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rHE OFIfR/VST^PARACELSUg ^ 
 
 yrofotai/'?ki[afojjlUr atU ^fyfitian Aureolf. 
 
 ipji of jloHetLllcinu. tvHo whs ToyftLcX 
 y ^y . yesire. of hij agt \^ , . 
 
PHILOSOPHY 
 
 Reformed & Improved 
 
 FoHT Pro0Hnd TRACTATES. 
 
 THE 
 1. Difcovcring the Great and Deep 
 
 ^5\dyjleries of 3\(aturt^ : 
 
 By that Learned 
 
 Chymift e^ Phyfitian 
 SW: CKOLLIVS. 
 
 THE OTHER 
 III. Difcovering the Wonderfull 
 
 -SMyfleriesoi the Qreation, 
 
 BY 
 
 F AK A C EL S V S : 
 
 BEING 
 
 His "Philofophy to the Athenians. 
 
 Both made Englifti by H. P i n n e l i, for clie 
 incrcafe of Learning and true Knowledge. 
 
 LONDON: Printed by U^. S. for Lodomck 
 Llojd^ atthcCaftlein Cornhill. 1657. 
 

 V . 
 
J 
 
 Vi^ i 
 
 T HE 
 
 APOLOGY, 
 
 Caution and RetraSion. 
 
 Reader^ 
 
 HOV at^ji(\in body^ or 
 fonle^ or ^0tb J tis the 
 gYAvi&u^ r^rc afthymet^ 
 crfuU-Ofekh' .:to prepare 
 and apply means for thi 
 Cure of them both. It is^ 
 and oftgkt to be thy duty prfncipalJy to re* 
 ffeS the more tiPorthy^ and give alldili'- 
 gtnce to attend the moft noble part of thy 
 felfe : "Dead bones and rotteuneffe are but yh^^y ^'f,^ 
 fuch and no better in a pamted Sepulchre ^ ^^^l^^\ "^ 
 vphatever benegleSed^ let not thy foul rm ^foV«T» ^• 
 to ruine. Thou hafi pknty ofprovifionfet M*^*. 
 before then ^ fiarve not at a feafi of fat 
 things 3 if it be not difl)d out in the beji 
 
 A 2 
 
 fafii 
 
 mon. 
 
fajhton^forfaks not. good meat for the Cooks 
 9in-skjlfttlfjejj9. indeed the frmcely dain- 
 ties of t<his royall banquet call for a neater 
 hand to carve them abroad 5' and I (for 
 manners Jake) have a great while excufed 
 thefervice^ ut detur digniori, prefering 
 andprofering it tofome of greater abilities^ 
 wore fit to have undertaken it^ rvhich if 
 they had accepted^ thefi incomparable My^ 
 ft cries and urtfearchaidc Truths had been 
 mere Chyr/Jic ally prepared^ and not offer d 
 to thee in the graffe body of fo dull a lan- 
 guage. 'I his onely I have for my apology ^ 
 viz. that I have been more carefull to be 
 faith full than curious ^notflrivingfo much 
 to trim the garment as to proportion it to 
 the body 5 // others would have J/jew'd 
 their skilly I bad not been cenfured for a 
 hunger. 
 
 : But^ Reader, / am not fo intent to 
 make my own excufe as to leave thee altoge- 
 ther vptthout a Caution : what therefore 
 that moft profound Teutonic^, Vhihfopher 
 Jacob Behmen , fomewhere in bis wri- 
 tings faith to his Reader^ that I counfell 
 ihee^ viz. if thy mind be not (pirituall^ 
 forbear to read thefe things^ for they will 
 doe thee more hurt than good : if thou art 
 VQt illumjnufe(i Jn the true Jl^Iyfierie of 
 \ ,, Emanuel $ 
 
Etnanuel 5 if thou i^mw not the extent 
 
 of the Incarnate Word 5 if then under" 
 
 ftandnot the Angdicall afcent and^defcent 
 
 on Jacobs ladder^ ho^ catiji than dijl thy 
 
 fuffrage into that Scraphicall acciamatiou^ 
 
 Holyj Holy, Holy is the Lord cf hofts, ifi. 6, 
 
 the whole earth is full of his glory ? 
 
 Let no carnall mmd cling to the poffs of 
 
 Wifdoms houfe^ or come near the gates of 
 
 her Tern fie, 7 he Oratories of old were by 
 
 Oraculous care guarded fiom prophaneje 
 
 vpith this infcription over the doors^ lie 
 
 profani 5 Fanum eft, Fanum^ nihil in- 
 
 grediatur prof;inum : th^s place is holy ^ 
 
 let no filthy thing come into it. I may fay 
 
 of this following Preface^ it is Holy \ let no 
 
 carnall mind profane or pervert it* The 
 
 leafned and Religious Author would have 
 
 thee wife unto Jalvation^ that thou mayji 
 
 befavedfiomthyown wifdome^ thy grea^ 
 
 tefi ener/jy. 1 cannot ^ ay whether he was a 
 
 better rhyfitian or Divine ^ whether he 
 
 may doe thy body more good or thy foul : 
 
 fnre I am his Prefcriptions may well be 
 
 called Bafilica Chy mica, Roy all %^ceipts^ 
 
 being the rare ExtraBs of the mofl choyce 
 
 jpirituall Truth f out of the grof[e body of 
 
 naturall Things, Bear with the prolixity 
 
 of hjs Introdudion^ the reH will recom» 
 
 A 4 peuce 
 
pence thy patietjce : I pnce thought to 
 have abridgd i t^ but durft not meddle vpith 
 fg good A Syrh-metry ^ Ihavefent it abroad 
 Vpithout any alteration but what a Ger^^ 
 man hath by a garment of the Enghfi 
 f apt on. 
 
 Ihebcjl Thyficall LMeihod^ in order to 
 thy Eterndllrfelfare^ is here obferved ^ the 
 mainefcope and prwcipall intention beings 
 firSi to reSifie ihe Archeus of the inner 
 'Adan^ thatitmty attraB health from th^ 
 heavenly lliaficr^ and dijirihute the fame 
 to al/ the faculties of thy foul ^and members 
 efthy body ^ then to pf op gate and c ha- 
 ft ife the peccant humors of thy outward 
 and naturall man : and all through the 
 Grace of God revealed in the great myfie- 
 iriesofthe Incarnation^ Lif}^ Dcath^ Re* 
 furnQion^ Afcenfion^ Mediatorfnip^ &c. 
 of our hleffed Lord and Redeemer Jefu^ 
 Chrifl. Let it not offend thee (atmhich 
 many have Jiumbkd and fallen) that the 
 pat her and the Son fiould be fo nigh unto 
 thee in All Things 5 that Cod and Chriji 
 fijould copdefcend and hnmble tbemfehes 
 Rom 1. 20. to v^alk_ before thee^ and with thee^ and in 
 thee ; that things Invifiale fwuld he feen 
 S'tiW/ i^f'l^ikings. Itr^asthecommnfaitk 
 ^itud r,tw*iue of tht Annerfff both Ecclejsajticall ana 
 
 Profane^ 
 
Trofam^ that the Creation k hut the Rcve^ ^^ J^^^^^ 
 lationoftke Creator, tMay God be feen ^o^. 
 in all thitigs^ and not Chrift aljo bfvpbom Prefente mm- 
 they were made <? The Gentles that knew ^;,^7D,^t' 
 God wight alfo have k^oi^n Chrifi ^ had 
 they been obedient : if we follow the Father ^i ^, 5. 
 he will draw us to thb Son. All things call JpR?^ 44. 
 loud unto us to behold the ntyfierie of the s<^t\*^ ' 
 Father and the Son^ to hear their voyce ^ 
 aud crypame upon us that we hearken not 
 nor obey. The wicked heart faith to God^ 
 Depart, though he fillet h his hbuje with & 22**1 7,%. 
 good things. 7 he come and wine and oylcj 
 thejilver and gold which Godmultifheth 
 unto men^ they prepare for Baal^ and^end 
 that upon their Lufis^ which flmtld be mo^ Hof:a.8. 
 tivesof their love. Times and feafons are p^^j ^^ ^^ 
 the fait hjull Tutors and witneJJ'es of God^ Aft. 14. i7. 
 hut men ngard not their do&rit^e nor re- 
 ceive their teflimony. The bruitifl) man pf^i.pi. j,$, 
 doth not know^ nor doth the fool nnder^ 
 fiand the deep thoughts of God in his great 
 tVorkj : but the wife in heart that take 
 pleafnre in his workf^ theyfearch and find 
 them out 5 thefe fee k, till they have found 
 the Pearl in the field, the CUeffias, the ^r^hM^ 
 Chrifi of God in the things that are made^ 
 andthefefijallunderfiand the loving kjnd^ Pfal. 107:45. 
 nefeofthe Lord. Oh the blindnef of the ^ »"• *- 
 A A men 
 
men of this world ! whofe minds the god 
 of thk Pforld hath fo blinded^ that though 
 the tmz God be in all his works which men 
 may fee and behold afar off yet they magni* 
 fie him not: Job 3 6. 24.3 5 y . 
 
 Jhe Lord Jefus Chrijt^ the true and one- 
 r°feS* *** ^y Wjfdome of God^ cryeth without^ and 
 5.4> j/i'z,' ^^^^^^^^ ^^ ^^>^^ ^^ the flreets^ in the 
 8, 9t &c. chiefe place of concourfe^ in the opening of 
 the gates^ in the city^ in the top of high 
 places y by the way^ in the places of the 
 paths ^ at the entry of the city^ at the com- 
 ing in of the doors^ with plaine words of 
 righteoufneffey without frovfardneffc orper^ 
 verfnefj'e unto us men^ the Sons ofmen^ &c. 
 Doth not Chriji Jefus fland all the day 
 long in the broad way to fiop and turne 
 men from deHru&ion^ calling and crying 
 unto them^ Turnyee^ lurn yee^ why willyec 
 die^ yee children (?/ Adam ? hut they with 
 afiifenecki like their Fathers^ doe alway 
 refiii the Holy Ghofi. Is any part of the 
 Creation de^itnte of the gloriosfs prejence 
 Pfal. 19.^. and power of Chrift ^ can any thing he 
 hid from the heat and light of this Siun of 
 Rom. 10. 15, t^Jghtcoufneffe ^ Js there any place where 
 ■' the Evangelic all Trump hath not founded § 
 why then doe we clofe our eyes and fiop our 
 cares again ji the glad ty dings and minifiry 
 
 of 
 
of our falvation ^ What care and £ofl and 
 charges are nt any men at to pnr chafe their 
 own vexation < at how dear a rate doe 
 they buy their mifery who accHfnuUte to 
 themfehes Teachers after their own lujis^ 2Tim^4. g. 
 vpho yet after a multitude of Academicall 
 expences are not able to guejffe aright at 
 earthly things^ or find out that which is wifd.p. i^. 
 hard at hand / With vpbat care and in»f 
 duflry then ought we to pnrfuc the kpovp^ 
 ledge of things above^ which are more no- 
 ble^ to be had at a cheaper price^ and (he- 
 caufe of a better guide^ with more eafe and 
 fafety ^ we need not afcend or defcend^ or 
 fend to Athens for it 5 the things that 
 doe not appear are prefent in the things 
 that arcfeen. Tis not incredulous or redi- 
 culous that a true Chymift (fo much now 
 in derijion) /houldfind light in darkpcffe^ 
 darknejfe in light 5 hitter infweet^ fweet 
 in bitter 5 good in evilly evill in good 5 
 body injpirit^ and f^irits in bodies : _ and 
 by a Spagyric^ extra3ion feparate each to 
 its proper ufe and end^ difiinSly drawing 
 out the great Myfieries of Godlinejfe and 
 Iniquity, 
 
 In the high way and open Jireets, 
 the common Roade , concourfe^ con^^ 
 dition and converfation of xnen^ doth 
 
 Wifdome 
 
Wifdem ii4$ui and eaS to them^ Tutn /^, 
 Tumye^ why will ye die .< Cl^rjji the great 
 AngeS of God fiattdethasan Adverfiryl 
 
 Num. 21.22. like the Angell in the i^<<y ^/ Balaam^ to 
 mthjiand men in t^U their poayes of ini^ 
 quity^ exceffe and vanity : the mad^eji 
 
 aVcy 2, i^. ofthefalfe Frofhett Qnui) if rebuked by 
 the voyce of Man (^that Son of man) 
 Jpeaking in the dumh Ajfe (of infenjibh 
 and irrationall creatures.^ ihus the Wjf^ 
 dome of God fiandeth in the drunkjird's 
 
 Eph. $. i8. rpay to tarn him from wiHe^ wherein is ex-* 
 ceffe^ that he may ie filled with the Sprit : 
 
 iCor. U.51. ^^ »>0Hld have the Covetous man to covet 
 earnejUy the heft things ; it perfwades the 
 hfciifious wanton to abandon his unclear 
 neffe"^ and entertaine the modefi k/Jfer and 
 
 CiDM. 2. H. ji>})aji embraces of the eelejiiall Bride-^ 
 
 ^ ^* * groom : it bids the Threfe Jieal no more^ 
 
 Pfjil. 50. rg. ( Ephtf. 4. 7S.) nor confent to thievery^ 
 but lithour with his hands the things that 
 
 Re?, i^. 1$. are h'otte^^ watching for the coming of 
 that goad thiefe : it forbids the tyrant^ 
 
 PTa? 5 2. T. '^^ hypocritically ambitious^ perjurd^ felf» 
 feekingTyrantiooppreffeanddomifchiefe^ 
 but rather to tak^ the Kingdome of Heaven 
 
 Mat. IT. li. ^^ ^^^^^ ^^^ violence : it exhorts the 
 
 ^ tfedcherous^ underminings by*endedfouU 
 
 ilier t»pHtnoj»aninfear<^ nor accufeany 
 
 _ ^* man 
 
0taft f^lfly^ ^^^ '^ /wtfi^e the pretenge ^f 
 
 Rcjigion or Civ ill Right afial^ng horjt 
 
 to frond and itnferiqusdejignes and end s^ 
 
 but to fight the good^figbt ofFaith^ and Lj^"^:f* *?? 
 
 ^afhefilj/ contend fpr it ^ not with carualt 2 Cor. lo: 4. 
 
 mapons^ hut ^tritualL tt jiauds in all 
 
 the Creation topoynt put the Creator : in Mai. 4. 2. 
 
 tjft Sun^ to jhet^t^ the true Light : ihthe 
 
 fringing Fohtttains^ totellu^of the Well P'al. 5<^- 9- 
 
 of tife p' in-tht Kackj^ to pew uf our re- p^^j ^g^^^ 
 
 fuge z in the trxesofthefield^ to put us in ifa. i^i 4. 
 
 mind of the fdnle4al' the tQtdt, and the pr. 91.12,11: 
 
 Ireeoj Taradife^ dndofwbat\he frojfe ^ '* 3« 
 
 was made : in the feafons of the year^ at 
 
 Fall and Springy to preach the Death and 
 
 t(€furre3ionofChri/h^ the mortification of 
 
 our vik^ and quickening of our pure body : "^ 
 
 in the Clouds and Raine, to open to us the 
 
 Mediatorjhip and tntercejfion of our blejfed 
 
 tord^ who too^ upon him the darl^ nature 
 
 of the earthy Adam ^ which dark cloud johm. i4« 
 
 I. \9' 
 
 ( theUkeneJiof /lf^fHllflefj^Kpm.%j.) c«|^ 
 vas fuU of grace and trutJb^ t^efulnefie of ^ ^' ^' 
 the Godhead : when the Heavens are as 
 iron and the eartjj -^ brajfe^ pbm wrath is Ley. i6. 19. 
 o^er^us^ and judj^jtmettt under us 5 ithen 
 Tfefee nothing but vengeance and indigna^ 
 tion above or betow^ then this faederall 
 Gloud elevated to the middle j/r« ^c"'9.i2,t^ 
 
 CJoha 
 
Nuheted vapor ^ John 5. 14. ^12, 52.) OS the ime 
 Si^*l %oU ^^^i^^o^ between God and man (i Tim, 
 ai medium AC 2. ^. ) doth rend the vaile of his flejl) 
 *dV^m*i C Mat. 27.51. }\th. 10. 70.') and JIjow^ 
 Met. Jo.' ^^^^ dovpn the Graciouf raine and heavenly 
 dew of lyivine love through the et email 
 Spirit upon the parched foul to coot and 
 quench the fierce anger of the Almighty^ 
 and cdUfe the heart to bnd forth and grow 
 in the grace^ f^^fh^ knowledge^ love and 
 obedience of the Lord and Saviour ^efus 
 Chrifi^ reconciling dtt things in Heaven 
 Col. r. 20. ^^^ Earth throughout the rajjion of his 
 Crojfe. Thus every part of the Creation 
 doth its part to publiJI) the great myfleries 
 R«m. 1. io. of matt s Salvation 5 elfe how jljould the 
 Gentiles be left without excufe ?• Let all the 
 & nrii^*' J^(?r4f (?/ God praife him in all places of 
 his Dominion : O earthy earthy earthy 
 Ifa. iS. 12. hear the word of the Lord. Be not mockers 
 kafi your bonds be made flrong .* bleffk:, 
 magnifie^ e'XtoU andprdife the Lord in alt 
 the works of his hands': Enter into his 
 Pfal. loo. 4. Gates with thanksgiving^ into his Courts 
 •'^^ ^'^ with praife^ bethankefdluntohim^htejj'e 
 Pfal. 9^, T 3, his *Hame 3 fouri/ljye in the Courts of the 
 Honfe if our (]od. Let your kn^otpled^e^ 
 love^ obedience^ and thanksgiving^ fp^^}^g, 
 forth a^dincrcafe abundantly by thefe out- 
 ward 
 
> I 
 
 ward afjdvffible things^ which the unhet ^^^» *• ^* 
 
 Ikving Gentiles^ like bruit t beajit^ tread ^^* 
 
 and trample under their feet : fet God 
 
 alvpay before yee 5 preferve the faith of his 
 
 Omnipreftnce^ fojl^allyee never be moved : ^^^' *^* ^' - 
 
 dravo fomething of him out of every thing 
 
 which he hath made. rare Art^ that can 
 
 rarifie the condenfe and mixt bodies of 
 
 eirthly things into a fublimate Purity of 
 
 Divine knowledge and ufe ! Heretofore 
 
 when Kings^ Trinces and Potentates flu* 
 
 dyed their neighbours Good mare then their 
 
 own Greatnef^ the Hermetic^, Philofophy 
 
 was more Venerable , and he that liji^d 
 
 hintfelfe a true Chymifi^ had f aire hopes to 
 
 become a great Trifmegiji^ the Roy all J^ia' 
 
 dem in the hand of God being more dejira^ 
 
 hie than three Crowns on the head of Man ^ 
 
 let not the Roy all Race degenerate and for^ 
 
 get the imployment of a noble mind, Be- 
 
 hold now that I have not laboured for my ^•^•*^- 34' 
 
 felfe onely^ hut for all them that fee k, Wifl 
 
 dome. 
 
 Hitherto I have def$red to prevent thy 
 mfiake 5 non let me endeavor to reBifie 
 my otpn mifcariages. Tis not long fince I ^ n.r - 
 refolved tobefiknt asto felfe^vindtcatiou m f9§vw 
 orjufiification^bul I canno longer refiaine 
 from fdfe^accufation and condemnation 5 
 
 two 
 
^ 'iV^^^- ^^ ^AA^^/ affl0me very much^ And f of 
 the third I am fore grieved, 
 
 I Am Jorry that ever 1 jiielded to any 
 provdcdtion^ and hirnejjed my felfe to 
 fight in wy own (^yet not altogether my 
 
 In mi Novi. ^''''2 ^""T'^!' ^ ^ d^d again ft Farfon 
 Oorre and others ^ mofe injurious and 
 mrigbteouf dealings^ though they might 
 JHpy have been aggravated by anothers 
 pen^ yet j^as it not of fo mnch concernment 
 t^ me to recomfence as to fufer throng. 7hk 
 fault I might extenuate to a very fmall 
 guilty having taken the old ProteUation 
 to preferve and defend the liberty of the 
 SubjeB^ and feek^ the Reformation iff the 
 churchy which have been fo much violated 
 and obfiruSed by worldly ^interejled men. 
 For the future I trHftf0 to demean my felfe 
 as one committing his t^ay to the Lord ifi 
 patience and wet- doings bearing the Croffe 
 daily and finking dov^n into the Death by 
 chearfull obedience and felfe- deny all ^ 
 vphereby I may fill up the ftifferings of 
 ChriS that are behinde in my mortall 
 body. 
 
 I repent alfo of the ha!Jy publijh ing and 
 
 InaXctret dircMnaofthatbleffed^ glorious ^ and un-^ 
 before ray ^-^ iii ^ .r i- / II j ^ i# 
 
 v/oT6o(?io'Jf^^k^ble Dijcovery which once I haa jHil 
 
 phefie. ofajfurance aud^&nfolation. I havefince 
 
 learned 
 
hatncd by dear Experience, that l(ljou!d 
 
 have hid that Pearl till I had fold AU^ ■ 
 
 ( Mat. 1 3. 44* ) and pondred thvfe un^ 
 
 Htterable words longer in my hearty that " ^ ^' '^' 
 
 thty might come forth in more maiuritj 5 
 
 fourteen years time being little enough to 
 
 have ripened and prepared fo deep andin^ a Cor 12. », 
 
 jpard a Vifion for public k^ participation. 
 
 ibe prejudice of this raflmejfe hath been 
 
 woft to my felfe : let me alone 5 labour 
 
 not to comfort me till I have bitterly be^ 
 
 vayled it, if ever God be graciom to me 
 
 dgaine in the lik§ manifejiation^ I hope to 
 
 improve it with more wifdome ; and if 
 
 ever the Lordfljine and fend into thy heart 
 
 any rich difcovery of himfclfe^ be carefuU 
 
 U fvp addle it up in the filent mceknefje and 
 
 patience of the Crojfe^ till it be gtown old 
 
 and ftroag enough to dijpute with the 
 
 Doffors and convince the Scribes of thi^ 
 
 nor Id, If hereby Ijimll be a land- mark tc^ 
 
 prevent thy running aground or (plitting 
 
 againji ths Rock^ I fl?all rejoyce more if$ 
 
 ihyfafety^han blujh at my own repentance^ 
 
 it being lejfc Jloame to confefje then to com- 
 
 mit an error, 
 
 JBut that which hath mundedmy foule 
 
 and piercd it more deeply^ hath been my 
 
 a eom*^ 
 
complyance vpith men of violmce^ blood* ' 
 ihirjiy and deceitfully who fe feet have been 
 fmft toflkd the blood of mm more righ- 
 teous than themfelves^ but the way of Peace 
 they have not known : I have been a com^ • 
 f anion of theeves and nturtherers ^ my 
 bands htvt been defiled with blood : Since 
 1 frojefj'ed to peach the Gojpel of Teace^ I 
 have wAked wirh thofe of jirife and con- 
 tention in the f^trit of this world. The 
 fence of my fin^ and the wrath of the Al^ 
 mighty^ force me to cry out^ Cleanfe me 
 
 by J have rcndred my felfe uncapahle to 
 build the Houfe andfinijlj the Temple ofth(y 
 Lord. 
 
 V- So contrary have I walked to the 
 ptire Principle of the truly Godly and 
 Chr^fiian Ufe that it cannot be but that 1 
 have been IJnfavory to thofe who are en- 
 lered into that holy RtU where no unquiet 
 fpirit is^ before ivhofe feet 1 pro fir ate my 
 concukate rr.s A/jf /^/ ^^^^ humble penitent^ to have all ■ 
 
 Ofig: ^^y pnde^ P^u^o "Uh ^^' iramplcd and 
 
 trod down underfoot. 
 
 what fecret fins bejides (which arein^ 
 finitly uinumcrable ) have lurked in the 
 tbievjjlj corners of my nature ^ I am to 
 
 mourn 
 
mourn for in my Clofet^ andconfejjh them 
 to him onely againlt whom I havcjlnncd : 
 but wherein I have been an of en Hranf^ 
 grejfor^ I flandbonnd to doe pennancebe^ 
 fore all men. 
 
 'hlor let any fay thit difappoynt- 
 mmts and difcontent have thrujt out 
 a glozing and feigned Recantation 5 but 
 rather kf^ovp that my vorpes are upon me^ 
 tphich were extorted fom me in the angujjh 
 sf my foit'e long f nee ^ when the heavy 
 wnth of God Uy upon mc^ Tis not the 2Con egovemof^ 
 
 praife of man I hunt after, nor his difbraifc P^'^^' ^^^''^'. 
 r J 7 -^ J 1 11'' ^"^'^or:-— Ad 
 
 that I fee fom ; 1 care little for his dAj of h^c egonaribM 
 Judgement-^ I fcorn to fear it^ but hate utlformido, 
 mt;ch more to fatter it, I can expofc my 
 felfe to all the hard fayings of men ^ let 
 them ccnfure and [pare not ^ I fta??dtheir 
 Butt with a naked hrcaft, Omly from the 
 pure minded and upright in heart I bcgg 
 ajjijidnce at the Throne of Grace : let me 
 be mentioned in your prayers^ that I toge^ 
 ther nith you may be delivered from evilly 
 and kept from the fnare of the Hunter 5 
 that we may goe on and grow up in allweL 
 pleafing to God and Man 5 putting on^ and 
 keeping our weding garment clean^ thatch- 
 ing the coming of our Bridegroom ^ and 
 a 2 walking 
 
vpdkjng as thofe thofe that are redeemed 
 from the earthy even Jo Amen, 
 
 Brinkworth, 
 May ic. 1656. 
 
 H. P I N N EL L. 
 
 PoBfcript^ 
 
^ofifcript. 
 
 Reader, 
 
 WHereas 1 have propofed and 
 preffed the Creation of God 
 as an objcft of thy admiration and 
 motive to his adoration, it is nor, in 
 the leaftj intended ariy way to dimi- 
 nilh the due Reverence rightfully be- 
 longing to that more rich mercy of 
 the Lord added to man in giving and 
 preferving thofe facrcd Records of 
 heavenly myfteries contained in the 
 mod holy Scriptures 5 my defire ra- 
 ther is that both thofe Books of Ood 
 (Nature and Scripture) might be 
 better ftudyed and more obferved. 
 Doe I feek to make voyd the Word of 
 the Lord by his Works? God forbid 5 
 nay I eftablifli the one by the other.^ 
 
Added by a Friend of the Publijher 
 
 of this Piece of CroUius and 
 
 Paracelfus in Englijh. 
 
 CROLLIUS. 
 
 Tff^o things arefeen within this Volumn fwafl 
 the great and the lejfe Worlds Originall, 
 Here may man fee as inag/ajje his ftiape 
 
 by which he may corruption quite efcape. 
 The (tAuthor -was divinely taught that rvrit^ 
 
 fo likemfe was he that tranflaced it. 
 Here may befeen^ what natare is and grace, 
 
 what Qodhis back parts are^ and what his face. 
 Here is both heaven andtznh in Harmony, 
 
 a cure to eafe ns of our vanity. 
 The true Elixir's here^the ftonc that doth 
 
 tranfmute the outward and the inward both ; 
 And make <«// heavenly like to Chryftall^«f,, 
 
 yea like to Chrift the prototype divine, 
 what is above is likewife here below, 
 
 as this Anatomy o/man dothjhow. 
 The man in all the farts of him confifis 
 
 of what the Macrocofme comfofed is. 
 The World it felfes a man, though great and big, 
 
 and Man Wmfelfes a World ; do hut here dig, 
 A treafure will appear more worth then all, 
 
 by which he may be ranfom'd/row hi6 fail. 
 
 The 
 
The Phyfick then that is o/Ufe to man] 
 
 hut he that is Divine prefcribe none Can • 
 He too that is e/Na:urc quite unskildj * 
 
 'the man hath the rvorld -with dark^cttoi fild : 
 I 'Beth rvere conjoyndin one of God at firft, 
 ^ in One againe they Jhall be found at laft. 
 Nature, grace, phyfick ^W Divinity, 
 
 fe returning to their firfi unity : 
 God blejfedfer Ever, rphence is all good, 
 
 which Devils and wicked men alene wilhftood. 
 
 PARACELSUS. 
 
 \ are here 
 
 TJs ftrange; what hints of things mknown 
 ofworld^^and ghofts, and men do not appear 
 j A'/^rf Paracelfus Z;^^ o^^««^ the skill 
 I r^x'?//^^ permiffion o/?/[?f holy will, 
 I To enfee^/7ffecretse/f^r^ thing 
 ' andfo of it to mortalls tjdings bring; 
 Praife too the mmptofhim that made him fpeak 
 
 in Englifti, and the fcaled Ark to break ; 
 Thatfo this treafure might in Common be 
 to the great wonder o/pofterity. 
 
THE 
 
 iJdmonitory ^Preface 
 
 O F 
 
 Oswald crollie, 
 
 Phyfttian : 
 
 TO 
 
 The Moft llluftiious Priiice 
 
 CHRISTIAN 
 
 A N H A L T I N. 
 
 Courteous RHader; 
 
 L THOUGH the Romans 
 extolled ^ngerom^ and the 
 (jrecians admired Hapocro" 
 tes for their filcnce ; and all 
 the ancient Philofophers, by 
 
 the cxannple of ^^^.^^^^jhavc 
 
 ftndly torbidden to prophane the SecretSjand 
 rafhlyto proftitutethe Treafures of Nature 
 to unworthy and filthy minded men : Not» 
 withftandiiig feeing our Heavenly Failieri^feo 
 B » 
 
Pfil. 14T. 9- IS that Sun which richly preventeth us all with 
 Luke 1^9 ^^ gi^'tsftiining on all alike ( forhecommu- 
 ]ohn 1. 5. ^^I'-areth /lis lighr, without refpeft or envy, to 
 -n ^^^ ^^^^ ^"^ ^^^' ^^ ^^^ thankful! and un- 
 ;mira"c°GTd" ^^"^ / We are bound to immitatc him whofc 
 when they do Children we ought to be, and of all other, 
 gocd. Strabc, they elpeciajly who by his gracious mercy are 
 b: ought back and recovered from the dark 
 Labvrinth and Circumference of toyle and er- 
 ror, to the plain and clear path and Centre of 
 The glfrscf llell and Truth. Wherefore I thought it not 
 God grow, 8i good by a kind of inhumane ill will, any Ion- 
 are jmp o ed ggj. j-Q j^-^g ^g lj^ ^ Napkin, the Talent com- 
 
 ciuiio,vui0r. n^ifJ^ed tome by the Father of Lights, by an 
 impious filence ; fince the Gates of Wifdome 
 ovighc alwayes to ftand open to ingenious 
 men j though the doorcs of the Mufes have 
 never been unlockt, but envy hath indeavou- 
 red todi'jtthem ag^in. It is, doubtleffe, a 
 mod civil and humane Office, willingly to in- 
 ft.ud and guide our erring neighbor, and to 
 keep him in the right way who is already 
 in jr. 
 
 Upon w^ich account, Friendly Reader^ to 
 
 the pr,5'.re anu glory of the Divine Majefty 
 
 and bounty ( v^-hofe Inftrument or pen, at 
 
 kaftj in the publiftiing hereof, I bothdefire, 
 
 ard hope to be, who am far lefle then all his 
 
 mercies and benefits bcftowcd upon me ) and 
 
 alfo for the profit and advantage of my neigh- 
 
 ««vncorthefc borinthe (tudy and profefllon oiChymiftry, 
 
 have ^'^^'^ I doc here out of the moft deep fecretof my 
 
 prepared ly u^^^^ fee bcforc thce two of the moft exccl- 
 
 othcisforthc "^" » j^j^^ 
 
CO 
 
 lent Spagyrik Myfteries (whofe preparations, Errptror ru- 
 after the miftakes of expencc,time and labour, ^^^ ^^ whrm 
 have all of them been firft proved by*my own |jT.^al'^"d*''*^ 
 handy experience) which neither by report thcnu ' 
 nor ancient Records, I could yet undsrfland 
 thatlhey have together and at once been pub- 
 liftied unto this very day. Ic hath ever been 
 far from me to overcharge the Reader with 
 trifles and falihoods, whereof this Age (the 
 fcum and dreggs of the world ) is very fruit- 
 full; much lefTe to fill up a huge Volume 
 with the copies of large Receipts (though I 
 have many lying by me, which with great la- 
 bour and paines I have got together ) with 
 which hodg-podg-Phyfiiians are already fo The grejreft 
 intangledandoverwhelsied, that they are al- gj-^neTDe* 
 moft preftto death under fo heavy a weight ^^^5 for the 
 of their Receipts ^ but thofe things which for raoft pare, 
 the fpace of almoft twenty years, in many 
 troubles and painfull peregrinations of various 
 fortune through France Jt<ily^(^ermanj , Hun- 
 garj^ Tciand^ Bohemia^ by unwearied dili- Ic Is a C^vil 
 gence and exad examinations, I have obtain- thi.ig,and (ull 
 edfrom men of greateft learning and experi- °|oj"|v^"^^^ 
 cnceinC^jT^/y^rj, partly by intreaty, partly i[kv,o''^\tdgc 
 by purchafc and permutation ( to fay nothing by whom we 
 of thofe things, being not a few,which by the gained any 
 blcffingofGod upon my endeavours, I have ^l^^'^J^y!^ 
 foundoutinthepradice ofPhyfick) prefer- ''*" 
 ring the publick good before my own private 
 advantage, being moved alfo by Charity,- 
 Chriftian compallion, and the ncce/lity of 
 Aril people. a:cording to my truft in the pro- 
 
(4J 
 
 fcflionandpra(^iceofPhyfick, I would firft 
 lake my^yes in my hand, as I may fo fay, and 
 by the help of Vulcan fearch and diligently 
 examine cne chiefp.nd choyccft things, before 
 I would commend them to publick ufeand 
 pofit, that fo the Children of knowledge, 
 thofe fearchers out and lovers of Truth may 
 attain that at a cheap rate which hath coft 
 ifie dear the learning, vi-z.. not fallacious opi- 
 nions (as hitherto infucha deale of Leger- 
 demain they have complained of) but the 
 truth it felffo long dcfired, by many experi- 
 ments moft certainly found out and known. 
 So that many things after the revolution of 
 the Platonick year have been returned grati«, 
 bnd with ufury to their owner*, whole and en- 
 tire, andfarm.orecompleat, which before I 
 had from them ragged and torn at a great 
 rate. For many, whofe rumor of many hid- 
 den fecrecs inticed me unto them with much 
 difficulty of travel, and no fmall expence,their 
 very prcfence or fight oi them much abated 
 of their report, as it often falls out in fuch ca- 
 fes ; fo that thofe things which they bragged 
 of as great fecrets, feemed to m^e either com- 
 mon, or fo faulty and dcfedive, that the im- 
 perfedion of their many defcriptions, was to 
 be made up by me, being all reduced into one 
 oneiy, and that fame firlT proved by my own 
 Chym.icall triall. Alfo by exchange to their 
 advantage ( according to that common Chy- 
 micail cuftome, ^ive fomething , and tak^ 
 fmething ) comparing my (ludies many times 
 
 with 
 
,. Q 5 ; 
 
 with theirs, in our Conference they got an 
 Egg for a Nut, which when I had crackt with 
 long and fruitlefle paine?, I found ac M\ no- 
 thing but a worm-eaten kernel, or inllead of a 
 kernel I got only husks and ftiells. ' 
 
 Hence it cdmes;:o pafTe, than without Na- 
 ture's V^lcan^ which the Poets commend as 
 the moft true Inventer and Teacher of Arts 
 Myftcries, the greaceft part of them ( without 
 offence to thofe great men be it fpoken^ who 
 have written in our time of the more fecrec 
 Spsgyrical preparations from other mcrs re- 
 lation & not their own handy expericr:ce,they 
 have brought this fruit to the Students in 
 O^yT^'ifl-n-, that for the moft part after great 
 coit bellowed in vain, they have in the end 
 afcribed to them the caufe of their loft labour, 
 and long fpent time. 
 
 That it is fo, they will eafily acknowledge 
 with me, who not content with my example 
 and others lofTe, had rather be made more 
 wary by their own experience, and examine 
 the like things again by the help o'iTjrotech' 
 nje^ or the Art of Fire and (^hymfftrj ; as 
 many things are fpoken of which are never 
 done, io many things fall out between the 
 Theoi7 and the Pradice ; which he (liall find ^^^^^ , ^^ 
 to be fo, who defires to make anothers expe- ^her mens 
 rience his own, and be deceived by them wjrnmgs ro 
 who have been deceived by others ; therefore ^^cwjrr, \e\\ 
 in this ftudy no man is further to be believed, ^^rh^lok^ '"^ 
 then as every one findeth by his own proper labour. ' 
 experience, handling and feeing by thedu^ 
 B 3 appro^ 
 
(6) 
 
 approved trial! oFfire, which difcerreth snd 
 feparatech thac which is falfe/rom chat which 
 is true. , 
 . / ^ And hccaufe according to zy£fchjlm^ Not 
 
 liLo t^m' \ ^^ ^'^^-^ Knowes rrjany things , but he that 
 iiM. i knowes tliofe things that are moft profitable, 
 
 i is to be accounted a wife man, I had rather 
 prefent but fe-vV things which are rare and 
 1 choice, confidering that o^T)amafcen^ Let 
 I thy CMcdicineshefevp^ r^hi>fe vertne ando^C' 
 \ raticKs thou hafl often trjed. Howbeit in this 
 paucity or fewnefTe of Medicines, I dare con- 
 .^ ^ fidentb affirm that in all the riches and plenty 
 rl^ i-. b!^'^^' ^^ Nature, there doth not lye hid any more 
 Book C7sp/ choyce and efficacious, then chefe chief fe- 
 Tfyp V<fp f4)? crets of the more hidden Medicir.es here of- 
 (fiffi'i'^w. fercd, except only that nniverfall and moft fa- 
 
 mous Medicine which the moft ancient wife 
 Philofophers had from the beginning of the 
 worid,and have extoird it as a miracle to their 
 I y2 h Tou ^p^ j^pj lawfull Heirs ; for that which is good 
 > -^^J;^ ''^ j is net al way to be found in that which is great, 
 ^ ^'" I but that whicli is great in that which \s good. 
 The frui: ard He that devoting himfelf to Philofophy, ihall 
 grerac ganc fincerelv and as he ought come to the inner 
 uiii ovtr and ^-Qoms of Nature by a holy afTiduitie of pre- 
 pencc 7h^'h- F^^'^^^^ns, joining thereto a diligent contem- 
 lo.ir& pahKS placion of natural I caufes,and withall dial! re- 
 ef ihc Aj tilt fufe no pains and difficulties to get experience, 
 by the induftrie of his handle work he (hall (if 
 the g'aceof the moft Lgh favour be infufed 
 inro him ) bring forth far greacer things out 
 of ihis open bofome of Nature,than they feem 
 
 to. 
 
(7) 
 
 to promlfe at the firft fight. 
 
 And although I have proved butfomeof 
 thofe virtues and operations which are aflign- 
 ed to every one in order, according to which 
 I efteem the Medicine, as I have fet cmwn and 
 fhewed their preparations in the work it felf : 
 Neverthelefle, becaufe in the ufe of Phifick I 
 have found the chiefeft part true, the Spafj- 
 riks^ or thofe who know how to difcern be- 
 tween true and falfe, v.ho are well grown and 
 exercifedin C^jw/V^/7en[)ployments, I mean 
 the Sons of Arc, who know the rearms and 
 bounds thereof, and have bathed themfelves 
 in the fprings of true Thiiofophy^vjho can even 
 by a glance and fight only make a good con- 
 ftrudion and eafily gueffe of thele things (for 
 thefe preparations doe require fuch an Artift, 
 and not one of a fro ward and fottifh difpoft- 
 tion, who have nothing to doe with the com- 
 mon rabble of tAlchjwifts^ becaufe of that 
 unworthy reproach and flander (i.e.) The We fhat mlf- 
 errorsofthe Jrtifts are imputed to the Art.) '. ^ ' i^sV^cff 
 To the Artifts aforefaid f Ifay) who are ^j,.^ i/rhiiii 
 their Crafts- m afters, there will be no fcruple rh2rkh;^own 
 but that other operation; alfo which have jgr-oiancc, & 
 been proved by the Jong pradice and certain \]'\}'^J ^^ 
 experimentsofmoft expert C^jw//? J and now j^^^' ormV. 
 publiftied in one work, will farisfie the defire 
 and earneft expedation, by an undoubted 
 performance of the dt fired effed. 
 
 Therefore the true and more profound 
 
 Phifitians, who have been Divinelv inrpitei, 
 
 moved with a SaTmritan'Com^2i?iiQn toward 
 
 B 4 their 
 
their (ick nelghojors, of wliac rank and condi- 
 tion- foe vc'r^ who in the fear of Cod alio 0^:A\ 
 ufe thefe Medicines rightly prepared hy their 
 own labour ,in a convenient and artifitiall me- 
 thod, Lnd not trufting ( unlefle they would 
 befuccedcfre) as many doe, to the Sophifti- 
 cal and fraudulent preparations of others,they 
 will know by experience far greater efficacies 
 and operations by the cures they doe, then I 
 can or ouglit to fet down and r.iTign^ efpeciai- 
 ly if they be adminillred according to the na- 
 ture of thedifeafed, and with the approbation 
 of a Phifitlan prefent ; all which bv Gods 
 help Truth the daughter of time, will make 
 I marl fell. 
 
 ^ But to what danger doc I now expofe my 
 
 felf by this publick lervice ? What I pray is to 
 
 be done in this divcrfity and hazard ofOpi- 
 
 nions ? What fhall a man doe in the midft of 
 
 Ignorance Is ^^ many carping CriticKs,which caft the worft 
 
 the iniVpjra- cenfure on the bell things ? I (hall oppofc all 
 
 ble compani- with the buckler of my fincerity and earncft 
 
 onofp'joc endeavour of defervingwellin the^;?^^jnj(^ 
 
 I^Dd miichicf. pj.^f^j^j^^^ ^,ith which I can defend my felf 
 
 without fear ; for this ( Buckler ) cares not 
 
 for the pi'oud cenfures of ignorant men,it will 
 
 eafily blunt the edge of all the fore-fcen darts 
 
 of the adverfary, to wit, anger, evill fpeaking, 
 
 envie, fcornfull contempt, the trueft teftimoi: 
 
 ny of ignorance. 
 
 I The Myrticall Hermetick Philofophers 
 who heretofore in part have pryed into thefe 
 pcellentfecrets,v;illrifc agaitiftmr^ and he 
 
 \ery 
 
(9) 
 
 very angry with me • coinplainirg that they 
 are wrongM in thole things, which with grea- 
 tcft indullry and long fpent time have been 
 found out ar d hitherto concealed in deep fi- 
 lence •, (hculd fo foon be brought to'lighr, 
 and made common to every one. They will 
 accufe me for breaking open the feale ofChj- 
 mfirj, as one that hath not been taught the 
 clofe Tjtha^^orean filence, or' forgotten the ^xU^tLU^U;. 
 RukOi Hippocrates^ which is, To impart fd- 
 cred things to [acred perfi/iS) in that I have fet j 
 open the doores, loofed the bonds, brought! 
 the truth of C/7;w/y?r)', till this time held cap- 1 
 tive in the prifon of (hadowes and envy,freely ' 
 communicating it to pollerity.But in as much 
 as thefe are the heires of true wifedome. Citi- 
 zens of the Philofophicall Kingdome,alwaycs 
 lovers of God and their neighbor, without en- 
 vy, or at leaft ought fo to be,whofe heads be- 
 ing lift up on high, and their eyes Divinely 
 enlightncd, thefe fhall know that in the true 
 ^abala^ Magick and ivoarchadumie^ there are 
 laid up far better Treafuresjto be got by them a word I doc 
 ivith the help of the Oratory and Laborato- nocundcr- 
 ry, I meanbyafikingj feeking, and knocking ^^^^* 
 mth unwearied paines anil watchful Inefle^ 
 ivhich Treafures are to be manifeft indifferent- ^^^'' 4?- 55- 
 y to all in due time by the light of grace and 
 i^^/^rf^after the 'Bloody Judgement of the Son 
 sfirft finifhed, which undoubtedly will fol- 
 low the Wairy ( Judgement ) of the Father^ \ 
 :hen in the third k^t of the Holj Spirit (who j 
 :p make that manifeft which was hid, if wont J 
 
 to 
 
( lo) 
 
 Zeph. ?. $: . to renew by fire ) Eli<t6 the Artlft, who is to^ 
 Mai 4. 5, 6^ jtftorc all things, (hall come ; For every per- 
 Ecclefiafticus ^"'Pr .^"^ Divinity hath his own proper and 
 48. I, appointed Age, nrniiftry or difpenfation, as 
 
 i may plainly be gathered out of the twelve 
 lArtidesoftheApoftles Creed, divided into 
 t three parts, very fitly anfwering to fo many 
 houres of the great and One Day, viz. The 
 continuance of this world. And thus they 
 wil not with me begrudge thcfe prefent crum^; 
 to our thankfull pofterity ( the beloved heirs 
 of knowledge and wifedome ) who by the 
 light of Nature (hall be skillfull in the Chj 
 , . wickii and ftirrcd up of God to the prepara- 
 
 tha'/are^ wo^- tion hereof : For thefe Chymicall fecrcts will 
 rhy (hall un- never be finger'd by thofeiluggifh,flothfull, 
 dcrfland thde ,^or fotti(h defpifers of them, by reafon of their 
 diings, vX' Hndifpofition and unfitnefTe to manuall opera- 
 himJnf;ea ^""^ As airo,of the prophane,lcwd,and un- 
 fon God hnh Worthy Philofophicail men, there will be lit- 
 inii^rjrncd by tie danger of their apprehending and difcern- 
 t^^ mind. Let ing thefe Divine revealed Myfteries, which areljj 
 none ihcre- jj^jngied together in a fit place, becaufe they 
 
 lore judge ^ir-r-ri J -I 
 
 rafhly, paiTmg ^^"^^ ^^^ ^P'^'^ of wiredome,and are not quick 
 fcntcnccbe- .of underftanding in thefe things which th« 
 fore he knew i wife-hcc ricd can apprehend in few words. 
 the trjith of 2 As for the fpurious and adulterous The- 
 ophraftears ( the worft and wickedeft fort of ^^ 
 ftien ) they will not forbear to accufe my fin- 
 cerity with all outragioufnefle, being not able 
 to indure that hereafter they may not carry ^^ 
 rheir cheating impofturcs up anddownethe u^ 
 Country to put them off by their feigned ex- ^^ 
 
 perlencej^ 
 
 -the ciMk. 
 
 * 
 
( ") 
 
 perience, counterfeit friendfhip,dirguifed pie- 
 y, various and vain promifes at a great rate, 
 o them that never knew how to look to 
 lemfelves, and deceive others. Now a^it is xhefe fcek 
 he artificial 1 craft of fome who doe not pre- the conmcn- 
 ently difcovcr themfclves by their countc- dicion of m- 
 lance and clothing,whiIe they fnatch up fome f^^"'[,gfc a°^ 
 entenccs from thefociety and conference of <-3i^^a,ny of 
 nher men afterward hunt after a name of their bcne- 
 !arning,wifedome,and prudence among great ii^on. 
 len, concealing their Authors; and thofe 
 hings which they have fifh'd out of other 
 ood men by many wilef,<is the/r fraud & fub- 
 Ity of a deceitful and turn-coat craft,they fell 
 :cording to their cuftome at the ufuall price, 
 le more to diftrad men,much lefle doe they 
 a pompous fhew fel their forged Cachochy- 
 licall and Sophifticall Arts, which have not 
 much as a fpark of truth in them, but de- 
 rve to be utterly rejected ^ becaufe thereby 
 ey think that their Pharifaicall skin which 
 deth the Fox-like and curied mind would be 
 uckt off', by which means thofe bafc Impo- 
 )rs which deferve to be made Mine-diggers, 
 ofe treacherous and fanie-murthering vil- 
 ines whofe very (hadow is pernicious, are 
 ont not only falfly to accufe many innocent 
 2n of upright, vertuousand blamelcfle life, 
 ;t alfo to bring their honeft sind commen- 
 ble name into hatred and ha2ard. This 
 ]d and diflioneft Cen(}ration,which delight- 
 141 to deceive and chear, had rather have a 
 eat then a good report^ and becaufe for the 
 
 moft 
 
moft part they cannot be famous for their vir 
 tues, they will for their vices ; therefore it 
 truly praife- worthy to difplcafe ard vex theft 
 Thefe are not Cht^aters that are for ever baniftied the focie- 
 the vices of ty of all true Philofophers, a? i^^norant anc' 
 theArr,buc unworchy of the myileriesof God, and th< 
 fine th/^' fecrets of Nature,by reafon of whom the mof 
 laudable and honourable name of true ant 
 noble nAlchymiftrjy hath been unworthih 
 made infamous and odious, nor only among! 
 the rude multitude, but aifo among learner 
 men, who yet have judged of otliers know 
 ledge by their own ignorance. But what ca 
 make a man more renowned then to be dif 
 praifed of thofe moft wretched Juglers am 
 effeminate Yonkers, who are more fit for 
 Pig-fty, than that Spagyric::!! or Divinely 
 diftinguifhing San(fluary, whofe commendari 
 on is oftentimes to be fufpeded, who neve 
 hate any but the bcft and molt learned 
 men. 
 
 3 But the more fingle and fubtle part o 
 
 ^tJijaUmfls, who like T^codcmiu are of 
 
 milder temper, and as yet, torfearof bein 
 
 excommunicated by fome AthemAn Rabbie; 
 
 durft not openly proi'efl'e the truth, thefe wit; 
 
 open Arms willm )ft readily imbrace thisf 
 
 long look*t for, and defired light ; howeve 
 
 when er.vy far o6f be that unhappy Omen, which I pre 
 
 ^^-c^n^r II ^'^^ ^^^ ^^^^^ ^"^ ^'^'" conje(!^ure of mind 
 
 thV^^jf-lr^ ' ^^^'^ ^^^^^ ^^'"V ^^"^^ «^ ^^^^ and clear know 
 
 n}fnr i? m ledg:! and underftandipg. Envy which wi 
 
 thing >vji:h, certalr.ly arifc from hcAce, (hould grieve anj 
 
 \ 
 
c 13 ; 
 
 ^"ije troubled that thcfc things (hould be made 
 '/'jommon for publick ufe : So that the fame 
 "^^icn afterward doz either by a counterfeit 
 ^'■^ ontempt more vehemently carp at them, for 
 *J bmetimes that they may feem to be more 
 ^^rife, knitting their browes, and fnaffling 
 ^^ hrough the nofe, they will a little coldly 
 .^ ommend tbofe things, which notwithftand- 
 ^"j ng are fecretly referved for their ufes,though 
 ''s' xo fuch) without Godsblelling upon them. 
 '^iut virtue can never be found without the I^u'lynctw 
 ^* narks and wounds of envy, which is the infe- |!^ •J^'^^f ^jf^' 
 ^^)arable companion of thofe that deli re and ^^n nor all 
 *-" .'udeavour the good of a Common-wealth : things plcafe 
 ^''fea Jupiter himfelf, whether he fend faireinc. 
 •' A^eather or foule, cannot pleafe all • and 'tis 
 ^'/hehardeft matter that can be, to doe an ac- 
 ceptable work to an ingraiefull world, thefc 
 'fiefervc pity rather than envy, till in good 
 •^ifime they willingly deliver themfelves out of 
 ..-he Purgatory of their own malice, which 
 ■'lioth fb much torment them 
 •' As for the more dull and droffie fort of 
 '" them, who, rcjeding the truth, take error for 
 '^ their Companion, being altogether rude and 
 '^oid of all humanity, and true Philofcphicali 
 ''(literature 3 rhefe will angrily challenge and 
 'Iprovokc this my good endeavour toward the 
 ■^lpublick,with moft icornfull reproaches. How-f 
 "•jbeit, feeing according to the Comaduw, there- 
 *can be nothing more uiijuft then thefe leud 
 • haters of Chymifin^d.nd defpifers of wifdome, 
 2 who are buried in the graves of their own ig- 
 
 norance 
 
lat 
 
 There is s 
 
 C14) 
 
 noi'ance : Nor can thefe mens minds be ii 
 love with any high thing, being plunged int( 
 Scholafticall dirt and dud over head and ears 
 yeL and had rather dye in their old trad- 
 ana grofTe folly, then be thought to learn o 
 thofe whofe Mailers they accounted them- 
 felves to be. Let no man wonder if thefe in 
 two-fold: " folcnc and open contemners of Natures fe 
 Alchymy. crets, who tremble at the very name of C)^. 
 Naturall, miflrj^ are not afrsid hitherto wi th. a prouc 
 Td^by Anift'! ^^^^^^"' Ihameleay to feoff at this Divine Arti 
 SophifticJl, * flfghting itwitha fottilh and b^irbarous kinc 
 as much de- of arrogance, impudently abufmg it withal 
 tefted by manner of reviiings, and like Dogs barking all 
 ^^^^^' what they know not, malicioufly purfue, anc 
 
 mifchievoufly abufe it, whereas they never yet 
 fo much as faluted it at the threlhoid. Anc 
 being deftitute of Divine wifedome,they hav€ 
 no other Weapons to fight ag:iinft,and tram^ 
 pic upon the Truth, and thole Pearls caft be- 
 fore them, then what their Captain, that rail 
 ing ^?Wr/^,fupplieth them wichall in defence 
 of their fotttfli mind and ambitious folly : for 
 whofe rage alfo and Cjclo^ean fury there is no 
 other reafon why it fhould be kat to the Iflj 
 Anticjra, but ( as they themfelves will pri- 
 vately and openly confefTe ) their ignorance 
 of the )uft and due preparation of things. 
 
 But whereas things unknown are not at all 
 defired, and to determine of thofe as if we 
 were well acquainted with them, is not only 
 foolifli, bu£ filrhy, how I pray can fuch Scho- 
 laftick Doftors,whoTor want cf wit could ne 
 
 ve 
 
C 15) 
 
 I \ rcr find the way into Natures San(9:uary,how 
 uiti are they, how can they condemn the moft 
 ;ai5 are induftry of excellent men ? And why do 
 i hey fo unworthily ufurp the Titles and Ho- 
 ^ ,ours of Philofophy and Phifick, and \Vith 
 egjauch importunity procure the publick fti- 
 .[j erds of fuch Dignity, if they, being convin- 
 j( ed, and at length compelled by the truth,doe 
 -^ lefle then the common people, admire, as 
 Q^ lagical MiracleSjthofe emii.eiit works where- 
 tl^e whole power ofNatureflouriflieth? 
 or ceafe they to conde^^^ne many famous 
 hifitians of our time, equal 1 to the moft lear- 
 cd of men,who have fpent all their life in the 
 orks of Arc, men skilled in the fecrets of Na- TqJ^ ^^ , 
 re , yet becaufe they have not taken upon * . ' 
 
 em thofe moft vain Honours of the world, Sc€ Paracelf. 
 nd ( as they call them ) the Authorities and J''^* 5- ?n ; 
 itles of Dodo; (hip (with which neither f^^f'f^l 
 liippocratej nor ^»i/?«,nor any Phifltians that icis a wkkcd 
 ,j;e read of in their time were indowedora- Tyranny to 
 orned, and ytt auchent"ci^ too mthcfe mens captjvuethe 
 r ipinions ) which for cena;r, Rcaibns they re- |.^"^y '^^ ^^^' 
 '^ufe, efpecially leaft they fhoulu be made to ta^n^Au^hor?', 
 
 I wear to the Heathenifh errors of the School- and takeaway 
 • jods, againft the n&ked Truth, and be bound che frc«donie 
 
 >y an Academicall Oath, to live and dye in ^^ finding 
 
 iT oucandfol- 
 
 II And truly though thefe perfonated Titles truth from 
 jieretofore by a commendable inftitution were young Scho- 
 
 he fpur of virtue, and the defer ed reward of ■^^^^ 
 -earning, yet now adayes, efpecially in Phi- p^^^nds^ad- 
 ick,they are beftowed either through flattery ^^l^^^ ^ore 
 
 or ihcn defer:- 
 
 
Ci6) 
 
 The Earth Ki- or bribery, upon many who are altogether 
 
 dcththc error unworthy of them,who ( I fpeak not of rhofe 
 
 of fuch Phyfi- ^j^q obtain the true Titles and Bayes of their 
 
 SVfaich De^'ces by their deferts in Learning) being 
 
 of rath Phyfi- to rriake experiment of their ftudiesfor the 
 
 tiani, fporc & firft two or three years (landing, they have 
 
 play with found the brittleneffe by the loffe of fo noble 
 
 mhcr^th"e I- ^ ^^^^^* proceeding according to their me- 
 
 magcofGcxI, thod whereby they excufe all their errors, 
 
 and fcapc whether the Patient live or die. Ac laft in the 
 
 fcoffrcc, fourth, fifth, and following years, they come 
 
 •'^•' h ^'ff ^ ^^ confidcr the infufficiency and (hortnefle of 
 
 Jj'hurch-yard, all their great skill in Phifick, both from the 
 
 with the loffc ftain of their credit, and fting of their confci- 
 
 ofthe.r owneience, and then not without caufe they may 
 
 ToRles. queftion whether ga/ejts Axioms ( as he wri- 
 
 ceth) doe any more concern us, then they 
 
 doe wild Bears and Bores, and whether his 
 
 Method of Phifick, wherein this Age fo much 
 
 triumpheth, hath any good foundation, being 
 
 not fupportcd with any Authority of Antiqui 
 
 ty, for they are Ocularly convinced that the 
 
 end doth not anfwer his beginning in the 
 
 great Cures of Diieafes. 
 
 And whereas they lightly efteem the Lear 
 ning of other good men, not knowing thai 
 the Art of Phifick is fo immenfe and large 
 that we may well account it as a very greai 
 bleiling if ( which is fufficient ) we attair 
 unto it even in the beginning ofouroldAge 
 although they plead in defence of their flotl 
 and idlencfle, that they need not take am 
 more paines for further knowledge, having 
 
 th 
 
L V J 
 
 the benefit of other mens labours and obfervati- 
 ons,yec when they (hall difclaim their pernicious 
 arrogancy,wherewith they proudly endeavored ^^'^ o"c^y js 
 to difparrage men far more able then themfcives ^^^^ J "jl ^^* 
 and nothing defirous of popular applaufe and tnrc^: I unhft 
 vaine glory; they will then feeaneeeffity to Degree or Ti- 
 beginall anew againe, and that they ought to f'c makes 
 become Scholiars and fervants , not Dodors [[°"^ '"'-'j^ 
 and Mafters of Nature, if fo be they would de- ^^^^ atdiourh 
 fend their profeflion for the time to come with it w^y give 
 credit and honour, and avoyd the difgracefuU ereare, aurhc- 
 taunts of their ignorance and coveteoufnefTe a- ^'^Y '" -^- 
 mong the vulgar. Z.^o''^ 
 
 How many of this fort of Pnilitians have eflimatioa of 
 come widi their gray haires complaining unto a Nam-. 
 me > who with unfortunate frowardneffe have 
 fruitlelTely fpent the greater part of their time ^^^^^f j^s are 
 almoft in the common toyes of School-vanities, [°„^^ orgcc- 
 andin Phificall notions, nothing at all availing -^'^ ^^ , 
 to the efFeding of their cures ; like thofe that v\ii y.itiitT7u(j,C 
 feed on Crabs and Crevifesjthey find much (hell yo/f, 0/ /i oa/. 
 but little meat : But being allured with the y^^ -rpoc/^or, 
 fweetnefTe of confeffed Truth, they have hearti- J^f ' ^'^i 1 
 ly repented of thofe wild wanderings, after they ^^^'^^^'^** 
 have come to a fcrious, though lateward 
 knowledge and confeflion of their errours, 
 follies, and falfe perfwafions, having firft caft a- 
 . vay Opinion and Scorne the lets of learning. '^^^,^°''!^ ^^ 
 J! They have not blu(ht in their old age, even nio„. ^' ^^^^ 
 ' when all hope of recovery was paft, to put off 
 ''' their old skin, like the wife Serpent, and putting 
 on a new one, to become Scholiars of Chy- 
 miftry, and fpend the reft of their d^yes with 
 C thofe- 
 
L i8] 
 
 5^V^ \^^^. thofe Secrets which are both in God and Na- 
 
 fiift book that 
 
 teachech us 5' • • i i i • r • i n i 
 
 crcrnall life : tor It IS a lovely thing for old men to ftudy 
 
 for the rule of Wifdomel- and with T^iogenes^ not give over the 
 life is from j^a^e that they are running. 
 
 The firma- ' ^'^^ ^'^^^ ^^^^^ ^^^ ^^^^^ ^^^^ ^^ Grace, 
 mcnc or hea- wherein the eternall health of our foulesconfift- 
 veii wi[h all eth, more diligently to pry into that other alfo 
 therein isihc of Nature, treating of thofe Secrets which re- 
 fc'fond Nam- fpg^ft our bodily health, rot pafling by without 
 rail book con- ^, . . c\.rurr^ rvi . 
 
 ducing ro a taking noticc of thole cnoife treafures of Nature, 
 morra!! life, \ wherein the moft High hath laid up medicines 
 for the : for our greateft and word difeafes. 
 P?T'u^-^" ^\ But leaft by any unhappy miiiake they (hould 
 from^hcSrfrT die, and be buried in the dead fliadows of meer 
 Thehappints outfides, or the externall Galenicall qualities, 
 of this prefcnc they have built a ftatcly Strudure and a Temple 
 life confiftci h as a moft honourable monument to their old age 
 jn the know- r^^^ Nature : Oat of which next to the more 
 cu'Jftherefb're ^^^^^ knowledge of the Creator ( unto which 
 next to cter- they have attained as well by the fedulous fearch 
 nail things, in and admiration of the works of God, as by 
 temporaljsthtf j^eir laborious examination, and Phylofophi- 
 h'To'fi^nd'om call fequeftration of the Creatures, or Natural! 
 the fscrctsof things) they have obtained alfo this excellent 
 Nature. fruit of their labours, watchings, time and expe- 
 
 Onc fhall not riences, viz.. That when they (hall be fent for 
 '^^ Ph'fi^*^^"^^ to the fick ( where not many words to difpute, 
 who harh "the ^"^ "^"^^ ^^^^^ ^^ ^"""^ availeth moft ) they may 
 trueknowicdg come as well experienced Phifitians, not preten- 
 rf carthlv ding now to ftudy that difcafe which they intend 
 ^^^^"^!" ib% '^ P^^^^ "P ^"^ ^^"^^ outward flattering plai- 
 'ifift!6 ' ' ft^J^ b to v/itf making a great (hew of much adoe. 
 
C 19 3 
 
 with a mQicitudc of frivolous fervices, and fugu- 
 red words to cloak their fimplicity, fneaking a- 
 way and giving the flip to the difeafe, difcoura- '•^'o' Wly toin. 
 ging the Patient with the difficulty of> the firft ^^^ P^jj^tian. 
 and chiefeft performances, as the common fort but for p "o^tic 
 of proud conceited Phifitians ufe to doe, infinu- and praifc : 
 ating into the richer fort for bafe gaine, but slU whereas the 
 together flighting others of meaner fortune, 5"^ of Phifick 
 Moreover fuch is the bafeneffe and malice of fcrapeup^mo- 
 fomeof this ribblc rabble, that with fwtlling rey, hit ro" 
 words they vilifie, flight, condemn, and every difcovcr the 
 where forbid, aspoifoaous, thofe Phificall Se- Secrets of Na- 
 crets, and inventions of ( Chymifts, which they {"^^' oT'lhc ^ 
 c&li) Collier-hke-Phifitians, notwithftanding Phifuian lo 
 ihey have a fecret and fubtle defire to Jearnc the fick. 
 thofe things which they hope to ufe with fuccefs 
 and profit j yet they in the mean time challenge 
 to themfelves the due praifes of the trucAuchor, 
 robbing the Invcnters of the Art, arid their Be- 
 nefadours, of their defervcd honour by a men- 
 dacious and inverted theft,that they might more 
 handfomely and with greater oftentation ufe 
 thofe medicines which they have got with fuch 
 :rafc. To thefe Apulejan Bravadoes, whether 
 :hey put oa the Lyons or the Foxes skin, admif- 
 don to the Bath of "Diana is not to be granted^ 
 5ecaufe TjthAgerM forbids to put our vidualls 
 nto a clofe ftool •, nor (hould we beftow our 
 rhoiceft herbs on fuch as rudely rufh into the 
 [^ymifts garden, feeing brambles and thirties 
 vill fervc their turne : But fince the calumnies 
 iod reproaches of leud and ignorant men are, in 
 he opinion of the wife, not to be regarded by 
 G 2 heroik^ 
 
The boyling heroike fpirits, and the flye never falls into the 
 pot doih 1 oc feething pot, the more humane and civill incli- 
 tr«r thcfifge nations, alfo of fome make me exped better 
 cf files. things ; the unjuft hatred of Truth being laid a- 
 
 fide, and violent Cenfures abated, wherewith 
 fome have endeavoured to make fuch gifts of 
 God fufpeded and hated by poor and rich : I 
 would not that good men who are innocent 
 ihould any otherwife have tryall of the lofTe 
 then as it is due to bafe ingratitude ; nof would 
 I for the unworthinefTe of fome fhut thcfe doors 
 againlt thofe that feek after the true and Anci- 
 ent Phifick, who are ferioufly confidering and 
 daily hammering out the Ancient knowledge 
 thereof, jeafonably forfaking their errours, and 
 without envy or evil! fpeaking, give place to 
 *J>aracelfii6 according to his defert in pradice 
 ■ and preparations. 
 
 Now becaufe the abundance of accufations 
 is often troublefome.and fufpcded of the Judge, 
 yet becaufe of the worlds wickcdneffe, where 
 iniquity aboundeth, and the chanty of many 
 waxeth cold which ought to be more fervent in 
 Chriftians tow ard their brethren, thefc things 
 here mentioned in this place, and in thefe times, 
 may not be at all judged fuperfluous orbefide 
 the matter in hand ; neither will this Difcourfe 
 offend any holy and Learned Phifitian, which Ii 
 intend onely againft thofe proud, envious, igno-j 
 rant vafTall*;, whooppofethe Chymicall verityj 
 againft conference, to the reproach of God andj 
 Nature, and to the hinderancc of the Commorj 
 good. 
 
 Bu 
 
C"3 
 
 But before I come to defcribe the Remedies 
 I fuppofe it will not be altogether loft labour, if 
 firft by the aiTiftance of .the great God, I handle 
 fome things in this aAdmonitAry Trefa^e^ which 
 with greateft intention of mind, and moii dili- 
 gent fcriiting, arc to be explained by a Philofo- 
 phicail Phifitian. VU, 
 
 what that PhiJtck^U rphich cnreth mens difea^ j 
 fes^ and few ^hijttians k^ow it. IVherennto is 
 added a perfe^ 'Phiiofophkall Defcription of the 
 little W orld Man , almoft forgotten and nn- 
 
 where that True T>hiftck^ Ijeth hid, and may I !♦ 
 he found. 
 
 That it is to befetcht out, and prepared truljy HI, 
 by fire. 
 
 With rvhat vertue, and after vihat manner^ \ y, 
 that Thifickjf'orketh on mans bvdy, andexpelieth 
 his difeafes. 
 
 what manner of phifitian that 'Phijtck, doth V. 
 require for its Aiinifter, 
 
 of the univerfall and chief e Medicine or ^hi" Y I. 
 fick^ of the moft Ancient Thilofophers^ commen- 
 ded of many, P^Jf^jf^^t yea feen, or believed of 
 very ferv. 
 
 Some thing in defence of the publifhed Truth, 
 4san EpilogHc or Cmcluflon*^ 
 
 Q% Chap, 
 
^' C H A p- 1. 
 
 Of the True Phyficl{. 
 
 THE true Phyfick whereof by the Devine 
 affiftarce I intend hereto treat, is the 
 rncar gift of the moft high God ; it is not to be 
 fought for or learned from the Heathens, but 
 hh^^byrfnth ^^^^ ^^^ ^^^"^' ^^^ Ancient of days,the Father 
 of Phyfi^iansi of Lights, who cannot erre, the One oncly Go- 
 vernour of the fupream Univerfe. Wifdome 
 therefore is not to be got from the Creatures, 
 but from God, who being the firft inventcr of 
 all Secrets, alone knoweth with what properties 
 he hath indued every creature: Therefore no 
 mortal 1 Matter or dead letter can ever teach it fo 
 well as he, who is the perfed Artift of all things, 
 even the moft high Creatour and glorious God, 
 from whom it floweth unto us as heat from the 
 Sunbeams, which produceth all kind of flowers 
 and herbs; for what hath Man which he hath 
 The Mi-^er not received from above ? All learn of the firft 
 reichech that by retrogreilion or going backward, and this 
 Schol.'cr in , ^^(^ ^£ God, who gave him knowledge in his 
 NiVuT'hr^c'^^^^^^^" : A Phyfiiian fhould be born out of 
 diVcfcrd ro the Light of Griure and Natureof the inward 
 thjt Arc by and invsfibie Man , the internall Angell, the 
 thcSu:'.. Light of Naciire, which like a found Dortour 
 ^euchcth ai.d inllrudeth men, as the Holy Spirit 
 
 taught 
 
C2J .1 
 
 aught the Apoftles in fiery tongues : It is pcr- 
 feded and brought to light by pradice,not efta- 
 blifhcd by Humane, but by the inllitution of 
 God and Nature ; for it is not founded upon a- 
 ny Humane figments^ but upon Nature, upon 
 which God hath written with his own facred 
 finger in fublunury things, but efpecially in per- 
 fe dt Mectalls •, God therefore is the true Foan- 
 dation thereof. 
 
 Wherefore Phyfick is nothing elfe but the PhytLk is j 
 created and incarnate Mercy of our Heavenly f-svour given 
 Father, beftowed upon poor affiidcd Mortalls, ^^^^^^' ^ . 
 that the fick Patient might fenfibly perceive and ^^rfity^ books 
 have experience of the bountidill love^ merci- arc not the 
 fulnefle and affiftance of his Creator towards Foundation, 
 him in his afflidions, that fo God may be glori- ^"^ ^^^ inv'- 
 fied in all his wonderfull works. ^^^l "^^^^J.^^ 
 
 Now this Medicine, as naturall Mummy and " fpcdaii gift : 
 kernel! of Natqre, is contained in the vital! Sul- fo are thofc ' 
 phur, as In the treafure of Nature, and is foun- ^^■^^^ al'^b 
 ded in the Balfam of Vegetables, Minerallsand ^^[^^^^'^^^[^ 
 Animalls, from which every adion in Nature depend upon 
 bath its beginning : Byitsone|y power all di- the true foun- 
 ieafes are cured, if (as (hall be (hewed anon) it dacjon andcx- 
 be rightly prepared, and feparated from all im- P^f'^n^e. 
 purity, and in a due order conveniently admini- ^'^ P^•yficai^ 
 fired by a Godly skilful! Phifitian to the poor, ^ckTclS^^ 
 weak, decayed Nature of Man. Gold. 
 
 The Foundation of this Phyfick is accor- Phyfick is 
 ding to the agreement of the leffer World written in the 
 Man with the greater and external! world, as ^^ok of Na- 
 wc are fufficientiy inftruded by Aftronomy and He!yfn '^j, "^ 
 Philofophy, which explaine thofe two Globes, FanCand 
 C 4 the 
 
i: 24 : 
 
 maytbrrcbe thefnpeiiouif and inferiour. Philofophy teathi 
 rc4d & ^ound eih theforccand properties of Earth andWate,- 
 ^''' nc^^a^d'^ as Aftronomy doth of the Firmament and Aire 
 phi^ognoT.y, PhylofopCiy and Aftronomy make up an inter- 
 through the' nail and perfei"^ Phylofophcr, not onely inthe 
 miraculous il- great World, but alfo in the lefTcr : And there- 
 luminajion of fore it is neceflary to accommodate the difpo- 
 ^^ fition of the great World as of a parent to the 
 
 little World as to the Son, and duly compare 
 the Anotomy of the World with the Anotomy 
 of Man. 
 
 5 The outward World is a fpeculative Anoto- 
 
 \ my, wherein we may fee, as in a glaffe, the IcfTer 
 
 i World Man ; for fo much of his wonderfujl and 
 
 excellent fabrick and creation as is neceffary for 
 
 a Phyfitian to know, cannot be underttood from 
 
 the man himfclfc : For they agree not in out- 
 
 whit the ward form or corporall fubftance, but in all their 
 
 Lighc of Ni- ! powers and vertucs ; as is the great world, fo is 
 
 turc is. the lefTer, in efTencc and internal 1 form they are 
 
 Without the altogether one and the fame thing, the outward 
 
 L^Tc^ot^Nar^^^^ atleaft differenceth the World and Man. 
 
 tnre or the ' This is moft evident from the Light of Nature, 
 
 great woild which is nothing elfe but a divine Analogy of 
 
 no Phyfuian this viliblc world with the body of man ; For 
 
 ^^^aV^ ^" whatfoever lyech hid and unfeen in Man, is made 
 
 k^eofdirt'a- nianifell in the vifible Anotomy of the whole 
 
 fcs io Mao. Univerfe, for the Microcofmicall Nature in Man 
 
 The great ^^ invifiblc and incomprehenfible ; Therefore 
 
 World is a in the vifible and comprehenfible Anotomy of 
 
 fpcculinr),! the great World, all things are manifcflasin 
 
 ^h'^ t^r' ^^ ■ ^'^^^'' Parent : Heaven and Earth are Man's Pa- 
 
 Woild Man • ^'-^^^S <^'-^- of wLiih Man laft of all i^as created ; 
 
He that knowes the parents, and can Anotomize ' Man is cfec 
 them, h.uh attained the true knowledge of cheir f-"^ °^ ^^^]' 
 child Man, the moft perfed creature in all his Aftfo^^^^^^^ 
 properties ; becaufe all things of the wh6le llni- 
 vcrfe meet in him as in the Centre, and the A- 
 notomy of him in his Nature is the Anotomy of 
 the whole world. 
 
 The excernall world is the figure of Man, and 
 
 Vlan is an hidden world, becaufe vifible things in 
 
 lim are invifible, and when they are made vifi- 
 
 >le then they are difeafcs, not health, as truly as 
 
 lie is the little world and not the great one : And 
 
 this is the true knowledge, that Man may Mi- 
 
 crocofmically be known vifibly and invifibly or 
 
 magically. The knowledge of every found and 
 
 ;)crfed Phyfitian proceedcth from the true and 
 
 "ull Anotomy both of the great and little world, 
 
 anto which he may fafcly truft as to a moft fure 
 
 Anchor. Confidering then the originall of all ^ 
 
 iifeafes, it will appear that the Nature, as well 
 
 ^f the Macrocofme as of the Microcofme, is its 
 
 )wn medicine, difeafe, and Phyfitian ; A Phy- 
 
 itian muft fpring out of Nature ; for in him, 
 
 ind of him, and from him is nothing but all of 
 
 Mature onely •, Nature, not man, maketh a Phy- 
 
 itian. And becaufe the Matter of Man is the 
 
 ixtrad of the four Elements, it is requifite that 
 
 le havein himfelfe a familiarity with all the Ele- 
 
 nents and their fruits, inafmuch as without them 
 
 ic cannot live. For what man can be without! 
 
 \ire. Earth, Water or Fire, or their effeds ? | 
 
 3od created the Elements for their fruits fake, 
 
 •hat they might fuftaine and preferve Man with 
 
 food 
 
C26] 
 
 The know- ^^^^ ^^^ Phyfick. Therefore all the extemai! 
 Jcdgeofthc4 Elements reprefent unto us the whole Man, 
 Elemencs doe which being known, Man alfo is underftood, foi 
 (hew every di- they are alike, and are the very Microcofra •, and 
 and urc^e" '" ^^^ ^^"^^ Elements there is but one Anatomy 
 Th k ow- cffence and matter, all the differenc being one- 
 ledge of Phy ' ^Y ^" ^^^^ ^ottQ -, Thus in all things there is Fire, 
 fick in the Aire, Earthy Water. Againe there is Water 
 outward woi Id Caeleftiall Earth. Likewife Terrene, Fiery, Airy 
 "/°,^^^*^;^^^ Water. Laftly Airy Pre, Airy Water, Airy 
 UmboZlTnd Eaith. There are alfo four kinds of Mercury^ 
 depends upon *nd four forts of Mcttalls, a fourfold Snow, foui 
 the knowjcdg forts of Ametheifts and precious (tones ; There 
 of Mao, are Foure of every thing, one in the Firmameni 
 
 Every Elc- or Heavenly Element, another in the Aire, ? 
 mcnc perfea (j^Ird in the Water, a fourth in the Earth. Sc 
 andopcS there is a fourfold Man^ For Codisfarmon 
 in all ihe four wonderfull in his invifible works then in hi 
 Elements. vifible. 
 
 Taracelffis faith, that to avoy d an E mptinef 
 in all the four Elements, he created living crea 
 tures, inanimate, that is to fay, without an In 
 Celleduall Soule ; which fhould be the four kin( 
 of Inhabitants of the Elements, who differ firon 
 Men created after the Image of God, in under 
 Sanding, wifdome, arts, operations, and habi 
 cations. 
 
 To the Water there belong Nimphs, Undcns 
 Mclofyns, whofe Monfters or baftards are thi 
 Syrens that fwim upon the water. 
 
 To the Earth doc belong Gnoms, Lemurs 
 Sylphs, Montans, Zonncts, whofe Monfters ar 
 the Pigmyes. 
 
In the Aire or our airy worid there arc Urn- 
 bratils, Silveftcrs, Satyrs, whofe Monftcrs arc 
 theGyants. 
 To the Fire or the Firmament doe belong the 
 |; Vulcanals, Pennats, Salamanders, Superi, whofc 
 ■• Monfters are Zundell •, Befides thofe Flagae 
 , which Thecphraftfu in his works affirmeth are io -^ 
 „ many thoufands of feverall forts incorporated ^ 
 y to the Soul of the World. 
 
 Thus alfo there is a fourfold Medicine ^ For * 
 f example, the fiery, airy, watry, earthy Heart of; 
 ^' the Macrocofm in all things agreeable to the 
 f' Heart of the Microcofm Man ^ For all things 
 3f: are of one operation in Man. So alfo are we to , 
 ii underftand of the reft of the members of the bo- 
 '0' dy ; for the Microcofm the child ought always 
 f«to anfwer to the fourfold members of the Ma-! 
 ^5 crocofm its parent ; Thus we (hall find that c-j 
 very malady and medicine is of the fame Phyii-^ 
 i« ognomy, Chyromancy and Anotomy • He thai 
 a- knows not this Fundamental! cannot be a good J 
 Q" Phifitian. Thus alfo we find out of ancient Re- 1 
 rf cords that Aftrologcrs and Chymiologers were 
 ^ very near of kin ., for the Caeleftiall Aftronomy 
 2* is as it were the Parent and MiftrefTc of the infe* 
 ^ riour, for as much as both have their own Hea- 
 ven, their own Sun, their own Moon, their Pla- 
 cet nets, and their own proper Stars • yet fo as that 
 ifithc Aftrology of fuperiour things hath to doe 
 with the Chymiology of things inferiour. 
 A Thofe Chymifts who by the ailiftance of divine 
 «fi Grace have attained thci^;W,and rightly know 
 how CO accommcdatc the properties of thofe 
 W bodies 
 
C 28 3^ 
 
 bodies In the fuperiour Globe, which arc feen 
 in the Aftra's and bodies of the inferiour Globe, 
 thefe can eafily and truly unfold all Phylofophi- 
 call difficulties that have been wrapt up in aenig- 
 matlcall obfcurity, and will confeffe that hence- 
 forth they need not travel 1 to India or America 
 to get the knowledge of Phylofophy. For by 
 the providence and goodneffe of the Creator, it 
 is fo ordered that the invifibie Aftra's of the o- 
 ther Elements fhould be reprefcnted by a vilible 
 appearance in the fupream Element, and that 
 they (hould clearly difcovcr their motions and 
 feafons, although there be nothing in the whole 
 courfe of the inferiour Nature which by the in- 
 bred Afi:ra*s is not able to juftifie the lawfuU ufc 
 of Aftronomy. 
 
 In his Ida?a of Thus as T-Severinns the Dane doth learnedly 
 Phi'to^*''"^ obferve, the (Sidm) conftellation of Summer, 
 They !^hat are Winter, Spring, Autumn, are contained inthe 
 troubled wirh Earth, Water, Aire, which unlefle they did coa- 
 thegourhave fpirc with the Aftra's of the Firmament (to 
 ^l ^^^f^A^ °^ which onely many of the comraonPhylofophers 
 chang"c of ft a ^^ ^ F^^^ miftake have afcribed all Aftronomy) 
 fens , their we fhould blame the imprellions of the Heaven- 1 
 painc many ly (Aftra's) as barren in the time of dearth, 
 times makes There is a twofold Heaven ; Externall, as all 
 phcTsa^nd'A- ^^^ bodies of thc Aftra's inthe Heaven of thq 
 ftrologcrs a- Firmament ; and Internall, which is the Aftrum 
 gainft their or inviftble and infenfible body in all the Stars | 
 will. Som ny of Heaven. That invifibie and infenfible body 
 
 ceive^tefor"' ^^ ^^^ ^^^^'^ ^^ ^^^ ^P^^*"^ ^^^^^ World, or Na- 
 ha'nd ihir ^ ^^^^» SLi "Paracelfffs C2i\[s[t^ the Hy lech, fpreadj 
 chjMgc cf • abroad'through all the Allra's, or rather it is allj 
 
 the 
 
1^9 1 
 
 the Aftra*s it felfe ; And as that Hylech in a par- wcatherin the 
 
 ticular manner containesallthe Aftra's in the four Ele- 
 
 great World, fo alfo the intemall Heaven of " cn^s. 
 
 Man, which is the Olimpick fpirit, doth particu- l^^ Intemall 
 . . ' u J II u A/i > A J • i_ Elements of 
 
 larly comprehend all the Aftra s. And thus the ♦ jj^^n have a 
 
 invifible Man is not onely all the Aftra's, but is; forcfence of 
 altogether one and the fame thing with the Spi-/he change of 
 rit of the world, as whitenefTe is with fnow. Asc ^^^o'^^^r '' 
 all things fpring and proceed from within, from ^^i^^ thc^ouc- 
 (things) hidden and invifible ; fo alfo the vifi- ward Aftra's, 
 bie corporall fubllances proceed from incorpo- ^o Phyfick 
 rail, fpiricuall (things) out of the Aftra's, and are ^"'" ^JJ.f^'"" 
 the bodies of the Aftra's, and remaine in the ^^^^^^ ^ ^^^^ 
 Aftra's, one in the other. and Heaven is 
 
 . Hence it followes that not onely all living* buc one. 
 things, but alfo all growing things, evenftones 
 and mettalls, and whatever are in the Univerfall on of^hirsll 
 Nature of things, are indued with a fyderiall fpi. ;„ ^hc Aftra'.s 
 rit, which is called Heaven ortheAftrum, theasuonin the 
 fecret Forger, from which every Formation^ Fi- imagination o^. 
 gure and Colour of thiogs proceedeth. From He^^^^^.p^ xj 
 this proper and internall Aftrum, viz. The Sun tivitics are to 
 of the Microcofm (which T^r^^r^/,''";^ calls the be caft; See 
 Ens or Being of tiie feed and virtue or power) y'ir^feL m Pd-| 
 iVHan alio generated, produced, figured, for-- ^^^^^ ^* ^"'^ 
 med, and governed . ^ j^O'Uti, 
 
 But when we fay that all the form of things 
 proceedeth from the aftra's, it is not meant of 
 the vifible coales of Heaven, nor of the invifible 
 body of the Aftra's in the Firmament, but of e- 
 very things own proper Aftrum ; fo that the fu- 
 perior doth not power forth its vertues & hid- 
 den fecrets into the inferiour fpcdificate Firma- 
 ment. 
 
inent, as the falfc Philofophers chinke that the 
 ftars of the Firmament do infufe virtue into herb^ 
 and trees ^ no in no wife : every growing and 
 ; living thing carry its proper heaven and Aftram 
 'with It klfc, and in it (elfe ; the fuperiour ftars 
 tn their courfe through the Zodiak excite and ftir 
 up the growth of inferiour things, they provide 
 for them by dew,raine, ieafons- but do not infufe 
 the internall Aftrum into things that grow, nei- 
 i ther fmell, nor colour, nor forme^ but all things 
 j proceed from the inner Attrum or fecret forger, 
 I and not from without : the externall ftars da 
 mth iliTsrars ^^^^^^^ incline nor necefiitate Man, but Man ra- 
 and not the '^^r inclines the Stars, and by his Magicall ima- 
 Srars him. gination infedeth tliem, and caufeth thofe dead- 
 ly impreiiions ; For we receive not our condi- 
 itions, properties, and manners from the Afcen- 
 dant, nor from the Conitellation of the Planets, 
 but from the hand of God through the brcath- 
 
 pSmc. ' ^"g ^" ^^^^^ ^^«^^ ^^'^e ; ^^ ^^^^ M^"s Rea- 
 
 Ton oBght to rule the externall Stars. For If we 
 that are the children of j^dam did not provoke 
 our Father with our fins we (hould alwayes find 
 
 Vid raracelf, him meek and gentle towards us, fee Taraceif 
 in Paramiro lib. 2. de origim 7»oryor, eap, 7. 
 
 The courfe of the externall Firmament is free 
 with its conftellations, and is governed by none : 
 So the courfe of the Firmament and Stars In* 
 Man is free, with their Confteilations, and not ad 
 all governed by the outward Firmament, which 
 courfe is not finifhed materially, but in the fpr- 
 rits of bodies. For as the Aire or Sun cannot fet 
 an apple or peat* upon the tree, which muft ra* 
 
 ther 
 
C3I 3 
 
 her grow out of its own internall Aftruro, ojc ■ 
 ^iward Hcaven,from the Centre to the Circum- 
 ?rencc, much lefTe can the extemall fuperiour 
 leaven infofe any vertue into the things that 
 row. Neverthelcffe the fruits of thofe Aftra's 
 r Cxleftiall, Ayry, Earthy, Watry kcds doe 
 
 ideavour and bend to one generall Good as Ci- 
 zens of the fame Anotmy : and therefore doc 
 mtuallycherilhand fuccourone another by a 
 veec fcllolhipand viciflitudeofadions. 
 
 This vifible and invifible fellowihip of Nature ^Plato's Rings 
 that golden chaine fo much commended, this is and Homers 
 }c marriage of heaven and riches, thefe are P/a- Chaincs are 
 ;s rings, this is that dark and dofe Phylofophy ^°^^/sc"ict 
 ) hard to be known in the moft inward andfe- and Order fer- 
 ret parts of Natare, for the gaining whereof ying Provi- 
 )emocmm. T^jthagoras^'plato, AfoHontHS^ &c. .^cncc, a gra- 
 ave travelled to the Brachmans and Gymnofo^ aTcL7e5?rIl- 
 hifts in the Indies ^ and to Hermes his Pillars in Apathy of 
 ^Ijft . This was that which the moft ancient ;. things. 
 hylofophers ftudied,which by the Light of Na- 
 irethat iingular infpiration of God theyalfo: 
 btained, wherein the wonderfull and infinites 
 Dwcr the incompfehenfible Wifdome of our i 
 Ireator fo (hineth that we canot fufficiently ad- 
 lire and extoll his ineftimablc goodneflein tire 
 Ireatures and the unutterable infinitnefTe of hist^ 
 lyftcryes. 
 
 It i$ alfo to be confidered that there arc| 
 HREE Principles of all things which are found 
 \ every compound body. For it is moft cettaine 
 
 wt thofe things, into which every natural! bo- 
 
 Iy is refolved, had their being from the begin- 
 nmg 
 
iiiilg of their compofition, and alfo thofe parts 
 of which they did confift : No body compos'd 
 by Nature can by any diffolving skill be parted 
 into more or lefle then Three, viz. Into Mer^ 
 cury or liquor, Sulphur or Oyle, and Salt ; eve- 
 ry created thing is generated and prcferved in 
 thefe three i For the HolyTriumj when ic fpakc 
 , that Triune word FIAT created all things 
 Triune^ as in a Spagiricall refolution is plainly 
 f. t. A fepc X.0 be feen. By the word F I A T (or Let there 
 7ul^Zl be ) God produced the firft matter, which is 
 rity, or truth threefold in refpcd of the three Principles con- 
 frcmfaifhood. tained in the firftjand afterward thefe three Spc-* 
 cies arc feperated into four divers bodies, or Ele- 
 ments, juft as if a skillfull Artift fhould out of 
 lead make red lead, white lead, GlaiTcj and the 
 Spirit of lead. So the world with all created bo- 
 dies in it is nothing elfe but a fume or fmoak co- 
 agulated or curded together of the three fubftan- 
 ces, Sulphur Salt, Mercury, which three are the 
 matter out of which all bodily things are crea-<; 
 ted ; The Spagyricks can make this plaineby 
 vifible experience and uncontroulable certainty.- 
 In green wood alfo there are three kinds of 
 rooyftures, the firft watry like fugitive Mercury 
 or Quickfilver-,which preferveth the wood from 
 burning ; Another very fat and oyly making 
 it like brimftone to flame and burne, thefe two 
 ' are confumed by the fire •, The third, vi^, the 
 Salt is unduous, very little, thin and lafting, and 
 remains in the afhes. Thus alfo the Earth as it , 
 is indued with that threefold fubftance of Salt, 
 Mercury and Sulphur, is the caufe of the mate- 
 rial! 
 
c 33 : 
 
 fall body of man : The Salt by coagulationi 
 gives Solidity, Colour and Tail to all bo- 1 
 dies : The Sulphur by a pleafant mixture cera-l 
 perech the coagulation of the Salt, and gives^- 
 the Body Subftance and Tranfmutation : Mer- 
 cury, which like the Elixir giveth the vertues, when the 
 Operations and Secrets, by a diligent and con- Sih or Mum- 
 ftantfupply of the vital and vegetative moyllure "y " ^P<^'^c 
 doth cheriQi the two former, which bv frequent ^^"c^^ ^,^^^^ 
 action continually grow dry ana old, making c- wora;eb. 
 very mixture eafiiyby afluid and flippery lub- 
 ftance. 
 
 Thefe three Principles which are in all bodies 
 are altogether diftind in ufe and properties by 
 reafon ot the mixture of the vertue or operation, 
 although to fence they prefent but one fimulac 
 fubftance of bodies. 
 
 Some Theophraflaams^ who have more riar^j 
 rowly and exadly fearched out the caufes of hid-J 
 den things doe add a Fourth^ which they calf; The Spirit of 
 the Spirit, which though it may begotoucof 5^^^^^P^"'"^« 
 Mineralls and \^egetables, yet in Animalls by v^^fg^^^ 
 reafon of its fubtility it is fubjefled unro,nor can 
 k be extracted or feperated by the ikill of Art, 
 and therefore cannot be had ; thus Sulphur or ; 
 brimftone may anfwer to Fire, Salt to the earth, I 
 Mercury to Water, Spirit to Aire. 
 
 And feeing we have enrred into a Difcourfe of 
 the Elements, we fhall add a few things concer- 
 ning them out of that (hort Trcatifc of Severi- 
 ng, The true and purely fpirituall Elements artf 
 :he keepers, nurfes, places. Mines, wombs and 
 receptacles of the whole Creation ^ yea the very 
 D effenc^, 
 
cflcnce, exiftence, life and ad of all Beings. Pla- 
 ces are not wkhcuc Things^ but are filled with 
 their properties, which adminiller life and nou- 
 riOimcnt to the things chat are in them, to wit, 
 to the Seeds thatthey may produce out of them- 
 klves the thir.gs that were fecretly treafured up 
 in them. Thefe ( places ) are divided into two 
 Globes, viz.. the fuperiour Fire, or the Firma- 
 ment, and Aire, much like the fhcll and white of 
 an egge • the inferiour, Water and the Earth, 
 like the yolk of an egge. 
 
 In thefe four incorporeall, empty, voyd Na- 
 tures, the Creatcur by vertue of the f^W ope- 
 ning the iin.ted multitL'de, and of the Spirit mo- 
 ving upon the face of tlie Waters, did plant the 
 Light and Seminall caufes of all things, which he 
 once fi'icd by his heavenly Benedidion, and 
 lliall ever be fupplyed by an incomprehenfible 
 M.'^g'ck out of the Eternal 1 Treafures of Divine 
 Vv If^crae ; knitting the Principles of bodies to- 
 nerher wherewith thcv mioht be covered as 
 \icith a houfe or garment, and which are to laft 
 as long as this worldly frame. The Seeds and 
 Af^ra's, thofetonds of things, lay hid in thein- 
 viiible Treafures of the Elements from the be- 
 ginning of the Creation , as in a great deep, 
 j'pringing up in their appointed times, joyning 
 vifibie things to invifible, the hfgheft to the 
 loweft, by whofe advantage the Elements con- 
 fpire and agree, and the whole fympathy of Na- 
 ture is prcferved ^ by their help the World is go- 
 verned, indeavoring to imitate Eternity by a 
 continuall addition of frefh fupply. The know- 
 ledge 
 
C 3S3 
 
 ledge of the Elements cannot be attained unto 
 without thefe Seeds, becaufe they declare or o- 
 pen the afe and fcrvices of the EiementJ, and as 
 the feeds are to the Elements, fo the Principles 
 ofbodiesarc tothem ; which Principles being 
 the infeperable companions of the Seeds, cleaves 
 to them as intermingled by an indiffoluble eye, 
 and are furnifhc with incomprehenfible variety 
 of gifts for the fervice of Generations ^ For the 
 Seeds and Principles of Things receive ftrength 
 of Generation and Multiplication from the au- 
 thority of His ^(?r^, whofe command all things 
 obey : But as the Seeds and Elements can hard- ^^''pp^cr- h lib. 
 Jy be feperated one from the other by the (bar- ^f^^n''^»'» »?«• 
 peft wit, fo neither can the Elements and Princi- Xii things 
 pies of bodies, the lawes of Nature fcarce ever procecdsfrorn 
 fuffered them perfedly to be feperated by any ^hcir powers; 
 induftry of Art. 
 
 Here alfo it is to be obferved, that fome bo- 
 dies have cnely properties without Arcane or 
 hi^^dtn fccrets, nor have they in them that Che- 
 jrionium ( i. e. tl'^at wherein Nature cannot be 
 .changed but are onely barren Relollaca^ous qua- 
 Jities, {i.e. qualities whofe force is onely from 
 the complexion ) in which there is no vertue for 
 curing difeafcs. 
 
 ' Againe, fome bodies doe imitate the proper- 
 ties or qualities of Seeds, and have the Tindurcs 
 in which though heat, cold, moyfture and dri-. 
 nefle accord, yet no adions proceed from them^ 
 but onely for the prefent doe affift (as it were ji 
 the companions of the deputies ; in fuch bodies 
 liere may be a feperation made of the ftronj ' 
 
C 56 : 
 
 from the weak, of the pure from the Impure. 
 Thcfe are to us four Elementnted Elements,t/f^. 
 F;rc or ibc Firmament, Aire, Water, Earth, 
 which conceive, bring forth, and againe receive 
 or take into them all things ; they are the Fruit 
 ^ of the Seeds and the other Elements, which by 
 aconftant and perpetuall flowing and watering 
 doe ferve unto generation : from the three firft 
 are all compound bodies, into which they are 
 , ,. . ■ acaine refolved ; thefe three are found in every 
 
 turts ihc matrix^ and in every birch ot every matrix. The 
 bcucs refem- ' Soul m man is a Cctleftiall Fiery Element •, the 
 blc the tarih, foHd and Spermatick parts are the Earth ; the 
 ^h* ^^^u v*^-' moyft parts, as the Blood and other Humors are 
 licVrt, and of the Element of Water ; the Aire is all that 
 the humois that is hollow without fubftance : But thefe 
 waccr. things, as wc have faid, are to be underftocd of 
 
 Elementated Elements (for the true Elements 
 are Spirituall ) becaufe all the lead and fmallf-fl 
 Seeds ftrive to imitate the occoromy of the 
 world, and hold forth a dark rcfemblancc of the 
 Elements and Principles ; after this fort we ac- 
 knowledge that the Elements are in all Things, 
 and that they are mingled with and prefcrved by 
 the Balfam and Radicall Tindure •, Thus Wa- 
 ter it felfe having the four Elements in it cherifli- 
 •eth its Seeds with a fruitful 1 nourifhment and 
 multiplication. Thus much out of Severinnf-^hut 
 leaft thatwbich he hath faid (hould feem obfcure 
 to the inconfiderate Reader, wc will now fpeak 
 more clearly of the Elements. 
 
 He that is a true Phylofophicall Phyfuian and 
 would know the four Elements or thofe fou» 
 
 Pillars 
 
C37D 
 
 Pillars of the World, fhallunderftandhimfelfe 
 and his own Originall ; From the Outward he 
 finds the frame of the Inward, viz, the true 
 Anotomy of the great and little World. 
 
 The Earth, asisfaid, with the Water is the Evcrv Crca- 
 Centre; the Aire circularly compaflech the ^^'^ is fof mei 
 Earth and Water ; the nine Spha^res or Firma- j^cm^llrl -^ Li' 
 ment with all the Scars are the Fire : The true ving crcanj ts 
 Elements with their proper Aftra's arenotvili- arc ^fligned 
 or fenfible, bat as the Soul in the Body is infen- ^^ ^^'^ ^«'e, 
 fible, foaifo are the Elements .ncbe.r bodies. J^^l^^g^'f,^^^^^^^ 
 The body of the Element is a dead and dark ncral's to the 
 thing; the Spint is chelife, and is divided into '.Vjtcr j ih^ 
 Aftra's which out of themfelvcs give their ^'""^ 's thac 
 growth and fruit ; And as the Soule feperateth .^?'^|^ S'^cs 
 its body from it felfe and (yet) dwells in it, fo xhere^anr the 
 alfo thefc fpirituall Elements in the feperation woi^ibs of ill 
 of all things have fevered the vifible bodies things. 
 from themleives by feperation. The potentiall 
 Heat feperated the Stars from it felfe, as in the 
 Earth the heirbs feperate the flowers from 
 themfelves ; So Moyfture the Airej Coldncfle 
 the Water, Drineife the Earth •, that is, from 
 the Elemert of the Earth proceedech an Earthy 
 body/rom the Element of Water floweth a wa- 
 try body,from the Element of Aire anAiery bo- 
 dy breacheeh forth, c3c is compad: in its own Na- 
 tare,fromtheElementofFireabodyofFirv'(hines 
 out, vU, the vifible Heaven, and is com pad in 
 its own fubihncc. From thefe bodies of the Ele- Every thing 
 ments things that grow doe proceed and come brou^hc forfh 
 forth, and out of thefc the fruit by the media- an|^ showing 
 tionand operation of the Aftra'j ; fornovifu J^perrccfi^a 
 D 3 blc 
 
C 38 3 
 
 Vs generarlr.p, ble body isoFit felfe and from it felfe, but from 
 
 nucnx, as the its own invifibie Element and Aftrum. 
 
 m if. Che wa- jh^^ yi^^j^j^ ^^j.^,5 ^j. ^^^^5 . j^ ^^^ Firmament 
 
 ^[' , flame forth ftom the Fiery Body ; therefore fire 
 
 fir^h'S' ^^ the food and prefervacion of the Starrs ; 
 htrgoitcH of ^^och faith^ tbey feed on fire, and at laft fe- 
 thc (iw.z alio ver it from themfelves ; although in the lower 
 is i: noui ifiicd part of the Aire it be turned into a Mucilaginous 
 ^cd^'A^iir- niatter upon the Earth. Mcttalls, Salts, Mine- 
 r\xig wili lior rails grow out of the body of the Water. From 
 Jive out of the the body of the Earth fpring Trees and Hearbs. 
 waicr. Our vifible Elements are but the bodies and 
 
 This B ulc hoafes of ethers, which hinder and withold their 
 both Divines foixc and efficacy. All things that are joyned 
 andPhyfiu- to<^eth€r in a vifible body choak and break the 
 ans nuke uk r j • r u • 
 
 jjf^ force, power and operation of the inner 
 
 Spirit. 
 The Eirthoft TheEa]:th is twofold, Externall or vifible, 
 i[ icif it dtnd, Internall or invifibie. The Externall is not the 
 y^r is it (he Element, but the body of the Element, and is 
 Elemcnrofan the Sulphur, Mercury, Sak; For the Element 
 hidden life ""^ oF the Earth is life 'and Spirit wherein lie the 
 Aftra's o[ the Earth,which brii^g forth all grow- 
 ing things through the body of the Earth ; 
 Though the Earth fcem to be dead, yet hath it 
 in it felfe the feeds and feminall vertuesofall 
 things; therefore it is faid to be Animall, Ve- 
 getable, Minerall, as it is made fruitfull by all 
 other Elements, it bringeth forth all things out 
 of it felfe ; Thus trees, hearbs, graffe, flowers, 
 mufiiromes and all growing thirgs of the Earth 
 arc the bodies of the Aftra's and fi-uit of the 
 |Eaith, out of the invifibie Aflri's they bring 
 
 forth 
 
I'C'.auvv, c..fn- 
 noc be wirh- l 
 our it ai Chr. I 
 faid to N c. f 
 
 C 39i: 
 
 forth their fruits, as flowers, pears, apples, cher- 1 
 ries, and every oneofthefe fruits isagainc the ' 
 Aftrum and Seed. 
 
 There is alfo a twofold Water, -z//^. the Bo- 1 Such is be | 
 dy, which [s Mercury, Sulphur, and S:Ht ; but; ^^^^^f^ I 
 the Element is the life and Spirit in which the! wa!^a1har\i- ? 
 Aftra'sof the Water are contair.ed, which like a ■ irtsjli re .^rt- 
 mothcroutofher AbyfTe, biing forth ail mine- ^^f'^'non ctn- 
 ralls, falts, mettails, Hones, jc-weiis, fands and all ' 
 the fruits of the Water, which yet are digged 
 out of the Earth. For the Ailrum of every Elc- Oj^ 'i:\j^' jj 
 raent brings forth and bayes its fruits in a itrange r;o: rhc Eie- 
 region or matrix : By a finguinr Providence all j''^' f> ^crauie 
 things feem to tend to the Earth and to ^^'''^^^^^^' co^sj^e^h ail 
 its fruitfulnefTe. ih'ui^s. 
 
 Thus the fruits of the Firrn^.ment are per-| Heaven is tly^ 
 fectedinthe Aire, and rrom licrce imparted to 5^^' '^ ^nd 
 the lower Globe, as Snow which is bred of Fire i^J,!!^/:^ '^'1'; 
 is found in the Aire and Earth* The fruits of ^^u^^^^^ -11^' 
 the Aire proceed from the Centre to the Cir- f^rlrV 3?/ihe 
 cumference, and there attaine to coagulation J«ie{Idoihrhf! 
 and perredion. The Seeds of the Water doe ^^f^^'-^ ^. 
 bring forth in the inner pirt of the Earth, and il-^^r^^'^'^^^'f' 
 from thence tend to the fuperfices oroucOde : 'whhor.c ano- 
 For the Earth wherein we live and flouriQi-.thirJ)ut rl-.-re 
 bringeth forth its fruits into this Circumference •, \^ ,^f^'^^y^^ 
 for the corne that ^rows in the Earth is reaped ).°^ . ''*'- 
 upon the Earth m the Aire •, io the prccreitions ^f the foi.-r s- 
 of all the Elements doe voluntarily and earned- lcaien:s!,uh<£ 
 ]y bend toward Man-kind as to their defired li- .?•' ^erat-oa rf 
 mit, and byaliberall fupply of moyfture doe ^jj^j?,'"^^- ^'^- 
 cherifh all the parts of Nature ; So alfo we fee i^^^^ 'UE^^^ \ 
 that by an imutable decree of Ecernall Law is ^^ ""'^ 
 D 4 corues. 
 
[40] 
 
 //?r«ri fiich, \ comes to paffe and is fo ordered tliat the Water 
 that chc Aire' doth not bring forth more then the Earth can 
 Was crcarcd bring up, the Aire cherifh, and the Fire con- 
 
 All* m jyft The Aire alfo is twofold, for it hath its Ele- 
 
 thiiigs arrra- mcnt as an Inhabitant in it felfe. It is the Bal- 
 
 aed by the fam oFall created things, and the life of the Other 
 
 e" rrh a'l-rcon^ three Elements, nor is there any Element that 
 
 lumeJ in che ^^^ created more fubtle or thin, which liveth 
 
 Aire, wliofc of it felfe, and giveth life to all, without which 
 
 fruits are the neither Firmament, nor Water, nor Earth can 
 
 Tmitb^nor ^^'^"& ^'^'^^^ ^^^^^ fruits ; the Fire cannot fo much 
 
 facoTManna! ^^ ^^^^'^ Without the Aire, much leflecanthe 
 
 ' coales of Heaven , chofe Crefccnc^s of Fire 
 
 ; fhine. 
 
 The Eleitienc T.^i^Fjf.niament or Fire is likewife Is twofold, 
 
 of Fire accor- j^d fiath its Own Element as an Inhabitant in it 
 
 is"hc''l.W ^^^^^' '^^'^h Element hath in it all Aftra's and 
 
 menc oi Kei- Seeds : The Element of Fire, or the Corporeall 
 
 ?c«. Firmament fends the bodies of the Stars, Sun, 
 
 Moon and Planets out of it felfe. For as hearbs, 
 
 flowers, trees did grow out of the Earth, and 
 
 yet reraaine in the Earth, fo at the Creation did 
 
 the bodies of the Stars grow out of Heaven, and 
 
 yet abide in the Firmament or Heaven^ fwiming 
 
 i in their Orbs as birds fly in the Aire. 
 
 The twelve Cxleftiall Signesinthe Zodiak, 
 with the other Stars of Heaven, are the fruits of 
 Fire, and come from the invifible Aftra's of Fire ^ 
 By how much the Firmament is more fubtle or 
 chin then the Earth, by fo much the fruits there- 
 of are more fubtle and operative then the fruits 
 of ^he Qlhcr three Elements. Thus the fevcn 
 
 Rulcrsf 
 
C4I : 
 
 Rulers of the world are nothing elfe but the Aftthc flowers 
 i-'ruicsof Fire ^ which fruits arefeparaced from in cartrifhcw 
 the Element of Fire, and by reparation doc in- ^hc Colours of 
 gcre^fe, as flowers and hcarbs in the Earth, oncly Jj^^ conflclla^ 
 •;Chc flowers of the Earth abide immovable in tions in Hea- 
 jtheir place, but the Stars doc not fo in the Fir- ven (hew the 
 mamcnt, for they move up and down in the Fir- AeJd or n»«- 
 mament, and thofe Sphaericall bodies doe by ^^^^^^^ ^^^ 
 :he Providence of God fwim in their Orbs as 
 ri(h in the water, or a feather in the Aire, and 
 ire nouriflied by the Heaven. Thefe like ail o- 
 her created things are twofold ; wc fee their 
 /HTBle body as a (hining light, the invifible 
 \rtruTi or Sydereall Spirit in the Stars we can-' 
 IOC iee ; fo that not the body of the Sun, but' 
 he Spirit in the body, is the Sun properly ^ the • 
 iks alfo may be faid of Man. 
 
 Moreover, the four Aftra's of the faid Ele- 
 nents are the Seeds in the four matrices or 
 vombs and always two are together and in one, 
 o wit, the Body and Aftrum, the invifible and 
 nfihk : The Bodily growes out of the Spiritu- 
 lil, and abideth in it, and fo the invifible vertues, 
 Jeeds and Aftra's are propagated into many 
 "Millions through the corporcall Vifible body, 
 is fire increafeth in wood or in convenient and 
 it matter, one Fire alwayes proceedcch from 
 mother. Angels cannot increafe thcmfelves bc-r 
 :aufe they want a body, but Man may becaufcj 
 le hath a one. All things that grow, as hearbs,| 
 Tces, fifties, birds, living creatures, mayaug- 
 Tient themfelves by the help of the body after 
 his manner •, ( for the Seed or Aftrura can doe 
 
 nothing 
 
C40 
 
 nothing without the body ) fo foon as ever thi 
 Seed or Aftrum dies and rots in its matrix o 
 womb, the Aftrum goes forward into a new bo 
 dy, and multiplyeth it felfe, as Chrift himfelf 
 p/m 12.14. £g^g -J. fQj,j.j^ ^y ^ iimiiitude and example in; 
 
 graine of Wheatj which being caft into the eartl 
 
 putrificth by death, and afterward bringetl 
 
 forth much fruit or many grains, which in tim 
 
 come to have the fame power or virtue that th 
 
 former had out of whicli tliey gre'A . 
 
 j Putrefadion coufumeth and fepirateth th 
 
 j old Nature, and bringeth new fruit. Therefor- 
 
 Etcrnall life cannot be in any but where the bo 
 
 dy is iirft dead, becnuie death is the caufe of th^ 
 
 glorifying of the body in cternali Life, as Cor 
 
 ruption is the caufe of the new generation 
 
 a Divine lubftance. 
 
 'Tis necelTary that the firft life of hearbs anc 
 medicines (hould die that the fecond life by th^ 
 Chymifts help may be attained through Putre 
 fadion and Regeneration, wherein the Thrc» 
 Firft difcover themfeives with their hidden ver 
 tues,which are neceffury for a Phtfitian to know 
 for without Regeneration no hid Secret of Phy 
 fick can be attain:;^ to , which is without a! 
 complexion of qualities When the external 
 World is known the Phylofophicall Phyfitiar 
 doth alfo underiland the Phyficali body of Man 
 virhich is nouridicd from the Earth, and Syde- 
 reall body which liveth by the Firmament, hi 
 , iees that the Phyficali body is nothing elfebu 
 j Sulphur, Salt,and Mercury (for all bodily thing 
 ' are contained in thefe Three, as hath been faid . 
 
 littl 
 
C 4? 3 
 
 • ttle before) and that the things that grow doe 
 ot fpring from the four vifible Bodies, nor 
 om the four humors, but out of the invilible 
 eed, as an hearb or tree groweth ouc of its 
 :ed. 
 
 It is not the Locall Anotomy of a man and Tf-.e Anotomy 
 ' eadcorpfes, but the EfTemiated and Elemented^' ^-i'^^edifeares 
 uiQComy of the World and man that difcove- ;;| 'l^^^^^^lll 
 eth the difeafe and cure •, The Members or parts ^ f]^^^^ jf,^ in^ 
 f the great world are the Remedies of the mem- tcmali Aftra's 
 ' ers and parts of man by an agreement between cr impRflions 
 > le externall and internall Anotomy, not fetling Ji^'I'^JIj^^"^*^ 
 ^ T.e degree againft another ; As there is but one ^^^^ j^ ^^^^ 
 ^•inotomyof aman and a woman, fothe Ano- uccelVaryfora 
 ^•pmy of the difeafes and of the medicines is but Fliyiniaa then 
 J^ne ; As in Man, Man is the Anotomy of the ^^^^^ ^?r^\^' 
 !:feafe, fo alfo in Phyfick Man is the Anotomy "^^ o^Carkat- 
 if the Phyfick. And though the hidden virtue Anotomy is 
 '5fHearbs,or the Scars ofthatPhyfician Heaven the Bafis of 
 'tiay be known to us, yet the chiefell thing that Jfu-Phifitians, 
 ^fiie Phyfitian is alfo to confider is to know the ^^'^.^^^^^ ^"^ 
 '•* Concordance of Nature, ^'i^. how he may make ' 
 ^K Aftrum of the Phyfick or of the magicall 
 rleaven agree with the internall Aftrum and 
 J'rMimpus of Man • becaufe of the like Anotomy 
 f:is that Mummy will ftop the bleeding in 
 li^Ian. 
 
 K The Nightingale that is fubjeft to the defea- 
 ^'^sofSpiders is cured by eating them: the ex- The canfe & 
 i^^ernall leadeth to the interna.l, as in the great ^^^^1^^ ^^ ^»- 
 ^■b in the little world ; He therefore that knows 
 5^he things that grow and the fruits of the Earth, 
 ^s of hearbs, trees, &c, VIk. chat all things 
 lit proceed ' 
 
C 44 ] 
 
 k proceed out of the feed or Aftrum, he likewife 
 ^ knoweth that there doe fuch various d^feafes lye 
 j hid and lurk in the Phyficali body, which difea- 
 T ks doe not proceed from the four fiditio'is hu-r 
 ' mours or qualities, but ratiier from the Seed, by 
 reafon of the Analogy or proportion that is be- 
 tween the great and lictle world ; he that know- 
 eth rhe difeafes of the great world, cannot bejg. 
 Ma:)y difeafes "^^^"^ ^^ ^^^ diftempcrs of man ; As many 
 proceed ouc kinds of Mineralls as are in the world, fo: 
 of rhc mine- many there be m Man ; So niany kinds of difea- \ 
 rails of man, fes are there, as there be forts, bodies and feeds ^ 
 ro!!caincch all ^^^^^ings that grow ^ No man knows the num- 
 rhings in ic ^"^ of difeafes but he that can tell the number of, 
 fciie. all things that grow. 
 
 The Seeds which the Caeleftiall, Airy, Watry, 
 Earthy Aftra's are fuccoured in the Element 
 which agree with mans Ni^ture, which in fit and 
 certame fcalons bnn^ forth fruits asiTie{r:n<2ers 
 The Or'ginall <>f health or fickneite. So that the Thre.^ Firft 
 of all diicafes arc the caufe of ail difeafes ^ for in what bodyj 
 is from rhe foever they are united that may be coixlu ded to 
 ^ ^^^ h' h ^^ ^ found body ^ but where they are not uni- 
 the Aft^^a^sc n ^^^ ^'"^^^ ^^ ^^Y ^^ ^"^^ ^^^^^ fjckneffe and thei 
 raake fomtim- . root of the firft dej th hath taken footing Here- 
 preifion, as ditary difeafes which proceed from the Seed or 
 upon wood or ^ftra's are partly Elemencaiy, becMife they are 
 Srraw, or S4f- , l J /i /j t-u 
 
 fronupoawa- known by hot, moyftorcold quaiitie^. There! 
 
 rer. are otiier difeafes whereof the moft part arei 
 
 Elementary Aftrall or Firmamenr:ill, which fpring out of 
 ^^^^^'fl %^, the Firmament of Man which is as integrally 
 ro"Jncal m-ijm contained in Ma.! as the Elements are : And as 
 iidUftraii * the vifible body hath its meat from the Earth,, 
 
 fa 
 
i: 45 D 
 
 oairotheSydcrialllpincofManortheinvifible ^^^^ AArall 
 4an (which is the In-mate of the body) hath its ^^^"'^fi"/'''* 
 bod from the external! Aire and Fire or Firma- know nothing 
 nent, z/i*. from che Fire of the Firmament, as ofchcfeAftral 
 Harts, vvorkmanftiips, faculties of the tongue • curts, which 
 ^orHeavenistheFatherandteacherofall Arts, ^^^^gra^e cx- 
 rxcept Divinity and holy Righteoufncffe, which phyfin^ns do 
 rannot be. learned from the Stars, but from the wdj undcr- 
 loly Spirit immediately -, for all Believers and ftand. 
 Regenerate men are hid from, and unknown to 
 \ftronomers, as you may find in the Sage andi 
 ieepPhylofophyofT^r^cf/y'kf. Iron (Ijcweth 
 
 As the Loadftone by drawing the Iron to it chat man is <ii- 
 Joth fuck out the fpirit thereof and leave itrufty, ^'^^<^ i"fo the 
 fo man in refped of the body hath a twofold -.^^.^n^^^ 
 Loadftone • For partly he draws the Aftra's to jj,^ externa]" 
 himfelfe, from which he fucks his food, as Bees diiftandeaith 
 do hony from flowers and hearbs, viz. wordly ^^'*^ tr.aacr of 
 wifdome, fence, cogitation, d-r. And partly by 'jl^^^^^^ff"^ 
 his attractive power he inticeth and allureth to flj^cch'^us^' 
 bm the daily nutriment of his flefti and blood doth lye hid ; 
 frtm the Elements ; And as the Elementall bo- Therefore the 
 dy draweth the Elementary bodies to it by hun- ^"'^ '^ ^^. ^ 
 gcrandthirft, fo the fyderiall fpirit of Man at- Zfc-mcZ* 
 tradcth all Arts, fciences, and faculties, and all isiikeit^fcpe- 
 hutnane VVifdome from the Rayes or beams of ratfd fronuhc 
 the fupcriour Stars or conftellations ; for the <^J^^f^ Spa?y- 
 f irmament is the Light of Nature, which natu- [n^J-^^nall I!!d 
 rally fupplyeth man with all things. Aftralhivin al- 
 
 Furthermore, the Aftra's or Elements (which (n hath his 
 are Spirits) are i'*^"^, that is, without any proper mcdl- 
 quality neither hot,nor cold nor dry,nor moyft, ^|^^*^, yjjl'*jj* 
 but the things that are proiluc'd out of them arc pryfuian 
 
 indued kTiowsweU. 
 
C46: 
 
 That whereof* indued with qualities. For out of the EartI 
 
 any thing is grow Poppy, Opium, cold Darnell, the hear! 
 
 bred, of the Trinity or Heartseafe, hot biting Arfefraart 
 
 J?™^ h°fed"^ '^"^ contrary things grow out of the Elements 
 
 noiuirtied, ^^^^ the Fire procccdeth Snow, Raine, Dew 
 
 prefcrved, en- Winds, Rainbow, Thunder, Haile, Lightning 
 
 red, made fick allfuch Meteor-like impreflions proceed from 
 
 5T^^*!i^"^ thelbpreame invifible Spirit of the Firmamenj 
 dcitroycd, ^^^ ^^^^^ j^^^^ p.^^^ , ^^ Mercury, Salt, anfi 
 
 , Sulphur : For, as Taracelfm faith, they arc thfl 
 fruits and egeftions or difgorgings of the Stars 
 of the Firmament ; the fruits of the invifibW 
 Aftra's which are in the Stars and make that 
 which is invifible to be vifible ; for the Stars fuc-' 
 cour and fupply their fruits as the Trees of the 
 Earth doe theirs. 
 
 Hence it is plaine that difeafes are not cured 
 by contraries, as if heat were to expell cold, as 
 though man were to have the Elements baniflied; 
 and driven out of him ; but by the fecret things 
 or Aftra's which the Chymift can reduce out cif 
 the laft matter into the firft i Thefe Arcana or 
 hid things are adually neither cold nor hot, yec 
 removeth all difeafes, as the Axecutteth down 
 the tree, which is neither cold nor hot • Of this 
 fort are the FiftEflences, MagifteryeS;, and the 
 like. 
 
 & 
 
 2im 
 
\W by Gods ajpjiance IJhallfay 
 fomething concerning the 
 
 Gcncration^Dignity^e^EKCclency 
 
 c 47 : 
 
 OF THE ?\H^!K.>h^r' 
 
 MICROCOSM, 
 
 Or Little World 
 
 MAN. 
 
 \ S the moft excellent Phyiofcphy is that p^r s-man m 
 ilJL which enlightens the mind to the right know God & 
 icnowledge of it fclfe, fo to be ignorant of that 'igiiciy^rteem 
 SM)wledge is the greatcft (hame and moft pefti- f/ii^^'^ij^"^"^ 
 lent difeafe of the mind. Ignorance, faith Trif- h^gheft and 
 megiftiis to his Son Tat^ is the greateft Enemy proficablc 
 »nd principal! Tormenter in every Man, Woe knowledge 
 be to thee 6 Man, who ncgledeft the large pa- Luhs i5. 
 trimony aud Talent and the thing committed to 
 thy charge, who confidereft not the Treafurc ^ ^"^' 
 that is hid in thy earthen velTell, and may there- 
 out be digged; TlioureeflnotGodinthyfelfe, {^^" *'^' ^^' 
 whom the world Teeth not, neither can recerve, 
 though he be more in usthen we are in our felve?, 
 inai'much aiche Spirit of God dwelleth in the 
 midft of oul hearts A nd co (peak truly, we can 
 
 learn 
 
C 48 3 
 
 learn more in the whole courfe of our life thei 
 that Divine lelTon that God hath fet us 
 KJS^Oy/ THT S E LF E. Thcrcfon 
 
 Tfx^'^jwiiTcv. ^gryppa holily and learnedly reafoning abou 
 the right way that leadcth to true Wifdomc anc 
 J^^ 1^1^ Eternall Happineflc, faith, it is for a man t( 
 gS is ro ^"^'^ Himfeife ; according to the Oracle o 
 know what ^f^^o written over the doors of his Temple ai 
 minis..'iuiuft. De/phos. 
 
 Bccaufe man hath the true and Real! poflef 
 fionofall things and Natures in himleU'ej as alk 
 the fpeciall and perfecfl Image even of the Crea- 
 Hctharknotv- tor of all things; Therefore the knowledge o 
 c:h himiclfe all things and natures, and of the Creator him- 
 Ib7 GcxWill ^^^^^ (^vhe: ein alone true Wifdome and Blefled- 
 dwell no '' ^^^^ corfilleth ) muil take iLs rife from the 
 where but in knowledge of a mans felfe : So that Man, wher 
 man, in whom he doth rightly underlhipd himfelf, mav in him- 
 he is molt felfe, asin a kind of Deified qlalTe, behold and 
 rJcr '° underllandall thing.. In which reiped D.n-u. 
 We fee God fv.th, f,,"?/. I ; p. 14. I am ffArfnlij and v^ondef 
 frooi Within. Juny nsAac^ nrarz-ellcus are thy "irerl^s. 
 
 On the contrary. He that knoweth not him- 
 felfe cinno: have any true intrinfecall ard eflen- 
 tiall knowledge of things, but like a bruit bcafr, 
 what he kno;vs without him,fhail remaine with- 
 out him. For there is no knowledge, whether 
 infufed from the Heaven, or attained to by la- 
 bour of indulh-y and earthly diligence, that will 
 abide in the foule for eser, but is fubjed to for- 
 getfulnefle and will vanifh, but that onely whici 
 IS inwardly received bv EHentiall kno.vledge in| 
 the fecrec underihnding : which ElTencialintrin- 
 
 fecatll 
 
c -19 3 : 
 
 ': [cc^}\ knowledge is not from flelh and blood, 
 norfiomthe multitude of Books and reading, 
 i nor from the abundants of Experience and old ^^'o^^f mpi 
 age, norinthe inticirgsof mans Word orwif- ^'"'''^ ^^f^^' 
 i» dome, ^nd wrangling of reafon, but the mind ot- "'"^' 
 oj man is pcrfcd-ed and compleated by a paiiive re- 
 'Ij ception of Divine things ; not by iludy and 
 paines^ but by patience and (libmiiiion. The 
 whole bufineffe ftands in knowledge, becaufe we 
 are of every thing, and doe carry about every 
 thing in us, even as God hi m.fe'fj our Father. 
 The Son doth equally pofcfTe all things with his 7-^. 4- & ijl 
 Father ; Therefore all Naturall and Spirimal! 
 good things were, and are in man at firfl. but as 
 by fin that Divine Charader was darkned in us, 
 fo fin being lacisfied for.& done away, that Cha- 
 rader (hines out aga'ne more and more : The 
 Notion of all things is treiued together with ns, 
 and in us, and in the very middle of the Spirit by 
 sll things iiid ; w; are onely to awske cur. of 
 our fljmbring and fnortin^^, who through fin 
 have fallen afleep in the gifts that God hath be- 
 llowed upon us, To [hat we can neither fee or 
 perceive and believe th^trhefe good things are 
 at prcfent in us. The Underdanding of man is 
 capable ofthehigheft learning and attainments, 
 or according to ^Uto^ it is full of all Sciences 
 before it be joyned to the body, whith being 
 opprefled by the body lyeth hid, as fire rak*d up 
 in afhcs, bat being rouzM and ftirred up from 
 fhe faid humours it fhincth forth ^md difcovc"' 
 %i^\ thofe riches which before liy hid in their 
 trcv^ires, Uuleffe al! the Trvafures of Heaven- 1 
 
: 50 3 
 
 !y and Earthly wifdome were in us before, fure- 
 : ly Clihll would never have commanded us to 
 : ieek, norfhouldweevcr fi.id ?ny thingit God 
 i had not given r.nd laid up fomething in us. 
 6or^ jslnowii' Wl en we therefore kno^A' our felves arioht 
 whrn ihf according to bodi kird-; of Light, (i) sccordirg 
 L ghr of Ni- to the Spirit and Nature, then by Gods help 
 '"J ''a"^J^ ^^*'^ enter into the gate that is opened in us, and 
 ^j.J ^'^\ ' we op:n to God who fl.^.nds and knocks at the 
 ' '" * doorofour heart, living according to the will 
 of God, we have all things neceffary as well for 
 wifciome as for life, both for prefert and ever 
 hereafter. From this diligent contemplation 
 ^' knowledge of a mans fe!l-,thc true knowledge 
 tilfo of God doth immediately arifc (for neither 
 can be abfoiue? & compleat without the other) 
 fromthe confidcrarion of him fefe a Man may 
 Titcaine to a pood and great meafure of the 
 knowledge r,f him uho IS, ail men being in- 
 deed bound to know according to the meafure 
 of their capacity. 
 
 'Drr^yf/r-s faith, that we cannot know God 
 from his own Nature, but from that moft order- 
 ly difpofirg of all the Creatures proceeding 
 from himfelfe, which Ccreatures) hold forth as 
 it were images and fm^.ilicudes of his Divine Pre- 
 fidents or Examples. • Man that doth not know 
 God, is not known of God ; and he that for- 
 fakes ard reiedech the knowledge of God, is 
 re;eded of God. 
 H^ rharknow. '^^ ^^ ignorant of God is the Rife or Springs 
 ?fh mc Grd of all difeafes, t! erootofwickednefs. by uhich 
 is ii-ivCLiia- ail vices are irxrerJcd and grow ripe. 
 
 As 
 
c 51 : 
 
 As 013 the contrary, the pcrfed rlghteouf- bJe; ue thac 
 irefle, true wifdome, and cbiefe happinelTe of d^^h acknow- 
 Man is to know his Principle, God the Creator ^^'|g^Gcd,huc 
 of all things, and to love him in all purity and w'^.Uy''^},^'^^ 
 uprightneile ; To which purpolc our Saviour* 'paccnned. 
 faith truly ( John 17. 3.) This is life eterr.all to The more we 
 knoi9 the Father the true God and JE SV S ^"^^^ God 
 CHRIST, viz. That the Believer ^ould [^^^^^^|^^;^J^ 
 acknowledge and worfhip the Trinity, which aedfaftly be- 
 knowledge onely giveth cternall life ^ for he hvt in him, 
 that liveth the life of Chrift is born the Son of ^^ that be- 
 God, he that is born the Son of God muft of l'^^'.'' ^f ^^ 
 neceflity have the Father, he that hath the Fa- d'och dLvJ'to 
 ther is fealed with the holy Spirit : He that God, he rhac 
 knoweth the Son, knoweth the Father alfo, for doth cleave to 
 thev are but one (thing ) The knowledge of ^'^^ '^ one 
 God IS BleffcdnefTe and cternall hfe; for he T!'' "^"^ 
 ■that knoweth God in Chrift is made the habita- 
 tion and Temple of God, and fo is Deified, for 
 he is the Son of God born out of God : And as 
 by the knowledge of the viUble world we come 
 to the knowledge of the inviftble Workman ; fo 
 &fromChrift vifibleor the life of Chrift we learn 
 to know the Father, for he is the way to the Fa- 
 ther : And as none can come to the Son unklTe 
 he hear and learn from the Fa; .ri'r, fo none can 
 rightly know the frame of the r. orld but he that ; 
 is tauohc of God. 
 
 Hence it is plaine that what the Heatheri 
 wrote concerning Nature is for the moS pare 
 falfe, becaufe thBrPhylofophy and other abili- 
 ties '^ere polluted and corrupt. In vaine there- 
 fore ic ^s to fcek knowledge from them who have 
 
 ijiir.. 
 
fpentall tbclrlifein looking after it, and have 
 
 walled all their time and ("tudy to no purpofe, 
 
 not finding out any truch, though many of them 
 
 were feduced by ignorance rather then malice, 
 
 the Ligh^ of Truth not yet nfen to them, nor 
 
 Diviniry;jthe the Lighc of Marure as yec kindled by the holy 
 
 f ou.Tainc of spi.ic^ ^\i tj.^ie phylofophy fhuuld be groun- 
 
 Srperpa'prall <^^<^ ^^ the Scriptures and fo return into God, 
 
 kaowledgc ^^^^^ ^^ ^^^ Regenerate Chriftians might reap 
 
 and receive the full increafe of that feed which ^ 
 
 among the Gentiles was choaked for want oi 
 
 the Sun, like that among rhe ihorns : No An 
 
 Chriftians can be pa'feded without Regeneration : Truf 
 
 rt;oi»!d nor be Phjlofophy muft b r grounded on Chrlft th( 
 
 filled by Ho- corner (tone. We ought therefore to bemoftl 
 
 ^hen Vhyloif ^,^^^, ^^^^ ^^^ ^^f^^^ ^^^ ^^^ Philofophicall 
 
 errours of the Heathen to beare down or domi- 
 niere over the rules of Chriftian Phylofophy. 
 ChriQ-ians onely in whom the Truth is planted, 
 who have their feed from God, by the means of 
 Regeneration vhich the Heathen have nOw, doe 
 truly know to ufe or teach Phylofophy without 
 miilake or errour^ and how to m:^nage aright all 
 nthei- faculties : Believers {hall be taught of 
 God when the Holy Spirit is i3owred forth. 
 
 To be fhort, the knowledge of God is the 
 Treafury of the whole world wherein all things 
 are i?.id up, fo that without this knowledge no 
 man can come to eternall life : For Faith, Hope 
 and Love, follow knowledge, Adhaefion or clea- 
 ving to followeth Love, Union follows Adha^fi- 
 on, in Union is Bleflfedneffe and Wifdome. This 
 Regeneration that holy m.an Hermes and others 
 
 of 
 
 phy. 
 
C5? 1 
 
 ofclean hearts and godly lives before the fVord 
 was incarnate being enlightned by the holy Spi- 
 rit, though they concv ried it ama^]^ other Se- 
 crets, they knew it better then mlk^y of us who 
 call our lelves Chriftians, and had rather fcem to 
 know God then love him. O great miracle! i 7/^n4« 
 Man whofe mind by Chrift is united to God, 5^'/^- '• 
 polfefTeth the true wifdome of ail things, and y''^^^'^' 
 the moft abfolute knowledge of all Secrets. 
 
 Furthermore , he that knoweth himfelfe, 
 doth know all things Fundamentally in himfelfe, 
 and being fet between Time and Eternity, above 
 him he fees God cternall, his Creator, after yVe f-n' i< th*? 
 whofe image and iikenefle he was w:th other o&-rpr«rio ax^d 
 Angells created by an unfearchable love : be- ima^eofOod. 
 fides or about him he kn.'nvsthe immorcall An- ^i'^'-'- **• 
 gellshis fe!lo>.vs and companions, from whom 
 he diflfererh orcly in body and the Judgeirtent to 
 come : Under him he fees the vifible World 
 whereof he is a patcern, and all the Creatures 
 With whom he hach a likenefie, even his parenc 
 of whom he was born as to the exeernall and 
 mortall bodv. Man who is a trut Trote^^s of a 
 fickle & wavering difpofuion received a flexible 
 mmd from Nature, that being fct m the midfl: of Ecd. is, 14 . 
 the Paradiceof this ^orld, by the afiiftance of 
 Divine Grace raifing himft Ife upward he migiic 
 be regenerated into a quiet Angell or, the For- 
 ger of his fortune winding and creeping down- 
 ward degenerate into a reft.e(re Bruite. Buc 
 the free R afoi^.ble Creature, negl cbing the 
 fatbpf'v adiuonition, and his due obedience, tur- ^^^ ^^ 
 ning f.om the mean to (the ex. ream e) himfelfe, 
 E 3 difpifu.g 
 
C54: 
 
 HetVat feeks difpifing his Creator, learned by experience 
 
 toIVjmftlfuhic what his own proper Evill and Nothing waste 
 
 vhtch js ano- j^jg voluntary damage and perdition, like a Thief 
 
 dab?y "mr^s"^* ^"^ Robber : And thus abufing the bourty of 
 
 hitnfc fc into his. moll: indulgent Father, he made choiieof 
 
 two nconve- death rather then of life, and like Lucifer, not 
 
 i)iencc>, /. e. content with his lor, ambitioufly defiring higher 
 
 bef' ofhiin- ^^^"^^^SS t^^c fet himfelfe in oppofition agamft 
 
 feifc and God, at laftby anuncxpcded change wascaft 
 
 deah out of the Garden of pleafures into this doleful! 
 
 Tic E</I s^ai and darkfome valley of Mifery and Ignorance. 
 
 a Iwmiins j^^ ^^.^ ^^^ ^^^ j^jj. -^^ ^^^ Y\zndi of his own 
 
 Akcriiv! ^ ^° counfell (EccL 15. 14.) and of his own accord 
 
 turned from the llrait p ith into the crooked way 
 
 of Mifery, greedily deiired the pofleflion of 
 
 good and evill to hisowndelhudion, ^sHerms 
 
 and cJ^/o/fjfufficie;.tly demonftrate. 
 
 Cod created jyj^n, the bond or buckle of the world, the 
 
 IJ'u'nblr inT Jaft wonderfull and honourable living cieature 
 
 loMccfthert- was, upon the (ixt day, after ail other things, 
 
 bcllions An- drawn or taken ( e iimote?r<e) outoftheflime 
 
 ^tlis might of the Earth or viiibie frame of the whole con- 
 
 bem;dcu;.m fiftip^ of Heaven orHeavenJy Spheres and the 
 
 the Ki.'ignoiL'C t- 1 • r i .i 1 • r t 
 
 oCHcavln. Earth, z^tz.. out of rhe mott thin orpurelub- 
 ftance of the whole frame of the world concen- 
 tred into one body ; fafliioned by the great 
 Spacyrus into a bodily (hape, made to fupply 
 the place of the fallen Angells : Man was for- 
 med of the moft excellent Compound and pu- 
 reft Extrad of the whole Word, out of the 
 Center of all Circles. Therefore 2laz.iar}z,en 
 fpeaking of the workmanfhip of Man faith, God 
 made Man laft, that m him, as in a fhort and 
 
 briefe 
 
i: S5 : 
 
 brlefc way, he miqht let out or expreffe ail that 
 before he had made at large, viz.. ail the mem- 
 bers or parts of the ivhole world. 
 
 As an Oratloh is made up of ietcers :xvA fi lla- 
 bles, fo the Microcofm or Li77}ii5 Terrs ^ Man 
 is compared or' all todies and created things. 
 The great God eternal and Cre:itoroFall things 
 took the Qnirtedenceout of all things- created 
 and thereof fa fhioned and com po fed Man as the 
 Prince and End of al! thefe, and congratulated 
 him as his Son holding or pofTeuing the honou- 
 rable place of the high Divinity on Earth : In 
 refpeA of the Body or corruptible Nature he 
 bears the Image of the g^eat, fenfible and tem- 
 porall World ; In refped of his foul or immor- 
 N-^.ture, he bears the Image of the Archetype or 
 originall copy and parrerne of the world, than 
 is, oftheimmortall Wildome of God himfelfe: 
 So that all the properties of Anim 'lis, Vegeta- ^ 
 bles and Mineralls entred into him, and withalla 
 living Soul infpired mto him. God is all things 
 of himfelfe; Man is made a!l things of God, 
 and was therefore created laft rhat by him the 
 compleatneue and perfection (f all che Crea- 
 tLJies might be^gn.fied. Man is the tye, bond, 
 knot, joynt, packet or bundle of all the Crea- F/U ?. Th-af 
 tures. All things created were difpofed of to hait put dl ' 
 him, and they refped and honour him as Gods ['.'.^'-^^ ^'^'^^'^ 
 flcA-ard fct over the Orchard or Garden of this ^^gc'T^'t:y.rJil^ 
 world. God is the Center iind Circle of all lerh rle v- 
 things that he brought out of himfelfe (for all rifs aod h.iid- 
 the works of the Divine goodnefle arc circular ' ^ ^'^^ ^' ^'*« 
 and perfed, fpha-rically wheeled about to him I*,!^,^^"' 
 h 4 - trom 
 
c 56 : 
 
 from whom they procctdvcl ) He i« t! e Centre 
 
 in that all things flow trom hmi, and bccaufc the 
 
 Efienceof all things piercech allVj through all 
 
 GrdtheCen- things : He is the Circle, bccaufe l;ke anall- 
 
 treandC.icc cap:tious 'Kibernacle he conciudtth and cum- 
 
 cfallmiugs. p.ehendech all things. Within Cod are all 
 
 things, and at the \vorld> end nothing fliall be 
 
 wicl out him, either of what was before., or what 
 
 hach been fince the Creation, what was either 
 
 before it was bi ought forth or fince it was 
 
 brought forth. 
 
 S3 is Man. Thus Man in imitation of his Creator is the 
 
 Ceritre of the Creatures and the Circle of them 
 
 •I-was G ds ?dl. For all things inthe world doe not onely 
 
 plcif.'.rt ;}ui look CO him as their Guide and Gov-rnour, for 
 
 all thmas vvhom alfo they were all created ; hutliKewife 
 
 w'hicn he ^^ j^-^^ ^H ^i^^ Sphaeres bellow their be.^ms, ope- 
 
 nude- fn- u'd . no J • n J u- 
 
 h )r.r.ur him ^'^''•CJOi'-s, reflections and intiiier.ces, and on him 
 
 by M n. all the Creatures poure their vertues and eflre(Hs 
 
 As r^c Earrh as upon a middle Point and Retinacle or that by 
 
 V a R-fcrp vc? which they ar-j ftaved and fupoorted. Man is 
 
 body 't „J! fiij CO be the Circle in th;it he containethall 
 
 ktvh, \o 2.10 ^Uj|,^j5„ jp [jimfeitc, and with himfelfe le?dith 
 
 bsck all things that gulhed out of thai S^fm- 
 
 mpim B-^num^ or chiefelt good/unto the foun- 
 
 ta'ne of Ecernity,from which they did originally 
 
 . fpringandfl,)W. 
 
 The world was the firfl- figure or imigeof 
 God, Man is the image of the World, theAni- 
 m-Il or living creature is the image of Man, the 
 Zoophite or fennblchearb is the image of the 
 Animall the Piantis the imageoftheZoophite, 
 Meccalh ar^^ the m:aqe of the Pl.inc.. lione.s re- 
 
 piefenc 
 
1:57 3 
 
 pvcfent tlie likenefle and images of Metta!!<. 
 
 7 iie great world is in every thing one with the 
 
 little world, a? the child with its parent ; the 
 
 prudent Anciefits wilfely called Man a Micro- ^ 
 
 cofm or little World, which few now a dayes 
 
 underftand , that the great vifible World was 
 
 made Man. As the great world is bipartite, 
 
 confiding of two parts, vifible and invifible, fo 
 
 alfo the little wosld man is twofold, vifible in re- 
 
 fpcd of his Body, invifible in refpsd of his Spi- 
 
 rir. There are two Spirits in Man, one a fyderi- The firft Spi- 
 
 all Spirit from the Firmament, the other from ^'^ 's fiom the 
 
 the breath of life, which is the Imelieduall Soul ^'J' ^^ 
 
 infpired from God, and the mouth of the moft vvoild ; the 
 
 High. Man hath three parts, amortallBody ft-ccnd from 
 
 with a Syderiall Spirit, and an immortall Soule, t'^'^ word Fiat, 
 
 which is the cottage of the Image of God or of^ "^''^rc is a t^-o 
 
 Che holy Spirit in Man. f idw.idcmin 
 
 If a man live fenfually by his own proper ana ^^y. a^-cnrding 
 proud Will according to flefh and blood onely, lovhichheis 
 he is but a Brute or Beaft, and is known whe- toiivf, sndA- 
 ther (nccordirg to thole Epithites in Scripture) ''"^^'^ ^'^'^'^ 
 hebeaD;^g,Fox, Wolfe, Sheep, Sow, or gene- J'^gg^ded. ^ 
 ration of Vipers, of which I fhall difccurfe Bcgcrcfacion 
 oiore at 1 ;rge m my Treatife of Signatures, and « vciccmcrh a 
 iherefore (hail forbear to fpeak more thereof at '^'-^ bmh. 
 :his time. If he \ivQ Rationally, then he is a ^^^ -nvir-ble 
 vlin, and hath dominion over the living Csea- ^^ in mcrrall 
 :ures in his body. h^ dy cf Man 
 
 But if he live, according to the God- like Spi- from rhe 
 ■it, upon the Tree of Life, obfervirg the proper- f^^^^^'^^ T'.V^'a 
 :y of the Image of God, if (I fay) he live accor- ro s^rarsVl- 
 ;iirg to the talent and Treafure laid up in his itroucnit^s. 
 
 Earthen 
 
F.arthcn Veffell and committed to him, then 
 hath he dominion over the Stars ad all tilings 
 elie. Mancomprche.ds anJcarrvfch a;l things 
 about m himfelfe ; whereof he i^ m de th:it bea- 
 reth he in himfelfe : He w.is made ■ -f the world,. 
 be bearech the world about in him, and is borne 
 of the world. 
 
 Againe, as the firft matter Cwhich was a kii^.d^ 
 ofineffigiateconfufedEflVnc^ which ^hylofo-. 
 phers call the Chaos and Hylen. or Mother of. 
 the world ) was the kcd of the great world;, iot 
 the great world is the (e^d of Adam or Man :j 
 Warcr is the As the world was hid in the invifible Waters up- 
 
 which thd'Soi- ^^y ^^^^ i" ^^^s world. The firft matter was 
 ricofGodmo- made a world, and the great World was made 
 ved, Gef!. i. Man. As a Tree groweth from the feed, the 
 plu ''d^'^^^ ^^^^ ^^ ^^'^ beginning of the Tree, and the feed 
 fwam np out ^^'^ ^^ ^^^^ ^"^ ^^ ^^^ ^^^^5 ^^^ in every graine 
 of the v/arcr, or ^^-^ of the Tree there lies hid another Tree ; 
 2 Pet. 5. 5. ) So the Firlt M itcer ( which Tdracelfti^ calleth 
 1 the Limbii^^ whofe Earth was the W O R D oi 
 the Lord ) was the feed of all things that were 
 and^Po-rc T ^^ ^" created, and Man was the latt of all as th< 
 out of wo d P^i*fed: iztd^ which againe is able out of himfelfe 
 and clay c\\\ CO beget anodier Man like himfelf ; And though 
 make a hun^ Man be not a feed as other feed is, yet hath he 
 cjrcd fcvsraii p^^^^^. ^q cali feed out of himfelfe, whereby ij 
 Cure, fo God begotten another Mm like bimfelte. As <iy9dam 
 cxtraftcd tvc - or M^:n carrvech the world and every creature in 
 rycrcacnrtour himfelfe and is prefcrved by the world, fo ever^i 
 nf the tiift ^..^ ^\^^^ J5 i^Qj-^e of him bears about him thai 
 '^'*'^^'* which he did, viz, the whole world, and is bori 
 
 an< 
 
C59: 
 
 tnd preferved by it as t^dam was •, all men are Mao \\\ tfias 
 but one man,of flefh, blood, and fpirit : There- tar^h of field 
 fore the knowledge of Man is to be taken from '^^'^. ^^J^^jf 
 both Light?, as the Son cannot be known from ^^^ ^j^'" g^^ jj 
 ihimfelfe alone but from his Father. Man hath norltiier rljcn 
 two Fathers, anEternall whofe Image he bea- f-sFa h:r, fo 
 reth, and a Mortall one, which is the whole J^anibt.ockr- 
 world with all the creatures, that is, that Z/w/^jf World." 
 Tfry*^, that (lime of the earth, or hidden Secret 
 thing, and the moft precious EfTe or Being of N.^nc can 
 all creatures, which all Phyiorophers,Phyritians l<now the i-^ 
 Aftronomers, and Divines are toconfider and j^^l^r.^f'^^^^ 
 diligently inquire into. In the leffer world Man j,^^^ 's^hofe^i- 
 there is no member or part that doth rot an- nijigc he is. 
 fwer to fome Element, fome Planet;, feme Imel- //erv ejcallcrh 
 ligence or other, and to fome meafure and num- Man an cai ch- 
 ber in the Archetype or firft pattern. Man hath ly Go«^- 
 a vifiblebody from the Elements as a fit gar- ^^"'2. 7. 
 ment and futable cottage for the Soul ; From 
 the Heaven or Firmament he hath an invilibic ^. 
 
 Syderiall, ^theriall and Aftrall Body or chariot on^and dignl* 
 and vehicle of the Soule, wherein the Intellectu- ^ of Man, 
 ail Soul and earthy Body like two Extreams are 
 knit, glued and confederate together, and in this 
 third mean which partakethof the other two 
 fthey are coupled and united into one intire 
 man. 
 
 Through this Medium, this middle i£theriall Thm God and 
 little body, the IntelleduallSoule (by the com- Man cannoc 
 -mandofGod, who is the Centre of the great ^^^Meat^c- 
 (world^and by the imployingof his Intelligences vJn^ourSav^ 
 or Spirits to that end) is firft poured and defcen- our who par- 
 i^eth into the middle poynt of the Heart, which takcch of ;wo 
 
 is 
 
C6o:i 
 
 Nim-cs , the is the Centre of the little world, and from thence 
 Cx]ci\<2i] ar.d is Ipread into all the parts and members of his 
 Hie"D!v!n'''&: ^^ ^'» ^^ ^^^" ^^ '^ joyneth its vehicle to the na- 
 Hiimine!'^^ turall heat, by which heat it joyneth to the Spi- 
 • PaTace!fii4 tit begotten from the heart, by the Ipint it drcn- 
 , faith rhjr rlic cheth it felfe into the blood, by the blood it 
 ^°nf^^-'T^^ cleaveth to all the members to all which it hath 
 fcd'Lv'Go!r ' ^" eq'^iall ncarnede. And becaufe the faid yEthe- 
 into fhe Eie- ^^^li ^ody participatcth oF Heaven therefore it 
 mcaury body holds and keeps the fame courfe wich that of the 
 through rhc Firmament, whofe operations it draweth to ic 
 Mcd^u ^^ ^ ^^'^'^ ^y ^ peculiar magnetick vercuc, juft as the. 
 viiible body doth the efficacy of the Elements ; 
 and fo remainethone (thii g) with the vifible 
 John 10. So and invifible world, as the Son with his Father, 
 3= rednede with wine,as whitenelTj with Snow ; , 
 The whole Firmament is in us wii h the Planets . 
 and Stars ^ As heat pierceth nn Iron Furnace, ' 
 and as the Sun doth glafle, fo doth the Scars ; 
 with all their pr<iperties p'erce into Man, fo that , 
 The MIND, of the fyderiall fpirit of the Firmament we may 
 
 learn ail Natural 1 things 
 Zich. r 2. 1. Man hath an JmelieEhall and immortal Soul^ 
 Oen. z. 7. or Spirit by the inbreathing of God, created 
 u/n^' ^* ^ C ^^^^^^ ^^^ ^^^^ forefaid inhabitants of the Eje- 
 'j'-'^-^S- ments, which the bruic beads have not ) after 
 the Image of God and the Divine Trinnhj^ 
 I Job) 2. 27. with the fimil cude alfo of U ity, that fo in all 
 Chif.^.\^. things he might be one -j^'ith his Heavenly Fa- 
 >Jt7i 17. ij>\ fi^^j.^ whoisinusby his Spirit, from which we 
 learn facred Divinity and all heavenly and earth- 
 ly fecrets without errour • yea, in him we are, 
 and live, and are movsd . 
 
 As 
 
1 6s : 
 
 AsGodisOneinEflcnce, Trine (or Three) ^ 
 in'perfons, fo Man is One in Perfon, Trine (or ' 
 Three ) in diftind EfTence, that is, compoled 
 Triune^ of a Terrene Body, an ^thereall Spirit 
 of the Heavens, and a living vivifying Soule 
 which God breached into him, and is the houfe , 
 ofGod. 
 
 This the holy Scripture wicnefTeth, even the Luke i. 47. 
 wonderfull Agreement between the Creator \'^^^f' ^- ^5' 
 and the Creature, in whom the great Creator ^[^^\'^\ 
 would fhew himfelfe to be Unitnne or Triune, phihajce of 
 One in Three, or Three in One : As alfo the Rhunrad^oT- 
 unanimous confent of all that truly profefTed ^^^y o^ perpc- 
 •Phylofophy from the Light of Nature. F.'^/aie"'^cIl 
 
 If happily there fhould be any that deny r/pt phyiofof * 
 thefc three parts, yet they muft acknowledge phtrand Di- 
 'that Man was created e Limo Terra, out of the vine ftitwcs 
 clay orduft of the Earth, by the word FIAT, '^^'^ P^f^of 
 and that he received an cternall Spirit or breath ^^^^^ and £>. 
 of hfe from the mouth of God, which is that jy. 
 Linum C&hrum, Or flime of the Heavens from Thert are two 
 the Lord. Souls or two 
 
 The UmH6 Terr^, or dull of the Earth, is ^.';,';||"J^'^; 
 two-fold, vlfible and invifible : He hath his Bo- f^e ilft mac- 
 dy^^pr cottage from the Earth and Water ; but rcr w hkh is 
 the life that dwells therein is from the Aire and fhe life of rhe 
 Firmament of Fire, which life is the Syderiall ^^"^I'}? r g'^* 
 Spirit, and is properly the Man, not flefti and ^od^ '^"^ 
 blood. As the Syderiall Spirit is the life of the The Spirit is 
 Body, fo the Spirit of the Lord is the life of the Life of 
 the Intelleduall Soule. 5.^^ Soule,thc 
 
 And as the Sydereall Spirit dwells in the Bo- ^P"j'^ ^^^^^j^^ 
 dy and works therein day and night, for this Fife cf rhe bo- 
 
 . invifible dy. ]ihr. \^^ 
 
God created invifible is himfelfe the Firmament, and hath all 
 Man to be his things in him, fo the Spirit of the Lord, the 
 Tabernacle WORD of God, the eternall man dwells in 
 as well in this ([.^^ 5^^!^ . the houfe is the habitation of the 
 
 CO comc!^°' ^^"^^' ^^^ ^^"^^ '^ ^^^ habitation and cottage of 
 God. Therefore when Man the moft perfed 
 compIeatneHe of all Gods works, the moft com- 
 plcat figure of the world, and exprefTe image of 
 God, 'in whom he refted from creating, as ha- 
 ving nothing before him more honor ibie to be 
 created, all the wifdome and power of the Crea- 
 tor being fnut up and perfeded in him as the fu- 
 pream artifice in that he containeth all things in 
 himfelf that are in God, when (I fay) he was on 
 the fixt day made up of all things, the laft of the: 
 Creatures, and imige not onely of the eternalt' 
 God, but alfo of the great world, becaufe with 
 it he comprehendeth and containeth all things! 
 in himfelfe : it foUoweth 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 moft fure and undoubted Pattern 
 vTl^Tlj} ^^' ^^^ ^^^^^ llniverfe. And tiierefore fome 
 inmagmeYJf' ^^^^ Q^WtA him the Fourth World, in whom arc 
 va, Mm'ilM, found all thofe things that are in the oijiprj 
 That which is three, for which caufe alfo he may be called by 
 vourth'^^f h ' ' ^^^ "^™^ of every Creature. He hath a Spirit 
 NaTurco^ffha: or Mind from God; for what elfe is the Spirit 
 which did Ni- ^^ Man which God breathed into him but God 
 tura-e it. himfelfe dwelling in us > The invifible Body or 
 Goddwellcih true Internall Man confifting of Reafon and an 
 rthrHe"ven Aftrall Spirit, agreeth with the Angells, and is 
 of Man. tbeir fellow • And if he be a true Magician, he * 
 
 not 
 
lot inferiour to the Angells in all Magicall ope- 
 tion, and is Lord and FoffefTor of all things. 
 It morcall Phificall Body he hath from the 
 le of the world and all things created there- 
 n, for all Excerrall things are nothing elfe but 
 he Body of Man. So that he partakech of a 
 hi ecfold world, ofthe Archetype or God- like 
 vorldinGod, ofthe Intellible or Angellicall, 
 )f the fe'nfible Elementall or corporall world, 
 nd hath a fymbolicall operation and converfa- 
 ;on with them all. 
 
 1 . He communicateth with God in his Soule The Mind, 
 )r Mind, becaufe by the breath of life he was >'^<> is the 
 nade after his image, the Intelleduall Soul is a ^^^-j^^^ «^f'V" 
 crcaine particle of the Pi vine Soule, in which pfthe^sodor 
 ery Soule God hach fowen certaine feeds and Katicnali Spi- 
 -iemblances of his Mmd in us^much like to that ric, & like the 
 
 n Eccho which fends back its voycc from the c!^^ n-^n Go4 
 : mblance ofthe aire by which it expreffeth a ^"'"^'''^^t „,^ 
 -lyfoule. The mmd railed up into the molt ap^a Places. 
 
 i'gh God and united with him converfeth with 
 
 d, and doth the fame works, neither is there 
 
 y difpofition or any thing in Man that doth 
 
 :ut clearly hold forth fomething ofthe Divini- 
 
 y, neither is there any thing in God which very 
 
 hmg is not reprefentcd in Man. 
 
 2. He hath a femblance with the Angells in 
 efped ofthe inviftble Body and Rationall Soul, 
 n' y/hofe help he worketh and is preferved with 
 he Angells, and hath the fame wifdome thac 
 hey have, for he is Cjabalii fQcius Angdorum^ 
 I curdled companion of the Argellsj or one 
 ir.scd with in fellowfhip, 
 
 :. He 
 
All thirjii 
 'ACT? iraic of 
 
 C643 
 
 3, He participateth with the Firmament and 
 Scars of whom he received that Aftrall body or 
 Sydcrial! Spirit, which is the true Alkali Man, 
 for flcdi and blood is not the Man, hue the Spi- 
 rit contained in them, which Aftrall Spirit is the 
 fubj:d: oF humane Reafon that containeth the 
 fe.ijes and wifdome in it, and is made (Animall) 
 a living creature with the body. This Spirit and 
 the Aftra's are but one thing in Man, 'but the 
 body is the fubjed of this Spirit ; and fo the 
 Aftra's rule man in the Spirit, and the Spirit of a 
 man ruleth the Body in fle(h and blood. This 
 Spirit is mortall ; onely the Intelleduall Soulc 
 which God breathed into m.an is immortall. 
 
 4. He partaketh of the Elements, for from, 
 thefe he had his mortall Phyficall Earthy body : 
 And becaufe the world, which is the Parant of 
 Man according to l^aracelfus^ hath in it the 
 four Elementary Spirits of the four inhabitants 
 of the world, as alfo the fife kind of plages of a 
 thou fand forts incorporated into the Souleof' 
 the Microcofm, the Imagination alfo of thefe 
 five Spirits in the Elements muft be in theMicco- 
 cofm }A\x\ ., but the ufe of Mans Reafon accor- 
 ding to the will and command of God, is as a ! 
 Chaine werewith thofe five Spirits are knit and 
 bound together that they may acquiefce with | 
 his Imagination. • , ' 
 
 5. He partaketh of all Elemented Animills, 
 Vegetables and Minerails ; for he hath in him 
 the Nature and properties of all thefe. 
 
 Man therefore who was the laft isthemoft 
 excellent and noble of all Creatures, becaufe h^ 
 
C 65 3 
 
 hatb the parts oftbe whole world, nor is there „« . • 
 any thing in the great world which may not re- Ma.. was<.radc 
 . ally be found in raan.The Son is like the fither in of all ihulc 
 all things,the father beingknown thcvSonis known ^f^ings. 
 alfo. Therefore Man the greateft miracle of Na- ^^^ S^^ac 
 ture & moft admirable E:.trad& kernel! of the r>e matT"of 
 four Elements, the choyceft workmanfhip of AUm, thus 
 God and moll pcrfed Samplarofthe world, is 'J^^ whole 
 truly every Creature, for he is all the wor'd^ ar.d ''^'^J*^ ?^ '"^•e 
 he alone hath this honor to have fembiance ZZi^ '^ r '^. 
 With all things, ana operuion with alljand c^n- chhjjs char are 
 Uerfation wich all : Yea he rifeth to fuch per- bought forth. 
 fed:ion that he is made the Son of God , tranf- 
 formed into che fame image which is God and 7'^" 17. ir, 
 made one with him, which is not granted either *^* ^^' ^3* 
 10 Angeils: or the world,or anv ocher Creature, 
 but to Man only that he fhouid become the Soa 
 of God, and be united to God. 
 
 But before wee proceed any further it Is re- xhtr which ' 
 quifitethat wee treat here a iitde more largly fenfible and 
 ofthe S/deryail orinvifibleman, to wit, of hi? thjc ^hich is 
 Originall and power. If Anftdtle had taken j^^"^"^t'!e 
 notice of this Olympick Spirit, and Galen made ,f ^/. '7°'^'^" 
 more account of it, there had not fuch errors fydereall body 
 crept into Philofophy and Phyfick fpringing in iz^ 
 from the heatheniih matters of errors to fay 
 nothing of Divinity at prefent. The invifible ^^^ 'S Adxm 
 man or Ohmpick Spirit is borne in us after this xhc^^'ft"^^^* 
 manner. Adam and Eve did not prgceed from vv^re crei7^(i 
 other parents as we their pofterity do, but were the scft p,y,' 
 taken (as hath been fliyd) ex L IlMO cc-d from rh<f? 
 TERR^^,^ out oftheduft of the ground or ^^^^^ ^^ffi^^ 
 igrcat world as to the mortall Body wLch is vi^ ^^^^'^ ^ 
 F fibie 
 
C66 3 
 
 The Sp'rirof fiblc and invifible. For the whole frame of the 
 life is the Spi- world is coUcdcd and reduced into the Micro- 
 rack or brca- cofm, fo that there is nothing to be found in all 
 The^svl^^^ f the world but the fame alfo is in one man. The 
 tlieLimbus^s Phyficall, Elementary, vifible and Tangible bo- 
 Syrer trail the dy is from the Earth : butthelnvifible,Infen(i- 
 Animall fpi- ble, Sydereall body (which is the houfe or cot- 
 TH hrA tage of the Spirits life) is from the Aftra's of the 
 the\.'mbus & Firmament : Thus tAdam had two bodies, 
 fpiratJe Ob'ght that is, a vifible Elementall, and an inviliblc 
 to nsakc one Sydereall body. So that now by propagation 
 Miniice, o there are alwayes two Men born, a Corporeall, 
 wS7d ^bc'^an E^^^^^^^^'i ^^^^^^^ ^^"3 the Organ and Inftru- 
 adulrerr us " "^^"^ ^^ ^^^ invilible, and an incorporeall Aftra- 
 and bjftardly J'ck man which moveth, guideth, and perfor- 
 brccd For as meth all skilfull matters. For the Aftra*snow 
 * H /'^ ^^^"'^' ^" ^^^" ^^^ by Man alwayes in generation pro- 
 r)rV'>"n^!e fo^ ducethofetwo : The vifible Elementary body 
 jiethtr cl iwn of flefh and blood in the mothers womb out of 
 is tJicperf(<Si. the four Elements ; but the invilible Sydereall 
 on, lo Adiil- body that is capable of attaining Phylofophy is 
 
 Kch rtc'^rht ^^^^ ^^^^ "^^'^'^ ^^ ^^^ Firmament ; For that 
 of Nat urcj ^^^^^^ world Man is one and the fame in all things 
 vide Faralc'f. with his Parant, the great world : But as the 
 in FhyJefep. great world is diftinguiftied by its (hell or out- 
 f^gxi. fj^jg fj.QP^ j.[ie Angelicall world, fo man the lit- 
 
 ('thllT: the tie world is diftinguiOied by his skin or out-(idc 
 Element of from the great world. 
 fire or the Fir- Hence it is that the Sydereall, Internal!, O- 
 mame.it al- limpickjncorporeall, or ( gabalis Homo) coa- 
 t'rm V Vn^! gulated or curdled Man is the fame with the Fir- 
 Jm^ and fliln- "lament of the Aftra*s, as hath been often faid, 
 Le:athirg,ya Hkc rcdneife With winc, whitcneffc with fnow, 
 
 or 
 
C 67 1 
 
 or the luftre of the Sun with the Aire : The o* j^ .^ . -^ ,■ 
 ther part therefore ofMan, or this fydereall bo- bc'caufe bo^ 
 dy is called the Genius'of man, bccaufeit pro- f^es are the 
 ceedeth from the Firmament ; it is called Pefta- ^^u'cs rherecf 
 ff/, becaufe it is in our power and born with us, f"^ withour a 
 the (hadowofthevifible body, Lar domefticuj fru if cannot 
 the good or bad hou(hould or private Angell^ prow. So xht\ 
 the Umbratile orfhadowy Man, the familiar wind is a body 
 Homuncle (or little Man) of the Sophies (or '"d like ? vifi- 
 wife men,) the Pasmon or Genius of Man,r^^^;°^y^^'^^^ 
 ^aracdfus his internall Adech ( i, e. that vcrturne^sno- 
 which firft inwardly forraeth in our mind what ther body •' 
 we afterward outwardly fafhion with our hands) Nor one'y vi- 
 theSpedrum, ghoit, orfantafie, the Light of ^'^\ ^'.'-^^'s - 
 Nature, the prefaging or Propheticall Eueftrum God crmed 
 that foretelleth any thing by fignes ( in Man ) as wc!J vifibie 
 It is alfo called ahe imagination, which inclofeth ^s inrifibje. 
 all the Aftra's, and is indeed ail the Aftra's or ^^^^'«cf the 
 Starrs, and holdeth the fame courfe. Nature and ^j^^ P^wer. 
 power with heaven. Now the Aftra's or Stars Man afcen- 
 ( by which I do not meane the feaven vifiblc deth the in- 
 coales of Heaven which are but the bodyes of ^^'"'^ Heaven.' 
 the Aftra's but I meane the invifible and infenfi- r ^p",'f "l^"^ 
 ble body ofall things or Aftrall Spirit) they are Ti"s!sp1"rH 
 nothingelfe but the verue or powers of the An tH Do^or o!^ 
 gclls : The Angells which live only upon the ^f^e Aftfono-' 
 vifion of God,are the created wifdome of God- "'y- 
 Herce it is that he that knovves God, he knows 
 the Aftra's alfo : He that knowes the Aftra's 
 cannot but knowe the world, and confequently , * ■. r 
 man the off-fpringof the world. The Aftra's The eating of 
 form&bring forth all bodily things out of them- ^^^ r^f^PJf 
 K^Vizs^ and multiply themfelves together with' J]jj^ j^^^y ^^^^^.- 
 
C 68 3 
 
 fydereall feed thofe bodily things that are brought forth : the 
 inro force & feeds of any graine or Wheat is the Aftrum, 
 Aft^^''' V 1- '^''^* the invilible body,' which being caft into 
 canus'a'id Ar' the Earth ic produceth a vifible body, and be- 
 chxus arc the gettech many other Aftra's out of it lelfe ^ So 
 fame thing, u is it in ot! er growing and living things. But the 
 but one Spi- ^ftj-un:! is nothing elfc but the infenfible, in- 
 oucRcafon^fe vifible bodv, or hving Spirit, yet without Rea- 
 divcrs, as arc fon in things that grow • but with reafon in li- 
 the divers ving things^as in man,and is divers according to 
 formes of fc- the forme of divers things. Bodyesare nothing 
 vciall things, ^ip^ j^yj. ^i^p Excrement of the Aftra's,which arc 
 broughcforthinto a bodilyBeing by their opera- 
 tion. This every Aftrum can doe of it felfe, as 
 by imagination to bring forth of it felfe another 
 Aftrum in a body, forming it by operation. 
 The Afiralkk There is no body without an Aftrum, as there 
 Spirit is every js no Aftrum without a vifibie body, 
 grov^in^ thing ^^.^ whereas the imagination of Man is not 
 itanacth in , ,, , . n • •• i • 
 
 need oCa cor- <^"^5 but all the Aftra s, it is as true that it pro- 
 
 poieall habi- duceth not onely one, but many operations: 
 tacion. and although the Imagination be incorporeall 
 
 Mani'"H^*^. ^"^ invifible, yet being joynedtoa heightned 
 ven-ic felfe or ^"^ ftrong Natural! or unbegotten Faith it is, as 
 all rht Aftras. the Gate of Wonders, the fpring and original! 
 ReadinF7cM< of all Magicoll operation?, and hath power to 
 how trmethi- [^^gQ^ ^^d bring forth vifibie bodies without de- 
 hinVclVi^he ^^^^""^"^ ^^ diminution of the Aftrall and fydere- 
 vaiius Eve- ^^^ Spirit, and can work any wonderfull opera- 
 Pra's of the tions whatfoever, prefent or abfent, above the 
 three- fold , j-^g^^^ of humane Reafon. The Light of Nature 
 world oneaf. makes bodily thinj^s vifibie, but Eternall things 
 teranoihcr, & , r i i t • i ti i u • P 
 
 transfcrracd ^^^ ^^ ^^ ^^^" ^^^^Y "Y * ^^^" ' ^ ^^^ ^^^^^" ^^ ^"^ 
 
 mothers 
 
mothers womb Is ftrangely marked by theim-.^himfc/fe into 
 preilion of the imagination without any bodily rcvcialOiapes, 
 touch ; What we doe vifiby by the body, that ^^^J^^ '^^\\ 
 doe we by Faith after the manner of Spirits; he fhewedto 
 Thus the Imagination breedeth the Plague and thacgrcat Fz- 
 fuch like Firmamentall difeafcs ; it brings lick- cut the hidden 
 neflc and health. e'/'of ^37' 
 
 The Peftilcnce which comes by fear, trouble ^ho was'crea- 
 and terrour, rifeth by the imagination of the red a f re r the 
 Spirit of the leffer world or of the Sydereall and '.mage ofGod. 
 Animall Spirit ( which is the mechanick Aftrall We arc rranf- 
 Spirit) in Man, as we fee in women with childe t/aT^h-ch'^w 
 who give marks and tokens to the young in their moft inccndy 
 womb by the fame fydereall Spirit; This fyde- gaze andme- 
 reall Spirit which is born of the Aftra's toge- ^^^'^^^ ^po'i- 
 ther with Man (and therefore remains united to fta.^j""'^^7 
 the Aftra's } is the Load ftone and hath a mag- i^^^ iTfffi.uu- 
 netick nature in man. As the Earthy Load ftone larcd to all 
 in its body is a fpirit and draweth to it fclfe ^ fo rhings. 
 alfo the body and fpirit in Man doe draw unto ^^^ ^if^P^'efTi- 
 him by a vifible body, this is the Load ftone of m" ginaVicn^" 
 theMicrocofm : The fydereall body and fpirit from fear, rer- 
 attrad unto them the force of the Aftra*s, as we roijr,&: griefe, 
 feeinthofe that are Lunacick, in whom the a- J^^^J^V''^^^ 
 greement, properties and affinities of fuch mag- Jg^^h ^"^ 
 netick vertues with the Spirit and fydereall bo- The Aftra's 
 dy of Man hath with the Aftra's are mide ma- fend the 
 
 nifeft. pl-igueintous 
 
 This fourth kind of Naturall Magick called [^[^".f ^^"'^ 
 
 gamah<ea doth all things invifibly and fpiricu- San dorh h« 
 
 ally, by the help of A^-t, which Nature is able to beaais 
 
 doe vifibly and corporally without fuch help. tbhroug\) iji^ 
 
 The Houfc is as it were dead, bat the Inhabitant ^'^^'^*. 
 F 3 t^ 
 
Wifdomc i$ 
 t)ic beg n. ling 
 of Inchanc- 
 menc, the A- 
 ftra's do thofe 
 ih'mgs wh ch 
 Humane v?if- 
 dom defirech. 
 In refpcd of 
 theElcmenca- 
 tary body ic is 
 a Spirit and 
 performechall 
 fpirituall ope- 
 rations. Hea- 
 ven knoweth 
 allihings moft 
 certainly, all 
 adions andc- 
 vents of Men 
 arc pidured in 
 the Aftra's, c- 
 very living 
 Creature harh 
 its Afccndant 
 figne in Hea- 
 ven , fo hath 
 alio rhc Bru- 
 K (h Man. E- 
 very Body is 
 proceeded of 
 an invifiblc & 
 ir^comprehcn- 
 fible fubfifting 
 Spirit. Theie 
 is s. three foid 
 
 II 70 3 
 
 to wit, the Spirit of pcrpctuall motion of inviii- 
 ble Nature or the magnetick fpark of the So«lc 
 of the world liveth and worketh effedually. 
 All Animall wifdome, workmanfhip, Arts, Sci- 
 ences, and the knowledge of all things lie hid in 
 the Aftra's of the Firmament. There is nothing 
 fo hidden in the world which is not prefigured 
 in the Aftra's, yea all the Aftra's of the Firma- 
 ment, which are the Tmdure of the fpcculation 
 of our mind, can of their own in-bred ornatu* 
 rail force by imagining produce bodily and vili- 
 ble things out ot that which doth not appear, 
 as in a clear Heaven a great cloud fuddenly ari- 
 feth from whence come rainc, mire, fnow. dew, 
 thunder, haile, which though they were No- 
 thing before produdion,yet being produced out 
 of invifible things, they become great bodies. 
 Whence we may obferve that all things in the 
 firft Creation were produced out of the D I- 
 VINE N O T H I N G, or invifible Caba- 
 lifticall Poynt, into fomcthing, which God did 
 inamoment,for his works cannot be delayed by 
 time : All things proceeded out of the invifiblc 
 Darknefle, and were called out to the vifiblc 
 Light by the WORD fpeaking, and the Spi- 
 rit cherifhing. Now whereas Man had his Sy- 
 dereall body from the Aftra's of the Firma- 
 ment, and the whole Imagination of Man dc- 
 pendech on the Aftra's of the Firmament, yea 
 is the fame and abidcth one with them, it raufl; 
 needs be that the Firmament aifo hath an 
 Imagination but without Reafon, as Man 
 the off-fpring of the world hath with Reafon. 
 
 One 
 
[71 1 
 
 One man ftrikcth and hurteth another, and that Nihil or 
 with Reafon, a nettle and fire burne and hurt Nothing, a 
 without Reafon. ^J' '^**''J 'n*** 
 
 Moreover whereas Man is the Quinceffence ^^rlve^N o*' 
 of the greater world, it follows thac Man may thin G,ihc 
 not oncly imitate Heaven, but rule it alfo at his 0:gaH of rhc 
 beck, and reigne over it at his pleafurc. All ^ 8^^ cf Na. 
 things naturally obey the Soule, and muft of ne- '^^|^^^'^ ""^^^^^ 
 ceflity move and work toward that which the ^^olc Heaven 
 foule carneftly defireth, and all vertues and ope- is ncthingelfe 
 rations of Naturall things obey it when it is car- b"r the Ima- 
 ried with a vehement deli re ; it makes all the |*"jf^j^"j V 
 powers of the world ferve us, when by holineffe piague and 
 we draw vertuc from him who is the true Ar- and F<-vcr> m 
 chetype, and when we afcend to him,then every Mm any bo- 
 Creature muft and will obey us and the whole ^'^y '"^^"* 
 Hort of Heaven follow us. By the help of Ima- '^*'"': . ^ 
 gination all Magicall operations and all wonder- J do^ood 
 Aill things are done through the Naturall in-- or cv.lidsGod 
 born Faith, by which we are at peace with the pcnniucili, 
 very Spirits themfelves. The Imagination wor- 
 keth in Man like the Sun ; for as the bodily Sun 
 workcth without an inftrument upon the fub- 
 JeA burning it to-coats and alhes, fo the incor- 
 poreall cogitation of Man worketh on the fub- 
 jed, by the fpirit onely as with a vifible inftru- 
 ment ; what the vifible body doth thac alfo 
 doth the invifible body, as the fydereall Man This Is the 
 doth hurt unto another : The Imagination of Gsbalifticsll 
 Man is the Loadftone that attradteth above a ^^^'^• 
 1000 miles off, yea in its Exaltation it draweth 
 unto it whatfoever it wilout of theElements.But 
 thelmaginacioisnotcfficaciousjUnlesfirfticatcrad.' 
 F 4 t^e 
 
: 72 3 
 
 the tbing conceived by the attraftive force of 
 the imagm :tion, that it may beget the Archited 
 of the Imagination as a native Ipint cut of it 
 felfc : afterward the Imagination being as it 
 viere with child maketh impreilion, which 
 though It be not tangible, yet it is corporeall 
 like the Wind. 
 Magick or Hence the true Magician or wife Man can at- 
 
 Fj.th nanf- trad the operation of ttie Aftra's, ftones, met- 
 \Ain v'g tails, &c. into the Imagination to make them 
 
 "" ^^ ^^^ excerciie the fame force and power with the 
 Sp,TiurdAf- Alira's ; as for example, by a burning Claffe 
 fcijdints. ^^^^ beams of the Sun arc derived unto us with 
 its heat : The Imagination can produce what- 
 ever we fee with our eyes in the greater world ; 
 Thus by Imagination and true Gabalia all 
 hearbs, all growing things, ail mettalls may be 
 produced. This part of Magick is called Gaba- 
 liftxall, and is fupported with three Pillars. 
 
 Firft, with TRUE PRAYERS made 
 in Spirit and Truth, when God and the Created 
 Spirit are united in the Hc/j of Holyes when 
 God is prayed unto in the internal] Spirit, not 
 with noyfe of words, but in a facred lilence, 
 without opening the mouth and groaning. 
 ; Secondly, by NATURALL FAITH, 
 or in-born Wifdome, which God the Father 
 equally corrimunicated to all men in the Crea^ 
 tion, as to his own proper flock and common 
 patrimony. 
 
 Thirdly, by a ftrongly exalted IMAGI- 
 NATION, how great and how wonderfull 
 lh% ftrength or force chereof is; the Light of Na- 
 ture 
 
C7n 
 
 are doth manifeftly ihew, as well in JacobsiGen, 50, 
 lods rncncioned by CMofes^ as in pregnant wo- 37, ^c 
 nen who imprint the mark of that whfch they 
 9ng for upon the chilJ, as hath been faid. The 
 magination orFantafie of Man is like the Load 
 :one in its Nature, attrading the Fantafie of 
 I'thcr men, as we fee in thofe that gape and 
 awn. 
 
 A vehement Imagination doth not onely 
 aufe a tranfmutation of ones own body, bnt 
 jmetimes alfo of anothers,by way of imitation, 
 ) wit, by ia certaine kind of Vertue which the 
 militudeof the Thing hath unto that Thing 
 lat is to be changed, which is moved by a vehe- 
 lent Imagination, as appeareth in aftonifhment 
 r fwouning, in crafhing or creaking of teeth, 
 I gratir g one piece of Iron againft another, c^r. 
 hereb^ the teeth are fct on edge ; in like man- 
 »r yawning provoketh yawning. 
 
 Many b\ their melancholly Imagination and 
 iffidence have expofcd themfelves to the temp- 
 ition of the undcane Spirit, and fometimes 
 ave been overcome by it. 
 
 Many alfo by their intent Imagination, with- True Faith is 
 lat diftruft of their weakrefTe, by a conftant and the cure of 4 
 loftfi, me Faith toward God, by a mind lifted falfe Imagina^ 
 pmofthigh, by infallible hope, conftant and }^ij\|J^a"5 
 loft ardent prayers, have fo prevailed that on a recoveragaine 
 iidden they have become the Temples of the 4i- by the Faith 
 ngGod. of Imaginati- 
 
 The Sum of all is, that weworfbipGodde- ^"* 
 outh in honefty and holineffe, as the more fc- 
 rct Thcofophers or wife- hearted to God well 
 
 know J 
 
C74 3 
 
 know : for by the ardent and devout intentlor 
 of him that prayeth with Fear and Trembling, 
 the Underftanding or Mind flaming with a Re-i 
 ligious I0VC5 is joyned to the feparated Intelli- 
 gences. For internall Prayer proceeding witl: 
 abundance of afFcdion from a Godlv mmd, anci 
 continued with a fervent defi rejumccch the mine 
 with God, and learneth and knowech all thing! 
 of God. Few men think what the Mind car 
 doc that is difpofed by true faith, and more few 
 by far there are who know how to excrcifc th 
 Th 'ft A ^^^^ ^y ^ fupernaturall influence which dot 
 ^/jnij^'lTkca ^"^^ ""^ governe the body ^ though there b« 
 rivcr,enr€rcrh ^lany who know this difpofition, yet by reafon 
 into the very of worldly carcs and thoughtfulne/Te whcrewit 
 imnaftfccrcts they arc overwhelmed, they can doc nochinf 
 yond S' fha' ^^^^ ^avoureth of true wifdeme. But thus muc 
 dovrcs. of chefe things : Suchlike contemplations 
 
 thcfe which are of greateft Antiquity will feen 
 harfti and crabbed to the rude and vulgar fort c 
 men •, for few read them, and fewer underftan 
 them ; and they require a larger narration the 
 can be made of them at this time. To returo 
 therefore to our purpofc. 
 
 It is of greatert concernment that all Chy 
 mifts (hould bewell acquaintedwith thistrueFur 
 damentall of the occult Phylofophycal Phyficl 
 becaufc of the Harmonicall concord and confpi 
 ration between the fuperiour and inferiou 
 things of the greater and leffcr world, in clear"^ 
 ing which ( Foundation ) next to Taracelftu 
 ^etrns Severintu the Dane, together wit 
 ^ratertfis that faithful! Achates^ defervcth to b 
 
 numbre 
 
C7S 1 
 
 lumbred among the Ancient wife men, having 
 
 ;oc pcrpctuallpraife by difcovering to thcChil- 
 
 ircn of Art and Truth, this firme and unmova- 
 
 »le Foundation with much folid and unlhaken 
 
 Wity in his Idxa of Paracclfean Phyfick, raau- 
 
 {re the malice of all his advcrfaries, who have 
 
 i^ccn fufficiently confuted and for ever filenced 
 
 ■>y my honoured friend Jofeph ^ptercetan Coun- 
 
 ellour and moft worthy Phylitian to the King 
 
 ^f France^ by Th: *BoviHs an Italian o( Verona^ 
 
 ind Th: LMufet an Englifhman , the bed 
 
 \Hfrmetick^ Phyfitians of this age, in their go!- 
 
 Htn writings of Etcrnail memory. , 
 
 e H A ?. 
 
C70 
 
 Chap.il • 
 
 Where that True Thyfich^ , 
 is to be Found. 
 
 .. 
 
 Everything that God created Good isex^ 
 treamly perfedand incorruptible, as the hea- 
 ven ; butwhatfoeverisin thefe fublunary infe- 
 Wheat doth '"^^"^ things hath a twofold Nature, a perfed 
 norgrowwiih- and aniraperfed, thatis, a fiftEffence and thq 
 out a place, dreggs may be fe pcrated one from the other by 
 nor can wc fire. Scing therefore the true medicine (or Phy- 
 w!thoiTbr^n ^^^-^ i$ wrapt up in rindes, barks, matrixes, re- 
 neither is ho- ceptacles, husks, garment and cottages, as Al- 
 ny wirhout a nionds and all kernells arc covered with bark 
 fting. and rind ( for Nature doth not bring forth the 
 
 Such Secrets kernell of the Cheftnut with a (hell and prickly 
 *^d "^^^h "^'^^' ^^^^) *^ *^ of necefTity that the fame muft be fe. 
 Bycompfcxion P^^^^^^ ^^^^ the impure Elements by the artifi- 
 ef quilicics. ciall Anotomy of Chymifts before wc can come 
 at the pure Medicine ; For the bonds are loofedl 
 by art and induftry, and the faculties of healing 
 fet at liberty. 
 
 Therefore in all orders of things that are che-j 
 rifhed inthcbofomeof the Elements, to wit, 
 in thofe three Families of Nature,the Vegetable^, 
 AmmAll^ and Miner aU (out of which are cora-i 
 
 monly 
 
! C77 3 
 
 lionly had medicines enough to prefervc the 
 
 lealth and cure all bodily dileafes) there is con* 
 
 fdned that True and fpccifix Phyfick of materi- 
 
 li 1 diftcmpers, which as hath been faid, doth noK 
 
 ^)n(ift in the four outward, naked, fupcrficiary 
 
 id Reloilaceous qualities (as Theof>hrafiw lear- 
 
 sdly difcourfeth ) but it is a cercaine fpccifix 
 
 rtue concealed in the very Seeds, naturally 
 
 roceeding without art, which the Creator, 
 
 lat great Workn:iafter of all things, in the bc- 
 
 inning of all the Creation planted in every 
 
 rowing thing by ycrtue of that omnipotent 
 
 y^ord^ whereby all things were brought out of . 
 
 arknelTe into Light. 
 
 The faculties and vcrtue therefore wherewith 
 
 lixt bodies are indued ( like the foule in mans 
 
 bdy from the beginning of the Creation) is not 
 
 om without, nor infufcd into them by a mo- ?"^^"*rli,l 
 
 ' ^ . r i_ r> J ^an^cr of the 
 
 lomentaneous poiition of the Stars, nor made cxrernall cdi- 
 
 p of a fortuitous meeting of Atomes, it procee- fi:cs, not of 
 
 ^th not from the body nor the mixture of the ^^^ Secrets, 
 
 odv or vifible forme, for then it could not be Wo"^"s and 
 
 rparated without the aeltruction and corrupti- ^^,^^^ j^ 
 
 n of the body and forme, as wc fee in Cinamon them. 
 
 nd Pepper, whofe virtues being extraded either 
 
 y art, or vaniihing by age and long keeping. 
 
 'or as all Naturall adions proceed from Spirits 
 
 nd fpirituall Tindures, in which the mecanick 
 
 ciences of the Three principles have their vi- 
 
 «our ; fo the adions of Cures proceed from 
 
 he Spirits and vitall Tindures of the fpirits, 
 
 K)t from the bodies or dead Relloceous quali- 
 
 ies. 
 
 And 
 
C78] 
 
 And feeing it is granted by the Interpreter?) 
 
 of Secret Nature, that there is nothing in the 
 
 whole Univerfe, every particular whereof is noi 
 
 alfo in that Microcofm Man, as hath been faid • 
 
 yea and that the feeds of all things lye hid iri 
 
 him, as of the Stars, Meteors, Mineralls, Vege- 
 
 rabies, Animalls, Spirits, even of Daemons, it 
 
 refped of the Spirit of Man : upon diligent 
 
 confideration of this Symmetricall concord and 
 
 Phyficall anagoge,it hath been the part of True 
 
 Phyfitians to enquire, that if the internall Heart 
 
 of the Microcofm or Man (hould be fick, how 
 
 they might borrow ftrengthning remedies from 
 
 his Parent or the extcrnall Heart of the Micro- f 
 
 cofm which is one like the other ( if not in out- ^^^ 
 
 All the whole ^^^^' yet in inward figure and forme) which r 
 
 infcriour Na- remedies are analogically reprefentcd, fuch as 
 
 turc is may many ways be got out of thofe three (hops 
 
 divided in- of Cures. For God created an inexhauftiblefup- ^^^ 
 
 to three prill | ^f medicines, and dillributed to every Goun- ^^ 
 
 iZVclcn. tryfufficientforitfeife. , ^" 
 
 bic, Animall, Thus among Mineralls men may find Gold 
 
 and Mineral!, (which cheareth up the Spirits when a man hath ^' 
 
 enough of it in his purfe ) Antimony and the 
 
 like, which are produced out of the Element oi 
 
 Water, as Gemms and precious (tones in fhells 
 
 are generated of drops of water, as alfo all bo 
 
 dies of Oyfters, Mufles, and (hell fi(b, which by 
 
 a fpecifick and Harmonicall vertue ferve to cure 
 
 and comfort the heart, c^c . Thus alfo among 
 
 Mineralls there Magicall and Hieroglyphicall 
 
 Charaders, whidi fage Antiquity hath without ^^' 
 
 raflineffc or fuperftition attributed to them,l % 
 
 thaci: 
 
 3101 
 
'' 
 
 hat doe fufficiently infinuate to Inlightncd 
 Ben, and Magically difdofc their hidden venue 
 ;o thofe more fecret Phylofophcrs that are in- 
 irufted therein. Although the choyceft things 
 among them which are moft exquifitely and la^ 
 borioufly prepared by Nature doe, by Natures As he thac 
 juft decree, with-hold their bcnigne and vitall ^ath much 
 Element from thofe that poffeflc them ; And ^^^^ ^.^^ 
 many there are who confound the Univerfall oMtf"mcdi"^ 
 Uwes of Nature, and yet thinks to partake of cinall verwc. 
 her Banquet in the end. There is no queftion to 
 be made but the Gold would difcover moft Di- 
 vine adions if it were rightly refined, and had 
 its power reduced into ad by a Naturall and due 
 Refolution, that it might exercife its vertues. Art imitarcrb 
 ( for there is but one way to Refolve and to Nature and 
 compound things, becaufe Art and Nature, like ^upplyeth its 
 mother and daughter, confent to each other) ^^j^^^* ' J^ 
 but few men hafve this gift of God beftowedon chaftifeth/am- 
 ^cm, fo as to make folid and mafTy Gold pota- fteth aud'pro- 
 bie, that it may be drunk. motcth, yea it 
 
 Amongft Vegetables there is Saffron, Rue,t^^"«^«*^ 
 Balme, Scordium, Celandine, Mace, Ocym.um,. ^*^""' 
 with fix hundred of the like. 
 
 Amongft Animalls there is Hart's hornj' 
 Unicorns horn, the Bone in Staggs hearts, &c. 
 All which being rightly prepared indue manner, 
 doe cure the difeafes of the Heart, not ( as I 
 have faid ) by their Externall fuperficiary qua- 
 lities, but by an Internall, proper, fpecifick, har- 
 monious,fimiler virtue, for all things whatfoever 
 fcrve to our health, are all contained in the Spi- 
 rits, which onely know how and where to find 
 
 out 
 
C8o3 
 
 ^ out the difeafe ; the earthy pare k akogether 
 dead, husks and rinds beget nothing, the Spirits 
 onely in the bodies of things doc all : The 
 Formes in th^niedicines or Altra's of the medi-- 
 «iments fcparated by Alchymie from their bo- 
 dies are the true Diredoryes : not the body^ ^ 
 buttheAftrum or hidden Heaven gives ail the.| 
 direction : for the horfe knoweth his raanger, j 
 the birds their neft, the Eagle the carkas, anJ I 
 every medicine ftriveth to get to its place, and 
 feeketh after that member that is like unco it by 
 . » , ,.,, an inbred magnetick vertue which may well be 
 i^tms «fp«' called the inexpreffibleproperty,!ike to i;ke,<io. 
 meftieks to domefticks naturally apply them- 
 felves, as the true Phylofophicall Phifitians have 
 diligently obferved by long Experience the 
 Expenmenr fpoftundouted Rule of all. Wherefore CfZ/W 
 as alfo judge'- ^^^ Roman Phyfitian confefleth of all Arts, 
 mcnt, without where by many good old country women have 
 knowledge is^gone beyond great learned Phyfitians. The 
 J|.^^^!'^*^'^"^: fame may be fayd of the other fix principall 
 forrui"rous!but fTiembers and part^ of mans bodv : Theexter- 
 with Science ^^1 Macrocofmicall Braine is the Oyle ofStlver, 
 it is true and Water of the Sophire, Emerold,Mofre,VitiioIJ, 
 infallible. ^^^ cherifhing and ftrengthening the inc^rnall 
 Braine of man. The flower or CHI BUR oi? 
 Brimftone arc a Balfam for the lungs and the 
 whole breaft. 
 There is no After this manner not only ordinary difeafesr 
 caufc to com- are cured by evervDunce,but aifo thofe Chroni- 
 
 wa^t^f r!)c- ^^^^^ft^^^l ^"^ ^x*^^ ^^'^^^^" which by many are 
 dicines buc accounted defperace by reafon of their long con- 
 oncJy of ou: tinuance, and the common foit of Phyiicians 
 
 wh« 
 
riansj. one 
 cuTf: tr ■ 
 !OU)jy5 
 rhcr nauij;: 
 by means.* 
 
 E 8i I 
 
 who know not the fear, C^eds^ nativitic;, roots-,- '1"^'^"' 
 and centres of ci lea fes jiidg^ co be incurably.: ihcTec- 
 For there is no diieafe, i\s ic is a difeafe, buOfrorK.-.tr 
 there is a, medicine for it, unlcneiuch as pro- 
 de:h '.^iiely fronirh^ anger of ::i:eDivir;cMa)eity 
 by fecrec pred ^ilinacioH; which cannot be found 
 out by man ; tne cure wiiercof was never ^iveq 
 CO Phyficians. bat to che Apoflies, who by true! the c •♦re c^; 
 faith in Chnft healed all Difeafes : unlefTe with : o^viJi^i^s of c 
 ^Iifii we (hould belvc Nature in its perfedions "V^ cideaic, 
 as an unjuit Step-mother whereas mdeed fhe is r ,;| ^i^^ ^^^^j. 
 the benigne Parent of all Things; provident and r^IelVriJi -, 
 wifeNaiure bath by natural! inllind beftowed f^*'" Ca'^fti^Ii 
 upon poor bruitc creatures the knovvlcdg© of ^^^j'^^^"'^ ^^^['^ 
 their Remedies. It were therefore great folly i.,"^^^^^^ ^.^ 
 and fottifhnefle to think that the great Creator rural! is rcco- 
 would hide fhefe things from men ^ in vaine vtred by na? 
 bad he created thcfc things, efpecislly feeing he ^'^^^^^ means, 
 would make them known onciytofuch cr^a-: 
 turesashaveno underftanuing. 
 
 The Stork having eaten a Serpent, is cured -^"^Y ^^^2- 
 withOrgany. The Sow rtung w-th a Serpent, I''''' knowch; 
 IS cured by earmg Turnfole, or Waterv/ort. n)€d\. 
 The Bore with Ivy. The Crane with Bulirufhes. 
 The Tortuife and Snaile with Org:Tny» The 
 Toad when ftung or poyfoned with any other 
 venomous creature, eateth Rue, Sage or Flan-- 
 im, or rubs the wounded part therewith and is 
 recovered, therefore it is rot good to eat Sage 
 jbefbrejtbe wafhed. The Weafill eateth Rue 
 when it is to fight with the Bafilisk. The Pye 
 when (ick carryeth a Bav-leafe into her neil and 
 : is well. The Lapvi'ing lick v/ich grapes ismade'^ 
 
C 82 3 
 
 well with Maidenbaire. The Bear eateth Pif- 
 
 mires to expcll the diftcmper of Mandrakes. 
 
 Geefe, Ducks, and other water fowlc, are cured 
 
 by Pel itoryof the wal! ; Pigeons by Vervin ; 
 
 i Swallows with Cel^indine ; Hawks with Sow- 
 
 rthiftles. And other hving creatures have found 
 
 ' out other innumerable Hearbs. 
 
 No M n therefore that is in his right wits will 
 queftjon that the Ca leftialFather(as becoms the 
 pious and facred Parent of all things) would in 
 this particular negled his own children, which 
 he created after his own Image, and prefer the 
 . B'eafts before them, for whofe fake all things 
 wefe created ; For he that <:^avc us his Son, and 
 commanded us to prav for bis Holy Spirit, how 
 much rather will be fubjed the whole Creature, 
 bor.h things vifi- le and invifible ? 
 
 The molt High Author of Nature ath created 
 
 Medicines ouC of the Earrh, not defed:ives but 
 
 perfeft, Lebath commanded the Phyfitiansto 
 
 fearch them out ard fea^onably adminifter them 
 
 to every diflemrer being by due faith prepared 
 
 and made up : It is alio diligently to be obfer- 
 
 ved , that ail medicines which are appled to 
 
 mans bodv become efficacious and obtaine their 
 
 wholefome effed", not of it fclfe, but by the gift 
 
 j of God. For unlefTe God be prefent and infufe 
 
 I V'^Tue irto the Hearbs what good can Dittany 
 
 I doe , or any other fov^-aigne medicine. 
 
 All tbefe inferiour tbir g^, as living creatures, 
 
 hearbs, (loncs, metcalls bave their force by fub- 
 
 minidration from the He.ven, and the Heaven 
 
 from the Intel! igence?,and tlefc from the great 
 
 Worker, 
 
E 83 3 
 
 ' Worker, in whom all things prsexift in* the 
 greateft venue. The Nacurall lik is from God 
 the founcaine of the Univerfall life. For the 
 Elements Hve by the Firmament, the Firma- 
 ment from the Intelligible World.and this onely 
 in God, or his Eternali Word; ForheisalJ, In all ihc 
 and the onely life of all, and in all, yec liiing^nf the 
 varioufly fnrouting forth according to the fub- ^^^ ^^ ^^' 
 ;ea: into which it flows. VVhereroreif wein-» j^^-^'^.j^ ^^^^ 
 tend to doe any good with hearbs, we muft not w.ll oi the 
 truft fo much to them as to God, and fo we fnall Lord is ear- 
 obtaine a defired and happy fuccefle in recove- ';«^ft'y fo be 
 ring our health ; otherwife all our endeavours "^^ °^*^ * 
 will be to no purpofe if we forget the Worker, 
 and have no faith in him, from and by whom all 
 our undertakings become profperous. ^M 2CkT0.i6 li^ 
 dyed becauie he truftcd more to the Phyficians 
 then to God. 
 
 The Csleftiall Medicine onely, or the 
 WORD of God (which is the Firmament ^ 
 of all Phylick, without which no drug will doe ^^^\^^^[ 
 •good) is that which healeth all things, and by ic.ci'-'s',^^ 
 the efficacy of the WORD ( in which lyeth 10,13,12. 
 hid, and from which procecdeth all force be- 
 yond any naturall actions) all Medicines be- 
 come powerfull : As the bark is not the kernel), 
 fo hearbs are not the medicines, bur a figne one- 
 ly of the iVord fignified. • 
 
 Phyfick is two-fold in the Earth, Vifible^ 
 
 which theFather hath created j&ought not to be 
 
 adminiftred before there be a feparation of the 
 
 pure from the impure ; Invifible, from the Son 
 
 'by t"hc fVord^ andiis but one : the Phyfitian cu^ 
 
 ' G 2 rc£il 
 
i: 84 : 
 
 rcth by means which are the Hearbs in which 
 the medicine is, the Hcarb is not the medicine, 
 for that is invifibly hid in God himfelfc. 
 
 Thefe things wifely and rightly confidered, 
 wc Ihail not wonder that Almighty God could 
 Mis J. f- (and can J mr^ke men wliole by the Trophets and 
 True Caballsis wich a word one'y. God is a 
 living God, the NAME alfo of the living 
 God is lively, and io the Letters of the living 
 Name arc alfo lively : God iivech for himfclfe^ 
 his Name liveth hcciufe of him, the Letters live 
 by reafon of the Name ; as God hath life in 
 himfelfc, fo hath he given to his Name to have 
 \i^c in it k\k^ and the Name alfo to the Let- 
 ters. 
 
 Great things have been affeded by True 
 M^igicUns ( by whom I doe not mean Nicro- 
 mancers or them of the Black Art ) thofe accu- 
 ^urh Names ^^^^^ fearchers out of Nature, by a pyord wrUten 
 arc the Dtvinc and Characters or Signes^ framed at a certaine 
 J'p.vcr. time according to the power of Heaven, far 
 
 from all fuperltition, which arifeth oneiy from 
 ignorance, without any prophanacion or fc<in- 
 dall of the Divine Ma jelly, or any wrong to 
 Faith and Religion ; otherwife it were better 
 for us alwaycs to be Tick then to be cured with 
 the difhonouc of God : For Charadcrs or 
 cdnrtellated Names according to ay^grippa^hz^Jt 
 no force from the Figureors Pronunciation, but 
 bv realon of the Vei tuc or Office which God or 
 Nature hath ordained to fuch a Name or Cha- 
 radcr : There is no vertue or power cither in 
 HcLven or^ Earth which defcendeth not from 
 
 God, 
 
1^5 1 
 
 God^ nor can it give or adually excrelfe any 
 thing it hath but by his permiflion. 
 
 Medicines are vifible bodies •, Words are in- 
 vifible bodtes : whether the Hearb or Word 
 healetb, it is by God the Natuf all Vertue there- 
 of, to wit, by the Spirit of God made One with Pa-racelf. fanh j 
 Nature by his Word FIAT. Concerning ^'^ar Chara-I 
 Charaderiilic'illl Cure which aflfeftcth Natu- ^'J^^ oundt*"! 
 rail operations by words pronounced, written, anHSyTupsof^ 
 carved and hanged about the neck, by the C3cle- s^ ir ts. 
 ftiall properties of the Stars through a marvel- 
 lous Influence agre:?ing v/ith our bodies, if any 
 defireth to be fatisfied herein let him read Roe, 
 Bacon of the wonderful! power of Art and 
 Nature. 
 
 Phyfitians alfo have wrought great cures by 
 the Created Wurd^ or the incarnate Mercy : for 
 all thefe things are done by the efficacy of the 
 Triune and Divine iVord onclj^ which healech 
 and prefer veth all things, as we fee in our Savi- Luke^ii, 14, 
 our miracles, who when he reftored the deafe 
 and dumb (to whom the Pills and Syrups of ail 
 the Shops in the world could doe no good ) he 
 did it not by Na:ure, but by himfelfe ; he did it 
 by 0?ie ff^ord, and he is chat iVord, to wit, the 
 increated Mercy of God, by which are all crea- J^hn i.^. 
 ted things, from which all fimples flow, which Nor hy hread' 
 alfo with the Father dayly worketh all in all. alonr, jytat. 
 What vertue and operation foever there is in 1; /• 
 the Creatures, a? well in the grejic as in the little ^ J^^* f^^r.^r^'' 
 world, all that for ctrtaine is wrought of God ,<ind -he 'h n» 
 incarnate in his explicit and manifeft bond of firinit^H t^-'- 
 one Spirit filling all things infeperably gathered ^^f' <^'li the 
 G ; into ^"'* 
 
C86 3 
 
 KccK 24. Z, p, ^"^^ one,which Spirit therefore is the only fulna 
 
 10, u. ' ' of the whole world,and may well be called The 
 
 Fnlnf^e, Nothing is made out of God, for 
 
 in him all things live , are moved and doe 
 
 fubfilh 
 
 This WORD of god^ the Firft begotten 
 
 of every Creature, is truly our Da^lj Bread for 
 
 which our Saviour commai^ded us to pray ; it ts 
 
 the fupercsleftiall Mummy, the fupernaturall 
 
 Balfome comfordng poor Mortalls more then 
 
 Wirhonc this Mans own Mummy or naciirtli Ballom. The 
 
 bcncdifhon vertue in bread is the blelling of God, yea God 
 
 the itafK- of himfelfe : the jvord in our Earthly food is the 
 
 brrad '' J>^^'^" trucBread which is given to good and h^d ; Man 
 
 t'h"ea4rd' his ^^^^^^ "^^ W hxQ^d alone, but by tihat which is 
 
 peop'e by his in Bread ; So that our Food and Life are not 
 
 Prophets. of the Earth, bur of God b-; his Word : If the 
 
 *' ^^ ^'^ '^^'^^ JV^rdwQit not, or of ic felfe were not [he onely 
 
 go'-d^iHre or B'^^^j then the Earth would be our God, but 
 
 of juftict tliac tbat may not be therefore is it not of the Earth, 
 
 w« h-iv* bo«-h but of God by his word. 
 
 the bread of f ^js tvord then is the true medicine that hea- 
 
 noiirjllLTicn!: j^^j^ ^j| ^)^^^^^ ^^^ J5 ^^^ known to every one, 
 
 jjijg. nor can every Scholler treat and write of ic 
 
 though plunged over head and eares in the dufty 
 
 ;. learning of School-Divinity : our friend T'/^fo- 
 
 fiiic! ';^:^'E(^v*\-phr£ifttf^s T<^7r^cfi^/« a Difcipleof the Mofaicall 
 
 land Living Phylofophy hach written of the Se- 
 
 icretsof Hature and the Wonders of God, to 
 
 wit , of the W O R D of God I N C A R- 
 
 fhn I. TO. NATE which may be found in the Creatures, 
 
 //t/). \i. ?. ^xii^ \^ the Phyfick and Static of our Life ; by 
 
 yf.l,iOj.2o. ^^^ rr.rd. 17 AT, the feed of the whole 
 
 worldj 
 
C 87 D < 
 
 world, were Heaverfand Earth created, and this 
 is that which is efficicious in all the Creacures, 
 and to which the .Creatui-es are jultly in lubje- 
 dion as to their own ibulc. 
 
 Whatfoevcr there'bre the 7>hyfitian doth 
 effed JS^aturallj or by H E A R B S working The ex; lica- 
 fucceflively by the fpace of" time, that the "'Jnofacom- 
 MAGUS, the Wife man or CGeleftiali Phy- ?;TiJH'afbs 
 litian perfonneth fuddenly and much fooner by s^onts and 
 CharaEiers and Stonss wilh a moft power full Words rhere 
 impreffion, to wit, theGamahaeaoflnfluentiall are great vei- 
 Wedlock to the Terrcftiall figne, by matrimo- ^"^'^* 
 niall combination of the Superiors and Inferiors 
 A S T R A L L \ ; For fuch is the mutuall tye 
 and continuity of Nature, that like a ftretched 
 cord, all the Superiour vertue flowerh through 
 every inferiour thing even to the utmoit, difper- 
 fing its beams by a long and continued order 
 and fucccflion -, on the other hand, the inferiouc 
 pafTe through all to their Superiours, becaufe 
 the working Vertue is one,and the participation 
 of the fpecies is diffufed through all ^ Divine 
 Matrimony •, Hence is that wonderfull tye, con- 
 tinuity, influence and limpathy between infe- 
 riour & fuperiour Naturall things : many things 
 may be done in Magick and Cabal by the inter- 
 ceflion of the worlds marriage. 
 
 And the True Cabalift ( whom faracelfm ? 
 calls the Naturall Divine, who is equall to the 
 Prophets, and whofe mind being united and 
 coaequantto Goddoth whatfoever he will, for , 
 he willeth onely what God doth ) he doth a^ : 
 bove Nature, DEALL Y or like God ac- ^ 
 G ^. complifh 
 
I: £8J 
 
 r^eryCea- , complidi in a moment by flrme confidence and 
 ture ftartvh ^^,^.^^ jgi-^^ the very G A T E of miracles in 
 
 cerh hTsN'^iie ^^'^^^ ^^^-> ^^'^^'-^ Name I S H U H in which all 
 that nude \t. things are reckoneu up and conrained, that is ht 
 doth perFoiTTic it in the W O N D E R F U L L 
 WORD by the Mind,Faith and Prayer, to wit, 
 prayers made in Spirit and in Truth. The New 
 Birth is the Field of Caeleftiall Phyfick which 
 heaieth with a word w.thout Excernall means : 
 that one operation is in refpeA of God as the 
 Artificer, and in refped: of Man as the Inftru- 
 ^^^.^ the ^^^"^ '•» ^^^^y creature is at the beck and com- 
 hocks ot the mand of the.r fath who are men innocent and 
 Kirg-6 ' taught in the Law of t!^c Lord, who are l.ea d 
 
 iKir>g(^.i2. in ali things whatfoeverthe^ P'-ayfor, wicneffe 
 Wjjd. 7. £/,^^^ JBIifhA, ^T. By prayer in Faith we ob- 
 taine all things, I mean ( not a lazy, fluggiili 
 prayer, but) a c<>r,ftant a«;kjrig, feek'ng^ knock- 
 ing : by fa;thfu!] Piayer we aftend in a ftraue 
 and moft furc way to the higneit Wifdomeof 
 Divine and humane Things ; For in cbefe Three 
 principal] Poynts a!fo confil^cih the whole 
 Foundation of the Magicall and C^balifticall 
 Arc, as appeareth by 'Pumcelfiis in his third 
 book of the Signature of Thing?. 
 We are nnt Honour and Praife and (Glory therefore bc- 
 to afcribe onr longeth to the Creator, who worketh all in all, 
 br)d \r ^'cal n for the defired luccefTe of his Medicine or Word 
 CO ihc Phyfi- which he hath given. But to the Phyiirian who 
 G "} ^>ijrk *^ ^^^ obedient Minifter of God and Nature, 
 t^'?^ C) yc t'hy ^^^^'^ '^ "^ Other reward due but that of his 
 'iV\4M^ vviio faithfull paines and Charity in that by his hand 
 fi ;:ht jiMjun- as an Inftxumcnt he hathduely admy^ii^red the 
 
 powet 
 
yrij vei* which he received from Gocl to mlfera- <|ervalue God 
 ble and needy morcalls,thac fo he may not ufurp ^ij^^ the Hca- 
 to himfelfe thofe things chat belong onely to l^^^"^ ^,,*,'y " 
 God : For there is nochingacallof hisown in hea:cthal)cur 
 it befides Arc and right preparation, whofe licknclfcs: al- 
 good will, not his help, is to be rcfpeded. God lo ye regard 
 who alone is to be praifcd and blerfed in all, and "^,^^j,^^^^ ]f^^ 
 overall, will not give his Honour to another, accordinj^ to 
 and becaufe he giveih all he alfo will have and rhe Divme 
 take againe all unto himfelfe. '^'^'^''^ ' ^"^ 
 
 NeverthelelTe the true and fincere Phyfitian, P',^"^'y '"^^ 
 who among all arts and faculties is molt accep- ^ ^^^ ^^^^ ^^j.. 
 ted of God, is to be honoured as the Scripture raine rime of 
 commandech. recovery 
 
 Firft, becaufe God worketh and doth his J^jJ^J^'^^'^od^ 
 own will by him as by his Minifter, when he Jj,g|y^ 
 flceperh and knowech it not, by affjrdmg Phy- 
 fick enough from the Ear:h, and his f^ord from 
 above, without which nothing can be efficacious 
 to our health. For withottt wf, faithour Savi-; Ja^n i?. ^ 
 our, ye cun nothing. 
 
 Secondly, becaufe ( Health being the grea- 
 teft Good CO men ) he ought to excell all mor- 
 tall<^ in the fearch and knowledge of Nature and 
 the Light thereof : Not in vaine therefore did 
 Hower require a Phyfitian to befurnifhed with I'Trn^yLij^s 
 all knowledge in refpe^t of thofe fmall cures "jsf/ TitVTAJir. 
 which he is to doe. 
 
 Thirdly, becaufe he alone manifefteth to all, 
 the wonderful! works of God both in the great 
 and little world, fo that through the Phyfi- 
 tian the Praife and Glory of God may psifing 
 jnuch be hcightned and extolled, rot onely by 
 
 opening 
 
190 1 
 
 opening his myfteryes and hidden fccrets, but 
 
 alfo by curing the fick. 
 
 Therefore among all Sciences and Faculties, 
 
 Phyfick is to be accounted thq moft excellent, 
 
 wherein the greateft wonders of God are mi- 
 t raculoufly feen. It takcth its rife from Theolo- 
 ( gy or the Light of Grace, and endcth in the 
 \ Light of Nature. 
 
 Chap, 
 
C H A P. 1 1 1. 
 
 'tio^ the True Fhyfich^ , which is 
 cohered bar k^ anclrind-^ is to 
 •be got outj and right- 
 ly prepared by 
 Fire. 
 
 AL L things in refpcd: of the firft matter The Phyfiti- 
 were created perfed;, but the Chymift an perfeacth 
 periedeth the laft matter by Fire, becaufe no- of^Q^j^tf"^^ 
 thing in this lower world ( which is fiibjed to pir^.^ ^ 
 generation and corruption) is fo noble but hath 
 Poyfon init felfe and in refped of another very 
 near the Effcnce or Phyfick. In all the chiefs ? 
 works of God, where there is hurt there is alfo . 
 help, where there is venome there is vercue; 1 
 Therefore nothing was created in vaine, but all 
 things for fome ufe. For fo hath Nature ordai- 
 ned, that Good and Evill, which the fublunary ^^ ^^* *^* 
 Elements bring forth, (houid alwayes be joyned 
 together in all things:, to put us dayly in mind of 
 the Fear of God. 
 
 As foon as the Omnipotent gave Po^erto 
 Man, prefently he raifed up an enemy, leaft the 
 
 Power 
 
. Power growing lazy (hould loofc ks Kature' 
 ^il ex mm faith Firmianm, Sorhuasthe Poec faid, no- 
 fYopte beium. i]^[^g js jp ^y^^y refpcd happy; thi'^t man parta- 
 
 )(cr of the Divine Nature, and Lord ot all hving 
 
 creatures, fhould be vexed with Ghofts, and 
 
 hurryed with Furies. 
 
 Itkcof'at]"' ^''''"' ^ '''''' ^^''^ ^^^-^^ Phvlofopber faith, 
 the difeal'c ^ ^^^^ ^^^ "'^^^ "^^*^^ Darkn-iTe and L ghc, in 
 vcnomc in all t^c fame place or tblng ^vb.ttrt of his MERCY 
 things .• on he appoynted plenty of Phyfick, even there alfo 
 ^K^ 5?"'"'"^^>'' by the power of his incomprehcnfibie J:'fltce he 
 God b rhr"' ^u^ft'f'^ced Poyrrn to guard it, Thiities and 
 Phyfick in Ni- prickles of Rnfes the infeperable conipanions 
 rureandrnall and avenger*; of tranfgrelTions. CootI cannot 
 things. Wijd. be known bucbyevill, and the Enenjy being 
 ^Bccl aV ^ y ^^^c^^^^^*^ ^^^ danger may be avoy ded. 
 ^l.\/^iu T^^^ ^^^^ ^^'y ^^"'^fJ" tbemoft Anc'cnt 
 
 Pivine (together with Scelefiafiicu^) writeth in 
 his Key that all iublunary thingsought to con- 
 fill: of contrapofition and contrariety •, and this 
 iSiiJhjjdrat ^^^^^ another manner may be of things Impofii- 
 bleinrefped of the generation and corruption 
 of things. All things that are aw lefTe are alio 
 lawleffe : nor can Man any other wayattair.e 
 to the higheft pitch unlefTe he refolve conftantly 
 to maintaine the good fight chat is finifhed in 
 fae-licity. 
 Eccl 5. 14. f ^'^ ^^ God by his VVifdome hath or- 
 7. ly. daincd that Sympathy and Antipathy fhould be 
 
 Eccl. 4?. ^5. alike good, by which fpec^acle of Nature he 
 The canfe of would llir up mortall men to contemplate and 
 Antipalh '^"^ fearch out his fecrets, that if one man hate ano- 
 • '^ ^ ^* ther, he that is hated might cover and cure the 
 
C93 3 
 
 defeA of the malicious. For which caufc Htra-- 
 cini44 calltd Nature the daughter of yvar^ aiid 
 Homer called it Contention. 
 
 Man is his own enemy ; the Caufe of diflb- 
 I'jcion and death in this our Xmgdome divided 
 in it felfe, the inteiiine duel! •, for in the little 
 world, the body, there lurketh perpetual 1 rtrife, 
 in It lyeth hid the preferver and deiiroyer of 
 health ; in which regard the Saints have called 
 the mortall body Hell and Purgatory, wherein 
 continuail war is to be made. Therefore feeing Ecc!»^S, 15, 
 the Anoiomy of Death iindeth entertainment 
 in the whoic State of cur Life, Nature hath 
 commanded the Phyfitians to be minillers, and 
 to fepcrate, not mafters to compofe. For our 
 Remedies require preparations, reparations and 
 exaltations before they can impart their hidden 
 arid reft rained vertues 
 
 As all things are proved by Fire, foalfothe 
 Tf yall of the knowledge of Phyfick is to be 
 made by Fire : Phyfick and Chymiftry cannot 
 be ft? para ted. For Chymiftry ( not that which 
 . Mountebanks ufc to paint Faces with to make 
 them White and Red ) doth make manifeft, not 
 onely the true Simples , Wonders , Secrets^ 
 Myfterics, Vertues, Forces reipeding health, 
 but alfo in imatation of the Arcbxon Ven- 
 tricle or NaturalMn-bred Chymift, iz ccach- 
 eth to fegregate every myftcry into into kn 
 own refervade, and to free the medicine^ 
 from thofe fcurvy raggs wherein t!\ey were 
 wrapt up by a due feparacion from the 
 . impurttits and corruptible dnd filthy 
 
 mixture 
 
C 94 3 
 
 mixture of fuperficiall and external! Elements, 
 that that pure and Chriftiline matter may be 
 adminiftred to our bodies. But to deliver this 
 from prifon and captivity, Hoc opus^ hie labor 
 f/?, is a hard task to performe. 
 
 It is an honorable Calling when the Phyfi- 
 tians live long and arc not idle in it, for without 
 this Cbymicall Phylofophy all Phyfick is but 
 livclefTe ; Without Alchymicall skill there can 
 be no Speculative or Pradick Phyfick. He 
 that rejedeth that knowledge being difheart- 
 red by the difficulty thereof (hall never find 
 where the difeafc lyeth. In this therefore our 
 common fort of Phyfitians are not to be follow- 
 ed, who patronize their floth under other mens 
 paines and ftudy, and ufe to leave the prepara- 
 tion of their medicines moft commonly to fome 
 carelcfTe and covetous Apothecary to the great 
 dammage of their Patients : I fpeake not againft 
 theconfcienciousAp othecarieswhobytheirtrufty 
 diligence ferve the Common Wealth as the AU 
 c\\ym-\o'i Vulcan, By this arcificall ref jlution of 
 bodyes the properties which before layd in the 
 compofitions of them are now brought to light. 
 By it alfo as by a ce -caine kinde of artificial! Ty- 
 nofure, or figures of itars the Chymifts have not 
 only made curtaines extending to all the borders 
 of Nature, but alfo to the very admitation con- 
 templation and perfeption of the whole Crea- 
 ture, and of every obltruce vertue thereof, and 
 have attained to a noble knowledge in moft 
 things ; and not without caufe. Therefore a 
 Phyfitian (hould be exercifed much in this true 
 
 Analyfis 
 
Z95l 
 
 Vnalyfisand vitall Anatomy of bodies (as hath 
 )een faid ) bccaufe there is no conftant quality 
 )f any body which is not to be found either in 
 he Salt, or Mercury, or Sulphur of the fame 
 )ody. 
 
 But firft all compound bodies of the inferi- vegetables 
 mr Globe arc to be diftributed into three or- comprehend 
 Icrs or companies; into Animails, Vegetables, xoovhytL^^-' 
 md Mineralls : the individual^ of all thefc, nirp-alls are ' 
 md the parts of the individuails are diligently the beaftj in 
 ;o be examined ; and fo we fhall find out the ^h^'"" order, 
 lotable differences ofthe three Firft thingsCi/i^. ^^^^^^"^ ^^ 
 ^alts Sulphur, and Mercury) in every particu- ing'^"fowfoo- 
 iar order ; For in the (hop of Nature there is ted creatures, 
 Animal], Vegetable, Minerall Salt ♦, Animall, 
 vegetable, minerall Sulphur ; vegetable, ani- 
 mall, mineral! Mercury. 
 
 The firft face of Things was pure, found> 
 perfed without corruption and death : For the 
 great and' all working God for his infinite glo- 
 ry fake, created all things good by his Will, 
 that all things might glorifie him and live holily 
 and incorruptably according to the prcfcribed 
 order. 
 
 Man at firft was created healthy, ( fickneffe 
 entredbythe Woman, not by the Man) buc 
 when he came into the world he found out an 
 entrance unto death,becaufe there appeared two 
 contraries, the externall corruptable, and the 
 internall corapleat, which could not long con- 
 tinue in one without unavoydable corruption. 
 Therefore after the tranfgreiiion and fall from 
 unity to akerity , by the curfe of God new 
 
 Tindares 
 
C 96 ] 
 
 lA'ciV ^ti»' Tindurescame ln(even infinite evills) by ivfiofe 
 ^.fr> mittafe with the miferable ftate of our life, to- 
 
 Thccranr^>lan- gecher with that troublefome companion the 
 tation oi chc world the beauty of the whole Creature was^ 
 Creature is by . |;j.anfpianted : Impurity was joyncd to the pure 
 and c^oin'ug^ **^^^^ which was the predeftinacionof difeafes. 
 m of fitkntifc For the roots of fickneiTes in certaine individuill 
 upoD«t:fi.Kc or fpccies doe not confiil apart by them- 
 the Fall mc ' f^jlves, but are implanted and mixt in the pure 
 owL^bofom/ and firft feeds of things : but the nourifhments 
 their entmy of Naturall things are the fruitffof thofe feeds' 
 both of crtii which fprmg up in the foure wombs or Ele^ 
 rion and p.o- ments. 
 
 ^?r *h °"* *" h N^^"^^ therefore, a^ it is now, gives us no- 
 iIckntlTc"ami ^^^"8 that IS pure in the World, but hach mixed 
 death by \\\- all things with many impurities, that as by the 
 bred concra- fpur of ceceflity, it might often put us in mind 
 ricry and cor- ^j^^j- ^^ fhould begin to learn the knowledge of 
 lupcion. Chymiftry from our cradles, that fo long as we 
 
 are (hut out of Paradicc into the fubburbs of 
 this world, we ought to till and manure the 
 EARTH, to wit; the whole frame of the 
 world by admiration, fearching into, and know- 
 ledge of both the Vifible and Invifible (Limpti}' 
 Earthj and that we fhould labour to get our 
 bread, and other necelTary things for this pre- 
 fent life, as Natures Labourers, not lazily^ but in 
 the fvveat of our browes, that by this means, by 
 laying the CrofTe upon us which we (hould bear 
 with patience, it might ftirup our induftryin 
 this LAND of LABOUR toattainthc 
 fruitsof Terrene and CoErlettiall Wifdome, Icaft 
 hAt and fluggidi idleneffe make us wax leane 
 
 and 
 
C973 
 
 and pine away, or ( becaufe we are more prone 
 to all kind of Iin gnJ vice) by doi g i.oching we 
 (hould learn to d >e naughcily. 
 
 And this is the true end of Mans Creation, f^^ pf,^^ ^^^^^ 
 that in the fear o( God and lore of his neighbor learned co 
 he (bould manage the Earth, recovering what know God fe 
 he hath loft, andnot be idle^ but walking i i the '^"^^'^^'^t fajth 
 Light of Nature not after his own, but accord- Eg^r^h' wjrh^ 
 ling to the will of his Creator, he (hould conti- ^ood hr.sb^if • 
 nue the Inftrument, Habitation and Taber- diy ; by too 
 nacieof God, and that he (hould walk in the "^^'^^ ifceni* 
 WayesoftheLord foravoydingevill and idle "^'^^^'^^1%?^^ 
 thoughts, that he (hould through Nature fearch beccmTiiL 
 out the wonderful! works of God byconfidera- bruirc beafls, 
 tion of Temporall and CaEleftiall obferv,ations, buc idlencffe 
 thereby to make known the invifible work-s of ^^!, ^^'^^^'^ ^ 
 God, celebrating the infinite Wifdome, Power, '^^J^^' -^'l'^ 
 and perpetuall Goodneffeof the Creator in ad- moveJ by Ja- 
 niiration of his marvellous works, wonders and bouranddiii* 
 myfteries which he hath revealed. gence. 
 
 But to paffe from Food let us come to Phy- 
 lick, concerning which there is no man fo fot- 
 tifh or ftubbor^ (unleffe he hsd rather eate the 
 •husk and (hells with the kernel!, as the former 
 and more rugged generations have done ) who 
 will diflike this Separatory art which teachetlt 
 rightly to difcerne and feperate the Good from 
 the Bad, the Profitable from the Unproficabley 
 the Stupefadive from Fire, the minerall Spirit 
 from the Anthos orblolTome, the Homoge- 
 neans from the Heterogeneans, Poyfon from: 
 healing Medicines and Balfoms , Light from 
 Darknerte, Life from Death, Day from Night, 
 H Vifi^le 
 
Parrcficati- Vifible from Invilible, that which Is pure Cele- 
 onsonelyare ftiall, thekcrnall andMarrow, from that which 
 the rruc Cor- is Terreftrial Impure,the Rinds,and Membranes, 
 re^^'y^'so^all the Covers, Shells, Husks and drcggs, the 
 A^D-af h r<f- ^^^^^ ^'^^ Cottage of Phyfick which are erc- 
 mra-rhctcr- myes to mans body from the Soul the Inhabi- 
 »all andpe- tant theret^f, the Super-elemcntall myftery the 
 rfh'nprhiiip, QLiinc-EHence , which is the true Internall, 
 ^^i.^^'*^ r futablefremdlyand correfpondent Balfom of 
 /VojrT^Ne ^ad, ^"^ bodves ; that fo at leaft that quickningcf- 
 tTre «x?'nt ^ f fci.ce mav be got whofe faculty mounts •more 
 tencctromthe high and quick being loofcdfrom its chaines, 
 ^ody, and brings forch far greater vcrcue and more effi- 
 
 '- cacious to then before. All Venemous things 
 have a 3:'l:bm agreeable to Mans Nature, and 
 there is no po/fonous Creature but hath in it 
 an Antidote againft its own poyfon, and in its 
 kind is good ; though it be poyfon to Man, 
 yec many times is it common food to another 
 ^ Creature : Spiders are good for hens and Spar- 
 rowt's. Toads for Serpents, Serpents for Staggs 
 •and Storks j bur thefe Formes of Phyfick work 
 better when they are extraAed, tlien whilft they 
 arc d^-owned in Matter, which alwayes hinde- 
 re£h ar.d reftraineth the power and operation of 
 the Secret. 
 
 Even the Soule or Form of every kind of 
 thing hath not onely more, hut more excellent 
 vertues and ope^ac ons by far than cither the ve- 
 ry body, or the matter of the fame thing ; For 
 as every thing hath its being from the Form, by 
 how much the more it hath of the Form, by fo 
 much the more is there of the Entity. And this 
 
 the 
 
the very Enemyes of Chymiftryare forced to 
 tonfefs, being compelM by their own confciencf , 
 and coavinced thereof by ocular demonltra- 
 cion. 
 
 Hence many advantages follow. 
 Firft, Becaufe many ficK people will take it Reafons why 
 more eafily and willmgly, for many fometimes f^cSp»gyrick 
 are fo imwljing that they had rather dye then ''^yf^ckjiucly 
 drink fucb a deale of thofe muddy and pudly be^^uLrd^hc" 
 potions, which fpoyl the complexion of a mans fore ochcr He- 
 body, and which the Phyfitian himfelfe that trodicc mix- 
 precribcdit, and the Apothecary that mingled, J^^^s in che 
 would abhor and altogether rcfiifeto drink in ^^^' 
 the like cafe. 
 
 Secondly, Though thefe medicines be often 
 ofcd, yet they hurt not the ftomack, feeing no- 
 thing hindereth but that they may doe their 
 work and quickly both affed the body and be 
 {iffeded by it, for being feparace in the ftomack, 
 they are by i natural! force carryed without 
 hinderance to their known lodgings, that fo the 
 harfh and Earthy parts oFthem (licking to the 
 inward3t, might not ulcerate, nor make them 
 fickly who take often, as it fails out with the 
 common ufe of vulgar medicines. 
 
 Thirdly, Becaufe all the hurtfull quality is 
 altogether caft out of, or at leaft eafily kept un- 
 der in thefe Effenccs by the perraixture of other 
 moftexquifite propertyes. And which cannot' 
 bedenycd,this Spagyfick art is fo neceflary that 
 he can be no fafe PhyQtiah who hath it not i ' 
 For many times in one fimple thinge there are 
 diflferentfubftanccs, fomtimes of contrary qua- 
 H i Hrjrer 
 
Ilrycs, whereof one maybe hurtfull, the reft 
 healchfull, as we fee in Opium and honey, 
 which can no other wife be knowne but by fepe- 
 racior^ofthe fubft^rces, which cannot be done 
 witltQUt this Art. By this Art only the Gale- 
 nilts may mal^e good their Axioms, who affirm 
 thatsllbirre ihing> are hot ; whereas Opium 
 though it be exceed ng bitter yet the ttupcfa- 
 dive vei tue is predomininc, Rofes alfo and Suc- 
 cory though chey be bitter,yet arc they applyed 
 as coolers. The knot of this Anfwer muft be 
 cut with an Anacomicall knife fire ; for thus wc 
 come to underftaud the ''eraperature of fimples, 
 fcy making a feperation of the fuhftarxes, and 
 fo we finde that in Opium there is a fwett Nar« 
 cotlck Sulphur, and a bicter hot Salt penetrating 
 ty a fubtile refolution and caufing fwcac wiih- 
 ciican- ftnpetadive vertue. 
 Povfon rede- ^"^ which is much to be admired, thougl* 
 ccd ro its Ar- the po\ fon of mett41s is moft pernicious, yet 
 caiiuT) is noc may it be fo corrected ar.d amcrded by the help 
 povfon, biu a of this Art and of Fire, that it may be taken into 
 didne ^Xr ^^^^ '^^^'^ ^^^y without danger, as skilfull Phy- 
 the earthy v\ - ^icisns well Know, who can tell how to pick and 
 nccs arc hca- cull the bell th ngs out of the worft ^ this is 
 led of their pj ^ine by the example of Arfieck, which being 
 Leprotic, and ^£ ^^ unruly malignity, ycc it is tanrcd arti- 
 "• d!'^^ft?on ficially with Salt- Peter, by the affiftance of 
 arc nirncd in» Fire. 
 
 to fwccc fa- Mineralls whofe fpirits exceed oufs in fubtil- 
 voufi. ty, and precious (tones, ought to be accounted 
 
 medicinablc, which rightly prepared doe much 
 exccll ail Vegctablesin effvding cures, 
 
 Firft, 
 
c loi : 
 
 Firft, Bccaufe fo great vertue and ftrong o- 
 perations cannot be ftampc upon fuch fofc mat- 
 ter, as is that of Plants and living things, fo as 
 torctaine and hold fucli impreilion : Nor can 
 k be that Vegetables which are obnoxious to 
 corruption fhould fo free Mans body from cor- 
 ruptian, a? the Spirits of perfed'metcalls doe, 
 which are not fubjed to corruptions. 
 
 Secondly, It is clear that Minira'ls and ira- 
 perfed mettalls are indowed with great medi- 
 cinable vercues,as appeareth in Chyrurgical me- 
 dicines, there being fcarce any Oyntment prepa- 
 red that is not made of an imperfed met tali or 
 minerall : Therefore perfed things doubtleffe 
 have received of the Omnipotent far greater 
 force and verrues. 
 
 Thirdly, Becaufe Nature, which dcfir-eth to 
 bring "forth living things and Pla its fit not for 
 any on: adiononely but for many vertues and 
 performances, could by no means fo contempec 
 the mixture of thofe bodies that they (hould 
 attaine to fuch admirable power and admit of 
 thefolid and ftable Nature of a Balfom. 
 
 Fourthly. Becaufe ftones require a long time 
 of generation, but perfed bodies are generated 
 in a (horter fpace : Nature therefore bv length 
 of time can adorn precious ftones and other me- 
 tallary bodies with a greater faculty of working, 
 for they are not diftraded with the variety of 
 fcnfible and nj^ovable offices. 
 
 Adde alfo. That precious ftones ar^ more to 
 ibe commended then others for their excellent 
 t temper and fplendor, which in the Bohemian 
 H 3 . Garn^jC 
 
jGe^imss are 
 fcafS 
 
 Sec TheophYajf, 
 his ManueL 
 Winerals con- 
 duce wvch ro 
 The health of 
 Man : for 
 f nee Man 
 lUih Phyfick 
 
 G^rmt is fuch that it can hardly be fpoyled or 
 corrupted bv any force of Fire, and that onely 
 becaufe of the fixation of fpirits that may be 
 fcen in it : in which refped it ftriveth to be as 
 nieicnableas Gold, and may well be preferd 
 before the Orientall Ruble in Phyfick, which 
 canfcarceindnrethe Fire as many hours as the 
 other can months. . 
 
 • This alfo by the way is to be obferved, that 
 precious ftones have the Colour, Forme and 
 Tindure more or lefle from Mettalls by forma- 
 tion of the Scars, for they are tranfplanred Met- 
 talls. Rubies and Garnats have the Tincture 
 of Gold, Saphirs and Turcoides of Silver, Eme- 
 ralds and Chryfolites of Copper , the Jacint 
 and Topaz of Iron, the Diamond of Tinne. 
 Saturn addeth a gluifli matter to the weight or 
 heavineffe, as may be ocularly demonftrated 
 ftom thofe faditious and fidirious gemms thst 
 are made of the powder of red lead and white 
 iflints proportionably mixed, receiving a mettal- 
 Jick Forme from Fire. And though they are 
 no whit inferiour in fplendor to chofe that arc 
 Natural) and genuine, yet the skilful! Stone- 
 gravers can eafily djfcerne the cheat and fraud 
 by their foftneffe and I ghtnefle. 
 
 If there be any who out of their fimplicity 
 (hall fay that mettalls are ofnoufe in Phyfick, 
 at leaft in the civiJl life, although they are the 
 firuit of Elements as well asliviij^ things and 
 Vegetables, and created, though not for Mans 
 food yet for his Phyfick, or that there is no a- 
 greement or likeneffe efpecially of thofe pcrfed 
 , ^ Mettalls 
 
C 103 3 
 
 Metulls with mans body, although man parta^ f^^ p^j, ^^, 
 kethof thofe Three firft, le:them know that ffom *]hc^ ^ 
 the Animal I, Vegetable and Mineral 1 fperm or ^orid becaufc 
 feed have but one rife or originall, and differ ^'^ •* * world, 
 onely in Quality of Place and Reccpcacle. MfnTr jk ''I 
 
 Animall, Vegetable, and Minerall principles rorMam^rod^ 
 are one and the fame in all things, but have va- & that whic'^i* 
 rious Receptacles ; for there is one of Vegeta- js con-ahicd 
 bles, another of Minera lis, for all thefe proceed '" J*^^ ^^>;^^' 
 from onemoft principall and general! pnncipall appiyed^ohis 
 kind (which is the generall feed of all things or mintrali. 
 fubjed of the firft matter, and to bediftributed 
 into three principall kinds, Animall. Vegetable, 
 and Minerall ) from which Nature hach the na- 
 ture £)f Quick- filver to create every other 
 Compound. 
 
 All things are from one Principle, and ten- 
 dcth to one : In Orpheus his Night and H-ipfo^ 
 crates his river Orcus all things are but One, 
 like exf«^;»;^^(5r4f his Panfperm, which tAriftotU travofimj^, 
 unjuftly condemned, becaule he did not well un- 
 derftand ic. But when that one onely Nature Thus alfo the 
 the Eflcnce and Matter of all things came forth Spirit of .* 
 upon the Stage of this world, by the pieafure of ^'^f* '» i^- 
 God, which Nature is the Specifick of every "l^^'^/^^'j^S^ 
 Creature, it brought in with it various wonder- bodv'oV'nM.'r 
 full bodies and of manifold diftindion accor- bmh van us 
 ding to the difpofition and variety of the P. ace acceding to 
 and Reccpcacle, and according to the agiracion J^^^^^ ^' ^'^'^^ 
 and operation of the Univerfallfpirir, here Ve- |^^^|^^y "^ >^^Hk 
 getables grow, there Mineralls are digged, in 
 another place living creatures are generated, 
 and one gives place alwayes for the nouriQi- 
 H 4 rr.?nt 
 
C 1^4 1 
 
 , nient of arother. This is the fet Order for the 
 g'overr.meit or cheri'bliinary Family, that Mi- 
 n-ralls fhoL'ld n urifli Vegetables, Vegetables 
 f:^A beaOs. a d bealhmen •, v.h:ch could not be 
 if the ncftur.^ of one thing did not by affinity par- 
 tike of" tl e nature of another5andcbis by propin- 
 quity and vicinicy partake of the firft kind irom 
 which all things proceed. 
 «^^ 8 All things flow from one Fountaine, wb'ch 
 
 ^cc y-iyacifui after they have done their work and quitted the 
 hl> A .'ocalvps Stage of Vanity, are t-eturned to their own phces, 
 of //er.r-fi. vvhe^c they are bkffed with unchangable Reft : 
 tYit^M^^z ^^^^ univerfall Spirit which liveth in and q.iick- 
 klnd of unircd ^^^^ ^^^^ whole Maffe, which worketh all in all, 
 life , filling, and fiHeth the whole world ; that Power of 
 gathering and God, which comprehendeth all the world in it, 
 
 Kniccing roge- ^ • jj^^j, j^ ^^ ^^^^^ ^^ ^,| ^lirabilicy, 
 
 that of ihc ^^^ E^s or Being that cannot be comprehended 
 three Ibrrs of by fence 5 ny^vicen faith, it is the Souleoftbe 
 Cfcarurcs, the \i.orld powred into all things, building on the 
 Iiitci!tau2l], auth >r:tyof T/^ro. the Arabians and Caldtans; 
 t^>rrupr'ib?e, ^^^ ^^^^ ^^'^ '^^^ hearken to without any fuper- 
 icmghrn.i.'V ftition Or Idolatrous worfhip, giving honour 
 lip one Mjfe onely to Onfe God, and ancribing to him his 
 and frame of glory, which we will not give to another. 
 wo'lfT bvde Nature, I fey, is that medium which by an 
 vertue wiV'ch Harmonicall confentjoyneth the loweft things 
 it ha'h fioiit to the higheft and fometimes is called Animall, 
 the idta's or fometimes Vegetable, fomecimes Minerall, ac- 
 parrcrnitma- jj ^^ ^^^ diverfityof the fubjed or re- 
 kerb jlltnirgs ^ p a j % c ^ 1 
 
 botli naruralJ ceptacle, and doth often work even to amaze- 
 aari arc.ficijl ment in the three Families of Nature, as hath 
 p bf fruitiull been maniMed, among oth^r things, by a 
 
 memorable 
 
memorable example in that Silefac child in o\xt ^^ infufing in- 
 age, which was born though not with a golden to thcmoc-' 
 yec with a gilded tooth in the left and lower culc qualities 
 jaw, which I did both fee and handle, when I ^^i^h arc 
 was at -Prague, in the Court of that moft 'Xdth%ift 
 Illuftrious and Famous Prince *Z). Teter Vrftn Effcnccs. 
 a. Rojis, Narnie the I- 
 
 Nor is this fo ftrange to thofe who diligently "^agc of Go4 
 feek out the Hermctick Phylofophy and the pYre^or'fi^^^ 
 marvellous works of God, they that chafe the ^\gQ^J by"^ 
 fecrets of hidden caufes all throughout Nature, which all 
 land would know all that is to be known ( for it things ar^ 
 is not unlawfull to p»-y into thofe things which "jul^^P'yed. 
 exceed even naturall order) thefe are not fo n^t"s'rirkcs 
 much aftonyed at the fports of Nature, becaufe it fclfc mary 
 from the intimacy of more hid and fecre: Phy- with its magi- 
 lofophy they know that that fame Spirit and ^*^n or nna- 
 mincrall Nature which produceth Cold in the f^^^X^""^^ 
 : bowells of the Earth is alfo in Man. That Spirit jt^s a^artcr,inrf 
 in Gold is the fame with the generating fpirit of in its arc and 
 all Creatures, and is the fame and oncly genera- verrucs. 
 tive Nature diffufed througli all things : This 
 Spirit now hath afTumed a Naturall body ; It is 
 that which firft movcth and ruleth Nature in 
 all naturall things, it preierveth all things, and 
 all inferiou: things by a kind of Harmonicall 
 confent are governed by it. 
 
 ^Ibertm CMngnns writeth, that in his time 
 there hath been Gold found in the bodyes and 
 heads of fome that were hanged ; in his Book 
 of Mineralls he faith that Gold may be found 
 every where : There is not, faith he, that thing 
 Elerocncatcd of the four Elements in whicli 
 
 Gold 
 
C 106 3 
 
 Gold Naturally may not be found in the laft 
 
 fubciliacion cheieof. And therefore the Phylo- 
 
 fophcrs fay that the matter of their Myftery 
 
 may be had every where, becaufe it confifteth in 
 
 every Elemencaced thing. 
 
 In' hjs Mine- <iAlberttis alfo proveth, that the greateft Mi- 
 
 rails. nerall vercue is in every Man, but efpccialiy in 
 
 the head among the teeth ; and writeth that in 
 
 his time in the graves of them that had been 
 
 \ long buryed there, was Gold found among the 
 
 teeth in little fmall and long graines , which 
 
 conld not be if there were not a minerall vertue 
 
 in Man, which minerall vertue is in the Elixer of 
 
 . Phylofophers. 
 
 Thus LMorienes that excellent Phylofopher, 
 
 the mod skilfiiil and expert Chymiologer, when 
 
 he anfvver^d King Calid who inquired after the 
 
 matter of the Elixer •, It is of thee O King, faid 
 
 LuKtvn v^'s a ha,, and thou art in its Mine ; Wherein he ne- 
 
 diVffjc & 111 >i\ ver a jot differed from Rajmund Lully that 
 
 PhT'rrf ^^^i^cher into this . Magiftery ( of which two I 
 
 whorv '?a^^Tr4 ^'^^ "^^ whether was the more diligent and 
 
 bldnied wich- ftudious ) when he faith that he got his matter 
 
 put a cauie. out of a mean and worthleffe thing. , 
 
 The macrer of Ri^Um a l^ortis agreech with them both : 
 
 to b "•'n'cvei'^ Remember that Man is the moft noble Creature 
 
 thing in^rc-^ of all,in whom there is the Natu 'all Mcrcuriaiity 
 
 ipcft of rbe of the four Elements, which Nature hath pro- 
 
 firftmcvsr in portioned, which is of little worth, and may he 
 
 the VcgVrai! ^^^^ ^^^fi^ ^^ RipUtis^ as one that doth not 
 Spiri: ,^ by altogether diffcnt from him : In his Book of 
 whom our Divinity, Vou may eaiily, faith he, perceive 
 
 that 
 
C 107 3 
 
 that the things of Nature are focoucht toge- ^^^^^i of a 
 ther by a fubtlc artifice, that in every thing ftonc gocth 
 there is every thing potentially, though it doth btyond the 
 not adhiaily appear. '^'^ : ^.'li^^PJ- 
 
 But I forbear to cite more Authors, though '^[^^ll^ VtJ- 
 I might produce a great heap of Phylolophcrs, j^erablcs, as 
 who confirme thefe things, not by common and w«ril as in 
 owtfidc arguments, but by folyd reafons drawn M'mcralls. 
 from the infide of things, fuch as would be 
 weighty witneffes and beyond the exceptions 
 of any Sophifters. But thefe things are by 
 the by. 
 
 Moreover, The Chymicall way of Subtiii- 
 ating, Extrading, and Separating being imper- 
 fcd, was not much ufed in galens dayes (for 
 they knew not how to feparate the bark and 
 husk from the kcrnell ) it was altogether un- 
 known to him, which yet being ignorant of it, 
 he very much defi red, as may be gathered from 
 bis own words, when he faith, that he tryed all Lib.i.cdpag, 
 wayes and means to diftinguifh the facultyes of whey. Butter 
 fimple medicines, and difcern the hot parrs of ^J^^ the^'^ce 
 vineger from the cold, if poflible he might find firft things of 
 out any devife to feparate the contrary parts of milk, for all 
 vineger as well as of milk ^ who in this thing Tcrreftcrityif 
 might have obtained his dcfire ifhe had been ^^^^* 
 well skild in the Diftillatory Art. Nor is it any 
 difgrace to Hippocrates or galen that they knew 
 not thefe things : For God and Nature (which 
 is the order and feries of Gods works, and obey 
 the power, word and command of God and 
 borroweth all its vertue and efficacy from him) 
 ybo doc nothing in vaine, they doe nyt beftow 
 
 upon 
 
upon mankind ail things together and at once, 
 but doe comxunicate partlculer gifts to feverall 
 ages, nor doe they inri(h one man with all, 
 but diftribute to every one his particular gift. 
 Herice it ippearerh how contrary the judgement 
 of many now is to the judgement of the Anci- 
 ents, who if they knew not any thing which 
 they heard was known to others, t hough in very 
 far countryes, they would run all hazards of 
 fea and land to fifid it out. Doabtleffe if galea 
 had lived when Tarxcelftis did, he would not 
 have envyed, but reverenced his learning, nor 
 would he have been afhame d of his Coals •, but 
 as he was defirous of learning, fo would he 
 gladly have ferved Theo^hraftm for nothing 
 many years, if it had been for noching elfe but 
 to know how^o fepa^ate the three firft 
 (qualities) in vinegcr, bat cfpecially to learn 
 the preparations of thofe high Magifterye? and 
 Elixirs, neither would he have refufed to blow 
 the coals, or temper his ftuffe, or watch his 
 work ^ he would have undergone any condition 
 fo that he might havt gained this worthy 
 fcicncc : nothing regarding the rage of Cole- 
 rick and Melancolick Phileraftian Phyfitians, 
 who have not learned fo much.as their A. B. C, 
 in the Spagyrick Phyfick, nor know any thing 
 of the Creation and compofition of the inter- 
 pall Aftrall Man, muchleffcofthe Mechanick 
 Spirits of difeafes ; Yet they blufti not rafhly, 
 and proudly, without any confcience of fliame, 
 purpofely palling by meaner perfons, to raile 
 biitcrly upon that never fufficiently commended 
 
 Tarace(fH6^ 
 
^ATocelfHSy a thoufand-fold more worthy thcR j 
 his advcrfaries , and the imraortall glory of 
 Germany^ (who had the abfolute knowledge of 
 all Divine and Humane fciences, beyond what 
 will be believed of him} whom thefe men fear 
 not to call a circumforaneous or rambling ray- 
 ler, one that was no Phylofophcr at ail^ and 
 malitioufly, though with loft labour, to load 
 him whom they underftand not, to their own 
 difgrace ; with viperous hatred they accufe his 
 courfeof life, aggravating his humane fravlties, 
 afiid fo very unadvifcdly enaA an unjuft law a- 
 gainft themfelves : We have all our faylings, 
 Sappy is he that hath leaft •, they fee not that 
 part of the wall^ which is behind them , as 
 ithough they themfelves were not men that are, 
 or have been or yet may be guilty of the fame, 
 if not greater vices, which fo eagerly inveigh a- 
 Igainft ; thus we quickly efpie our brothers mote, 
 :but cannot fee our own beams. 
 * I wi(h the ambitious Phyfitians of that time, 
 who robbed others of their due praife, who caft 
 a Serpents eye upon 'ThecphrajiHs, could ( ac- 
 cording to his commard, who is the End of al! 
 Humane aftions and Phyfick , vU, that we 
 (hould love the Beft and Greatcft God, and all 
 our neighbours as our fclve?;) have indured that 
 riling Sun without gazing on his clouds, & have 
 fpokcn of him more foberly according lo his dig- 
 nity and defert : his human imperfecHions which 
 rone will excure,they fhould have born with the 
 liketendernesofcompaflionwhere*iththey par- 
 don Cahns impiety wtio ftoffed at the dodrin of 
 
 Mofet 
 
In his fecoD.i ^^f'^^ ^ ^^"^ • Doubtles hc would have morei 
 Book of the clearly have manlfefted to thankful portericy bis 
 d ffcrcnce of Secrets which God difclofed to him,and written 
 Palics. j^^j.^ plainly and perfeiflly of Preparations : nor 
 
 would the prefent Spagyrick Profeflion to their 
 great trouble a )d gnefe, have had experience of 
 the wicked and curfed ingratitude of feme of 
 his time, by being againe put to feek out the 
 certainty and truth of that which Theophraftn^ 
 difcourfed and writ of, arid to long for the true 
 Preparations in the prafticall proceeding. 
 SecP r w ^^^^^ *^ comes to paffe, that there are fo %(r 
 irt P^ragK ^^ befound who have the true medicines prepa- 
 red according to Theophraftm his minde, of 
 which he treateth at large m his Books : for 
 they require folutions, mortifications, cohibiti- 
 ons, refufcitations, &c, truly Phylofophycall, 
 A Phyfiian which cannot be underftood without true Phy-i 
 AftL^'omer" ^^^^> Aftronomy, and Chymiftry ; nor are they 
 GthcrwWc Pa- compleated in a (hort time, but with much tc 
 jactlfw faith dioufncfle to Phylofopbifts who are impatient 
 tha: his Phv- of delay. 
 
 f]ck is bur im- gu^ fj.y|y J think this ^vicked generation i$ 
 
 cfiea'r.^ There* not worthy of fuch medicines ForGodufually 
 
 fore many in his juft Judgement, for the fins of the world 
 
 with harm and the great ingratitude of it, with holdeth 
 
 arc diovvned f^is ^iyAhlia. , his mighty and marvellous works 
 
 ma great Sea. from unworthy Men ; He will never fuffer thofc 
 
 Secrets to be known, efpecially in thefe corrupt 
 
 and perilous times, when Honour and bafenefTe, 
 
 Vertne and vice, Truth and lyes are equally 
 
 cfteemed by the malicious world. 
 
 Ikfides, alraoft all men have a burning defire 
 
 aftet 
 
 fo 
 
cmc. 
 
 ^ after making Gold, but regard not the due pre- There are four 
 *u paration of their Medicines, the onely caufc PiUarjcfFhy- 
 '^ thereof is their not knowing the Metaphyficks? ^^^^' a^^h^' 
 w of Tarace/ffu, the true Phylofophy, and ^t^^j^^f^^ 
 ^ firft reading diligently thofe large Books which non>Candthe 
 •' Theophraftfti direAeth unto in his Lab^Tinthof P!i)iicJl vcr- 
 <! Phyfitians, before they fct upon the prepara- ]^}^^^^ "^^^*' 
 ^^ dons , feparations and refolution of Naturail " "" 
 ''« things. 
 
 '^ I obferve alfo that nnoft Chymifts betake 
 ifg themfclves to Court, and are turned from the 
 k truth by the glitter of Court- fer vice, deceived 
 }i by vaine Courtly flattery, that they either neg- 
 icd thofe great works of God, oprather are 
 h made incapable for fuch ftupendious miracles of 
 »ti God, as for many years I have taken notice that 
 4 many have begun well, 'but deluded with thefe 
 [if toyes, have made an ill end. 
 ^!J By which means this Divine Spagyrie, the 
 ^ moft wonderfull and approved Art (though 
 iA for many ages fufpeded of greateft uncertainty, 
 and raoft abominable deceit) hath been very 
 mi much difparaged by the ruder fort ( which oft 
 lilr befalls the beft things) and calUfide ascon- 
 wa temptible, with other deeper fcienCes, even by 
 thofe who intend the fame bufineffp, underva- 
 luing it as not fit to get a living by it : What is 
 faid of, or fpoken againft ahufe, impoftare, and 
 wicked arts, is not that for which things other- 
 wife good may or ought to be condemned ;• 
 For what is tbst thing which will not turne to 
 Mans hurt orruine if it be abufed ? fo that the 
 
 bctttcr the thing is, the more deftrudive is the 
 
 abufe 
 
abufe of it. But who dares to oppofe himfclfe 
 to the Athenian Thrafos who will have Light to 
 be Darkeneffe, and Darkeneffe to be Light ? 
 They have almoft all the whole filthy world 
 Handing in. defence of their moft vaine Vanities: 
 For the world feekech not the Truth but its own 
 Honour : And therefore God givech us up to i 
 reprobate fence, to hate and envy one another, 
 and that we our felvcs (hould be the caufe of 
 the imminent dcftrudion of our own King- 
 dome. 
 
 O fountaine of Truth and Wifedome, confi- 
 der our condition, and the hearts of thofe who 
 with holy d^efires arid ardent prayers ftrive night 
 and day againtt this imminent and approaching 
 change : But the mow High will alfo in his own 
 time put ^1 tnd^ to thefe. things, and that of his 
 goodnefTe and mercy ere it be long, I hope ^ 
 that God would ftirr up the minds of Tome 
 which may bring to light the Truth that is in 
 fciences and Faculties) for as yet the Invention 
 ofArts hath not attained the utmoft end) that 
 they may root out the Tares of fciences, and 
 confute the delufions and errours of the fchool- 
 men not with words, but deeds ; notSyllogifti- 
 cally, but Really and indeed ; For when that 
 which is pcrfed is cdme, the time of Revocation 
 and Regeneration drawing nigh, every imper- 
 feA thing will of neceflicy come to nought : 
 For where Titles, Degrees and gliftering 
 Namesmake men proud, their is no humility, 
 no life of Chrift,no holy Spirit,asapp?areth too 
 manifcftly in moft, who fuffer the Old man to 
 
C 113 D 1 
 
 be ruled by the Sydereall Spirit. Noivthen the 
 Lord enlighten all the lovers of T. uih with his 
 Holy Spirit, and ^raciouQy deliver them from 
 the chaines of Ucter DarknefTe and incefTanc 
 janglings of Putatuious and conceited Schol- 
 lers.. 
 
 I Chap- 
 
C 114 ] 
 
 C H A P. I V. 
 
 }low 5 ^//^ 7j?;7/j rt>hat Vertne^ 
 
 Fbyfich^worh^th upon Mans 
 
 body and cnreth hk 
 
 Difeafes. 
 
 THat which Phyficians commonly difputc 
 and contend for, is. Whether, according to 
 tjbi*f, Hippocrates his Maxim, that Centrarjes arc to 
 
 becuredwith CONTRARYES, ot Like 
 \ with LIKE, according to Taracelfus ? 
 
 Note, that thefe Maxims may be both recei- 
 ved in the Anatomy of Nature, though they 
 feem thwart one the other. Thus many attainc 
 not the Mind of Phylofophers, which to them 
 feems to be at variance, becaufe they cannot 
 underftand how to reconcile them by a feafona- 
 ble andfutab!e interpretation. For Phyfickisi 
 nothing elfe but an oppofition of thofc things 
 that are defired, to wit, a rcfrefliing of the 
 ftrength and Balfom, and a removing of fuper- 
 fluicyes or impurities that caufe difeafcs. T^ara^ 
 celftu therefore doth not find fault with Hippo-' 
 crates for faying, that hunger is to to be cured 
 with meat, thirll with drink, fulnefle with eva- 
 
 cuat ion. 
 
tuation, inanition with refledion, labour with 
 reft, i.dlcnefTsi with labour ; and generally, that 
 Contraries cure Contraryes : But he is poync 
 blanck agamic gAlen, who applycd that Contra 
 ricty of Hippocrates chiefly to thofe bare and 
 naked qualityes which Hippocrates utterly di(- 
 claimed, for he by an unhappy miftake referred 
 thefirft and principall Ida^a's of Cures to Re- 
 frigerations, Calefadions, Humedativns, Ex- 
 ficcations, with their companions. 
 
 The onely and alone NATURES of 
 Phylicall medicines, as hath been faid, or thofe 
 Hippocraticall vertues are they which doc the 
 curesj the Phyfician is but the minifter or fer- 
 vaat. And this very felfc fame Nature, which is 
 our Life and Balfom, or b^ifomicall Mummy, 
 that prcferveth the body from all corruption, 
 by means of the Saline moyllure, that is, of the 
 inferiour Balfonr fpringing up in the inferiour 
 from the fuperiour, I fay, this vtry Nature of 
 ours (which fom.etimes worketh wonders, when 
 the Phyficians to their great difgrace and (hame 
 of their ProfelTion couid doe no good, but have 
 left their Patient to their Prognirticks ) is its 
 own proper Ph^ fitian in Mans body, who asketh 
 nothing of the outward Phylitian but Inihura- 
 tion, or as tis commonly called, fortification 
 applyed to the difeafed part by a moft pure me- 
 dicine when the like Natnre is rot at hand : 
 And thus the Medicinall Balfom like a coadju- 
 tour or privy counfellour aflifteth the Vitall or 
 Radicall and Naturall Balfom becaufe of the 
 fimpathy and common agreement between 
 I - " them. 
 
them. Thus it recovcreth the Naturall decayed* 
 ftr:!gh, which being rettored it is of it lelfe 
 Njrure fiireth ^]^\^ ^^ an mward and unknown Antidote to 
 \v(rh like chale all its enemies out of its Monarchy by the 
 ^ *'^^^' onelv p>wer ofthe Vitall facultyes. 
 
 \ To go a' cat to cure a difeafe with contrary 
 qualities, is to r.ife and IHrup incrinfick com:- 
 mof'ons to the utter overthrow of Nature, 
 whch is to much weakned and wafted already 
 by inteftine quarrells. 
 
 Befides, Contraryes will not willingly enter- 
 tertaine erxh ether : And if they dole not one 
 with the oiher, nor work one upon another, nor 
 fuffer any thing from each other^ then where 
 there is no true adion and paflion, there can 
 follow notiUeNaturaileffed. 
 
 Wherefore medicines {hould not be contrary 
 : to the g' ieved part, but very agreeable to it, 
 and have the fame Externall Nature ( becaufe 
 of the Harmony between the great and little 
 world) as the place affeded hath the Inward, 
 th t the Internall Nature which ftandsin need 
 of it may both be ftrengthned and fuccoured by 
 the fupcrabundarxe of that Externall Nature : 
 Man is therefore called a Microcofm or little 
 world;, becaufe the whole world preferveth,nou- 
 ridieth and cureth him. When the fruits of the 
 Earth , Aire, Water and Fire of the Microcofm 
 are fick, they muft be reftored by fruits like 
 thcmfelves of the Macrocofm. Thus Nature 
 doth ftrengthen and help its own Nature : For 
 Nature firengthened and afiifted by its own 
 Nature doth more forcibly drive out ail its 
 
 enemy es. 
 
L 1^7 J 
 
 encmyes, feeing every Nature is Naturally the 
 bcft preserver of it fclfe. Thus Nature is nog 
 onely our companion, but our friend and ready 
 helper, it alone beibg the genuine Phyfician of 
 alldifeafes, as ^rf/^» witneflech in his 13 Book 
 of Method. It is the Firft Mover of every cure, 
 without whofe ftrcngth and vigour all Phyfick 
 is in vaine and to no purpofe. Nature continued 
 in its Temperature is in it feife medicinable, and 
 it felfc healeth its own infirmities by the mnate 
 Mummy; when that inwardNature is not the me- 
 dicine all difedcs prove mortal. Tis we 1 enough 
 known that every thing by a kind of naturall 
 inftinA defireth to be perfcded and preferved : 
 On the contrary, it doth moft vehemently 
 abhorre the deftrudion of it felfc, and defireth 
 as much as may be to be kept from it : dayly 
 experience makes it plaine, as when any part of 
 our body is wounded with a fword or other wea- 
 pon : for thofe that arc wounded perceive a pre- 
 fentaneous fuccour from Nature as of one ha- 
 ftening to heipe, and fo unwcaryed that it will 
 never be at quiet till it hath firft cured the ugly 
 wound and reftord the wounded part to its for- 
 mer foundneffe. And whereas fome fay that con- f 
 traryes are to be cured by Contraryes, they are 
 not much miftaken if they have not refped to 
 the qulaityes, but the vertuesof a conrrary Na- 
 ture : For there are asmanycroffe and hurtfu 11 
 vertues to nature as there be good and health- 
 full for it; the goodnes of thefe is always bufyed 
 about, and confifteth in the prefcrvation of Na- 
 ture, as the continuall malice of the other is to 
 I 3 'lie 
 
the deftruAion of Nature : If they therefore 
 would deftroy, thofe are fent to fuccour ftrug- 
 llng Nature that by their goodnefle they may 
 preferve the twofold goodneffeof Nature, hue 
 chafe out and overcome the malice of the o^ 
 ther : T vis the croffe and contrary vertues 
 which are hurtfull ro Nature are vanquifhc and 
 • driven out by the adverfe and contrary vertues 
 in Nature ; but contrary qualityes, are not 
 rooted out by contrary quallityes, but rather 
 arc irritated and p'-ovoked to ftrife by each o- 
 ther. bywhichd.fcord Nature is more weak- 
 ned then ftrengchned, becaufe Nature is not a 
 quality but a vertue, and choofeth to be afT.fted 
 rather by vertues then qualityes when it would 
 fucceshillv prevaile and fight agairift its auell c- 
 nemy : for its not the Phvfitian that hunteth 
 out the difeafc, but Nature her felfe (who is the 
 Internail Mummy or inward Balfora) expelled 
 all ill contrary to her lelfe,when her own inward 
 ftrength fayfeth (hee is to be fupplyed with out- 
 ward heipe by her fervant the Phyfitian : 
 The Inward though (ometimes it may be the beft medicine 
 PiiyfKian "Ot to ufe any medicine at all but to leave the o- 
 doch the operation to the fole Archaeus or Art of Nature, 
 work, when for the Nature of the inward body cureth more 
 PhVidaTfa. ^-^^^^^^ ^^^" thePhyfuian doth with all his me- 
 Icch. ' Q^<^»n«. Wherefore if any be preferved in a ra- 
 
 ging peftilence by Opium which is moft cold, 
 ittsnotbythccoldne(reofOpium,but but by 
 the Speciiick venemous vertue of the Opium 
 which hath a greater degree of poyfon then the 
 , occult venomous power of that Peftilence, 
 ^ Thus 
 
ThusNaturedeftroyech one poyfon by another^ \ 
 it fubdueth a weak evill by a ftronger ; and \ 
 fighteth againft her en.^my both with healchfull f 
 and hurtful I weapons, that fo (hee may keep] 
 her ojvn things in fafety, and beat her enemy | 
 out of her pofellion by any meanes whacfoever : I 
 As winter doth not deftroy fummer, nor fum- 
 iner winter, but one gives place to the other, 
 fo one quality doth not deftroy another ; for 
 without vertue the qualiity is dead and wholly 
 accidentall, and confequently cannot afford any 
 life or fubftance which the medicine muft of ne- 
 ceilicy do if it would fuccer Nature indeed. And 
 here alfo it is worch the noting, that Roots of 
 difeafes in the body of Man are re cher hot nor 
 cold, but wherecis nothing cm h: w thouc hcatc 
 therefore the difeafe alfo is faid to he e.ther hot 
 or cold though thofe Accidents and Ex:rements 
 are but the fignes of the difeafe, aid not the di- 
 feafe it fclfe. For the moft pernicious difeafes 
 and Traytors of the body do not fpring out of 
 the matter of the body, or out of the four Hu- 
 mours, but from the Nature of the Seed or 
 Aftra's and Invifible mechanick Spirits of the 
 Three principles, which Spirits alfo build their 
 outward houfe and habitation withfhells.Thefe 
 Forgers and Invifible Aftra's of difeafes were 
 notknowne tothe Ancients. Phydckisa Spi- 
 rit ( not a body) which the Magician or wife 
 man only can difcerne : Therefore the body or 
 Earth of Simples is to be caft away, and the 
 vertue Heaven or Aftrum of it only to be taken : 
 For in the Microcofm &: Medicine ic is neceflary 
 I 4 that 
 
[ 120 ] 
 
 that the life (hould worKc upon the life, and 
 the Spirit upon the Spirit by fcprari n ofthe m- 
 pure body, as the intangible Sun Melteth Snow 
 and caufeth it to vani(h away ': Such is the Na- 
 ture of all Secrets that they worke without the 
 matter and body becaiife the difeafes alfo are 
 not bodyes : This is the tnie and lively Anato- 
 my. This Mechariick and Forger of difeale«; is to 
 , y^ricelfM in ^^ fubdued and deftroved in his Rcote and ori- 
 ■ the Tin<^ire ginall, as the whole Tree cannot be deftroyd in 
 
 * of iKediciniS. the branch but in rhe Seed : thus the Mecha- 
 
 ni^k Forger or principle of a Pear's generation 
 hath his habitation in the Roote, not in the 
 b a'lch : So the graffe which groweth of its 
 own accord is hindred irom growing, not by e- 
 Sec the firf> vultion but corruption of the Earth : when 
 
 ofpicic Sur pluckt up and removed the worke is done : 
 
 ^ery. Not the fmoak arifirg from fire, bur the fire ic 
 
 Drgrtes and felfeis CO be quenchcd ; That Phyfitian which 
 
 con p'(:!<!or.s ^ureth by comp'rx'on is like him rhat would ex- 
 
 fi'ered^'in^di- ^^^g"^^ ^he hurtlefs fl me and let alorethe fire 
 
 fcafcs. in the co-.l?:That which fprirgech from the ieed 
 
 is not to be taken for the difcafe, hut in doirg 
 
 the cure the Rootc ofthe feed v.hich conraineth 
 
 in h'sSr.ok ^ t! cvertuesis to be take in hand. W^e;. Tara^ 
 
 ; oJ" ancitr.t r /^w^ fdith that like preferve their like and are 
 
 * P^y^clf. deftroycd h" their contrarves, he d( th not 
 
 meae the fi H ?Vor feeond quahtyes which he 
 ahrarescalleth R^cofl:ce^»T s and mvalid onesj 
 iw-^l^ti- but the fuMb.rce 3t 'enft the Che-ionir, Hippo^ 
 
 fr^/Zc/?/' power? a- d vpr nfs, as appears in the 
 ig. Chap cf IhL f.rft Ji^d cf the Iccond pare 
 
 of 
 
of bis great Chyrurgye, and in other places,? 
 L'kc things are faid to be the Remedies of difea- 
 fes. becaufe they are of the fame Anatomy of 
 N'^turc, and becaufe they have the like Sig- 
 PH cures, Qualities and Roots : But Contrary es 
 cure becaufe they piece up the dctcds and 
 w^nts, becaufe they ap^eafe the fpirits and con- 
 fentaneoQs impurities with a friendly faturity, 
 and becaufe thev a':[empt refolutions, confump- . 
 tions and tacit ablations. , 
 
 That Like are to be preferved with their Like oifcafcs arc 
 is thus to be underftood, viz. that the Salt/ cured by ap- 
 Sulphur and Mercury of the Microcofm is pre- P'y'ng that 
 fcrved by the Salt, Sulphur and Mercury of the ^^'^^^ '^^jPf°- 
 Macrocofm analogically agreemg together ij^ °^ ^ ^"^* 
 And as in the Microcofm there are various Sul«- 
 phurs ( one of the head, another of the heart, 
 &c.) and various Mercuryes and Salts, fo alfo 
 in the great world anfwerable to chefe there will 
 appear variety of Sulphur, Salt and Mercury in 
 hearbs and Mineralls ; The miniftry of Fire dif- 
 c^vercth rheir.agreement, operation, and diffe- 
 rence, and becaufe he diftributeth all materiall 
 difeafes according to thofe three fubftances of 
 which our bodies are compofed, and according 
 to the excrementitious fuperfluitiesarifingfrom 
 meat and drink : Thofe difeafes in Mans body 
 which arife from the kindled and flaming Sul- 
 phur ( a«> Sulphur may be depreft or heightned 
 four wayes, viz. by the four Elements ) he 
 called them Sulphurean difeafes, fuch are all In- 
 fiamations and Fea\ers. Thofe that proceed 
 from moyftore he Mercurial I. 
 
 Mercury 
 
C 12O 
 
 . Mercury may three manner of waycs be ex- 
 alted above the Naturall degree as by the heat 
 of an Accidentall digelhve Vercuc, or by the 
 heat of Excrcife and labor, or by heat pro- 
 ceeding from the Alva's .- By the heat of di- 
 geftion it is diftild, and fo caufeth all forts of 
 Apoplexies ; by the heat of Excercife it is fub- 
 limed. whence follow madnefie and Phrenfye ; 
 by the heat of the ftars it is precipitated, and 
 then caufeth the Gout in hands and feet &c. 
 from eating and drinking thofe things that have 
 too much Tattar in them .- thofe difeafcs that 
 arebred ofSalt, hecalleh Saline and Nitrons. 
 Salt dcftroyeth health 4 wayes, by Refolution, 
 Calcination, (loofingits liquid and humid Tem- 
 perament) Reverbcrtion, Alcalixation, and fo 
 breed greivous difeafes as U!crs, Scabb?, Tetters 
 Ringwormes, Itch and the like, all which are 
 difeafes arifing from the Salt diflblved. Surfet- 
 ting and gluttony which deftroy the digeftion is 
 the caufe of the Salts deftruAion ; ExcefTe and 
 Luxury difTolve and melt the Salt of mar..: 
 The ftarrs alfo thruft the Salt out of its degree : 
 Which Salt may be changed and turned into all 
 forts of Salts, and fuch as is the Tranfmutation 
 fuch alfo is the difeafe. He faith therefore that 
 the Sulphur kindled in mans body is to be 
 quenched with the S ulphur of the great world, 
 which harmonically agreeth with the other, 
 but he that confiderech to what end he fpake it 
 will find that fuch a remedy will be contrary to 
 the difeafe, for to quench fuch burning Sulphur 
 in Mans body (to wit, if the fev.Mifh fire be uni- 
 
 VClfill 
 
vcrfall and flow from the heart) his meaning 
 is, that appropriate Sulphur (hould be ufed, 
 fuch as whereof there are many to be had in 
 Natures Garden, and the Family of Hearbs and 
 Mineralls, as Sulphur of Vitriol, Niter, common 
 Salt, and fuch like. 
 
 Likewife he faith that Ulcers proceeding from 
 Salts muft be cured by Salts : but if we obfervc 
 his drift, fuch Salts are contrary to that which 
 was the caufe of the difeafe, and quite oppofitc 
 to the difeafc it felfc ^ for they arc incarnative ^]i terrcftc- 
 and confolidativc, as Frankenccnfe , Maftick, rityistheSalt 
 Myrthe, Aloes. Whence tis plaine, that fome- oi Farceelfuf. 
 time he calls that Salt whatever it be that will ^^I^^IJ ^^^ 
 melt, and may be rcfolved into a watry rooy- corrofion of 
 fture, and then dr^^ed and hardened by Fire, Sair. 
 fuch arc the thlckncd fap and juyces of Trees S-ffron rcfto- 
 
 and Hearbs* ;, Imbn^'oVsd' 
 
 As there are Three from which all ^hyfick p"jjjj°" q^j^"* 
 proceedeth. Mercury, Sulphur, Salt ^ fo like- thickncth the 
 wiTc there are tliree forts of difeafes, Mercuriall, too much fub- 
 Suljhurean, Saline ; All Ulcers are cured by ligation of 
 ircarn^ing Mercury . All matter^' gluifh fores oor^'J^^Ju^^ 
 by Salt ; All Infiamations by Sulphur. This ^.y^^jl, ^jj ^j^ 
 needs no Reifons to confirme it. feafcs when 
 
 Medicament though they be contrary to the ihe impcdi- 
 difeafe, yet they muft of neceiTity be altogether P^«"^* *f« «• 
 courteous to Nature ; for (he feeks a fweet .r^^ Jraffift^* 
 Peace in every cohtroverfie, and that onely by Nature a- 
 the help and afTiftancc of her friends; if (he gainft tkefe 
 finck or mifcary the Phyiitian can doe no 'mpcdiinents 
 good. • which are the. 
 
 On the contrary, if (he abide and be kept f^afc,. * 
 
 iafe 
 
ry 
 
 L 124 J 
 
 fafe and found (he worketh incredible won- 
 ders. 
 A ftupendious ^5 vvas fecn in the New City at 'Prague^, 
 andnue Sto- ^^^ j^q2,. in a ccrtainc ruftick orcountry-> 
 man of Behemia^ whofe name was i^athew^. 
 about 36 years of age •, who for the fpace of, 
 two years by a ftrangc and unheard of dexterity 
 of throat would many times among his pot* 
 companions hide an Iron knife of a good bigr^ 
 tieffe in his huge and wide throat as in a (heath,, 
 thruiting the horny haft of it foremoft in imitar 
 don of a Jugler, and under that name call for a 
 good draughc of Ale and drink off, after that at 
 his pleafure he would by a llnguler art puli it. 
 out againe by the poynt : But, I know not by 
 ivhatdifmall and wititflc fool; jiardineffc, foit. 
 was that the morrow after Eafter day, the (amc 
 year that he fwallowed it fo far that it went 
 down quite into his ftomack, fo that he could 
 by no means get it up againe ; after he had ^ 
 kept it there feven full weeks and two dayes a^,; 
 a man halfe dead from the apprehenfion of yn- 
 avoydable death, at laft by application of draw- ; 
 ing Plaifters made of the Load-ftone v^ othei;,; 
 things, rhe poynt of.the knife began to force its . 
 paflage, by a nanirall impulfe, ne?r the mouth 
 of the ftomack, which when theinan perceived 
 he begg*d with much importunity (though ma- [ 
 ny perfwaded him to the contrary for fear he '. 
 Ihould dye whilft 'twas doing) that it might be J 
 cut out, which at laft wa? granted, and by Gods 
 blefling with many prayers for good fucceffe 
 in fo doubtful! a cafe it was profperoufly perfor- 
 * mcd 
 
by Fhrianu Mathis of Brandebnrge chiefc 
 Surgion of the Kingdome and City , upon 
 thurfday after Whitfunday at feven a clock in . 
 the morning : The knife was nine fingers 
 breadth tran verfe in length, his ftomackhad 
 changed rhe colour of it juftasifithad lainc 
 fo long in the fire, it is now laid up among the 
 Empero s raricyes, and hath been (hewed as an 
 incredible Miracle to many both in Court and 
 City : Afcer a few weeks the Country man 
 could eat and drinke and fleepe, as he told me, 
 without any manner of paine or trouble after 
 the Chyrurgion had applycd fnch things as he 
 faw fit, and thus by Gods helpe and many mens 
 liberallity to the poor fellow, he was made 
 as found as ever be was in his life and coft him 
 nothing (contrary to the determinate aflertion 
 of Phyfitians Aphorifmes) and (hortly after he 
 was marryed. 
 
 Liken/ife in the year 1606. at Prague a cer- 
 ttimeSile/ian to get mony did in the prefence of 
 many fwallow fu. and forty white flints which 
 he gathered at banck fide , weighing almoft 
 three Phyfick pounds, the le?l; ot whth was 
 about the bignelTe of a Pigeons ec^e, all of 
 them being alnioft four of rny hard uils : by. 
 this bold adventure ,' without impairing h'S 
 health, he went up a ^d down getting his livir.g 
 for many years together, &c: _ 
 
 Chap. 
 
C 126 3 
 
 Chap/ V. 
 
 The Duty of Natures Minijierj 
 the Phyfitian. 
 
 AL L common Philofophy was not bound 
 up in AMflotUy as T. Ramus hath found- 
 ly proved ^ nor was the whole Light of Nature 
 draivne into (jalen and limited in him only, wit- 
 nt(^t P/traceiftis. No man ought to deprive a- 
 nother of the liberty of human ingenuity, that 
 Light of Nature,the power to difcern and judge 
 as well as himfelfc ; the grecian Monarchy ij, 
 at an end. Therefore he that would be an IlxccI- 
 lent Phyfitian he muft be free from every kind 
 of Sed, ("for no man can be faid to be truly and 
 throughly learned who is bound up to the rudi- 
 ments of any one faculty only)& not to be tyed 
 to the opinion of any one Author, but to follow 
 the naked Truth, and fubfaibe to it alone, al- 
 waycs remembring that ofHorace^ 
 
: C t27 3 
 
 J think^and judge as canfe Ifinde : raph umpeifas, 
 
 Mj rule is not another s minde. deftm bofpts. 
 
 NuUm ad' ^ 
 
 Not that Other mens inventions are altoge- ^tlZ^flli. 
 ther to be flighted^ by ftickhng oncly for one 
 fed ; for all feds, be they never (o many, may 
 well be admitted, becaufe in every one of them 
 there is fome thing excellent which is not com- 
 mon to another, as faid that moft noble and 
 wife Picus CHirandula the Phxnix of Phylofo- 
 phers, the inimitable patcerne of moft profound 
 ingenuity, and variety of learning. 
 
 There is no book fo bafc and bad but hath 
 fome good in it which the beft Apthors have 
 fomtimes let flip without taking notice of 
 it. This latter age, faith Fabius^ hath endea- 
 vored to make the former more compleat, 
 and becaufe knowledge thriveth as ingenuity 
 is improved , therefore many loathfome er- 
 rours of the Heathen have been as by a fecond All Secret are 
 fong, wipM away by men of greater wifdorae by dime Or- 
 coming after them. dination to be 
 
 Doubtlefle there are more fecrets yet con- ^'^«>^"«^- 
 cealed in the Treafares of Wifdome and Na- 
 ture then we perceive, which ( being ordained 
 for Times and Nations, by an immutable de- 
 cree, to the end of the world ) are to be fought 
 out by wife-hearted men. 
 
 For Nature certainly, being Circularly, 
 can hardly be wholly comprehended by 
 any mortall man by reafon of the (hortnefTc 
 of his \iik. 
 
 The 
 
C «8 3 
 
 The cafe fo (landing, neither the Phyfick of 
 the Ancients, nor that oiTheofhraftas^xs totally 
 Many crrours to be rejeded ; nor yet fo to be irabraced but 
 ent*^a ^dT ^^^^ ^^ ^ ^^^ ^^ ^ better found out it alfo is to 
 vcrcd by day' ^^ received, for one day teacheth another to 
 fy experience, raorrow may be mafter to this day, both fhould 
 which yet be compared together, whatisbeftin both let 
 hath not ar- fj^a^ bccctained. For being but men they have 
 neither " *^"^ ^^^^^ failings, in fome places they miftake, in 
 other they write one thing contrary to another, 
 and thwart each other, fometimes they d.ffer 
 from themfelves, in many things they are decei- 
 ved, nor doth every man fee all tbing<i. The 
 holy Spirit alone hath the plenary or full know- 
 ledge of all things, who diftributeth ro every 
 man ace- «rding to his particular meafure, blow- 
 ing where it liltech, and referving many things 
 to himfelfe that we might alway acknowledge 
 him to be our only teacher. A true Phifitian 
 fhould be the minifter, not a mafter to Nature, 
 and a Philofopher skilfull to cure acording to 
 the conclufion o( Hippocrates ^ galen'^MliUnct 
 there are feverall feds of Phylofophers, fome af- 
 ter the Vulgar manner will be lookmg below the 
 Moon after the Elementary Nature of things, 
 others far more excellent and more truly deferv- 
 ing the name of Philofophers inveftigate the Ar» 
 €Anti and morefecret things of Nature, they go 
 into the very inner roomcs and Sanduary of 
 Nature, and have the true knowledge and Expe- 
 eiencc of Nature's Light, which maketh a true 
 Phydtian indeed : APhylitian is compleated 
 by 5 things, the Naturall innate vertue of things 
 
 (hac 
 
L 129 ] 
 
 that grow of the Earth, the Ccleftiall influence 
 eaufing that venue, the uniting of it by Chy 
 niiftry wich the Conftellation of the firmament, 
 the dexteriy of the Phifitian mediating the 
 fame. 
 
 Butfirft, as Tarace/fus fakh let him be the /;* chmrgii 
 legeciniaWTNTERPREtER of N A- "'^^«'»- 
 T U RE, who alone fearcheth out its oecoro- 
 my, and the univerfall latitude thereof, prying 
 into all the Species and kinds of all the Creatures 
 that may by themfelves be known, and then 
 comes to confider an j looke into man. 
 
 Phylofophy teacheththe vertues andquali- a rmc r»v. 
 tyes of the Earth and Water, as Aftronomy if^iip'-er r« ii 
 doth of the fire and Ayrc : Phylofophy and^'^ r.iig.i,j| 
 Aftronomy make a perfed PhyloLpher, n' t Jj''^,'''' , 
 onely m the great, but alio m the little world, h- v n ud 
 A Phyfitian (hould have the knowledge of Ear h, vviviie 
 Phylofophy and Aftronomy ; Chyrcmanc ■, Nj ure .i,a 
 Pyromancy and Geomancy are the Elements of, T ''^!' ^ ^ ^' / 
 Aib-onomy and Phylofophy. ^ uxlJC.i^ 
 
 Theophr^fieans contemplate and adnr.ire the Phyiofophv 
 workmanfhip of Nature throughout this mlgh- ha h i,s Rife 
 ty frame of the whole Creation ; who give and ti ct ja 
 themfelves to a f/ary examination, and a wife Admiration, 
 inquifition into the qualities, affed:ions, moti- 
 ons, courfes and recourfes of the Heavens and 
 fiery bodies-, as alfo into their rife, fall, anre- 
 cefiions, confecutlons, progreffes, digreflions, 
 flops and fudden paflionace motions ; and laft- . 
 ly into the feeds, principles, dimenfions, and 
 inftinds of all fublunary bodies, all which they 
 doe With great obfervations, and no lefTc dili- 
 K gencc j 
 
C 150 ] 
 
 By chismedi- ^^^^^ • ^V which induftry and that perpetualf 
 
 ration, whuh tbirft which they have of mtdiration and cogi- 
 
 is a frrq-jcit tation. together with c! elr fra crs and earncit 
 
 cogitation, clefires, they doc at i-tit actaii.e not onely to iin- 
 
 caufc ^S:"rca ^^^"i^^'^nd, but alfo I'ealiy to imic;3tc the greateft 
 
 Ton of tviiy myfteries and fecrets of Nacure ; and, that 
 
 r.annf-r of which is more then all, they can tell how to 
 
 thmg is found improve and iinpby thcrn. 
 
 ®"^' when the Phylofopher comes to a (land in 
 
 the Naturall L ght of the Macroc )fln, then the 
 
 phyfitian begins to move iind p-oceed in the 
 
 Analogical! Concordance of the N:uurall Light 
 
 of the Microcofm with that of the grep.t 
 
 world. 
 
 Secordly, a Phyfitian mi ft be a good S P A- 
 AFhilo opheri q j ]^ ix"^^ oj,^ j.[^P^^ ^ ,„ f^perate the oiire from 
 
 TtI. one'" ^^^^ ^"^-P'^^^' ^^'^ ^^^^^^ '^''' ^'^^'^'^^ to health by 
 
 out of ano- a wife Alchymical! prep?J'ation : As Gold is 
 
 ilier, arc the trvcd feven times in the fire, fo fhonld a Pliyfi- 
 
 rooc of each tianbe p'oved by Chvmiih-y, whith feper t:.h 
 
 *^^T S-a^v- ^^^^ ^^^^ from tiie bad ; alfo he mull have 
 
 rick coo^^cf fomthing of his own Experience confirmed by a 
 
 ail things. diligent infpedion inro M-tures works : For 
 
 Phylofophy Is Phylofophy is a practicall PhyOcke helping the 
 
 the nift'rer Phyfitian to any medicine in a readvnefle, and 
 
 of Phy^tians jjg j^ jj ^.{^q ^j- Jength become? a good Phyfitian, 
 
 !Li/'!^r^^'; horn oftheLiqht of Nature, to whom Natyrc 
 
 kiyti^ j},t-:r communicatetn his Experience. But never was 
 
 rjnjcdycTi there any man that ever knew and publifht fuch 
 
 hard and hidden fecrets in all Phylofophy and 
 
 Phyficke (by Heavens iindoul ted blefTing ) as 
 
 to fpeak but truth, ciJ th^zTH£ "PHBy^- 
 
 STVS Ti^KtACE LSV S, Sitn:ir\ 
 
 ai;d 
 
C I30 
 
 and a Phylofof^her moft worthy of an EternaJI 
 Name and honor, whofe lliill no man ever vet 
 actaind unco,much lefTe exceeded, the true Mo- 
 narch of Phyficke, and firft Ph\fician of man, 
 who alone fincc Nots time hach writ ten '^f the 
 Interna 11 Altrali Man and the fervice which God 
 created him for, as alfo of the orig:n:ill both 
 Naturall and Metaphytlcall of great and ircura- 
 blc difeafes, which none of the former Phy(i- 
 tians did ever fo much as dream or -, much lefTe 
 our Students of Hea-.henil'h Phylofophy from 
 whence ail errour fprir.gech, fo^diac, as hath 
 been hid, they have' taken no notice of that 
 twofold unknown body of tHe Creacures, to 
 wit, that Mortal!, E'ementared Phyficall and 
 vinble Corporeali body of the Elements ; and 
 the Atlraii Sydereal and invi(ible of the Firma- 
 ment and the liars. 
 
 The Inteliedua!! Soul of Man^ that divine aii Scier^ces 
 Light flowing out of that fpiracie of God and are perfe-^Iy 
 Divine fprings pertaineth to the Invifihle Fhvlo- ^'-^<^''-^<^ unto- 
 fophv, whofe foundation is CHP.IST: Our ^^ '^^ f^'^; 
 itudy cneretoie and profeilionor Phyioiophy ^^j,}^ ^^^ 
 (hould be Ch^-iftiatvlike, not after the manner new Regene- 
 of the Heathen in hollow empty !angU3ge and rarion or Cf* 
 temporaneoi:s Arte, preferring the mi ortal I and ^'5['|^''^T'^'"^'^ 
 p^rifhino bef Jre that which is Eternall ; JSlor P'*'''^^^^ ^ 
 are we onely to know all Nature externally and 
 internally, but we are alfo to make it our onely 
 bnfinefT^ that according to the Fundamental! 
 knowledge of the fame by the fupernall help of 
 the Light >jf Grace we may together wir.h Qiril^ 
 and aJi the Bled poffefie that Eternall Life unta 
 X 2 whifibi 
 
A man can- 
 not have bcc- : 
 rer Piiylo'o- 
 phyihcn f cm 
 God ill the 
 
 tion. : 
 
 This kind of 
 Phylofophy 
 luth been in 
 good cftetm 
 among many 
 Nitions. 
 
 rhar G-^d nu' 
 kr-rh can dee 
 9\\ Things. 
 A 'I power if 
 firmth;; Lord 
 
 ■ C 132 3 
 
 which God hath created u?, this is true Theo- 
 logicall Phylofophy : Wherefore the New 
 Birch is firll to be fought for, and then all other 
 Naturall things will be added without much h- 
 bojr. 
 
 But let us return againe to Theophrafifis. He 
 wac a man finguiarly well skild in Chymiftry, 
 though he were not the Auther of that Art ; 
 There have been abundance of Phylofophers 
 who have made ufe of there ingenuity and me- 
 mory inftcad of bookes, who were famous by 
 that Art hc^orcThcophr^fius was bornjand from 
 whom Taracelfus hath fecretly borrowed 
 many things ^ For that noble Pyronomicall Art 
 hath been moli ancient sgainft which none but 
 Dolts and Dunces have unworthyly cryed out 
 which heretofore was known only toKings Prin- 
 ces, & fome itw of molt diligent fearchers out of 
 'Naturall Phvlofophy, which of late hath not 
 been a lirtle improve. 1 by chat Monarch of My- 
 i^tt'^tsTuraceliHs : Who by the fingular pro- 
 vidence and impulfe of God endeavoured to 
 bring to lif;,ht, redore and amplifie the Ancient 
 doftrinejwiiich by a fatall depravation and neg- 
 led: of times and men, was loft and obliterated 
 for many years, to wit, the True and Philofo- 
 phic^ll Phyfick. which none in his time aflayed 
 to reftore ; the great obfcurity of which art he 
 laboured alfo to evolve and illuftrate, and to 
 purge it from the fucous j^uile and vizatd of im» 
 poihire, yea even to recall the univerfall confO' 
 nanqy of the Sciences and Mufes by a kind of di- 
 vine copulation from the compafle of the whole 
 
 circle 
 
C 153 3 
 
 circle unto the one onlyCentreiBchoM therefore God wirlioDt 
 the Divil that perpetual enemy the infenerable & whom no 
 malici'ous companion of man,&: the approaching Creature caii 
 &che appearingTruth,hath IHrred up hisEmifTa- fj^^^^'J^^^''''^,; 
 ries andcatch-poles,whomhe doth yet dayiy egg wo^ndas^ir^- 
 andfet onwich a dogged hatred to keep others ikricsandrc- 
 from the manger in which they cannot lye them- crcts are to 
 fclves and envy that firgalar Good which was ^^^'^'•"'biired 
 ordained for mans ncceffityes. noPto chcD^^^^ 
 
 I know not whether their impiety or blafphe- vill, Creature, 
 my be the greater, that whereas they ought or Scars, 
 with all humble and thankfull acknowledge- T^'*^^^ >• i7. 
 ment and due reverence to afcrlbe unto the Au. 
 thor of Phyfick (from whom as from the Father 
 of Lights is every good and perfed gift) thofc 
 Angular gifts for the curing of thofe accuAomed 
 and defperate difeafes, which gifts were bellow- 
 ed upon Theophraflm^ who by peculiar influence 
 was born a Phyfitian, they doe notwithftan- 
 ding with an impious and facrilegious boldnefle, 
 yea alfo with a nefarious and inexpiable wicked- 
 nefle attribute thefe gifts, according to the ve- 
 nomeof their heart againlUhc truth, like the 
 Pharifees of old, to the Devil bimrelfe,as though 
 the wicked one were the worker of thofe cure?, 
 and thus they make the Devi 11 llonger then the 
 bleffed and glorious God, though he be bound 
 faft with the cord of the Omnipotent, and is 
 kept deprived of the Light of Grace and Na- 
 ture. 
 
 Thofe things are to be afcribed to God alone 
 
 and to his Law, as to the Author of the whole 
 
 Uaiverfe and of Nature, which they are not 
 
 K 3 afraid 
 
C 134 1 
 afraid to fatten on the Devill, who hath no 
 power over the Will and U idcrftanding of 
 Man. And thus they worfhip Devills inftcad of 
 God, blafpheming the Glory, GoodnefTc, and 
 Omnipotency of C^o^, and by a malicious igno- 
 rance obfcurir.g his Wifdome or hidden Ima^e 
 in Man. 
 
 It dodi not become our German Phyficiars 
 CO doe their own Country of Gcrmar.j fuch 
 * For he bath wrong, and to contemn thofe Secrets which 
 wrirrcn fo Qq^ {^^.ih granted to their Nature •, they com- 
 ^'^^iuf f 'T niend onelv that which is none of their own, but 
 jiy to imicate rather grecduv djli re whr.t isof lirargers, and 
 htm. with an unworthy andbafe fpirk fuppr^lTe and 
 
 See Ptracdf. trample upon what is from among themfelves, 
 d^Fundaw.enio luft as ic befell Ter. Ramtu from his malicious 
 his Book cui- pc^pul^'i* adverianes, becauie he liopc the cur- 
 led Su^fum rent of youchfull lludies in the (illy, common, 
 Corda. and Corruptible Phylofophy ; For as the tArir 
 
 He ihat ^^^'^ flotelians unworthily rofe up and fet themfelves 
 read buTn>^:^S^^"^ ^^^^> ^^^^ lb doe the mingle mangle 
 wjrd.'y cxa- Phyfician? againft Tkeofh.ajlus ^Taracelfn^^ 
 mine his wfi- whofe learning is defervedly admired and won- 
 tings will per- :dered at by Forraine * Nations. 
 cciv'casn.uci.. ^^^ ^^^^ content, in refpedt of his Phyfick, 
 p.viirit/ to thruft their fickle into another mans harveft, 
 
 • '^ ^"i''^ /iT^^ they blufh not alfo to wrangle againft his Divi- 
 the So'^lc hi 'licy, which they have neither feen nor read, nor 
 ihc bU\. '^y reafon of their blockifhneflfe can they under- 
 iland, inafouch as he onely is able to judge of 
 Irurh who is infpired with Divine Wifdome; 
 in which (his J)ivine writing?) he hath Incteffe- 
 .kfly endeavoured to n.a\e*known to the in- 
 grateful! 
 
gracefull and unworthy world that inw.cihk\ Sumcn 'fr Lu- 
 united Fundjimentali of Thcc/ooica// and Phj/o-l nen , D.vine 
 fophica/i Truth and perfed Pietv, taken out of ^^^"^'^^ ^^^ 
 the Book o{ Gr.:cc and TZat^.re, that i? rhac ^''^^*' 'i^'*^^^ 
 our mir.Q ui u;d be railed up to God, and our .,(.,1-^^ jyj^,^^ 
 eyes lifted up to look after the Truth, and to a when the * 
 defire of fu^ureBlefTednefle through the Rcge-' Lit:h of Ni- 
 neratiou. "'f*^ is wdl 
 
 Without Phy|r.fo:^hv it fs impoiTible to be ^^^,^"0^°^ 
 Lri-t ji 'n'li I 1/ o. Che D. vine 
 
 ab'olutel 7 godly- nor fnall any man be ever able p ^er of 
 
 compleatly and Chrirtianly to Phylofophize in Grace is wdi 
 
 cither Light,who is not cruely godly : The two ^*«^^'^'i ^ Ifo, 
 
 L'ghcs are well known, within wh^ch are all ^y^^^'-^J^-i* 
 
 thing, without which is noihing, and no perfed riff^niaci^o^"" 
 
 knowlcdgeof any thing. The Light of Grace, we ki;cvv,*'by 
 
 begerteth a true Theologer, yet not without ^nowin^ wc 
 
 Phvlofophy : The Light of Nature, which is f^^^^'^hrcd, 
 
 the Treafurvof God confirmed in the Scrip- ^.^^ ^'j^f J'jf 
 
 t'jrcs. m;iketh a true Phylofopher, yet not with- adhcJring*Je 
 
 out Theoiigie, which is the Foundation of true polltife, by 
 
 Wifdome. The works of God are bipadite ; pcfi"='f:>i^ we 
 
 Philofophy comprehcndeth the works or way ~^°v ^'^r. , 
 r XT -TL ( I » t t_ Truth v^hlcfi 
 
 of Nature ^ Theol>'g.e onely knoweth the js rhe j'-o.^ of 
 
 works and way of ChriH: : In thefe twowayes our fonics. 
 
 we are to walk and fpend our fliort time, that ^<^^<^ I'^'v. 
 
 we may die in Peace and Joy. Hence it is plaine ^'''"'^). *"? 
 
 that every true Theologer is a Phylofopher, and r-!^", '\ ''l^f" 
 
 every true Phylofopher is a Theologer, '" * ' *- 
 
 Af:er ParAcelfii^ others attempted this dud v, \ 
 
 folio'j^'ing the fame rtrait and compenui.ras trad, 
 
 moft holy gridiy men of bleffcd and honourable 
 
 memory and moic found both in innoreno^ and 
 
 learning, fuch as P unities "Brawn OiT^nmberge^^ 
 
 K 4 VdliH' 
 
ValeHtinHS Weigeliiu ^ and ^etrui IVlnains^ 
 men educated and inlightned not in the fenfuall 
 fchool of fools, nor in the rationall fchool of 
 ScholIerSjbuc in the third fchool of perfect Men, 
 that Aientall or InteUe^Hall khooioiVtntt" 
 coft, in which the Prophets, and Apoftles, and 
 all truly learned men walking in the Life and 
 ftfps of Chrift, have been taught and learned 
 without labour and toyle, thefe gave.them- 
 felves wholly thereunto as the manufcriptsof 
 their ingenuity and engraven monuments which 
 ihcy have left behind, arcnolefTc then divine 
 witr/effes thereof unto eternity, and by the fa- 
 vournf the moft Hi^h will in their time come 
 to Light , unlefTc the indignity and ingra- 
 titude of tne world keep them back, that fo ac- 
 cording to the good pleafure of the PivineVVill, 
 the minds of thofe that read thtm , who yet arc 
 with-held in this hell of the body, under the 
 yoak of mifery, may by the ailirtance of divine 
 Grace, after a ferious knowledge and lamenta- 
 tacion of our Fall through frequent and daily 
 conremplacion of Heavenly things, and the 
 annihilation, abnegatioij immolation and mor- 
 tification of themlelves by Chrift, caftirig ail 
 fhadows behind them, and turning inward unto 
 rhemfelves into the Templeof the heart, that 
 fo, I fay, they might by a daily pradice of Piety 
 fttch out that huge Talent and Treafury which 
 i$ hid and (hut up within themfelvs; leafi like mi- 
 fera le mortal 1 men who know not themfelves, 
 and confequendy nothing elle, lazily negledinq 
 Cod widii;] themfelves^ and in their blindneffe 
 
 and 
 
C 137 1 
 
 and ignorance going backward after the fteps of The more we 
 his fiocks,{hould in vainc leek thofe things with- '^^l« afccr 
 out them by many books, mortall matters, lonrj '^^'"S' wnh- 
 • -I 4 ii * • n J o"f OS, the 
 
 journeys, with great and conltant pames, Itudy ^^^^^ [^^ ^^^^ 
 
 and wearinefTe, whichyct inwardly they might get and Joofc 
 poffefle abundantly within themfelves, if they our fdves -, 
 were indeed dead to themfelves, even to the ^^^^ ^'^^ 'c 
 whole Animal! Man, who is nothing but j^J^'n/^IJ^'^^^j^ 
 EARTH, and were fuppreft by the Sabbath a\\ things and 
 and oblivion of Temporall things, and erttred neglcd our 
 into themfelves wi^ DavU^ Pfal. 40 i. pati- ^^^V^^ ■ 
 ently waiting for God our mafter who dwelleth \y^Jl ^°' 
 in his holy Temple, in the AbyfTeoftbe heart H^b. 2 20. * 
 orinward parts of our Sou!e,T/^/. 5.7. fpeak- Ffal. 59. %^ 
 inginusbyhisfpiriCj and that theyfbould not ^^- Phil g. 
 hinder him who is willing and defirous to in- '^^^*' ^- ^^ 
 lighten our mind, and to work r 11 our works in q^^ is^to'be 
 us, which is the utmod happinefle and BlefTed- waired for 
 j nefTeofMan, and the very determinate and ap- with a quicc 
 [pointed End of the Cabala or fecret wifdome. ""'"^ when 
 But, alafTc for griefe 1 unhappy, foolifh andj^jj'^^'Jj'^^/''^^ 
 miferable men had rather abide in themfelves who beftow. 
 to their greatclt damage and detriment of their tth his bcne- 
 right, then to be happy and wife in God, with t^'^^'on wheic 
 God and alway in the preferce of God. '" ^^ fi"^^^? 
 
 The heart or a Regenerate man is Gods f^jjj^ ^^l^^j^ 
 £dcn or Garden of Pleafure, wherein he dwel- is to be found 
 leth*; For God made the World and Man that in the Tem- 
 he might dwell in them asin'hisown proper ^ °^ ^^^^ 
 houfe or Temple, though now he is not dik^r- ^^^^* 
 ned by reafon of the Dark "Point of the Quater- 
 nary : but at the end of this world which is to 
 beRcnpwedby the Ternary of Man, the Rege- A^oc, 21, 2j. 
 
 neration 
 
L 138 J 
 
 hcrstlon according to Soul, Spirit, and Body 
 ( the New fernfalem , wherein the UnftririC 
 Eflenceof God and the Holy and moll Holy 
 Trinity infeperably dwell) will fparkle and glit- 
 ter out with a radiant fiery colour like a Rubie 
 or Carbuncle thorow the clear, fpotlefTe, beaa- 
 tifull body. O, thrice happy is he and more, in 
 whom as in a Bodily Angel God himlelfe is the 
 Man, in tlie Temple of whofe incontanimate 
 mind God is the Gheft, where Mans Left hand 
 knowech not what Gods Right hand doth. 
 Thf Crearnre Unto this God the one and onely fcope an j 
 is jvuuy Lb- end of all mens eyes fhould look, calling afide 
 ll'^v^the G el ^^^ impediments in the way, there being noihing 
 tor, char oi^r *" ^^"^ world but Vanity of Vanities, ail is vani- 
 will nuy be ty huc to love God and cleave to him by fer- 
 one wirh ving him alone, and fo to be united to the true 
 God. Being by an humble fubjedion, lead through 
 
 The Foil of <ii^obedience, a proud will, and (e|fe-love, neg- 
 Mao and our leAing the Nature and property of our Image, 
 greac cvill \i cafting off God, we ftiould Hide into our felves 
 CO depart or the Creacures as claiming to our felves the 
 A\uu^'!^ '"^ property both of them and of our felves, and fo 
 I never go a- ^^icvitably fall back into that vaine, wicked or 
 broad among OUr Own Nothing, 
 
 men biK i If the Soule run back within it felfe and be 
 
 ?T^ ^m^^ converted in-o the Mind it draweth near to 
 then when I God, feeth all things, and hath no need of^ut- 
 wcnc foi ih, ward teaching, like the Angeils, who learn, hear 
 SenciA. and fee all things from within : But when the 
 
 Soule turneth into fecce it is carried far off from 
 God and departeth from God, the impure for- 
 faketh the pure. The Acadcrnicall fpirit can- 
 not 
 
rot underftand this Myftcry • for Holy and 
 Devout Humility alone, the moft noble o-f all 
 venues, is capable of Illumination. 
 
 But fincc this Truth cannot be comprehen- ^ 
 dcd except our Undcrllanding be kindled by the doethty't^l 
 pVordoixhQ Lord, and our Reafon receive the ro betTomc 
 Divine Light through the AflrJ^ nor may I in fools , who . 
 this unfit place openly fpeak more of thefe °"^^ <ijown 
 Myfteries, I returne againe to that Phyruian| "^J"^^^^ 
 ^aracelfiii from the digreifion unto which l\ dome, 
 had occafion to ftep afide. 
 
 It had been more becoming our Phyfitians 
 to have extolld SJnd huggd thoft great gifts of 
 God in him, and rather have loved the man for 
 his moft ingenious art, then to hate him for 
 fome kind of behaviour and ufing fuch words ^^ 
 which every one doth not iinderitand ; tis eafier ^aaJ|„,\„4;n 
 to carp at him then to imitate him. The age |x/ft2T^i^. 
 wherein he wrote may excufe the harlhneffeof 
 his language, the malicious ingratitude of men 
 may be the caufe of the bewayled obfcurity of 
 his Commen:ators , the unufuall cuftome of 
 Phylofophers plead for the ftrange novelties of 
 names, for the Phylofophers have ever driven 
 from their hives of moft facred Sciences thofe 
 (luggifh and lazy Drones who are good for no- 
 thing but to devoure other mens induftry, for 
 as T^Uto faith, • 
 
 Artes u\ lateant 
 
 ^ru wrap, in Riddles fafe d,e /j., g////' ^; 
 Their frmtfuli^fi fojh is Secrecj, c^^n^ 
 
 o 
 
 A man may live any where, Lawes and Li- 
 berties 
 
L 140 J 
 
 berties arc alowcd in every Dominion : Bui 
 let any man look into himfelfe and confidct ^^ 
 ifhe had that which Theophrafiw knew, whc- *^^ 
 ther he would tell it to every man ; in fo doing " 
 he would break the Oath of Hippocrates, whv> ^1 
 would not inftrud every one in the Art of Phy- ^^ 
 fick. , "' 
 
 A Secret indeed is to be concealed, it belongs 
 onely to God to rcveale it ; if it be difclo fed, 
 commonly it expofeth to death, or prifon, or 
 reproach, or at leaft to continuall fear and vo- 
 luntary exilement from our friends into a far 
 country for fafery, unleflTe we will brand our 
 reputation with a perpctuall blur of lying and 
 deceit to conceale the fame ^ Lfif/ji Arnold^ 
 Zacharj of Paris, and Others, arc witneifes 
 hereof; befides many examples of latter ages. 
 The true Hermetick Phyiofophers took an 
 Oath that they would follow the footfteps of 
 their fathers and matters, and not by any teinc- 
 rity defiie the virginity of Nature, which hath 
 been preferved from the begining of the world ; 
 Without y^t h^ve they bequeathed their fecrcts to their 
 painc'»rjking fworn difciples who are engng'd by perpetuall 
 noneb fit to faith and gratitude and made worthy of fuch 
 injoy that j^^j^ precepts by Nature or Education, which 
 yet are with much fweat to be fearched out. 
 
 Men of (hallow judgement are ready to think 
 
 if Paracelfus fpeak any thing againft thofe that 
 
 follow the rule of their Experience, or inveigh • 
 
 ag.iihft Empericks who have no skill at all, that 
 
 ^ he approveth of no fort of Phyfitians, but that 
 
 . he would profefTg himfelfe tp be the folc and 
 
 onclv 
 
C 141 ] 
 
 )nely Phyfitlan in all the world; whereas he • 
 Tinly condemns the common rablc of Phyfitians 
 vho are altogether ignorant both of Theory & 
 ?ra(!^ice : Nor truely are they to be accounted 
 hyfitians, who Verbally and Syllogiftically 
 Dnely make a great flouridi of Phyfick, but doe 
 no cures at all,a true figne of a foolifh ambition, 
 boafting that they have the Method of Phyfick, 
 a fort of men fwoln with contempt and pride, 
 and born to cruih the truth of the Phyficall 
 Art. Some of them arc fo inccnfed againft that ^ 
 ^heophrafita ( becaufe he might and maine fet 
 himfelfe againtt thofe proud and impenitent fel- 
 lows) that they had rather let their Patients pe- 
 rifti then make ufe of his prefcripcions ; Many 
 alfo for that caufe difpife his medicines, Icaft if 
 they commonly ufe them and their wonderfull 
 effeA appear, it would be fome blenriifh to their 
 repute ; and therefore the better they are, the 
 more doe they undervalue them. 
 
 And though the Cenfurers of Theofhraftns, 
 thofe fallacious Medodi^ls ( who lingef" out the 
 cure, and lengthen the difcafe by their compen- 
 dium) falf}y charge the genuine Chymifts that 
 they have loft the right method , thats as 
 much as nothing, for tis plaine to thofe that 
 have their underftanding inlightned, that Tara* 
 celfns obferved onely that method that was a- 
 gre^ble to Reafon and Experience. Nor fbould 
 we be fo addided to any mars Authority, as 
 not to prefer the Truth before it, forwithoGC 
 the Trurhall Authority is pernicious, and all 
 wife men will fleight it as of no value with* 
 
 out 
 
C H2 1 
 out that : wc are not fo much to regard by 
 whom, as what it is that is fpoken ; no man 
 fhould be fo wedded to another mans judge* 
 ment , as altogether to be deprived of his 
 own. 
 
 True Method confifteth in the knowledg of 
 the Difeafe, ancf the Cure of it, vi^c: what food 
 in reafon with convenient Medicines dnveth a- 
 l way ficknefs, and procureth health. Therefore 
 I mwfeneus learnedly (heweth that greateft and . 
 ] moft grievous Difeafes now a dayes are in three 
 ' refpeds cured by the Tarace/jtaKs. 
 
 Firft, Becaufe the Difeafes are more perfcd- 
 ly known, for heretofore when all were reduc'd 
 to the four humours , thofe that fprang from 
 Tartar cleaving to any parr could not be cured, 
 becaufe it cannot be referred to any of thole 
 four humours. And fince we are here fallen ep- 
 on Tartar I will fpeak a little more of it. 
 Every mem- Thefirft Ens or Being toward life, from 
 bcr hjth its whence the body hath it's nourifhrpent dc food 
 
 pc^racion,' c^' Arch^us^ Or digeftion of the Stomack, it's fepa- 
 »mmaory,cx- ration, and generation of feparation.- 'Tis re- 
 crement in ic duc'd unto Sfdphnr^ CMercnryy and Salt, as is 
 ^5^Jf • ^^5 plain in the three chief Emundories : the fuper- 
 offhcftCk fluityofSaltisreparacedbytheUrine that of 
 IS not digtfti Su'phure is divided and purged through tne En- 
 on, butappa- trals. yl/frc/^ry or the moillure of that which 
 facionforriic n^uriflieth ; if there be too much of it paflcth , 
 
 members. ' Whatfoever ween t and drink hath \n it a 
 mucilagenous, clayifh^and fandy Tartar hurtful 
 
 to 
 
C 14? 3 
 
 our Health : Nature taketh nothing bat that! 
 vliich is pure; the Stomack which is the inftru-* 
 nent of Mans Archa^ us^ or the Internal, innate 
 Chymift w/hich God hath planted in Man , as 
 bo'n as it taketh any thing into it felf it fepera- 
 :eth that which is impure,dreg^v,^nd Tartarous 
 from the pure NourKhmcnt; if the Stomack be 
 (Irong in it's ful fepiracive force , the pure paf- 
 fech to the Members for nourifhment, the im- 
 pure gceth out by fuccefTe : If the Stomack be 
 weak and feeble the impure alfo is fent through 
 the Mefaraick veins to the Liver,and there fcpa- 
 rated and digefted the fecond time: The Liver 
 therefore of thefe two in their courfe , and by 
 turne feperateih the pure from the impurej viz. ■ 
 the Rubie from the Chryftall : The Rubieis 
 the nouriflimcnt of all the members, the heart, 
 braine, &c. the Chriftall or that which is not 
 the nourifhrnent: it fendech CO the reines, this is Trie tiiil ic- 
 urine, which Is nothing elfe but the Salt prefTcd Pj^^^non ni 
 out of the Mercurialls, forced into refolucion by i/^J^Vhe Li- 
 tl e violence of feparacion, which the Liver re- vc un.ethm- 
 folvech into Water and then throws it out •, If ro molTe, rhc 
 the Liver be weak and cannot well feparace it ft cond which 
 ferdeth it to the kidneys mucilaginous and ilo- I^-^^/^^'lnf^^" 
 ny, there for want of good reparation (that is, hy,j^ . ^^^ . 
 when the fpirits of Salt, viz. of the flefh ajid of tli rd of <hc 
 the urine arc united ) the Spirit of the Salt co- kidncyi; and 
 n>irK5 between by the power of predeftination, ^'^ddcr mr<* 
 It IS coagmated into Sand or Tartar, either j£^.^j^. j^^^^^ 
 cloddy or mucilaginous. hath/moile fc 
 
 Tartar therefore is the excrement of mcaciHaiie, bu-nor 
 and drink, which by the fpiric of Sale is coagu--^. ^^^-^^^ ''* 
 
C 144 1 
 
 lated in Man, except it be mixt together with 
 the Excrements by the proper expullive vertuc 
 and fo caft out with them whence otherwife 
 would arife four kinds of Tartar, theftoncof> 
 the bladder, the Sand of the Kidneys, the clods 
 or gobbets, asalfothe Slime or lutous matter ; 
 of the ftomack, with many other difeafes which- 
 the Ancients knew not. 
 , '^Againe, T^r^rf///^ diftinguiftieth Tartar 
 into that which is ftrange orforraine proceed- • 
 ing from meat and drink, and that which i*- 
 innate of the cruor or hereditary blood, which 
 innate Tartarous difpofition cannot be cured by 
 the Phyfitian who knows not how to force Na- 
 ture, but onely by the Quint- EfTence of Gold 
 which rcneweth the whole body. 
 
 Tartar therefore or the Naturall fuperfluity 
 (the mucilag? of Salt) is the mother of almoit 
 all difeafes of all coagulate bodies. For all ki. d 
 Paracelf. (^'t\i of food, by pivine ordination, hathPoyfonor 
 that ihc Mac- ^ jartarous Mucilaginous Impurity hard by or 
 Tarrar^cf di- <^lofe unto the medicmc or Phyfick thereof, 
 fcafcsis two- There are four forts of Tartar, fpringing 
 fold i Bolous, from the fourfold fruits, of the Elements by 
 fuch as in milk which' we are nourifhed. 
 ZTfiz^t The firft fort anfeth from theufeof thofe 
 and v^fcous, things which grow in the Earth, as pulfeofall 
 Bltumincu?, forts, Hearbs, c^c. upon which we feed, 
 reucilaginoiis The fecond cometh from the nouriflimen^^ 
 
 fuchisthecx- which we have from the Water, as Fi(h, (helh 
 crcmcnt of ^.- ' ' 
 
 pulfc, cole- rllh. 
 
 worts, root?, The third is in the Fleui of Beafts and 
 ff uitj, fyc. Fowles. 
 
 The 
 
L 145: 
 
 The .fourth from the Firmament, which is 1 
 moft like to the Spirit of wine in its fubtilty, and j 
 hath the ilrongeft impreflion of all ; if the Aire ? 
 be infeAed by the vapours of the Earth, and 
 Vv^ater, and Firmament, afterward it affe(^eth 
 us alfo, as we fee in thofe acute and pernicious 
 Aftrall dife^fes, the Pleurefie, Plague. Prunells 
 or raging burning difeafes, which difeafes pro- 
 ceeding from the impreflionsof the Stars the 
 univerfall medicine pQ jverfull expellcth. 
 
 Thofe fjur kinds of Tartar {he.v thcmfelves* 
 in the Urine, and are judged of by the art of fe- ; 
 paration, by which it appeareth from what kind 
 of Tartar the difeafe proceedeth. He that know- 
 eth what fort of food any one eateth, may alfo 
 kno.v his difeafe, or he that knoweth the difeafe 
 may kno v what he eateth «, The difeafe is cured 
 by the fame Element th.-^t was the canfe of it. 
 If galcn and his followers had had the true 
 knowledge of thefe Excrements of meat and 
 drink, which for the moft part breed all our di- 
 feafes (which T^aracelfiu comprehendeth under 
 the name of Poyfon and Tartar ) Choller and 
 fvlelancholly had long fince been rooted out of 
 the ^lyfitians Garder. 
 
 He that knoweth not this Tartarous tnatter 
 of difeafes which proceedeth from the excre- 
 mentitious fuperf!uities of meat and drink, can- 
 ftot polTibly underftand how the Author of di- 
 feafes afflidethus, bydeftroying the frame of 
 the little world and taking away our life. If we 
 know not the Tartar, we cannot tell what that 
 U which infringeth the fpirit of cogulacioH; and 
 
C 146 3 • 
 
 leparateth the Tartar from the Nonrlftiraent, 
 
 vU. our Naturall Heat, or the microcofmicall 
 
 heat of the Sun and Moon that is in us, whereby 
 
 the Nutriment is digeftcd, hke fire that hurneth 
 
 up the wood, and hom which ^ood blood is 
 
 begotten, if it be not hindered by ficklincfTc and 
 
 , weakning of the reparative veitue of the fto- 
 
 mack, Liver and Kidneys, and then it mui\ be 
 
 .. flrcngchned by its like, that is, by the macrocof- 
 
 -mitail Keat of Sun and Moon, if it could be got, 
 
 even the moil fimple matter which the moft 
 
 Great God generated of the fpirit of the world 
 
 (one and the fame with the fpirit of our body) 
 
 tor the reilauration and confer varion of Humane 
 
 Nature, or with thofe things wherein the power 
 
 J y^^^\] of the Sun and Moon is. and is deduced by art 
 fpirtii) Man . a , ,. .- , ^ 1 r • -^ 
 
 aud ih^ Eie- ^'"'^^ ^^^ '^^■^* ^'^^"'"'^^ ^^[^^ ^'-•'-^h a limple ip;nc 
 
 nu-urail is b,:r as is the fpirit of our life, v;hich is done by refo- 
 
 onejpiriv. lution and conjudion u itltthe Nutriment. But 
 if ti^.e Archxus of our ttomack, liver or kidneys, 
 
 T- d'ff- ^'^^'^^^^ fcparareth the pure fronn the impure be 
 
 rcrh accor- infeded, or the;r feparative power be hindered 
 
 din^ to the by any extcrnall aci idents, then the excrements 
 
 places of ihe (lay in the Chylu-^, and caufe ilomachall difeafes 
 
 bodio pores j^ the fcomack, Jecorall in the liver, Athrftical! 
 
 Olid DdliapcE. • I . /- f I ♦ J 
 
 a- O' ihe in t[T» g.cvv, iinewes, ligaments and joynts, and 
 
 f'.'nivh ?i;d breed the Gout in the hands, feet, knees, from 
 
 horonie of congelation- of the gkw by the fpirit of Salr, 
 
 ilic Clomacl', befides thofc difeafes of the Reines. and Irite- 
 
 Jiin^l'^i.'r" ^"^" • Ti^eiefn-etheArchaiasoftheftomack 
 
 f»Co'dtr,rciflj "^^^^^ deftroy the Tartar of the Elements leaft it 
 
 litni, bicoj, be turned into the Tartar of Man, for the fpirit 
 
 II Kfov?, of the Sun which is Lord and Matter of coagula- 
 b * tion 
 
Z 147 3 
 tion in various fubjcds will breed the Stone if 
 it finde matter refolv'd or Separated from the 
 nutriment and sjtcrement. So much for Tar- 
 tar. 
 
 Secondly, Becaufe we have more perfed me- 
 dicines now then heretofore, that is to fay, of 
 Mineralls, whofe preparations and due admini- 
 rtrations were difcovered to thofe skilfull Chy- 
 mitls the Sons of Cadmus : A knotty piece 
 muft be cloven with hard wedges ., Therefore! 
 Taracelfm would have a ftcely medicine ap-| 
 plied as proper for an iron difeafe, for extreamf 
 difeafes call for extream remedies. 
 
 Thirdly, Becaufe now the Harmony between 
 the great and little world is made fo plainc, and 
 fo well underftood, that it is eafie to know a- 
 mong thofe choyfe and moft excellent of them, 
 what medicine is moft familiar and friendly to 
 this or that member, as Silver, Saphir, Vitrioll,' 
 Emeralds, for the brame •, for the heart. Gold, 
 Pearles, Saffron •, for the lung.<?, BrimftonCji 
 
 Moreover, Whereas Taracelfus offendeth 
 Galen^ ^alen did tl)e fame to others : Hifpo- 
 crates wrote many things, which moft galenifts 
 rejed at this day ; nor doe the ftouteft of com- 
 mon vulgar Phyfitians agree among themfelves. 
 How many things are controverted and conten- 
 ded for with undecided difcord about particular 
 difeafes, by thofe that differ in their moft pug- 
 nacious opinions, and that are ignorant Mecha- 
 nick forgers of difeafes ? 
 
 As between ich^kjtis and F//c^/«/ "about tTie 
 
C 148 3 
 
 Yo'j may CirA continent Caufe of difeafes. Between ^tArge^f' 
 more jarring teriHs nrd Fernelim about Agues and Fevers. 
 in opinions in Between (^uLn and RomieUtim concerning the 
 Jvyppadeva- paifie, Epilepfie and Stooc Between Franca- 
 7w^^y\ cap. dc ^f^^«^^, RcndeUtt^t^ and Fa/lopti^ about the 
 (F.edicina. French Pox. Between ^Itomarm and Feme-' 
 lim concerning the Gout. 
 
 How many miilions, arcording tothedifa- 
 greeing and jarring method of thefe men, will 
 frill pcrifn, before the genuine caufe of the faid 
 difeafc*^ be decerminedin the Commencement of 
 Phyiitiiiis, their brawling difpucations ended, 
 and the Colledge of Phyfitians be of one mind > 
 Flerc fir brevity fake I willingly pafTeby the 
 Herbarills, who commonly fquabble and railc 
 at one another with endieffe jangling about the 
 Wool of Plants, tyring themfclves with quefti- 
 Ons and frivilous names from a proud contenti- 
 ous fpirir. It were idle here to recount thofe 
 infinite and endieffe contentions and wrang- 
 ling?. 
 
 Therefore I exhort snd admonifh all Stu- 
 dents of Hippocraticall and Galenicall Phyfick, 
 in whom the Philofophicall veine is yet warme, 
 wHo arc not bitterly bent againft the prepara- 
 tions of medicines, and know that what our in- 
 duftry bath found out fhould not fbut the door 
 againfx that of the Ancients as if alt the rtrength 
 of Nature were hatched in us onely ; I dot 
 ( I fav) perfwade them that they would forfake 
 their Fathers faulrs and other mens erronrs, and 
 be warned of their ill refolved purpofe, that be- 
 ing inftruded by prudence they may timely be 
 
 converted 
 
C H9 1 
 
 ^converted from a known errour, and that they 
 would alfo fpend fome time in reading the 
 works of this new Phylofopher and Phyfuiaa, 
 not fuperficially and prefnridorily, buc with 
 greatefi dil f^encc and atcention of mind. For in 
 this kind of tiudy we are to imicacc the experi- 
 ence and induftry of che Bees, who fuck and ga- 
 ther rheir hony out of che naolt fragrant juice of 
 the flowers, fegregacing the beft from the worft 
 and drawing out oneiy tba^ which is for the.r 
 turne. 
 
 Wherefore I doe not fo far perfwade men 
 that they (hould fo adore every thing of Para- 
 eelfpu ( inafm :ch as he himfelfe hach recanted 
 fomeching of liis oyer hafty wridngs) as if they 
 were all Gofpel- Oracles, as we fee m Any who 
 even worfhip the condufions and opinions of 
 Hechen Auchors, but bec-'ufe the diligent and 
 sccurace reading of him may give us greater 
 ligh% and be no fmall advantage to us for the 
 more mtimace and right underilanding of H;p- 
 focratcs his works. 
 
 They are not to be praifed who rafhiy con- ; 
 demn ail that T^.-^^^icelfmhTnh writcen, when. 
 yet they have not reid fo much as his m^.rginall ■ 
 notes, or if they have, yet truly they underitand 
 not fully che third p.^rc of them. 
 
 Here this ye Phylofopafters,who throw away 
 the kernel! and pick uponely the hu?b of Phy- 
 lofophers, pray to God, and feek to Books of 
 Paper, for the fpirit, that ye may undcrllind cha| 
 ■dead letter of Theophrafins^ and the ?hyIo-i 
 fophers. 
 
 I 3 His 
 
His works which were Printed for the publick 
 good, by the incouragement and at the coft of 
 that moft Renowned and Reverend Smestus 
 Prince Eledorof ^oleine^ have given occafion 
 to his advsrfaries to charge him with implicitc 
 and evident contradiction, becaufe to the un- 
 skilfull and unlearned he wrote in a Magicall 
 ftilc, ; not for the vulgar fort, but for himfelfe 
 and the underftanding children of Wifdome 
 trained up in the School of Magick •, not for 
 the Sophifticall Alchymifts, fuch as are be- 
 witch'd with a greedy defire of Gold ; incenfcd 
 vtith a righteous hatred againft feme moft 
 wretched , wicked , inhumane Phyfitians and 
 Druggills of his time, who often lay in vv?it tt> 
 poyfon him to the (hortning of his life. If he 
 he had written more plainlv, hen thofe circum- 
 foraneous and vulgar Alchymifts would have 
 furpaffed all other Phyfitians, and proftituted 
 the Art to the great wrong and injury of Na- 
 ture. 
 
 He concealed his myfteries under vulgar and 
 various names •, therefore we muft not take the 
 fimilitudcs for the truth it felfe, or that which is 
 intended by them ; For there are few that 
 underftand the Phyficall Secrets, that is,the hid- 
 den power of (7^ Or the Magicall WORDS 
 in T-aracelfm ; therefore they need and require 
 a Delian fwimmer, a moft acute and ftiarp wit, 
 a Magicall Underftanding, even that purified 
 <eyc of the Mind^ which can pry into and fearch 
 out their fenterices and fecret myfteries. B7 
 Mag ck every were I mean that which is True 
 
 ar4 
 
L ^51 J 
 
 and lawfull ( not the infamous anJ prophanc 
 y:nuct or wichcrafr, which is fit for none but 
 Vulcar. , and deferveth to b- burned , which 
 Men of a wretched wit dc iiudious of moft obo- 
 minable curioficy hunt and fearch after, but) 
 the abfoluce p^fedion of the whole molt noble 
 Phylofophy, the chiefel: Wifdome of Gods 
 works and the plenary knoivledge of occult Na- 
 ture, which commonly worketh inc edible won- 
 ders, and doth things exceeding the ufuall order 
 of Nature, by a fit application of Agents and 
 Patients, obferving the confenc ^nd difient of 
 
 things. 
 
 The intelligent ReaJers will take notiee tb:^C f 
 q^araceifiu hzih joyned the exercetat!Onofci-| 
 ther medicine togecher, as well that of Phyfickl 
 as of Cuyrurgie, in imitation and after the ex- 
 ample of Great Hlppocmes : For he aflignert 
 or fee down a twofold Medicine, Phyficall or . 
 the knowledge of all difeafes, and Chyrurgicall 
 or the cu ing of th;! fame, which like the Carr- 
 penters work cannot be done without hands : 
 Norcancitherwichootthe other fafely confiit 
 or be exercifed but with g'cac hurt and danger 
 of the fiek ; Therefore it is nccclTary that every 
 Surgeon Qiould be a Phyfician, and every Phy- 
 fitian a Chyrurgion, that there may be a lound 
 B.idgroom for a found Bride : The choice alfa 
 of the Medicines rauft alway be confidered, and 
 their preparations and compofitions aade by 
 the Phyfitian hirafelfe, and not carelefly left 
 to others. He is truly a genuine Phyfician, who 
 can tell how (not onely by Realon, as mear 
 L 4 Rational 
 
c 1523 
 
 '' Rational! Phyfitlans doe, but ) by their own 
 hand to prcpa^ie the medicaments which they 
 know, to leperate and purge them from their 
 poyibn^nd drcj^gs, to reduce them to their pure 
 fimplicity and not leave them to an unskiliul! 
 cook : For the Bad and Good arc mixt toge- 
 ther, neitlier is Sugar free from faeculent impu- 
 rity, nor IS honey voyd of a venemous bitter- 
 nefle : when they are prepar'd he muft with 
 true faith and acurate skill or judgement accom- 
 modate them to mans necefTities, that the rooC 
 of the difeafe may be plucked up • by this means 
 hishoneft and quick difp^tch will prevent the 
 patients complaint?. 
 
 A Phyfitian therefore (hould have both the 
 Theory and Praftice, he muft both know and 
 prepare his medicines, for judgement without 
 pradice is altogether barren and fruitleffe. Phy. 
 fick is learned by the labour of the hands and 
 pradicall working or making it up, when the 
 Fire difcovereth new and moit pleaVant Reme- 
 dies continually, which Nature dayly more ar.d 
 more purgeth from their fuperfluities, and then 
 dehvercth' them to her Servant to make them 
 up : Bat the great Doclors o^ our time, whq 
 are grown gray in the vulgar art of Phyfick,will 
 not become fchollcrs and fchool-boyes againe, 
 to dig they are afijamed : And as tis hard to re! 
 move an o!d tree, or to bring an old dog to the 
 collar and niake him a good hunter, fo thefe 
 men will openly 'contradict the truth, and with 
 ^ a canmeobRinate bawling bark at it, 3nd bite it 
 ; rather then er.dravour to reform their errburs; 
 
 leaft 
 
[153 D 
 
 leaft they (hould not feem to be wife enough,? 
 or be thought to learn fomething better from 
 others : But though they exclaime. and cry out 
 againft the Chymifts as if they were no Phy- 
 ficians, though they be the mod skilfull of any, 
 bit that they are th^onely Phyfitians who in 
 judgement and Rcafon (undervaluing Chymi- 
 ftryj know how to apply any Remedy to every 
 difeafe , yet thefe Rationall Phyfuians when 
 they come to the fick mans bed know not what 
 to doe or which way to turne themfelves, but 
 ftand wondering and as men amazed, fpeaking 
 fmoothly, and giving their patient a pnrcell of 
 good words onely, being able to doe nothing 
 toward his recovery, bccaufe they can prepare 
 their medicines but onely with their Reafon, 
 not at all with their hand. 
 
 V Yet here I will by no means undertake to de- . ^ . ^ 
 'f^tid them, who reteiriing the works of Hippo» j^^jpjj loVby 
 crates and of the Ancients, yet boaft themfelves chance,all the 
 to be the Schollers of T^r^i^f//7/^, but neither wifdome va- 
 acknowledge the mindeof the Author in his "^''^^^fh f^om 
 theory, nor doe any thing praife-worthy in [jgncJ, wkh-^* 
 Pradice. out Phylofo- 
 
 There are alfo falfe and lyiug Theofhrafteans phy the mo- 
 prophaning bv their avarice and timerity that thcrof Expe- 
 ©ivine PhyficisC which at this day is made the ''^^^^^Jl """ 
 plough of many, who (hamelefly endeavour to 
 hold up a good opinion of themfelves) to cou- 
 zen and cheat with a brafcn face, who under dif- 
 'guifed names vaunt and vapour that they make 
 hCeofTheophrafins his medicine?, being altoge- 
 ther ignorant not Qnely of Phylofophicai), but 
 
Thcfc men ^^'^" ^^ vulgar and common medicines, who 
 Rcc their difdaining the writings of the Ancients, thruft 
 knowledge thcmfclves into the profeflion of Phyfick with 
 picccniirale unwaftien hands, I know not what Secrets and 
 gaincihei"c^ Experiences they truft to, yet with a fooliOi' 
 paicncc by confidence without Reafon and judgement, they 
 the (leach of prefently undertake to cure any difeafc ^ Nay, 
 othefs, rheir they doubt not to attempt and cake in hand the 
 rajktnh ^ h^ cure of greateft and moft dangerous difeafes be- 
 fkl-u' ^^^^ ^^^y Scarce know how to put fire into the 
 
 furnace. With a covetous eye and Thrafonick 
 boafting they brag that they can perfedly cure 
 all difcales, they glory in it,and arc not afhamed 
 of this their lying, but when all comes to all,they 
 cheat their Patients with fweet and fugared pro 
 mire5,afcer they hgve fingered their larg fee,dril- 
 ling them along indeed with a gratefull,but moft 
 falfe prefage of their recovery, and many times 
 beiake them to their heels and leave the fick to 
 fliifc for thcmfelyes, or elfe cure the party and 
 bis difeafe at once with a turfe of the Church- 
 yard. 
 
 But notwithflandiHg we may fometimcs fe« 
 in great and difficult difeafes, when all the fub- 
 tilties of the fences arc benumm'd that all the 
 Medicines both of the Arabians and CjrectAns^ 
 arc defperate and without hope of doing any 
 good^ and fo become laughing- Hocks to the ^i 
 leafe ; and though all Judications and Analo- 
 gifxs may faile, fo that many times the cure is 
 left to the abfurd Remedies of Old Wives gnd 
 Empericks to the great difhonour and ignominy 
 ofphyiitians ; And chough it be evident that 
 
 theij: 
 
thefecircumforancous and adulterous T'/7fo/)/j^'4- Nq rzhblc of 
 ^f4»/,with their unlawfully prepared Remedies, PInfiruns In 
 doe fometime exceed many (Jalenifis in many f''<^ ^'ly is 
 great and perilous difeafes ; vet no confcicnti- "'^^* "^""'^* 
 ous man will ever approve their uncertaine, ^jj^f^^ 
 bold, rafh, dangerous, impious pradice of Phy- 
 ilck, wherewith they put the fick in danger of 
 death by doubtfuli and uncertaine experi- 
 ments. 
 
 That this mifchicFmay be prevented for time ^'<-^ ^^^^ al- 
 to come, and the brand of Phyfitians, by reafon ^fl^ f. '"^' 
 of the out-cry agamlt their urcertame arc, be gooi of ouf 
 Caken away, it would be wifely done and worth ne ghbour & 
 their labour ifthofe who ftudyPhyfick, who are ^^^y^ idlcncs 
 tbcPriefts and Minilkrsof the Mufes, and are ["h^^cVllc'- 
 marryed to their ftudy in a godly v;edlock, in ^rya ^ihcmo^ 
 ivliom pride and envy have not yet taken root, thefofvicefe 
 and who prefer labour and fweat (for which ^hc ftcp-mo- 
 God is engag'd to bcftow all things ) before ^^^r of virtue, 
 idlcneffc and floth, which raoft men k> much de- vvifhTnTu 
 fire, becaufe the Paracelftan Theory of Chymi- tHMigs wc 
 call Phyfick as yet is wrapt up in perplexities! ftiould bylic- 
 and forae obfcuritics which are not eafie to all, ^^« 2nd little 
 that therefore they would not be fo fliy to black f°j°j^[,^f **' 
 their hands, but learn of Tar^uelftis and other = gy ^^e con- 
 Chymifts to prepare and make up treir Medi- umpc of fc!- 
 cines, but to obfcrve the method of Hippocrates ^^ccs we lofe 
 in curing difeafes, as it agreeth with their own '^^ |°^^ ^"^ 
 Judications and Inventions : For by this means ^^^ ^ ^^* * 
 thefe two Schools of Old and New Fhyfick may 
 be reconciled without contradidion, and confift 
 ^ery well in a Phyfitian without any errour or 
 notorious fcandall, after that over-grown dam- 
 nable 
 
C 156 3 
 
 nabic Guftomc of our time is worn out, accoi>- L 
 ding to which men ufc indifferently to diflike q^ 
 and rejed: the good with the bad. 
 , • Thisaifois diligently to be confidercd, an 
 
 chiefcftFoun- ^^"^^^ and able Phyfitian (in whom befides 
 dationofPhy- a fidutiall fearc of God and Love to his fick 
 fickis fairhiii neighbour, a fingular Confciefite and Experi- 
 God,and !ovc gncc is alfo requilite) laying afide all pride an(J 
 bour"^"rfns^ covetoutncffe, ifheadmuiillcr any thing it is tQ 
 be wanting all ^^ accounted of as the hand of God •, but if he 
 Arcfinoihing be a wretched Mifcreant, and an Ignoramus, 
 worth. v^hat he giveth is to be loo/vt tpon as poyfon, 
 
 Tsracelfdi ^^^ though great part of PhyfuianSjWho cheat 
 have Pl>vfick ^^ ^^ other mens good things, cannot indurc 
 be concealed, that Phyfick with its preparations fhould pre- 
 mifcuoufly be imparted to all lores of men, for 
 fear if it (hould be made common, or as they 
 fay Prophaned, they (hould loic their gaines, 
 for tis a foolifh conceit of the frantick vulgar 
 fort, who think that a Secret loofah its vcrtue 
 when tis made known : NeyerthelefTe thcfe 
 greedy covetous gaine- getters will ceafe their 
 murmuring andiorbear to curfe and wifh my 
 Every one eyes out for my good will, when they confider 
 hath n-c the that neither God nor Nature hath made every 
 It tobe VpV- ^^^ ^ Phyfitian, though he may rightly adraini- 
 iitian \ and ^^ foJTie known Phyfick to the Patient accor* 
 though alj e!f- ding to art and the mcthodicajl and fet propor- 
 pcriencfs arc tion or quantity qf the Dolc (to fay nothing of 
 Novices know ^^^^^ clrcumftances requifite to a godly learned 
 not the Dofe Phyfitian) as one faddle will not fit every horfc, 
 and trueqnan- not can a child handle his weapon like a fencer. 
 iky m wnich That which is the proper duty of a finccfe, true 
 
 and 
 
C i?7 J 
 
 tnd expert Phyfuianonely, who i? more reflgi- the vcrrnc cf 
 )ufly and holily inftruded, in the exhibition of Phyfick confw 
 :heir medicinesthey wilifoliowtheftepsof pi- fifth .• for if 
 ,,_Dus and venerable rintiquity; and imitate that ^* take too 
 'Jljjmoft commendable and religious cuftorae of the orTr«clc°i" 
 jHermetick Phyfitians, who always ufe to pray ispoyfon/if 
 '^' for a blefiing upon their endeavours, ftriving to too little it 
 ^^ beequailtothofewho will not take in hand ^''1 clce no 
 !J the fmallcft matter without Divine Invocation ; f ^^^.-j ^^^^^^ 
 ^^ Whofoever ufeth any Creature without cra-^ experience of 
 1"^ iring a blifling,God imputeth ic to him for no o- the Phyfitian 
 ther than theft and rapine. Wee who profefTe '>neiy. 
 (CHRIST ought to adminifter in that Won- 
 i derfoll Name of J E S U ; for fo the Dodor of 
 I the Gentile? commandeth the C^lnjftans^ fay- 
 ing; PVhatfoeverjee doinrvordordeed^ do all in Col 5., t7. ^ 
 the 7^<iAME0f tke LOUD f H SV H ^ ^<^'"'-^^' 
 Chrifl^gh'iyig thankito him. ana to (jod by him. 
 Gods bleffing is to be obtained by prayer ^ Call 
 ufon we in the day of thy trouble^ I will deliver 
 tijee^and thou Jhah glorifie me^ faith our Crea- 
 tor. 
 
 Firft,then before we give or take any Phyfick 
 we are to pray to the good and great God 
 that the Phyfick which he hath ordained as the 
 mcanes, may work Divine and healthfull effeds^ 
 that his name may be glorified. 
 
 Secondly, after we have recovered and made 
 them wellj let us never ceafc to give him hearty ) 
 thanks, in refpcd of gratitude, as it is to be con- 1 
 ftdered in it feife as a duty, and for time to come | 
 to avoyd the heavy wathofGod againftun- '■ 
 thankfull men. 
 
 Thefc 
 
Tbefe two poynts are fcarce thought of by |^t 
 '■ rfiofl Phyfuians^ which is the chief caufc of thier 
 \ ill fiacceflc, and then all the blame mud be laid 
 ( upon the Art. 
 
 It is alfo to be obfervcd. That, as for exam- 
 ple, though a Othartick medicine doth work 
 equally effedually in a knave as it doth in an 
 honeft man ( which God permitteth for his 
 praife and glory^ and to make his mercy known) 
 yet the end in both may be far different and un- 
 like, for it maybe healthfull to the one, and 
 hurtfull to the other : For what medicine fo- 
 ^^ • 39- 2^. everitbethatisadminiftred and taken without 
 imploring the Divine Grace, doth become a 
 greater inconvenience of a more grievous difeafc 
 that will certainly befall the impenitent unbe- 
 liever. 
 
 Here alfo It is to be confidercd, that fome- 
 times the fick perfon is not recovered by the 
 beft and fitted medicines that can beapplyed, 
 and that for thefe eight caufes, Viz,. 
 
 Paracelf. libJe ^kh. ^^^^"^^ ^^^ ^erme of Life approach- 
 tefufcitatione cth, which cannot be prolonged by any arc or 
 haturalium, help of Man. No Medicine can preferve the 
 ^J- *P5« corruptible body from death, the wages and pu- 
 nifhment of fm ; but there is one thing that 
 hindereth corruption, reneweth youth, and pro- 
 longeth the fhort life, as in the Patriarchs : Bup 
 although, as we (hall (hew anon, the life may 
 be ihortned or lengthned, yet by the immutable- 
 decree of the Eternall Law, we muft of neceflity 
 die at laft in refped of the punifhment of fin, 
 lead with Tiato we conclude a recefle after iiiclr 
 
^.7 itime, for the conjundion of divers things ne» Our dome- 
 rcfTarily implies a didolution •, And in this cafe ftjck tu^wy 
 
 *** :he univerfall and chicfcft medicine is of no wfachwcbcac 
 cffed, becaufe noinduftry orskiliof Artiftor abrucusisthc 
 Mature can perpetuate the wedlock of life and ^"^^l^^ Yh*^ 
 death, which by an immutable necefljcy isde- c" fc in the 
 ftin'd to a divorce ^ for the Laws of Nature are Creature is re- 
 inviolable : we are not therefore to defire, much "icvad by 
 lefTe may we think to find any help beyond that ^^^]^' 
 ucmoft bound which God hath fet us. |' h!° 8.' '' 
 
 Secondlj^ Becaufe through the ignorance off ^41* 5^ * 
 unsETifulT Phyfitians, and their naughty medi- 
 cines, the (ick is brought to that paffe, that the 
 difeaie is corrupt, pernicious, and incurable, fo 
 that he cannot be repaired or recovered by 
 good medicines : And to fuch commonly the , , 
 Chymifts are fent for, whom Tifftarch calls ^^"^ '^{^^*Ji'^ 
 a>hyficians of Trcvhilus^ who faid that he was a ^^«*^^" 
 fcompleat Phyfitian who could judg what might ^yiud^zicf 
 I be done, and what not ; fuch never mnke ufe of dLvctytfactnf: 
 their noble and undeferved Remedies, Widi a » >*j fts ^, 
 vaunting oftentation to their difgrace, when t**"'*-^^*^^ 
 thefickispaftailiiopcof manshelp, for it be- ^CT^riT/ 
 comes a wife man to prevent (an errour) rather ^^J^ *' 
 than repent of it : Let them take heed alfo they 
 mix not their own medicines with others poy- 
 fon,leaft the mifcarriage be afcribed to the good 
 ^nd the recovery to the bad, for it is a lamenta- 
 ble thing to fee the curfed hatred of fome Phy- 
 fitians, who rather than they will allow another 
 his due honour, who is more able than thera- 
 fclves, tomaintaine their tottering credit, will 
 otterly caft awty the Pasienc, who might be 
 
 recovered 
 
C i6o] 
 
 movered by anothcrs skill, fuch as thcfe n)cn 
 commonly (and juftly) call Honeft Hang- 
 men. 
 ^ Thirdlj^ Becaufe the Phyfitian is fent for too 
 ] late, wKen Nature is overcome and the difeafe 
 I hath got the maftery ; Otherwilc if the Phyfi- 
 tian had Seasonably caft fit feed of Phyfick into 
 the fick mans body, refitting the difeafe at fidt,, 
 no doubt but by Gods blelfing the expeftcd 
 fruit of health would have fprung up, 
 
 Fourthlj, Becaufe the fick doth not follow' 
 direSioris : For fo it is many times, that the fick 
 laycs I he fault on the Phyfick or Phyfitian 
 when he himfelfe committed it by his diforderly 
 living contrary to the Golden law of the Lo- 
 cna»s recorded by <t/£lianns. I 
 
 ; -^^fjill^^^^^^^ ^'^^^ Tn^ns Natures or peculi- 1 
 ar qilallt^'es are not fo eafy to be cured ; As we ' 
 feefome extraordinary hard knotty wood fo^ 
 much degenerate from its naturall foftnefTe 
 that it can hardly be cloven and very often the 
 Time or Seafon together with the bad inclina- 
 In cures re- tion ofthe Aftra's is very croffe and contrary 
 rpeft is CO be \ go the health : For whatfoever is cared before 
 hid to thcfca- ^^^ ^^^^ j^ fubjed to a relaps tis a very inftanc 
 tBm;iicr one oftheSeafon or time of the harveft only that 
 coHrfeif to be makes a fure and certainc cure : A ripe pear or 
 t jkcn, in win- apple will fall of its own accord^ but before wee 
 tcr another, (]fjg|^g j[jg ^^^^ \^ ^^^^^ j.^ ggj. j^ (Jqyyn^ Jf thofe 
 
 Inoihcn*^" things be not confidered, efpectally in the cure . 
 of Aftrall difeafcs, all things are of no moment, 
 and we goe about the work to no perpofe Phy- 
 fitians alfo (hould mak« it- their care that they 
 
 and 
 
and their Phyfick do not more hurt than the di- 
 feafeit felfc, therefore let them never advife 
 with that which tendeth to the deftrudion of 
 foul and body, but make it their chicfe care that 
 they doe no hurt when they can doe no good. 
 So fhali they keep a good confcienee, which is 
 ihe conftant joy of the heart. 
 
 Sixthix, Bccaufc difeafcs are come to their f 
 appoynted periodj and then by the Lawes of^ 
 Nature there can be no recovery, as in perfed^ \ 
 abfolute and compleat bituminous, Colar, ftony '[ 
 and fandy coagulations : For of fuch like con- 
 fummated difeafes their is no cure, as wee fo in 
 thofe that are born blind and deafe. For what 
 Nature hath once taken away thie Phyfitian can ^^^^^ ^^^^ ^^[ 
 by no means reftore, if the fubftance of the rours of Na- 
 body be mifhapen, and the parts thereof mif- ture. 
 placed from the conception, there is no fettingi 
 of them right againe. 
 
 Seventhly, As the bafe nigardlyncffc of the Fhyfirians 
 fick (though there is no money more honeftly ftouJd rake 
 got, and more unwillingly parted with ) mak^; no^hmgof the 
 the Phyfitian negligent" in his office- So alfo^ p?^;^^^^^^^ 
 many times the fick parties doubt, diftruft, and riny toward 
 unbeliefe of the Phyfitians diligence and care, tie fick ftiould 
 doth either retard the effed of the Phyiick, or ^ jheir moft 
 ailtogether hinder the endeavor of the Phyfitian, 
 to fay nothing of thofe who difpifechc Order 
 of God^ and will take no Phyfiek in the greateft 
 extremity, but think to be made well by God 
 (though indeed he bc^the onely Thjjitian ) 
 without the ufe of /l/?^;2j by which he workethc- 
 We ought not to refift the Ordinance of God ? EcdefuUkt^i; 
 M There 
 
 cy.tf. 
 
The piivHi lan '^J^ere is a twofold Phyfick • Vifible o^ created , 
 and the Pfiy- and If vifible even the WORD of GOD: 
 Ikk arc th« It is by the W O R D of G O D therei« re 
 very true mer ^fj^^ g^y Q^e whofoever is reftored to his health, 
 cy of Gid. j^g ^j^^j. jefpileth his WORD, defpife h Phy- 
 fick and fo on the contrary ; for he r; at faith 
 Phyfick is worth nothing, doth upon the matter 
 affirm that there is no God. 
 A merry h^arr Moreover, as hath been fa^d, the Mind of the 
 is a cor.cinua!] patient being raifed with much confidence doth 
 take the Phyfick with a ftrorger defire : There- 
 J. ;8. 10, fore feeing forrow is the venome of Life, it was 
 20. e^ 5 o.^ <. ^^^ without caufe that Hippocrates in his Apho- 
 . p. -. rifmes fpeaketh fo much of the Confidence of 
 JnT>:li «o^^^ the fickiiuhel^hyfitian and his Phyfick. A firm 
 goociofwlicm Faith, undoubted Hope, Love and Confidence 
 mcft li.vc -1 toward rhc Phyfitian and his Phyfick, doth vc- 
 good cpiraon. j-y uju^h conduce to health, yea fometimes more 
 than the Phyiitian and his Phyfick too. Natu- 
 rall Faith ( I fpeak not of the Faith of Grace 
 by Chriil:) inborn of God the Father in the 
 firft Creaci >n, which is our IMAGINATION, 
 is fo powerful! that ii can both caufe and cure 
 difeafes, asispiamcintimeof Peftilcnce, when 
 out of his own proper Imagination, from fear 
 and terrour it breedeth that Bafiiisk of Heaven, 
 which intoxicatech the microcofmicall Firma- 
 ment from his own fuperftition, even as the faith 
 of tlie Patient nififteth thereto. The Narurall 
 Plague becomes Firmamencal and lupernaturall, 
 that is to fay, when the Iliafter or Eveftrum of 
 the Sun, provoked by the hn$ of men to wrath 
 and punifi.mentjinfecKth and punillieth mortall 
 
 men 
 
C 173 3 
 
 Hien through the influx of the Scars, by reafon TlieSa-'sare 
 of their offences, becaufe of the lingular partici- ^^ rods of 
 parioni^hach with the Evelierof Man, nor is ^^^ ^.i^ji'i: 
 there any medicine fo poicnc that ca i refift md ^ '^^''.^^ ^/^e! 
 help ag?iinft it, for by its invenomed mslignicy 
 and tinifter afped of the incendiary Stars ic irr- 
 fedeth the Mummy and Sulphur of the micro- 
 cofm, Man, who hiddenly pofTcflech all innate 
 raacrocofmicall poyfons. 
 
 Such is the force of the Sydercal! fpirit upon TRe Wiii and 
 thebodv, that whitherfoeverit imaginech and Irria^jinaclondf 
 dfeameth iccarryeth and Icadech che very body ^'^" '^ ^}^^ 
 up and down with ic, as we fee in No^iJiambu- ^aour^fo ^ 
 kters. All things are poAible o him that be-^ thar a Man by 
 lieveth, becaufe Faith eertifteth all things that h's j.vjgina- 
 are uncercaine : God can no othenvayes be 0- ^'^ /"=^>' '"* 
 vercome but by Faith- whofoever believeth in co'^'n^ry^'^t^ 
 God he worketh by God, and to Cod all things ^\^^ Piigus^ 
 are poiTible, but how that comes to pafTe cannot 
 be fearched out. Faith is at leaft a work, I mean 
 his work in wh "^m we believe. The Cogitationg 
 furpade and go: beyond the Operations of the 
 Aftra's and Elem.cnts •, For when we think, and 
 have faith in our cogitations, then faith doth 
 the work, but without faith we can doe no- 
 thing. Faith giveth the Irasginacion, the Ima. . 
 gination givetha Sydus or Conftellation, thc^^^;^!^^^^^ 
 Sydus, (byreafonofthe Matrimony vviththe ^f;/-,3^>^^'^a)fj 
 Imagination) giveth the effed or work. the ttHcicv of 
 
 To mix Faith with the Phyfick is that which! the faich of 
 giveth fpirit to the PhyQck, the fpirit gives chei]^'"'l'^''*'^'<^*^ 
 knowledge of the Phyfick, the Phyfick qives;^^^:;;^^ 
 
 heakh» Thence it folio weth chat a PhylitiantaiallyJ 
 M 2> i'pririg- 
 
C 174] 
 
 Thclmag'Ra-fpnngeth out of Faith, according to his Faith 
 tion is like fodoththeSpiritfurther andafiii\him, I mean 
 pirch Jc tafily the Spirit of Nature or the Sydus of the me- 
 fticketh and^ (jicine. A man many times through the 
 e Vfttc. ^ f ^^^^^ of Imagination doth that which the beft 
 Phyiltians with their chiefcfl: medicaments can- 
 not do; Many times alfo that Faith or perfwa- 
 Therf fore ({q^ cureth more than the very efficary or ver- 
 faihDW^e/j, tueofthe medicine which the Phvfitian admi- 
 to ifrpriiit & niurcth, as we law fome years fince in thatfa- 
 promikhcahh mous Anwalding Tanac^a^ and may now fee 
 in and to the in that ncw medicinall Spring which brake out 
 ^'^^' -ft"^ ff^' ^^^* yeare in the coafts o^Mtfma and Bohemia, 
 Hope tlioueli ^^^^^ vvhich almoft an incredible number of fick 
 hcdcf/airc. and weake people dayly refort: For which 
 there can be no other reafon given but the con- 
 ilant exceffive affed:ion of them that ufe it, 
 which power is in the very foul of him that 
 takes the medkine, when without any feare or 
 linifter imaginations, it is carryed to fome 
 great excefTe of its defire. For the rational foul 
 rouzed up and inflamed with a vehement ima- 
 ginacion overcomcth even Nature it felfe, 
 and by her ftrong affedions renueth many 
 things in her own body, and caufeth fickneflc 
 or health, not only in her own body, but in o- 
 ' thers alfo : He that faiis mad by the biting 
 of a mad dogg will have the (hape of doggs 
 appearing in his urine : Thus the luit and long- 
 ing of a pregnant woman worketh upon ano- 
 ther body , when through oblivion of her 
 felfe (he imprints the marke of the thing 
 fcnged fr-r rpon the chilj in her womb, as 
 
 faffron 
 
C 175 D 
 
 ftffron colouretfc water ; Forby her Imjigina-; 
 
 tion (he formech the infant, as a Potter doth' 
 
 the clay. Fear, trembling, and appetite, are the ; 
 
 chiefe caufe of the fancy, eillmation, and imagi- ^ 
 
 nation, of women with child : Therefore when 
 
 flie begins to imagine, then the Aftra'softhe There are im- 
 
 microcofmicall Firmament, or the Aftra's of the pr- ffioos of 
 
 humane Mind arc moved with the phantacy, ^h^ jofcrior 
 
 eftimation,and imagination, jiift as the external! ^^^^'^« 
 
 Aftra's of the microcofmicall Firmament,where 
 
 the Aftra's afcend and defcend every moment till 
 
 the impreifion be made, in which impreflion the 
 
 Aftra's of the Imagination of the great bellied 
 
 women doe print an Influence and impreffion 
 
 upon the child, as Engravers mark their work 
 
 with an iron ftamp. 
 
 Th.us it is manifcft that the affedions of Mind Thercfcreic is 
 when t icy are moft vehement are able to de- ^^"^"^ %f^^' 
 .. prive of Life, as in hiftorles we read : And this than The foul: 
 * is well known to every man, that many through good words * 
 overmuch joy or too much forrow,by too much are the Phyfi, 
 love or hatred, have dyed, and many times by ^'^"^ °^ a Tick 
 the like paflions have been cured of long difea- y^^^}]^* ^^^^^^ 
 fes ^ becaufc, as tiAvken faith. Nature obey- ma. The body 
 eth the cogitations and vehement defires of the is cjrrupred 
 Soul, and when the fpirit is affected, the body in ^y th^ paflions 
 which the fpirit lies hid,is affeded alfo. die mbd ^is^ 
 
 Agaiwe, the aforefaid Naturall Faith its cSi- not impaffibL 
 cacy manifefted it felfe in the woman that had of the mo- 
 the bloody iflue, and in the Centurion. Man ^'ons of the 
 who was created a|pr the likeneffe and image xhis^'i^j^^.^i. - 
 of God, andfavounngasitwcreofaCekftiall p^jth or'\hfi 
 Majcfty , hath great things in his hands and wifdomc of 
 M 3 ^ower. 
 
C 176 ] 
 
 theCcitor, power, ^f;;. 32.25,26. Ic is we^! known to all 
 brftosvc:! up» what gicat matLcrs a conftant Crdujcy in an 
 on rhe Crca- elevaceJ Or raifed Mind can doe b\ a fliong ima- 
 !r"Iae'if?er'This gl^^^'^", even io great, that in i'alfe intenlt opi- 
 lii;eiKk-, ai- ^ions and opcanon?, it worketh miracles. Buc 
 thouai] it can baefitauon of Credulity and diffidence doe not 
 d^ ail things ', onely fliatter and break the vertue or foice of 
 k^c^^d^nd ob' ^^^^ operating mind, which is the mean between 
 fcpJe the pro- ^^^^ extreams, but do alfo weaken every work, 
 peny of the as well in Superllition as in true Religion, and 
 Jmjte. enervate the defired effed even of the moft 
 
 ' All thnig. are powerfull Experiments. 
 
 poiJiblc to *^ ^ 
 
 fcim that believeth and is willing ', All things ate impofTih'e to the nn- 
 b^rltever and rebellious : as he rhinketh and imagine h the ihmg to be, 
 fo it mult be- Uobcliefe is ilie f reareft iinH moft pouerfiill cncmv of 
 Fiith ; For the Imaginationjoyr td with Faith can do all things The 
 Fares a'fa m^kedifeafes incurable, whicft ^e jxriVtive by rhedtnyail o( 
 fuch help which we txpedtd from the miniftring <i fi: medicines. 
 
 And that which is here diligently to be ob- 
 jifi^. i^. 58. fcrved, our Saviour, as Holy Writ faith, was 
 v^Xvar^ not able to work miracles in lapemaffm. be- 
 caufe they believed not, but with their mcredu- 
 fity and falfe faith refitted him. For as man can 
 done nothing without God, fo likewife God 
 will doe nothing without Man, as his Organ or 
 Inftumcnr, God and the Creature both toge- 
 ther, neither without the other. Therefore no 
 Man ought to will without God, becaufe no 
 Man can Be without God^ in whom we are, and 
 live, and are moved. 
 
 Slghtlj^ Leaft the f^ party recovering 
 ftiould commit greater fin^ againft God, his 
 ipcighbor and himfdfc to the loffe of bis Soul, 
 
 for 
 
 Jidau^, I J ?. 
 
L 177 J 
 
 for every fickneffe is as ic were an expiation or 
 prop'tiacory of facrifice, either the jurt Judge by 
 this Divine innice revenge, pennance" and 
 fcourge doth call him to amendment of life for 
 the time to come, or that by this Fatherly vifi- 
 tation and impofition of the croffe which he 
 ought patiently to indure, he may be a pattern 
 to himfefe and his neighbour for the more fer- 
 vent Fear and Wor(hlp of God, for God many 
 times permitceth fome men to fall into many and 
 greatlickneffes,whofe minds have been greivou- 
 fly infeded & diftempered by the gladlome and 
 pleafant health of the fle(h, together with the 
 continuation of their fins, to the lufTe of their 
 Eternall health : For health is nothing worth, 
 feeing it is but condemnation to us, if our fins 
 be not forgiven. Moreover, fins weaken the 
 powers of the Soul, and make it impotent to the 
 Naturall Government of the body : Therefore 
 the powers of the body are enfeebled and halten ^^^ ^ 3-^9)^° 
 to death. Or elfe the fick is held under this yoke 
 and bridle of infirmity, as by a who! fome Pur- 
 gatory (though few are reformed by their fick- 
 neffej to the duty of Piety at ieall:, \v\\\\i\ that 
 loofe licentiojfnefs of finning is lopt and cut off, 
 which he would aLufe if he (hould live and b: 
 well any longer. 
 
 Inthefe difeafes that arife fromtherefifting ^ phyf^-j^^ 
 Aftrall, imprefiion, and wrath of God, no Cor- beglnnerh i^i 
 poraJl medicine ( becaufe God hath (hut the appear?ng 
 doors of Nature) can do any good, butonely Gods vrarh. 
 Celeftiall and fpirituall, viz. byferiousrepen- ^^35- ^^' 
 tancc, heartily to bewaile the fins that we have 
 M 4 com- 
 
c 178 : 
 
 pommittcd^to allay the provoked wrath of God 
 by Amendment of life and Reconciliation to our 
 neighbor, to be reconciled to God through our 
 Saviour the Celeftiall Phyfitianof our Soules, 
 and to fubmlt our Will to the moft righteous 
 pleafure of the Divine Will, devoutly, patiently 
 and humbly in all things, with a moft affurcd 
 perticipation of Divine Mercy. Taracelfm cal- 
 leth them Deal difeafes, which are from the Ens 
 of God,who inflideth all fuch difeafes,and who 
 alone worketh by good and bad men ; the Cure, 
 faith he, is by Faith, or when the purging is per- 
 fected the Phyfitian may then try his ski^l. The 
 Caufes of thofe difeafes that are of the Ens of 
 God are unfearchable, here the cure muft be 
 fought in Faith, not in Nature ; as alfo in the 
 cure of Deal difeafes, that are of the Ens of 
 God,or in the deificall or faithfull cure, the pre- 
 deftinate Terme or period according to the Di- 
 vine pleafure is to be obfcrved.. 
 
 / 
 
 Chap, 
 
C 179 1 
 
 Chap. VL 
 
 Of that one oncly chiefc Medicine 
 
 of the mo ft Ancient 
 
 Phylofophcrs. 
 
 Furthermore I (liall here fupply what yet This occoU 
 pertaineth to that chief and univerfal Phylo- Minerva of 
 Ibphical Phifick,than which a greater gift ofwif. I'^y'^^op^y ^ 
 dom we never read that divine bounty beftowed p^^'^^cions Ic^- 
 onman;Not excepting fo much as the veryRca- ^u ,5 incfti- 
 fonable Soul, which, next unto God in Heaven mab'e. 
 
 nd Earth, cannot confider or find out any 
 ing under Heaven beftowed upon Man more 
 
 dmirable, morcfublime, more noble or excel- 
 lent than this moft fecrct Secret of fecret Secrets, 
 by which even wonders, yea all things may be 
 done, both as to the Plannets of inferior Aftro- 
 nomy, whofe iraperfedion and drofle it caufeth 
 to vanifli by piercing them with its moft power- 
 full impreilions ( for it fcgregatcth all extrane- 
 ous Suiphurcity and impure Terreftreity from 
 metallick and Humane bodies) as alfo to the re- 
 covering andprefervingofthelanguifhing and 
 loft health of the Human body, by its fkry vi- 
 gour, befidcs infinite other things • to fay no- 
 thing 
 
c$n 
 
 S e the Mo- thing now of the Magical! and fuper Celcftial 
 ■ade of John u^e when the Gonetick influence of the beames 
 Vee of London, of the Sun and Moon and the fourth revolution 
 and R9ger Ba- jg finifht Upon its native Earth, it is endowed 
 abfolutly with all created Influential! power as 
 well in the E'ementall woiid, as in the Celefti- 
 all or fuper tv-ieftiJ*!! itisthemoft wonderful! 
 of all wonders, for as God is wondertuU in all 
 his workSjfo doth he ufually hide his wonderful! 
 Gifts in wonderfuU n:ien. All antiquity, alfo al! 
 Verity of all Nations and Languages in the tra- 
 dition of this dodrine, the confent of all thofe 
 moft learned men who in every age have lived 
 with the grcateft admiration and prayfe of ma- 
 ny, do bear witnefle that this is fo : Moreover, 
 befides the ocular infpedaron and certificacon 
 of many of our time, it is eafie to determine this 
 from their writings^ which arc woven of fo many 
 Hieroglyphicall, Magicall, and Mathematical! 
 Coverings in fo great and certaine a feries of 
 Phylofophicall Truth. 
 
 Whothe.i would not admire and embrace fo 
 great a Gift of the greateft GOD, the im- 
 mortal! price of his ftudy, paines and vertue, 
 which to the Pious and holy Phylofophcrs dig* 
 nified by Nature and Education, doth warrant 
 and aflurc a removall of old age and renewing 
 of youth, perpetual! health, and honeft food and 
 rayment, without hinderance to our neighbor, 
 not by ufury and fraud, nor cheating wares, 
 nor by oppreflion of the poor (asmoftofour- 
 rich men are now inriched ) but by induftry of 
 work and labour of the hands ? 
 
 God 
 
: God forbid therefore, that, flclghting the 
 exanip'eof the Amients, I fhould either deny 
 fuch precious Woncers or GO D, and darken 
 the wor derfulK^owers of Nature ( for he that 
 defpifeth knowledge, him the glorious and high 
 Cod defpifeth forrejedmg this moft true Art) 
 or which is worfe, to revile them as the moft 
 doe, as if they were but the fpeculations of idle 
 men, or the empty dreams and fidions of a fot- 
 tifh and doting mind, who yet among wife men 
 doe but betray the weaknefle of their Judge- 
 menr and openly call witnefTe of their folly ' 
 iThofe therefore that revile and are ignorant of 
 thefe divine Banquets, whom the Phylofophers 
 xall fools, are not to be admitted to them, thofe 
 alfo that dote in their Phantafticall dreams arc 
 utterly to be excluded. 
 
 Here fome are lillning, whether trufting to 
 If my own ingenuity I dare boaft alfo of the pre- 
 ipriration hereof in this place, or whether fot 
 oftentation fake I ambicioufly arrogate to my 
 I felfe the abfolute knowledge of this Art, as "^ ''^^^''^"^^ 
 j thofe covetous Mountebanks and greedy Phy- index^"or as 
 ; lofophifts ufc to doe. one Vanding 
 
 But becaufe I proraifed the Courteous Rea- acrhedoorto 
 der a little before, that I would fet down at leaft ^[^^^ ^^hcis 
 thofe things which I had made tryallof, I was jJ^oulT^t^^ 
 unwilling in this place openly and moft wicked- y^hom I may 
 ly (which is not the part of a wife man, but of profit more 
 cieaters) to falfifieany thing concerning the then my fclf-, 
 undoubted certainty of this matter. ft^** * ^^' 
 
 For this Sacred and Divine Art and Science, courage them 
 not ofSophifters; but Phylofophers, which the on. 
 
 igno- 
 
C i82 3 
 
 ignorant bafcly and wretchedly condemn of 
 falihood ( for doubtlcfle among all Arts, as 
 well Liberall as Mechanick, none aboundeth 
 with fo many Impofters as this) doth defcrve to 
 be reverenced for the wonderful! Secrets that 
 are in it, and to be preferred before ail other 
 ' earthly Sciences by thofe that are true Phyfi- 
 tians, who being inlightned with the Spirit of 
 Divine Wifdome, content and furnifhed with 
 honcft food and j'ayment (for it cannot be that 
 a poor or covetous man (hould fpend his time 
 in the ftudy of Phylofophy) doe with religious 
 veneration pray unto God after the example of 
 Solomon^ not for wealth, but wifdome, that he 
 would open to them the Magazine of Divine 
 knowledge. 
 
 And who meafure their happinefle at leaft by 
 Heaven, and the Love of God the giver of every 
 good thing. 
 
 Who alfo are moved and fpurred on to fearch 
 it out by the love of Secrets and of Nature, ac- 
 cording to the Divine Grace. 
 
 And who through a defire of getting know- 
 ijfc hearc^^^ ^^^§^» without any foolifh hope of gaine or 
 made con- affedation of vaine glory, doe in the fear of 
 ftant. God refufe no honeft, conftant and pollible la- 
 
 bor of the hands. 
 
 And laftly, who without any malignant in- 
 tention, negleding the fpringof dry humane, 
 thirft, doe moft humbly with fear and trembling 
 defire to ufe fuch great gifts to that End which 
 belongs to the Mafter of Nature, to wit, the 
 Praife and Honour of God, and the good of his 
 
 needy 
 
car- 
 
 C 183 3 
 
 needy neighbor, in aconftant Taciturnlcy, with- 
 out pride , which provoketh the envy ot all 
 men. 
 
 By thefe, I fay, among the Children of the ^f^^yfj^^j. 
 golden dodrine (whofe gold is the Oreini potent ry' about their 
 God) that moft rare Good, which is to be pre- Trcafure and 
 fer'd before all riches, is juftly and of right to ufe it publick- 
 be fearched out for the health fake of men, who !j* 
 quitdng all other bufinefTe and employment, ^^ ^^' * 
 and leaving the metcalls to thofe who with an 
 impious hunger, and a thirfty and infatiable de- 
 (irc of being rich, making no difference between 
 right and wrong, do horribly vex and torment 
 themfelves uighc and day, to the great haiard 
 both of body and foul. 
 
 A Phylofophcr muft covet Nothing but 
 Wifdome, which is converfant about Divine 
 things ; therefore a true Phylofopher never 
 fought after nor defired riches, but is rather de- 
 lighted with the Myfteries of Nature, for verily 
 he that is adept or hath attained the fame may 
 carry about with him in his purfe, not the worth 
 of one Kingdom only, but the wealth alraoft of 
 the whole World, and in God & with God po- 
 feffe as a Lord all things of the whole World, 
 and in the Fear and fervice of God command 
 the whole Creation. But that gift is acquired, 
 neither by wrath nor forced violence, but either 
 by the immediate infpiration of the moft High, 
 or by the expert ocular dcmonftration of a wife 
 Mafter in this Art. 
 
 That without all controverfie this is fo, no 
 man that doth apply himfelfe to Phylofophy 
 
 will 
 
C 184 1 
 
 , will deny. But who among many thoufands is 
 it, who while he feekech this very knowledge 
 by a certaine and fubduing judgement and due 
 means, to whom the Stars are fo benign, that 
 he can by anothers diligence and endeavor pafTe 
 thorow the porch ^nd gate of the Heavens into ; 
 the Oratory or Chappell o? Apollo ^ and gee to 
 the top of the mount of Chymiftry ? 
 ^h"*^ ^"^- '*^ For who durft lend a hand to another herein. 
 Bird to^^be"" except he hat for a long time, and by much ex- 
 found, thac perience known nim to h^ fin^ularly eminent 
 we may corp inthe Feare of god, Holinefle of life, pure and 
 Ph^aixTsec ^a»^pocraticall Faith? 
 
 PAracel. in his fragments o^ Phyfick, which are to be rcfcr'd to the 4 ' 
 Tonic fol-^Ti. No mjn hatl*i entrance hereunto bo' by Divine revela- 
 tion, or by word of f^iotrh from h ni thac hach the Secret, & teKhcth 
 it while he liveth. There is no jpcrft dion of things without the help of 
 Divinity, and its dcmonftration. 
 
 He that defireth this Art, muft not be a 
 Have to other mens judgment, nor live upon 
 their purfe, and muft retire hirafelfe, For 
 
 ^1 ^\i^"^f-T Too much acquantance hinder them 
 
 rum. Ml nifico' , , , r j t ■ ^ 
 
 pia damnum, ivho lab otir to find out this gem* 
 
 For certainly that raorofe inhability even of 
 our companion, the arrogant loquacity, the per- 
 tinacious incredulity, the envy and deteftable 
 infidelity and an Epicurean indignity, doth hin* 
 der and much diiturb the effecS in any operati- 
 on. Reverend antiquity, with one confent ac- 
 knowlcdgeth that never any from the firft man 
 
CO the laft could find cnt the Divine fecreu of 
 that Art by his even Natural ingenuity, accor- 
 ding to Naturall Reafon only, nor accordirg to 
 Experience, feing it is fomtbing Divine and hid, 
 and chat which is above Realon, even as the 
 perpctuall and tedious paines cfpecially of 
 thoTc who have labored and toyled to find 
 outthisknowledgbydayly reading and com- 
 paring of Authors, dowitncffc; But that the 
 glorious God and moft blelTed beftower of all 
 graces hath reavcaled and made it plaine to his 
 faithfuil wife ones, to fuch as feare and honor Ecdefiafic.^S, 
 him, that they might underftand, meditate 
 upon and love his omnipotent goodncffe, and 
 by glorifying him in his wonders and all his 
 power and virtues, ferving him without any 
 blemifh, vice or fin in his holinefTe, and true 
 RighteoufnefTe, they might fee how much he 
 hath done for men of good will : And fo final- 
 ly they that are inflamed with a moft fervent 
 love of piety and Gratitude might find him 
 that is worthy of '.rfinite thanks, who is infinite 
 in mercy, whofe moft holy and Fearful name 
 be blcfTcd for ever and ever, 
 
 Thefc things fcrioufly confidered, no roan 
 will wonder if ( when men feek rhe Kingdome JJ"/ ^^^^ ""^^^ 
 of God, and ftudy to finde out the Celeftiall "co all Secrets 
 Stone in the laft p]ace)among fomany thoufands is to hare re- 
 that fcek, there is not one to whom the doors courfcroGod 
 of Nature are unlockc, and that hach the Divine ^^^ ^^^^^^^ 
 bole removed, the Will no doubt of the Omni- cording co out 
 potent God refitting the fame, who tryech the Saviours coir- 
 Hearts and Reines of men, who giveth hrs gifts mand. 
 
 oc 
 
C 186 1 
 
 £0 whom he will, and withdraweth them froni 
 whom he pleafeth. For this Work is not in the 
 power of him that willeth,but in the will ofGod 
 that (hcweth mercy, who knowcth that it is not 
 expedient for all to their falvation, that they 
 fhould have Honors & riches with their health. 
 
 And though happily fome one or other may 
 get the key of the Phylofophicall Garden (as I 
 know fome that have) yet becaufe the Gate 
 was bolted, that is, the Divine Grace and Bene- 
 didion was denyed and did refift ; they could 
 never open, much leffe enter, and gather thofe 
 defired fruitsofthe Hermetick Tree, and eate 
 the moft fweet kernclls of this myftery. Thus 
 fome Impoftors in our age who right or wrong 
 by unlawful! means havmg got the moft true 
 Phylofophycall Ferment or Leaven ( but prc- 
 par'd by others) have not been able to improve 
 or multiply it any further by reafon of the igno-^ 
 ranee of the principle 01^ beginning, for verily 
 this moft holy fcience never admitted any fuch 
 unskilflill Thrafo's into its inner rooms. 
 
 This is that work that is hid under the robe of 
 the Phylofophicall Virgin, which even one bro- 
 ther would not teach another ; and therefore 
 it is to no purpofe to tempt an Aicpt Phylofo- 
 pher with promifes of rewards, favour, or any 
 other kind of refpeds that can be imagined, to 
 part with it. 
 
 This is that Secret laid up andburycd in the. 
 moft fecret Treafury of the Mind and Memory, 
 concernino; which the genuine and more occult 
 Phylofophcrs ( who fearing the maledidion of 
 
 Godj 
 
L'87 3 
 God, and execration of chofc Sophe's or wife q^^ ^onli 
 men which they leave to their pofterity, doc nor matiifcft 
 ftudy andllrivetobe har(h and rugged, leaft chisknoAia'^ 
 they Oiould difclofc their more abftnife or dark J^j''^,!!,^^ 
 fence to any, and cxpofe the mod noble Gemm ^ 
 of this Science to hogs and fwine) have in a wife 
 and ingenious craft covenanted and fworn they 
 woujd never write it plainly in any Book : Nor 
 hath any of them who kepc this knowledge in 
 the fecrec of their heart, made it known to any 
 but fuch who had an underiknding ailegori- 
 cally. For doubtlefTe that hberty is granted to 
 the Phylofophers that betaufe they are made 
 Lords of Things, they fhould alio have power 
 to difpence or give Names at their pleafure, and This is not 
 cloath their children as thev lifted.ThoughTrue |^e!'<^^'<^d, biic 
 
 Phvlofophers exadiy & with ereateft ingenuity, ^"'^ .^•'"^^^^ 
 . ' If • sj jr t r.^ vv:rh the gain 
 
 have mutually ingag d and kt chemfelves upon of labor, toyl 
 
 one and the fame thing • they that till the field and hazjrr5,jc 
 have ever obferved it, for certainly in their pre- ^- '^^dc phirt 
 cepcs, as in a glafTe,it hath been fiifficiendy made ^^ j^'^i-^'l*^ 
 known to men of a wife underftanding, who are proverh the 
 chofen of God to fueh myfteries, worthy men, svoik. 
 and fworn in this Art. But they have attributed on r^is the 
 it to the glorious God, who according to his [|^\^f^."V^t 
 good pleafure may infpire whom he will, and rlirn^th " as^^ 
 deny it to whom he pleafe : Nevercheleffe re- Gold ani- 
 ligoufly affirming, that none can actaine the de- mjred i.y 
 fired end ( though they fleight all particulars, ^^t^^ijt of Ni- 
 which naturally doe altogrther want the virtue I^J^'l^ch- "fub^ 
 of tindoring, untefTe they proceed from the ]td oi \hc 
 firft fountatne ) before the fat or blood of the Piiylofo- 
 Swn and the Pew of the Lunarv,be iovned inpo ph^rs merir- 
 N one i'ckPhya^' 
 
C i88 2 
 
 one body lyy the circular wheel of the Elements 
 
 with Cue help of Arc and Nature in the form of 
 Ktid Gin. A. an Hexagon, which can never be done except 
 ^J'^^' the molt Hij;h God pleafe, who alone of his 
 
 Tabic. Morie- fpecia 11 mercy gracioully beltowech thisungu- 
 ti^sy AUn. Ko' lar gifc of the Holv Spirit, and impreciabie price, 
 iidi-gir. Mn both to whom and when he Teeth good. And to 
 na.K^ Tev7j^n. ^j^on^ he will not beftow any ot his Treafures, 
 **'** let that man ufewhat Artsfoever he can, yet 
 
 fh.all he never get any thing againft the Will of 
 God • for the Spirit proceedeth from Grace, 
 who inCpirech whom he will. 
 Livit. 26. 20. Seeing therefore all mans endeavor is but 
 vaine exce^JC God profperic ( unlefTe any with 
 the lofTo of this, moft undoubted Truch , will 
 deny chat God is the moderator of the univerfe, 
 and will fet himfelfe in oppofuion to the Wili 
 of his gain-fayingCreator wich a rafli gigantick, 
 facrilegious boldnelTe, and with manifeft dan- 
 ger ir.cur the indignation of the Divine Majefty) 
 GreJt hren ^ ^annot wondcr enough, that in our age many 
 coiiimic gfcac f^'>^^^^ men, walling their time and eftates,fhould 
 crrours. fu&r thcmfelves to be cheated and deceived, 
 
 Vfal. 25. 14. Yvith the greedy world by the golden promifes 
 wl'fd' /* ^^* <^f t^ii'cumforaneous, vicious, and moll lying Im- 
 j^cci,\l, -2 pofiors, agamil their own confcience, not con- 
 ;5. ii deling that wichout the liberall ?.nd right no- 
 
 ble arts ( of which thofe Phylolbphi^is and Im^ 
 pollers are altogether deftituce, having not ta- 
 iled lo much as a drop of the Springs of Nature) 
 no perfcd perception of Myfteries can be attai- 
 ned to. 
 Thofe Gymnofophifts wich their Fantafticall 
 
 and 
 
[189] 
 
 and Fraotick inventions, inrich the eares of cre- 
 dulous men that they may make their pockets 
 poor, they promife great matters and faine that 
 they can doe all things, but their unwary difci- 
 ple< get nothing from them, but after three or 
 four cheat-", to be againe deceived by frefh and 
 moft fubtile juggling, deceit and fraud ^ whcfe 
 company we fhould avoyd even as the moil ra* 
 ging torrr.entsofhell. 
 
 And that which i« the chiefeft thing of all, 
 the Wifdome of the Lord, whcfe mvfterie is ^, 
 onely with them, that Fear him, cntrcthnotm- ^\^c j>,.^pg ^^ 
 to fuch wicked and unworthy fouls who have rcph.flrcJi 
 fpent the whole courfe of their life in fearching ciafc, becanfe 
 out Vanities and Deceits, and of fet purpofe ma- P"'' ^ ^(^'^ 
 licioufly have deceived almoft all the world, r^ch ^ rm-ck- 
 ■with their guilfull devices of painting v^hice and fcik-rs. 
 red, and pargetting womens faces. 
 
 Thus thefe men playing away and loAng the 
 ftory o^Tfindora^ at length nothing elfe falls to 
 their (liare but what ^Iphuii^u foretold fhould 
 happen to them, chat when their braines grow 
 giddy, inftead of the Tindure they (hould find 
 only the colour, inftead of the Herm.etick Stone 
 a pibble or glafle, and ir.ftead of great Trcafure 
 and riches nothing but coals and a(hes. P^ry js ^^^ 
 
 And who would not admire this efficacious m-:A\ rt-ceiti. 
 tranfmutatory virtue of theie Impoilors, which 'y key ro ihe 
 makes wife men fools, ftrong men weak, rich l£'|o^f J^^ge^f 
 
 J V 1 J r ail btcrccs. 
 
 men poor, and poor bankrupt men defperate ^.^ Rojiart>i. 
 
 and vagabond beggers ? rm BRirro 
 
 But as the envy of Phylofophers is not againft SARm atus 
 
 Ihe Children of Arc and Science^ who feek not ^j^ ..^^rfc in^ 
 
 N 2 &heir ^'^''" ^^f^^^^^ 
 
C 190 ] 
 
 acainft thofe ^^^^^ ^^^'" '"^"^ Gods glory, and who have lived 
 tacriltrgious CO the praife and honor ot G o d, the good of 
 touid.crs who their Neighbour, and the Salvacion of their 
 rhfeacniDgly ^^^^ f^nji^ . ("^ ^^ ^ ^^^ js jj,-, ^\oep: and compleat 
 
 kr!llWo' Phylolopher, akeeper of Gud^ Secrets, and is 
 the Vcftry conibrmed to the dignificcuion of his work, at- 
 of Piiyloio- terhe by the Bleiiingof God haih happily la- 
 V'iiy* bored like Hermes more then twenty years, fea- 
 
 ^'-d-^cn°tVrc' ^^"S ^"^ ^^^^^ ^^^ ^WmQ Majeity, will be lefle 
 vcji'Tc to airy ^'^^^^^ ^^ ^^^ ^" hundred mod cruel! deaths, and 
 cjrnall man, indure all nianner of miferies arid punilViment, 
 btcjufc thou rather then by any means, whether through 
 wilr hz sccur- ^j.jjjh or what force foever (hall be ufed, to pub- 
 fjrdtormak.ng .^^ ^^^ ^^^ ^.^j,^^ enemies of the ChUdre.i of 
 
 Known 10 . ,^ r . \ r 
 
 great a Sc- Art ;:na Science, or to iucn a^a e unworthy or 
 cicc. Hetliic It, t: ij greateft and richclt Terrene Treafurcj 
 pubr.fhcth [ijt: Pafed Benefit or good gift of God, de- 
 him die ia' ^i-^'-'^ii-'g f^-^^' J^he Father of Lights (as a King- 
 cviM dca'h, <^^"^ ^^^^ wilUuffer noCom-pecrjfrom the King 
 fairh £;<//// of Kings, and Lord of Lords, tliat terrible and 
 becaufc h is a fcartuil avenger ot every unrighteous perfon, 
 kcrcc CO be ^j^^ j^j^jj, I'triilkd him oncly to keep it, which 
 
 veateVbvGod ^^^^'^^ ^'''^"^'^ ^V ^^''^ ^'^^'''' ^^1''' ^^^' ^^'•"^ ^^^^^ 
 alone who whole woild, be abufed to judgement orcoi.- 
 
 \m\\ creaccd demn'dtion of an Eccrna! carfe,becaufe he know- 
 Niturt, and ^^u nioil ccrtainlv thac he Hiall be moft grlc- 
 h^ w/lUcve^l ^^'^'^^' ^^"'^^^^ ^^^'^^^ ^'^^' damnation of his foul, 
 irrow|jomh*c and ioHe of cternall falvation, by the Holy Tri- 
 wiij, and to nicy, and Chnil the ]urt and fevere Judge of 
 whoMj icdoch quicK and dead, except he can give a good ac- 
 f^*^v'"l^/^ ^d ^^"^' ^^'^ ^^'^ Stewardlliip and the Talent com- 
 m)7to*'orhas, ^'^^^^^ ^^ ^^^"^ ^^ ^^^ formidable and terrible 
 bicaufc it is Tnbunal,before wl.ivh we (hall all ftand,even of 
 
 chat 
 
that Greareft and Ecernall Judge (wliofc Ttrrrl- rhe Gifc of 
 ble and Ineffable Majelty all mortall men '^od aud not 
 oughc CO Hand in fear of) wlio at the great "''any mortal 
 Judgement c'ay wi; I examine our del.err9, who i^"' ^ 
 will juftifie the works of none thac bach dons Frov.'i^- n. 
 cvillj and deprive none that h^-.th done well, of Apoc.2.. 2^. 
 his reward. 6* *2. it. 
 
 When, I fay, in th-U Terrible day be (InlU ^^'jy'']^'' 
 hold the exeltrees of the poles from turning a- fy^\z.il°' 
 bout any longer, and the motion of the Ele- Eiei.^j,io, 
 ments (hall ceafe, then all things fhall run to 
 ruine, and the heat of the Centre united to the- 
 heat orSunlhaHfecallconuption of the Ele- 
 ments on fire, when cverv evill and impure 
 thing (h^dl be call l^ke lead with the damned 
 into Hell, where all things (hill be tormented Afoc.ro. to. 
 for &ver, yet no: confumcd, with unquenchable ^^^ ^"<^'^ ^[ 
 brimilon like molten gl3{Ie,concinualiy burning ^^^^7*^^** '^ 
 and never wadinf^. ^ There is a Sea 
 
 And all that is of the Virtues ard pure Truth of giafs ming- 
 ard Nature of the EleT.ent?, vhich feare not the lc<* with fire. 
 Fire of Heaven fnall remaipe like a pure, ^P^^''^^-^- 
 deare, incorruptible and fixed EfTerce in a fe- ^f fij^'^^ij^^o 
 rene refplendent Chryflalin Earth, and be feperarc the 
 forever at rea vvith the hippv ikved Ones, car- impnriry of 
 rved upward li4ie an Eagle, or as Smoak excited rh^Elemen. s. 
 by the FtrefFor when God fhall chancre all IZVt^'' 
 things by making them new accordmg to his mmeralu 
 will, and fhall make them all like Chriftall, Rom,^. 19, 
 then the motions of the Supernaturall Nature 25- 
 (hall abide in thofe things without corrup- 
 tion. 
 
 I wifh the Great Ones of our time who are 
 N 3 Tiiffi- 
 
C 192 ] 
 
 fufficieritly enriched with Gold and Silver from 
 the revenues of cheir Tubj^ds, would bcftow 
 fomc part of tlieir wealth upon men pioufly 
 and confvienruouflv learned and skilfull in Chy- 
 raiftry, and chac they would fet every man his 
 task, as h.MS fit for it, and ashefhall defire it, 
 to find r ut one out of thofe Three Families of 
 Nature, that out of the fame things in which ail 
 Pbyfick IS founded, ^•/^. Animalls, Vegetables, 
 , ^ ^ and Mtneralls, thev might fetch out the molt 
 corporVa" and ^"^^yfe Phyficail Myl^cnes, feparating them by 
 nicorpore;:!! Fire into their Three Firft (things.) 
 Unuijingt'ire The PhylofophiCcVil Conclave of any Prince 
 but iK' ipien fui-pK^^^d ^/It^h fuch moft precious and whole- 
 dor oi the Dj- r T- r • ! .. • 1 ►! 
 vine ccar.re- f<^>^e a Trealu'-e, might compare even With the 
 
 nance and riches of T^iBoln^y for queftion'effe it would 
 Light ii:i \n delight, and, like a Loadftone, atcrad the eyes 
 created q( xh^ fpedators to contemplate the open riches 
 
 fi!!"^& Oark" ^^ ^"^^''^^ ^-^^^^rt : From the beholding of whofe 
 ling out*' pleafant ?.nd infatiable beauty, what recreation 
 rhr'oui;h fjirc I pray ofthe eyef;,and what admirable elevation 
 bodicj, ai>d ofthe mind would it caufe to the Creator him- 
 
 Thuloi^'to ^"^^^^ ^ ^^ ^^^^^^'^ ^^^^ themoft choyfe and fe- 
 bc^axc7fdac ^^^ f^ore of the Vegetables anfwering ro the 
 k like the I members uf our body by an Harmonicall Ana- 
 mage of God. tomy, difcovered in a wondcrfull and mod ac- 
 For^ fo much ceptable variety in their Three Firrt (principles) 
 KM-rSu^fin with their garments put off ; made naked and 
 himt 'O mnch vifible : There (to fee the like) of Animalls • 
 Majciiyhiih yonder (to behold, the fame) of Miner. lis and 
 h^- \ Mectalls,^'/«. thcTRlULSlE naked DIANA 
 ^isntu->fi U' ^ip^jprt with fo many colours of variety andal- 
 'Mdjpmij^ W^y^s wicn a Triple Form in every clailis or 
 ■"" ' • ■ didri- 
 
c 193 : 
 
 diftribution, a mod limpid or clear M E R C U- 
 R I A L, a molt ^:irni(hed S U L P H U REAM 
 or 0)\)\ ar.d a molt bright pure SALINE 
 form, who odierwifc coverecli her felfe from 
 the difhoneft looks of mc-r'a!'<f,and defirech not 
 to come into the company ot men in this world- 
 ly llene with her veile : A work truly becoming 
 a great Kmg and Prince. 
 
 Francis tne Firit King of France^ the grea-r 
 teft Favorer of Phylofophers and learned men, 
 intended to go about one of the Thrce^ but was 
 prevented by death. 
 
 And (thefole fountaine being refcrved to it 
 felfe for its own ufes, but by drawing forth 
 fpare Itreams ) is it not a work ot Humanity 
 and Liberalitv, and the duty of an Almoner in 
 this great Hofpitall of Piety moft ucj-thy of all 
 praife and eternall memory, to do good to God, 
 with this Talent, in our poor neighbour and his 
 members ? 
 
 Without queftion the Father of Lights (from By ths Vg\\t 
 onely as from the Efficient, Principal), andFi- ''^^f:\^^''^''^ 
 nail Caufe of all Creatures and Operations, JhLs 2re"<:. 
 every good Gift upon amendment of L'fe is by voal.;d "and 
 asking, fceking, and knocking, to be obtained) made xv.m]- 
 would load this pious and laudable purpofe heap fcft For w-th. 
 upon heap with far greater and perhaps unlookt gQ^^^g,"'^ "^* 
 for blellings (for he performei-.h the will of f^rhinc.^cTa 
 them that Fear him) to them that proceed this be arcaincc:. 
 way in the Fear of God, and love of their ^M 14^.19- 
 neighbour. i^r.x. i o. 24. 
 
 For this onely is the Kings high-way, not 
 
 oncIy to eome all the defired Secrets of Nature, 
 
 N 4 but 
 
C 194 1 
 
 Piv'nc confi- b"^ ^^^^^ whicb is the chicfeft thing of all it lead- 
 doce ncvirr ech even to the very workmalterof the univerfe, 
 lefcaoy with- by which ONE infinite OCEAN of all Divine 
 ^ooi^H^Jdr c G ^ ^ 1^ N E ^ through Regeneration (akeri- 
 kvovvs o\l^^ ^y ^"'"S fwallowed up of unity) in theSabathof 
 k')r vvs All Sabbattis or when the eternal Jubile is come for 
 thi.)gs,he that which we were created, wedo by confent ofdivine 
 karnrdi na Clemency, atcaine the fcope and true mark in 
 T rcth^^no- the full fruition whereof we fhall hcreafrer be 
 thi. g £a/.-4. delighted, ju'i like a mi ferable Exile and pilgrim 
 I J, 15, 14. (toffeJ up and down through various hazards, 
 Bltficdncffc hardlhips, ftrdghts, andmiferable fufferings) 
 fonfifteth "1 reftordagaine to his rightful Country : for he 
 fion ^oTthc ^e^i^rveth not fweet, who hath not tafted of 
 cMiefcft gooc'. bitter things : There is no recovering or retur- 
 Gcd is the Iningto what we have loft but by the Crofle 
 J;iimutal>!e land Death: Nor will God have mortall Man 
 which ^evlrv ^^^ ^'^^ ^- ^andring from him that he fhould 
 Creatuicioih come to immortall MelTcdnefle and glory in a 
 gafpe and delicate Journey, butthrough the Fire of Temp- 
 poanwirhall cation and Tribulation, with a fad and fharpe 
 /^^t'^r''^'^* ^^^^^^-i t>ecaufethe Coronation and wiping a- 
 Tnb. II. i V ^^'^y ^^^^^ tcares is after the victory, when we 
 Ecd. 3. 5. have overcome all our enemies, ciernall Life 
 rrov 17,3' will recom pence greater wars and wrcfi lings. 
 T^ i"" -A*^ ^^^' ^^ returne to the fupream, though crofTe 
 u^anGTcfovvn ^'^''^^^^ ^^^^ not onely hindred me who have 
 of Pa ricncc alway been dciircus of the honeft and moft (in- 
 wirhont ftri- cere Truth, many times though in vaineafpiring 
 ving & tight- g,;,<j carneftly defiring to enter into the innci* 
 rfr Amvda i- ^^^^^ of that fupream Phvlofophlcail Oratory, 
 iuratAi'^afii ( ^'^^ ^^ ^^-^ ^"^ ^^^^^ ^ might make Gold and 
 Silver^ for truely they are rich enough who are 
 
 con- 
 
content with a little and make it not their bufi- 
 nefTe to get much, but with an exceeding love 
 to find out the True Phyfick and upright defire 
 of the wonderful! works of God ) but I know 
 pot by what iinifter and moft unhappy deliiny 
 of mine it fo fell oar, that with how much the 
 more fervent endeavor of mind I have followed 
 thofe moft fecret Studies, by fo much the more 
 bitterly have I been worryed hitherto by the 
 flanderous Envy of malevolent men, and waves 
 or fruits of of Fortune ^ the necefiity of equity 
 enforceth, that though I cannot proceed fur- 
 ther as yet, I comfort my felfe with the cogita- 
 tion onely, and thinking upon fo great a Thing. 
 God himfclfe knoweth what, to whom, when 
 and how is fit, whofe Name be glorified and 
 blefTed for ever ; who many times turneth a- 
 way thofe things which happily might do us 
 hurt, becaufc he is good : nor doe I thinke j^u-ms i r . gg. 
 their miferable life is to be delired whofe feli- Pfxi 78. go, 
 city is their ruine, and who loofe by that that 51. 6* 'o4- 
 (hould advantage them : and who in the height ^^ ^ °^' 
 of fortune do yet defire fortune for the chains 
 and fetters fake, even when the indulgents of 
 Fools could fcarce add any greater happineffe : 
 and on whom God beftoweth fomethings as a 
 puniftiment when he is angry, which he denies as 
 a bleillng when he is pleafed. 
 
 Yet fince the works of God are to be pub- 
 liflied and celebrated, and that by this monu- 
 ment here left it may hereafter appear that that 
 Divine Benificence hath not been denyed to 
 men of our ag? alio who did not begrudge 
 
 pofterity 
 
C 196 3 
 
 pofterlty their felicity, I cannot but in attefta . 
 tion and confirmation of the Truth here re- 
 member that fingular Divine Clemency to me, 
 which, not without the clear favour of God, was 
 (hewed to me as an eye-witneffe in my travel Is, 
 which was denyed to many others who earneft- 
 ly defircd it, that I (hould fee and tafteit, at 
 lomc Great mans houfe, (^ui in Atemum bene 
 flt^ & Cumprimu egre^inm Helloch Antharum 
 inrEaLem, nunc in Ch4fto quiefcentem : ch- 
 jtiSmodi lE^(tis *DenIcjue conftitVerunt lati- 
 tare tempOrum cuYrJcVlii. Which I forbear 
 to Englifh. 
 T! Ph ^ . Whence being a long time aftonidied and 
 phy«il Bafi- ^"^^^^^^ ^t ^^ greateft miracle of Nature 
 ]isk like wrought by Art, among the v?.rious and mani- 
 
 Lighrning fold metamorphofis of the Inferior Aftronomy 
 fuddenly and made in the cold (theMoyft wayofthe Anci- 
 ^efh^up aiiv ^"^^ "^^ ^^ V^^ intenfly exalted to the eye of the 
 jmpcrfeft Bafilisk) this onc prodigie, palTing the admi- 
 uietcall what, ration of all wonders, feemed ftrange and moft 
 focvcr,and on worthy to be feen, that by giving one onely 
 ^ucetlf'atrj.^" <^rop<^fthat Latex or liquor ( in which as in a 
 thcr new ftorehoufe the difperfed vertues of all Celeftiall 
 forme. and TerreftriaTi bodies were by a wonderfull 
 
 Therefore the artifice invifibly gathered together in an heap, 
 fcarching It ^^y^ \^ which the whole world was centred ) a 
 be comment ^^^ defperately fick and at the point of death 
 ded to all chat was recovered by its Fiery, Aflrall, and Celclti- 
 arcftudiousof all Invifible Nature conveying to the Heart a 
 the Tru:h. ijo^m of the Naturall Life, and renewing the 
 organ!? of Life, and repairing Nature, which (by 
 an accidentall fickneffe caufing a remotion) was 
 
 fpent 
 
C 197 ] 
 
 fpent and wade J, reftoring him to firme and 
 perfed health inonenighc : For this Kingly 
 medicine, and the EmprclTc of all other, caufeth 
 Humane Codies immediately and as it were mi- 
 raculoully to rife againe from what defperate 
 difeafes foever, if God hath not ctherwife de- '^''!-'^. ^^ ^'^ 
 creed, for many difeafes are a Divine innate pu- ^.''/^^^"ch!'^ 
 nifhment, for which there is no cure in Nature, f^^^^ chrifi.' 
 For furely this whole new regenerate world is 
 able I y vertue of its Regeneration to renew the 
 litde old corruptible world Man , to reftore 
 whacfoever is amifle in Mans body, to confame 
 what is fuperfluous, to mend what is dcfedive, 
 and reduce the whole Microcofm into a wrue 
 ITeraperament,and preferve it therein till the ap- 
 pointed Terme of death irapofed on mortalls 
 for their fin. 
 
 Imperfed and impure mettalls arecleanfed 
 from their infirmities and accidents by the fame 
 ; fpirit of the world, by the fame Heat of Sun and 
 Moon as miens bodies are, they are reftoredto ^, 
 their True Health, which is aureity or goldnefs, 
 without a new motion of generation and cor- 
 ruption, by way of alteration onely, and rem.o- 
 tion of accidents which are the caufe of the fick- 
 nefle and diftemper, for mcttals doe not differ in 
 Jpecie but onely in accidents. 
 
 No m.arvell if this fccret, by reafon of the This increJu- 
 proclaimed uncertainty of fo great rayfteries, j-^^o^ff^'^^j^j'l 
 (hall feem incredible, and Juftly not to be made f^jf ouc ro the 
 known ( though it be truer then true ) to our g3ir;c railier 
 Vulgar fort, though ey^;/:?m^«j of a clean nofe, than to ihe^ 
 a$ being ignorant becaufe they never heard any lo^ej^shcre- 
 
 ;; e ^ thing^^^^^^°°'^^^ 
 
c 1933 
 
 tnccfVors (0 ^^^^"S ^^ ^'^^ ^^^^^^' ^^^^ ^^ ^^^ ^'^^^^ of the Sun and 
 hcrcdlrer co Moon, who know not thefe Vulcanean metii- 
 all p^lteriry, morphofes and this Power of G o d joyncd co 
 becaaie there >^amre, but admire the HeatheniOi Phyfick, 
 Mi ve thac^ ^^^^^ ^^ excufe thcii' own ignorance doe ( foo- 
 iliis Arr Is lidily enough) account the fayingsof Prudent 
 true,and with men but as fables and fidions, no marvel 1 1 fay, 
 a ftcdtaft con- ^hen the underftanding of the intelligent, clou- 
 fidciKc arc ^^^ ^,^^^ ^^^ precepts or traditions of foolifh 
 ft" Tcr upon ^^"' ^^" hardly apprehend it ; much kf^c thst 
 that account the Element ot EARTH (houid by the help 
 God provi- of Mechanick Magick fwim upon the water, 
 dcth for the j^ j^^q^ this Phylofophicall Secret truly is 
 thofeth^arg-ve P»^i"cipally neceiTary to an Aftrall Phyfitian, 
 themfclvVs none of which Phyfitians can come to any ope- 
 truly to the ration or knowledge of wonderfull effeds, nor 
 ftudyofPhy- [jg certaine in his Art, except he cleave to this 
 ^E^oT^ o ^<^^^"^^5 efpecially in the cure of defperate di- 
 Job 14.^ 1 9 . ^^^€s in our body, to wit, the four Monarchs of 
 all difcafes, the Epileplie, Gout, Dropfie, Le- 
 . profie. Thefe four chiefeft kinds of Difeafes, 
 ftUn-Tkc to" T^''^'^^^/^^' through the help of Chrift, net of 
 afcribe ro the ^^^ Devill, curcd by a wonderfull Arr, proving 
 Devill a grei- in fome of his works that God taught him the 
 ter pomsi!;ty medicine, for he did it not by our common or* 
 
 and power, binary mcdxines, but by ReftorinC or recenera- 
 rhafi to the , . •' , ' \ ^ r 1 
 
 Infinite divine ^^"? ^"^5, which arc known to very few, by 
 wifdome & which Nature being renewed afterward of her 
 omnipotence, own accord (he expelleth all things that offend ; 
 The chie% i^Q^ 35 j^jg £picaph at Salisburcr doth ti'uly and 
 Scope o{ true fu^cicntly witneflc to poftcnty. 
 Phytinjns/jc- All difcafes proceeding from the corruption 
 ciwk :: is not «f humors, how g^eat and defperate foever their 
 
 cure; 
 
C 199 1 
 
 cures be, are healed by this univcrfall medicine, the fir ft bar 
 as a Carpencer that fquareth all kind of timber, Second birth 
 except the party be at the utmoft Terme ap- ihar produ- 
 poinced him by the fupream Being-, orthedi- "' *^' 
 feafebciRflidedby God, bcfides Nature, as a 
 punirtimcnt and fpeciall afflidion. 
 
 But no man, as hath been faid, can make ufe 
 of this peculiar and celeftiall Gift, but he on 
 whom God himfelfe hath bellowed it, who 
 onely both inlightneth the obfcurity, and dark- 
 neth the clearnefle of thefe myfteries, fo that 
 none can underftandche plaineft things, except 
 he enlighten them, nor be ignorant of the dar- 
 keft if he illuftrate them ; for fo great a faculty 
 is there given by the rich and peculiar Grace of 
 the moft high Creator. 
 
 Therefore LMm that Divine and moft per- 
 fed Phylofopher, rightly concluded, that be- 
 tween the Arcift and God the firft caufe, there 
 ought to be an agreement without contrariety, 
 that the firft mover, as the principall Forme 
 fhould move the Intelligence or Soule of the 
 Artift to a trueUnderftandingjthac he may open 
 to him what is hid in the magiftery of this Art, 
 Bleflcd will he be to whom the Lord God (hall 
 be pleafed to infpire the Gifts of his Grace ; For 
 it is the Lord of Heaven who knoweth the heart 
 of thofe in whom he would ufc the form & mca- 
 fure. Notwichftanding we fee men fomtimes of- 
 fend not onely againft God by their ingratitude, 
 but alio againft their undeferving neighbour by 
 ilrange devices not becoming an Aedpt Phylo- 
 fopher ; with which fom? eminent men here- 
 tofore 
 
tofore and two publick Phyloi<)phcrs of divers 
 Nations in our time abufing cl^c Gifcs of God 
 againft thofe moft horrid Anathen-c's of Pliy- 
 lofophers, afterward (as doubtlelTe every man 
 according to his dexterity which the fydcreall 
 fpiric caufeth and excitcth is the forger of his 
 own fortune) they came to dolefull and lamen- 
 table end, to the perpetuail reproach of their 
 Name anfwerable to the unworthy publifhing 
 of this moft TruePhylofophicall Art, miferably 
 wafted and reftrained by the Wrath of G o d 
 the Righteous Revenger, as well for their arro- 
 gant pride, punifhment and repentance acccm- 
 panying their provoking loquacity, as alfo for 
 The ori^Jp^U ^^^'^ cheating Impoftures of the firft Hapocrati- 
 of the ViiW'o' call filence, which they did by turns to cloak the 
 fophicall Ma- matter for their fafety. 
 Moft^doe '^'^^^^ ^^^^^ ancient and skilfull Phylofo- 
 
 iherwifc now, P^'^^^ who wcre born in a happy figne, the chil- 
 whomakcchir dren of Hermes who firft found out the fcience, 
 boaft among among whom nothing was more ancient than 
 others rbac Truth, nothing more filthy and abominable 
 ^^11 ^Vv^\v*^ ^^^^" falfliood and deceit, and who have even 
 ledge or ir^ judged it a thing more fafely worth t' eir labor 
 when it is or- CO have it indeed without the witnefTe of a fot- 
 ly buc imat^i- ti(h ignorant multitude, then feeme or be fup- 
 h'^'^a' ^'h^ ^° pofed onely to have it : who alfo have endea- 
 iclvcsby rhdr ^^^^^^ ^o leave behind them an unfpottcd me-- 
 creduliryand mory to pofterity, not as many too credulous 
 ptrfv^afion, fo imagine, that being deceived with their own 
 
 iharrhev can- yainc imaginations they would deceive others 
 not prone or • i-i i • i • i r 
 
 proceed to ^" '^^^ manner, which is not the property of ai> 
 
 learn any honeft man. ,{, 
 
 ciK.ic. I fay,, 
 
20I 
 
 I fay, thefe private not publick Secretaries of jn the firfl 
 Nature, who have, in the Naturall Light frefh age of the 
 and flouriftiing in them, followed Reafon the ^^'^'^ .God 
 beil guide, according to the ability God gave ^^^^^ 'f^ . 
 them, all of them with greateft attention both Ligh "o/wa- 
 of body aed mind prelllng chiefly to one and cure. 
 the fame end and fcope of Virtue, accounting 
 nothing more glorious than that they might 
 peaceably rejoyce prudently and in Quiet Si- 
 lence, with a Mwci truly Soundm a Sound Body 
 according to the Fear of God and Love of their 
 Neighbour. 
 
 This is Phylofophy Adept, which Taracelftu ^ 
 in the Tindure of Phyficks explaineth them to 
 be Long Life and free from all infirmity, even 
 ci II the Naturall death, and an honeft fupport of 
 chat long life in this vale of miferies, that wc 
 might ferve God wichout poverty and prejudice 
 .of our Neigl;bour. 
 
 Though there may be many hunting after 
 this happinefTe with a kind of great and conti- 
 nued greedineffe of mind, yetha^e been per- 
 fwadcd that they (hould never attaine the fame, 
 cither by other means or any Arts, but by a 
 wonderfull and moft abftrufc comprehending of 
 all the vertues of the whole Creation flowing 
 and running together in one certaine mafTc, in 
 this Rode or Kings Highway and Phylofophical 
 Reafon is to be accomplifned. 
 
 heaped up together and concen- ^^ ^^^ j^^^, 
 tred into one mafic (as united force 'S (Wronger f^^y of Art, 
 
 difperfed^ 
 
t 202 3 
 
 feeing Nature difperfed ) befides a kind of fweetefl and admi- 
 wjth her eft- rable illuttration of the Mind ( for the Light of 
 ipring aJway Nature is glittering in the Darkneffe ot^ the 
 ttndcthunro, ^^^j^ ^ as alio the knowledge of all Naturall 
 brcarhcch af- things and Heavenly fecrets, and a perfect op^*- 
 rer their per- ration, yea, they have even miraculoufly attai- 
 fcftion. ned the benefit of Health by the lawfull ufe of 
 
 Frcv. 3. 1 5. jj^jg choycelt and admirable Magiftene, toge- 
 ther with a flowing plenty aud Abundance of all 
 Thingc. 
 Of which the Phylofophers our predeceffors 
 They duft j]^^^ j^^^^ ^^^^^ train'd up in Hermes fchool^ 
 
 pii.jc of *^na- ^^^^g^ ^^^7 ^^^ve been altogether dumb in kee- 
 f/;^/nacofptak pi-'^§ clofe the fecretof the Arc by a conftant 
 ofit, bjc m a Taciturnity (knowing to what dangers the fear- 
 piaiirc oC j^h^rs out of difficult Arts and the publick Sccre- 
 foU^^hc^"^ tarics of Nature are obnoxious, that, full of de- 
 caufcthc Ma ^P^i^^e concerning their (Itfety and peace, they 
 Iter o( Nature have been compelled to deny the fame ) yet u- 
 jjavcrhemnoc fually give this Reafon : becaufe the greatert 
 iboVldi-J^^^ Medicine, being artificially prepared with the 
 flcr thcnr*'' ^^'P of wife Nature the MiftrelTe of Science, 
 iclves;, and ftiould be (or is) the Life and inlightning Light 
 ,^ive aa occa- and that which quickneth or maketh alive ouf 
 iion roo'.hers Balfom, that is, the fpirit orceleftiall. not vifi- 
 hurtfuli ftud^ ble vapour of life ; it may be the ElTence of our 
 or praftice, Life : the Fift EfT.nce compounded of the four 
 J^'ci. 10,10. Elements, in which are all the Elements adu- 
 lt txcitcrh ally, and all their arts, with greateft agreement 
 bodic" "d*^ '^ made equall with true equation according to all 
 vivethMieB.' poffibility of Nature, and bound together with 
 icmtiirs, nov a golden chaine without any contrariety ; But 
 rhe ElcTic.ns all things are aggregated in fo fubtile a Matter 
 
 and 
 
C 205 1 
 
 and a Form fo fubtUe, and (o neaj: to fimplldty are cxciud 
 
 in arcfpedive manner in the curing of difeafes ""^.° ^]^^^^ 
 
 and the metamorphofis of Mettalls, like as in the" Njrural! 
 
 Lightning and the eye of a Ba(ilisk,as is manifeft life b nothing 
 
 by Experience : This is fo in refped of the four clfc but the 
 
 qualities of the body . as the Heaven is incorrup- ^dings of ehe 
 
 tible in refped of the four Elements. Elements, 
 
 The moft High created this Fift EfTence as 
 
 the root of life in Nature for the prefervation ^''^ ^I^^ "^ 
 
 of the four qualities of the Humane body, as he iT?he uS 
 
 did the Heaven for the prefervation of the of the Idcall 
 
 univerfe. The celcftiall Fire chat burneth not, is Light, as alio 
 
 the foul and life of all Creatures; the fubjed ^ichfhelde- 
 
 in which befides the force and operations of the IndE^nh^^ 
 Elements, even all the celeftiall virtues of the 
 Firmament, as well of the Fixed Stars as of the 
 Planet?, are infufed and imprinted after an in- • 
 
 vi(ib!c manner, for the Influences of all celeftiall 
 bodies which are communicated to the fublu- 
 nary to every one in particular, thefe are con- 
 centred in this one : The Theater 
 
 of the fecretsof all Natur'sLi^bt ; ^J^'^^Vl^^ knowledge 
 ►u r^i^rr c r> a* xx n. - I cialm'-lt ail thiops, and m 
 
 the Gl^fTe of God s Myftenes, and ^^ic Stone the unlverfal Ni- 
 the Miracle of univerfall Na:ure-, rureofrhingsfhineth forth, 
 the Fife ElTcnce of the whole frame f'^<^ Tmfture is the Fife 
 of the world, and the whole world ^'^Y'^^ ""^ ^'^^ Microco^ny 
 Regenerated, wherein the Treafure S^^, X^cTS ^Beg 
 of all Nature lyeth •, Subject and and rharCabaiifticali unary 
 Inftrument of all Naturall and mmibcr. 7'nraceifM ca]kt\i} 
 Tranfnaturall Virtues ; the Son of '^ ^^' vcrka^ perpctuall^se | 
 the Sun and Moon, whobyh.s.f- ^,ttSc&SS| 
 
 Dcfenfivc of old age, the LlniverfaJI medicanicnr, which like the jrf»l 
 "u?oIc; Fire ccnfumech all difcafes. 
 
 O cfedEing 
 
C 204 ] 
 
 tending into Heaven and defcending into the 
 Earth hath obtaiccd all power of fuperior and 
 inferior things ; the Habitation of all metallick, 
 mineral I, and vegetable Forms, which God cre- 
 ated under the Globe of the Moon ; yea that 
 Thofe Anci- it is truly the Ipirit of Life which pierccth 
 encs whohad through all Other fplrits, and is altogether one 
 krowicdge of ^"^ ^^^ ^^^^ ^^^^ ^^^ fpirit of our body , the 
 Tilings have bond between the Body and Soul, wherewith 
 called this that fuper-celeftiall thing is delighted and retti- 
 Fifc I'ffcnce ned that it fly not from its bodily prifon, for 
 n^^ ^T^li ^^^^ P^^^^ "^^ ■' ^^ "^'^^^ between thofe enemies 
 Soules. ^^^ ^^^'* ^- *^ Bedy, there is need of the Balfom 
 
 of life a a m?ans to be fought from Externa;l% 
 by which the intcrnall is reftored to rctaine or 
 fuftaine the Fire of a long life', without which 
 ♦ fuell it gocth out of the body as a flame from 
 the lamp-wick for want of oylc ; it is the moft 
 iimple Matter which the Beft andGreateft Lord 
 geneiated out of the fpirit of this world for the 
 reftauration and prefervation of Humane Na- 
 ture, which hath been altogether unknown to 
 the Phyfitians of our time : For it never came 
 into their Schools who goe not into the Temple 
 of aApollo through the right door, but break 
 through the Roofe, and fit in his feat, as the 
 Scribes and Pharifees heretofore in Mofes chair. 
 And while they hold the keys of Sciences in un- 
 righteous captivity, they bring to pafTe nothing 
 with their decrees, and ordinances but like fajfe 
 Teachers, they themfelves enter not into the 
 Academy of Nature, and others who defire to 
 enter in a i ight way they hinder in their Jaiida- 
 
 ble 
 
C 205 2 
 
 b!e courfe by their pernicious dehortatioiis, fo 
 that they never come to the knowledge of the 
 Truth, and are forced to be ignorant where it 
 may be. 
 
 Buc becaufe the true originall of all corporall 
 difeafcs, in the Judgement of the beft Phyfitians, 
 is the enormicy of the Natural! proportion of 
 the Three Firft (or as common Phyfitians fay, 
 the diforder and ill difpofition of the four Ele- 
 ments or Humors) of which the Humane com- 
 pounded body is fick or well : this forefaid 
 Medicine, which is in it felfe the matter of our 
 Creation, may be congeneous and uniform to 
 the fubftance, confiding in equality, the moft ^^'l^-" ^p^ 
 iiibtileSoul, feparate from dregs, and as it were ^^J' ^.^ ^^^ ^^' 
 the fimple fubftance of the Elements, the Fift duced to a * 
 Effence or Fift Virtue refulting from the purer pure and e- 
 EiTence of the four Elements, purified, incor- qiJa!) finpiid. 
 ruptib!e> is compared to Heaven, nor doth it !J! ^^'^" l!^^'^ 
 admit any mahggant fpirir, but they all fly from ^hac prolong- 
 it ; And becaufe it is obnoxious as little as little ech hfc, he 
 maybe to a Tempred corruption or putrefadi- C'ufe thus tha 
 X on, therefore it expel lech as much as is pofiible ^^^"^f"" ^""^ 
 ' by Nature all accidental! corruptibility from theincouaHtv 
 which any ficknefie or weakneffe may arife, and and dominion 
 rcftorech the inward vigour throughout all the of one orcr 
 ^ members, and by reconciliation cureth againe f "^^^Jj*^'" \^ [' 
 the difeafes that hapned by the exaltation of the difeafcT^ 
 Three Principles. 
 Mans health confifteth in the agreement and ^^^^^^ 
 , union of the Three Firft Subftanccs ; but when ftcch m^z ^ 
 |. diey are exalted and fee on fire by the Scar«, the Tcmptuct. 
 Inteftine wars follow : And becaufe the Three ^ody» 
 O 2 firft 
 
C 206 2 
 
 Let it not Firft Sublhrces of difeafes are Valitilc, they 
 fcerti {bangc gj^^ pj^^^g j.^ j.[^g Eflence of Fire which confu- 
 
 [hc foil aft of ^'^^^ ^^^ diieafe and feparateth the pure from 
 one Tti-.g the Impu-e. 
 
 fiiooid be va- Moreover, that Fife EfTence of the Human 
 rJouJly dWci- j>Q£jy bindech the Elements or Humors in Peace 
 litie<j,uoc .isco J Harmonicall learue, and reduceth to the 
 accoTf^ n« CO true Temperament hy makmg equall the unc- 
 ftK N-rufc'of quail, and (h'engthneth the naturall heat and 
 thjt v^hkhrt- lubitantificali moyilure, it kecpech the oyle and 
 ^''^^^i' aiiU ^^^'^ of Life in an equality hy its celeftiall vigor 
 S^t lurdnc^^h ( ^^^ ^^ ^^"§ ^^ ^^^ Raditall Humor, the Vitall 
 the Clay and Balfom and nioft precious Ne(^ar of our Life 
 fo/mtch die abidcth in its quantity, we are not fenlibleof 
 Vt'jx. anydifeafe, for the ftrengthning powerof the 
 
 Human body and of Animalls proceedeth from 
 the fpirit of Life) and relloreth the fick to 
 health and a good temper, it hoJdeth its Nature 
 in her Being, and prefer veth the Nedar ot our 
 Life in a good and laudable Temperament, and 
 fo will keep the predifpofed or fore-qualified 
 Man fafe and found from ficknefle, with the 
 come'.inefTe of youth for the time of his conti- 
 nuance (which is the age of Beauty and Human 
 Fortitude) even to his Naturall death, that is to 
 that Terme of Life which the Omnipotent 
 God hath appointed to Man for difobedicnce as 
 well that of every one, as that of our firft Pa- 
 rent • I fay, fuch a man who (hall ufe it pru- 
 dently and leafonably with a devout calling up- 
 on i he Name of the Lord, if the conftitution of 
 the body and its complexion be not extrcamly 
 Willed. 
 
 There- 
 
C 207 2 
 
 Therefore In this Fife EfTenceand Spirlcuall 
 Medicine, which hath the Nature and Heat of 
 Heaven (not of our mortal! and corruptible) it 
 is poHible to find out the True Fonntaine of 
 Phyfick, theConfervationof Life, theReftitu- 
 tion of health, the Renovation of loft youth, 
 and the defired clear health ; and to fpeak Na- 
 turally, there is no Ealfamick Medicine in all 
 the world better than this true Triacle of Phy- 
 lofophers, which like the Elixir of life is the fu- • 
 
 perlative and laft confolation of Mans body,pre- 
 ferving all adivides in the Humane Nature, and 
 reftormg the diminifhed power through the dt- 
 feA of Nature : For in every kind there is a 
 certaine One that holdeth the firft degree in 
 that kind , therefore becaufe this Medicine is 
 made of the more incorruptible and efficacious 
 Matter that can be under Heaven, that is, the 
 Soule or Spirit of the world, which hath in it the 
 force of all Celeftiall and Terrcftriail things, 
 therefore it ought to hold the firft degree in the ^j '^^^^^^^ ^^ 
 order of Phyfick, and the Man that ufech it with M^onTs that 
 the moderation oF other meat, may live as long NaturaiJ Hcac 
 as the ancient Fachers. ^ hertbycvcry 
 
 From thofe two fountaines the SUN and [^'"g '^ ^\^^' 
 MOON, as SHchteniHi learnedly difcourfeth, j^^^^,^,'-,^!,*^^ 
 fpringeth the Naturall and Vital! Spirit of the and mu'ripli- 
 world, which runneth thorow all Beings, giving caticn of In- 
 life and confiftance to all things, by whi.h as a ^^ivid«al;s. 
 mediator every occult quality, all vertue, all life J'^f rf'^^^!^ 
 IS propagated mto the mferior bodies, into s.if^m ^t ali 
 hearbs, mettalls, ftones, animalls •, fo that there Nifura!! 
 c^n be nothing in all the world that may or ca r ^^>''.os. 
 
 O 3 ^^2 
 
C208 3 
 
 The Life of ^^ wichout a fpark of this Spirit This Ccleftlall 
 Maa is the Spirit which is one and the lame with our Natu- 
 AftrjlBalfoii), rail fpirit, when its breathing in our body is not 
 the Bjlfaaiick j^fned or hindred by outward things, is that Na- 
 thTccIeftiall ^"^'^^^ Heatofours, whereby every thing is di- 
 and InviUblc gefted for the fuftentation and multiplication of 
 Fire, the A'rrc every particular -, It digefteth the nourifhmcht 
 fhut np, and that 'Man taketh, and breeds good blood in ail 
 SpirT!-"oIsl^ the members : folong as the blood is pure, it 
 '^* ' ' continuetb, and is the ftrong vitall pure and 
 found fpirit of the Heart, fo that the whole bo- 
 dy liveth orderly and well •, But if ic be hinde- 
 red by fickneffe that it cannot fo well doe its 
 office, thenourifhraentisnot well conceded; 
 and that breeds bad blood by which the vitall 
 fpirit of the Heart iswcakned. Whence comes 
 Old age, that houfe of oblivion, at laft follow- 
 eth a foil extindion, confumption and diffipa- 
 tion of that fpirit, which is the Naturall Death •, 
 that the confumption and difiiapation of the 
 faid fpirit m.ay be prevented, (as much as by 
 Nature may he) that fpirit and Naturall Heat in 
 Humane bodies foweakned and hindred muft 
 be increafed and ftrengthncd, that it may be the 
 better able to do its duty. 
 
 But feeing every agent when it begins to aft, 
 doth not move toward any thing below it felfe, 
 but to that which is # qnall like and futab!e to it ; 
 Therefore this ftrengtiining alfo muft be by its 
 like, that is, by that Celeftiall Heatofthe Sun 
 and Moor, and the oiher Planets, or *ith thofe 
 things in which the Virtue of the SUN and 
 M O N is rnoft potent and doth raoft abound, 
 
 or 
 
C 209 3 
 
 or is leffc reftrainM by matter : For thefe things ^-j^g Celeniali 
 work more quick and perfedly, and doe more or ihac Spirit 
 readily beget their like : and, what is more of the world 
 eafie, the fpirit or that fupernall Fire is got out ^"^ ^'^« N^cq. 
 of them by art ; to which the Heat that byr- "jj. ^P^'j^ ?f 
 neth not like the Elemental], but that which ma- pn^ and the ^ 
 keth ail things fruitfull, and Light giving life to farae Spirit , 
 all things, are proper. But burning Hear, con- ^"^^ ihcrcfore 
 fuming all things, and darknefle, making all ^^^ ^^^ °^ 
 things barren, are proper to the Eleraentall and J^^^on genera. 
 Inferior Fire. tedofthe vc- 
 
 Thatfame (Heat) therefore is excluded, as n ^rp5<e of 
 alfo with it all divers and contrary things, fuch ^{^5 ^^""^ *^ ^ 
 as are all the inferior Elements. For this and all ^^Zloa'^lld 
 things elfe that include a Naturall compofition by confe- • 
 in them (fo far as they are yet drowned in a thick quence more 
 groffe matter, ajad as yet not feparate from it) pe?fc<ft. 
 arc fubjed to corruption and tranfmutation. 
 But Medicines ought to be preferving and very 
 durable, and remote from corruption : For 
 whereas they fhould prefervc the Human body 
 from corruption, they ought firft to be of a long 
 and lafting nature,otherwifc tbcy would corrupt 
 rather then prcferve. 
 
 Bcfides, tis but in vaine to think to prefervc 
 a corruptible body by a putrid and corruptible 
 thing, to cure the weak by a feeble thing, to 
 form a Thing by a thing fubjeft to deformity. 
 Every corruptible weak and feeble thing added on? Like ad* 
 to its like, augmenteth it, and fo that corrupti- ced co its ]ik« 
 bility is increafed, not diminilhed, as we fee ^n^kech ic 
 fome and truly too many Phylitians of our time ""°^^ ^'^^« . 
 who labor in vaine to cure Men of their maladies 
 O 4 by 
 
210 
 
 by their groffe and corporal! compofitionsof 
 
 Medicines •, but a higher fpcculation is Iicre re- 
 
 Thc vitall rpi- quired ^ For whereas difeafes are not corpora!!, 
 
 {hcE!e,re"r ta ^"^ ^pintuajl and lurking in the fpirits, they alfo 
 
 isoncfpirir. call for fpiricuall medicines. 
 
 They thereforcthat would preferve that vitall 
 The Innate fpi^jt (which is the Radical! Moyfture and Heat, 
 d!^*lM"^lhi* ^^^ innate Mummy, and hath its feat in the 
 o'"he Mic'rc- ^^^^ of Mans heart, as tlie fuftentacle of all our 
 cofm are (a- life) in young men, and repairc it languifhing in 
 (Gained t'Y the old men^ and, as much as may be, make them 
 *^im"^°''^'',i y^""g againe, and fo bring Mans life into the 
 MoyftarVo^^^ greateft health, they muft feek after not the Ele- 
 the San and mentall, but that Ccleftiall Heat of the Sun and 
 Moon, 2s be- Moon that dweileth in the more incorruptible 
 ing thato: c & fubftance that is to be found under the Globe of 
 
 Ima^^ak^' the Moon, to make this like our heart or fpirit, 
 jciiui and Na- i-i-j ... ,. 5' 
 
 turail fpinc of which IS done, when it is prepared and madcuf) 
 
 ours. into a medicine and moft pleafanc meat, fo that 
 
 being taken by the mouth, it may prefently 
 pierce and pafTe throughout the human body, 
 keep every thing incorrupt, efpccialjytheflefti 
 that is united to it, nourifli the power and fpirit 
 of life, increafe and reftore, digeft every raw 
 thing, lop and prune all cxceffeof every quali- 
 ty, make the Naturall moyfture abound, and 
 ftrengrhen, inflame and augment the weak Na- 
 turall Heat or Fire. This is the duty of a true 
 Phyfitian, and of the more found Phylofo- 
 pher. 
 } The Tinaure ' ?^^ ^^"^ ^^^ might preferve our body from 
 j jjoch fo c'canfe corruption, retard old age, keep youth flourifh- 
 i \ht Baiom, irg in its vigour to the very poynt of death, and 
 
 were 
 
"were it not for the wages of fin, wlthftand ■ ti^a- our chH-l 
 death, preferve (our body) in perpctuall health drtn in rli< '. 
 and defend it from deftrudion. t^i^th genera-; 
 
 <^arace/M c^lluhkthQ Element of F HI E/ [J^^^^ J^: 
 which like the Sun of the Terrene or inferiour fivingfoicng,^ 
 Firmattient may be the greateft Secret for the Ftracelf. '^^ 
 removing all difeafcs, and refrefhing the cold 
 benummed members, for that EfTcntiall Fire 
 worketh in the body, as the Flame and Nettle 
 doth without the body. Whofe meaning was^ ^^^ Humorsr 
 ( that of right he may here be vindicated from' oflife doriou- 
 the unjuft calumny wherewith he was branded ) rifli the fpirie 
 where he treateth of the vertues of this perfed ^-f l'^«- 
 Fire of Life, that the Balfom of Nature, the ^l^^'"'-^'^^ 
 Balfamick Mummy, the Vitall Body, the liquor ln)on'g his"* 
 of Life, the Native or Radical] Humor which phyficall frag- 
 the Spirit of Life movcth or adeth, may be re- meurs, 
 ftor'd, ftrengthned and preferved as in corrupt & ]^^\ 
 even to the very ucmoft confumption of it, that fo*^re^hcnce- 
 is, to the iaft gafp of Life without any ficknelTe, forth ro blame 
 paine and griefc, which thing though he perfor- Pa^aceifui in 
 med in curing the moft defperate and dangerous ^^f^ ^^ 9\?^ 
 difeafes of other men, yet was he ftopt from^J^o^bw 
 continuing fo doing any longer, being Poyfoned fcarcecame to 
 in his body by his malicious and inhuman adver- fall a|e_hina- 
 faries, who had often attempted the fame before f^l^^ 
 they could effed it, ( for he came to the Nam- iJl'^jy^.'JI'ce^^ 
 rail Terme of his Life by an untimely and vio- ^ j',^^ ^^vifg g^ 
 lent death of a draught of Poyfon) and not as revi.'c ouc of 
 many malicioufly fcoffc in their ftrange fidions, tlicirmalicious 
 that heby this his medicine would prefumptoufly '^^fJi^^^p^^^, 
 prepare hirafelfe an entrance and way to the im- ^^ip^ ^^^^^ 
 moriail health of his body, which the dead thought of, 
 
 Phylo- 
 
C 212 ] 
 
 Phylofophcrs his Anceftors ift this wicked world 
 and true vale of mifcries, of which they as ftran- 
 gers and Pilgrims of this world never fo much 
 as dreamed. 
 God is to be G o D is the Centre of all Creatures, by 
 fcen beyond how much the more any drawtiear to him, by 
 the hornzon f^ j^y^-jj ^[^^ lYiore blefledjand le0e variable,and 
 ^n thrmhfr mutable is he; But the farther any thing de- 
 fide the wall partcth frojn that Centre or One, to wit, the 
 of Para- immutable will of God, to the circumference, 
 difc, which is variety and plurality of the Creatures, the more 
 the proper unhappy, imperfeft and mutable is it : Bleffed- 
 place of ihofe /r • -. ^- u • r 
 
 that concern- "^"^ '^ ^" umty, not in the circumference ; in 
 pla«r Iiim. Chrift, not in the world, is Peace and the Reft 
 Hethacconti- ofSoules. 
 
 ""^h^r *d ^-^^^ ^^ therefore that by the immenfe Goodneffe 
 Chrift doch" ^^ ^^^ which runs before us without intermifii* 
 like God and <^n, fhall forget all Things and leave fenlible 
 theAngels ne- and Temporall things behind him, which are to 
 verwaxold. be ufed butonely in our pafTagc, and (hall be 
 ^hoi>:^'h"^fkT& ""^^^^ ^^ ^^^^ ^"^ Centre, he waxeth young 
 fcn\)io fpara- ^'^^her than old : And this is the true Long Life 
 celfuf rife up of the Cabalifts, and ofTaraceiffiSy which he fo 
 that ufe to do, often and fo earneftly bcgg'd for by Prayer and 
 who exciahre Tioly hope in his Hymns and Soliloquies, the 
 
 isforrtd and' As on the contrary, he that is not united 
 far ferch'd. to this moft united Fountain- like and only Unity 
 byadhaefion, muftofneceflity peri fh for ever, 
 and be feparated from the Light and Life by the 
 fecond death, and be caft into the utter Dark- 
 neffe of the Caliginous world,\vhich deprivation 
 and want of the fight of God is the moft bitter 
 of all puniftiments. To 
 
C 2IJ 3 
 
 To know Go d himfelfe the maker of all 
 thing*;, and pafTe into him with a full image of 
 his likenefTc, as with a kind of effcntiall touch 
 without a bond, whereby thou mayeft be tranf- 
 form'd, and made (as it were) a God, this at lalt 
 will prove the True and follid Phylofophy. 
 
 The MIND therefore of Adept Phylofo- 
 phers , whofe TOArT/t/uct or converfation is in ^^''« ?; ^o. 
 Heaven, they having enough of the Terrene J/'oiJlly^^y 
 Life, to whom one is All in all, and All are one rrimony with 
 in One ; and who alwayes look upon thefc Man. 
 iranfitory things with the left eye, but on Hea- 
 ven with the right. 
 
 The MIND, I fay, ofthefe Adept Phylo- Bvthe accefs 
 fophers hath ever been far off and eftranged ^^ ^^'^ ^"??^ 
 from the Caviil above mentioned. For when "f'sJo^c all 
 through Divine Grace cooperating, they have di clfc is puri* 
 by a qiict and religious meditation been raifcd fied, and ihc 
 up out of the fepulchre of their body or out of darkneflc of 
 the dead Works of Darkneffe, the world that 'I'l^ll^'^'^^ll 
 lyeth in the malignant one being caft behind eccI.% J^io. 
 their back, they could open the Eyes of theif pfal. ^o.'io. 
 Heart, and be turned to God in the Sabbath Row, S. 
 of their Heart by a feparation of the 
 Minde from Terrene obfticles in them- 
 felves, and fee all things jn one by a moft wharfocveris 
 Bleffed Spedacie, to wit, one fimple (intuitive ^^''^'^jj^fn^'* 3„j 
 vifion or) fight from within, a kind of an ^^^^^^'"fo be 
 Eflenriall touch of the Divinity, andtocontem- tfteemcd as 
 plate the beauty of the Chiefeft Good in the nothing. 
 Light of G o D as in the glaffe of Eternity, 
 which beauty is incomprehenfible to the Old 
 Creature, they have eftecmed it the Vnhamnes i^,^,9,^' , 
 
C 214 1 
 
 to (lay fo long in this Vale of miferies and igno- 
 rance ; For our heart is not at Reft till we have 
 caft behind us the moft beautifull Nothing (that 
 is, the (hadow and region of DarknefTe and 
 Death ) and returned to the B E I N G of 
 BEINGS ( from whom we are wandred ) as 
 to the prefixed fcope of all our dcfires and will, 
 towards whom every Creature panteth and 
 breatheth. Therefore being ftript and forfaken 
 of every Crreature, they leave themfelves, and 
 totally go out from themfelves contemning all 
 things corporeall and incorporcall, in fighing 
 and earncft dcfire they haften from the imper- 
 fed to that which is one and perfed, the know- 
 Icge and contemplation whereof (that which 
 LaHantiat the mjft wife Hermes and moft pious Phylofo- 
 juenrioncrh pher of reverend antiquity the Antefignanof 
 mucramong Naturall Phylofophcrs and firft Prophet, doth 
 rhc Naturall '^1^0 acknowledge in his Monade ) is a facred, 
 Vhylofophcrs, Heavenly, andhid filencc, the quiet or Reft of 
 ? K^r^ ^^^ ^^^ fences and all things, when at length after 
 Prophets^"^a the task of miferies, labors, and peregrinations 
 ih; truc\jr- is ended, all minds, by an unanimous friendfliip, 
 fht-M, after an unutterable manner, (hall be altoge- 
 
 ther but one thing, in one MIND which is 
 All thiflgs arc { above every M I N D. It is the intimate vifion 
 fccnandlookt: of G o D , and the Intuitive knowledge of 
 lato w, h one Q o j^ which alfo hapneth by the Light-of 
 glwiec. ' Grace to the feparate Soul even in this world, 
 
 5 if any man fee himfclfe about it now, and be fub- 
 i jed to God. Thus many holy men by vertuc 
 ot the Deifick Spirit have tafted the Firft fruits 
 of the Rcfurredion in this iife^ and have had a 
 
 fore- 
 
L 2IS 1 
 
 fore-tafte of the Celeftiall Countr^^ I mean ihac r ± . 
 fpirituall Death of the Saints (which the /fjv^x ^^6^'' 
 calKhe kifle of Dcaih) which is precious in the a Gou \ i. 
 fight of God, if the fulnefle of Life may be cal- Pial 1 15. k. 
 led death ; We muft die to the World, FIe(h, 
 Blood, and the whole Animall Man,who would*" 
 faine have got into thofc Inmoft fecrets, and en- 
 trcd into Paradifc by the excefle or going out of 
 the MIND : the Man that jivetb in nothing 
 but the Mind,is as an Angel, & (as I may fo fay) 
 conceiveth and apprehendech God after a fore 
 in his whole brealt. The fcope and mark unto 
 which all the moft dear, beloved, holy, and in- 
 timate Friends of God, who live after the Image 
 or infpirakion of the moft High, and not after 
 the Limm Terr a the Eearthy Mind, doe bend, 
 who from Divine Love willingly caft themfelvcs 
 headlong into the fountaine of the Abyffe and 
 into the Sea of Nihiiifude or NothingncfTc, and 
 enter into the Holies of Holies by the Life of 
 Chrift, that m the Sabbath they may live with 
 God in Reft and BleHednefre, and fo drink of 
 the everlaftir.g Ambrofian Nedar of Eternity, * 
 By the Soul abiding and ftanding ftedfaft, em- 
 bracing its Image of Divinity or MIND uni- 
 ted to God by Chrift , we enjoy aftuall 
 BleflednefTe. 
 
 Though it may go for the difcourfe of Vaine Tis pcQibei 
 men that the life may be Icngthned, yet it is re- to cxrcnd a 
 pugnant neither to Nature nor Reafon that a ^ '^"? ^'^ f^^ 
 Man may prolong his life beyond the common \^^^ 'v^Ti^X 
 ordinary age of Men, even to a long time, andij^et the cpf-j 
 that for twoReafon?, ' uion of thofe) 
 
that caft mens ^^^^f Becaufe in NATURALS there is 
 
 fortune from no certaine appointed Terme apparent what 
 
 the day or day we fhall die, but it is in our own han^ and 
 
 hourc of their power to put an end to our life if we will, and 
 
 '^ng^iuj^' to prolong it without offence to Cod if fa 
 
 bounds of life, he we may, and have wifdomc fo to do : I fpeak 
 
 affirming that here Phylofophically of the Naturall death, 
 
 ^^ ^cu '* fi^" which is onely the wafting of the Naturall Moy- 
 
 mitics and a- ^"^^ ^"^ ^^^^ ^' "^^V ^^ ^^^" '" ^ ^""^"^^S 
 voydcth thofc ^^^P, not Theologically of the Fatall death 
 
 thingsthat arc and utmoft Terme which God hathprefixtto 
 hurtfull may every one, by which we are inforc'd not onely 
 jive a longer ^^ ^^^ ^^^ ^^^^ ^f Nature, but are compel'd 
 ' parac. thap. 7. ^^^^ ^^ undergoe the punifhment for fin. Death 
 1 of the Laby- is the Bound which we cannot pafle,nor is there 
 finih of Phy> any day or hour, for by the Grace of God wc 
 fiuzm, jjyg j.[^g Terme without houres. As God hath 
 
 numbred our hairs, fo alfo doth he reckon our 
 years, leaving them in our power : And becaufe 
 it was the good pleafure of God that Man 
 fhould live for ever, thence it is eafie to difccrne 
 that for the lawfull matrirnoniali propagation 
 and augmentation of Mankind, a long and iaft- 
 ing life of Man in this world is not difpleafing 
 to him, efpecially if it be fpcnt in the Fear and 
 Service of his Creator, yet alwaycs {hort of that 
 utmofl and fixed Terme or determined poynt 
 ^SatFaucelfAi of*E>IVINE PREDESTINATION 
 i of long life, which is unknown to mortalls, impofed on our 
 fir ft Parents and their heires, for their Fall from 
 Original! Righteoufnefie, beyond which Bound 
 \ See Fdracelfnf no man can goe. As Man many wayes may not 
 •' in lb. 8. actaine to the appointed Terme of life, it being 
 
 com- 
 
C 217 ]• 
 
 compaffcd about with difeafes, and fo his time Archid. o( the 
 may be (horcned ; fo may he prolong his life Elixirs. 
 by removing thefe impediments, fo that at lalt j^ '^ ^!^^ ^on- 
 [lemay attaine to the appointed Tcrme of the thc^Human 
 Mature of life. body from all 
 
 Secofidlj^ Bccaufe God hath created thca» accidcntjll 
 Forefaid Medicine for the prefervation of life, t?"°P^^°^*. 
 wrhicli may preferve our body as well from the mmifter cx- 
 :orruption of our Parents, as from the defed of pedcrh our 
 3ur own government, cure its infirmities, and inccftinc war. 
 repairc what is wafted ; yea,chafe away from us Theie is a two 
 ill difeafes which caufe the naturall death, untill [^o^'Jli^Jii-gj 
 altimate death the moft Terrible of all Terrible ,,|. ^jft princi- 
 :hings (which is the deftrudrdn of the Mummy) pie, and from 
 which God the moft high Creator hath ordai- ^^^, ^"s or 
 led as the wages of finners. Therefore Tara-}. yf '"^^ , 
 lelfw faith that the death which is from the re-| pcrpcruhy^ or 
 blution of the Iliad may be hindred by the in-|the Spirit of 
 luftryofthe Phyfitian, but that which is from; Lighc^ joyncd 
 ;he Ens or Being cannot : ^ we may preferve ^/°. , ^f ^"[5 
 1 little fire by laying on more wood- foalfo j^'^p/rperu^ajj^ 
 nay our life be prolonged by adminiftring fuch and v» ill roc' 
 [lemedies and fecrets as are derived from the foffer fuch a 
 fountaine of Gods gifts, with which the Rayes conjun^lnn 
 )r little beams the weakneffe of the Moyfture ^j^^ [^^^^'' 
 md innate heat is nouri(hed and cherifheci as the (j^qj-^ 
 Fire with wood : This at leaft is defired in «, 
 )ecaufe we being deftitute of wifdomc know 
 lot that wood wherewith our life might be chc- 
 "ifbed and prolonged. <iyidam who was full of 
 vifdome and the perfeft knowledge of all Na- 
 :urall things, and many more of bis time, who li' 
 /ed a more frugall life than we, did attaine to fo 
 
 many 
 
£ 2i8 3 
 
 many ages, not by Nature and property of 
 Time, for then all had been Long- liv'd, but by 
 the help of Secrets and by VVifdome whicfi was 
 revealed but to few, and by fpeciail knowledge 
 which God gave them in this particular, where- 
 by they lengthned out their life to fo many years 
 beyond the ordinary time that men lived. Many 
 holy men ufed this univerfall Medicine before 
 the flood, which J dam alfo had in his Family, 
 as LaEiantim witncfleth, which ilrergchncth 
 the Intcrnall Balfom, and like Fire congrcgateth 
 Homogeneous things, and fegregateth Hetero- 
 geneous, wiiich are of a contrary nature. Nor 
 arc we to relie upon xheir judgements, who be- 
 ing ignorant of the Myfteries of the Element of 
 W'ater, dream that the Deluge wa(hed away the 
 efficacy of fruits & ofgrowir.g ching?,or that the 
 power and ftrengch of mens bodies w^s fpoyled 
 by the Water : For all things that grow by the 
 When men benefit of Water d« yet fprout and iprirg forch 
 mukip'ycd in in the fame vigour and with the fame efficacy as 
 :h:wo;ld,wlie they did in Adams iwc.t. Wherefore we want 
 Je^chcr Tn itt ^^^^'"^ ^"^ ^^^ knowledge of Secrets, and their 
 Cirnrrc rckr- ufe. And thus the Flood did not waft the things 
 ving wirdonic that grow, but wafh'd away our w.fdome of 
 aaiong them- j^nowing them. Thefe moft fecret of fecrets have 
 lt!n!e<'i^^rhcfe ^^'^•'^ been hid from the common fort of them 
 rhathid icnoc ^^^^ profefTe Phylofophv, and efpecially fmce 
 inro the cir- men began to abufeWifdome, ufingit toanill 
 cnmfcrence. end, which God bertow'd upon them for their 
 riaceU. health and advantage. 
 
 But as few reach the Natural 1 Terme, fo alfo 
 few have known the reafon of prolonging the 
 
 life ;- 
 
C ^^9 1 
 life : And hereof there are many Caufcs. Foc" 
 the life is broken off, or (hortned. two manner 
 of Wsyc5. 
 
 Firii, Either by the M I N Dj whence arife ^ p ^r ^ ^ 
 menrall difeafes which are inviiible, and affed ens abmn- 
 U5 in our Mind, as Incbantmenc, Imagination, punt nobis v:- 
 Eftimation, Influence, Superftition, all which *'^'"* 
 proceed from a fpiritnall affedion : No corpo- 
 rail guard or (belter availcth any thing againft 
 fuch like violences, but onely Faith which is able 
 to rcfift them . or fome other Magicall means is 
 requifite againft witchcrafts and to cure thofe 
 that are bewitched, and thoiigh the cure be diffi- 
 cult, yec is it poflible. And thefe difeafes which Notwithfljri- 
 only Adept Phyficiansknow,are healed without f^i"g whac 
 the help of Natural Phyfick. For in the minds of ^l^^^^\l'^^^ 
 men there is a kind of a hidden Virtue, ofchan- aftofthcima- 
 ging, attrading, and binding that which it de- ginaiionislm- 
 fireth either to attraft, or change, or bind, or "lanent^ and 
 hinder, elpedally ifitbefet againlUt with the [^^^-^^ "^e mans 
 great(rftcxcefleoftheIm?.gin?.DonOitneMmd, beaicered bv 
 and of the Will : This is no tirange thing to them anather mans 
 that know the operations, thofe wonderfull ver^ i'^agfnatiori. 
 lues in the Nature of the Antipachicall Load- 
 ftone,which doth (as it were) bewitch fpiricually 
 and invifibly. But Icaft our (pirit fhould be fuf- 
 focated with thefe five fupernatural nnifchiefSjOr ^- ^' Inchanc- 
 left the life (hould utterly be deftroyed by them, "''!'^' ^^•^^^«' 
 their mal!2nanc Altra s mult be averted by a fu- ^..:., 't a 
 pernaturall cure and m.agicail help into !ome- encc. Super- 
 thing elfe, without any prophanation of Gods fti.ion. 
 N^me : Thus thofe difeafes that proceed from | 
 the Miad require a mcntali cure, of which feel 
 
C 220 ] 
 
 ? more in *Taracelf, his Phiiofiphla Sagaci : God- 
 linefTe is the chiefcft remedy, guard, and prefer- 
 vacion againft fuch Jikeevills, for certainly the 
 auxiliary hands of God are the bcft preftrvative 
 in all difeafes. 
 
 Or Secondly, The life is (hortned PER EN- 
 TEM5 by the Being, as by Entail or Corporall 
 i Rr£. 4. difeafei ; For many who live to eate onely, and 
 Ecci. 31. ip, prefer a voluptuous fuperfluny before the Natu- 
 20, z I . j.^n i^jcceflity which is content and fatisfied with 
 
 ^ ^^'^^' a little, have furfeted themfelves to death, and 
 I found death in the pot : Health is preferved by 
 I faftings, and a moderate Diet is the beil Gover- 
 f nance to prolong the life. And this cure of the 
 harmes of the Naturall members which come 
 from the Ens or Being, is to be fought from Na- j, 
 tural c-iu(es and mean?,to wit,from the Elements 
 j and hidden Secrets : For all difeafes require their 
 ! own proper cure, and rejed any other remedy : 
 Corporall medicines doe no good to mcntall or 
 fupernaturaii dillempers, uor can mentall medi- 
 cines be profitable to bodily difeafes. This alfo is 
 to be coniidered,that many times weare corrup- 
 ted in our mothers womb/ometimes in the birth 
 and education, and by many various accidents 
 may we be hindrcd and kept from attaining to 
 the Naturall Term of life, as Theophrafi^ in his 
 Books very often obferveth. 
 
 But not to forget what we intended,and wan- 
 der wider then the bounds of a Preface, I (hall 
 now draw to a conclufion. 
 
 Whatfoever advantage therefore I have made 
 by my labors, watchings, (ludies, and peregrina- 
 tions. 
 
C22I : 
 
 tions, which may as well illuftrate Phyfick and 
 Phylofophy, as make manifeft the Light of 
 GRACE andNATURE/though divine Mifte^ 
 ries are far greater than to be fet forth by the 
 fplendor of mans words) To farasdivineAfmT":/*^ 
 hath given leave, I have inferted in their proper 
 places in this Prolix and Admonitory Preface, 
 and fo fir as was lawfull, and fo much as was a 1- 
 Jowable by God, have I imparted candidly from p , u 
 the mcimate and inmott Armory or Treaiury or vcr and ovtr 
 my Heart,to the Children of Learning and Heirs & over again] 
 ofWifdome, who with fecond thoughts which aJ^daq^ine •, I 
 arethewifeft, (hall clearly and wirh a confide- Jj^'[^^^^' ^^^^^^ 
 rate judgement pafTe thorow thefe things with a ^j^^^ ci^ihy 
 pure Mmd and tongue, reading them over in the paints. 
 Jighc of God, without any fuperfluicy or diminu- 
 tion, by often reiterated and evident fpeculati- 
 ons ; For farely it is not enough to know, that we ou'^hc not 
 thou mayft know, but it concerns the publick to prefer o!]r 
 good to make known alfo in publick writing privsre profic 
 what belongs to the publick, not out cf pride or ^'^{^y\ ^^'^ . 
 vaine glory, but moved wich a defireofdoing ^^^ '^ ^*° ' 
 good, that pofterity may be inftruded, and the 
 great bounty ofGod fpread abroad and reveren- 
 ced ; both becaufe at this time I fee it taught in 
 publick Schools for the molt part rather for the 
 glory of Education^ than the good and profic of 
 the Auditors : as alfo, becaufe every one is not 
 fo happy as to delire to learn and improve his The School 
 time, whether he be rich or poor, which yet by cf Phyfick is 
 peculiar affiftance of the divine Majefty fell to ''^^ covered 
 my lot, in that I lived freely to the great advan ^'|Jj^ ^j^^' ^"^ 
 tageofmyftudies above ten years in two of the numcnt: ^^' 
 P z very 
 
[] 222 ] 
 
 I Therefore ^'C'^Y ^^^ ^^-^ ^'^^ honourable Families, in that 
 thzi Vhy fnhn o^ 8S2iE at Ljoy.sin France^ and in that of 
 fhac wjjketh 3APPENHEIMIE in the Segniory' of 
 thrir ind o^ ^^<^^^^^ • It fel^ 0"^^ that when I inftruaed 
 Paraieifm is ^he Noble Trofapia committed to my trnft and 
 ondy able to diligence,that in my various and moft profitable 
 open rhe peregrinations (efpecially while I was with the 
 ^Bnok of Na. illuftrious and Noble U^y^^/J'//Z/.4:Z^rol- 
 "'^' licitous of his Fathers ]iberty,that gallant Heroe 
 
 Cor.radits of Ancient Repute and Virtue, now 
 at reft with Chrift, then unhappily a prifoner in 
 Marefchal)vjhtr\ I had fpecial and private con- 
 verfe with learned men, a thing moft longM for 
 by a Phyfltian that defireth chieflv to turn over 
 the BOOK of NATURE ( in which every re- 
 gion is a leaf) not profundorily & diperficially, 
 but pradically and experimentally , to which 
 learned men I fhould hardly have been admit- 
 ted, but for the Relation I was then in. Befides, 
 I had this chiefcand fpeciall help, in afmuch as 
 that moft liluftrious, the moft worthy of perpe- 
 tuall rcfped from all learned men, and Heroick 
 Prince CHRIST I AISI^ tAlS^^ALTIN, 
 with his more then fingular favor and laudable 
 patronage toward the more fecret Sfjdies, fup- 
 plyed m.e with neceffary expences,who was alto- 
 gether unable to bear and undergoe fo great a 
 burden as all thefeMedicins come to,which muft 
 be prepared and tryM by Fire. By which fingular 
 care toward the whole Spagyrick ftate,and moft 
 dcferving pattern ('which I here fet down for o- 
 rher great Peeres and Noble men to imitate) his 
 Rioft Uluftrious HighnefTe will defervedly and of 
 
 right 
 
[:^223 3 
 
 right purchafeto bimfclf not only an eternal good 
 Report and honour of his Name next to the happy 
 reward of his expences, but will alio for ever to all 
 pofterity be thanked by forraign Nation?. Moreo- 
 ver in refpcft of what concerns the order and Dif- 
 pofition of medicannents, I have propofed and fet 
 down this to my felfe (every man having the free- 
 dome of his own fence ) according to the meafure 
 and fanfie of my Genius and skill : Ic will be fafe 
 for every man to add hereunto the further Experi- 
 ences of his own, and difpofe it otherwife accord- 
 ing to his difcretionfor his private ufewhen be hath 
 inlarg'd it ; And fo I doubt not but that this bar- 
 veil of Chymicall Corn, and the Firft fruits of my 
 increafe, and this Spagyrick prefent of my difficult 
 and laborious diligence ( than which I fuppofe I 
 could not leave behind me a better to my Country 
 and Comm.on-wealth ) will be moft acceptable to 
 godly learned men (for I regard not Hogs & Dogs 
 that have no grace nor goodnes at all,thofe Beetles 
 which I leave to their own dunghil) but of all efpe- 
 cially to them who have wafted their youth with 
 infinite paines to follow after and get Knowledge, 
 and who have been train'd up in the Spagyrick and 
 Herm.erick School of Vulcm^ being not yet depri* 
 ved of the Light of underftanding, and have been 
 well inftruded by approved Authors in the general 
 rules of Phyfitians before obferved, gs well touch- 
 ing the caufes of difeafes, as the methodical way of 
 curing them. I have not handled all things here in I have not 
 this place,to avoyd prolixity ; I know there are not J^P^^^"^ ^ 
 a few doubts left unrefohed • and no wonder, for '/^'j^o^^tqc 
 they that arc ignorant of many Things muft needs there y^t 
 
 doubt 
 
C 224 1 
 
 more leff doub! of Many things :It is provided for by the Phi' 
 to be fpj- lofophical law that feme tedious things fhould be 
 ^w"* V^^^^ ^^^^ oblcure to young Schollers and for intelligent & 
 wri"cn for wife men to find out ; for thereby their wits are tri- 
 them wiio ed, and made fie for the School of Phylofophers. He 
 by aprofpi* that can receive it let him receive it ; and he that 
 cccious & JqjI^ j^^j underftand, let him either learn or hold his 
 hlve\Z]l P^^cc and be filent ; NeverthelcfTe the yonng Pupil 
 mind in^ that is a diligent Searcher oot of the Ancient Firft& 
 lightntd Sacred Phylofophy, who in the Fear of God hath 
 by God & given holy attention,laid afide his Phantarie,& hath 
 kiL^r^ had his Reafon well difpofed with a fubtile wit and 
 with th: profound iindcrllanding, he may apprehend & con- 
 faltof wif- jedure the fignificatlon of MANY things by a Few 
 dome. in this open market of Nature, not by a vulgar 
 ^. ^'^^^ (harpfightedncsbutbythcafliftanceoftheAlmigh- 
 words are ^V * ^^ ^^^^ ^^^ endure the Truth lay afide rancor, 
 fufficienc and read thofe things with a fincere mind, and fhall 
 for him inwardly & more thorowly examine all things with 
 thac under- ^ diligent and confi derate judgement of the MIND 
 taadtili. p^^ depraved by his affedions,(hallatlaft with great 
 thankfulnes acknowledge that the doors and Inner 
 rooms arc unlockt to him by the favorable virtue of 
 the mofthigh Creator, and from all thcfe things 
 rightly underftood, through PRAYER & PAINS, 
 (hall reap much more fruit than he expedcd.If hap- 
 pily there be any of a contrary opinion^ ignorant of 
 the Truth & Men of a tefty & wayward nature,who 
 in their rafti ignorance (ball account this courtefie 
 for an injury, unthankful for what I have endeavo- 
 red di think they have no need of this publik worth, 
 which from the hand of God I have fincerely com* 
 rnunicated to a State that ftands in need of it,to the 
 
 glory 
 
C"s3 
 
 glory of God and furtherance of my neighbors wel- 
 fare, let them not vex and trouble without caufe the 
 laborious diligence of undoubted experience, and 
 other mens pains and fwear, with thole their proud 
 and rafh cenfures like zy^fip's Crow,or reproaching 
 them^for a patch'd and mixt hodg podgof good & 
 bad together (to get the corn from the chaffe, and 
 feparate true from falfe, is fometime a moft tedious 
 and difficult task, let them judge who have toyled 
 and fweat in the like cafe) nor let them with Timon 
 that Man- hater feeing a dogged churlifli fpirit or 
 difpofition ratify it to pofterity,or publifh to all the 
 world their cruel and dcteftable inhumanity or moft 
 unrightous hatred which they have againft theTruth 
 by rifing up againft it, unlenc (quite excluded the 
 company of learned men inftcad of an anfwer) they 
 would be called ftubborn enemies of man*kind, and 
 adverfaries of publickrafety,who(as already before) 
 are juftly to be calheer'd : And let them not afrighc 
 thofe that are ftudious of the truth, who take thofe 
 our labors and faithful diligence kindly and in good 
 part : or if they can difcourage any, let them open 
 their own fountains, having an occafion given thena 
 hereby of publifhing their Obfervations, let them 
 take their lited candle from under the bu(hcl,left the 
 curfeofthefigtrec befall them, and letting pafle all ^^^^^'^9 
 idle contentions of words and f cholaftick qucftions 
 and fruitlefs difputations (for it is that which a cun- 
 ning & contentious Sccptick Phylofophcr is inclin'd 
 untO:, whofc purpofe is not to 6nd out that which is 
 True butto wrangle about it,& with brawling words 
 to prove and maintain any thing.and to put by or a- 
 way what he pleafeth) let them be fpurd on 3c pro- 
 voked 
 
Z226 2 
 
 voked by my example, as I^cometh good & fincerc 
 
 citizens of the Phyficall & Spagyrick State and pro- 
 
 feffion,to bring forth better things than thefe out oi 
 
 ^^^ 'J J their own experience, (for furelv Phyfick is not vet 
 
 cin rind ir- rrxi- l i- 
 
 ouc cheend ^^^^ ^^ ^"^ ^^"^^^ ^^ perteCtion^but many things re- 
 el Phyfick. main to be difcovered to future ages) and to fuccor 
 poorZ<!i^<«r^3nocwthSylogifticalorLevitical^or^/, 
 but with a Samaritan He/p & Ayd. This if they (hall 
 do^and caft away the Signatures of curfed Sloth, of 
 Drones,in their hollow cracks and clamors which ac 
 lealt make a terrible noyfe, they may become Bees, 
 and after that in a grateful agreement, godly love & 
 mutual duty confpirc together with us into an union 
 and Spagyrick mellifice divorcing the multitude and 
 abftaining from all fornication, and Rea/Ij & indeeii 
 may maintain & defend theExcellcncy ofChymiftry 
 againll all that reproach it, and with their ingenuity 
 and learning, without envy & evill fpeaking, endea- 
 vor to render this our good endeavor better then the 
 work it felf Nodoubt but after other fecretSciences 
 which yet lie inthe dark, that Ancient, Truc3& Phi- 
 iofophical Medicin,which by reafon of the longcon- 
 tinuance and injury of time, as alfo the unworthines 
 of our age (mens (ins douhtles fo meeting together) 
 is not yet fullyknown,may in a fhorttirae by the hea- 
 venly afliftance,be reftored to its loft luftre &ancient 
 fplendor,to the moft healthful advantage of all man 
 kind & the due honor of Spagyrick Phi(itians,whofc 
 endeavor &: pains that immenfe fea of divine Mercy 
 would be plea fed to make ufe of as an Inftrument &c 
 Pen to accompli(h fo healthful and faving a work. 
 irhich that holy Trinnitj grant ;aphofe Hnjpeak^bU 
 T^me be hlejfedfor ever arid ever^ 
 A M E N.'c. 
 
Thret BOOKS 
 
 PHILOSOPHY 
 
 Written to the Athenians : 
 B Y 
 
 That famous, moft excellent, and approved 
 
 PHILOSOPHER 6^ PH I SITIAN 
 
 Aureal. Philip, theoph. Bomhafl. 
 of HohcrJoeim, (commonly called) 
 
 Taracelfffs. 
 
 With an Explicatory TABLE alphas 
 
 bctically digefted ; wherein the hard words that are 
 found in this Auchour,and in the foregoing Preface of 
 Ofw: irollim^ are Explained. 
 
 Done into Englifbfor the increafe of the knowledge and 
 fear of God. By a young Seeker of truth and holincs. 
 
 O Lord mr Lord^ how excellent is thy T^me in dl the 
 
 Earth?T^[.2,i^9, 
 Ho/y, Holj^ Holy i^ the Lord of hojref^ the rvhole earth U 
 
 fullof his glorj, Ef. 6. 3. 
 
 8x perpetuitate creaturarum ir^telligitur creator (Ztern:U; 
 ex magnitudine ommpote/is^ ex or dine & difpofitione fct-^ 
 piens.ex gubernatione bontis. Aug. L 1 i.de Civ.Dei.c.Zi^ 
 
 LONDON: Printed by O'.t S. for L: Llcjd 
 at th€ Caftle in Corf^hill. 1657. 
 
THE 
 
 Firft BOOK 
 
 O F 
 
 PHILOSOPHY 
 
 Written to the Athenians 
 B Y 
 
 Theoph. Tarac. H. H. H, 
 
 T E X T I, 
 
 LL created things are of a 
 fraile and perifhing nature, ^n creatbtri 
 and had all ac firft but one in the wor'd 
 orely principle or begin- f^uve bntone 
 ning. In this (principle) all P'^'^cii^le. 
 things Under the Cope of 
 Heaven were inclofed and 
 lay hid : Which is thus to be underftood, that 
 all things proceeded oat of one Ul'^.ttrer, and 
 not every particular thing out of its own private 
 carter by it fdfe. This common matter of all 
 A a ^ things 
 
- 3 rhe firfi Book of Vhylofofhy^ 
 
 whit rhe things is the great Myfierie^ which no certaine 
 
 Ojeac Myfte- efTencc and prefigiued or formed Idxa could 
 
 *^* '^' comprehend, nor could it comply with any prc- 
 
 • pcrcy, it being alcoc^echer voyd of colour and e- 
 
 Th- Greac Icmentary nature. The !cope of this great My 
 
 Myil'.rit is fierie is -as large as the Firmament. And this 
 
 the mother of Great Mjjhrie w^ the mtther of all the EU- 
 
 all things. fnents^ And the Grandmythtr of aU the Stars^ 
 
 trees dnd car nail creatures. As children are 
 
 born of a mother, fo all created things whether 
 
 fenfible or infenlible, all things whatfoever, 
 
 were uniformiy brought out of the Great O^^j- 
 
 Jterie, So that trie Great Myficrie is the onely 
 
 mother of all penfhtng things on: of which 
 
 thev all fprung, not in order of fuccefllon or 
 
 continuacion, but tl.ey all came forth together 
 
 and at once, in one creation, lubfcance, matter, 
 
 form, eilence, nature and inclination. 
 
 Text 2. 
 
 That thi^ Afyfhrie was fuch as never any 
 
 creature befideswas, or ever faw the like, and 
 
 yet was the firfi matter ^om of which all mortall 
 
 things proceeded, cannot better be underftood 
 
 \ than by the Urine of man^ which is made ofwa- 
 
 ii^i^r^^^^^ ^*^^» f^'^tharJfire^ but is neither of thefe, 
 
 or was it like to cither, yet all the Elements, by 
 
 another generation arife from thence, and fo 
 
 pafTjf into a third generation. But in as much 
 
 .-., - as the U'ineis but a creature there may be fome 
 
 Myfl-rie ^Js difference between this and that. Yor xh^ great 
 
 jBOfcicavcd. Olfjsserie k triereated^ and was prepared by 
 
 that 
 
WrHtcn to the Athenianf. j 
 
 that great Artificer. Never fha II there beany 
 like it •, nor doth this returnc or is it brought 
 back againc unto it felfe. For xs cheefe becomes- 
 no more milks ^ fo neither doth that which id gene- 
 rated \_ of the MyJlery ] return into its firfi 
 matter. And though ail things indeed may at 
 lergch be reduced into their prillin nature and 
 condition, yet doe they not recurne againe unro 
 the CMjflene. Tkit r^hich is once con fumed can 
 hj no means he againe recovered. But it may re- 
 turn into that which was before the Myftcry. 
 
 Text ". 
 
 Furthermore, though the gre(>.t Mjjlerie he ^^^^ rjiegreac 
 indeed the rr:other ofaW things, both fenfible Myftcric? is 
 and infeniib'e ; yet were not all things that the mcrlicr of 
 grow, nor the living creatures, nor fuch like sl^- ^-'ng?- 
 things, formed therein : but thus are we to con- 
 ftder of it, that it left and ailigned generall 
 myfteries to all things, that is, to men and living 
 creatures and thofe of one fort it gave a myftery 
 to propagate them felves after their own form* 
 In like manner it beftowed a peculiar myfterie 
 on every other thing to bring forth its own 
 fhape by It felfe. From the fame originall alfb 
 ( which the primary myfterie ordained } spring 
 thofc myfteries from which another myftery 
 may be produced. For a Star (alias mucke) is 
 the myfterie of beetles , flies and gnats, crc 
 Milk is the myfterie of cheefe, butter, and fuch 
 like. Gheefe is the myfterie of wormes that 
 breed in it. So againe wormes are the myfterie 
 A a 3 cf 
 
^ The firji Book, of Th)lofophy^ 
 
 ofperifhedcheefe. And thus there are two forts 
 Mydcncsave of myftcries : The Great Mjfierie^ which is 
 cf c.vo (ores, uncreated • The reft, being of the fame kin» 
 
 dred, are called Jpecia// mjfteries. 
 
 Text 4. 
 ^,, ,. Now feeinf» it is plaine that all pcrifliing 
 
 All things ,. j-jr -^ J T r 1 J 
 
 can eourof the things did fpring and anle out of the uncreated 
 
 GreacMyfTcry myfterie : we muft know, that nothing created 
 at one & rfcc vvas brought forth foorer or latter one than a- 
 (amc time, mother, nor this or that tiling apart, but altoge- 
 ther and at once. For the Greatefi Secret^ to 
 wit, the GoodnelTe of the Creator did create or 
 lay all things together upon that which is un- 
 created, not formally, efTentially, or byway of 
 qualities : but every thing lay hid in the uncre- 
 ated as an image or ftatuc doth in a piece of tim- 
 ber. For as the ftatue is not feentill the waft 
 wood be cut away that fo it may appear : So fs 
 it in the fincreated myfierie, that which is flefll- 
 ly or fenfibie, and that which is infcnfible, 
 both came forth and got to its own form and 
 kind by a right and inftituted feparation. Here 
 was no hacking or hewing, but every thing 
 paffed into form and effence, &c. Never was 
 Lfarr of Ihe ^^^'^ workman any where to be found fo accu- 
 Crcatour. ' ^'^^^ ^"^ induftrious in feparation, who with like 
 skill could make even the leaft and lighteft grain 
 izfcfiill, and put life into it. 
 
 Text 
 
Written to the Athenian?, 
 
 Text 5. 
 
 llnderftand it thus, not as if a houfe were built a comparifon 
 out of the great Mjflsrie^ or that the living bcr-viyc the 
 creatures were firft gathered together and laid niyfterie and 
 in an heap, and then perfeded, nor the other ^ "^<-^^*cine. 
 things that grow like wife : but as a Phyfitian 
 makes a compound of many vcrtues, though the 
 matter be but one, wherein noneofthofe ver- 
 tues appear which lie hid under the fame. So 
 muftwc think, that all forts of creatures under thiiigs -vercin 
 heaven were kl in order and put into the gre^t the niyftefic. 
 Myfierie, not perfedly according to their fub- 
 ftancc, form and effence, but after another fub- 
 till manner of perfedion ( unknown to mortal! 
 man) whereby all things were fhut up into one. 
 We all were created of that which is fraile and 
 raorcall, and are born much after the manner of 
 Saturn, who in the feparation of himfclfe brings 
 forth all firms and colours, yet none of them 
 ap[c r vifible in him. Sirce then the myfteries 
 of Saturn yeeld fueh like procreations ; much 
 more doubtleffe thcareat wjCrerie hath in it this 
 miracle, in whofe feparation ail other fuperflu- vvhac k-uH of 
 ous things are cut off, yet is there nothing fo fepara-inn S-j- 
 ncedleffe and ufelclTe but can bring forth out of turn hach* 
 it felfe fome other increafe,or fit matter thereof. 
 
 T £ X T 6. 
 
 Know therefore that fevcrall and various 
 
 chips or fragments fell out in the cutting or car- 
 
 Aa 4 virg 
 
e The firjl Booh^ of Vhilofophj/^ 
 
 ving of the great myficrie, whereof fome be- 
 came flefh, of which there are infinite forts and 
 formes : others were Sea^monfters, of wonder- 
 full variety alfo^ fome became herbs ^ other 
 fell into wood ; abundance into ftones and met- 
 A twofold ait tails. A twofold way or manner of Art may at 
 of(hr Ciea- j^aft be confidered by them that ask how the 
 
 tour III rhcfc- r- j j- i »j u r 
 
 pjration of omnipotent God did or could carve out thole_ 
 ihe Gr<ac thing?. Firft, in that he alwayes ordained life 
 P'iy.' crie. and incrcafe.Secondlyjn that it was not one on- 
 ly matter that fell off every where alike. For if ^ 
 Statue be cut out of a piece of timber, all the 
 chips thereof are wood. But here it was not fo ; 
 but every thing received its own form and mo- 
 tion byitfelfe. 
 
 Text/. 
 
 Thus the diftribution followed tic operation 
 of the great myfterie^ and the things that were 
 feparated fromthofe that were fciperfluous ap- 
 peared more excellent ; at the fame inftant alfo 
 divers other things proceeded out of thofe very 
 fuperfluous things that were chipt off. For the 
 great mjfterie was not Elementary, though the 
 Elements themfelves lay hid therein. Nor was 
 it a carnal! thing, though all forts of men were 
 Trp nnyfler e comprehended in it. Neither was it wood or 
 bur wirhouc "^ne ; buc fuch was the matter that it contai- 
 diyfcrencc or red every mortall thing in its effence without 
 i liiii^iiHi. difference or diftin(^iop, and afterward indowcd 
 every one ofthem with its own particular effence 
 and for.-n jn the fep?,rauon. An example whcre- 
 ■ ' ' ^f 
 
IVrttten to the Athenians. J 
 
 fif we have in meat ; Ifa man eat it, he gathers A compjrifon 
 fleifh, to which the meat was nothing like be- ^^f*^^" ^^^ 
 fore • when it is putriiied it breeds graile cf [JJ^a^^'^^^ 
 which It had not refembiancc before at all : 
 which hold> much more true in the (Threat mjfte- 
 rie. For in the Myftenes it is mod manifeft that 
 one thing became ftones, another flefh, another 
 hearbs, and (o afterwards pafled into various 
 pd infinite formes. 
 
 Te XT 8. 
 
 Now when the feparation was made, ^d 
 every thing brought into its own form and pro- 
 perty, fo as that it could fubfift alone of it felfe, 
 then might the ftibflamall rmtter be known. 
 That which 1(906 fit to be put together, wasfo com- 
 f^^ed -^ the reft^ in refped of fubftance remain 
 wd voyd and thin. For when things were firft 
 fet together, all could not equally be joyned, 
 but the greateft part remained vacant. 
 This is plainly to be feen in water, which when 
 it is frozen, the ice thereof is but a very fmall 
 quantity. So was it in the feparation of the Ele- ^hence, ana 
 ments. VVhatfoever could be compaded was forcs^^he^"^ 
 made ftones, flefh, mettalls, wood, and fuch thingsarerhat 
 like. The reft remained more rare and empty, wcrccompad- 
 to wit, every thing according to its nature and c<^- 
 property of the Planets. For when things were 
 firft compared that ^r.^r mjfterie was juft like ^'°Xthe 
 fmoke, which fprcadeth very wide ^ yet hath it myfteiic and 
 very little fubftance bcfidesafmallquantity of fmoke, 
 foot. All the othe^ fpace, where the fmoke is, 
 
 u 
 
8 ^he firS Book, of "Philofophy^ 
 
 \% very mere and pure aire, as may be fcen in the 
 ^ reparation of the fmoke from the foot. 
 
 Text 9. 
 
 Separation is Separation was the principle and mother of 
 
 the bcgining ^\\ Generation. The greateft miracle of all in 
 
 of all genera- philofophy is Separation. Yet (hou id not men 
 
 ftudy thefc things beyond their capacity and 
 
 reafon. How fuch things were, and might be 
 
 made, is fomewhat to be known by this exam- 
 
 pie, vU. If you put vineger to warm milk, you 
 
 namrcTl^'vi ^^'^ ^^^ ^ feparadon of the heterogeneous parts 
 
 ncger. many wayes. Thus the Truph/it (or Traphat) 
 
 Tniphac. of mettalls brought ever\' mettall into its own 
 
 nature. So was it in the Myftety. for as the 
 
 macerated tindure of filve*-, fo alfo the great 
 
 penetrating myftme^ reduced every thing into 
 
 its CiTence , diftingui(hing and fepa^ating alf 
 
 things with fuch wonderfull diligence, that eve-. 
 
 The Magkk ry fubftance had its due form. Mow that Ma'\ 
 
 that A\xt^zd ^if^i^^.^ ^ j^QJljlyjg^l^y j'^f.j^^f that direEled fuch 
 
 g"c* M^ft - ^^ entrance. Which if it were divinely done by 
 sic'*^ ^ ^' the Deity, it would be to no purpofe to ftudy 
 for it. Nor doth the Deity make known him-' 
 fclfe to us hereby. ButifthatMagick wercna-' 
 turall, certainly it was moft wonderfull, very' 
 excellent for quicknefs of penetration and fwift- 
 ncife of feparation, the like whereof Nature cart 
 never more give or expreffe. For whilft that ; 
 was bufie at work, one piece fell into the Ele- 
 ments, another into invifiblc things, another 
 into the vegetables ^ which doubtleflc muft 
 . ''' needs 
 
Written to the Athenians. 9 
 
 needs be a very great and fingular miracle^ 
 
 T E X T 10. 
 
 . Inasmuchthenasthe^rf^f wj/^^rjr was full The firftfc- 
 of fuch Eflence and Deity with an addition of paration was 
 the moft eternall one • the S E P A R A T I- "^'/^hl'/^^** 
 O N was before any creature. When this be- 
 gan, then every creature fprang forth and ap- 
 peared in its majeftie, power and free will : in 
 which ftate alfo it (hall ftill flourifti even to the 
 end of the ^yorld, or that great harvefi^ when 
 all things (hall be pregnane with fruit, which 
 (hall then be gathered and carried into the 
 barn. For the harvefl is the end of its fruity nor The harveft is 
 doth it intend ofight hut the corprall deftruBion the end of all 
 of all things. And though their number be al- ^^'"^^ ^J'", 
 
 •^n-c- -."i I tL I can^c out of 
 
 moft inhnite, yet is there but one harvelt oncly, ^i^^ myftcry. 
 when all the Creation (hall be reaped, and car- 
 ried into' the barn. Nor will this harveft, the 
 end of all things, be leffe admirable, than that 
 great mylierie was wondcrfull in the beginning, 
 notrpithftanding the free power cf things be the The fimpathy 
 catife of their mutuall ajfeBion and defiruclion. *"^ ? " h^^'c 
 For there is nothing but hath both love and ha- [^ l^^ caufc c^ 
 tred. The free will flourifheih and is conver- their muca- 
 fant in vertues, but is either friend or foe in our tion. 
 works. But thefe things belong not to fepara- 
 tion. For that is the fequeftratrix that gives to 
 every thing its form and effence. 
 
 Text 
 
Id 
 
 7bc firU Book ^f Thilofvphj^ 
 
 The fiift Ele- 
 ments rofc 
 out of the 'c- 
 paratioaofthc 
 myfterie. 
 "What fire i>. 
 What the 
 aire is. 
 
 What the wa- 
 tcf is. 
 
 What the 
 Earth is 
 It is fiiftainccl 
 by the pillars' 
 of the Ar- 
 ccaltcs. 
 
 Text ii. 
 
 * 
 
 When the grcAt myfterie firft feparated all 
 things, the firit fep4ratio» rva^ of the Element^ 
 fo that before all other things the Elements 
 brake forth into their ad and eflence. The fire 
 was made heaven and the wall of the firma- 
 ment. The aire was made a voyd fpace, where- 
 in nothing appcareth or is to be feen, polTelling 
 that place wherein is no fubftance or corporal I 
 matter ; This is che coffer or inclofure of the in- 
 vifible Deftinies, The water pafled mto liquor, 
 and took its place about the'channells and hol- 
 lownefTe of the centre within the other Ele- 
 ments and the skie ; This is the hutch of the 
 Nymphs and monfters of the Sea. The earth 
 was coagulated into dry land, and is upTield by 
 none of the other Elements, but is proptup by 
 the pillars of the Archaltes ; The(^ are the 
 f^range and wonderful! works of God : The 
 earth is the chcft of thofe things that grow, 
 which arc nourifhed by it. This Kind of fepara- 
 tion was the beginning of all creatures, and the 
 firft diftributipn both of thefe and all other 
 creatures. 
 
 T E .\ T 12, 
 
 After the Elements were thus brought forth 
 into their cfTence, and divided from each other, 
 that every one fubfiited feverally in its own 
 place without prejudice to one another, then a 
 
 fecmd 
 
Written to the Athenians, \i 
 
 fecond feparationfollovoed thefirfi^ which prcccee-i 
 
 ded from the Elements. Thus every thing that! The firt*s Ar- 
 
 lay in the fire was transformed into the heavens,! P^ranon, and 
 
 one part thereof as into an Ark or cloyfter, ano- '^^ 
 
 thcr part proceeded out of it as a flower out of The fccond 
 
 aftalk. Thus the Stars, Planets, and whatfoc-. Stars fprang 
 
 . . , r- r i_ r L OUC ot the \f 
 
 ver is in the Firmament, were brought forth, cond fepara- 
 Thefefprang out of the Element, not as aftalk don. 
 groweth with ics flowers out of the earth ( for 
 thefe grow out of the earth itfelfc) but the How the Stars 
 Stars came our of the heavens by feparation "J?v^n]^ ^ 
 onely, as the flowers of filver afcend, and fepa- 
 rate themfelves. So that all the firmaments are 
 feparatcd from the fire. But before the firma- 
 ment was feparated 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 fpring 
 comes the fame tree (if that be feparated from it 
 that may be feparated) puts forth leaves, flow- 
 ers and fruit, which is the time of its harveft and 
 feparation : Juft fuch another harveft was there 
 in the feparation of the great myfterie, which 
 could by no means with-hold or defer it felfe 
 any longer. 
 
 Text 15. 
 
 Another feparation out of the Aire followed ^ 
 the feparation of the Elements, atone and the ^^^^^[he^afrc' 
 fame inftant with that of the fire. For the T^hole,^^^ ics kind. ' 
 aire X9as predejlinated ptnto all the Elements J 
 Vet is it not in the other Elements of mixture in 
 any manner and meadire ^ but it doth affume 
 
 and 
 
12 7 be first Book of Thilofophy^ 
 
 and occupy all manner of things in all the Ele- 
 ments, onely what was before furrounded it 
 doth not poflede. For no mixture of the Ele- 
 ments continued faft united, but every Element 
 betook It fclfe to ics own free power without de- 
 pendance on another. As foon as this Element 
 rhus parted from the reft out of the great mjfte^ 
 rie, prefcntly out of it were difthbuted Fatet^ 
 imprejfions^ inchantmettts^ fHperftitiens^ fhrewd 
 turns ^ dreams^ divinations ^ lotteries^ vifions^ 
 apparitions^ fatacefts, melofinesy fpirits^ diemeay 
 dnrdales and nenferans. At the feparation of 
 the things aforefaid every thing had its proper 
 place and peculiar eflence appointed it. Hence 
 things invifibie in themfelves became fenfible 
 unto us. No Element was by the fupream Se- 
 
 Dlenies live ^^^ "^^^^ "^^^^ ^^^" ^^^" ^^^ ^^^^' ^^^ ^'^" 
 among the w^^ dwell in the rocks, for fuch there created 
 
 ftoncs. with the Aire unto a vacuity. The Dnrdales 
 
 betook themfelves into woods, for their fepara- 
 
 The Durdales jjon was into fuch a kind of fubftance. The 
 
 MdoOn"^ ^ 2^Af/fr^«j inhabit in the Aire or pores of the 
 earth. The Melodnies ftept afide into mans 
 blood, for their feparation from the aire was 
 
 ^jpij irs. into bodies and flefh. The Spirits were diftribu- 
 
 ced into aire that is yet in a Chaos. All the reft- 
 are in peculiar phces of the Aire, every one kee- 
 ping its place afligned to it, and feparate from 
 the Element of the Aire, yetfo asthatitmuft 
 of necefiity live therein, nor can it change that 
 place for another. 
 
 Text 
 
IVriiUn to the Athenians. 13 
 
 Text 14. 
 
 By the reparation of the Elements the water j The fcparati- 
 was gathered into the place which the myfterie i o» of the war 
 had alotted it. Thus every thing whatfoevcr: ""^ ,^"^ '^* 
 that lurked m the Elementary vertuc and pro- 
 perty thereof was more fully divided by a fecond 
 reparation, and the water parted into many fpe- 
 dall myfteries, all which had their matrix from 
 the Element of water. One part thereof be- 
 came fi(hes, and they are of many forms and 
 kinds, fome beafts, feme fait ; much of it fca- 
 plants, as Corals^ Trines and Citrons ; a great Coral! , tnnc 
 deal of it fea-munfters contrary to the manner ^^^,^\ll^^^* 
 and naturall courfe of the Elements, very much 
 became Nymphs, Syrenes^ Drames , Lorind, Nymphf, sy- 
 Nefder ; fome reafonable creatures, having re.jes,Drjni2P, 
 fomething eternall in their body, and propaga- Lcriud, Net- 
 ting themfelves ., fome alfo that die totally, and ^ ^^^' 
 fome that are againc feparatcd in time. For the 
 perfed feparation of the element of water is noc \ 
 yet mnde. But as the great harveft haftneth and I 
 cometh on, a new increafe may fpring up every 
 year in the Element of water. And this fepa- 
 ration is made at the fame inftant when the o- 
 thcr Elements are feparated, in one dayes work, : 
 and by the motion of fequeftration. So that 
 every thing thus living in the water was at once 
 in a minute and moment of time created and 
 made manifeft by the feparation, 
 
 Ti XT 
 
14 '^ke fir!i Book, of "Philofophji^ 
 
 T E X T 15. 
 
 The rcparjcl-5 In like raannfer when the Element of the 
 
 on of the ' ear'ch was disjoynM from the reft, the earthy 
 
 earth, and its feparacion was made, to wit, thefeparation of all 
 
 f things that doe or did fp^ing in or out of the earth » 
 
 For at the firft creation the tour Elements lay 
 
 hid in all things alike in the great myfierie i 
 
 which things alio were feparated after the fame' 
 
 manner and in one inftant, and were divided 
 
 among themfelves one after another by a fecond 
 
 I reparation, which is Elementary. And by this 
 
 I kind of Elementary feparation oiic of the Ete- 
 
 \ ment of the Earth things fenfible andinfenfible^ 
 
 : th9fe that are et email and thufe that a'-e not eter- 
 
 nail were parted from one another, e\ery one^ 
 
 , obtaining its peculiar efTence and free power. 
 
 All that was of a woody nature was made wood, 
 
 ThcdiffcrerKc "^^^ "^^^ ^^^ mincs of mettalls. A third be- 
 
 of Mineral Is. came marcaflte^ talke, hifemute^ pomegra):ate, 
 
 Tnettallicl^ccbaltr mlfio, and many other thir,g«. 
 
 A fourth precious ftones of many (orts and 
 
 (hapcs, as a\[ofiones,fands and lime, A fife was 
 
 made into fruity flowers, hearbs and feeds. A 
 
 iixt into fenfible living creatures^ whereof fowe 
 
 partake of eternity, as men , others doe not^ af 
 
 f calves, Jheep, 8cc. Whereof many kinds and dif- 
 
 i ferences might be reckoned up ; for many more 
 
 I kinds were feparated in the earthy Element than 
 
 fcarthy things i in any other. For by the feed of two are all 
 
 are propjga- fj^ipgg propagated, that is, by the coming toge» 
 
 cedivitfec. , thgrof father and mother ; which was not pre- 
 
 deflinated 
 
Written to the Athenians. 15 
 
 deftinated and ordained in the other Elements.) 
 
 Here alfo are the Gnomi Sylveftrci and Le- G cres, 5yl- 
 
 tntires; of which fome are alocced to the moun- vtners arid 
 
 tains, feme to the woods, ron:ie onely to the ^<^"^^''^^* 
 
 nighc. But the Giants were parted into a third • 
 
 reparation. There are grc-i.c diftnbuted effences 
 
 too, as alfo ftrange miracles amongft menjcattle 
 
 and all things ihat grow, whirh is a hard matter 
 
 for any Phylofopher to find out, and therefore 
 
 tis thought they were made befides the order 
 
 and mcafure of nature. , 
 
 T E X T 16. 
 
 After the four Elements were fromth-be-l 
 ginning feparated from each other outof the'^^^!^^*^^^'^* 
 cnelj matter (as hath been faid} in which matter ^roughc^ "^^^^ 
 iiotwithftanding their complexion and effence forcU. 
 was not ; the Compiexiojis and nat^tres ijftied out 
 by that fefaration. The hot and dry werit into 
 the heavens and firmament, each cleaving apart 
 into its own property. The hot -and wojfl went 
 into the aire, by which the hot and moyfl are 
 invifibly feparated. Thcco/d Sindmoyft turned 
 into the Sea and the parts adjoyning, The cdd 
 and drj degenerated into the earth and all earthy 
 things. And even contraries arofe from the fe^ 
 paration of the Elements, which have no like- 
 neffeat all to their Elements. Of this fort fs 
 lime^ which in refped of its own nature is not ^-"^e corr.ecIT 
 fire, though it arifeth out of the fire. The caufe ^l^ LcyLc 
 Whereof is this, becaufe the diffolution went too of a fiery kj?- 
 far off from the fiery nature in the feparation of ttore. 
 
1 6 Ihc firjl Book^ of Vhylofophy^ 
 
 :the Element ; for the fire hath both cold and 
 The tire of rr.oylUn it. There is a fourfold fire. Therefore 
 iou- foits. the colours t Ha tare From the fire are not al- 
 wayes like unto it. One fire caulech a white and' 
 azure colour. The dry fire maketh a red and 
 ^reen.The mox ft fire makech an afliie and black. 
 The moyit fire caliech a colour iikefafifron and 
 red. For this rcafonone procreation is hotter 
 then another, becaufe one fire is more or leffe in 
 degree than another. Nor is there but one fim- 
 
 T^- , , pie and ohtlv firo find no more, but there are 
 
 Diveis degrees \ i « i r r ,- « 
 
 of fiic. iomc hundreds or lires, yet never a one ot tne 
 
 fame degree v. ith another. The procreation 
 
 therefore of ev?ry of chem is from its own fub- 
 
 , jcd, as a k'.nd of myilene fo ordained. 
 
 T E X T 17. 
 
 ,, . Nor did the -.v-ater obtaine one kind of com- 
 
 plt^icns ot picxion onci •. 1 or there were mnnite waters m 
 wic-r. that Element, which yet were all truly waters. 
 
 The Piiylofopher cannot undetftand that the 
 Element of water is onely cold and moyft of it 
 felfe. It is an hundred times more cold, and not 
 more moyft, and yet is it not to be refer'd as 
 well to the hotneffe a? the coldneffe. Nor doth 
 the Element of water live and floiirifh onely in 
 cold and moyft of one deg-ce : no neither is it 
 Ifiilly and wholly of one degree. Some waters 
 The cliifcren- are fountaines, which are of many forts. Some 
 ccsot waters, are Seas, which alfo are many and divers. Other 
 are (Ireams and rivers, none of which is like ano- 
 ther. Some watry Elements were difpofed of 
 
 i to 
 
Written to the Athenian*^. 1 7 
 
 into ftones, as the Berill, Chryftall, Calcedony, \ 
 Amethift. Some into planes, as Corall, (^c. 
 Some into juyce, as the liquor of life. Many in- \ 
 . to the earclf, •as the moyfture of the ground. 
 Thefc are the Elements of water, but in a mani- 
 fold fort. For that which groweth out of the 
 e:.rch, from the kcd that was fown, that alfo be- 
 longs to the Element of water. So what was jsTyj^ipjjj. 
 flcfby, as the Nymphs, belong alfo to the Ele- 
 ment of water. Though in this cafe we may con- 
 ceive that the Element of water was changed in- 
 to another complesion^yet doth it never put off 
 or pafle from that very nature of the Element 
 from which it proceeded. Whatfoever is of the j 
 water, turnech againe into water *. that which 1 
 is of fire, into fire : that of earth, into earth; \ 
 and that of aire, into aire. 
 
 Text i8. 
 
 In like manner muft we think of the Elcmect 
 of the earth, that all things that are out of the 
 earth do retaine the nature thereof. And though ^^'^-jj^ ^^^ "^'' 
 the mineral liquors may be taken for fire, yet are '^^^^^ ^^^ 
 they not fire.Brimtlone doth not therefore burn ^^,1, ,' 
 becaufeit is of a fiery Element. For that ivhich is ftoncburnctfj. 
 cold will burn as well as that which is hot. That 
 which burnech to afhes 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 ic 
 the Element, but onely the wafting of the earth, ^ ^ 
 or of its fubflancc. Water may burne and flamej^y^'^'^ "^^^ 
 as well as any thing elfe : and if it burn^. then islj^J^ 
 
 Bb :^ *t 
 
 5 urn. 
 
rrh tnav hn 
 
 1 8 The firjh Book^ of Thylofofhy^ 
 
 \ it watry fire. Againe, whereas the fire of earth 
 
 will burn and biaae, ic is not therefore to be ac- 
 
 vvheoce a eounted fiery, though it be fomewhat like to 
 
 Phil fopher fire. He is but a filly and fenfua^l^Philofophier 
 
 jhouia (jcno- jj^gj calleth the element according to that which 
 
 'ng- j^g percciveth. Thus rather fliouJd he rhink, that 
 
 the Element it lelfe is far another thing then 
 
 fuch a fire as this. And for what caufe ? All 
 
 that nrioyftneth is not the Element of water. 
 
 Even the Element of Earth may be brought into 
 
 vater, yet it remaineth earth ftill. Whatfoever, 
 
 likewife is in the earth, is of the Element of 
 
 earth. Foricis, and is known by the property 
 
 of that ouc of which it p oceeded, and to which 
 
 A 'flinr and M^ ^^ '^*^^' A man niay O.rike fire out of a flint 
 
 cjictHony ! and calcedony. Th^t is not elementall fire, but 
 
 give file. : a ftrong expreliion ouc of great hardneffe. 
 
 Text 19. 
 
 The Element of the aire hath many procrea- 
 tions in i:, all which are yctmeer aire. Every 
 Philofopher (hould well underftand this, that 
 fiO Element can begat another thing out of it 
 tike to iikc. K^^^^ ^"'- ^^^^ which ic is of it fclfe. Like ever bc- 
 l^ecteth its like. So then, feeing the aire is invifi* 
 |bie, ic can bring nothing vifiDle outofit felfe. 
 JAnd whereas it is impalpable, it can produce 
 f nothing chat may be touch'd. Therefore (as I 
 I may fo fay ) it doth melofinate. And though 
 thar be from the aire, yea be the very aire, and 
 v^iia: initio- nc.tlvng eilc ; yet the conjundion is made in 
 fifiic is. another Eleni;M, which is the Earth. For here 
 
Written to ihe Athenians. ip 
 
 may a conjundion be made from the aire to t 
 man,as it comcch to pafTe by Spirits in a! I witch- 
 crafts and inchantment?. The fame may be faid ^ 
 here as was of the Nymphs, who though they i^^,^ , 
 liveinthe Element of water, and are nothing. ]M,,f^p}^3 3j^^ 
 but water, yet have they freed ome to converfe 
 with things on the Earth, and to generare with 
 them. The like compadion alfo is there from 
 the aire, which may be feen and felt ^ yet as a 
 procreation of the firft feparacion, biic onely as 
 a confequence. For as a beetle is bred of dung, 
 fomayamonfteroftheairy Element aflumea' 
 bodily (hape with airy words, thoughts and 
 ^ZQ^^i by a mixture with that which is earthy. 
 NcverthelefTe fuch kind of miracles nnd confe- 
 quences doc at laft decay againe into the afre, as 
 Nymphs turn into water, juft as a man by rot- 
 ting is confumed and turned to earth, bccaufe he 
 came from thence. 
 
 T E X T 20. 
 
 And thus the procreations proceeded one out 
 of another by the great reparation. From thofe 
 procreations arofe other generations,which I ave 
 their myfteries in thofe procreation;-, not in like 
 manner as the feparadon of the things aforefaid, 
 but as a miftake,or abortion,or exceite. Thunder? '■y'^«^jce 
 comes from the proceations of the Firmament, ^ ^" ^^^^' 
 becaufe that confideth of the Element of nre. 
 Thunder Is as it were the harveft of the Stars at 
 that very inftant of time when it was ready to, 
 work according to its nature. Magicali tempeftsi 
 rife out of the aire, and there end : not as if the 
 Element of aire begot them,but 1 3cher the fpirit 
 Bb'3 of 
 
20 The frfl Booh^ of Philofophy^ 
 
 of the aire. The fire conceives fome things bo- 
 dily, as the Earth doth the Gnomes. Likewife 
 • ordure comes from men and beafts, not from 
 whence Lo-Uhc earth. Lorind rifcth from the originall of 
 rind is. water, yet it is not of the water. Many other 
 
 things alfo proceed out of the ftore either 
 Crooked men, through miftake or in due time. Deformed men^ 
 wora:s,pl3gue ^^y^y^^s^ and many more fuch like generations 
 proceed from the /w/?rf/7/</;?/. The infedion of 
 countrieSj the fUgue^ famine^ is from the fatail 
 Beetles, can- llormes. Beetles^carikers <^^/;:fj-, breed in dung. 
 kcrsjDalni. ^y Lorind is found out the Prophefieof that 
 W.'iar Lorind country /vhich is a kind of prefige orguefllng dt 
 loicfhewcih. ftrange, wonderfull, and unheard of things to' 
 
 {:ome.. 
 
 Text 21. 
 
 what the ' As we have feen a threefold fcp'^ration made 
 foLiahfcpir- out of the myfterie into three fort? of formes; 
 uon IS. -^ remaines now that we confider the fourth and 
 
 laft feparation of all, after which there fliall be 
 no more ; for then all the other (hall peri fn, 
 and be no longer a myfterie. After the fourth 
 all things (hall be reduced into their fit ft princi- 
 ple, and that onely femainc which was before 
 the great rr^jfierie^ and is eternall. Which is not: 
 fo to be underftood, as if! could be turned into^ 
 any thing, or as though any thing could be made 
 of me after the laft reparation, unlelTe by death : 
 for I (hall be brought to noching^as in reiped of* 
 fio'.v 3I \V\--p my beginning I came out of nothing. Now we 
 ^.lt f tdu.'d mull know how it comes to pafTc that all things 
 
 are 
 
Ifritten to the Athenians. a i 
 
 are brought againe into their originall : When i«o .Vc^- 
 th y a^Turned into norhirg.tbcn doe chey con- I-«o,,c. 
 nil m their firft Bei.g. Frit of alUnen we a>uft 
 look after that which ,s the firliot all. And 
 what that is that goeth i^ to ncchmg is no ed. 
 than a myfterie. My ^>ule in me was madeot! 
 fomethmg, therefore d-^th .c not beoame no- 
 thing becaufei- was forrr.eJ oi iomjthi.g. S^t 
 
 A Diau'e d-awn on a table, as ,t is a picture, TfcJ.ffcrerce 
 wafdoubtlefsrr,adeoffon.edMr,g. But we were le.w.n .^^_ 
 noe fo tr,ade of fometh'.rg, as an image .n the 
 a„e. Andwhvfo? bucb.canfewecamtcwot 
 the. '-nat, no't cut of the prccre^tca myshne. 
 Thefcforer.re we brought ta* nothing, It you - He mcjn. 
 wiptoffap.fturew:chafpunge,rochatnothing j <o d,c ho- 
 
 thereof remame, th. table is as it was before ^ „„.«,■„-,„ 
 Thus all creatures Inall be rt d xcd to thejr tirlt ; ^^^^^^^ „,,„ 
 ttace to wit, to nothing. That we tr.ay know; ,,d a .,b:.. 
 wher'efore all V odie. muft return into nothing it 
 Z becaufe of tb.at which is eternal! m the bodic; 
 ridonall The !aft reparation of this kind is the The 1 ft ni-t- 
 
 Ultimate matter, i hc-n will '^;'^^^ "J!" >/",-. ..vo.ndcr!..:!. 
 atiors, mixtures, convmiors. flte'-a.ion- ran 
 mutatiops,ar.d ftich bk. things be done.au whivh 
 are paft mans hndaig out. 
 
 E X T 2, 
 
 Aoaine, by Philofophy it is ra.^nifeft, t;ii:_ 
 whatever is for the fuccour and prcfervauon ot 
 any frail mortall thing is therewith alfo e-Tin:.)' 
 morcall, nor can that be joyn'd agame that is di- 
 
2 2 The firji BooJ^ of Vhilofophy^ 
 
 Wilk once vided, as milk once turned into curds becomes 
 turned into milk' no more : thus may we reafonalfo, that 
 .T^orc n^ilk^ ^^^ ^^^"^^ mjjierie returreth not into that out of 
 -p. " \ which It came. Whence we may conclude, that 
 ar/th?pr^' ail creatures arethe pidureof the higheft myfte- 
 iftures or xhc rie, and lo nothing elfe but as a painted colour is 
 gicar Sccrcc. roihewall. Such is our life under heaven, that 
 one thing as well as another may be deftroyed 
 and turn'd into nothing. For as the table or 
 frame oFa pidure may be deftroyed and burnt •, 
 fo alfo may the great myfterie^ and we with ic. 
 And as all the things of the creatures are wip*d 
 away, minilhed and do perifli with the myftery, 
 as a tbrreft which rhe fire burns into a licde h*e?p 
 of afhes, out of which alhes but a little glafTe is 
 made a!,d that glafTe is brought into a fmall be- 
 ryl!, which beryll vanifheth into wind : in like 
 manner we alfo (hall be confumed, ftill paffing 
 from one thing into another,ti 1 there be nothing 
 of us left. Such as the beginning fuchistheend 
 The Cypres of the creatures. If the Cypres tree can fpring 
 ffows Jroma out of a little graine, furely it may be brought 
 ** into a«; fmall a qnaptity as that little kemell was 
 
 atfirft, A grain and the beryl! arealike. As it 
 A graine is begins in a grain, foit erds in a beryll. Now 
 the begin! ng, vvhen the feparation is thus made, aud every 
 a btry] chc ^j^jj^^ reduced to its nature, or firft principle, to 
 cj^dofthin2£. . ^^ ,. I • u u- vk- 
 
 ^ Wit, into nothing : then is there nothmg witnin 
 
 the skie but is endleffe and eternall. For that by 
 which it is for ever will there flourifli much 
 more largly than it did before the creationjit ha- 
 ving no fraiky or mortality in it. As no creature 
 fan cpnfume glafTe, fp neithei" can that erernall 
 
IVritten to the Athfmans. 23 
 
 efTence be brought to nothing by that which is 
 eternall. 
 
 Text 25, 
 
 The laft reparation being the diffolotion of 
 all creatures, and one thing confuming and pe- 
 rifhing after another •, thereby the time of all 
 thofe things is known. When the creatures once ^^j^^^ mon^\ 
 were, they had no utter ruine in them ; for a tjjjngs aie c 
 new feed ftill fupplyech the room of the old de- tcrnall. 
 cayed thing. Thus there is fomewhat eternall, 
 not fubjed to ruine, in the things that arc mor- 
 tall, by renovation of another k^dy which thing 
 the Phiiofopher knoweth nor. No k^d doth ad- 
 mit or conftitute that which is eternall. Yet doth 
 it admit putrefadion, when thac which is eter- 
 nal! is taken into the eternal. In this rcfped: man j^|^^ j^ ^ ^^, 
 onely among all the reft of the creatures hath panionofihc 
 that which is eternall in himfelfe joyned with cccrna!). 
 that which is mortall. According to what hath 
 been faid, the mortall and eternall are joyn'd to- 
 gether : Underlland,that which is mortal prepa- 
 reth an effence in the ftomack, and upholdcth 
 the default of the body. The onely caufe wlv^re- 
 of iSjthat that of man which is eternal might live 
 for ever, and that which is mortall might die ac- 
 cording to its frailty. Such as the body, fuch is 
 the eternall that comes from that body. This is 
 that which confounds all Philofophy, that the 
 mortall (hould domineer, and as it were bearc 
 fway as it lifteth over that which is eternall and 
 that this aMb (hould depend on man *. Who 
 
 thereby 
 
Q^ Ibe /irii Booli of Philofophj^ 
 
 thereby is made morc<i companion ofthat which 
 is eternall chan if his mortall and ecernall both 
 flowech from himfelfe. Whence we moy con- 
 clude, that all creatures fhould live together,the 
 reafonable and unreafonable, one being fervke- 
 able to another, the eternall planted into the 
 raortal,andthefe two dwelling together. Hence 
 •^ Torlf '^" Philofophy teacheth, that all thofe things can- 
 ti2!i«ts. not be deitroyeci and confumcd that live toge- 
 
 ther without fquabling and fighting , without 
 guile and deceit y without good and evili. Which 
 otherwife would be, If one fhould oppofe ano- 
 ther. Thofe have no knowledge or judgement 
 in whom the eternal! dweilethnot. But thofe 
 things in whom the eternall i<;, c.mnot be defti- 
 tureof underftanding. When things fo fell at 
 odds as to clafli one with another, one eternall 
 was forced to give an account and make fatisfa- 
 dion of wrongs to another. And whereas rc- 
 compencc belongs to the eternall, it muft not be 
 diets' i'ii'iou" repay 'd by that which is mortall. And though 
 bodies may pacifie and bear with one another ; 
 yet if any thing be left here, that is ecernall. 
 Therefore that onely is Judged that is rternall in 
 us. And though one exad upon or judge ano- 
 ther, yet all mortall things, which have the eter- 
 nall in them, mull die whether they will or no, 
 fo that the eternall onely fhall ftay behind here, 
 without company of the body. Thus the judge- 
 ment is finifhed. For that onely is eternall, nor 
 is there any more of it to come in the laft de- 
 (trudion of every mortall thing. Now if thofe 
 ihings, that had the eternal! in ihem^have fo pe- 
 
 rlfhcd, 
 
 arc lishicrt iQ 
 
U'Yiiten to the Athenians. 25 
 
 rifhed, nothing now remaineth buc what was 
 ecernallof ic.felfe, and did nourilh and increafe 
 that which was mortal!. That which is good for , 
 nothing doth not tarry in the creature. All other 
 things are only for the fake of that which is eter- 
 rall. Hence alfo it is that which hath the erer- 
 nall in it felfe, and with it ail things that main- 
 tained it, may die and perifb together. That on- 
 ly remaineth that is eternal!. Whence the end 
 of all bodily things is evident, even nothing, to 
 which they all revolt. For they are feparated 
 from their ownelTence into nothing. that is,from 
 fomething, into nothing. Buc man defirech a 
 pcrfed feparation, i. e. of the eternall from the 
 mortal!. Now is the judgement,whcn the fickle- 
 nefTe of all things under heaven is proclaimed. If 
 there were no reafon why a thing fhould be fra- 
 gill, the creature (bould never die, no death 
 (hou'.d be in it, but all things would be eternall. 
 The onely reafon whereof is this, becaufe we 
 mortals live not in righteoufnefTe, we judge noc 
 right judgement among our felves one toward 
 another, nor have we received the power of the 
 eternall to judge. Thefe things belong to the 
 eternal!. Which feeing it ought to be fo, all we 
 muft of neceffity be brought and come together. 
 Thus have we found the difToIution of alkhings. 
 
 Text 24. 
 
 *' Seeing then all things were created and have 
 their end d\(o out of the firfi great mjfierle^ as 
 hath been faid : it is evident by confequence 
 that there is feme great myftery. Which rs no 
 
 Other 
 
^^ Ik firli Booli of fhilofophy^ 
 
 other thanasifahoufefhouldbebuiltby (the 
 
 command of ) a word. Underftand it thus, that 
 
 Qthe myfterie] it applycd it felfe to the fole fu» 
 
 pream • fo it is poflible that a man may bring 
 
 fire out of that which is not fire, where no fire 
 
 is. A flint hath no fire in it felfe, though fire 
 
 come out of it. Know therefore, that al! the 
 
 The dignity fiyfl^y^eries lay hid and did exift in the ^reat 
 oitnc great ^ ^ n - ■ % c \j • r ^n r* 
 
 myfteryT wjfterte in a threefold manner-, inrefpcctof 
 
 Three forts things vegetable,elementary,& fenfible. The vc- 
 out of the gctables were many hundreds, many thoufands. 
 Myftcne. Every thing had its own fpeciai kind in the great 
 myfterie. To the Elements did there but four be- 
 The infiniry ^^^^g/^^ they had but 4 principles. But men had 
 €f myftcrics. fix hundred, (^rnrnp-feeted men had one, the 
 ^iclopes another, Gjants another, the Mechili 
 another. So had they that dwell on the earthy 
 in the aire^ in the water ^ and in the fire. Things 
 alfo that grow had every one its own proper 
 myfterie in the great wjfterie^ whence came out 
 many kinds of creatures. So many trees,f(>many 
 men, fo many rayfteries too. But the eternal! 
 onely doth bear rule in man, and in his whole 
 myfterie, and no more in one than in another. In 
 the great myfterie there was not any kind but 
 might infinitly be formed and digefted, one dif- 
 ferent from another. All which muft perifli. 
 What more might have been made from thence 
 we forbear to mention. But that there (hould 
 be a T^w great myfterie is impsjjihle • unles that * 
 could be made more miraculous, which by reafon 
 of its wonderful! nature we cannot fufficiently 
 fearchouc. . 
 
 THE 
 
27 
 
 Gods. 
 
 Written to the Athenians. 
 THE 
 
 Second Book. 
 
 Text i. 
 
 Eing then there was fome- The diffe- 
 thing by which,when it was rcrce of the 
 feparated, all things were ^^^^ating 
 created : firft we muft con- 
 clude that there is fome dif- 
 ference of the Gods, which 
 it this. Sich the things cre- 
 ated are divided into eternall and mortali ^ the 
 reafon whereof is, becaufe there was another 
 creator of the myfteries, befidcs the chiefeft and 
 moft high. For the moft high (Creator) oughc 
 to be the Judge and correSor of all the crea- 
 tures, who ftioiild know how n^iuch was bcftow- 
 edon them whereby they might do either good 
 or evill, though they had it not ( immediately) 
 from him. Moreover, the creatures are alway 
 egged on and provoked rather to e^ill, compeld 
 thereto by the fates, ftars, and by the iofernali cvili. 
 one ; which by no means could have bin, if they 
 'had proceeded out of the moft high himfelf,thac 
 we (hould be forced into thofe properties of 
 good and evill, but (liould in all things have had 
 free will, without anv fuch violent inftigation : 
 
 yet 
 
 Mans inclma« 
 
 cion is to 
 
23 
 
 7 he fecond Boo^of ^hilofophy^ 
 
 yet ncverchelefle the creature hath not fo much 
 wifdome as to know good or cvill, to underftand 
 the eternal! and n[iorcall. For there arc many 
 fooles and mad men^ fcarce a mfe man of a then- 
 fand '^ mofi are falfeT^rofhets^ Teachers of lies ^ 
 Mafters of folly Hvtd ignorance j who are accoun- 
 ted for the molt eminent, though they be no- 
 thing fo. And the reafon is plaine, for fuch cre*a- 
 tures are we, whofe Matters teach us no perfeA 
 good, but are rather feafoned by the mortal I 
 God. who had fome power in \\\t great mjfterj^ 
 "^ or, They vet * are they ordained by the Eternall for 
 were ordainM Judgement both to shemfelves and m. 
 
 from the be- 
 
 ginning. 
 
 Text 2. 
 
 The four El e- 
 iptnts arc the 
 mothers of all 
 things. 
 
 Nowifit werenecefTary that ail things thai 
 were made fhould corfift of, and proceed from 
 four only, as by the operation we know it was : 
 thofc four only muft be the matrixes of all the 
 creatnres, which we call the Elements. And 
 though cvere creature be yet an Element of 
 may have fome fhare of the Element, yec it is 
 not like the Element, but like the Spirit of the 
 Element ; Nothing can fubfift without an Ele- 
 ment. Nor can the Elements themfclves ftand 
 together. There is not any thing that confift- 
 eth citlnpr in four, three, or two Elements, but 
 one Element ftandeth by it felfe apart, and eve- 
 ry creature hath but own element. They are al- 
 together blind who take that which is Moyft 
 for the Element of Water, or that which hur- 
 reth for the Element of fire. We muft not limit 
 
 an 
 
Written to the Athenians. 29 
 
 n Element to a body, fubftance, or quality, what an Efc- 
 rhat which we fee is only the fnbjcd or recep- "-^'^'^ ^** 
 5clc. The Element is a Spirit of lives and grows 
 n diofe things, as the foul in the body. This is 
 he firil matter of the Elements that can neither 
 )cfeenuorfelt, and yet is in all things. The ^'^'^^^'-^-^rft 
 Uftmatterofihe Elements is nothing elfe but "''"'',;/" 
 hat life which the creature^ have. Ii any dye, 
 that fubfifteth no more in any Element, but in 
 he ultimate matter, wlicrcin is no taft, force or 
 
 vcrcuc. 
 
 Tex 
 
 D» 
 
 Whereas althings that could be created werci AH l^^^^'f 
 made of fbure mothers, viz. the four Elements. ^^^"^'.'^^ ^^J/ ^' 
 Take notice further, that thofe four Elements n^^ncs. 
 were fufficient for al things that were to be cre- 
 ated, nor was it requiiite that there fhould be 
 more or lefle. In things mortall there can no 
 more but four natures fubfift. But in things 
 immortall the tempcramentsj may fubfilt, 
 though the Elements cannot. Whatever is (as 1 1 
 callit)anelementure,that may be difTolved. vjl-cre'n rhc 
 But on the contrary, the temperature cannot be Elcircnc dM^ 
 difTolved. For fuch is the condition thereof.that fcrcrfe from 
 nothing can be added thereto or taken from iT^ J^^^I^^'^^'*' 
 nothing thereof can putrifie or perifh. A^J^feing 
 thatconditionis mortal, ashath beenfaid,wlmuil 
 know that all things do fubfift in four natures, 
 and that every nature retains the name of its E- 
 kment. As the Element of fire is hot ; the ^f/f^^g.^ 
 Element of earth c#ld ; the EJemeut oF water ,rjen». 
 
 is 
 
 mcnc. 
 
go '^he ficond Book^ of ^hilofophy^ 
 
 is moyftjthe element of aire dry. Where we muft 
 as well confider, that every of the faid natures 
 IS peculiarly fuch a one by it felfe apart. For fire 
 is onely hot,and not dry,nor moyft.The earth is 
 oneiy cold, not dry, nor moyft. The water is 
 onely moyft, not hot, nor cold. The aire is onc- 
 
 The nature of ?^y ^"^Yi "^^ ^^f' "^'^ ^^^^- -^"^ therefore are 
 the Elcmencs they calkd Elements ; having onely one fimple, 
 isfimplc. not a double, nature. But their manifeftation 
 through all the creatures muft be underftood as 
 an Element, that may fubfift with a fubftance 
 and body, and can there work. The hi^heft 
 knowledge concerning the Elements is this, that 
 every one of them hath but one onely fimple na- 
 ture, either moyft, or dry, or cold,, or hot. 
 The elements Which is from the condition of fpirits. For eve- 
 and fimple ^^V Spirit hath a fimple, not a double nature ; 
 Spirits. . and fo have the Elements too. 
 
 Text 4. 
 
 Though we mortalls have compounds in us, 
 The Coli k ^^ ^^^ ^"^ moyft • yct far ocherwifc then the 
 whence ic is. Ancients imagined. For the Colick is of the Ele- 
 ment of fire, yet not compounded of hotnefle 
 and dryncfle,but is onely hot. And fo the other 
 complexions. Therefore if we find any difeafe 
 mixt \Cjh heat and drought, we may fuppofe 
 that t^ Elements are there, one in the liver, 
 another in the fpleen, and fo in the other mem-' 
 bers. There are not two Elements in one mem- 
 ber. For ccrcaine it is, that every member hath 
 a peculiar element, which we leave to Fhy fi tians 
 
 so 
 
Written to the Athenians. 3t 
 
 to define. But this cannot well be affirnnec!, 
 tbac two elements (hould confift both together, 
 or that one and the fame element (hould be both 
 hot and moyft. Nor can there be any fuch com- 
 pound. There are no compounded Elements, 
 for the reafon before given. Where there is 
 heat, there is neither cold, nor drought, nor 
 moyllure. So where there is coldnefTe, there is 
 none of all the reft. The fame may be faid of 
 moyfturc and drynefT^. Every Element is lim- 
 pie and folitary by it felfe, not mixt in compofi- TheElemcn^ 
 tion. The poffibility which Philofophers talk ^^^ ^^"^ "^^^c.- 
 of, concerning a conjudrion 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 moyilure. Every Element is alone 
 by it felf.So alfo cold cannot of it felf indure dri- 
 nefs : Ic fublifterh pure by it felf And thus much 
 be fpoken to be underftood of the proper efTence 
 of the Elements. All drynefle is a diflblution of 
 cold. As moyfturc and drynefs cannot be mixt - 
 (o much IcfTe can coIdnefTe and drynefs or moy* 
 fture, or heat and dryneffe clofe or confift to- 
 gether. Foras heat and cold are contrary things,. 
 fo heatand cold have a contrariety againft moyft 
 and dry. 
 
 T E X T 5. ^ 
 
 Becaufc all things are conftituted oftlie four 
 
 Elements, therefore to goe about to prove thai: 
 
 thofe ( Elements) muft neceffarily be mixt to« 
 
 gethei', is very erroneous. For every rhixture 
 
 G e ^^ 
 
5 2 T^he fccond Book^ of Fhylofophy^ 
 
 1 is a compofition. Therefore they cannot be a 
 ] Myfterie, becanfe they are compounded. Every 
 ■ myftene is fimple, and one oneiy Element. Now 
 H.-)w an FJc- the difference becwixt the elements and com- 
 merce & cc Ml pounds is this : An element, and io may a my- 
 poiindb 6tt:( j^g^jp jQ^^ ^^^^ generate * fomethlng elfeout of 
 •^'D.vcrcal.'r.m. j^^ ^ comp und can generate nothing, but what 
 j is like it felfe ; as men beget men. But a myfte- 
 ? rie doth not produce a myiterie like it felfe, but 
 I a contrary thing, as a divercaiium. The element 
 ^''''[Jj''^ '*' of fire is the generatrix of the Stars, Planets, 
 a.ia i.^, 1. ^^^^ ^^^ whole firmament, yet neither of them 
 fismede and form'd like this. The element of 
 ' ware: made water, which is altogether contrary 
 ^tothe Elemcntof w^ter ; for that of it felfe is 
 of w^^^^fo"*^^ notfo moyii: as the clement of water. The very 
 uech%ii<rtraili:^J'^^ent it felfe of water hath fuch moyfture 
 iind ftoiics. that will fofcen ftones and hard mettalls. The 
 ;iubliantiall water taketh away that excellent 
 vh'tue of mollifying, that its power is not per- 
 The Elcn^tnr fed. The element of r.i e is fo dry that it can 
 °^ ^a^ fj}^\^ ^^y "P ^'^' waters in a mrment. But that force is 
 ILiv ^"^ ^ ^ taken away and broken by the fubftantiall aire. 
 TL '^1 The element of earth is fo cold, that it would 
 
 of tarrh coc- hring all thinf^s to the ultimate matter, as wa- 
 ferh/nofr ve < ter into Chry flail, and (*) into Duelech, living 
 hcn-itntly, ' creaturcs into marble, trees into gyants. The 
 fundamfrital of the elements that may be known 
 is this, to underftand, that they are of fuch an 
 excellent and quick a<flivicy or efficacy, that no- 
 thing befides can be found or imagined like 
 them. The things wherein thofe are. be attra Aed 
 [and allua/d by them, as fate, that may become 
 
 corpo- 
 
IVrittcn to the Athenian?. 3|l^ 
 
 corporal), yet hath not one whit of vcrtue with-J 
 out them. 
 
 Text 6. 
 
 That we may more fully underftand what an 
 Element is, we muft know chat an Element is 
 nothing buc a foul. Not as though ic were of 
 the fame eflerce with a foul, but that it hath 
 fomething like to it. The difference between the ^ comD^-'^fon 
 foul of an Element and the eternal! foul is this, be twecn "tkc 
 The foul of the Eiemencs is the life of ail crea- and the fju:. 
 ture<?. The fire that burncih is not the Element ^^-j^^^ fj^g -^^ 
 of fire, as we fee, but its foul which we cannot 
 fee is the E! menc and life of fire. Now the ele- 
 ment of fire may be no leffe in a green ftick 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 foul and the life. If fire live, it bur- 
 nech : But if it be in the foul, that is, in its Ele- 
 ment^ then it cannot burn. Nor doth it follow, 
 that a cold thing mufl reeds proceed from a cold 
 Element ^ for oft times it is from a hot one. 
 And many cold things come from the Element 
 of fire. VVhatfoever doth grow, is from the Ele-^, what are ih€ 
 ment of fire, but in another form. Whatever is ; prcperr-es of 
 fixt, is from the Element of earch. Tha: which !^'' ^|^^ ^^^'' 
 nouriftieth, is from the Element of aire. And' "^^''^'"^* 
 that which confumcth, is of the Element of wa-^ 
 ter. To grow is the property onciy of fire^? 
 When that faileth or goerh our, there is no in- 
 creafe. Were it not for the Element of earth, 
 there would be no end of growth. Tis that thac^ 
 Qq z fixeth,. 
 
^^ 7he fccond Eook^ of rhyfofophy.^ 
 
 fixeth, that if, it limiteth the Element of fire. 
 So were it not for the Element of aire, there 
 could be no nounfhment. For all things are 
 :: nourifhed by the aire oneiy. Alio nnthing ^.^uld 
 i be diffolved or confumed, were ic not for the 
 [ Element of water, by which all things are mor- 
 { tifyed and brtuglit to nothing. 
 
 T E X T 7, 
 
 The true Elc- ^^^ though tl e Elements ^rt thus hid and do | 
 
 nwenrs are in- altog«-:ther exift mvifvble i?nd inienfible in other I 
 
 tcniiblc. things, yet have they power to bring forth their 
 
 m^ i^e'-ies. Thus the Element of fire fent forth 
 
 the Firmatnent ; not in refpeft oi the bodies, 
 
 but in rcfped or the elementar e flence. The Sun 
 
 hath another body befides whr^t it had from the 
 
 Element of fire. Yet this is eflentially in ic with 
 
 ? heat. Nor is the heat thereof by motion and ro- 
 
 The Sun is ^ ^^tion, but it is from it felfe. The Sun warm as 
 
 hoc though it well as fhine if ic ftood ftill and did never move 
 
 ftoodftiil. i at all. Chryiiall made the Sun of the element of 
 
 fire, though this harh no other body but what ic 
 
 had trom the Element of fire. Thence (as I may 
 
 Whence the ^^ ^^^^^^ are the bodied Elements. The Moon 
 
 tlcmcnrs nad i i r- ir i j i • l • • c 
 
 their bodicf. ^^^ Other Stars alfo had their beginning trom 
 
 the Element of fire : but onely of a red colour, 
 in which is no heat or burning, but hath onely a 
 kind of deadifh lullre cleaving to it. And though 
 various fignes in refped of form and (hape ap- 
 pear in heaven, of which we will not now Ipeak : 
 yet fuch a form is fuch a form is meant as we 
 have here on earth. And not one onely, but 
 
 divers 
 
Written to the Athenian?. 55 
 
 diver? fomc whereof we know, others we ioQ 
 
 not. For when the myfterie of the Element of 
 
 fire was fep^rated, every thing came forth, luch 
 
 as we now fee it. The Stars then are the daugh- rheSrarjare 
 
 ters of the Element of fire ; and heaven is no- rhc children 
 
 thing but a chaos, that is, a vapour breathing ^i hrc. 
 
 out of the Firmament, but fo hot as cannot be 
 
 cxpreft. Tharfervour or burning heat is the caufe 
 
 of lightnings glooms and appearances. Tn^hat 
 
 region is the pure Element of fire, of which 
 
 more largely in its place. 
 
 Te XT 8. 
 
 As the fire brought forth various fhapes and 
 effences: in the fame manner alfo did the Ele- ^^^^^^,^^^ 
 mentofairc produce the hke. Though the four ,^,^^, ^,fi,, 
 Elements differ fomewhat mthofe ihmgs that iV,)moneano 
 arc gendred out of themfelves. F(k every of ther. 
 them gendred fome one thing in fpeciall and pe- 
 culiar to it felfe. The Firmament is hke none of 
 the other three. Fate is from the aire, yet is ic 
 not like any of the three reft. Thofe that belong 
 to the earth are not intheleaft like any of the 
 other three So likewife is ic with Sea-monlters 
 in relation to other things. Every creature be- 
 0atboth reafonabic and unreafonable creatures xhere are ra- 
 in it felfe Eleaven, as well as the Element ot tionall and ir- 
 earth hath rational creatures in the Firmaments, rational! crea. 
 In lik'e manner the fare of the aire is diftingniOi. ^\;« - -^^ 
 ed in its fignature by reafon and bruitilhnefle. 
 The fame alfo is true of the earth and water. 
 Now who is he that can tell us what the truth is 
 Cc 3 w^^ch 
 
5 6 7hefecond 'Book, of Vhihfo^hy^ 
 
 which wirhin die four fealed Elemenrs, who are 
 
 they to whom the true faith and right way of 
 
 falvadon is con:micted and intruded, or who a- 
 
 I lone are thcv th:>t (hall inherit eternity, which 
 
 JMcnl'ivein we will now paiTe hy ? It muft needs be, that 
 
 ail the E!c- ip,en Jive in all four, as if they did but in one Ele- 
 
 n-cnis. mcnr, to wit, the earth. As touching dt^lliny, 
 
 How fa-e is we are to underftand, that its generation out of 
 
 gcneraad. j-j^e E'rjment is manifold, yet without any body 
 
 and fubl^ance, according to the property of the 
 
 ai:e (which is roc corpoieall) and its habitation. 
 
 Some are corporeally others cannot be touched, 
 
 as we know. 
 
 Text 9. 
 
 Moft manifeft it i?, that out of one ktd the 
 root fprouteth into many fprigs, then into the 
 ftalk, afterwards the boughs thoot out, laftly 
 the flower, fruit and kcii put forth. Juft fo is it 
 Tiif V31 icns ^j^ j.^g various procreations cut of the four Ele* 
 rMhe Elt- ^^"'^- -^'^ which pr-o creations that are from 
 iuciKs. one Element cleave clofeto each other^ as an 
 
 hearb groweth from one ittd. Though they be 
 not all permifcuouOy alike to their {tt^. The 
 creatures which are made of the water, arc part- 
 ly men, partly living creatures,, and partly the 
 food of both. One Element clearly di -.overeth 
 its own fignature, want, and fuftentation ; as 
 alfo hinteth its courfe and coming, which may 
 eafily be known by the ftars, not as though the 
 ftars do^ guide and govern us, but they keep pace 
 with U3, and imiiate the inward motion of our 
 
 body. 
 
Written to the Atnenians. ?/ 
 
 body. Whatever is made in the Element of 
 earth is alfo mads in the Element of water I'or ^hac Loiicd 
 Lori«d is the commotion of the change of that „, 
 Element of water. When this moveth ,t felfe in 
 the Element of wa.er. yet then .s the Elemen 
 of earth moved too. U.rhd .s like a comet oi 
 blading ftar. The monfterof the fea may be con- 
 fidered as the errour of the Firmament. So that 
 a peculiar world, with its mylkrie, to the end of 
 the world, may be four.d out in the water. Tney 
 have the fame principle with the other Ele- 
 ments. Their end is no other but as the .reft or 
 the Elements is. The onely difference is of the 
 forme, efrence,and nacu:es,that happen to them, 
 with their fignatures and Elements hence we H^.^ere,re 
 may find foul world., accordmg to the four E.e-/... .o.ids. 
 
 butoneEternall, in rightecufcefle, equally to- 
 be known in all four. 
 
 Text io. 
 
 From the Element of Earth we may learn ^^^^ ^.^^ 
 very much, -that out ofit we came. Every l^e ,„!e of th. 
 knoweth it'slike. The.knowle.'geof tlje o^h^ e.r.h. 
 Elements flo'-veth from Philofophy. But this is 
 a thing like (us) iffuing from e5^f*nence, out of 
 which°aftenvard Philofophy g'^07;f^"P;^Bu'. 
 as the Element of Earth procreated a fignatur. 
 fo likewife did all the reft. As we have Uones, th.-rc are 
 fohave the other Elements as matiy. In eed .^.. . ev. 
 thofe ftones are not like ours, but f^/"*''; 7" ' 
 their own proper form. The reft of the E .em n.s 
 C c 4 ^^^ 
 
38 Tbefecond Booh^oj Vhilofophy^ 
 
 h^ve their rrineralls too as \Kt\\ as we. The ce- 
 leltiaii Firmament haih mineralls both of flow- 
 ers ar.d ltone% ? hi j-i we may rancJv amongiT the 
 A rrif^ake a- fT-iracles. Though here ;ve may e?Tily be decei- 
 brur c-: cfliJ ved,and quickly run our iclves aground while we 
 niineraJi. ftickle fo much CO havethc nnural courfes recko- 
 ned aT.ong prodie>\ and that this ortha-hue 
 of the Firmament fore-fhe vech fome f. gular 
 thicg •, thns we pr3efage like Prophets, whereas 
 we (hould rather conclude thac fuch chirgs come 
 CO paiTe according to the natural I courfe of che 
 Firmament. But if arn- fuch thing (liould at any 
 time fo f 11 out, we fhould believe, that fuch v^'as 
 our courfe and ft;.:e. Mean while if any thing of 
 the Elements be fauitv, thac fame will enfeeble 
 the reft. For all ihir-gs (houkl run in a perfedt 
 and urJacerrjpced courfe. And though che 0- 
 tber three Elements ferve to nourifli us ; yet arc 
 they ready to ferve the Firmament, and che aire, 
 and the water too, and thofe things thac are in 
 them. One thing is nourifhed by another, as 
 many trees in an orchard. And we may take 
 notice of the fl-ps and failings of the Firmament, 
 as well a? rhe Firmament doth obferveour dit- 
 k^s. The lame may be faid of all the reft. 
 
 Text i i . 
 
 It is filly and vaine Philofopby to p!ace all 
 
 ^?' '"v^rrcn hsppine/Te and eternity in our Elerrer.t of earth. 
 
 -cLG...cpf). ^ f(^Q|j(^ opinion it is, to boaft tba: we onely 
 
 cfall creatures are the moft noble. There are 
 
 mor^ worlds than one, no;: are there none be- 
 
 fides 
 
Written to the Athenians, 39 
 
 fides us in our own. But this ignorance is much 
 more capitall, that wc know not thofe men who 
 are of die fame Element with us, as the Nodur- 
 nalcs, Gnomes, &c. Who though they live not what the 
 in the clear glory of heaven, nor have any light Noaumalcs 
 of the Firmament, but hate what we love, and ^"^^ "°"^^^ 
 love what we hate, and though they are not like 
 us in form, efTence, or fuftentation ; yet is there 
 no caufe of wonder : For they were made fuch 
 in the great Myftery. We are not all that were 
 made, there are many more, whom we know 
 not of. Therefore we muft conclude,, that there 
 were more bodies than onely one (im pie body 
 (hut up in the great Myftery, thoup^h in general! 
 there was but eternall and mortall there. But in 
 what various fhapes and forts they brought 
 forth,no man can tell. This doubt will be wholly 
 removed when the eternity of all thofe things 
 (hall meet together. Then certainly many un- 
 known things fhall be fully found out and made 
 known many wayes, not onely of thofe things 
 which have the eternall in themfelves, but alfo of 
 thofe things which have fuftain'd and nouriflied 
 that eternall. There is a twofold eternall : One -|-j,g eternall 
 of the kingdome and domination ; the other of is twofold, j 
 ornament and honour. That flowers (hould not ^jQ^vers have 
 be eternall is clean contrary to Philofophy ; the eternal in 
 which though they wither and perifh, yet at laft them, 
 they (ball appear in the gencrall meeting toge- 
 ther of all things. There is nothing trgated out 
 of the great Myfterie but (hall have an imager 
 without the Firmament. 
 
 Text 
 
^o Tbe fecond Boo^ of Philopphj^ 
 
 T E X T 12. 
 
 There ought to be neither more nor lefTc 
 than four mothers of all things, as all procreati- 
 ons fhew. Not that the greac Myfterie, whereof 
 we now treat, can be found out bywayofuni- 
 verfal demonftratlon what manner of thing it is, 
 Bv wha- t\\t ^^^^^^"8 ^^ *^' properties in the beginning ; 
 great Myftcry ^^^ ^^^ g*"^^^ Myfterie is rather known and un- 
 imay be derftood by the laft rayftcries and y the pro- 
 known, creations which did i^pring md proceed out of 
 the firft. Tis not the beginning, but the end that 
 maketh a man a Matter and Philofopher. The 
 knowledge of a thing according to its perted na- 
 ture is found out onely in the end of its being. 
 There arc but Poflibly there might have been more Eiemems 
 fourEicmencs made than now there be. But in the utmoft 
 in ail things, j^novvledge of ail things there are but four to be 
 5 found. And though we may fuppofe that it had 
 been eafie for God, who created but four, to 
 : have made them many more ; yet when we fee 
 \ that all mortall things confift but of four onely, 
 we may conclude that more than thefc could not 
 well ftand together. And it is moll likely that 
 when the faid four Elements perifh, that then o- 
 thers (hall arife according to every e/Tence un- 
 like the former : or that after the deftrudion of 
 the creatures already made, there fhall be a new 
 great myftei-ie^ the knowledge whereof will be 
 greater and better than of the former. But this 
 we Jay not here as a fundamental!, yet he that 
 would underftand the beginning of the world 
 
 muft 
 
mcnis. 
 
 IVrittcTJ to the Athenians. 41 
 
 luft of necefiity confider that it had its nfc|^«^'^, world 
 ut of the Elements : and as there are four Ele-I f^L',?"^ ^^^" 
 lents fo there are four worlds, and in every end 
 peculiar kind; taught how to fubiift in theiri 
 cceffities. 
 
 i E X T 13. 
 
 But though all things fubfift in the fiiid four 
 ilemencs ; we doe not mean that the four Ele- -^^^ ^^^ ^'-" 
 nents arc in althings, or that the four B'emeiits i!^Yj|^^^[^ J^^' 
 iwellinall. The reafon is, becaufe the world j 
 vhichis feperated and procreated of the element 
 )f fire hath no need of ayr, water, or earth. So 
 he world of ayre needeth none of the other 
 hree. Which is true alfo of the earth and wa- • 
 er. Concerning the elements,we teach not that i 
 he world cannot be preierved without the four 
 Elements : but rather that every thing is prefcr- 
 /ed by that one element from whence it fprang. 
 ^nd though I deny not, but that the firmament 
 ioth noundi the world by its elementary virtues How the Flr- 
 ivhich doe wholly defccnd fiery on the earth : "^"^^"^ ^,^^' 
 yetthatnourifhmenrisnotnecefTary. Nor will ^^^^^ ^'^ 
 the world peri(h of it felfe, for it hath fufficient 
 to fuftaine it felfe, as the other world maintai- 
 neth it felfe without the help of the earth. As^ 
 for example. The waters earth contributeth 
 nothing to its proper elTence ; nor the earths 
 watertoit. So is it with the aire. But tis not 
 fufficient that every world dothfolitarilyorof 
 it felfe iiibfift in its Element- but rather that What the 
 the light from heaven is as a kind of extrsd of ^'8^^ ^^ ^^^' 
 
 the ^^"^'- 
 
^1 7be fecond Book, of Vhilofophy^ 
 
 the four Elements, moft exeljent in a full and 
 pcrfeft propriety. But let none think that the 
 Sun or Planets did receive their Juftrc or motion 
 from the Element of fire, but rather from the 
 Myfteric. The brightnefTe of the Firmament 
 that doth irradiat the worldj did not flow from 
 the Element of fire, but from the myftcrie. The 
 earth bringech Trorte^ the water Tttre^ the aire 
 Sarnies : Thefe proceed not from the Element, 
 but from the Myftene, yet are in the Element. 
 Thus the four worlds that came out of the My- 
 fterics doe agree to help each other, to nouri(h 
 and fuftain one another : Not from the nature of 
 Elements, for they therafelves are Elements. 
 
 Text 14. 
 
 Tronus, Tu- 
 ras, Sarnies. 
 
 Mane life, 
 fighr, ^c. 
 whence it is. 
 
 The myfteric 
 of all things 
 fhallaclaftbc 
 manifcft. 
 
 What a 
 ft/eric is. 
 
 It is not from the Elements that man doth 
 . live, fee, hear, cfrc. but from the myfteries, or 
 rather from the monarchic^ And fo all things 
 t\k. The Elementary thing is but an Inne and a 
 repaft. Know alfo that whatfoever is eternall 
 cometh from the Myfterie,and is the fame thing. 
 Doggs die, but their myfterie doth not : Man 
 dyeth, but his rayfterie furviveth, and much 
 more his foul whereby he is by fo many degrees 
 ^ore excellent then a dog ^ The fame may be 
 faid of all things that grow. Hence is that mi- 
 ftake, that all creatures that ever were fha!l not 
 appear effentially as they doe now, but myfti- 
 cally in the laft great new myftery. We fay not 
 «iy- that the myfterie Is an effence like that which is 
 immortal!, buc that it is perfe^/j a myfterie. 
 
 The. 
 
Written to the Athenians. 43 
 
 The Element of fire hath a myftcry in it, from ^cw myft. & 
 which the other three have their light, luftre, f*?^ Elements 
 influence, growth, ^nd not from the Element! ^ 
 Thole my fteries alfo may fubiift without an Ele- 
 ment, as an Element may without a mytterie. 
 Obferve further, that the Element of aire hath 
 
 myfteric m it, by which all the other three, 7^^^''^LX 
 J- ri- ^ /I J VT T-i ' laments be, & 
 
 andufel^etoo, arenoiriUied; NotElcmenta- what kind of 
 
 ril of It felfe, but myftically by the Element, mvftericsthcy 
 
 The tl/ment of Earth hath in it a myfteryof l^^'^* 
 
 mar.ficr. and fixation, by venue whereof the 
 
 other continue and increafe,that nothing perifh. 
 
 The Element of water bath a myfterie of fuften- 
 
 tation for all the reft, and preferveth all that is 
 
 in them from deftrudion. In this refped there I 
 
 is difference between an Element and a myftery : 1 
 
 One is morta!! and corruptible from the Ele- \ 
 
 mcnts ^ the other is durable in the kft great i 
 
 myfterie, wherein all things (hall be renewed, j 
 
 but nothing made that was not before. 
 
 Text 15. 
 
 We conclude then that all the Elements can- The Elements 
 not be Joyn'd together ; but that they be foli- are all alone, 
 tarily and unmixedly altogciher either aiery, or 
 fiery, or earthy, orwatry. We have alio dif- The elements 
 patch'd this, that every Element maintaineth it no""lh thcm- 
 felfe, and that which doth come from it, as its ^^^^^^ 
 own world. Therefore a medicine of the Ele- 
 ment water will doe no good to thofe things 
 that are of the Element of earth, or of any other 
 Element, but onely to the Nymphs, Syrencs, Nymphs, (&c. 
 
 and 
 
44 ^^^ fecond Book, of 'Philofophy^ 
 
 andfuch Kke. So a medicine of the earth will 
 not help the other three worlds, but onely the 
 living creatures of its own world. And fo of the 
 aire : There are difeafes, Phyfitians, skilfull, 
 and unskilfull, in the aire, which have their pecu- 
 liar motion there, as in their own world. The 
 
 The Nymphs* ^^^^ '^^Y 1^ ^^^ ^^ ^'^^' ^^^ ^^ '^^ ^^ chance 
 gender Wnh that at any timethe Nymphs couple with earthy 
 earthy things, things and beget children, that is to be imputed 
 So doe Mclo- to the faculty or power of ravilhment. Aiery 
 fines and Tri- things, as the Meiofines, may ravifh earthy 
 fcrres. things. The Tn/frf^/ are fnachtoucof the fire 
 
 by earthy things. If then thofe three forraigne 
 worlds plant men in our world, as we have faid, 
 they are to be known in their whole effence as 
 Gods in refped of us, by rcafon of that huge di- 
 How Ele- ftancc and very ftrange effence which they have. 
 TOenrf tuay be But on the other hand, if any of us be caught a- 
 joyn'd. way by them, there is a conttary rape from us to 
 
 them. Thus one Element hath no need of ano- 
 ther ; one is but the cabinet or conceptacle of 
 the other. As water and earth feperate from 
 each other : fo aire and fire have their peculiar 
 lottS) without any other contiguity, buc iike 
 walls,*and according to the inclination of the 
 myfteries out of all the four. 
 
 Text i6<. 
 
 But if there (hall be any fuch meeting or 
 cOHJundion, whereby althings return into their 
 former effence : then that will be a myftery, 
 according to the afped and face of the Ele- 
 ment 
 
Written to the Athenians. 45 
 
 ments. For there no bodily thing by generati- 
 on can appeare, but the appearance and prefen- 
 taneous exhibition (hall fill that place wherein 
 all creatures were contained, and fo every one 
 (hall know thofe things that were made either 
 before or after him, as if he had feen them be- 
 fore with his eyes, yet neverthelefle here the 
 fenfe of the laft greatc myttery is hidden. Noc 
 (ball that be known by nature,but by the know- 
 yt ledge ofchecaufesof the laft Operation of the 
 Elements and all the creatures, when every 
 one (hall give an account of his death : this is 
 Ac cafe of the mortall, and of the living, and of 
 Aat which endurcth to the end. There will be There is one 
 the only judge that hatheternail power, and '^% ffoi" 
 [who hath been the alone Judge in all ages. This ^yYie'rcc the 
 is the caufe of all Religions and the onginall of variety of Re- 
 religicus men worfhip the Gods: all which iigions co- 
 cuftomeisfalleand erroneous. For there was n^eth. 
 never any other but one God, who is the eter- 
 nall Judge. It is too blafphemous foolifbnefs to_ 
 worfhip a mortall, frayle, perifhing rotten crea-l 
 ture inliead of the authour of all things, and ru- ; 
 lerof ererniry. Whatfoever is mortall hath no 
 power to rule and reign. There is then but one 
 only way and Religion, and it is madnciTe to af-* 
 firmemore. 
 
 Text 17. 
 
 When all creatures thus returne their prede* vvhat Prede- 
 ftinations, then there will be a myficry. Prede- ft nation is, 
 ihnanion is the laft matter, which v:'i\\ be with- 
 out 
 
46 '^he fecond Book^ of ^hilofophy^ 
 
 out an Element, and without a prefent efTenee * 
 but the things thac (hail then abide will be more 
 temperate and uncorrupt. This mult not be un- 
 derftood of the fpirir^ but of nature, with this e- 
 vidence, that fomething ctcrnall comcth in the 
 things mor- room of that which is mortal!. For if an infen- 
 tall leave be- fjj^jg plant peri flij its place is fupplyed by that 
 that wh^ch is which is eternal. Nor is there any one frail or 
 immof cdiJ. mortall thing in all the world which doth not 
 fubftitutc fomething that is eternal! in its place. 
 Nothing is empty or vaine, no corruptible 
 thing was created without a fuccc/iion of that 
 which is cternail. When all creatures come to 
 an end, then thofe things that are eternall fhall 
 meet and come together, not only as nourifh- 
 ments, but rather to the office or chiefe rule of 
 nature both in the mortall and eternall. Thus 
 the eternall is a (ign or token of the diflblution 
 of nature, and not the beginning or principle of 
 things created ; it is in all things which no na- 
 ture is deftitute of. And though the Fatalls alfo, 
 as the Melolines and Nymphs (hall leave the e- 
 ternall behind them ; yet wee (hall fay nothing 
 Thfre is a of their corruptions at this time. As there are 
 fourfold pu- four worlds, fo we muft know that there is a 
 !L*^^1^'°" ^^ manifold putrefadion. There is an earthy, 
 there is an airy, there is a fiery, and a watry pu-- 
 trefadion. Every thing, and what was created 
 with it, together with the eternall that remai- 
 neth, is brSugh: and turned to deftrudion. Yet 
 thofe four putrefadions (hall bring back their 
 eternall into one fimilitude with renown and 
 glory, not with its works, but with its efTenee. 
 
 A 
 
 the crcacures. 
 
IVriiten to the Athenian So 47 
 
 A folitary habitation is a kind of eternity, but a- 
 bounding in many feperations or diftindions. 
 
 T E X T 18. 
 
 We are come now to fpcak of the EVE S^ 
 TRUM, which according to its efTence is ei4 what the E- 
 ther moriall or immortall. The Evefter is aiveris. 
 thing like a fhadow on the wall. The Ihadowi 
 rifeth and waxeth greater as the body doth,arnd 
 continueth with it even unto icslaft matter. The 
 Eveftrum takes its beginging at the firft genera- 
 tion of every. Things animate and inanimate, 
 fenfible and infcnfible, and whatfoever cafteth a 
 fhadow, all of them have their Evefter. T RA- ^ 
 RAMES is the (hadowofaninvifiblc efTence. Jhl'l'^^^i^'^i 
 It fpringeth up with the reafon and imagination inVifible 
 of intelligent and bruite creatures. Todifcourfe things, 
 rightly or Philofophicaliy of the Eveftrum and 
 Traramesrequireththehigheft wifdome. The 
 Evefler maketh to Prophelie. Trarames giveth 
 fliarpneffe of wit. To fore- tell whatfhall be- 
 fall a man, beaft, tree, &c. h by iht (hadowy 
 Evefter ^ but the reafon why it fhould be fo, is 
 1 from the Trarame. Some Evefters have a begin- Thf>d;ffefenca 
 ning, fome have ftot. Such as have a beginnmg of Evefters, 
 may be diffolved, with the furviving eternall. 
 That which is without beginning hath power in 
 the underftanding to whet or provoke thac 
 I which hath a begining towards the Trararaium. 
 ITRe mortall Evefter knoweth the eternall. This 
 knowfedge is the mother of a Prophet, Thq 
 ^ound of every underftanding is crtraded andf 
 
^8 I'he fecond Book of Thylofo^hy, 
 
 cuUM out of the Evefter, as it were by the light 
 of nature. A Prophet thereiore doth Eveftrace, 
 that i-s he doth Prophefie from the Eveftcr. But 
 if a fpirit Prophefie, it doth fo without the light 
 of nature. And therefore may deceive us, being 
 full of guile & doubtful, as well as prove certain 
 and true. Thus Trarames alio would be divided 
 in the ftiadow of rcafon. 
 
 T E X T 19% 
 
 , Again, when all things (hall be diffolv'd then 
 Evefter and Trarames too (hall come to an end, 
 yet not without fomercHquesof eternity. The 
 Evefter is no otherwife hue as it, w^re the eternal 
 of the firmament rnthe four worlds. The Fir- 
 There IS a mament is fourfold, divided into four perf€<3: 
 fourfold Fir- efTenccs, according to the four worlds, every 
 mament. world perfedly refpeding its own creature, be- 
 ing juft fuch another thing as it felfe is •, one 
 ' creature out of the firmament in the earth, one 
 in the water, aire, fire. The firmament that i& 
 in the Evefter isdifperfed ; thofc be not Stars 
 which we fee, they arc the firmaments of the 
 Nymphs, which are not Stars, nor have any ufc 
 of Stars, but have their peculiar and proper fir- 
 mament, as the Fates they have a fiery one, 
 every one hath an heaven , earth , manfion^ 
 habitation, firmament, Stars, Planets, and otbec 
 fuch like, which are not in the leaft one like ano- 
 rother ; As water and fire, fubftance and that' 
 which cannot be felt, vifible and invifibleare to 
 each other, fo are thofe things. In thcfe the 
 
 Evefter 
 
Wrjitcn to the Athenians. 49 
 
 Evefter is divided in the fatalls, and its (hadow 
 
 ftayeth behind the effence after the diflolution ^ 
 
 and the Eveftcr when the fire is out cleaveth to 
 
 the fiery man, as another to the watry, and To A great num- 
 
 tc the earthy. This Evefter is that which decei- l^^r ot Evc- 
 
 veth and maketh the world mad, cunningly co- ^^"^* 
 
 vering it felfe from one world to another,fhew- 
 
 ing vifions, flafhes, figaes, forms andfhape?. 
 
 Hence ariieth the Evefter of comets, the Evefter 
 
 of impreftions, the Eveftcr of miracles. But JJ/^^^^^^fl;^ 
 
 thefe thrc^ Evefters are Prophefying Evefters^ arVoijdow- 
 
 Or fhady Evefters. The high and noble mind is eth. 
 
 with the Prophetick and Umbratick Evefters; 
 
 Text 20. 
 
 The Prophetick EVcfter isfirft necclTary to 
 be known. For the grc^t Turban^ which prefa- what rhe 
 geth all things that are in the four worlds, is of grta: Tuibart 
 the fame kind of eifence. Whatfoever fhall fall '^• 
 out monftrouily, or happen contrary to nature, 
 or contrary to life and common exped:ition, is 
 known by the Prophetick Evc'ler, which over- 
 (hadoweth k felfe, and is taken out of the great 
 Tfirh.tft. A Prophet muft of ncceiTity know the 
 great Tu- ban. I: is united to reafon, and hard to 
 he found out. But tis poffible for man to know the i^rcellen- 
 the g-eat tirrba-a^ eventoits utmoft refolurion. cy andhcigSr 
 From this it was that all the Prophets fpake» o*'^^- 
 For in it arc all the fignes of the world. Out of 
 it are all Evefters begotten : by it the comets, 
 chofe prodigious Stars, which are belides the a. 
 ftiallcourfe of heaven, are "(hadovved. All m- 
 T) d: ?i preffio'n^ 
 
Jo The fcconcl Boohi of rhylofofhy^ 
 
 preffions have their originall from the Turban, 
 not from the Firm imenc or Scars. When any 
 ftrange and uncouth thing is at hand, there are 
 forc-iunners and harbingers fenc forth,by whom 
 the eviil that fliali btfall a people is prcfagM to 
 them. And chcfe preiiigings are not from nature, 
 but from the Propheticall Evefter. All peftilen- 
 ces, all war.% alMcdtons, have their prefages 
 from the turhn. He that Knoweth the Evtiter 
 is a P, ophet, and can tell things to come. The 
 moll high over all doth not difcourfe with mor- 
 tals, nor doth he lend his Angells to them from 
 his throne and dwelling place to declare fuch 
 things ; bu: thofe [hings- are fore- known and 
 The grear underltood from the great Turban, which ma- 
 Turb.ii) wor- p^joans and jcvvcs, darkened in the true fence 
 GoJ. 'i'^d ur.derttanding, have worinipped as a God. 
 
 T E X T 21. 
 
 What the ^'^^ ^^^^ ^^^^ ^^ adoweJ Evefter beginneth and 
 
 UmhrarrEvtr- fpringcth up with every creature ; we muft 
 ftcf h^iiificih. kno'v, that the fortune and life of that thing 
 where the Evtller ismay be prognoiticated by 
 it. For example. When a child is born, at the 
 fame time the Evefter is born with him, continu- 
 ally manifeft in him, that it prefageth from the 
 cradle to the very hour ot death, and can fhew 
 what will become of that infant. So when one 
 is ready to die, death feizeth not on him till the 
 Evefter hath firft paft fentence, either by blow, 
 bruile. or fall, or fome fuch other kind of exam- 
 , pic ; by wl ich if a rasn perceive the Evefter, he 
 
 may 
 
UritUn to the Athenians. 51 
 
 may fee a figne of his approaching death. The i 
 
 Evcftcr is united to the eternal!. For a mans iThe Eveft?r 
 
 Evefter remaincch in the earth afcerhis death, '^^^fj"^^ 
 
 and hintech in its kind whether the man be in J^Jji^^ ^ ^^^ 
 
 bliffe or mifery. Nor onohc we to fay that it is ^ 
 
 the (pirit or (bul oF a man, as fimple people; 
 
 Ipeak, or that it is the dead man that waiketh ; j 
 
 But it is the dead mans Evelier, which depart- ^ 
 
 cth not hence till the Lift minuce when all things f 
 
 (hall come together. Tljis Evefter vvorketh ? 
 
 ftrange things. Holy men wrought miracles by J^"^ Sarnts^ 
 
 their Eveileronely. As the Sun by his fhining racIcTby their 
 
 gives forth his heat, nature and cffence ; fo is it Evtitt 1. 
 
 with the divinmg and Prophericall Evefters in 
 
 us, to which we fhould give credr. Thefe rule 
 
 and moderate lleep,iond dreams, prefigurations 
 
 of things to come, tie natures of thing?;, rcafon, 
 
 concupiicences Ad thoughts. 
 
 E X T 
 
 Whereas things to come may thus be known 
 before in the Element?, by that wherein the 
 Evefterf; dwell ^ fome Eveiiers will be in the 
 water, fom>e in looking glafTes, fome in cryftalb, 
 fome in poltfhed muskles ^ fome will be known 
 by the commotions of waters, fome by fongs 
 and by the mind : For all thefe can (as I fpeak) 
 Eveftrate. The moft great and blcffed God Thf^myfteri- 
 hatha myfteriall Evefter, in which his effencc ^f' 
 and property is beheld. Every good, and every 
 inlightned thing is known by the myfterious ^vfiat theE« 
 EviSiler. On the contrary, the damned hath his JvcOcr of rhe 
 Dd 3 Evefter damned is. 
 
5 2 7'hcfcrond Booh^ of Thilofphy^ 
 
 Evefter in the world , by which the evill is 
 known, and all what foe ver violatcth ai:d break- 
 ■ eth the law of nature. Although thofe two 
 may Evelhate, yet doe they nothing bcloncjto 
 our \itc. For we fliall not know our felvcs but 
 All crc^ruies by our own Evefter. Every thing hath an Eve- 
 have Evuficrs. fter •, all which like wife arc Prophets, either 
 reafonablc or unrcafonable, fenfiblc orinfenfi- 
 ^yh3C3nEve• ble. The Evefter is a fpirit, which teacherh 
 ficf is. Alironomy. Not that it is learned by nativities 
 
 and prognoftications from the Stars ^ but its 
 effe (as I may fo fay) isfrora the Evefters ; its 
 Ens (or being) is in thefe, as an image in a glafs, 
 or as a (hade in water or the earth . As growing 
 things arc incrcafed aid dimmiflied, juft fo it is 
 with the Stars. Not that their roiirfe is fuch of 
 their oivn nature, and that moyft and cold rife 
 ' out of the earth ; but onely becaufe rhe effence 
 
 of the earth is fuch. It is iliadowed in heaven 
 but by pares, ycc as an Evefter, bu^ not as a 
 power, 
 
 T c X T 23. 
 
 Such kind of Evefters alfo will be corrupted, 
 
 y^t fhall they not perifh without fomething e- 
 
 ternall. Nor fhajl the Evefters themfelves be To 
 
 much regarded, for they (hail fully and wholly 
 
 dwell with or in thofe things to whom they be-^ 
 
 long. Hence let every man now advifc with him- 
 
 .^„ . ielfe, that c^bove afl things he admonifh and 
 
 mf'pi'cr cf*^^ M"^^'^^ ^"^'^^^ himfelfe. The nature and number 
 
 liydtcrs. Iq^^^ Evpfteis is infinite. Th^fe lead men about 
 
 ' "' ^ " ' •• - - ■ ^j,^l 
 
Written to the Athenians. j^ 
 
 in their fleep, fore- fhew good and evill, fearch 
 out the thoughts, perform work and do bufinefs 
 without bodily motion. So wonderfull a thing 
 istheEveftcr,the mother of all things in the Acommenda- 
 Prophets, Aftronomers, and Phyfitians. If the cion of the 
 underftandingcomc not from the Evefter, there Evcficr. 
 can be no knowledge of nature. As theft poyn- 
 teth to the gallowes, and the clouds to rain, and 
 urine to the difeafe, fo the Evefter (heweth all j 
 things without exception, From it the Sybills'The Sibylfs 
 and Prophets fpake, but as it were drowlily and and Prophers 
 dreamingly. After this manner arc the Evefters g^j^5 ^^ ^^'* 
 in the four worlds, one being alwaycs a prefage 
 to another, communicateth an image and a mi- 
 racle : which by there difolution and regenera- 
 tion will be much more to be admired. Nor 
 fhall weforbeare to fay, that the Evefter is an 
 Eternall relid, the fupport of religions, and the 
 operation of the Celeftialls. Nothing but felici- 
 ty, bleflcdnefTe, the cheifeft good, anc the laft 
 judgment m.ove and ft ir us up to feek and fearch 
 more narrowly and exadly after the difference 
 becw een thofe two, (chings or Evefters ) that is, 
 between the true and falfe : which is to be con- 
 fidered and known^ not fpirituaily, but natu- 
 rally.^ 
 
 Pd4 THE 
 
{Nothing is 
 without a 
 body. 
 
 14 T« tbinl Bool{_ of ^h^l<y[opj^, 
 
 i/ict.ihuj-'ji^. ifiihv'j d.vio .viJi J. iJ. Or Jiihd^oi 
 
 THE 
 
 Third Book. 
 
 Text i. 
 
 Very thing tbat hath a Being 
 mull nf nccelluy have a bo- 
 dy. The manner and reafon 
 thereof i«, that we may know 
 itis liken fmo.^kie fpiritthac 
 hath neither fubilance, nor 
 bodie, npr can be felt. Atid thoufi^h it be neither 
 of thefe; yer both bodye s and fubltances may 
 proceed out of it. Thus mav we conceive of fc^ 
 ming Arfnicke, that after the generation of a 
 body there is no more of the fume of tlie fpiric 
 to be feen, no more then if ail were turned into 
 a body. Which yet is not fo ; fur it ftill remai, 
 neth moft fubtle m that place of generation. 
 And fo both the vifjbie ck invifible are brought 
 forth together by feperation. Aftipr this way 
 ^n-^a^t,vnrs and tppnnerallthinrjsare propas^ated. Wood 
 
 arc lilibeciltd. , t n n r r ■• r t • i • • r 
 
 nath itill a furv.ving fpint from wh:ch it is lepc- 
 rated. Sohaveftones, and all things eife, none 
 excepted. For their EtTenceftill remaineth juit 
 as it was fepenired from them. Man likeiviie i? 
 
 §rc 
 
 V.ri\ir n'ap if. 
 
 ^OH 
 
 g bu: 2 
 
 'c.'i<jL!e ar.d tl 
 
 remainder of 
 fmoak 
 
IVritien to the Athenians. SS 
 
 fmoak fepcrated. But yet note that he was a 
 
 klndoffpirit before. Of this drofle was man 
 
 made, and is a thing raoft fubtill in fpirir. Yea, 
 
 he is that very fpirit, that is, a difcovery or fign A twofold 
 
 of a twofold Eternall • one o^Calermhum^ the crtmall. 
 
 other o^Meritoriptw. ^aieruth is a note or dif- Caleruthum, 
 
 covery in the firft Eternall.This feeketh or defi- ^^^^ '^ ''' 
 
 reth the other, that is, God. Thecaufe therof 
 
 is natural], becaufc all things affed and contend Di^e f-jckcch 
 
 for that out of which they came, and defire its like. 
 
 thofc natures that are ncareft to them. What- ; 
 
 foever the Creator did give or ufe when he 
 
 made a thing, that very fame thing alfo doth the 
 
 thing created earneftly defire and prefTe after. 
 
 Yet we muft know, that the creature doth not 
 
 defire his Creator by nature or n :turall inftind, 
 
 but rather feeks after that out of which it came. 
 
 Thus mans body doth not 6^(1:^ God, but the 
 
 matter out of which it was feparated ; for it was 
 
 not taken out of God. And that matter is the 
 
 life and habitation wherein the eternall m.erito- 
 
 rium dwelieth ; thus every thing recurneth to • 
 
 its own eflence. 
 
 T E X T 2. 
 
 Now feeing every thing is greedily defirous 
 of its original!, 2//^. of the my ttery out of which 
 it proceeded ; we are further to confidcr, that 
 that thing is everlafting life ; and that which 
 cometh from thence is mortal!. - Nevertheleffe 
 in the mortall there abidcth that which is etcr- 
 r.al^to v;it.the foul,as may clfewherc be learned. 
 
 And 
 
56 7b€ third Bvok^ of Thilopphy^ 
 
 How corrnp And though corruptible things muft return td 
 tible rhinos their former ftate,it is becaufe the durable thing* 
 fi ft ftVc^^^^'^ may be knit together, and fo there may a colle- 
 ^ ^^^* dion and union ofthingsbemade.The form and 
 fubftance of things both perifhing and perma- 
 nent is from the Ipiritof fmoke, juft as hail or 
 lightning is from the cloud, which things have a 
 wdTfoauhc ^o^yj but that matter out ofwhich they came 
 inviiibk" ^ ^ »« invifible. We muft conclude that all things 
 proceed from the invifibly,but without any hurt 
 or damage to it ; and that matter hath power 
 ahvaycs to renew the fame thing againe. Hence 
 it is, that the whole world pafleth away like a 
 (hip, and returneth againe to the fame matter of 
 the fpirit of fmoke, andgendreth andnourifh- 
 eth without any tangible elfence. In this rcfped: 
 the firft may be brought forth the fecond time. 
 \ Hereby alfo we knov(^ there was no creature be- 
 gotten, but made and procreated. For fo the 
 chief eft goed ordained in the begining.that every 
 thing (hould fo proceed out of the invifible, and 
 be made bodily • and then be feparated againe 
 from the body, and fo become invifible again : 
 \ then all things are coupled and united again, and 
 brought back to the firft matter. And though 
 they are {o united, yet is there fome difference 
 and diverfity among them. One receives enter- 
 tainment fifom another, one gives entertainment 
 to another. That (firft matter) is the habitation 
 of all things, both fenlible andinfenfible muft 
 all return to that place and condition • whether 
 rational! or irrational!, nothing can efcape this 
 change, but fhall certainly repairs and haftcn to 
 its- dwdliDg whence it came. T s x t 
 
Written to the Athenians. 57 
 
 Text 3 
 
 Every bedy or tangible fubftance is nothing The Body is 4 
 xic a cuidlcd fume. Whence "we may conclude cuidkd 
 hat there is a manifold coagulation. One of ^"''^^^• 
 t'ood, another of ttones, a third of mettalls. 
 But the body is nothing but a fume, fmoking 
 3i]Cof the Kiatter or matrix in which it i?. So 
 :hst which groweth out of the earth is a Fume Bodies are 
 fing out of the moyfture of Mercury, which is ^^^^ J^/'^ 
 i^arioi-?, a! id fendeth forth feverall fumes for f^j^^^^^ 
 h*arb?, trees, and other fuch like. Which fume 
 .vhen It breaks forth of its firft (matter^ effence 
 or original!) or as foon as it doth firft breath out 
 of the matrix and touch or ftop the outward 
 aire, is prefencly curdled. This fume then doth 
 conftantly and continually evaporate. So long 
 as that appulfe keeps warme,fo long a thing will 
 grow ^ when the boyling ceafeth there is no 
 morefteam : And fo the curdling andincreafe 
 comes to an end. Wood is the Imoke oxDerfes. 
 Therein lyeth the fpecifick (matter) of which is Wood is from 
 made. Nor is it made of that fume onely, but ^^^1^^^'' ^^ 
 it may be made of fome other derfick matter, 
 in like manner Zfjf^ is the feething matter from ^^^. ^ ^. 
 whofe fume all hearbs doe fpring. Ont\y Leffa f/om the '^^ 
 and nothing elfe is the fole predeftination of Ccrkc of 
 hearbs. God is much more wonderfull in fpc-^ Lcftas. 
 cificks than in all other natures. Stannar is the^ 
 mother of mettalls. which miniftreth the firft ^'^""^r is r!ic 
 matter to mettali by its ftream. Mettalls are JJJc[.g^iis.°' 
 nothing but thickned fmoke from Stanmr. 
 
 Ibntir 
 
58 
 
 Enur is the 
 matter of 
 ftoncs. 
 
 Bodies vjnifli 
 into fmokc. 
 
 Man is com- 
 pofcd of 
 fmokj. 
 
 Ail food isbiit 
 a curd ltd 
 
 I'he third Book^ of Philofophy^ 
 
 ^Enur is the fmokc of ftoncs. Briefly, whatfo- 
 ever hath a body is nothing but curdled fmoke, 
 wherein a particular predeftination lyeth hid. 
 And all things (hall at laft vanirti JiKc fmoke. 
 For that fpecifick which doth coagulate hath 
 power but for a certaine appointed time. The 
 fame muft be underftood of the coagulation. 
 For all bodies (hall paffe away and vanifh into 
 nothing but fmoke, they (bail all end in a fume. 
 This is the end of things corporeall both living 
 and dead. 
 
 Text 4. 
 
 Man is a coagulated fume. The coagulation 
 of the fpermatick m tter is made of nothing but 
 the feeching vapours and fpermatick members of 
 the body. This (hall be refolv'd againe into the 
 like vapour, that the end may be as the begin- 
 ning wa^. We fee nothmg in our own fcjves but 
 thickned fmoke made up into a man by humane 
 predeftination. All that we take ?nd cat is but 
 a thickned fume from the humors or mo\ fture. 
 What we eat is confumed by the life, upon this 
 fcore, that the coagulation might melt and be 
 difTolv'd again, as the Sun thawech the ice, that 
 it may paffe into the aire like fmoke. Life waft- 
 eth all things. It is a fpirit that confumeth all 
 fubftances and bodily things. Take notice here 
 of the feparation of the digefted myfterie : If 
 every thing returne to its firft ftate whence it 
 came, then that which we eate will be confumed 
 together with our life. This is meant of thofe 
 
 things 
 
iVritten to the Athenians. 59 
 
 hin2s that are not changed. For tranfmutation 
 anm)t be beaten back or hindered. Life is the tUe makcth 
 aule of all tranfmutation. So then tranfmuta- cvciy change, 
 ■ion is altered into fragility of body, but is fepa- 
 •ated againe from the body. When it putnheth 
 tranfmutation hath no more force, the myftery 
 of that which is feparated follows mputrcfadi- 
 on All the properties which man hath in him 
 of'hearbs and other things are feparated one 
 from another, every thmg packing to its own 
 effence. This feparation is like that when ten or 
 twelve things are mixt together, and then fepa- 
 rated againe, that fo every one may receive its 
 peculiar effence. Thus oft eating is nothing but 
 a diflblutionof bodies. Whence the matter of 
 bodies is feparated by vomics and purges, that 
 it becomes nothing but a ftincking fume, mixed 
 withfomething that is good. Nature onelyaf^ 
 fedeth that which is fubtill or pure, the grolle ii 
 rejedeth The life diflblveth ftones, mcttails, 
 the earth, and all things ; they have no other 
 feparation from the body but by the life. 
 
 Text $. 
 
 Acain wc are as well to underftand how eve- 
 ry thing receiveth its effence. This cannot more 
 fitlv be compared to any thing than to fire, 
 which wc ftrike out of a hard fli«it, flaming and 
 burning contrary to all naturall knowledge. As 
 that hidden fire bre^s forth, and burneth -, m 
 the fame manner and form is the effence brought 
 into its nature. Here confider, that in the; 
 
 beginning 
 
6c 
 
 The third Book, of ^htlofophy^ 
 
 Grcac Myftc- 
 
 ^ beginning there was but one thing, without an]: 
 ' inclination and form, from which afterwards all 
 An cKjmp^e things came forth. That rife ororiginall was 
 from colours no other but as a temperate colour, fuppofe pur- 
 ro explain r! c pj^^ having no inclination in it to any other co- 
 lour, but plainly to be feen in its juft tempera- 
 ture. Yec m it are all colours. The red, green^ 
 azure, yellow, white, black colour cannot be fe- 
 paratcd from it. And every one of thefe colours 
 have many dark colours come from them, yet 
 every one throughly and rightly tinctured by it 
 felfe. And though various and contrary colours 
 lie hid in them, yec all are hid under one. After 
 the fame manner every thing had its effence in 
 the great myfter\% which afterward the fqpream 
 workmader feparatcd. Chryftall will ftrike fire, 
 not from a fiery nature, but from folidity and 
 hardnefle. Thisalfo hath the other Elements 
 in it, not eiTcntially, but materially, viz.. the 
 burning fire, the breathing aire^ the'moyftning 
 water, the black and dry earth. Befides all chefe 
 it hath all colours (but hidden in ic) in the mix- 
 ture of tlteir qualities, asfireinftcel, which dif- 
 covereth it felfe neither by burning, nor (hining, 
 nor cafting any colour. In this refped all co~ 
 lours and all the Elements are in every thing. 
 If any be defirous to know how allthings (hould 
 thus come and penetrate into all things, he mult 
 believe that all this came to paflc and was exad:- 
 ly and accurately ordei'ed by that onely one 
 who is the former and Arehiteft of all things. 
 
 Chryftil harh 
 a!l fhe Elc- 
 fDcncs in ir. 
 
 And 
 
 too. 
 
 colour 
 
 T i X' t 
 
WritUn to the Athenians. 6i 
 
 Text 6. 
 
 Although nature, as we have faid, be invifiWy invifiblethin^s 
 in bodies and fijbftances ^ chat invifibilicy come* arc made vifi- 
 to a vifibilicy by means of thofe bodies. As is. bleby bodies. 
 cbe eifence of every, £6 is it vilibly feen in ver- 
 tuesand colours- Invifible bodies have no other, 
 fcut this kind of bodily coniidcratioo. Therefore- 
 obferve, that invifible things have ail the Elc» 
 ments in them, and do operate in every Element. 
 They can fend the fire andvertueof their Ele- 
 ment out of themfelves ; they can fend forth 
 aire, as a man doth his breath ; alfo water, as a 
 man doth urine ; they have the nature of earth 
 too, and came from the earth. Take it thus, the 
 I liquor or moyfture of the earth doth boyle day- 
 ly, and fendech an high that fubtill fpirit which 
 it had out of it felfe. Hereby invifible things 
 
 and the Firmament it felfe are nouriflied, which ^^°^ '''^ ^•'' 
 
 . I 1 T-i . • maneric ana 
 
 Without a vapour cannot be. Thmgs incorpo- ^hmps invifj- 
 
 reall can no more live without meat and drink bk arc nou- 
 
 than corporeal] things. Therefore (tones grow rifhcd. 
 
 out of the earth, but from a fpirit like their own 
 
 nature. Every ftonc draweth its own fpirit to it 
 
 felfe. From fuch like proceed Ghofts and fiery whence fiery 
 
 Dragons, and many more. If then invifible nj^^a"^ J*"^ 
 
 things as well as vifible be converfant in their 
 
 cffence, it is from the nature of the great myfte- 
 
 ry, as wood isfct on fire by a candle or taper, 
 
 which lofeth or wafteth nothing thereby. And 
 
 though it be not corporeall, yet it muft have 
 
 that which is corporeal! to preferve it felfe 
 
 alive> 
 
62 7he third Book of "^hilofophy^ 
 
 l^TJltt ^^Z-'^Td'^^''^ Likcwife all invifible things 
 
 things. Something vifible. With which alfo at Jaft they 
 
 Ihall perifh and come to an end all alike • yet 
 neverthclefTe ftijl keeping their operation and 
 activity in them, without lofle or damage of 
 other things ; except there be an cffufion of 
 thofe corporeal! and vifible thiogs. Althouoh 
 that be done by the invifible, and found out or 
 known in the vifible, ^c. 
 
 The refi (for douh/efe the Author 
 T»rote more) are not to he found. 
 
 READER. 
 
1^ (|> ^ <^ 1^ ^ (^ ^ .^^ (^ i|> ; ^ t^ (^ (i^'c^ (^ <^ c^ i^ (^ <^ ^1(4 A 
 
 READER, 
 
 { .r 
 
 Hat I have done in the Verjtoh 
 oj; thefe ivpo fingtiUrly erH't^ 
 ncnt men ^ Pafracelfus nnd 
 Crollius, hiith been rather as 
 a Tranjlator than an Interpre- 
 ter^ that the Authors fence murzihan ntin^ 
 might he fe arched out. Although the tran-^ 
 Jlation he mi fo elegant and Jigififl cant as 
 the originally yet { if fny judgtment faile 
 not _) the matter is prejerved intire and 
 found. In hoth TraSs thou rt>?lt meet with 
 fhme uncouth andunufuall words which for 
 thy better understanding (who art not ac- 
 quainitd with fuch language^ I havehef€ 
 alphabetically exj^iaind^ as foUowcth. 
 
 — V. 
 
 ADECH^ is our inward and invi- 
 fible man , which firft fnapcth 
 thofe things in the mind that after- 
 Ward are done with the hands. 
 
 E c 4 r cans 
 
 6^ 
 
^5 
 
 Arcana^ fccrcts or myfteries. Arca- 
 num^ a fecret , or Caccording to T^irac,) 
 I jhe hidden incorporeall vcrtue in na- 
 \ turall things. 
 
 jirchaltes^ ihp prop or pillars of the 
 earth. 
 
 Archet^^ thechiefe^ exalted, invifi- 
 blc fpirit : the occult virtue, artificer, 
 Phyfitian of nature in every one. 
 
 Ajira^ Stars 5 alfo the force and vir- 
 ^pe of things by preparations. 
 
 'BifemHtum^ the palefl: or worft fort 
 of lead 3 itisTin-glaffe. 
 
 . Cabala^ that moft fecret knowledge^ 
 which the Hebrew Rabbins fay was 
 given by God with the Law oiMofef. 
 
 Cakruth^ a note or figne of the defire^ 
 when a thing tendeth to its firft mat- 
 ter and would returne whence it 
 came. 
 
 Cobaltum^ a ftone whereof matter is 
 p^iade behoofull to Medicine. It is a 
 Mineral}. 
 
 Derfes 
 
64 
 
 *^erfet^ a fecret vapour of the earth 
 whence wood groweth. 
 
 Diamc<£^ fpirits living among ftones 
 and rocks. 
 
 Divertallur/f^ the generation that is 
 from the Elements. 
 
 Drdm£. 
 
 Dnelech^ a kind of tartar in mans bo- 
 dy, a fpongy ftone very precious. 
 
 Durdales^ fpirits that have bodies 
 and live among trees. 
 
 inur J the occult vapour of water ^ 
 from which ftones are bred. 
 
 ZvcUrum^ is that perpetuall thing 
 ofthe Firmament in the Elemcmenta- 
 ry world 5 it is taken for a Propheti- 
 call fpirit foFctelling things to come 
 by precedent fignes and tokens : tO' 
 Ercftrate is to fpeak by that fpirit. 
 
 ¥Ug£^ fpirits that know the fecret 
 and hidden things of men. 
 
 Ec 2 ^^^^ 
 
 > 
 
66 
 
 gahdum^ Gehdlnm^ a thing repaired, 
 reftor'd, orcufdlcd. 
 ' Gab alts homo^ i^^dh a man. 
 
 Gamah£d^ is when a living thing is 
 ^fFeded or wrought upon by its figure^ 
 as when a Pigeon is caft dead from the 
 topof the houfe oneJy by thruftinga 
 pin through the pifture of it on papt^r. 
 Gnomes^ Gnvm'i^ are little men^dwarfs^ 
 or rather fpirits with bodies living 
 under the earthy Pigrnjes fcarcchalfe 
 a foot high. 
 
 Gonetick^. 
 
 — .^ H 
 
 ' 'Bikch 3 a If rum wcdicin£^ or thefpi- 
 lit hid in medicine. 
 
 I 
 
 Jlialhr^ the firft matter of all thing?, 
 confifting oijalt^ Julfmr^ and mercury : 
 generally it is taken for the occult vir- 
 tue of nature^ by which all things in- 
 treafe^ grow.multiply and are nourifh- 
 cd» V^d, Lex. Chym. 
 
^ 
 
 Leffa^ Leffoi^ is the juyce of the 
 earth newly drawn into the root of the 1 
 vegetables^ by which they grow. 
 
 Lemores^ Lemur es^ are the fpirits off 
 the clement of water, not thie (hapes ^ 
 and ghofts of dead men^astheheathea 
 imagined. 
 
 Ltmbom^ alias Lymbus, is the Jirft 
 matter or feed of the world, or all! 
 things in it. 
 
 Lorind^ is the moving of the waters, . 
 with a amficall noyfe, and is a figac of 
 fome change at hand. 
 
 M 
 
 CMarcafita^ the raw or unripe mat- 
 ter of mcttalls. 
 
 mfelofin^e^ dcfpairing women, now i 
 living in a phanftaticall bruitilh body,} 
 nouriflied by the Elcmcnts,into which ! 
 /"t laft they (hall be changed^unles they \ 
 chance to marry with a man. Fid* Le^* i 
 Cbym. 
 
 Montans. 
 
i9 
 
 N 
 Kefder. 
 NeHferdni^ fpirits living in the aire. 
 
 ^eikates , fpirits of heaven and the ' 
 element of fire. 
 
 PyroUchmy^ the Art of preparing or \ 
 working things by fire. 
 
 R 
 
 %slblUceus^ Relolleum is the vertue 
 from the complexion 5 there is a three 
 fold Relolleum^ of which fee Lexicon 
 Chymicum. 
 
 S 
 Samks, 
 i Spagyrickj that feparateth the falfc 
 \ from the true, the impure from the 
 j pure. 
 
 \ Stannar^ is the mother of mcttalls^ a 
 fccret fume of which mcttals aremade. 
 Sylphs^zrt pigmies or dwarfs. 
 Sylvejiers^ airy men^ airy fpirits li . 
 ving in woods and groves. 
 
 Syrettes^ fca^monfters, bred of the 
 Nymphs. 
 
sa 
 
 'iaUum^ a bright, clear matter, of 
 which oylc of Talk is made, there are 
 four forts of Talcfc of which fee Lex. 
 Chym> 
 
 Irarames^ the aftions of the fpirits ;; 
 and ghofts of dead meOj heard but not ! 
 feen. 
 
 Tronum^ caelcftiall dew madcof the 
 aire, 
 
 Truphaf^ the occult vcrtue of mine- 
 rails, preferring every mettall. 
 
 7ura. 
 
 Turban^ an innumerable multitude | 
 of Stars in the firmament of heaven ^| 
 alfo a prcfage from all things which 
 the fourfold infcriour world of the 
 elements containeth. 
 
 Vmbraiiks^ bodies once rotted and 
 ^ftermade ^fibleagaine by the Stars 
 D^ a magicall vertue. 
 
 Vnden^^ airy men and earthly (pi- 
 fits, 
 
 Woaf 
 
w 
 
 Woarchadume. 
 
 Z 
 
 Zonneti , fantafticall bodies of the 
 Gnomes. 
 Zmdell^ fomcs, in Englifli, tinder. 
 
 • — 1 -^ * '^^ ^*^i*^^i. -«..» .i< 
 
 FINIS. 
 
 ■lA-rlu 
 
13^3' ys I 
 
^^i: