kind of cōpoſitions Myrepſus deſcribeth aboue foure ſcore: where Euphorbium (which is of a fiery and burning facultie) is no more forborne then either of the Peppers, or ſuch other like cauſticke and burning ſimples, of extreame hotte qualitie: when as the true and proper corrector of Opium (that I may ſo ſpeake) wel knowne to Hermeticall Phyſitians, is Vineger; which putteth away ſtupefactiue vapours and fumes, that they aſcende not to the braine, ſo ſuppreſſing them by the ſharpneſſe thereof, that it retaineth them: whereas their hot correctors do more ſtirre them vp and multiple them. Hereof come ſiniſter and deadly paſſions and paines, by reaſon whereof men are conſtrained to vſe the imperfect Laudanum of Empiricks, againſt the deadly daunger of ſuch medicines.

CHAP. VII.

NOw ſomewhat ſhall be ſaide concerning colours. The dogmatical Phyſitians, that they might not diminiſh any whit of the qualities of colours, are woont to referre to thoſe qualities a certaine variety of colours: and haue obſerued and noted certaine friuolous and light obſeruations: as when they ſay, that in a white onion, or in white wine, a man may iudge by the colour a great coldneſſe, than in a read onion, or in red wine. Whereas white ſublimate, and Arſnic, albeit they are moſt white like vnto Chriſtall: yet neuertheleſſe vnder this whiteneſſe, they foſter and hide a moſt burning and deadly fire. Yea Sugar it ſelfe, which is ſo ſwéet, white, and pleaſant, doth hide in the innermoſt parts thereof, a wonderfull blackneſſe and ſharpneſſe, from whence may bée extracted moſt ſharpe liquors and waters, which will diſſolue and breake the moſt hard metalls. Therefore it is abſurd, to ſharpe and forme colours from hotte and colde, which do procéede from the ſpirits only, or elſe from the moſt thinne and aiery vapours, which lye hid in the Salt: eſpecially in that Salt which by nature is ſulphurus, ſuch as is Niter, or Salt-Peter, as men call it. Niter throughly depured and clenſed, will be as white as ſnow; from which whiteneſſe, may be drawen infinite ſorts of colours, moſt excellent to beholde. Which colours come from the onely ſpirits of Salt-peter, which are able to pearce the moſt hard kind of glaſſe, by the force of fire thruſt forth in the likeneſſe of volatile meale, and cleaning in the ouerture of the glaſſe Alembic. By which colours, a mā may behold the body of the Alembic to be tained & dyed, as well within as without in the ſuperficial part: Which colours are of no leſſe varietie, then are the flowers of the earth in the time of the Spring. Hereby it appeareth plainely, that this diuerſitie of all colours is to be taken from the ſpirits, no leſſe nor otherwiſe, then are all other properties and vertues of all other things to be referred vnto them.

If therefore the foundation of theſe thrée things be laid vpon thrée beginnings, & vpon their ſpirits, it will be very firme and ſtable, in ſuch wiſe, that in the ignorance of any cauſe, it ſhal not be néedful to fly to hidden properties.

If this doctrine, according to the truth thereof, be receiued, learned, and ſtudied, being vpholden alſo with the authorities of that great Hypocrates, it ſhal eaſily driue from vs the darkeneſſe of ignorance, and ſhal bring with it the light of knowledge, which will remoue all difficulties: For out of this ſchoole are learned moſt certain and infallible Thearemes and Axiomes, againſt which, as againſt moſt aſſured grounds, there can be no oppoſition or reſiſtance: but wil be allowed by the general conſent of indifferent Iudges.

Let vs take an example from Vineger: whereof many famous Phyſitians, cannot tell what certainely to affirme. For, becauſe it is ſharpe, and therefore cooleth, they wil haue it to be colde. But contrariwiſe, when they behold the facultie thereof, to be attenuating, cutting, and diſſoluing, alſo their [•]ernor and boyling thereof, when it is put vpon earth or claie, they are conſtrained to forſake their opinion, vncertaine what to iudge thereof. Who, if they had bene acquainted with the Hermeticall doctrine, they ſhould haue knowne, that the cauſe of ſuch tartneſſe or ſowerneſſe in vineger, commeth by the ſeperation of the ſpirit, from the wine: as is plainly ſéene by experience. For the longer that wine ſtandeth in the Sun, or in a hotte place, the more by little and little it waxeth ſharpe; and whatſoeuer is aiery therein, and of the quinteſſence of the wine, by the force of the heat vaporeth away. This eternal and celeſtial eſſence being gone, which was the cauſe of the wines ſwéetnes (which ſwéetnes hath alwaies ioyned with it neuertheleſſe, a certaine pricking very acceptable to the pallate, by reaſon of a ſingular temper of ſharpneſſe Vitriolated by ſwéete and Sulphurus ſpirits, put by the inſtinct of nature into wine) at the length it waxeth ſower: the cauſe of whoſe ſharpneſſe, is not to be referred to the colde qualities, but to thoſe hidden and ſower ſpirits of Salt, which by the bonde of the ſulphurus ſubſtance, were contained and kept in their office and working in the wine: the which bond being diſſolued, the ſpirits range at will, and doe make manifeſt their nature, which was afore hidden. Hereupon it commeth, that vnegers are ſharper in one ſort, then in another, according as they haue in them more or leſſe of the nature of Salt Armoniac, and [•]o whit of the ſulphurus ſubſtance. For ſimple water deuoide of all Salt, can neuer by reaſon of the coldneſſe therein waxe ſower. But as from wine, ſo from meat, and from ale or béere, and from boyling new wine, may be ſeparated the proper water of life, and ethereal ſubſtance, the which being ſo ſeparated, they become eager, becauſe they containe in themſelues a ſharpe ſalt of nature.

Such is that ſharpe ſalt, which Phyloſophers call their Mercury, or Salt Armoniac, Volatile and ſpiritual (becauſe of al metalline ſalts, the common Armoniac is moſt Volatile, ſuch as in the forme of moſt white and ſalt meale, may be carried vp vnto the cloudes by ſublimation, and yet hath a dry and ſpiritual nature, which the Phyloſophers call their dry water: becauſe this Salt is ſo farre forth Volatile and flying, that it is lifted vp together with the aiery or watery vapour, of the which is made the mixture of the compound: and ſo great is the ſharpneſſe of this ſalt, that one ſcruple or eightéene or twenty graines of this ſalt perfitly refined and made moſt ſimple, diſſolued in a pot of commom water, doth make all the ſame wonderfully ſower.

And this is the Salt, (the ſulphurus eſſence taken away) which ſheweth it ſelfe euidently to be ſéene by his ſharpneſſe in vineger, with watery ſubſtance. But the more ſtrong the wine ſhal be, the more ſharpe the ferment of the vineger, and the more vehement the tartneſſe thereof will ſhewe it ſelfe: out of the which the pearcing, attenuating, & diſſoluing ſpirits, are extracted by a ſkilful workmā: the which forces & faculties cannot procéed from any other thing, then from that ſpiritual and Volatile ſalt Armoniac, mixed with a watery humour.

And to make this more plaine, and to proue it by effect, take the moſt ſtrong Vinegar, white or red: diſtil the ſame in Balneo Mariae, till it be drie, with a gentle fire, out of a pinte and a halfe, you ſhall extract thrée partes or more, like moſt cleare water, but moſt ſharpe and ſower, the bottome of the matter as the léeſe and pheſes remaining in the bottome of the glaſſe with the moſt ſharpe and byting Salt, the which, becauſe it is fixed, and cleauing to the terreſtrial part of the Vinegar, cannot be extracted but by the great violence of the fire. By which meane a moſt ſharpe oyle, like in nature to Aqua Regia, moſt corroding and fretting, is extracted, not by reaſon of the heate of fire, but by the force and power of a briniſh ſubſtance which is expelled in forme of an oyle with the Salt from the reſt of the [•]eces, by fire.

But leauing that ſharpe fire of the Léeſe, let vs take in hand to explicate the ſowernes of the Vineagar diſtilled. By a ſoft and gentle diſtillation, is firſt of all extracted, a certaine watry elementary phleme, which is drawne out of the whole body almoſt without taſte, leauing in the bottome of the glaſſe, another liquour, farre more ſower and ſharpe, and therefore more ſtrong to diſſolue, which otherwiſe before was nothing ſo ſharp, becauſe the Salt Armoniac was tempered and mixed with a watery Phleame. Whereof if thou deſire to know the quantitie, take ſo much of the beſt Salt Tartar, which is of the ſame nature, but fixed, by which if thou drawe by little and little thrée pintes of this Vinegar diſtilled, and diſph[•]eamed, to the waight of one ounce, thou ſhalt finde the volatile Salt Armoniac to be conioyned with the ſharpe fixed Salt: and that which ſhall be diſtilled from the ſame, will become altogether without taſte, or a little ſwéetiſh, the volatile Salt Armoniac being gone, through the paſſage in the fixed Salt. So that the ſaid ounce of Salt Tartar, is increaſed by one ſcruple or more of volatile Salt, increaſing the quantitie of the other fixed. Thus that volatil Salt Armoniac which vaniſheth out of the Vinegar with the watry and aierie ſubſtance is retained by paſſage, in the proper fixed Salt, and there abioeth, and by his abſence, diſpoyling the diſtilled liquor, of all ſowerneſſe: the which is therefore of no vertue, or of leſſe efficacie, then pure and ſimple water. Hereby it appeareth, how litle ferment is néedful to a great quantitie of paſte, to acuate and augment the ſame, as Phyloſophers ſpeak: without the which, the elementary water wil haue no ſharpeneſſe. For if that Salt Armoniac be wanting, as touching the force and vertue thereof, water hath neither tartneſſe, nor taſte at all.

Therefore a Hermetical Phyloſopher & Phiſitian, which is wel acquainted with the liuely anatonie of things, wil teach, that the ſharpe, ſower, and attenuating taſte of vineger, and the diſſoluing facultie thereof, ariſeth herehence, becauſe tart things, whether they be waters, or iuices, are mixed and infuſed with ſalt Armoniac: and that therefore Vineger, not onely in regard of the tarneſſe thereof, but alſo that moſt thin ſpirituous ſower eſſence of Salt, doe pierce into the moſt inward parts euen of the hard bodyes. And if it ſhewe foorth any cooling effects, it commeth thereof, becauſe the ſulphurus, and fierie qualitie of the wine, that is to ſay, the Aqua Vitae, is ſeperated: without the ſeperation whereof it can neuer bée made vineger, and can at no time yéelde any taſte of Aqua Vitae. And that ſharpeneſſe by which it burneth, is the chariot or carrier away, of the elementarie and colde water, by the which it is carryed and pierceth into the moſt inward and ſecret partes, as wée haue learned by often experience, that in that water, the ſame ſharpneſſe is contained, and moſt néerely conioyned therewith.

Nowe, as we haue ſhewed that the ſower and mercuriall liquor of things, doth borrow that tartneſſe, from a certaine Armoniac ſalt, and volatile, which ariſeth from the fixed: euen ſo the ſulphurus and oylie liquor, doth receiue and taketh his vertue from no other thing, than from that ſwéete Niterous ſulphurus ſalt, which borroweth the ſame from fixed ſalt: ſo that, in the fixed ſalt, and out of that ſalt, that mercuriall ſowerneſſe, and ſulphurus vertue doe ſpring, and doe receiue their fruits therefro, as from the roote and firſt originall.

As alſo héere it is to be noted, and to be wondred at, that a tryple ſubſtance is ſeuerally to be extracted, out of one and the ſame Eſſence: from whence all things created, do ſucke and drawe their faculties, vertues and properties: and that the ſame doe ſo ſubſiſt in one and the ſame ſubiect, that two others are to be produced from one other. And the ſame thrée eſſences, when they are ſeparated, and coupled together againe and vnited, are then inriched and increaſed with wonderfull vertues and faculties, and haue gotten excéeding perfection. The which, the more often that they be ſeparated and vnited, the more perfect and high degrees of power and force they obtaine: in ſuch wiſe, that it is to bée reputed the vniuerſall and moſt excellent Medicine of all others.

CHAP. VIII. Concerning the excellent goodneſſe of Salt in Medicine, according to auncient preſcription.

IT is manifeſt in the Writings of Galen, and other Greeke Phyſitians, as alſo in the Traditions of the Arabians and Latines, with one conſent, that Salt is good and profitable, not onely to ſeaſon and ſawce meates, but alſo for Medicine: Albeit in the dyet of ſicke perſons, they commanded them to abſtaine from ſalt things: They defended the vſe of Salt, to be neceſſary for the curing of diuers diſeaſes, for that it hath vertue, to clenſe, to open, to cut, and to make ſhinne, to moue ſweates, to further vrine, and to prouoke vomit.

And in this manifold facultie and vertue, it is more profitable than the moſt of other remedies. For the proofe whereof we will bring certaine examples of ſome of the moſt auncient and famous Phyſitians.

Firſt of all Aegineta, ^[30] concerning the facultie of Salt, ſaith thus: All Salt, hath great facultie to drye and to binde: Wherefore it conſumeth all whatſoeuer is moyſt in mens bodyes: and compacteth the reſt by binding. For this cauſe it preſerueth from putrifaction. But burnt Salt hath greater force to reſolue and conſume.

Oribaſius is of the ſame opinion,^[31] Saltes, (ſaith he) whether they be digged out of the earth, or whether they come out of the ſea, haue like facultie: and is mixed with two qualities, that is to ſay, of clenſing, and binding. In this notwithſtanding they differ, that Saltes digged out of the earth, are of a reſoluing and conſuming eſſence, by reaſon that they are of more groſſe parts, and do more binde.

The ſame Oribafius, ^[32] ſaith alſo, ſpeaking of Aloes, digged and marine ſalt haue all one force, and are mixed of two qualities, the one of clenſing, the other of binding. But it is plaine, that both kindes doe drie. For the which cauſe it conſumeth all humor in the body, and thickeneth the ſolyde parts by binding. Burnt ſalt hath greater force to clenſe: but it doth not contract and thicken ſo much as the other.

The flower of ſalt, hath thinner parts, than burnt ſalt, and is of a ſharpe qualitie and much digeſting.

Aetius hath alſo almoſt the ſame wordes;^[33] ſauing that hée addeth this concerning the froth of ſalt: The flower of Salt ſaith hée, is frothy, cleaning to the rockes that are next adioyning, and it hath by nature more thinne partes, than Salt it ſelfe, therefore it can much more attenuate and reſolue: but the reſt of the ſubſtance, cannot thicken as Salt doth.

Paulus Aegineta, in the ſame Booke and chapter before quoted, writeth that the ſame [•]roth of Salt, is the flower of Salt, and is of more thinne parts, and more conſuming, then is Salt it ſelfe, but doth leſſe compact. By whch it doth euidently appeare, that the ſcience of Calcination, of attenuation, and of eſſences, was not vnknowen to them of olde time. For by the working and ſtyrring of the ſea, they learned the Art of diſtillation, by which they ſeperated the more ſpirituous, from the more groſſe: euen as we ſée the truth hereof to appeare in the experience of charming and working ſimple milke. For by that meanes, three ſundrie ſubſtances, are diuided one from the other, namely Butter, Curdes, and Whaye.

Aetius, ^[34] ſpeaking of cruditie, and of thoſe things which do helpe concoction, according to the opinion of Galen, and other Phiſitians, ſetteth before vs Saltes: In the deſcription whereof, he putteth in, one pound of ſalt of Cappadocea, the which ſurmounteth the doſe of all other the Ingredients of that compoſition: the which pouldred, he preſcribeth to be taken in a reare egge, to the quantitie of halfe a ſpoonefull, faſting in the morning. The effect whereof he ſheweth in theſe words: No man can ſufficiently commende the worthines of this medicine, for the helping vertue which it hath in colde diſtemperatures, correcting raw humors: for the which cauſe it helpeth the collicke, and doth gently looſen the belly.

Hée deſcribeth alſo other ſaltes which looſen the bellie, which drawe fleame from the head, with other helpes beſides. And into one compoſition, hee appointeth to be put of cléere dryed ſalt, 144. dragmes. In the which compoſition, hee added of the flowers of C[•]amamil, of Coniza, of mountaine Calamynt, of the roote of the mountaine Eringium, of Origan, of Sylphium, of Pepper of each a thirde parte. The which Ingredients put to the quantitie of the ſalt aforeſaid, come nothing neere to the quantity therof.

He appointeth another compoſition of Salte: where to thirtie ounces of parched ſalt, hee appointeth a farre leſſe doſe of Hyſope, of wilde Tyme, & of Cummine: the continuall vſe wherof, hée appointeth in ſtéede of common ſalte, not onely for to make the meate ſauory, but alſo for medicine. For (ſaith he) who ſo vſeth the ſame continually, ſhall at no time be troubled with any diſeaſe. It helpeth headache, it quickeneth the ſight, it cleanſeth the breſt from fleame, it maketh good concoction in the ſtomacke, and purgeth the kidneys.

Hereby it appeareth, that the auncient Phyſitians did not only vſe Salt, but alſo that they made choyſe of the beſt and moſt cleare ſort, the which alſo they dryed and parched with heate of the fire, to make it the more forcible to helpe in all obſtructions. For Salts are of that power, that they take away all manner putrifaction and corruption of wormes, and doe put away the originall of other vices and diſeaſes, and do amend them. The which being ſo, what other thing can be found out, for the conſeruation of life and health, or for the expulſion of all diſeaſes, more profitable.

Actuarius, alſo deſcribing certaine purgatiue Salts, doth giue vnto them great efficacie in helping and eaſing ſundry diſeaſes,^[35] and [〈◊〉] preuenting many ſickneſſes.

[•]yrepſius deſcribeth moe then twenty ſundry Salts. And among their compoſitions, hée calleth one the Apoſtles Salt, the which preſerueth the ſight to a very great age, clenſeth the lunges from tough fleame, preuenting coughes, and inlarging the breath. Another compoſition hée attributeth to Saint Luke the Euangeliſt, which is almoſt of the like vertue, the which the Prieſtes of Aegipt, (as he ſaith) vſed for fulneſſe, that they might be the more fitte to apply themſelues to their ſtudies: being alſo of force, to remedie ſundry diſeaſes.

Marcellus Empiricus, diſcribed two maner of purging Salts. Many other authors might be alleaged,^[36] as Gregorius Theologus, Plinius Secundus, and others, which haue giuen great commendation to the vertue of Salts, whoſe wordes for breuities ſake, I omit.

CHAP. IX. Concerning the extractions of Salts out of all things, and Chymicall calcinations and incinerations, knowne to the ancient Phyſitians, and vſed in Medicine.

THere are ſome which contemne and deride our Artifice cōcerning the extractions of Salts. But no wiſe man will ſpeake againſt the thing which he knoweth not. For the auncient Phyſitians, haue vſed calcinations like vnto ours: as may appeare by the wordes of Oribaſius, when he maketh mention of the Calcination of Tartar, and of the feces of vineger, put into an earthen potte, cloſe paſted or lated. For he ſaith that the matter which is to be calcined, being faſt luted in a potte, and ſet ouer the fire to be baked, ſo long, vntill it waxe white, Alchimically.

Plinius Secundus, vſed the aſhes of beaſtes and foules, as moſt ſingular and familar remedies.

All the auncient writers, ſpeake of a little bird like a Wrenne, which is called Regulus Troglodites, and haue taught that the ſame being brought into aſhes, is ſingular remedie for the Stone. Alſo they ſay, that glaſſe calcined and burnt into aſhes, hath the ſame effect. And many of our later Phyſitians, doe vſe the aſhes of a ſpoonge, drunke in white wine, for the cure of the Broncoceles, which is a diſeaſe aryſing from the throates kernells, of ſome called the Hermis of the throate. This they preſcribe to be drunke for the ſpace of one whole Moone: which is a moſt certaine experience.

Aelius propoundeth many and ſundry remedies,^[37] which they of olde time vſed, which being calcined and diſſolued into aſhes, according to the cōmon faſhion of Chymiſts, ^[38] he moſt highly eſtéemed▪ as ſecrets of excéeding price. His words are theſe. It is ſaid, that it harts horne be burnt and waſhed,^[39] it cureth the diſentery Fluxe, and the ſpitting of blood: and is giuen with great profit to them that haue the Iaundiſe: being giuen in the quantitie of two ſpoonefulls. And in another place he ſaith:^[40] Some burne the clawes of Swine, and giue the aſhes to thoſe that are tormented with the collicke, in drinke. Other ſome ſay, that Aſſes hooues burnt, drunke daily & doe cure the falling ſicknes. Againe he ſaith▪ All burnt bones haue power to driue away & to dry vp:^[41] but more eſpecially mens bones. Much more might be brought out of Aetius concerning theſe things, to proue that they of olde, did vſe calcinations and aſhes, in diuers and ſundry maladies. Albeit all aſhes in generall, ſo farre forth as they containe in them their proper Salt, haue power in them to dry vp, & to clenſe, yet neuertheleſſe they retaine in them ſome property of that matter out of the which they are extracted.

And this agreeth with that which Aegineta teacheth,^[42] ſaying: Aſhes haue not exactly one temperature, but do differ according to the difference of the matter which is brent. And therfore the aſhes of ſharp things, as of Oakes, or Holme, do binde very much, and do ſtoppe the eruption of bloud without any other thing. But the aſhes of more ſharp things, as of the figge, and Tythimal, or ſpurge, are more ſharpe and cleanſing.

Oribaſius wryteth in like manner,^[43] ſauing that he procéedeth further. For he plainely teacheth the Chymicall extraction of ſalt out of ſuch aſhes, ſpeaking thus: Aſhes (ſaith hee) haue in them, partly that which is Earthie, and partly that which is fumie, and theſe partes are thinne, and the aſhes ſteeped or infuſed in water, and ſtrayned, do paſſe through together: that which remaineth being earthie and weake, and without byting, is made hotte, hauing put of his force in the watering or infuſion. And thus Oribaſius calleth the ſeparation of the actiue from the paſſiue & earthie (which he calleth infirme, or weake, but the Chymiſts, the deade and damned earth) Seperation.

All whatſoeuer our more ſkilfull Chymiſts of this age could adde vnto the Calcinations and I[•]cinerations of the more ancient, is this one thing, that out of ſuch kinde of Aſhes (whereof Oribaſius maketh mention) they drawe out the whole water, and drye it vp: and that which remaineth in the bottome, being impure ſalt, they diſſolue againe with common water, or with the proper water thereof, (which is better) diſtilled from it, before the Incineration of the matter, that they may make the ſame cleane and pure, and as cleere as Chriſtall. For they diſſolue manie times, they fylter, and coagulate, not to the vttermoſt poynt of dryneſſe: but drawing out onely of that water twoo thirde partes and more, by the pipe of the Alembick, they afterward remooue the ſame from the fire, that [•]he ſalt therein contained, and ſet in a colde place, may growe into a chriſtalline I[•]e, which is the moſt pure ſalt of the matter without all doubt. This ſalt muſt be gathered together, and ſeparated with a woodden ſpoone. And if there remaine any parte of the water, let it bee vapoured againe, and then putte into a veſſell to ſtand in the colde ayre, where will bée coniealed a chriſtalline reſidence anew, which muſt be ſeperated againe, ouer and ouer ſo many times, vntill more it can growe into a Iellie or Iſe. Theſe kinde of Iſ[•]e recidences, are the true beginning of Salts, vital and qualified with admirable vertues. And this ſalt hath in it ſtill the other twoo ſubſtantiall beginnings, Sulphur, and Mercury. For from the ſame, the mercurial and ſulphurous beginning, the one ſwéete and vnctuous, the other ſharpe and Etheriall, may yet bée drawen by a ſkilfull workeman the more fixed parte, namely that of Salt, remaining ſtill in the bottome. Saltes haue their corporall Impurities, but the ſpirituall Balſam which lyeth hidde in them, is the Chymicall ſalte, knowen to a fewe. Some of theſe Salts are bytter as worme[•]ood, ſome ſwéete as ſugar, ſome ſharpe as vitriolls, ſower as Quinces or grapes, by whoſe balſame they are nouriſhed, [•]oſtered, and conſerued. Theſe ſalts haue diuers ſpirites, ſome reſoluing, ſome coniealing: And as they haue diuers ſpyrits, ſo do they worke ſundrie and admirable effects.

CHAP. X. Wherein is prooued, that the naturall and originall moyſture in Saltes, is not conſumed by calcination, but that the very formes do lye hidde in that conſtant and vitall beginning.

THe Naturall and originall moyſture, with the which Saltes are repleniſhed (as is aforeſaid) is not conſumed with the force of fire, and by Calcination. For it ſhall be here ſhewed, that all the more forcible tinctures and impreſſions, and the property of things, together with their moſt potent qualities and powers, as taſtes, odours, colours, with the very formes themſelues, & ſuch like, are concluded, and do lie hid, in that firme, conſtant, & vitall beginning.

For the truth whereof, I will deliuer vnto you certaine demonſtrations, oftentimes prooued and confirmed by my owne experience. One, I learned of a friend which lodged at my houſe, who was the firſt Inuentor therof. Another, I receiued frō a moſt learned & famous Polonian, a ſkilfull Phyſitian, aboue 26. yeers ſince.

This man was ſo excellently, and phyloſophically ſkilfull in the preparing of the aſhes out of al the parts of any maner of plant, with all the Tinctures and Impreſſions of all the parts of the plant, and would in ſuch wiſe conſerue all their Spirites, and the Authours of all their faculties, that hée had aboue thirtie ſuch plants prepared out of their aſhes of diuers ſorts, conteyned in their ſeuerall glaſſes, ſealed vp with Hermes ſeale, with the tytle of each particular plant, and the propertie thereof, written vpon the ſame. So, as that if a man deſired to ſée a Roſe or Mary-gold, or any other flower, as a red or white Poppey, or ſuch like: then would hée take the glaſſe wherein the aſhes of ſuch a flower was incloſed, whether it were of a Roſe, a Marie-golde, a Poppey, a Gilly-flower, or ſuch like, according as the writing of the glaſſe did demonſtrate. And putting the flame of a Candell to the bottome of the glaſſe, by which it was made hote, you might ſée that moſt thinne and impalpable aſhes, or ſalt, ſend foorth from the bottome of the glaſſe, the manifeſt forme of a Roſe, vegetating and growing by little and little, and putting on ſo fully the forme of ſtalkes, leaues and flowers, in ſuch perfect and naturall wiſe in apparant ſhew, that a man would haue beléeued verily, the ſame to be naturally corporeat, whereas in truth it was the ſpirituall Idea, indued with a ſpirituall eſſence: which ſerued for no other purpoſe, but to be matched with his fitting earth, that ſo it might take vnto it a more ſoly body. This ſhadowed Figure, ſo ſoone as the veſſell was taken from the fire, turned to his aſhes againe, and vaniſhing away, became a Chaos and confuſed matter.

When I had ſéene this ſecret, & endeuouring with al my might to attaine to the ſame, I ſpent much time about it, but yet loſt my labour. But as touching the demonſtration following: I affirme vpon my faith and credite, to be moſt certaine, and haue often proued and experimented it by my ſelfe & may eaſily be done by any man.

The Lord de Luynes Formentieres, a man of great account, both for his learning and office, being noble, and of all men ſingularly beloued, long ſince departed this life: with whom in his life time, I conuerſed with great familiaritie. This noble man [〈◊〉] very great paines, to ſearch and finde out the moſt excellent ſecrets of nature, but ſpecially thoſe which appertained, either for the preſeruatiō, or for the reſtoring of health. And ſéeking long to find ſuch remedies, for that he had languiſhed in a crazed body a great while without any helpe, and was iudged by Phyſitians to be paſt cure, he was at the laſt holpen, and wonderfully reſtored to health, by one only Loſſenge of a certaine Chymical electuary of great vertue, which the Lady de la Hone, a moſt noble and wiſe matrone gaue vnto him. This Loſſenge, prouoked him to eaſie vomit, by which he caſt vp from his ſtomacke all impurity, tough and diſcous, like the whites of egs, diuerſly coloured, in great quantitie: by which hee was reſtored to health againe, to his great ioy and comfort.

Hereupon he greatly deſireth to know this ſecret, the which he not onely obtained at the hands of that noble Lady, but ſome others alſo no leſſe vertuous, by his own endeuour afterwards: the which he vſed both for his owne health, & alſo for the good of others as need required, in the way of Chriſtian charity. This man cōming out of France, in the time of the ciuil wars, & conuerſing with me, applyed his mind to extract Salt out of mettals: that thereby he might prepare a remedy againſt the ſtone, diſſoluing it with chriſtall. This Salt being mixed with the lye made with aſhes of [〈◊〉] mettals, by often powring warme water vpon the ſame, & drawing it through too and againe (as women are wont to make their cōmon lye) ſhewed a proofe of his eſſence, included in the lye after this maner.

The lye being ſtrained through a Filter, & oftentimes very well clenſed, was put into a veſſell of earth, hauing a narrow bottom, and a wide mouth, which is called a Terime. And when the ſaid veſſell had ſtood without the windowes in the cold aire, by the ſpace o[•] one night, it grew into an Iſe, through the cold of the winter. The window being opened earely in the morning, and the lye clenſed, there appeared a méere and firme Iſe, wherein there appeared a thouſand formes of mettalls, with all the parts thereto belonging: as leaues, ſtalkes, and rootes, being very plaine and apparant to the eye of the beholders, in ſuch ſort as no man could but acknowledge them to be mettals.

When the noble man beheld this, and gazed vpon it, as on a miracle, he haſtily ranne vnto me, and ſpake to me in the words of Archymides, crying, I haue found, come, and ſee. And when I came into his worke-houſe, I tooke the Iſe, and brake of [〈◊〉] good péece, which I handeled ſo warily, that it might not melt with the warmth of my hand, and carryed it to men of great woorth, which dwelt with vs in that Citie: who beholding the Iſe, affirmed moſt conſtantly that they were mettalls, and did no leſſe maruaile then I my ſelfe did, wondering what it ſhould intende, and from whence, and how ſo excellent a thing coulde procéede out of Nature: wée all calling to minde this ſentence of holie writ: Remember man, that thou art Aſhes, and to Aſhes againe thou ſhalt returne: conſidering that the forces of ſuch things do lye hydde and abide in their aſhes, from whence the Reſurrection of our Bodies is moſt aſſuredlie to bée expected.

This gallant experiment being afterwards oftentimes by mée wrought, & rightly performed by Art, brought alſo to my minde that Hiſtory wherof I ſpake before, concerning a Poleland Phyſitian: the which when I ſaw, I ſtroue, and endeuored all that I coulde, with meditation and practice to bring it to paſſe. And firſt I thought vpon the reaſons how ſo excellent a woorke might be finiſhed: and what it was, that gaue forme ſo perfectly to a Roſe, or to any other Plant, according to the verie life, with all the Naturall colours thereto belonging, in a moment, occaſioned through a light heate. I ſay, I had diuers and ſundrie cogitations with my ſelfe how this thing might bée. And amyddeſt theſe thoughts, and as I was buſied in other woorkes, I perceiued that the forme and figure of a thing is included in his ſalt, without any colour: and that there are no other colours in water, then waterie, that is to ſay white: And further, that the mettalls in that I ſée ſhould be deuoid of all colour, ſauing waterie and white, by reaſon that the Ethereall and Mercuriall ſpirites Vaporous and ſulphurous▪ do vaniſh away, by their aſſation and calcination in the Sunne-ſhine, from the which ſpirits the colours doe ariſe, as is to be ſéene in Salt Niter: which al beit whyte in ſhewe, yet put into a cloſe Lembic, and ſet ouer the fire in ſande to be fixed, it ſendeth foorth his flying ſpirits, euen through the harde bodie of the Alembic, of ſixe hundreth ſeuerall colours, and cleaning to the vttermoſt part of the veſſell like volatile meale. Séeing therefore there lye hid ſo many ſundrie colours in Salt-peter, (which is a fatte ſalt of the earth) there is no doubt but that the like Saltes alſo are contained in all other things, which containe in them their proper colours alſo drawen out of the power of the earth, which ſhew foorth themſelues in theyr due ſeaſon by the induſtrie of Art.

Thus after long deliberation had with my ſelfe, I fullie reſolued to make tryall hereof. And firſt I tooke one whole ſimple being in this perfect vigor and ſtrength in the ſpring time, hauing fulneſſe of Iuice, and impreſſions of vitall tinctures, which natures are included in the ſpirites of Saltes. This ſimple (I ſay) I determined to beate in a marble morter, with his ſtalkes, leaues and flowers, together with the rootes, and ſo to reduce it into a Chaos or confuſed maſſe, & to put it into a veſſell of glaſſe, cloſed with Hermes ſeals, and ſo to remaine to be digeſted, macerated, and fermented a conuenient time, out of the which at the length I might [〈◊〉] thoſe thrée principles, Salt, Sulphur, and Mercurie, & to ſeparate them according [〈…〉] preſeruing with all diligence the ſpirtes: & out of their mercuriall and ſulphurous liquor actiue, ſeparating the Elementall water paſſiue, whereby is extracted out of the drie Feces artificially calcined, a Salt, brought to the puritie of Chriſtall, which is a moſt white aſhes, and moſt full of life.

Then after this, I would put to this Salt by little and little his Mercuriall liquor, which I would diſtill from it, that I might conioyne with the fixed ſalte, the volatile armoniac, which is included in that liquor, and from whome the liquor borroweth his whole force, which I perceyued to be deteyned and ſwallowed vp by the fixed ſalte: for ſo nature imbraceth nature, and like reioyceth with the like, as ſalt with ſalte.

Theſe things thus finiſhed, that is, theſe ſaltes being vnited together againe, then would I adde by little and little the ſulphurous eſſence, which I would bring into earth ſoliate, that is to ſay: the moſt ſimple eſſence, full of all vitall Tinctures and properties.

But wanting leyſure to go forward in this courſe, I haue not as yet attayned the vndoubted experience of this ſo noble a ſecrete: whereof I will make proofe and aſſaye, if God permit, when occaſion ſhalbe giuen. For ſéeing it is a matter in nature, and hath bene alreadie done, there is no doubt but that it may be done againe, by other diligent woorkemen. Neyther doe I thinke that there can be a more ready way of working prepared, than that which I haue already ſpoken of, and which is knowen and familiar to true Philoſophers, and Chymiſts. For this courſe obſerued, euery thing wel wrought, hath his moſt effectual and actiue vertues, and vital qualities. But ſome other better learned and more exerciſed in Chymical philoſophy then my ſelfe, can more readily ſée this thing, and looke further into the workemanſhip, who hauing better leyſure, may make trial of this working, and finde out in very déede the truth and certainty of the artifice. Wherunto if any man by his induſtry do attaine, let him not kepe the ſecrete to himſelfe alone, but let him beſtow the ſame vppon men of good parts, for the which benefite they ſhal ſtant bounde foreuer.

For albeit, it is a matter more pleaſant to beholde then profitable, yet it openeth and awaketh the drowſie eyes of the more witty and learned ſort of men, to beholde and take in hande for greatter and more profitable things for mankinde: who afterwarde wil guide into the right way, the blinde, and ſuch as doe erre through ignorance, and wil ſteppe the mouthes of euil tongued and malicious men.

CHAP. XI. Concerning the viſible bodies of the Elements.

IT now reſteth that ſomewhat [•]ee ſaid[•], concerning the viſible Bodies of the Elements, which of all things, as wel of Mineral, as of Vegetable, and Animal, doe alwayes appeare to be two: the one drye, the other moyſt. The drye is a Sandy earth or aſhes, [〈◊〉] of all ſalt, by reaſon of the waſhing of Waters, and is called by the Chymiſts, Terra damnata, or Damned earth. Becauſe it hath no other force, but that which is drying.

The m[•]yſte which is called vnſauorie Phleame, is peſtered with all Sulphur and Mercurie, hauing no odour or taſte, or other vital vertue, which can onely moyſten, without any other force at all.

And as theſe are of no force, ſo doe they onely poſſeſſe paſſiue qualities, and vnprofitable. But Ayer, the thyrd Element, cannot be ſeparated by it ſelfe, but doth eyther vaniſh into ayre, or elſe remayneth mixed Sulphur and Mercury, and doth more chiefely cleaue vnto Mercury, which is ſo ſpiritual, that the moſt experte woorkeman cannot ſeparate the ſame from it ſelfe alone, but doth alwayes paſſe away into aire, with the aire or vapour of that thing, whereof the ſeparation is made: to which aier Mercury is ſtraitely combyned, that it can neuer be ſeparated from the ſame, without it be done by the great induſtry of a ſkilful workeman, who knoweth that Mercury or ſalte Armoniack volatile, is ſo conioyned with aier, or with the aiery parts, that it doth alſo breathe away with the aiery parte, and with the ſame is reduced into ſpiritual Water, which is knowen to be the mercurial water, by the ſharpe, ſower, and vehement, which ſpringeth from the Mercury or ſalt armoniack, of nature ſpirituall. The which the workeman ſéeking to ſeparate, conioyneth this ſpiritual liquor, with a Chriſtalline ſalt, naturally fixed, from the which, he ſeparateth that aiery liquor, by Diſtillation, which by that ſeparation is vtterly ſpoyled of all force, and remaineth an vnſauory aiery liquor, for becauſe that Mercuriall ſpirite poſſeſſing the nature of volatil Salt, remaineth fixed, with his proper Salt, with the which hée hath the moſt chiefe analogie and proportion. And thus the Philoſophers teſtify, that nature is delighted with nature.

Thus we ſée how the Elementary aier is to be ſeparated from that Mercuriall ſpirite, namely by bringing the E[••]ment of aier, into water deuoyde of taſte, and by cutting the Mercuriall ſpirit, into the ſalt, of his proper preheminence.

Furthermore, hereby it appeareth, that Mercury is a certaine aiery thing, or aier it ſelfe: and yet ſomewhat more then the elementarie aier, which wanting the ſpirit of Mercurie, is a ſimple aiery liquor of no vertue or power, but ſimplie to moyſten and penetrate. And ſo the actiue qualities doe belong to the beginnings, Salt, ſulphur, and Mercurie, and the paſſiue to the Elements. This thing wée haue made plaine before, by the example of Wine, and Water of life. Theſe things are therefore ſpoken, that all men may ſée by the Anatomie and reſolution of things, that the element of aier, cannot be ſeparated by it ſelfe alone, neyther is it ſo to be ſéene of any, but of the true Philoſophers, and by ſuch as are moſt conuerſant in this art.

Thus certaine demonſtration is made of the viſible bodies of things procreated, both out of the ſéedes and beginnings, and alſo out of the elements; albeit in the reſolution of the bodies, thou doeſt not diſcerne the viſible bodies of the ſéedes, put a parte by themſelues. But it is an eaſie matter to diſcerne the ſeuered partes of thoſe thrée beginnings, and alſo of the Elements, in the which partes of the thrée beginnings, the vertues and powers of actions (wherwith the ſéedes are indued) are included and mixed together. Whereby it commeth to paſſe, that their bodies are filled together with the vitall forces and faculties of the Aſtrall and ſpirituall ſéedes, as the receptacle of th[•]ſe vertues.

But the Elementall bodies, haue only paſſiue qualities: the which elementall bodies, a w[•]rkeman cannot onely ſeparate by themſelues, but can alſo bring them to nothing, in ſuch ſorte that the paſſiue and materiall Elements being ſeparated, there ſhall onely remaine thoſe thrée Hypoſtaticall, Formall, and Actiue beginnings, ſalt, ſulphur, and mercury, which being drawen into one body, do make a mixed body, which the Philoſophers call a fifth or a fourth Eſſence, which is frée from all corruption, abounding with quickening ſpirits: whereas contrariwiſe, the ſole elements ſeparated from thoſe thrée beginnings, doe bring nothing but impurities, corruptions, and mortification.

In this Chymeſtry is to be extolled, that imitating nature, it rateth Elements, and their beginnings, by which all the partes of a compund body, are anatomized and made manifeſt. And yet thoſe naturall ſubſtances, are not ſaid to be begotten, by ſuch ſeparations, as if they were not before: neyther yet as bring before, are they corrupted by the arte of ſeparation, but they were in compounde, and after ſeparation, they ceaſed not to bee, and to ſubſiſt. And as the thrée beginnings are coupled together, by the benefite of an oylelie liquor ioyning them in one: ſo the thrée Elements, Ayer, Water, and Earth, are combyned together, by the comming in of Water as a meane. For water by her analogie and conuenience partaketh both of the na[•]ure of aier, and of earth: whereby it commeth to paſſe, that one while it is eaſily turned into aier, another while into earth: and ſo it combyneth both the extreames. In things that haue likeneſſe, an alteration is eaſily made. For, by reaſon of likeneſſe and conſent, aier made thicke with colde, paſſeth into water, and water made thinne, becommeth aier: and water alſo made groſſe and thick, becommeth earth: euen as earth alſo made thinne, paſſeth into water, and is chaunged.

Wherefore, forſomuch as aier and earth, two extreames, are fitlie ioyned together, by a thyrd, which is water, a meane betwéene them both: Ariſtotle did more than was néedefull to appoynt a quaternarie number of Elements, out of the quaternary number of the fower qualities, Hote, Colde, Drie, Moyſt. Howbeit, it cannot be denied but that he had great probability hereof, as is to be ſéene in his ſecond booke of the generation of liuing creatures, where he goeth about by many reaſons to prooue, that it is moſt neceſſary for the production of things, to appoynt a fourth element, namely Fyer, hote and drie.

But forſomuch as Moſes in the firſt Chapt. of his Geneſis (wherein he ſheweth the creation of all things) maketh no mention of Fier: it is more conuenient that we leaue it rather to the opinion of the diuine Prophet, then to the reaſons of an Ethnick Philoſopher. And therfore wée acknowledge no other Fier then Heauen, & the fiery Region which is ſo called of burning.

Therefore it ought to be called the fourth formall Heauen, and eſſential element, or rather the fourth eſſence, extracted out of the other elements: bicauſe it is indue[•] with far more noble vertues, then the moſt ſimple elements. For the Hermeticall Philoſophers deny that there is a quinteſſence becauſe there are not fower elements, from whence there may be drawen a fifth eſſence, but thrée onely and no more, out of which a fourth may be extracted. So great is the power of this fourth eſſence, that it mooueth, ſharpeneth, and mightily animateth the bodies of the thrée principles, and of the more groſſe elements, to come into a perfect mixture of one thing which neuer after can be di[••]des. Wherevpon the Indiuidualls, or ſimples which cannot be diuided, doe borrow from Heauen, & from no other, all thoſe forces, faculties, and properties, which they haue no ſhewe foorth. Herevpon it commeth that the proper qualitie of that eſſence, is neither drye nor moiſte, nor colde, nor hote. For it is a far more ſimple thing, that is to ſay, a moſt ſimple and pure eſſence, extracted out of the more ſimple and more ſubtil beginnings and elements, which maketh a moſt ſimple, moſt pure, moſt thinne, and moſt ſwifte body, indued with the greateſt force of generating, nouriſhing, increaſing, and perfecting, which commeth ſo néere vnto the nature of fier, that in very déede the Heauen is no other thing, but a pure and ethereal fi[•]r, neither is the pure fire, any thing els but Heauen: which the more it ouercometh the principles and elements, the more it obtaineth, the more potent, perfect, pure, and ſimple forces and vertues, [〈…〉] into all things, and furniſheth euery thing with his formes and vertues.

It appeareth therefore by Moſes, that there is no other fiery Element, but Heauen, which hath the place of the fourth element, or which is rather a fourth eſſence extracted out of the more ſubtil matter and forme of the three elements,^[44] which is no other thing, but a pure ethereal, and moſt ſimple fier, moſt perfect, and moſt for different, from the thrée elements, as imperfite: which fier, is the author of all formes powers, and actions, in all the inferior things of nature, as the firſt cauſe, and carrying it ſelfe like the p[••]ent, toward his ofſpring: which fier, by his winde carryeth & conueyeth his ſéedes into the belly of the earth, wherby the generation or fruite is nouriſhed, foſtered, groweth, and is at the laſt thruſt foorth, out of the lappe or boſome of the elements.

This Heauen, albeit in it ſelfe, it is no complexion, that is to ſay, neither hote nor cold, nor moyſt, nor drie: yet by his knowledge and predeſtination, it yéeldeth to all things, heate and colde, moyſtneſſe, and dryneſſe: forſomuch as there are ſtarres which haue their moſt colde and moyſt ſpirites, as the Saturnails, and Lunaries: others, moſt hote and drie, as the Solarie, and Martialls: others hote and moyſt, as the Io[•]ialls, who by their vertues and complexion (wherwith euery Starre and Planet is indued) do informe, faſhion, a impregnat all theſe inferior things, in ſuche wiſe, that ſome indiuidualls are of this condition and complexion, which they haue borrowed and taken from their informing or faſhioning planet or ſtarre: other ſome of that which they haue obtained from other Planets and Starres. For God hath giuen to Heauen moſt ſimple and perfect ſéedes, ſuch as are the Starres and Planets, which hauing in them Vitall faculties, and complexions, do powre them foorth into the lappe of the inferior Elements▪ and do animate and forme them. Neyther doth the Heauen [•]caſſe from his working, nor the Aſtrall ſeedes therof, becauſe their vertues are neuer exhauſted: neyther do they ſuffer alteration or diminution of faculties, wherby they may [〈◊〉] from procreating or forming, albeit that ſometime they do make more or leſſe frutefull then at other ſome. Herevpon commeth that perpetuall Circulation, by the benefite whereof the ſéedes of the Elements or theyr matter, are coupled with the ſéedes of the Starres, ſetting and putting their contayned into the maternall lappe, that it may forme and bring foorth a kindly ſprout. For as Heauen is ſayde to woorke vppon the Earth, ſo alſo the inferior Elements, do yéelde and beſtowe their actions and motions, but not after one manner: for that Heauen in acting ſuffereth nothing, ſo farre foorth as it is equalled, being of a Hemogeniall and moſt perfect nature: and therefore is incorruptible and Immutable vnto the predeſtinated ende of things created.

But theſe inferior things do ſuffer in their action, becauſe they haue theyr formall beginnings, mixed with their materialls, ſubiect to chaunge and deſtruction: whereuppon alſo it commeth to paſſe, that thoſe things which procéede from them, do in continuance of time decay and periſh.

Theſe things knowen to a true Phiſitian and Philoſopher, hée ſéeketh to reſtore decayed health, and to preſerue the ſame by the extraction of celeſtiall Eſſences and Formes, and the elementarie ſeparation of the beginnings and materialls, from thoſe thrée formall and ſpirituall beginnings, the which he[••]ſeth alone, ſeparated from the others, which are Heterogeniall, or of another kinde, that he may worke wonderful effects without any impediment.

And this is the vniuerſal Balſamick medecine, wherin all the partes are Homogeneal, or of one kinde moſt pure, moſt ſimple, and moſt ſpirituall, And being in ſuch ſimplicitie, and moſt thoroughly clenſed and purged from all groſſe Feces, and incorrupt, it is called a Quinteſſence, but more truly and properly a Quarteſſence, and the celeſtial ſtone of the Philoſophers.

But let no man thinke here, that when I name the Philoſophers ſtone, (that is to ſay, that vniuerſal medicine) that I meane the tranſmutation of metalls, as if ſuch tranſmutation, were the chéefe medicine of mans body: but knowe rather, that in Man, (which is a little world) there lye hidde the mynes of Imperfect metals, from whence ſo many diſeaſes do growe, which by a good faithful and ſkilful Phiſitian muſt be brought to Golde and Siluer, that is to ſay, vnto perfect purification, by the vertue of ſo excellent a medicine, if we wil haue good and proſperous health.

The Phiſitian therefore, muſt diligently conſider two things, that is to ſaye, that Nature may be diſquieted, both by an inward and alſo by an outward enemie. But this more eſpecially he muſt foreſée, that Nature be not formented with the outward enemie, which then commeth to paſſe, when a medecine is miniſtred and giuen, which is crude, impure, and venimous, and therefore contrary to our nature and ſpirites. Then on the other ſide, he muſt haue care that the [•]omeſticall enemies which are within mans body, be dryuen out with conuenient and fitte weapons. For if a remedy be applyed which is vnfitte, then Nature is aſſayled by two enemies, that is to ſay, by the externall medicine, and by the inwarde impuritie, which remaining long in the body, turneth into poyſon, if ſpéedy remedy be not had.

CHAP. XII. Moſes in his Geneſis ſheweth the three beginnings Philoſophicall which are in euery thing created.

WE holde by Moſes doctrine, that GOD in the beginning made of nothing a Chaos, or Déepe, or Waters, if wée pleaſe ſo to call it. From the which Chaos, Déepe, or waters, animated with the Spirite of God, God as the great workemaiſter and Creator, ſeparated firſt of all Light from Darkeneſſe, and this Aethereall Heauen, which wee beholde, as a fifth Eſſence, or moſt pure Spirite, or moſt ſimple ſpirituall body. Then hee diuided Waters, from Waters; that is to ſay, the more ſubtill, Aiery, and Mercuriall liquor, from the more Thicke, Clam[•]y, and Oylely, or Sulphurous liquor. After that, he extracted and brought foorth the Sulphur, that to ſay, the more groſſe Waters, from the drye parte, which out of the ſeparation ſtandeth like ſalte, and as yet ſtandeth by it ſelfe apart. And yet for all this, thoſe vniuerſall partes of the whole Chaos, are not to be ſeparated, but that ſtil euery one of them, do retaine in themſelues, thoſe thrée beginnings without the which they cannot bée, nor yet fulfill their generations. This was the worke of God, that hée might ſeparate the Pure from the Impure: that is to ſay, that he might reduce the more pure and Ethereal Mercury, the more pure and inextinguible Sulphur, the more pure, and more fixed ſalte, into ſhyning and inextinguible Starres and Lights, into a Chriſtalline and Dyamantine ſubſtance, or moſt ſimple Bodie, which is called Heauen, the higheſt, and fourth formall Element, and that from the ſame, the Formes as it were ſéedes, might be powred forth into the moſt groſſe elements, to the generation of all things. The which are called the mo[••] groſſe elements, becauſe fr[•]m them in the diuiſion of the Chaos, the moſt pure part is abſtracted and conuerted and brought to a heauen, and to the fruites thereof.

All which elements whether it be that moſt ſimple fourth, or whether they be thoſe, which are ſaid to be more groſſe, forſomuch as they conſiſt of thoſe thrée Hypoſtaticall beginning, they could neuer be ſo ſeparated one from the other at the firſt, nor can now bée ſo ſeperated by any Chymiſt, but that alwayes ſtill that which remaineth is compounded of them thrée. The difference is this, that ſome are moſt pure, ſimple, and moſt ſpirituall ſubſtances of the ſecret parts, and other ſome, are more groſſe and leſſe ſimple, alſo a third ſort, moſt groſſe and material in the higheſt degrée.

Therefore it muſt be confeſſed, that the Heauen, albeit it bee moſt ſimple, doth conſiſt of thoſe thrée beginnings, but of the moſt pure and moſt ſpirituous, and altogether formall. Whereby it commeth to paſſe, that the vertues and powers of Heauen, being wholy ſpirituall, doe eaſily without impediment pearcing into the other Elements, powre forth the inferiour Elements the ſpiritual formes: from whence all mortall bodies doe obtaine the increaſe both of their vertues, and alſo of their faculties.

If we will behold the puritie of the Heauen aboue other Elements, and the perpetuall conſtancie thereof, looke then vpon thoſe bright and ſhining fyers, continually glittering and light, to whom the heauen hath giuen the moſt pure and extinguible ſubſtance of Sulphur, whereof they conſiſt. For ſuch as the heauen is in eſſence, ſuch and the like fruites hath it brought foorth in ſubſtance: out of whoſe vitall impreſſions and influences, they procreat & bring forth ſome likenes of thēſelues, in the more groſſe Elemēts: but yet according as the matter is more groſſe or more thinne, more durable or more conſtant, or more tranſitorie.

And the influences of ſuch fyers, are mercuriall ſpirits: but the light and ſhyning brightnes, is Sulphur: their fixed Heauens, or Vitriall and Chryſtallyne circles, is a ſalt body: which circles, are [••]pure, ſhining and fixed, that a Diamond which partaketh o[•] the nature of fixed ſalt, is not of more puritie, continuance and perpetuitie than they are.

As touching the Elements of Ayer, the beginnings thereof are more groſſe, leſſe pure, and leſſe ſpirituall and ſimple, than the beginnings celeſtiall, and yet much more perfect, thinne, and penetrating, then are the waterie and terreſtriall Mercuries and Sulphurs: and is ſuch, that next to heauen it hath the preheminence of actiuitie and power, whoſe forces are to be ſéene in diuers and ſundry windes which are mercuriall fruites and the ſpirits of the ayerie Element: whoſe ſulphurs alſo are diſcerned to be pure and bright in burning Comets, which are no perpetuall fires or ſulphurs, which cannot bée put out for degenerating from the nature of Celeſtiall ſtarres and Sulphurs, as from puritie & ſimplicitie, into a more groſſe and impure forme.

Now as concernining Earth which is ayerie, it is ſo ſubtill and thinne, that it is very hard to be ſéene, being diffuſed throughout the whole Region of the Ayer: which doth not ſent it ſelfe to the eye, but in Mannas, in Dewes, and in Froſtes, as in aierie ſalts. The verie ſame beginnings of ayer, may alſo be ſéene in Meteors: which in it, and out of it▪ are ingendered, that is to ſay, in lightnings, in corruſcations, and in thunderings, & in ſuch like. For in that flerie flame which breaketh forth is Sulphur: In the windy ſpirit, & moyſtneſſe is Mercury: and in the thunderbolt or ſtone of the lightning, is ſalt fixed.

The fruites alſo of this nature are Manna celeſtiall, and hony, which Bées do gather from flowers, wherein there is no other thing but Salt, Sulphur, and Mercurie of the ayer: which by a ſkilfull workeman are not ſeparated from thoſe without great admiration: yea, the ruſtick Coridon findeth this by experience to be true, when as he can ſeperate the matter of the Bées worke, into waxe, which is a matter ſulphurus, into hony, which is a Mercurial eſſence, & into droſſe, repreſenting the terreſtriall ſalfe. And thus that ſuperior globe ſeuered into an ethereall and ayery heauen, hath his thrée beginnings, yet neuertheleſſe very different in ſimplicitis and puritie.

CHAP. XIII. Whence is ſhewed, that in this inferior Globe of the Worlde, namely in the Elements of Water and Earth, theſe three beginnings are plainely to be ſeene.

THoſe thrée Beginnings, doe as yet more plainely ſhewe foorth themſelues in this inferior Globe, by reaſon of their more groſſe matter, which is to our eyes more ſenſible. For out of the Element of Water, the iuyces and metallick ſubſtances do daily break foorth in ſight: the vapours of whoſe moyſture or iuyce more ſpirituous, do ſet foorth Mercury▪ the more drye exhalations, Sulphur: and their coagulated or congealed matter, Salt. Of the which ſaltes Nature doth offer vnto vs dyuers kindes of Allume, of Vitriole, ſundry differences, Saltegemme, and ſalt Armoniac, and many others. There are alſo manie kindes of Sulphurs, of Pitche, and of Bitumen, and of Mercuries, or Iuyces. Moreouer the Sea doth witnes, that it is not without ſuch Mercuriall, Aiery and Sulphurous ſpirites: whoſe meteors in Caſtor and Pollux, and in other [〈◊〉] kindled, by reaſon of their ſundry ſulphurs and exhalations, do confirme the ſame: and that the ſea is not without his ſaltes, the ſaltneſſe thereof doth make manifeſt. The Earth, alſo doth prooue the ſame, which being like vnto a ſpunge, doth continually draw and ſucke vnto it the ſalte body thereof: Wherby it cometh to paſſe, that there are ſo many kindes of metalls and Mineralls therin. From this Marine ſale, as from the Father and firſt original, all other ſates are deryued. And theſe beginnings are ſo ſeparated in all other Elementes by themſelues aparte, that no one of them is depryued of the company of another. For in the Marine ſalte, albeit the nature of ſalte, doth excéede and ouer matche the nature of the other beginnings, yet it is not deſtitute of a ſulphurous and mercuriall eſſence, as by Chymicall experience may be made plaine. For hée which is a meane Chymiſt knoweth how to extracte out of the ſame by the force of fire, a ſharpe Mercuriall ſpirite, which being Ethereall, and therefore moſte Potente, doth diſſolue into liquor, the moſt firme and harde metall, as Golde, which otherwiſe cannot be ouercome neither with the moſt vehement fyer, nor bée conſumed with any long continuance of time.

Furthermore, a workeman knoweth how to extract out of the ſame ſalt congealed ſtones, very ſweete, and of a Sulphurus nature, which neuertheleſſe haue a mightie and admirable force, to diſſolue the moſt hard thing that is. And yet for all this, that which remaineth is Salt. Thus you ſee plainely that theſe thrée beginings, Salt, Sulphur, and Mercury, are contained in the Marine Salt.

The ſame alſo is to be ſée[••] Vitriol,^[45] the which among other Salts is moſt corporent. For alwayes for the moſt part figures and Images of Venus and Mars, are to be ſéene therein and conioyned together.

In this Vitriol. I ſay, doe plainely appeare, Salt, Sulphur, and Mercurie. Whoſe Mercurie altogether ethereall, being by art ſeparated, and made moſt pure, from the elementary paſſiue [〈◊〉], poſſeſſeth a gréene ſharpe ſpirit, of ſo great an acting and penetrating force, that in a very ſhort time it will diſſolue metalyne bodyes, and moſt hard ſubſtances, whether they be mettals or ſtones.^[46] And this is that gréene Lyon, which Rypley commendeth ſo much.

The Sulphur in Vitriol, is eaſily diſcerned by a certaine red Ocre, ſwéet, which is eaſily ſeparated from the ſame: which is an aſſwager of things, and a right actatiue, and a great mittigator all griefes, and paines▪

But the Colcotar, or red feces with remayneth in ſhe bottome, after the ſeperation of the ethereall Mercury, and of the ſwéete Sulphur, conteyned in it, a moſt white Salt, the extraction whereof maketh a very good and gentle vomit, fit and profitable for many diſeaſes.

As theſe thrée are found in Vitriol, ſo alſo they are to be found in Allum, and in other Salts, as we haue ſhewed before concerning common Salt.

They are alſo to be ſéene in common Sulphur, wherein beſide the Sulphurus ſubſtance, and inflamable matter, there is contained a Mercuriall ſharpiſh liquor, ſo pearcing, that it is able to open and vnlock the moſt ſtrong and hard gates of Sol and Lana. ^[47]

But the Salt drawen from the other parts, remaineth in the bottome, as euery meane workman knoweth. And ſuch is this ſoweriſh ſpirit of Slphur, that although it be drawen out of Sulphur, fit to burne, yet it is ſo vnfit to take fier, that it is eaſily let from burning.

It happeneth otherwiſe to common Mercurie, which is altogether ethereall and ſpirituall: (from whence the third begineing of all things which is moſt ſpirituall, hath borrowed the name, albeit it is not like vnto common Mercurie, or to quickſiluer in forme)▪ For out of the ſame, both a liquor, and a ſwéete Sulphur, and alſo a Salt may be extracted.

Hereby it is eaſily iudged, that theſe thrée principles of Thymiſts are not the common Salt, Sulphur, and Mercurie: but ſome other thing of nature, more pure and ſimble, which neuertheleſſe hath ſome conſcience and agréement with cōmon Salt, Sulphur, and Mercurie: from whence alſo our beginnings haue taken their name: and not without cauſe, for that the common are in all mixt things, and in all things moſt ſimple and ſpirituall. For the other being mixed with the more groſſe ſubſtances of bodies, are hindered from being ſo volatile and ſpirituall. For that they conſiſt of many vnkindly parts, with the which theſe common ſpirits are not ſo holden backe.

Of thoſe thrée beginnings aforeſaid, all metalls are compounded, albeit after diuers ſorts. And this is the cauſe, that they differ ſo much one from an other. For in yron, the Sulphur thereof which may be burnt, in that it paſſeth almoſt away in ſparkes & [••]nders by meanes of the fier, doth excéed in qualitie the other two beginnings, and doth ouerſway them: Hereof it commeth, that will be on fier throughout. For the which cauſe it is called by the old Philoſophers, by the name of the Planet Mars, a burning Planet.

So copper hath great ſtore of Sulphur, but leſſe burning then that of yron, and it hath alſo much vitriol ſalt, yet but little quantitie of Mercurie. But that vitriolated Salt, is that ſharpe ferment of nature, whereby the generations of all naturall things are propagated and increaſed: whereupon the name of Venus is giuen to Copper: in whom there is a ſecond quaternarie among the Planets, where are heaped vp, nouriſhed, and coagulated ſpiritually all celeſtiall eſſences: wherefore this Planet by all the auncient Phyloſophers is called Venus, the mother of generations, and begotten of the males froth.

Tinne hath in it much ethereall and aiery Mercury, but of combuſtble Sulphur, a ſmall quantitie, and the leaſt portion of Salt. And hereof it commeth that Philoſophers call the fame Inpiter, becauſe that Planet is altogether aiery and ethereall: and therefore Poets appoint him king of the aier, and the region of lightning.

Gold and ſiluer, which of all other metalls are moſt noble and perfit, do alſo conſiſt of the thrée foreſaid beginnings, but yet mixed in equalitie, and ſo perfectly with great purity vnited, that it may ſéeme that there is one chiefe and firſt eſſence onely in them, and not thrée, of which they conſiſt. For theyr Salt, Sulphur, and Mercury, are ſo ſtraitly, and by the leaſt things ſo ioyned together, that it may ſéeme they are one ſubſtance, not thrée, or conſiſting of thrée.

Notwithſtanding moſt pure Mercury, ſéemeth to excell and ouerſway in ſiluer, by which it is made more moyſt then Golde, which is the moſt temperate of all other.

But in Golde, the ſulphur which is fixed and incombuſtible, of a fiery nature, bringeth to paſſe that it ſtandeth inuincible againſt all force of fier, and looſeth not the leaſt waite thereof, becauſe like wil neuer oppreſſe his like, but contrariwiſe do cheriſh and preſerue one the other: whereby it commeth to paſſe that it ioyeth in the fier, and alwaies commeth out of the ſame, more pure and noble then it went in. Therefore the name of the Sunne is giuen to gold, becauſe in very déede it is an ethereall fier and brightneſſe. For the Sunne is a moſt fiery ſhining Planet, giuing to all things, by his heat and ſpirits, life. But ſiluer for the force and propertie of Mercuriall humiditie which it hath with the Moone, a Planet full of radicall moyſture and pregnant, is called by the name of the Moone.

Leade containeth much Salt, and great plentie of indigeſted and crude Mercury, but leſſe flying Sulphur: hereupon it commeth, that lead is the examiner of all other metalls, which it diſperceth into ſome, as is to be ſéene by tryall, excepting the two perfect metalls, gold and ſiluer, which it cannot conſume.

This vertue of conſuming the bodies of imperfect metalls, it hath from that qualitie of Crude and flying Mercury, with the which it doth abound: whereas otherwiſe by the nature of his Sulphur, it is able to doe the contrarie: that is to ſay, to coagulate thoſe metallick ſpirits, and to reduce them into bodies, euen as quickſiluer being altogether flying by nature, etheriall, and truly Homogeny and ſpirituall, doth after a ſort congeale and fire. So that hereby it appeareth, that it hath in it by nature, the ſpirit of heat and of cold, and therefore of metallick life and death: which maketh the ſentence of Hermes good, when he ſaid, that which is aboue is all one with that which is beneath. For ſuch as is Saturne in the ſuperior Elements, ſuch alſo is lead in the inferiour: and ſo of the reſt.

And out of that burning licquor, more ready to burne, then the very Aquauitie, may be ſeperated a Mercurie, or a more ethereall ſpirit by a Matrat with a long necke, by a gentle fier. The which ſo ſeperated, the reſt of the matter of meane ſubſtance, which is Sulphurus, Oylely, and apt to burne, reſideth in the bottome of the glaſſe, with the Niterous and Sulphurus ſpirit of Salt.

Out of the blacke feces, which remaine in the bottome of the retort, being reduced according to the Phyloſophicall maner into a calx[•], is extracted a fixed Salt, which often times diſſolued and Coagulated with his proper fleame, will at the laſt become Chyrſtalline.

To this, if there be afterward powred by little and little according to Art, his ethereal ſpirit, that from hence it may contract and drawe the double or triple waight of the volatile, and truly Mercurial ſalt, in ſuch wiſe that being caſt vpon a red hote plate, it doe diſpearce into fume: thou ſhalt at the laſt, by the meane of ſublimation, attaine to the foliat earth of the Phyloſophers, which will haue a greater brightneſſe and perſpicuitie, then can be ſéene in the moſt rich and orient pearle in the world. This earth the Phyloſophers call their Mercurie▪ the which alone hath admirable properties and faculties.

Againe, if to this be added the oylely liquor of his proper Sulphur alſo exalted and kept a part by it ſelfe, in a iuſt & conuenient qualitie, and if the ſame be drawen forth with ſundry cohobations and extillations, againe and againe, repeated and iterated, and be reaffunded and diſtilled, vntil out of a Ternarie, there ariſe a vnitie: then out of the groſſe, terreſtrial: and material lead, ſhal ariſe and ſpring vp a certaine celeſtial and true diſſoluer of nature, and a quinteſſence of admirable vertue and efficacie: the true, liuely, and cleare ſhyning fountaine wherein (as Poets affirme, hyding vnder a vaile their ſecrets) Vulcan waſhed Phaebus, and which clenſeth away all impuritie, to make a moſt pure and perfect body, repleniſhed with vital ſpirits, and full of vegetation: and doth ſo rid himſelfe from his adamantine fetters with the which he was bound, and hindered from the victorie aginſt the Serpent Pytho, and doth in ſuch wiſe ſhake off all impediments, that being frée from all duſkie cloudes of darkeneſſe, with the which he was couered and ouerwhelmed, he ſendeth forth now vnto vs his moſt bright ſhining light, with the which wee are throughly refreſhed, receyuing youthful ſtrength, putting off all imbecillitie, and like vnto that Aſon king of Creta, through the helpe of Media, are throughly reſtored againe to young age. So that the ſame thing which afore was altogether cold without blood, and deuoided of life ſéeming as dead, being waſhed in this fountaine, it ariſeth and triumpheth in glory, in might, and furniſhed with all vertues, and accompanied with an excéeding army of ſpirits, doth communicate vnto vs fréely his glory and brightneſſe, and doth moſt mightily reſtore and c[•••]oborate the ſtrength of our radicall balſome, with his onely loo[••] and touch, throughly wéeding and rooting out all the cauſes and ſéedes of ſickneſſes lurking in vs, and ſo conſuming them, that without al trouble, it preſerueth our helth, vnto the appointed end of our life.

He which hath eares to heare let him heare attentiuely, otherwiſe let him neuer take his worke in hand. For albeit I haue ſhewed the way to perfect working more plainely (as I thinke) then any other hitherto haue done, yet thou mayeſt erre except thou be wholely addicted and intent to thy worke.

Thus the way is prepared for true Phyloſophers, to attaine to that great and moſt excellent minerall worke, and to the preparing of that vniuerſal medicine out of mineralls. And this is the demonſtration, by which in all metalls and concrete bodies, thoſe thrée beginnings are to be ſearched out, and being by art ſeperated, are to be ſet before our eyes. The which to make it more plaine, I thought good to vſe the example of lead, which of all men is reiected as moſt vile, whereas notwithſtanding the Phyloſophers haue the ſame in great eſtéeme, becauſe they ful wel know, what great ſecrets it containeth within. And therefore they cal it their Sunne or leperous gold.

From this trée of Saturne ſpringeth Antimony, as the firſt branch of the ſtock, which the Phyloſophers cal their Magneſia, which aboue all other metallick ſubſtances, containeth thoſe thrée beginnings ful of open actiuitie and efficacie. Paracelſus among all other Chymical Phyloſophers, hath wonderfully ranſacked all the parts thereof, and examined the beginnings moſt diligently, whoſe ſubſtance he hath exalted and commended, aboue al other metallick ſubſtances and eſpecially the Mercury therof: out of which, as out of the chiefeſt ſubiect, and more noble matter, he wrought his chiefeſt and beſt works. In the praiſe wherof theſe are Paracelſus own words: Antimony is the true balme of gold,^[48] which the Phyloſophers cal the examiner. And the Poets fain[•] that Vulcan waſhed Phaebus in the ſame lauer, and purged him from al his ſpots and imperfections, being deriued from moſt pure and perfect Mercury and Sulphur, vnder a kinde of Vitriol, into a metallick forme and brightneſſe. Hee compareth the ſame alſo in another place to the matter of gold, concerning whoſe vertues and effects he deliuereth wondere: as that it is the higheſt and moſt perfect purger of gold, and his Mercury, of men. His red Sulphur alſo doth plainly appeare, which hath his property, that it wil take fier and burne like common Sulphur or Brimſtone: the which is eſpecially to be ſéene in the night, & in a darke place, without any ſume, which the common Sulphur is woont to ſend forth. This Sulphur of Antimony is Solary, and ſuch as is able to gild the ſuperficial part of ſiluer.

As touching the Salt of Antimony, it is to be ſeperated from the ſame, whoſe property conſiſteth in procuring vomit. For his ſtrength to procure vomit lyeth hid in the ſalte flowers thereof: from the which flowers, if the ſalt betaken away & ſeperated by vertue of a certaine ſalt, as may be done, then out of the flowers thereof, is made a moſt excellent purgation without vomiting.

But the property of the Mercury thereof bringeth no ſmal wonder, which in the liquation or melting of gold with other metalls, reiecteth them al, and chooſeth the gold to it ſelfe, with the which it is mingled and vnited into one body, in ſuch wiſe, that it ſwalloweth vp gold, whereas all other metalls (except ſiluer) do floate aloft, and wil not ſinke into the ſame. Conſider therefore, (ſaith Arnold,) that thing onely which cleaueth to Mercury and to the perfect bodies, and thou haſt the full knowledge. And when he hath thus diſcribed the deuouring Lyon, he addeth theſe words: Becauſe our ſtone is like to the accidentall quickſiluer, which carrieth gold before it, and ouercommeth it: and is the very ſame which can kill and make aliue. And know further, that our coagulated quickſiluer, is the father of all the minerals of that our magiſtery, & is both body & ſpirit, &c.

The ſame thrée chiefe beginnings, doe offer themſelues vnto vs in other ſemi mineralls, as in Arſenick, orpinent, and ſuch other like: which albeit in their whole ſubſtance they bee contrary to our nature and ſpirits, yet by nature they haue that ſpiritual promptnes, and flying ſwiftneſſe, that by their ſubtiltie, they eaſily conuey and mingle and mingle themſelues with our ſpirits, whether they be inwardly taken, or outwardly applyed, and doe worke venemous and mortal effects, and that by reaſon of the Arſenical Mercury poinſon ful, or arſenical Sulphur, and arſenicall Salt.

Gems alſo and precious ſtones, haue in them the vertues and qualities of thoſe thrée beginnings: by reaſon of whoſe fier and brightneſſe, the pure Mercury in them doth ſhine, cleauing firmly to his fixed Salt, and alſo to the Sulphur of the ſame nature, whereby the whole ſubſtance of a contrary kind being ſeperated, there ariſeth and is made a moſt pure ſtone of contrinance like vnto gold.

Of this ſort is the moſt firme and conſtant Diamond, to whom that good old Saturne hath giuen the leaden colour of his more pure Mercury, together with the fixed and conſtant ſpirits of his more pure Sulphur, and hath ſo confirmed, coniealed and compacted it in all ſtability, with his chriſtalline ſalt, that of all other ſtones it is the moſt ſolyd and hardeſt, by reaſon of the moſt firme vnion of the thrée principal beginnings and their coherence: which by no art of ſeperation can be diſioyned and ſundered into the ſolution of his ſpiritual beginnings. And this is the cauſe, that the ancient Phyſitians had no vſe thereof in medicine, becauſe it could not be diſſolued into his firſt matter.

And it is not to be thought, that thoſe auncient Phyſitians refrained the vſe thereof, for that they déemed it to be venemous by nature, (as ſome falſely imagin) which being homogenial and of a [〈◊〉] ſimple nature, it is wholely celeſtial, and therefore moſt pure, and for that cauſe nothing venemous: but the poyſon and daunger commeth here hence, that being onely broken and beaten, and in no ſort apt to preperation, taken ſo into the ſtomack, and remaining there by reaſon of his ſoliditie and hardneſſe inconcocted, by coutinuance of time, and by little and little, it doth fret and teare the laps of the ſtomack, and ſo the intralls being [••]oriated, death by a lingering conſumption enſueth.

It belongeth to golde, with his Sulphur, to giue a red tineture, to Carbuncles, and Rubines, neither doth the difference of their colours come of any other cauſe, then this, that their Mercuries and Chryſtallyne ſalts, are not defeked and clenſed alike: the which clenſing, the more perfect or imperfect it is, the colour appeareth accordingly, either better, or worſe.

And albeit Siluer be outwardly white, yet within, it hath the colour of Azure and blewe, by which ſhée giueth her tincture to Saphyrs.

Copper, hauing outwardly a ſhew of rednes, hath a gréene colour within, (as the Ʋiridgreeſe that is made thereof doth teſtifie,) by which it giueth greenneſſe vnto the Emerand.

Iron, red within, as his Saffron & yeallow colour doth plainly ſhew (and yet, nothing like the colour which gold hath within it) giueth colour to the Iacint.

Tinne, albeit it is earthie, yet being partaker of the celeſtial nature, it giueth vnto Agates, diuers, and ſundry colours.

From gold, and from other mettals, as alſo from precious ſtones, their colours may be taken away, by Cementation and Reuerberation, by their proper menſtrues, which things are well knowen to Chymiſts and fire workmen. The which colours and ſulphurs ſo extracted, are very fit for the affects of the braine. The colour of gold, ſerueth for the affects of the heart. The colour of tinne, for the lunges. The colour of Mercury, The colour of lead, for the ſplene. The colour of Iron, for the redneſſe. The colour of Copper, for the priuie parts.

The heauenly menſtruéeſe, to diſpoyle mettalls of their colours and ſulphures naturall is this: namely the deaw which falleth in the moneth of May, and his ſugar Manna: out of the which two, mixed together, digeſted, and diſtilled according to Arte, there wil come forth a general diſſoluer, moſt fit to diſpoyle ſtones and mettals of their colours. Yea, of onely Sugar, or of hony by it ſelfe, may be made a diſſoluer of mettals.

Now if theſe thrée beginnings, Salt, Sulphur, and Mercurie, are to be found in the Heauen, in the Ayer, and in the Waters, as is al ready ſhewed, who wil make any doubt, but that by a farre greater reaſon they are to be found in the earth, and to be made no leſſe apparant, ſéeing the earth of al other elements, is the moſt fruitfull and plentiful.

The Mercurial ſpirits ſh[•]we themſelues in the le[•]ues and fruites; The Sulphurus, in the flowers, ſéedes, and kirnels: The ſalts, in the wood, barke and rootes: and yet ſo, that eache one of thoſe thrée partes of the trée or plant, ſeuerally by themſelues, albeit to one is giuen the mercurial ſpirit, to another that of Sulphur, and to the third that of Salt, yet euery one apart, may as yet be reſolued into thoſe thrée beginnings: without the which they cannot conſiſt, how ſimple ſo euer they be. For whatſoeuer it bée, that hath being, within the whole compaſſe and courſe of nature, doe conſiſt, and are profited by theſe thrée beginnings.

And whereas ſome are ſaid to be mercurial, ſome Sulphurus, and ſome Salt, it is therefore, becauſe the Mercurials doe conteine more Mercurie, the Sulphurus more Sulphur, and the Saltiſh more Salt in them than the others. For ſome whole trées are to be ſéene more ſulphurus and roſeny than other ſome, as the Pine and Firre-trées, which are alwayes gréene in the coldeſt mountaines, becauſe they abound with their Sulphurus beginning, being the principal vital inſtrumēt of their growing. For there are ſome other plants, as the Lawrel, and the Trées of Oranges, Citrons and Lemons, which continue long gréene, and yet are ſubiect to colde: becauſe their Sulphure is not ſo eaſily diſperſed, as is the Sulphur of the firre trées, which are roſeny, and are therefore thrice of a more fixed and conſtant life, furniſhed againſt the iniuries of times. Furthermore, al Spice-trées, and al fragrant and odoriferous hearts are Sulphurus. And as there are ſundry ſortes of trées of this kinde, ſo are there an infinite ſort of Sulphurs, of the which to entreate here is no place.

There are other Plants which ſhew forth Salt: which is to be found and felt by their taſte: as Celadine, Nettell, Aron, otherwiſe called Weake Robin, Radiſh, Muſtard-ſeed, Porret, or Leekes, Garlick, Ramſoms, Perficaria, or Arſeſmart: which alſo by the vertus and plenty of their ſalt, doe defend themſelues from the wrongs of times.

Ros Solis (ſo called) aboundeth with Mercurie amongſt other Mercurial plants. The which beginning notwithſtanding, for ſomuch as it is flying and ſpiritual, except it be reteined by another more corporeat, that is to ſay, by a waterie or aierie liquor, it vaniſheth quite out of ſight. But being diſmembred & throughly ſearched by the Art of Chymiſtrie, in his interior Anatomy, with the ſeparation of the beginnings, it may alſo be made ſubiect to ſenſe. For Mercury is extracted out of euery thing, firſt of all in his diſſection or ſeparation, into a watery vapour: and Sulphur into an oyely: thirdly, out of the remaining feces, brought into aſhes, a Salt is extracted, by his proper water, which being moſt white, & like to cryſtall, hath the taſte of ſharpe, ſower, & byting ſalt, or ſuch like reliſh in the mouth: wherby it is found to be true ſalte, which may be diſſolued in water, according to the maner of true ſalts: differing ſo much from the other aſhes, as life from death: for as much as the feces that remaine thereof, are called dead earth, whereas this is repleniſhed with vitall actions.

To conclude, in euery kind of plant, & in all the partes thereof, thriſe thrée beginnings are inſet and cleauing, indued with ſundry properties and faculties, according to the varietie of Plants. The which alſo a ſkilfull Phiſitian vſeth diuerſly, that he may fit each one to other, according to equalitie of matching, and according to his intended purpoſe.

Hereby it appeareth how neceſſarie the knowledge of the internall Anatomy of things, which ſhew eaſily by the impreſſion of things, their properties & vertues, which we may approue & confirme by experience. Let vs take for example, the oyle or Sulphur of the Boxe-trée, alwayes gréene and vitriolated, by whoſe vnpleaſant odour, the ſtupefactiue Sulphur which is in it, repreſenteth it ſelfe vnto vs. That oyle, I ſay, of the Boxe, albeit it wil eaſily burne, yet is a great aſſwager and mittigator of all paines, as comming nere to the nature and propertie of narcoticall or ſtupefactiue ſulphur vitriolated, being as auailable againſt the falling ſickneſſe as Vitriol.

If we conſider the properties of the beginnings of Camp[•]yre, it wil manifeſtly appeare, (although it do burne in water) by his vnpleaſaunt odour, that it hath a cooling propertie in it, and narcocal or ſtupefactiue: whoſe oyle alſo, is a good mittigator of paines and griefe: when as notwithſtanding it ſheweth foorth contrary effects, as at the very firſt brunt, it ſéemeth to haue a certaine fierie qualitie. By reaſon of the propertie which it hath to aſſwage paines and aches, the Arabians iudged the ſame to colde in the third degrée. The experience thereof is eaſily to bée ſéene in the ache of the téeth. For if a hollow or rotten toothe, bée but touched with the oyle thereof, it putteth away the paine. The ſame oyle is a moſt preſent remedie in paines and griefe of the reynes, cauſed by the ſtone. For thereby the ſtone is diſſolued and auoyded, if it be miniſtred with competent liquor.

Other are the properties of other Oyles: For the oyles or Sulphurs of Annis, and of Fennel, are fit to diſpearce and driue away windineſſe.

The Oyles of Cloues, of Nutmegges, of Cinamon, and of other ſpices and their Sulphurs, as alſo the Oyles of Mynts, of Ambroſia, of Sage, and Betony, and of ſuch like, are conuenient to corroberat, and to warme the braine and ſtomach.

So the ole of Pepper, doth attenuat, make thinne, diſſolue and cut tartarus matters in the body, and humours that are niter Sulphurus and Cholerick. And howſoeuer many doe déeme the ſame to be hote, yet it is farre more conuenient to bée giuen in cholericke feuers, and to put away other griefes, as tertians, and ſuch like, than any other altering or cooling ſirrupe.

In like ſort hote and burning oyles, may be extracted out the ſéedes of Poppey, Goordes, Melous, Cucumbers, and ſuch like cold things, whoſe operations notwithſtanding doe not bring heate, but rather reſt and comfortable refreſhing.

And the mercurial ſpirits of vegetables, are oftentimes conioyned with ſulphurus ſpirits: ſo that out of Teribinthine, which is almoſt wholy ſulphurus, as alſo out of Pitch and Roſen a mercuriall ſpirit, or ſharpe liquor, may bée by arte extracted, hauing the force of Vinegar, being well diſtilled, and likewiſe power of diſſoluing the moſt ſolid and hard bodies.

Moreouer, in pitch barrels, that mercurial ſower liquor is to be found, being ſeparated from the Pitch, which hath the ſame facultie of diſſoluing. Alſo the ſame ſower Mercurial liquor by a gentle fier at the firſt, may bee attracted out of the ſhauings or chippes of the wood, and barke of gréene trées, eſpecially out of ſuch as are vitriolated, as is the Iuniper, the Boxe, the Oake, Guaiacan Trée, and ſuch like: which liquor is of force to diſſolue Pearles.

Out of the which Mercural ſharpe liquors, may alſo be made ſundry ſeueral remedies, apt, both to ferment, digeſt, and attenuate humours, and alſo to mooue ſweate, and to prouoke vrine, to breake and driue forth the ſtone, and very good to cure other affects, eſpecially ſuch as are Mercurial.

Now leauing to ſpeake of Mercuries and Sulphurs, ſomewhat ſhal be ſayd of Salts: It hath béene already declared, that generally they ſerue for the general purgation and euacuation of bodyes: whether they mooue ſegges, Vrines, or prouoke vomit or ſweates: or whether they doe clenſe, cut, open, or any other way helpe obſtructions.

Yet notwithſtanding, as betwéene Sulphurs and Sulphurs, and betwéene Mercuries and Mercuries, there is great difference: ſo is there great varietie of Salts, and much difference of their vertues and operations. As for example, the ſalt of the coddes of Beanes, amongſt others is excéeding cauſticke and burning: yet being giuen in drie quantitie in broath, it is very diaphoretical, or diſſoluing, in ſuch wiſe, that nothing can worke more effectual without hurt or offence of the bowels.

The Salt of the Aſh-trée, doth moſt mightily open obſtructions, moſt chiefely ſitting the diſeaſes of the ſpléene.

The Saltes of Artemiſia, (otherwiſe called the mother of Hearbes, and Mugwoort) and of Sauin, are moſt fit to procure the menſtrues of women.

The Salt of Gammock, otherwiſe called Reſt-harrow, Petty whynne, or ground Furze: the ſalt of Saxifage, Gromel, otherwiſe called Pearle plant, of Radiſh, are very proper remedies to breake the ſtone, and to clenſe the kydneys and bladder, from ſand.

Alſo the Salts Double leafe, otherwiſe called Gooſeneſt, of clot Burre, and of Cardus Benedictus, which are diaphoricall, or diſſoluing.

The Salts of Mynt, and Woorme-wood, are good to purge the lappets and tu[••]cles of the ſtomach, and to ſtrengthen and comfort the ſame. So the Salt of Guaiacine, is by a ſpeciall propertie ſolutiue: as the mercurie thereof by his tartneſſe doth teſtifie: and the oyle or Sulphur thereof hath a purging force.

Out of the which thrée beginnings, if the firſt two ſpirituall and more ſimple, that is to ſay Mercury and Sulphur, be extracted and according to arte: and the fixed, which is ſalt, be alſo extracted and ſeperated, and be after that brought into one bodie, (which the Arabians call Elixir) it will be ioyntly together a medicine prouoking ſweate, altering, concocting and purging. Which tryple motion and operation commeth from one and the ſame eſſence of thrée vnited in one, giuing moſt aſſured helpe, in ſtéed of quicke-ſiluer, againſt the veneril ſickneſſe, or French diſeaſe.

The ſalt of Tartar, is of the ſame kinde that they be, which ſharply do vite the tongue, being alſo oily and ſulphurus: yea, it is more ſharpe than any other: neuertheles if it be mingled with the ſpirit or ſharpe oile of vitriole, it can ſo moderate and correct his ſharpeneſſe and byting ſpirit, that of them both there may be made Ielly, and thereof a ſwéete & moſt pleaſing delicate ſirup, which auayleth much againſt the gnawing and heate of the ſtomach, and to eaſe al paines of the collicke.

All ſuch Mercuries, Sulphur, and Saltes of Vegetables, doe grow and ariſe from the mercurial and ſulphurus ſpirits of the earth, and from metallick ſubſtances, but they are farre better, ſwéeter, and of more noble condition than their parents, from whence they take their original.

There wil be no ende of writing, if particularly ſhould bée proſecuted, the difference of all beginnings, and their properties and faculties, which the ſea and the earth doth procreate. That which is already declared may ſuffice to ſtirre vp the mo[•]e noble wits to ſearch out the Myſteries of nature, and to follow the ſtudy of ſuch excellent Philoſophy.

Thus it is made manifeſt, that theſe thrée biginnings are in Heauen, in the Elements, as in Ayre, Water, and in Earth, and in bodies elementated, as wel of Minerals, as of Vegetables. And now it reſteth that it be ſhewed, how the ſame be in Animals.

CHAP. XIIII. Wherein is ſhewed, that thoſe three firſt beginnings, are to be found in all liuing Creatures.

FIrſt, we wil beginne with Fowles, whoſe firſt beginning is at the Egge. For in Egges there are more plaine teſtimonies of the nature of Birdes, than in any other thing. The white declareth the ethereal Mercurie, wherein is the ſéed and the etherial ſpirit, the author of generation, hauing in the prolifying power, whereof chiefly the Bird is begotten. For this cauſe it is marueilous, that ſo many and ſo great diſſoluing and attenuating vertues and faculties, doe lye hid in the white of an Egge, as in the ethereal Mercurie.

The yeolke of the Egge, (the nouriſhment of the Bird) is the true Sulphur. But the thinne ſkinne and the ſhell, doe not onely conteyne a certaine portion of Salt, but alſo their whole ſubſtance is ſalt: and the ſame the moſt fixed and conſtant of al other ſalts of nature, ſo as the ſame being brought vnto blackneſſe, and freed from his combuſtible ſulphur, but calcination, it will indure and abide all force of fyer, which is a propertie belonging to the moſt fixed ſalts, and a token of their aſſured and moſt conſtant fixion. This ſalt daily prepared, is very fit to diſſolue and breake the Stone, and to auoyd it.

As theſe thrée principles are in the Egge, ſo they paſſe into the bird. For Mercury is in the blood and fleſh: Sulphur in the fat and ſalt, is in the ligaments, ſinewes, bones, & more in ſolid parts.

And the ſame beginnings, are more ſubtil and aierie in birds, than in fiſhes, and terreſtrials. As for example, the Sulphur or oily ſubſtance of birds, is alwayes of more thinne parts, th[••] that of fiſhes or of beaſtes.

The ſame may be ſayd of Fiſhes, which albeit they be procreated and nouriſhed in the cold water, yet doe they not want their hote and burning fatneſſe, apt to burne. And that they haue in them Mercury and Salt, no man well aduiſed, will denie.

All terreſtriall liuing creatures doe conſiſt in like ſort of theſe thrée beginnings: but in a more noble degrée of perfection, than in vegetable things, they doe appeare in them. For the vegetable things which the beaſtes doe féede vpon, being more crude, are con[••]cted in them, and are turned into their ſubſtance, wherby they are made more perfect, and of greater efficacie.

In Vegetables, there were onely thoſe Vegetatiues: which in beaſtes beſide the vegetation which they retaine, they become alſo ſenſatiue: and therefore of more noble and better nature.

The Sulphur appeareth in them, by their greaſe, tallow, and by their vnctuous, oily, marrow, and fatneſſe, apt to burne. Their Salts are repreſented by their bones and more ſolid and hard parts: euen as their Mercuries doe appeare in their blood, and in their other humors, and vaporous ſubſtances. All which thoſe ſingular partes, are not therefore called Mercurie, Sulphurs, and Salts, becauſe they conſiſt of animal Mercurie, of animal Sulphur, and of Animal Salt, without the coniunction of the beginnings. But in Mercurals, Mercurie: in Sulphurus, Sulphur: in the Saltiſh, ſalt doth rule and dominéere. Out of the which thrée beginnings of beaſts, oyles, diuers liquours, and ſalts, apt for mans vſe, both to nouriſh, and alſo to heale and cure, may by Chymicall art be extracted.

CHAP. XV. Concerning Man, and the liuely Anathomie of all his parts and humours, with the vertues and properties of his three beginnings.

NOw it remaineth that we ſéeke out and ſearch in man, thoſe things, in whom they ſhall be found to be ſo much the more ſubtill and perfect, by how much he excelleth all other creatures in ſubtiltie and excellency. For in him as in a little world are contained theſe thrée beginnings, as diuers and manifold, as in the great world, but more ſpirituous, and farre better. For Phol[•]ſophers cal man, the compendiment or abridgement of the greater world. And Gregory Nazianzene in the beginning of his booke, concerning the making of man: ſaith that God therfore made man after all other things, that he might expreſſe in man, as in a ſmall table, all that he had made before at large.

For as the vniuerſal frame of this world is diuided into theſe thrée parts, namely intellectual, and elementarie, the meane betwéene which is the celeſtial, which doth couple the other two, not onely moſt diuers, but alſo cleane contrary, that is to ſay, that ſupreme intellectual wholy formal and ſpiritual, and the elementary, material and corporeat: ſo in man the like triple world is to be conſidered, as it is diſtributed into thrée parts, notwithſtanding moſt ſtraightly knit together and vnited: that is to ſay, the Head, the Breſt, and the Belly beneath. The which lower belly comprehēdeth thoſe parts which are appointed for generations and nouriſhment, which is correſpondent to the lower elementarie world. The middle part, which is the breſt, where the heart is ſeated, the fountaine of all motions of life, and of heat, reſembleth that celeſtial middle world, which is the beginning of life, of heat, and of all motions: in the which the Sunne hath the preheminence, as the heart in the breſt. But the higheſt and ſupreme parte which is the head, or the braine, containeth the original of vnderſtanding, of knowledge, and is the ſeate of reaſon, like vnto the ſuprem intellectual world, which is the Angelical world. For by this part man is made partaker of the celeſtial nature of vnderſtanding, of the féeling and vegetating ſoule, and of all the celeſtial functions, formal and incorruptible: when as otherwiſe his elementary world, is altogether croſſe, material, and terreſtrial.

And as man, as touching his ſubſtancial forme, poſſeſſeth all the faculties of the ſoule, and their degrées, that is to ſay, the natural which is vegelatiue: the animal, which is ſenſatiue and vital: and the Rational, which God inſpired into man, when hée had made him: euery of the which thrée contained vnder them, thrée other inferiours, whereof to ſpeake in this place is néedleſſe: ſo as concerning the material body of man, there are in him thrée radical and balſanick eſſences, out of the which, both the containing parts of the body, as the fleſhy and more ſolid, and alſo the contained parts, that is to ſay, the ſpiritual and fluible parts, are made, compacted, nouriſhed, and doe draw their life.

Salt in them, is the radical beginning of all the ſolyd parts: as being alſo in the animal ſéede, it compacteth and congealeth the ſolid parts, ſo as it is accounted the foundation of the whole frame.

But the radical beginning of ſwéete Sulphur in the animal, which is the natural, moiſt, original, oylelike, ſheweth it ſelfe, in the fat, greaſe, and marrow, and ſuch other parts, as wel hidden as manifeſt.

The radical Mercury, wholy ſpiritual and ethereal, which is that inſet and natural ſpirit of euery part and member, the next inſtrument of the ſoule, doth no leſſe declare it ſelfe, in maintayning and concerning the animal life, as being the very ſame, which from the ſoule is the life powred into the body, which the Sulphurus part nouriſheth and ſuſtaineth.

Theſe thrée radical eſſences ſhut vp in the ſéed of the animal, which we haue ſet forth in the framing of man, both according to forme and matter, doe procreate in his members thrée kindes of ſpirits and faculties. The firſt faculty is that which is called natural or vegetal, which being chiefely ſeated in the liuer, taketh conſeruation and nouriſhment from Salt, that firſt radical beginning and baſe of the others. The vital faculty ſeated in the heart is cheriſhed and ſuſtained by a Sulphurus liquor, the which liquor is the natural moyſture and fountaine of heate and of life. The animal faculty, wholy Mercurial, ethereal and ſpiritual, and the principal inſtrument of the functions of the ſoule, is placed in the braine: which is defended and conſerued by Mercury the third radical beginning, which is wholy ethereal and ſpiritual.

Hereby it is plaine, that theſe radical ſpirits, or ſubſtancial and formal beginnings of things, doe ſo mutually embrace one the other, and which is more, the one wil beget the other.

But the terreſtrial and ſolid Salt which is diſcerned to be in the bones, and in other hard parts, doth compact and knit together with his gluing force, the more ſoft parts with the hard: euen as a windy ſpirit, or windy ayer ſhut vp in euery body, doth make a liuing body more light and nimble, then a dead carkaſſe. The which qualities and faculties are wholy elementary, as procéeding rather from matter then forme.

And thus briefely is ſhewed the thrée beginnings of man and their faculties and powers.

The body thus compacted and made of theſe thrée beginnings, hath néede of his daily foode and nouriſhment, whereby it may be preſerued. Which nouriſhment cannot be ſupplyed from any other, then from thoſe things, which are of the ſame nature, whereof it conſiſteth. For we are nouriſhed with thoſe things whereof it conſiſt. Neuertheleſſe for ſo much as the bodie is weak & tender by his firſt original, it is not to be fed with the more hard food, but with meat which wil eaſily be concocted and turne to nouriſhment, containing theſe thrée beginnings.

Such milke which is giuen to Infants to ſuck, without art or labour, doth plainly enough ſhew his thrée beginnings. For the butter ſheweth ye ſulphurus ſubſtāce; ye whay ſheweth mercurial: and the chéeſe his ſaltiſh beginning. This milke being of one and the ſame eſſence, contayning theſe three ſubſtances, is eaſily concocted in the ſtomack of the Infant, and is firſt turned into a white iuice, and then into blood. The which blood, poſſeſſeth that which is more formal and radical in theſe beginnings, ſeparating and abiecting the reſt into feces and excrement. Alſo the ſame blood being carried into the heart, by the veyne called Vena Cana, which is as it were the Pellican of nature, or the veſſel circulatory, is yet more ſubtilly concocted, and obtaineth the forces as it were of quinteſſence, or of a Sulphurus burning Aquavita, which is the original, which is the original of natural & vnnatural heat. The ſame Aquanita being carried from hence by the arteries into the Balneum Maris of the braine, is there exalted againe, in a wonderful maner by circulations: and is there changed into a ſpirit truly ethereal and heauenly, from whence the animal ſpirit procéedeth, the chiefe inſtrument of the ſoule, for that it commeth more néere to that ſame ſpiritual nature, then doe the other two beginnings. For as from wine, thoſe thrée beginnings are extracted by a ſkilful workeman (the which alſo may be done out of milke, with leſſe labour) ſo in blood (which we rightly compare to wine) are thoſe thrée beginnings, which by nature her ſelfe, executing the office of a true Alchymiſt, hath prudently and ſeuerally diſtributed and diſpearced into all the parts of the bodie, in ſuch meaſure as is fitting to euery member: giuing to the bones, ſinewes and ligaments, more plenty of the ſalt ſubſtance, then of the others: to the fat, greaſe, and marrow, the ſubſtance Sulphurus: and to the fleſh and humours which come out of blood, and to the nouriſhing and natural ſpirits, whether fixed, flowing, or wandring, a greater plenty of the Mercurial ſpirit.

That firſt age of infancie ouerpaſſed, and greater ſtrength being increaſed to concoct and digeſt meat, then the ſtomack offereth it ſelfe to more ſolyd and firme ſuſtenance, as to bread, wine, and ſuch like, comming as wel out of the ſtore of vegetables, as of animals, fed and ſuſtained by the ſame vegetables, which are paſſed into an animal nature, that is to ſay ſenſatiue, euen as a mineral ſubſtance is brought into a vegetatiue.

It is afore ſhewed, that the vegetables and animals appointed for mans ſubſtance, doe change and come into his ſubſtance and nature with their beginnings whereof they conſiſted: ſo as they being deuoured and concocted, and turned into that white iuice called Chylus, and ſpred and diſtributed into the liuer, hart, and braine, by diuers degrées of concoctions & circulations, that at the length they are changed into ſpirits, natural, vitall, animal, mercurial, ſulphurus, and ſaltiſh ethereal, and ſpirituous: by reaſon whereof man is preſerued, and continueth in his ſtate, vnto his predeſtinated time: hereof alſo may be gathered and vnderſtood, the original and generation of the thrée humours, which come both from the mixture of theſe beginnings, and alſo of the Elements. Which are no leſſe different and varying one from the other, whether it be in perfection, or in imperfection, then are thoſe thrée beginnings different in the degrees of perfection. The firſt of the profitable humours, whereof we are purpoſed to ſpeake, is that Chylus or white Iuice, which is effected and perfected in the ſtomack, and in the vaines next adioyning, eſpecially in the meſaraic vaines by the firſt concoction: the ſame Chylus conſiſting of thoſe three beginnings, but as yet very impure, whereof the firſt beginnings of nouriſhment are: and the ſame is the firſt digeſtion and ſeperation of the pure from the impure, of thoſe thrée formal beginnings, and of the thrée material elements.

The ſecond of the profitable humours, is blood, aryſing out of the Chylus, (which is a good iuice) being of the firſt degrée of the concocting heat of the liuer, and of the vaines: whereof commeth a ſecond concoction, and ſeperation of the pure from the impure, notwithſtanding of the formal and matertal eſſence, which is far more ſubtil and noble then the firſt concoction and ſeperation.

The third of the humours, is that which after ſundry reterations of the circulations, made by the much vital heate of the heart; doth very farre excéede in perfection of concoction: the other two, which may be called the elimentary or nouriſhing humour of life, and radical Sulphur: the which is diſperced by the arteries throughout the whole body, and is turned into the whole body, and is turned into the whole ſubſtance thereof, out of the moſt perfect concoction of all the other; which is the third, and is called the aſſimilation or reſemblance, of the nouriſhment or nouriſhed.

It is certaine that this humour, is moſt eſpecially partaker of the puritie of the thrée beginnings, and doth reſemble the rectified animal Aquauita, which is ſeperated from al paſſiue element of the animal wine, that is to ſay, of the blood. For the blood, (which we haue already ſaid to be the ſecond profitable humour, and by vs compared to pure and refined wine) is freed from the greater part of his terreſtrial tartar, whoſe thrée beginnings alſo doe exceed the Chylus in puritie. Out of which thrée beginnings by a third concoction and digeſtion, the Sulphurus animal Aquauita, the aiery and moſt ſubtil ſpirit, together with the Salt, depured and made thinne, with diuers circulations alſo, and natural concoctions, are extracted. The which being ſo extracted, that which reſteth in the blood (as alſo in wine) is water without ſauour or taſt, and a Sulphurus tartarlike, and impure feces, which procéed from out of the material elements. In blood, ſuch are theſe; cold, moyſt, & mercurial fleame: yealow, hote, dry, and Sulphurus choller: and melancholy or black choler, not cold, but hote, dry and ſaltiſh, which are the ecremental parts of thoſe more pure ſubſtances. And yet the ſame lye not altogether vnprofitable, for that they retayning ſomthing out of the actiue qualities, both of the thrée beginnings, and alſo of the elements, doe ſerue for ſomewhat, ſo far forth as they are material. For choller in that it is introſulphurus, moſt hote and bitter, eſpecially that which is of the gaule ouerflowing in the capacity or place of the bowels, prouoketh the facultie expulſiue to caſt out. But the fleame which is ſower & mercurial, is profitable to ſtirre vp fermentation and appetite: Whereunto alſo melancholy is not vnfit, which is as it were the dregges of the humour of blood, hauing a certaine analogie and ſimilitude with vineger made out of wine. For it ſerueth for the firſt concoction of meates, through the vertue of a certaine internal and vitriolated fier lying hid in ſuch a ſharpe humour, which being ſtirred vp and ſet on edge with the heate of the ſtomack, doth readily and quickly confect and deſtroy the meates, and doth with ſo great force conſume and deuour ſometime, when it doth ſuperabound, that many times it bringeth a doglike appetite.

And thoſe excrements which are altogether ſuperfluous, and a burden to nature, will confirme the truth hereof: The which excrements are ſuch as are ſeperated, partly from theſe thrée beginnings, and partly from the elements, namely the mercuriall vapours, the Sulphurus breathings, and the ſaltiſh exhalations, which paſſe through the ſkinne by ſweates, euen as Mercury and Sulphur doe vaniſh away by an infenſible tranſpiration. If ſuch ſeperation of excrements be made by little and litle, without any violence, they doe prolong a happy age euen to extreame decrepity. But if on a ſodaine, and with a more violent force, of ſome more vehement motion, or ſickneſſe, as of inflamation or of a burning feauer, they be thruſt out, then they ſhorten age, and doe haſten old age, or elſe doe caſt headlong into vntimely death by ſoundings and faintings. Moreouer, if ſuch kinde of excrements be retained in the body, and are ſtayed by ſome impediment from their outgoing, by reaſon of ſome external cauſe, as the coldneſſe of the weather, which doth harden and thicken the ſkinne, or by reaſon of cooling dyet, bri[•]ging obſtructions, or other infirmities of the body which are impediments, they become the ſéedes and rootes of ſundry and infinite effects.

The ſame is to be ſaid of the moſt vile and filthy excrements, and of the groſſe dregs of the elementary matter, together vnprofitable, terreſtrial and filthy.

For out of watery, crude, and thinne excrements: out of excrements aiery, and windy: finally out of the more groſſe and earthie, or moſt ſtinking excrements, how corrupt ſoeuer they be, yet there are bewrayed in either of them certaine prints of their defects, which the more pure ſubſtance of the three beginnings procreated, from the which the impure at the length are ſeparated.

If any man wil make trial of the due Anatomie of theſe things as (amongſt others) of vrine, which in ſickeneſſes is diligently viewed and obſerued, he ſhall finde therein a great quantitie of Mercurial liquor, ſharpe, ſubtil and pearcing, which wil diſſolue the moſt ſolid and hard bodies: as alſo he ſhal finde great plenty of a ſulphurus eſſence conceiuing flames: that I may ſay nothing of the body of Salt, which is euidently enough to be ſéene in that great plentie of Salt, which is extracted from the ſame. The which Salt hath ſo great ſharpneſſe, biting, and coroding force and vehemencie, that it is more forcible and ſtrong than all other ſalts of nature.

Theſe things are moſt true, and euident to be ſéene in the Writings of Chryſtophorus Pariſienſis, a moſt famous Philoſopher, who hath taken great paines in ſetting foorth the ſeuerall parts of Vrines.

They which ſhal ſearch diligently in the building and frame of mans body, for another thing than the elements & their qualities, that is to ſay, hote and colde, moyſt, and drie: namely, for a mercurial liquor, ſulphur, and ſalt, indued with al kinde of vertures, faculties, and properties, the thrée beginnings, out of the which, the colours, taſtes, and odours, and ſuch other things of infinite varietie doe ſpring, ſhal eaſily vnderſtand, that euery one of the beginnings by his temperature or the excurreth out of their conſort, doe procreat ſickneſſes of diuers ſorts in the bodie: as if ſulphur doe too much excéed, then it bringeth on inflamations and feuers of diuers ſorts, beſide other ſtupefactiue and drouſie affects, which the ſtupefactiue ſulphur ſtirreth vp, out of the ſtupefactiue and drunken ſpirits which it containeth within the ſame, and being exceſſiue, ſpreadeth it ſelfe throughout the whole body.

The which is eaſily to be ſeen in ſuch as drinke too much wine, and in eating of bread that hath much darnel in it: as alſo in the taking of Camphyre, the iuices of Poppey, of Henbane, and of ſuch like opiates, which bring ſléepe, by their ſoporiferus Sulphurs, and not by their cold quality. Alſo they ſhal finde by their ſower and ſharpe vapours of Mercury, that falling ſickneſſes, Apoplexies, Palſi[•]s, & al kindes of Catarres come from thence. The which effects, if they be accompanied with any poyſon, or maligne & contagious ſpirits, they cannot but muſt néedes bring on, peſtilential; venemous, and contagious diſeaſes.

If they looke diligently into Salts, they ſhal find, that from them doe ariſe inward gnawings, Impoſtums, vlcers, diſenterie fluxes, the Pemoxoides, and ſuch like, ſo often as they runne out of their ſeates, and are ſeperated from the other beginnings, or doe excéed the meaſure of nature, from whence alſo doe come great annoyances to the body, as by their reſolutiō, the burnings of vrine, ſtranguries, and ſuch like. For according to the variety of Salts, diuers kindes of vlcers, impoſtumes, and other diſeaſes, as diuers kindes of Collickes, doe ariſe by their ſharpe and ſower ſpirit.

Alſo by the coagulation and congealing of theſe Salts, are ingendered ſwellings, ſtones, and knots of the ſinewes, and an infinit ſort of abſtructions, whereof many ſickneſſes doe ariſe. The which coagulated Salts or tartar, forſomuch as they neuer want their Mercury and Sulphur, rude indigeſted, and impure, if they be out of meaſure, and doe reach to the vppermoſt degrée of their malignitie, they wil commixe according to their ſundry natures and properties, diuers effects, the which notwithſtanding wil ſéeke to come to the full ſickneſſe of the qualities and forces of euery of the beginnings, which are alſo wrapped and infolded the one within the other.

And herein wee depart not from the opinion of Hypocrates, which he hath ſhewed in his booke concerning the auncient medicine. For he reiecting their opinion, which tye the beginnings and cauſes of ſickneſſes to the elementarie qualities, layeth other foundations, namely, Swéet, Sower, Bitter, and Salt, the which we reduce to thoſe thrée beginnings of all things, arrogating to euery of them their ſingular faculties and properties. For what power or vertue ſoeuer is in the nature of Medicines and of ſickneſſes, and doth moue and put it ſelfe in action, the ſame is to bée reuoked to thoſe thrée beginnings.

Yet notwithſtanding I deny not, but that ſome kindes of ſickneſſes may ariſe from the elementary qualities, abounding in our body, which do rather come of the excrements and feculent humours, either retayned or ſuperabounding, and doe certainely rather ariſe out of ſuch Elements, than out of the beginnings. For out of the abundance of ayerie and ſpirituous windes ſimply, out of thinne waters, and terreſtrial feces or dregges, we do ſée diuers kindes of effects dayly to come: yet notwithſtanding ſuch ſickneſſes haue no long continuance, being ſuch as may bée eaſily cured euen by Elementary remedies, being either hote or cold, moyſt or drie. As for example, ayerie windes ſhut vp in the bowels, and bringing forth the paines of the Collicke, are with lyſters diſperſed and driuen away. Surperfluous humidities and thinne water is conſumned with drying medicines.

Inflamations comming of a terreſtrial and ſimply groſſe matter introſulphurus, are extinguiſhed by a ſimple cooling helpe.

And to conclude, we wil ſay with Fernelius, that ſome ſickneſſes are méerely ſecret and hidden, which the ſame Fernelius (as doth alſo Paracelſus) affirme to be ſupernatural: which ſickneſſe come from the influences of Stars; wherin alſo is obſerued ſomewhat which is diuine, or at leaſt more ſingular and peculiar, than in common ſickneſſes. Such are the aſtral and aiery effects which happen to ſome men more then to other, by a certain ſingular influences of the Starres, or conſtitution of the heauen, or by the concourſe of the euil Planets: who are therefore diuerſly affected, by the ſundry rootes, natures and properties of their Aſcendentes, producing by their aſpects and radiations, conuenient fruites in fit times.

The ſecret and hidden cauſes of theſe kinde of diſeaſes, being ſuch as we cannot eaſily reach vnto, like medicines of the ſame nature, which are indued with a hidden vertue, are to be vſed. And as there be Celeſtial, ſpiritual, and etherial effects: ſo alſo they require ſpiritual and etherial remedies: which may elſewhere be taken, then from thoſe thrée beginnings brought into a ſpirituall nature. But wée haue ſtood too long vpon this point.

CHAP. XVI. Wherein is ſhewed, that the whole force of purging in Medicines, in the Antimonial, Mercurial, and Arſenical Spirits according to euery of their ſeuerall natures.

AMong Minerals, thrée kindes of ſpirits doe offer themſelues to be viewed and conſidedered, from their firſt original: namely, ſpirits, Mercurial, Arſenical, and Antimonial, which by their owne nature are truely ſimple, formal, fierie, and of wonderfull qualitie and efficacie, and of ready working. Which are to be diſtinguiſhed as differing among them, and alſo as riſing from the thrée beginnings different. For the Mercurials as the moſt ſubtil, vaporus, aierie, and waterie, take their original from Mercurie: the Arſenicals, as thoſe which are more proſperous, or breathing, more fierie, hote, and meanely volatile, doe take their original of ſulphur: the Antimonials, of al others the moſt groſſe corporeat, and terreſtrial, doe take their original from Salt. The Mercurials doe borrow their Celeſtia[•] ſpirits, from the Sunne, from the Moone, and from Mercurie, and are by them impregnated & animated. The Arſenicals doe receiue the ſpirits of Mars & Ʋenus: euen as the Antimonials do contayne the ſpiritual properties & vertues of Iupiter and Saturne. By the which vertues of the Celeſtial, euery of the beginnings, being impregnated by the things moſt fitting for them & by thē increaſed, doe obtaine greater forces in euery of their kindes, and a more corrected and temperate nature.

For the Mercurials, as indued with more gentle and wholeſome ſpirits, doe get a more gentle nature, medicinable and nouriſhing. The Antimonials, from the intermedials, that is to ſay, from things partly good, and partly malignant, receiue a worſe nature, that is to ſay an intermedial. But the Arſenicals, as ſtirred vp with the worſt and moſt pernitious ſpirits, bring a mortall and deſtroying nature, which oftentimes bringeth great detriment. Theſe laſt, being ſo fyerie, vehement, and violent, doe ſerue to forme and to boyle metallick and hard ſubſtances, and are as fyer to giue life vnto them being halfe dead, but are in no caſe fitting to the more gentle and ſoft bodyes, ſuch as are vegetables and Animals.

Alſo the ſpirits themſelues, do put on bodies agréeing to their natures. Arſenicals, & Sulphurus, do put on the body of auripigment, & Arſenic: Antimonials, the body of Antimony and of Magneſia, or Loade-ſtone: becauſe among other metallicks, theſe are moſt corpulent and of groſſeſt ſubſtance, of the roote of Saturne and Vitriole, and which for the ſame cauſe are the beings and beginnings of other mettals. By the impediment of which bodies, the force and violent actiuitie of the foreſaid ſpirits, is checked and reſtrained. Neither doe they ſhewe ſuch violent ſtrength, when they are brought to a ſimplicitie and ſpirituous thinneſſe. But among corporal ſpirites, the Mercurials doe excéede the Antimonials in benignitie and ſwéetneſſe: and the Arſenicals which are the laſt, doe ouercome the other two in violence and malice. For theſe are wholy fierie for the moſt part, as is already ſaid, and are therefore moſt pernicious.

But the Mercurials, being of al other moſt ſimple and thinne, are therefore more ready to worke. Alſo Mercurie it ſelfe conſiſteth wholely of homogenial or kindly partes, and the ſame ſpiritual: and therefore it excéedeth others in readineſſe of working. And hereupon it is made more fit than others, for an vniuerſall purger and clenſer, for that out of his whole ſubſtance without any ſeperation of the partes, excellent and the beſt purgations, of all ſortes, without any preparation at all, may bée extracted.

Prouided alwayes that you correct a certaine hurtfull cruditie, which it hath in it, and that you alay his too much celeritie and promptneſſe in working. This you may doe his concoction and fixation.

Alſo the ſpirits, which by a certaine meane are fixed and volatile haue place, and doe ſhew forth themſelues in Auripigment, and in Arſenic: out of whoſe whole ſubſtance, without any exquiſite ſeperation, are extracted certaine ſolutiue ſpirits, ſo excéeding ſulphurus, fierie, violent, and deadly, that deſeruedly they are reckoned among the moſt mortal poyſons: whoſe aſſalts and vilolence▪ the animal nature, as more delicate and weake, cannot indure, but that by and by it decayeth: whoſe vehemencie, and pernicious qualitie, can by no art be corrected or made fit for and vſe.

But the Antimoniall ſpirites, as more corpulent, and groſſe than others, doe fixe their ſeate in Antimonie, becauſe it is the roote and original of all other mettals, which are more corpulent than other things.

And yet for al that they doe not remaine alone, but that being aſſociated and linked to the companie of others, as to the ſocietie of Mercurials, and Arſenicals of the ſeuen Mettals, they bring forth out of themſelues, thoſe ſeueral kinds. Namely, Lead, and Tinne, when as the antimonial ſpirits doe excéed in vertue and plentie: Iron, and Copper, when the arſenicals doe ſuperabound and ouercome: Gold, Siluer, and Mercurie, when the Mercurials haue the victorie ouer others: the which Mercurials, are more ſpiritual and ſimple than any others, and moſt eſſential: the which being brought to perfect concoction and fixation, doe procreate Siliuer and Golde, and doe make them pure and cleane from all antimonial and arſenical Sulphur. For Gold and ſiluer are nothing elſe but fixed Mercurie brought to perfect concoction. And theſe Mettals of gold and ſiluer, when they are wholy fixed and corporeat, hauing put off that ſimplicitie and thinnes of ſpirites, are deſtitut[•] of al power of acting or working, neither can they worke and performe any thing at all, except they be brought againe to their firſt ſpiritualitie, that is to ſay, into their firſt matter.

As for the other foure mettals, they hauing as yet not attayned that degrée of perfection, that is to ſay, of puritie, digeſtion, concoction, and fixation, albeit they ſéeme to the ſent moſt hard and ſolid, yet haue they not gotten as yet perfect fixation, being ful of much impure Sulphur, and ſuch other like kinde of heterogenial and vnkindly ſubſtances, that is to ſay, of arſenicall and antimonials ſpirits: and doe poſſeſſe a very ſmal portion of the Mercurial ſpirits, and the ſame as yet full of impuritie.

Whereby it commeth to paſſe, that ſome of them cannot indure the tryal of fire, but by the force thereof doe turne to aſhes and glaſſe, and can neuer more be reduced by any Art into a metallicke nature: other ſome, as more volatile and flying than others, do vaniſh away into fume or ſmoake.

The which is wel knowne to al, not onely Philoſophers, which haue ſéene the nature of mettals in the ſearching out and exerciſe of theſe workes, but alſo to euery Goldſmith and Myntman, which know how to diſpearſe and ſend away ſuch mettals into ſmoake, with their Cupels: which Philoſophers can bring to paſſe by diuers other meanes and inſtruments.

And out of theſe kindes of Metals, full of flying ſpirites, are extracted purges of admirable operations: and the ſame according to the nature of the ſpirits abounding or predominating in euery of them. Of the flowers or ſpirits of Tinne, and Lead, extracted by ſublimation, are made purgations, which worke wonderfully by dei[•]ctions, by vomit, by ſweates, and by Vrines: which may be reckoned among the meane ſort, and ſuch as are leſſe hurtful, albeit they be deriued from the metallicke nature. Out of Iron and braſſe, may be extracted very good purgatiue medicines, wel knowne to them of old time.

Now to paſſe from metals to ſemi-minerals and ſo metallick iuices, infinite purgations alſo are extracted out of them, according to the force of their ſpirits. As out of Vitriol, Niter, Salgem, Sal Armoniac, & out of many other ſuch like things, may be extracted both meane and violent Solutiues.

And to make it plaine, that al the power and effect of working which is in Mercurie, Arſenic and Antimonie, theſe thrée metallick ſpirits, & alſo what vertue partly thoſe foure imperfect metals, and al kindes of Salts, Iuices, and metallicke ſubſtances haue, doe altogether come eſpecially from theſe kinde of ſpirits: it is hereby manifeſt, that fixed Mercurie, which by no maner of meanes wil moue or flye from our heart, and which is ſociable and communicable with our ſpirits, hath no force to purge either by deiecting through the belly, or by prouoking to vomit: but is rather fit to procure ſweat and vrine.

But when it ſhal bée volatile and flying, by reaſon of his wonderful ſpiritualtie and ſubtiltie, it is made a great mundificatiue of the bodie, pearcing into all the partes and members thereof.

So in like maner the glaſſe of Antimonie, in that it hath fuming and flying ſpirites, not fixed, which doth both ſhew foorth themſelues at the time of the fuſion or melting, as alſo by a certaine whyte exhalation thereof, when béeing moulten it is put vpon the Marble Stone, hath alſo a vehement force of working.

Whoſe fuſion or melting, if it be ſo long and oftentimes reiterated, vntil no more whiteneſſe wil come from the ſame, then it is made vtterly voyd of al working force.

It wil alſo looſe all power of working or purging, if this glaſſe be made moſt thinne in Alchool, and ſet in the heate of the Sunne, by the heat whereof, the more thinne ſpirits doe vaniſh away, and are conſumed. And ſo then in ſtéed of a loſing mediciénce, it is made a moſt excellent Anodine, or procurer of ſléepe or reſt.

Therefore to ſhew by inuincible Arguments, that al purging facultie conſiſteth in thoſe flying ſpirits, and is wholely to bée attributed vnto them, it is moſt certaine, that glaſſe may be made of Antimonie and of Leade, and other preparation, as well out of them, as out of metallick matters, whether it bée by ſubliming flowers out of them, or whether it bée by extracting of Saffron out of them, by the meanes of calcination, the which being beaten into fine pouder, and in the quantitie of tenne or twelue Graines infuſed in water, or in wine by the ſpace of certaine houres, and after that the water eaſily powred from the reſidence or pouder which is in the bottome, and the ſame liquor ſo giuen, there wil follow thereof a wonderful purgation, albeit nothing of the quantitie of the pouder bée in waight diminiſhed, becauſe the ſpirits onely (which giue no waight to the body) are left to the infuſion, whereof commeth that great force of working.

The which powder may often bée put into water or wine to leaue therein his purging ſtrength and ſpirit: and it may ſo bée done a hundred times, vntill the ſpirites be cleane euacuated: and yet for all this, the pouder béeing dryed, there remayneth ſtill the full waight without diminiſhing. But that powder looſeth his force quite and cleane of working, if the ſpirits be wholely exhauſted.

I my ſelfe haue ſéene a Ring made of the glaſſe of Leade, which being infuſed, was to ſome a perpetuall ſolutiue Medicine, ſo often as they would purge the body.

So to others, the Regulus of Antimonie, made into a pill of the ordinarie and common bigneſſe, ſwallowed downe into the ſtomach, afterward paſſing through the belly by ſiege, takē and being waſhed and wel cleanſed, ſwallowed into the ſtomach againe: and ſo the ſame waſhed and ſwallowed in like ſort a hundred times, ſo often as the body hath néede to be purged, it will performe the partes of a ſolutiue Medicine, and yet loſe nothing of his weight.

Hereby it doth euidently appeare, that the force of working lyeth hidden in certaine ſpirits, which haue the ſame propertie, euen as in other things there is a force and power of altering or of nouriſhing, and of paſſing into our ſubſtaunce. Hereof a more aſſured proofe and tryal may bée made, by the induſtrie of a learned and ſkilfull workeman, who quickly and in a moment can take away from them al force of purging, by vſing a certaine fyer of nature, either taking away or fixing, the excéeding ſharpe and penetrating ſpirits of Mercurie and Antimonie, and to make remedies of them, which can reſtore found and perfect health, by gentle and eaſie ſweates, with inſenſible tranſpiration, to the cōſuming of the ſuperfluous humors of our bodie, as alſo to the clenſing away of all impurities rather then by any violent and manifeſt euacuation, to the troubling of the body.

And as the vegetatiue being of a middle nature, betwéen the animal and the minerall, by this nature of partaking with both, is turned into ſenſitiue, (euen as we ſee of bread and wine, blood to be made: of blood, ſperme or ſéede, and of ſéed a man to be borne:) ſo the minerall (by that generall conſent of all things among themſelues) paſſeth into vegetatiue, the vegetables ſucking vnto them by the rootes of the minerals, eſſentiall and metallick ſpirits with the which the whole earth is filled, as is to be ſéene by ſo many yron mines, and by ſuch plenty of ſundry ſtones, with the which it aboundeth and which it bringeth forth, which are nothing elſe but of a metallick ſubſtance.

And albeit ſimple vegetants, with metallick ſubſtances, doe draw thoſe mercurialls, antimonials, and arſenicals of a purging nature, (whereof they are called purging medicines, becauſe they abound with a certaine ga[•]like bitterneſſe, by reaſon of the entering of the ſpirits of Sal[•]iter terreſtrial and metallick by rootes into the anatonie of vegetables:) yet are they not altogether ſo violent, and of ſo dangerous a ſpirit, as they were in their firſt mine & original, as being thin of nature wholy crude, and indigeſted. For they put of the poyſon in the vegetable, by their manifold concoction and digeſtion, and are made more pure, in ſo much that they haue no other inconuenience in them, but the force and effect of purging, except paraduenture, they be giuen out of meaſure, & in a greater quantity then is fitting. But ſome are more purgatiue then others, namely thoſe in whom there is greater plenty of the Mercurial ſpirits, the which notwithſtanding are nothing offenſiue to our nature. Neuertheleſſe if any vegetable haue in it an arſenicall ſpirit, albeit not altogether ſo pernicious, as is that which is in Arſenic it ſelfe, for that it is made more gentle by concoction, yet it is not without the violence and annoyāce of the arſenical poyſon: ſuch are the hearbs, Bane wort, Aconitum, and Enphorbium.

If any vegetable bee endued with an Antimonial ſpirit or whereſoeuer the antimonial is ioyned with another ſpirit, it bringeth violent vomits and ſieges: ſuch are the kinds of Helebores and Spurges, and ſuch like: neither is the vegetable without commotion and perturbation, in regard of the violent ſpirit which it hath in it ſelfe.

And hereof it commeth that ſuch ſimples of vehement euacuation, doe more abound in mountaines, in rockes, and in ſtony places, where the natiue ſeate of metallick ſpirits is, then in the fat and fertile ſoyle. For the correction whereof, and to make them more gentle, and to put off that wild nature of theirs, they are to be tranſplanted into home gardens. For thereby they borrow another nature and more gentle nouriſhment, with the which they are tempered, whereby they waxe ſwéete and familiar, whereas otherwiſe in the mountaines, they are without, and deſtitute of that gentle nouriſhment, and ſufficient heate of the Sunne, and of the temperature of the heauens, to concoct and to temper their erudities. For thoſe things which are auſtere and wild, are woont to be made gentle by digeſtions and concoctions: and things venemous become whole, ſo that arte imitating nature, digeſting and concocting moſt excellent remedies, are made of deadly poyſons and ſimples. But this cannot bee done, without the knowledge of the internal anatomie of things, and without the aſſured ſcience of their beginnings.

CHAP. XVII. Concerning potable gold.

GOld being prepared by the ſpirit of the Philoſophers lead, is eaſily diſſolued into liquor, and deſerueth then to bee called Potable gold▪ this muſt néedes be more conuenient for medicine in the ſtomack of man, then leafe gold. For how can leafe gold benefit the ſtomack, or in any ſort be profitable for the ſicke, when the ſecret kernell is ſo faſt incloſed in the ſhell, which is ſo indigeſtible, that it will not be diſſolued in the body of the Oſtrich. The body of any thing profiteth little or nothing without the ſpirit.

It cannot be denied, but that all actions come from the ſpirit, for a body deuoyd of ſpirits, is empty, rotten, and dead. If the ſpirits be they which are agents, the body is deſired in vaine.

And contrariwiſe, when the body is an impediment to the ſpirit, that it cannot vtter his force and ſtrength (as appeareth by the working of nature it ſelfe, which without the deſtroying and obiecting of the body, cannot change the ſpirit, that is to ſay, the nouriſhment of meate into fleſh) then of neceſſitie, the ſpirit muſt be deliuered from all his impediments, that it may ſhewe it ſelfe powerfull, and not bee hindered from his working.

This appeareth plaine by daily experience. For what good doth that thing in the body, which is neither profitable for the nouriſhment, nor yet for the health thereof?

Nay, what annoyance doth it not bring to our faculties, which lyeth in the ſtomack vndigeſted, much better then wée ſhall prouide for our body, if in time of ſickneſſe we take that to nouriſh and ſuſtaine vs, which is well concocted and digeſted by art, and purged from all groſſe ſuperfluitie. For ſo nature is no maner of way hindred from diſtributing the ſame to all the parts, neither hath it any burden in concocting the ſame, albeit as yet it is requiſite for nature to haue a more ſubtill worke, that it may turne to the profit of the body. For how much more auaileable to helpe the ſicke which are weake of nature is the ſpirituous ſubſtance of a medicine, if it be giuen, tryed and ſeperated from groſſe impurity, then to be adminiſtered with ſuch impuritie, which oftentimes cloyeth and ouerlayeth the ſtrength of the body. He is more blinde then any [••]oule which ſeeth not this. For the ſpirit whether it be of meat or of medicine, is giuen in ſuch ſmall quantitie, that it bringeth no detriment, but ſpéedy profit in a moment.

But yet theſe ſpirits cannot be giuen, nor prepared without bodies, for the which cauſe we preſcribe broathes & Iellies, to be the chariots of the ſpirits: and we clenſe the bodies, that they being made pure, the ſpirit may more firmely cleane vnto them.

And that they are not diſpoyled of their firſt naturall humour, it hereby appeareth, becauſe that naturall humour is the body of his ſpirit. But when by our art, the ſpirits are extracted, wée muſt haue diligent care, that none of thē flye away into the aier and ſo be loſt. For this cauſe we muſt looke that our veſſels be ſure, and nothing breake out, by violence of the fier: the which ſpirits, if we can retaine, much leſſe can their bodies eſcape.

Spirits then are in bodies, and bodies paſſe into ſpirits, in ſuch wiſe that they are corporeat ſpirits, and ſpiritual bodies, ſo as we can giue both body and ſpirit together.

Furthermore, that the moſt dry calpes, doe ſtill retaine their humour and moyſture in them, in ſo much that they may be turned into liquor, daily experience ſhoweth. For glaſſe brought into aſhes, and gold brought into a caix, may be reſtored to the formes of glaſſe and gold againe, through the force of fire.

But here it may be obiected (as it is by ſome) that gold hath no force in it to prolong life, or to corroborate the ſame, becauſe it is prolonged by onely heate remaining in moyſture and is alſo conſerued by the reparation of natural moyſture. But theſe faculties or eſſences (ſay ſome) are not in gold, but rather in thoſe things which haue liued, as in plants and liuing things, from whom that force to prolong and preſerue life, is to be taken, rather then from gold. And hereupon it is inferred, that there is no life in metalls and minerals, but that they are plainly dead.

I preſume no man will denie, that gold is the fruite of his element, or ſome thing elementated: if a thing elementated, then doth it conſiſt of elements: therefore alſo of forme. For elements doe not want their beginnings, which are formall beginnings, giuing being, or that which it is, to a thing. For ſo much as therefore gold is a body elemētated, it conſiſteth of matter and forme, by the mixture whereof there ariſeth a certaine temperature, or ſome thing of likeneſſe, which is the life of things. Therefore gold and other metalls haue life.

Furthermore, whatſoeuer the eye can ſée and behold, that hath matter and Forme. For forme is the external, ariſing from the internal, which offereth it ſelfe to the ſence of the eye: if it haue forme and matter, then hath it alſo life. Death is ſaid ſo be the deſtruction of things, which ſéemeth to bring the ſubiect to nothing. But for ſo much as metalls are the obiects of the ſences, it ſhal be thought amiſſe that they are brought to deſtruction. They liue therfore becauſe they ſubſiſt. And the things which ſubſiſt cannot be ſaid to be brought to nothing therfore not dead.

By theſe reaſons it doth plainly appeare, that there is life in metalls, becauſe they ſubſiſt, and becauſe they conſiſt of Matter and Forme, whoſe mixture and co[•]iunction is nothing, but by the bond of a certaine kind of life, which is drawen from the elements and beginnings, in the which conſiſteth the life of things. Furthermore, that cannot be ſaid to be without life, which is indued with power of acting. For actions (as we haue ſaid) proceede from ſpirits. In the ſpirits is life, or elſe they themſelues are life. And wonderful actions doe proceed and come from gold, when it is ſpiritual and ſeperated from the waight of his body: finally, who is he that dare denie life to be in metalls which are indued with ſo many taſtes, with ſo many odours, with ſo many colours, and with other vertues. Therfore gold is vitall. For ſo Marcilius Ficinus a moſt witty Phyloſopher, and a famous Phyſitian, writeth of gold, ſaying:

We know that all liuing things, as well plants as animals, doe liue and are generated by a certaine ſpirit like vnto this, and is alwaies moued, as if it were liuing, and doth moſt ſpeedily generate among the elements, becauſe it is moſt ſpirituall. But thou wilt ſay vnto me, if the elements and liuing things doe generate and beget, why doe not ſtones and mettalls beget, which are meane things, betwéene the elements & liuing things? I anſwere, becauſe the ſpirit which is in them is reſtrained and hindered by a more groſſe matter, the which if at any time it be rightly ſeperated, & being ſeperated, if it be conſerued as the ſeminary of one thing, it is able to beget vnto it ſelfe the like: if ſo be, there be put to it a certaine matter of the ſame kind: the which ſpirit diligent Phyſitians, or naturaliſts ſeperating from gold, at the fier, by a certaine ſublimation, they wil put the ſame to any kind of metall, and make it quick.

Thus it is plaine by the authority of this learned author, that there is a vitall ſpirit in gold, and a vertue to procreate the like to it ſelfe: as alſo it is confirmed by the teſtimony of Virgil in the ſixt of his Aeneidos: where the Poet ſaith, that gold doth mount and ariſe by his vertue into a trée, whoſe golden boughes doe ſpread far and wide.

If the mineral corall trée by his life natural, doe growe and increaſe, why is it not as like that gold and other metals do grow by the ſame life? Séeing metals doe draw their beginnings from minerals minerals, from waters, and waters from the ſea. Now if fiſhes ſhels, pearles, and corall, receiue life from their element, which is the ſea, why may it not giue vital ſpirits vnto gold? There are ſundry ſorts of life: yea, things which haue neither motion nor ſenſe, haue life. Our daily foode, doth teach vs this, from the vertue wherof, we drawe ſuſtenance and preſerue life, albeit the fleſh of beaſtes and fowles whereof we féede, be firſt depriued of life and motion. So that there is nothing vtterly deuoid of life (as we ſaid before) but that which is vtterly brought to nothing. For out of the very rottenneſſe of wood, which doth ſhewe and threaten the final deſtruction thereof, wormes of diuers ſorts, are bred and ingendered. What néede many wordes, when as Phyloſophy teacheth vs, that out of the corruption of one thing, commeth the generation of another. And why then may not the generation of a vital metall be brought forth out of the corruption of a metallick body, and which is brought into his firſt matter: when as life in the body, is the laſt that dyeth, if it may dye? It is plaine then, that there is life in metals.

But now let vs ſee, whether this life which is in metals may be made fit to preſerue our life, in ſuch ſort that it may not be extinguiſhed by diſeaſes. The which I wil briefly handle and declare. Thoſe things which continue longeſt in their being, haue a more conſtant and permanent life, then haue thoſe things which dye in a moment. This is in plants, the other in metals: for plants and hearbes, doe wyther and vaniſh away in a moment: but metalls wil continue a thouſand yeares and more. Now how can hearbs promiſe long life, & helpe of continuance, which they themſelues doe want? Contrariwiſe, for ſo much as metalls doe ſo long preſerue themſelues by their long life, why ſhuld they not performe the ſame, being taken into mens bodies?

The Phyloſophers ſay, that gold, of all other metalls is moſt temperat, by the temperatures wherof, the balſam which is in vs waxing ſicke, that is to ſay degenerating from his temperature by the force of ſickneſſes, is reſtored & holpen, in ſuch wiſe, that the vertue of his medicine doth recall him to his temper, and doth ſo increaſe him with ſtrength, that he eaſily ouercōmeth ſickneſſe. Gold is conſecrated to the Sunne for his colour and brightneſſe, and to Iupiter for his temperature, & therefore it can wonderfully temper the natural heate with moyſture, preſerue the humours from corruption, and bring the Solary and Iouial vertue to the ſpirits and members.

The beſt way to make potable gold, is without mixture of any other thing. The next vnto potable gold, is that which is beaten into thin leaues, which for want of the other, may be vſed in medicine cordial, to comfort the heart. The tincture of gold being extracted, doth clenſe and reſtore the blood. So that hereby the homogenial and kindly parts are gathered together, and the Heterogenial or vnkindly are ſeperated. For ther is nothing vnder heauen to be found more homogenial, or ſimular, of more thinne ſubſtance, of more temperate nature, & leſſe ſubiect to corruption, or putrifaction, then the very pure ſubſtance of metalls, or quick-ſiluer. What therefore can be more fit for our Balſam then that ſpirituall medicine, purged from all impuritie, and brought to exquiſite ſubtiltie. Doth not a ſpirituall nature reioyce and imbrace a ſpirituall nature? Why is not gold impayred in the fier, but doth rather ioy therein, and is made more pure? Is it not becauſe it is fier? For fier is not thruſt out with fier, but they imbrace one the other as being of one kind. So in like manner, for ſo much as our Balſam of life is moſt pure, and reſembleth the nature of fier, why ſhould it not receiue his like, and be ſtrengthened thereby? For Geber ſaith, that gold is a medicine, which maketh the heart merry, & preſerut[•]h the body in youth: the which medicine is no other thing, but a natural heat, multiplyed in ye fixed ſubſtance of Mercury: the vertue of which heat is to gather together (as it is ſaid afore) y• kindly, & to diſceuer and put away all things that are vnkindly, conſeruing the ſpirits and humours in a man ſooner then in the nature of metalls, becauſe a man by his proper natural heat doth ſeperate the vnkindly ſuperfluities, which metalls by their vnnatural heat cannot ſeperate.

But let the reader vnderſtand, that our meaning is not to preſcribe this Aurum potabile, for continual foode, but for medicine onely in time of néede. For it will ſuffice, if it be taken once or twiſe in the yeare, to prolong our dayes to Neſtorian yeares, without the yrkeſomneſſe of ſickneſſe.

The Phyloſophers haue not onely called this medicine Aurum potabile, but alſo the water of life, the Tincture, the pretious ſtone, the medicine which worketh wonderfully vpon thrée ſorts of things, namely vpon the animal, vegetable, and minerall: for the which cauſe it is called the Animal, Vegetable, and Mineral Stone: and the Arabian Aſtrologians call it the great Elixir.

Wonderful is the vertue of this medicine: for herewith the body of man being ſick, is reſtored to health, imperfect metals are turned into gold or ſiluer, and vegetables, albeit they are dry and withered, being moyſtened with this liquor, doe waxe freſh and greene againe. This Medicine being a quinteſſence is almoſt incorruptible and immortal, temperate, purified by the elements themſelues, and ſeperated from the dregs and groſſe matter of the fower elements, which are the moſt chiefe cauſe of corruption, as the Phyloſophers affirme: which therefore maketh a temperate and ſound body, becauſe it is, as it were the ſpirit of life, by whoſe force and helpe, nature doth digeſt all that is indigeſted, or expulſe the ſuperfluous and offending humours: it ſuppreſſeth their qualities, it quickeneth the ſpirit, it maketh the ſoft hard, and the hard ſoft: the thick, thinne, and the thinne thick: the leane fat, and the fat leane: it maketh the cold, hote, and the hote cold: it moyſteneth the dry, and drieth the moyſt: to conclude, it confirmeth and ſtrengtheneth the natural heate & moyſture. And as all Phyloſopers doe write with one conſent, it is an vniuerſal medicinable body, whereunto all the particularities of medicines, are reduced and infuſed.

For this cauſe, it is as it were a fineth nature, or eſſence▪ a moſt thinne ſoule, moſt purgatiue, much reſiſting for a very long time, putrifaction or corruption, freed from al mortal concretion, a celeſtial and ſimple ſubſtance of the Elements, brought to to this ſpiritual nature, by Chymical ſublimation.

And yet for al this, we affirme not that this medicine is altogether incorruptible, for as much as it is made and conſiſteth of natural things. Neuertheleſſe, it is brought to that ſubtiltie, thinneſſe and ſimplicitie ſpiritual, that it ſéemeth to containe nothing in it that is Heterogenial, or vnkindely, whereby it may be corrupted: whereby alſo it commeth to paſſe, that being giuen to the ſicke, it preſerueth them a long time in health.

And for this cauſe the Philoſophers haue had this in ſo great eſtéeme, and haue wholy addicted themſelues to ſeeke and ſearch out the ſame, not to make themſelues rich, by turning imperfect metals into gold and ſiluer, when as many of them willingly embraced pouertie, but rather to heale the diſeaſes and ſickneſſes of men, and to defende and preſerue their liues in long health without griefe, vnto the time which God hath appointed,

But leauing this great myſterie, which very fewe attaine vnto, I wil in charitie and good wil deliuer here vnto thee, an eaſie preſcription how to make certaine waters, of great vertue, which I found written in the Latine tongue, in an auncient coppy: ſeruing to kéepe the body in health, and to deliuer it from many infirmities, which I thought good here to inſert, as very pertinent ſo this Treatiſe, which concerneth (as you haue heard) the vertue of Minerals.

Take of Aqua vitae, diſtilled with red Wine, lib. 4. Of burnt Salt, lib. 2. Of dead Sulphur, lib. 2. Of white Tartar. z. 2. Of the coales of Flaxe which groweth in Abella, a Towne of Campania in Italie; z. 3. Of Salt Peter, z. 4. Beate al theſe into fine pouder, & ſeare them: and being mingled together, powre on them the aforeſaid Aqua vitae, and ſo put the whole maſſe to diſtillation.

The Ʋertues of the Diſtillation.

THe firſt Diſtilation, hath vertue of a Balſam to conſerue both fleſh and Fiſh, from putrifaction. It clenſeth the face from all freckles and ſpots, clearing the ſkinne, and making if fairer. It cleanſeth the body from Itch and Scabbes, and dryeth vp the teares, and watrineſſe of the eyes.

The ſecond diſtillation expelleth impoſtumations, and ſuperfluities of the body, faſteneth the téeth which are looſe, and taketh away the windineſſe of the Liuer.

The third taketh away a ſtinking breath, and purgeth tough flegme out of the Stomach, and whatſoeuer is not wel digeſted.

The fourth expelleth blood which is congealed in the body.

The fifth healeth and taketh away from man the faling ſickneſſe.

The ſixt diſtillation helpeth al paines about the throate.

The ſeuenth cureth the paine of the Goute.

The eight is an excellent Balſam, which ſée thou kéepe well.

The ninth diſtillation comforteth and preſerueth the Liuer, if a little gold be diſſolued therein.

After euery of the former diſtillations, the feces muſt be beaten, and ſearced as in the beginning.

Another Water, by which a Phiſitian may worke wonders.

TAke the fylings of Siluer, of Braſſe, of Iron, of Leade, of Steele, of Gold, the ſumme or froth of Golde, and of Siluer, and of Storax: ſo much of all theſe as the abilitie of the man can wel affoorde: put theſe the firſt day in the vrine of ſeuen yeares of age: the ſecond day, in white Wine, made hote: the third day, into the Iuice of Fennel: the fourth day, into the white of an Egge: the fifth day, into womans milke which giueth a boy ſucke: the ſixth day, into red wine: the ſeuenth day, in ſeuen whites of Egges. Then put all this into a cupel, and diſtil it with a ſoft and gentle fyer. That which is diſtilled kéepe in a Siluer or golden veſſel. There cannot bée ſpoken enough in the praiſe of this water. It cureth all ſortes of Leproſie, and wonderfully clenſeth the body. It maketh youth to continue long. Vſe it to thy comfort, and to the good of thy neighbour.

CHAP. XVIII. Shewing by what remedies ſickneſſes are to be cured.

IT is alleaged out of the authoritie of Hypocrates and Galen, that contraries are cured by contraries. But hée which affirmeth that contraries are cured by contraries, hée ſhall neuer eaſily finde out a remedie for ſickneſſe: neither was this Hypocrates meaning, as ſhall bée ſhewed anon. It is out of queſtion that ſickneſſes doe ariſe from the diſagrement of the beginnings: and ſo often as thoſe beginnings doe decline from their temper, (which is then called a diſtemperature) and the one being ſeperated from the conſort of the other, taking vp his ſtanding by himſelfe, procureth ſickneſſe. For when it is not in mixture with the other, (which being ioyned together, do maintaine concord) they then make warre vpon the body, without any ſtoppe or let. I ſpeake not here of ſimple and bare qualities, but of the very eſſences wherein are thoſe powers and faculties whereof Hypocrates ſpeaketh, which preſerue the health of their Balſam, or to reſtore it when it is loſt.

Seing therefore the ſéedes and properties both of health and of ſickneſſes, lye hid in the eſſences, it followeth that they are to be cheriſhed wt eſſences, and not with qualities. The which eſſences forſomuch as they are méere acting ſpirits, they are to be repelled with ſpirits, not with bodyes, which are not like them, or which are contrary to them.

But it is obiected, that al things conſiſt of Elements, therefore our bodies alſo. If then the Element of ayer do ſuffer and be out of courſe in vs, ſhal the ſame be holpen with the Element of earth? Why then haue Phiſitians ſo fewe remedies againſt the peſtilence? Is it becauſe there are none at al? (I confeſſe when God wil puniſh hée taketh away the vertue from remedies and medicines.) That is not the cauſe, I meane the want of remedies, but becauſe ignorant Phiſitians, know not the cauſes of the peſtilence, and therefore d[•]e not rightly prouide to preuent the ſame. For ſéeing they oppoſe againſt the peſtilence comming of the corruption of the Ayer, a medicine taken from earth, water or ayer, or from the earth hauing a watery original, what maruayle is it, if there follow no effect thereof, when as they doe not driue away thoſe things which are to bée mixed together, but thoſe things which doe eaſily agrée and are gathered together. For how can the heauen and the earth bée mingled together, to helpe the diſtemperature of the Heauen, betwéene the which there is ſo great diſtance, as there is betwéen diuiſible and indiuiſible, as Plato ſpake. Therefore celeſtiall things are to be mingled with celeſtial things, waterie with waterie and earthie with earthie, and not contrariwiſe, otherwiſe there can be no agréement.

Conſider wel, that Heauen, Aier, Water, and Earth, are in vs, but yet a certaine thing alſo farre more excellent, namely, a certaine ſupernatual body, which conſerueth all other things in their temperature, whoſe ſtrength retaineth all other things in their office: whereas imbecilitie and defect ſuffereth them to be out of courſe. What then is to bée done in this conflict but to cheriſh and vphold in his vigor and ſtrength, that ſupernatural bodie, that is to ſay, the Balſam of nature, that al other things ſubiect thereunto, and to whom it giueth life, may by the meane thereof be continued in their eſtate, firme and ſound? But with what things ſhall the imbecilitie and defect thereof be reſtored, but with things of the ſame likeneſſe?

Doth Oyle increaſe by putting water therein? Doth not one enemie put another to flight, euen as one friend helpeth another?

Al ſickneſſes come hereof in our bodie, in what ſoeuer they be ſeated, becauſe the Balſam of nature and life, doe there decay and decreaſe. What elſe then is to be done, but to helpe our weake friend?^[49]

Hypocrates ſayth, that hunger is a ſickneſſe. For whatſoeuer doth put a man to paine, deſerueth the name of ſickneſſe: whatſoeuer then aſſwageth hunger, is a remedie for this ſickneſſe, ſuch is al maner of food, wherewith that ſickneſſe is cured.

Therefore according to the opinion of Hypocrates, foode is a remedie. But wherefore are meates and drinkes ſa[•]de to bee medicinal remedies, but becauſe they haue natural properties, agréeing with the Balſam of nature, not contrarie, wherby the weakened forces and ſtrength are corroborated and the defect thereof reſtored. After the ſame manner drinke alayeth thirſt. Why and how commeth this to paſſe but onely hereof, becauſe as nouriſhment is all one with that which is nouriſhed, ſo thirſt is al one with the humour wanting, or with drinke?

Hereby wée ſée how wrong their iudgement is, which apply contraries to contraries, to ſtrengthen nature, that it may frée it ſelfe from ſickneſſe. Which nature if ſhée ſhould ſéeke helpe for an enemie, ſhe muſt néedes fall into a greater perrill, than if ſhe were to try the combate onely with ſickneſſe. And yet for all this wée reiect not the ſaying of Hypocrates, that contraryes, muſt haue contrarie remedies: that is to ſay, by the taking away of the diſeaſefull impurities, and by the repairing of the ſtrength and natural Balſam, not by calefaction, or refrigeation, by humeſtation, or exſiccation: not by abſterſion, inciſion, attenuation, & by ſuch other like, too common & familiar ſo Galen.

But we are of Hypocrates minde,^[50] that hunger is cured by meate, thirſt with drinke, repletion with euacuation, emptines with refection, labour with reſt, and reſt with labour. The which of ſome are not vnderſtood, as they are expounded of Galen, who applyeth thoſe contrarieties to thoſe bare qualities whereof Hypocrates ſpeaketh, ſéeing a medicine is nothing elſe, then an appoſition [〈1 page duplicate〉] [〈1 page duplicate〉] of thoſe things which are deſired, & an ablation of thoſe things which doe too much abound, according to the ſound opinion of Galen here.

But Hypocrates aymeth at a further matter, in that he would haue the diſeaſe qualified & driuen away, by giuing ſtrength to nature againſt the enemy: which nature being the onely Phyſitian and curer of diſeaſes, is to be holpen with ſuch things as are like to the diſeaſes, that ſo ſickneſſes and the paſſions o[•] ſickneſſes may be mittigated: euen as hunger and thyrſt, are recreated & aſſwaged by thoſe remedies, which they gréedily deſire. But hoſtile things, that are enemy & contrary, are not deſired, but ſuch things as are a friend and familiar. For who wil giue to his hungery ſon when he aſketh bread, a Scorpion▪ Therefore like and fitting liquors, and nouriſhments are to be giuen, which may procure to nature deſired reſt. For remedies which come out of the ſame fountaine, and out of the ſame familie, which are agréeing and fitting in likeneſſe are to be miniſtred. For the thyrſting ſpirits of feuers▪ are to be recreated with ſyrups, with ſugars, with pertiſan alone, or with wine, becauſe they are not of the ſame family and affinitie with them, therefore neither familiar friends nor kinſmen: but with thoſe tart liquors, which are begotten of the ſame linage, which are ſpiritual not corporal, as are thoſe former, of the which, it certaine drops be offered to him which is a thirſt, they wil by and by ſlake his thirſt, and preſently bring ſuch thirſty ſpirits to their reſt. After the ſame maner, watchings, paines, burning heares, and ſuch like are cured. For when the ſpirits are thirſty, that is to ſay, when they deſire any thing like to themſelues which is wanting, they wil neuer be appeaſed nor at reſt, vntill they haue obtained that which they deſire, and haue ſupplyed their want. Wherefore they are rightly called, by Hypocrates, contraries: and by Hermeticall Phyſitians, remedies of like ſort. For they are Similies, which are drawen from the [•]ame anatomie of nature, contayning like properties, tinctures, and rootes. And on the other ſide, they are contraries, becauſe they ſupply the defects, and doe ſatiſfie the deſires with friendly fulneſſe, appeaſing the ſpirits, and their fitting impurities, ſéeking to conſume them, or to take them away. Therefore theſe phraſes of ſpéech in natures anatomie, albeit they ſéeme different, and repugnant one to the other, yet in good conſent and agréement they are receiued and admitted. That is to ſay, that contraries haue contrary remedies, & like to their like.

But to returne to our beginning, that is to ſay to the elements, or to thoſe thrée hypoſtatical & formal principles of bodies, namely Salt▪ Sulphur, and Mercurie, which is a liquor: for ſo much as vpon them all grieuous diſeaſes for the moſt part doe depend, inſo much that a cōmon peſtilence flying in the outward aire cannot inuade a man, but it muſt make a breach and aſſaile one of theſe. Therefore thou ſhalt not doe more fooliſhly, if to helpe him which is grieued with a mercurial ſickneſſe, thou vſe a remedie taken out of Sulphur, then if thou ſhouldeſt mingle oyle with water, which two wil neuer be mixed or vnited. And in like ſort, thou ſhalt labour in vaine, if thou goe about to helpe Sulphurus ſickneſſes with a Mercurial medicine: or to put away ſalt ſickneſſes with the help of others. For theſe wil neuer agrée together: and being ſo vnlike one to the other, they wil neuer be ioyned in one, to heale and cure the bodie, except they be knit in a friendly peace and vnion, by that ſupernatural & ethereal body, that is to ſay, by the Balſam which is common to al things. Hée therefore which is ſick of Mercurie, muſt be holpen with mercurial remedies: as the Epilepſie, and the Apolexi, are to be holpen with vitriolated remedies taken from water. And hée which wil help ſulphurus ſickneſſe, muſt vſe ſulphurus remedies, and ſickneſſes proceeding of Salt, with medecines taken from Salt. So thou ſhalt be taught by reaſon and experience, that things of like ſort wil agrée & be cured with their like. We might yet make theſe things more plaine, & lay the ſame more open by many reaſons and examples: but why ſhould we eaſe you of that labour which we haue vndergon our ſelues by dili[•]ēt reading, ſearching and experimenting the things of nature, with great expences, before we attained our deſire. Accept my good wil in this, which, I fréely offer for ſome eaſe of thy paines, and for thy profit. And if it fit not thy humour & taſte (for al men haue not one reliſh) leaue it for thoſe which ſhall better allow it.

FINIS.

THE SECOND part of this Treatiſe, wherein is contained in ſome meaſure, the practiſe of the Hermeticall Phyſicke.

CHAP. I.

SAlt (whereof hath bene ſpoken before at large) is a thing of ſuch qualitie,^[51] and ſo excellent in it ſelfe, that all creatures by a certaine natural inſtinct, doe deſire the ſame as a Balſam, by which they are preſerued, conſerued, & doe grow and increaſe. They loue it, and like it ſo wel (I ſay) that they long after it, and doe drawe it vnto them by their breath, and doe licke it with their tongue out of walles, and old rubbiſh. Byrdes, as Doues and ſuch like, doe ſearch after it with their beakes, and wil (if they can) attaine it, though out of [•]eculent places, which are made [•]at by mens excrements and vertues. What huge multitudes of fiſhes are bread and nouriſhed in the Salt Sea? The which being ſo apparant. I wonder that men are of ſo peruerſe iudgement, that they knowe not, or at leaſt will not acknowledge,^[52] the admirable effects, of this radical balſam of nature. And who wil not admire the vertual properties and qualities of Salt, yea euen of that which is extracted out of liuing creatures: which qualities are to be ſéene in making liquide, in clenſing, in binding [〈…〉] preſeruing from [〈◊〉] corruption, and [〈…〉] Are not all theſe faculties and many others ſufficient,^[53] to proue that Salt is a thing animal? And ſo much the rather, becauſe there haue bene ſome chiefe Phyloſophers, who haue affirmed the Mag[•]es or Loadſtone to be animate▪ or indued with life; onely becauſe it hath power to draw [•]ron to it. How many faculties far greater then theſe, yea and the ſame magnetical alſo, do we find in Salt, if we looke diligently and throughly into them? What is greater, and more admirable then the Salt of mans [•]ri[•]e? which after conuenient preparation, is made fit to diſſolue gold and ſiluer? which by this their ſimpathy and concordance, [•]o ſufficiently declare, and manifeſtly giue attraction, and magnetical vertue, occaſioned or cauſed by their coniunction and copulation. Who ſeeth not thoſe admirable things, which are to be diſcerned, and which fal out in the preparation thereof, and in the exaltation, whether you reſpect ſo great variety of colours, or the coagulations, and diſſolutions, when the ſpirit returneth into the body, and the body paſſeth againe into ſpirit? Chriſtophorus Pariſienſis, that great Phyloſopher, did not in vaine take the ſubiect herehence, and begin the foundation of his worke. Thus I hope I haue ſufficiently declared, that our Salt may be ſaide to be animate.

But that it may appeare alſo to be as vegeta[•], as it is animal; that is to ſay,^[54] that it is not depriued of the growing facultie, it may hereby be demonſtrated, becauſe it is the firſt mouing thing in nature, which maketh to grow, and to multiply, and therefore ſerueth for the generation of all things: ſo as with the Poets and auncient Phyloſophers it may be ſaid, that Venus the mother, and firſt beginner of al generation,^[55] is begotten of the Salt ſpume or froath of the male, the which alſo Athenaeus confirmeth. For this cauſe Venus was called by the Greekes Aligene, as aff[•]anced to the Salt ſea. And alſo the generation of moſt precious pearles in the ſhels of fiſhes, and of coral ſpringing out of the bowels of hard ſtones and rockes in the ſea, ſpreading forth branches like a [〈◊〉] doe yet more and more confirme this ſentence. The[••] are the [••]fects,^[56] which that fier of nature, Salt, bringeth forth, yea euen in the middeſt of moſt cold water.

But let vs ſee alſo what it worketh in the earth. The effects which it hath in the earth are theſe: namely, it heateth and maketh the earth fat:^[57] it anima[••]th, fortifieth, and giueth power vnto it: It increaſeth and giueth a vegetating and growing vertue with ſéede into euery thing in the ſame. For what other thing is it which [〈◊〉] the earth [〈◊〉], and bringeth to paſſe, that one graine multiplyeth into a hundred but a certaine [••]ercoration, and ſpreading of [〈…〉] which commeth from cattle? What other thing openeth the earth and maketh it to ſproute [•]n the beginning of the ſpring time after that the Sunne is exalted into the ſigne of Ari[••] (which ſigne is the full of Saturn, and the houſe of Mars, ſignes altogether f[•]ery) but the eleuations and ſubl[••]ations of the ſpirits of the ſaid Salt, and of the balſam of nature? This is [〈…〉] and quickeneth, which maketh to grow, and which [〈◊〉] and ioyeth the medowes and the fieldes, and which produceth that moſt ample and vniuerſal vigor and vertue.

Who ſeeth not this in the very a[•]er alſo,^[58] by the ſublimations of the ſpirits of the [〈◊〉] nature of Salt, which ſpirits being ſublenated into aier in the ſaid ſpring time, doe fal againe in forme of a deawe, vpon corne and all things that ſpring out of the earth? And who ſeeth not that theſe deawes aryſing from the earth, and falling againe from the aier, is a cauſe of vegetation and growing. But that the dewe is the ſpirit of the foreſaid Salt, and indued with Salt, they which thinke themſelues great Philoſophers, againſt their wils and not without ſhame, do confeſſe, when they ſée that the true Phyloſophers doe extract out of the deawe a Salt, which diſſolueth corall and pearles, no leſſe then doth the Salt▪ which is extracted out of common Salt, out of Salt-Péeter, out of Niter, or out of other Salts which are prepared for the ſame end.

Furthermore, the ſame Salt, may rightly alſo be ſaid to bee vegetall, becauſe it is manifeſtly found in all vegetables, and becauſe thoſe things in the which it doth moſt abound, haue the longer life and continuance, and doe more manifeſtly ſhew forth the vegetable effects, either in their owne proper nature, [•]or at ſuch times as they are to ſerue for vſe.

Salt alſo is well known to be metallick or minerall. And all men knowe it the better ſo to be,^[59] for that ſuch ſundry and diuers kinds of Salts are found in the bowels of the earth: ſuch are Salt, Gem, Allum, Vitriol, Salt niter, and ſuch others moe, all which are of metallick nature,^[60] or elſe doe participate much with the ſame. But a Phyloſopher knoweth how to [〈◊〉] this thing further, and to find out the innermoſt [〈…〉] by the helpe of diuers ſtrong waters, which hee knoweth how to prepare: which are nothing elſe, but the ſpirits of the foreſaide Salts which haue power to diſſolue and to bring metallick bodies into waters,^[61] as is knowne to euery one. I ſay, that by this diſſolution, we may be[••]ld the [〈◊〉] ſimpathy of theſe Salts, with the metallick nature. For becauſe they are like, they wil be wel mingled together, conioyned and vnited, diſſoluing his like, and aſſociating himſelfe to his like. For ſtrong waters doe neuer worke vpon wood, or vpon any o[•]her matter, which is not of metallick nature:^[62] As it was moſt truly ſaid of a certaine great Phyloſopher▪ Nature loueth her like, and delighteth in her owne nature▪ And by another wittily thus ſpoken: Eaſie is the paſſage of things one into the other, which are one in likeneſſe. Sulphur, and other things, which are of an oyle like nature, are ſooner and better diſſolued with oyles, as with the oyles of Terebinth and of Flaxe, or Linſede▪ which is moſt ſw[••]te, then with that great force, and moſt violent ſharpneſſe of ſtrong waters, which are nothing elſe but the ſpirits of Salts, and by conſequent doe diſagrée with Sulphur, which is a beginning contrary to the ſaid ſpirits. Here i[•] offered large occaſion of [〈…〉] i[•] time and place would ſerue, but I omit it.

Let vs returne to our Salt:^[63] the which if I ſhal ſhew that it may be moulten and diſſolued, no leſſe then gold and ſiluer, with the force of fire, and being cold againe, may be congealed into a maſſe, as metalls be, then no doubt it wil euidently appeare, that Salt is of a me[•]allick nature. And this I ſay is to be do[•]e, not onely in Salt which is ſound in mines and in caues of the earth, but alſo in the very Salt of the Sea. But for ſo much as the ſame is better knowne to them that haue but meane ſkil in metalls, then that I ſhal néede at this time to ſpend much labour about it, I ceaſe to ſpeake any word more thereof.

Hereby it doth appeare very euidently, that this opio[•]e of Ariſtotle is falſe, where he ſaith, that cold diſſolueth the things which are congealed with heate: and that thoſe things which are coagulated by cold, are diſſolued by heate. The which notwithſtanding we grant to be true on the one part, for that wée knowe well, that Salt which is coagulated or congealed by the heate of the Sunne▪ is diſſolued in cold water. But it muſt bée confeſſed alſo to be true, that Salt, by the vehemencie of the heat of fier, is to be diſſolued, moulten and made fluxible, and to be caſt into a moulten lumpe, as eaſily as metalls be.

Moreouer Salts may be extracted out of all calcined metals which are to be diſſolued,^[64] filtred, and coagulated, after the ſame manner as are other ſalts, whether they be common and not moulten, or whether they be moulten by the force of heate. For it is known to a Chymiſt of ſmal practiſe, that out of one pound of calcined lead, tenne or twelue ounces of Salt may be extracted. All which things doe ſufficiently demonſtrate and proue, that the nature of Salt is metallick: and that therefore metall is nothing elſe but a certaine [•]u[•]il Salt.

By that which hath bene ſpoken, it may eaſily appeare, how Salt is animal, vegetal, and mineral, and that it agreeth with that which all the Phyloſophers haue decréed with one conſent concerning the matter and ſubiect of the vniuerſal Medicine.

And hereunto tend all other ſignes, whereby they deſcribe their foreſaid matter, albeit moſt abſcurely. All which things to agrée with the nature of Salt[•] as that [〈◊〉] is of ſmal eſtimation: that it is to be found in euery thing, [〈…〉] our ſelues: the which is moſt plaine, for ſo much as there is nothing compounded in vniuerſal world, out of the which, and at all times, Salt cannot be extracted.

CHAP. II. The three principles of all things are contained in Salt, extracted out of the earth.

BVt to ſhewe now more particularly thoſe things whereof we haue ſpoken generally, namely, that Salt doe participate with the animal, vegetal, and mineral nature, wée wil vſe a common example, the which notwithſtanding, being exactly and diligently waighed and conſidered by a true Phyloſopher, is a notable miſtery. The which, albeit it bee taken from out of the earth, yet it may lift vp our eyes to heauen.

I meane to ſpeake of Niter, which men commonly cal Salt-Peeter. I let paſſe the deteſtable and pernicious vſe thereof, inuented for the deſtruction of men: And yet I muſt confeſſe that it deſerueth great admiration, in that it ſheweth forth ſo great, and incredible effects, when as we being in theſe lower parts, it repreſenteth thundrings and lightenings, as if they were in the aire aloft. But it we ſhould conſider what it is, and of what quality, in his owne nature and compoſition, what diuers faculties, and qualities, and effects there are in a thing ſo vile and ſo common, it would no doubt make vs to wonder out of meaſure.

Niter is made and compounded of earth his mother, which bringeth forth the ſame: or it is taken out of old rubbiſh gr[•]unds, or out of places where ſtables for beaſts haue bene, or out of ſuch kind of groundes which haue bene repleniſhed with ſalt liquor, or with the vrine of beaſtes, rather then out of a leane hungry land, waſhed with raine, or by ſome ſuch like occaſion, depriued of that radical humour. It is moſt plentifully extracted from the ground where doue-houſes are ſeated, and out of Pigeons dung: and this is the beſt Niter of all others: the which is worthy the noting. Whereby it appeareth, that Niter doth participate with the excrements and vrines of liuing creatures.

For vrines are nothing elſe, but a ſuperfluous ſeperation of the Salt of vegetables, by which, liuing creatures are nouriſhed and doe liue. Whereby it euidently appeare, how the foreſaid Salt doth in kind participate with the nature animal, and vegetable. For as touching that which pertaineth to the mineral, it is not much pertinent to our purpoſe to ſpeake thereof, ſauing that wée thinke good to adde thus much, that it is extracted out of the earth, which is the reaſon why it is called Salt-Péeter, when as more properly it ſhould be called the ſalt of the earth. But let vs goe forward.

Nature miniſtereth matter to Art, whereof Salt-Péeter is compounded: Art cannot make by it ſelfe, no more then nature can make Salt-Péeter-pure, and ſeperated from all terreſtrilie and heterogeneal or vnkindly ſubſtance. For that it may produce the ſame effects which the other produceth, it muſt be prepared by the induſtry of workemen. For theſe make choyſe of conuenient earth, and out of fit places, to them well knowne, and being filtered, or ſtrained with hote common water, againe and againe, through the ſame earth, as lyes are vſually made with aſhes, it commeth to paſſe that a ſaltneſſe or briniſh taſte is mingled therewith, which is proper to all ſalts.

Of the which like, or water ſo diſtreined, if two thirds or theraboutes be vapored away by ſéething at the fire, and then let coole, the ſalt will be thickened into an Ice, whereof the maker of Salt-Péeter finiſheth his worke, purifying the ſame by ſundry diſſolutions, and coagulations, that it may looſe his fatneſſe quite and cleane.

This common worke, being triuial, and no better then mechanical, if it be rightly conſidered and weighed, is (as I haue ſaid already) full of admiration. For by the very ſame preparation, the thrée beginnings are extracted out of earth, which may be ſeperated one from the other, and yet neuertheleſſe the whole thrée, doe conſiſt in one and the ſame eſſence, and are onely diſtinguiſhed in properties and vertues.^[65] And herein we may plainly ſee as in a glaſſe (after a certaine manner) that in comprehenſible miſery of the thrée perſons in one and the ſame Hypoſtaſis or ſubſtance, which make the diuine Trinitie. For thus it hath pleaſed the omnipotent Creator, to manifeſt and ſhewe himſelfe a v[••]trine, or Trinne, not onely herein, that he is found ſo to be in the nature of earth, but vniuerſally in all the workes of the creation. For this our compariſon of the Salt of the earth is general, and is euery where found, and in all things.

Alſo in this compariſon of Salt,^[66] wée may beholde thrée diſtinct natures, which neuertheleſſe are and doe ſubſiſt in one and the ſame eſſence. For the firſt nature is Salt common, fixed, and conſtant: and the other nature is Volatil, Salt, the which alone, the Sal-péeter-man ſeeketh after.

This volatil or flying Salt, containeth in it two kindes of Volatil Salt: the other full of Sulphur, eaſily catching flame, which men call Niter: the other Mercurial, watery, ſower, partaking of the nature of Salt Armoniac.

Wherefore in that moſt common eſſence of earth, theſe thrée ſeueral Salts are found, vnder one and the ſame nature of the which thrée, all vegetables and animalls whatſoeuer doe participate. And we determine to place our thrée hypoſtatical and ſubſtantial beginnings, vpon theſe thrée Salts, as vpon the fundamental grounds, in that our worke, concerning the hidden nature of things, and the miſteries of Art, the which we had thought to haue publiſhed before this time: whereof we thought it conuenient to ſay ſome thing by the way, becauſe the groundworke and beginnings of Medicines depend vpon them.

Wherefore to the end ſo large & immenſurable doctrine, may the better and more diligently be conſidered of all men, eſpecially of the wiſer ſort, then heretofore it hath bene, I wil ſet plainly before their eyes, thoſe three diſtinct natures of Salt, comprehended (as already is ſayd) in one Hupoſtaſis, or ſubſtance.

For the maker of Salt-peter, or Niter, to make his ſalt the more effectual, volatile, and more apt to take fire, taketh away the fatneſſe (as they terme it) from the ſame, and ſeperateth the Salt thereof, which is al one with the ſea ſalt▪ or common ſalt, which is diſſolued into common water: Contrariwiſe, Salt-peted (as men cal it) is congealed into ſuch péeces, as we ſée it to be: and ſo there is made a viſible ſeperation of both the Salts. For the water (wherein the common Salt being defuſed and diſſolued as we ſaid) being euaporated or boyled away, there remayneth a portion of Salt in the bottome, which is ſomewhat like to our common marine Salt, and of the nature thereof, for it hath the ſame bryniſh qualities,^[67] it is fixed, it melteth not in the fire, neither is it ſet on fire, and therefore is wholy different from that which is congealed in the ſame water, which is called Salt-peter. The which thing truly deſerueth to bée diligently conſidered, not of ordinary Salt-peter-men, which are ignorant of the nature of things, but of Phyloſophers, if they deſire to be reputed, and to be ſuch. To whom it ſhal manifeſtly appeare, that Salt which by nature and qualitie (according to the common opinion of Phyloſophers) is hote and dry, a ſulphurus Salt, fierie, and apt to be ſet on fire, ſuch as is Salt peter, wil be coagulated or congealed in water, wherein al other ſaltes are diſſolued, no leſſe than that ſalt which procéeded from the very ſame eſſence of Salt-peter, may be diſſolued in water, as we haue ſaid.

Therefore not without great cauſe, the admirable nature of Salt-peter deſerueth to be conſidered, which comprehendeth in it two volatile partes: the one of Sulphur, the other of Mercurie. The Sulphurus part is the ſoule thereof,^[68] the Mercurial is his ſpirit.

The Sulphurus part commeth to that firſt moouing of nature, which is nothing elſe, but an ethereal fire, which is neither hote nor drie, not conſuming like the Elementarie fyre, but is a certaine Celeſtial fyre, and Ayerie humour, hote and moyſte,^[69] and ſuch as wée may almoſt beholde in Aqua Vitae; a fyre, I ſay, contempered, ful of life, which in Vegetables, wée cal the vegetating ſoule: in Animals, the hote and moyſt radical: the natural and vnnatural heate, the true Nectar of life, which falling into any ſubiect, whether it bée Animal or Vegetable, death by and by enſueth. The which commeth ſo to paſſe vppon no other cauſe, but vppon the defect of this vital heate, which is the repayrer and conſeruer of life.

The ſame vital heate, is alſo to bée found, albeit more obſcurely in Minerals:^[70] which may more eaſily bée comprehended by the ſympathy and concordance, which the ſayd ſalt-peter hath with Mettals: as is to be ſéene in the diſſolutions, whereof wée haue ſpoken ſomewhat before.

Beſide that ſulphurus part, there is alſo found in ſalt-peter, a certaine Mercurial of ayerie nature, and which notwithſtanding cannot take fyre, but is rather contrary therevnto. This ſpirit is not hote in qualitie, but rather colde, as appeareth by the tart and ſharpe taſte thereof: the which ſharpneſſe and coldneſſe is wonderful, and is farre different from the Elementary coldneſſe: for that it can diſſolue bodies, and coagulate ſpirites, no leſſe then it doth congeale ſalt-peter:^[71] the which ſowerneſſe is the generall cauſe of Fermentation, and coagulation of al natural things.

This ſame ſower and tart ſpirit, is alſo found in ſulphurs, of the ſame qualitie, not burning, nor ſetting on fire, and which congealeth ſulpur, and maketh it firme, which otherwiſe would bée running like Oyle. Vitriol, among al the kindes of ſalt,^[72] doth moſt of al abound with this ſpirit, becauſe it is of the nature of Ʋenus, or Copper: which ſower ſpirit inconſtant Mercurie (which notwithſtanding alwayes tendeth to his perfection, that is to ſay, to his coagulation and fixation) ful wel can make choyſe of, and attract it to him, that hée may bée fixed and coagulated,^[73] when it is mixed and ſublimed with the ſame vitriol. Euen as Bées ſuck hony from flowers, as Ripley ſaith.

Furthermore, this ſharpe, ſower, and cold ſpirit, is the cauſe why Salt-Péeter hauing his ſulphur ſet on fire, giueth a cracke: that ſo ſalt-péeter may be of the number of them, whereof Ariſtotle writeth, as that they are moued with a contrary motion: Which words of his are diligently to be conſidered. But what doe I meane to open the gate of paſſage into the orchard of the Heſperides, in ſpeaking ſo plainly of ſalt-péeter, giuing thereby a free acceſſe vnto the doltiſh and ignorant? Be not therefore deceiued, in taking my words according to the letter. Salt-Péeter of the Phyloſophers or fuſile ſalt (whereof at the firſt came the name of Halchymie) is not Salt-Péeter, or that common Niter: yet neuertheleſſe, the compoſition and wonderful nature thereof, is as it were a certaine example, and Leſbian rule our worke. Howbeit I haue ſpoken more plainly & manifeſtly vnto you of this matter, then any other which hath gone before me hath done.

Let therefore Momus from henceforth hold his peace, and let ſlaunderous tongues bée hereafter ſilenced. Alſo let the ignorant open their eares and eyes, and giue good héede to that which followeth, wherein ſhal bée plainly ſhewed many admirable things, and ſecrets of excéeding great profite. Wherewith bée you wel ſatiſfied, and take my good will in good part, till hereafter I ſhal deliuer that which ſhal better content you.

CHAP. III. Wherein by Examples, the forces and properties of Salt are manifeſted.

YEe haue ſéene out of that firſt remaining Chaos (that is to ſay, out of that baſe earth, or out of a matter confuſed and deformed) an extraction, and ſeperation of a fairer, bright cléere, and tranſparent forme: that is to ſay, of that Salt, which is opt to receiue many other formes, and which is endued with diuers and wonderfull properties.

Ye haue alſo ſéene, how out of one, and the ſame eſſence, thrée diſtinct and ſeueral things, yea, thrée beginnings of Nature are extracted: of the which all bodyes are compounded, and with ſkilfull Chymiſt can extract and ſeperate out of euery natur[•]ll bodie, that is to ſay, out of Mineral, Vegetal, and Animal: to wit, Salt, Sulphur, and Mercurie: principles verily moſt pure, moſt ſimple, and truely Elementarie of Nature, all comprehended vnder one eſſence of Salt, Sulphur, and Mercurie, which Phyloſophers are woont to compare with the body,^[74] Spirit and Soule: for the body is attributed to ſalt: the ſpirit to Mercurie: and the ſoule to ſulphur: euery one to their apt and conuenient attribute.

And the ſpirit is as it were the mediator, and conſeruer of the ſoule with the body, becauſe through the benefite thereof, it is ioyned and coupled with the ſoule. And the ſoule, quickeneth the ſpirit, and the body.

Yée haue alſo ſeene in the aforeſaide ſalt, a Hermaphroditicall Nature: Male and female: fixed and volatil: Agent and Pacient: and which is more, hot and cold: fier and Ice, by mutual friendſhip and ſimpathie ioyned in one, and vnited into one ſubſtance: wherein is to be ſéene the wonderful nature thereof.

The properties thereof are no leſſe wonderful: nay, rather much more wonderful. For Salt-peter is the eſpecial key and cheife Porter, which openeth moſt hard bodies, and the moſt ſolid things, as wel ſtones as Metal: and bringeth gold and ſiluer into liquor, which the proper water extracted out of the whole maffe, without ſeparation of the male or fixed. And as it maketh al bodyes metallick, ſpiritual and volatile: ſo on the contrary part, it hath vertue to fixe and to incorporate ſpirits, how flying ſoeuer they bée.

Who now wil not wonder, or rather bée amazed, which knoweth that Salt-peter is ſo apt & ready to take fire, by which it paſſeth into ayre and ſmoake, and yet in the meane time ſeeth that it remaineth liquid and fuſible in a red hote crucible, placed in the center of burning coales? notwithſtanding the which moſt burning heate, it conceiueth no flame, except the flame or fyre happen to touch it. And which is more, being of nature ſo volatil, it is at the length fixed, neither is it ouercome by the fire, neither doth it yéelde bée it neuer ſo violent and burning, no more then doth the Salamander (if it be true which is reported of that beaſt) which before notwithſtanding it could not abide, nor by any manner of meanes indure. Thus therefore yée ſée, that by fire onely his nature is tranſformed.

Furthermore the ſame Salt[•]peter, which was of late rightly prepared and clenſed, ſo white and Chriſtalline, (at the leaſt outwardly ſo appearing) being now put into a fixatorie fire, you ſhal ſée that it conteineth within it al maner of colours, as gréene, red, yellow, and white, with many others moe. The which if any man wil hardly beléeue, becauſe he wil bée rather incredulous than docile, I wiſh him to make tryal thereof, and then hée ſhal learne ſo notable a myſterie of Nature, within the ſpace of tenne houres, with very little coſt.

And leaſt yée ſhould take mée for ſome Lycophrone, or Gramarian writer of Tragedies, I wil teach you how to worke truely and plainly.

Take of Salt-peter the fineſt and cleareſt, one pound or two; put it into a glaſſe Alembic with a couer,^[75] and ſet it in ſand: no otherwiſe than if you ſhould diſtil Aqua Fortis. Put fyre vnder, and moderate the ſame by degrées according to Art: ſhe which fyre thou ſhalt increaſe the third or fourth houre after, in ſuch wiſe, til the ſand appeare very hote. This fyre in the higheſt degrée thou ſhalt continue by the ſpace of fiue or ſixe houres: and then thou ſhalt finde and plainly ſée, that the ſpirits of Salt-peter, haue penetrated the very glaſſe of the Alembic, and that it hath diſſoloued the ſame as wel within as without.

Furthermore the ſpirits of the Salt-peter, which are come through the body of glaſſe, cleauing to the out-ſide therof like vnto flower, yée make take off with a ſoft feather, and eaſilie gather together in great quantitie. This flower is nothing elſe, but the ſpirit of Salt-peter, wherein ye ſhal ſée al ſorts of colours very liuely expreſſed.

That which remaineth in the bottom of the Culcurbit, ſo white as ſnow, and wholy fixed, is a ſpecial remedie to extinguiſh al Feauers. It is giuen from halfe a drachme to a drachme, diſſolued in ſome conuenient liquor.^[76]

And to ſpeake in a word, this remedy hath not his like, to cut, to clenſe, and to purge, and euacuate the corruptions of humors, and to conſerue the body from al pollution of corruption. For ſéeing it is of the nature of Balſamic Salt, it muſt néedes bée indued with ſuch vertues and properties. And in very déede to deale plainly and truely, I cannot if I would, ſufficiently extol with prayſes, the true Salt-peter, and Fuſile ſalt of the Phyloſophers. This Salt, Homer cals diuine. And Plato writeth, that this Salt, is a friend and familiar to diuine things. And many Phyloſophers haue ſaid, that it is the ſoule of the vniuerſal, the quickening ſpirit, and that which generateth al things.

It may peraduenture ſéeme that we haue bene too tedious in the inquiſition and ſpeculation, as wel of the general, as of the particular, concerning the nature of Salt: but it is ſo profitable and neceſſarie, that it is the Baſis, and foundation of al medicinable faculties (as more at large ſhalbe ſhewed in his place) that Phyſitians may haue wherewith to buſie themſelues, and to vnderſtand.

But as touching a Chymical Philoſopher, let him know that hée ought to beſtowe his labour moſt chiefely in fuſil Salts, and to remember that Philoſophers haue not without good cauſe euer and anon cryed; Bake it, Bake it, and bake it againe: which is al one, as if they had ſayd, Calcine, calcine, or bring it to aſhes.

And in very déede if wée wil confeſſe the trueth of the matter, al Chymical workings, as Diſtillations, Calcinations, Reuerberations, Diſſolutions, Filtrations, Coagulations, Decoctions, Fixations, and ſuch other appertaining to this Science, tend to no other ende, then ſo to bring their bodies into duſt or aſhes, that they may communicate the ſpirits of Saltes and ſulphur which haue made them (placed neuertheleſſe vnder one and the ſame eſſence) after a certaine imperceptible manner, with their metallick water, and true Mercurie: and that to this ende, that by the infernal vertue and force of Salt, the Mercurie may bée conſumed, boyled, and altered from his vile nature, into a more noble: when as of common Mercurie, it is made by the benefite of the ſpirit of Salt, the Mercurie of the Phyloſophers: which Salt it hath attracted out of the aſhes, or calx vine Metallick.

Euen like as it commeth to paſſe in the lye-waſh which is made of aſhes and water, the which béeing oftentimes meſſhed and drawen away, the aſhes leaue al their life and ſtrength, communicating all their Salt to the foreſayd water: the which water, albeit, it alwayes remaineth fluxile and liquid, yet it abydeth not ſimple and pure water, colde, or of ſmal vertue: but béeing now made lye, it is become hote, and of a drying qualitie, clenſing, and of qualitie wholely actiue, which is altogether the vertue and facultie of an altering medicine.

But it is to bée conſidered, of what matter this quicke and metallick aſhes are to bée made. Alſo of what manner of water the lye is to bée prepared, that thou mayeſt exalt the Salt or Sulphur of the Phyloſophers, that is to ſay, the Balſamick medicine, which is ful of actiue qualities like vnto thunder, béeing reduced into a true liuing calx.

And whereas at the firſt, it was a certaine dead body voyde of life, it ſhal then be made a liuing body indued with ſpirit, and medicinal vertue.

CHAP. IIII. Gold animated, is the chiefe ſubiect of the metallic Medicine of the Philoſophers.

OF ſo great power and force is the Phyloſophical Sulphur of Nature, that it multiplyeth and increaſeth gold in ſtrength and vertue, béeing already indued with great perfection, not ſo much for the equal concurrencie of Sulphur and Quick-ſiluer, as in regard of the perfect combination, adequation, equabilitie of Elements, and of the principles which make gold.^[77] And the ſayd principles or beginnings (to wit, Salt, Sulphur, and Mercurie,) doe ſo order themſelues, that the one doth not excéed the other: but being as it were equally ballanced and proportionated, they make gold to bée incorruptible: in ſuch wiſe, that neither the earth (béeing buried therein) can canker, fret and corrupt it, nor the Ayre alter it, nor yet the fire maiſter it, nor diminiſh the leaſt part of it.

And the reaſon hereof is, for that (as the Phyloſopher ſaith) No equal hath any commaund or maiſterie ouer his equal. ^[78] For becauſe alſo, in euery body equalled and duly preportioned, no action or paſſion can be found; Alſo this is onely that equalitie, which Pithagoras called the Mother, the Nurce, and the defender of the concord of al things. This is the cauſe that in gold and in euery perfect body, wherein this equalitie is, there is a certaine incontrollable and incorruptible compoſition. The which when the ancient Phyloſophers obſerued, they ſought for that great and incomparable Medicine in gold.

And becauſe they vnderſtood, that gold was of ſo ſmal compacted and firme compoſition, that it could not worke, and ſend his effects into our body, ſo long as it remained in that ſolidity, they ſought & indeuored to diſſolue and breake his hard bonds, and by the benefit of vegetable Sulphur, and by the artificious working of the Balſam of life, to bring it to a perfect adequation, that the vegetable ſpirits of gold, (which now lay hidden as it were idle, might make it of common gold, (which before it was) gold phyloſophical and medicinable, which hauing gotten a more perfect vegetation and ſeminal vertue, may be diſſolued into any liquor, and may communicate vnto the ſame that flowing and balſamic perfection, or the Balſam of life, and of our nature.

And becauſe we are now ſpeaking of the animation of gold,^[79] be it known for a ſurety, that the auncient Fathers and Phyloſophers ſweat and laboured much to find out the miſtery hereof, that they might compound a certaine Balſamic Medicine, to vegetate and corroborate, and by the noble adequation, and ſhe integritie of nature thereof, to conſerue the radical Balſam, and that Nectar of our life, in good and laudable temperament. But indéed it is not to be wondered at, that gold being deliuered from his mannacles and fetters, and being made ſo ſpiritual and animate, and increaſed in vertue and ſtrength, doth corroborate nature, and renue the Balſam of our nature, and doth conſerue vnto the laſt period of life, being taken in a very ſmal doſe, as in the quantity of one or two graines.

And ſo much leſſe it is to be maruailed at, that forſomuch as by that great adequation of temperature, it doth conueniently agrée and communicate with our radical Balſam, it doth checke the rule of phleame, the burning of choller, and the aduſtion of melancholy, and by his incorruptible vertue, doth preſerue our nature, but alſo to ouercome all the diſeaſes which belong to our body. And ſo much the rather, in regard that the ſame Balſam of nature, that natural ſpirit, is the principal cauſe in vs, of all actions, operations, and of motions, not depending vpon temperature or mixture, but concerning the ſame, as Galen himſelfe is compelled to confeſſe, ſpeaking of that our natural heat. Ye muſt vnderſtand (ſaith he) that Hypocrates calleth that, inſet heate, which we call the natiue ſpirit in euery liuing thing. Neither hath any other thing formed any liuing creature from the beginning, or increaſed it, or nouriſhed it vnto the appointed time of death, but onely this inſet or natural heate, which is the cauſe of all natural workes.

Therefore they can be excuſed by no maner of meanes, which contumeliouſly, & without any reaſon, doe diſpiſe, diſcōmend, and caluminat theſe kind of remedies, which doe principally tend to the reſtoring & corroborating of our radical Balſam, which alone (holpen with the ſaid medicine) is able to ſeperate thoſe things which are vnkindly & grieuous to nature, & méerely heterogenial, by expulſions conuenient, & ordinary euacuations: & to retaine the homogenial & kindly parts, with the which it doth moſt eſpecially agrée to their further conſeruation. Whereas, if for the corroborating of mans ſtrength, there could bee any vſe made of leafe gold (the which is nothing elſe but a certaine dead matter, in no ſort fit to participate with our nature, & much leſſe able to be digeſted by our natural heat) which is moſt cōmonly in vſe in all reſtoring medicins, as in Confectione alkermes, electuario de gemmis, aurea Alexandrina, Diamargariton Aricenna, and in ſuch other like: why I pray you is the vſe of gold animate diſallowed, preſcribed in that maner and forme already ſhewed? But in good ſooth, they doe in vaine & too vnaduiſedly diſcōmend, & contemptuouſly ſpeake againſt metallick remedies, as if they were no better then poyſons: when as the world knoweth, that men which are irrecouerably diſeaſed, when no other cōmon medicines wil helpe, are then ſent to Bathes, to the Spawe, and to ſuch other waters which are medicinable, in regard they ſpring from Niter, Allum, Vitriol, Sulphur, Pitch, Antimonie, Lead, & ſuch like: all which doe participate of a ſubſtance & ſpirit metallick, which we haue found by experience, to purifie & to euacuate our bodies by all manner of euacuation, not without great profit, as we will declare more at large, when we come to ſpeake more particularly of the ſame in our booke concerning the hidden nature of things, and of the miſteries of Art: In the which worke we wil ſhewe plainly and openly, the vertual qualities of thoſe metallick ſpirits. And it ſhal be there proued by reaſon, and alſo by experience, that thoſe metallick ſpirits, haue the ſame effects that the foreſaid medicinable waters of Bath, ^[80] and the S[•]awe, and other ſuch like haue, which are natural and naturally hote: and therewithal we wil ſhew plainly, that ſuch waters artificial, by induſtry may be made at any time, and in any place, and with no leſſe commodity and profit.

There are a ſort of men, which in ſome meaſure are to be excuſed, which being old, and thinke that they know all things, are aſhamed to begin now to learne againe: but they which oppoſe themſelues obſtinately, and through enuy and malice, doe carpe and cauil, are more out of courſe, againſt whom we haue nothing to ſay in our defence but this, that they bewray their groſſe ignorance and malice.

But the order and maner of preparing the Medicine, whereof we treat here, was in old time called mineral, in regard that the Phyloſophical Sulphur or Salt, which ſerueth for animation or vegetation, is extracted out of the firſt vegetatiue ſpring of mineral nature.

Many Phyloſophers haue taken Saturn or Lead for the mineral ſubiect. Other ſome haue taken the Saturnal Magneſia or Loadſtone, which is the firſt metallick roote, and of the ſtocke and kind of vitriol. Iſaac Holland, Ripley, and many other Phyloſophers, haue written their workes concerning this matter, the which, forſomuch as they are extant, euery one that liſt may read them. For we haue no other purpoſe in this place, but to teach and demonſtrate in plaine maner, what that Balſam radical is, and that vniuerſal medicine, ſo much ſpoken of by auncient phyloſophers, for the conſeruation of health, and for the curing of diſeaſes in mans body.

Others (among whom alſo is Raymund Lully) ſought their fire of nature in a vegetable, to animate gold. For this was that which al men eſpecially laboured for, to put life into gold.

And this is the reaſon why they all ſay▪ that there is onely one way, and one matter, or Balſamick Sulphur and of nature, which yéeldeth actiue and internal fire, to the ſame work.

And among all vegetables, the chiefeſt is wine. For of all other it partaketh very much of the vitriolated nature: which may be gathered, not ſo much by that gréene collor of the vnripe cluſters of grapes and their ſharpe faſt: as by the ſaphiric and reddy colour of thoſe that are ripe, which appeareth both within and alſo without, and by the ſharpe taſt: all which things doe plainly declare both the external and internal qualities of Vitriol.

It is alſo wel knowne that there are certaine ſuch waters in Auuergne in France, which haue the taſte of wine with a certaine pricking facultie or reliſh.

Vineger alſo, whereto wines is eaſily brought, when his ſulphurus life is gone, (that is to ſay, when his ſpirit is ſeperated) doth repreſent the tart qualitie of Vitriol, as doth alſo other impreſſions of wine ſufficiently known to true Phyloſophers.^[81] The which alſo may be gathered by the concordance and agréement which wine hath with the metallick nature, ſéeing that as well out of wine as out of Vitriol, the Menſtrue of Chymical Art may be prepared, which is able to diſſolue metals into liquor.

Theſe are (I ſay) the reaſons why Raymund Lully, and other famous Phyloſophers, placed their workings in wine, for the extracting of their Balſamick Sulphur, that thereby they might make true potable gold, and the infallible Balſamick medicine.

But now we wil goe forward to open in few wordes Lullies method, which he ſo greatly hid in his booke of Quinteſſence, and in other places, which if it be rightly vnderſtood, it wil eaſily direct and inſtruct euery true Phyloſopher, to extract out of all things (and therefore to compound) that Balſamick medicine.^[82] For the ſcope is euery where all one, there is but one ende, and there is but one onely way, to the compoſition of that Balſam, or Phyloſophical Sulphur, which exiſteth in all things, mineral, vegetable, and animal: howbeit in ſome more, in other ſome leſſe.

CHAP. V. By what Art the Sulphur and Mercury of the Phyloſophers may be prepared out of a vegetable, to make true potable gold.

THerefore to the end all things may be duly performed,^[83] which are required to ſuch working, choyſe muſt be made of the beſt red wine that can be gotten, being made of that vine whoſe wood is all ſo red, and of this wine muſt bee taken one hogs-head at the leaſt, out of the which thou ſhalt extract an Aqua vitae, according to the woonted maner, the which thou ſhalt rectifie to the higheſt perfection. This ſpirit of wine thou ſhalt ſet vp in a moſt cold place, in a veſſel very cloſe ſtopt, leaſt that it breath out, by reaſon of the excéeding ſubtilty thereof. The remainder of the wine thou ſhalt diſtill againe, and there wil come out of the ſame a middle Aqua Vitae, if the wine bee of the beſt ſort. The which ſo diſtilled, kéepe apart, or by it ſelfe. This thou ſhalt doe againe with the reſt of the wine, ſeperating as afore the Aqua Vitae from his fleame, euery one ſeuerally reſtrained by it ſelfe. At the laſt thou ſhalt gather the forces which remaine in the bottom, out of the which thou ſhalt drawe the laſt humidutie, by a Balneum vaporoſum, or by moyſt Balneum, or by aſhes, vntil it waxe thick and pyththie. Theſe pitchy remainders being put into diuers alembicks (if they be much) put ſo much thereto of the reſerued fleame, as may ſtand aboue it foure or fiue fingers thicke: Put altogether vpon a hote Balme, or vppon hote aſhes: ſo within fewe dayes, the fleame which afore was white, receiuing tincture againe, will become very red, hauing attracted vnto it a combuſtible Sulphur, out of the impure feces or lées of the wine.

Seperate this tincted fleame by inclination, and kéepe it by it ſelfe if you will, for ſuch vſes as hereafter ſhall bee ſhewed.

After that againe powre a newe quantitie of fleame vppon the ſame feces, in ſeueral allembickes, if there be great plenty of them, as is ſhewed afore: that which is tincted with red, ſeperate againe as afore, and powre it to that which is already tincted and ſeperated.

Thou ſhalt continue this ſo often, vntill the fleame will drawe no more rudeneſſe with it, and that the feces are now become ſomewhat white, or Chriſtalline. The which that thou maieſt the more eaſily knowe, powre vpon it an other fleame, and with thy finger or a cleane ſticke ſtirre them together, that thereby thou mayeſt ſée whether any more tincture remaineth. For all muſt bée cleane extracted, that the leaſt fleame being powred vpon it, will tinct or colour no more. By which proofe thou ſhalt certainly know, that the reſidence is very well depured, which in another place wée will call the Chryſtal of tartar:^[84] becauſe out of all common lées, and by a more eaſie method, the like chriſtalls are extracted.

This is a moſt pleaſant and ſwéete remedy, and if any in the world bée acceptable it is this. It doth very readily clenſe the ſtomack, the liuer and the ſpléene from their impurities, prouoking vrine, and mouing one or two ſieges extraordinarily.^[85] But let vs returne to our worke.

The [•]eces aforeſaide being now rightly and conueniently prepared and depured as is ſaide, muſt bee put into diuers ſmal cucurbits with long neckes, and into euery one of them, put of the rectified ſpirit of wine, ſo much, as that it may ſtand ouer it three fingers thicke: preſently ſet vppon euery one of them a ſmal cappe or couer, with his receiuer, ſtrongly and well luted, Hermetically cloſed rounde about, that nothing breathe through: then ſet them vppon the hote aſhes that they may boyle, and diſtill: powring in againe the ſame which ſhall diſtill forth, and ſo let them boyle againe. After that ſuffer all to coole.

Then as warily as thou canſt by inclination, ſeperate the ſpirit, that nothing thick or troubled paſſe forth therewith. And then againe, powre into euery cucurbittel another ſpirit of wine, and doe as thou diddeſt afore. This thou ſhalt doe ſo often, and continue it, vntill the feces which by their owne proper nature are calcined, beginne to waxe blacke and to ſmoake, if they be put vpon a red hote plate. For this is a ſigne, that the firſt Phyloſophycall calcination is finiſhed, and that the ſpirit, by the ſame worke, is now become animate by reaſon of the tarte Balſam, and Ferment of nature, contained in the foreſaid feces, reduced into Chriſtal, as is ſaid.

Theſe animated ſpirits ioyned together, and very well reſerued, that they breathe not, nor iſſue forth, thou ſhalt put the foreſaide feces into veſſels which are called Matrats, like vnto round globes, hauing ſtraite neckes, by which the matter is powred in.

Theſe veſſels being Hermetically cloſed, and ſtopt, that nothing may vapour forth, let them bee couered in ſand, in the Furnace of Athanor, which will yéelde flame, round about the compaſſe of the foreſaide veſſell. Then put fire thereunto by the continuance of fiue or ſixe dayes, vntill the earth doe become as white as ſnowe, and is well calcined and fixed. The which, that thou maieſt make the more volatil or flying, and maieſt alſo make the Sulphur and Mercury of the Phyloſophers, thou mayeſt if thou wilt diuide this thy callixe into two or thrée cucurbittils of conuenient greatneſſe, firſt waighing the waight of euery of the calxes, and powring vpon euery of them a forth part of the ſpirit of wine, animated as aforeſaide.

Put a ſmal head vpon each of the cucurbittels, with their ſeueral receiuers wel fitted as afore. Place them in B. M. which is moyſt,^[86] by the ſpace of one day. After that, the ſame veſſels being ſet in aſhes, put thereto a meane fire that the liquor may diſtill forth, which whereas afore it was moſt ardent and moſt ſharpe, now it ſhal come forth altogether without taſte, hauing no other reliſh vppon the tongue and palat, then hath common wel-water: the reaſon hereof is, for that the foreſaid ſpirit, hath left and forſaken his Balſamic Salt, which afore being mixed with the ſpirit ſtilled forth with the Salt of the foreſaid Calx: For nature loueth nature, and followeth her in her nature, as Phyloſophers teach.

Then againe thou ſhalt powre on another ſpirit of wine animate, as afore, in the ſame proportion, and the former order of diſtillation obſerued, vntill in taſte thou finde the foreſaide animate ſpirit, to come forth and to diſtil, as ſtrong in taſte and reliſh, as it was then when thou powredſt it on.

For this ſhall be a ſigne, that the foreſaide fixed Salt, hath retained out of the volatil, ſo much as ſhal be ſufficient and conuenient to retaine.

And now if thou waigh and counterpoyſe thy matters, thou ſhalt finde that they are increaſed a third part in waight: as if there were one ounce in euery veſſell of Calxe, thou ſhalt finde that euery of them doth waigh thrée ounces or more.

The which is diligently to bée obſerued for ſublimation, and for the laſt working which as yet reſteth to bee done that the volatill may tranſcende, and ouercome the fixed.

In the which buſineſſe that thou maieſt procéede the more ſafely, thou muſt take ſ[•]me of the foreſaide Phyloſophycal Calxe vine, and caſt it vppon a red hote plate of yron, and if thou ſée all the ſaide Calxe to vapour away and to vaniſh in ſmoake, like Salarmoniack, thou haſt an abſolute and perfect woorke. If otherwiſe, thou muſt begin the foreſaide worke againe, and continue it, vntil the foreſaid ſigne doe appeare.

This done, thou ſhalt put theſe matters into ſmal long Lymbeckes in forme of a Sublimatorie, with heads vpon them, and receiuers to receiue the ſpiritual ſulphurus humiditie: and then thou ſhalt diſtil it in aſhes with a gentle fire, by ye ſpace of a whole day: afterward thou ſhalt increaſe the fire by a further degrée, more & more, ſo long, vntil about the end of eightéene houres or twenty, the fire bée made ſublimatorie, and that thou ſee the veſſels to bèe no more obſucred or darkenes with ſpirites: or with white fumes. And then ſhal yée ſée the ſublimated matter cleaning to the ſides of the glaſſes, fayre and bright, and tranſparent like vnto pearles, or ſuch like. Vppon this matter beaten into pouder, in a Purphorie morter of ſmal bigneſſe, thou ſhalt pouder the ſulphurus ſpirit diſtilled, moyſtening it by little and little, and boyling or ſtraining the whole by the ſpace of foure dayes in a ſtrong Athanor.

And thus thou ſhalt haue a pearelike matter,^[87] a Balſam radical, extracted from a Vegetable, the Mercurie of the Phyloſophers, the Sulpur Balſamick, and to conclude, that fire of Nature ſo much commended, and ſo hidden by al the Philoſophers, which with one conſent ſay, Ignis & azoc tibi ſufficient: Let Fire, and the Matter ſuffice thée.

This onely Balſam is the vniuerſal medicine, to defend and conſerue health, if it be giuen with ſome conuenient liquor to the quantitie of one or two graines. Great and admirable is the vertue thereof, to reſtore our radical Balſam: the which wée affirme to be the Medicine of diſeaſes, euen by the common conſent of al Phyſitians.

But our Lullie and other Phyloſophers, are not content with this, but procéeding further, do diſſolue the forſaid Phyloſophical Sulphur in a conuenient portion of the ſpirit of wine, rectified to perfection, as afore, and ſuffer them to be vnited, and very well coupled together by way of Circulation in a Pellican Hermetically ſtopt or cloſed: and within fewe dayes, the water is made azure like or Celeſtial: which béeing diſtilled, is of force to diſſolue gold, and doth reduce it into the true Calxe of the Phyloſophers, into a precious liquor, which itterated circulations and diſtillations, can alſo paſſe by the necke of the Allembic or by Retort.

In the which working, if thou procéede as thou ſhouldſt, thou ſhalt be able to ſeparate from gold (already phyloſophically diſſolued and animated) thy phyloſophical diſſoluing, which wil continually ſerue for newe diſſolutions. For very little is loſt in euery diſſolution.^[88] And ſo thou haſt the true potable golde: the vniuerſal Medicine, which neuer can bée valued béeing ineſtimable, nor yet ſufficiently commended.

After the ſame manner thou ſhalt make the diſſolutions of Pearles, and of pretious ſtones, moſt general remedies, and deſeruing to be placed among the chiefe, if they bée diſſolued after the order and manner aforeſaid, with a natural diſſoluing. Remedies I ſay, which can much better confirme and ſtrengthen our nature, than if according to the common manner, they bée onely powdred and ſearced, as is wont to bée done in thoſe our common preparations and cordial powders.

But ſome paraduenture wil ſay, that theſe kinde of preparations are too hard, or ſuch as they vnderſtand not, or at leaſt care not to vnderſtand.

But this is a vaine obiection to preuent for excuſe of their ignorance, the difficultie of theſe preparations, and the protract al time, when as the thing is neither difficile, nor long, to them which know how to take it in hand. Theſe things are not to bée eſtéemed, nor labour is to bée ſpared, to attaine ſo excellent & precious medicine, which in ſo little & ſmal a doſe, as in the quantitie of one or two graines, can worke ſo great and wonderful effects: which bringeth great commendation and honour to the Phyſitian, and to the ſicke perfect health and vnſpeakable ſollace and ioy.

But to conclude, I wil ſay with Cicero, in his Tuſculans: There is no meaſure of ſeeking after the truth: and to be wearie of ſeeking, is diſgrace, whē that which is ſought for is moſt excellent.

CHAP. VI. The way to prepare and make the Balſamick Medicine, out of all things.

BY the foreſaid preparation of ſulphur, Balſamick vegetable, which wée haue before taught, faithfully, plainly, and manifeſtly, it is eaſie to vnderſtand, after what manner the ſame Sulphur may bée extracted out of euery mixed body. In the wich bodie (that I may ſummarily gather al things together) there is firſt found a liquor,^[89] without al odour,^[90] or relliſhing taſte, which is called Phlegme, or paſſiue water.^[91] Then commeth a liquor which hath taſte, colour, odour, and other impreſſions of vertual qualities, which is called the Hercurial liquor. And after that commeth foorth an oylie liquor, which floteth aloft, and conceiuing flame, which is called Sulphur.

After the extraction of theſe thrée ſeueral moyſtures, there remaineth nothing but aſhes, or dry part: out o[•] the which aſhes,^[92] béeing wel calcined, Salt is extracted, with his proper Phlegme, meſſhing oftentimes, and powring water warmed, vpon the foreſaid aſhes, put into Hypocrates bagge, and repeating this ſo often times, til you perceiue a Salt water to come, which hath a briniſh taſte: after the ſame manner, as women are woont to make their lye-waſh.

This béeing done, let the moyſt be diſtilled, and the ſalt wil remaine in the bottome. The which ſalt notwithſtanding, in this firſt preparation is not made cleane enough, nor ſufficiently purified. Wherefore the ſame diſtilled water is to be powred vp againe, that the Salt may againe bée diſſolued in the ſame: the which ſo diſſolued, filter it, or ſtraine it through a bag oftentimes, as afore, til it be moſt cleare: then coagulate it at a gentle heate. And after this maner thou mayſt extract a Salt, cleare & pure, out of al vegetable aſhes. Vppon this Salt being put into an Allembic, powre al his mercurial ſharpe water: let them be digeſted by the ſpace of one or two dayes, in the gentle heate of the Balme: and then let them be diſtilled by aſhes, and ſo the water wil diſtil forth without taſte or relliſh. Becauſe whatſoeuer it contained of the volatile Salt, wil reſide in the bottome with his per fixed ſalt. Goe forward therefore in thy working as before I taught thée concerning the wine.

Or if thou wilt not worke ſo exactly, meſhe vp againe al the mercurial liquor, and make it paſſe through the foreſaid Salt, which wil take into it, al that vitriol impreſſion which that water ſhal haue, and the water or liquor, ſhal haue neither relliſh nor taſte, but ſhal be altogether like to common water. But if thou adde ſo much that the volatile part doe excéed the fixed, that is to ſay, that there be more of the volatile, than of the fixed, (the which thou ſhalt eaſily know by waight, becauſe it wil be increaſed thréefold, or by trial vpon a red hote copper or Iron plate, when this matter béeing caſt vppon the ſame, vapoureth and paſſeth away in ſmoke) then thou muſt ſublime it, and it wil become the Sal A[•]moniack of the Philoſophers: (ſo it pleaſeth them to cal this matter) which wil bée cleare and tranſparant like pearles.

Vppon this powdred matter, thou ſhalt powre by little and litle the oylie liquor purified, and thou ſhalt boyle this matter, that of volatil it may be fixed againe. Neuertheleſſe, that which ſhal be fixed, ſhal be of nature more fuſible than waxe, and conſequences wil more eaſily communicate with ſpirits and with our natural Balſam, when it is ſeperated from his paſſiue water, and paſſiue earth which are vnprofitable.

Both which matters the Phyloſophers cal the paſſiue Element,^[93] becauſe they containe no propertie in them, neither doe they ſhew forth any action. And thus a body or nature is made wholely homogenical & ſimple: albeit there are to bée ſéene, thrée diſtinct natures, the which notwithſtanding are of one or the ſame eſſence and nature.

And ſo a body ſhal bée compounded exactly pure out of thoſe three hypoſtatical beginnings, namely ſalt, Mercurie, and Sulphur. The which Sulphur in ſome part is anſwerable to truely ſimple, and Elementarie fire: Mercurie, to Ayre and to Water: in like manner moſt ſimply and truely Elementarie: and Salt, to pure Earth, ſimple and Elementarie. The which Earth is not colde and dead, but hote earth,^[94] liuing earth, and full of actiue, and vegetable qualities.

Beholde then how a perfect and vniuerſall Medicine is prepared out of all the things of Nature. The which if thou wilt vſe for purgation, chooſe for thy ſubiect ſome purging ſimple, if thou wilt, eſpecially corroborate and ſtrengthen, make choiſe of ſuch things as doe yéelde moſt comfort. If thou wilt either ſpecially or generally lenifie, and mittigate paine, then chooſe ſuch things as are moſt lenifying and aſſwagers of paine.

And yet know thou this, that in one and the ſame Remedie onely, prepared in this manner, as for example, in the nature of Balſamick Salt, thou haſt a clenſer and a purger, and an vniuerſal emptier, a corrector of all impurities and corruptions.

Thou haſt alſo in the particular nature of Sulphur, a general and ſpiritual anodine or aſſwager.^[95] In the Mercurial nature, there is an vniuerſal comfortatiue and the ſame nouriſhing: Al which natures ioyned together as afore, by the Art and induſtrie of a true Phyſition and Phyloſopher, are able to performe and effect al theſe functions, without any griefe and perturbation: and in the meane time it doth corroborate by his Balſamical vertue, or radical Balſam, ſupplying vnto it al meanes, not onely for defence, but alſo for expulſion and ſuppreſſion of al diſeaſes.

And this is the true Medicine, this is the reaſon of his vniuerſalitie, this is his puritie and perfection.

Neither is there any thing more eaſie then the preparation thereof, if it be rightly vnderſtood. Moreouer, ſo exceeding great is the vtillitie and excellencie thereof, that no labour, no paines, no induſtrie, ought to bée omitted, or to bée reputed hard, whatſoeuer difficultie or doubts may ariſe, or bée obiected.

But if there bée any man, which wil not take vpon him this labour, albeit moſt profitable, and ordained for health and the prolonging of mans life, and for the ſame hée may exactly prepare theſe Balſamick medicines: yet at the leaſt hée wil by the meanes thereof, as it were by a certaine Director, ſeeke out in general, the euacuating, mundifying, and clenſing faculties, which are in moſt vſe, and which chiefly conſiſt in Salts: and in like manner the aſſwagers, mittigators, ayd healers, in Sulphur and Oile: and finally the nouriſhers, reſtorers, and comforters in the liquor or Mercurie.

And by the ſame way and reaſon it ſhal bée taught, that the true correctors of all remedies, are purifying and coctions only: and that theſe alone are the true hony and Sugar, to ſwéeten al things.

For thoſe things alſo which are moſt tart, ſharpe, and ſowre, yea and bitter, are by this meanes made ſwéete, and al manner of euil qualitie corrected, and contempered, euen as fruites before their perfect concoction, and maturitie, are tart, ſharpe and ſowre, euery one according to their kinde and qualitie.

So wée ſée, that wines, in whoſe maturation or rypening the heate of the Sunne failed, are made more crude and ſharpe: which is the reaſon why ſome yéeres, wines are made more ripe, acceptable, and better agréeing with nature, albeit they came as wel afore,^[96] as then, from one vine. Albeit much héerein is to be attributed to the region alſo, and to the place, whereinto the beames of the Sunne may make a more ſtrong impreſſion.

And this may bee the cauſe, that ſome are ſweete, and ful of wine, ſome meane, others very crude, and ſcarce wine.

So the Tigurine wines, and others in mountaine places, which are colde, are for the moſt part crude; and muſt haue a for her rypening in their caſkes, before they can bee drunke with pleaſure and profite▪ Alſo the ſame wines wanting a kindely rypening and concoction, remaining ſtill crude, are ſo full of léeſe, and tartarous matter, that the inhabitants which dwell in thoſe places,^[97] where theſe wines doe growe, are more ſubiect to the diſeaſe of the Stone, than others.

Now, if this defect bée to bée ſeene in wine, ſo greatly nutritiue, and agréeing with our nature: what ſhall wee ſay of Hellebor, and of many other poiſonfull M[•••]nes which ſpring out of moſt colde Mountaines, and wilde, without Tillage, much leſſe are they concocted by the Moone?

Therefore no maruaile that our Hellebor anſwereth not thoſe effects,^[98] which Hypocrates attributeth vnto it. For that which he commendeth in Greece, commeth out of a conuenient Region, where no doubt there are Plants and Vines of greater efficacie. Wherefore I haue vſed for a firſt preparation of Hellebor[•], to tranſplant them into gardens, ſcituate in a more temperate [〈◊〉] and place.

The which how much they differ from thoſe which grow vpon wild and cold mountaines,^[99] as do alſo garden Succorie and endiue, from the wylde, the difference and vſe, doe ſufficiently declare.

But thoſe preparations, which procéede and are done by Art, and the concoctions which Art imitating nature finiſheth, are much better, and more contracted and ſwéetned, as by the preparation following, farre more exact than that thoſe common, in which there appeareth nothing but that which is crude and impure, ſhal manifeſtly appeare, and the thing it ſelfe plainely proue.

CHAP. VII. The vertue, and preheminence of the Medicine Balſamick.

SOme Phyloſophers ſéeke the matter of Medicine in our ſelues: otherſome in the hony of the animal and Celeſtial nature: otherſome in a certain animal nature, not in act or effect, but in power: which repreſenteth the ſimilitude of the world, and which conteineth in his belly Gold and ſiluer, white and red: Sulphur, and Mercury: which Nature the moſt ancient diſpoſes vnder God, hath mixed together by due proportion. Out of the which matters▪ by ſundry fayre and long preparations, they prepared their vniuerſal Medicine: which by reaſon of perfect [••]temperance, adequation, and puritie, can contemperate, conſerue, and alſo increaſe the radical humour, and that quickening Nectar of ours: becauſe in puritie of his ſpiritual nature, hée doth communicate with our ſpirits.

Furthermore, let vs ſée how much the ſaid Medicine performeth in the driuing away diſeaſes, and what infinite multitude of remedies it hath. And firſt, forſomuch as it may be applyed and fitted to al intentions requiſitie (as may be gathered by that which hath béene ſaid afore) and forſomuch as it may bée giuen in ſo ſmall a doſe, which wil bring no violent action, nor loathſomneſſe to our body, nor any kind of perturbation, and yet neuertherleſſe worketh excéeding wel, according to the diſpoſition of our nature, I ſée no reaſon why this vniuerſal and moſt noble Medicine, ſhould not be preferred before theſe rapſodies of Medicines.

Who ſo vſeth rightly this Medicine, and in fit time, ſhal bée refreſhed and corroborate, and ſo armed with ſtrength, that from thenceforth hée ſhal more eaſily and readily ſhake off his ſickneſſe: whereof nature otherwiſe being deſtitute, would eaſily be ouercome. Let vs vſe a familiar example that thoſe things which we haue hitherto ſpoken, may more plainly appeare to all men.

We ſée in our elemental fire, that if thou caſt into the ſame▪ any thing that wil eaſily take flame, as ſtrawe, or any ſuch thing which wil readily burne and increaſe the force of burning, which before was almoſt extinguiſhed, for becauſe it was deſtitute as it were of nouriſhment, and wholy as it were ouerwhelmed of aſſhes: So alſo our radicall Balſam the fire brand, and burning lampe of the fire of our nature, wanting conuenient and proper nouriſhment whereby it fainteth, or elſe ſo ouerwhelmed by the feces and aſhes of obſtructions, that it is in danger of ſuffocation and ſmoothering, or elſe kindred by ſome other cauſe, whereby it cannot exerciſe liuing flame for the conſeruation of our life: then indéed it ſtandeth in néede of a calefactor, and reſtorer of heate, that in better maner and more readily it may ſhew forth the proper qualities and functions. The like reaſon and conſideration alſo is to be had concerning our natural Balſam, the which being diminiſhed, or being hindred or hurt by any occurrent outwardly, being againe increaſed by that Balſamick medicine, it ariſeth eſt ſoone, and moſt perfectly performeth his woonted functions. For ſéeing that medicinall Balſam is of a certaine ethereal nature or a heauenly fire, becauſe it quickeneth and burneth not, nor conſumeth: therefore out of hand, as if it were a permanent and certaine ſpiritual water of life, it doth comm[•]nicate, and is as it were vnited with our ſpirit, and doth repaire and increaſe it, by reaſon of the ſimpathy, and common likeneſſe therewith. Neither is it to be thought, that this commeth ſo to paſſe, for any other cauſe, but only of this (as was ſaid euen now) namely of that friendly conuenience, and agréeing friendſhip, which that Balſamick medicine, hath with our radical Balſam. The which is the onely reaſon why I call the one, Balſam of life, and the other the medicinal Balſam, euen for the relatiue conuenience of them both. And yet beſide this ſimilitude and familiarity of nature, it hath other particular vertues. For it is endu[•]d with great actiuitie, it is ſpiritual and excéeding pearcing: for this cauſe it doth attenuate and make thinne, it doth digeſt, diſſolue, and euacuate theſe ſeculent ſ[•]uffings and aſhes, threatening peril of ſuffocation and choaking to the Balſam of life. Moreouer, if there be any impurity or corruption, by which it is much offended, by what other meanes can it bee more ſafely and better rooted out, then by a thing ſo pure and incorruptible? And if any burning feauer doe inuade the body and the inſtrumental parts of life about the heart, with what more conuenient ſharpe Syrup, or Syrup of Limons, canſt thou extinguiſh it, then by the Balſamick ſharpneſſe of this our medicine? Let gun-poulder ſpeake for vs: and by a ſufficient teſtimony of this thing, which this liquor doth not onely extinguiſh, but alſo will not ſuffer it to take flame, but maketh it idle. Witneſſes alſo are the moſt burning and volatil ſpirits, which al the Iſe of the Northerne mountaines cannot congeale, and yet are congealed with that liquor in Baln[••] Mariae: & yet with all, the ſame liquor hath this property, that it wil attemperate and diſſolue the moſt hard Iſe. Is there any paine and griefe that would be aſſwaged? This medicine ſhal be thy mittigating anodine, and moſt healthſome Nepenthes. Is there any peſtilent poyſon, or malignant quality to be e[•]tyrped? There is not a more ſafe Treacle or Mithridate then this, which is the ſumme of all Alexipharmacons, & the moſt chiefe preſeruatiue from all infection. Is the heart to be corroborated, & the ſpirits to be vegetated? No confection Alkermes, no confection of Hyacinth, is to be preferred before this balſam. To conclude, what more ſpéedy altering medicine can there be found, which is able to correct a diſtemperature, then that moſt temperat remedy? To theſe vnſpeakeable vertues, adde yet this one, that this medicine, neuer bringeth with it a glutting loathſomneſſe, or perturbation of the body: but quickly, ſafely, & pleaſantly performeth his workings. And the ſame with ſo ſmall adoe, that whereas in other medicine, ounces, are required, in this a few graines diſſolued in wine or in broath, or in other conuenient liq[•••], are ſufficient to be oppoſed againſt the ſickneſſe, which produce great and wonderful effects.

Theſe are thoſe great properties of this vniuerſal medicine ſo much ſpoken of by the ancient Phyloſophers. Theſe are the admirable vertues of our ſaid medicinable Balſam, the coadintor, & priuie director of our natural Balſam, which is the only meane to conſerue our life: which natural Balſam, is the onely immediate putter away of ſickneſſes, and of all corporal infirmities. For if ſickneſſes (as Galen ſaith) be an effect againſt nature, hurting actions, then muſt it alſo needes be contrary to our radical Balſam & Nectar of our life, which is nothing elſe but the ſame nature or elſe an inſtrument ſo reſiſting it, & conioyned with it, that without the helpe hereof, it can intend to doe or performe nothing.

Therefore now whether the functions be diminiſhed, or depraued, or altogether aboliſhed, it cannot otherwiſe be, but that our ſaid radical Balſam, is in ſome part hurt, ſeeing it is certaine that all thoſe laudable functions procéed there from. This is that which Hypocrates calleth mans nature. This is that diſpoſer, which maketh the attractions, expulſions, mixtions, ſeperations, and concoctions of meates and drinkes. To this chiefely, the ſame Hypocrates attributeth al the foreſaid functions of our body. Not that the ſame Balſam of our radical, can take vpon it ſelfe and on his ſubſtance, alterations, and that it can ſuffer, ſéeing it is of an ethereal and celeſtial nature, & therefore after a certaine maner incorruptible: but becauſe his action is delayed, or hindered by lets, which lye hidden in the internal members and bowels, and which doe occupy and trouble the ſame.

This is the occaſion, this is the beginning, and principall foundation of diſeaſes.^[100] Therfore to take vpon me the diſpute, and to defend it, thus I determine.

If ſuch a diſeaſe comming vpon a man, be to be taken cleane away, firſt of all nature is to be reſtored to her landable, whole, and woonted ſtate: to the which end, all our cogitations ought to tend.^[101] Firſt of all therefore, we muſt prouide to take away all lets.

To this the diſciples of Hermes Triſmegiſtus anſwere: Al this may be ſufficiently performed & done, onely by reſtoring the radical Balſam, for that vpon the ſame all action, & demonſtration of health, do depend: the which Balſam being holpen as is conueuenient, it wil come to paſſe, that the ſicke man, within the [〈◊〉] of one hower, ſhal haue and féele more ſolace, and ſo much the more, when the ſame Balſam of life, being holpen with that Balſamick medicine, doth more boldly expulſe the enemy: and that in a very ſhort time, I ſay to the greater ioy and comfort of the ſicke, then can the huge multitude of common potions, powred into the loathing of the patient, bring to paſſe, and that very hardly in a long time.

And leaſt any man might thinke, that theſe are our owne inuentions,^[102] raſhly and inconſideratly broached by vs, let vs heare what Galen ſaith. The principal intention (ſaith he) of the Phyſition, ought to be to reduce the ſicke to his natural eſtate, and that neglecting all other things, his onely care muſt be to conſerue that, from whence the faculty of acting cometh. And this conſiſteth in that natural heate, the which ſo long as it is of force and not hindred, it preſerueth the body in ſafety, in ſuch wiſe, that whatſoeuer happeneth to the body vnnaturally, and muſt be taken away, it is an vndoubted axiome, that it ſtandeth in néede of a ſtrong natural heate. And albeit in external ſickneſſes, and in certaine others, it may ſéeme that natural heate is little auaileable, as in the remouing of fleſh which groweth too ranke in a wound, or for the reuniting of the lippes of a wound, yet for all that, the coniunction and generation of fleſh, and the healing thereof, cannot be done without natural heate. This foreſpeaketh Galen, and very truly. Yea, all his followers wil willingly confeſſe, that it is onely nature, and that quickening radical Balſam, which ſheweth forth all thoſe wholſome functions: the which nature both here and before by the authoritie of Galen, we haue rightly called the true healer of all ſickneſſes: but ſo farre forth nature is holpen, ſtirred vp, and corroborated by all maner helpe and arte of that Balſamick medicine, that it can expel, ouercome, and caſt out all whatſoeuer is grieuous or contrary vnto it. Thus farre forth they and we agrée together.

Neuertheleſſe, this alſo is to be granted, that the ſame nature is the beginning, and as it were the firſt mouing to all curing: becauſe without the ſtrength and vigor of nature, all medicine is vnprofitable and vaine. For nature is alwaies one and like to her ſelfe, neither is ſhe at any time idle in vs, but is perpetually occupied, alway ſtirring mouing, and vegetating, vntill by too much let, ſhe being hindred, ſhée doe worke more ſlowly and weakely. The which impediments and contrarieties, ſhe her ſelfe of her owne accorde, and by her owne proper ſtrength goeth about to put away and ouercome: But when ſhe hath to doe with a moſt ſtrong enemie, or with many, ſhe ſooner and far more eaſily can ouercome them, if ſhe be ſtrengthened with the helpes of arte, and hauing conuenient meanes, ſhe ſhall with greater ſtrength and ſecurity preuaile.

To bring which thing to paſſe, our Balſamick medicine by that exquiſite preparation, hath gotten a moſt pure, quickening, ſpiritual, ſtrengthening, and kindly nature, which without all exception, is farre more conuenient and effectual, then other medicines of common Phyſitians, prepared by no arte, by no induſtry, or dexterity.

The which, forſomuch as they are yet crude, impure, and groſſe, and are clogged with a terreſtrial thickneſſe, they doe rather cloy and ouerlay nature, before ſhe can extract their maligne quality, concoct their cruditie, and deuide their earthly groſneſſe and impurity: the which being her taſke and burden, ſhee fainteth before ſhee can receiue any helpe or comfort.

And that we may not digreſſe from our ſimilitude, let vs apply that which is ſaid, to fire, whereof we haue ſpoken before. As we ſée fire when it is ouerwhelmed with many aſhes, and hindered from taking aier, (by which it is nouriſhed) is eaſily ſmoothered and put out: and that the ſame againe is ſtirred vp, if a man with his hand doe take away the aſhes, and doe blowe the ſparkes which remaine, giuing frée acceſſe of the aier: héere the cauſe of the fires refreſhing and beginning againe, is attributed to him which remoued the Aſhes, when as indéede hee was but the inſtrument of reſtoring the fire.

But the principal efficient conſiſteth in the fire it ſelfe, the which he had ſpread abroad and winded or bellowſed in vaine, if it had bene quite and cleane out. Therefore that renuing is to be attributed to the fire alone which remained, as to the firſt, next, and inſet cauſe, onely the outward ventilation or winding comming betwéene as the inſtrument.

Moreouer, as we ſée, that when the fire is ſo weake, that very fewe ſparkes are to bee found, that then in vaine a great heape of dead coales are caſt vpon the ſame to make a ſpéedy fire, which will ſooner put altogether out, then make a quick fire.

But if thou put vpon them quicke burning coales, they will by and by increaſe the fire, without feare of extinction: euen ſo in like maner, the principal vertue or function, is alway to be aſcribed to our vital or radical Balſam, rather then to the Phyſition or Medicine, albeit the ſame may bee ſome helpe, in putting away the aſhie feces, and in diſſoluing the troubled lées which are an impediment, that ſo it may more fréely haue tranſpiration and aire, that by them it be not oppreſſed and choaked.

Such is this Balſamick Medicine, which being purified, exalted, and brought vnto the higheſt eſſence and perfection, it doth ſtirre vppe, refreſh, and reſtore our vitall fire, liuing, but yet languiſhing, to his former vigor and ſtrength. The which, forſomuch as it doth ſooner, more ſafely, and more pleaſantly performe without all compariſon then that other ordinary and common Phyſick, thou ſhalt not miſcompare that of theirs to dead coales, or to gréene wood, but this of ours as prepared▪ and brought to a Balſam, to a burning coale, which is the ſumme of our whole diſputation.

Let theſe things ſuffice to be ſpoken concerning the property, quality, & excellency of our Balſamick medicine, which Phyloſophers prepare out of one thing onely, not out of many, whether it be mineral, vegetal, or animal. Of this medicine alone is the ſaying of the wiſe man to be vnderſtood,^[103] when he ſaith; The Lord hath created medicine out of the earth, and he that is wiſe wil not abhorre it. For by this word (Medicine) he vnderſtandeth remedy, not the Art of Phyſick. For it was ordinary and common in thoſe firſt ages, to vſe this medicine, taken out of one onely matter. But the latter age ſucceeding, after long ſearch, found out that radical Balſam, and ſaw by experience, that it was in ſome thing more, and in other ſome leſſe. Whatſoeuer it is, it is knowne that they of olde time did vſe moſt ſimple remedies: neither did they care for ſo great confuſion of compoſitions and mixtures which fill a whole ware-houſe and ſhoppe, as our Phyſitians and Apothecaries do at this day.

And if we will conſider of thoſe things which Theophraſtus Dioſcorides, and others of the auncients haue left vnto vs in writing, concerning medicine, and the vertues of ſimple remedies, we ſhal perceiue and finde, that they vſed the moſt ſimple method and order of curing, and that they had not ſo much reſpect to the actiue or paſſiue qualities, of hote and cold, of dry and moyſt, out of the which came the originall of ſo many mixtions and confuſions. But it is plaine and euident, that they attributed to their ſimples, this and that property, either becauſe they had ſo learned from others, peraduenture by tradition, or elſe by experience, obſeruing the impreſſions, formes, and figures of their ſimples.

But they of more late time haue bene ſo raſh of iudgement, that they wil take vpon them to iudge of the faculties of ſimples by their taſte and reliſh, and thereby diſcerne and determine, their firſt, ſecond, and third qualities, to the which afterward all the vertue of the ſaide ſimples was attributed. But becauſe they found not this an vniuerſal rule alwaies and in all things, and that it did deceiue, therefore ſome fled to the ſecret and hidden properties, aryſing from the forme, and the whole ſubſtance.

Theſe and ſuch like ſtarting holes and ſubtilties, haue brought vpon vs great incertainty and doubtfulneſſe, which way to diſcerne and find out thoſe things, which ſerue for our beſt good.

Tell me I pray you (if you can) how many bitter things there are in taſte, which neuertheleſſe according to the edict of that rule, are not hote at all? Of this ſort among others many moe is Opium and Cichory. Againe, how many ſowre things are there, which by their rule ſhould be moſt cold, which notwithſtanding are moſt hote, as the ſpirits of Vineger, of Niter, and of Sulphur? How many ſwéet things are there in outward taſte, which in their internal ſubſtance are nothing at all contempered. How many things are outwardly and at the firſt beginning of taſte altogether vnſauory and without reliſh, which inwardly and in faculty,^[104] are moſt ſharpe and byting, Honey, Caſſia, and Sugar, are in their internal ſubſtance ſo hote and violent, that out of them alſo may be prepared ſuch diſſoluers, as are woont to be made out of Aqua Fortis, or Aqua Regalis: which can diſſolue gold and ſiluer as ſpéedily as the other.

Lead yéeldeth out no taſte to the tongue:^[105] and yet his internall ſubſtance, is a certaine ſugared delightfull ſwéeteneſſe. So outwardly Copper hath no reliſh and is of a ruddie colour: but that gréene where into it is changed, is moſt ſharpe.

We might ſhewe of ſuch examples, almoſt an infinit number, whereunto we muſt not raſhly giue credit, nor ſtand vpon taſte, nor leane to much vpon the exteriour qualities and temperament of things. For if they be more inwardly and exactly examined, then by that ſuperficiary and ſlight maner of taſting and experimenting, and that their inward bowels, be diligently anatomized, they ſhal be found farre otherwiſe, and oftentimes different, not onely in taſte, but alſo in odour, in colour, and in their whole ſubſtance.

But if ſo be a ſeperation be made of the thrée hypoſtaticall or ſubſtantial eſſential beginnings, as of Salt, Sulphur, and Mercury, then there will appeare a true and lawfull difference of taſtes. Becauſe one and the ſame ſubſtance may containe in it ſeuerall taſtes. How then canſt thou giue a ſafe iudgement of his properties and vertues? As for example, conſider well of Guaiacum: whoſe diuers vertues and properties therein contained, thou canſt not eaſily diſcerne by ſimple taſte.

Neither canſt thou alleage any certaine cauſe why it ſhould be Diaphoretical, that is to ſay, apt to prouoke ſweates: which by the ſeparation of the aforeſaid beginnings, thou canſt attaine vnto. For thou ſhalt find in his mercurial tartneſſe, & in his oylie ſulphurus, and thinner ſubſtance, that facultie to enforce ſweate, which is alſo in Iuniper, in Boxe, in Oake, in Aſhe, and almoſt in al woodes and barkes, as alſo in many other things: but hereafter wée wil ſhewe the cauſe, why thoſe ſharpe and ſulphurus ſubſtances, doe prouoke ſweates. But you may alſo extract out of the ſame bitteriſh Guaiacum, a Salt apt for purgation, and euacuation of humours. The like is to bée ſaid of Cinamom, and almoſt of all other things. For Cinamom hath facultie both to bind and to looſe. The opening force conſiſteth in his ſulphurus oilie, and thinne ſubſtance, which being ſeparated from his feces, thou ſhalt find a ſubſtance of the nature of Allum, wonderfully binding.

Alſo whereas Opium is bitter,^[106] that commeth by reaſon of his Salt, from the which being ſeparated by his oile or narcotical Sulphur, it becommeth purging no leſſe than out of any other bitter thing, as if out of Gentian Centorie, & ſuch like, the ſame Salt ſhould bée ſeparated and rightly prepared.

To theſe bitter Salts is giuen the name of Salt-gemme as a difference of other Saltes, whereof there is great diuerſitie of kindes, as more at large ſhall be ſhewed in another place. But nowe in fewe wordes I ſay, that ſome Saltes are bitter, ſome ſweete, ſome tart, ſowre, ſharpe, auſtere, pricking, and briniſh: whoſe particular facultie, is rightly attributes to the proper ſubſtance of the ſame Salt, rather than to any other qualitie, whatſoeuer the ſame be.

THE THIRD PART OF THIS Worke: wherein is contained a ſmall Treatiſe, concerning the Seales and Impreſsions of things, by Hermeticall Philoſophers, with much care, and ſingular diligence, gathered and brought to light.

ALl men follow not one way to attaine to a generall knowledge of all things. The way of the Empericks is vncertaine, for that it is traced in the darkeneſſe of ignorance. Theſe haue reſpect to the external impreſſions, and to ſome inſet qualitites, eſpecially to thoſe which may be ſéen, taſted, and ſmelt. Furthermore, they haue great regard to the firſt qualities, hote, cold, moyſt and drie: which they haue made the beginnings and firſt foundations of theſe faculties or vertues.

But the Hermeticall Phyloſophers and Chymiſts, leauing thoſe bare qualities of the bodyes, ſought the foundations of their actions, taſtes, odours, and colours, elſe where. At the laſt by wittie inquiſition they knew that there were thrée diſtinct ſubſtances in euery natural elemented body: that is to ſay, Salt, Sulphur, and Mercurie. And theſe internal beginnings of things, they called hypoſtatical vertual, and ordinatiue beginnings. For in theſe thrée hypoſta[•]tical beginnings, th[•]ſe foreſaid vertual and ſenſible qualities, are to be found, not by imagination, analogie, or coniecture, but in very déede and in effect. That is to ſay, taſtes in Salt, moſt chiefly: odours, in Sulphur: colours out of both, but moſt chiefely out of Mercurie: becauſe Mercurie hath the volatile Salt of al things,^[107] ioyned vnto it.

For there are two kindes of ſalts,^[108] the one fixed, other volatile, as ſhal be ſhewed anon.

Therefore ſalt is firme,^[109] fixed, and ſubſtantifying beginning of al things: and therefore it is compared with the pure Element of Earth.^[110] Becauſe falt is not cold & dry by his owne nature (as it is holden of ſome that the Earth is) the which qualities are the death of things: but it is rather hote, and endued with an actiue qualitie, for that it is appointed to ſerue for the generation of all things.

Sulphur is compared to fire,^[111] for as fire, ſo ſulphur doth quickly take flame and burne: euen as alſo do al other things, which partake of the nature thereof, ſuch as are Roſinie, fat, and oylie.

Mercurie by Analogie anſwereth the Ayre,^[112] and Water. For not only that dry minerall water, (which is alſo called Hydrargire and Quick-ſiluer) is called Mercurie: but alſo euery water or actiue liquor endued with any vertue, is alſo for the excellencie thereof called Mercurie. The which Mercurie, (as we haue ſaid) may bée likened to either Element, that is to ſay, to Ayre, and to Water: to Ayre, becauſe when it is put to the fire, it is found almoſt nothing but Ayre, or a vapour, which vaniſheth away.^[113] This if you pleaſe you may call a moyſt actiue.

And it may bée compared to water alſo, becauſe it is running: and ſo long as it continueth in his owne nature, it is not contained in his owne liſtes, but in the limmits of another: which according to Arictotle, is the definition of moyſt.

Theſe thrée beginnings, (I ſay) are found in all bodyes as internal and neceſſarie ſubſtances for the compoſition of a mixt body.

For ſeeing the foreſaid Mercurial, volatile, and ſpirituall humiditie, cannot eaſily be conioyned with the earthie, corporeat, and fixed part, by reaſon of that great difference and contrariety of either of them: it is neceſſarily required, that there ſhould bée a meane, and indifferent partaking of either: that is, as wel of the ſpirituall as of the fixed, to conioyne both in one.

And this indifferent meane is Sulphur or oile,^[114] which holdeth a meane betwéene that which is fixed, and that which is flying. For oyles, are neuer ſo quickly, ſo eaſily, and ſo wel diſtilled, as are waters: becauſe the ſubſtance of Sulphur, or of an oylie bodie is tenax and retentiue, and therefore moſt apt to combinde the other two, to effect a good, perfect and equal mixture.

To make the matter more plaine by example. For as a man can neuer make good cloſing morter, of water and ſand onely, without the mixture of lime, which bindeth the other two together like oile and glue: ſo Sulphur or the oily ſubſtance, is the mediator of Salt and Mercurie, and coupleth them both together: neither doth it onely couple them to death, but it doth alſo repreſſe and contemperate the acrimonie of Salt, and the ſharpneſſe of Mercurie, which is found to bée very much therein. Much like to the coniunction which the Spirite and quickening moyſt radical maketh betwéene the ſoule, and incorporeat ſubſtance, and the body, which very much differeth from the ſame.

Thus then it appeareth,^[115] after what manner theſe thrée natures may conſiſt in one, together, and ſo to be made a mixed and perfect bodie. For as ſalt by it ſelfe a lone cannot bring this thing to paſſe: euen ſo neither theſe two fluxible and mouing humors, cannot without Salt by their nature compoſe a firme, fixed, and ſolyd body.

Moreouer Sulphur moſt néedes bée had as a Glue without the which the Mercurial liquor wil be ſwallowed vp by the drineſſe of the terreſtrial Salt, and through the violence of the heate of the fire, which by the Sulphur is contained. But the Mercurial humour, is as it were the chariot of the other two, ſeruing to penetrate, and to make the mixture eaſie and ſpéedy.

If there bée any man, which through obſtinacie, or blockiſhneſſe of wit, doth not well conceiue and vnderſtand this: let him beholde and conſider of the blood which is in mans body, how in the ſame, the whaye is as a chariot or mediator, and combiner of the other two beginnings together, as may appeare by the preparation and ſeparation thereof.

Very fitly wée may vſe this example in this place. And hereafter, by infallable and euident demonſtration, we wil ſhew after what manner, the other two beginnings, beſide the whaye (which ſupplyeth the place of Mercuries) are in blood.^[116] When Salt is predominate and beareth the ſwaye, it produceth ſo many kinds of diuers Vicers and many other diſeaſes: beſide that portion of ſalt which paſſeth through the reines and bladder, by Vrines. In like maner we haue already ſhewed how Sulphur, or the oilie part, is in the ſame blood. This ſulphur being exalted, it cauſeth ſulphurus exhalation, as inflamatiōs, from whence come ſo many kindes of Feauers. So, Mercurial ſublimations raiſe Rheumes and Catarres, with other diſeaſes Mercurial.

Chymiſtes determine, that there are ſundry kindes of ſalt, which as they are found apart in nature, ſ[•] alſo in all mixt bodyes.

That is to ſay, common ſalt (which the Sea by his ſecret [〈◊〉] pypes doth conuey through the earth:)^[117] Salt gemme alſo, Allum (whereof there are diuers kindes) Vitriol, Salt-Armoniac, and Salt-Niter, which men commonly call Salt peter.

Among theſe ſalts, two are flying, and are mixed with liquors after an inſenſible manner: that is to ſay, Niter, & Salt-Armoniac of nature. Niter doth participate of ſulphur, and of the oylie liquor of things: Armoniac partaketh of Mercurie, or of the Mercurial humour of things.

And theſe foreſaid ſalts, (which are found both in earthie, and metallick ſubſtances) are deriued through the benefite of rootes, into hearbs, plants, and trées: which becauſe they are alwayes in the earth, they retaine the nature moſt chiefly of fixed ſalt.

And after the ſame manner, the nature of fixed ſalt, is to bée ſought for in rootes. In flowers alſo and in leaues, there is great ſtore of the other two flying Salts, which béeing ſuch, they eaſily vaniſh away and come to nothing; when the flowers and leaues doe wyther and waxe dry. But thoſe plants and hearbes which take their nouriſhment from fixed ſalt, are alwayes kept flowriſhing and gréene: and therefore they doe the more ſtrongly reſiſt the fainting heate of Sommer, and the morifying cold of Winter.

Moreouer, their Rootes ſtanding déepe in the ground, they doe the more eaſily withſtand all external iniuries. And when the Spring commeth, and the Sunne ſendeth foorth his heate entring into the ſigne of Aries, piercing the earth with his quickning beames, hée ſtirreth the ſame, and cauſeth her to open her boſome, out of the which at the laſt ſhée powreth foorth abundantly thoſe two liquid beginnings, whereof wée haue ſpoken before.

The liquor, or Mercurial vapour, which is lifted vp through the Rootes with Salt Armoniac of a volatile nature (by a certaine wonderfull manner of nature[•] diſtilling) and aſcending into the trunke, vnder the barke, (at which time trées may eaſily bée disbarked) raiſeth vp, quickeneth, and adorneth with gréene leaues, trees and plants, now hanging downe their heads, and halfe dead. And the other kinde of volatile ſalt. Nitre-ſulphurus, mixed with the more volatile ſulphur, and oyle of nature, doth cloath and decke the whole earth euery wherewith ſundry ſorts of moſt beautiful flowers.

And yet wée muſt not thinke héereupon, that one vaporous liquor, which procéedeth out of the earth, is not partaker of the other, ſéeing the Mercurial liquor is not without his ſulphurus, nor the ſulphurus without his Mercurial. And this is the cauſe why in the vegetable nature, wée doe ſée that ſome doe put out their leaues and flowers ſooner than other ſome.

Nature therefore hath moſt wiſely diſtributed thoſe beginnings into all things. And experience doth teach, that ſomethings doe partake of this or that, more than ſome other things. For thou canſt not eaſily draw an oyle out of leaues: but a mercurial liquor plentifully out of al: and out of very fewe, ſome ſulphurus, or oylie liquor. The reaſon is, becauſe Mercurie doth carry the rule in leaues, and is their chiefe nouriſhment, beginning and foundatiō as we haue already ſaid.^[118] But the ſulphurus liquor is the cauſe of the increaſe & plentie of flowers, but yet the ſame ſulphur is not alone and pure, but mixed with ſome portion of Mercurial liquor, but with the leaſt quantitie of ſalt.

For this cauſe thou maieſt extract out of flowers, both Sulphur or oyle, and alſo Mercurie, but that oyle more volatil: and of Salt, the leaſt quantity. But out of ſéedes is extracted much of the more fixed Sulphur,^[119] but of Mercury and Salt almoſt nothing. The cauſe is, for that Sulphur hath giuen beginning and the principal conſtitution, (not that volatil Nitrous and airey Sulphur, but that which is indéede oylelike and fat, and which holdeth a meane betwéene fixed and flying: both which lye hid in ſéedes, euen in thoſe ſéedes which are in great Mercurial hearbes and fleſhlike fruites, as in Apples,^[120] Peares, Goordes, and ſuch like. But Salt is in all theſe, as the moſt fixed and neceſſarie beginning, for the conſtitution and compacting of all bodies. But this Salt doth moſt chiefely re[•]ide in the wood, and in the roote, not as in his center or proper ſeate fixed, (for his principal rooting is in the earth) but becauſe it is firſt and moſt plentifully communicated to the wood and roote. From hence afterward much is deriued to the branches and leaues, and but little to the flowers and fruites.

Whereupon out of many leaues a ſufficient quantity of ſalt may be extracted: but out of flowers and ſéedes a very ſmal quantitie in regard of the others.

Thus you ſée after what maner theſe thrée beginnings doe order and determine all vegetables as hypoſtatical beginnings, and doe bring them forth, conſerue, make them to ſprout and floriſh, and doe giue vnto them diuers forces and vertues. It is alſo euident, that the ſaide thrée beginnings, are in all things, but in ſome more, and in other ſome leſſe.

Therefore,^[121] none of thoſe thrée beginnings is found ſimple, and alone, which doth not paticipate alſo with another. For Salt, through the benefite of the other two Saltes, Niter and Armoniac, containeth in it ſelfe an oylely and a Mercuriall ſubſtance: Sulphur containeth a Salte, and a Mercurial ſubſtance: and Mercurie a Sulphurus and Salt ſubſtance.

But euery one of theſe retaineth the name of that, whereof [〈◊〉] it doth moſt partake.

But yet, if we conſider of the matter exactly, we ſhal finde that al the other doe ſpring from ſalt,^[122] as from the firme and conſtant beginning. The nature whereof wil enforce vs to lift vp our eyes to heauen, ſeeing that from theſe inferiour and natural things, that admirable and venerable Trinitie in Vnitie, is ſo clearly and euidently to be ſéene.

And foraſmuch as thoſe thrée ſubſtancefying beginnings are, and commonly be found in al the things of nature, wée muſt not thinke that they are ſo in them, as without effect, or vtterly ſpoiled of al vertue: but wée muſt rather bée ſure of the contrarie, namely, that from theſe chiefely, al the qualities, properties, and vertuals doe ſpring. For whatſoeuer hath taſte, the ſame if it bée bitter commeth from Salt Gemme. And ſuch haue vertue to clenſe,^[123] to euacuate, or purge. So others which haue in them bitterneſſe, are found to bée ſuch, as haue the ſame from this kinde of Salt, and by the benefit thereof, are reckoned among the number of clenſing and purging medicines. Such are all bitter hearbes, and their Iuices. In like maner all gaules. For without theſe thrée, ther can be no due excretion or ſep[•]rating in bodies, of ſuperfluities and excrements. For nature by the conduit of her inſtrument, called Cholido[••]n, caſting out into the bowels ſome quantitie of gaule, ſtirreth vp the expulſer, and prouoketh it to ſende forth the excrements, and alſo clenſeth, purgeth, and emptieth it ſelfe, by it ſelfe. The which being vndone, the Expulſer lyeth as it were buried, and ouerwhelmed, neither is there any good from thence to be looked for.

And that bitter Iuices, (as alſo the very gaule it ſelfe) are of the nature of Salt, it may eaſily bee gathered hereby, becauſe the guale is oftentimes congealed as a fixed Salt into ſtones, in his owne bladder.

Alſo out of bitter hearbes,^[124] as out of Woorme-wood, out of the leſſer Centaurie, (which ſome call the gaule of the earth) much Salt is extracted, as they that be workemen know.

Moreouer out of the [••]ules of liuing creatures, there is a Salt to bee extracted very bitter, which purgeth wonderfully. So alſo there is Salt in vrine, which purgeth the blood by the vaines,^[125] which ſend it into the reines, and from thence by the water pipes into the bladder, and ſo through the conduit thereto appointed.

In bitter Opium, which all men affirme to be ſo notably ſtuperfectiue and cold, there is a bitter and Nitrous Salt, which if thou canſt ſeperate from his ſtinking Sulphur (by the meanes whereof it is ſo ſtuperfectiue) thou ſhalt make it a notable purger.

So in like maner the ſkilfull know how to exiract out of Centaury,^[126] Gentian, Rue, Fumitory, and all ſuch like, very good purgers.

Salt which is alluminous, giueth a ſower taſte: Vitriol a ſtiptic or a ſtringent taſte: Armoniac a ſharpe taſte. And a diuers mixture of the ſame Salts, procureth ſundry taſtes and reliſhes: and that moſt chiefely by the benefit of the two volatile Salts, which of all other wil be beſt mingled, by reaſon of their ſubtilty and ſpiritous ſubſtance. Armoniac, which is ſharp, is more plentiful in vitriol, and in things vitriolated, then in any other Salt ſubſtance or metallick. For that ſharpe Salt, or that ſharpeneſſe of nature, is the fermentation thereof, and the cauſe of coagulations, and of the diſſolutions of all things: as we haue already touched before, and will in another place more manifeſtly declare. Therefore it is certaine, that thoſe things which are ſtiptick or ſtopping, and haue outwardly a gréene colour or vitriolated with an inward ſharpneſſe and certaine rednes, (as is to be ſeene in Pomegranats, Barberies, and Limons) it is certaine that they haue it from vitriol, and from the ſharp Salt Armoniac: for the vitriol of nature is outwardly gréene, and red within, if thou ſearch it by ſkilful Anatomie.

So alſo thou maieſt extract out of the barke of the ſaid fruits, as of Granates, a ſubſtance comming moſt néere to the vertue of vitriol.^[127] And the liquor which is extracted out of their red graines, or out of the iuice of Limons, or fruite of Barberies, hath force to diſſolue pearles, and corall, euen as the ſpirit of vitriol hath. And this commeth by the vertue of Salt Armoniac ſharpe of nature, and by the nature of mixture: but ſo mixed, as by the induſtrie of the artificer it may be ſeperated, in ſuch wife, that the ſame Salt Armoniac being extracted, the ſame liquor will be made ſwéete and potable, and the Salt remaine by it ſelfe: the which being againe mixed with ſpring water, or with any other liquor deuoid of taſte, it wil make the ſame ſharpe.

That ſame ſharpneſſe or Salt Armoniac ſpirituall, is not onely found in Vitriol, but alſo in common Salt, in Niter, yea in Sulphur alſo it ſelfe, as alſo in all things. For that ſharpneſſe is that very ſame, which coagulateth Sulphur, which is plentifully found therein. For without it, Sulphur will not cleane vnited, but would be running, as are other oyle-like liquors.

The ſame Salt Armoniac of nature, is manifeſted vnto vs, by that extraction of ſharpe oyle, which is drawen out of Sulphur: whoſe nature is farre different from that of the ſaid Sulphur. For it is ſo farre from taking fleame, that contrariwiſe, it is a hinderance to gun-poulder, not-ſuffering it to be inflamed with the touch of fire,^[128] as is ſaid already. The ſame liquor doth diſſolue pearles and coral, no leſſe then doth the iuice of Limons, of Barberies, or any other of that nature, the which power it hath by the diſſoluing vertue of Salt Armoniac of nature which is in it. The like, and by the ſame reaſon, doth Vineger performe. For Wine (as is ſaide afore) partaketh of the nature of Vitriol, more then any other vegetable, and containeth much of the foreſaide ſharpe Salt of nature.

He which doth exactly conſider theſe things, ſhal readily, and out of true grounded reaſons, diſſolue the queſtion, concerning the true and natural qualitie of Vineger, which queſtion hath troubled many of the moſt learned Piyſitians. For the diſſoluing vertue which appeareth to be in Vineger, euen in this, that when clay or earth is put into it, it wil as it were boyle, argueth that the nature thereof is altogether hote.

Others on the co[•]trary part, denying Vineger to be colde, appoint it as a chiefe remedy to extinguiſh and repreſſe external Inflamations. Alſo by the taſte, which they affirme to bee the effect of coldneſſe, they conclude that Vineger is colde. But they can very eaſily end this controuerſie, which haue the perfect knowledge of the nature of Salt Armoniac, which Vineger containeth mat. For this Salt is the true cauſe of diſſoluing vertue.

But becauſe the [•]ame Salt is of force to coagulate ſpirits, and to diſſolue bodies, therefore it is effectual, and a ſingular remedy againſt both inward and outward inflamations. For it doth coagulate the Niter Sulphurus exhalations, which ſtirreth vp thoſe inflamations. For ſuch heates and feauerous paſſions, doe procéed out of the ſpirits onely, either Niterous, or Sulphurus, aryſing out of the Salt[•]Niter Sulphurus or tartarus of our body, and lifted vp into euaporations, which cauſe ſuch vnkindly heates. The which cōmeth not ſo to paſſe when the ſame ſpirits be as yet bound together, and lye as it they were buried in their proper bodies, or tartarous feces.

But if thou wilt yet knowe more manifeſtly the corroſiue force,^[129] and inflaming heate of the ſaide ſpirits, conſider the ſtrong waters, (which are nothing elſe but the ſpirits of Niter, and Vitriol) which thou ſhalt ſée will diſſolue ſiluer, or any hard metall. But if thou put but one onely ounce of ſiluer, to one hundred pound waight of Vitriol and Niter, as they are in their owne nature and body, yet they will neuer be able to diſſolue it.

It is therefore manifeſt, that ſuch violent forces and operations, are onely in the ſpirits, ſeperated, euaporated, and diſſolued from their body: the which forces thou ſhalt by no ſafer meanes take away and ſuppreſſe, then if the ſame ſpirits bée againe incorporated, and coagulated. And this is performed by that Salt Armoniac ſharpe of nature, which is in Vineger, as alſo in other things which haue ſharpneſſe.

But peraduenture there are ſome, which now thinking that wee haue killed our ſelues with our owne ſwoord,^[130] will inferre vpon the ſame example by vs alleaged, that ſuch eſſences prepared by Chymiſts, are all for the moſt part ſpiritual, and therfore by conſequence, are more violent remedies then is fitting for nature to beare,^[131] and therefore cannot be giuen with ſafetie. I would haue thoſe which make this obiection, to be in this wiſe anſwered. That the reaſon is not all one, and therefore the concl[•]ſion not good. For it we take the ſpirit of Vitriol, or of Salt-Péeter, which indéed are ſpirits partaking of the terreſtrial fire, yet neuertheleſſe they may bee ſo ſwéetened, and mingled with broathes or other conuenient liquor, that they wil be very familiar to nature, grateful, ſauory, and gentle, and not without great vertue and efficacie. The iuice of Limons giuen by it ſelfe alone into great plenty, can hurt the ſtomack. For the which cauſe our maner is, to mingle it with ſome liquor, or with ſugar, and to bring it into a ſyrup or Iulep, no leſſe profitable then pleaſing to the ſtomack.

But the vertue of the ſpirit of vitriol is better knowne at this day,^[132] and commended of the moſt approued Phyſitians of diuers countries, then that the ignorant can detract any thing from the dignity and praiſe there[•]f. It is reported very credibly, that in France it is much vſed and commended for the effects it hath to extinguiſh burning feauers. And not without iuſt cauſe: for it is a moſt ſingular remedy, not onely againſt feauers, but alſo againſt many other contumacious ſickneſſes, as hereafter in due place, ſhal be ſhewed: but it is fit, that no other preſume to adminiſter it, then ſuch as are expert Phiſitians, not Emperikes, and ſuch as try concluſions by killing men.

Furthermore, the ſharpe ſpirit, drawen out of Niter alone, or Sulphur (among the metallick Salts) is of the ſame nature and property. For theſe doe auaile no leſſe then the other, to extinguiſh feauers of what kind ſoeuer, by their coagulati[•]e vertue, whereby they doe tame,^[133] ſubdue, and coagulate, thoſe Sulphurs and burning ſpirits of our body.

Moreouer, there are other ſome, which iudge vs worthy of much reprehenſion, becauſe we ſaid afore, that one and the ſelfeſame ſharpe Salt Armoniar,^[134] hath both vertue to diſſolue, and alſo to congeale: which being effects contrary, cannot procéed from one and the ſame cauſe, according to the common opinion of Phyloſophers.

To this we anſwere, that as we haue ſpoken it, ſo we will maintaine it. And therefore we ſay againe, that this Salt Armoniac ſharpe of nature, whereof we ſpeake, can both diſſolue bodies, and alſo (which is more to be maruailed at) congeale ſpirits: yea and which is yet more wonderfull, euen in the middeſt of fire it can congeale.

And concerning diſſolution, it ſhall not be neceſſary that we proue this, becauſe it is well known to perſons of very meane ſkill. And now to ſay ſomewhat for the ignorants ſake: The ſpirit of Vitriol or of Sulphur, or of ſower Niter, wel prepared, and ſeperated from all terreſtreitie, doth diſſolue corall and pearles.

By which diſſolution, an excellent remedy is made to ſtop the fluxes hepatic, Lienterie, and Dyſſenterie, where the liuer hath néed of ſpéedy corroboration. But they muſt neceſſarily be prepared according to Art.^[135]

But now time and reaſon perſwadeth vs, that we ſay ſomewhat concerning the contrarie faculty of this ſharpneſſe, which is contrary to the other coagulating effect. To doe this, little wit, and leſſe labour wil ſerue. For they which are but meanely ſéene in the Spargerick Art, and haue bene Chymiſts a very ſhort time, or if they be but common Apothecaries, they know this, and haue ſéene it in the preparation of quickſiluer: whoſe liquor and running nature, no exterior coldneſſe, no Elementall froſt, how great ſoeuer the ſame be,^[136] congeale or fixe. But if it be ſublimed with Vitriol onely meanely calcined, it will come to paſſe, that Mercury or quick-ſiluer which deſireth his coagulation as his perfection, by a certaine magnetical vertue, draweth into it ſelfe that Sulphur, or that Salt Armoniac ſharpe of nature, by the benefit whereof, of running it is made ſolid and firme, ſo as thou maieſt eaſily handle it.

Being brought into this forme, it is commonly called Sublimate. But to make it yet more perfect, thoſe which are careful and ſkilfull workmen, reiterate their ſublimations, adding to this new Vitriol, that by his Salt Armoniac of nature, it may be impregnated. And thus at the laſt it becommeth ſolid, and cleare as any Chriſtal Venis-glaſſe.

Spargeric Phyloſophers, can ſo diſpoyle againe this Mercurie ſo prepared, of his coagulation, or of his ſharpe Salt Armoniac of nature, that he ſhal returne to his former ſtate, and of fixed ſhal become moueable and running. But he is now perfectly clen[•]ed, and is now no more commō Mercury or Hydrargyre,^[137] but the Phyloſophers Mercury.

And now, if the foreſaid water be exhaled or vapored, that there may remaine nothing but a ſharpe liquor, like vnto the ſpirit of Vitriol, thou ſhalt haue a liquor more excellent then any Vitriolated ſpirit, and truly ſpiritual. And ſo in ſtéede of a great poyſon which was mixed with Mercurie (which was then nothing but a certaine terreſtrial corroſiue fire) thou ſhalt now haue the true ſpirit of Vitriol: whoſe greater and better part vaporeth away, is conſumed and loſt, if it bee extracted according to the common manner, with that great and violent fire by Retort.

This ſpirit prepared after the ſaide manner, excéeding good,^[138] and a ſpecial commaunder of the Epilepſte, if it be adminiſtred by a ſkilful Phyſitian, not by an Emperick, with proper and conuenient liquor. And this is one tryal of the vertue of coagulating Mercury.

The ſame coagulating force of his doth manifeſtly appeare in thoſe preparations which are called precipitations, which are made with the ſharpe ſpirits of Vitriol and of Sulphur, by the meanes whereof it may be brought into a poulder, which cannot be eaſily done by fire.

But that it may appeare that this coagulating power of Armoniac of nature, is not o[•]ely vppon Mercurie, (ouer whome it can exerciſe this power) but nothing at all vpon the ſpirits Niter.^[139] Sulphurus of our bodies, with the which quick-ſiluer hath no ſimpathy, or conuenience) we wil ſhew it by a certaine other manifeſt demonſtration, and the ſame moſt true: as ſhall appeare to them which will try it. And in the ſame experiment I wil alſo teach a very excellent remedy againſt Gangrena, and all ſorts of cankerous Vlcers: if any bee loth to take it inwardly into the body, becauſe of the vrine ingredient.

Take the vrine of a boy, betwéene the age of ten and ſixtéene, which drinketh wine in good quantity: let it be depured according to Art: Adde hereunto of Romane, or Hungarian Vitriol (for by theſe the operation wil be the better) I ſay of the Vitriol, twiſe ſo much. Put it to digeſtion in Balneo Mar, which is moyſt, by the ſpace of fixe or eight dayes, in one, or in ſeueral glaſſe Allembicks. For there is required much matter. This digeſtion being ended,^[140] thou ſhalt increaſe the fire of Balne til the water [〈◊〉]. Preſently ſet on a head with a receiuer, and diſtill the water.

And the ſame which firſt commeth forth, is an excellent Ophthalmick water for the eyes. The ſecond ſomething more ſharp then the former,^[141] is excellent good to aſſwage the paines of the Gout.

Thus goe forward, brging the heate of the Balne, or elſe by hote aſhes, vntill the matter in the bottom of the Alembic remaine like vnto hony. The which afterward thou ſhalt put into an yron veſſel, and putting fire vnder it, ſtirre it continually with an yron ſpattle, that it cleane not too: & this thou ſhalt continue ſo long, vntil all the liquor is vapored away, and that there remaineth onely the Salt of Vitriol, and of the vrine dry in the bottome, and in a certaine maſſe. This being pouldred, put it into a cornute, wel luted, hauing a wide receiuer, wel cloſed, that the ſpirits iſſue not forth. Then put to a vehement fire, ſuch as is néedful for the making of ſtrong water, or the ſpirit of Vitrioll.

But the fire muſt bee moderated by degrées, vntill it come to the higheſt degrée, as Art requireth. And then at the laſt you ſhall ſée the receiuer filled euery where with white ſpirits, which in that great heate will be congealed as it were into Iſ[•]-[•]ickels, hauing all bout the body of the receiuer: much like vnto the hayſe or white thréedes, which in time of froſt are congealed out of foggy miſtes, and doe hang vpon the trées. Theſe are the ſpirits of the Salt, which through the vehement heate of the fire, are thus formed.

This Iſe may be kept,^[142] after the maner of Salt Niter. Wherof if thou giue one ſcruple or halfe a ſcruple, in broath, wine, or other conuenient liquor, it will ſhewe it ſelfe an excellent remedy againſt all obſtructions of the Liuer and of the ſpleene, it prouoketh vrines, and is alſo a ſpecial remedy againſt the Stone.

The ſame Iſe being brought into water (for it will eaſily be diſſolued) is a principal remedy for Inflamations and Gangrenas,^[143] which very ſodainly it extinguiſheth. Out of this ſo faire and noble experient, euery true Phyloſopher and Phyſitian, will take occaſion of ſéeking and ſearching further then the common ſort are woont:^[144] and ſo he may more certainly finde out the cauſes of ſtones congealed, which are ingendred of the ſame ſalts or tartarous matter in diuers parts of our body.

He will alſo haue more quick inſight into many other diſeaſes which come by the coagulation of the foreſaid ſharp and Vitciolated ſpirits, or elſe of the euaporations of other moſt ſharpe ſpirits, from whence Inflamations, and gouty paines with ſwellings doe ſpring, by the inward vertue of the thickened ſpirits aforeſaid. Theſe things being thus knowne, a remedy wil eaſily be found to mittigate, and to diſſolue ſuch calculous and ſtony matter, if we marke and conſider diligently, where that ſharpe vertue lyeth hidden, and wherein alſo the coagulatiue propertie of the ſaid ſpirits are.

Alſo the ſame contemplation, will giue occaſion to prie into the diuers and ſundry meteors, which ſhewe themſelues in man, the little world, out of thoſe continual vapours and exhalations which are lifted vp from the lower belly (which we fitly cōpare with the earth) into the aire, that is to ſay, into the vppermoſt region of the body, the braine. So it ſhal appeare, that from the Mercurial vapours, thickened into cloudes through the coldneſſe of the braine, and by the ſame not able to be diſpreſſed, doe fall ſometimes moderate ſhowers, and ſimple in ſhewe, and ſometime out of thicke clouds abundance of waters. Wherof come either gentle Rheumes, o[•] violent catarres, which are called ſuffocatiue, becauſe the matter ruſheth after a certaine violent maner, vpon the vital partes. Furthermore, out of the ſame contemplations thou ſhalt finde the true original of windes, of haile, of ſnowe, whereof commeth the tingling in the eares, the Palſey, the Apoplexe, and ſuch like deſeaſes, ſtirred vp from the Mercurial thickened vapours. The which diſeaſes come not (as ſome doth thinke) becauſe of coldneſſe onely: but the cauſe alſo thereof is the ſharpeneſſe of Salt vitriolated, which being mixed with thoſe Mercurial vapours, doth ſuddenly coagulate and congeale them: and this is the cauſe of Apoplexes and ſuch like. For to take an example from our owne body, to manifeſt this thing, the vrine which we make, is ſo repleniſhed with theſe mercurial humours, mixed with ſharpe ſalt, that it hath force and power to coagulate. Wherefore this which wee haue ſaide muſt ſimply be granted vnto vs that Salt-Armoniac of natural ſharpe,^[145] hath force to diſſolue bodies, and to coagulate ſpirits, as wee haue plainely declared in the foreſaid experiments.

But paraduenture ſome yong ſcoffing Scholler, which neuer knew what Phyloſophie ment, with great confidence and no ſhame (as of late one which ſhewed him ſelfe an Aſſe and Calfe, and yet of a ripe wit did) dare riſe vp againſt vs and ſa[•] that in our body, no vitriolated nature can bée found, nor an[•] thing like vnto it. But this fellowe and ſuch like, wée w[•] teach ſufficiently and moderately (if they wil not refuſe to learne[•] in our booke concerning the hidden nature of things, and the perfection of art, where wée wil declare this thing, and many other profitable queſtions, neceſſary for a true Phiſitian. But yet not to let the matter vtterly paſſe, without ſome thing ſpoken concerning this point, I wil vtter my ſelfe in fewe words.

Firſt of al I wiſh, that exact conſideration bée had, which is that fire of nature, and which is the authour of the concoction of meate in our ſtomach, which diſſolueth & chaungeth the ſame, and that in ſo ſhort a time, as neither ſéething water, nor elementarie [〈1 page duplicate〉] [〈1 page duplicate〉] fire can doe, no not in long time. Let them alſo I pray you conſider what is the cauſe of that dog-like appetite which ſome men haue, by which they are woont ſo readily to conſume all the meat in their ſtomach, that nature hath ſcarce lawful ſpace to nouriſh her ſelfe: and from whence this inſatiable hunger commeth. According to the common opinion, it befalleth ſome man to haue this appetite, by reaſon of a certaine ſharpe and melancholick humour, which being thruſt downe into his ſides, doth ſometimes boyle vp like moſt ſtrong vinegar, or rather in déed like oile of vitriol, or like ſome ſuch diſſoluing and deuouring thing.^[146] For truly, if that ſharpneſſe were diligently conſidered, and throughly looked into by Phyloſophical anatomie, it would eaſily be iudged by good and indifferent men, that it ſhould not more vnfitly to bée ſayde vitriolated, than melancholicke: nay more aptly and better: becauſe melancholie, neither can, nor hath béen woont to worke ſuch effects, except by the ſowreneſſe aforeſaid. For by this manner of ſpeaking, the diſſoluing vertue, and al other properties, are in farre better ſort expreſſed, which ſhal eaſily appeare in him which wil throughly ſ[•]ann[•] and weigh al things.

And what doth let vs now, to call ſuch faculties and humours vitriolated, when as al their properties and forces, doe come ſo néere to the nature of vitriol? Shal it bée frée and permitted to common Phyſitians,^[147] to cal choler, Aeruginus, Vitelline, & Proracious, for the likeneſſe & affinitie of thoſe things from whence the name is borrowed: and why then ſhal it not bée lawful for vs to doe the like, and to ſay that humors are vitriolated, becauſe they partake of the nature of vitriole?

But let vs returne is our Meteors which are in our bodie: hauing already ſpoken of them which are raiſed vp by the vapours of mercurial liquors, which haue a ſimilitude with the watery, and alſo with thoſe which procéed out of the méere vapours of the earth of the great world. Now it remaineth that wée ſay ſomething alſo of the others.

Therefore euen as as the vapours and exhalations ſulphurus, Nitrous, or Antimonial, carryed vp out of the eath into the Ayre and cloudes,^[148] doe cauſe fiery Meteors, Corr[•]ſcations, Lightnings, Thundrings, Comets, and ſuch like: euen ſo alſo in our bodyes, from the fumes and ſmoakie euaporations procéeding from burnt and ſcorched blood, and from ſo manifold and diuers tartarous, ſulphurus, and niterous fumes, with the which our bowels doe abound, the like Meteors are produced. For ſuch fuming matter, lying burning in the ſides, néere to the Liuer and the Spléen[•], hindered by windineſſe, being thereof cauſed, or elſe ſtirred vp by an immoderate and [〈◊〉] heate, being at the the laſt lifted vp and carried into the braine,^[149] and therin ſet an fire, ſtirre vp Meteors, long madneſſes, burning phrenzies, ſetled melanchollies, dotings, paines of the head, falling ſickneſſes, and many ſuch like. Some of theſe continue long, by reaſon of the clammie hardineſſe or aboundance of the matter, as madneſſe: other ſome are ſooner gone, as Phrenzies: ſome doe more fearſely exerciſe a man, ſome more gently, according as the ſaide fuming matters bée more or leſſe ſharpe, abundant, cleauing, Salt, ſulphurus, or of qualitie more or leſſe inflameable, or by any manner of other meanes hurtfull. For there is great diuerſitie of theſe fumie matters: no leſſe than wée ſée differences of fires and ſmoakes in combuſtible woods, whereof ſome are more clammie, ſome more ſalt, ſome ſulphurus, and ſuch like diuerſities.

The ſame diuerſitie alſo is to bée ſéene in the ſeparation of the ſpirits of Léeſe, of Ale, of Cider, of Wine, of Hydromel, and of ſuch like drinkes, the diuerſititie whereof doth manifeſtly appeare, by the odours which doe abundantly aſcend into the noſe.

Alſo in Saltes, Sulphurs and oyles, which are diſtilled, the diuerſitie of vapoures, (which are nothing but the ſpirits produced out of many tartarous matters) doe manifeſtly declare the ſame. For of theſe, ſome are ſharpe, ſome ſowre, ſome biting, ſome ſtinking, ſome odoriferous, ſome ſo pearcing, that the very odour doth ſtrike the brayne, and doe cauſe extraordinary néeſing, or elſe by ſome other meanes doe hurt the braine, dazeling, dulling, or troubling the ſpirits, or elſe by fumes which are ſulphurus and ſtupefactiue.

The ſame differences are to be made in Antimonials, Arſenicals, and Mineral humours, or vapours, and that out of their effect, either ſeplic putrifying, or cauſtic burning, the which effects are in the ſaid fumes, by the meanes of ſalt. Such pearcing fumes are too wel knowne, and felt of our eyes oftentimes, to which they bring by their ſharpeneſſe, paines, inflamations, and flowing of teares. Héereupon out of this diuerſitie of fumes, there ariſe diuers paſſions, in continuance, in maladie, and in vemencie, more or leſſe inuading and troubling, according to the nature, mineral, and condition of the qualitie or quantitie of the exhalations, and of their ſubſtances, which are lifted vp with them, as it were in a certaine chariot.

Moreouer, we ſée in the bowels of the earth of the little world, man, no leſſe then in the great worlds belly: in the bellies I ſay of both, almoſt the ſame effects are to bée ſeene of Meteors, as wel waterie as fierie. For example, the Tympanie, the ſwelling of the Coddes, windineſſe of the ſtomach, and bellie: al which doe repreſent the windes, raynes, and Earth-quakes of the earth: and the waters within the body, and betwéene the ſkin and the fleſh, doe repreſent the Sea, the Riuers and Springs of the earth.

Alſo there are in man diuers fierie Meteors, by reaſon of the exhalations, of the Niterous and Sulphurus ſpirits, which being ſet on fire, ſtirre vp ſuch diuerſities of Feauers and inflamations.

There are bred alſo in man, diuers metallic ſubſtances, as landes, and ſtones, which are commonly ingendered in diuers parts of his bodie, as in his bowels, ſtomach, gaule, ſpléene, lyuer, yea, in the lunges and braine: but more often in the reynes and bladder, which are the moſt fertile mines of al the reſt.

There are alſo procreated in mans bodie, certaine concreate & congealed Iuices; as many kindes of Sulphurs, but of Saltes more differences, vitriolated, alluminous, niterous, and Gemmeus. Salt-gemme, or common ſalt, is plentifull in Salt ſpittle: ſower Salt-Armoniac, in ſower flegme or ſpittle, and alſo in a certaine kinde of ſower melancholy: ſalt vitriolated and of the colour of ruſtie metal, in choller that is of the ſame complexion: Salt aluminous, pricking and ſtiptick[•], in glaſſy fleame, of the ſame qualitie: Salt niterous and bitter, in bitter choller. Moreouer, Vrines which are wholy niterous,^[150] doe repreſent a matter moſt like to Niter. There are alſo in this little worlde, as alſo in the greater world, found many differences of Salts: as a ſugered ſalt, in ſwéete flegme: as alſo an Arſenical and corroding Salt, in malignant and peſtilent humours. From the reſolutions of the which Saltes, but moſt eſpecially of the ſtiplick or corroding ſalts, come certaine kindes of Chollickes, which afterwards degenerate into contractions of the bowels: From the corroſiue Salts ſpring diuers kindes of diſenterie fluxes: from the briniſh ſalts, come the burnings of Vlrines: from the tart Salts, commeth the appetite of the Stomach: from the Arſenicall Salts, comes Carbuncles cankerous Vlcers, running pockes, & ſuch like. And of the congelations of theſe ſalts, comes Goutes, Stones, Scirrhus hardneſſe, and diuers kindes of obſtructions, according to the diuerſitie of tartars, and of Salts which are ingendred and procreate to nature, in our body. From theſe things, are the cauſes of diſeaſes in mans body, to be truely and exactly learned and diſcerned: without the which wée ſhal in vaine ſéeke for remedies.

But to make al which, hath béene hitherto ſpoken more plaine, wée wil adde certayne manifeſt demonſtrations, and playne to ſenſe, but yet in as briefe manner as I can, ſéeing wée haue reſerued a more ample and ſpecial Treatiſe of theſe things to our worke, concerning the hidden nature of things.

It is known and confeſſed of al, by the Edict of Hyppocrates, the chiefeſt Authour of Phiſitians, that our body conſiſteth of things containing of things contained, and of things enforcing. The things containing, are the ſolide and more firme partes, as the bones, griſtles, ligaments, fleſh, which doe containe, and as it were reſtraine, the more ſoft and delicate parts.

The contents are in a two-fold difference: ſome are violent breathing out, and enforcing: (as Phyſitians ſpeake) otherſome moyſtening, and flowing out. The firſt ſort, are the ſpirits of our radical Balſam, which they call naturall ſpirits, whether they bée firmely fixed in any one part, or whether they haue ſcope and recourſe throughout the whole body; generated of the moſt pure ſubſtance ſpiritual of the Sulphurus liquor, and of the [〈◊〉] of the nouriſhments of our life. Furthermore, they diuide the ſpirits, into natural, vital, and animal.

All theſe, are either natural and pure, or elſe impure and ſeculent. The one are of a moſt pure nature, ethereal and conſeruers of life: the other groſſe and impure in compariſon of them, ſubiect to alterations, for that they participate much of the ſeculent impuritie of Mercurie, and of the liquors of Salt, and alſo of the aliments of Sulphur: of the which beginnings wée doe conſiſt, as wée ſaid before. The moyſtening parts are mercucurial liquors, or that which they commonly call humours, as well the natural, profiting and nouriſhing, which retaine ſomewhat of the ſpirit of life, as the vnprofitable and excremental.

The out-flowing and breathing foorth, are the breathes, vnder which name alſo wée comprehend the vapours, of the which we made mention before: which vapours are a diſtillation, and that moyſt euaporation, taken from the more watery part of humoral or mercurial things: or elſe a dry exhalation; of Sulphurus and tartarous things, and of Salts of our body.

And ſuch exhalations alſo are no other thing, but fumes and ſpiritual ſmoakes, but yet excremental, and therefore ſuperfluous. For beſide thoſe firſt ſeperations, which nature maketh out of the more groſſe part of nouriſhments, by the excretion and ſeparation of the ordinarie impure feces: there are yet alſo in the Chylus, or good Iuice, and in the very blood, which of all other humours are moſt noble, certaine ſuperfluous impurities, which for the ſame cauſe Nature ſeperateth.

Therefore the more m[•]yſt ſuperfluities are ſeparated by euaporations, and thoſe onely which are ſeperated in the third concoction, which could not be made ſemblable or like to the nouriſhing parts. For the which cauſe nature expelleth them by inſenſible paſſages, euē through the pores of the ſkin, that our natural heate may the more fréely be winded by the ayre, and the burning of the heart comforted.

The breathing ſuperfluities alſo, doe paticipate as much of the drie as of the moyſt: that is to ſay, of thoſe which are exhaled and euaporated out of the ſulphurus ſalt matters, and mercurial liquors. Whereof the more thinne and breathie part, paſſe by inſenſible tranſpirations: the more waterie, by ſweates: but the more foule, and that which is feculent, cleaueth to the outſide of the ſkinne.

But now, if ſuch vapouring exhalations be retained ſtil in our body, (the which ſometime commeth to paſſe through the coldneſſe of the ayre cōpaſſing vs about,^[151] by the ſhrinking of the ſkin, by occaſion of place, or of age, by intemperate life, by a naturall diſpoſition, by the thickneſſe of the ſkinne, or by ſuch like occaſions) then it cannot be, but that ſuch bodies ſhal be ſubiect to many other diſeaſes, than thoſe whereof we haue ſpoken before.

It is alſo to bée remembred in this place, that in all theſe euaporations, & ordinarie exhalations, ſomewhat of our ſubſtancetying nectar of life, or of our radical Balſam, doth alſo breathe away. The which breathing, if it be gently and ſparingly, and without all manner violence and force, but by a certaine voluntarie continuance, and naturall, then our age is prolonged, in the meane time declining to extreame old age by little and little, vntill al our water of life, or radical oyle (which continueth the lampe of our life) be conſumed.

But if the ſayd exhalation or breathing bée violently and ſuddenly enforced, as it commeth to paſſe in burning feauours, and in many other ſickneſſes, faintings, paſſions, and moſt vehement motions of the ſpirits of our body, then our life ſhall be preuented before age. Haereupon commeth the vntimely, and in ſome ſort, the violant death of many: and yet the cauſe of ſuch violence comming from an internal occaſion.

And becauſe it is very pertinent and neceſſarie, that wée rightly vnderſtand thoſe things which wée haue now ſpoken, concerning the natures of the contents in vs, that is to ſay, of the enforcings, moyſtenings, and out-flowings: and ſo much the rather, becauſe by them wée come to the knowledge of our [•]pirits, and of our radicial moyſture, or nectar of life, and alſo to the cauſes of the conſeruation, prolongation, deſtruction, and abreuiation of our life, I wil therefore now declare them all by an example, whereby euery one which wil giue eare, may come to the perfect knowledge of thoſe things.

And yet wée doe not much eſtéeme preſumptions, probable reaſons, or authorities, but wée wil ground our demonſtration vppon the very ſenſes themſelues, that thoſe things which wée ſpeake, may bée both ſéene and felt. And if ſo bée any bée ſo farre deuoyd of ſhame, that hée will yet obſtinately contradict vs, we will ſay to him, as ſometime A[•]errho ſaid: One experience, is more of value, than many reaſons. Experience cannot bée without ſenſe: & he which denieth ſenſe, is worthy to haue no vſe of ſenſe.

And foraſmuch as Ariſtotle ſayd, that the foundation of all demonſtration is in ſenſe, Who is hee that dare gaineſay it.

Therefore wée wil take Wine againe for an example, forſomuch as wée vſed the ſame before. In which wine how apparantly and manifeſtly doe ſuch ſeparations; and excrements appeare to bée made? And this it doth by his owne proper nature, that the more eaſily the nature of either of them, and of both, may manifeſtly bée knowen by this Analogie and reſemblance which it hath with our blood. For by the clenſing of wine, wée know the vitall Anatomie of our blood: and by the ſame it will appeare which are our natural ſpirits ethereal, as alſo which is our natiue heate, and radicall moyſture, which two doe vphold our body, and defend our life, and of whoſe helpe either of them haue néede: foraſmuch as that radicall moyſture is the foode and nouriſher of heate, and this ſame heate ſubſiſteth by the benefite of that moyſture.

Thus theſe two repleniſhed with ſpirit, and as it were knit together, are ſpred and diffuſed through the whole body. By this ſame example, the difference betwéene nouriſhing vital humiditie, and that which is vnprofitable and excremental, wil plainly appeare. Furthermore, it wil appeare which be moyſt, and which be dry, in that kind of moyſtures which are outflowing: and which of them are hurtful to our nature, and which profitable. By which anatomie of blood, the reader willing to learne, ſhal profit more (as I thinke) becauſe we referre thoſe foure humors, (whereof they make blood one) to the very ſame, and doe by a certaine analogie and reſemblance, compare it therewith. But to come to the [〈◊〉].

Therefore when the wine is prepared, the cluſters of grapes are cruſhed in the wine-preſſe firſt, and the ſkinnes and kernels with the ſtalkes are throwne away. Then the vnprofitable clenſings and excrements, being partly by mans induſtrie, and partly by the nature of the wine it ſelfe being reiected, the wine is powred into caſkes and veſſels. In theſe, digeſtion being made, by his owne force, it ſeperateth and purgeth forth together thoſe ſeculent and more groſſe ſuperfluities. This done, the wine is all moſt perfect, and fit for drinke and nouriſhment.

That firſt artificiall preperation of wine, (which is made by the expreſſion and ſeparation of the Vintners) doth after a certaine manner repreſent vnto vs, the preparation of wheate, in the which ſeparation, the chaffe and the branne being taken away, the reſt is groūd into meale, that it may be more fit for nouriſhment. Euen ſo in like maner in our mouthes, firſt preparation of the fleſh is made from the bones, or ſuch like: And the expreſſion or grinding is made with the mouth and téeth, then after due chewing, the meate is ſent down into the ſtomach. This is the firſt reſembled preparation of our nouriſhment, with that firſt preparation of wine, and wheate, and that which is put into our ſtomach, anſwereth that wine, which at the firſt is put into veſſels, & the meale which is ground. Therefore after this, there is another working in the ſtomach by nature. For whatſoeuer the ſtomach receiueth, it concocteth, and digeſteth: yea all kind of meates mixed together, like wine in his caſk[•], or any other kind of drinke, made of hony, fruites, barley, or of water wherein diuers things are ſodden.

The ſtomach therefore is that veſſell of nature, wherein not only the matter put into it is concocted and digeſted: but alſo it is the ſame which ſeperateth the tartarous feces, and whatſoeuer is excremental therein, by ſuch paſſages and vents, as nature hath prouided to that end. At the length after much purifying, the blood is clenſed, being the red fountaine, and the original of the ſpirits of our life: euen like as wine which throughly fined is preferred before all others, which ſerue for the nouriſhing and reſtoring of our life. But let vs now procéede. [〈…〉].

Out of this artificial wine, with the h[••]pe of gentle fire, by circulatorie veſſels (as they terme them) is extracted a fire of nature, which attendeth the radical moyſture: namely, a water of life, wholy fiery and ethereal, a quinteſſence, altogether ſpiritual, and almoſt of an incorruptible nature.

After the very ſame manner, through the benefite of nature, and by Circulation which is made by the heate of the Heart, and of the Liuer, there is generated and extracted in vs that quickening fire, accompanied and nouriſhed with his proper vnctuous humour, and radical, which is the water of life, and true and quickening Nectar, the quinteſſence, and almoſt the ethereal ſpirit, the incorruptible vpholder and conſeruer of our life.

This alſo here by the way commeth to be noted in the operatiō of the foreſaid wine, which is alſo worthy the marking and admiration: namely, that two or thrée fiery coales and no moe, put vnder a large veſſel or chaldrone,^[152] (which may containe ſixe gallons, will heate the ſame wine, and will procure the ſpirit of wine to diſtill: when as by that ſmall heate, a much leſſe portion of water, cannot bée made blood warme. But which is more to bée maruailed at and obſerued, when the ſame ſpirit of wine, doth paſſe through the Colunrina (as they terme it) namely by very long cunduites and pipes of braſſe reforſed, fit for this diſtillation, it doth ſo heate them, as alſo a whole pipeful of cold water-beſid[•] and far[•] enough from fire, (in the which the ſaide pipes are moyſtened) that a man may ſcarce handle them. The which is to bee attributed to the great heate which the ſpirit of wine giueth to the colde water paſſing through the foreſaide pipes. For when all the ſpirit of wine is diſtilled forth; although thou put vnder the ſaide veſſell a much more vehement fire, yet thou ſhalt féele the heate of that water in the veſſel contained, to bée extinguiſhed and cooled. The which ſhould put vs in minde what is the next cauſe and original of natural or connatural heate in vs: for this heate is ſtirres vp in vs by the continual circulation of the quickening ſpirit of our blood.

When all this water of life is at laſt diſtilled forth by a certaine internal, external, and violent heate, or elſe vtterly waſted by progreſſe of time, then doth appeare the extinction of that quickening heate, and cold death inſueth. But to returne to the matter.

After the extraction of the true Aqua-Vitae, or ſpirit of wine, (which is the whole purity of thoſe thrée ſubſtantial beginnings) whole liquor repreſenteth Mercury, whoſe flame, which it readily conceiueth, ſheweth the Sulphurus nature, and the excéeding ſtrong taſte, declareth the ſpirit of Salt Armoniac) there remaineth great plenty of [••]eame, or of Mercurial water, which as yet containeth ſome quantity of ſpirit of wine.

But the laſt remainder is no better then vnprofitable water, which ſoone corrupteth in like manner, after the extraction of the water of life, (which is truly ſpiritual,) from out of our blood, there remaineth in our body, that moyſt and moyſtening liquor, which is partly nouriſhing, and partly excrementall, as is ſaide afore. Laſtly, there remaine ouer and aboue the former, the Feces Tartarous reſidences, and Niterus Sulphurus matter, which containe many ſtinking Impurities, as alſo greate plentie of Salt.

The impurities, doe ſufficiently ſhewe the impurities in the eyes, and filthy ſtinkes out of the noſthrils, where as diuers oyles are diſtilled out of the ſaid feces by vehement fire. And out of the very feces there is extracted Salt, if they be calcined, and the ſame is alſo fixed with his proper fleame, as we haue ſhewed afore in the working of the ſame vegetable. This Salt is made Volatil, with Salt Armoniac, flying contained in his own ſpirit, or water of life, procéeding as we haue already ſhewed.

In like ſort in blood, beſide that ſpirit of life and Mercurial liquor, (which two may in very déede be ſeperated from blood it ſelfe, and ſhewed to the eye, after conuenient digeſtions, in the heate of Balne Mary, which reſembleth the heate of nature, that it may the better and more eaſily appeare, how the ſame heate, and the ſame nature in vs, maketh the ſame ſeperations and operations) I ſay, beſide thoſe two, a certaine ſoft conſiſtence like liquor, wil reſide in the bottome, wherein thou ſhalt finde many impurities, to be ſéene and ſmelt, if the ſame matter be dryed vpon a fire of aſhes, proportionable to the heate of a feauer, and no greater.

This Niter-Sulphurus ſtinke is that, which manifeſtly cauſeth in vs fiery meteors, as wel in the vpper, as in the inferiour part of the body, and which bringeth forth innumerable paſſions and paines beſide, as is already ſhewed afore.

So alſo by the force of the fire, Sulphurs and oyles, thick and gluing like pitch, may be ſeperated out of the feces and tartar of blood, no leſſe then out of wine, ſo offenſiue with ſtinke, as thou art not able to abide the odour thereof: whereof, how many diſeaſes may ariſe in our bodies, euery man may eaſily coniecture.

This done, there wil remaine aſhes, out of which a Salt is extracted, the which (by the vertue of the Salt Armoniac of nature) may be made Volatil, and the very ſame which Lullie calleth the greater Lunarie, for the imitation of the vegetable work. This worke is very admirable, by which the true Numie, the vniuerſal Medicine, and the true Balſam conſeruing and reſtoring nature is made. And this is the true and vital anatomie of blood, which by manifeſt demonſtration we haue ſhewed, that it hath a great analogie, proportion and reſemblance with wine: when as a true Phyloſopher, as wel out of the one as out of the other (ſauing that the one requireth greater artifice) knoweth how to ſeperate waters of life méerely ſpirituall, which are ſaide to be very forcible and ſtrong: and beſide theſe, Mercuriall liquors, which are as wel profitable as hurtful, which are alſo moyſtening: and finally, which knoweth how to extract vapors, and exhalations fuming, which are called out-flowings.

Now therefore, if ſo be in wine, which we eaſily vſe to nouriſh our bodies, and the ſame pure and cleare after the ſeperation of the ſpirit thereof, we ſée and behold ſo many vnkindly things, and ſo impure; how many more groſſe impurities I pray you ſhall we finde in the Lées of wines cleaning to the caſkes, and in the groſſe reſidence of the ſame?

They which knowe and vnderſtand that great and excéeding blackneſſe of wine lées (which is manifeſtly to be ſéene in the calcination thereof) and the ſepreation of his ſpirit, and of his oyle, red, blacke and ſtinking, which is done by deſtillation, they (I ſay) can giue cleare teſtimony and credibly informe, what a great ſtinke there is in the Sulphur thereof: and how great the acrimony and byting ſharpneſſe is in the ſame tartar or lées, by reaſon of the Salt which is extracted out of the ſame, and the oyle which is made by the reſolution of the ſame Salt of tartar. And truſt mée, in the feces of the ſame wine, there are found, beſide the things already ſpoken, thoſe matters which are more groſſe, impure and ſtinking, as they wel knowe, who to calcine them into aſhes (which they call clanelated) are compelled to goe out of the Cities into the fieldes, and places further off, by reaſon of their excéeding infection and ſtinke, with the which they are wont to infect the places néere adioyning.

What maruaile is it then, as is ſhewed afore, if in our blood, after the ſeperation of the true ſpirit, there are found ſo many vnkindly, tartarous, ſtinking and Sulphurus impurities? But what maruaile I ſay, if more and greater impurities and ſtinkes, are to bee found in diuers of the Heterogeneal parts of the Chylus, or beſt matter digeſted in the ſtomach for nouriſhment, from whence blood draweth his firſt beginning of his compoſition? That tartar or lées, is of the blood which cleaueth to the veſſels of the bowels. Now the feces of the Chylus are nothing elſe, but that huge heape of excrements of diuers ſorts, which are in that nouriſhment exiſting in diuers parts of the body. And when thoſe Niter-Sulphurus and tartarous impurities, cannot by nature be digeſted, ouercome and expelled, they ſtuffe the bowels, they are made the ſeminarie and ſtore-houſe of moſt grieuous ſickneſſes: ſo that if we will confeſſe ye truth, we muſt of neceſſity ſay with great Hipocrates, that ſickneſſes haue both their ſéedes, and alſo their rootes in our bodies: the which moſt euidently appeareth by the foreſaide compariſon of wine and blood. The which ſtandeth vpon apparant and ſenſible foundations, and not vpon doubtfull figments and Imaginations.

And as we ſée in the ſpring times, when nature putteth forth her flowers, that the lées of wine, are mixed with the wine it ſelfe, and doe trouble it, and oftentimes corrupt it: and that as in the excéeding heate of the Sommer Sunne, the more hote Sulphurus part of the ſame wine, that is, the ſpirit, may and is woont to vapour away, whereof followeth the corruption of the ſame wine: euen ſo alſo, about the ſame ſeaſons and times, the feces, and tartarous heape mixed with our blood, doth at the laſt peruert, and corrupt it: hereof commeth the occaſion and multiplication of ſickneſſes. For the ſpirit of blood being diſprearced and ſeperated, both by external and alſo by internal heate, it muſt needes bée corrupted, to the which corruption, ariſing of the ſaid cauſes, the cauſe of many ſickneſſes is rather to be referred, then to thoſe bare ſimple qualities, of hote and cold, dry and moyſt.

As therefore we haue taught in the ſeperation of the true ſpirit of wine (which reſembleth the celeſtiall and ſpiritual Nectar of our life) many impurities thereof doe manifeſtly appeare: euen ſo, and after the very ſame ſort, it fareth with wheate with fruits, and with meates and drinkes prepared of them, and generally with all other vegetable things, procéeding after the ſame maner as we haue ſaid, concerning wine. For they haue no light proportion with our blood; according to this ſaying: We are nouriſhed with thoſe things whereof we conſiſt: which thou maieſt aptly turne and ſay; we conſiſt of thoſe things, wherewith we are nouriſhed. But the one partaketh of the other, or of this or of that more then of the other: as for example, of the ſpirit, of the Mercurial liquor, of Salt, of the feces, & of the ſtinking & vnprofitable excremēts: which is the reaſon, that out of this or that more commendable kinde of meate, the more worthy and commendable blood is generated.

Therefore to adde one example more in ſtéed of a ſurpluſſage of waight, let it not be forgotten, that out of Hydromel, Cider, Ale, or ſuch like kind of drinkes, & out of their feces, the ſame preparations and ſeperations, as wel of a commendable liquor, as of feces, may be made after the ſame maner, as we haue before ſhewed to be done concerning wine: and that the beginnings and heterogeneall and vnnaturall parts, may in the ſame ſort be extracted out of theſe, as out of that other.

To conclude, thou maieſt with better ſucceſſe learne the beginnings of ſickneſſes, by making a compariſon betwéene the preparation and ſeperation of thoſe things which giue nouriſhment vnto man, and our blood, then if according to the cōmon maner thou haue recourſe to the humours, & bare qualities, and ſo to ſéeke out and diſcerne the cauſes & originals of ſickneſſes, by a certaine witty contemplation, rather then by that which is more true and infallible.

Thus we haue thought good to ſet down theſe things by way of anticipation, concerning the exact, and internal anatomy of humours, & concerning alſo the artificiall examining of them: both that thereby it might appeare from whence the natural impreſſions of things, & the infallible cauſes of diſeaſes are to be ſought, as alſo that the true Philoſophers & Phyſitians may vnderſtand thereby the way to cōpound prepare, and adminiſter artificially medicines and remedies, which now we intend to ſhew, euen according to the order and method of the Dogmatickes. So as wée thinke it not good, vtterly to reiect the olde, nor wholy to followe the newe, but to reſtore the old forme of compoſition of Medicines increaſed and amended with many of our inuentions, experiments, and compoſitions, for the publique good, and for the health of the ſicke, as alſo for the inſtruction of ſome ignorant Phyſitians.

An Elixir of our deſcription. A wonderfull remedy to cure inueterate and almoſt deſperate diſeaſes, and to conſerue health, and to prolong life, as followeth.

TAke of the roote of Zedoary, of Angelica, of Gentian, of Valerian, Tormentil, or Setfoyle, Goates beard, Galanga, the wood Aloes, and citrine or yeallow Sanders, of each thrée Ounces. Of Baume, of red Mint, Maioran, Baſil, Hyſope, Germander, Chamepithis, of each halfe a handfull: of Lawrell Berries & Iuniper, of the ſéedes Peony, of Seſeli, or Comin, of Anis, of Mugwoort, of Cardus-Benedictus, of each two ounces: the barke of Citrine, of Miſſel of the oake, and of all the Mirabolans, of each one Ounce. Cloues, Cinamum, Mace, Ginger, Cubebs, Cardamony, Pepper, long and round, Spikenard, of each one ounce and a halfe. Aloes Hepat, Myrrhe, Olebanum, Maſtic, of each ſixe Drachmes. The flowers of Roſemary, of Sage, of Stechados, of Mary-golds, of Saint Ihons woort, of centaury the leſſer, of Betonie, of the Linden tree, of each ſo many as yée can gripe with two fingers and the thumbe at twiſe: of the flowers of Chicory, commonly called Suckary, of red Roſes, and of Bugloſſe, of each one gripe in like ſort onely, of gruat hony, and of white Suger, of each one pound. Of Aqua-Vitae after the beſt maner rectified ten pound. Cut that which is to be cut, and beate that which is to be beaten.

All theſe things being put into a large Matrat, and cloſe ſtopt that no breath come forth, ſet in horſe-dung meanely hote, by the ſpace of eight or ten dayes, to putrifie.

Being putrified, let them be hard and well preſſed or ſtrained, and put the liquor diſtrained into an Allembic, and diſtill it by a Cornute, at aconuenient fire.

The firſt water which commeth forth from the diſtrained liquor wil be moſt cleare: kéepe it by it ſelfe for it is precious.

Thy Receiuer being of glaſſe muſt be of good receit, and muſt be paſſing wel cloſed with the Cornute by the necke, that the leaſt vapour come not forth. And when the Receyuer beginneth to bée darkened, and to be filled with white ſpirits, thou ſhalt increaſe thy fire by degrées a little and a little, according to arte, vntil the ſaid whited ſpirits appeare no more.^[153]

Then take away the Receiuer, that thou mayſt put by it ſelf that water which commeth foorth the ſecond time, and kéepe it wel: it is called the mother of Balſam, being very profitable to roote out many ſickneſſes, and to conſerue health.

Then againe put to thy Receyuer,^[154] and increaſe thy fire by degrées,^[155] as thou didſt before, ſo long vntil at the firſt, there diſtill foorth a yealow oyle:^[156] after that a red oyle, the matters in the Matrat remaining drie: and yet not throughly drie, leaſt the liquor which ſhall diſtil foorth doe ſmel of burning.

Theſe things done, take that moſt cléere water which came forth firſt of all in good plentie: powre it vpon the feces remayning: and make them to digeſt together by the ſpace of 6. or 7. dayes, at the heate of Baln-marie, vntil the water be coloured and waxe yellow:^[157] that is to ſay, vntill it hath attracted the more fierie and oylie portion of the matter:^[158] and the feces which ſhall remaine,^[159] when they haue yéelded their whole tincture to the foreſaid water, reſerue and kéepe apart to ſuch vſe as herafter ſhal be declared.

(But if you think good, you may reſerue a portion of euery of the ſaid liquors to ſuch medicinable vſes as is before ſhewed, and vſe the reſt in the progreſſe of the foreſaid worke, and in the ſubſequent.)

After you haue drawne the foreſaid liquors, & that alſo which tooke laſt tincture from the feces, thou ſhalt mixe them together, that from thence thou mayeſt extract a farre more Elixir of life, than the former, and moſt precious: procéeding in manner following.

When thou haſte mixed the foreſaid thrée liquors together,^[160] thou ſhalt diſtil them by a Corrnute, or by a glaſſe Allembic, pretermitting al digeſtion, vſing in other than the ſayd mixture: vſe and follow the ſame way & order, which thou diddeſt before, ſeperating the Elements, and beginnings of liquors.

For thou ſhalt draw out of the firſt moſt cleare water, which thou ſhalt reſerue by it ſelfe, namely, at ſuch time as thou ſhalt perceiue the receiuer to be darkened with a cloudie fume: then chaunging the Receiuer, and putting too fire as thou didſt before, thou ſhalt continue it ſo long, vntil thou ſée the liquor to iſſue foorth of yealow colour, the which alſo thou ſhalt kéepe apart as thou diddeſt the former.

In the meane time while the foreſaide diſtillations, or ſeperations of Elements, that is to ſay, of the two beginnings, Mercurie and Sulphur, are in hand, thou ſhalt calcine, at a Reuerberatorie fire, the Feces which thou reſeruedſt before: out of the which, being brought to aſhes, thou ſhalt extract ſalt, according to Arte, with thy firſt moſt cleare water; the water ſeaſoned with his Salt, ſhal be mingled with the other two liquors which were reſerued, that ſo at the leaſt out of a Tryangle, thou mayeſt make a Circle O, as Philoſophers ſpeake: that is to ſay, that out of thoſe thrée ſeueral waters, by circulation (in a Pellican) made according to Arte, there may come foorth one eſſence: and ſo by that meanes that great Elixir of life, and admirable ſecret ſhal be made.

And not onely made, but alſo by ſo ſhort a way, ſo eaſie, and ſo well knowen to true Philoſophers, that they know thereby, how, and in what order to make Elixirs out of all things.

The vertues of this Elixir are vnſpeakable, both to the curing & alſo to the preuenting of giddineſſes in the head, the Falling ſickeneſſe, Apoplexies, Palſies, madnes, Melancholy, the Aſthma, and diſeaſes of the Lungs, faintings and ſoundings, traunces, weakeneſſe of the ſtomach, and of other parts, conſumptions procéeding of an euil diſpoſition of the bodies, paſſions procéeding from the gaule, and ſuch like heauie and lamentable griefes.

Certaine droppes onely of this, being giuen in ſome conuenient breath, and fitting for the ſickneſſe. As for example, againſt the Epilepſie, with water of Peonie; of Lillyes, Connally, or of flowers of the Linden trée. Againſt the palſie, with the water Mary goldes: againſt the peſtilence with the water of Goates beard, or of water of Cardus Benedictus: againſt the Aſthma or Tiſſick, with the water of Scabioſe, or of Fole-foote, or ſuch like.

Moreouer this Elixir, is of force to reſtore and conſerue our radial Balſam, if fower or fiue droppes thereof, be giuen in broath, wine, or other conuenient liquor.

But peraduenture thou wilt ſay, that the preparation of this Elixir, requireth too much labour, & is too tedious. But it is much better and more neceſſarie to ſpend the time in things ſo admirable and of ſo great importance, than about Medicines that are altogether vnprofitable. And yet to ſerue euery mans turne, I wil ſet downe the preparation of an other Eilxir, more eaſie, and peraduenture more pleaſing, to conſerue health, and to prolong life.

Another Elixir of life moſt eaſie to be made.

TAke the Rootes of Gentian ſlit in pieces, and dryed with a gentle heate, alſo the roote of the leſſer Centaurie, of each thrée ounces. Galanga, Cinimon, Mace, Cloues, of each one ounce. Flowers of Sage, of S. Iohns woort, of each two grypes with two fingers and a thumbe. Of the beſt white wine 6. pound. Infuſe theſe in a glaſſe Matrate, wel ſtopped, by the ſpace of eight dayes, at a gentle fire of Balne-Marie. Then let them be wel ſtreined, & ſo diſtilled by a glaſſe Allembic in aſhes, til nothing remaine but dryneſſe.

Then powre the water diſtilled vppon the feces, that from them thou mayeſt drawe away the whole tincture, in a milke warme Balne-Mary: ^[161] Bring the Feces (after the drawing away of the tincture) into aſhes, which thou ſhalt put into Hyppocrates bag, powring the ſaid coloured water oftentimes vpon the aſhes, that it may draw vnto it the proper ſalt.

Giue of this Elixir the fourth part of a ſpoonefull in ſome conuenient liquor. Vſe it a long time. It is a ſpecial remedie for all conſumptions, for the weakneſſe of the ſtomache, which it purgeth from tough and ſlimy humours which cleane to the ſame: It ſtayeth the breeding of wormes, and kéepeth the body in health. Take of this twiſe in one wéeke and continue with it.

A Treacle-water for the head, helping all paines of the ſame, proper for the Apoplexie, Epilepſie, Palſey[•], and ſuch like.

TAke of the rootes of Peony, of Miſſelto, of common Acorns or Cane, of each thrée ounces. Of ripe Iuniparberryes, and of the ſéeds of Peony, of each, one ounce: Of Cloues and Maces, of each 6. drachmes. Of Caſtoreum, halfe an ounce: Of the flowers of Stechados, Mary-gold, Roſemary, Sage, Lillyes co[••]ally, of the Linden trée, of each, two grypes with two fingers and the thumbe. Cut that which is to bee cut, and beate that which is to bée beaten: and infuſe them by the ſpace of 3. dayes, by the heat of a hote Balne, in white wine of the beſt, 2. pound: and with the waters of Peony, Sage, and of Mary-goldes, of each one pound.

Then ſtraning them hard. To this liquor adde of Treacle of Alexandria, ounces 4. of Anacardine confectionem Me[•]u, one ounce and a halfe, of Diamoſch, and Aromatici Gabriel, of each halfe an ounce.

Stéepe or infuſe theſe againe, by the ſpace of two or thrée dayes, at the fire gentle of Blan▪ M. Then ſtraine them againe, and diſtil them vpon aſhes to drineſſe: and thereof a Treacle-water will bée made.

A very ſmal ſpoonefull of this is ſufficient to be giuen at once againſt the diſeaſes before expreſſed.

Another Treacle-water cordiall, and comfortable for the heart, very good againſt al peſtiferous effects therof vſed, with great profite.

TAke of the rootes of Angelica, of Cloues, of Goates beard, of Tormentil or Set-foyle, of Bifolium, or two-blades of Enula campans, of each two ounces. Of yealow Sanders, and of the barke of the ſame, of each one ounce and a halfe. Of white Diptani, of Scabioſe, of Rus, of Goates beard, otherwiſe called Méedwoort, of each one handfull. Of the Flowers of the leſſe Centaure, of S. Iohns-woort, of Broome, of Violets, of Borage, of Bugloſſe, of Water-Lyllie, of Red Roſes, of each, a thrée finger gripe. Put theſe into 3. pound of Malmeſie infuſed by the ſpace of 4. dayes, ſet vpon the fire of Baln M. and the Iuice of Lemons, the water Meliſſa, Aeetouſe, and of Roſes mingled with the ſayd Wine, of each one pound. Then ſtrayne them.

In the liqnor diſtrained, put of Treacle ounces thrée, of the confection of Hiacinth, one ounce. Of the confection Alchermes, 6. drachmes. Of Diamargarit friged, Diatria Santali, of each 3. drachmes: of Diambre, and Diacoral, of each two drachmes, of Saffron, and Myrrhe, of each halfe a drachme.

Infuſe them againe, by the ſpace of two or thrée dayes, at the ſame fire of Baln. M. Then diſtil them to drineſſe by fire of aſhes: and it will be a Treacle water. But to make it the more effectuall, the Salt muſt be extracted out of the feces which remaine, according to arte, and then mingeled with the foreſaid water.

A water againſt Poyſons, and againſt all peſtilentiall effects.

TAke of the Rootes of Angelica, of the Carline-thiſtle, of Set-foyle, & of the Barke of the Olibian Trée, of each two ounces, of Cardus Benedictus, of Méede-woort, called Goates beard, of all the Sanders, of each halfe an ounce: the Treacles of Mythridate, and the confection of Hiacinth, of each 2, ounces: the ſpeces of Diamarg. Frigid, Camphor, of each 2. Drachmes. Let theſe be groſſely beaten or bruſed, & put into a glaſſe Allembic, powring thereon 3. pound of rectified Aqua vitae. Then let them be digeſted in a veſſel wel cloſed, & ſo diſtilled by aſhes, or a vaporous Baln. This water is wonderfull effectuall againſt poyſonful and peſtilential effects. The quantitie which muſt be giuen, is halfe a ſpoonfull.

An excellent water to be giuen againſt Feuers, burning and peſtilentiall.

TAke of the rootes of Angelica, Bugloſſe, of Scorzonerae Ac[••]y, one ounce: of the Treacle Alexandrine, 2 ounces: of the Iuice of Lemons clenſed, of the waters Fumetarie, Gotes beard, and Cardui Benedictus, and of the leſſer centaure, of each, ounces 4. Diamar[••]. Frigid halfe an ounce. Let theſe lye infuſed by the ſpace of thrée or 4. dayes: then let them be diſtrained and diſtilled Of the which let the ſicke drinke 4. ounces: and then being well couered in his bed, he ſhal ſweate more than ordinary.

Principall Remedies to eaſe the torments and extreame paines of the Goute.

TAke of the leaues of Miſſel, which groweth on the Apple-trée, cut or ſhred very ſmal, halfe a pound: the flowers of white Mulline, of Chamomil, of Lyllies, of Wallwoort, or Danewoort, all the kindes of Poppey, with their caſes which containe the ſéed, new gathered, and before they be full ripe, of each one gripe of the 2. fingers and the thumbe, of gréene Frogs, or in ſtéed of them, the Ielly or ſperme of Frogges, which is to be found in ſtanding waters in the Moneth of March, one pound: the ſéed of white Poppey bruſed, 4. ounces: of Crabbes of Crafiſhes ſhelles, and all beaten or cruſhed together, 20. in number: of red Snailes, and Earth-wormes, both wel waſhed in good white wine, of each 4. ounces: of Badgers greaſe [•]xe ounces; of Sperma Ceti, 4. ounces: of the oyle of violets or water Lilly, newly made, 6 pound: or if you wil, in ſteede of theſe oyles, take ſo much of oyle Oliue.

Put theſe into a glaſſe veſſel, for that purpoſe conuenient, and cloſe ſtopt ſet it in horſe dung by the ſpace of 7. or 8. dayes. But if néed require more haſte, let them boyle in a Copper veſſel ouer the fire, by the ſpace of two houres, and then ſtraine them ſtrongly. The which alſo you ſhalt doe, if they ſtand in Horſe dung to be digeſted.

Thou then ſhalt ſeperate the oyle from the watery part thereof according to arte: to the which oyle, thou ſhalt adde of Saffron 2. ounces, of Camphyre, hale an ounce.

Put all theſe into a glaſſe veſſel, and ſet them againe in Horſe dung, or in Balneo, or in the Sunne, by the ſpace of 5. dayes, and thou ſhalt haue a moſt excellent Balſam to aſſwage and qualifie all paines of the Goute and in the ioynts.

I wiſh that all Apothecaries would prepare this, to be reary at al times for preſent vſe: for that they cannot appoint themſelues of any thing better than this, which my ſelfe haue found true by experience.

A plaiſter to helpe and eaſie all paines of the Goute.

TAke the marrow or pulpe of Caſſia foure ounces, of new Treacle, the newer the better, halfe an ounce. The meale of Barley and Oates, of each three ounces. The crumbes of white bread[•] foure ounces: of Cowe-milke, two or thrée pound.

Let al theſe be ſodden in the forme of a Cataplaſme; which thou ſhalt apply warme to the grieued parts. It thou ſhalt adde one ounce of vitriol calcined, and beaten into the pouder, thou ſhal[•] make it much better.

Another Cataplaſme.

TAke the diſtilled water of whyte Mulleyn, and of Ferne, of each halfe a pound: of calcined vitriol as before, one ounce and a halfe of Oate meale 4. ounces: Of Saffron two [〈◊〉] make a Cataplaſme.

A water againſt the paine of the Coute.

THis water following prepared in due time, wil much auaile againſt the greateſt paines of the Gout, where there appeareth redneſſe, and much heat[•].

Take of the diſtilled water of the ſperme of Frogges, of Hightaper & of Ferne, of each one pound and a halfe. In theſe infuſe Tuttie, and Lytharge of each two ounces: Vitriol calcined and Allum, of each one ounce. Let the grieued parts, be moyſtened with linnen clo[••]es wet in the ſame, applyed warme, renuing the ſame diuers times.

Another excellent water againſt the Goute.

TAke of the Sope of Genua, that which is white and good, one ounce. Of liquid Salt, made to runne at a ſtrong fire, one ounce and a halfe: of Vitriol, one ounce: of Acatia, halfe an ounce. Let them all boyle together in a pinte of Roſe vinegar, or of common vinegar. With this liquor waſh both the greiued partes.

An excellent playſter, which being layed vpon the knots and puffes of the Gout, diſſolueth them.

TAke of the oyle of Apple Miſſel, of our deſcription, one or two pound: warme it in a veſſel at the fire: béeing made warme, put into it of ſhaued or ſcrapings of Sope 4. ounces, let them be well ſtirred together with a ſpattle, vntil the oyle and Sope bée wel incorporated together. After this put thereto Venis Ceruſe, and Lytharge, of each 2. ounces, euer mingling and ſtirring them with a ſpattell▪ of Vitriol calcined til it be red, and pouldred one ounce▪ Of [〈◊〉] halfe an ounce. When any of the aforeſaid things are put in, ſtirre it wel til it come to a conuenient thickneſſe for a playſter: which thou ſhalt apply to the knots: it helpeth not onely theſe▪ but alſo of callous, and hollow vlcers and pockes.

An excellent water to the ſame effect.

TAke Vnſ[•]ickt-Lime, let it lye in Spring water fiue [〈◊〉] ſixe dayes, that thou mayeſt draw out the Salt, Let the water be foure or fiue fingers aboue the Lyme. Of this water take 3. pound: in the which thou ſhalt quench a red hote plate of Stéele, twelue times, and oftener.

After this, thou ſhalt put therein of burnt copper brought into pouder 3. ounces: of Cinabar, halfe and ounce. Let them ſtand by the ſpace of foure or fiue dayes, in which time the water will be of a gréene colour, by meanes of the inward vitriol of the burnt copper. This water is an excellent remedy to qualifie and alay ſuddenly all manner aches and paines.

A remedy to diſſolue the Stone.

AFter ſome conuenient gentle purgation, let the patient grieued with the Stone, take one little ſpoonefull of this poulder following, which not onely openeth the conduits prouoking vrine, but alſo diminiſheth and hindereth the growing of the Stone.

Take of the kernels which are in Medlars, Gromel, called Milium Solis, the ſéedes of the great Burre, Saxifrage, Hollyhock, Auis ſéedes, Fennel-ſéedes, of each thrée drammes: of Chriſtall ſtones and of Tartar, fix drammes: of the ſtones which are called commonly Crabbes eyes, halfe an Ounce, of the Salt of ground Furze, one drachme: of Cinamon one Ounce and a halfe: of Violated Suger, two Ounces and a halfe: mingle theſe and make a poulder. This poulder being taken, let the partie drinke vpon it, a little wine Iuniperated, or of this water following.

Take of the rootes of Eryngium, of ground Furze, and of the fiue rootes apertiue, of each one Ounce: of the barke of Lemons, one Ounce and a halfe: of the foure greater cold ſéedes, of the ſéedes of Mallowes, and Hollihock, of each thrée Ounces, of the ſéedes of Saxifrage, of Gromel, of the greater Radiſh, of the Burdock, and of ripe Iunipar Berries, of each, Drachmes ſix: of Aſkakeng Berries, twenty in number, of Iui[•]bes ſix couple, of Dictam, of the flowers of Broome, of Saint Iohns woort, of Betonie of the greateſt Mallow of each two gripes with the thomb and two fingers: of liquirice, two ounces and a halfe: of the wood of Caffia, one Ounce: beate and poulder that which is to be pouldered: and let them be ſtéeped or infuſed in water of ſiluer wéed, called wilde Tanſey, and of Parietory of the wall, of each one pound and a halfe: of the beſt white wine two pound, and that by the ſpace of foure daies, in Bal. M. hote: and then let it be ſtrongly ſtrained.

Into the liquor, put of the Species of Diatragaganthum Frigidum, and of the Trochiſcks of Alkakenge, without Opium, of each one Ounce. Let them be digeſted againe at the fire of Baln. Mar, by the ſpace of one or two dayes: and let them be diſtilled by a glaſſe Allembic, according to Art. This water alſo taken by it ſelfe alone, c[••]teth and thinneth groſſe matters, and clenſeth the raynes and ſucking-vaines, and the bladder, from the ſtopping of ſand and grauel, and fr[•]eth them from groſſe humours.

Of this water by it ſelfe alone, the doſe to be giuen at one time is two Ounces, with ſome conuenient ſyrrup.

An other excellent water againſt the Stone.

TAke the Iuice of Radiſh, of L[••]t[•]ns, of each one pound and a halfe, of the waters of Betonie, of wild Tanſey, of Saxifrage, of Veruaine, of each one pound: of Hydromel, and of Malmeſey, two pound. In theſe liquors mixed together, infuſe by the ſpace of foure or fiue dayes at a gentle fire of Baln. Mar, Iunipar Berries ripe and newe gathered, being bruiſed, thrée Ounces, of Gromel, of the ſéede of the Burdock, of the greater Radiſh, of Saxifrage, of Nettels, of Onions, of Anis, of Fenel, of each, one Ounce and a halfe, the foure cold ſéedes, the ſéedes of great mallowes, of each ſix drach[••]es: the ſpecies of Lithontri, the Electuarie Duis & Iuſtini Nicolai, of each halfe one Ounce: the Calxe of Egge-ſhels, Cinamon, of each thrée Drachmes, of Camphore two Drachmes. Let all againe be well diſtrained and then diſtilled by aſhes.

Two ounces of this water taken, doth wonderfully clenſe the Counduits, prouoke vrine, and wil breake and expell the Stone. To this if you adde his proper Salt, or one ſcruple of the extract of Betonie, it will be a more effectual remedy.

The concluſion of this Treatiſe.

ALchymie or Spagyrick, which ſome account among the foure pillers of medicine, and which openeth and demonſtrateth the compoſitions and diſſolutions of all bodies, together with their preparations alterations, and exaltations, the ſame I ſay is ſhe which is the inuenter and Schoolemiſtreſſe of diſtillation.

For Alchymie vſeth ſeuen workes, which are as it were certaine degrées, by which as it were by certaine neceſſary inſtruments, ſhe ordereth and finiſheth the tranſmutations of things. By tranſmutation I meane, when any thing ſo forgoeth his outward forme, and is ſo changed, that it is vtterly vnlike to his former ſubſtance and woonted forme, but hath put on another forme, and hath aſſumed an other eſſence, another colour, another vertue, and another nature and properly. As for example, when linnen rags are turned into paper: metall into glaſſe: ſkins or leather into glue: an hearbe into aſhes: aſhes into Salt▪ Salt into water, and Mercury ſo moueable, into a fixed body, as into Sinabar, and poulder.

The ſeauen degrees of working are theſe mentioned before in the Practiſe.

• 1 Calcination, Which is the bringing of any thing to aſhes.
• 2 Digeſtion, Is a diſſoluing of that which is thick into thinne, to be purified.
• 3 Fermentation, Is a mixing of kindly matter for multiplication▪ or the kindly ſeaſoning, or leauining of a thing.
• 4 Diſtiliation, Is an extraction of a liquor from a body, by heate.
• 5 Circulation, Is to rectifie any thing to a higher perfection.
• 6 Sublimation, Is the lifting vp of moyſt matter, to make it more pure and dry.
• 7 Fixation,Is to make that which is flying, to abide with his body.

[〈1 page duplicate〉] [〈1 page duplicate〉] Beſide theſe, there are diuers other workings, as

• Diſſolutiō, is to diſſolue y• which is groſſe
• Putrifaction, is the meane to generation.
• Exaltation, is euaporation of the impure humour.
• Rectification, is a reiterated Diſtillation to perfection.
• Coagulatiō is the congealing of moiſture.
• Cohobatiō, is a repetition of Diſtillation, by which the liquor diſtilled is powred vpon the feces, and diſtilled againe.

Diſtillations are diuers, according to the diuerſities of reaſons, maners, and of ſubiects: whereupon ariſe ſundry differences of diſtillation. The firſt difference is taken from things, out of which a moiſture or liquor may be drawne. For after one maner Hony: after another, Sulphur: after another Wine: after an other Waxe: after another Turpentines and Gimmes, as Maſtic, Euphorbum, Styrar, and ſuch like: after another, Salts; after another Hearbs: after another, Rootes: after another many ſeedes are to be diſtilled.

The ſecond difference is taken from the diuerſitie of the liquor diſtilled. For waters, are otherwiſe extracted then are oyles. As for example, out of Hearbes, Rootes, Flowers and ſeedes, which are not dry, but growing, waters are extracted by ſimple diſtillation, without the admixture of any other liquor. But out of Rootes, Hearbes, Flowers, and ſéedes which are dry and odoriferus, the floating oyles are not extracted, without the meanes of ſome water or other liquor as a helpe.

The third difference dependeth vpon the matter and faſhion of the veſſels▪ Vpon the matter: for one veſſel is of earth, another of braſſe, another of lead, another of glaſſe.

Vpon the faſhion alſo: for there is one maner of diſtillation by an Allembic, another by a Cornut, another by a Matrat, and another by a Pellican, and ſo of others.

The fourth difference is by the ſite and placing of the veſſell.

For if it be by a right Cucurbit, which hath a head with a pipe or beake, or whether it be inclining or crooked, we call ſuch diſtillations, by aſcent: or when the neck of one Matrate or cucurbit, is put into the neck of another, that is to ſay, whē the veſſels by concourſe are ſo ioyned together, that one taketh in the mouth of the other, and the ſame by a diuers poſition: and by theſe moſt commonly are diſtilled thoſe things which doe hardly aſcend, and haue ſmall ſtore of iuice.

Many things alſo are diſtilled by diſcent, that veſſell which containeth the matter turned the wrong way, and put into the other, the which manner of working is called by Diſcent, and is contrary to that which is by Aſcent.

By Diſcent are diſtilled Ceates, and ſundry kinds of fat wood, as Giraiacum, Iunipar, and thoſe of roſen ſort.

The fifth difference is, by the degrees of fire, which are foure: the firſt, ſecond, third, and fourth.

The firſt is ſoft and gentle, ſuch is the fire of Balne. M. or of vapour: the ſecond, is of aſhes: the third is of ſand, or of the duſt of yron that falleth from the Smithes hammer in his worke at the Stythée. The fourth is of bare fire.

By the firſt and ſecond degrée of fire, we diſtill by Aſcent: by the third and fourth, we diſtil by concourſe and Diſcent: Thus oyles are diſtilled out of Salts▪ as out of common Salt, out of Vitriol, and out of ſuch like.

But before you begin to diſtil, be ſure that you diſſolue & putrifie.

But becauſe mention is made before of Digeſtion and Fermentation, I will ſhew you plainly, how by theſe two meanes you may extract out of Roſes a moſt Fragrant water of life, and ſo excellent, that one droppe thereof, ſhall giue a ſwéete ſent and odour to a great quantity of common water, and wil alſo make the the ſame moſt profitable and ſwéete.

Therefore take Roſes gathered it [〈…〉], when there is neither raine nor [〈◊〉] vppon them, but tarry till the Sunne with his beames hath [〈◊〉] and taken away that humiditie. Gather then of them a good quantity: and then bruiſe or beate them in a ſtone [〈◊〉], or elſe thou ſhalt put them into a ſmall bonlet of oake, and ſhalt with diligence preſſe them in with thy hands, in ſuch ſort that the veſſell may bee ſtuffed ful almoſt to the toppe. Then ſtoppe and cloſe it vp, that Digeſtion may more eaſily bee made, and ſet in a wine ſeller by the ſpace of one moneth, or longer if néede require, vntill thou ſhalt perceiue that the foreſaide matter haue the odour of tart wine: whereby thou ſhalt knowe that the Fermentation is perfected: and ſo long it muſt at any hand bee delayed vntill the foreſaide ſigne doe appeare.

Theſe things thus finiſhed, take to thée the fourth or fifth part of the Roſes Fermented, according to the greatneſſe of thy veſſel, which neceſſarily muſt be ſuch as the Chymicall Diſtillars doe vſe wherewith they extract their oyles, and Aqna-Vitae, the which indéede are large, and of Braſſe, rather then of Lead, furniſhed with their refrigeatories (as they terme them) which being full of water, the ſpirits made thick through cold are more eaſily and commodiouſly drawen forth: Taking I ſay, that portion of Fermented Roſes, diſtill them according to the wonted maner. That done, ſeperate the feces remayning, which ſubſiſt in the bottome of the Allembic, and put ſo much of the Fermented Roſes aforeſaid into the ſame veſſell, and power vpon them the water extracted before, diſtilling altogether againe, vntill there appeare diuers; thy veſſell as well cloſed as may be as is ſaid afore.

Gather againe the dryed feces (the which it thou wilt, thou maieſt reſerue with the former feces) and put the ſame quantity of the foreſaide Roſes into the Allembic which thou diddeſt before, vpon which againe thou ſhalt power all the diſtilled water: And this thou ſhalt doe ſo often vntill thou haſt diſtilled all the ſaid fermented Roſes.

Theſe things orderly done, thou ſhalt take all the diſtilled water, and ſhalt diſtill onely the twelth part thereof, with a gentle fire in a veſſell with a long neck or Matrate, or in ſuch a one as Aqua-Vitae is diſtilled, which is the quantity of all the ſpiritualls almoſt. As for example, if thou haue twelue pound of water, thou ſhalt onely extract one pound, which wil be very odoriſerus moſt ſwéete, and ſpiritual, as ready to take flame, as is that which is extracted out of wine.

This water if thou wilt yet make of greater vertue, thou maieſt rectified againe. But the reſt of the water which ſhal remaine in the bottome of the Allembic, will be more fragrant, and better then that which is diſtilled after the cōmon maner: whereinto alſo thou maiſt conuey his Salt and inſert it, by bringing the foreſaid feces to calcination, & meſhing the ſame oftentimes through Hypocrates ſléene or bagge with water, whereby it ſhal more eaſily draw vnto it and retaine that Salt. After the ſame maner alſo thou maieſt draw waters of life out of violets and other flowers, and eſpecially out of them which are hote and odoriferus, as Roſemary, Sage, Betonie: and ſuch other like, which are better and more effectuall againſt ſickneſſes, then if they be made according to the common order. The leaſt quantity hereof will worke wonderful effects.

If our Apothecaries would acquaint themſelues with theſe Concoctions, Fermentations, and Digeſtions, and vnderſtand them aright, in their workings immitating nature after a certaine maner, they ſhould be able to effect diuers commendable and profitable preparations. Yea it is not fitting the Apothecary alone to know theſe things, but for the Phyſitian alſo the commander and director of the Apothecarie, if he reſpect his humour and the health of his patient.

But theſe things at this day are little regarded, inſomuch that many Phyſitians either neglect them, or elſe diſdainfully contemne them, for that they know not what profit ſuch preparations doe bring with them. And verily I doe not know, what ſhould be the cauſe of ſuch obſtinate diſdaine & wilful contempt, but méere ignorance: ſéeing it is well known that nothing is contemned, but of the ignorant.

And what wil not theſe mad Ignorants contemne, which doe alſo deſpiſe the preparations of Medicines? which adminiſter nothing to their ſicke patients, but thoſe things which are crude, and full of impurities. They rather chooſe obſtinatly to goe forware in their error, both to their owne reproach and dammage of the ſicke, then rightly to followe holeſome admonitions, leaſt they might be thought not to haue bene wiſe enough before, and to haue learned more knowledge of others.

Let them conſider the neceſſitie of our life, that they may learne that the ſame hath conſtrained vs, to ſéeke the preparations of our meates, which are neceſſarie for the ſuſtaining of our bodies: in the preparing whereof, notwithſtanding, there is not ſo great neceſſitie as there ought to be in the preparing of medicines for our health.

Let them beholde the corne which commeth out of the earth, which is not by and by giuen crude as it is, for food but the chaffe and the branne being ſeperated, it is brought to flower: which as yet is not ſo giuen to eate, but being firſt termented or leuened, [•] wel kneaded or wrought, it is baked, that it may be bread fit for nouriſhment. Conſider well the fermentation, by which bread is made light, and fit for nouriſhment: the lighter it is, the wholſomer it is, and the more it is fermented the lighter it wil be. The leſſe it is fermented, the heauier it is, and the more vnholſome. If this preparation goe not before, but that we onely make a mixture of water and flower together, and ſo preſently thruſt it into the Ouen, in ſtéede of bread, thou ſhalt prepare a glutinous matter very hurtfull to nature. Doe you not ſée how paſte a glutinous matter, and ſtarch, alſo are made onely with flower and water? What then thinkeſt thou will come to paſſe in thy ſtomach and bowels, eſpecially in thoſe which are more weake, if ſuch be offered and taken? Surely ſuch as will procreate matter to bréede the ſtone, and wil be the ſeminary of many diſeaſes.

So neceſſarie and profitable is this Fermentation, that it is very behouefull for an Apothecarie to knowe it: for that it doth attenuate euery ſubſtance, it looſeneth it from his body, and terreſtrial impurity, that it may afterwards be made fit to bring forth the true radical Balſam, and the quickening ſpirit.

By the benefite of this onely Fermentation, are extracted waters of life out of all vegetables whatſoeuer. After the ſame manner, by this Fermentation and Leauen of nature, all [〈◊〉] humours of or[•] body are made thinne and ſubtiled. You know how in holy writ it is ſaid, that a little ſowre Leauen doth ferment the whole maſſe.

By the way of Fermentation, which conſiſteth in a certaine Acetoius liquor of nature, our humours are made thinne and diſpoſed to excretion. And therefore there are certaine tart things which moue ſweates, albeit the ſame by the opinion of Phyſitians are cold.

Doe wée not ſée that women and ordinary Cookes haue attained this knowledge of Fermentation: and thereby prouide for ſicke perſons, Iellyes made of fleſh of foules, and ſuch like, to reſtore and ſtrengthen them in the time of their weakeneſſe?

And what are theſe but extracts? For the terreſtrial partes are ſeperated from the more laudable ſubſtance, which is more conuenient for the ſicke. And why doe not Apothecaries the like in compounding their medicines?

The nature of the ſicke man being now weakened, cannot abide crude and fulſome meate, but doth rather loathe them, and is more and more weakened by them. How much more will he be offended and hurt by medicines not rightly prepared nor ſeperated from their impure ſubſtance? Such impuritie muſt néeds be a great hurt and hindrance, that the natural force of the Medicine, cannot encounter with his enemie the ſickneſſe, and ouercome him.

What ſhall we ſay then of thoſe Medicines, which haue not onely cruditie in them, but alſo ſome euil qualitie, and the ſame not ſeperated, or rightly prepared: or being corrected, may wée be bold to giue it? They are woont, (with griefe I ſpeake it) too much and too often, I ſaythey are woont, I meane ſuch decocted, pouldred, and mixed Medicines, by no manner of other art prepared, to bring more griefe and paine to the ſicke (that I may ſay no worſe) than ſollace and helpe.

Therefore theſe kinde of preparations, concoctions, I ſay Digeſtions, and Fermentations, are not to bée deſpiſed or neglected. For if theſe things be done, they are done according to natures faſhion, which vſeth the ſame operations to the perfect ripening of fruites, and all things the which it bringeth foorth. But let vs haſten to conclude this Treatize.

Ariſtotle in his fourth of Meteors, hath appointed thrée Pipſias, or kindes of concoction. The firſt he calleth Pepamſis, which is the concoction of humour in moyſt ſéede, made by naturall heate: And this is the meane of concocting, ripening, and of making of the ſeedes of Plants, and of other things to grow, and to bring foorth plentie of fruite: and it is a worke onely belonging to nature, which vſeth that quickening heate for an Inſtrument, which heate anſwereth the element of Starres in proportion, as the ſayd Ariſtotle ſaith. Albeit Arte cannot immitate this heate, yet it may tread in the ſteppes thereof.

The ſecond kinde of concoction, he calleth Epſeſis, or Elixation, which is a concoction made by a moyſt heate of a thing indifinitely exiſting in a humour.

The third and laſt is Opteſis, or Aſſation, which is the concoction of the ſame interminate, made by a dry and ſtraunge heate.

Theſe two laſt concoctions, are made eſpecially by Arte, concerning the moderation of which heates, wée will hereafter teach the diligent and induſtrious Apethecaries, I ſay induſtrious, and ſuch as follow the preſcrips of true Phiſitians and Arte, not Petlars and Sellers of Trifels, which rather deſire to make retale of Candels, Lanternes, and all Mercerie-wares, and to fill their ſhoppes with traſh, than to follow the workes of Art.

Therefore in ſtéede of liberal perſons, they are miſerable hierlings: Sowters they are, and not Artificers and louers of Art, Marchants, and handy-crafts men, ſetting their reſt vpon pompe, pleaſure, and gaine. I had rather ſée an enemie in the Cittie, then one of theſe baſe minded fellowes. For Citizens know how to beware of an open enemie: but how can a man beware of the falſhood and treacherie of theſe companions which they bring to paſſe either by ignorance, or by mallice or elſe by negligence: I ſay who ſhall take héede of theſe, but he which baniſheth them quite and cleane out of the Cittie.

I ſpeake of deceiuers, and ſuch as falſly vſurpe the name and tittle of Apothecaries, profeſſing that, and yet follow the Trade of Marchandiſe, and not of honeſt and good men, which are dilligent in their Arte, to whom this our labour pertaineth, and to whom theſe our ſtudies and admonions are dedicated, for the health of many, and for their praiſe and profite.

The auncient Phyſitians and men of the beſt ſort, delt more warily and prouided better for themſelues, had this arte in great honor, and therefore in their owne houſes, they prepared medicines with their owne hands.

And wée alſo for our owne partes would bee loath that ſome of our ſecrets, ſhould bee caſt before theſe Hogges, and therefore wée commonly prouide, that they bée prepared in our Laboratorie at home by a kilfull workeman, whome wée direct and appoint for that purpoſe.

Not that wee might make thereby the greater gaine to our ſelues, but for the honour and praiſe of the Arte, and to our friends good, the which all thoſe know, that know vs, and haue receyued the benefite from vs. But for this time theſe ſhall ſuffice.

For the Patterne of Furnaces and glaſſes apt and méete for Diſtillation, buy Maiſter George Bakers Booke our Countryman.

And if thou be deſirous to procure glaſſes of all ſortes for this Arte, thou mayſt haue them at the Marchants hand, which ſell ſuch in their houſes néere the Poultery in London.

THe winde Furnace, muſt haue a hole beneath, one foote déepe inwarde, and one foote and a halfe vpward: and at that height a grate ſhall be layed, wherein the coales of fire muſt lie. Alſo at that height make another mouth, where at thou ſhalt put in the ſaide coales of fire: and aboute the ſame raiſe vp the walles round about ten Inches in height and there alſo lay two barres of Iron to ſet the Panne vppon, either for Balneum Mariae, or for a dry fire.

To make thy nouriſhing Baln[•].

TAke chopt Hay and water, and put it into an earthen Pan, then ſet ouer it a Trencher with a hole in the middeſt, to anſwere the bottome of the glaſſe, which muſt come within two Inches of the water.

Concerning Hermes Seale, and the making of diuers cloſiers of glaſſes.

FIrſt thou ſhalt know, that of all faſtnings or cloſing vp of Glaſſes, that no v[•]pours nor ſpirits goe foorth, the Seale of Hermes is moſt noble: which is done in the manner following.

Firſt, make a little Furnace, with the Inſtruments belonging. It muſt haue a grate in the bottome to make fire vppon. In the middſt of the Furnace ſhall be a hole, to put in the ende of a narrowe necked Glaſſe, ſo that the third part of the glaſſe be emptie. And if the hole of the Furnace be greater then the glaſſes necke, cloſe vp the hole with claye on euery ſide, round about, ſo as the mouth of the glaſſe haue ſome libertie. Let thy fire be as farre from thy glaſſe as thou canſt: and when thy coale fire is readie, put the Glaſſe néerer and néerer, by little and litle, till the mouth of thy glaſſe waxe red, as it were ready to melt. Then take the red hote tonges, and therewith wring or nippe the toppe cloſe together: whereby it ſhall be ſo cloſed, as if it had no vent [〈◊〉], or came ſo cloſed out of the Glaſſe-makers ſhoppe. But take héed when you haue ſo done, that you pull it not too ſuddenly out of the fire, leaſt the ſ[•]dden colde cracke the glaſſe, and marre all. Therefore abate it by little and little, and not at once.

And when thou wilt open the glaſſe, take a thridde dipt in brimſtone or waxe, and wind it 6. or. 7. times about the necke of the glaſſe where thou wouldeſt haue it to breake, and ſet it on fire with a ſmall waxe candle, and when it is burnt, powre a drop or two of cold water vpon it, and it will crack in the ſa[••] place, that thou maiſt take it off.

Concerning the maner of making Lutes, wherewith to cloſe glaſſes.

THe ordinary Lutes wherewith to ſtop veſſels of glaſſe againſt faint vapours, are theſe. Take quick lyme beaten to [•]oulder as fine as may be, and ſearſed: temper it with the white of egs. Or elſe mix wheat flower with the white of egges, ſpred them vpon linnen cloath, and wrap it diuers times about the mouth or ioynts of the glaſſe.

Other Lutes, called Lutum Sapientiae, made for the defence of ſtronger vapours, either to parget and lute the body of the glaſſes, or to ſtop their mouthes, or looſe their ioynts: which are to be wrought cleare, ſmooth, and without knots or bladders: in maner following.

Take potters earth, with a forth part of ſhorne floxe added to the ſame: an eigth part of white aſhes, with a forth part of dry horſe-dung. All theſe wel beaten together with an yron rod.

This is the right compoſition of Lutum Sapientiae. There be that doe adde to this compoſition, the poulder of brick, and of the ſcales beaten from yron, finely ſearſed.

And for the more conuenient drying of veſſels ſo luted and fenced, you ſhal bore certaine holes in a wodden forme, into the which put the neckes of thy glaſſes, that their bottomes and bodies may be dryed the better.

Another moſt excellent Lute for the like incloſer is made of glaſſe and Vermilion, of each like quantitie, pouldred and ſearſed, then incorporated with verniſh, and a little oyle of Linſéede, and making the whole like a ſoft poulteſſe which is to be ſpread on a fine linnen cloath, wrap it about the mouth & ioynts of the glaſſes, and ſo ſuffer them to dry in the Sunne. Which albeit, it is a long worke, yet it is moſt ſure. For this will ſerue againſt the ſtrongeſt vapours that are.

Alſo to compound a Lute, wherewith to make your Fornace that it may not riue, or chap, take chalke and potters clay, and a quantity of ſand, wrought together with wollen [〈◊〉] and horſedung, incorporated as afore.

Thus courteous Reader, I haue ſhewed thée ſuch ſecrets in this Art, as neither Querſitanus, Iſacus, Hollandus, nor any other Phyloſopher, haue before publiſhed in print to my knowledge, but haue come to my hands in paper and parchment copies. If thou be induſtruous, & doeſt tread the right Hermetical path, thou ſhalt by the meanes of theſe helps, ſo plainly ſet before thine eyes without Hieroglyphicks and Riddels, to do thy ſelfe and thy countrey good. Thus wiſhing to thée, as to my ſelfe, good ſucceſſe in all thy godly indeuours, I commend them and thée, to the Lord.

FINIS.

Marginal notes

1. Geneſis 1. 2. ↩
2. Eccle. 3. 19. ↩
3. Acts 17. 28. ↩
4. 1. Theſs. 5 23 ↩
5. Heb. 4. 12. ↩
6. Gen. 1. 16. ↩
7. Wiſd. 11. 17 ↩
8. 2. Pet. 3. 10. 13. ↩
9. Apoc. 21. 5. ↩
10. Pſal. 14. 1. ↩
11. Rom. 1. 20. ↩
12. Col. 2. 8. ↩
13. Gen 30. 37. ↩
14. Iob. 9. & 26. & 28 &. 37. 38. 39. ↩
15. 2. Cron. 9. 2 ↩
16. Mat 12 4. ↩
17. Eccle. 38. ↩
18. Luke 14. verſe 5. ↩
19. Num. 11. 29. ↩
20. Lact. lib. de Ira Dei, cap. 10. ↩
21. Plin. lib. 2. cap. 7. ↩
22. Sen. lib. 4, de benet. cap. 7. ↩
23. Thomas lib 9 ſuper. 2. lib. de coelo. ↩
24. Plato in Timaeo. ↩
25. Gen. 1. ↩
26. Metaph. 5. ↩
27. Cap. 1. ↩
28. 1. Theſ. 5. 23. ↩
29. Heb. 4. 12. ↩
30. Lib. de remed. 7. cap. 3 ↩
31. Lib. colle[•]. 15. ↩
32. Lib. 2. de virtute ſimp. medi. ad Eutrapi. ↩
33. Tetr. 1. ſerm. 2. cap. 43. & 4. 6. ↩
34. Ter. [•]. ſerm 1. cap, 24. ↩
35. In lib. de metho. me[••]. cap. 9. ↩
36. Li. de medidica. cap. 30. ↩
37. Ter. 1. ↩
38. Ser. 2. ↩
39. Cap. 156. ↩
40. Cap. 157. ↩
41. Cap. 161. ↩
42. Lib. 7. de re medica. ↩
43. Coll lib. 15. ↩
44. The Heauen of Philoſophers. ↩
45. Venus and Mars are Copper and Iron. ↩
46. The greene Lyon. ↩
47. Sol and Lana, Gold, & Siluer. ↩
48. Lib de Aurora. ↩
49. Lib. de ſ[••••]bus. ↩
50. Hip. lib. de Antiq maedicina. ↩
51. All things naturally loue Salt. ↩
52. Salt the Balſam of nature ↩
53. Salt hath life in it & is animal. ↩
54. Salt is alſo vegetal. ↩
55. Salt the original matter of pearles and corall. ↩
56. Salt the fier of nature. ↩
57. The effects of Salt in the earth. ↩
58. The effects of Salt in the aier. ↩
59. Salts minerall. ↩
60. Salts of diuers kinds. ↩
61. Stirring waters. ↩
62. Nature accord[••]h with nature. ↩
63. Salt is fuſible ↩
64. Salts may be extracted out of metalls ↩
65. A Figure of the Trinitie. ↩
66. Phree diſtinct natures in Salt. ↩
67. Two ſalts appeare in the [〈◊〉] of ſalt-peter. ↩
68. Two flying parts of ſalt-peter. ↩
69. Sulphur of Nature. ↩
70. The Mercurial part of ſalt-peter. ↩
71. The cauſe of ferment, is ſowerneſſe. ↩
72. Vitriolis of the nature of Copper. ↩
73. The ſpirit of Vitriol fixeth Mercurie. ↩
74. Body, ſoule, and ſpirit. ↩
75. A practiſe. ↩
76. A good purgation of bad humours. ↩
77. Gold tryumpheth in earth, in aier and in fire. ↩
78. The incorruptibilitie of gold, maketh it the beſt Medicine to helpe a corruptible body. ↩
79. The wonderful effects of potable gold. ↩
80. Bathes and waters artificial. ↩
81. The Chymical miniſtries ↩
82. Balſam is in euery thing. ↩
83. The ſpirit of wine. ↩
84. The Chriſtal of Tartar. ↩
85. The good effects of the ſpirit of wine. ↩
86. B. M. ſignifieth Balneum [•]arie ↩
87. A Balſam Radica[•]. ↩
88. Potable gold. ↩
89. 1. Phlegme. ↩
90. 2. Mercury. ↩
91. 3. Sulphur. ↩
92. 4. Salt. ↩
93. Elements paſſiue. ↩
94. Actiue El[•]ments. ↩
95. A Medicine particular and general. ↩
96. [〈…〉]. ↩
97. Crude wines breede the ſtone. ↩
98. Hellebor[•] poiſonfull. ↩
99. Tranſplanting of herbs helpeth their nature. ↩
100. Obiection. ↩
101. Anſwer[•]. ↩
102. Galen. Lib. 13. Method. ↩
103. Syrach. 38. 4 ↩
104. A Diſſoluing water. ↩
105. Copper is red without and greens within. ↩
106. Narcotical is Stupefactiue. ↩
107. Taſte, odour, and colours. ↩
108. Salt of 2. ſorts. ↩
109. Salt defined. ↩
110. Salt and earth. ↩
111. Sulphur and Fire. ↩
112. Mercurie, Ayre, and Water, ↩
113. Mercurie a moyſt actiue. ↩
114. Sulphur the meane to ioyne ſalt and Mercurie. ↩
115. Three natures in one. ↩
116. Salt cauſeth Vicers in the body. ↩
117. Saltes of diuers ſortes. ↩
118. Mercurie is properly extracted from leaues. ↩
119. Sulphur out of Seedes. ↩
120. Salt out of wood and rootes. ↩
121. A mixture of the 3. beginnings. ↩
122. Salt, the root of the other beginnings. ↩
123. Bitter things doe purge. ↩
124. Salt extracted out of bitter things. ↩
125. Salt in vrin[•] ↩
126. Purgers. ↩
127. Diſſoluing liquors. ↩
128. Diſſoluing liquor. ↩
129. Diſſoluing ſpirits. ↩
130. Obiection. ↩
131. Anſwere. ↩
132. The ſpirit of vitriol and his vertue. ↩
133. A remedy againſt feauers. ↩
134. Obiection. ↩
135. A remedy to ſtoppe fluxes. ↩
136. The fixing of quick-ſiluer. ↩
137. Mercurie of the Phyloſophers. ↩
138. The right ſpirit of Vitriol: good againſt the falling euil. ↩
139. A remedy for Gangrena, & eating vl[•]ers. ↩
140. Water for the Ophthalmie. ↩
141. Water to eaſe the gout. ↩
142. A remedy againſt obſeruations, and to breake the Stone. ↩
143. Gangrena [•]ured. ↩
144. Cauſes of the Ston[•]. ↩
145. Sal-Armoniac a coagulator and a diſſotuer. ↩
146. The cauſe of dogge-like appetite. ↩
147. Choller, ruſtie, yeallow, and greene. ↩
148. The Philoſophical cauſe of Meteors &c. ↩
149. The cauſe of madneſſe, Phrenſie, and ſuch like. ↩
150. Salts of diuers kinds in mands body. ↩
151. The ſtopping of the pores procureth ſickneſſe. ↩
152. Spirit of wine. ↩
153. The water of 2. degree. Mercurie. ↩
154. An Oyle. ↩
155. Sulphur. ↩
156. Fyer. ↩
157. The Feces. ↩
158. Salt. ↩
159. Earth. ↩
160. A moſt precious Elixir. ↩
161. Hippocrates bagge, is like the bagge where through Hypocras runneth. ↩