THEOPHRASTꝰ PARACELSUS ❀ The lively Portraiture of the most famous and profound Philosopher and Physician Aureolꝰ. Philippus Theophrastus Paracelsus Bombast of Hohenheim. who was Poisoned the 47th. year of his age. portrait of Theophrastus Phillippus Aureolus Bombastus von Hohenheim (Paracelsus) PHILOSOPHY Reform & Improved IN Four Profound TRACTATES. THE I. Discovering the Great and Deep Mysteries of Nature: By that Learned Chemist & Physician OSW: CROLLIUS. THE OTHER III. Discovering the Wonderful Mysteries of the Creation, BY PARACELSUS: BEING His Philosophy to the ATHENIANS. Both made English by H. PINNELL, for the increase of Learning and true Knowledge. LONDON: Printed by M. S. for Lodowick Lloyd, at the Castle in Cornhill. 1657. THE Translators APOLOGY, Caution and Retraction. READER, THOU art sick in body, or soul, or both; 'tis the gracious care of thy merciful Creator to prepare and apply means for the Cure of them both. It is, and aught to be thy duty principally to respect the more worthy, and give all diligence to attend the most noble part of thyself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dead bones and rottenness are but such and no better in a painted Sepulchre; whatever be neglected, let not thy soul run to ruin. Thou hast plenty of provision set before thee, starve not at a feast of fat things; if it be not dished out in the best fashion, forsake not good meat for the Cook's unskilfulness. Indeed the princely dainties of this royal banquet call for a neater hand to carve them abroad; and I (for manners sake) have a great while excused the service, ut detur digniori, preferring and proffering it to some of greater abilities, more fit to have undertaken it, which if they had accepted, these incomparable Mysteries and unsearchable Truths had been more Chemically prepared, and not offered to thee in the gross body of so dull a language. This only I have for my Apology, viz. that I have been more careful to be faithful than curious, not striving so much to trim the garment as to proportion it to the body; if others would have showed their skill, I had not been censured for a bungler. But, Reader, I am not so intent to make my own excuse as to leave thee altogether without a Caution: what therefore that most profound Teutonick Philosopher Jacob Behmen, somewhere in his writings saith to his Reader, that I counsel thee, viz. if thy mind be not spiritual, forbear to read these things, for they will do thee more hurt than good: if thou art not illuminated in the true Mystery of Emanuel; if thou know not the extent of the Incarnate Word; if thou understand not the Angelical ascent and descent on jacob's ladder, how canst thou cast thy suffrage into that Seraphical acclamation, Holy, Holy, Holy is the Lord of hosts, Isa. 6.3. the whole earth is full of his glory? Let no carnal mind cling to the posts of Wisdom's house, or come near the gates of her Temple. The Oratories of old were by Oraculous care guarded from profaneness with this inscription over the doors, Ite profani; Fanum est, Fanum, nihil ingrediatur profanum: this place is holy, let no filthy thing come into it. I may say of this following Preface, it is Holy; let no carnal mind profane or pervert it. The learned and Religious Author would have thee wise unto salvation, that thou mayst be saved from thy own wisdom, thy greatest enemy. I cannot say whether he was a better Physician or Divine; whether he may do thy body more good or thy soul: sure I am his Prescriptions may well be called Basilica Chymica, Royal Receipts, being the rare Extracts of the most choice spiritual Truths out of the gross body of natural Things. Bear with the prolixity of his Introduction, the rest will recompense thy patience: I once thought to have abridged it, but durst not meddle with so good a Symmetry; I have sent it abroad without any alteration but what a Germane hath by a garment of the English fashion. The best Physical Method, in order to thy Eternal welfare, is here observed; the main scope and principal intention being, first to rectify the Archaeus of the inner Man, that it may attract health from the heavenly Iliaster, and distribute the same to all the faculties of thy soul, and members of thy body; then to prostigate and chastise the peccant humours of thy outward and natural man: and all through the Grace of God revealed in the great mysteries of the Incarnation, Life, Death, Resurrection, Ascension, Mediatorship, etc. of our blessed Lord and Redeemer Jesus Christ. Let it not offend thee (at which many have stumbled and fallen) that the Father and the Son should be so nigh unto thee in All Things; that God and Christ should condescend and humble themselves to walk before thee, Rom. 1.20. and with thee, and in thee; that things Invisible should be seen in Visible things. Vniversus mundus nihil ●liud cumque. It was the common faith of the Ancients both Ecclesiastical and Profane, Deus explicatus, Athenagoras. Prefente monstrat quaelibet herba Deum. that the Creation is but the Revelation of the Creator. May God be seen in all things, and not Christ also by whom they were made? The Gentles that knew God might also have known Christ, had they been obedient: Hos. 6.3. John 6.4 if we follow the Father he will draw us to the Son. All things call loud unto us to behold the mystery of the Father and the Son, to hear their voice; and cry shame upon us that we harken not nor obey. The wicked heart saith to God, Depart, Job 21.14. & 22.17, 18. though he filleth his house with good things. The corn and wine and oil, the silver and gold which God multiplieth unto men, they prepare for Baal, and spend that upon their Lusts, Hos: 2.8. which should be motives of their love. Psal. 19.2. Act. 14.17. Times and seasons are the faithful Tutors and witnesses of God, but men regard not their doctrine nor receive their testimony. The brutish man doth not know, Psal. 92.5, 6. nor doth the fool understand the deep thoughts of God in his great Works: but the wise in heart that take pleasure in his works, they search and find them out; these seek till they have found the Pearl in the field, the Messiah, Mat. 13.44, 45. the Christ of God in the things that are made, and these shall understand the loving kindness of the lord Psal. 107: 43. & 111.2. Oh the blindness of the men of this world! whose minds the god of this world hath so blinded, that though the true God be in all his works which men may see and behold afar off yet they magnify him not. Job 36.24, 25. The Lord Jesus Christ, the true and only Wisdom of God, Prov. 1.20, 21. & 8.1, 2, 3, 4, 5, 6, 7, 8, 9, etc. cryeth without, and uttereth his voice in the streets, in the chief place of concourse, in the opening of the gates, in the city, in the top of high places, by the way, in the places of the paths, at the entry of the city, at the coming in of the doors, with plain words of righteousness, without frowardness or perverseness unto us men, the Sons of men, etc. Doth not Christ Jesus stand all the day long in the broad way to stop and turn men from destruction, calling and crying unto them, Turn ye, Turn ye, why will ye die, ye children of Adam? but they with a stiff neck, like their Fathers, do always resist the Holy Ghost. Is any part of the Creation destitute of the glorious presence and power of Christ? Psal. 19.6. can any thing be hid from the heat and light of this Sun of Righteousness? Rom. 10.18. Is there any place where the Evangelicall Trump hath not sounded? why then do we close our eyes and stop our ears against the glad tidings and ministry of our salvation? What care and cost and charges are many men at to purchase their own vexation? at how dear a rate do they buy their misery who accumulate to themselves Teachers after their own lusts, 2 Tim. 4.3. who yet after a multitude of Academical expenses are not able to guess aright at earthly things, Wisd. 9.16. or find out that which is hard at hand? With what care and industry than ought we to pursue the knowledge of things above, which are more noble, to be had at a cheaper price, and (because of a better guide) with more ease and safety? we need not ascend or descend, or send to Athens for it; the things that do not appear are present in the things that are seen. 'tis not incredulous or ridiculous that a true Chemist (so much now in derision) should find light in darkness, darkness in light; bitter in sweet, sweet in bitter; good in evil, evil in good; body in spirit, and spirits in bodies: and by a Spagyric extraction separate each to its proper use and end, distinctly drawing out the great Mysteries of Godliness and Iniquity. In the high way and open streets, the common Road, concourse, condition and conversation of men, doth Wisdom stand and call to them, Turn ye, Turn ye, why will ye die? Christ the great Angel of God standeth as an Adversary, like the Angel in the way of Balaam, Num. 22.22. to withstand men in all their ways of iniquity, excess and vanity: the madness of the false Prophets (in us) is rebuked by the voice of Man (that Son of man) speaking in the dumb Ass (of insensible and irrational creatures. Pet. 2.16. ) Thus the Wisdom of God standeth in the drunkard's way to turn him from wine, Eph. 5.18. wherein is excess, that he may be filled with the Spirit: It would have the Covetous man to covet earnestly the best things: 1 Cor. 12.31. it persuades the lascivious wanton to abandon his uncleanness, and entertain the modest kisses and chaste embraces of the celestial Bridegroom: Cant. 1.2.16. & 2.6. it bids the Thief steal no more, (Ephes. 4.28.) nor consent to thievery, Psal. 50.18. but labour with his hands the things that are honest, Rev. 16.15. watching for the coming of that good thief: it forbids the Tyrant, the hypocritical, ambitious, perjured, selfseeking Tyrant to oppress and do mischief, Psal. 52.1. but rather to take the Kingdom of Heaven by force and violence: Mat. 11.12. it exhorts the treacherous, undermining, by-ended soldier to put no man in fear, Luke 3.14. nor accuse any man falsely, not to make the pretence of Religion or Civil Right a stalking horse to proud and imperious designs and ends, but to fight the good fight of Faith, 1 Tim. 6.12. Judas 3. 2 Cor. 10.4. and earnestly contend for it, not with carnal weapons, but spiritual. It stands in all the Creation to point out the Creator: Mal. 4.2. in the Sun, to show us the true Light: in the springing Fountains, Psal. 36.9. to tell us of the Well of Life: in the Rocks, to show us our refuge: in the trees of the field, Psal. 18.2. Isa. 26.4. Ps. 92.12, 13. & 1.3. to put us in mind of the planted of the Lord, and the Tree of Paradise, and of what the Cross was made: in the seasons of the year, at Fall and Spring, to preach the Death and Resurrection of Christ, the mortification of our vile, and quickening of our pure body: in the Clouds and Rain, to open to us the Mediatorship and Intercession of our blessed Lord, who took upon him the dark nature of the earthy Adam; John 1.14. Col. 1.19. & 2.9. which dark cloud (the likeness of sinful flesh, Rom. 8.3.) was full of grace and truth, the fullness of the Godhead: when the Heavens are as iron and the earth as brass, Leu. 26.19. when wrath is over us, and judgement under us; when we see nothing but vengeance and indignation above or below, Gen. 9.12, 13. than this faederal Cloud elevated to the middle air (John 3.14. & 12.32.) as the true Mediator between God and man (1 Tim. 2.5.) doth rend the veil of his flesh (Mat. 27.51. Heb. 10.20.) and showreth down the Gracious rain and heavenly dew of Divine love through the eternal Spirit upon the parched soul to cool and quench the fierce anger of the Almighty, Nubes est vapor humidus & crassus à Sole ad medium acrum elevatus, etc. Arist. 1 Met. c. 9 and cause the heart to bud forth and grow in the grace, faith, knowledge, love and obedience of the Lord and Saviour Jesus Christ, reconciling all things in Heaven and Earth throughout the Passion of his Cross. Col. 1.20. Thus every part of the Creation doth its part to publish the great mysteries of man's Salvation; Rom. 1.20. else how should the Gentiles be left without excuse? Let all the Works of God praise him in all places of his Dominion: Psal. 103.22. & 145.10. O earth, earth, earth, hear the word of the lord Isa. 28.22. Be not mockers lest your bonds be made strong: bless, magnify, extol and praise the Lord in all the works of his hands: Enter into his Gates with thanksgiving, Psal. 100.4. into his Courts with praise, be thankful unto him, bless his Name; Psal. 92.13. flourish ye in the Courts of the House of our God. Let your knowledge, love, obedience, and thanksgiving, spring forth and increase abundantly by these outward and visible things, Rom. 1.21. Rev. 11.2. which the unbelieving Gentiles, like bruit beasts, tread and trample under their feet: set God always before ye; preserve the faith of his Omnipresence, so shall ye never be moved: Psal. 16.8. draw something of him out of every thing which he hath made. O rare Art, that can rarify the condense and mixed bodies of earthly things into a sublimate Purity of Divine knowledge and use! Heretofore when Kings, Princes and Potentates studied their neighbours Good more than their own Greatness, the Hermetick Philosophy was more Venerable, and he that listed himself a true Chemist, had fair hopes to become a great Trismegist, the Royal Diadem in the hand of God being more desirable than three Crowns on the head of Man; let not the Royal Race degenerate and forget the employment of a noble mind. Eccl. 24.34. Behold now that I have not laboured for myself only, but for all them that seek Wisdom. Hitherto I have desired to prevent thy mistake; now let me endeavour to rectify my own miscarriages. 'tis not long since I resolved to be silent as to selfe-vindication or justification, Postscript to Nil Novi. but I can no longer refrain from selfe-accusation and condemnation; two things afflict me very much, and for the third I am sore grieved. I am sorry that ever I yielded to any provocation, and harnessed myself to fight in my own (yet not altogether my own) quarrel, as I did against Parson Goffe. and others, In Nil Novi. whose injurious and unrighteous deal, though they might justly have been aggravated by another's pen, yet was it not of so much concernment to me to recompense as to suffer wrong. This fault I might extenuate to a very small guilt, having taken the old Protestation to preserve and defend the liberty of the Subject, and seek the Reformation of the Church, which have been so much violated and obstructed by worldly-interested men. For the future I trust so to demean myself as one committing his way to the Lord in patience and welldoing, bearing the Cross daily and sinking down into the Death by cheerful obedience and self-denial, whereby I may fill up the sufferings of Christ that are behind in my mortal body. I repent also of the hasty publishing and disclosing of that blessed, In a Letter before my Word of Prophecy. glorious, and unspeakable Discovery which once I had full of assurance and consolation. I have since learned by dear Experience, that I should have hid that Pearl till I had sold All, (Mat. 13.44.) and pondered those unutterable words longer in my heart, Luke 2.19. that they might come forth in more maturity; fourteen years time being little enough to have ripened and prepared so deep and inward a Vision for public participation. 2 Cor 12.2. The prejudice of this rashness hath been most to myself: let me alone; labour not to comfort me till I have bitterly bewailed it. If ever God be gracious to me again in the like manifestation, I hope to improve it with more wisdom: and if ever the Lord shine and send into thy heart any rich discovery of himself, be careful to swaddle it up in the silent meekness and patience of the Cross, till it be grown old and strong enough to dispute with the Doctors and convince the Scribes of this world. If hereby I shall be a land mark to prevent thy running aground or splitting against the Rock, I shall rejoice more in thy safety, than blush at my own repentance, it being less shame to confess then to commit an error. But that which hath wounded my soul and pierced it more deeply, hath been my compliance with men of violence, bloodthirsty and deceitful, whose feet have been swift to shed the blood of men more righteous than themselves, but the way of Peace they have not known: I have been a companion of thiefs and murderers; my hands have been defiled with blood: Since I professed to preach the Gospel of Peace, I have walked with those of strife and contention in the spirit of this world. The sense of my sin, and the wrath of the Almighty, force me to cry out, Cleanse me from blood guiltiness O God, Psal. 51.14. whereby I have rendered myself uncapable to build the House and finish the Temple of the Lord. So contrary have I walked to the pure Principle of the truly Godly and Christian life that it cannot be but that I have been unsavory to those who are enrered into that holy Rest where no unquiet spirit is, before whose feet I prostrate myself, like that humble penitent, Conculcate me sal insipidum, Orig: to have all my pride, strife, lust, etc. trampled and trod down under foot. What secret sins besides (which are infinitely innumerable) have lurked in the thievish corners of my nature, I am to mourn for in my Closet, and confess them to him only against whom I have sinned: but wherein I have been an open transgressor, I stand bound to do penance before all men. Nor let any say that disappoyntments and disconient have thrust out a glozing and feigned Recantation; but rather know that my vows are upon me, which were extorted from me in the anguish of my soul long since, when the heavy wrath of God lay upon me. Non egoventosae plebis suffragia venor:— Ad haec ego naribus uti formido. 'tis not the praise of man I hunt after, nor his dispraise that I flee from; I care little for his day of Judgement; I scorn to fear it, but hate much more to flatter it. I can expose myself to all the hard say of men; let them censure and spare not, I stand their Butt with a naked breast. Only from the pure minded and upright in heart I beg assistance at the Throne of Grace: let me be mentioned in your prayers, that I together with you may be delivered from evil, and kept from the snare of the Hunter; that we may go on and grow up in all wel-pleasing to God and Man; putting on, and keeping our wedding garment clean, watching the coming of our Bridegroom; and walking as those those that are redeemed from the earth, even so Amen. Brinkworth, May 10.1656. H. PINNELL. Postscript. READER, WHereas I have proposed and pressed the Creation of God as an object of thy admiration and motive to his adoration, it is not, in the least, intended any way to diminish the due Reverence rightfully belonging to that more rich mercy of the Lord added to man in giving and preserving those sacred Records of heavenly mysteries contained in the most holy Scriptures; my desire rather is that both those Books of God (Nature and Scripture) might be better studied and more observed. Do I seek to make void the Word of the Lord by his Works? God forbidden; nay I establish the one by the other. Added by a Friend of the Publisher of this Piece of Crollius and Paracelsus in English. CROLLIUS. TWo things are seen within this Volumn small the great and the less Worlds Original, Here may man see as in a glass his shape by which he may corruption quite escape. The Author was divinely taught that writ, so likewise was he that translated it. Here may be seen, what nature is and grace. what God his back parts are, and what his face. Here is both heaven and earth in Harmony, a cure to ease us of our vanity. The true Elixirs here, the stone that doth transmute the outward and the inward both: And make all heavenly like to Crystal fine, yea like to Christ the prototype divine. What is above is likewise here below, as this Anatomy of man doth show. The man in all the parts of him consists of what the Macrocosm composed is. The World itself's a man, though great and big, and Man himself's a World; do but here dig, A treasure will appear more worth than all, by which be may be ransomed from his fall. The Physic then that is of Use to man, but he that is Divine prescribe none Can; He too that is of Nature quite unskilled, ‛ the man hath the world with dark error filled: Both were conjoined in one of God at first, in One again they shall be found at last. Nature, grace, physic and Divinity, so returning to their first unity: God blessed for Ever, whence is all Good, which Devils and wicked men alone withstood. PARACELSUS. 'tIs strange; what hints of things unknown are here, of worlds, and ghosts, and men do not appear. Sure Paracelsus had obtained the skill through permission of the holy will, To ensee the secrets of each thing and so of it to mortals tidings bring. Praise too the attempt of him that made him speak in English, and the sealed Ark to break; That so this treasure might in Common be to the great wonder of posterity. THE Admonitory Preface OF OSWALD CROLLIE, Physician: TO The Most Illustrious Prince CHRISTIAN ANHALTIN. COURTEOUS READER; ALTHOUGH the Romans extolled Angerona, and the Grecians admired Hapocrotes for their silence; and all the ancient Philosophers, by the example of Actaeon, have strictly forbidden to profane the Secrets, and rashly to prostitute the Treasures of Nature to unworthy and filthy minded men: Notwithstanding seeing our Heavenly Father who is that Sun which richly preventeth us all with his gifts, Psal. 145.9. Mat. 5. Luke 19 John 1.5. shining on all alike (for he communicateth his light, without respect or envy, to the good and bad, to the thankful and unkind) We are bound to imitate him whose Children we ought to be, Then ●o men imitate God, when they do good. Strabe. and of all other, they especially who by his gracious mercy are brought back and recovered from the dark Labyrinth and Circumference of toil and error, to the plain and clear path and Centre of Rest and Truth. The gifts of God grow, & are improved by communicating. Victor. Wherefore I thought it not good by a kind of inhuman ill will, any longer to hid as in a Napkin, the Talon committed to me by the Father of Lights, by an impious silence; since the Gates of Wisdom ought always to stand open to ingenious men; though the doors of the Muses have never been unlocked, but envy hath endeavoured to shut them again. It is, doubtless, a most civil and humane Office, willingly to instruct and guide our erring neighbour, and to keep him in the right way who is already in it. Upon which account, Friendly Reader, to the praise and glory of the Divine Majesty and bounty (whose Instrument or pen, at least, in the publishing hereof, I both desire, and hope to be, who am far less than all his mercies and benefits bestowed upon me) and also for the profit and advantage of my neighbour in the study and profession of Chemistry, Some of these have been prepared by others for the Emperor Rudolph to whom I voluntarily imparted them. I do here out of the most deep secret of my heart, set before thee two of the most excellent Spagyrik Mysteries (whose preparations, after the mistakes of expense, time and labour, have all of them been first proved by my own handy experience) which neither by report nor ancient Records, I could yet understand that they have together and at once been published unto this very day. It hath ever been far from me to overcharge the Reader with trifles and falsehoods, whereof this Age (the scum and dregs of the world) is very fruitful; much less to fill up a huge Volume with the copies of large Receipts (though I have many lying by me, which with great labour and pains I have got together) with which hodg-podg-Physitians are already so entangled and overwhelmed, The greatest Receipts the greatest Deceits for the most part. that they are almost pressed to death under so heavy a weight of their Receipts; but those things which for the space of almost twenty years, in many troubles and painful peregrinations of various fortune through France, Italy, Germany, Hungary, Poland, Bohemia, It is a Civil thing, and full of ingenious modesty, to acknowledge by whom we gained any thing. Plin in Epist. ad Vesp. by unwearied diligence and exact examinations, I have obtained from men of greatest learning and experience in Chemistry, partly by entreaty, partly by purchase and permutation (to say nothing of those things, being not a few, which by the blessing of God upon my endeavours, I have found out in the practice of Physic) preferring the public good before my own private advantage, being moved also by Charity, Christian compassion, and the necessity of sick people, according to my trust in the profession and practice of Physic, I would first take my eyes in my hand, as I may so say, and by the help of Vulcan search and diligently examine the chief and choicest things, before I would commend them to public use and profit, that so the Children of knowledge, those searchers out and lovers of Truth may attain that at a cheap rate which hath cost me dear the learning, viz. not fallacious opinions (as hitherto in such a deal of Legerdemain they have complained of) but the truth itself so long desired, by many experiments most certainly found out and known. So that many things after the revolution of the Platonic year have been returned gratis, and with usury to their owners, whole and entire, and far more complete, which before I had from them ragged and torn at a great rate. For many, whose rumour of many hidden secrets enticed me unto them with much difficulty of travel, and no small expense, their very presence or sight of them much abated of their report, as it often falls out in such cases; so that those things which they bragged of as great secrets, seemed to me either common, or so faulty and defective, that the imperfection of their many descriptions, was to be made up by me, being all reduced into one only, and that same first proved by my own Chemical trial. Also by exchange to their advantage (according to that common Chemical custom, Give something, and take something) comparing my studies many times with theirs, in our Conference they got an Egg for a Nut, which when I had cracked with long and fruitless pains, I found at last nothing but a wormeaten kernel, or instead of a kernel I got only husks and shells. Hence it comes to pass, that without Nature's Vulcan, which the Poets commend as the most true Inventor and Teacher of Arts Mysteries, the greatest part of them (without offence to those great men be it spoken) who have written in our time of the more secret Spagyrical preparations from other men's relation & not their own handy experience, they have brought this fruit to the Students in Chemistry, that for the most part after great cost bestowed in vain, they have in the end ascribed to them the cause of their lost labour, and long spent time. That it is so, they will easily acknowledge with me, who not content with my example and others loss, had rather be made more wary by their own experience, and examine the like things again by the help of Pyrotechnye, or the Art of Fire and Chemistry; as many things are spoken of which are never done, so many things fall out between the Theory and the Practice; Learn by other men's warnings to beware, le●● it repent the of thy lost labour. which he shall find to be so, who desires to make another's experience his own, and be deceived by them who have been deceived by others; therefore in this study no man is further to be believed, then as every one findeth by his own proper experience, handling and seeing by the due approved trial of fire, which discerneth and separateth that which is false, from that which is true. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And because according to Aeschylus, Not he that knows many things, but he that knows those things that are most profitable, is to be accounted a wise man, I had rather present but few things which are rare and choice, considering that of Damascen, Let thy Medicines be few, whose virtue and operations thou hast often tried. Howbeit in this paucity or fewness of Medicines, I dare confidently affirm that in all the riches and plenty of Nature, See Anaxagoras in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there doth not lie hid any more choice and efficacious, than these chief secrets of the more hidden Medicines here offered, except only that universal and most famous Medicine which the most ancient wise Philosophers had from the beginning of the world, and have extolled it as a miracle to their just and lawful Heirs; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. for that which is good is not always to be found in that which is great, but that which is great in that which is good. He that devoting himself to Philosophy, The fruit and great gain will over and above recompeuce the labour & pains of the Artist. shall sincerely and as he ought come to the inner rooms of Nature by a holy assiduity of preparations, joining thereto a diligent contemplation of natural causes, and withal shall refuse no pains and difficulties to get experience, by the industry of his handy work he shall (if the grace of the most high favour be infused into him) bring forth far greater things out of this open bosom of Nature, than they seem to promise at the first sight. And although I have proved but some of those virtues and operations which are assigned to every one in order, according to which I esteem the Medicine, as I have set down and shown their preparations in the work itself: Nevertheless, because in the use of Physic I have found the chiefest part true, the Spagyriks, or those who know how to discern between true and false, who are well grown and exercised in Chemical employments, I mean the Sons of Art, who know the terms and bounds thereof, and have bathed themselves in the springs of true Philosophy, who can even by a glance and sight only make a good construction and easily guess of these things (for these preparations do require such an Artist, and not one of a froward and sottish disposition, who have nothing to do with the common rabble of Alchemists, because of that unworthy reproach and slander (i. e.) The errors of the Artists are imputed to the Art. He that misseth his end for want of wit, let him thank his own ignorance, & not lay the fault on Nature, or me. ) To the Artists aforesaid (I say) who are their Crafts-masters, there will be no scruple but that other operations also which have been proved by the long practice and certain experiments of most expert Chemists and now published in one work, will satisfy the desire and earnest expectation, by an undoubted performance of the desired effect. Therefore the true and more profound Physicians, who have been Divinely inspired, moved with a Samaritan-compassion toward their sick neighbours, of what rank and condition soever, who in the fear of God also shall use these Medicines rightly prepared by their own labour, in a convenient and artificial method, and not trusting (unless they would be successless) as many do, to the Sophistical and fraudulent preparations of others, they will know by experience far greater efficacies and operations by the cures they do, than I can or aught to set down and assign, especially if they be administered according to the nature of the diseased, and with the approbation of a Physician present; all which by God's help Truth the daughter of time, will make manifest. But to what danger do I now expose myself by this public service? What I pray is to be done in this diversity and hazard of Opinions? What shall a man do in the midst of so many carping Critics, Ignorance is the inseparable companion of pride and mischief. which cast the worst censure on the best things? I shall oppose all with the buckler of my sincerity and earnest endeavour of deserving well in the Spag●yrik profession, with which I can defend myself without fear; for this (Buckler) cares not for the proud censures of ignorant men, it will easily blunt the edge of all the fore-seen darts of the adversary, to wit, anger, evil speaking, envy, scornful contempt, the truest testimony of ignorance. 1 The Mystical Hermetick Philosophers who heretofore in part have pried into these excellent secrets, will rise against me, and be very angry with me; complaining that they are wronged in those things, which with greatest industry and long spent time have been found out and hitherto concealed in deep silence; should so soon be brought to light, and made common to every one. They will accuse me for breaking open the seal of Chemistry, as one that hath not been taught the close Pytha●orean silence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or forgotten the Rule of Hypocrates, which is, To impart sacred things to sacred persons, in that I have set open the doors, loosed the bonds, brought the truth of Chemistry, till this time held captive in the prison of shadows and envy, freely communicating it to posterity. But in as much as these are the heirs of true wisdom, Citizens of the Philosophical Kingdom, always lovers of God and their neighbour, without envy, or at least ought so to be, whose heads being lift up on high, and their eyes Divinely enlightened, these shall know that in the true Cabala, Magic and Woarchadumie, there are laid up far better Treasures, A word I do not understand. to be got by them with the help of the Oratory and Laboratory, I mean by ask, seeking, and knocking with unwearied pains and watchfulness, which Treasures are to be manifest indifferently to all in due time by the light of Grace and Nature, Eccl. 43.33. after the Bloody Judgement of the Son is first finished, which undoubtedly will follow the Watery (Judgement) of the Father, then in the third Age of the Holy Spirit (who to make that manifest which was hid, is wont to renew by fire) Elias the Artist, Zeph. 3.9. Mal. 4.5, 6. Zech 14.9. Ecclesiasticus 48.1, who is to restore all things, shall come: For every person of the Divinity hath his own proper and appointed Age, ministry or dispensation, as may plainly be gathered out of the twelve Articles of the Apostles Creed, divided into three parts, very fitly answering to so many hours of the great and One Day, viz. The continuance of this world. And thus they will not with me begrudge these present crumbs to our thankful posterity (the beloved heirs of knowledge and wisdom) who by the light of Nature shall be skilful in the Chemics, and stirred up of God to the preparation hereof: Only they that are worthy shall understand these things, viz. They whose humane reason God hath enlightened by the mind. Let none therefore judge rashly, passing sentence before he know the truth of the cause. For these Chemical secrets will never be fingered by those sluggish, slothful, or sottish despisers of them, by reason of their indisposition and unfitness to manual operation: As also, of the profane, lewd, and unworthy Philosophical men, there will be little danger of their apprehending and discerning these Divine revealed Mysteries, which are mingled together in a fit place, because they want the spirit of wisdom, and are not quick of understanding in these things which the wisehearted can apprehend in few words. 2 As for the spurious and adulterous Theophrasteans (the worst and wickedest sort of men) they will not forbear to accuse my fincerity with all outrageousness, being not able to endure that hereafter they may not carry their cheating impostures up and down the Country to put them off by their feigned experience, counterfeit friendship, disguised piety, various and vain promises at a great rate, to them that never knew how to look to themselves, and deceive others. These seek the commendation of ingenuity from the theft and calumny of their benefactors. Now as it is the artificial craft of some who do not presently discover themselves by their countenance and clothing, while they snatch up some sentences from the society and conference of other men afterward hunt after a name of learning, wisdom, and prudence among great men, concealing their Authors; and those things which they have fished out of other good men by many wiles, as their fraud & subtlety of a deceitful and turncoat craft, they sell according to their custom at the usual price, the more to distract men, much less do they in a pompous show sell their forged Cachochymicall and Sophistical Arts, which have not so much as a spark of truth in them, but deserve to be utterly rejected; because thereby they think that their Pharisaical skin which hideth the Foxlike and cursed mind would be plucked off; by which means those base Impostors which deserve to be made Mine-diggers, those treacherous and fame-murthering villains whose very shadow is pernicious, are wont not only falsely to accuse many innocent men of upright, virtuous and blameless life, but also to bring their honest and commendable name into hatred and hazard. This lewd and dishonest Generation, which delighteth to deceive and cheat, had rather have a great then a good report, and because for the most part they cannot be famous for their virtues, they will for their vices; therefore it is truly praiseworthy to displease and vex these Cheaters that are for ever banished the society of all true Philosophers, These are not the vices of the Art, but of men abusing the Art. as ignorant and unworthy of the mysteries of God, and the secrets of Nature, by reason of whom the most laudable and honourable name of true and noble Alchymistry, hath been unworthily made infamous and odious, not only amongst the rude multitude, but also among learned men, who yet have judged of others knowledge by their own ignorance. But what can make a man more renowned then to be dispraised of those most wretched Jugglers and effeminate Yonkers, who are more fit for a Pig-sty, than that spagyrical or Divinely-distinguishing Sanctuary, whose commendation is oftentimes to be suspected, who never hate any but the best and most learned of men. 3 But the more single and subtle part of the Galenists, who like Nicodemus are of a milder temper, and as yet, for fear of being excommunicated by some Athenian Rabbis, durst not openly profess the truth; these with open Arms will most readily embrace this so long looked for, and desired light; however far off be that unhappy Omen, When envy and hatred give counsel, the Judgement is nothing worth. which I presage not with any idle conjecture of mind, lest after they have a full and clear knowledge and understanding, Envy which will certainly arise from hence, should grieve and be troubled that these things should be made common for public use: So that the same men afterward do either by a counterfeit contempt more vehemently carp at them, or sometimes that they may seem to be more wise, knitting their brows, and snaffling through the nose, they will a little coldly commend those things, which notwithstanding are secretly reserved for their uses, though (to such) without God's blessing upon them. But virtue can never be found without the marks and wounds of envy, I study not to please all, for neither all men nor all things please me. which is the inseparable companion of those that desire and endeavour the good of a Commonwealth: Yea Jupiter himself, whether he send fair Wether or foul, cannot please all; and 'tis the hardest matter that can be, to do an acceptable work to an ingrateful world, these deserve pity rather than envy, till in good time they willingly deliver themselves out of the Purgatory of their own malice, which doth so much torment them. As for the more dull and drossy sort of them, who, rejecting the truth, take error for their Companion, being altogether rude and void of all humanity, and true Philosophical literature, these will angrily challenge and provoke this my good endeavour toward the public, with most scornful reproaches. Howbeit, seeing according to the Comedian, there can be nothing more unjust than these lewd haters of Chemistry, and despisers of wisdom, who are buried in the graves of their own ignorance: Nor can these men's minds be in love with any high thing, being plunged into Scholastical dirt and dust over head and ears, yea and had rather die in their old tract, and gross folly, then be thought to learn of those whose Masters they accounted themselves to be. There is a twofold Alchemy. Natural, much esteemed by Artist. Sophistical, as much detested by them. Let no man wonder if these insolent and open contemners of Nature's secrets, who tremble at the very name of Chemistry, are not afraid hitherto with a proud disdain, shamelessly to scoff at this Divine Art, slighting it with a sottish and barbarous kind of arrogance, impudently abusing it with all manner of revile, and like Dogs barking at what they know not, maliciously pursue, and mischievously abuse it, whereas they never yet so much as saluted it at the threshold. And being destitute of Divine wisdom, they have no other Weapons to fight against, and trample upon the Truth, and those Pearls cast before them, than what their Captain, that railing Binarius, supplieth them withal in defence of their sottish mind and ambitious folly: for whose rage also and Cyclopean fury there is no other reason why it should be sent to the Isle Anticyra, but (as they themselves will privately and openly confess) their ignorance of the just and due preparation of things. But whereas things unknown are not at all desired, and to determine of those as if we were well acquainted with them, is not only foolish, but filthy, how I pray can such Scholastic Doctors, who for want of wit could never find the way into Nature's Sanctuary, how dare they, how can they condemn the most rare industry of excellent men? And why do they so unworthily usurp the Titles and Honours of Philosophy and Physic, and with much importunity procure the public stipends of such Dignity, if they, being convinced, and at length compelled by the truth, do no less than the common people, admire, as Magical Miracles, those eminent works wherein the whole power of Nature flourisheth? Nor cease they to condemn many famous Physicians of our time, equal to the most learned of men, who have spent all their life in the works of Art, men skilled in the secrets of Nature, John 5.44. yet because they have not taken upon them those most vain Honours of the world, See Paracels. Tom. 5. in fragm. Medicis. fol. 167, 168. It is a wicked Tyranny to captivate the fancy of Students to certain Authors, and take away the freedom of finding out and following the truth from young Scholars. Money and Friends advance more than desert. and (as they call them) the Authorities and Titles of Doctorship● (with which neither Hypocrates nor Galen, nor any Physicians that we read of in their time were endowed or adorned, and yet authentic too in these men's opinions) which for certain Reasons they refuse, especially lest they should be made to swear to the Heathenish errors of the School-Gods, against the naked Truth, and be bound by an Academical Oath, to live and die in them. And truly though these personated Titles heretofore by a commendable institution were the spur of virtue, and the deserved reward of Learning, yet now adays, especially in Physic, they are bestowed either through flattery or bribery, The Earth hideth the error of such Physicians, who, as Socrates saith of rash Physicians, sport & play with man's skin, or rather the Image of God, and scape scorfree, while they enrich the Churchyard, with the loss of their own souls. upon many who are altogether unworthy of them, who (I speak not of those who obtain the true Titles and Bays of their, Degrees by their deserts in Learning) being to make experiment of their studies for the first two or three years standing, they have found the brittleness by the loss of so noble a vessel, proceeding according to their method whereby they excuse all their errors, whether the Patient live or die. At last in the fourth, fifth, and following years, they come to consider the insufficiency and shortness of all their great skill in Physic, both from the stain of their credit, and sting of their conscience, and then not without cause they may question whether Galens Axioms (as he writeth) do any more concern us, than they do wild Bears and Boars, and whether his Method of Physic, wherein this Age so much triumpheth, hath any good foundation, being not supported with any Authority of Antiquity, for they are Ocularly convinced that the end doth not answer his beginning in the great Cures of Diseases. And whereas they lightly esteem the Learning of other good men, not knowing that the Art of Physic is so immense and large, that we may well account it as a very great blessing if (which is sufficient) we attain unto it even in the beginning of our old Age, although they plead in defence of their sloth and idleness, that they need not take any more pains for further knowledge, having the benefit of other men's labours and observations, yet when they shall disclaim their pernicious arrogancy, God only is Lord and Master of Nature: but the Degree or Title makes none more wise or leavened, although it may give greater authority in the world, and vain glorious estimation of a Name. wherewith they proudly endeavoured to disparrage men far more able than themselves and nothing desirous of popular applause and vain glory; they will then see a necessity to begin all a new again, and that they ought to become Scholars and servants, not Doctors and Masters of Nature, if so be they would defend their profession for the time to come with credit and honour, and avoid the disgraceful taunts of their ignorance and covetousness among the vulgar. How many of this sort of Physicians have come with their grey hairs complaining unto me? Fooleries are to be forgotten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who with unfortunate frowardness have fruitlessely spent the greater part of their time almost in the common toys of School-vanities, and in Physical notions, nothing at all availing to the effecting of their cures; like those that feed on Crabs and Crevices, they find much shell but little meat: But being alured with the sweetness of confessed Truth, they have hearty repent of those wild wander, after they have come to a serious, though lateward knowledge and confession of their errors, follies, and false persuasions, having first cast away Opinion and Scorn the lets of learning. The world is ruled by Opinion. They have not blushed in their old age, even when all hope of recovery was past, to put off their old skin, like the wise Serpent, and putting on a new one, to become Scholars of Chemistry, and spend the rest of their days with those Secrets which are both in God and Nature. God is the first book that teacheth us eternal life: for the rule of life is from God. For it is a lovely thing for old men to study Wisdom, and with Diogenes, not give over the Race that they are running. The firmament or heaven with all therein is the second Natural book conducing to a mortal life, for the knowledge of Physic is got from the Stars. And next after the great book of Grace, wherein the eternal health of our souls consisteth, more diligently to pry into that other also of Nature, treating of those Secrets which respect our bodily health, not passing by without taking notice of those choice treasures of Nature, wherein the most High hath laid up medicines for our greatest and worst diseases. But least by any unhappy mistake they should die, and be buried in the dead shadows of mere outsides, The happiness of this present life consisteth in the knowledge of Nature, therefore next to eternal things, in temporals the chiefest thing is to find out the secrets of Nature. or the external galenical qualities, they have built a stately Structure and a Temple as a most honourable monument to their old age and Nature: Out of which next to the more clear knowledge of the Creator (unto which they have attained as well by the sedulous search and admiration of the works of God, as by their laborious examination, and Philosophical sequestration of the Creatures, or Natural things) they have obtained also this excellent fruit of their labours, watch, time and experiences, One shall not repent of such a Physician who hath the true knowledge of earthly things. Vid: Agrip: lib. 6. Epist. c. viz. That when they shall be sent for to the sick (where not many words to dispute, but much skill to cure availeth most) they may come as well experienced Physicians, not pretending now to study that disease which they intent to patch up with some outward flattering plaster; to wit, making a great show of much ado, with a multitude of frivolous services, and sugured words to cloak their simplicity, sneaking away and giving the slip to the disease, World 〈◊〉 Physicians 〈◊〉 nothing out for prosie and praise: whereas the end of Physic is not to scrape up money, but to discover the secrets of Nature, and the love of the Physician to the sick. discouraging the Patient with the difficulty of the first and chiefest performances, as the common sort of proud conceited Physicians use to do, insinuating into the richer sort for base gain, but altogether slighting others of meaner fortune. Moreover such is the baseness and malice of some of this ribble rabble, that with swelling words they vilify, slight, condemn, and every where forbidden, as poisonous, those Physical Secrets, and inventions of (Chemists, which they call) Collier-like-Phisitians, notwithstanding they have a secret and subtle desire to learn those things which they hope to use with success and profit; yet they in the mean time challenge to themselves the due praises of the true Author, robbing the Inventors of the Art, and their Benefactors, of their deserved honour by a mendacious and inverted theft, that they might more handsomely and with greater ostentation use those medicines which they have got with such craft. To these A pule jan Bravadoes, whether they put on the Lions or the Fox's skin, admission to the Bath of Diana is not to be granted, because Pythagoras forbids to put our victuals into a close stool; nor should we bestow our choicest herbs on such as rudely rush into the Chemist's garden, seeing brambles and thistles will serve their turn: But since the calumnies and reproaches of lewd and ignorant men are, in the opinion of the wise, not to be regarded by heroic spirits, The boiling pot doth ●ot ●ear the siege of flies. and the fly never falls into the seething pot, the more humane and civil inclinations also of some make me expect better things; the unjust hatred of Truth being laid aside, and violent Censures abated, wherewith some have endeavoured to make such gifts of God suspected and hated by poor and rich: I would not that good men who are innocent should any otherwise have trial of the loss then as it is due to base ingratitude; no● would I for the unworthiness of some shut these doors against those that seek after the true and Ancient Physic, who are seriously considering and daily hammering out the Ancient knowledge thereof, seasonably forsaking their errors, and without envy or evil speaking, give place to Paracelsus according to his desert in practice and preparations. Now because the abundance of accusations is often troublesome, and suspected of the Judge, yet because of the world's wickedness, where iniquity aboundeth, and the charity of many waxeth cold which ought to be more fervent in Christians toward their brethren, these things here mentioned in this place, and in these times, may not be at all judged superfluous or beside the matter in hand; neither will this Discourse offend any holy and Learned Physician, which I intent only against those proud, envious, ignorant vassals, who oppose the Chemical verity against conscience, to the reproach of God and Nature, and to the hindrance of the Common good. But before I come to describe the Remedies I suppose it will not be altogether lost labour, if first by the assistance of the great God, I handle some things in this Admonitary Preface, which with greatest intention of mind, and most diligent scruting, are to be explained by a Philosophical Physician. Viz. What that Physic is which cureth men's diseases, and few Physicians know it. Whereunto is added a perfect Philosophical Description of the little World Man, almost forgotten and unknown. Where that True Physic lieth hid, and may be found. That it is to be fetched out, and prepared truly, by fire. With what virtue, and after what manner, that Physic worketh on man's body, and expelleth his diseases. What manner of Physician that Physic doth require for its Minister. Of the universal and chief Medicine or Physic of the most Ancient Philosophers, commended of many, possessed, yea seen, or believed of very few. Some thing in defence of the published Truth, as an Epilogue or Conclusion. CHAP. I. Of the True Physic. THE true Physic whereof by the Divine assistance I intent here to treat, is the mear gift of the most high God; it is not to be sought for or learned from the Heathens, but from God alone, See Paracels. his Labyrinth of Physicians. the Ancient of days, the Father of Lights, who cannot err, the One only Governor of the supreme Universe. Wisdom therefore is not to be got from the Creatures, but from God, who being the first inventor of all Secrets, alone knoweth with what properties he hath endued every creature: Therefore no mortal Master or dead letter can ever teach it so well as he, who is the perfect Artist of all things, even the most high Creator and glorious God, from whom it floweth unto us as heat from the Sun beams, which produceth all kind of flowers and herbs; for what hath Man which he hath not received from above? The Master teacheth that Scholar in vain whose Nativity is not disposed to that Art by the Sears. All learn of the first by retrogression or going backward, and this first of God, who gave him knowledge in his Creation: A Physician should be born out of the Light of Grace and Nature of the inward and invisible Man, the internal Angel, the Light of Nature, which like a sound Doctor teacheth and instructeth men, as the Holy Spirit taught the Apostles in fiery tongues: It is perfected and brought to light by practice, not established by Humane, but by the institution of God and Nature; for it is not founded upon any Humane figments, but upon Nature, upon which God hath written with his own sacred finger in sublunary things, but especially in perfect Metals; God therefore is the true Foundation thereof. Physic is a favour given of God, whereof University books are not the Foundation, but the invisible mercy of God and his special gift: so are those things also which are written that depend upon the true foundation and experience. This Physical essence in Physic is called Gold. Physic is written in the book of Nature (1) in Heaven and Earth, and may there be read & found out by Chyromancy and physiognomy, through the miraculous illumination of God. Wherefore Physic is nothing else but the created and incarnate Mercy of our Heavenly Father, bestowed upon poor afflicted Mortals, that the sick Patient might sensibly perceive and have experience of the bountiful love, mercifulness and assistance of his Creator towards him in his afflictions, that so God may be glorified in all his wonderful works. Now this Medicine, as natural Mummy and kernel of Nature, is contained in the vital Sulphur, as in the treasure of Nature, and is founded in the Balsam of Vegetables, Minerals and Animals, from which every action in Nature hath its beginning: By its only power all diseases are cured, if (as shall be showed anon) it be rightly prepared, and separated from all impurity, and in a due order conveniently administered by a Godly skilful Physician to the poor, weak, decayed Nature of Man. The Foundation of this Physic is according to the agreement of the lesser World Man with the greater and external world, as we are sufficiently instructed by Astronomy and Philosophy, which explain those two Globes, the superior and inferior. Philosophy teathe the force and properties of Earth and Wate,- as Astronomy doth of the Firmament and Air. Philosophy and Astronomy make up an internal and perfect Philosopher, not only in the great World, but also in the lesser: And therefore it is necessary to accommodate the disposition of the great World as of a parent to the little World as to the Son, and duly compare the Anatomy of the World with the Anatomy of Man. The outward World is a speculative Anatomy, wherein we may see, as in a glass, the lesser World Man; for so much of his wonderful and excellent fabric and creation as is necessary for a Physician to know, cannot be understood from the man himself: For they agree not in outward form or corporal substance, What the Light of Nature is. but in all their powers and virtues; as is the great world, so is the lesser, in essence and internal form they are altogether one and the same thing, Without the knowledge of Light of Nature or the great world no Physician can have an exact knowledge of diseases in Man. the outward form at least differenceth the World and Man. This is most evident from the Light of Nature, which is nothing else but a divine Analogy of this visible world with the body of man; For whatsoever lieth hid and unseen in Man, is made manifest in the visible Anatomy of the whole Universe, for the Microcosmicall Nature in Man is invisible and incomprehensible: The great World is a speculation and glass of the little World Man. Therefore in the visible and comprehensible Anatomy of the great World, all things are manifest as in their Parent: Heaven and Earth are Man's Parents, out of which Man last of all was created; He that knows the parents, Man is the End of Philosophy and Astronomy. and can Anatomize them, hath attained the true knowledge of their child Man, the most perfect creature in all his properties; because all things of the whole Universe meet in him as in the Centre, and the Anatomy of him in his Nature is the Anatomy of the whole world. The external world is the figure of Man, and Man is an hidden world, because visible things in him are invisible, and when they are made visible than they are diseases, not health, as truly as he is the little world and not the great one: And this is the true knowledge, that Man may Microcosmically be known visibly and invisibly or magically. The knowledge of every sound and perfect Physician proceedeth from the true and full Anatomy both of the great and little world, unto which he may safely trust as to a most sure Anchor. Considering then the original of all diseases, it will appear that the Nature, as well of the Macrocosm as the Microcosm, is its own medicine, disease, and Physician; A Physician must spring out of Nature; for in him, and of him, and from him is nothing but all of Nature only; Nature, not man, maketh a Physician. And because the Matter of Man is the Extract of the four Elements, it is requisite that he have in himself a familiarity with all the Elements and their fruits, inasmuch as without them he cannot live. For what man can be without Air, Earth, Water or Fire, or their effects? God created the Elements for their fruits sake, that they might sustain and preserve Man with food and Physic. The knowledge of the 4 Elements do show every disease in man and its cure. Therefore all the external Elements represent unto us the whole Man, which being known, Man also is understood, for they are alike, and are the very Microcosm; and in the four Elements there is but one Anatomy essence and matter, all the differenc being only in the Form; The knowledge of Physic in the outward world is to be fetched from the Limboun, and depends upon the knowledge of Man. Thus in all things there is Fire, Aire, Earthy Water. Again there is Water, Celestial Earth. Likewise Terrene, Fiery, Airy Water. Lastly Airy F, Airy Water, Airy Earth. There are also four kinds of Mercury, and four sorts of Metals, a fourfold Snow, four sorts of Ametheists and precious stones; There are Four of every thing, one in the Firmament or Heavenly Element, Every Element perfecteth its power and operation in all the four Elements. another in the Air, a third in the Water, a fourth in the Earth. So there is a fourfold Man; For God is far more wonderful in his invisible works then in his visible. Paracelsus faith, that to avoid an Emptiness in all the four Elements, he created living creatures, inanimate, that is to say, without an Intellectual Soul; which should be the four kind of Inhabitants of the Elements, who differ from Men created after the Image of God, in understanding, wisdom, arts, operations, and habitations. To the Water there belong Nymphs, Undens, Melosyns, whose Monsters or bastards are the Sirens that swim upon the water. To the Earth do belong Gnoms, Lemurs, Sylphs, Montans, Zonnets, whose Monsters are the Pigmies. In the Air or our airy world there are Umbratils, Silvesters, Satyrs, whose Monsters are the Giants. To the Fire or the Firmament do belong the Vulcanals, Pennats, Salamanders, Superi, whose Monsters are Zundell; Besides those Flagae which Theophrastus in his works affirmeth are in many thousands of several forts incorporated to the Soul of the World. Thus also there is a fourfold Medicine; For example, the fiery, airy, watery, earthy Heart of the Macrocosm in all things agreeable to the Heart of the Microcosm Man; For all things are of one operation in Man. So also are we to understand of the rest of the members of the body; for the Microcosm the child ought always to answer to the fourfold members of the Macrocosm its parent; Thus we shall find that every malady and medicine is of the same Physiognomy, Chyromancy and Anatomy; He that knows not this Fundamental cannot be a good Physician. Thus also we find out of ancient Records that Astrologers and Chymiologers were very near of kin; for the Celestial Astronomy is as it were the Parent and Mistress of the inseriour, for as much as both have their own Heaven, their own Sun, their own Moon, their Planets, and their own proper Stars; yet so as that the Astrology of superior things hath to do with the Chymiology of things inferior. Those Chemists who by the assistance of divine Grace have attained the Mind, and rightly know how to accommodate the properties of those bodies in the superior Globe, which are seen in the Astra's and body of the inferior Globe, these can easily and truly unfold all Philosophical difficulties that have been wrapped up in enigmatical obscurity, and will confess that henceforth they need not travel to India or America to get the knowledge of Philosophy. For by the providence and goodness of the Creator, it is so ordered that the invisible Astra's of the other Elements should be represented by a visible appearance in the supreme Element, and that they should clearly discover their motions and seasons, although there be nothing in the whole course of the inferior Nature which by the inbred Astra's is not able to justify the lawful use of Astronomy. In his Idea of Philosophical Phifick. They that are troubled with the gout have a foresence of the sudden change of seasons, their pain many times makes them Prophets and Astrologers against their will. So many sick folk perceive before hand the change of weatherin the four Elements. The Internal Elements of man have a foresence of the change of Externall. As Reason rules the outward Astra's, so Physic rules the inward. The Astrum of Man and Heaven is but one. Thus as P. Severinus the Dane doth learnedly observe, the (Sidus) constellation of Summer, Winter, Spring Autumn, are contained in the Earth, Water, Aire, which unless they did conspire with the Astra's of the Firmament (to which only many of the common Philosophers by a great mistake have ascribed all Astronomy) we should blame the impressions of the Heavenly (Astra's) as barren in the time of dearth. There is a twofold Heaven; Externall, as all the bodies of the Astra's in the Heaven of the Firmament; and Internal, which is the Astrum or invisible and insensible body in all the Stars of Heaven. That invisible and insensible body of the Astra's is the Spirit of the World, or Nature, as Paracelsus calls it, the Hylech, spread abroad through all the Astra's, or rather it is all the Astra's itself; And as that Hylech in a particular manner contains all the Astra's in the great World, so also the internal Heaven of Man, which is the Olympic spirit, doth particularly comprehend all the Astra's. And thus the invisible Man is not only all the Astra's, but is altogether one and the same thing with the Spirit of the world, as whiteness is with snow. As all things spring and proceed from within, from (things) hidden and invisible; so also the visible corporal substances proceed from incorporal, spiritual (things) out of the Astra's, and are the bodies of the Astra's, and remain in the Astra's, one in the other. Hence it follows that not only all living things, but also all growing things, even stones and metals, The Formation of things is in the Astra'●, as iron in the imagination of the Smith. Hence also Nativities are to be cast: See P●racel. in Paramiro de eme Astro●um. and whatever are in the Universal Nature of things, are endued with a syderial spirit, which is called Heaven or the Astrum, the secret Forger, from which every Formation, Figure and Colour of things proceedeth. From this proper and internal Astrum, viz. The Sun of the Microcosm (which Paracelsus calls the Ens or Being of the seed and virtue or power) is Man also generated, produced, figured, form, and governed. But when we say that all the form of things proceedeth from the astras, it is not meant of the visible coals of Heaven, nor of the invisible body of the Astra's in the Firmament, but of every things own proper Astrum; so that the superior doth not power forth its virtues & hidden secrets into the inferior spectificate Firmament, as the false Philosophers think that the stars of the Firmament do infuse virtue into herbs and trees; no in no wise: every growing and living thing carry its proper heaven and Astrum with itself, and in itself; the superior stars in their course through the Zodiac excite and stir up the growth of inferior things, they provide for them by due rain, seasons, but do not infuse the internal Astrum into things that grow, neither smell nor colour, nor form, but all things proceed from the inner Astrum or secret forger, and not from without: the external stars do neither incline nor necessitate Man, Man governeth the Stars and not the Stars him. but Man rather inclines the Stars, and by his Magical imagination infecteth them, and causeth those deadly impressions; For we receive not our conditions, properties, and manners from the Ascendant, nor from the Constellation of the Planets, but from the hand of God through the breathing in of the breath of life; Read the eight Psalm. So that Man's Reason ought to rule the external Stars. For if we that are the children of Adam did not provoke our Father with our sins we should always find him meek and gentle towards us, Vid. Paracels. see Paracels. in Paramiro lib. 2. de origine morbor. cap. 7. The course of the external Firmament is free with its constellations, and is governed by none: So the course of the Firmament and Stars in Man is free, with their Constellations, and not at all governed by the outward Firmament, which course is not finished materially, but in the spirits of bodies. For as the Air or Sun cannot set an apple or pear upon the tree, which must rather grow ou● of its own internal Astrum, or inward Heaven, from the Centre to the Circumference, much less can the external superior Heaven infuse any virtue into the things that grow. Nevertheless the fruits of those Astra's or Celestial, Airy, Earthy, Watery seeds do endeavour and bend to one general Good as Citizens of the same Anotmy: and therefore do mutually cherish and secure one another by a sweet fellowship and vicissitude of actions. Plato's Rings and Homer's Chains are nothing but a Divine Series and Orders serving Providence, a gradual and concatenate Sympathy of things. This visible and invisible fellowship of Nature is that golden chain so much commended, this is the marriage of heaven and riches, these are Plato's rings, this is that dark and close Philosophy so hard to be known in the most inward and secret parts of Natare, for the gaining whereof Democritus, Pythagoras, Plato, Apollonius, etc. have traveled to the brahmin's and Gymnosophists in the Indies, and to Hermes his Pillars in Egypt. This was that which the most ancient Philosophers studied, which by the Light of Nature that singular inspiration of God they also obtained, wherein the wonderful and infinite power the incomprehensible Wisdom of our Creator so shineth that we cannot sufficiently admire and extol his inestimable goodness in the Creatures and the unutterable infiniteness of his mysteries. It is also to be considered that there are THREE Principles of all things which are found in every compound body. For it is most certain that those things, into which every natural body is resolved, had their being from the beginning of their composition, and also those parts of which they did consist: No body composed by Nature can by any dissolving skill be parted into more or less than Three, viz. Into Mercury or liquor, Sulphur or Oil, and Salt; every created thing is generated and preserved in these three; For the Holy Triunity when it spoke that Triune word FIAT created all things Triune, as in a spagirical resolution is plainly to be seen. i e. A separation of purity from impurity, or truth from falsehood. By the word FIAT (or Let there be) God produced the first matter, which is threefold in respect of the three Principles contained in the first, and afterward these three Species are separated into four divers bodies, or Elements, just as if a skilful Artist should out of lead make red lead, white lead, Glass, and the Spirit of lead. So the world with all created bodies in it is nothing else but a fume or smoke coagulated or curdled together of the three substances, Sulphur Salt, Mercury, which three are the matter out of which all bodily things are created; The Spagyricks can make this plain by visible experience and uncontrollable certainty. In green wood also there are three kinds of moistures, the first watery like fugitive Mercury or Quicksilver; which preserveth the wood from burning; Another very fat and oily making it like brimstone to flame and burn, these two are consumed by the fire; The third, viz. the Salt is unctuous, very little, thin and lasting, and remains in the ashes. Thus also the Earth as it is endued with that threefold substance of Salt, Mercury and Sulphur, is the cause of the material body of man: The Salt by coagulation gives Solidity, Colour and Taste to all bodies: The Sulphur by a pleasant mixture tempereth the coagulation of the Salt, and gives the Body Substance and Transmutation: Mercury, which like the Elixir giveth the virtues, When the Salt or Mummy is spent things br●●ed nothing but worms. Operations and Secrets, by a diligent and constant supply of the vital and vegetative moisture doth cherish the two former, which by frequent action continually grow dry and old, making every mixture easily by a fluid and slippery substance. These three Principles which are in all bodies are altogether distinct in use and properties by reason of the mixture of the virtue or operation, although to sense they present but one simular substance of bodies. Some Theophrastaeans, who have more narrowly and exactly searched out the causes of hidden things do add a Fourth, The Spirit of God upon the face of the waters. which they call the Spirit, which though it may be got out of Minerals and Vegetables, yet in Animals by reason of its subtlety it is subjected unto, nor can it be extracted or separated by the skill of Art, and therefore cannot be had; thus Sulphur or brimstone may answer to Fire, Salt to the earth, Mercury to Water, Spirit to Air. And seeing we have entered into a Discourse of the Elements, we shall add a few things concerning them out of that short Treatise of Severinus. The true and purely spiritual Elements are the keepers, nurses, places, Mines, wombs and receptacles of the whole Creation; yea the very essence, existence, life and act of all Being's. Places are not without Things, but are filled with their properties, which administer life and nourishment to the things that are in them, to wit, to the Seeds that they may produce out of themselves the things that were secretly treasured up in them. These (places) are divided into two Globes, viz. the superior Fire, or the Firmament, and Air, much like the shell and white of an egg; the inferior, Water and the Earth, like the yolk of an egg. In these four incorporeal, empty, void Natures, the Creator by virtue of the Word opening the united multitude, Gen. 1. and of the Spirit moving upon the face of the Waters, did plant the Light and Seminal causes of all things, which he once filled by his heavenly Benediction, and shall ever be supplied by an incomprehensible Magic out of the Eternal Treasures of Divine Wisdom; knitting the Principles of bodies together wherewith they might be covered as with a house or garment, and which are to last as long as this worldly frame. The Seeds and Astra's, those bonds of things, lay hid in the invisible Treasures of the Elements from the beginning of the Creation, as in a great deep, springing up in their appointed times, joining visible things to invisible, the highest to the lowest, by whose advantage the Elements conspire and agree, and the whole sympathy of Nature is preserved; by their help the World is governed, indeavoring to imitate Eternity by a continual addition of fresh supply. The knowledge of the Elements cannot be attained unto without these Seeds, because they declare or open the use and services of the Elements, and as the seeds are to the Elements, so the Principles of bodies are to them; which Principles being the inseparable companions of the Seeds, cleaves to them as intermingled by an indissoluble tye, and are furnished with incomprehensible variety of gifts for the service of Generations; For the Seeds and Principles of Things receive strength of Generation and Multiplication from the authority of His Word, whose command all things obey: Hippocr. in lib. de Antiqua medic. But as the Seeds and Elements can hardly be separated one from the other by the sharpest wit, All things proceeds from their powers. so neither can the Elements and Principles of bodies, the laws of Nature scarce ever suffered them perfectly to be separated by any industry of Art. Here also it is to be observed, that some bodies have only properties without Arcane or hidden secrets, nor have they in them that Cherionium (i. e. that wherein Nature cannot be changed but are only barren Relollacaeous qualities, (i. e. qualities whose force is only from the complexion) in which there is no virtue for curing diseases. Again, some bodies do imitate the properties or qualities of Seeds, and have the Tinctures in which though heat, cold, moisture and dryness accord, yet no actions proceed from them, but only for the present do assist (as it were) the companions of the deputies; in such bodies there may be a separation made of the strong from the weak, of the pure from the impure. There are to us four Elementated Elements, viz. Fire or the Firmament, Air, Water, Earth, which conceive, bring forth, and again receive or take into them all things; they are the Fruit of the Seeds and the other Elements, which by a constant and perpetual flowing and watering do serve unto generation: from the three first are all compound bodies, into which they are again resolved; these three are found in every matrix, In living creatures the bones resemble the earth, the flesh air, the vital spirit fire, and the humours water. and in every birth of every matrix. The Soul in man is a Celestial Fiery Element; the solid and Spermatick parts are the Earth; the moist parts, as the Blood and other Humours are of the Element of Water; the Air is all that that is hollow without substance: But these things, as we have said, are to be understood of Elementated Elements (for the true Elements are Spiritual) because all the least and smallest Seeds strive to imitate the oeconomy of the world, and hold forth a dark resemblance of the Elements and Principles; after this sort we acknowledge that the Elements are in all Things, and that they are mingled with and preserved by the Balsam and Radical Tincture; Thus Water itself having the four Elements in it cherisheth its Seeds with a fruitful nourishment and multiplication. Thus much out of Severinus; but least that which he hath said should seem obscure to the inconsiderate Reader, we will now speak more clearly of the Elements. He that is a true Philosophical Physician and would know the four Elements or those four Pillars of the World; shall understand himself and his own Original; From the Outward he finds the frame of the Inward, viz. the true Anatomy of the great and little World. Every Creature is form out o● the Elements; Living creatures are assigned to the Air, Vegetables to the Earth, Minerals to the Water; the Fire is that which gives life to all. These are the wombs of all things. The Earth, as is said, with the Water is the Centre; the Air circularly compasseth the Earth and Water; the nine Spheres or Firmament with all the Stars are the Fire: The true Elements with their proper Astra's are not visior sensible, but as the Soul in the Body is insensible, so also are the Elements in their bodies. The body of the Element is a dead and dark thing; the Spirit is the life, and is divided into Astra's which out of themselves give their growth and fruit; And as the Soul separateth its body from itself and (yet) dwells in it, so also these spiritual Elements in the separation of all things have severed the visible bodies from themselves by separation. The potential Heat separated the Stars from itself, as in the Earth the herbs separate the flowers from themselves; So Moisture the Air, Coldness the Water, Dryness the Earth; that is, from the Element of the Earth proceedeth an Earthy body, from the Element of Water floweth a watery body, from the Element of Air an Airy body breatheth forth, & is compact in its own Nature, from the Element of Fire a body of Fire shines out, viz. the visible Heaven, and is compact in its own substance. Every thing brought for an● gr●w●● is 〈…〉 generating matrix, as the fish in the water. From these bodies of the Elements things that grow do proceed and come forth, and out of these the fruit by the mediation and operation of the Astra's; for no visible body is of itself and from itself, but from its own invisible Element and Astrum. The visible Astra's or Stars in the Firmament flame forth from the Fiery Body; Of whatsoever, any thing is begotten of the same also is i● nourished and preserved. A Herring will not live out of the water. therefore fire is the food and preservation of the Stars: Nostoch saith, they feed on fire, and at last sever it from themselves; although in the lower part of the Air it be turned into a Mucilaginous matter upon the Earth. Metals, Salts, Minerals grow out of the body of the Water. From the body of the Earth spring Trees and Herbs. Our visible Elements are but the bodies and houses of others, This Rule both Divines and Physicians make use of. which hinder and withhold their force and efficacy. All things that are joined together in a visible body choke and break the force, power and operation of the inner Spirit. The Earth of itself is dead, yet is it the Element of an invisible and hidden life. The Earth is twofold, Externall or visible, Internal or invisible. The Externall is not the Element, but the body of the Element, and is the Sulphur, Mercury, Salt; For the Element of the Earth is life and Spirit wherein lie the Astra's of the Earth, which bring forth all growing things through the body of the Earth; Though the Earth seem to be dead, yet hath it in itself the seeds and seminal virtues of all things; therefore it is said to be Animal, Vegetable, Mineral, as it is made fruitful by all other Elements, it bringeth forth all things out of itself; Thus trees, herbs, grass, flowers, mushrooms and all growing things of the Earth are the bodies of the Astra's and fruit of the Earth, out of the invisible Astra's they bring forth their fruits, as flowers, pears, apples, cherries, and every one of these fruits is again the Astrum and Seed. Such is ●he virtue of the Element of water that spiritual regeneration cannot be without it as Chr. said to N●c. Our Fire is not the Element, because like death it consumeth all things. Heaven is the fourth and first Element concluding all things in itself as the shell doth the egg. No one Element can be without another, but there is always found the commixture of the four Elements in the generation of all things. Paracels. in P●ram. de Ent●. There is also a twofold Water, viz. the Body, which is Mercury, Sulphur, and Salt; but the Element is the life and Spirit in which the Astra's of the Water are contained, which like a mother out of her Abyss, bring forth all minerals, salts, metals, stones, jewels, sands and all the fruits of the Water, which yet are digged out of the Earth. For the Astrum of every Element brings forth and bays its fruits in a strange region or matrix: By a singular Providence all things seem to tend to the Earth and to further its fruitfulness. Thus the fruits of the Firmament are perfected in the Air, and from hence imparted to the lower Globe, as Snow which is bred of Fire is found in the Air and Earth. The fruits of the Air proceed from the Centre to the Circumference, and there attain to coagulation and perfection. The Seeds of the Water do bring forth in the inner part of the Earth, and from thence tend to the superfices or outside: For the Earth wherein we live and flourish bringeth forth its fruits into this Circumference; for the corn that grows in the Earth is reaped upon the Earth in the Air; so the procreations of all the Elements do voluntarily and earnestly bend toward Mankind as to their desired limit, and by a liberal supply of moisture do cherish all the parts of Nature; So also we see that by an imutable decree of Eternal Law it comes to pass and is so ordered that the Water doth not bring forth more than the Earth can bring up, Astrers' saith, that the Air was created before any Creature. All mayst things attracted by the Sun from the E●●●h are consumed in the Air, whose fruits are the likeness of the Tere●i●bi● or far of Manna. the Air cherish, and the Fire consume. The Air also is twofold, for it hath its Element as an Inhabitant in itself. It is the Balsam of all created things, and the life of the other three Elements, nor is there any Element that God created more subtle or thin, which liveth of itself, and giveth life to all, without which neither Firmament, nor Water, nor Earth can bring forth their fruits; the Fire cannot so much as burn without the Air, much less can the coals of Heaven, those Crescences of Fire shine. The Element of Fire according to Paraces the Firmament of Heaven. The Firmament or Fire is likewise is twofold, and hath its own Element as an Inhabitant in itself, which Element hath in it all Astra's and Seeds: The Element of Fire, or the Corporeal Firmament sends the bodies of the Stars, Sun, Moon and Planets out of itself. For as herbs, flowers, trees did grow out of the Earth, and yet remain in the Earth, so at the Creation did the bodies of the Stars grow out of Heaven, and yet abide in the Firmament or Heaven, swimming in their Orbs as birds fly in the Air. The twelve Celestial Signs in the Zodiac, with the other Stars of Heaven, are the fruits of Fire, and come from the invisible Astra's of Fire; By how much the Firmament is more subtle or thin than the Earth, by so much the fruits thereof are more subtle and operative than the fruits of the other three Elements. Thus the seven Rulers of the world are nothing else but the fruits of Fire; As the flowers in earth show the Colours of the Stars, so the constellations in Heaven show the field or meadow of the Earth. which fruits are separated from the Element of Fire, and by separation do increase, as flowers and herbs in the Earth, only the flowers of the Earth abide immovable in their place, but the Stars do not so in the Firmament, for they move up and down in the Firmament, and those Spherical bodies do by the Providence of God swim in their Orbs as fish in the water, or a feather in the Air, and are nourished by the Heaven. These like all other created things are twofold; we see their visible body as a shining light, the invisible Astrum or Sydereall Spirit in the Stars we cannot see; so that not the body of the Sun, but the Spirit in the body, is the Sun properly; the like also may be said of Man. Moreover, the four Astra's of the said Elements are the Seeds in the four matrices or wombs and always two are together and in one, to wit, the Body and Astrum, the invisible and visible: The Bodily grows out of the Spiritual, and abideth in it, and so the invisible virtues, Seeds and Astra's are propagated into many Millions through the corporeal Visible body, as fire increaseth in wood or in convenient and fit matter, one Fire always proceedeth from another. Angel's cannot increase themselves because they want a body, but Man may because he hath a one. All things that grow, as herbs, trees, fishes, birds, living creatures, may augment themselves by the help of the body after this manner; (for the Seed or Astrum can do nothing without the body) so soon as ever the Seed or Astrum dies and rots in its matrix or womb, the Astrum goes forward into a new body, and multiplieth itself, as Christ himself sets it forth by a similitude and example in a grain of Wheat, John 12.24. and afterward bringeth forth much fruit or many grains, which in time come to have the same power or virtue that the former had out of which they grew. Putrefaction consumeth and separateth the old Nature, and bringeth new fruit. Therefore Eternal life cannot be in any but where the body is first dead, because death is the cause of the glorifying of the body in eternal Life, as Corruption is the cause of the new generation of a Divine substance. 'Tis necessary that the first life of herbs and medicines should die that the second life by the Chemist's help may be attained through Putrefaction and Regeneration, wherein the Three First discover themselves with their hidden virtues, which are necessary for a Physician to know, for without Regeneration no hid Secret of Physic can be attained to, which is without all complexion of qualities When the external World is known the Philosophical Physician doth also understand the Physical body of Man, which is nourished from the Earth, and Sydereall body which liveth by the Firmament, he sees that the Physical body is nothing else but Sulphur, Salt and Mercury (for all bodily things are contained in these Three, as hath been said a little before) and that the things that grow do not spring from the four visible Bodies, nor from the four humours, but out of the invisible Seed, as an herb or tree groweth out of its seed. The Anatomy of the diseases of the body is to be ferc●●c from the internal Astra's or impressions which cause the diseases, and is more necessary for a Physician them that Local Anot of Carcases. It is not the Local Anatomy of a man and dead corpses, but the Essentiated and Elemented Anatomy of the World and man that discovereth the disease and cure; The Members or parts of the great world are the Remedies of the members and parts of man by an agreement between the external and internal Anatomy, not settling one degree against another; As there is but one Anatomy of a man and a woman, so the Anatomy of the diseases and of the medicines is but one; As in Man, Man is the Anatomy of the disease, so also in Physic Man is the Anatomy of the Physic. Anatomy is the Basis of true Physicians, Diseases and Things. And though the hidden virtue of Herbs, or the Stars of that Physician Heaven may be known to us, yet the chiefest thing that the Physician is also to consider is to know the Concordance of Nature, viz. how he may make the Astrum of the Physic or of the magical Heaven agree with the internal Astrum and Olympus of Man; because of the like Anatomy it is that Mummy will stop the bleeding in Man. The Nightingale that is subject to the diseases of Spiders is cured by eating them: The cause & subject of diseases. the external leadeth to the internal, as in the great so in the little world; He therefore that knows the things that grow and the fruits of the Earth, as of herbs, trees, etc. Viz. that all things proceed out of the seed or Astrum, he likewise knoweth that there do such various diseases lie hid and lurk in the Physical body, which diseases do not proceed from the four fictitious humours or qualities, but rather from the Seed, by reason of the Analogy or proportion that is between the great and little world; he that knoweth the diseases of the great world, cannot be ignorant of the distempers of man; As many kinds of Minerals as are in the world, Many diseases proceed out of the minerals of man, which Iliad containeth all things in itself. so many there be in Man; So many kinds of diseases are there, as there be sorts, bodies and seeds of things that grow; No man knows the number of diseases but he that can tell the number of all things that grow. The Seeds which the Celestial, Airy, Watery, Earthy Astra's are succoured in the Element which agree with man's Nature, which in fit and certain seasons bring forth fruits as messengers of health or sickness. The Original of all diseases is from the Three First upon which the Astra's c●n make some impression, as upon wood or Straw, or Saf from upon water. So that the Three First are the cause of all diseases; for in what body soever they are united that may be concluded to be a sound body; but where they are not united there we may be sure that sickness and the root of the first death hath taken footing. Hereditary diseases which proceed from the Seed or Astra's are partly Elementary, because they are known by hot, moist or cold qualities. There are other diseases whereof the most part are astral or firmamental, Elementary diseases are cured by Elemental means, and astral have astral remedies. The Galenists do know nothing of these Astral cures, which the grave experienced Physicians do well understand. which spring out of the Firmament of Man, which is as integrally contained in Man as the Elements are: And as the visible body hath its meat from the Earth, so also the syderial spirit of Man or the invisible Man (which is the Inmate of the body) hath its food from the external Air and Fire or Firmament, viz. from the Fire of the Firmament, as all arts, workmanships, faculties of the tongue; For Heaven is the Father and teacher of all Arts, except Divinity and holy Righteousness, which cannot be learned from the Stars, but from the holy Spirit immediately; for all Believers and Regenerate men are hid from, and unknown to Astronomers, as you may find in the Sage and deep Philosophy of Paracelsus. Iron showeth that man is divided into the external and internal: in the external, dust and earth the matter of the diseaseand that which afflicteth us doth lie hid; therefore the cure is to be sought for in a medicine that is like it, separated from the dregs Spagyrically. The internal and Astrallman also hath his proper medicines which the skilful Physician knows well. As the Loadstone by drawing the Iron to it doth suck out the spirit thereof and leave it rusty, so man in respect of the body hath a twofold Loadstone; For partly he draws the Astra's to himself, from which he sucks his food, as Bees do honey from flowers and herbs, viz. worldly wisdom, sense, cogitation, etc. And partly by his attractive power he enticeth and allureth to him the daily nutriment of his flesh and blood from the Elements; And as the Elemental body draweth the Elementary bodies to it by hunger and thirst, so the syderial spirit of Man attracteth all Arts, sciences, and faculties, and all humane Wisdom from the Rays or beams of the superior Stars or constellations; for the Firmament is the Light of Nature, which naturally supplieth man with all things. Furthermore, the Astra's or Elements (which are Spirits) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without any quality neither hot, nor cold nor dry, nor moist, but the things that are produced out of them are endued with qualities. That whereof any thing is bred, of the same doth it live, is fed nourished, preserved, cured, made sick punished and ●●stroyed. For out of the Earth grow Poppy, Opium, cold Darnell, the herb Trinity or Heartsease, hot biting Arsesmart; thus contrary things grow out of the Elements. From the Fire proceedeth Snow, Raine, Dew, Winds, Rainbow, Thunder, Hail, Lightning; all such Meteor-like impressions proceed from the supreme invisible Spirit of the Firmament out of the Three First, i. e. Mercury, Salt, and Sulphur: For, as Paracelsus saith, they are the fruits and egestions or disgorging of the Stars of the Firmament; the fruits of the invisible Astra's which are in the Stars and make that which is invisible to be visible; for the Stars secure and supply their fruits as the Trees of the Earth do theirs. Hence it is plain that diseases are not cured by contraries, as if heat were to expel cold, as though man were to have the Elements banished and driven out of him; but by the secret things or Astra's which the Chemist can reduce out of the last matter into the first: These Arcana or hide things are actually neither cold nor hot yet removeth all diseases, as the Axe cutteth down the tree, which is neither cold nor hot; Of this sort are the Fift Essences, Magisteryes, and the like. Now by God's assistance I shall say something concerning the Generation, Dignity, & Excellency OF THE MICROCOSM, Or Little World MAN. For a man to know God & lightly esteem of his own self is the highest and profitable knowledge. AS the most excellent Philosophy is that which enlightens the mind to the right knowledge of itself, so to be ignorant of that knowledge is the greatest shame and most pestilent disease of the mind. Ignorance, saith Trismegistus to his Son Tat, is the greatest Enemy and principal Tormenter in every Man. Woe be to thee o Man, Luke 16. who neglectest the large patrimony and Talon and the thing committed to thy charge, 2 Cor. 4. who considerest not the Treasure that is hid in thy earthen vessel, and may thereout be digged: John 14.17.20. Thou seest not God in thyself, whom the world seethe not, neither can receive, though he be more in us than we are in ourselves, inasmuch as the Spirit of God dwelleth in the midst of our hearts. And to speak truly, we can learn more in the whole course of our life then that Divine lesson that God hath set us, KNOW THYSELF. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Agryppa holily and learnedly reasoning about the right way that leadeth to true Wisdom and Eternal Happiness, The first knowledge of God is to know what man is. August. saith, it is for a man to know Himself; according to the Oracle of Apollo written over the doors of his Temple at Delphos. Because man hath the true and Real possession of all things and Natures in himself, as also the special and perfect Image even of the Creator of all things; He that knoweth himself knows God; for God will dwell no where but in man, in whom he is most plain to be seen. We see God from within. Therefore the knowledge of all things and natures, and of the Creator himself (wherein alone true Wisdom and Blessedness consisteth) must take its rise from the knowledge of a man's self: So that Man, when he doth rightly understand himself, may in himself, as in a kind of Deified glass, behold and understand all things. In which respect David saith, Psal. 139.14. I am fearfully and wonderfully made, marvellous are thy works. On the contrary, He that knoweth not himself cannot have any true intrinsical and essential knowledge of things, but like a bruit beast, what he knows without him, shall remain without him. For there is no knowledge, whether infused from the Heaven, or attained to by labour of industry and earthly diligence, that will abide in the soul for ever, but is subject to forgetfulness and will vanish, but that only which is inwardly received by Essential knowledge in the secret understanding: which Essential intrinsecall knowledge is not from flesh and blood, nor from the multitude of Books and reading, nor from the abundants of Experience and old age, Dionys. lib. Divinors' Nominum. nor in the enticings of man's Word or wisdom, and warangling of reason, but the mind of man is perfected and completed by a passive reception of Divine things; not by study and pains; but by patience and submission. The whole business stands in knowledge, because we are of every thing, and do carry about every thing in us, even as God himself our Father. The Son doth equally posesse all things with his Father: Joh. 4. & 17. Therefore all Natural and Spiritual good things were, and are in man at first, but as by sin that Divine Character was darkened in us, so sin being satisfied for, & done away, that Character shines out again more and more: The Notion of all things is created together with us and in us; and in the very middle of the Spirit by all things hid; we are only to awake out of our slumbering and snorting, who through sin have fallen asleep in the gifts that God hath bestowed upon us, so that we can neither see or perceive and believe that these good things are at present in us. The Understanding of man is capable of the highest learning and attainments, or according to Plato, it is full of all Sciences before it be joined to the body, which being oppressed by the body lieth hid, as fire raked up in ashes, but being roused and stirred up from the said humours it shineth forth and discovereth those riches which before lay hid in their Treasures. Unless all the Treasures of Heavenly and Earthly wisdom were in us before, surely Christ would never have commanded us to seek, nor should we ever find any thing if God had not given and laid up something in us. When we therefore know ourselves aright according to both kinds of Light. God is known when the Light of Nature i● well understood. Apoc. 3.20. (1) according to the Spirit and Nature, then by God's help we enter into the gate that is opened in us, and we open to God who stands and knocks at the door of our heart, living according to the will of God, we have all things necessary as well for wisdom as for life, both for present and ever hereafter. From this diligent contemplation & knowledge of a man's self, the true knowledge also of God doth immediately arise (for neither can be absolute & complete without the other) from the consideration of himself a Man may attain to a good and great measure of the knowledge of him who IS, all men being indeed bound to know according to the measure of their capacity. Dionysius saith, that we cannot know God from his own Nature, but from that most orderly disposing of all the Creatures proceeding from himself, which (creatures) hold forth as it were images and similitudes of his Divine Precedents or Examples. Man that doth not know God, is not known of God; and he that forsakes and rejecteth the knowledge of God, is rejected of God. He that knoweth not God is inexcusable; He that doth acknowledge God, but not serve and worship him i● accursed. The more we know God the more we love him, and steadfastly belive in him. He that believes God by loving of him doth cleave to God, he that doth cleave to God is one Spirit with him. To be ignorant of God is the Rise or Spring of all diseases, the root of wickedness, by which all vices are increased and grow ripe. As on the contrary, the perfect righteousness, true wisdom, and chief happiness of Man is to know his Principle, God the Creator of all things and to love him in all purity and uprightness: To which purpose our Saviour saith truly (John 17.3.) This is life eternal to know the Father the true God and JESUS CHRIST, viz. That the Believer should acknowledge and worship the Trinity, which knowledge only giveth eternal life; for he that liveth the life of Christ is born the Son of God, he that is born the Son of God must of necessity have the Father, he that hath the Father is sealed with the holy Spirit: He that knoweth the Son knoweth the Father also, for they are but one (thing) The knowledge of God is Blessedness and eternal life; for he that knoweth God in Christ is made the habitation and Temple of God, and so is Deified, for he is the Son of God born out of God: And as by the knowledge of the visible world we come to the knowledge of the invisible Workman; so & from Christ visible or the life of Christ we learn to know the Father, for he is the way to the Father: And as none can come to the Son unless he hear and learn from the Father, so none can rightly know the frame of the world but he that is taught of God. Hence it is plain that what the Heathen wrote concerning Nature is for the most part false, because their Philosophy and other abilities were polluted and corrupt. In vain therefore it is to seek knowledge from them who have spent all their life in looking after it, and have wasted all their time and study to no purpose, not finding out any truth, though many of them were seduced by ignorance rather than malice, the Light of Truth not yet risen to them, nor the Light of Nature as yet kindled by the holy Spirit. Divinity is the Fountain of Natural and Supernatural knowledge. All true Philosophy should be grounded on the Scriptures and so return into God, that so the Regenerate Christians might reap and receive the full increase of that seed which among the Gentiles was choked for want of the Sun, like that among the thorns: No Art can be perfected without Regeneration: Christian's should not be ruled by Heathen Philosophy. True Philosophy must be grounded on Christ the corner stone. We ought therefore to be most wary that we suffer not the Philosophical errors of the Heathen to bear down or domineer over the rules of Christian Philosophy. Christian's only in whom the Truth is planted, who have their seed from God, by the means of Regeneration which the Heathen have not, do truly know to use or teach Philosophy without mistake or error, and how to manage aright all other faculties: Believers shall be taught of God when the Holy Spirit is poured forth. To be short, the knowledge of God is the Treasury of the whole world wherein all things are laid up, so that without this knowledge no man can come to eternal life: For Faith, Hope and Love, follow knowledge, Adhaesion or cleaving to followeth Love, Union follows Adhaesion, in Union is Blessedness and Wisdom. This Regeneration that holy man Hermes and others of clean hearts and godly lives before the Word was incarnate being enlightened by the holy Spirit, though they concealed it among other Secrets, they knew it better than many of us who call ourselves Christians, and had rather seem to know God then love him. O great miracle! 1 John 4. W●sd. 1. John 17. Man whose mind by Christ is united to God, possesseth the true wisdom of all things, and the most absolute knowledge of all Secrets. Furthermore, he that knoweth himself, doth know all things Fundamentally in himself, and being set between Time and Eternity, above him he sees God eternal, his Creator, The soul is the offspring and image of God. Apoc. 22. after whose image and likeness he was with other Angels created by an unsearchable love: besides or about him he knows the immortal Angels his fellows and companions, from whom he differeth only in body and the Judgement to come: Under him he sees the visible World whereof he is a pattern, and all the Creatures with whom he hath a likeness, even his parent of whom he was born as to the external and mortal body. Man who is a true Proteus of a fickle & wavering disposition received a flexible mind from Nature, Eccl. 15.14. that being set in the midst of the Paradise of this world, by the assistance of Divine Grace raising himself upward he might be regenerated into a quiet Angel or, the Forger of his fortune winding and creeping downward degenerate into a restless Bruit. But the free Reasonable Creature, neglecting the fatherly admonition, and his due obedience, Gen 2. turning from the mean to (the extreme) himself, despising his Creator, He that seeks to himself that which is another's avoidable ●u●● himself into two inconveniences, i. e. theft and robbery of himself, and death The F●●l wa● answering from U●i●y to Alterity. learned by experience what his own proper Evil and Nothing was to his voluntary damage and perdition, like a Thief and Robber: And thus abusing the bounty of his most indulgent Father, he made choice of death rather than of life, and like Lucifer, not content with his lot, ambitiously desiring higher things, he set himself in opposition against God, at last by an unexpected change was cast out of the Garden of pleasures into this doleful and darksome valley of Misery and Ignorance. The first man was left in the hand of his own counsel (Eccl. 15.14.) and of his own accord turned from the straight path into the crooked way of Misery, greedily desired the possession of good and evil to his own destruction, as Herms and Moses sufficiently demonstrate. God created man that the number and loss of the rebellious Angels might be made up in the kingdom of Heav●n. Man, the bond or buckle of the world, the last wonderful and honourable living creature was, upon the sixth day, after all other things, drawn or taken (è limo terrae) out of the slime of the Earth or visible frame of the whole consisting of Heaven or Heavenly Spheres and the Earth, viz. out of the most thin or pure substance of the whole frame of the world concentred into one body; fashioned by the great Spacyrus into a bodily shape, made to supply the place of the fallen Angels: Man was form of the most excellent Compound and purest Extract of the whole Word, out of the Centre of all Circles. Therefore Nazianzen speaking of the workmanship of Man saith, God made Man last, that in him, as in a short and brief way, he might set out or express all that before he had made at large, viz. all the members or parts of the whole world. As an Oration is made up of letters and syllables, so the Microcosm or Lincus Terrae, Man is compacted of all bodies and created things. The great God eternal and Creator of all things took the Quintessence out of all things created and thereof fashioned and composed Man as the Prince and End of all these, and congratulated him as his Son holding or possessing the honourable place of the high Divinity on Earth: In respect of the Body or corruptible Nature he bears the Image of the great, sensible and temporal World; In respect of his soul or immor-Nature, he bears the Image of the Archetype or original copy and pattern of the world, that is, of the immortal Wisdom of God himself: So that all the properties of Animals, Vegetables and Minerals entered into him, and withalla living Soul inspired into him. God is all things of himself; Man is made all things of God, and was therefore created last that by him the completeness and perfection of all the Creatures might be signified. Man is the tye, bond, knot, joint, Psal. 8. Thou hast put all things under his ●eer. Parace●s. excepteth the Spirits and inhabitant of the ●●ur Elements. packet or bundle of all the Creatures. All things created were disposed of to him, and they respect and honour him as God's steward set over the Orchard or Garden of this world. God is the Centre and Circle of all things that he brought out of himself (for all the works of the Divine goodness are circular and perfect, sphaerically wheeled about to him from whom they proceeded) He is the Centre in that all things flow from him, and because the Essence of all things pierceth also through all things: God the Centre and Circle of all things. He is the Circle, because like an all-capacious Tabernacle he concludeth and comprehendeth all things. Within God are all things, and at the worlds end nothing shall be without him, either of what was before, or what hath been since the Creation, what was either before it was brought forth or since it was brought forth. So is Man. Thus Man in imitation of his Creator is the Centre of the Creatures, and the Circle of them all. It was God's pleasure that all things which he made should honour him by Man. For all things in the world do not only look to him as their Guide and Governor, for whom also they were all created: but likewise on him all the Spheres bestow their beams, operations, reflections and influences, and on him all the Creatures pour their virtues and effects as upon a middle Point and Retinacle or that by which they are stayed and supported. As the Earth is a Receptive body of all seeds, so also is Man. Man is said to be the Circle in that he containeth all things in himself, and with himself leadeth back all things that gushed out of that Summum Bonum, or chiefest good, unto the fountain of Eternity, from which they did originally spring and flow. The world was the first figure or image of God, Man is the image of the World, the Animal or living creature is the image of Man, the Zoophite or sensible herb is the image of the Animal, the Plant is the image of the Zoophite, Metals are the image of the Plant, stones represent the likeness and images of Metals. The great world is in every thing one with the little world, as the child with its parent; the prudent Ancients wilsely called Man a Microcosm or little World, which few now a days understand, that the great visible World was made Man. As the great world is bipartite, consisting of two parts, visible and invisible, so also the little world man is twofold, visible in respect of his Body, invisible in respect of his Spirit. There are two Spirits in Man, The first Spirit is from the Limbus or greater world; the second from the word Fiat. one a syderial Spirit from the Firmament, the other from the breath of life, which is the Intellectual Soul inspired from God, and the mouth of the most High. Man hath three parts, a mortal Body with a syderial Spirit, and an immortal Soul, which is the cottage of the Image of God or of the holy Spirit in Man. There is a two f●ld wisdom in Man, Angelical according to which he is to live, and Animal which is not to be regarded. Regeneration overcometh a bad birth. If a man live sensually by his own proper and proud Will according to flesh and blood only, he is but a Brute or Beast, and is known whether (according to those Epithets in Scripture) he be a Dog, Fox, Wolf, Sheep, Sow, or generation of Vipers, of which I shall discourse more at large in my Treatise of Signatures, and therefore shall forbear to speak more thereof at this time. If he live Rationally, than he is a Man, The invisible or immortal body of Man from the breath of God is not subject to Stars or Astronomers. and hath dominion over the living Creatures in his body. But if he live, according to the Godlike Spirit, upon the Tree of Life, observing the property of the Image of God, if (I say) he live according to the Talon and Treasure laid up in his Earthen Vessel and committed to him, then hath he dominion over the Stars and all things else. Man comprehends and carrieth all things about in himself; whereof he is made that beareth he in himself: He was made of the world, he beareth the world about in him, and is borne of the world. Again, as the first matter (which was a kind of ineffigiate confused Essence, which Philosophers call the Chaos and Hylen, or Mother of the world) was the seed of the great world, so the great world is the seed of Adam or Man: As the world was hid in the invisible Waters upon the Abyss or great deep, Water is the Matrix of the world, upon which the Spirit of God moved, Gen. 1. The Earth plunged or swum up out of the Water, 2 Pet. 3.5. so Man (Adam) lay hid in the world. The first matter was made a world, and the great World was made Man. As a Tree groweth from the seed, the seed is the beginning of the Tree, and the seed also is the end of the Tree, for in every grain or seed of the Tree there lies hid another Tree: So the First Matter (which Paracelsus calleth the Limbus, whose Earth was the WORD of the Lord) was the seed of all things that were to be created, As a Carver and Potter out of word and clay can make a hundred several shapes at pleasure, so God extracted every creature out of the first matter. and Man was the last of all as the perfect seed, which again is able out of himself to beget another Man like himself; And though Man be not a seed as other seed is, yet hath he power to cast seed out of himself, whereby is begotten another Man like himself. As Adam or Man carrieth the world and every creature in himself and is preserved by the world, so every one that is borne of him bears about him that which he did, viz. the whole world, and is born and preserved by it as Adam was; Man is● that Earth or field which hath all seeds in itself. As the Son is not lesser than his Father, so Man is not lesser than the World. all men are but one man, of flesh, blood, and spirit: Therefore the knowledge of Man is to be taken from both Lights, as the Son cannot be known from himself alone but from his Father. Man hath two Fathers, an Eternal whose Image he beareth, and a Mortal one, which is the whole world with all the creatures, that is, that Lincus Terrae, that slime of the earth, or hidden Secret thing, None can know the image unless he first know him whose image he is. Hermes calleth Man an earthly God. Gen. 2.7. and the most precious Esse or Being of all creatures, which all Philosophers, Physicians Astronomers, and Divines are to consider and diligently inquire into. In the lesser world Man there is no member or part that doth not answer to some Element, some Planet, some Intelligence or other, and to some measure and number in the Archetype or first pattern. Man hath a visible body from the Elements as a fit garment and suitable cottage for the Soul; From the Heaven or Firmament he hath an invisible syderial, The perfection and dignity of Man. Etherial and astral Body or chariot and vehicle of the Soul, wherein the Intellectual Soul and earthy Body like two Extremes are knit, glued and confederate together, and in this third mean which partaketh of the other two they are coupled and united into one entire man. Thus God and Man cannot be united but by a Mean, even our Saviour who partaketh of two Natures, the Celestial and Terrestrial, the Divine & Humane. Paracelsus saith that the soul or bre●t● of life is infused by God into the Elementary body through the Astra's as a Medium. Through this Medium, this middle Etherial little body, the Intellectual Soul (by the command of God, who is the Centre of the great world, and by the employing of his Intelligences or Spirits to that end) is first poured and descendeth into the middle point of the Heart, which is the Centre of the little world, and from thence is spread into all the parts and members of his body, as soon as it joineth its vehicle to the natural heat, by which heat it joineth to the Spirit begotten from the heart, by the spirit it drencheth itself into the blood, by the blood it cleaveth to all the members to all which it hath an equal nearness. And because the said Aethereal body participateth of Heaven therefore it holds and keeps the same course with that of the Firmament, whose operations it draweth to itself by a peculiar magnetic virtue, just as the visible body doth the efficacy of the Elements; and so remaineth one (thing) with the visible and invisible world, John 10.30. as the Son with his Father, as redness with wine, as whiteness with Snow: The whole Firmament is in us with the Planets and Stars; As heat pierceth an Iron Furnace, and as the Sun doth glass, so doth the Stars with all their properties pierce into Man, so that of the syderial spirit of the Firmament we may learn all Natural things. The MIND. Man hath an Intellectual and immortal Soul, Zach. 12.1. Gen. 2.7. Es. 42.5. Wisd. 2.23. or Spirit by the inbreathing of God, created (with the four foresaid inhabitants of the Elements, which the bruit beasts have not) after the Image of God and the Divine Triunity, with the similitude also of Unity, 1 John 2.27. Chap. 4.14. Acts 17.28. that so in all things he might be one with his Heavenly Father, who is in us by his Spirit, from which we learn sacred Divinity and all heavenly and earthly secrets without error; yea, in him we are, and live, and are moved. As God is One in Essence, Trine (or Three) in persons, so Man is One in Person, Trine (or Three) in distinct Essence, that is, composed Triune, of a Terrene Body, an Aethereal Spirit of the Heavens, and a living vivifying Soul which God breathed into him, and is the house of God. This the holy Scripture witnesseth, Luke 1.47. 1 Thes. 5.23. Gen. 2.7. See the Amphi●halce of Rhunrad worthy of perpetual memory. Paul the greatest Philosopher and Divine shows three parts of Man, Spirit, Soul and Body. There are two Souls or two Spirits in Man, Mortal from the first matter which is the life of the body, and Immortal from God. The Spirit is the Life of the Soul, the Spirit and Soul are the life of the body. John 14. even the wonderful Agreement between the Creator and the Creature, in whom the great Creator would show himself to be Unitrine or Triune, One in Three, or Three in One: As also the unanimous consent of all that truly professed Philosophy from the Light of Nature. If happily there should be any that deny these three parts, yet they must acknowledge that Man was created è Limo Terrae, out of the clay or dust of the Earth, by the word FIAT, and that he received an eternal Spirit or breath of life from the mouth of God, which is that Linum Caelorum, or slime of the Heavens from the Lord. The Lincus Terrae, or dust of the Earth, is twofold, visible and invisible: He hath his Body or cottage from the Earth and Water; but the life that dwells therein is from the Air and Firmament of Fire, which life is the syderial Spirit, and is properly the Man, not flesh and blood. As the syderial Spirit is the life of the Body, so the Spirit of the Lord is the life of the Intellectual Soul. And as the Sydereall Spirit dwells in the Body and works therein day and night, for this invisible is himself the Firmament, God created Man to be his Tabernacle as well in this as in the world to come. and hath all things in him, so the Spirit of the Lord, the WORD of God, the eternal man dwells in the Soul: the house is the habitation of the Soul, the Soul is the habitation and cottage of God. Therefore when Man the most perfect compleatnèsse of all God's works, the most complete figure of the world, and express image of God, in whom he rested from creating, as having nothing before him more honourable to be created, all the wisdom and power of the Creator being shut up and perfected in him as the supreme artifice in that he containeth all things in himself that are in God, when (I say) he was on the sixth day made up of all things, the last of the Creatures, and image not only of the eternal God, but also of the great world, because with it he comprehendeth and containeth all things in himself: it followeth that there are three worlds or Heavens in Man, and that he is born about of three Worlds, or rather is all the world, and a most sure and undoubted Pattern of the whole Universe. Exemplumque Dei quisque est in imagine paruâ, Manilus. That which is Naturated savoureth of the Nature of that which did Naturate it. God dwelleth in the Soul as in the Heaven of Man. And therefore some have called him the Fourth World, in whom are found all those things that are in the other three, for which cause also he may be called by the name of every Creature. He hath a Spirit or Mind from God; for what else is the Spirit of Man which God breathed into him but God himself dwelling in us? The invisible Body or true Internal Man consisting of Reason and an astral Spirit, agreeth with the Angels, and is their fellow; And if he be a true Magician, he is not inferior to the Angels in all Magical operation, and is Lord and Possessor of all things. His mortal Physical Body he hath from the frame of the world and all things created therein, for all Externall things are nothing else but the Body of Man. So that he partaketh of a threefold world, of the Archetype or Godlike world in God, of the Intellible or angelical, of the sensible Elemental or corporal world, and hath a symbolical operation and conversation with them all. The Mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the chariot driver or Stern-man of the Soul or Rational Spirit, & like the eternal God concludeth all Being's, Times and Places. 1. He communicateth with God in his Soul or Mind, because by the breath of life he was made after his image, the Intellectual Soul is a certain particle of the Divine Soul, in which very Soul God hath sown certain seeds and resemblances of his Mind in us, much like to that of an Echo which sends back its voice from the resemblance of the air by which it expresseth a lively soul. The mind raised up into the most High God and united with him converseth with God, and doth the same works, neither is there any disposition or any thing in Man that doth not clearly hold forth something of the Divinity, neither is there any thing in God which very thing is not represented in Man. 2. He hath a semblance with the Angels in respect of the invisible Body and Rational Soul, by whose help he worketh and is preserved with the Angels, and hath the same wisdom that they have, for he is Gabalis socius Angelorum, a curdled companion of the Angels, or one mixed with in fellowship. 3. He participateth with the Firmament and Stars of whom he received that astral body or syderial Spirit, which is the true astral Man, for flesh and blood is not the Man, but the Spirit contained in them, which astral Spirit is the subject of humane Reason that containeth the senses and wisdom in it, and is made (Animal) a living creature with the body. This Spirit and the Astra's are but one thing in Man, but the body is the subject of this Spirit; and so the Astra's rule man in the Spirit, and the Spirit of a man ruleth the Body in flesh and blood. This Spirit is mortal; only the Intellectual Soul which God breathed into man is immortal. 4. He partaketh of the Elements, for from these he had his mortal Physical Earthy body: And because the world, which is the Parant of Man according to Paracelsus, hath in it the four Elementary Spirits of the four inhabitants of the world, as also the fift kind of Flages of a thousand sorts incorporated into the Soul of the Microcosm, the Imagination also of these five Spirits in the Elements must be in the Microcosm Man; but the use of Man's Reason according to the will and command of God, is as a Chain were with those five Spirits are knit and bound together that they may acquiesce with his Imagination. 5. He partaketh of all Elemented Animals, Vegetables and Minerals; for he hath in him the Nature and properties of all these. All things were made of nothing and Man was made of all those things. The great world was the matrix of Adam, thus the whole frame of the world is the mother of all things that are brought forth. Man therefore who was the last is the most excellent and noble of all Creatures, because he hath the parts of the whole world, nor is there any thing in the great world which may not really be found in man. The Son is like the father in all things, the father being known the Son is known also. Therefore Man the greatest miracle of Nature & most admirable Extract & kernel of the four Elements, the choicest workmanship of God and most perfect Sampler of the world, is truly every Creature, for he is all the world, and he alone hath this honour to have semblance with all things, and operation with all, and conversation with all: Yea he riseth to such perfection that he is made the Son of God, transformed into the same image which is God and made one with him, John 17.11, 12.22, 23. which is not granted either to Angels, or the world, or any other Creature, but to Man only that he should become the Son of God, and be united to God. That which is sensible and that which is insensible hath a sydereall spirit or a sydereall body in it. But before we proceed any further it is requisite that we treat here a little more largely of the Syderyall or invisible man, to wit, of his Original and power. If Aristotle had taken notice of this Olympic Spirit, and Galen made more account of it, there had not such errors crept into Philosophy and Physic springing from the heathenish masters of errors to say nothing of Divinity at present. Eve is Adam transplanted. The first men were created, the rest proceed from the Being of the seed or Esence. The invisible man or Olympic Spirit is borne in us after this manner. Adam and Eve did not proceed from other parents as we their posterity do, but were taken (as hath been said) ex LIMO TERRAE, out of the dust of the ground or great world as to the mortal Body which is visible and invisible. The Spirit of life is the Spiracle or breathing hole. The Spirit of the Limbus is Syde●eall the Animal spirit. The body of the Limbus & spiracle ought to make one Marriage, otherwise there would be an adulterous and bastardly b●ood For as in all thing the marriage or jointing together of two is the perfection, so Adultery hindereth the ●ight of Nature. vide Parace●s. in Phyl●s●p. ag●●●. ●●●acelsus saith that the Element of fire or the Fir●aemee 〈◊〉 althought it be th●●●●st sub●●ll and 〈◊〉 thing 〈◊〉 it is a body because bodies are the fruits thereof and without a body such fruit cannot grow. So the wind is a body and like a visible body hath power to overturn another body: Not only visible things are bodies, for God created as well visible as invisible bodies of the same power. The inner Man ascendeth the inward Heaven. A particular Constellation. This Spirit is tha Doctor of true Astronomy. For the whole frame of the world is collected and reduced into the Microcosm, so that there is nothing to be found in all the world but the same also is in one man. The Physical, Elementary, visible and Tangible body is from the Earth: but the Invisible, Insensible, Sydereall body (which is the house or cottage of the Spirits life) is from the Astra's of the Firmament: Thus Adam had two bodies, that is, a visible Elemental, and an invisible Sydereall body. So that now by propagation there are always two Men born, a Corporeal, Elemental, Visible Man, the Organ and Instrument of the invisible, and an incorporeal Astralick man which moveth, guideth, and performeth all skilful matters. For the Astra's now in Man do by Man always in generation produce those two: The visible Elementary body of flesh and blood in the mother's womb out of the four Elements; but the invisible Sydereall body that is capable of attaining Philosophy is from the Astra's of the Firmament; For that little world Man is one and the same in all things with his-Parant, the great world: But as the great world is distinguished by its shell or outside from the Angelical world, so man the little world is distinguished by his skin or outside from the great world. Hence it is that the Sydereall, Internal, Olympic. Incorporeal, or (Gabalis Homo) coagulated or curdled Man is the same with the Firmament of the Astra's, as hath been often said, like redness with wine, whiteness with snow, or the lustre of the Sun with the Air: The other part therefore of Man, or this sydereall body is called the Genius of man, because it proceedeth from the Firmament; it is called Penates, because it is in our power and born with us, the shadow of the visible body, Lar domesticus the good or bad household or private Angel, the Umbratile or shadowy Man, the familiar Homuncle (or little Man) of the Sophies (or wise men,) the Daemon or Genius of Man, Paracelsus his internal Adech (i e. that which first inwardly formeth in our mind what we afterward outwardly fashion with our hands) the Spectrum, ghost, or fantasy, the Light of Nature, the presaging or Prophetical Euestrum that foretelleth any thing by signs (in Man) It is also called ahe imagination, which encloseth all the Astra's, and is indeed all the Astra's or Starrs and holdeth the same course, Nature and power with heaven. Now the Astra's or Stars (by which I do not mean the seven visible coals of Heaven which are but the bodies of the Astra's but I mean the invisible and insensible body of all things or astral Spirit) they are nothing else but the verve or powers of the Angels: The Angels which live only upon the vision of God, are the created wisdom of God; Hence it is that he that knows God, he knows the Astra's also: He that knows the Astra's cannot but know the world, and consequently man the offspring of the world. The eating of the apple produceth this body the sydereall seed into force & vigour. Astrum, Vulcanus and Archaeus are the same thing, & but one Spirit yet without Reason, & divers, as are the divers forms of several things. The Astra's form & bring forth all bodily things out of themselves, and multiply themselves together with those bodily things that are brought forth: the seeds of any grain or Wheat is the Astrum, viz. the invisible body, which being cast into the Earth it produceth a visible body, and begetteth many other Astra's out of itself; So is it in other growing and living things. But the Astrum is nothing else but the insensible, invisible body, or living Spirit, yet without Reason in things that grow; but with reason in living things, as in man, and is divers according to the form of divers things. Bodies are nothing else but the Excrement of the Astra's, which are brought forth into a bodily Being by their operation. This every Astrum can do of itself, as by imagination to bring forth of itself another Astrum in a body, forming it by operation. There is no body without an Astrum, The Astralick Spirit is every growing thing standeth in need of a corporeal habitation. The inner Man is Heaven itself or all the Astras. Read in Picus how Trimethius put upon himself the various Evestra's of the threefold world one after another, & transformed himself into several shapes, and thus by real Magic he shown to that great Picus the hidden virtue or power of Man who was created after the image of God. We are transformed into that which we most intently gaze and meditate upon. The understanding of Man is assimulated to all things. The impression of the Imagination from fear, terror, & grief, is the ●ife of sickness and death. The Astra's send the plague into us through our skin as the Sun doth his beams thhrough the glass. as there is no Astrum without a visible body. And whereas the imagination of Man is not one, but all the Astra's, it is as true that it produceth not only one, but many operations▪ and although the Imagination be incorporeal and invisible, yet being joined to a heightened the Gate of Wonders, the spring and original of all Magical operations, and hath power to beget and bring forth visible bodies without detriment or diminution of the astral and sydereall Spirit, and can work any wonderful operations whatsoever, present or absent, above the reach of humane Reason. The Light of Nature makes bodily things visible, but Eternal things are to be seen only by Faith: The child in the mother's womb is strangely marked by the impression of the imagination without any bodily touch; What we do visiby by the body, that do we by Faith after the manner of Spirits; Thus the Imagination breedeth the Plague and such like firmamental diseases; it brings sickness and health. The Pestilence which comes by fear, trouble and terror, riseth by the imagination of the Spirit of the lesser world or of the Sydereall and Animal Spirit (which is the mechanic astral Spirit) in Man, as we see in women with child who give marks and tokens to the young in their womb by the same sydereall Spirit; This sydereall Spirit which is born of the Astra's together with Man (and therefore remains united to the Astra's) is the Load stone and hath a magnetic nature in man. As the Earthy Load stone in its body is a spirit and draweth to itself; so also the body and spirit in Man do draw unto him by a visible body, this is the Load stone of the Microcosm: The sydereall body and spirit attract unto them the force of the Astra's, as we see in those that are Lunatic, in whom the agreement, properties and affinities of such magnetic virtues with the Spirit and sydereall body of Man hath with the Astra's are made manifest. This fourth kind of Natural Magic called Gamahaea doth all things invisibly and spiritually, by the help of Art, which Nature is able to do visibly and corporally without such help. The House is as it were dead, but the Inhabitant to wit, the Spirit of perpetual motion of invisible Nature or the magnetic spark of the Soul of the world liveth and worketh effectually. All Animal wisdom, Wisdom is the beginning of Enchantment, the Astra's do those things which Humane wisdom desireth. In respect of the Elementatary body it is a Spirit and performeth all spiritual operations. Heaven knoweth all things most certainly, all actions and events of Men are pictured in the Astra's, every living Creature hath its Ascendant sign in Heaven, so hath also the Brutish Man. Every Body is proceeded of an invisible & incomprehensible subsisting Spirit. The 〈◊〉 is a three fold NIHIL or Nothing, a Divine, Privative and Negative NOTHING, the Organ of the L●ght of Nature or of the Astra's. The whole Heaven is nothing else but the Imagination; It breedeth the Plague and and Fevers in M●n any bodily instrument. workmanship, Arts, Sciences, and the knowledge of all things lie hid in the Astra's of the Firmament. There is nothing so hidden in the world which is not praefigured in the Astra's, yea all the Astra's of the Firmament, which are the Tincture of the speculation of our mind, can of their own inbred or natural force by imagining produce bodily and visible things out of that which doth not appear, as in a clear Heaven a great cloud suddenly ariseth from whence come rain, mire, snow dew, thunder, hail, which though they were Nothing before production, yet being produced out of invisible things, they become great bodies. Whence we may observe that all things in the first Creation were produced out of the DIVINE NOTHING, or invisible Cabalistical Point, into something, which God did in a moment, for his works cannot be delayed by time: All things proceeded out of the invisible Darkness, and were called out to the visible Light by the WORD speaking, and the Spirit cherishing. Now whereas Man had his Sydereall body from the Astra's of the Firmament, and the whole Imagination of Man dependeth on the Astra's of the Firmament, yea is the same and abideth one with them, it must needs be that the Firmament also hath an Imagination but without Reason, as Man the offspring of the world hath with Reason. One man striketh and hurteth another, and that with Reason, a nettle and fire burn and hurt without Reason. Moreover whereas Man is the Quintessence of the greater world, it follows that Man may not only imitate Heaven, but rule it also at his beck, and reign over it at his pleasure. All things naturally obey the Soul, and must of necessity move and work toward that which the soul earnestly desireth, and all virtues and operations of Natural things obey it when it is carried with a vehement desire; it makes all the powers of the world serve us, when by holiness we draw virtue from him who is the true Archetype, and when we ascend to him, than every Creature must and will obey us and the whole Host of Heaven follow us. By Faith we may do good or evillus God permitteth. By the help of Imagination all Magical operations and all wonderful things are done through the Natural inborn Faith, by which we are at peace with the very Spirits themselves. The Imagination worketh in Man like the Sun; for as the bodily Sun worketh without an instrument upon the subject burning it to coals and ashes, so the incorporeal cogitation of Man worketh on the subject, by the spirit only as with a visible instrument; what the visible body doth that also doth the invisible body, This 〈◊〉 the Ga●ae 〈…〉 Art. as the sydereall Man doth hurt unto another: The Imagination of Man is the Loadstone that attracteth above a 1000 miles off, yea in its Exaltation it draweth unto it whatsoever it wilout of the Elements. But the Imagination is no: efficacious, unless first it attract the thing conceived by the attractive force of the imagination, that it may beget the Architect of the Imagination as a native spirit out of itself: afterward the Imagination being as it were with child maketh impression, which though it be not tangible, yet it is corporeal like the wind. Magic or Faith transplanting minds hath power over all Spirits and Ascendants. Hence the true Magician or wise Man can attract the operation of the Astra's, stones, metals, etc. into the Imagination to make them excercise the same force and power with the Astra's; as for example, by a burning Glass the beams of the Sun are derived unto us with its heat: The Imagination can produce whatever we see with our eyes in the greater world; Thus by Imagination and true Gabalia all herbs, all growing things, all metals may be produced. This part of Magic is called Gabalisticall, and is supported with three Pillars. First, with TRUE PRAYERS made in Spirit and Truth, when God and the Created Spirit are united in the Holy of Holyes when God is prayed unto in the internal Spirit, not with noise of words, but in a sacred silence, without opening the mouth and groaning. Secondly, by NATURAL FAITH, or inborn Wisdom, which God the Father equally communicated to all men in the Creation, as to his own proper flock and common patrimony. Thirdly, by a strongly exalted IMAGINATION, how great and how wonderful the strength or force thereof is, the Light of Nature doth manifestly show, Gen. 30.37, etc. as well in jacob's Rods mentioned by Moses, as in pregnant women who imprint the mark of that which they long for upon the child, as hath been said. The Imagination or Fantasy of Man is like the Load stone in its Nature, attracting the Fantasy of other men, as we see in those that gape and yawn. A vehement Imagination doth not only cause a transmutation of ones own body, but sometimes also of another's, by way of imitation, to wit, by a certain kind of Virtue which the similitude of the Thing hath unto that Thing that is to be changed, which is moved by a vehement Imagination, as appeareth in astonishment or swooning, in crashing or creaking of teeth, in grating one piece of Iron against another, etc. whereby the teeth are set on edge; in like manner yawning provoketh yawning. Many by their melancholy Imagination and diffidence have exposed themselves to the temptation of the unclean Spirit, and sometimes have been overcome by it. True Faith is the cure of a false Imagination. Many fall sick and recover again by the Faith of Imagination. Many also by their intent Imagination, without distrust of their weakness, by a constant and most firm Faith toward God, by a mind lifted up most high, by infallible hope, constant and most ardent prayers, have so prevailed that on a sudden they have become the Temples of the living God. The Sum of all is, that we worship God devoutly in honesty and holiness, as the more secret Theosophers or wisehearted to God well know: for by the ardent and devout intention of him that prayeth with Fear and Trembling, the Understanding or Mind flaming with a Religious love, is joined to the separated Intelligences. For internal Prayer proceeding with abundance of affection from a Godly mind, and continued with a fervent desire, uniteth the mind with God, and learneth and knoweth all things of God. Few men think what the Mind can do that is disposed by true faith, and more few by far there are who know how to exercise the same by a supernatural influence which doth rule and govern the body; The purified Mind, like a river, entereth into the very inmost secrets of things, beyond all shadows. though there be many who know this disposition, yet by reason of worldly cares and thoughtfulness wherewith they are overwhelmed, they can do nothing that favoureth of true Wisdom. But thus much of these things: Such like contemplations as these which are of greatest Antiquity will seem harsh and crabbed to the rude and vulgar sort of men; for few read them, and fewer understand them; and they require a larger narration than can be made of them at this time. To return therefore to our purpose. It is of greatest concernment that all Chemists should bewell acquaintedwith this true Fundamental of the occult Phylosophycal Physic, because of the Harmonical concord and conspiration between the superior and inferior things of the greater and lesser world, in clearing which (Foundation) next to Paracelsus, Petrus Severinus the Dane, together with Pratensis that faithful Achates, deserveth to be numbered among the Ancient wise men, having got perpetual praise by discovering to the Children of Art and Truth, this firm and unmovable Foundation with much solid and unshaken verity in his Idea of Paracelsean Physic, maugre the malice of all his adversaries, who have been sufficiently confuted and for ever silenced by my honoured friend Joseph Quercetan Counsellor and most worthy Physician to the King of France, by Th: Bovius an Italian of Verona, and Th: Muffet an Englishman, the best Hermetick Physicians of this age, in their golden writings of Eternal memory. CHAP. II. Where that True Physic is to be Found. EVery thing that God created Good is extremely perfect and incorruptible, as the heaven: but whatsoever is in these sublunary inferior things hath a twofold Nature, Wheat doth norgrow without a place, nor can we have meal without bran, neither is honey without a sting. Such Secrets are regenerated without any complexion of qualities. a perfect and an imperfect, that is, a fift Essence and the dregs may be separated one from the other by fire. Seeing therefore the true medicine (or Physic) is wrapped up in rinds, barks, matrices, receptacles, husks, garment and cottages, as Almonds and all kernels are covered with bark and rind (for Nature doth not bring forth the kernel of the Chestnut with a shell and prickly husk) it is of necessity that the same must be separated from the impure Elements by the artificial Anatomy of Chemists before we can come at the pure Medicine; For the bonds are loosed by art and industry, and the faculties of healing set at liberty. Therefore in all orders of things that are cherished in the bosom of the Elements, to wit, in those three Families of Nature, the Vegetable, Animal, and Mineral (out of which are commonly had medicines enough to preserve the health and cure all bodily diseases) there is contained that True and specifix Physic of material distempers, which as hath been said, doth not consist in the four outward, naked, superficiary and Relollaceous qualities (as Theophrastus learnedly discourseth) but it is a certain specifix virtue concealed in the very Seeds, naturally proceeding without art, which the Creator, that great Workmaster of all things, in the beginning of all the Creation planted in every growing thing by virtue of that omnipotent Word, whereby all things were brought out of darkness into Light. The faculties and virtue therefore wherewith mixed bodies are endued (like the soul in man's body from the beginning of the Creation) is not from without, Heaven is the framer of the external edifices, not of the Secrets, Wonders and mysteries that dwell in them. nor infused into them by a momomentaneous position of the Stars, nor made up of a fortuitous meeting of Atoms, it proceedeth not from the body nor the mixture of the body or visible form, for than it could not be separated without the destruction and corruption of the body and form, as we see in Cinnamon and Pepper, whose virtues being extracted either by art, or vanishing by age and long keeping. For as all Natural actions proceed from Spirits and spiritual Tinctures, in which the mecanick sciences of the Three principles have their vigour; so the actions of Cures proceed from the Spirits and vital Tinctures of the spirits, not from the bodies or dead Relloceous qualities. And seeing it is granted by the Interpreters of Secret Nature, that there is nothing in the whole Universe, every particular whereof is not also in that Microcosm Man, as hath been said; yea and that the seeds of all things lie hid in him, as of the Stars, Meteors, Minerals Vegetables, Animals, Spirits, even of Daemoris, in respect of the Spirit of Man: upon diligent consideration of this symmetrical concord and Physical anagoge, it hath been the part of True Physicians to inquire, that if the internal Heart of the Microcosm or Man should be sick, how they might borrow strengthening remedies from his Parent or the external Heart of the Microcosm which is one like the other (if not in outward, yet in inward figure and form) which remedies are analogically represented, All the whole inferior Nature is divided into three principal parts, i. e. Vegetable, Animal, and Mineral. such as may many ways be got out of those three shops of Cures. For God created an inexhaustible supply of medicines, and distributed to every Country sufficient for itself. Thus among Minerals men may find Gold (which cheereth up the Spirits when a man hath enough of it in his purse) Antimony and the like, which are produced out of the Element of Water, as Gems and precious stones in shells are generated of drops of water, as also all bodies of Oysters, Musles, and shell fish, which by a specific and Harmonical virtue serve to cure and comfort the heart, etc. Thus also among Minerals there Magical and hieroglyphical Characters, which sage Antiquity hath without rashness or superstition attributed to them, that do sufficiently insinuate to Enlightened men, and Magically disclose their hidden virtue to those more secret Philosophers that are instructed therein. Although the choicest things among them which are most exquifitely and laboriously prepared by Nature do, As he that hath much Gold may know nothing of its medicinal virtue. by Nature's just decree, withhold their benign and vital Element from those that possess them: And many there are who confound the Universal Laws of Nature, and yet thinks to partake of her Banquet in the end. There is no question to be made but the Gold would discover most Divine actions if it were rightly refined, and had its power reduced into act by a Natural and due Resolution, that it might exercise its virtues, Art imitateth Nature and supplieth its defects; it correcteth, chastiseth, assisteth and promoteth, yea it exceedeth Nature. (for there is but one way to Resolve and to compound things, because Art and Nature, like mother and daughter, consent to each other) but few men have this gift of God bestowed on them, so as to make solid and massy Gold potable, that it may be drunk. Amongst Vegetables there is Saffron, Rue, Balm, Scordium, Celandine, Mace, Ocymum, with six hundred of the like. Amongst Animals there is Heart's horn, Unicorns horn, the Bone in Staggs hearts, etc. All which being rightly prepared in due manner, do cure the diseases of the Heart, not (as I have said) by their Externall superficiary qualities, but by an Internal, proper, specific, harmonious, similer virtue; for all things whatsoever serve to our health, are all contained in the Spirits, which only know how and where to find out the disease; the earthy part is altogether dead, husks and rinds beget nothing, the Spirits only in the bodies of things do all: The Forms in thee medicines or Astra's of the medicaments separated by Alchemy from their bodies are the true Directoryes: not the body, but the Astrum or hidden Heaven gives all the direction: for the horse knoweth his manger, the birds their nest, the Eagle the carcase, and every medicine striveth to get to its place, and seeketh after that member that is like unto it by an●mbred magnetic virtue which may well be called the inexpressible property, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. like to like domestics to domestics naturally apply themselves, as the true Philosophical Physicians have diligently observed by long Experience the most undouted Rule of all. Wherefore Celsus the Roman Physician confesseth of all Arts, Experiment, as also judgement, without knowledge is but fallacious difficult and fortuitous, but with Science it is true and infallible. where by many good old country women have gone beyond great learned Physicians. The same may be said of the other six principal members and parts of man's body: The external Macrocosmicall Brain is the Oil of Silver, Water of the Sophire Emerold, Moss, Vitriol, etc. cherishing and strengthening the internal Brain of man. The flower or CHIBUR or Brimstone are a Balsam for the lungs and the whole breast. There is no cause to complain of the want of medicines but only of our ignorance of them. There are two sorts of Physicians, one cure miraculously, the other naturally by means. So there are two originals of every disease, the one natural, the other celestial; the Celestial is cured by the Word of the Lord, the Natural is recovered by natural means. After this manner not only ordinary diseases are cured by every Dunce, but also those chronical, astral and fixed diseases which by many are accounted desperate by reason of their long continuance, and the common sort of Physicians who know not the seat, seeds, nativities, roots, and centres of diseases judge to be incurable. For there is no disease, as it is a disease, but there is a medicine for it, unless such as prodeth only from the anger of the Divine Majesty by secret predestination, which cannot be found out by man; the cure whereof was never given to Physicians, but to the Apostles, who by true faith in Christ healed all Diseases: unless with Pliny we should belie Nature in its perfections as an unjust Stepmother, whereas indeed she is the benign Parent of all Things; provident and wise Nature hath by natural instinct bestowed upon poor bruit creatures the knowledge of their Remedies. It were therefore great folly and sottishness to think that the great Creator would hid these things from men; in vain had he created these things, especially seeing he would make them known only to such creatures as have no understanding. Every Creature knoweth his proper remedy. The Stork having eaten a Serpent, is cured with Organy. The Sow stung with a Serpent, is cured by eating Turnsole, or Waterwort. The Boar with Ivy. The Crane with Bulrushes. The Tortuise and Snail with Organy. The Toad when stung or poisoned with any other venomous creature, eateth Rue, Sage or Plantin, or rubs the wounded part therewith and is recovered, therefore it is not good to eat Sage before it be washed. The Weasill eateth Rue when it is to fight with the Basilisk. The Pie when sick carrieth a Bay-leaf into her nest and is well. The Lapwing sick with grapes is made well with Maidenhair. The Bear eateth Pismires to expel the distemper of Mandrakes. Geese, Ducks, and other water fowl, are cured by Pellitory of the wall: Pigeons by Vervin; Swallows with Celandine; Hawks with Sowthistles. And other living creatures have found out other innumerable Herbs. No M●n therefore that is in his right wits will question that the Celestial Father (as becomes the pious and sacred Parent of all things) would in this particular neglect his own children, which he created after his own Image, and prefer the Beasts before them, for whose sake all things were created; For he that gave us his Son, and commanded us to pray for his Holy Spirit, how much rather will he subject the whole Creature, both things visible and invisible? The most High Author of Nature ath created Medicines out of the Earth, Eccl. 38. not defectives but perfect, he hath commanded the Physicians to search them out and seasonably administer them to every distemper being by due faith prepared and made up: It is also diligently to be observed, that all medicines which are appled to man's body become efficacious and obtain their wholesome effect, not of itself, but by the gift of God. For unless God be present and infuse virtue into the Herbs what good can Dittany do, or any other sovereign medicine. All these inferior things, as living creatures, herbs, stones, metals have their force by subministration from the Heaven, and the Heaven from the Intelligences, and these from the great Worker, in whom all things praeexist in the greatest virtue. The Natural life is from God the fountain of the Universal life. For the Elements live by the Firmament, the Firmament from the Intelligible World, and this only in God, or his Eternal Word; For he is all, In all the things of the God of Nature, not Nature but t●e Will of the Lord is earnestly to be implored. and the only life of all, and in all, yet variously sprouting forth according to the subject into which it flows. Wherefore if we intent to do any good with herbs, we must not trust so much to them as to God, and so we shall obtain a desired and happy success in recovering our health; otherwise all our endeavours will be to no purpose if we forget the Worker, and have no faith in him, from and by whom all our undertake become prosperous. 2 Chro. 16.12. Asa died because he trusted more to the Physicians then to God. The Celestial Medicine only, or the WORD of God (which is the Firmament of all Physic, Psal. 33. & 107.20. Eccl. 38.9, 10, 11, 12. without which no drug will do good) is that which healeth all things, and by the efficacy of the WORD (in which lieth hid, and from which proceedeth all force beyond any natural actions) all Medicines become powerful: As the bark is not the kernel, so herbs are not the medicines, but a sign only of the Word signified. Physic is twofold in the Earth, Visible, which the Father hath created, & ought not to be administered before there be a separation of the pure from the impure; Invisible, from the Son by the Word, and is but one: the Physician cureth by means which are the Herbs in which the medicine is, the Herb is not the medicine, for that is invisibly hid in God himself. These things wisely and rightly considered, we shall not wonder that Almighty God could (and can) make men whole by the Prophets and True Cabalists with a word only. Acts 3.6. God is a living God, the NAME also of the living God is lively, and so the Letters of the living Name are also lively: God liveth for himself, his Name liveth because of him, the Letters live by reason of the Name; as God hath life in himself, so hath he given to his Name to have life in itself, and the Name also to the Letters. Great things have been affected by True Magicians (by whom I do not mean Nicromancers or them of the Black Art) those accurate searchers out of Nature, by a Word written and Characters or Signs, Such Names are the Divine Power. framed at a certain time according to the power of Heaven, far from all superstition, which ariseth only from ignorance, without any profanation or scandal of the Divine Majesty, or any wrong to Faith and Religion; otherwise it were better for us always to be sick then to be cured with the dishonour of God: For Characters or constellated Names according to Agrippa, have no force from the Figureors' Pronunciation, but by reason of the Virtue or Office which God or Nature hath ordained to such a Name or Character: There is no virtue or power either in Heaven or Earth which descendeth not from God, nor can it give or actually exercise any thing it hath but by his permission. Medicines are visible bodies; Words are invisible bodies: whether the Herb or Word healeth, it is by God the Natural Virtue thereof, to wit, Paracels. saith that Characters are ●●e Compounds and Syrups of Spirits. by the Spirit of God made One with Nature by his Word FIAT. Concerning Characteristicalll Cure which affecteth Natural operations by words pronounced, written, carved and hanged about the neck, by the celestial properties of the Stars through a marvellous Influence agreeing with our bodies, if any desireth to be satisfied herein let him read Rog. Bacon of the wonderful power of Art and Nature. Physician's also have wrought great cures by the Created Word, or the incarnate Mercy: for all these things are done by the efficacy of the Triune and Divine Word only, which healeth and preserveth all things, Luke 11.14. as we see in our Saviour miracles, who when he restored the deaf and dumb (to whom the Pills and Syrups of all the Shops in the world could do no good) he did it not by Nature, but by himself; he did it by One Word, and he is that Word, to wit, the increated Mercy of God, John 1.3. Not by bread alone, Mat. 4.4. Grace exceedeth Nature, and the thing signified excelleth the sign. by which are all created things, from which all simples flow, which also with the Father daily worketh all in all. What virtue and operation soever there is in the Creatures, as well in the great as in the little world, all that for certain is wrought of God incarnate in his explicit and manifest bond of one Spirit filling all things inseparably gathered into one, which Spirit therefore is the only fullness of the whole world, Eccl. 24.8, 9, 10, 11. and may well be called The Fullness. Nothing is made out of God, for in him all things live, are moved and do subsist. This WORD of God, the First begotten of every Creature, is truly our Daily Bread for which our Saviour commanded us to pray; it is the supercaelestiall Mummy, the supernatural Balsam comforting poor Mortals more than Man's own Mummy or natural Balsam. Without this benediction the staff of bread is broken, a God threatened his people by his Prophets. It is of mere mercy and goodness not of justice that we have both the bread of nourishment and of healing. The virtue in bread is the blessing of God, yea God himself: the Word in our Earthly food is the true Bread which is given to good and bad; Man liveth not by bread alone, but by that which is in Bread; So that our Food and Life are not of the Earth, but of God by his Word: If the Word were not, or of itself were not the only Bread, than the Earth would be our God, but that may not be, therefore is it not of the Earth, but of God by his word. This Word than is the true medicine that healeth all things, but is not known to every one, nor can every Scholar treat and write of it though plunged over head and ears in the dusty learning of School-Divinity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our friend Theophrastus Paracelsus a Disciple of the Mosaical and Living Philosophy hath written of the Secrets of Nature and the Wonders of God, to wit, of the WORD of God INCARNATE which may be found in the Creatures, John 1.10. Heb. 11.3. Psal. 107.20. and is the Physic and Staff of our Life; by this Word, FIAT, the seed of the whole world, were Heaven and Earth created, and this is that which is efficacious in all the Creatures, and to which the Creatures are justly in subjection as to their own soul. Whatsoever therefore the Physician doth effect Naturally or by HERBS working successively by the space of time, The explication of a common saving (1) in Herbs Stones and Words there are great virtues. that the MAGUS, the Wise man or Celestial Physician performeth suddenly and much sooner by Characters and Stones with a most powerful impression, to wit, the Gamahaea of Influential Wedlock to the Terrestrial sign, by matrimonial combination of the Superiors and Inferiors ASTRALLY: For such is the mutual tye and continuity of Nature, that like a stretched cord, all the Superior virtue floweth through every inferior thing even to the utmost, dispersing its beams by a long and continued order and succession; on the other hand, the inferior pass through all to their Superiors, because the working Virtue is one, and the participation of the species is diffused through all; Divine Matrimony; Hence is that wonderful tye, continuity, influence and sympathy between inferior & superior Natural things: many things may be done in Magic and Cabal by the intercession of the world's marriage. And the True Cabalist (whom Paracelsus calls the Natural Divine, who is equal to the Prophets, and whose mind being united and coaequant to God doth whatsoever he will, for he willeth only what God doth) he doth above Nature, DEALLY or like God accomplish complish in a moment by firm confidence and strong faith, Every Creature feareth and reverenceth his Name that made it. the very GATE of miracles in that Only Divine Name ISHUH in which all things are reckoned up and contained, that is he doth perform it in the WONDERFUL WORD by the Mind, Faith and Prayer, to wit, prayers made in Spirit and in Truth. The New Birth is the Field of Celestial Physic which healeth with a word without Externall means: that one operation is in respect of God as the Artificer, and in respect of Man as the Instrument; every creature is at the beck and command of their faith who are men innocent and taught in the Law of the Lord, Read the books of the Kings. 1 Kings 3.12. Wifd. 7. who are heard in all things whatsoever they pray for, witness Elias, Elisha, etc. By prayer in Faith we obtain all things, I mean (not a lazy, sluggish prayer, but) a constant ask, seeking, knocking: by faithful Prayer we ascend in a strait and most sure way to the highest Wisdom of Divine and humane Things; For in these Three principal Points also consisteth the whole Foundation of the Magical and Cabalistical Art, as appeareth by Paracelsus in his third book of the Signature of Things. We are not to ascribe our bodily health to the Physician but to God. Mark this O ye Physicians who slight and undervalue God like the Heathen, whereas he only healeth all our sicknesses: also ye regard not the appointed time according to the Divine Will, but proudly and rashly promise a set and certain time of recovery which is to be left to God only. Honour and Praise and Glory therefore belongeth to the Creator, who worketh all in all, for the desired success of his Medicine or Word which he hath given. But to the Physician who is the obedient Minister of God and Nature, there is no other reward due but that of his faithful pains and Charity in that by his hand as an Instrument he hath duly administered the power which he received from God to miserable and needy mortals, that so he may not usurp to himself those things that belong only to God: For there is nothing at all of his own in it besides Art and right preparation, whose good will, not his help, is to be respected. God who alone is to be praised and blessed in all, and over all, will not give his Honour to another, and because he giveth all he also will have and take again all unto himself. Nevertheless the true and sincere Physician, who among all arts and faculties is most accepted of God, is to be honoured as the Scripture commandeth. First, because God worketh and doth his own will by him as by his Minister, when he sleepeth and knoweth it not, by affording Physic enough from the Earth, and his Word from above, without which nothing can be efficacious to our health, For without me, John 15. saith our Saviour, ye can nothing. Secondly, because (Health being the greatest Good to men) he ought to excel all mortals in the search and knowledge of Nature and the Light thereof: Not in vain therefore did Homer require a Physician to be furnished with all knowledge in respect of those small cures which he is to do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, because he alone manifesteth to all, the wonderful works of God both in the great and little world, so that through the Physician the Praise and Glory of God may passing much be heightened and extolled, not only by opening his mysteries and hidden secrets, but also by curing the sick. Therefore among all Sciences and Faculties, Physic is to be accounted the most excellent, wherein the greatest wonders of God are miraculously seen. It taketh its rise from Theology or the Light of Grace, and endeth in the Light of Nature. CHAP. III. How the True Physic, which is covered bark and rind, is to be got out, and rightly prepared by Fire. The Physician perfecteth the Creature of God by Fire. ALL things in respect of the first matter were created perfect, but the Chemist perfecteth the last matter by Fire, because nothing in this lower world (which is subject to generation and corruption) is so noble but hath Poison in itself and in respect of another very near the Essence or Physic. In all the chief works of God, where there is hurt there is also help, where there is venom there is virtue. Therefore nothing was created in vain, but all things for some use. For so hath Nature ordained, that Good and Evil, Eccl. 39.26, etc. which the sublunary Elements bring forth, should always be joined together in all things, to put us daily in mind of the Fear of God. As soon as the Omnipotent gave Power to Man, presently he raised up an enemy, lest the Power growing lazy should lose its Nature● saith Firmianus. Nil ex omni propte be●um. So that as the Poet said, nothing is in every respect happy; that man partaker of the Divine Nature, and Lord of all living creatures, should be vexed with Ghosts, and hurried with Furies. The severe Justice of God is the disease & venom in all things: on the contrary, the Mercy of God is the Physic in Nature and in all things. Wisd. 18.15, 16. Eccl. 39 & 33.14, 15. Roger Bacon the English Philosopher saith, that God who made Darkness and Light, in the same place or thing where of his MERCY he appointed plenty of Physic, even there also by the power of his incomprehensible Justice he substituted Poison to guard it, Thistles and prickles of Roses the inseparable companions and avengers of transgressions. Good cannot be known but by evil, and the Enemy being discovered the danger may be avoided. Thus also Holy Hermes the most Ancient Divine (together with Ecclesiasticus) writeth in his Key that all sublunary things ought to consist of contraposition and contrariety; and this after another manner may be of things Impossible in respect of the generation and corruption of things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things that are awlesse are also lawless: nor can Man any other way attain to the highest pitch unless he resolve constantly to maintain the good fight that is finished in felicity. Eccl. 3.14.7.15. Eccl. 42.25. The cause of Sympathy and Antipathy. For so God by his Wisdom hath ordained that Sympathy and Antipathy should be alike good, by which spectacle of Nature he would stir up mortal men to contemplate and search out his secrets, that if one man hate another, he that is hated might cover and cure the defect of the malicious. For which cause Heraclitus called Nature the daughter of War, and Homer called it Contention. Man is his own enemy; the Cause of dissolution and death in this our Kingdom divided in itself, the intestine duel; for in the little world, the body, there lurketh perpetual strife, in it lieth hid the preserver and destroyer of health; in which regard the Saints have called the mortal body Hell and Purgatory, wherein continual war is to be made. Eccl. 38.15. Therefore seeing the Anatomy of Death findeth entertainment in the whole State of our Life, Nature hath commanded the Physicians to be ministers, and to separate, not masters to compose. For our Remedies require preparations, separations and exaltations before they can impart their hidden and restrained virtues. As all things are proved by Fire, so also the Trial of the knowledge of Physic is to be made by Fire: Physic and Chemistry cannot be separated. For Chemistry (not that which Mountebanks use to paint Faces with to make them White and Red) doth make manifest, not only the true Simples, Wonders, Secrets, Mysteries, Virtues, Forces respecting health, but also in imatation of the Archaeon Ventricle or Natural Inbred Chemist, it teacheth to segregate every mystery into into its own reservacle, and to free the medicines from those scurvy rags wherein they were wrapped up by a due separation from the impurities and corruptible and filthy mixture of superficial and external Elements, that that pure and Christiline matter may be administered to our bodies. But to deliver this from prison and captivity, Hoc opus, hic labor est, is a hard task to perform. It is an honourable Calling when the Physicians live long and are not idle in it, for without this Chemical Philosophy all Physic is but liveless; Without Alchymicall skill there can be no Speculative or Practic Physic. He that rejecteth that knowledge being disheartened by the difficulty thereof shall never find where the disease lieth. In this therefore our common sort of Physicians are not to be followed, who patronise their sloth under other men's pains and study, and use to leave the preparation of their medicines most commonly to some careless and covetous Apothecary to the great damage of their Patients: I speak not against the conscientious Apothecaries who by their trusty diligence serve the Common Wealth as the Alchemy of Vulcan. By this artificial resolution of bodies the propertyes which before laid in the compositions of them are now brought to light. By it also as by a certain kind of artificial Tynosure, or figures of stars the Chemists have not only made curtains extending to all the borders of Nature, but also to the very admiration contemplation and perseption of the whole Creature, and of every obstruce virtue thereof, and have attained to a noble knowledge in most things; and not without cause. Therefore a Physician should be exercised much in this true Analysis and vital Anatomy of bodies (as hath been said) because there is no constant quality of any body which is not to be found either in the Salt, or Mercury, or Sulphur of the same body. Vegetables comprehend plants, trees, Zoophyts. Animals are the beasts in their order, creeping swimming, flying, four footed creatures. But first all compound bodies of the inferior Globe are to be distributed into three orders or companies; into Animals, Vegetables, and Minerals: the individuals of all these, and the parts of the individuals are diligently to be examined; and so we shall find out the notable differences of the three First things (viz. Salt, Sulphur, and Mercury) in every particular order: For in the shop of Nature there is Animal, Vegetable, Mineral Salt; Animal, vegetable, mineral Sulphur; vegetable, animal, mineral Mercury. The first face of Things was pure, sound, perfect without corruption and death: For the great and all working God for his infinite glory sake, created all things good by his Will, that all things might glorify him and live holily and incorruptably according to the prescribed order. Man at first was created healthy, (sickness entered by the Woman, not by the Man) but when he came into the world he found out an entrance unto death, because there appeared two contraries, the external corruptable, and the internal complete, which could not long continue in one without unavoidable corruption. Therefore after the transgression and fall from unity to alterity, by the curse of God new Tinctures came in (even infinite evils) by whose mixture with the miserable state of our life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with that troublesome companion the world the beauty of the whole Creature was transplanted: The transplantation of the Creature is by the calamity and coming in of sickness upon it: since the Fall me carry in their own bosom their enemy both of creation and propagation, which causeth sickness and death by inbred contrariety and corruption. Impurity was joined to the pure roots, which was the predestination of diseases. For the roots of sicknesses in certain individual or species do not consist apart by themselves, but are implanted and mixed in the pure and first seeds of things: but the nourishments of Natural things are the fruits of those seeds which spring up in the four wombs or Elements. Nature therefore, as it is now, gives us nothing that is pure in the world, but hath mixed all things with many impurities, that as by the spur of necessity, it might often put us in mind that we should begin to learn the knowledge of Chemistry from our cradles, that so long as we are shut out of Paradise into the suburbs of this world, we ought to till and manure the EARTH, to wit, the whole frame of the world by admiration, searching into, and knowledge of both the Visible and Invisible (Lincus) Earth, and that we should labour to get our bread, and other necessary things for this present life, as Nature's Labourers, not lazily, but in the sweat of our brows, that by this means, by laying the Cross upon us which we should bear with patience, it might stir up our industry in this LAND of LABOUR to attain the fruits of Terrene and Celestial Wisdom, least base and sluggish idleness make us wax lean and pine away, or (because we are more prone to all kind of sin and vice) by doing nothing we should learn to do naughtily. He that hath learned to know God & himself hath ordered the Earth with good husbandry: by ●oo much licentiousness men grow worse & become like bruit beasts, but idleness the pillow & cushion of the Devil is removed by labour and diligence. And this is the true end of Man's Creation, that in the fear of God and love of his neighbour he should manage the Earth, recovering what he hath lost, and not be idle, but walking i● the Light of Nature not after his own, but according to the will of his Creator, he should continue the Instrument, Habitation and Tabernacle of God, and that he should walk in the Ways of the Lord for avoiding evil and idle thoughts, that he should through Nature search out the wonderful works of God by consideration of Temporal and Celestial observations, thereby to make known the invisible works of God, celebrating the infinite Wisdom, Power, and perpetual Goodness of the Creator in admiration of his marvellous works, wonders and mysteries which he hath revealed. But to pass from Food let us come to Physic, concerning which there is no man so sottish or stubborn (unless he had rather eat the husk and shells with the kernel, as the former and more rugged generations have done) who will dislike this Separatory art which teacheth rightly to discern and separate the Good from the Bad, the Profitable from the Unprofitable, the Stupefactive from Fire, the mineral Spirit from the Anthos or blossom, the Homogeneans from the Heterogeneans, Poison from healing Medicines and Balsams, Light from Darkness, Life from Death, Day from Night, Visible from Invisible, Putrefications only are the true Correctives of all Physic. As Death separateth eternal and perishing things, so doth Fire the good from the bad, the Quint-Essence from the body. that which is pure Celestial, the kernall and Marrow, from that which is Terrestrial Impure, the Rinds, and Membranes, the Covers, Shells, Husks and dregs, the Coat aed Cottage of Physic which are enemies to man's body from the Soul the Inhabitant thereof, the Super-elementall mystery the Quint-Essence, which is the true Internal, suitable, friendly and correspondent Balsam of our bodies; that so at least that quickening essence may be got, whose faculty mounts more high and quick being loosed from its chains, and brings forth far greater virtue and more efficacious to then before. All Venomous things have a Balsam agreeable to Man's Nature, and there is no poisonous Creature but hath in it an Antidote against its own poison, and in its kind is good; though it be poison to Man, yet many times is it common food to another Creature: Spiders are good for hens and Sparrows, Toads for Serpents, Serpents for Staggs and Storks; but these Forms of Physic work better when they are extracted, then whilst they are drowned in Matter, which always hindereth and restraineth the power and operation of the Secret. Even the Soul or Form of every kind of thing hath not only more, but more excellent virtues and operations by far than either the very body, or the matter of the same thing; For as every thing hath its being from the Form, by how much the more it hath of the Form, by so much the more is there of the Entity. And this the very Enemies of Chemistry are forced to confess, being compelled by their own conscience, and convinced thereof by ocular demonstration. Hence many advantages follow. Reasons why the Spagyric Physic duly prepared is to be preferred before other Hetroclite mixtures in the shops. First, Because many sick people will take it more easily and willingly, for many sometimes are so unwilling that they had rather die then drink such a deal of those muddy and pudly potions, which spoil the complexion of a man's body, and which the Physician himself that prescribed it, and the Apothecary that mingled, would abhor and altogether refuse to drink in the like case. Secondly, Though these medicines be often used, yet they hurt not the stomach, seeing nothing hindereth but that they may do their work and quickly both affect the body and be affected by it, for being separate in the stomach, they are by a natural force carried without hindrance to their known lodgings, that so the harsh and Earthy parts of them sticking to the inwards, might not ulcerate, nor make them sickly who take often, as it falls out with the common use of vulgar medicines. Thirdly, Because all the hurtful quality is altogether cast out of, or at least easily kept under in these Essences by the permixture of other most exquisite propertyes. And which cannot be denied, this Spagyric art is so necessary that he can be no safe Physician who hath it not: For many times in one simple thing there are different substances, sometimes of contrary qualities, whereof one may be hurtful, the rest healthful, as we see in Opium and honey, which can not otherwise be known but by separation of the substances, which cannot be done without this Art. By this Art only the Galenists may make good their Axioms, who affirm that all bitter things are hot; whereas Opium though it be exceeding bitter yet the stupefactive virtue is predominant, Roses also and Succory though they be bitter, yet are they applied as coolers. The knot of this Answer must be cut with an anatomical knife fire; for thus we come to understand the temperature of simples, by making a separation of the substances, and so we find that in Opium there is a sweet Narcotick Sulphur, and a bitter hot Salt penetrating by a subtle resolution and causing sweat without any stupefactive virtue. Poison reduced to its Arcanum is not poison, but a sovereign nedicine, thus the earthy ●lnets are healed of their Leprosy, and stinking smells by digestion are turned into sweet savours. And which is much to be admired, though the poison of metals is most pernicious, yet may it be so corrected and amended by the help of this Art and of Fire, that it may be taken into the whole body without danger, as skilful Physicians well know, who can tell how to pick and cull the best things out of the worst; this is plain by the example of Ars●eck, which being of an unruly malignity, yet it is tamed artificially with Salt-Peter, by the assistance of Fire. Minerals whose spirits exceed ours in subtlety, and precious stones, aught to be accounted medicinable, which rightly prepared do much excel all Vegetables in effecting cures. First, Because so great virtue and strong operations cannot be stamped upon such soft matter, as is that of Plants and living things, so as to retain and hold such impression: Nor can it be that Vegetables which are obnoxious to corruption should so free Man's body from corruption, as the Spirits of perfect metals do, which are not subject to corruptions. Secondly, It is clear that Miniralls and imperfect metals are endowed with great medicinable virtues, as appeareth in Chyrurgical medicines, there being scarce any Ointment prepared that is not made of an imperfect mettle or mineral: Therefore perfect things doubtless have received of the Omnipotent far greater force and virtues. Thirdly, Because Nature, which desireth to bring forth living things and Plants fit not for any one action only but for many virtues and performances, could by no means so contemper the mixture of those bodies that they should attain to such admirable power and admit of the solid and stable Nature of a Balsam. Fourthly. Because stones require a long time of generation, but perfect bodies are generated in a shorter space: Nature therefore by length of time can adorn precious stones and other metallary bodies with a greater faculty of working, for they are not distracted with the variety of sensible and movable offices. Add also. That precious stones are more to be commended than others for their excellent temper and splendour, which in the Bohemian Garnat is such that it can hardly be spoilt or corrupted by any force of Fire, and that only because of the fixation of spirits that may be seen in it: in which respect it striveth to be as medicinable as Gold, and may well be preferred before the Oriental Ruby in Physic, which can scarce endure the Fire as many hours as the other can months. Gems are Elementary Stars. This also by the way is to be observed, that precious stones have the Colour, Form and Tincture more or less from Metals by formation of the Stars, for they are transplanted Mertalls. Rubies and Garnats have the Tincture of Gold, Saphires and Turcoides of Silver, Emeralds and Chrysolites of Copper, the Jacint and Topaz of Iron, the Diamond of Tinne-Saturn addeth a gluish matter to the weight or heaviness, as may be ocularly demonstrated from those factitious and fictitious gems that are made of the powder of red lead and white flints proportionably mixed, receiving a mettallick Form from Fire. And though they are no whit inferior in splendour to those that are Natural and genuine, yet the skilful Stone-gravers can easily discern the cheat and fraud by their softness and lightness. See theophra. his Manuel. Minerals conduce much to the health of Man: for since Man hath Physic for his body from the world because he is a world, therefore all Minerals are for Man's good, & that which is contained in the Physical body is applied to his mineral. If there be any who out of their simplicity shall say that metals are of no use in Physic, at least in the civil life, although they are the fruit of Elements as well as living things and Vegetables, and created, though not for Man's food yet for his Physic, or that there is no agreement or likeness especially of those perfect Metals with man's body, although man partaketh of those Three first, let them know that the Animal, Vegetable and Mineral sperm or seed have but one rise or original, and differ only in Quality of Place and Receptacle. Animal, Vegetable, and Mineral principles are one and the same in all things, but have various Receptacles; for there is one of Vegetables, another of Minerals, for all these proceed from one most principal and general principal kind (which is the general seed of all things or subject of the first matter, and to be distributed into three principal kinds, Animal Vegetable, and Mineral) from which Nature hath the nature of Quicksilver to create every other Compound. All things are from one Principle, and tendeth to one: In Orpheus his Night and Hypocrates his river Orcus all things are but One, like Anaxagoras his Pamsperm, which Aristotle unjustly condemned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because he did not well understand it. Thus also the Spirit of life is united through out the whole body of man, but is various according to parts of the body in which it is. But when that one only Nature the Essence and Matter of all things came forth upon the Stage of this world, by the pleasure of God, which Nature is the Specific of every Creature, it brought in with it various wonderful bodies and of manifold distinction according to the disposition and variety of the Place and Receptacle, and according to the agitation and operation of the Universal spirit, here Vegetables grow, there Minerals are digged, in another place living creatures are generated, and one gives place always for the nourishment of another. This is the set Order for the government of the sublunary Family, that Minerals should nourish Vegetables, Vegetables feed beasts, and beasts men; which could not be if the nature of one thing did not by affinity partake of the nature of another, and this by propinquity and vicinity partake of the first kind from which all things proceed. Rom. 8. See Paracelsus his apocalypse of Herines'. The Soul of the world is a kind of united life, filling, gathering and knitting together all things, that of the three sorts of C●catures, the Intellectual. Ce●e●●●, and Corruptible, it m●ght make up one Mass and frame of the whole world, by the virtue which it hath from the Ideas or pattern it maketh all things both natural and artificial I to be fruitful by infusing into them occult qualities which are commonly called the Fift Effences. Nature the Image of Go● is the invisible Fire or fiery vigour by which all things are multiplyed-Nature many times makes itself merry with its magistery or mastership and rejoiceth in its master, and in its art and virtues. All things flow from one Fountain, which after they have done their work and quitted the Stage of Vanity, are returned to their own places, Where they are blessed with unchangeable Rest: That universal Spirit which liveth in and quickeneth this whole Mass, which worketh all in all, and filleth the whole world; that Power of God, which comprehendeth all the world in it, Agrippa calleth it the subject of all mirability, the Ens or Being that cannot be comprehended by sense; Avicen saith, it is the Soul of the world poured into all things, building on the authority of Plato, the Arabians and Chaldeans; but this we must hearken to without any superstition or Idolatrous worship, giving honour only to One God, and ascribing to him his glory, which we will not give to another. Nature, I say, is that medium which by an Harmonical consent joineth the lowest things to the highest and sometimes is called Animal, sometimes Vegetable, sometimes Mineral, according to the diversity of the subject or receptacle, and doth often work even to amazement in the three Families of Nature, as hath been manifested, among other things, by a memorable example in that Silesiac child in our age, which was born though not with a golden yet with a gilded tooth in the left and lower jaw, which I did both see and handle, when I was at Prague, in the Court of that most Illustrious and Famous Prince D. Peter Vrsin à Rosis. Nor is this so strange to those who diligently seek out the Hermetick Philosophy and the marvellous works of God, they that chase the secrets of hidden causes all throughout Nature, and would know all that is to be known (for it is not unlawful to pry into those things which exceed even natural order) these are not so much astonied at the sports of Nature, because from the intimacy of more hid and secret Philosophy they know that that same Spirit and mineral Nature which produceth Gold in the bowels of the Earth is also in Man. That Spirit in Gold is the same with the generating spirit of all Creatures, and is the same and only generative Nature diffused through all things: This Spirit now hath assumed a Natural body; It is that which first moveth and ruleth Nature in all natural things, it preserveth all things, and all inferior things by a kind of Harmonical consent are governed by it. Albertus Magnus writeth, that in his time there hath been Gold found in the bodies and heads of some that were hanged; in his Book of Minerals he saith that Gold may be found every where: There is not, saith he, that thing Elementated of the four Elements in which Gold Naturally may not be found in the last subtiliation thereof. And therefore the Philosophers say that the matter of their Mystery may be had every where, because it consisteth in every Elementated thing. In his Minerals. Albertus also proveth, that the greatest Mineral virtue is in every Man, but especially in the head among the teeth: and writeth that in his time in the graves of them that had been long buried there was Gold found among the teeth in little small and long grains, which could not be if there were not a mineral virtue in Man, which mineral virtue is in the Elixir of Philosophers. Thus Morienes that excellent Philosopher, the most skilful and expert Chymiologer, when he answered King Calid who inquired after the matter of the Elixir; It is of thee O King, said he, Lullius was a divine & most complete Philosopher, whom Paracel. blamed without a cause. The matter of a stone is said to be in every thing in respect of the first mover in natural things, which is called the Vegetal Spirit, by whom our matter of a stone goeth beyond the rest; this Spirit is in Animals and Vegerables, as well as in Minerals. and thou are in its Mine: Wherein he never a jot differed from Raymund Lul that fearcher into this Magistery (of which too I know not whether was the more diligent and studious) when he saith that he got his matter out of a mean and worthless thing. Riplaeus à Portis agreeth with them both: Remember that Man is the most noble Creature of all, in whom there is the Natural Mercuriality of the four Elements, which Nature hath proportioned, which is of little worth, and may be got out of its Mine by art. Add Rhasis to Riplaeus, as one that doth not altogether descent from him: In his Book of Divinity, You may easily, saith he, perceive that the things of Nature are so couched together by a subtle artifice, that in every thing there is every thing potentially, though it doth not actually appear. But I forbear to cite more Authors, though I might produce a great heap of Philosophers, who confirm these things, not by common and outside arguments, but by solid reasons drawn from the inside of things, such as would be weighty witnesses and beyond the exceptions of any Sophisters. But these things are by the by. Moreover, The Chemical way of Subtiliating Extracting, and Separating being imperfect, was not much used in Galens days (for they knew not how to separate the bark and husk from the kernel) it was altogether unknown to him, which yet being ignorant of it, he very much desired, as may be gathered from his own words, when he saith, Lib. 1. cap. 19 Whey, Butter and Cheese are the three first things of milk, for all Terresterity is Salt. that he tried all ways and means to distinguish the faculties of simple medicines, and discern the hot parts of vinegar from the cold, if possible he might find out any devise to separate the contrary parts of vinegar as well as of milk; who in this thing might have obtained his desire if he had been well skilled in the Distillatory Art. Nor is it any disgrace to Hypocrates or Galen that they knew not these things: For God and Nature (which is the order and series of God's works, and obey the power, word and command of God, and borroweth all its virtue and efficacy from him) who do nothing in vain, they do not bestow upon mankind all things together and at once, but do communicate particular gifts to several ages, nor do they inrish one man with all, but distribute to every one his particular gift. Hence it appeareth how contrary the judgement of many now is to the judgement of the Ancients, who if they knew not any thing which they heard was known to others, though in very far countries, they would run all hazards of sea and land to find it out. Doubtless if Galen had lived when Paracelsus did, he would not have envied, but reverenced his learning, nor would he have been ashamed of his Coals; but as he was desirous of learning, so would he gladly have served Theophraestus for nothing many years, if it had been for nothing else but to know how to separate the three first (qualities) in vinegar, but especially to learn the preparations of those high Magisteryes and Elixirs, neither would he have refused to blow the coals or temper his stuff, or watch his work; he would have undergone any condition so that he might have gained this worthy science: nothing regarding the rage of Colerick and Melancolick Philerastian Physicians, who have not learned so much as their A. B. C. in the Spagyric Physic, nor know any thing of the Creation and composition of the internal astral Man, much less of the Mechanic Spirits of diseases; Yet they blush not rashly, and proudly, without any conscience of shame, purposely passing by meaner persons, to rail bitterly upon that never sufficiently commended Paracelsus, a thousand-fold more worthy than his adversaries, and the immortal glory of Germany, (who had the absolute knowledge of all Divine and Humane sciences, beyond what will be believed of him) whom these men fear not to call a circumforaneous or rambling railer, one that was no Philosopher at all, and maliciously, though with lost labour, to load him whom they understand not, to their own disgrace; with viperous hatred they accuse his course of life, aggravating his humane frailties, and so very unadvisedly enact an unjust law against themselves: We have all our failings, happy is he that hath least; they see not that part of the wallet which is behind them, as though they themselves were not men that are, or have been, or yet may be guilty of the same, if not greater vices, which so eagerly inveigh against; thus we quickly espy our brother's mote, but cannot see our own beams. I wish the ambitious Physicians of that time, who rob others of their due praise, who cast a Serpent's eye upon Theophrastus, could (according to his command, who is the End of all Humane actions and Physic, viz. that we should love the Best and Greatest God, and all our neighbours as ourselves) have endured that rising Sun without gazing on his clouds, & have spoken of him more soberly according to his dignity and desert: his human imperfections which none will excuse, they should have born with the like tenderness of compassion where with they pardon Galens impiety who scoffed at the doctrine of Moses & Christ: In his second Book of the difference of Pulses. Doubtless he would have more clearly have manifested to thankful posterity his Secrets which God disclosed to him, and written more plainly and perfectly of Preparations: nor would the present Spagyric Profession to their great trouble and grief, have had experience of the wicked and cursed ingratitude of some of his time, by being again put to seek out the certainty and truth of that which Theophrastus discoursed and writ of, and to long for the true Preparations in the practical proceeding. Thence it comes to pass, See Paracelsus in Paragr. that there are so few to be found who have the true medicines prepared according to Theophrastus' his mind, of which he treateth at large in his Books: for they require solutions, mortifications, cohibitions, resuscitations, etc. truly Phylosophycall, which cannot be understood without true Physic, A Physician must be an Astronomer, otherwise Paracelsus saith that his Physic is but imposture and a cheat. Therefore many with Icarus are drowned in a great Sea. Astronomy, and Chemistry; nor are they completed in a short time, but with much tediousness to Phylosophists who are impatient of delay. But truly I think this wicked generation is not worthy of such medicines. For God usually in his just Judgement, for the sins of the world and the great ingratitude of it, withholdeth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his mighty and marvellous works from unworthy Men: He will never suffer those Secrets to be known, especially in these corrupt and perilous times, when Honour and baseness, Virtue and vice. Truth and lies are equally esteemed by the malicious world. Besides, almost all men have a burning desire after making Gold, There are four Pillars of Physic, Philosophy, Alchymistry, Astronomy, and the Physical virtue or medicine. but regard not the due preparation of their Medicines, the only cause thereof is their not knowing the Metaphysics of Paracelsus, the true Philosophy, and not first reading diligently those large Books which Theophrastus directeth unto in his Labyrinth of Physicians, before they set upon the preparations, separations and resolution of Natural things. I observe also that most Chemists betake themselves to Court, and are turned from the truth by the glitter of Court-service, deceived by vain Courtly flattery, that they either neglect those great works of God, or rather are made incapable for such stupendious miracles of God, as for many years I have taken notice that many have begun well, but deluded with these toys, have made an ill end. By which means this Divine Spagyrie, the most wonderful and approved Art (though for many ages suspected of greatest uncertainty, and most abominable deceit) hath been very much disparaged by the ruder sort (which oft befalls the best things) and cast aside as contemptible, with other deeper sciences, even by those who intent the same business, undervaluing it as not fit to get a living by it: What is said of, or spoken against abuse, imposture, and wicked arts, is not that for which things otherwise good may or aught to be condemned; For what is that thing which will not turn to Man's hurt or ruin if it be abused? so that the better the thing is, the more destructive is the abuse of it. But who dares to oppose himself to the Athenian Thrasos who will have Light to be Darkness, and Darkness to be Light? They have almost all the whole filthy world standing in defence of their most vain Vanities: For the world seeketh not the Truth but its own Honour: And therefore God giveth us up to a reprobate sense, to hate and envy one another, and that we ourselves should be the cause of the imminent destruction of our own Kingdom. O fountain of Truth and Wisdom, consider our condition, and the hearts of those who with holy desires and ardent prayers strive night and day against this imminent and approaching change: But the mow High will also in his own time put an end to these things, and that of his goodness and mercy ere it be long, I hope; that God would stir up the minds of some which may bring to light the Truth that is in sciences and Faculties) for as yet the Invention of Arts hath not attained the utmost end) that they may root out the Tares of sciences, and confute the delusions and errors of the schoolmen not with words, but deeds; not Syllogistically, but Really and indeed: For when that which is perfect is come, the time of Revocation and Regeneration drawing nigh, every imperfect thing will of necessity come to nought: For where Titles, Degrees and glistering Names make men proud, their is no humility, no life of Christ, no holy Spirit, as appeareth too manifestly in most, who suffer the Old man to be ruled by the Sydereall Spirit. Now than the Lord enlighten all the lovers of Truth with his Holy Spirit, and graciously deliver them from the chains of Utter Darkness and incessant janglings of Putatitious and conceited Scholars. CHAP. IU. How, and with what Virtue, Physic worketh upon Man's body and cureth his Diseases. THat which Physicians commonly dispute and contend for, In lib. de flatibus. is, Whether, according to Hypocrates his Maxim, that Contraries are to be cured with CONTRARIES, or Like with LIKE, according to Paracelsus? Note, that these Maxims may be both received in the Anatomy of Nature, though they seem thwart one the other. Thus many attain not the Mind of Philosophers, which to them seems to be at variance, because they cannot understand how to reconcile them by a seasonable and suitable interpretation. For Physic is nothing else but an opposition of those things that are desired, to wit, a refreshing of the strength and Balsam, and a removing of superfluityes or impurities that cause diseases. Paracelsus therefore doth not find fault with Hypocrates for saying, that hunger is to to be cured with meat, thirst with drink, fullness with evacuation, inanition with reflection, labour with rest, idleness with labour; and generally, that Contraries cure Contraries: But he is point blank against Galen, who applied that Contrariety of Hypocrates chief to those bare and naked qualities which Hypocrates utterly disclaimed, for he by an unhappy mistake referred the first and principal Idaea's of Cures to Refrigerations, Calefactions, Humectations, Exsiccations, with their companions. The only and alone NATURES of Physical medicines, as hath been said, or those hippocratical virtues are they which do the cures, the Physician is but the minister or servant. And this very self same Nature, which is our Life and Balsam, or balsomicall Mummy, that preserveth the body from all corruption, by means of the Saline moisture, that is, of the inferior Balsam springing up in the inferior from the superior, I say, this very Nature of ours (which sometimes worketh wonders, when the Physicians to their great disgrace and shame of their Profession could do no good, but have left their Patient to their Prognisticks) is its own proper Physician in Man's body, who asketh nothing of the outward Physician but Instauration, or as 'tis commonly called, fortification applied to the diseased part by a most pure medicine when the like Nature is not at hand: And thus the Medicinal Balsam like a coadjutour or privy counsellor assisteth the Vital or Radical and Natural Balsam because of the sympathy and common agreement between them. Thus it recovereth the Natural decayed strength, Nature cureth with like things. which being restored it is of itself able as an inward and unknown Antidote to chase all its enemies out of its Monarchy by the only power of the Vital faculties. To go about to cure a disease with contrary qualities, is to raise and stir up intrinsic commotions to the utter overthrow of Nature, which is to much weakened and wasted already by intestine quarrels. Besides, Contraries will not willingly entertertaine each other: And if they close not one with the other, nor work one upon another, nor suffer any thing from each other, then where there is no true action and passion, there can follow no true Natural effect. Wherefore medicines should not be contrary to the grieved part, but very agreeable to it, and have the same Externall Nature (because of the Harmony between the great and little world) as the place affected hath the Inward, that the Internal Nature which stands in need of it may both be strengthened and succoured by the superabundance of that Externall Nature: Man is therefore called a Microcosm or little world, because the whole world preserveth, nourisheth and cureth him. When the fruits of the Earth, Aire, Water and Fire of the Microcosm are sick, they must be restored by fruits like themselves of the Macrocosm. Thus Nature doth strengthen and help its own Nature: For Nature strengthened and assisted by its own Nature doth more forcibly drive out all its enemies, seeing every Nature is Naturally the best preserver of itself. Thus Nature is not only our companion, but our friend and ready helper, it alone being the genuine Physician of all diseases, as Galen witnesseth in his 13 Book of Method. It is the First Mover of every cure, without whose strength and vigour all Physic is in vain and to no purpose, Nature continued in its Temperature is in itself medicinable, and itself healeth its own infirmities by the innate Mummy; when that inward Nature is not the medicine all disease's prove mortal. 'tis we●● enough known that every thing by a kind of natural instinct desireth to be perfected and preserved: On the contrary, it doth most vehemently abhor the destruction of itself, and desireth as much as may be to be kept from it: daily experience makes it plain, as when any part of our body is wounded with a sword or other weapon: for those that are wounded perceive a presentaneous succour from Nature as of one hastening to help, and so unwearyed that it will never be at quiet till it hath first cured the ugly wound and restored the wounded part to its former soundness. And whereas some say that contraries are to be cured by Contraries, they are not much mistaken if they have not respect to the qulaityes, but the virtues of a contrary Nature; For there are as many cross and hurtful virtues to nature as there be good and healthful for it; the goodness of these is always busyed about, and consisteth in the preservation of Nature, as the continual malice of the other is to the destruction of Nature: If they therefore would destroy, those are sent to secure struggling Nature that by their goodness they may preserve the twofold goodness of Nature, but chase out and overcome the malice of the other: T●us the cross and contrary virtues which are hurtful to Nature are vanquished and driven out by the adverse and contra●y virtues in Nature: but contrary qualities, are not rooted out by contrary quallityes, but rather are irritated and provoked to strife by each other; by which discord Nature is more weakened then strengthened, because Nature is not a quality but a virtue, and chooseth to be assisted rather by virtues than qualities when it would successfully prevail and fight against its cruel enemy: for it's not the Physician that hunteth out the disease, but Nature herself (who is the Internal Mummy or inward Balsam) expelled all ill contrary to herself, when her own inward strength faileth she is to be supplied with outward help by her servant the Physician: Though sometimes it may be the best medicine not to use any medicine at all but to leave the ooperation to the sole Archaeus or Art of Nature, The Inward Physician doth the work, when the Natural Physician faileth. for the Nature of the inward body cureth more diseases than the Physician doth with all his medicines. Wherefore if any be preserved in a raging pestilence by Opium which is most cold, it is not by the coldness of Opium, but but by the Specific venomous virtue of the Opium which hath a greater degree of poison then the occult venomous power of that Pestilence. Thus Nature destroyeth one poison by another, it subdueth a weak evil by a stronger; and fighteth against her enemy both with healthful and hurtful weapons, that so she may keep her own things in safety, and beat her enemy out of her possession by any means whatsoever: As winter doth not destroy summer, nor summer winter, but one gives place to the other, so one quality doth not destroy another; for without virtue the quality is dead and wholly accidental, and consequently cannot afford any life or substance which the medicine must of necessity do if it would succour Nature indeed. And here also it is worth the noting, that Roots of diseases in the body of Man are neither hot nor cold, but whereas nothing can be without heat therefore the disease also is said to be either hot or cold though those Accidents and Excrements are but the signs of the disease, and not the disease itself. For the most pernicious diseases and Traitors of the body do not spring out of the matter of the body, or out of the four Humours, but from the Nature of the Seed or Astra's and Invisible mechanic Spirits of the Three principles, which Spirits also build their outward house and habitation with shells. These Forgers and Invisible Astra's of diseases were not known to the Ancients. Physic is a Spirit (not a body) which the Magician or wise man only can discern: Therefore the body or Earth of Simples is to be cast away▪ and the virtue Heaven or Astrum of it only to be taken: For in the Microcosm & Medicine it is necessary that the life should work upon the life, and the Spirit upon the Spirit by sepration of the impure body, as the intangible Sun Melteth Snow and causeth it to vanish away: Such is the Nature of all Secrets that they work without the matter and body because the diseases also are not bodies: This is the true and lively Anatomy. This Mechanic and Forger of diseases is to be subdued and destroyed in his Root and original, Paracelsus in the Tincture of medicines. as the whole Tree cannot be destroyed in the branch but in the Seed: thus the Mechanic Forger or principle of a Pear's generation hath his habitation in the Root, not in the branch: So the grass which groweth of its own accord is hindered from growing, not by evultion but corruption of the Earth: See the first Tract of the second book of great Surgery, Degrees and complexions are not considered in diseases. when the Centre, Root, and Seed of diseases are plucked up and removed the work is done: Not the smoke arising from fire, but the fire itself is to be quenched: That Physician which cureth by complexion is like him that would extinguish the hurtless flame and let alone the fire in the coals: That which springeth from the seed is not to be taken for the disease, but in doing the cure the Root of the seed which containeth the virtues is to be taken in hand. In his Book of ancient Physic. When Paracelsus saith that like preserve their like, and are destroyed by their contraries, he doth not mean the first nor second qualities which he always calleth Recollaceous and invalid ones, but the substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. at least the Cherionic, hippocratical powers and virtues, as appears in the 18. Chap of ●he first Tract of the second part of his great Chyrurgye, and in other places. Like things are said to be the Remedies of diseases because they are of the same Anatomy of Nature, and because they have the like Signatures, Qualities and Roots: But Contraries cure because they piece up the defects and wants, because they appease the spirits and consentaneous impurities with a friendly saturity, and because they attempt resolutions, consumptions and tacit ablations. Diseases are cured by applying that which is proper for them. That Like are to be preserved with their Like is thus to be understood, viz. that the Salt, Sulphur and Mercury of the Microcosm is preserved by the Salt, Sulphur, and Mercury of the Macrocosm analogically agreeing together: And as in the Microcosm there are various Sulphurs (one of the head, another of the heart, etc.) and various Mercuryes and Salts, so also in the great world answerable to these there will appear variety of Sulphur, Salt and Mercury in herbs and Minerals: The ministry of Fire discovereth their agreement, operation, and difference, and because he distributeth all material diseases according to those three substances of which our bodies are composed, and according to the excrementitious superfluities arising from meat and drink: Those diseases in Man's body which arise from the kindled and flaming Sulphur (as Sulphur may be depressed or heightened four ways, viz. by the four Elements) he called them Sulphurean diseases, such are all Inflammations and Fevers. Those that proceed from moisture he Mercurial. Mercury may three manner of ways be exalted above the Natural degree as by the heat of an Accidental digestive Virtue, or by the heat of Exercise and labour, or by heat proceeding from the Astra's: By the heat of digestion it is distilled, and so causeth all sorts of Apoplexies; by the heat of Excercise it is sublimed▪ whence follow madness and Phrensye: by the heat of the stars it is precipitated, and then causeth the Gout in hands and feet etc. from eating and drinking those things that have too much Tattar in them: those diseases that are bred of Salt, he calleh Saline and Nitrons. Salt destroyeth health 4 ways, by Resolution, Calcination, (losing its liquid and humid Temperament) Reverbertion. Alcalization, and so breed grievous diseases as Ulcers, Scabs, Tetters, Ringwormes, Itch and the like, all which are diseases arising from the Salt dissolved. Surfeiting and gluttony which destroy the digestion is the cause of the Salts destruction: Excess and Luxury dissolve and melt the Salt of man: The stars also thrust the Salt out of its degree: Which Salt may be changed and turned into all sorts of Salts, and such as is the Transmutation such also is the disease. He saith therefore that the Sulphur kindled in man's body is to be quenched with the Sulphur of the great world, which harmonically agreeth with the other, but he that considereth to what end he spoke it will find that such a remedy will be contrary to the disease, for to quench such burning Sulphur in Man's body (to wit, if the feverish fire be universal and flow from the heart) his meaning is, that appropriate Sulphur should be used, such as whereof▪ there are many to be had in Nature's Garden, and the Family of Herbs and Minerals, as Sulphur of Vitriol, Niter, common Salt, and such like. Likewise he saith that Ulcers proceeding from Salts must be cured by Salts: but if we observe his drift, such Salts are contrary to that which was the cause of the disease, and quite opposite to the disease itself; All Terresterity is the Salt of Paracelsus. Cumfry cureth the corrosion of Salt. Saffron restoreth the dissolution of Sulphur. Gold thickneth the too much sublimation of Mercury. Our Nature cureth all diseases when he impediments are taken away: we are to assist Nature against these impediments which are the causes of diseases. for they are incarnative and consolidative, as Frankincense, Mastic, Myrrh, Aloes. Whence 'tis plain, that sometime he calls that Salt whatever it be that will melt, and may be resolved into a watery moisture, and then dried and hardened by Fire, such are the thickened sap and juices of Trees and Herbs. As there are Three from which all Physic proceedeth, Mercury, Sulphur, Salt; so likewise there are three sorts of diseases, Mercurial, Sulphurean, Saline: All Ulcers are cured by incarnating Mercury; All mattery gluish sores by Salt; All Inflammations by Sulphur. This needs no Reasons to confirm it. Medicament though they be contrary to the disease, yet they must of necessity be altogether courteous to Nature; for she seeks a sweet Peace in every controversy, and that only by the help and assistance of her friends; if she sink or miscarry the Physician can do no good. On the contrary, if she abide and be kept safe and sound she worketh incredible wonders. A stupendious and true Story. As was seen in the New City at Prague, Anno 1602. in a certain rustic or countryman of Bohemia, whose name was Matthew, about 36 years of age; who for the space of two years by a strange and unheard of dexterity of throat would many times among his pot-companions hid an Iron knife of a good bigness in his huge and wide throat as in a sheath, thrusting the horny haft of it foremost in imitation of a Juggler, and under that name call for a good draught of Ale and drink off, after that at his pleasure he would by a singular art pull it out again by the point: But, I know not by what dismal and witless fool hardiness, so it was that the morrow after Easter day, the same year that he swallowed it so far that it went down quite into his stomach, so that he could by no means get it up again; after he had kept it there seven full weeks and two days as a man half dead from the apprehension of unavoidable death, at last by application of drawing Plasters made of the Loadstone and other things, the point of the knife began to force its passage, by a natural impulse, near the mouth of the stomach, which when the man perceived he begged with much importunity (though many persuaded him to the contrary for fear he should die whilst 'twas doing) that it might be cut out, which at last was granted, and by God's blessing with many prayers for good success in so doubtful a case it was prosperously performed by Florianis Mathis of Brandeburge chief Surgeon of the Kingdom and City, upon thursday after Whitsunday at seven a clock in the morning: The knife was nine fingers breadth transverse in length, his stomach had changed the colour of it just as if it had lain so long in the fire, it is now laid up among the Emperor's rarities, and hath been showed as an incredible Miracle to many both in Court and City: After a few weeks the Country man could eat and drink and sleep, as he told me, without any manner of pain or trouble after the Chirurgeon had applied such things as he saw fit, and thus by God's help and many men's liberality to the poor fellow, he was made as sound as ever he was in his life and cost him nothing (contrary to the determinate assertion of Physicians Aphorisms) and shortly after he was married. Likewise in the year 1606. at Prague a certain Silesian to get money did in the presence of many swallow six and forty white flints which he gathered at bank side, weighing almost three Physic pounds, the least of which was about the bigness of a Pigeons egg, all of them being almost four of my handfuls: by this bold adventure, without impairing his health, he went up and down getting his living for many years together, etc. CHAP. V The Duty of Nature's Minister, the Physician. ALL common Philosophy was not bound up in Aaistotle, as P. Ramus hath sound proved; nor was the whole Light of Nature drawn into Galen and limited in him only, witness Paracelsus. No man ought to deprive another of the liberty of human ingenuity, that Light of Nature, the power to discern and judge as well as himself; the Grecian Monarchy is at an end. Therefore he that would be an Excellent Physician he must be free from every kind of Sect. (for no man can be said to be truly and throughly learned who is bound up to the rudiments of any one faculty only) & not to be tied. to the opinion of any one Author, but to follow the naked Truth, and subscribe to it alone, always remembering that of Horace, Quo me cunque rapit tempestas, deferor hospes-Nutlius addictus jurare in verba magistri. I think and judge as cause I find: My rule is not another's mind. Not that other men's inventions are altogether to be slighted, by stickling only for one sect; for all sects, be they never so many, may well be admitted, because in every one of them there is some thing excellent which is not common to another, as said that most noble and wise Picus Mirandula the Phoenix of Philosophers, the inimitable pattern of most profound ingenuity, and variety of learning. There is no book so base and bad but hath some good in it which the best Authors have sometimes let slip without taking notice of it. This latter age, saith Fabius, hath endeavoured to make the former more complete, and because knowledge thriveth as ingenuity is improved, therefore many loathsome errors of the Heathen have been as by a second song, All Secret are by divine Ordination to be discovered. wiped away by men of greater wisdom coming after them. Doubtless there are more secrets yet concealed in the Treasures of Wisdom and Nature than we perceive, which (being ordained for Times and Nations, by an immutable decree, to the end of the world) are to be sought out by wisehearted men. For Nature certainly, being Circularly, can hardly be wholly comprehended by any mortal man by reason of the shortness of his life. The case so standing, neither the Physic of the Ancients, nor that of Theophrastus, is totally to be rejected; Many errors of the Ancients are discovered by daily experience, which yet hath not attained its end neither. nor yet so to be embraced but that if there be a better found out it also is to be received, for one day teacheth another to morrow may be master to this day, both should be compared together, what is best in both let that be cetained. For being but men, they have their failings, in some places they mistake, in other they writ one thing contrary to another, and thwart each other, sometimes they differ from themselves, in many things they are deceived, nor doth every man see all things. The holy Spirit alone hath the plenary or full knowledge of all things, who distributeth to every man according to his particular measure, blowing where it listeth, and reserving many things to himself that we might always acknowledge him to be our only teacher. A true Physician should be the minister, not a master to Nature, and a Philosopher skilful to cure according to the conclusion of Hypocrates & Galen: But since there are several sects of Philosophers, some after the Vulgar manner will be looking below the Moon after the Elementary Nature of things, others far more excellent and more truly deserving the name of Philosophers investigate the Arcana and more secret things of Nature, they go into the very inner rooms and Sanctuary of Nature, and have the true knowledge and Expeeience of Nature's Light, which maketh a true Physician indeed: A Physician is completed by 3 things, the Natural innate virtue of things that grow of the Earth, the Celestial influence causing that virtue, the uniting of it by Chemistry with the Constellation of the firmament, the dexterity of the Physician mediating the same. In Chirurgia magna. But first, as Paracelsus saith, let him be the legetimate INTERPRETER of NATURE, who alone searcheth out its oeconomy, and the universal latitude thereof, prying into all the Species and kinds of all the Creatures that may by themselves be known, and then comes to consider and look into man. A true Philosopher ha●h the original from the knowledge of Heaven and Earth, whose Nature and quality he doth perfectly understand. Philosophy hath i●s Rise and R●●t in Admiration. Philosophy teacheth the virtues and qualities of the Earth and Water, as Astronomy doth of the fire and Air: Philosophy and Astronomy make a perfect Philosopher, not only in the great, but also in the little world. A Physician should have the knowledge of Philosophy and Astronomy; Chyromancy, Pyromancy and Geomancy are the Elements of Astronomy and Philosophy. Theophrasteans contemplate and admire the workmanship of Nature throughout this mighty frame of the whole Creation; who give themselves to a vary examination, and a wise inquisition into the qualities, affections, motions, courses and recourses of the Heavens and fiery bodies; as also into their rise, fall, antecessions, consecutions, progresses, digressions, stops and sudden passionate motions; and lastly into the seeds, principles, dimensions, and instincts of all sublunary bodies, all which they do with great observations, and no less diligence: by which industry and that perpetual thirst which they have of meditation and cogitation, By this meditation, which is a frequent cogitation, the manner, cause & reason of every manner of thing is found out. together with their prayers and earnest desires, they do at last attain not only to understand, but also really to imitate the greatest mysteries and secrets of Nature; and, that which is more than all, they can tell how to improve and employ them. When the Philosopher comes to a stand in the Natural Light of the Macrocosm, than the Physician gins to move and proceed in the Analogical Concordance of the Natural Light of the Microcosm with that of the great world. Secondly, a Physician must be a good SPAGIRUS, A Philosopher and Physician spring one out of another, are the root of each other, the only Spagyric cook of all things. Philosophy is the mother of Physicians ●●d the ex●lai●er of 〈◊〉 ●●●e● & thei●●●●●●dye●. one that can separate the pure from the impure, and restore his Patient to health by a wise Alchymicall preparation: As Gold is tried seven times in the fire, so should a Physician be proved by Chemistry, which sepereteth the good from the bad: also he must have something of his own Experience confirmed by a diligent inspection into Nature's works: For Philosophy is a practical Physic helping the Physician to any medicine in a readiness, and he it is who at length becomes a good Physician, born of the Light of Nature, to whom Nature communicateth his Experience. But never was there any man that ever knew and published such hard and hidden secrets in all Philosophy and Physic (by Heavens undoubted blessing) as to speak but truth, did that THEOPHRASTUS PARACELSUS, a man and a Philosopher most worthy of an Eternal Name and honour, whose skill no man ever yet attained unto, much less exceeded, the true Monarch of Physic, and first Physician of man, who alone since Noe's time hath written of the Internal astral Man and the service which God created him for, as also of the original both Natural and Metaphysical of great and incurable diseases, which none of the former Physicians did ever so much as dream of; much less our Students of Heathenish Philosophy from whence all error springeth, so that, as hath been said, they have taken no notice of that twofold unknown body of the Creatures, to wit, that Mortal, Elementated Physical and visible Corporeal body of the Elements; and the astral sidereal and invisible of the Firmament and the stars. All Sciences are perfectly attained unto by the Fundamental of Faith and new Regeneration or Celestial Transplantation. The Intellectual Soul of Man, that divine Light flowing out of that spiracle of God and Divine springs pertaineth to the Invisible Philosophy, whose foundation is CHRIST: Our study therefore and profession of Philosophy should be Christianlike, not after the manner of the Heathen in hollow empty language and temporaneous Arts, preferring the mortal and perishing before that which is Eternal; Nor are we only to know all Nature externally and internally, but we are also to make it our only business, that according to the Fundamental knowledge of the same by the supernal help of the Light of Grace we may together with Christ and all the Elect possess that Eternal Life unto which God hath created us, A man cannot have better Philosophy than f●om God in the Regeneration. this is true Theological Philosophy: Wherefore the New Birth is first to be sought for, and then all other Natural things will be added without much labour. But let us return again to Theophrastus. He was a man singularly well skilled in Chemistry, though he were not the Author of that Art: There have been abundance of Philosophers who have made use of there ingenuity and memory instead of books, This kind of Philosophy hath been in good esteem among many Nations. who were famous by that Art before Theophrastus was born, and from whom Paracelsus hath secretly borrowed many things; For that noble Pyronomicall Art hath been most ancient against which none but Dolts and Dunces have unworthily cried out which heretofore was known only to King's Princes, & some few of most diligent searchers out of Natural Philosophy, which of late hath not been a little improved by that Monarch of mysteries Paracelsus: Who by the singular providence and impulse of God endeavoured to bring to light, restore and amplify the Ancient doctrine, which by a fatal depravation and neglect of times and men, was lost and obliterated for many years, to wit, the True and Philosophical Physic which none in his time assayed to restore; the great obscurity of which art he laboured also to evolve and illustrate, The Physician that God maketh can do all things. All power is from the Lord God without whom no Creature can do any thing; therefore all wonders, mysteries and secrets are to be attributed to God onel●▪ not too the Devil, Creature, or Stars, James 1.17. and to purge it from the fucous guile and vizard of imposture, yea even to recall the universal consonancy of the Sciences and Muses by a kind of divine copulation from the compass of the whole circle unto the one only Centre: Behold therefore the Devil that perpetual enemy the inseparable & malicious companion of man, & the approaching & the appearing Truth, hath stirred up his Emissaries and catchpoles, whom he doth yet daily egg and set on with a dogged hatred to keep others from the manger in which they cannot lie themselves, and envy that singular Good which was ordained for man's necessities. I know not whether their impiety or blasphemy be the greater, that whereas they ought with all humble and thankful acknowledgement and due reverence to ascribe unto the Author of Physic (from whom as from the Father of Lights is every good and perfect gift) those singular gifts for the curing of those accustomed and desperate diseases, which gifts were bestowed upon Theophrastus, who by peculiar influence was born a Physician, they do notwithstanding with an impious and sacrilegious boldness, yea also with a nefarious and inexpiable wickedness attribute these gifts, according to the venom of their heart against the truth, like the Pharisees of old, to the Devil himself, as though the wicked one were the worker of those cures, and thus they make the Devil stonger than the blessed and glorious God, though he be bound fast with the cord of the Omnipotent, and is kept deprived of the Light of Grace and Nature. Those things are to be ascribed to God alone and to his Law, as to the Author of the whole Universe and of Nature, which they are not afraid to fasten on the Devil, who hath no power over the Will and Understanding of Man. And thus they worship Devils instead of God, blaspheming the Glory, Goodness, and Omnipotency of God, and by a malicious ignorance obscuring his Wisdom or hidden Image in Man. It doth not become our Germane Physicians to do their own Country of Germany such wrong, and to contemn those Secrets which God hath granted to their Nature; they commend only that which is none of their own, but rather greedily desire what is of strangers, and with an unworthy and base spirit suppress and trample upon what is from among themselves, just as it befell Pet. Ramus from his malicious popular adversaries, because he stopped the current of youthful studies in the silly, common, and corruptible Philosophy; For as the Aristotelians unworthily risen up and set themselves against him, even so do the mingle mangle Physicians against Theophrastus Paracelsus, whose learning is deservedly admired and wondered at by Foreign n =" *" For he hath written to than it is impossible for any to imitate him. See Paracels. de Fundamento Sa●ientia. and his Book called Sa●s●m Corda. He that doth not carelessly read but inwardly examine his writings will perceive as much. Nations. And not content, in respect of his Physic, to thrust their sickle into another man's harvest, Divinity should devil in Physic as the Soul in the body. they blush not also to wrangle against his Divinity, which they have neither seen nor read, nor by reason of their blockishness can they understand, inasmuch as he only is able to judge of Truth who is inspired with Divine Wisdom; in which (his Divine writings) he hath successelesly endeavoured to make known to the ingrateful grateful and unworthy world that invincible united Fundamental of Theological and Philosophical Truth and perfect Piety, Numen & Lumen, Divine Power and Light, these two make a perfect Man. When the Light of Nature is well known, God or the Divine power of Grace is well known also. By meditating or contemplating we know, by knowing we are delighted, by delighting we adhere, by adhering we possess, by possessing we enjoy the Truth which is the food of our souls. Read Diu. Dionys. and Picinino Mi●an●d. Cant. 1 8 taken out of the Book of Grace and Nature, that is, that our mind should be raised up to God, and our eyes lifted up to look after the Truth, and to a desire of future Blessedness through the Regeneration. Without Philosophy it is impossible to be absolutely godly; nor shall any man be ever able completely and Christianly to Philosophize in either Light, who is not truly godly: The two Lights are well known, within which are all thing, without which is nothing, and no perfect knowledge of any thing. The Light of Grace, begetteth a true Theologer, yet not without Philosophy: The Light of Nature, which is the Treasury of God confirmed in the Scriptures, maketh a true Philosopher, yet not without Theoligie, which is the Foundation of true Wisdom. The works of God are bipactite; Philosophy comprehendeth the works or way of Nature; Theologie only knoweth the works and way of Christ: In these two ways we are to walk and spend our short time, that we may die in Peace and Joy. Hence it is plain that every true Theologer is a Philosopher, and every true Philosopher is a Theologer. After Paracelsus others attempted this study, following the same straight and compendious tract, most holy godly men of blessed and honourable memory and most sound both in innocence and learning, such as Paulus Brawn of Norimberge, Valentinus Weigelius, and Petrus Winzius, men educated and enlightened not in the sensual school of fools, nor in the rational school of Scholars, but in the third school of perfect Men, that Mental or Intellectual school of Pentecost, in which the Prophets, and Apostles, and all truly learned men walking in the Life and steps of Christ, have been taught and learned without labour and toil, these gave themselves wholly thereunto as the manuscripts of their ingenuity and engraven monuments which they have left behind, are no less than divine witnesses thereof unto eternity, and by the favour nf the most High will in their time come to Light, unless the indignity and ingratitude of the world keep them back, that so according to the good pleasure of the Divine Will, the minds of those that read them▪ who yet are withheld in this hell of the body, under the yoke of misery, may by the assistance of divine Grace, after a serious knowledge and lamentatation of our Fall through frequent and daily contemplation of Heavenly things, and the annihilation, abnegation, immolation and mortification of themselves by Christ, casting all shadows behind them, and turning inward unto themselves into the Temple of the heart, that so, I say, they might by a daily practice of Piety fetch out that huge Talon and Treasury which is hid and shut up within themselves; lest like miserable mortal men who know not themselves, and consequently nothing else, lazily neglecting God within themselves, and in their blindness and ignorance going backward after the steps of his flocks, The more we seek after things without us, the more we forget and lose ourselves; what will it profit us to hunt through all things and neglect ourselves? 1 John 2.20, 27. Psal. 98. Hab. 2.20. Psal. 58.84, 85. Phil. 3. Zech. 2.13. 1 Cor. 3.9. God is to be waited for with a quiet mind when the senses are laid asleep, who bestoweth his benediction where in he findeth his own vessels. Christ is to be found in the Temple of the Heart. should in vain seek those things without them by many books, mortal masters, long journeys, with great and constant pains, study and weariness, which yet inwardly they might possess abundantly within themselves, if they were indeed dead to themselves, even to the whole Animal Man, who is nothing but EARTH, and were suppressed by the Sabbath and oblivion of Temporal things, and entered into themselves with David, Psal. 40 1. patiently waiting for God our master who dwelleth in his holy Temple, in the Abyss of the heart or inward parts of our Soul, Psal. 5.7. speaking in us by his spirit, and that they should not hinder him who is willing and desirous to enlighten our mind, and to work all our works in us, which is the utmost happiness and Blessedness of Man, and the very determinate and appointed End of the Cabala or secret wisdom. But, alas for grief! unhappy, foolish and miserable men had rather abide in themselves to their greatest damage and detriment of their right, then to be happy and wise in God, with God and always in the presence of God. The heart of a Regenerate man is God's Eden or Garden of Pleasure, wherein he dwelleth; For God made the World and Man that he might dwell in them as in his own proper house or Temple, though now he is not discerned by reason of the Dark Point of the Quaternary: but at the end of this world which is to be Renewed by the Ternary of Man, Apoc. 21.23. the Regeneration according to Soul, Spirit, and Body (the New Jerusalem, wherein the Unitrine Essence of God and the Holy and most Holy Trinity inseparably dwell) will sparkle and glitter out with a radiant fiery colour like a Ruby or Carbuncle thorough the clear, spotless, beautiful body. O, thrice happy is he and more, in whom as in a Bodily Angel God himself is the Man, in the Temple of whose incontanimate mind God is the Guest, where Man's Left hand knoweth not what Gods Right hand doth. Unto this God the one and only scope and end of all men's eyes should look, The Creature is ju●ily obliged to obey the Creator, that our will may be one with God. Gen. 6.3. The Fall of Man and our great evil is to departed from Unity to Alterity. I never go abroad among men but I come home less a man then when I went forth, Seneca. casting aside all impediments in the way, there being nothing in this world but Vanity of Vanities, all is vanity but to love God and cleave to him by serving him alone, and so to be united to the true Being by an humble subjection, lest through disobedience, a proud will, and self-love, neglecting the Nature and property of our Image, casting off God, we should slide into ourselves or the Creatures as claiming to ourselves the property both of them and of ourselves, and so inevitably fall back into that vain, wicked or our own Nothing. If the Soul run back within itself and be converted into the Mind it draweth near to God, seethe all things, and hath no need of outward teaching, like the Angels, who-learn, hear and see all things from within: But when the Soul turneth into sense it is carried far off from God and departeth from God, the impure forsaketh the pure. The Academical spirit cannot not understand this Mystery; for Holy and Devout Humility alone, the most noble of all virtues, is capable of Illumination. O what pains do they take to become sools, who once drown themselves in Humane wisdom. But since this Truth cannot be comprehended except our Understanding be kindled by the Word of the Lord, and our Reason receive the Divine Light through the Mind, nor may I in this unfit place openly speak more of these Mysteries, I return again to that Physician Paracelsus from the digression unto which I had occasion to step aside. It had been more becoming our Physicians to have extolled and hugged those great gifts of God in him, and rather have loved the man for his most ingenious art, then to hate him for some kind of behaviour and using such words which every one doth not understand; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facilius. quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'tis easier to carp at him then to imitate him. The age wherein he wrote may excuse the harshness of his language, the malicious ingratitude of men may be the cause of the bewailed obscurity of his Commentators, the unusual custom of Philosophers plead for the strange novelties of names, for the Philosophers have ever driven from their hives of most sacred Sciences those sluggish and lazy Drones who are good for nothing but to devour other men's industry, for as Plato saith, Artes ut lateant sua perque Aenigmata crescunt. Arts wrapped in Riddles safe do lie, Their fruitfull'st soil is Secrecy. A man may live any where, Laws and Liberties are allowed in every Dominion: But let any man look into himself and consider if he had that which Theophrastus knew, whether he would tell it to every man; in so doing he would break the Oath of Hypocrates, who would not instruct every one in the Art of Physic. A Secret indeed is to be concealed, it belongs only to God to reveal it; if it be disclosed, commonly it exposeth to death, or prison, or reproach, or at least to continual fear and voluntary exilement from our friends into a far country for safety, unless we will brand our reputation with a perpetual blur of lying and deceit to conceal the same; Lul; Arnold, Zachary of Paris, and others, are witnesses hereof, besides many examples of latter ages. The true Hermetick Philosophers took an Oath that they would follow the footsteps of their fathers and masters, and not by any teinerity defile the virginity of Nature, which hath been preserved from the beginning of the world: yet have they bequeathed their secrets to their sworn disciples who are engaged by perpetual faith and gratitude and made worthy of such their precepts by Nature or Education, Without painstaking none is fit to enjoy that Art. which yet are with much sweat to be searched out. Men of shallow judgement are ready to think if Paracelsus speak any thing against those that follow the rule of their Experience, or inveigh against Empirics who have no skill at all, that he approveth of no sort of Physicians, but that he would profess himself to be the sole and only Physician in all the world; whereas he only condemns the common rabble of Physicians who are altogether ignorant both of Theory & Practice: Nor truly are they to be accounted Physicians, who Verbally and Syllogistically only make a great flourish of Physic, but do no cures at all, a true signe of a foolish ambition, boasting that they have the Method of Physic, a sort of men swollen with contempt and pride, and born to crush the truth of the Physical Art. Some of them are so incensed against that Theophrastus (because he might and main set himself against those proud and impenitent fellows) that they had rather let their Patients perish then make use of his prescriptions; Many also for that cause despise his medicines, lest if they commonly use them and their wonderful effect appear, it would be some blemish to their repute; and therefore the better they are, the more do they undervalue them. And though the Censurers of Theophrastus, those fallacious Medodists (who linger out the cure, and lengthen the disease by their compendium) falsely charge the genuine Chemists that they have lost the right method, that's as much as nothing, for 'tis plain to those that have their understanding enlightened, that Paracelsus observed only that method that was agreeable to Reason and Experience. Nor should we be so addicted to any man's Authority, as not to prefer the Truth before it, for without the Truth all Authority is pernicious, and all wise men will slight it as of no value without that: we are not so much to regard by whom, as what it is that is spoken; no man should be so wedded to another man's judgement, as altogether to be deprived of his own. True Method consisteth in the knowledge of the Disease, and the Cure of it, viz: what food in reason with convenient Medicines driveth away sickness, and procureth health. Therefore Wimpeneus learnedly showeth that greatest and most grievous Diseases now a days are in three respects cured by the Paracelsians. First, Because the Diseases are more perfectly known, for heretofore when all were reduced to the four humours, those that sprang from Tartar cleaving to any part could not be cured, because it cannot be referred to any of those four humours. And since we are here fallen upon Tartar I will speak a little more of it. Every member hath its own proper digestion, separation, emunctory, excrement in itself. The first digestion of the stomach is not digestion, but apparation for the digestions of the particular members. The first Ens or Being toward life, from whence the body hath its nourishment & food ariseth out of the last matter of the Meat by the Archaeus, or digestion of the Stomach, it's separation, and generation of separation: 'Tis reduced unto Sulphur, Mercury, and Salt, as is plain in the three chief Emunctories: the superfluity of Salt is separated by the Urine, that of Sulphur is divided and purged through the Entrails. Mercury or the moisture of that which nourisheth; if there be too much of it passeth through the pores by sweat. Whatsoever we eat and drink hath in it a mucilagenous, clayish, and sandy Tartar hurtful to our Health: Nature taketh nothing but that which is pure; the Stomach which is the instrument of Man's Archaeus, or the Internal, innate Chemist which God hath planted in Man, as soon as it taketh any thing into itself it separateth that which is impure, dreggy, and Tartarous from the pure Nourishment; if the Stomach be strong in its full separative force, the pure passeth to the Members for nourishment, the impure goeth out by success: If the Stomach be weak and feeble the impure also is sent through the Mesaraick veins to the Liver, and there separated and digested the second time: The Liver therefore of these two in their course, and by turn separateth the pure from the impure, viz. the Ruby from the Crystal: The Ruby is the nourishment of all the members, the heart, brain, etc. the Crystal or that which is not the nourishment it sendeth to the reins, The first separation of Tartar, which is by the Live●●utneth into moss, the second which is of the stomach into hail; the third of the kidneys and bladder into a little stone. Every Man hath moss & hail, but not a stone in him. this is urine, which is nothing else but the Salt pressed out of the Mercurialls, forced into resolution by the violence of separation, which the Liver resolveth into Water and then throws it out; If the Liver be weak and cannot well separate it sendeth it to the kidneys mucilaginous and stony, there for want of good separation (that is, when the spirits of Salt, viz. of the flesh and of the urine are united) the Spirit of the Salt coming between by the power of predestination, it is coagulated into Sand or Tartar, either cloddy or mucilaginous. Tartar therefore is the excrement of meat and drink, which by the spirit of Salt is coagulated in Man, except it be mixed together with the Excrements by the proper expulsive virtue and so cast our with them, whence otherwise would arise four kinds of Tartar, the stone of the bladder, the Sand of the Kidneys, the clods or gobbets, as also the Slime or lutous matter of the stomach, with many other diseases which the Ancients knew not. Again, Paracelsus distinguisheth Tartar into that which is strange or foreign proceeding from meat and drink, and that which is innate of the cruor or hereditary blood, which innate Tartarous disposition cannot be cured by the Physician who knows not how to force Nature, but only by the Quint-Essence of Gold which reneweth the whole body. Tartar therefore or the Natural superfluity (the mucilage of Salt) is the mother of almost all diseases of all coagulate bodies. For all kind of food, Paracels saith that the Matter, viz. the Tartar of diseases is twofold; Bolous, such as in milk meats, fish, and flesh: and Viscous, Bituminous, mucilaginous such is the excrement of pulse, coleworts, roots, fruits, etc. by Divine ordination, hath Poison or a Tartarous Mucilaginous Impurity hard by or close unto the medicine or Physic thereof. There are four sorts of Tartar, springing from the fourfold fruits of the Elements by which we are nourished. The first sort ariseth from the use of those things which grow in the Earth, as Pulse of all sorts, Herbs, etc. upon which we feed. The second cometh from the nourishment which we have from the Water, as Fish, shellfish. The third is in the Flesh of Beasts and Fowls. The fourth from the Firmament, which is most like to the Spirit of wine in its subtlety, and hath the strongest impression of all; if the Air be infected by the vapours of the Earth, and Water, and Firmament, afterward it affecteth us also, as we see in those acute and pernicious astral diseases, the pleurisy, Plague. Prunells or raging burning diseases, which diseases proceeding from the impressions of the Stars the universal medicine powerful expelleth. Those four kinds of Tartar show themselves in the Urine, and are judged of by the art of separation, by which it appeareth from what kind of Tartar the disease proceedeth. He that knoweth what sort of food any one eateth, may also know his disease, or he that knoweth the disease may know what he eateth; The disease is cured by the same Element that was the cause of it. If Galen and his followers had had the true knowledge of these Excrements of meat and drink, which for the most part breed all our diseases (which Paracelsus comprehendeth under the name of Poison and Tartar) Choler and Melancholy had long since been rooted out of the Physician's Garden. He that knoweth not this Tartarous matter of diseases which proceedeth from the excrementitious superfluities of meat and drink, cannot possibly understand how the Author of diseases afflicteth us, by destroying the frame of the little world and taking away our life. If we know not the Tartar, we cannot tell what that is which infringeth the spirit of cogulation, and separateth the Tartar from the Nourishment, viz. our Natural Heat, or the microcosmicall heat of the Sun and Moon that is in us, whereby the Nutriment is digested, like fire that burneth up the wood, and from which good blood is begotten, if it be not hindered by sickliness and weakening of the separative virtue of the stomach, Liver and Kidneys, and then it must be strengthened by its like, that is, by the macrocosmicall Heat of Sun and Moon, if it could be got, even the most simple matter which the most Great God generated of the spirit of the world (one and the same with the spirit of our body) for the restauration and conservation of Humane Nature, or with those things wherein the power of the Sun and Moon is, The Vital spirit in Man and the Elemental is but one spirit. and is deduced by art into act, viz. turned into such a simple spirit as is the spirit of our life, which is done by resolution and conjunction with the Nutriment. But if the Archaeus of our stomach, liver or kidneys, which separateth the pure from the impure be infected, Tartar differeth according to the places of the bodies pores and passages, as of the mouth and bottom, of the stomach, of the intestines, liver, bladder, reins, flesh, blood, marrow. or their separative power be hindered by any external accidents, than the excrements stay in the Chylus, and cause stomachall diseases in the stomach, Jecorall in the liver, Athriticall in the g●ew, sinews, ligaments and joints, and breed the Gout in the hands, feet, knees, from congelation of the glue by the spirit of Salt, besides those diseases of the Reins and Intestines: Therefore the Archaeus of the stomach must destroy the Tartar of the Elements lest it be turned into the Tartar of Man, for the spirit of the Sun which is Lord and Master of coagulation in various subjects will breed the Stone if it find matter resolved or separated from the nutriment and excrement. So much for Tartar. Secondly, Because we have more perfect medicines now then heretofore, that is to say, of Minerals, whose preparations and due administrations were discovered to those skilful Chemists the Sons of Cadmus: A knotty piece must be cloven with hard wedges; Therefore Paracelsus would have a steely medicine applied as proper for an iron disease, for extreme diseases call for extreme remedies. Thirdly, Because now the Harmony between the great and little world is made so plain, and so well understood, that it is easy to know among those choice and most excellent of them, what medicine is most familiar and friendly to this or that member, as Silver, Saphir, Vitriol, Emeralds, for the brain; for the heart, Gold, Pearls, Saffron; for the lungs, Brimstone, etc. Moreover, Whereas Paracelsus offendeth Galen, Galen did the same to others: Hypocrates wrote many things, which most Galenists reject at this day; nor do the stoutest of common vulgar Physicians agree among themselves. How many things are controverted and contended for with undecided discord about particular diseases, by those that differ in their most pugnacious opinions, and that are ignorant Mechanic forgers of diseases? As between Schekius and Fuchsius about the continent Cause of diseases. You may find more jarring in opinions in Agryppa de vanit te Scientia●●m. cap. de medicina. Between Argenterius and Fernelius about Agues and Fevers. Between Galen and Rondeletius concerning the Palsy, Epilepsy and Stone. Between Francaneianus, Rondelatius and Fallopius about the French Pox. Between Altomarus and Fernelius concerning the Gout. How many millions, according to the disagreeing and jarring method of these men, will still perish, before the genuine cause of the said diseases be determined in the Commencement of Physicians, their brawling disputations ended, and the College of Physicians be of one mind? Here for brevity sake I willingly pass by the Herbarists, who commonly squabble and rail at one another with endless jangling about the Wool of Plants, tiring themselves with questions and frivolous names from a proud contentious spirit. It were idle here to recount those infinite and endless contentions and wranglings. Therefore I exhort and admonish all Students of hippocratical and galenical Physic, in whom the Philosophical vein is yet warm, who are not bitterly bend against the preparations of medicines, and know that what our industry hath found out should not shut the door against that of the Ancients, as if all the strength of Nature were hatched in us only; I do (I say) persuade them that they would forsake their Father's faults and other men's errors, and be warned of their ill resolved purpose, that being instructed by prudence they may timely be converted from a known error, and that they would also spend some time in reading the works of this new Philosopher and Physician, not superficially and prefunctorily, but with greatest diligence and attention of mind. For in this kind of study we are to imitate the experience and industry of the Bees, who suck and gather their honey out of the most fragrant juice of the flowers, segregating the best from the worst and drawing out only that which is for their turn. Wherefore I do not so far persuade men that they should so adore every thing of Paracelsus (inasmuch as he himself hath recanted something of his over hasty writings) as if they were all Gospel-Oracles, as we see many who even worship the conclusions, and opinions of heathen Authors, but because the diligent and accurate reading of him may give us greater light, and be no small advantage to us for the more intimate and right understanding of Hypocrates his works. They are not to be praised who rashly condemn all that Paracelsus hath written, when yet they have not read so much as his marginal notes, or if they have, yet truly they understand not fully the third part of them. Here this ye Phylosopasters, who throw away the kernel and pick up only the husks of Philosophers, pray to God, and seek to Books of Paper, for the spirit, that ye may understand the dead letter of Theophrastus, and the Philosophers. His works which were Printed for the public good, by the encouragement and at the cost of that most Renowned and Reverend Ernestus Prince Elector of Coleine, have given occasion to his adversaries to charge him with implicit and evident contradiction, because to the unskilful and unlearned he wrote in a Magical stile; not for the vulgar sort, but for himself and the understanding children of Wisdom trained up in the School of Magic; not for the Sophistical Alchemists, such as are bewitched with a greedy desire of Gold; incensed with a righteous hatred against some most wretched, wicked, inhuman Physicians and Druggist's of his time, who often lay in wait to poison him to the shortening of his life. If he he had written more plainly, ●hen those circumforanceous and vulgar Alchemists would have surpassed all other Physicians, and prostituted the Art to the great wrong and injury of Nature. He concealed his mysteries under vulgar and various names; therefore we must not take the similitudes for the truth itself, or that which is intended by them: For there are few that understand the Physical Secrets, that is, the hidden power of God, or the Magical WORDS in Paracelsus; therefore they need and require a Delian swimmer, a most acute and sharp wit, a Magical Understanding, even that purified eye of the Mind, which can pry into and search out their sentences and secret-mysteries. By Magic every were I mean that which is True and lawful (not the infamous and profane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or witchcraft, which is fit for none but Vulcan, and deserveth to be burned, which Men of a wretched wit & studious of most obominable curiosity hunt and search after, but) the absolute perfection of the whole most noble Philosophy, the chiefest Wisdom of God's works and the plenary knowledge of occult Nature, which commonly worketh incredible wonders, and doth things exceeding the usual order of Nature, by a fit application of Agents and Patients, observing the consent and descent of things. The intelligent Readers will take notice that Paracelsus hath joined the exercetation of either medicine together, as well that of Physic as of Chyrurgie, in imitation and after the example of Great Hypocrates: For he assigned or set down a twofold Medicine, Physical or the knowledge of all diseases, and v or the curing of the same, which like the Carpenter's work cannot be done without hands: Nor can either without the other safely consist or be exercised but with great hurt and danger of the sick; Therefore it is necessary that every Surgeon should be a Physician, and every Physician a Chirurgeon, that there may be a sound Bridegroom for a sound Bride: The choice also of the Medicines must always be considered, and their preparations and compositions made by the Physician himself, and not carelessly left to others. He is truly a genuine Physician, who can tell how (not only by Reason, as mear Rational Physicians do, but) by their own hand to prepare the medicaments which they know, to separate and purge them from their poison and dregs, to reduce them to their pure simplicity, and not leave them to an unskilful cook: For the Bad and Good are mixed together, neither is Sugar free from feculent impurity, nor is honey void of a venomous bitterness: when they are prepared he must with true faith and accurate skill or judgement accommodate them to man's necessities, that the root of the disease may be plucked up; by this means his honest and quick dispatch will prevent the patient's complaints. A Physician therefore should have both the Theory and Practice, he must both know and prepare his medicines, for judgement without practice is altogether barren and fruitless. Physic is learned by the labour of the hands and practical working or making it up, when the Fire discovereth new and most pleasant Remedies continually, which Nature daily more and more purgeth from their superfluities, and then delivereth them to her Servant to make them up: But the great Doctors of our time, who are grown grey in the vulgar art of Physic, will not become scholars and schoolboys again, to dig they are ashamed: And as 'tis hard to remove an old tree, or to bring an old dog to the collar and make him a good hunter, so these men will openly contradict the truth, and with a canine obstinate bawling bark at it, and by't it rather than endeavour to reform their errors, lest they should not seem to be wise enough, or be thought to learn something better from others: But though they exclaim and cry out against the Chemists as if they were no Physicians, though they be the most skilful of any, but that they are the only Physicians who in judgement and Reason (undervaluing Chemistry) know how to apply any Remedy to every disease, yet these Rational Physicians when they come to the sick man's bed know not what to do or which way to turn themselves, but stand wondering and as men amazed, speaking smoothly, and giving their patient a parcel of good words only, being able to do nothing toward his recovery, because they can prepare their medicines but only with their Reason, not at all with their hand. These Receipts being lost by chance, all the Wisdom vanisheth from them: Experience, without Philosophy the mother of Experience is uncertain. Yet here I will by no means undertake to defend them, who retaining the works of Hypocrates and of the Ancients, yet boast themselves to be the Scholars of Paracelsus, but neither acknowledge the mind of the Author in his Theory, nor do any thing praiseworthy in Practice. There are also false and lying Theophrasteans profaning by their avarice and timerity that Divine Physic (which at this day is made the plough of many, who shamelessly endeavour to hold up a good opinion of themselves) to cozen and cheat with a brazen face, who under disguised names vaunt and vapour that they make use of Theophrastus his medicines, being altogether ignorant not only of Philosophical, but even of vulgar and common medicines, who disdaining the writings of the Ancients, These men get their knowledge piecemeal out of men, & gain their experience by the death of others, their skill fullness maketh them rich. thrust themselves into the profession of Physic with unwashen hands, I know not what Secrets and Experiences they trust to, yet with a foolish confidence without Reason and judgement, they presently undertake to cure any disease; Nay, they doubt not to attempt and take in hand the cure of greatest and most dangerous diseases before they scarce know how to put fire into the furnace. With a covetous eye and Thrasonick boasting they brag that they can perfectly cure all diseases, they glory in it, and are not ashamed of this their lying, but when all comes to all, they cheat their Patients with sweet and sugared promises, after they have fingered their large fee, drilling them along indeed with a grateful, but most false presage of their recovery, and many times betake them to their heels and leave the sick to shift for themselves, or else cure the party and his disease at once with a turse of the Churchyard. But notwithstanding we may sometimes see in great and difficult diseases, when all the subtleties of the senses are benumbed that all the Medicines both of the Arabians and Grecians, are desperate and without hope of doing any good, and so become laughingstocks to the disease; and though all Judications and Analogisms may fail, so that many times the cure is left to the absurd Remedies of Old Wives and Empirics to the great dishonour and ignominy of Physicians: And though it be evident that these circumforaneous and adulterous Theophrasteans, with their unlawfully prepared Remedies, No rabble of Physicians in the City is more numerous than these. do sometime exceed many Galenists in many great and perilous diseases; yet no conscientious man will ever approve their uncertain, bold, rash, dangerous, impious practice of Physic, wherewith they put the sick in danger of death by doubtful and uncertain experiments. We should always be employed for the good of our neighbour & avoid idleness because it is the Devils cushon, the mother of vice & the stepmother of virtue. Beginning with small things we should by little and little go on to greater things. By the contempt of sciences we lose the good and get the evil. That this mischief may be prevented for time to come, and the brand of Physicians, by reason of the outcry against their uncertain art, be taken away, it would be wisely done and worth their labour if those who study Physic, who are the Priests and Ministers of the Muses, and are married to their study in a godly wedlock, in whom pride and envy have not yet taken root, and who prefer labour and sweat (for which God is engaged to bestow all things) before idleness and sloth, which most men so much desire, because the Paracelsian Theory of Chemical Physic as yet is wrapped up in perplexities and some obscurities which are not easy to all, that therefore they would not be so shy to black their hands, but learn of Paracelsus and other Chemists to prepare and make up their Medicines, but to observe the method of Hypocrates in curing diseases, as it agreeth with their own Judications and Inventions: For by this means these two Schools of Old and New Physic may be reconciled without contradiction, and consist very well in a Physician without any error or notorious scandal, after that overgrown damnable Custom of our time is worn out, according to which men use indifferently to dislike and reject the good with the bad. The best and chiefest Foundation of Physic is faith in God, and love to our neighbour, if this be wanting all Art is nothing worth. Paracelsus would not have Physic be concealed. This also is diligently to be considered, an honest and able Physician (in whom besides a fidutiall fear of God and Love to his sick neighbour, a singular Conscience and Experience is also requisite) laying aside all pride and covetousness, if he administer any thing it is to be accounted of as the hand of God; but if he be a wretched Miscreant, and an Ignoramus, what he giveth is to be looked upon as poison. And though great part of Physicians, who cheat us of other men's good things, cannot endure that Physic with its preparations should premiscuously be imparted to all sorts of men, for fear if it should be made common, or as they say Profaned, they should lose their gains, for 'tis a foolish conceit of the frantic vulgar sort, who think that a Secret looseth its virtue when 'tis made known: Nevertheless those greedy covetous gaine-getters will cease their murmuring and forbear to curse and wish my eyes out for my good will, when they consider that neither God nor Nature hath made every man a Physician, Every one hath not the gift, not is he fit to be a Physician; and though all experiences are secrets, yet Novices know not the Dose and true quantity in which the virtue of Physic consisteth: for if we take too much Saffron or Treacle it is poison, if too little it will do no good. Thus it will be the experience of the Physician only. though he may rightly administer some known Physic to the Patient according to art and the methodical and set proportion or quantity of the Dose (to say nothing of other circumstances requisite to a godly learned Physician) as one saddle will not fit every horse, nor can a child handle his weapon like a fencer. That which is the proper duty of a sincere, true and expert Physician only, who is more religiously and holily instructed, in the exhibition of their medicines they will follow the steps of pious and venerable antiquity; and imitate that most commendable and religious custom of the Hermetick Physicians, who always use to pray for a blessing upon their endeavours, striving to be equal to those who will not take in hand the smallest matter without Divine Invocation; Whosoever useth any Creature without craving a blessing, God imputeth it to him for no other than theft and rapine. We who profess CHRIST ought to administer in that Wonderful Name of JESUS: for so the Doctor of the Gentiles commandeth the Colossians, saying; Whatsoever ye do in word or deed, Col. 3.17. & 1 Cor. 10.31. do all in the NAME of the LORD JHSUH Christ, giving thanks to him and to God by him. God's blessing is to be obtained by prayer; Call upon me in the day of thy trouble, I will deliver thee, and thou shalt glorify me, saith our Creator. First, then before we give or take any Physic we are to pray to the good and great God that the Physic which he hath ordained as the means, may work Divine and healthful effects, that his name may be glorified. Secondly, after we have recovered and made them well, let us never cease to give him hearty thanks, in respect of gratitude, as it is to be considered in itself as a duty, and for time to come to avoid the heavy wrath of God against unthankful men. These two points are scarce thought of by most Physicians, which is the chief cause of their ill success, and then all the blame must be laid upon the Art. It is also to be observed, That, as for example, though a Cathartick medicine doth work equally effectually in a knave as it doth in an honest man (which God permitteth for his praise and glory, and to make his mercy known) yet the end in both may be far different and unlike, for it may be healthful to the one, and hurtful to the other: For what medicine soever it be that is administered and taken without imploring the Divine Grace, Ecel. 39.28. etc. doth become a greater inconvenience of a more grievous disease that will certainly befall the impenitent unbeliever. Here also it is to be considered, that sometimes the sick person is not recovered by the best and fittest medicines that can be applied, and that for these eight causes, Viz. Paracels. lib. de resuscitatione naturalium, sol. 295. First, Because the Term of Life approacheth, which cannot be prolonged by any art or help of Man. No Medicine can preserve the corruptible body from death, the wages and punishment of sin; but there is one thing that hindereth corruption, reneweth youth, and prolongeth the short life, as in the Patriarches: But although, as we shall show anon, the life may be shortened or lengthened, yet by the immutable decree of the Eternal Law, we must of necessity die at last in respect of the punishment of sin, least with Plato we conclude a recess after such a time, for the conjunction of divers things necessarily implies a dissolution; Our domestic enemy which we beat about usis the cause of our death. The Curse in the Creature is removed by death. Eccl. 10.11. & 14.18. & 41.5. And in this case the universal and chiefest medicine is of no effect, because no industry or skill of Artist or Nature can perpetuate the wedlock of life and death, which by an immutable necessity is destined to a divorce; for the Laws of Nature are inviolable: we are not therefore to desire, much less may we think to find any help beyond that utmost bound which God hath set us. Secondly, Because through the ignorance of unskilful Physicians, and their naughty medicines, the sick is brought to that pass, that the disease is corrupt, pernicious, and incurable, so that he cannot be repaired or recovered by good medicines: And to such commonly the Chemists are sent for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whom Plutarch calls Physicians of Trophilus, who said that he was a complete Physician who could judge what might be done, and what not; such never make use of their noble and undeserved Remedies, with a vaunting ostentation to their disgrace, when the sick is past all hope of man's help, for it becomes a wise man to prevent (an error) rather than repent of it: Let them take heed also they mix not their own medicines with others poison, lest the miscarriage be ascribed to the good and the recovery to the bad, for it is a lamentable thing to see the cursed hatred of some Physicians, who rather than they will allow another his due honour, who is more able than themselves, to maintain their tottering credit, will utterly cast away the Patient, who might be recovered by another's skill, such as these men commonly (and justly) call Honest Hangmen. Thirdly, Because the Physician is sent for too late, when Nature is overcome and the disease hath got the mastery: Otherwise if the Physician had Seasonably cast fit lead of Physic into the sick man's body, resisting the disease at first, no doubt but by God's blessing the expected fruit of health would have sprung up. Fourthly, Because the sick doth not follow directions: For so it is many times, that the sick lays the fault on the Physic or Physician when he himself committed it by his disorderly living contrary to the Golden law of the Locrians recorded by Aelianus. Fifthly, Because some men's Natures or peculiar qualities are not so easy to be cured; As we see some extraordinary hard knotty wood so much degenerate from its natural softness that it can hardly be cloven and very often the Time or Season, together with the bad inclination of the Astra's is very cross and contrary to the health: In cures respect is to be had to the season, for in summer one course is to be taken, in winter another, in Autumn another. For whatsoever is cured before the time is subject to a relapse 'tis a very instant of the Season or time of the harvest only that makes a sure and certain cure: A ripe pear or apple will fall of its own accord, but before we shake the tree in vain to get it down. If those things be not considered, especially in the cure of astral diseases, all things are of no moment, and we go about the work to no perpose Physicians also should make it their care that they and their Physic do not more hurt than the disease itself, therefore let them never advise with that which tendeth to the destruction of soul and body, but make it their chief care that they do no hurt when they can do no good. So shall they keep a good conscience, which is the constant joy of the heart. Sixthly, Because diseases are come to their appointed period, and then by the Laws of Nature there can be no recovery, as in perfect, absolute and complete bituminous, Colar, stony and sandy coagulations: For of such like consummated diseases their is no cure, as we so in those that are born blind and deaf. For what Nature hath once taken away the Physician can by no means restore, None can reform the errors of Nature. if the substance of the body be mishapen, and the parts thereof misplaced from the conception, there is no setting of them right again. Physician's should take nothing of the poor for their Physic; Charity toward the sick should be their most eminent vertae. Seventhly, As the base nigardlynesse of the sick (though there is no money more honestly got, and more unwillingly parted with) make the Physician negligent in his office; So also many times the sick parties doubt, distrust, and unbelief of the Physician's diligence and care, doth either retard the effect of the Physic, or altogether hinder the endeavour of the Physician, to say nothing of those who despise the Order of God, and will take no Physic in the greatest extremity, but think to be made well by God (though indeed he be the only Physician) without the use of Means by which he worketh. We ought not to resist the Ordinance of God: Ecclesiastic: 38. There is a twofold Physic; Visible or created, and Invisible even the WORD of GOD: The Physician and the Physic are the very true mercy of God. It is by the WORD of GOD therefore that any one whosoever is restored to his health, he that despiseth his WORD, despiseth Physic, and so on the contrary; for he that saith Physic is worth nothing, doth upon the matter affirm that there is no God. ●●merry heart is a continual feast. Moreover, as hath been said, the Mind of the Patient being raised with much confidence doth take the Physic with a stronger desire: Therefore seeing sorrow is the venom of Life, Eccl. 38.19, 20. & 30.25. it was not without cause that Hypocrates in his Aphorisms speaketh so much of the Confidence of the sick in the Physician and his Physic. That Physician doth most good of whom most ●●ve a good opinion. A firm Faith, undoubted Hope, Love and Confidence toward the Physician and his Physic, doth very much conduce to health, yea sometimes more than the Physician and his Physic too. Natural Faith (I speak not of the Faith of Grace by Christ) inborn of God the Father in the first Creation, which is our IMAGINATION, is so powerful that it can both cause and cure diseases, as is plain in time of Pestilence, when out of his own proper Imagination, from fear and terror it breedeth that Basilisk of Heaven, which intoxicateth the microcosmicall Firmament from his own superstition, even as the faith of the Patient assisteth thereto. The Natural Plague becomes Firmamental and supernatural, that is to say, when the Iliaster or Evestrum of the Sun, provoked by the sins of men to wrath and punishment, infecteth and punisheth mortal men through the influx of the Stars, The Stars are the rods of the Astra's. Paracels. tract. 2. depestili●a●e. by reason of their offences, because of the singular participarion it hath with the Evester of Man, nor is there any medicine so potent that can resist and help against it, for by its envenomed malignity and sinister aspect of the incendiary Stars it infecteth the Mummy and Sulphur of the microcosm, Man, who hiddenly possesseth all innate macrocosmicall poisons. The Will and Imagination of Man is the mother of the plague; so that a Man by his Imagination may infect a whole country with the Plague. Such is the force of the Sydereall spirit upon the body, that whithersoever it imagineth and dreameth it carrieth and leadeth the very body up and down with it, as we see in Noctambulaters. All things are possible ●o him that believeth, because Faith certifieth all things that are uncertain: God can not otherways be overcome but by Faith; whosoever believeth in God he worketh by God, and to God all things are possible, but how that comes to pass cannot be searched out. Faith is at least a work, I mean his work in whom we believe. The Cogitations surpass and go beyond the Operations of the Astra's and Elements; For when we think, and have faith in our cogitations, than faith doth the work, but without faith we can do nothing. Faith giveth the Imagination, Read Paracel of invisible diseases, and the efficacy of the faith of Nature, which by God can do all things Naturally. the Imagination giveth a Sydus or Constellation, the Sydus, (by reason of the Matrimony with the Imagination) giveth the effect or work. To mix Faith with the Physic is that which giveth spirit to the Physic, the spirit gives the knowledge of the Physic, the Physic gives health. Thence it followeth that a Physician springeth out of Faith, The Imagination is like pitch, it easily sticketh and quickly earche●h she. according to his Faith so doth the Spirit further and assist him, I mean the Spirit of Nature or the Sydus of the medicine. A man many times through the Faith of Imagination doth that which the best Physicians with their chiefest medicaments cannot do: Many times also that Faith or persuasion cureth more than the very efficary or virtue of the medicine which the Physician administereth, Therefore ●ai●h D●●●●en, 〈◊〉 behaveth to 〈◊〉 p●int & prom●schealth in ●nd to the sick and not to 〈◊〉 off H●pe though he despair. as we saw some years since in that famous Anwalding Panacaea, and may now see in that new medicinal Spring which broke out this year in the coasts of Misnia and Bohemia, unto which almost an incredible number of sick and weak people daily resort: For which there can be no other reason given but the constant excessive affection of them that use it, which power is in the very soul of him that takes the medicine, when without any fear or sinister imaginations, it is carried to some great excess of its desire. For the rational soul roused up and inflamed with a vehement imagination overcometh even Nature itself, and by her strong affections reneweth many things in her own body, and causeth sickness or health, not only in her own body, but in others also: He that falls mad by the biting of a mad dog will have the shape of dogs appearing in his urine: Thus the lust and longing of a pregnant woman worketh upon another body, when through oblivion of herself she imprints the mark of the thing longed for upon the child in her womb, as saffron coloureth water; For by her Imagination she formeth the infant, as a Potter doth the clay. Fear, trembling, and appetite, are the chief cause of the fancy, estimation, and imagination, of women with child: Therefore when she gins to imagine, There are impressions of the inferior 〈◊〉 Astr●●●. than the Astra's of the microcosmicall Firmament, or the Astra's of the humane Mind are moved with the phant●cy, estimation, and imagination, just as the external Astra's of the microcosmicall Firmament, where the Astra's ascend and descend every moment till the impression be made, in which impression the Astra's of the Imagination of the great bellied women do print an Influence and impression upon the child, as Engravers mark their work with an iron stamp. Therefore it is better the body be sick, than the soul: good words are the Physicians of a sick Soul. In lib. de Anima. The body is corrupted by the passions of the Soul● & the mind is nor impassable of the ●●●tions of the body. This Natura●● Faith 〈◊〉 the Wi●●● 〈◊〉 the Creator, bestowed upon th● Creature tha● was made after his likeness, although it can do all things; yet ought it to keep and observe the property of the Image. All things are possible to him that believeth and is willing; All things are impossible to the unbeliever and rebellious: as he thinketh and imagine●h the thing to be, so it must be. Unbelief is the greatest and most powerful enemy of Faith: For the Imagination joined with Faith can do all things. The Fares also make diseases incurable, when we perceive by the deny all of such help which we expected from the ministering of fi● medicines. Thus it is manifest that the affections of Mind when t●ey are most vehement are able to deprive of Life, as in histories we read: And this is well known to every man, that many through overmuch joy or too much sorrow, by too much love or hatred, have died, and many times by the like passions have been cured of long diseases; because, as Avicen saith, Nature obeyeth the cogitations and vehement desires of the Soul, and when the spirit is affected, the body in which the spirit lies hid, is affected also. Again, the aforesaid Natural Faith its efficacy manifested itself in the woman that had the bloody issue, and in the Centurion. Man who was created after the likeness and image of God, and savouring as it were of a Celestial Majesty, hath great things in his hands and power, Gen. 32.25, 26. It is well known to all what great matters a constant Credulity in an elevated or raised Mind can do by a strong imagination, even so great, that in false intense opinions and operations, it worketh miracles But haesitation of Credulity and diffidence do not only shatter and break the virtue or force of the operating mind, which is the mean between both extremes, but do also weaken every work, as well in Superstition as in true Religion, and enervate the desired effect even of the most powerful Experiments. And that which is here diligently to be observed, Mar. 13.58. Mark 6.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our Saviour, as Holy Writ saith, was not able to work miracles in Capernaum, because they believed not, but with their incredulity and false faith resisted him. For as man can done nothing without God, Mat. 9.1, 2. so likewise God will do nothing without Man, as his Organ or Instument, God and the Creature both together, neither without the other. Therefore no Man ought to will without God, because no Man can Be without God, in whom we are, and live, and are moved. Eightly, Lest the sick party recovering should commit greater sins against God, his neighbour and himself to the loss of his Soul, for every sickness is as it were an expiation or propitiatory of sacrifice, either the just Judge by this Divine innate revenge, penance and scourge doth call him to amendment of life for the time to come, or that by this Fatherly visitation and imposition of the cross which he ought patiently to endure, he may be a pattern to himself and his neighbour for the more fervent Fear and Worship of God, for God many times permitteth some men to fall into many and great sicknesses, whose minds have been greivously infected & distempered by the gladsome and pleasant health of the flesh, together with the continuation of their sins, to the loss of their Eternal health: For health is nothing worth, seeing it is but condemnation to us, if our sins be not forgiven. Moreover, sins weaken the powers of the Soul, and make it impotent to the Natural Government of the body: Therefore the powers of the body are enfeebled and hasten to death. Job 33.19, 20 Or else the sick is held under this yoke and bridle of infirmity, as by a wholesome Purgatory (though few are reform by their sickness) to the duty of Piety at least, whilst that lose licentiousness of sinning is lopped and cut off, which he would abuse if he should live and be well any longer. In these diseases that arise from the resisting astral, impression, and wrath of God, A Physician beginneth in appeasing God's wrath. Job 33.26. no Corporal medicine (because God hath shut the doors of Nature) can do any good, but only Celestial and spiritual, viz. by serious repentance, hearty to bewail the sins that we have committed, to allay the provoked wrath of God by Amendment of life and Reconciliation to our neighbour, to be reconciled to God through our Saviour the Celestial Physician of our Souls, and to submit our Will to the most righteous pleasure of the Divine Will, devoutly, patiently and humbly in all things, with a most assured participation of Divine Mercy. Paracelsus calleth them Deal diseases, which are from the Ens of God, who inflicteth all such diseases, and who alone worketh by good and bad men; the Cure, saith he, is by Faith, or when the purging is perfected the Physician may then try his skill. The Causes of those diseases that are of the Ens of God are unsearchable, here the cure must be sought in Faith, not in Nature; as also in the cure of Deal diseases, that are of the Ens of God, or in the deificall or faithful cure, the predestinate Term or period according to the Divine pleasure is to be observed. CHAP. VI Of that one only chief Medicine of the most Ancient Philosophers. This occult Minerva of Philosophy & this only most precious Jewel is inestimable. FUrthermore I shall here supply what yet pertaineth to that chief and universal Philosophical Physic, than which a greater gift of wisdom we never read that divine bounty bestowed on man; Not excepting so much as the very Reasonable Soul, which, next unto God in Heaven and Earth, cannot consider or find out any thing under Heaven bestowed upon Man more admirable, more sublime, more noble or excellent than this most secret Secret of secret Secrets, by which even wonders, yea all things may be done, both as to the Planets of inferior Astronomy, whose imperfection and dross it causeth to vanish by piercing them with its most powerful impressions (for it segregateth all extraneous Sulphureity and impure Terrestreity from metallic and Humane bodies) as also to the recovering covering and preserving of the languishing and lost health of the Human body, by its fiery vigour, besides infinite other things; to say nothing now of the Magical and super Celestial use when the Gonetick influence of the beams of the Sun and Moon and the fourth revolution is finished upon its native Earth, See the Mo●ade of John Dee of London, and Roger Bacon. it is endowed absolutely with all created Influential power as well in the Elemental world, as in the Celestial or super celestial it is the most wonderful of all wonders, for as God is wonderful in all his works, so doth he usually hid his wonderful Gifts in wonderful men. All antiquity, also all Verity of all Nations and Languages in the tradition of this doctrine, the consent of all those most learned men who in every age have lived with the greatest admiration and praise of many, do bear witness that this is so: Moreover, besides the ocular inspectation and certification of many of our time, it is easy to determine this from their writings, which are woven of so many hieroglyphical, Magical, and Mathematical Cover in so great and certain a series of Philosophical Truth. Who then would not admire and embrace so great a Gift of the greatest GOD, the immortal price of his study, pains and virtue, which to the Pious and holy Philosophers dignified by Nature and Education, doth warrant and assure a removal of old age and renewing of youth, perpetual health, and honest food and raiment, without hindrance to our neighbour, not by usury and fraud, nor cheating wares, nor by oppression of the poor (as most of our rich men are now enriched) but by industry of work and labour of the hands? God forbidden therefore, that, slighting the example of the Ancients, I should either deny such precious Wonders of GOD, and darken the wonderful powers of Nature (for he that despiseth knowledge, him the glorious and high God despiseth for rejecting this most true Art) or which is worse, to revile them as the most do, as if they were but the speculations of idle men, or the empty dreams and fictions of a sottish and doting mind, who yet among wise men do but betray the weakness of their judgement and openly call witness of their folly: Those therefore that revile and are ignorant of these divine Banquets, whom the Philosophers call fools, are not to be admitted to them, those also that dote in their Fantastical dreams are utterly to be excluded. Here some are listening, whether trusting to my own ingenuity I dare boast also of the preparation hereof in this place, or whether for ostentation sake I ambitiously arrogate to myself the absolute knowledge of this Art, Here I would be taken as an Index, or as one standing at the door to direct others the way they should go, whom I may profit more than myself; or as a whetstone to encourage them on. as those couètous Mountebanks and greedy Phylosophists use to do. But because I promised the Courteous Reader a little before, that I would set down at least those things which I had made trial of, I was unwilling in this place openly and most wickedly (which is not the part of a wise man, but of cheaters) to falsify any thing concerning the undoubted certainty of this matter. For this Sacred and Divine Art and Science, not of Sophisters, but Philosophers, which the ignorant basely and wretchedly condemn of falsehood (for doubtless among all Arts, as well Liberal as Mechanic, none aboundeth with so many Impostors as this) doth deserve to be reverenced for the wonderful Secrets that are in it, and to be preferred before all other earthly Sciences by those that are true Physicians, who being enlightened with the Spirit of Divine Wisdom, content and furnished with honest food and raiment (for it cannot be that a poor or covetous man should spend his time in the study of Philosophy) do with religious veneration pray unto God after the example of Solomon, not for wealth, but wisdom, that he would open to them the Magazine of Divine knowledge. And who measure their happiness at least by Heaven, and the Love of God the giver of every good thing. Who also are moved and spurred on to search it out by the love of Secrets and of Nature, according to the Divine Grace. And who through a desire of getting knowledge, without any foolish hope of gain or affectation of vain glory, By Wisdom the heart is made constant. do in the fear of God refuse no honest, constant and possible labour of the hands. And lastly, who without any malignant intention, neglecting the spring of dry humane thirst, do most humbly with fear and trembling desire to use such great gifts to that End which belongs to the Master of Nature, to wit, the Praise and Honour of God, and the good of his needy neighbour, in a constant Taciturnity, without pride, which provoketh the envy of all men. They that carry about their Treasure and use it publicly. Job 22.25. By ●hese, I say, among the Children of the golden doctrine (whose gold is the Omnipotent God) that most rare Good, which is to be preferred before all riches, is justly and of right to be searched out for the health sake of men, who quitting all other business and employment, and leaving the metals to those who with an impious hunger, and a thirsty and insatiable desire of being rich, making no difference between right and wrong, do horribly vex and torment themselves night and day, to the great hazard both of body and soul. A Philosopher must covet Nothing but Wisdom, which is conversant about Divine things; therefore a true Philosopher never sought after nor desired riches, but is rather delighted with the Mysteries of Nature, for verily he that is adept or hath attained the same may carry about with him in his purse, not the worth of one Kingdom only, but the wealth almost of the whole World, and in God & with God posesse as a Lord all things of the whole World, and in the Fear and service of God command the whole Creation. But that gift is acquired, neither by wrath nor forced violence, but either by the immediate inspiration of the most High, or by the expert ocular demonstration of a wise Master in this Art. That without all controversy this is so, no man that doth apply himself to Philosophy will deny. But who among many thousands is it, who while he seeketh this very knowledge by a certain and subduing judgement and due means, to whom the Stars are so benign, that he can by another's diligence and endeavour pass thorough the porch and gate of the Heavens into the Oratory or Chapel of Apollo, and get to the top of the mount of Chemistry? But where is that Egyptian Bird to be found, that we may commend such a Phoenix? See Paracel. in his fragments of Physic, which are to be referred to the 4 Tome fol. 311. No man hath entrance hereunto bu● by Divine revelation, or by word of month from h●m that hath the Secret, & teacheth it while he liveth. There is no perfection of things without the help of Divinity, and its demonstration. For who durst lend a hand to another herein, except he hat for a long time, and by much experience known him to be singularly eminent in the Fear of god, Holiness of life, pure and Harpocraticall Faith? He that desireth this Art, must not be a slave to other men's judgement, nor live upon their purse, and must retire himself, For Praebet amicorum, nil nisi copia damnum. Too much acquaintance hinder them Who labour to find out this Gem. For certainly that morose inability even of our companion, the arrogant loquacity, the pertinacious incredulity, the envy and detestable infidelity and an Epicurean indignity, doth hinder and much disturb the effect in any operation. Reverend antiquity, with one consent acknowledgeth that never any from the first man to the last could find on't the Divine secreu of that Art by 〈◊〉 even Natural ingenuity, according to Nat●●●ll Reason only, nor according to Experience, se●ng it is something Divine and hid, and that which is above Reason, even as the perpetual and tedious pains especially of those who have laboured and toiled to find out this knowledge by daily reading and comparing of Authors, do witness; But that the glorious God and most blessed bestower of all graces hath reavealed and made it plain to his faithful wise ones, Ecclesiastic. 38. to such as fear and honour him, that they might understand, meditate upon and love his omnipotent goodness, and by glorifying him in his wonders and all his power and virtues, serving him without any blemish, vice or sin in his holiness, and true Righteousness, they might see how much he hath done for men of good will: And so finally they that are inflamed with a most fervent love of piety and Gratitude might find him that is worthy of infinite thanks, who is infinite in mercy, whose most holy and Fearful name be blessed for ever and ever. The one only and true way to all Secrets is to have recourse to God the author of all good, according to our Saviour's command. These things seriously considered, no man will wonder if (when men seek the Kingdom of God, and study to find out the Celestial Stone in the last place) among so many thousands that seek, there is not one to whom the doors of Nature are unlocked, and that hath the Divine bolt removed, the Will no doubt of the Omnipotent God resisting the same, who tryeth the Hearts and Reins of men, who giveth his gifts to whom he will, and withdraweth them from whom be pleaseth. For this W●●● is not in the power of him that willeth, but in ●●e will of God that showeth mercy, who knoweth that it is not expedient for all to their salvation, that they should have Honours & riches with their health. And though happily some one or other may get the key of the Philosophical Garden (as I know some that have) yet because the Gate was bolted, that is, the Divine Grace and Benediction was denied and did resist; they could never open, much less enter, and gather those desired fruits of the Hermetick Tree, and eat the most sweet kernels of this mystery. Thus some Impostors in our age who right or wrong by unlawful means having got the most true Phylosophycall Ferment or Leaven (but prepared by others) have not been able to improve or multiply it any further by reason of the ignorance of the principle or beginning, for verily this most holy science never admitted any such unskilful Thrasoes into its inner rooms. This is that work that is hid under the robe of the Philosophical Virgin, which even one brother would not teach another; and therefore it is to no purpose to tempt an Adept Philosopher with promises of rewards, favour, or any other kind of respects that can be imagined, to part with it. This is that Secret laid up and buried in the most secret Treasury of the Mind and Memory, concerning which the genuine and more occult Philosophers (who fearing the malediction of God, and execration of those Sophe's or wise men which they leave to their posterity, God would not manifest this knowledge to all, to avoid offence. do study and strive to be harsh and rugged, lest they should disclose their more abstruse or dark sense to any, and expose the most noble Gemm of this Science to hogs and swine) have in a wise and ingenious craft covenanted and sworn they would never write it plainly in any Book: Nor hath any of them who kept this knowledge in the secret of their heart, made it known to any but such who had an understanding allegorically. For doubtless that liberty is granted to the Philosophers, that because they are made Lords of Things, they should also have power to dispense or give Names at their pleasure, This is not believed, but being proved with the gain of labour, toil and hazard, it is made plain toward the end which proveth the work. On this the hinge of the whole business turneth, as Gold animated by the Salt of Niture is made the chief subject of the Philosophers metallick Physics and clothe their children as they listed. Though True Philosophers exactly & with greatest ingenuity, have mutually engaged and set themselves upon one and the same thing; they that till the field have ever observed it, for certainly in their precepts, as in a glass, it hath been sufficiently made known to men of a wise understanding, who are chosen of God to such mysteries, worthy men, and sworn in this Art. But they have attributed it to the glorious God, who according to his good pleasure may inspire whom he will, and deny it to whom he please: Nevertheless religously affirming, that none can attain the desired end (though they slight all particulars, which naturally do altogether want the virtue of tincturing, unless they proceed from the first fountain) before the fat or blood of the Sun and the Dew of the Lunary, be joined into one body by the circular wheel of the Elements with the help of Art and Nature in the form of an Hexagon, Read Gen. 1.27, 28. Hermes his Table, Morienes, Alan. Rodargir. Monad. T●evisan. Lull. which can never be done except the most High God please, who alone of his special mercy graciously bestoweth this singular gift of the Holy Spirit, and impreciable price, both to whom and when he seethe good. And to whom he will not bestow any of his Treasures, let that man use what Arts soever he can, yet shall he never get any thing against the Will of God; for the Spirit proceedeth from Grace, who inspireth whom he will. Seeing therefore all man's endeavour is but vain except God prosper it (unless any with the loss of this most undoubted Truth, Levit. 26.20. will deny that God is the moderator of the universe, and will set himself in opposition to the Will of his gainsaying Creator with a rash gigantic, sacrilegious boldness, and with manifest danger incur the indignation of the Divine Majesty) I cannot wonder enough, that in our age many great men, Great men commit great errors. Psal. 25.14. Prov. 3.32. Wisd. 1.4. Eccl. 43.32, 33. wasting their time and estates, should suffer themselves to be cheated and deceived, with the greedy world by the golden promises of circumforaneous, vicious, and most lying Impostors, against their own conscience, not considering that without the liberal and right noble arts (of which those Phylosophists and Impostors are altogether destitute, having not tasted so much as a drop of the Springs of Nature) no perfect perception of Mysteries can be attained to. Those Gymnosophists with their Fantastical and Frantic inventions, enrich the ears of credulous men that they may make their pockets poor, they promise great matters and feign that they can do all things, but their unwary disciples get nothing from them, but after three or four cheats, to be again deceived by fresh and most subtle juggling, deceit and fraud; whose company we should avoid even as the most raging torments of hell. And that which is the chiefest thing of all, the Wisdom of the Lord, whose mystery is only with them that Fear him, Great gain is the scope of sophistical craft, because Dust & Ashes is the end of such smock-sellers. entereth not into such wicked and unworthy souls who have spent the whole course of their life in searching out Vanities and Deceits, and of set purpose maliciously have deceived almost all the world, with their guileful devices of painting white and red, and pargeting women's faces. Thus these men playing away and losing the story of Pandora, at length nothing else falls to their share but what Alphidius foretold should happen to them, that when their brains grow giddy, instead of the Tincture they should find only the colour, instead of the Hermetick Stone a pebble or glass, and instead of great Treasure and riches nothing but coals and ashes. Piety is the most necessary key to the knowledge of all Secrets. See Rodargirus BRITTO SARMATUS his verse in Zodi●co Pisciū● against those sacrilegious soldiers who threateningly and malepertly rush into the Vestry of Philosophy. It is not expedient to reveal it to any carnal man, because thou wilt be accuised for making known so great a Secret. He that publisheth this Art, let him die an evil death, saith Lul, because it is a secret to be given and revealed by God alone who hath created Nature, and no other, for he will reveal it to whom he will, and to whom it doth belong to be revealed, and not to others, because it is the Gift of God and not of any mortal Man. Job 34.11. Prov. 24.12. Apoc. 2.23. & 22.12. Es. 3.10, 11 Jer. 17.10. & 32.19. Ezek. 33.20. And who would not admire this efficacious transmutatory virtue of these Impostors, which makes wise men fools, strong men weak, rich men poor, and poor bankrupt men desperate and vagabond beggars? But as the envy of Philosophers is not against the Children of Art and Science, who seek not their own but God's glory, and who have lived to the praise and honour of GOD, the good of their Neighbour, and the Salvation of their own soul: so he that is an Adept and complete Philosopher, a keeper of God's Secrets, and is conformed to the dignification of his work, after he by the Blessing of God hath happily laboured like Hermes more than twenty years, fearing to offend the Divine Majesty, will be less afraid to die an hundred most cruel deaths, and endure all manner of miseries and punishment, rather than by any means, whether through wrath or what force soever shall be used, to publish to the wicked enemies of the Children of Art and Science, or to such as are unworthy of it, this greatest and richest Terrene Treasure, the Perfect Benefit or good gift of GOD, descending from the Father of Lights (as a Kingdom that will suffer no Com-peer) from the King of Kings and Lord of Lords, that terrible and fearful avenger of every unrighteous person, who hath entrusted him only to keep it, which Secret would by evil men, with the ruin of the whole world, be abused to judgement or condemnation of an Eternal curse, because he knoweth most certainly that he shall be most grievously punished with the damnation of his soul, and loss of eternal salvation, by the Holy Trinity, and Christ the just and severe Judge of quick and dead, except he can give a good account of his Stewardship and the Talon committed to him, at the formidable and terrible Tribunal, before which we shall all stand, even of that Greatest and Eternal Judge (whose Terrible and Ineffable Majesty all mortal men ought to stand in fear of) who at the great Judgement day will examine our deserts, who will justify the works of none that hath done evil, and deprive none that hath done well, of his reward. When, I say, in that Terrible day he shall hold the exeltrees of the poles from turning about any longer, and the motion of the Elements shall cease, than all things shall run to ruin, and the heat of the Centre united to the heat of Sun shall set all corruption of the Elements on fire, when every evil and impure thing shall be cast like lead with the damned into Hell, Apoc. 20.10. The end of the world is by fire. There is a Sea of glass mingled with fire. Apoc. 15.2. The property of fire is to separate the impurity of the Elements. Read Isa. Holland in opere minerali. Rom. 8.19, 23. where all things shall be tormented for ever, yet not consumed, with unquenchable brimstone like molten glass, continually burning and never wasting. And all that is of the Virtues and pure Truth and Nature of the Elements, which fear not the Fire of Heaven shall remain like a pure, clear, incorruptible and fixed Essence in a serene resplendent Chrystalin Earth, and be for ever at rest with the happy saved Ones, carried upward like an Eagle, or as Smoak excited by the Fire: For when God shall change all things by making them new according to his will, and shall make them all like Crystal, than the motions of the Supernatural Nature shall abide in those things without corruption. I wish the Great Ones of our time who are sufficiently enriched with Gold and Silver from the revenues of their subjects, would bestow some part of their wealth upon men piously and consciensciously learned and skilful in Chemistry, and that they would set every man his task, as he is fit for it, and as he shall desire it, to find out one out of those Three Families of Nature, that out of the same things in which all Physic is founded, viz. Animals, Vegetables, and Minerals, they might fetch out the most choice Physical Mysteries, All beauty, corporeal and incorporeal is nothing else but the splendour of the Divine countenance and Light set in created things, glittering & sparkling out through fair bodies, and making all that love it to be amazed at it like the Image of God. For so much Light as a King hath in him, so much Majesty hath he. Quantum Luminis, tantum Numinis. separating them by Fire into their Three First (things.) The Philosophical Conclave of any Prince furnished with such most precious and wholesome a Treasure, might compare even with the riches of Pactolus, for questionless it would delight, and, like a Loadstone, attract the eyes of the spectators to contemplate the open riches of secret Nature: From the beholding of whose pleasant and insatiable beauty, what recreation I pray of the eyes, and what admirable elevation of the mind would it cause to the Creator himself? To behold here the most choice and select store of the Vegetables answering to the members of our body by an Harmonical Anatomy, discovered in a wonderful and most acceptable variety in their Three First (principles) with their garments put off; made naked and visible: There (to see the like) of Animals; yonder (to behold the same) of Minerals and Metals, viz. the TRIUNE naked DIANA shining with so many colours of variety and always with a Triple Form in every classis or distribution, a most limpid or clear MERCURIAL, a most garnished SULPHUREAN or oily, and a most bright pure SALINE form, who otherwise covereth herself from the dishonest looks of mortals, and desireth not to come into the company of men in this worldly scene with her veil: A work truly becoming a great King and Prince. Francis the First King of France, the greatest Favourer of Philosophers and learned men, intended to go about one of the Three, but was prevented by death. And (the sole fountain being reserved to itself for its own uses, but by drawing forth spare streams) is it not a work of Humanity and Liberality, and the duty of an Almoner in this great Hospital of Piety most worthy of all praise and eternal memory, to do good to God, with this Talon, in our poor neighbour and his members? By the Light of God, secret and hidden things are revealed and made manifest. For without him no good and perfect thing can be attained. Psal. 145.19. Prov. 10.24. Without question the Father of Lights (from only as from the Efficient, Principal, and Final Cause of all Creatures and Operations, every good Gift upon amendment of Life is by ask, seeking, and knocking, to be obtained) would load this pious and laudable purpose heap upon heap with far greater and perhaps unlooked for blessings (for he performeth the will of them that Fear him) to them that proceed this way in the Fear of God, and love of their neighbour. For this only is the King's highway, not only to come all the desired Secrets of Nature, but that which is the chiefest thing of all it leadeth even to the very workmaster of the universe, Divine confidence never left any without help to do good. He that knows One knows All things, he that Earneth many things learneth nothing Eccl. 34.12, 13, 14. Blessedness consisteth in the apprehension of the chiefest good. God is the Immutable Rest, after which every Creature doth gasp and groan with all its endeavour. Levit. 25. Tob. 12.13. Eccl. 2.5. Prov 17.3. We cannot get the Victory and Crown of Patience without striving & fight. Per Angusta i●u● ad Angusta by which ONE infinite OCEAN of all Divine GOODNESS through Regeneration (alterity being swallowed up of unity) in the Sabath of Sabbaths or when the eternal Jubilee is come for which we were created, we do by consent of divine Clemency, attain the scope and true mark in the full fruition whereof we shall hereafter be delighted, just like a miserable Exile and pilgrim (tossed up and down through various hazards, hardships, straits, and miserable sufferings) restored again to his rightful Country: for he deserveth not sweet, who hath not tasted of bitter things: There is no recovering or returning to what we have lost but by the Cross and Death: Nor will God have mortal Man who now is wand'ring from him that he should come to immortal blessedness and glory in a delicate journey, but through the Fire of Temptation and Tribulation, with a sad and sharp death, because the Coronation and wiping away of all tears is after the victory, when we have overcome all our enemies, eternal Life will recompense greater wars and wrestle. But, to return to the supreme, though cross fortune hath not only hindered me who have always been desirous of the honest and most sincere Truth, many times though in vain aspiring and earnestly desiring to enter into the inner rooms of that supreme Philosophical Oratory, (not to the end that I might make Gold and Silver, for truly they are rich enough who are content with a little and make it not their business to get much, but with an exceeding love to find out the True Physic and upright desire of the wonderful works of God) but I know not by what sinister and most unhappy destiny of mine it so fell out, that with how much the more fervent endeavour of mind I have followed those most secret Studies, by so much the more bitterly have I been worryed hitherto by the slanderous Envy of malevolent men, and waves or fruits of of Fortune; the necessity of equity enforceth, that though I cannot proceed further as yet, I comfort myself with the cogitation only, and thinking upon so great a Thing. God himself knoweth what, to whom, when and how is fit, whose Name be glorified and blessed for ever: who many times turneth away those things which happily might do us hurt, because he is good: Num. 11.33. Psal. 78.30, 31, & 104. & 105. Tob. 12.7. nor do I think their miserable life is to be desired whose felicity is their ruin, and who lose by that that should advantage them: and who in the height of fortune do yet desire fortune for the chains and fetters sake, even when the indulgents of Fools could scarce add any greater happiness: and on whom God bestoweth somethings as a punishment when he is angry, which he denies as a blessing when he is pleased. Yet since the works of God are to be published and celebrated, and that by this monument here left it may hereafter appear that that Divine Beneficence hath not been denied to men of our age also who did not begrudge posterity their felicity, I cannot but in attestation and confirmation of the Truth here remember that singular Divine Clemency to me, which, not without the clear favour of God, was showed to me as an eyewitness in my travels, which was denied to many others who earnestly desired it, that I should see and taste it, at some Great man's house, Cui in aeternum bene sIt, & Cumprimis egregium Helioch Antharum bor EaLem, nunc in Christo quiescentem: cujuSmodi lENtis DenIque consueVerunt latitare tempOrum currIcVlis. Which I forbear to English. The Physophycall Basilisk like Lightning suddenly and unawares burneth up any imperfect mettle whatsoever, and on a sudden Produceth another new form. Therefore the searching it out is most to be commended to all that are studious of the Truth. Whence being a long time astonished and amazed at the greatest miracle of Nature wrought by Art, among the various and manifold metamorphosis of the Inferior Astronomy made in the cold (the Moist way of the Ancients not as yet intensely exalted to the eye of the Basilisk) this one prodigy, passing the admiration of all wonders, seemed strange and most worthy to be seen, that by giving one only drop of that Latex or liquor (in which as in a storehouse the dispersed virtues of all Celestial and Terrestrial bodies were by a wonderful artifice invisibly gathered together in an heap, nay, in which the whole world was centred) a man desperately sick and at the point of death was recovered by its Fiery, astral, and Celestial Invisible Nature conveying to the Heart a beam of the Natural Life, and renewing the organs of Life, and repairing Nature, which (by an accidental sickness causing a remotion) was spent and wasted, restoring him to firm and perfect health in one night: For this Kingly medicine, and the Empress of all other, causeth Humane Bodies immediately and as it were miraculously to rise again from what desperate diseases soever, There is no Physician can cure death, but Christ. if God hath not otherwise decreed, for many diseases are a Divine innate punishment, for which there is no cure in Nature. For surely this whole new regenerate world is able by virtue of its Regeneration to renew the little old corruptible world Man, to restore whatsoever is amiss in Man's body, to consume what is superfluous, to mend what is defective, and reduce the whole Microcosm into a true Temperament, and preserve it therein till the appointed Term of death imposed on mortals for their sin. Imperfect and impure metals are cleansed from their infirmities and accidents by the same spirit of the world, by the same Heat of Sun and Moon as men's bodies are, they are restored to their True Health, which is aureity or goldness, without a new motion of generation and corruption, by way of alteration only, and remotion of accidents which are the cause of the sickness and distemper, for metals do not differ in specie but only in accidents. This incredulous doubtfulness will fall out to the gain rather than to the loss, as heretofore to our ancestors so hereafter to all posterity, because there are few that believe that this Art is true, and with 〈◊〉 steadfast confidence are persuaded of it: for upon that account God provideth for the security of those that give themselves truly to the study of Philosophy. Exod. 32.20. Job 14.19. No marvel if this secret, by reason of the proclaimed uncertainty of so great mysteries, shall seem incredible, and justly not to be made known (though it be truer than true) to our Vulgar sort, though Athenians of a clean nose, as being ignorant because they never heard any thing in all their life of the Heat of the Sun and Moon, who know not these Vulcanean metamorphoses and this Power of GOD joined to Nature, but admire the Heathenish Physic, who to excuse their own ignorance do (foolishly enough) account the say of Prudent men but as fables and fictions, no marvel I say, when the understanding of the intelligent, clouded with no precepts or traditions of foolish men, can hardly apprehend it; much less that the Element of EARTH should by the help of Mechanic Magic swim upon the water. To know this Philosophical Secret truly is principally necessary to an astral Physician, none of which Physicians can come to any operation or knowledge of wonderful effects, nor be certain in his Art, except he cleave to this Science, especially in the cure of desperate diseases in our body, to wit, the four Monarches of all diseases, the Epilepsy, Gout, Dropsy, Leprosy. These four chiefest kinds of Diseases, Paracelsus, It is not Christianlike to ascribe to the Devil a greater possibility and power, than to the Infinite divine Wisdom & omnipotence. The chief Foundation & Scope of true Physicians, because it is not the first but second birth that produceth it. through the help of Christ, not of the Devil, cured by a wonderful Art, proving in some of his works that God taught him the medicine, for he did it not by our common ordinary medicines, but by Restoring or regenerating ones, which are known to very few, by which Nature being renewed afterward of her own accord she expelleth all things that offend her, as his Epitaph at Salisburg doth truly and sufficiently witness to posterity. All diseases proceeding from the corruption of humours, how great and desperate soever their cures be, are healed by this universal medicine, as a Carpenter that squareth all kind of timber, except the party be at the utmost Term appointed him by the supreme Being; or the disease be inflicted by God, besides Nature, as a punishment and special affliction. But no man, as hath been said, can make use of this peculiar and celestial Gift, but he on whom God himself hath bestowed it, who only both inlightneth the obscurity, and darkneth the clearness of these mysteries, so that none can understand the plainest things, except he enlighten them, nor be ignorant of the darkest if he illustrate them; for so great a faculty is there given by the rich and peculiar Grace of the most high Creator. Therefore Lullius that Divine and most perfect Philosopher, rightly concluded, that between the Artist and God the first cause, there ought to be an agreement without contrariety, that the first mover, as the principal Form should move the Intelligence or Soul of the Artist to a true Understanding, that he may open to him what is hid in the magistery of this Art. Blessed will he be to whom the Lord God shall be pleased to inspire the Gifts of his Grace: For it is the Lord of Heaven who knoweth the heart of those in whom he would use the form & measure. Notwithstanding we see men sometimes offend not only against God by their ingratitude, but also against their undeserving neighbour by strange devices not becoming an Aedpt Philosopher: with which some eminent men heretofore and two public Philosophers of divers Nations in our time abusing the Gifts of God against those most horrid anathemas of Philosophers, afterward (as doubtless every man according to his dexterity which the sydereall spirit causeth and exciteth is the forger of his own fortune) they came to doleful and lamentable end, to the perpetual reproach of their Name answerable to the unworthy publishing of this most True Philosophical Art, miserably wasted and restrained by the Wrath of GOD the Righteous Revenger, as well for their arrogant pride, punishment and repentance accompanying their provoking loquacity, as also for their cheating Impostures of the first Hapocraticall silence, The original of the Philosophical Magistery. Most do otherwise now, who make their boast among others that they have the clear knowledge of it, when it is only but imaginary, and so hinder themselves by their credulity and persuasion, so that they cannot profit or proceed to learn any more. which they did by turns to cloak the matter for their safety. Those more ancient and skilful Philosophers who were born in a happy sign, the children of Hermes who first found out the science, among whom nothing was more ancient than Truth, nothing more filthy and abominable than falsehood and deceit, and who have even judged it a thing more safely worth their labour to have it indeed without the witness of a sottish ignorant multitude, then seem or be supposed only to have it: who also have endeavoured to leave behind them an unspotted memory to posterity, not as many too credulous imagine, that being deceived with their own vain imaginations they would deceive others in like manner, which is not the property of an honest man. In the first age of the world God made it known by the Light of Nature. I say, these private not public Secretaries of Nature, who have, in the Natural Light fresh and flourishing in them, followed Reason the best guide, according to the ability God gave them, all of them with greatest attention both of body and mind pressing chief to one and the same end and scope of Virtue, accounting nothing more glorious than that they might peaceably rejoice prudently and in Quiet Silence, with a Mind truly Sound in a Sound Body according to the Fear of God and Love of their Neighbour. This is Philosophy Adept, which Paracelsus in the Tincture of Physics explaineth them to be Long Life and free from all infirmity, even till the Natural death, and an honest support of that long life in this vale of miseries, that we might serve God without poverty and prejudice of our Neighbour. Though there may be many hunting after this happiness with a kind of great and continued greediness of mind, yet have been persuaded that they should never attain the same, either by other means or any Arts, but by a wonderful and most abstruse comprehending of all the virtues of the whole Creation flowing and running together in one certain mass, in this Road or King's Highway and Philosophical Reason is to be accomplished. The defect of Nature must be supplied by the industry of Art▪ seeing Nature with her offspring always tendeth unto, laboureth & breatheth after their perfection. Prov. 3.16. All these spiritual virtues and active qualities being by great help of ingenuity and Art like the lesser world heaped up together and concentred into one mass (as united force is stronger dispersed) besides a kind of sweetest and admirable illustration of the Mind (for the Light of Nature is glittering in the Darkness of the world) as also the knowledge of all Natural things and Heavenly seerets, and a perfect operation, yea, they have even miraculously use of this choicest and admirable magistery, together with a flowing plenty and Abundance of all Things. Of which the Philosophers our predecessors that have been trained up in Hermes school, They durst not under pain of Anathema to speak of it, but in a picture of Enigmatical words, because the Master of Nature gave them not leave lest they should endanger themselves, and give an occasion to others of a wicked & hurtful study or practice, Prov. 10.10. It exciteth motion in our bodies and reviveth the Elements, now the Elements are excited unto their acting; for the Natural life is nothing else but the actings of the Elements. though they have been altogether dumb in keeping close the secret of the Art by a constant Taciturnity (knowing to what dangers the searchers out of difficult Arts and the public Secretaries of Nature are obnoxious, that, full of despair concerning their safety and peace, they have been compelled to deny the same) yet usually give this Reason: because the greatest Medicine, being artificially prepared with the help of wise Nature the Mistress of Science, should be (or is) the Life and enlightening Light and that which quickeneth or maketh alive our Balsam, that is, the spirit or celestial▪ not visible vapour of life; it may be the Essence of our Life: the Fift Essence compounded of the four Elements, in which are all the Elements actually, and all their arts, with greatest agreement made equal with true equation according to all possibility of Nature, and bound together with a golden chain without any contrariety; But all things are aggregated in so subtle a Matter and a Form so subtle, and so near to simplicity in a respective manner in the curing of diseases and the metamorphosis of Metals, like as in Lightning and the eye of a Basilisk, as is manifest by Experience: This is so in respect of the four qualities of the body as the Heaven is incorruptible in respect of the four Elements. The most High created this Fift Essence as the root of life in Nature for the preservation of the four qualities of the Humane body, The life of natural things is the Union of the Ideal Light, as also with the Ideal of Heaven and Earth. as he did the Heaven for the preservation of the universe. The celestial Fire that burneth not, is the soul and life of all Creatures; the subject in which besides the force and operations of the Elements, even all the celestial virtues of the Firmament, as well of the Fixed Stars as of the Planets, are infused and imprinted after an invisible manner, for the Influences of all celestial bodies which are communicated to the sublunary to every one in particular, these are concentred in this one: The Theatre of the secrets of all nature's Light; By this Art the knowledge of almost all things, and in this Stone the universal Nature of things shineth forth. The Tincture is the Fife Essence of the Microcosm and comes v●ry near to the first and most perfect Being and that Cabalistical unary number. Paracelsus calleth it the perfect, perpetual, & Catholic Balsam of Physicians or Philosophers; the Defensive of old age, the Universal medicament, which like the invisible Fire consumeth all diseases. the Glass of God's Mysteries, and the Miracle of universal Nature; the Fift Essence of the whole frame of the world, and the whole world Regenerated, wherein the Treasure of all Nature lieth; Subject and Instrument of all Natural and Transnaturall Virtues; the Son of the Sun and Moon, who by his ascending into Heaven and descending into the Earth hath obtained all power of superior and inferior things; the Habitation of all metallic, mineral, and vegetable Forms, which God created under the Globe of the Moon; yea that it is truly the spirit of Life which pierceth through all other spirits, Those Ancients who had most perfect knowledge of Things have called this Fist Essence the middle nature of Souls. and is altogether one and the same with the spirit of our body, the bond between the Body and Soul, wherewith that supercelestial thing is delighted and retained that it fly not from its bodily prison, for that peace may be made between those enemies the Soul and Body, there is need of the Balsam of life as a means to be sought from externals, by which the internal is restored to retain or sustain the Fire of a long life, without which fuel it goeth out of the body as a flame from the lamp-wick for want of oil; it is the most simple Matter which the Best and Greatest Lord generated out of the spirit of this world for the restauration and preservation of Humane Nature, which hath been altogether unknown to the Physicians of our time: For it never came into their Schools who go not into the Temple of Apollo through the right door, but break through the Roof, and sit in his seat, as the Scribes and Pharisees heretofore in Moses chair. And while they hold the keys of Sciences in unrighteous captivity, they bring to pass nothing with their decrees, and ordinances but like false Teachers, they themselves enter not into the Academy of Nature, and others who desire to enter in a right way they hinder in their laudable course by their pernicious dehortations, so that they never come to the knowledge of the Truth, and are forced to be ignorant where it may be. But because the true original of all corporal diseases, in the judgement of the best Physicians, is the enormity of the Natural proportion of the Three First (or as common Physicians say, the disorder and ill disposition of the four Elements or Humours) of which the Humane compounded body is sick or well: this foresaid Medicine, which is in itself the matter of our Creation may be congeneous and uniform to the substance, consisting in equality, When the purified Elements are reduced to a pure and equal simplicity then is got the Medicine that prolongeth life, because thus the Elements are equal; for the inequality and dominion of one over another is it that breedeth diseases. the most subtle Soul, separate from dregs, and as it were the simple substance of the Elements, the Fift Essence or Fift Virtue resulting from the purer Essence of the four Elements, purified, incorruptible is compared to Heaven, nor doth it admit any malignant spirit, but they all fly from it; And because it is obnoxious as little as little may be to a Tempered corruption or putrefaction, therefore it expelleth as much as is possible by Nature all accidental corruptibility from which any sickness or weakness may arise, and restoreth the inward vigour throughout all the members, and by reconciliation cureth again the diseases that happened by the exaltation of the Three Principles. Man's health consisteth in the agreement and union of the Three First Substances; Health consisteth in a Temperate body. but when they are exalted and set on fire by the Stars, the intestine wars follow: And because the Three First Substances of diseases are valitile, Let it not seem strange to any that the sole act of one Thing should be variously diversified, not as to itself, but according to the Nature of that which receiveth it, as the celestial Sun hardeneth the Clay and softeneth the Wax. they give place to the Essence of Fire which consumeth the disease and separateth the pure from the impure. Moreover, that Fift Essence of the Human Body bindeth the Elements or Humours in Peace and Harmonical league, and reduceth to the true Temperament by making equal the unequal, and strengtheneth the natural heat and substantificall moisture, it keepeth the oil and spark of Life in an equality by its celestial vigour (for so long as the Radical Humour, the Vital Balsam and most precious Nectar of our Life abideth in its quantity, we are not sensible of any disease, for the strengthening power of the Human body and of Animals proceedeth from the spirit of Life) and restoreth the sick to health and a good temper, it holdeth its Nature in her Being, and preserveth the Nectar of our Life in a good and laudable Temperament, and so will keep the predisposed or fore-qualified Man safe and sound from sickness, with the comeliness of youth for the time of his continuance (which is the age of Beauty and Human Fortitude) even to his Natural death, that is to that Term of Life which the Omnipotent God hath appointed to Man for disobedience as well that of every one, as that of our first Parent; I say, such a man who shall use it prudently and seasonably with a devout calling upon the Name of the Lord, if the constitution of the body and its complexion be not extremely wa●●ed. Therefore in this Fift Essence and Spiritual Medicine, which hath the Nature and Heat of Heaven (not of our mortal and corruptible) it is possible to find out the True Fonntaine of Physic, the Conservation of Life, the Restitution of health, the Renovation of lost youth, and the desired clear health; and to speak Naturally, there is no Balsamic Medicine in all the world better than this true treacle of Philosophers, which like the Elixir of life is the superlative and last consolation of Man's body, preserving all activities in the Humane Nature, and restoring the diminished power through the defect of Nature: For in every kind there is a certain One that holdeth the first degree in that kind, therefore because this Medicine is made of the more incorruptible and efficacious Matter that can be under Heaven, that is, the Soul or Spirit of the world, which hath in it the force of all Celestial and Terrestrial things, The Heat of the Sun and Moon is that Natural Heat whereby every thing is digested for the sustentation and multiplication of Individual●s. The Spirit is the life and Balsam of all Natural things. therefore it ought to hold the first degree in the order of Physic, and the Man that useth it with the moderation of other meat, may live as long as the ancient Fathers. From those two fountains the SUN and MOON, as Suchtenius learnedly discourseth, springeth the Natural and Vital Spirit of the world, which runneth thorough all Being's, giving life and consistence to all things, by which as a mediator every occult quality, all virtue, all life is propagated into the inferior bodies, into herbs, metals, stones, animals; so that there can be nothing in all the world that may or can be without a spark of this Spirit. The Life of Man is the Astral Balsam. the Balsamic Impression, the Celestial and Invisible Fire, the Air shut up, and the Tincturing Spirit of Salt. This Celestial Spirit which is one and the same with our Natural spirit, when its breathing in our body is not lessened or hindered by outward things, is that Natural Heat of ours, whereby every thing is digested for the sustentation and multiplication of every particular; It digesteth the nourishment that Man taketh, and breeds good blood in all the members: so long as the blood is pure, it continueth, and is the strong vital, pure and sound spirit of the Heart, so that the whole body liveth orderly and well; But if it be hindered by sickness that it cannot so well do its office, the nourishment is not well concocted; and that breeds bad blood by which the vital spirit of the Heart is weakened. Whence comes Old age, that house of oblivion, at last followeth a full extinction, consumption and dissipation of that spirit, which is the Natural Death; that the consumption and dissiapation of the said spirit may be prevented, (as much as by Nature may be) that spirit and Natural Heat in Humane bodies so weakened and hindered must be increased and strengthened, that it may be the better able to do its duty. But seeing every agent when it gins to act, doth not move toward any thing below itself, but to that which is equal like and suitable to it; Therefore this strengthening also must be by its like, that is, by that Celestial Heat of the Sun and Moon, and the other Planets, or with those things in which the Virtue of the SUN and MOON is most potent and doth most abound, or is less restrained by matter: The Celestial or that Spirit of the world and the Natural Spirit of our body is one and the same Spirit; and therefore the Heat of the Sun and Moon generated of the very stroke of the spirit is a ●bing more concoct and by consequence more perfect. For these things work more quick and perfectly, and do more readily beget their like: and, what is more easy, the spirit or that supernal Fire is got out of them by art; to which the Heat that burneth not like the Elemental, but that which maketh all things fruitful, and Light giving life to all things, are proper. But burning Heat, consuming all things, and darkness, making all things barren, are proper to the Elemental and Inferior Fire. That same (Heat) therefore is excluded, as also with it all divers and contrary things, such as are all the inferior Elements. For this and all things else that include a Natural composition in them (so far as they are yet drowned in a thick gross matter, and as yet not separate from it) are subject to corruption and transmutation. But Medicines ought to be preserving and very durable, and remote from corruption: For whereas they should preserve the Human body from corruption, they ought first to be of a long and lasting nature, otherwise they would corrupt rather than preserve. Besides, 'tis but in vain to think to preserve a corruptible body by a putrid and corruptible thing, to cure the weak by a feeble thing, to form a Thing by a thing subject to deformity. Every corruptible weak and feeble thing added to its like, augmenteth it, One Like added to its like maketh it more Like. and so that corruptibility is increased, not diminished, as we see some and truly too many Physicians of our time who labour in vain to cure Men of their maladies by their gross and corporal compositions of Medicines; but a higher speculation is here required; The vital spirit in Man & the Elemental is one spirit. For whereas diseases are not corporal, but spiritual and lurking in the spirits, they also call for spiritual medicines. They therefore that would preserve that vital spirit (which is the Radical Moisture and Heat, The Innate Heat and Radical Moisture of the Microcosm are sustained by the MacrocoMacrocosmicall Heat and Moisture of the Sun and Moon, as being thato●e & the same Celestial and Natural spirit of ours. the innate Mummy, and hath its seat in the midst of Man's heart, as the sustentacle of all our life) in young men, and repair it languishing in old men, and, as much as may be, make them young again, and so bring Man's life into the greatest health, they must seek after not the Elemental, but that Celestial Heat of the Sun and Moon that dwelleth in the more incorruptible substance that is to be found under the Globe of the Moon, to make this like our heart or spirit, which is done, when it is prepared and made up into a medicine and most pleasant meat, so that being taken by the mouth, it may presently pierce and pass throughout the human body, keep every thing incorrupt, especially the flesh that is united to it, nourish the power and spirit of life, increase and restore, digest every raw thing, lop and prune all excess of every quality, make the Natural moisture abound, and strengthen, inflame and augment the weak Natural Heat or Fire. This is the duty of a true Physician, and of the more sound Philosopher. The Tincture doth so cleanse the Balsam, that our children in the tenth generation may see the effect of it living so long, Paracels. For thus he might preserve our body from corruption, retard old age, keep youth flourishing in its vigour to the very point of death, and were it not for the wages of sin, withstand death, preserve (our body) in perpetual health and defend it from destruction. Paracelsus calleth it the Element of FIRE, which like the Sun of the Terrene or inferior Firmament may be the greatest Secret for the removing all diseases, and refreshing the cold benumbed members, for that Essential Fire worketh in the body, as the Flame and Nettle doth without the body. Whose meaning was (that of right he may here be vindicated from the unjust calumny wherewith he was branded) where he treateth of the virtues of this perfect Fire of Life, that the Balsam of Nature, The Humours of life do nourish the spirit of life. See Paracel. in the sift Tom among his Physical fragments, sol. 162. Cease therefore henceforth to blame Paracelsus in that he promisedlong life to others, but scarce came to full age himself. Many more such devices they devise & revile out of their malicious ignorance which Paracelsus never thought of. the Balsamic Mummy, the Vital Body, the liquor of Life, the Native or Radical Humour which the Spirit of Life moveth or acteth, may be restored, strengthened and preserved as in corrupt even to the very utmost consumption of it, that is, to the last gasp of Life without any sickness, pain and grief, which thing though he performed in curing the most desperate and dangerous diseases of other men, yet was he stopped from continuing so doing any longer, being Poisoned in his body by his malicious and inhuman adversaries, who had often attempted the same before they could effect it, (for he came to the Natural Term of his Life by an untimely and violent death of a draught of Poison) and not as many maliciously scoff in their strange fictions, that he by this his medicine would presumptously prepare himself an entrance and way to the immortal health of his body, which the dead Philosophers his Ancestors in this wicked world and true vale of miseries, of which they as strangers and Pilgrims of this world never so much as dreamt. God is to be seen beyond the horrizon of Eternity & 〈◊〉 the other side the wall of Paradise, which is the proper place of those that contemplate him. He that continueth united with God in Christ doth like God and the Angels never wax old. In vain will those husks & scraps of Paracelsus rise up that use to do, who exclaim that this interpretation is forced and far fetched. GOD is the Centre of all Creatures, by how much the more any draw near to him, by so much the more blessed, and less variable, and mutable is he; But the farther any thing departeth from that Centre or One, to wit, the immutable will of God, to the circumference, variety and plurality of the Creatures, the more unhappy, imperfect and mutable is it: Blessedness is in unity, not in the circumference; in Christ, not in the world, is Peace and the Rest of Souls. He therefore that by the immense Goodness of God which runs before us without intermission, shall forget all Things and leave sensible and Temporal things behind him, which are to be used but only in our passage, and shall be united to that one Centre, he waxeth young rather than old: And this is the true Long Life of the Cabalists, and of Paracelsus, which he so often and so earnestly begged for by Prayer and holy hope in his Hymns and Soliloquies, the true Enochean Life. As on the contrary, he that is not united to this most united Fountain-like and only Unity by adhaesion, must of necessity perish for ever, and be separated from the Light and Life by the second death, and be cast into the utter Darkness of the Caliginous world, which deprivation and want of the sight of God is the most bitter of all punishments. To know GOD himself the maker of all things, and pass into him with a full image of his likeness, as with a kind of essential touch without a bond, whereby thou mayest be transformed, and made (as it were) a God, this at last will prove the True and solid Philosophy. The MIND therefore of Adept Philosophers, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation is in Heaven, Phil. 3.20. The Mystery of Divine Matrimony with Man. they having enough of the Terrene Life, to whom one is All in all, and All are one in One: and who always look upon these transitory things with the left eye, but on Heaven with the right. The MIND, I say, By the access of this beam, ray, or celestial Stone all dross is purified, and the darkness of ignorance is driven away. Eccl. 18.9, 10. Psal. 90.10. Rom. 8. of these Adept Philosophers hath ever been far off and estranged from the Cavil above mentioned. For when through Divine Grace cooperating, they have by a quiet and religious meditation been raised up out of the sepulchre of their body or out of the dead Works of Darkness, the world that lieth in the malignant one being cast behind their back, they could open the Eyes of their Heart, and be turned to God in the Sabbath of their Heart by a separation of the Mind from Terrene obsticles in themselves, and see all things in one by a most Blessed Spectacle, to wit, Whatsoever is not God, is Nothing, and aught to be esteemed as nothing. one simple (intuitive vision or) sight from within, a kind of an Essential touch of the Divinity, and to contemplate the beauty of the Chiefest Good in the Light of GOD as in the glass of Eternity, which beauty is incomprehensible to the Old Creature, INFORTUNIUM. they have esteemed it the Unhappiness to stay so long in this Vale of miseries and ignorance: For our heart is not at Rest till we have cast behind us the most beautiful Nothing (that is, the shadow and region of Darkness and Death) and returned to the BEING of BEING'S (from whom we are wandered) as to the prefixed scope of all our desires and will, towards whom every Creature panteth and breatheth. Therefore being stripped and forsaken of every Crreature, they leave themselves, and totally go out from themselves contemning all things corporeal and incorporeal, in sighing and earnest desire they hasten from the imperfect to that which is one and perfect, the knowledge and contemplation whereof (that which the most wise Hermes and most pious Philosopher of reverend antiquity the Antesignan of Natural Philosophers and first Prophet, Lactantias mentioneth Hermes not so much among the Natural Philosophers, as among the Sybylis and Prophets, as the true Orpheus. doth also acknowledge in his Monade) is a sacred, Heavenly, and hid silence, the quiet or Rest of the senses and all things, when at length after the task of miseries, labours, and peregrinations is ended, all minds, by an unanimous friendship, after an unutterable manner, shall be altogether but one thing, in one MIND which is above every MIND. All things are seen and looked into with one presential glance. It is the intimate vision of GOD, and the Intuitive knowledge of GOD, which also happeneth by the Light of Grace to the separate Soul even in this world, if any man set himself about it now, and be subject to God. Thus many holy men by virtue of the Deifick Spirit have tasted the First fruits of the Resurrection in this life, and have had a fore-taste of the Celestial Country. I mean that spiritual Death of the Saints (which the Jews call the kiss of Death) which is precious in the sight of God, Exod. 33. Es. 6. 2 Cor. 11. Psal. 116.15. if the fullness of Life may be called death; We must die to the World, Flesh, Blood, and the whole Animal Man, who would feign have got into those Inmost secrets, and entered into Paradise by the excess or going out of the MIND: the Man that liveth in nothing but the Mind, is as an Angel, & (as I may so say) conceiveth and apprehendeth God after a sort in his whole breast. The scope and mark unto which all the most dear, beloved, holy, and intimate Friends of God, who live after the Image or inspiration of the most High, and not after the Lincus Terrae the Eearthy Mind, do bend, who from Divine Love willingly cast themselves headlong into the fountain of the Abyss and into the Sea of Nihilitude or nothingness, and enter into the Holies of Holies by the Life of Christ, that in the Sabbath they may live with God in Rest and Blessedness, and so drink of the everlasting Ambrosian Nectar of Eternity. By the Soul abiding and standing steadfast, embracing its Image of Divinity or MIND united to GOD by Christ, we enjoy actual Blessedness. 'tis possible to extend a long life farther: Therefore Porta reject the opinion of those that cast men's fortune from the day or hour of their nativity prefixing the bounds of life, affirming that he that is wary of his infirmities and avoideth those things that are hurtful may live a longer life. Parac. chap. 7. of the Labyrinth of Physicians. Though it may go for the discourse of Vain men that the life may be lengthened, yet it is repugnant neither to Nature nor Reason that a Man may prolong his life beyond the common ordinary age of Men, even to a long time, and that for two Reasons. First, Because in NATURALS there is no certain appointed Term apparent what day we shall die, but it is in our own hand and power to put an end to our life if we will, and to prolong it without offence to GOD if so be we may, and have wisdom so to do: I speak here Phylosophically of the Natural death, which is only the wasting of the Natural Moisture and Heat, as may be seen in a burning lamp, not Theologically of the Fatal death and utmost Term which God hath prefixed to every one, by which we are enforced not only to pay the debt of Nature, but are compelled also to undergo the punishment for sin. Death is the Bound which we cannot pass, nor is there any day or hour, for by the Grace of God we live the Term without hours. As God hath numbered our hairs, so also doth he reckon our years, leaving them in our power: And because it was the good pleasure of God that Man should live for ever, thence it is easy to discern that for the lawful matrimonial propagation and augmentation of Mankind, a long and lasting life of Man in this world is not displeasing to him, especially if it be spent in the Fear and Service of his Creator, yet always short of that utmost and fixed Term or determined point of DIVINE PREDESTINATION which is unknown to mortals, See Paracelsus of long life. imposed on our first Parents and their heirs, for their Fall from Original Righteousness, beyond which Bound no man can go. See Paracelsus in lib. 8. As Man many ways may not attain to the appointed Term of life, it being compassed about with diseases, Archid. of the Elixirs. It is the conservation of the Human body from all accidental corruption. Death God's minister expecteth our intestine war. There is a two fold death, from the Iliad or first principle, and from the Ens or Being. The Soul of perpetuity or the Spirit of Light joined to Nature with the light is perpetual, and will not suffer such a conjunction and such a life to be short. and so his time may be shortened; so may he prolong his life by removing these impediments, so that at last he may attain to the appointed Term of the Nature of life. Secondly, Because God hath created the aforesaid Medicine for the preservation of life, which may preserve our body as well from the corruption of our Parents, as from the defect of our own government, cure its infirmities, and repair what is wasted; yea, chase away from us all diseases which cause the natural death, until ultimate death the most Terrible of all Terrible things (which is the destruction of the Mummy) which God the most high Creator hath ordained as the wages of sinners. Therefore Paracelsus saith that the death which is from the resolution of the Iliad may be hindered by the industry of the Physician, but that which is from the Ens or Being cannot: as we may preserve a little fire by laying on more wood; so also may our life be prolonged by administering such Remedies and secrets as are derived from the fountain of God's gifts, with which the Rays or little beams the weakness of the Moisture and innate heat is nourished and cherished as the Fire with wood: This at least is desired in us, because we being destitute of wisdom know not that wood wherewith our life might be cherished and prolonged. Adam who was full of wisdom and the perfect knowledge of all Natural things, and many more of his time, who lived a more frugal life than we, did attain to so many ages, not by Nature and property of Time, for then all had been Long-lived, but by the help of Secrets and by Wisdom which was revealed but to few, and by special knowledge which God gave them in this particular, whereby they lengthened out their life to so many years beyond the ordinary time that men lived. Many holy men used this universal Medicine before the flood, which Adam also had in his Family, as Lactantius witnesseth, which strengtheneth the Internal Balsam, and like Fire congregateth Homogeneous things, and segregateth Heterogeneous, which are of a contrary nature. Nor are we to rely upon their judgements, who being ignorant of the Mysteries of the Element of Water, dream that the Deluge washed away the efficacy of fruits & of growing things, or that the power and strength of men's bodies was spoilt by the Water: For all things that grow by the benefit of Water do yet sprout and spring forth in the same vigour and with the same efficacy as they did in Adam's time. When men multiplied in the world, wise men lived together in the Centre reserving wisdom among themselves, but banished those that had it not into the circumference. Paracels. Wherefore we want nothing but the knowledge of Secrets, and their use. And thus the Flood did not waste the things that grow, but washed away our wisdom of knowing them. These most secret of secrets have ever been hid from the common sort of them that profess Philosophy, and especially sincemen began to abuse Wisdom, using it to an ill end, which God bestowed upon them for their health and advantage. But as few reach the Natural Term, so also few have known the reason of prolonging the life: And hereof there are many Causes. For the life is broken off, or shortened, two manner of ways. men's & ENS abrumpunt nobis vitam. First, Either by the MIND, whence arise mental diseases which are invisible, and affect us in our Mind, as Enchantment, Imagination, Estimation, Influence; Superstition, all which proceed from a spiritual affection: No corporal guard or shelter availeth any thing against such like violences, but only Faith which is able to resist them▪ or some other Magical means is requisite against witchcrafts and to cure those that are bewitched, and though the cure be difficult, yet is it possible. Notwithstanding what may be said, i. e. that the act of the imagination is immanent, and that one man's body cannot be altered by another man's imagination. And these diseases which only Adept Physicians know, are healed without the help of Natural Physic. For in the minds of men there is a kind of a hidden Virtue, of changing, attracting, and binding that which it desireth either to attract, or change, or bind, or hinder, especially if it be set against it with the greatest excess of the Imagination of the Mind, and of the Will: This is no strange thing to them that know the operations, those wonderful virtues in the Nature of the Antipathicall Loadstone, which doth (as it were) bewitch spiritually and invisibly. But lest our spirit should be suffocated with these five supernatural mischiefs, i e. Enchantment, Imagination, Estimation, Influence, Superstition. or left the life should utterly be destroyed by them, their malignant Astra's must be averted by a supernatural cure and magical help into something else, without any profanation of God's Name: Thus those diseases that proceed from the Mind require a mental cure, of which see more in Paracels. his Philosophia Sagaci: Godliness is the chiefest remedy, guard, and preservation against such like evils, for certainly the auxiliary hands of God are the best preservative in all diseases. Or Secondly, The life is shortened PER ENTEM▪ by the Being, as by Entall or Corporal diseases: 〈…〉 & 〈…〉. For many who live to eat only, and prefer a voluptuous superfluity before the Natural necessity which is content and satisfied with a little, have surfeited themselves to death, and found death in the pot: Health is preserved by fastings, and a moderate Diet is the best Governance to prolong the life. And this cure of the harms of the Natural members which come from the Ens or Being, is to be sought from Natural causes and means, to wit, from the Elements and hidden Secrets: For all diseases require their own proper cure, and reject any other remedy: Corporal medicines do no good to mental or supernatural distempers, nor can mental medicines be profitable to bodily diseases. This also is to be considered, that many times wear corrupted in our mother's womb, sometimes in the birth and education, and by many various accidents may we be hindered and kept from attaining to the Natural Term of life, as Theophrastus in his Books very often observeth. But not to forget what we intended, and wander wider than the bounds of a Preface, I shall now draw to a conclusion. Whatsoever advantage therefore I have made by my labours, watch, studies, and peregrinations, which may as well illustrate Physic and Philosophy, as make manifest the Light of grace. and NATURE, (though divine Mysteries are far greater than to be set forth by the splendour of man's words) so far as divine Minerva hath given leave, I have inserted in their proper places in this Prolix and Admonitory Preface, and so far as was lawful, and so much as was allowable by God, have I imparted candidly from the intimate and inmost Armoury or Treasury of my Heart, Read them over and over, & over again, and again; I hope it shall not repent thee of thy pains. to the Children of Learning and Heirs of Wisdom, who with second thoughts which are the wisest, shall clearly and with a considerate judgement pass thorough these things with a pure Mind and tongue, reading them over in the light of God, without any superfluity or diminution, by often reiterated and evident speculations: For surely it is not enough to know, We ought not to prefer our private profit before the public good. that thou mayst know, but it concerns the public good to make known also in public writing what belongs to the public, not out of pride or vain glory, but moved with a desire of doing good, that posterity may be instructed, and the great bounty of God spread abroad and reverenced; both because at this time I see it taught in public Schools for the most part rather for the glory of Education, than the good and profit of the Auditors: as also, because every one is not so happy as to desire to learn and improve his time, whether he be rich or poor, The School of Physic is not covered with tile, but with the Firmament: which yet by peculiar assistance of the divine Majesty fell to my lot, in that I lived freely to the great advantage of my studies above ten years in two of the very best and most honourable Families, Therefore that Physician that walketh according to the mind of Paracelsus is only able to open the Book of Nature. in that of ESNE at Lions in France, and in that of BAPPENHEIMIE in the signory of marshal: It fell out, that when I instructed the Noble Prosapia committed to my trust and diligence, that in my various and most profitable peregrinations (especially while I was with the Illustrious and Noble MAXIMILIAN solicitous of his Father's liberty, that gallant Hero Conradus of Ancient Repute and Virtue, now at rest with Christ, then unhappily a prisoner in Marshal) when I had special and private converse with learned men, a thing most longed for by a Physician that desireth chief to turn over the BOOK of NATURE (in which every region is a leaf) not profunctorily & superficially, but practically and experimentally, to which learned men I should hardly have been admitted, but for the Relation I was then in. Besides, I had this chief and special help, in as much as that most Illustrious, the most worthy of perpetual respect from all learned men, and Heroic Prince CHRISTIAN ANHALTIN, with his more than singular favour and laudable patronage toward the more secret Studies, supplied me with necessary expenses, who was altogether unable to bear and undergo so great a burden as all these Medicines come to, which must be prepared and tried by Fire. By which singular care toward the whole Spagyric state, and most deserving pattern (which I here set down for other great Peers and Noble men to imitate) his most Illustrious Highness will deservedly and of right purchase to himself not only an eternal good Report and honour of his Name next to the happy reward of his expenses, but will also for ever to all posterity be thanked by foreign Nations. Moreover in respect of what concerns the order and Disposition of medicaments, I have proposed and set down this to myself (every man having the freedom of his own sense) according to the measure and fancy of my Genius and skill: It will be safe for every man to add hereunto the further Experiences of his own, and dispose it otherwise according to his discretion for his private use when he hath enlarged it; And so I doubt not but that this harvest of Chemical Corn, and the First fruits of my increase, and this Spagyric present of my difficult and laborious diligence (than which I suppose I could not leave behind me a better to my Country and Commonwealth) will be most acceptable to godly learned men (for I regard not Hogs & Dogs that have no grace nor goodness at all, those Beetles which I leave to their own dunghill) but of all especially to them who have wasted their youth with infinite pains to follow after and get Knowledge, and who have been trained up in the Spagyric and Hermetick School of Vulcan, being not yet deprived of the Light of understanding, and have been well instructed by approved Authors in the general rules of Physicians before observed, as well touching the causes of diseases, as the methodical way of curing them. I have not spoken of so many things, but there yet more left to be spaken. These things are written for them who by aprospicocious & happy wit have their mind enlightened by God & their Soul seasoned with the salt of Wisdom. A few things or words are sufficient for him that understandeth. I have not handled all things here in this place, to avoid prolixity; I know there are not a few doubts left unresolved; and no wonder, for they that are ignorant of many Things must needs doubt of Many things: It is provided for by the Philosophical law that some tedious things should be left obscure to young Scholars and for intelligent & wise men to find out; for thereby their wits are tried, and made fit for the School of Philosophers. He that can receive it let him receive it; and he that doth not understand, let him either learn or hold his peace and be silent: Nevertheless the young Pupil that is a diligent Searcher out of the Ancient First & Sacred Philosophy, who in the Fear of God hath given holy attention, laid aside his Fantasy, & hath had his Reason well disposed with a subtle wit and profound understanding, he may apprehend & conjecture the signification of MANY things by a Few in this open market of Nature, not by a vulgar sharpsightednes but by the assistance of the Almighty: He that can endure the Truth lay aside rancour, and read those things with a sincere mind, and shall inwardly & more thoroughly examine all things with a diligent and considerate judgement of the MIND not depraved by his affections, shall at last with great thankfulness acknowledge that the doors and Inner rooms are unlocked to him by the favourable virtue of the most high Creator, and from all these things rightly understood, through PRAYER & PAINS, shall reap much more fruit than he expected. If happily there be any of a contrary opinion, ignorant of the Truth & Men of a testy & wayward nature, who in their rash ignorance shall account this courtesy for an injury, unthankful for what I have endeavoured, & think they have no need of this public worth, which from the hand of God I have sincerely communicated to a State that stands in need of it, to the glory of God and furtherance of my neighbour's welfare, let them not vex and trouble without cause the laborious diligence of undoubted experience, and other men's pains and sweat, with those their proud and rash censures like Aesop's Crow, or reproaching them for a patched and mixed hodge podg of good & bad together (to get the corn from the chaff, and separate true from false, is sometime a most tedious and difficult task, let them judge who have toiled and sweated in the like case) nor let them with Timon that Manhater seeing a dogged churlish spirit or disposition ratify it to posterity, or publish to all the world their cruel and detestable inhumanity or most unrightous hatred which they have against the Truth by rising up against it, unless (quite excluded the company of learned men instead of an answer) they would be called stubborn enemies of mankind, and adversaries of public safety, who (as already before) are justly to be cashiered: And let them not a fright those that are studious of the truth, who take those our labours and faithful diligence kindly and in good part: or if they can discourage any, let them open their own fountains, having an occasion given them hereby of publishing their Observations, let them take their lited candle from under the bushel, lest the curse of the figtree befall them, Mat. 21.19 and letting pass all idle contentions of words and Scholastic questions and fruitless disputations (for it is that which a cunning & contentious Sceptic Philosopher is inclined unto, whose purpose is not to find out that which is True but to wrangle about it, & with brawling words to prove and maintain any thing, and to put by or away what he pleaseth) let them be spurred on & provoked by my example, as becometh good & sincere citizens of the Physical & Spagyric State and profession, to bring forth better things than these out of their own experience, For who can find out the end of Physic. (for surely Physic is not yet come to the Limit of perfection, but many things remain to be discovered to future ages) and to succour poor Lazarus, not with Sylogistical or Levitical Words, but with a Samaritan Help & Aid. This if they shall do, and cast away the Signatures of cursed Sloth, of Drones, in their hollow cracks and clamours which at least make a terrible noise, they may become Bees, and after that in a grateful agreement, godly love & mutual duty conspire together with us into an union and Spagyric mellifice divorcing the multitude and abstaining from all fornication, and Really & indeed may maintain & defend the Excellency of Chemistry against all that reproach it, and with their ingenuity and learning, without envy & evil speaking, endeavour to render this our good endeavour better than the work itself: No doubt but after other secret Sciences which yet lie in the dark, that Ancient, True, & Philosophical Medicine, which by reason of the long continuance and injury of time, as also the unworthiness of our age (men's sins doubtless so meeting together) is not yet fully known, may in a shorttime by the heavenly assistance, be restored to its lost lustre & ancient splendour, to the most healthful advantage of all man kind & the due honour of Spagyric Physicians, whose endeavour & pains that immense sea of divine Mercy would be pleased to make use of as an Instrument & Pen to accomplish so healthful and saving a work. Which that holy Triunity grant, whose unspeakable Name be blessed for ever and ever, AMEN. Three BOOKS OF PHILOSOPHY Written to the Athenians: BY That famous, most excellent, and approved PHILOSOPHER & PHYSICIAN Aureal. Philip. Theoph. Bombast. of Hohenheim, (commonly called) Paracelsus. With an Explicatory TABLE alphabetically digested; wherein the hard words that are found in this Author, and in the foregoing Preface of Osw: Crollius, are Explained. Done into English for the increase of the knowledge and fear of God. By a young Seeker of truth and holiness. O Lord our Lord, how excellent is thy Name in all the Earth? Ps. 8.1, 9 Holy, Holy, Holy is the Lord of hosts, the whole earth is full of his glory. Es. 6.3. Ex perpetuitate creaturarum intelligitur creator aeternus, ex magnitudine omnipotens, ex ordine & dispositione sapiens, ex gubernatione bonus. Aug. l. 11. de Civ. Dei. c. 21. LONDON: Printed by M. S. for L: Lloyd at the Castle in Cornhill. 1657. THE First BOOK OF PHILOSOPHY Written to the Athenians BY Theoph. Parac. H. H. H. TEXT 1. ALL created things are of a frail and perishing nature, All creatures in the world have but one principle. and had all at first but one only principle or beginning. In this (principle) all things under the Cope of Heaven were enclosed and lay hid: Which is thus to be understood, that all things proceeded out of one Matter, and not every particular thing out of its own private matter by itself. This common matter of all things is the Great Mystery, What the Great Mystery is. which no certain essence and prefigured of formed: I daea could comprehend, nor could it comply with any property, it being altogether void of colour and elementary nature. The Great Mystery is the mother of all things. The scope of this Great Mystery is as large as the Firmament. And this Great Mystery was the mother of all the Elements, and the Grandmother of all the Stars, trees and carnal creatures. As children are born of a mother, so all created things whether sensible or insensible, all things whatsoever, were uniformly brought out of the Great Mystery. So that the Great Mystery is the only mother of all perishing things, out of which they all sprung, not in order of succession or continuation, but they all came forth together and at once, in one creation, substance, matter, form, essence, nature and inclination. TEXT 2. That this Mystery was such as never any creature besides was, or ever saw the like, and yet was the first matter, out of which all mortal things proceeded, cannot better be understood than by the Urine of man, which is made of water, air, How man's urine is made. earth and fire, but is neither of these, or was it like to either, yet all the Elements, by another generation arise from thence, and so pass into a third generation. But in as much as the Urine is but a creature there may be some difference between this and that. The Great Mystery was not created. For the Great Mystery is increated, and was prepared by that great Artificer. Never shall there be any like it; nor doth this return or is it brought back again unto itself. For as cheese becomes no more milk, so neither doth that which is generated [of the Mystery] return into its first matter. And though all things indeed may at length be reduced into their pristin nature and condition, yet do they not return again unto the Mystery. That which is once consumed can by no means be again recovered. But it may return into that which was before the Mystery. TEXT 3. How the great Mystery is the mother of all things. Furthermore, though the Great Mystery be indeed the mother of all things, both sensible and insensible; yet were not all things that grow, nor the living creatures, nor such like things, form therein: but thus are we to consider of it, that it left and assigned general mysteries to all things, that is, to men and living creatures and those of one sort it gave a mystery to propagate themselves after their own form. In like manner it bestowed a peculiar mystery on every other thing to bring forth its own shape by itself. From the same original also (which the primary mystery ordained) spring those mysteries from which another mystery may be produced. For a Star (alias muck) is the mystery of beetles; flies and gnats, etc. Milk is the mystery of cheese, butter, and such like. Cheese is the mystery of worms that breed in it. So again worms are the mystery of perished cheese. And thus there are two sorts of mysteries: Mysteries are of two sorts. The Great Mystery, which is uncreated; The rest, being of the same kindred, are called special mysteries. TEXT 4. All things came out of the Great Mystery at one & the same time. Now seeing it is plain that all perishing things did spring and arise out of the uncreated mystery: we must know, that nothing created was brought forth sooner or latter one than another, nor this or that thing apart, but altogether and at once. For the Greatest Secret, to wit, the Goodness of the Creator did create or lay all things together upon that which is uncreated, not formally, essentially, or by way of qualities; but every thing lay hid in the uncreated as an image or statue doth in a piece of timber. For as the statue is not seen till the waist would be cut away that so it may appear: So is it in the uncreated mystery, that which is fleshly or sensible, and that which is insensible, both came forth and got to its own form and kind by a right and instituted separation. Here was no hacking or hewing, but every thing passed into form and essence, The wonderful art of the Creator. etc. Never was there workman any where to be found so accurate and industrious in separation, who with like skill could make even the least and lightest grain useful, and put life into it. TEXT 5. A comparison betwixt the mystery and a medicine. Understand it thus, not as if a house were built out of the Great Mystery, or that the living creatures were first gathered together and laid in an heap, and then perfected, nor the other things that grow likewise: but as a Physician makes a compound of many virtues, though the matter be but one, wherein none of those virtues appear which lie hid under the same. So must we think, How all things were in the mystery. that all sorts of creatures under heaven were set in order and put into the Great Mystery, not perfectly according to their substance, form and essence, but after another subtle manner of perfection (unknown to mortal man) whereby all things were shut up into one. We all were created of that which is frail and mortal, and are born much after the manner of Saturn, who in the separation of himself brings forth all forms and colours, yet none of them appear visible in him. Since then the mysteries of Saturn yield such like procreations; much more doubtless the great mystery hath in it this miracle, What kind of separatinn Saturn hath. in whose separation all other superfluous things are cut off, yet is there nothing so needless and useless but can bring forth out of itself some other increase, or fit matter thereof. TEXT 6. Know therefore that several and various chips or fragments fell out in the cutting or carving of the great mystery, whereof some became flesh, of which there are infinite sorts and forms: others were Sea-monsters, of wonderful variety also; some became herbs; other fell into wood; abundance into stones and metals. A twofold art of the Creator in the separation of the Great Mystery. A twofold way or manner of Art may at least be considered by them that ask how the omnipotent God did or could carve out those things. First, in that he always ordained life and increase. Secondly, in that it was not one only matter that fell off every where alike. For if a Statue be cut out of a piece of timber, all the chips thereof are wood. But here it was not so; but every thing received its own form and motion by itself. TEXT 7. Thus the distribution followed the operation of the great mystery, and the things that were separated from those that were superfluous appeared more excellent; at the same instant also divers other things proceeded out of those very superfluous things that were chipped off. For the great mystery was not Elementary, though the Elements themselves lay hid therein. Nor was it a carnal thing, though all sorts of men were comprehended in it. The mystery was all things but without difference or distinction. Neither was it wood or stone; but such was the matter that it contained every mortal thing in its essence without difference or distinction, and afterward endowed every one of them with its own particular essence and form in the separation. An example whereof of we have in meat: If a man eat it, A comparison between the mystery and meat. he gathers flesh, to which the meat was nothing like before; when it is putrified it breeds grass of which it had not resemblance before at all: which holds much more true in the great mystery. For in the Mysteries it is most manifest that one thing became stones, another flesh, another herbs, and so afterwards passed into various and infinite forms. TEXT 8. Now when the separation was made, and every thing brought into its own form and property, so as that it could subsist alone of itself, than might the substantial matter be known. That which was fit to be put together, was so compacted; the rest, in respect of substance remained void and thin. For when things were first set together, all could not equally be joined, but the greatest part remained vacant. This is plainly to be seen in water, which when it is frozen, the ice thereof is but a very small quantity. Whence, and of how many sorts the things are that were compacted. So was it in the separation of the Elements. Whatsoever could be compacted was made stones, flesh, metals, wood, and such like. The rest remained more rare and empty, to wit, every thing according to its nature and property of the Planets. For when things were first compacted that great mystery was just like smoke, which spreadeth very wide; A comparison between the mystery and smoke. yet hath it very little substance besides a small quantity of soot. All the other space, where the smoke is, is very mere and pure air, as may be seen in the separation of the smoke from the soot. TEXT 9 Separation is the beginning of all generation. Separation was the principle and mother of all Generation. The greatest miracle of all in Philosophy is Separation. Yet should not men study these things beyond their capacity and reason. How such things were, and might be made, is somewhat to be known by this example, viz. If you put vinegar to warm milk, you shall see a separation of the heterogeneous parts many ways. The force and nature of vinegar. Truphat. Thus the Truphat (or Traphat) of metals brought every mettle into its own nature. So was it in the Mystery. For as the macerated tincture of silver, so also the great penetrating mystery, reduced every thing into its essence, distinguishing and separating all things with such wonderful diligence, that every substance had its due form. The Magic that directed unto the Great Mystery. Now that Magic was a most singular secret that directed such an entrance. Which if it were divinely done by the Deity, it would be to no purpose to study for it. Nor doth the Deity make known himself to us hereby. But if that Magic were natural, certainly it was most wonderful, very excellent for quickness of penetration and swiftness of separation, the like whereof Nature can never more give or express. For whilst that was busy at work, one piece fell into the Elements, another into invisible things, another into the vegetables; which doubtless must needs be a very great and singular miracle. TEXT 10. The first separation was made in created things. In as much then as the great mystery was full of such Essence and Deity with an addition of the most eternal one; the SEPARATION was before any creature. When this began, than every creature sprang forth and appeared in its majesty, power and free will: in which state also it shall still flourish even to the end of the world, or that great harvest, when all things shall be pregnant with fruit, which shall then be gathered and carried into the barn. For the harvest is the end of its fruit, The harvest is the end of all things that came out of the mystery. nor doth it intent aught but the corporal destruction of all things. And though their number be almost infinite, yet is there but one harvest only, when all the Creation shall be reaped, and carried into the barn. Nor will this harvest, the end of all things, be less admirable, than that great mystery was wonderful in the beginning, notwithstanding the free power of things be the cause of their mutual affection and destruction. The sympathy and antipathy of things is the cause of their mutation. For there is nothing but hath both love and hatred. The free will flourisheth and is conversant in virtues, but is either friend or foe in our works. But these things belong not to separation. For that is the sequestratrix that gives to every thing its form and essence. TEXT 11. When the great mystery first separated all things, The first Elements risen out of the separation of the mystery. What fire is. What the air is. the first separation was of the Element, so that before all other things the Elements broke forth into their act and essence. The fire was made heaven and the wall of the firmament. The air was made a void space, wherein nothing appeareth or is to be seen, possessing that place wherein is no substance or corporal matter; This is the coffer or enclosure of the invisible Destinies. The water passed into liquor, and took its place about the channels and hollowness of the centre within the other Elements and the sky; What the water is. This is the hutch of the Nymphs and monsters of the Sea. The earth was coagulated into dry land, What the Earth is. It is sustained by the pillars of the Arcealtes. and is upheld by none of the other Elements, but is propped up by the pillars of the Archaltes'; These are the strange and wonderful works of God: The earth is the chest of those things that grow, which are nourished by it. This kind of separation was the beginning of all creatures, and the first distribution both of these and all other creatures. TEXT 12. After the Elements were thus brought forth into their essence, and divided from each other, that every one subsisted severally in its own place without prejudice to one another, than a second separation followed the first, which procceeded from the Elements. The firc's separation, and its kind. Thus every thing that lay in the fire was transformed into the heavens, one part thereof as into an Ark or cloister, another part proceeded out of it as a flower out of a stalk. Thus the Stars, Planets, The second Stars sprang out of the second separation. and whatsoever is in the Firmament, were brought forth. These sprang out of the Element, not as a stalk groweth with its flowers out of the earth (for these grow out of the earth itself) but the Stars came out of the heavens by separation only, as the flowers of silver ascend, How the Stars came out of heaven. and separate themselves. So that all the firmaments are separated from the fire. But before the firmament was separated from the fire, every jot thereof was but one Element of fire. For as a tree in winter is but a tree, but when the spring comes the same tree (if that be separated from it that may be separated) puts forth leaves, flowers and fruit, which is the time of its harvest and separation: Just such another harvest was there in the separation of the great mystery, which could by no means withhold or defer itself any longer. TEXT 13. Another separation out of the Air followed the separation of the Elements, The separation of the air, and its kind. at one and the same instant with that of the fire. For the whole air was predestinated unto all the Elements. Yet is it not in the other Elements of mixture in any manner and measure; but it doth assume and occupy all manner of things in all the Elements, only what was before surrounded it doth not possess. For no mixture of the Elements continued fast united, but every Element betook itself to its own free power without dependence on another. As soon as this Element thus parted from the rest out of the great mystery, presently out of it were distributed Fates, impressions, enchantments, superstitions, shrewd turns, dreams, divinations, lotteries, visions, apparitions, fatacests, melosines, spirits, diemeae, durdales and neuferans. At the separation of the things aforesaid every thing had its proper place and peculiar essence appointed it. Hence things invisible in themselves became sensible unto us. No Element was by the supreme Secret made more thin than the Air. The Diemeaes dwell in the rocks, Diemes live among the stones. for such there created with the Air unto a vacuity. The Durdales betook themselves into woods, for their separation was into such a kind of substance. The Durdales Neuferans & Melosines. The Neuferans inhabit in the Air or pores of the earth. The Melosinies stepped aside into man's blood, for their separation from the air was into bodies and flesh. Spirits. The Spirits were distributed into air that is yet in a Chaos. All the rest are in peculiar places of the Air, every one keeping its place assigned to it, and separate from the Element of the Air, yet so as that it must of necessity live therein, nor can it change that place for another. TEXT 14. The separation of the water and its kind. By the separation of the Elements the water was gathered into the place which the mystery had allotted it. Thus every thing whatsoever that lurked in the Elementary virtue and property thereof was more fully divided by a second separation, and the water parted into many special mysteries, all which had their matrix from the Element of water. One part thereof became fishes, and they are of many forms and kinds, some beasts, some salt; much of it sea-plants, as Corals, Trines and Citrons; Coral, trine and citrons, sea-plants. a great deal of it sea-monsters contrary to the manner and natural course of the Elements, very much became Nymphs, Syrenes, Drames, Lorind, Nymphs, Syrenes, Dramae, Lorind, Nesder. Nesder; some reasonable creatures, having something eternal in their body, and propagating themselves; some also that die totally, and some that are again separated in time. For the perfect separation of the element of water is not yet made. But as the great harvest hasteneth and cometh on, a new increase may spring up every year in the Element of water. And this separation is made at the same instant when the other Elements are separated, in one day's work, and by the motion of sequestration. So that every thing thus living in the water was at once in a minute and moment of time created and made manifest by the separation. TEXT 15. The separation of the earth, and its kind. In like manner when the Element of the earth was disjoined from the rest, the earthy separation was made, to wit, the separation of all things that do or did spring in or out of the earth. For at the first creation the four Elements lay hid in all things alike in the great mystery: which things also were separated after the same manner and in one instant, and were divided among themselves one after another by a second separation, which is Elementary. And by this kind of Elementary separation out of the Element of the Earth things sensible and insensible, those that are eternal and those that are not eternal were parted from one another, every one obtaining its peculiar essence and free power. All that was of a woody nature was made wood. The next was mines of metals. A third became marcasite, The difference of Minerals. talk, bisemute, pomegranate, mettallick cobalt, milsto, and many other things. A fourth precious stones of many sorts and shapes, as also stones, sands and lime. A fift was made into fruit, flowers, herbs and seeds. A sixth into sensible living creatures, whereof some partake of eternity, as men, others do not, as calves, sheep, etc. Whereof many kinds and differences might be reckoned up; for many more kinds were separated in the earthy Element than in any other. Earthy things are propagated by seed. For by the seed of two are all things propagated, that is, by the coming together of father and mother; which was not predestinated and ordained in the other Elements. Here also are the Gnomis. Gnomes, Sylvesters and Lem●res. Sylvestres and Lemures; of which some are allotted to the mountains, some to the woods, some only to the night. But the Giants were parted into a third separation. There are great distributed essences too, as also strange miracles amongst men, cattle and all things that grow, which is a hard matter for any Philosopher to find out, and therefore 'tis thought they were made besides the order and measure of nature. TEXT 16. How the complexions were brought forth. After the four Elements were from the beginning separated from each other out of the only matter (as hath been said) in which matter notwithstanding their complexion and essence was n●t; the Complexions and natures issued out by that separation. The hot and dry went into the heavens and firmament, each cleaving apart into its own property. The hot and moist went into the air, by which the hot and moist are invisibly separated. The cold and moist turned into the Sea and the parts adjoining. The cold and dry degenerated into the earth and all earthy things. And even contraries arose from the separation of the Elements, which have no likeness at all to their Elements. Of this sort is lime, Lime comeeh out of the fire, yet is not of a fiery nature. which in respect of its own nature is not fire, though it ariseth out of the fire. The cause whereof is this, because the dissolution went too far off from the fiery nature in the separation of the Element; for the fire hath both cold and moist in it. The fire of lour sorts. There is a fourfold fire. Therefore the colours that are from the fire are not always like unto it. One fire causeth a white and azure colour. The dry fire maketh a red and green. The moist fire maketh an ashy and black. The moist fire casteth a colour like saffron and red. For this reason one procreation is hotter than another, because one fire is more or less in degree than another. Nor is there but one simple and only fire and no more, but there are some hundreds of fires, Divers degrees of fire. yet never a one of the same degree with another. The procreation therefore of every of them is from its own subject, as a kind of mystery so ordained. TEXT 17. Nor did the water obtain one kind of complexion only. Various complexions of water. For there were infinite waters in that Element, which yet were all truly waters. The Philosopher cannot understand that the Element of water is only cold and moist of itself. It is an hundred times more cold, and not more moist, and yet is it not to be referred as well to the hotness as the coldness. Nor doth the Element of water live and flourish only in cold and moist of one degree: no neither is it fully and wholly of one degree. Some waters are fountains, The differences of waters. which are of many sorts. Some are Seas, which also are many and divers. Other are streams and rivers, none of which is like another. Some watery Elements were disposed of into stones, as the Berill, Crystal, Calcedony, Amethyst. Some into plants, as Coral, etc. Some into juice, as the liquor of life. Many into the earth, as the moisture of the ground. These are the Elements of water, but in a manifold sort. For that which groweth out of the earth, from the seed that was sown, that also belongs to the Element of water. Nymphs. So what was fleshy, as the Nymphs, belong also to the Element of water. Though in this case we may conceive that the Element of water was changed into another complexion, yet doth it never put off or pass from that very nature of the Element from which it proceeded. Whatsoever is of the water, turneth again into water: that which is of fire, into fire: that of earth, into earth; and that of air, into air. TEXT 18. In like manner must we think of the Element of the earth, that all things that are out of the earth do retain the nature thereof. What the mineral moistures are. Why brimstone burneth. And though the mineral liquors may be taken for fire, yet are they not fire. Brimstone doth not therefore burn because it is of a fiery Element. For that which is cold will burn as well as that which is hot. That which burneth to ashes is not the Element of fire, but the fire of the earth. And that fire is not to be taken for the very Element. Nor is it the Element, but only the wasting of the earth, or of its substance. Water may be made burn. Water may burn and flame as well as any thing else: and if it burn, then is it watery fire. Again, whereas the fire of earth will burn and blaze, it is not therefore to be accounted fiery, Whence a Philosopher should denominate things. though it be somewhat like to fire. He is but a silly and sensual Philosopher that calleth the element according to that which he perceiveth. Thus rather should he think, that the Element itself is far another thing then such a fire as this. And for what cause? All that moisteneth is not the Element of water. Even the Element of Earth may be brought into water, Earth may be reduced into water. yet it remaineth earth still. Whatsoever, likewise is in the earth, is of the Element of earth. For it is, and is known by the property of that our of which it proceeded, and to which it is like. A man may strike fire out of a flint and calcedony. A flint and calcedony give fire. That is not elemental fire, but a strong expression out of great hardness. TEXT 19 The Element of the air hath many procreations in it, all which are yet mere air. Every Philosopher should well understand this, that no Element can begat another thing out of itself but that which it is of itself. Like ever begetteth its like. Like to like. So then, seeing the air is invisible, it can bring nothing visible out of itself. And whereas it is impalpable, it can produce nothing that may be touched. Therefore (as I may so say) it doth melosinate. And though that be from the air, yea be the very air, and nothing else; What Melosinie is. yet the conjunction is made in another Element, which is the Earth. For here may a conjunction be made from the air to a man, as it cometh to pass by Spirits in all witchcrafts and enchantments. The same may be said here as was of the Nymphs, who though they live in the Element of water, What the Nymphs are. and are nothing but water, yet have they freedom to converse with things on the Earth, and to generate with them. The like compaction also is there from the air, which may be seen and felt; yet as a procreation of the first separation, but only as a consequence. For as a beetle is bred of dung, so may a monster of the airy Element assume a bodily shape with airy words, thoughts and deeds, by a mixture with that which is earthy. Nevertheless such kind of miracles and consequences do at last decay again into the air, as Nymphs turn into water, just as a man by rotting is consumed and turned to earth, because he came from thence. TEXT 20. And thus the procreations proceeded one out of another by the great separation. From those procreations arose other generations, which have their mysteries in those procreations, not in like manner as the separation of the things aforesaid, but as a mistake, or abortion, or excess. Whence thunder is. Thunder comes from the proceations of the Firmament, because that consisteth of the Element of fire. Thunder is as it were the harvest of the Stars at that very instant of time when it was ready to work according to its nature. Magical tempests rise out of the air, and there end: not as if the Element of air begot them, but rather the spirit of the air. The fire conceives some things bodily, as the Earth doth the Gnomes. Likewise ordure comes from men and beasts, not from the earth. Whence Lorind is. Lorind riseth from the original of water, yet it is not of the water. Many other things also proceed out of the store either through mistake or in due time. Crooked men, ●orms, plague famine. Deformed men, worms, and many more such like generations proceed from the impressions. The infection of countries, the plague, famine, is from the fatal storms. Beetles, cankers, Dalni. Beetles, cankers dalnes, breed in dung. By Lorind is found out the Prophecy of that country, What Lorind for esheweth. which is a kind of presage or guessing at strange, wonderful, and unheard of things to come. TEXT 21. What the fourth separation is. As we have seen a threefold separation made out of the mystery into three sorts of forms; it remains now that we consider the fourth and last separation of all, after which there shall be no more; for then all the other shall perish, and be no longer a mystery. After the fourth all things shall be reduced into their first principle, and that only remain which was before the great mystery, and is eternal. Which is not so to be understood, as if I could be turned into any thing, or as though any thing could be made of me after the last separation, unless by death: for I shall be brought to nothing, as in respect of my beginning I came out of nothing. How allthings are reduced into their principle. Now we must know how it comes to pass that all things are brought again into their original: When they are turned into nothing, then do they consist in their first Being. Frst of all than we must look after that which is the first of all. And what that is that goeth into nothing is no less than a mystery. My soul in me was made of something, therefore doth it not become nothing, because it was form of something. But of nothing nothing is made, nothing is generated. A picture drawn on a table, as it is a picture, The difference between a man and an image. was doubtless made of something. But we were not so made of something, as an image in the air. And why so? but because we came out of the great, not out of the procreated mystery. Therefore are we brought to n =" *" He means as to the body. nothing. If you wipe off a picture with a sponge, so that nothing thereof remain, the table is as it was before. Thus all creatures shall be reduced to their first state, to wit, to nothing. That we may know wherefore all bodies must return into nothing, it is because of that which is eternal in the bodies rational. The last matter is most wonderful. The last separation of this kind is the ultimate matter. Then will there many procreations, mixtures, conversions, alterations, transmutations, and such like things be done, all which are past man's finding out. TEXT 22. Again, by Philosophy it is manifest, that whatever is for the succour and preservation of any frail mortal thing is therewith also equally mortal, nor can that be joined again that is divided, as milk once turned into curds becomes milk no more: Milk once turned into curds is no more milk. thus may we reason also, that the great mystery returneth not into that out of wh●ch it came. Whence we may conclude, that all creatures are the picture of the highest mystery, The creatures are the pictures of the great Secret. and so nothing else but as a painted colour is to the wall. Such is our life under heaven, that one thing as well as another may be destroyed and turned into nothing. For as the table or frame of a picture may be destroyed and burnt; so also may the great mystery, and we with it. And as all the things of the creatures are wiped away, minished and do perish with the mystery, as a forest which the fire burns into a little heap of ashes, out of which ashes but a little glass is made and that glass is brought into a small-beryll, which beryl vanisheth into wind: in like manner we also shall be consumed, still passing from one thing into another, till there be nothing of us left. Such as the beginning such is the end of the creatures. The Cypress grows from a small grain. If the Cypress tree can spring out of a little grain, surely it may be brought into as small a quantity as that little kernel was at first. A grain and the beryl are alike. As it gins in a grain, A grain is the beginning, a berries the and of things. so it ends in a beryl. Now when the separation is thus made, and every thing reduced to its nature, or first principle, to wit, into nothing: then is there nothing within the sky but is endless and eternal. For that by which it is for ever will there flourish much more largely than it did before the creation, it having no frailty or mortality in it. As no creature can consume glass, so neither can that eternal essence be brought to nothing by that which is eternal. TEXT 23. The last separation being the dissolution of all creatures, and one thing consuming and perishing after another; thereby the time of all those things is known. What mortal things are eternal. When the creatures once were, they had no utter ruin in them; for a new seed still supplieth the room of the old decayed thing. Thus there is somewhat eternal, not subject to ruin, in the things that are mortal, by renovation of another seed, which thing the Philosopher knoweth not. No seed doth admit or constitute that which is eternal. Yet doth it admit putrefaction, when that which is eternal is taken into the eternal. Man is a companion of the eternal. In this respect man only among all the rest of the creatures hath that which is eternal in himself joined with that which is mortal. According to what hath been said, the mortal and eternal are joined together: Understand, that which is mortal prepareth an essence in the stomach, and upholdeth the default of the body. The only cause whereof is, that that of man which is eternal might live for ever, and that which is mortal might die according to its frailty. Such as the body, such is the eternal that comes from that body. This is that which confounds all Philosophy, that the mortal should domineer, and as it were bear sway as it listeth over that which is eternal and that this also should depend on man: Who thereby is made more a companion of that which is eternal than if his mortal and eternal both floweth from himself. Whence we moy conclude, that all creatures should live together, the reasonable and unreasonable, one being serviceable to another, the eternal planted into the mortal, and these two dwelling together. Hence Philosophy teacheth, Destruction is from contraries. that all those things cannot be destroyed and consumed that live together without squabbling and fight, without guile and deceit, without good and evil. Which otherwise would be, if one should oppose another. Those have no knowledge or judgement in whom the eternal dwelleth not. But those things in whom the eternal is, cannot be destitute of understanding. When things so fell at odds as to clash one with another, one eternal was forced to give an account and make satisfaction of wrongs to another. And whereas recompense belongs to the eternal, What things are subject to destruction. it must not be repaid by that which is mortal. And though bodies may pacify and bear with one another; yet if any thing be left here, that is eternal. Therefore that only is judged that is eternal in us. And though one exact upon or judge another, yet all mortal things, which have the eternal in them, must die whether they will or no, so that the eternal only shall stay behind here, without company of the body. Thus the judgement is finished. For that only is eternal, nor is there any more of it to come in the last destruction of every mortal thing. Now if those things, that had the eternal in them, have so perished, nothing now remaineth but what was eternal of itself, and did nourish and increase that which was mortal. That which is good for nothing doth not tarry in the creature. All other things are only for the sake of that which is eternal. Hence also it is that which hath the erernall in itself, and with it all things that maintained it, may die and perish together. That only remaineth that is eternal. Whence the end of all bodily things is evident, even nothing, to which they all revolt. For they are separated from their ownessence into nothing that is, from something, into nothing. But man desireth a perfect separation, i. e. of the eternal from the mortal. Now is the judgement, when the fickleness of all things under heaven is proclaimed. If there were no reason why a thing should be fragile, the creature should never die, no death should be in it, but all things would be eternal. The only reason whereof is this, because we mortals live not in righteousness, we judge not right judgement among ourselves one toward another, nor have we received the power of the eternal to judge. These things belong to the eternal. Which seeing it ought to be so, all we must of necessity be brought and come together. Thus have we found the dissolution of all things. TEXT 24. Seeing then all things were created and have their end also out of the first great mystery, as hath been said: it is evident by consequence that there is some great mystery. Which is no other than as if a house should be built by (the command of) a word. Understand it thus, that [the mystery] it applied itself to the sole supreme; so it is possible that a man may bring fire out of that which is not fire, where no fire is. A flint hath no fire in itself, though fire come out of it. Know therefore, that all the first mysteries lay hid and did exist in the great mystery in a threefold manner; The dignity of the great mystery. Three sorts out of the Mystery. in respect of things vegetable, elementary, & sensible. The vegetables were many hundreds, many thousands. Every thing had its own special kind in the great mystery. To the Elements did there but four belong, for they had but 4 principles. But men had six hundred. The infinity of mysteries. Crump-feeted men had one, the Ciclopes another, Giants another, the Mechili another. So had they that dwell on the earth, in the air, in the water, and in the fire. Things also that grow had every one it's own proper mystery in the great mystery, whence came out many kinds of creatures. So many trees, so many men, so many mysteries too. But the eternal only doth bear rule in man, and in his whole mystery, and no more in one than in another. In the great mystery there was not any kind but might infinitely be form and digested, one different from another. All which must perish. What more might have been made from thence we forbear to mention. But that there should be a New great mystery is impossible; unless that could be made more miraculous, which by reason of its wonderful nature we cannot sufficiently search out. THE Second Book. TEXT 1. The difference of the creating Gods. seeing then there was something by which, when it was separated, all things were created: first we must conclude that there is some difference of the Gods, which it this. Sith the things created are divided into eternal and mortal; the reason whereof is, because there was another creator of the mysteries, besides the chiefest and most high. For the most high (Creator) ought to be the Judge and corrector of all the creatures, who should know how much was bestowed on them whereby they might do either good or evil, though they had it not (immediately) from him. Moreover, the creatures are always egged on and provoked rather to evil, Man's inclination is to evil. compelled thereto by the fates, stars, and by the infernal one; which by no means could have been, if they had proceeded out of the most high himself, that we should be forced into those properties of good and evil, but should in all things have had free will, without any such violent instigation: yet nevertheless the creature hath not so much wisdom as to know good or evil, to understand the eternal and mortal. For there are many fonles and mad men, scarce a wise man of a thousand; most are false Prophets, Teachers of lies, Masters of folly and ignorance, who are accounted for the most eminent, though they be nothing so. And the reason is plain, for such creatures are we, whose Masters teach us no perfect good, but are rather seasoned by the mortal God who had some power in the great mystery, yet n =" *" or, They were ordained from the beginning. are they ordained by the Eternal for judgement both to themselves and us. TEXT 2. Now if it were necessary that all things that were made should consist of, and proceed from four only, The four Elements are the mothers of all things. as by the separation we know it was: those four only must be the matrices of all the creatnres, which we call the Elements. And though e'er creature be yet an Element or may have some share of the Element, yet it is not like the Element, but like the Spirit of the Element; Nothing can subsist without an Element. Nor can the Elements themselves stand together. There is not any thing that consisteth either in four, three, or two Elements, but one Element standeth by itself apart, and every creature hath but own element. They are altogether blind who take that which is Moist for the Element of Water, or that which burneth for the Element of fire. We must not limit an Element to a body, substance, or quality. What an Element is. That which we see is only the snbject or receptacle. The Element is a Spirit of lives and grows in those things, as the soul in the body. This is the first matter of the Elements that can neither be seen nor felt, and yet is in all things. What the first matter of an Element is. The sttst matter of the Elements is nothing else but that life which the creatures have. If any, die, that subsisteth no more in any Element, but in the ultimate matter, wherein is no taste, force or virtue. TEXT 3. All things consist of the four Elements. Whereas allthings that could be created were made of four mothers, viz. the four Elements. Take notice further, that those four Elements were fufficient for all things that were to be created, nor was it requisite that there should be more or less. In things mortal there can no more but four natures subsist. But in things immortal the temperaments, may subsist, though the Elements cannot. Whatever is (as I call it) an elementure, that may be dissolved. Wherein the Element differeth from the temperament. But on the contrary, the temperature cannot be dissolved. For such is the condition thereof, that nothing can be added thereto or taken from it, nothing thereof can putrify or perish. And seeing that condition is mortal, as hath been said, we must know that all things do subsist in four natures, and that every nature retains the name of its Element. As the Element of fire is hot; The names of the four Elements. the Element of earth cold; the Element of water is moist, the element of air dry. Where we must as well consider, that every of the said natures is peculiarly such a one by itself apart. For fire is only hot, and not dry, nor moist. The earth is only cold, not dry, nor moist. The water is only moist, not hot, nor cold. The air is only dry, not hot, nor cold. And therefore are they called Elements; The nature of the Elements is simple. having only one simple, not a double, nature. But their manifestation through all the creatures must be understood as an Element, that may subsist with a substance and body, and can there work. The highest knowledge concerning the Elements is this, that every one of them hath but one only simple nature, either moist, or dry, or cold, or hot. Which is from the condition of spirits. For every Spirit hath a simple, The elements and simple Spirits. not a double nature; and so have the Elements too. TEXT 4. Though we mortals have compounds in us, as hot and moist; yet far otherwise then the Ancients imagined. The Colic whence it is. For the Colic is of the Element of fire, yet not compounded of hornesse and dryness, but is only hot. And so the other complexions. Therefore if we find any disease mixed with heat and drought, we may suppose that two Elements are there, one in the liver, another in the spleen, and so in the other members. There are not two Elements in one member. For certain it is, that every member hath a peculiar element, which we leave to Physicians to define. But this cannot well be affirmed, that two elements should consist both together, or that one and the same element should be both hot and moist. Nor can there be any such compound. There are no compounded Elements, for the reason before given. Where there is heat, there is neither cold, nor drought, nor moisture. So where there is coldness, there is none of all the rest. The same may be said of moisture and dryness. Every Element is simple and solitary by itself, The Elements are not mixed. not mixed in composition. The possibility which Philosophers talk of, concerning a conjunction of the Elements, is as much as comes to nothing. For no Element of water hath any heat in it. Nor can there be any heat in moisture. Every Element is alone by itself. So also cold cannot of itself endure dryness: It subsisteth pure by itself. And thus much be spoken to be understood of the proper essence of the Elements. All dryness is a dissolution of cold. As moisture and dryness cannot be mixed; so much less can coldness and dryness or moisture, or heat and dryness close or consist together. For as heat and cold are contrary things, so heat and cold have a contrariety against moist and dry. TEXT 5. Because all things are constituted of the four Elements, therefore to go about to prove that those (Elements) must necessarily be mixed together, is very erroneous. For every mixture is a composition. Therefore they cannot be a Mystery, because they are compounded. Every mystery is simple, and one only Element. Now the difference betwixt the elements and compounds is this: How an Element & compounds differ. An element, and so may a mystery too, can generate n =" *" Divertallum. something else out of it. A compound can generate nothing, but what is like itself; as men beget men. But a mystery doth not produce a mystery like itself, but a contrary thing, as a divertallum. The element of fire is the generatrix of the Stars, What fire is, and doth. Planets, and the whole Firmament, yet neither of them is meed and formed like this. The element of water made water, which is altogether contrary to the Element of water; for that of itself is not so moist as the element of water. The Element of water softeneth metals and stones. The very element itself of water hath such moisture that will soften stones and hard metals. The substantial water taketh away that excellent virtue of mollifying, that its power is not perfect. The element of air is so dry that it can dry up all waters in a moment. The Element of air drieth most scorchingly. But that force is taken away and broken by the substantial air. The element of earth is so cold, that it would bring all things to the ultimate matter, The Element of earth cooleth most vehemently. as water into Crystal, and (*) into Duelech, living creatures into marble, trees into giants. The fundamental of the elements that may be known is this, to understand, that they are of such an excellent and quick activity or efficacy, that nothing besides can be found or imagined like them. The things wherein those are, be attracted and assumed by them, as fate, that may become corporal, yet hath not one whit of virtue without them. TEXT 6. That we may more fully understand what an Element is, we must know that an Element is nothing but a soul. Not as though it were of the same essence with a soul, but that it hath something like to it. The difference between the soul of an Element and the eternal soul is this. A comparison between fire and the soul. The soul of the Elements is the life of all creatures. The fire that burneth is not the Element of fire, as we see, What fire is. but its soul which we cannot see is the Element and life of fire. Now the element of fire may be no less in a green stick than it is in the fire: But the very life is not alike there as it is in fire. This then is the difference between the soul and the life. If fire live, it burneth: But if it be in the soul, that is, in its Element, than it cannot burn. Nor doth it follow, that a cold thing must needs proceed from a cold Element; for oft times it is from a hot one. And many cold things come from the Element of fire. Whatsoever doth grow, What are the properties of all the Elements. is from the Element of fire, but in another form. Whatever is fixed, is from the Element of earth. That which nourisheth, is from the Element of air. And that which consumeth, is of the Element of water. To grow is the property only of fire. When that faileth or goeth out, there is no increase. Were it not for the Element of earth, there would be no end of growth. 'tis that that fixeth, that is, it limiteth the Element of sire. So were it not for the Element of air, there could be no nourishment. For all things are nourished by the air only. Also nothing could be dissolved or consumed, were it not for the Element of water, by which all things are mortified and brought to nothing. TEXT 7. The true Elements are insensible. But though the Elements are thus hid and do altogether exist invisible and insenfible in other things, yet have they power to bring forth their mysteries. Thus the Element of fire sent forth the Firmament; not in respect of the bodies, but in respect of the elementar essence. The Sun hath another body besides what it had from the Element of fire. Yet this is essentially in it with heat. Nor is the heat thereof by motion and rotation, but it is from itself. The Sun warm as well as shine if it stood still and did never move at all. The Sun is hot though it stood still. Crystal made the Sun of the element of fire, though this hath no other body but what it had from the Element of fire. Thence (as I may so speak) are the bodied Elements. Whence the Elements had their bodies. The Moon and other Stars also had their beginning from the Element of fire: but only of a red colour, in which is no heat or burning, but hath only a kind of deadish lustre cleaving to it. And though various signs in respect of form and shape appear in heaven; of which we will not now speak: yet such a form is such a form is meant as we have here on earth. And not one only, but divers, some whereof we know, others we do not. For when the mystery of the Element of fire was separated, every thing came forth, such as we now see it. The Stars are the children of fire. The Stars than are the daughters of the Element of fire: and heaven is nothing but a chaos, that is, a vapour breathing out of the Firmament, but so hot as cannot be expressed. That fervour or burning heat is the cause of lightnings, glooms and appearances. In that region is the pure Element of fire, of which more largely in its place. TEXT 8. As the fire brought forth various shapes and essences: in the same manner also did the Element of air produce the like. Elementary things differ from one another. Though the four Elements differ somewhat in those things that are gendered out of themselves. For every of them gendered some one thing in special and peculiar to itself. The Firmament is like none of the other three. Fate is from the air, yet is it not like any of the three rest. Those that belong to the earth are not in the least like any of the other three. So likewise is it with Sea-monsters in relation to other things. Every creature begat both reasonable and unreasonable creatures in itself. Heaven, There are rational and irrational creatures in every Element. as well as the Element of earth, hath rational creatures in the Firmaments. In like manner the fate of the air is distinguished in its signature by reason and brutishness. The same also is true of the earth and water. Now who is he that can tell us what the truth is which within the four sealed Elements, who are they to whom the true faith and right way of salvation is committed and entrusted, or who alone are they that shall inherit eternity, which we will now pass by? Men live in all the Elements. It must needs be, that men live in all four, as if they did but in one Element, to wit, the earth. As touching destiny, we are to understand, How sa●e is generated. that its generation out of the Element is manifold, yet without any body and substance, according to the property of the air (which is not corporeal) and its habitation. Some are corporeal, others cannot be touched, as we know. TEXT 9 Most manifest it is, that out of one seed the root sprouteth into many sprigs, then into the stalk, afterwards the boughs shoot out, lastly the flower, fruit and seed put forth. Just so is it in the various procreations out of the four Elements. The various procreations of the Elements. All which procreations that are from one Element cleave close to each other, as an herb groweth from one seed. Though they be not all permiscuously alike to their seed. The creatures which are made of the water, are partly men, partly living creatures, and partly the food of both. One Element clearly discovereth its own signature, want, and sustentation; as also hinteth its course and coming, which may easily be known by the stars, not as though the stars do guide and govern us, but they keep pace with us, and imitate the inward motion of our body. Whatever is made in the Element of earth, is also made in the Element of water. For Lorind is the commotion of the change of that Element of water. What Lorind is. When this moveth itself in the Element of water, yet then is the Element of earth moved too. Lorind is like a comet or blazing star. The monster of the sea may be considered, as the error of the Firmament. So that a peculiar world, with its mystery, to the end of the world, may be found out in the water. They have the same principle with the other Elements. Their end is no other, but as the rest of the Elements is. The only difference is of the forms, essence, and natures, that happen to them, with their signatures and Elements. How there are four worlds. Hence we may find four worlds, according to the four Elements and primary habitations; but there is but one Eternal, in righteousness, equally to be known in all four. TEXT 10. From the Element of Earth we may learn very much, that out of it we came. Man was made of the earth. Every like knoweth its like. The knowledge of the other Elements floweth from Philosophy. But this is a thing like (us) issuing from experience, out of which afterward Philosophy groweth up. But as the Element of Earth procreated a signature, so likewise did all the rest. As we have stones, There are sto●es in every Element. so have the other Elements as many. Indeed those stones are not like ours, but are made after their own proper form. The rest of the Elements have their minerals too as well as we. The celestial Firmament hath minerals both of flowers and stones, which we may rank amongst the miracles. A mistake about celestial minerals. Though here we may easily be deceived, and quickly run ourselves aground while we stickle so much to have the natural courses reckoned among prodies, and that this or that hue of the Firmament foreshoweth some singular thing; thus we praesage like Prophets, whereas we should rather conclude that such things come to pass according to the natural course of the Firmament. But if any such thing should at any time so f●ll out, we should believe, that such was our course and state. Mean while if any thing of the Elements be faulty, that same will enfeeble the rest. For all things should run in a perfect and uninterrupted course. And though the other three Elements serve to nourish us; yet are they ready to serve the Firmament, and the air, and the water too, and those things that are in them. One thing is nourished by another, as many trees in an orchard. And we may take notice of the slips and failings of the Firmament, as well as the Firmament doth observe our defects. The same may be said of all the rest. TEXT 11. It is silly and vain Philosophy to place all happiness and eternity in our Element of earth. Earthy men are not happy. A foolish opinion it is, to boast that we only of all creatures are the most noble. There are more worlds than one, nor are there none besides us in our own. But this ignorance is much more capital, that we know not those men who are of the same Element with us, as the Nocturnales, Gnomes, etc. What the Nocturnales and Gnomes are. Who though they live not in the clear glory of heaven, nor have any light of the Firmament, but hate what we love, and love what we hate, and though they are not like us in form, essence, or sustentation; yet is there no cause of wonder: For they were made such in the great Mystery. We are not all that were made, there are many more, whom we know not of. Therefore we must conclude, that there were more bodies than only one simple body shut up in the great Mystery, though in general there was but eternal and mortal there. But in what various shapes and sorts they brought forth, no man can tell. This doubt will be wholly removed when the eternity of all those things shall meet together. Then certainly many unknown things shall be fully found out and made known many ways, not only of those things which have the eternal in themselves, but also of those things which have sustained and nourished that eternal. There is a twofold eternal: The eternal is twofold. One of the kingdom and domination; the other of ornament and honour. That flowers should not be eternal is clean contrary to Philosophy; Flowers have the eternal in them. which though they whither and perish, yet at last they shall appear in the general meeting together of all things. There is nothing created out of the great Mystery but shall have an image without the Firmament. TEXT 12. There aught to be neither more nor less than four mothers of all things, as all procreations show. Not that the great Mystery, whereof we now treat, can be found out by way of universal demonstration what manner of thing it is, according to its properties in the beginning: But the great Mystery is rather known and understood by the last mysteries and by the procreations which did spring and proceed out of the first. By what the great Mystery may be known. 'tis not the beginning, but the end that maketh a man a Master and Philosopher. The knowledge of a thing according to its perfect nature is found out only in the end of its being. Possibly there might have been more Elements made than now there be. There are but four Elements in all things. But in the utmost knowledge of all things there are but four to be found. And though we may suppose that it had been easy for God, who created but four, to have made them many more; yet when we see that all mortal things consist but of four only, we may conclude that more than these could not well stand together. And it is most likely that when the said four Elements perish, that than others shall arise according to every essence unlike the former: or that after the destruction of the creatures already made, there shall be a new great mystery, the knowledge whereof will be greater and better than of the former. But this we lay not here as a fundamental, yet he that would understand the beginning of the world must of necessity consider that it had its rise out of the Elements: Four world for four Elements. and as there are four Elements so there are four worlds, and in every one a peculiar kind, taught how to subsist in their necessities. TEXT 13. But though all things subsist in the said four Elements: All the Elements are not in all things. we do not mean that the four Elements are in allthings, or that the four Elements dwell in all. The reason is, because the world which is separated and procreated of the element of fire hath no need of air, water, or earth. So the world of air needeth none of the other three. Which is true also of the earth and water. Concerning the elements, we teach not that the world cannot be preserved without the four Elements: but rather that every thing is preserved by that one element from whence it sprang. And though I deny not, but that the firmament doth nourish the world by its elementary virtues which do wholly descend fiery on the earth: How the Firmament nourisheth the earth. yet that nourishment is not necessary. Nor will the world perish of itself, for it hath sufficient to sustain itself, as the other world maintaineth itself without the help of the earth. As for example. The water's earth contributeth nothing to its proper essence; nor the earth's water to it. So is it with the air. But 'tis not sufficient that every world doth solitarily or of itself subsist in its Element; What the light of heaven is. but rather that the light from heaven is as a kind of extract of the four Elements, most excellent in a full and perfect propriety. But let none think that the Sun or Planets did receive their lustre or motion from the Element of fire, but rather from the Mystery. The brightness of the Firmament that doth irradiat the world, did not flow from the Element of fire, but from the mystery. The earth bringeth Throne, Tronus, Turas, Samies. the water Ture, the air Samies: These proceed not from the Element, but from the Mystery, yet are in the Element. Thus the four worlds that came out of the Mysteries do agree to help each other, to nourish and sustain one another: Not from the nature of Elements, for they themselves are Elements. TEXT 14. Man's life, fight, etc. whence it is. It is not from the Elements that man doth live, see, hear, etc. but from the mysteries, or rather from the monarchy; And so all things else. The Elementary thing is but an Inn and a repast. Know also that whatsoever is eternal cometh from the Mystery, and is the same thing. Dogs die, but their mystery doth not: Man dyeth, but his mystery surviveth, and much more his soul whereby he is by so many degrees more excellent than a dog; The same may be said of all things that grow. The mystery of all things shall an last be manifest. Hence is that mistake, that all creatures that ever were shall not appear essentially as they do now, but mystically in the last great new mystery. We say not that the mystery is an essence like that which is immortal, What a mystery is. but that it is perfectly a mystery. The Element of fire hath a mystery in it, How mist. & the Elements differ. from which the other three have their light, lustre, influence, growth, and not from the Element. Those mysteries also may subsist without an Element, as an Element may without a mystery. Observe further, that the Element of air hath a mystery in it, by which all the other three, What the Elements be, & what kind of mysteries they have. and itself too, are nourished; Not Elementarily of itself, but mystically by the Element. The Element of Earth hath in it a mystery of mansion and fixation, by virtue whereof the other continue and increase, that nothing perish. The Element of water hath a mystery of sustentation for all the rest, and preserveth all that is in them from destruction. In this respect there is difference between an Element and a mystery: One is mortal and corruptible from the Elements; the other is durable in the last great mystery, wherein all things shall be renewed, but nothing made that was not before. TEXT 15. The Elements are all alone. We conclude then that all the Elements cannot be joined together; but that they be solitarily and unmixedly altogether either airy, or fiery, or earthy, or watery. The elements nourish themselves. We have also dispatched this, that every Element maintaineth itself, and that which doth come from it, as its own world. Therefore a medicine of the Element water will do no good to those things that are of the Element of earth, or of any other Element, but only to the Nymphs, Syrenes, Nymphs, etc. and such like. So a medicine of the earth will not help the other three worlds, but only the living creatures of its own world. And so of the air: There are diseases, Physicians, skilful, and unskilful, in the air, which have their peculiar motion there, as in their own world. The same may be said of fire. The Nymphs gender with earthy things. Now if it so chance that at any time the Nymphs couple with earthy things and beget children, that is to be imputed to the faculty or power of ravishment. So do Melosines and Trifertes. Airy things, as the Melosines, may ravish earthy things. The Trifertes are snatched out of the fire by earthy things. If then those three foreign worlds plant men in our world, as we have said, they are to be known in their whole essence as Gods in respect of us, by reason of that huge distance and very strange essence which they have. How Elements may be joined. But on the other hand, if any of us be caught away by them, there is a contrary rape from us to them. Thus one Element hath no need of another: one is but the cabinet or conceptacle of the other. As water and earth separate from each other: so air and fire have their peculiar lots, without any other contiguity, but like walls, and according to the inclination of the mysteries out of all the four. TEXT 16. But if there shall be any such meeting or conjunction, whereby allthings return into their former essence: then that will be a mystery, according to the aspect and face of the Element. For there no bodily thing by generation can appear, but the appearance and presentaneous exhibition shall fill that place wherein all creatures were contained, and so every one shall know those things that were made either before or after him, as if he had seen them before with his eyes, yet nevertheless here the sense of the last great mystery is hidden. Nor shall that be known by nature, but by the knowledge of the causes of the last separation of the Elements and all the creatures, when every one shall give an account of his death: this is the case of the mortal, and of the living, and of that which endureth to the end. There is one Judge from eternity. Whence the variety of Religions cometh. There will be the only Judge that hath eternal power, and who hath been the alone Judge in all ages. This is the cause of all Religions and the original of religious men worship the Gods: all which custom is false and erroneous. For there was never any other but one God, who is the eternal Judge. It is too blasphemous foolishness to worship a mortal, frail, perishing rotten creature instead of the author of all things, and ruler of eternity. Whatsoever is mortal hath no power to rule and reign. There is then but one only way and Religion, and it is madness to affirm more. TEXT 17. What Predestination is. When all creatures thus return their predestinations, than there will be a mystery. Predestinanion is the last matter, which will be without an Element, and without a present essenced but the things that shall then abide will be more temperate and uncorrupt. This must not be understood of the spirit, but of nature, with this evidence, that something eternal cometh in the room of that which is mortal. Things mortal leave behind them that which is immortal. For if insensible plant perish, its place is supplied by that which is eternal. Nor is there any one frail or mortal thing in all the world which doth not substitute something that is eternal in its place. Nothing is empty or vain, no corruptible thing was created without a succession of that which is eternal. When all creatures come to an end, than those things that are eternal shall meet and come together, not only as nourishments, but rather to the office or chief rule of nature both in the mortal and eternal. Thus the eternal is a sign or token of the dissolution of nature, and not the beginning or principle of things created; it is in all things which no nature is destitute of. And though the Fatalls also, as the Melosines and Nymphs shall leave the eternal behind them; yet we shall say nothing of their corruptions at this time. There is a fourfold putrefaction of the creatures. As there are four worlds. so we must know that there is a manifold putrefaction. There is an earthy, there is an airy, there is a fiery, and a watery putrefaction. Every thing, and what was created with it, together with the eternal that remaineth, is brought and turned to destruction. Yet those four putrefactions shall bring back their eternal into one similitude with renown and glory, not with its works, but with its essence. A solitary habitation is a kind of eternity, but abounding in many separations or distinctions. TEXT 18. We are come now to speak of the EVESTRUM, What the Ever is. which according to its essence is either mortal or immortal. The Evester is a thing like a shadow on the wall. The shadow riseth and waxeth greater as the body doth, and continueth with it even unto its last matter. The Evestrum takes its beginging at the first generation of every. Things animate and inanimate, sensible and insensible, and whatsoever casteth a shadow, all of them have their Evester. TRARAMES is the shadow of an invisible essence. Trarames is the Evester of invisible things. It springeth up with the reason and imagination of intelligent and bruit creatures. To discourse rightly or Philosophically of the Evestrum and Trarames requireth the highest wisdom. The Evester maketh to Prophesy. Trarames giveth sharpness of wit. To foretell what shall befall a man, beast, tree, etc. is by the shadowy Evester; but the reason why it should be so, is from the Trarame. The difference of Evesters. Some Evesters have a beginning, some have not. Such as have a beginning may be dissolved, with the surviving eternal. That which is without beginning hath power in the understanding to whet or provoke that which hath a beginning towards the Traramium. The mortal Evester knoweth the eternal. This knowledge is the mother of a Prophet. The ground of every understanding is extracted and culled out of the Evester, as it were by the light of nature. A Prophet therefore doth Evestrate, that is, he doth Prophecy from the Evester. But if a spirit Prophesy, it doth so without the light of nature. And therefore may deceive us, being full of guile & doubtful, as well as prove certain and true. Thus Trarames also would be divided in the shadow of reason. TEXT 19 Again, when all things shall be dissolved then Evester and Trarames too shall come to an end, yet not without some relics of eternity. The Evester is no otherwise but as it were the eternal of the firmament in the four worlds. The Firmament is fourfold, There is a fourfold Firmament. divided into four perfect essences, according to the four worlds, every world perfectly respecting its own creature, being just such another thing as itself is; one creature out of the firmament in the earth, one in the water, air, fire. The firmament that is in the Evester is dispersed: those be not Stars which we see, they are the firmaments of the Nymphs, which are not Stars, nor have any use of Stars, but have their peculiar and proper firmament, as the Fates they have a fiery one, every one hath an heaven, earth, mansion, habitation, firmament, Stars, Planets, and other such like, which are not in the least one like anonother; As water and fire, substance and that which cannot be felt, visible and invisible are to each other, so are those things. In these the Evester is divided in the fatalls, and its shadow stayeth behind the essence after the dissolution; and the Evester when the fire is out cleaveth to the fiery man, as another to the watery, A great number of Evesters. and so to the earthy. This Evester is that which deceiveth and maketh the world mad, cunningly covering itself from one world to another, showing visions, flashes, signs, forms and shapes. Hence ariseth the Evester of comets, the Evester of impressions, the Evester of miracles. The Evester Prophesieth and shadoweth. But these three Evesters are Prophesying Evesters, or shady Everters. The high and noble mind is with the Prophetic and Umbratick Evesters. TEXT 20. The Prophetic Evester is first necessary to be known. For the great Turban, What the great Turban is. which presageth all things that are in the four worlds, is of the same kind of essence. Whatsoever shall fall out monstrously, or happen contrary to nature, or contrary to life and common expectation, is known by the Prophetic Evester, which overshadoweth itself, and is taken out of the great Turban. A Prophet must of necessity know the great Turban. It is united to reason, and hard to be found out. The excellency and height of it. But 'tis possible for man to know the great turban, even to its utmost resolution. From this it was that all the Prophets spoke. For in it are all the signs of the world. Out of it are all Evesters begotten: by it the comets, those prodigious Stars, which are besides the usual course of heaven, are shadowed. All impressions have their original from the Turban, not from the Firmament or Stars. When any strange and uncouth thing is at hand, there are forerunners and harbingers sent forth, by whom the evil that shall befall a people is presaged to them. And those presagings are not from nature, but from the Prophetical Evester. All pestilences, all wars, all seditions, have their presages from the turban. He that knoweth the Evester is a Prophet, and can tell things to come. The most high over all doth not discourse with mortals, nor doth he send his Angels to them from his throne and dwelling place to declare such things; but those things are fore-known and understood from the great Turban, The great Turban worshipped as God. which many Pagans and Jews, darkened in the true sense and understanding, have worshipped as a God. TEXT 21. What the Umbrate Evester signifieth. Sith that the shadowed Evester beginneth and springeth up with every creature: we must know, that the fortune and life of that thing where the Evester is may be prognosticated by it. For example. When a child is born, at the same time the Evester is born with him, continually manifest in him, that it presageth from the cradle to the very hour of death, and can show what will become of that infant. So when one is ready to die, death seizeth not on him till the Evester hath first past sentence, either by blow, bruise, or fall, or some such other kind of example; by which if a man perceive the Evester, he may see a sign of his approaching death. The Evester is united to the eternal. The Evester abideth in the world after death. For a man's Evester remaineth in the earth after his death, and hinteth in its kind whether the man be in bliss or misery. Nor ought we to say that it is the spirit or soul of a man, as simple people speak, or that it is the dead man that walketh; But it is the dead man's Evester, which departeth not hence till the last minute when all things shall come together. This Evester worketh strange things. The Saints wrought miracles by their Evester. Holy men wrought miracles by their Evester only. As the Sun by his shining gives forth his heat, nature and essence; so is it with the divining and Prophetical Evesters in us, to which we should give credit. These rule and moderate sleep, fond dreams, prefigurations of things to come, the natures of things, reason, concupiscences and thoughts. TEXT 22. Whereas things to come may thus be known before in the Elements, by that wherein the Evesters dwell; some Evesters will be in the water, some in looking glasses, some in crystals, some in polished muskles; some will be known by the commotions of waters, some by songs and by the mind: For all these can (as I speak) Evestrate. The mysterious Evester of God. The most great and blessed God hath a mysterial Evester, in which his essence and property is beheld. Every good, and every enlightened thing is known by the mysterious Evester. On the contrary, What the Evester of the damned is. the damned hath his Evester in the world, by which the evil is known, and all whatsoever violateth and breaketh the law of nature. Although those two may Evestrate, yet do they nothing belong to our life. For we shall not know ourselves but by our own Evester. All creatures have Evesters. Every thing hath an Evester; all which likewise are Prophets, either reasonable or unreasonable, sensible or insensible. The Evester is a spirit, What an Evester is. which teacheth Astronomy. Not that it is learned by nativities and prognostications from the Stars; but its esse (as I may so say) is from the Evesters; its Ens (or being) is in these, as an image in a glass, or as á shade in water or the earth. As growing things are increased and diminished, just so it is with the Stars. Not that their course is such of their own nature, and that moist and cold rise out of the earth; but only because the essence of the earth is such. It is shadowed in heaven but by parts, yet as an Evester, but not as a power. TEXT 23. Such kind of Evesters also will be corrupted, yet shall they not perish without something eternal. Nor shall the Evesters themselves be so much regarded, for they shall fully and wholly dwell with or in those things to whom they belong. Hence let every man now advise with himself, that above all things he admonish and learn to know himself. The infinite number of Evesters. The nature and number of the Evesters is infinite. These lead men about in their sleep, fore-shew good and evil, search out the thoughts, perform work and do business without bodily motion. So wonderful a thing is the Evester, A commendation of the Evester. the mother of all things in the Prophets, Astronomers, and Physicians. If the understanding come not from the Evester, there can be no knowledge of nature. As theft pointeth to the gallows, and the clouds to rain, and urine to the disease, so the Evester showeth all things without exception, The Sibylls and Prophets spoke by the Evester. From it the Sibyls and Prophets spoke, but as it were drowsily and dreamingly. After this manner are the Evesters in the four worlds, one being always a presage to another, communicateth an image and a miracle: which by there dissolution and regeneration will be much more to be admired. Nor shall we forbear to say, that the Evester is an Eternal relict, the support of religions, and the operation of the celestials. Nothing but felicity, blessedness, the chiefest good and the last judgement move and stir us up to seek and search more narrowly and exactly after the difference between those two, (things or Evesters) that is, between the true and false: which is to be considered and known, not spiritually, but naturally. THE Third Book. TEXT 1. Nothing is without a body. EVery thing that hath a Being must nf necessity have a body. The manner and reason thereof is, that we may know it is like a smoky spirit that hath neither substance, nor body, nor can be felt. And though it be neither of these; yet both bodies and substances may proceed out of it. Thus may we conceive of fuming Arsenic, that after the generation of a body there is no more of the fume of the spirit to be seen, no more than if all were turned into a body. Which yet is not so: for it still remaineth most subtle in that place of generation. And so both the visible & invisible are brought forth together by separation. After this way and manner all things are propagated. How all things are embodied. Wood hath still a surviving spirit from which it is separated. So have stones, and all things else, none excepted. For their Essence still remaineth just as it was separated from them. What man is, & how made. Man likewise is nothing but a relic and the remainder of smoke separated. But yet note that he was a kind of spirit before. Of this dross was man made, and is a thing most subtle in spirit. Yea, he is that very spirit, that is, A twofold eternal. a discovery or sign of a twofold Eternal; one of Caleruthum, the other of Meritorium. Caleruthum, what it is. Caleruth is a note or discovery in the first Eternal. This seeketh or desireth the other, that is, God. The cause thereof is natural, Like seeketh its like. because all things affect and contend for that out of which they came, and desire those natures that are nearest to them. Whatsoever the Creator did give or use when he made a thing, that very same thing also doth the thing created earnestly desire and press after. Yet we must know, that the creature doth not desire his Creator by nature or natural instinct, but rather seeks after that out of which it came. Thus man's body doth not desire God, but the matter out of which it was separated; for it was not taken out of God. And that matter is the life and habitation wherein the eternal meritorium dwelleth: thus every thing returneth to its own essence. TEXT 2. Now seeing every thing is greedily desirous of its original, viz. of the mystery out of which it proceeded: we are further to consider, that that thing is everlasting life; and that which cometh from thence is mortal. Nevertheless in the mortal there abideth that which is eternal, to wit, the soul, as may elsewhere be learned. And though corruptible things must return to their former state, How corruptible things return to their first state. it is because the durable things may be knit together, and so there may a collection and union of things be made. The form and substance of things both perishing and permanent is from the spirit of smoke, just as hail or lightning is from the cloud, which things have a body; Allthings proceed from the invisible. but that matter out of which they came is invisible. We must conclude that all things proceed from the invisibly, but without any hurt or damage to it; and that matter hath power always to renew the same thing again. Hence it is, that the whole world passeth away like a ship, and returneth again to the same matter of the spirit of smoke, and gendereth and nourisheth without any tangible essence. In this respect the first may be brought forth the second time. Hereby also we know there was no creature begotten, but made and procreated. For so the chiefest good ordained in the beginning, that every thing should foe proceed out of the invisible, and be made bodily; and then be separated again from the body, and so become invisible again: then all things are coupled and united again, and brought back to thè first matter. And though they are so united, yet is there some difference and diversity among them. One receives entertainment from another, one giveth entertainment to another. That (first matter) is the habitation of all things, both sensible and insensible must all return to that place and condition; whether ●ationall or irrational, nothing can escape this change, but shall certainly repair and hasten to its dwelling whence it came. TEXT 3. The body is 〈◊〉 curdled smoke. Every body or tangible substance is nothing but a curdled fume. Whence we may conclude that there is a manifold coagulation. One of wood, another of stones, a third of metals. But the body is nothing but a fume, smoking out of the matter or matrix in which it is. So that which groweth out of the earth is a Fume rising out of the moisture of Mercury, Bodies are made as it were out of a fume. which is various, and sendeth forth several fumes for herbs, trees, and other such like. Which fume when it breaks forth of its first (matter, essence or original) or as soon as it doth first breath out of the matrix and touch or stop the outward air, is presently curdled. This fume than doth constantly and continually evaporate. So long as that appulse keeps warm, so long a thing will grow; when the boiling ceaseth there is no more steam: And so the curdling and increase comes to an end. Wood is the smoke of Derses. Therein lieth the specific (matter) of which is made. Nor is it made of that fume only, Wood is from the smoke of Derses. but it may be made of some other dersick matter. In like manner Leffas' is the seething matter from whose fume all herbs do spring. Herbs spring from the smoke of Leffas'. Only Leffa and nothing else is the sole predestination of herbs. God is much more wonderful in specificks than in all other natures. Stannar is the mother of metals▪ Stannar is the mother of mettells. which ministereth the first matter to mettle by its stream. Metals are nothing but thickened smoke from Stannar. Enur is the smoke of stones. Enur is the matter of stones. Briefly, whatsoever hath a body is nothing but curdled smoke, wherein a particular predestination lieth hid. And all things shall at last vanish like smoke. For that specific which doth coagulate hath power but for a certain appointed time. The same must be understood of the coagulation. For all bodies shall pass away and vanish into nothing but smoke, Bodies vanish into smoke. they shall all end in a fume. This is the end of things corporeal both living and dead. TEXT 4. Man is composed of smoke. Man is a coagulated fume. The coagulation of the spermatick matter is made of nothing but the seething vapours and spermatick members of the body. This shall be resolved again into the like vapour, that the end may be as the beginning was. We see nothing in our own selves but thickened smoke made up into a man by humane predestination. All food is but a curdled fume. All that we take and eat is but a thickened fume from the humours or moisture. What we eat is consumed by the life, upon this score, that the coagulation might melt and be dissolved again, as the Sun thaweth the ice, that it may pass into the air like smoke. Life wasteth all things. It is a spirit that consumeth all substances and bodily things. Take notice here of the separation of the digested mystery: If every thing return to its first state whence it came, then that which we eat will be consumed together with our life. This is meant of those things that are not changed. For transmutation cannot be beaten back or hindered. Life maketh every change. Life is the cause of all transmutation. So then transmutation is altered into fragility of body, but is separated again from the body. When it putrefieth transmutation hath no more force, the mystery of that which is separated follows in putrefaction. All the properties which man hath in him of herbs and other things are separated one from another, every thing packing to its own essence. This separation is like that when ten or twelve things are mixed together, and then separated again, that so every one may receive its peculiar essence. Thus oft eating is nothing but a dissolution of bodies. Whence the matter of bodies is separated by vomits and purges, that it becomes nothing but a stinking fume, mixed with something that is good. Nature only affecteth that which is subtle or pure, the gross it rejecteth. The life dissolveth stones, metals, the earth, and all things; they have no other separation from the body but by the life. TEXT 5. Again, we are as well to understand how every thing receiveth its essence. This cannot more fitly be compared to any thing than to fire, which we strike out of a hard flint, flaming and burning contrary to all natural knowledge. As that hidden fire breaks forth, and burneth; in the same manner and form is the essence brought into its nature. Here consider, that in the beginning there was but one thing, without any inclination and form, from which afterwards all things came forth. An example from colours to explain the Great Mystery. That rise or original was no other but as a temperate colour, suppose purple, having no inclination in it to any other colour, but plainly to be seen in its just temperature. Yet in it are all colours. The red, green, azure, yellow, white, black colour cannot be separated from it. And every one of these colours have many dark colours come from them, yet every one throughly and rightly tinctured by itself. And though various and contrary colours lie hid in them, yet all are hid under one. After the same manner every thing had its essence in the great mystery, which afterward the supreme workmaster separated. Crystal will strike fire, not from a fiery nature, Crystal hath all the Elements in it. but from solidity and hardness. This also hath the other Elements in it, not essentially, but materially, viz. the burning fire, the breathing air, the moistening water, And colour too. the black and dry earth. Besides all these it hath all colours (but hidden in it) in the mixture of their qualities, as fire in steel, which discovereth itself neither by burning, nor shining, nor casting any colour. In this respect all colours and all the Elements are in every thing. If any be desirous to know how allthings should thus come and penetrate into all things, he must believe that all this came to pass and was exactly and accurately ordered by that only one who is the former and Architect of all things. TEXT 6. Invisible things are made visible by bodies. Although nature, as we have said, be invisibly in bodies and substances; that invisibility comes to a visibility by means of those bodies. As is the essence of every, so is it visibly seen in virtues and colours. Invisible bodies have no other, but this kind of bodily consideration. Therefore observe, that invisible things have all the Elements in them, and do operate in every Element. They can send the fire and virtue of their Element out of themselves; they can send forth air, as a man doth his breath; also water, as a man doth urine; they have the nature of earth too, and came from the earth. Take it thus, the liquor or moisture of the earth doth boil daily, and sendeth an high that subtle spirit which it had out of itself. Hereby invisible things and the Firmament itself are nourished, How the Firmament and things invisible are nonrished. which without a vapour cannot be. Things incorporeal can no more live without meat and drink than corporeal things. Therefore stones grow out of the earth, but from a spirit like their own nature. Every stone draweth its own spirit to itself. Whence fiery Dragons and Ghosts are. From such like proceed Ghosts and fiery Dragons, and many more. If then invisible things as well as visible be conversant in their essence, it is from the nature of the great mystery, as wood is set on fire by a candle or taper, which loseth or wasteth nothing thereby. And though it be not corporeal, yet it must have that which is corporeal to preserve itself alive, Things invisible are sustained by visible things. to wit, wood. Likewise all invisible things must be sustained, nourished and increased by something visible. With which also at last they shall perish and come to an end all alike: yet nevertheless still keeping their operation and activity in them, without loss or damage of other things; except there be an effusion of those corporeal and visible things. Although that be done by the invisible, and found out or known in the visible, etc. The rest (for doubtless the Author wrote more) are not to be found. READER, WHat I have done in the Version of these two singularly eminent men, Paracelsus and Crollius, hath been rather as a Translator than an Interpreter, that the Author's sense more than mine might be searched out. Although the translation be not so elegant and significant as the original, yet (if my judgement fail not) the matter is preserved entire and sound. In both Tracts thou wilt meet with some uncouth and unusual words which for thy better understanding (who art not acquainted with such language) I have here alphabetically explained, as followeth. A ADECH, is our inward and invisible man, which first shapeth those things in the mind that afterward are done with the hands. Arcana, secrets or mysteries. Arcanum, a secret; or (according to Parac.) the hidden incorporeal virtue in natural things. Archaltes', the prop or p●●lars of the earth. Archaeus, the chief, exalted, invisible spirit: the occult virtue, artificer, Physician of nature in every one. Astra, Stars; also the force and virtue of things by preparations. Bisemutum, the palest or worst sort of lead; it is Tinglasse. C Cabala, that most secret knowledge, which the Hebrew Rabbins say was given by God with the Law of Moses. Caleruth, a note or sign of the desire, when a thing tendeth to its first matter and would return whence it came. Cobaltum, a stone whereof matter is made behooveful to Medicine. It is a Mineral. D Derses, a secret vapour of the earth whence wood groweth. Diameae, spirits living among stones and rocks. Divert●ilum, the generation that is from the Elements. Dramae. Duelech, a kind of tartar in man's body, a spongy stone very precious. Durdales, spirits that have bodies and live among trees. E Enur, the occult vapour of water from which stones are bred. Evestrum, is that perpetual thing of the Firmament in the Elemementary world; it is taken for a Prophetical spirit foretelling things to come by precedent signs and tokens: to Evestrate is to speak by that spirit. F Flagae, spirits that know the secret and hidden things of men. G Gabalum, Gebalum, a thing repaired, restored, or curdled. Gabalis homo, such a man. Gamahaea, is when a living thing is affected or wrought upon by its figure, as when a Pigeon is cast dead from the top of the house only by thrusting a pin through the picture of it on paper. Gnomes, Gnomi, are little men, dwarves, or rather spirits with bodies living under the earth, Pigmies scarce half a foot high. Gonetick. H Hilech; astrum medicinae, or the spirit hid in medicine. I Iliaster, the first matter of all things, consisting of salt, sulphur, and mercury: generally it is taken for the occult virtue of nature, by which all things increase, grow, multiply and are nourished. Vid. Lex. Chym. L Leffa, Leffas, is the juice of the earth newly drawn into the root of the vegetables, by which they grow. Lemores, Lemures, are the spirits of the element of water, not the shapes and ghosts of dead men, as the heathen imagined. Limboan, alias Lymbus, is the first matter or seed of the world, or all things in it. Lorind, is the moving of the waters, with a musical noise, and is a sign of some change at hand. M Marcasita, the raw or unripe matter of metals. Mechili. Melosinae, despairing women, now living in a phanstaticall brutish body, nourished by the Elements, into which at last they shall be changed, unless they chance to marry with a man. Vid. Lex. Chym. Montans. N Nesder. Neuferani, spirits living in the air. P Penates, spirits of heaven and the element of sire. Pyrotechney, the Art of preparing or working things by fire. R Relollaceus, Relolleum is the virtue from the complexion; there is a three fold Relolleum, of which see Lexicon Chymicum. S Samies'. Spagyric. that separateth the false from the true, the impure from the pure. Stannar, is the mother of metals, a secret fume of which metals aremade. Sylphs, are pigmies or dwarves. Sylvesters, airy men, airy spirits living in woods and groves. Syrenes, sea-monsters, bred of the Nymphs. T Talcum, a bright, clear matter, of which oil of Talk is made, there are four sorts of Talc of which see Lex. Chym. Trarames, the actions of the spirits and ghosts of dead men, heard but not seen. Tronum, celestial dew made of the air. Truphat, the occult virtue of minerals, preferring every mettle. Tura. Turban, an innumerable multitude of Stars in the firmament of heaven; also a presage from all things which the fourfold inferior world of the elements containeth. V Vmbratiles, bodies once rotten and after made visible again by the Stars by a magical virtue. Vndenae, airy men and earthly spirits. W Woarchadumie. Z Zonnets, fantastical bodies of the Gnomes. Zundell, sums, in English, tinder. FINIS.