[illustration] portrait of Theophrastus Phillippus Aureolus Bombastus von Hohenheim (Paracelsus)
THEOPHRAST{us} PARACELSUS ❀
The lively Portraiture of the most famous and profound Philosopher and Physition Aureol{us}. Philippus Theophrastus Paracelsus Bom∣bast of Hohenheim. who was Poysned ye 47th. yeare of his age.
PHILOSOPHY Reformed & Improved IN Four Profound TRACTATES.
THE I. Discovering the Great and Deep Mysteries of Nature: By that Learned Chymist & Physitian OSW: CROLLIƲS.
THE OTHER III. Discovering the Wonderfull Mysteries of the Creation, BY PARACELSƲS: BEING His Philosophy to the ATHENIANS.
Both made English by H. PINNELL, for the increase of Learning and true Knowledge.
LONDON: Printed by M. S. for Lodowick Lloyd, at the Castle in Cornhill. 1657.
BOOK 1 : Philosophy reformed & improved in four profound tractates - by Oswald Croll or Crollius
BOOK 2 : Three BOOKS OF PHILOSOPHY Written to the Athenians - by Paracelsus
THE Translators APOLOGY, Caution and Retraction.
READER,
THOƲ art sick in body, or soule, or both; tis the gracious care of thy mer∣cifull Creator to prepare and apply means for the Cure of them both. It is, and ought to be thy duty principally to re∣spect the more worthy, and give all dili∣gence to attend the most noble part of thy selfe: Dead bones and rottennesse are but such and no better in a painted Sepulchre; whatever be neglected, let not thy soul run to ruine. Thou hast plenty of provision set before thee, starve not at a feast of fat things; if it be not dish'd out in the best
fashion, forsake not good meat for the Cooks unskilfulnesse. Indeed the princely dain∣ties of this royall banquet call for a neater hand to carve them abroad; and I (for manners sake) have a great while excused the service, ut detur digniori, prefering and proffering it to some of greater abilities, more fit to have undertaken it, which if they had accepted, these incomparable My∣steries and unsearchable Truths had been more Chymically prepared, and not offer'd to thee in the grosse body of so dull a lan∣guage. This onely I have for my Apology, viz. that I have been more carefull to be faithfull than curious, not striving so much to trim the garment as to proportion it to the body; if others would have shew'd their skill, I had not been censured for a bungler.
But, Reader, I am not so intent to make my own excuse as to leave thee altoge∣ther without a Caution: what therefore that most profound Teutonick Philosopher Jacob Behmen, somewhere in his wri∣tings saith to his Reader, that I counsell thee, viz. if thy mind be not spirituall, forbear to read these things, for they will doe thee more hurt than good: if thou art not illuminated in the true Mysterie of
Emanuel; if thou know not the extent of the Incarnate Word; if thou under∣stand not the Angelicall ascent and descent on Jacobs ladder, how canst thou cast thy suffrage into that Seraphicall acclamation, Holy, Holy, Holy is the Lord of hosts, the whole earth is full of his glory? Let no carnall mind cling to the posts of Wisdom's house, or come near the gates of her Temple. The Oratories of old were by Oraculous care guarded from prophanesse with this inscription over the doors, Ite profani; Fanum est, Fanum, nihil in∣grediatur profanum: this place is holy, let no filthy thing come into it. I may say of this following Preface, it is Holy; let no carnall mind profane or pervert it. The learned and Religious Author would have thee wise unto salvation, that thou mayst be saved from thy own wisdome, thy grea∣test enemy. I cannot say whether he was a better Physitian or Divine; whether he may doe thy body more good or thy soul: sure I am his Prescriptions may well be called Basilica Chymica, Royall Receipts, being the rare Extracts of the most choyce spirituall Truths out of the grosse body of naturall Things. Bear with the prolixity of his Introduction, the rest will recom∣pence
thy patience: I once thought to have abridg'd it, but durst not meddle with so good a Symmetry; I have sent it abroad without any alteration but what a Ger∣man hath by a garment of the English fashion.
The best Physicall Method, in order to thy Eternall welfare, is here observed; the maine scope and principall intention being, first to rectifie the Archeus of the inner Man, that it may attract health from the heavenly Iliaster, and distribute the same to all the faculties of thy soul, and members of thy body; then to prostigate and cha∣stise the peccant humors of thy outward and naturall man: and all through the Grace of God revealed in the great myste∣ries of the Incarnation, Life, Death, Re∣surrection, Ascension, Mediatorship, &c. of our blessed Lord and Redeemer Jesus Christ. Let it not offend thee (at which many have stumbled and fallen) that the Father and the Son should be so nigh unto thee in All Things; that God and Christ should condescend and humble themselves to walk before thee, and with thee, and in thee; that things Invisible should be seen in Visible things. It was the common faith of the Ancients both Ecclesiasticall and
Profane, that the Creation is but the Reve∣lation of the Creator. May God be seen in all things, and not Christ also by whom they were made? The Gentles that knew God might also have known Christ, had they been obedient: if we follow the Father he will draw us to the Son. All things call loud unto us to behold the mysterie of the Father and the Son, to hear their voyce; and cry shame upon us that we hearken not nor obey. The wicked heart saith to God, Depart, though he filleth his house with good things. The corne and wine and oyle, the silver and gold which God multiplyeth unto men, they prepare for Baal, and spend that upon their Lusts, which should be mo∣tives of their love. Times and seasons are the faithfull Tutors and witnesses of God, but men regard not their doctrine nor re∣ceive their testimony. The bruitish man doth not know, nor doth the fool under∣stand the deep thoughts of God in his great Works: but the wise in heart that take pleasure in his works, they search and find them out; these seek till they have found the Pearl in the field, the Messias, the Christ of God in the things that are made, and these shall understand the loving kind∣nesse of the Lord. Oh the blindness of the
men of this world! whose minds the god of this world hath so blinded, that though the true God be in all his works which men may see and behold afar off yet they magni∣fie him not. Job 36.24, 25.
The Lord Jesus Christ, the true and one∣ly Wisdome of God, cryeth without, and uttereth his voyce in the streets, in the chiefe place of concourse, in the opening of the gates, in the city, in the top of high places, by the way, in the places of the paths, at the entry of the city, at the com∣ing in of the doors, with plaine words of righteousnesse, without frowardnesse or per∣versnesse unto us men, the Sons of men, &c. Doth not Christ Jesus stand all the day long in the broad way to stop and turne men from destruction, calling and crying unto them, Turn yee, Turn yee, why will yee die, yee children of Adam? but they with a stiffe neck, like their Fathers, doe alway resist the Holy Ghost. Is any part of the Creation destitute of the glorious presence and power of Christ? can any thing be hid from the heat and light of this Sun of Righteousnesse? Is there any place where the Evangelicall Trump hath not sounded? why then doe we close our eyes and stop our eares against the glad tydings and ministry
of our salvation? What care and cost and charges are many men at to purchase their own vexation? at how dear a rate doe they buy their misery who accumulate to themselves Teachers after their own lusts, who yet after a multitude of Academicall expences are not able to guesse aright at earthly things, or find out that which is hard at hand? With what care and in∣dustry then ought we to pursue the know∣ledge of things above, which are more no∣ble, to be had at a cheaper price, and (be∣cause of a better guide) with more ease and safety? we need not ascend or descend, or send to Athens for it; the things that doe not appear are present in the things that are seen. Tis not incredulous or redi∣culous that a true Chymist (so much now in derision) should find light in darknesse, darknesse in light; bitter in sweet, sweet in bitter; good in evill, evill in good; body in spirit, and spirits in bodies: and by a Spagyrick extraction separate each to its proper use and end, distinctly drawing out the great Mysteries of Godlinesse and Iniquity.
In the high way and open streets, the common Roade, concourse, con∣dition and conversation of men, doth
Wisdome stand and call to them, Turn yee, Turn ye, why will ye die? Christ the great Angell of God standeth as an Adversary, like the Angell in the way of Balaam, to withstand men in all their wayes of ini∣quity, excesse and vanity: the madnesse of the false Prophets (in us) is rebuked by the voyce of Man (that Son of man) speaking in the dumb Asse (of insensible and irrationall creatures.) Thus the Wis∣dome of God standeth in the drunkard's way to turn him from wine, wherein is ex∣cesse, that he may be filled with the Spirit: It would have the Covetous man to covet earnestly the best things: it perswades the lascivious wanton to abandon his unclea∣nesse, and entertaine the modest kisses and chast embraces of the celestiall Bride∣groom: it bids the Thiefe steal no more, (Ephes. 4.28.) nor consent to thievery, but labour with his hands the things that are honest, watching for the coming of that good thiefe: it forbids the Tyrant, the hypocriticall, ambitious, perjur'd, self∣seeking Tyrant to oppresse and do mischiefe, but rather to take the Kingdome of Heaven by force and violence: it exhorts the treacherous, undermining, by-ended soul∣dier to put no man in fear, nor accuse any
man falsly, not to make the pretence of Religion or Civill Right a stalking horse to proud and imperious designes and ends, but to fight the good fight of Faith, and earnestly contend for it, not with carnall weapons, but spirituall. It stands in all the Creation to poynt out the Creator: in the Sun, to shew us the true Light: in the springing Fountains, to tell us of the Well of Life: in the Rocks, to shew us our re∣fuge: in the trees of the field, to put us in mind of the planted of the Lord, and the Tree of Paradise, and of what the Crosse was made: in the seasons of the year, at Fall and Spring, to preach the Death and Resurrection of Christ, the mortification of our vile, and quickning of our pure body: in the Clouds and Raine, to open to us the Mediatorship and Intercession of our blessed Lord, who took upon him the dark nature of the earthy Adam; which dark cloud (the likenesse of sinfull flesh, Rom. 8.3.) was full of grace and truth, the fulnesse of the Godhead: when the Heavens are as iron and the earth as brasse, when wrath is over us, and judgement under us; when we see nothing but vengeance and indigna∣tion above or below, then this faederall Cloud elevated to the middle aire
(John 3.14. & 12.32.) as the true Mediator between God and man (1 Tim. 2.5.) doth rend the vaile of his flesh (Mat. 27.51. Heb. 10.20.) and show∣reth down the Gracious raine and heavenly dew of Divine love through the eternall Spirit upon the parched soul to cool and quench the fierce anger of the Almighty, and cause the heart to bud forth and grow in the grace, faith, knowledge, love and obedience of the Lord and Saviour Jesus Christ, reconciling all things in Heaven and Earth throughout the Passion of his Crosse. Thus every part of the Creation doth its part to publish the great mysteries of mans Salvation; else how should the Gentiles be left without excuse? Let all the Works of God praise him in all places of his Dominion: O earth, earth, earth, hear the word of the Lord. Be not mockers least your bonds be made strong: blesse, magnifie, extoll and praise the Lord in all the works of his hands: Enter into his Gates with thanksgiving, into his Courts with praise, be thankefull unto him, blesse his Name; flourish ye in the Courts of the House of our God. Let your knowledge, love, obedience, and thanksgiving, spring forth and increase abundantly by these out∣ward
and visible things, which the unbe∣lieving Gentiles, like bruite beasts, tread and trample under their feet: set God alway before yee; preserve the faith of his Omnipresence, so shall yee never be moved: draw something of him out of every thing which he hath made. O rare Art, that can rarifie the condense and mixt bodies of earthly things into a sublimate Purity of Divine knowledge and use! Heretofore when Kings, Princes and Potentates stu∣dyed their neighbours Good more then their own Greatness, the Hermetick Philosophy was more Venerable, and he that listed himselfe a true Chymist, had faire hopes to become a great Trismegist, the Royall Dia∣dem in the hand of God being more desira∣ble than three Crowns on the head of Man; let not the Royall Race degenerate and for∣get the imployment of a noble mind. Be∣hold now that I have not laboured for my selfe onely, but for all them that seek Wis∣dome.
Hitherto I have desired to prevent thy mistake; now let me endeavor to rectifie my own miscariages. Tis not long since I resolved to be silent as to selfe-vindication or justification, but I can no longer refraine from selfe-accusation and condemnation;
two things afflict me very much, and for the third I am sore grieved.
I am sorry that ever I yielded to any provocation, and harnessed my selfe to fight in my own (yet not altogether my own) quarrell, as I did against Parson Goffe and others, whose injurious and unrighteous dealings, though they might justly have been aggravated by anothers pen, yet was it not of so much concernment to me to recompence as to suffer wrong. This fault I might extenuate to a very small guilt, having taken the old Protestation to preserve and defend the liberty of the Subject, and seek the Reformation of the Church, which have been so much violated and obstructed by worldly-interested men. For the future I trust so to demean my selfe as one committing his way to the Lord in patience and wel-doing, bearing the Crosse daily and sinking down into the Death by chearfull obedience and selfe-denyall, whereby I may fill up the sufferings of Christ that are behinde in my mortall body.
I repent also of the hasty publishing and disclosing of that blessed, glorious, and un∣speakable Discovery which once I had full of assurance and consolation. I have since
learned by dear Experience, that I should have hid that Pearl till I had sold All, (Mat. 13.44.) and pondred those un∣utterable words longer in my heart, that they might come forth in more maturity; fourteen years time being little enough to have ripened and prepared so deep and in∣ward a Vision for publick participation. The prejudice of this rashnesse hath been most to my selfe: let me alone; labour not to comfort me till I have bitterly be∣wayled it. If ever God be gracious to me againe in the like manifestation, I hope to improve it with more wisdome: and if ever the Lord shine and send into thy heart any rich discovery of himselfe, be carefull to swaddle it up in the silent meeknesse and patience of the Crosse, till it be grown old and strong enough to dispute with the Doctors and convince the Scribes of this world. If hereby I shall be a land mark to prevent thy running aground or splitting against the Rock, I shall rejoyce more in thy safety, than blush at my own repentance, it being lesse shame to confesse then to com∣mit an error.
But that which hath wounded my soule and pierc'd it more deeply, hath been my
complyance with men of violence, blood∣thirsty and deceitfull, whose feet have been swift to shed the blood of men more righ∣teous than themselves, but the way of Peace they have not known: I have been a com∣panion of theeves and murtherers; my hands have been defiled with blood: Since I professed to preach the Gospel of Peace, I have walked with those of strife and con∣tention in the spirit of this world. The sence of my sin, and the wrath of the Al∣mighty, force me to cry out, Cleanse me from blood guiltinesse O God, where∣by I have rendred my selfe uncapable to build the House and finish the Temple of the Lord.
So contrary have I walked to the pure Principle of the truly Godly and Christian life that it cannot be but that I have been Ʋnsavory to those who are en∣rered into that holy Rest where no unquiet spirit is, before whose feet I prostrate my∣selfe, like that humble penitent, to have all my pride, strife, lust, &c. trampled and trod down under foot.
What secret sins besides (which are in∣finitly innumerable) have lurked in the thievish corners of my nature, I am to
mourn for in my Closet, and confesse them to him onely against whom I have sinned: but wherein I have been an open trans∣gressor, I stand bound to doe pennance be∣fore all men.
Nor let any say that disappoynt∣ments and disconient have thrust out a glozing and feigned Recantation; but rather know that my vowes are upon me, which were extorted from me in the anguish of my soule long since, when the heavy wrath of God lay upon me. Tis not the praise of man I hunt after, nor his dispraise that I flee from; I care little for his day of Judgement; I scorn to fear it, but hate much more to flatter it. I can expose my selfe to all the hard sayings of men; let them censure and spare not, I stand their Butt with a naked breast. Onely from the pure minded and upright in heart I begg assistance at the Throne of Grace: let me be mentioned in your prayers, that I toge∣ther with you may be delivered from evill, and kept from the snare of the Hunter; that we may goe on and grow up in all wel∣pleasing to God and Man; putting on, and keeping our weding garment clean, watch∣ing the coming of our Bridegroom; and
walking as those those that are redeemed from the earth, even so Amen.
Brinkworth, May 10.1656.
H. PINNELL.
Postscript.
READER,
WHereas I have proposed and pressed the Creation of God as an object of thy admiration and motive to his adoration, it is not, in the least, intended any way to dimi∣nish the due Reverence rightfully be∣longing to that more rich mercy of the Lord added to man in giving and preserving those sacred Records of heavenly mysteries contained in the most holy Scriptures; my desire ra∣ther is that both those Books of God (Nature and Scripture) might be better studyed and more observed. Doe I seek to make voyd the Word of the Lord by his Works? God forbid; nay I establish the one by the other.
ADDED BY A FRIEND OF THE PUBLISHER OF THIS PIECE OF CROLLIUS AND PARACELSUS IN ENGLISH.
CROLLIUS.
TWo things are seen within this Volumn small
the great and the lesse Worlds Originall,
Here may man see as in a glasse his shape
by which he may corruption quite escape.
The Author was divinely taught that writ,
so likewise was he that translated it.
Here may be seen, what nature is and grace.
what God his back parts are, and what his face.
Here is both heaven and earth in Harmony,
a cure to ease us of our vanity.
The true Elixir's here, the stone that doth
transmute the outward and the inward both:
And make all heavenly like to Chrystall fine,
yea like to Christ the prototype divine.
What is above is likewise here below,
as this Anatomy of man doth show.
The man in all the parts of him consists
of what the Macrocosme composed is.
The World it selfe's a man, though great and big,
and Man himselfe's a World; do but here dig,
A treasure will appear more worth then all,
by which be may be ransom'd from his fall.
The Physick then that is of Use to man,
but he that is Divine prescribe none Can;
He too that is of Nature quite unskild,
'the man hath the world with dark error fild:
Both were conjoynd in one of God at first,
in One againe they shall be found at last.
Nature, grace, physick and Divinity,
so returning to their first unity:
God blessed for Ever, whence is all Good,
which Devils and wicked men alone withstood.
PARACELSUS.
TIs strange; what hints of things unknown are here,
of worlds, and ghosts, and men do not appear.
Sure Paracelsus had obteind the skill
through permission of the holy will,
To ensee the secrets of each thing
and so of it to mortalls tydings bring.
Praise too the attempt of him that made him speak
in English, and the sealed Ark to break;
That so this treasure might in Common be
to the great wonder of posterity.
PAGE 1
THE ADMONITORY PREFACE OF OSWALD CROLLIE, PHYSITIAN: TO THE MOST ILLUSTRIOUS PRINCE CHRISTIAN ANHALTIN.
COURTEOUS READER;
ALTHOUGH the Romans extolled Angerona, and the Grecians admired Hapocro∣tes for their silence; and all the ancient Philosophers, by the example of Actaeon, have strictly forbidden to prophane the Secrets, and rashly to prostitute the Treasures of Nature to unworthy and filthy minded men: Not∣withstanding seeing our Heavenly Father who
PAGE 2
is that Sun which richly preventeth us all with his gifts, shining on all alike (for he commu∣nicateth his light, without respect or envy, to the good and bad, to the thankfull and un∣kind) We are bound to immitate him whose Children we ought to be, and of all other, they especially who by his gracious mercy are brought back and recovered from the dark Labyrinth and Circumference of toyle and er∣ror, to the plain and clear path and Centre of Rest and Truth. Wherefore I thought it not good by a kind of inhumane ill will, any lon∣ger to hide as in a Napkin, the Talent com∣mitted to me by the Father of Lights, by an impious silence; since the Gates of Wisdome ought alwayes to stand open to ingenious men; though the doores of the Muses have never been unlockt, but envy hath indeavou∣red to shut them again. It is, doubtlesse, a most civil and humane Office, willingly to in∣struct and guide our erring neighbor, and to keep him in the right way who is already in it.
Upon which account, Friendly Reader, to the praise and glory of the Divine Majesty and bounty (whose Instrument or pen, at least, in the publishing hereof, I both desire, and hope to be, who am far lesse then all his mercies and benefits bestowed upon me) and also for the profit and advantage of my neigh∣bor in the study and profession of Chymistry, I doe here out of the most deep secret of my heart, set before thee two of the most excel∣lent
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Spagyrik Mysteries (whose preparations, after the mistakes of expence, time and labour, have all of them been first proved by my own handy experience) which neither by report nor ancient Records, I could yet understand that they have together and at once been pub∣lished unto this very day. It hath ever been far from me to overcharge the Reader with trifles and falshoods, whereof this Age (the scum and dreggs of the world) is very fruit∣full; much lesse 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-Physitians are already so intangled and overwhelmed, that they are al∣most prest to death under so heavy a weight of their Receipts; but those things which for the space of almost twenty years, in many troubles and painfull peregrinations of various fortune through France, Italy, Germany, Hun∣gary, Poland, Bohemia, by unwearied dili∣gence and exact examinations, I have obtain∣ed from men of greatest learning and experi∣ence in Chymistry, partly by intreaty, partly by purchase and permutation (to say nothing of those things, being not a few, which by the blessing of God upon my endeavours, I have found out in the practice of Physick) prefer∣ring the publick good before my own private advantage, being moved also by Charity, Christian compassion, and the necessity of sick people, according to my trust in the pro∣fession
PAGE 4
and practice of Physick, I would first take my eyes in my hand, as I may so say, and by the help of Vulcan search and diligently examine the chief and choycest things, before I would commend them to publick use and profit, that so the Children of knowledge, those searchers out and lovers of Truth may attain that at a cheap rate which hath cost me dear the learning, viz. not fallacious opi∣nions (as hitherto in such a deale of Leger∣demain they have complained of) but the truth it self so long desired, by many experi∣ments most certainly found out and known. So that many things after the revolution of the Platonick year have been returned gratis, and with usury to their owners, whole and en∣tire, and far more compleat, which before I had from them ragged and torn at a great rate. For many, whose rumor of many hid∣den secrets inticed me unto them with much difficulty of travel, and no small expence, their very presence or sight of them much abated of their report, as it often falls out in such ca∣ses; so that those things which they bragged of as great secrets, seemed to me either com∣mon, or so faulty and defective, that the im∣perfection of their many descriptions, was to be made up by me, being all reduced into one onely, and that same first proved by my own Chymicall triall. Also by exchange to their advantage (according to that common Chy∣micall custome, Give something, and take something) comparing my studies many times
PAGE 5
with theirs, in our Conference they got an Egg for a Nut, which when I had crackt with long and fruitlesse paines, I found at last no∣thing but a worm-eaten kernel, or instead of a kernel I got only husks and shells.
Hence it comes to passe, that without Na∣ture's Vulcan, which the Poets commend as the most true Inventer and Teacher of Arts Mysteries, the greatest part of them (without offence to those great men be it spoken) who have written in our time of the more secret Spagyrical preparations from other mens re∣lation & not their own handy experience, they have brought this fruit to the Students in Chymistry, that for the most part after great cost bestowed in vain, they have in the end ascribed to them the cause of their lost labour, and long spent time.
That it is so, they will easily acknowledge with me, who not content with my example and others losse, had rather be made more wary by their own experience, and examine the like things again by the help of Pyrotech∣nye, or the Art of Fire and Chymistry; as many things are spoken of which are never done, so many things fall out between the Theory and the Practice; which he shall find to be so, who desires to make anothers expe∣rience his own, and be deceived by them who have been deceived by others; therefore in this study no man is further to be believed, then as every one findeth by his own proper experience, handling and seeing by the due
PAGE 6
approved triall of fire, which discerneth and separateth that which is false, from that which is true.
And because according to Aeschylus, Not he that knowes many things, but he that knowes those things that are most profitable, is to be accounted a wise man, I had rather present but few things which are rare and choice, considering that of Damascen, Let thy Medicines be few, whose vertue and ope∣rations thou hast often tryed. Howbeit in this paucity or fewnesse of Medicines, I dare con∣fidently affirm that in all the riches and plenty of Nature, there doth not lye hid any more choyce and efficacious, then these chief se∣crets of the more hidden Medicines here of∣fered, except only that universall and most fa∣mous Medicine which the most ancient wise Philosophers had from the beginning of the world, and have extoll'd it as a miracle to their just and lawfull Heirs; for that which is good is not alway to be found in that which is great, but that which is great in that which is good. He that devoting himself to Philosophy, shall sincerely and as he ought come to the inner rooms of Nature by a holy assiduitie of pre∣parations, joining thereto a diligent contem∣plation of naturall causes, and withall shall re∣fuse no pains and difficulties to get experience, by the industrie of his handie work he shall (if the grace of the most high favour be infused into him) bring forth far greater things out of this open bosome of Nature, than they seem
PAGE 7
to promise at the first sight.
And although I have proved but some of those virtues and operations which are assign∣ed to every one in order, according to which I esteem the Medicine, as I have set down and shewed their preparations in the work it self: Neverthelesse, because in the use of Phisick I have found the chiefest part true, the Spagy∣riks, or those who know how to discern be∣tween true and false, who are well grown and exercised in Chymicall employments, I mean the Sons of Art, who know the tearms and bounds thereof, and have bathed themselves in the springs of true Philosophy, who can even by a glance and sight only make a good con∣struction and easily guesse of these things (for these preparations doe require such an Artist, and not one of a froward and sottish disposi∣tion, who have nothing to doe with the com∣mon rabble of Alchymists, because of that unworthy reproach and slander (i. e.) The errors of the Artists are imputed to the Art.) To the Artists aforesaid (I say) who are their Crafts-masters, there will be no scruple but that other operations also which have been proved by the long practice and certain experiments of most expert Chymists and now published in one work, will satisfie the desire and earnest expectation, by an undoubted performance of the desired effect.
Therefore the true and more profound Phisitians, who have been Divinely inspired, moved with a Samaritan-compassion toward
PAGE 8
their sick neighbors, of what rank and condi∣tion soever, who in the fear of God also shall use these Medicines rightly prepared by their own labour, in a convenient and artificiall me∣thod, and not trusting (unlesse they would be succeslesse) as many doe, to the Sophisti∣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 ought to set down and assign, especial∣ly if they be administred according to the na∣ture of the diseased, and with the approbation of a Phisitian present; all which by Gods help Truth the daughter of time, will make manifest.
But to what danger doe I now expose my self by this publick service? What I pray is to be done in this diversity and hazard of Opi∣nions? What shall a man doe in the midst of so many carping Criticks, which cast the worst censure on the best things? I shall oppose all with the buckler of my sincerity and earnest endeavour of deserving well in the Spag•yrik profession, with which I can defend my self without fear; for this (Buckler) cares not for the proud censures of ignorant men, it will easily blunt the edge of all the fore-seen darts of the adversary, to wit, anger, evill speaking, envie, scornfull contempt, the truest testimo∣ny of ignorance.
1 The Mysticall Hermetick Philosophers who heretofore in part have pryed into these excellent secrets, will rise against me, and be
PAGE 9
very angry with me; complaining that they are wrong'd in those things, which with grea∣test industry and long spent time have been found out and hitherto concealed in deep si∣lence; should so soon be brought to light, and made common to every one. They will accuse me for breaking open the seale of Chy∣mistry, as one that hath not been taught the close Pytha•orean silence, or forgotten the Rule of Hippocrates, which is, To impart sa∣cred things to sacred persons, in that I have set open the doores, loosed the bonds, brought the truth of Chymistry, till this time held cap∣tive in the prison of shadowes and envy, freely communicating it to posterity. But in as much as these are the heires of true wisedome, Citi∣zens of the Philosophicall Kingdome, alwayes lovers of God and their neighbor, without en∣vy, or at least ought so to be, whose heads be∣ing lift up on high, and their eyes Divinely enlightned, these shall know that in the true Cabala, Magick and Woarchadumie, there are laid up far better Treasures, to be got by them with the help of the Oratory and Laborato∣ry, I mean by asking, seeking, and knocking with unwearied paines and watchfullnesse, which Treasures are to be manifest indifferent∣ly to all in due time by the light of Grace and Nature, after the Bloody Judgement of the Son is first finished, which undoubtedly will fol∣low the Watry (Judgement) of the Father, then in the third Age of the Holy Spirit (who to make that manifest which was hid, is wont
PAGE 10
to renew by fire) Elias the Artist, who is to restore all things, shall come: For every per∣son of the Divinity hath his own proper and appointed Age, ministry or dispensation, as may plainly be gathered out of the twelve Articles of the Apostles Creed, divided into three parts, very fitly answering to so many houres of the great and One Day, viz. The continuance of this world. And thus they wil not with me begrudge these present crums to our thankfull posterity (the beloved heirs of knowledge and wisedome) who by the light of Nature shall be skillfull in the Chy∣micks, and stirred up of God to the prepara∣tion hereof: For these Chymicall secrets will never be finger'd by those sluggish, slothfull, or sottish despisers of them, by reason of their indisposition and unfitnesse to manuall opera∣tion: As also, of the prophane, lewd, and un∣worthy Philosophicall men, there will be lit∣tle danger of their apprehending and discern∣ing these Divine revealed Mysteries, which are mingled together in a fit place, because they want the spirit of wisedome, and are not quick of understanding in these things which the wise-hearted can apprehend in few words.
2 As for the spurious and adulterous The∣ophrasteans (the worst and wickedest sort of men) they will not forbear to accuse my fin∣cerity with all outragiousnesse, being not able to indure that hereafter they may not carry their cheating impostures up and downe the Country to put them off by their feigned ex∣perience,
PAGE 11
counterfeit friendship, disguised pie∣ty, various and vain promises at a great rate, to them that never knew how to look to themselves, and deceive others. Now as it is the artificiall craft of some who doe not pre∣sently discover themselves by their counte∣nance and clothing, while they snatch up some sentences from the society and conference of other men afterward hunt after a name of learning, wisedome, and prudence among great men, concealing their Authors; and those things which they have fish'd out of other good men by many wiles, as their fraud & sub∣tilty of a deceitful and turn-coat craft, they sell according to their custome at the usuall price, the more to distract men, much lesse doe they in a pompous shew sel their forged Cachochy∣micall and Sophisticall Arts, which have not so much as a spark of truth in them, but de∣serve to be utterly rejected; because thereby they think that their Pharisaicall skin which hideth the Fox-like and cursed mind would be pluckt off; by which means those base Impo∣stors which deserve to be made Mine-diggers, those treacherous and fame-murthering vil∣laines whose very shadow is pernicious, are wont not only falsly to accuse many innocent men of upright, vertuous and blamelesse life, but also to bring their honest and commen∣dable name into hatred and hazard. This leud and dishonest Generation, which delight∣eth to deceive and cheat, had rather have a great then a good report, and because for the
PAGE 12
most part they cannot be famous for their vir∣tues, they will for their vices; therefore it is truly praise-worthy to displease and vex these Cheaters that are for ever banished the socie∣ty of all true Philosophers, as ignorant and unworthy of the mysteries of God, and the secrets of Nature, by reason of whom the most laudable and honourable name of true and noble Alchymistry, hath been unworthily made infamous and odious, not only amongst the rude multitude, but also among learned men, who yet have judged of others know∣ledge by their own ignorance. But what can make a man more renowned then to be dis∣praised of those most wretched Juglers and effeminate Yonkers, who are more fit for a Pig-sty, than that Spagyricall or Divinely-distinguishing Sanctuary, whose commendati∣on is oftentimes to be suspected, who never hate any but the best and most learned of men.
3 But the more single and subtle part of the Galenists, who like Nicodemus are of a milder temper, and as yet, for fear of being excommunicated by some Athenian Rabbies, durst not openly professe the truth; these with open Arms will most readily imbrace this so long look't for, and desired light; however far off be that unhappy Omen, which I pre∣sage not with any idle conjecture of mind, least after they have a full and clear know∣ledge and understanding, Envy which will certainly arise from hence, should grieve and
PAGE 13
be troubled that these things should be made common for publick use: So that the same men afterward doe either by a counterfeit contempt more vehemently carp at them, or sometimes that they may seem to be more wise, knitting their browes, and snaffling through the nose, they will a little coldly commend those things, which notwithstand∣ing are secretly reserved for their uses, though (to such) without Gods blessing upon them. But virtue can never be found without the marks and wounds of envy, which is the inse∣parable companion of those that desire and endeavour the good of a Common-wealth: Yea Jupiter himself, whether he send faire Weather or foule, cannot please all; and 'tis the hardest matter that can be, to doe an ac∣ceptable work to an ingratefull world, these deserve pity rather than envy, till in good time they willingly deliver themselves out of the Purgatory of their own malice, which doth so much torment them.
As for the more dull and drossie sort of them, who, rejecting the truth, take error for their Companion, being altogether rude and void of all humanity, and true Philosophicall literature, these will angrily challenge and provoke this my good endeavour toward the publick, with most scornfull reproaches. How∣beit, seeing according to the Comaedian, there can be nothing more unjust then these leud haters of Chymistry, and despisers of wisdome, who are buried in the graves of their own ig∣norance:
PAGE 14
Nor can these mens minds be in love with any high thing, being plunged into Scholasticall dirt and dust over head and ears, yea and had rather dye in their old tract, and grosse folly, then be thought to learn of those whose Masters they accounted them∣selves to be. Let no man wonder if these in∣solent and open contemners of Natures se∣crets, who tremble at the very name of Chy∣mistry, are not afraid hitherto with a proud disdain, shamelesly to scoff at this Divine Art, slighting it with a sottish and barbarous kind of arrogance, impudently abusing it with all manner of revilings, and like Dogs barking at what they know not, maliciously pursue, and mischievously abuse it, whereas they never yet so much as saluted it at the threshold. And being destitute of Divine wisedome, they have no other Weapons to fight against, and tram∣ple upon the Truth, and those Pearls cast be∣fore them, then what their Captain, that rail∣ing Binarius, supplieth them withall in defence of their sottish mind and ambitious folly: for whose rage also and Cyclopean fury there is no other reason why it should be sent to the Isle Anticyra, but (as they themselves will pri∣vately and openly confesse) their ignorance of the just and due preparation of things.
But whereas things unknown are not at all desired, and to determine of those as if we were well acquainted with them, is not only foolish, but filthy, how I pray can such Scho∣lastick Doctors, who for want of wit could ne∣ver
PAGE 15
find the way into Natures Sanctuary, how dare they, how can they condemn the most rare industry of excellent men? And why do they so unworthily usurp the Titles and Ho∣nours of Philosophy and Phisick, and with much importunity procure the publick sti∣pends of such Dignity, if they, being convin∣ced, and at length compelled by the truth, doe no lesse then the common people, admire, as Magical Miracles, those eminent works where∣in the whole power of Nature flourisheth? Nor cease they to condemne many famous Phisitians of our time, equall to the most lear∣ned of men, who have spent all their life in the works of Art, men skill'd in the secrets of Na∣ture, yet because they have not taken upon them those most vain Honours of the world, and (as they call them) the Authorities and Titles of Doctorship• (with which neither Hippocrates nor Galen, nor any Phisitians that we read of in their time were indowed or a∣dorned, and yet authentick too in these mens opinions) which for certain Reasons they re∣fuse, especially least they should be made to swear to the Heathenish errors of the School-Gods, against the naked Truth, and be bound by an Academicall Oath, to live and dye in them.
And truly though these personated Titles heretofore by a commendable institution were the spur of virtue, and the deserved reward of Learning, yet now adayes, especially in Phi∣sick, they are bestowed either through flattery
PAGE 16
or bribery, upon many who are altogether unworthy of them, who (I speak not of those who obtain the true Titles and Bayes of their, Degrees by their deserts in Learning) being to make experiment of their studies for the first two or three years standing, they have found the brittlenesse by the losse of so noble a vessel, proceeding according to their me∣thod whereby they excuse all their errors, whether the Patient live or die. At last in the fourth, fifth, and following years, they come to consider the insufficiency and shortnesse of all their great skill in Phisick, both from the stain of their credit, and sting of their consci∣ence, and then not without cause they may question whether Galens Axioms (as he wri∣teth) doe any more concern us, then they doe wild Bears and Bores, and whether his Method of Phisick, wherein this Age so much triumpheth, hath any good foundation, being not supported with any Authority of Antiqui∣ty, for they are Ocularly convinced that the end doth not answer his beginning in the great Cures of Diseases.
And whereas they lightly esteem the Lear∣ning of other good men, not knowing that the Art of Phisick is so immense and large, that we may well account it as a very great blessing if (which is sufficient) we attain unto it even in the beginning of our old Age, although they plead in defence of their sloth and idlenesse, that they need not take any more paines for further knowledge, having
PAGE 17
the benefit of other mens labours and observati∣ons, yet when they shall disclaim their pernicious arrogancy, wherewith they proudly endeavored to disparrage men far more able then themselves and nothing desirous of popular applause and vaine glory; they will then see a necessity to begin all a new againe, and that they ought to become Schollars and servants, not Doctors and Masters of Nature, if so be they would de∣fend their profession for the time to come with credit and honour, and avoyd the disgracefull taunts of their ignorance and coveteousnesse a∣mong the vulgar.
How many of this sort of Phisitians have come with their gray haires complaining unto me? who with unfortunate frowardnesse have fruitlessely spent the greater part of their time almost in the common toyes of School-vanities, and in Phisicall notions, nothing at all availing to the effecting of their cures; like those that feed on Crabs and Crevises, they find much shell but little meat: But being allured with the sweetnesse of confessed Truth, they have hearti∣ly repented of those wild wanderings, after they have come to a serious, though lateward knowledge and confession of their errours, follies, and false perswasions, having first cast a∣way Opinion and Scorne the lets of learning. They have not blusht in their old age, even when all hope of recovery was past, to put off their old skin, like the wise Serpent, and putting on a new one, to become Schollars of Chy∣mistry, and spend the rest of their dayes with
PAGE 18
those Secrets which are both in God and Na∣ture.
For it is a lovely thing for old men to study Wisdome, and with Diogenes, not give over the Race that they are running.
And next after the great book of Grace, wherein the eternall health of our soules consist∣eth, more diligently to pry into that other also of Nature, treating of those Secrets which re∣spect our bodily health, not passing by without taking notice of those choise treasures of Nature, wherein the most High hath laid up medicines for our greatest and worst diseases.
But least by any unhappy mistake they should die, and be buried in the dead shadows of meer outsides, or the externall Galenicall qualities, they have built a stately Structure and a Temple as a most honourable monument to their old age and Nature: Out of which next to the more clear knowledge of the Creator (unto which they have attained as well by the sedulous search and admiration of the works of God, as by their laborious examination, and Phylosophi∣call sequestration of the Creatures, or Naturall things) they have obtained also this excellent fruit of their labours, watchings, time and expe∣riences, viz. That when they shall be sent for to the sick (where not many words to dispute, but much skill to cure availeth most) they may come as well experienced Phisitians, not preten∣ding now to study that disease which they intend to patch up with some outward flattering plai∣ster; to wit, making a great shew of much adoe,
PAGE 19
with a multitude of frivolous services, and sugu∣red words to cloak their simplicity, sneaking a∣way and giving the slip to the disease, discoura∣ging the Patient with the difficulty of the first and chiefest performances, as the common sort of proud conceited Phisitians use to doe, insinu∣ating into the richer sort for base gaine, but al∣together slighting others of meaner fortune.
Moreover such is the basenesse and malice of some of this ribble rabble, that with swelling words they vilifie, slight, condemn, and every where forbid, as poisonous, those Phisicall Se∣crets, and inventions of (Chymists, which they call) Collier-like-Phisitians, notwithstanding they have a secret and subtle desire to learne those things which they hope to use with success and profit; yet they in the mean time challenge to themselves the due praises of the true Author, robbing the Inventers of the Art, and their Be∣nefactours, of their deserved honour by a men∣dacious and inverted theft, that they might more handsomely and with greater oftentation use those medicines which they have got with such craft. To these A pule jan Bravadoes, whether they put on the Lyons or the Foxes skin, admis∣sion to the Bath of Diana is not to be granted, because Pythagoras forbids to put our victualls into a close stool; nor should we bestow our choicest herbs on such as rudely rush into the Chymists garden, seeing brambles and thistles will serve their turne: But since the calumnies and reproaches of leud and ignorant men are, in the opinion of the wise, not to be regarded by
PAGE 20
heroike spirits, and the flye never falls into the seething pot, the more humane and civill incli∣nations also of some make me expect better things; the unjust hatred of Truth being laid a∣side, and violent Censures abated, wherewith some have endeavoured to make such gifts of God suspected and hated by poor and rich: I would not that good men who are innocent should any otherwise have tryall of the losse then as it is due to base ingratitude; no• would I for the unworthinesse of some shut these doors against those that seek after the true and Anci∣ent Phisick, who are seriously considering and daily hammering out the Ancient knowledge thereof, seasonably forsaking their errours, and without envy or evill speaking, give place to Paracelsus according to his desert in practice and preparations.
Now because the abundance of accusations is often troublesome, and suspected of the Judge, yet because of the worlds wickednesse, where iniquity aboundeth, and the charity of many waxeth cold which ought to be more fervent in Christians toward their brethren, these things here mentioned in this place, and in these times, may not be at all judged superfluous or beside the matter in hand; neither will this Discourse offend any holy and Learned Phisitian, which I intend onely against those proud, envious, igno∣rant vassalls, who oppose the Chymicall verity against conscience, to the reproach of God and Nature, and to the hinderance of the Common good.
PAGE 21
But before I come to describe the Remedies I suppose it will not be altogether lost labour, if first by the assistance of the great God, I handle some things in this Admonitary Preface, which with greatest intention of mind, and most dili∣gent scruting, are to be explained by a Philoso∣phicall Phisitian. Viz.
[ I] What that Phisick is which cureth mens disea∣ses, and few Phisitians know it. Whereunto is added a perfect Philosophicall Description of the little World Man, almost forgotten and un∣known.
[ II] Where that True Phisick lyeth hid, and may be found.
[ III] That it is to be fetcht out, and prepared truly, by fire.
[ IV] With what vertue, and after what manner, that Phisick worketh on mans body, and expelleth his diseases.
[ V] What manner of Phisitian that Phisick doth require for its Minister.
[ VI] Of the universall and chiefe Medicine or Phi∣sick of the most Ancient Philosophers, commen∣ded of many, possessed, yea seen, or believed of very few.
Some thing in defence of the published Truth, as an Epilogue or Conclusion.
PAGE 22
CHAP. I. Of the True Physick.
THE true Physick whereof by the Devine assistance I intend here to treat, is the mear gift of the most high God; it is not to be sought for or learned from the Heathens, but from God alone, the Ancient of days, the Father of Lights, who cannot erre, the One onely Go∣vernour of the supream Universe. Wisdome therefore is not to be got from the Creatures, but from God, who being the first inventer of all Secrets, alone knoweth with what properties he hath indued every creature: Therefore no mortall Master or dead letter can ever teach it so well as he, who is the perfect Artist of all things, even the most high Creatour and glorious God, from whom it floweth unto us as heat from the Sun beams, which produceth all kind of flowers and herbs; for what hath Man which he hath not received from above? All learn of the first by retrogression or going backward, and this first of God, who gave him knowledge in his Creation: A Physitian should be born out of the Light of Grace and Nature of the inward and invisible Man, the internall Angell, the Light of Nature, which like a sound Doctour teacheth and instructeth men, as the Holy Spirit
PAGE 23
taught the Apostles in fiery tongues: It is per∣fected and brought to light by practice, not esta∣blished by Humane, but by the institution 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 sacred finger in sublunary things, but especially in per∣fect Mettalls; God therefore is the true Foun∣dation thereof.
Wherefore Physick is nothing else but the created and incarnate Mercy of our Heavenly Father, bestowed upon poor afflicted Mortalls, that the sick Patient might sensibly perceive and have experience of the bountifull love, merci∣fulnesse and assistance of his Creator towards him in his afflictions, that so God may be glori∣fied in all his wonderfull works.
Now this Medicine, as naturall Mummy and kernell of Nature, is contained in the vitall Sul∣phur, as in the treasure of Nature, and is foun∣ded in the Balsam of Vegetables, Mineralls and Animalls, from which every action in Nature hath its beginning: By its onely power all di∣seases are cured, if (as shall be shewed anon) it be rightly prepared, and separated from all im∣purity, and in a due order conveniently admini∣stred by a Godly skilfull Phisitian to the poor, weak, decayed Nature of Man.
The Foundation of this Physick is accor∣ding to the agreement of the lesser World Man with the greater and externall world, as we are sufficiently instructed by Astronomy and Philosophy, which explaine those two Globes,
PAGE 24
the superiour and inferiour. Philosophy teath∣eth the force and properties of Earth and Wate,-as Astronomy doth of the Firmament and Aire. Phylosophy and Astronomy make up an inter∣nall and perfect Phylosopher, not onely in the great World, but also in the lesser: And there∣fore it is necessary to accommodate the dispo∣sition of the great World as of a parent to the little World as to the Son, and duly compare the Anotomy of the World with the Anotomy of Man.
The outward World is a speculative Anoto∣my, wherein we may see, as in a glasse, the lesser World Man; for so much of his wonderfull and excellent fabrick and creation as is necessary for a Physitian to know, cannot be understood from the man himselfe: For they agree not in out∣ward form or corporall substance, but in all their powers and vertues; as is the great world, so is the lesser, in essence and internall form they are altogether one and the same thing, the outward form at least differenceth the World and Man. This is most evident from the Light of Nature, which is nothing else but a divine Analogy of this visible world with the body of man; For whatsoever lyeth hid and unseen in Man, is made manifest in the visible Anotomy of the whole Universe, for the Microcosmicall Nature in Man is invisible and incomprehensible: Therefore in the visible and comprehensible Anotomy of the great World, all things are manifest as in their Parent: Heaven and Earth are Man's Pa∣rents, out of which Man last of all was created;
PAGE 25
He that knowes the parents, and can Anotomize them, hath attained the true knowledge of their child Man, the most perfect creature in all his properties; because all things of the whole Uni∣verse meet in him as in the Centre, and the A∣notomy of him in his Nature is the Anotomy of the whole world.
The externall world is the figure of Man, and Man is an hidden world, because visible things in him are invisible, and when they are made visi∣ble then they are diseases, not health, as truly as he is the little world and not the great one: And this is the true knowledge, that Man may Mi∣crocosmically be known visibly and invisibly or magically. The knowledge of every sound and perfect Physitian proceedeth from the true and full Anotomy both of the great and little world, unto which he may safely trust as to a most sure Anchor. Considering then the originall of all diseases, it will appear that the Nature, as well of the Macrocosme as the Microcosme, is its own medicine, disease, and Physitian; A Phy∣sitian must spring out of Nature; for in him, and of him, and from him is nothing but all of Nature onely; Nature, not man, maketh a Phy∣sitian. And because the Matter of Man is the Extract of the four Elements, it is requisite that he have in himselfe a familiarity with all the Ele∣ments and their fruits, inasmuch as without them he cannot live. For what man can be without Aire, Earth, Water or Fire, or their effects? God created the Elements for their fruits sake, that they might sustaine and preserve Man with
PAGE 26
food and Physick. Therefore all the externall Elements represent unto us the whole Man, which being known, Man also is understood, for they are alike, and are the very Microcosm; and in the foure Elements there is but one Anatomy essence and matter, all the differenc being one∣ly in the Form; Thus in all things there is Fire, Aire, Earthy Water. Againe there is Water, Caelestiall Earth. Likewise Terrene, Fiery, Airy Water. Lastly Airy Fre, Airy Water, Airy Earth. There are also four kinds of Mercury, and four sorts of Mettalls, a fourfold Snow, four sorts of Ametheists and precious stones; There are Foure of every thing, one in the Firmament or Heavenly Element, another in the Aire, a third in the Water, a fourth in the Earth. So there is a fourfold Man; For God is far more wonderfull in his invisible works then in his visible.
Paracelsus faith, that to avoyd an Emptiness in all the four Elements, he created living crea∣tures, inanimate, that is to say, without an In∣tellectuall Soule; which should be the four kind of Inhabitants of the Elements, who differ from Men created after the Image of God, in under∣standing, wisdome, arts, operations, and habi∣tations.
To the Water there belong Nimphs, Undens, Melosyns, whose Monsters or bastards are the Syrens that swim upon the water.
To the Earth doe belong Gnoms, Lemurs, Sylphs, Montans, Zonnets, whose Monsters are the Pigmyes.
PAGE 27
In the Aire or our airy world there are Um∣bratils, Silve•ters, Satyrs, whose Monsters are the Gyants.
To the Fire or the Firmament doe belong the Vulcanals, Pennats, Salamanders, Superi, whose Monsters are Zundell; Besides those Flagae which Theophrastus in his works affirmeth are in many thousands of severall forts incorporated to the Soul of the World.
Thus also there is a fourfold Medicine; For example, the fiery, airy, watry, earthy Heart of the Macrocosm in all things agreeable to the Heart of the Microcosm Man; For all things are of one operation in Man. So also are we to understand of the rest of the members of the bo∣dy; for the Microcosm the child ought always to answer to the fourfold members of the Ma∣crocosm its parent; Thus we shall find that e∣very malady and medicine is of the same Physi∣ognomy, Chyromancy and Anotomy; He that knows not this Fundamentall cannot be a good Phisitian. Thus also we find out of ancient Re∣cords that Astrologers and Chymiologers were very near of kin; for the Caelestiall Astronomy is as it were the Parent and Mistresse of the inse∣riour, for as much as both have their own Hea∣ven, their own Sun, their own Moon, their Pla∣nets, and their own proper Stars; yet so as that the Astrology of superiour things hath to doe with the Chymiology of things inferiour. Those Chymists who by the assistance of divine Grace have attained the Mind, and rightly know how to accommodate the properties of those
PAGE 28
bodies in the superiour Globe, which are seen in the Astra's and bodies of the inferiour Globe, these can easily and truly unfold all Phylosophi∣call difficulties that have been wrapt up in aenig∣maticall obscurity, and will confesse that hence∣forth they need not travell to India or America to get the knowledge of Phylosophy. For by the providence and goodnesse of the Creator, it is so ordered that the invisible Astra's of the o∣ther Elements should be represented by a visible appearance in the supream Element, and that they should clearly discover their motions and seasons, although there be nothing in the whole course of the inferiour Nature which by the in∣bred Astra's is not able to justifie the lawfull use of Astronomy.
Thus as P. Severinus the Dane doth learnedly observe, the (Sidus) constellation of Summer, Winter, Spring Autumn, are contained in the Earth, Water, Aire, which unlesse they did con∣spire with the Astra's of the Firmament (to which onely many of the common Phylosophers by a great mistake have ascribed all Astronomy) we should blame the impressions of the Heaven∣ly (Astra's) as barren in the time of dearth.
There is a twofold Heaven; Externall, as all the bodies of the Astra's in the Heaven of the Firmament; and Internall, which is the Astrum or invisible and insensible body in all the Stars of Heaven. That invisible and insensible body of the Astra's is the Spirit of the World, or Na∣ture, as Paracelsus calls it, the Hylech, spread abroad through all the Astra's, or rather it is all
PAGE 29
the Astra's it selfe; And as that Hylech in a par∣ticular manner containes all the Astra's in the great World, so also the internall Heaven of Man, which is the Olimpick spirit, doth particu∣larly comprehend all the Astra's. And thus the invisible Man is not onely all the Astra's, but is altogether one and the same thing with the Spi∣rit of the world, as whitenesse is with snow. As all things spring and proceed from within, from (things) hidden and invisible; so also the visi∣ble corporall substances proceed from incorpo∣rall, spirituall (things) out of the Astra's, and are the bodies of the Astra's, and remaine in the Astra's, one in the other.
Hence it followes that not onely all living things, but also all growing things, even stones and mettalls, and whatever are in the Universall Nature of things, are indued with a syderiall spi∣rit, which is called Heaven or the Astrum, the secret Forger, from which every Formation, Fi∣gure and Colour of things proceedeth. From this proper and internall Astrum, viz. The Sun of the Microcosm (which Paracelsus calls the Ens or Being of the seed and virtue or power) is Man also generated, produced, figured, for∣med, and governed.
But when we say that all the form of things proceedeth from the astra's, it is not meant of the visible coales of Heaven, nor of the invisible body of the Astra's in the Firmament, but of e∣very things own proper Astrum; so that the su∣perior doth not power forth its vertues & hid∣den secrets into the inferiour spectificate Firma∣ment,
PAGE 30
as the false Philosophers thinke that the stars of the Firmament do infuse virtue into herbs and trees; no in no wise: every growing and living thing carry its proper heaven and Astrum with it selfe, and in it selfe; the superiour stars in their course through the Zodiak excite and stir up the growth of inferiour things, they provide for them by dew raine, seasons, but do not infuse the internall Astrum into things that grow, nei∣ther smell nor colour, nor forme, but all things proceed from the inner Astrum or secret forger, and not from without: the externall stars do neither incline nor necessitate Man, but Man ra∣ther inclines the Stars, and by his Magicall ima∣gination infecteth them, and causeth those dead∣ly impressions; For we receive not our condi∣tions, properties, and manners from the Ascen∣dant, nor from the Constellation of the Planets, but from the hand of God through the breath∣ing in of the breath of life; So that Mans Rea∣son ought to rule the externall Stars. For if we that are the children of Adam did not provoke our Father with our sins we should alwayes find him meek and gentle towards us, see Paracels. in Paramiro lib. 2. de origine morbor. cap. 7.
The course of the externall Firmament is free with its constellations, and is governed by none: So the course of the Firmament and Stars in Man is free, with their Constellations, and not at all governed by the outward Firmament, which course is not finished materially, but in the spi∣rits of bodies. For as the Aire or Sun cannot set an apple or pear upon the tree, which must ra∣ther
PAGE 31
grow ou• of its own internall Astrum, or inward Heaven, from the Centre to the Circum∣ference, much lesse can the externall superiour Heaven infuse any vertue into the things that grow. Neverthelesse the fruits of those Astra's or Caelestiall, Ayry, Earthy, Watry seeds doe indeavour and bend to one generall Good as Ci∣tizens of the same Anotmy: and therefore doe mutually cherish and succour one another by a sweet felloship and vicissitude of actions.
This visible and invisible fellowship of Nature is that golden chaine so much commended, this is the marriage of heaven and riches, these are Pla∣to's rings, this is that dark and close Phylosophy so hard to be known in the most inward and se∣cret parts of Natare, for the gaining whereof Democritus, Pythagoras, Plato, Apollonius, &c. have travelled to the Brachmans and Gymnoso∣phists in the Indies, and to Hermes his Pillars in Aegypt. This was that which the most ancient Phylosophers studied, which by the Light of Na∣ture that singular inspiration of God they also obtained, wherein the wonderfull and infinite power the incomprehensible Wisdome of our Creator so shineth that we canot sufficiently ad∣mire and extoll his inestimable goodnesse in the Creatures and the unutterable infinitnesse of his Mysteryes.
It is also to be considered that there are THREE Principles of all things which are found in every compound body. For it is most certaine that those things, into which every naturall bo∣dy is resolved, had their being from the begin∣ning
PAGE 32
of their composition, and also those parts of which they did consist: No body compos'd by Nature can by any dissolving skill be parted into more or lesse then Three, viz. Into Mer∣cury or liquor, Sulphur or Oyle, and Salt; eve∣ry created thing is generated and preserved in these three; For the Holy Triunity when it spake that Triune word FIAT created all things Triune, as in a Spagiricall resolution is plainly to be seen. By the word FIAT (or Let there be) God produced the first matter, which is threefold in respect of the three Principles con∣tained in the first, and afterward these three Spe∣cies are seperated into four divers bodies, or Ele∣ments, just as if a skillfull Artist should out of lead make red lead, white lead, Glasse, and the Spirit of lead. So the world with all created bo∣dies in it is nothing else but a fume or smoak co∣agulated or curded together of the three substan∣ces, Sulphur Salt, Mercury, which three are the matter out of which all bodily things are crea∣ted; The Spagyricks can make this plaine by visible experience and uncontroulable certainty. In green wood also there are three kinds of moystures, the first watry like fugitive Mercury or Quicksilver; which preserveth the wood from burning; Another very fat and oyly making it like brimstone to flame and burne, these two are consumed by the fire; The third, viz. the Salt is unctuous, very little, thin and lasting, and remains in the ashes. Thus also the Earth as it is indued with that threefold substance of Salt, Mercury and Sulphur, is the cause of the mate∣riall
PAGE 33
body of man: The Salt by coagulation gives Solidity, Colour and Tast to all bo∣dies: The Sulphur by a pleasant mixture tem∣pereth the coagulation of the Salt, and gives the Body Substance and Transmutation: Mer∣cury, which like the Elixir giveth the vertues, Operations and Secrets, by a diligent and con∣stant supply of the vital and vegetative moysture doth cherish the two former, which by frequent action continually grow dry and old, making e∣very mixture easily by a fluid and slippery sub∣stance.
These three Principles which are in all bodies are altogether distinct in use and properties by reason of the mixture of the vertue or operation, although to sence they present but one simular substance of bodies.
Some Theophrastaeans, who have more nar∣rowly and exactly searched out the causes of hid∣den things doe add a Fourth, which they call the Spirit, which though it may be got out of Mineralls and Vegetables, yet in Animalls by reason of its subtility it is subjected unto, nor can it be extracted or seperated by the skill of Art, and therefore cannot be had; thus Sulphur or brimstone may answer to Fire, Salt to the earth, Mercury to Water, Spirit to Aire.
And seeing we have entred into a Discourse of the Elements, we shall add a few things concer∣ning them out of that short Treatise of Severi∣nus. The true and purely spirituall Elements are the keepers, nurses, places, Mines, wombs and receptacles of the whole Creation; yea the very
PAGE 34
essence, existence, life and act of all Beings. Pla∣ces are not without Things, but are filled with their properties, which administer life and nou∣rishment to the things that are in them, to wit, to the Seeds that they may produce out of them∣selves the things that were secretly treasured up in them. These (places) are divided into two Globes, viz. the superiour Fire, or the Firma∣ment, and Aire, much like the shell and white of an egge; the inferiour, Water and the Earth, like the yolk of an egge.
In these four incorporeall, empty, voyd Na∣tures, the Creatour by vertue of the Word ope∣ning the united multitude, and of the Spirit mo∣ving upon the face of the Waters, did plant the Light and Seminall causes of all things, which he once filled by his heavenly Benediction, and shall ever be supplyed by an incomprehensible Magick out of the Eternall Treasures of Divine Wisdome; knitting the Principles of bodies to∣gether wherewith they might be covered as with a house or garment, and which are to last as long as this worldly frame. The Seeds and Astra's, those bonds of things, lay hid in the in∣visible Treasures of the Elements from the be∣ginning of the Creation, as in a great deep, springing up in their appointed times, joyning visible things to invisible, the highest to the lowest, by whose advantage the Elements con∣spire and agree, and the whole sympathy of Na∣ture is preserved; by their help the World is go∣verned, indeavoring to imitate Eternity by a continuall addition of fresh supply. The know∣ledge
PAGE 35
of the Elements cannot be attained unto without these Seeds, because they declare or o∣pen the use and services of the Elements, and as the seeds are to the Elements, so the Principles of bodies are to them; which Principles being the inseperable companions of the Seeds, cleaves to them as intermingled by an indissoluble tye, and are furnisht with incomprehensible variety of gifts for the service of Generations; For the Seeds and Principles of Things receive strength of Generation and Multiplication from the au∣thority of His Word, whose command all things obey: But as the Seeds and Elements can hard∣ly be seperated one from the other by the shar∣pest wit, so neither can the Elements and Princi∣ples of bodies, the lawes of Nature scarce ever suffered them perfectly to be seperated by any industry of Art.
Here also it is to be observed, that some bo∣dies have onely properties without Arcane or hidden secrets, nor have they in them that Che∣rionium (i. e. that wherein Nature cannot be changed but are onely barren Relollacaeous qua∣lities, (i. e. qualities whose force is onely from the complexion) in which there is no vertue for curing diseases.
Againe, some bodies doe imitate the proper∣ties or qualities of Seeds, and have the Tinctures in which though heat, cold, moysture and dri∣nesse accord, yet no actions proceed from them, but onely for the present doe assist (as it were) the companions of the deputies; in such bodies there may be a seperation made of the strong
PAGE 36
from the weak, of the pure from the impure. There are to us four Elementated Elements, viz. Fire or the Firmament, Aire, Water, Earth, which conceive, bring forth, and againe receive or take into them all things; they are the Fruit of the Seeds and the other Elements, which by a constant and perpetuall flowing and watering doe serve unto generation: from the three first are all compound bodies, into which they are againe resolved; these three are found in every matrix, and in every birth of every matrix. The Soul in man is a Caelestiall Fiery Element; the solid and Spermatick parts are the Earth; the moyst parts, as the Blood and other Humors are of the Element of Water; the Aire is all that that is hollow without substance: But these things, as we have said, are to be understood of Elementated Elements (for the true Elements are Spirituall) because all the least and smallest Seeds strive to imitate the oeconomy of the world, and hold forth a dark resemblance of the Elements and Principles; after this sort we ac∣knowledge that the Elements are in all Things, and that they are mingled with and preserved by the Balsam and Radicall Tincture; Thus Wa∣ter it selfe having the four Elements in it cherish∣eth its Seeds with a fruitfull nourishment and multiplication. Thus much out of Severinus; but least that which he hath said should seem obscure to the inconsiderate Reader, we will now speak more clearly of the Elements.
He that is a true Phylosophicall Physitian and would know the four Elements or those four
PAGE 37
Pillars of the World; shall understand himselfe and his own Originall; From the Outward he finds the frame of the Inward, viz. the true Anotomy of the great and little World.
The Earth, as is said, with the Water is the Centre; the Aire circularly compasseth the Earth and Water; the nine Sphaeres or Firma∣ment with all the Stars are the Fire: The true Elements with their proper Astra's are not visi∣or sensible, but as the Soul in the Body is insen∣sible, so also are the Elements in their bodies. The body of the Element is a dead and dark thing; the Spirit is the life, and is divided into Astra's which out of themselves give their growth and fruit; And as the Soule seperateth its body from it selfe and (yet) dwells in it, so also these spirituall Elements in the seperation of all things have severed the visible bodies from themselves by seperation. The potentiall Heat seperated the Stars from it selfe, as in the Earth the hearbs seperate the flowers from themselves; So Moysture the Aire, Coldnesse the Water, Drinesse the Earth; that is, from the Element of the Earth proceedeth an Earthy body, from the Element of Water floweth a wa∣try body, from the Element of Aire an Aiery bo∣dy breatheth forth, & is compact in its own Na∣ture, from the Element of Fire a body of Fire shines out, viz. the visible Heaven, and is compact in its own substance. From these bodies of the Ele∣ments things that grow doe proceed and come forth, and out of these the fruit by the media∣tion and operation of the Astra's; for no visi∣ble
PAGE 38
body is of it selfe and from it selfe, but from its own invisible Element and Astrum.
The visible Astra's or Stars in the Firmament flame forth from the Fiery Body; therefore fire is the food and preservation of the Starrs: Nostoch saith, they feed on fire, and at last se∣ver it from themselves; although in the lower part of the Aire it be turned into a Mucilaginous matter upon the Earth. Mettalls, Salts, Mine∣ralls grow out of the body of the Water. From the body of the Earth spring Trees and Hearbs. Our visible Elements are but the bodies and houses of others, which hinder and withold their force and efficacy. All things that are joyned together in a visible body choak and break the force, power and operation of the inner Spirit.
The Earth is twofold, Externall or visible, Internall or invisible. The Externall is not the Element, but the body of the Element, and is the Sulphur, Mercury, Salt; For the Element of the Earth is life and Spirit wherein lie the Astra's of the Earth, which bring forth all grow∣ing things through the body of the Earth; Though the Earth seem to be dead, yet hath it in it selfe the seeds and seminall vertues of all things; therefore it is said to be Animall, Ve∣getable, Minerall, as it is made fruitfull by all other Elements, it bringeth forth all things out of it selfe; Thus trees, hearbs, grasse, flowers, mushromes and all growing things of the Earth are the bodies of the Astra's and fruit of the Earth, out of the invisible Astra's they bring
PAGE 39
forth their fruits, as flowers, pears, apples, cher∣ries, and every one of these fruits is againe the Astrum and Seed.
There is also a twofold Water, viz. the Bo∣dy, which is Mercury, Sulphur, and Salt; but the Element is the life and Spirit in which the Astra's of the Water are contained, which like a mother out of her Abysse, bring forth all mine∣ralls, salts, mettalls, stones, jewells, sands and all the fruits of the Water, which yet are digged out of the Earth. For the Astrum of every Ele∣ment brings forth and bayes its fruits in a strange region or matrix: By a singular Providence all things seem to tend to the Earth and to further its fruitfulnesse.
Thus the fruits of the Firmament are per∣fected in the Aire, and from hence imparted to the lower Globe, as Snow which is bred of Fire is found in the Aire and Earth. The fruits of the Aire proceed from the Centre to the Cir∣cumference, and there attaine to coagulation and perfection. The Seeds of the Water doe bring forth in the inner part of the Earth, and from thence tend to the superfices or outside: For the Earth wherein we live and flourish bringeth forth its fruits into this Circumference; for the corne that grows in the Earth is reaped upon the Earth in the Aire; so the procreations of all the Elements doe voluntarily and earnest∣ly bend toward Man-kind as to their desired li∣mit, and by a liberall supply of moysture doe cherish all the parts of Nature; So also we see that by an imutable decree of Eternall Law it
PAGE 40
comes to passe and is so ordered that the Water doth not bring forth more then the Earth can bring up, the Aire cherish, and the Fire con∣sume.
The Aire also is twofold, for it hath its Ele∣ment as an Inhabitant in it selfe. It is the Bal∣sam of all created things, and the life of the other three Elements, nor is there any Element that God created more subtle or thin, which liveth of it selfe, and giveth life to all, without which neither Firmament, nor Water, nor Earth can bring forth their fruits; the Fire cannot so much as burne without the Aire, much lesse can the coales of Heaven, those Crescences of Fire shine.
The Firmament or Fire is likewise is twofold, and hath its own Element as an Inhabitant in it selfe, which Element hath in it all Astra's and Seeds: The Element of Fire, or the Corporeall Firmament sends the bodies of the Stars, Sun, Moon and Planets out of it selfe. For as hearbs, flowers, trees did grow out of the Earth, and yet remaine in the Earth, so at the Creation did the bodies of the Stars grow out of Heaven, and yet abide in the Firmament or Heaven, swiming in their Orbs as birds fly in the Aire.
The twelve Caelestiall Signes in the Zodiak, with the other Stars of Heaven, are the fruits of Fire, and come from the invisible Astra's of Fire; By how much the Firmament is more subtle or thin then the Earth, by so much the fruits there∣of are more subtle and operative then the fruits of the other three Elements. Thus the seven
PAGE 41
Rulers of the world are nothing else but the fruits of Fire; which fruits are separated from the Element of Fire, and by separation doe in∣crease, as flowers and hearbs in the Earth, onely the flowers of the Earth abide immovable in their place, but the Stars doe not so in the Fir∣mament, for they move up and down in the Fir∣mament, and those Sphaericall bodies doe by the Providence of God swim in their Orbs as fish in the water, or a feather in the Aire, and are nourished by the Heaven. These like all o∣ther created things are twofold; we see their visible body as a shining light, the invisible Astrum or Sydereall Spirit in the Stars we can∣not see; so that not the body of the Sun, but the Spirit in the body, is the Sun properly; the like also may be said of Man.
Moreover, the four Astra's of the said Ele∣ments are the Seeds in the four matrices or wombs and always two are together and in one, to wit, the Body and Astrum, the invisible and visible: The Bodily growes out of the Spiritu∣all, and abideth in it, and so the invisible vertues, Seeds and Astra's are propagated into many Millions through the corporeall Visible body, as fire increaseth in wood or in convenient and fit matter, one Fire alwayes proceedeth from another. Angels cannot increase themselves be∣cause they want a body, but Man may because he hath a one. All things that grow, as hearbs, trees, fishes, birds, living creatures, may aug∣ment themselves by the help of the body after this manner; (for the Seed or Astrum can doe
PAGE 42
nothing without the body) so soon as ever the Seed or Astrum dies and rots in its matrix or womb, the Astrum goes forward into a new bo∣dy, and multiplyeth it selfe, as Christ himselfe sets it forth by a similitude and example in a graine of Wheat, and afterward bringeth forth much fruit or many grains, which in time come to have the same power or virtue that the former had out of which they grew.
Putrefaction consumeth and separateth the old Nature, and bringeth new fruit. Therefore Eternall life cannot be in any but where the bo∣dy is first dead, because death is the cause of the glorifying of the body in eternall Life, as Cor∣ruption is the cause of the new generation of a Divine substance.
'Tis necessary that the first life of hearbs and medicines should die that the second life by the Chymists help may be attained through Putre∣faction and Regeneration, wherein the Three First discover themselves with their hidden ver∣tues, which are necessary for a Phisitian to know, for without Regeneration no hid Secret of Phy∣sick can be attained to, which is without all complexion of qualities When the externall World is known the Phylosophicall Physitian doth also understand the Physicall body of Man, which is nourished from the Earth, and Syde∣reall body which liveth by the Firmament, he sees that the Physicall body is nothing else but Sulphur, Salt and Mercury (for all bodily things are contained in these Three, as hath been said a
PAGE 43
little before) and that the things that grow doe not spring from the four visible Bodies, nor from the four humors, but out of the invisible Seed, as an hearb or tree groweth out of its seed.
It is not the Locall Anotomy of a man and dead corpses, but the Essentiated and Elemented Anotomy of the World and man that discove∣reth the disease and cure; The Members or parts of the great world are the Remedies of the mem∣bers and parts of man by an agreement between the externall and internall Anotomy, not setling one degree against another; As there is but one Anotomy of a man and a woman, so the Ano∣tomy of the diseases and of the medicines is but one; As in Man, Man is the Anotomy of the disease, so also in Physick Man is the Anotomy of the Physick. And though the hidden virtue of Hearbs, or the Stars of that Physitian Heaven may be known to us, yet the chiefest thing that the Physitian is also to consider is to know the Concordance of Nature, viz. how he may make the Astrum of the Physick or of the magicall Heaven agree with the internall Astrum and Olimpus of Man; because of the like Anotomy it is that Mummy will stop the bleeding in Man.
The Nightingale that is subject to the desea∣ses of Spiders is cured by eating them: the ex∣ternall leadeth to the internall, as in the great so in the little world; He therefore that knows the things that grow and the fruits of the Earth, as of hearbs, trees, &c. Viz. that all things
PAGE 44
proceed out of the seed or Astrum, he likewise knoweth that there doe such various diseases lye hid and lurk in the Physicall body, which disea∣ses doe not proceed from the four fictitious hu∣mours or qualities, but rather from the Seed, by reason of the Analogy or proportion that is be∣tween the great and little world; he that know∣eth the diseases of the great world, cannot be ig∣norant of the distempers of man; As many kinds of Mineralls as are in the world, so many there be in Man; So many kinds of disea∣ses are there, as there be sorts, bodies and seeds of things that grow; No man knows the num∣ber of diseases but he that can tell the number of all things that grow.
The Seeds which the Caelestiall, Airy, Watry, Earthy Astra's are succoured in the Element which agree with mans Nature, which in fit and certaine seasons bring forth fruits as messengers of health or sicknesse. So that the Three First are the cause of all diseases; for in what body soever they are united that may be concluded to be a sound body; but where they are not uni∣ted there we may be sure that sicknesse and the root of the first death hath taken footing. Here∣ditary diseases which proceed from the Seed or Astra's are partly Elementary, because they are known by hot, moyst or cold qualities. There are other diseases whereof the most part are Astrall or Firmamentall, which spring out of the Firmament of Man, which is as integrally contained in Man as the Elements are: And as the visible body hath its meat from the Earth,
PAGE 45
so also the Syderiall spirit of Man or the invisible Man (which is the In-mate of the body) hath its food from the externall Aire and Fire or Firma∣ment, viz. from the Fire of the Firmament, as all arts, workmanships, faculties of the tongue; For Heaven is the Father and teacher of all Arts, except Divinity and holy Righteousnesse, which cannot be learned from the Stars, but from the holy Spirit immediately; for all Believers and Regenerate men are hid from, and unknown to Astronomers, as you may find in the Sage and deep Phylosophy of Paracelsus.
As the Loadstone by drawing the Iron to it doth suck out the spirit thereof and leave it rusty, so man in respect of the body hath a twofold Loadstone; For partly he draws the Astra's to himselfe, from which he sucks his food, as Bees do hony from flowers and hearbs, viz. wordly wisdome, sence, cogitation, &c. And partly by his attractive power he inticeth and allureth to him the daily nutriment of his flesh and blood from the Elements; And as the Elementall bo∣dy draweth the Elementary bodies to it by hun∣ger and thirst, so the syderiall spirit of Man at∣tracteth all Arts, sciences, and faculties, and all humane Wisdome from the Rayes or beams of the superiour Stars or constellations; for the Firmament is the Light of Nature, which natu∣rally supplyeth man with all things.
Furthermore, the Astra's or Elements (which are Spirits) are 〈 in non-Latin alphabet 〉, that is, without any quality neither hot, nor cold nor dry, nor moyst, but the things that are produc'd out of them are
PAGE 46
indued with qualities. For out of the Earth grow Poppy, Opium, cold Darnell, the hearb Trinity or Heartsease, hot biting Arsesmart; thus contrary things grow out of the Elements. From the Fire proceedeth Snow, Raine, Dew, Winds, Rainbow, Thunder, Haile, Lightning; all such Meteor-like impressions proceed from the supreame invisible Spirit of the Firmament out of the Three First, i. e. Mercury, Salt, and Sulphur: For, as Paracelsus saith, they are the fruits and egestions or disgorgings of the Stars of the Firmament; the fruits of the invisible Astra's which are in the Stars and make that which is invisible to be visible; for the Stars suc∣cour and supply their fruits as the Trees of the Earth doe theirs.
Hence it is plaine that diseases are not cured by contraries, as if heat were to expell cold, as though man were to have the Elements banished and driven out of him; but by the secret things or Astra's which the Chymist can reduce out of the last matter into the first: These Arcana or hid things are actually neither cold nor hot yet removeth all diseases, as the Axe cutteth down the tree, which is neither cold nor hot; Of this sort are the Fift Essences, Magisteryes, and the like.
PAGE 47
NOW BY GODS ASSISTANCE I SHALL SAY SOMETHING CONCERNING THE GENERATION, DIGNITY, & EXCELENCY OF THE MICROCOSM, OR LITTLE WORLD MAN.
AS the most excellent Phylosophy is that which enlightens the mind to the right knowledge of it selfe, so to be ignorant of that knowledge is the greatest shame and most pesti∣lent disease of the mind. Ignorance, saith Tris∣megistus to his Son Tat, is the greatest Enemy and principall Tormenter in every Man. Woe be to thee ô Man, who neglectest the large pa∣trimony and Talent and the thing committed to thy charge, who considerest not the Treasure that is hid in thy earthen vessell, and may there∣out be digged: Thou seest not God in thy selfe, whom the world seeth not, neither can receive, though he be more in us then we are in our selves, inasmuch as the Spirit of God dwelleth in the midst of our hearts. And to speak truly, we can
PAGE 48
learn more in the whole course of our life then that Divine lesson that God hath set us, KNOW THY SELFE. Therefore Agryppa holily and learnedly reasoning about the right way that leadeth to true Wisdome and Eternall Happinesse, saith, it is for a man to know Himselfe; according to the Oracle of Apollo written over the doors of his Temple at Delphos.
Because man hath the true and Reall posses∣sion of all things and Natures in himselfe, as also the speciall and perfect Image even of the Crea∣tor of all things; Therefore the knowledge of all things and natures, and of the Creator him∣selfe (wherein alone true Wisdome and Blessed∣nesse consisteth) must take its rise from the knowledge of a mans selfe: So that Man, when he doth rightly understand himself, may in him∣selfe, as in a kind of Deified glasse, behold and understand all things. In which respect David saith, Psal. 139.14. I am fearfully and wonder∣fully made, marvellous are thy works.
On the contrary, He that knoweth not him∣selfe cannot have any true intrinsecall and essen∣tiall knowledge of things, but like a bruit beast, what he knows without him, shall remaine with∣out him. For there is no knowledge, whether infused from the Heaven, or attained to by la∣bour of industry and earthly diligence, that will abide in the soule for ever, but is subject to for∣getfulnesse and will vanish, but that onely which is inwardly received by Essentiall knowledge in the secret understanding: which Essential intrin∣secall
PAGE 49
knowledge is not from flesh and blood, nor from the multitude of Books and reading, nor from the abundants of Experience and old age, nor in the inticings of mans Word or wis∣dome, and warangling of reason, but the mind of man is perfected and compleated by a passive re∣ception of Divine things; not by study and paines; but by patience and submission. The whole businesse stands in knowledge, because we are of every thing, and doe carry about every thing in us, even as God himselfe our Father. The Son doth equally posesse all things with his Father: Therefore all Naturall and Spirituall good things were, and are in man at first, but as by sin that Divine Character was darkned in us, so sin being satisfied for, & done away, that Cha∣racter shines out againe more and more: The Notion of all things is created together with us and in us; and in the very middle of the Spirit by all things hid; we are onely to awake out of our slumbring and snorting, who through sin have fallen asleep in the gifts that God hath be∣stowed upon us, so that we can neither see or perceive and believe that these good things are at present in us. The Understanding of man is capable of the highest learning and attainments, or according to Plato, it is full of all Sciences before it be joyned to the body, which being oppressed by the body lyeth hid, as fire rak'd up in ashes, but being rouz'd and stirred up from the said humours it shineth forth and discove∣reth those riches which before lay hid in their Treasures. Unlesse all the Treasures of Heaven∣ly
PAGE 50
and Earthly wisdome were in us before, sure∣ly Christ would never have commanded us to seek, nor should we ever find any thing if God had not given and laid up something in us.
When we therefore know our selves aright according to both kinds of Light. (1) according to the Spirit and Nature, then by Gods help we enter into the gate that is opened in us, and we open to God who stands and knocks at the door of our heart, living according to the will of God, we have all things necessary as well for wisdome as for life, both for present and ever hereafter. From this diligent contemplation & knowledge of a mans self, the true knowledge also of God doth immediately arise (for neither can be absolute & compleat without the other) from the consideration of himselfe a Man may attaine to a good and great measure of the knowledge of him who IS, all men being in∣deed bound to know according to the measure of their capacity.
Dionysius saith, that we cannot know God from his own Nature, but from that most order∣ly disposing of all the Creatures proceeding from himselfe, which (creatures) hold forth as it were images and similitudes of his Divine Pre∣sidents or Examples. Man that doth not know God, is not known of God; and he that for∣sakes and rejecteth the knowledge of God, is rejected of God.
To be ignorant of God is the Rise or Spring of all diseases, the root of wickedness, by which all vices are increased and grow ripe.
PAGE 51
As on the contrary, the perfect righteous∣nesse, true wisdome, and chiefe happinesse of Man is to know his Principle, God the Creator of all things and to love him in all purity and uprightnesse: To which purpose our Saviour saith truly (John 17.3.) This is life eternall to know the Father the true God and JESƲS CHRIST, viz. That the Believer should acknowledge and worship the Trinity, which knowledge onely giveth eternall life; for he that liveth the life of Christ is born the Son of God, he that is born the Son of God must of necessity have the Father, he that hath the Fa∣ther is sealed with the holy Spirit: He that knoweth the Son knoweth the Father also, for they are but one (thing) The knowledge of God is Blessednesse and eternall life; for he that knoweth God in Christ is made the habita∣tion and Temple of God, and so is Deified, for he is the Son of God born out of God: And as by the knowledge of the visible world we come to the knowledge of the invisible Workman; so & from Christ visible or the life of Christ we learn to know the Father, for he is the way to the Fa∣ther: And as none can come to the Son unlesse he hear and learn from the Father, so none can rightly know the frame of the world but he that is taught of God.
Hence it is plaine that what the Heathen wrote concerning Nature is for the most part false, because their Phylosophy and other abili∣ties were polluted and corrupt. In vaine there∣fore it is to seek knowledge from them who have
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spent all their life in looking after it, and have wasted all their time and study to no purpose, not finding out any truth, though many of them were seduced by ignorance rather then malice, the Light of Truth not yet risen to them, nor the Light of Nature as yet kindled by the holy Spirit. All true Phylosophy should be groun∣ded on the Scriptures and so return into God, that so the Regenerate Christians might reap and receive the full increase of that seed which among the Gentiles was choaked for want of the Sun, like that among the thorns: No Art can be perfected without Regeneration: True Phylosophy must be grounded on Christ the corner stone. We ought therefore to be most wary that we suffer not the Philosophicall errours of the Heathen to beare down or domi∣niere over the rules of Christian Phylosophy. Christians onely in whom the Truth is planted, who have their seed from God, by the means of Regeneration which the Heathen have not, doe truly know to use or teach Phylosophy without mistake or errour, and how to manage aright all other faculties: Believers shall be taught of God when the Holy Spirit is powred forth.
To be short, the knowledge of God is the Treasury of the whole world wherein all things are laid up, so that without this knowledge no man can come to eternall life: For Faith, Hope and Love, follow knowledge, Adhaesion or clea∣ving to followeth Love, Union follows Adhaesi∣on, in Union is Blessednesse and Wisdome. This Regeneration that holy man Hermes and others
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of clean hearts and godly lives before the Word was incarnate being enlightned by the holy Spi∣rit, though they concealed it among other Se∣crets, they knew it better then many of us who call our selves Christians, and had rather seem to know God then love him. O great miracle! Man whose mind by Christ is united to God, possesseth the true wisdome of all things, and the most absolute knowledge of all Secrets.
Furthermore, he that knoweth himselfe, doth know all things Fundamentally in himselfe, and being set between Time and Eternity, above him he sees God eternall, his Creator, after whose image and likenesse he was with other Angells created by an unsearchable love: be∣sides or about him he knows the immortall An∣gells his fellows and companions, from whom he differeth onely in body and the Judgement to come: Under him he sees the visible World whereof he is a pattern, and all the Creatures with whom he hath a likenesse, even his parent of whom he was born as to the externall and mortall body. Man who is a true Proteus of a fickle & wavering disposition received a flexible mind from Nature, that being set in the midst of the Paradice of this world, by the assistance of Divine Grace raising himselfe upward he might be regenerated into a quiet Angell or, the For∣ger of his fortune winding and creeping down∣ward degenerate into a restlesse Bruite. But the free R•asonable Creature, neglecting the fatherly admonition, and his due obedience, tur∣ning from the mean to (the extreame) himselfe,
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dispising his Creator, learned by experience what his own proper Evill and Nothing was to his voluntary damage and perdition, like a Thief and Robber: And thus abusing the bounty of his most indulgent Father, he made choise of death rather then of life, and like Lucifer, not content with his lot, ambitiously desiring higher things, he set himselfe in opposition against God, at last by an unexpected change was cast out of the Garden of pleasures into this dolefull and darksome valley of Misery and Ignorance. The first man was left in the hand of his own counsell (Eccl. 15.14.) and of his own accord turned from the strait path into the crooked way of Misery, greedily desired the possession of good and evill to his own destruction, as Herms and Moses sufficie•tly demonstrate.
Man, the bond or buckle of the world, the last wonderfull and honourable living creature was, upon the sixt day, after all other things, drawn or taken (è limo terrae) out of the slime of the Earth or visible frame of the whole con∣sisting of Heaven or Heavenly Sphaeres and the Earth, viz. out of the most thin or pure sub∣stance of the whole frame of the world concen∣tred into one body; fashioned by the great Spacyrus into a bodily shape, made to supply the place of the fallen Angells: Man was for∣med of the most excellent Compound and pu∣rest Extract of the whole Word, out of the Center of all Circles. Therefore Nazianzen speaking of the workmanship of Man saith, God made Man last, that in him, as in a short and
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briefe way, he might set out or expresse all that before he had made at large, viz. all the mem∣bers or parts of the whole world.
As an Oration is made up of letters and silla∣bles, so the Microcosm or Limus Terrae, Man is compacted of all bodies and created things. The great God eternal and Creator of all things took the Quintessence out of all things created and thereof fashioned and composed Man as the Prince and End of all these, and congratulated him as his Son holding or possessing the honou∣rable place of the high Divinity on Earth: In respect of the Body or corruptible Nature he bears the Image of the great, sensible and tem∣porall World; In respect of his soul or immor-Nature, he bears the Image of the Archetype or originall copy and patterne of the world, that is, of the immortall Wisdome of God himselfe: So that all the properties of Animalls, Vegeta∣bles and Mineralls entred into him, and withalla living Soul inspired into him. God is all things of himselfe; Man is made all things of God, and was therefore created last that by him the compleatnesse and perfection of all the Crea∣tures might be signified. Man is the tye, bond, knot, joynt, packet or bundle of all the Crea∣tures. All things created were disposed of to him, and they respect and honour him as Gods steward set over the Orchard or Garden of this world. God is the Center and Circle of all things that he brought out of himselfe (for all the works of the Divine goodnesse are circular and perfect, sphaerically wheeled about to him
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from whom they proceeded) He is the Centre in that all things flow from him, and because the Essence of all things pierceth also through all things: He is the Circle, because like an all-capacious Tabernacle he concludeth and com∣prehendeth all things. Within God are all things, and at the worlds end nothing shall be without him, either of what was before, or what hath been since the Creation, what was either before it was brought forth or since it was brought forth.
Thus Man in imitation of his Creator is the Centre of the Creatures, and the Circle of them all. For all things in the world doe not onely look to him as their Guide and Governour, for whom also they were all created: but likewise on him all the Sphaeres bestow their beams, ope∣rations, reflections and influences, and on him all the Creatures poure their vertues and effects as upon a middle Point and Retinacle or that by which they are stayed and supported. Man is said to be the Circle in that he containeth all things in himselfe, and with himselfe leadeth back all things that gushed out of that Sum∣mum Bonum, or chiefest good, unto the foun∣taine of Eternity, from which they did originally spring and flow.
The world was the first figure or image of God, Man is the image of the World, the Ani∣mall or living creature is the image of Man, the Zoophite or sensible hearb is the image of the Animall, the Plant is the image of the Zoophite, Mettalls are the image of the Plant, stones re∣present
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the likenesse and images of Mettalls. The great world is in every thing one with the little world, as the child with its parent; the prudent Ancients wilsely called Man a Micro∣cosm or little World, which few now a dayes understand, that the great visible World was made Man. As the great world is bipartite, consisting of two parts, visible and invisible, so also the little world man is twofold, visible in re∣spect of his Body, invisible in respect of his Spi∣rit. There are two Spirits in Man, one a syderi∣all Spirit from the Firmament, the other from the breath of life, which is the Intellectuall Soul inspired from God, and the mouth of the most High. Man hath three parts, a mortall Body with a Syderiall Spirit, and an immortall Soule, which is the cottage of the Image of God or of the holy Spirit in Man.
If a man live sensually by his own proper and proud Will according to flesh and blood onely, he is but a Brute or Beast, and is known whe∣ther (according to those Epithites in Scripture) he be a Dog, Fox, Wolfe, Sheep, Sow, or gene∣ration of Vipers, of which I shall discourse more at large in my Treatise of Signatures, and therefore shall forbear to speak more thereof at this time. If he live Rationally, then he is a Man, and hath dominion over the living Crea∣tures in his body.
But if he live, according to the God-like Spi∣rit, upon the Tree of Life, observing the proper∣ty of the Image of God, if (I say) he live accor∣ding to the Talent and Treasure laid up in his
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Earthen Vessell and committed to him, then hath he dominion over the Stars and all things else. Man comprehends and carryeth all things about in himselfe; whereof he is made that bea∣reth he in himselfe: He was made of the world, he beareth the world about in him, and is borne of the world.
Againe, as the first matter (which was a kind of ineffigiate confused Essence, which Phyloso∣phers call the Chaos and Hylen, or Mother of the world) was the seed of the great world, so the great world is the seed of Adam or Man: As the world was hid in the invisible Waters up∣on the Abysse or great deep, so Man (Adam) lay hid in the world. The first matter was made a world, and the great World was made Man. As a Tree groweth from the seed, the seed is the beginning of the Tree, and the seed also is the end of the Tree, for in every graine or seed of the Tree there lies hid another Tree: So the First Matter (which Paracelsus calleth the Limbus, whose Earth was the WORD of the Lord) was the seed of all things that were to be created, and Man was the last of all as the perfect seed, which againe is able out of himselfe to beget another Man like himself; And though Man be not a seed as other seed is, yet hath he power to cast seed out of himselfe, whereby is begotten another Man like himselfe. As Adam or Man carryeth the world and every creature in himselfe and is preserved by the world, so every one that is borne of him bears about him that which he did, viz. the whole world, and is born
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and preserved by it as Adam was; all men are but one man, of flesh, blood, and spirit: There∣fore the knowledge of Man is to be taken from both Lights, as the Son cannot be known from himselfe alone but from his Father. Man hath two Fathers, an Eternall whose Image he bea∣reth, and a Mortall one, which is the whole world with all the creatures, that is, that Limus Terrae, that slime of the earth, or hidden Secret thing, and the most precious Esse or Being of all creatures, which all Phylosophers, Physitians Astronomers, and Divines are to consider and diligently inquire into. In the lesser world Man there is no member or part that doth not an∣swer to some Element, some Planet, some Intel∣ligence or other, and to some measure and num∣ber in the Archetype or first pattern. Man hath a visible body from the Elements as a fit gar∣ment and sutable cottage for the Soul; From the Heaven or Firmament he hath an invisible Syderiall, Aetheriall and Astrall Body or chariot and vehicle of the Soule, wherein the Intellectu∣all Soul and earthy Body like two Extreams are knit, glued and confederate together, and in this third mean which partaketh of the other two they are coupled and united into one intire man.
Through this Medium, this middle Aetheriall little body, the Intellectuall Soule (by the com∣mand of God, who is the Centre of the great world, and by the imploying of his Intelligences or Spirits to that end) is first poured and descen∣deth into the middle poynt of the Heart, which
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is the Centre of the little world, and from thence is spread into all the parts and members of his body, as soon as it joyneth its vehicle to the na∣turall heat, by which heat it joyneth to the Spi∣rit begotten from the heart, by the spirit it dren∣cheth it selfe into the blood, by the blood it cleaveth to all the members to all which it hath an equall nearnesse. And because the said Aethe∣reall body participateth of Heaven therefore it holds and keeps the same course with that of the Firmament, whose operations it draweth to it selfe by a peculiar magnetick vertue, just as the visible body doth the efficacy of the Elements; and so remaineth one (thing) with the visible and invisible world, as the Son with his Father, as rednesse with wine, as whitenesse with Snow: The whole Firmament is in us with the Planets and Stars; As heat pierceth an Iron Furnace, and as the Sun doth glasse, so doth the Stars with all their properties pierce into Man, so that of the syderiall spirit of the Firmament we may learn all Naturall things.
Man hath an Intellectuall and immortal Soul, or Spirit by the inbreathing of God, created (with the four foresaid inhabitants of the Ele∣ments, which the bruit beasts have not) after the Image of God and the Divine Triunity, with the similitude also of Unity, that so in all things he might be one with his Heavenly Fa∣ther, who is in us by his Spirit, from which we learn sacred Divinity and all heavenly and earth∣ly secrets without errour; yea, in him we are, and live, and are moved.
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As God is One in Essence, Trine (or Three) in persons, so Man is One in Person, Trine (or Three) in distinct Essence, that is, composed Triune, of a Terrene Body, an Aethereall Spirit of the Heavens, and a living vivifying Soule which God breathed into him, and is the house of God.
This the holy Scripture witnesseth, even the wonderfull Agreement between the Creator and the Creature, in whom the great Creator would shew himselfe to be Unitrine or Triune, One in Three, or Three in One: As also the unanimous consent of all that truly professed Phylosophy from the Light of Nature.
If happily there should be any that deny these three parts, yet they must acknowledge that Man was created è Limo Terrae, out of the clay or dust of the Earth, by the word FIAT, and that he received an eternall Spirit or breath of life from the mouth of God, which is that Linum Caelorum, or slime of the Heavens from the Lord.
The Limus Terrae, or dust of the Earth, is two-fold, visible and invisible: He hath his Bo∣dy or cottage from the Earth and Water; but the life that dwells therein is from the Aire and Firmament of Fire, which life is the Syderiall Spirit, and is properly the Man, not flesh and blood. As the Syderiall Spirit is the life of the Body, so the Spirit of the Lord is the life of the Intellectuall Soule.
And as the Sydereall Spirit dwells in the Bo∣dy and works therein day and night, for this
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invisible is himselfe the Firmament, and hath all things in him, so the Spirit of the Lord, the WORD of God, the eternall man dwells in the Soule: the house is the habitation of the Soule, the Soule is the habitation and cottage of God. Therefore when Man the most perfect compleatnèsse of all Gods works, the most com∣pleat figure of the world, and expresse image of God, in whom he rested from creating, as ha∣ving nothing before him more honorable to be created, all the wisdome and power of the Crea∣tor being shut up and perfected in him as the su∣pream artifice in that he containeth all things in himself that are in God, when (I say) he was on the sixt day made up of all things, the last of the Creatures, and image not onely of the eternall God, but also of the great world, because with it he comprehendeth and containeth all things in himselfe: it followeth that there are three worlds or Heavens in Man, and that he is born about of three Worlds, or rather is all the world, and a most sure and undoubted Pattern of the whole Universe. And therefore some have called him the Fourth World, in whom are found all those things that are in the other three, for which cause also he may be called by the name of every Creature. He hath a Spirit or Mind from God; for what else is the Spirit of Man which God breathed into him but God himselfe dwelling in us? The invisible Body or true Internall Man consisting of Reason and an Astrall Spirit, agreeth with the Angells, and is their fellow; And if he be a true Magician, he is
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not inferiour to the Angells in all Magicall ope∣ration, and is Lord and Possessor of all things. His mortall Phisicall Body he hath from the frame of the world and all things created there∣in, for all Externall things are nothing else but the Body of Man. So that he partaketh of a threefold world, of the Archetype or God-like world in God, of the Intellible or Angellicall, of the sensible Elementall or corporall world, and hath a symbolicall operation and conversa∣tion with them all.
1. He communicateth with God in his Soule or Mind, because by the breath of life he was made after his image, the Intellectuall Soul is a certaine particle of the Divine Soule, in which very Soule God hath sowen certaine seeds and resemblances of his Mind in us, much like to that of an Eccho which sends back its voyce from the resemblance of the aire by which it expresseth a lively soule. The mind raised up into the most High God and united with him converseth with God, and doth the same works, neither is there any disposition or any thing in Man that doth not clearly hold forth something of the Divini∣ty, neither is there any thing in God which very thing is not represented in Man.
2. He hath a semblance with the Angells in respect of the invisible Body and Rationall Soul, by whose help he worketh and is preserved with the Angells, and hath the same wisdome that they have, for he is Gabalis socius Angelorum, a curdled companion of the Angells, or one mixed with in fellowship.
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3. He participateth with the Firmament and Stars of whom he received that Astrall body or Syderiall Spirit, which is the true Astrall Man, for flesh and blood is not the Man, but the Spi∣rit contained in them, which Astrall Spirit is the subject of humane Reason that containeth the sences and wisdome in it, and is made (Animall) a living creature with the body. This Spirit and the Astra's are but one thing in Man, but the body is the subject of this Spirit; and so the Astra's rule man in the Spirit, and the Spirit of a man ruleth the Body in flesh and blood. This Spirit is mortall; onely the Intellectuall Soule which God breathed into man is immortall.
4. He partaketh of the Elements, for from these he had his mortall Physicall Earthy body: And because the world, which is the Parant of Man according to Paracelsus, hath in it the four Elementary Spirits of the four inhabitants of the world, as also the fift kind of Flages of a thousand sorts incorporated into the Soule of the Microcosm, the Imagination also of these five Spirits in the Elements must be in the Micro∣cosm Man; but the use of Mans Reason accor∣ding to the will and command of God, is as a Chaine were with those five Spirits are knit and bound together that they may acquiesce with his Imagination.
5. He partaketh of all Elemented Animalls, Vegetables and Mineralls; for he hath in him the Nature and properties of all these.
Man therefore who was the last is the most excellent and noble of all Creatures, because he
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hath the parts of the whole world, nor is there any thing in the great world which may not re∣ally be found in man. The Son is like the father in all things, the father being known the Son is known also. Therefore Man the greatest miracle of Na∣ture & most admirable Extract & kernell of the four Elements, the choycest workmanship of God and most perfect Samplar of the world, is truly every Creature, for he is all the world, and he alone hath this honor to have semblance with all things, and operation with all, and con∣uersation with all: Yea he riseth to such per∣fection that he is made the Son of God, trans∣formed into the same image which is God and made one with him, which is not granted either to Angells, or the world, or any other Creature, but to Man only that he should become the Son of God, and be united to God.
But before wee proceed any further it is re∣quisite that wee treat here a little more largly of the Syderyall or invisible man, to wit, of his Originall and power. If Aristotle had taken notice of this Olympick Spirit, and Galen made more account of it, there had not such errors crept into Philosophy and Physick springing from the heathenish masters of errors to say nothing of Divinity at present. The invisible man or Olimpick Spirit is borne in us after this manner. Adam and Eve did not proceed from other parents as we their posterity do, but were taken (as hath been sayd) ex LIMO TERRAE, out of the dust of the ground or great world as to the mortall Body which is vi∣sible
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and invisible. For the whole frame of the world is collected and reduced into the Micro∣cosm, so that there is nothing to be found in all the world but the same also is in one man. The Physicall, Elementary, visible and Tangible bo∣dy is from the Earth: but the Invisible, Insensi∣ble, Sydereall body (which is the house or cot∣tage of the Spirits life) is from the Astra's of the Firmament: Thus Adam had two bodies, that is, a visible Elementall, and an invisible Sydereall body. So that now by propagation there are alwayes two Men born, a Corporeall, Elementall, Visible Man, the Organ and Instru∣ment of the invisible, and an incorporeall Astra∣lick man which moveth, guideth, and perfor∣meth all skilfull matters. For the Astra's now in Man doe by Man alwayes in generation pro∣duce those two: The visible Elementary body of flesh and blood in the mothers womb out of the four Elements; but the invisible Sydereall body that is capable of attaining Phylosophy is from the Astra's of the Firmament; For that little world Man is one and the same in all things with his-Parant, the great world: But as the great world is distinguished by its shell or out-side from the Angelicall world, so man the lit∣tle world is distinguished by his skin or out-side from the great world.
Hence it is that the Sydereall, Internall, O∣limpick. Incorporeall, or (Gabalis Homo) coa∣gulated or curdled Man is the same with the Fir∣mament of the Astra's, as hath been often said, like rednesse with wine, whitenesse with snow,
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or the lustre of the Sun with the Aire: The o∣ther part therefore of Man, or this sydereall bo∣dy is called the Genius of man, because it pro∣ceedeth from the Firmament; it is called Pena∣tes, because it is in our power and born with us, the shadow of the visible body, Lar domesticus the good or bad houshould or private Angell, the Umbratile or shadowy Man, the familiar Homuncle (or little Man) of the Sophies (or wise men,) the Daemon or Genius of Man, Paracelsus his internall Adech (i. e. that which first inwardly formeth in our mind what we afterward outwardly fashion with our hands) the Spectrum, ghost, or fantasie, the Light of Nature, the presaging or Propheticall Euestrum that foretelleth any thing by signes (in Man) It is also called ahe imagination, which incloseth all the Astra's, and is indeed all the Astra's or Starrs and holdeth the same course, Nature and power with heaven. Now the Astra's or Stars (by which I do not meane the seaven visible coales of Heaven which are but the bodyes of the Astra's but I meane the invisible and insensi∣ble body of all things or Astrall Spirit) they are nothing else but the verue or powers of the An¦gells: The Angells which live only upon the vision of God, are the created wisdome of God; Hence it is that he that knowes God, he knows the Astra's also: He that knowes the Astra's cannot but knowe the world, and consequently man the off-spring of the world. The Astra's form & bring forth all bodily things out of them∣selves, and multiply themselves together with
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those bodily things that are brought forth: the seeds of any graine or Wheat is the Astrum, viz. the invisible body, which being cast into the Earth it produceth a visible body, and be∣getteth many other Astra's out of it selfe; So is it in other growing and living things. But the Astrum is nothing else but the insensible, in∣visible body, or living Spirit, yet without Rea∣son in things that grow; but with reason in li∣ving things, as in man, and is divers according to the forme of divers things. Bodyes are nothing else but the Excrement of the Astra's, which are brought forth into a bodily Being by their opera∣tion. This every Astrum can doe of it selfe, as by imagination to bring forth of it selfe another Astrum in a body, forming it by operation. There is no body without an Astrum, as there is no Astrum without a visible body.
And whereas the imagination of Man is not one, but all the Astra's, it is as true that it pro∣duceth not onely one, but many operations▪ and although the Imagination be incorporeall and invisible, yet being joyned to a heightned the Gate of Wonders, the spring and originall of all Magicall operations, and hath power to beget and bring forth visible bodies without de∣triment or diminution of the Astrall and sydere∣all Spirit, and can work any wonderfull opera∣tions whatsoever, present or absent, above the reach of humane Reason. The Light of Nature makes bodily things visible, but Eternall things are to be seen onely by Faith: The child in the
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mothers womb is strangely marked by the im∣pression of the imagination without any bodily touch; What we doe visiby by the body, that doe we by Faith after the manner of Spirits; Thus the Imagination breedeth the Plague and such like Firmamentall diseases; it brings sick∣nesse and health.
The Pestilence which comes by fear, trouble and terrour, riseth by the imagination of the Spirit of the lesser world or of the Sydereall and Animall Spirit (which is the mechanick Astrall Spirit) in Man, as we see in women with childe who give marks and tokens to the young in their womb by the same sydereall Spirit; This syde∣reall Spirit which is born of the Astra's toge∣ther with Man (and therefore remains united to the Astra's) is the Load stone and hath a mag∣netick nature in man. As the Earthy Load stone in its body is a spirit and draweth to it selfe; so also the body and spirit in Man doe draw unto him by a visible body, this is the Load stone of the Microcosm: The sydereall body and spirit attract unto them the force of the Astra's, as we see in those that are Lunatick, in whom the a∣greement, properties and affinities of such mag∣netick vertues with the Spirit and sydereall bo∣dy of Man hath with the Astra's are made ma∣nifest.
This fourth kind of Naturall Magick called Gamahaea doth all things invisibly and spiritu∣ally, by the help of Art, which Nature is able to doe visibly and corporally without such help. The House is as it were dead, but the Inhabitant
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to wit, the Spirit of perpetuall motion of invisi∣ble Nature or the magnetick spark of the Soule of the world liveth and worketh effectually. All Animall wisdome, workmanship, Arts, Sci∣ences, and the knowledge of all things lie hid in the Astra's of the Firmament. There is nothing so hidden in the world which is not praefigured in the Astra's, yea all the Astra's of the Firma∣ment, which are the Tincture of the speculation of our mind, can of their own in-bred or natu∣rall force by imagining produce bodily and visi∣ble things out of that which doth not appear, as in a clear Heaven a great cloud suddenly ari∣seth from whence come raine, mire, snow dew, thunder, haile, which though they were No∣thing before production, yet being produced out of invisible things, they become great bodies. Whence we may observe that all things in the first Creation were produced out of the DI∣VINE NOTHING, or invisible Caba∣listicall Poynt, into something, which God did in a moment, for his works cannot be delayed by time: All things proceeded out of the invisible Darknesse, and were called out to the visible Light by the WORD speaking, and the Spi∣rit cherishing. Now whereas Man had his Sy∣dereall body from the Astra's of the Firma∣ment, and the whole Imagination of Man de∣pendeth on the Astra's of the Firmament, yea is the same and abideth one with them, it must needs be that the Firmament also hath an Imagination but without Reason, as Man the off-spring of the world hath with Reason.
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One man striketh and hurteth another, and that with Reason, a nettle and fire burne and hurt without Reason.
Moreover whereas Man is the Quintessence of the greater world, it follows that Man may not onely imitate Heaven, but rule it also at his beck, and reigne over it at his pleasure. All things naturally obey the Soule, and must of ne∣cessity move and work toward that which the soule earnestly desireth, and all vertues and ope∣rations of Naturall things obey it when it is car∣ried with a vehement desire; it makes all the powers of the world serve us, when by holinesse we draw vertue from him who is the true Ar∣chetype, and when we ascend to him, then every Creature must and will obey us and the whole Host of Heaven follow us. By the help of Ima∣gination all Magicall operations and all wonder∣full things are done through the Naturall in∣born Faith, by which we are at peace with the very Spirits themselves. The Imagination wor∣keth in Man like the Sun; for as the bodily Sun worketh without an instrument upon the sub∣ject burning it to coals and ashes, so the incor∣poreall cogitation of Man worketh on the sub∣ject, by the spirit onely as with a visible instru∣ment; what the visible body doth that also doth the invisible body, as the sydereall Man doth hurt unto another: The Imagination of Man is the Loadstone that attracteth above a 1000 miles off, yea in its Exaltation it draweth unto it whatsoever it wilout of the Elements. But the Imaginatiō is no: efficacious, unles first it attract
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the thing conceived by the attractive force of the imagination, that it may beget the Architect of the Imagination as a native spirit out of it selfe: afterward the Imagination being as it were with child maketh impression, which though it be not tangible, yet it is corporeall like the wind.
Hence the true Magician or wise Man can at∣tract the operation of the Astra's, stones, met∣talls, &c. into the Imagination to make them excercise the same force and power with the Astra's; as for example, by a burning Glasse the beams of the Sun are derived unto us with its heat: The Imagination can produce what∣ever we see with our eyes in the greater world; Thus by Imagination and true Gabalia all hearbs, all growing things, all mettalls may be produced. This part of Magick is called Gaba∣listicall, and is supported with three Pillars.
First, with TRUE PRAYERS made in Spirit and Truth, when God and the Created Spirit are united in the Holy of Holyes when God is prayed unto in the internall Spirit, not with noyse of words, but in a sacred silence, without opening the mouth and groaning.
Secondly, by NATURALL FAITH, or in-born Wisdome, which God the Father equally communicated to all men in the Crea∣tion, as to his own proper flock and common patrimony.
Thirdly, by a strongly exalted IMAGI∣NATION, how great and how wonderfull the strength or force thereof is, the Light of Na∣ture
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doth manifestly shew, as well in Jacobs Rods mentioned by Moses, as in pregnant wo∣men who imprint the mark of that which they long for upon the child, as hath been said. The Imagination or Fantasie of Man is like the Load stone in its Nature, attracting the Fantasie of other men, as we see in those that gape and yawn.
A vehement Imagination doth not onely cause a transmutation of ones own body, but sometimes also of anothers, by way of imitation, to wit, by a certaine kind of Vertue which the similitude of the Thing hath unto that Thing that is to be changed, which is moved by a vehe∣ment Imagination, as appeareth in astonishment or swouning, in crashing or creaking of teeth, in grating one piece of Iron against another, &c. whereby the teeth are set on edge; in like man∣ner yawning provoketh yawning.
Many by their melancholly Imagination and diffidence have exposed themselves to the temp∣tation of the uncleane Spirit, and sometimes have been overcome by it.
Many also by their intent Imagination, with∣out distrust of their weaknesse, by a constant and most firme Faith toward God, by a mind lifted up most high, by infallible hope, constant and most ardent prayers, have so prevailed that on a sudden they have become the Temples of the li∣ving God.
The Sum of all is, that we worship God de∣voutly in honesty and holinesse, as the more se∣cret Theosophers or wise-hearted to God well
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know: for by the ardent and devout intention of him that prayeth with Fear and Trembling, the Understanding or Mind flaming with a Re∣ligious love, is joyned to the separated Intelli∣gences. For internall Prayer proceeding with abundance of affection from a Godly mind, and continued with a fervent desire, uniteth the mind with God, and learneth and knoweth all things of God. Few men think what the Mind can doe that is disposed by true faith, and more few by far there are who know how to exercise the same by a supernaturall influence which doth rule and governe the body; though there be many who know this disposition, yet by reason of worldly cares and thoughtfulnesse wherewith they are overwhelmed, they can doe nothing that favoureth of true Wisdome. But thus much of these things: Such like contemplations as these which are of greatest Antiquity will seem harsh and crabbed to the rude and vulgar sort of men; for few read them, and fewer understand them; and they require a larger narration then can be made of them at this time. To returne therefore to our purpose.
It is of greatest concernment that all Chy∣mists should bewell acquaintedwith this true Fun∣damentall of the occult Phylosophycal Physick, because of the Harmonicall concord and conspi∣ration between the superiour and inferiour things of the greater and lesser world, in clear∣ing which (Foundation) next to Paracelsus, Petrus Severinus the Dane, together with Pratensis that faithfull Achates, deserveth to be
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numbred among the Ancient wise men, having got perpetuall praise by discovering to the Chil∣dren of Art and Truth, this firme and unmova∣ble Foundation with much solid and unshaken verity in his Idaea of Paracelsean Physick, mau∣gre the malice of all his adversaries, who have been sufficiently confuted and for ever silenced by my honoured friend Joseph Quercetan Coun∣cellour and most worthy Physitian to the King of France, by Th: Bovius an Italian of Verona, and Th: Muffet an Englishman, the best Hermetick Physitians of this age, in their gol∣den writings of Eternall memory.
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CHAP. II. Where that True Physick is to be Found.
EVery thing that God created Good is ex∣treamly perfect and incorruptible, as the hea∣ven: but whatsoever is in these sublunary infe∣riour things hath a twofold Nature, a perfect and an imperfect, that is, a fift Essence and the dreggs may be separated one from the other by fire. Seing therefore the true medicine (or Phy∣sick) is wrapt up in rindes, barks, matrixes, re∣ceptacles, husks, garment and cottages, as Al∣monds and all kernells are covered with bark and rind (for Nature doth not bring forth the kernell of the Chestnut with a shell and prickly husk) it is of necessity that the same must be se∣perated from the impure Elements by the artifi∣ciall Anotomy of Chymists before we can come at the pure Medicine; For the bonds are loosed by art and industry, and the faculties of healing set at liberty.
Therefore in all orders of things that are che∣rished in the bosome of the Elements, to wit, in those three Families of Nature, the Vegetable, Animall, and Minerall (out of which are com∣monly
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had medicines enough to preserve the health and cure all bodily diseases) there is con∣tained that True and specifix Physick of materi∣all distempers, which as hath been said, doth not consist in the four outward, naked, superficiary and Relollaceous qualities (as Theophrastus lear∣nedly discourseth) but it is a certaine specifix vertue concealed in the very Seeds, naturally proceeding without art, which the Creator, that great Workmaster of all things, in the be∣ginning of all the Creation planted in every growing thing by vertue of that omnipotent Word, whereby all things were brought out of darknesse into Light.
The faculties and vertue therefore wherewith mixt bodies are indued (like the soule in mans body from the beginning of the Creation) is not from without, nor infused into them by a mo∣momentaneous position of the Stars, nor made up of a fortuitous meeting of Atomes, it procee∣deth not from the body nor the mixture of the body or visible forme, for then it could not be separated without the destruction and corrupti∣on of the body and forme, as we see in Cinamon and Pepper, whose virtues being extracted either by art, or vanishing by age and long keeping. For as all Naturall actions proceed from Spirits and spirituall Tinctures, in which the mecanick sciences of the Three principles have their vi∣gour; so the actions of Cures proceed from the Spirits and vitall Tinctures of the spirits, not from the bodies or dead Relloceous quali∣ties.
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And seeing it is granted by the Interpreters of Secret Nature, that there is nothing in the whole Universe, every particular whereof is not also in that Microcosm Man, as hath been said; yea and that the seeds of all things lye hid in him, as of the Stars, Meteors, Mineralls Vege∣tables, Animalls, Spirits, even of Daemoris, in respect of the Spirit of Man: upon diligent consideration of this Symmetricall concord and Physicall anagoge, it hath been the part of True Physitians to enquire, that if the internall Heart of the Microcosm or Man should be sick, how they might borrow strengthning remedies from his Parent or the externall Heart of the Micro∣cosm which is one like the other (if not in out∣ward, yet in inward figure and forme) which remedies are analogically represented, such as may many ways be got out of those three shops of Cures. For God created an inexhaustible sup∣ply of medicines, and distributed to every Coun∣try sufficient for it selfe.
Thus among Mineralls men may find Gold (which cheareth up the Spirits when a man hath enough of it in his purse) Antimony and the like, which are produced out of the Element of Water, as Gemms and precious stones in shells are generated of drops of water, as also all bo∣dies of Oysters, Musles, and shell fish, which by a specifick and Harmonicall vertue serve to cure and comfort the heart, &c. Thus also among Mineralls there Magicall and Hieroglyphicall Characters, which sage Antiquity hath without rashnesse or superstition attributed to them,
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that doe sufficiently insinuate to Inlightned men, and Magically disclose their hidden vertue to those more secret Phylosophers that are in∣structed therein. Although the choycest things among them which are most exquifitely and la∣boriously prepared by Nature doe, by Natures just decree, with-hold their benigne and vitall Element from those that possesse them: And many there are who confound the Universall Lawes of Nature, and yet thinks to partake of her Banquet in the end. There is no question to be made but the Gold would discover most Di∣vine actions if it were rightly refined, and had its power reduced into act by a Naturall and due Resolution, that it might exercise its vertues, (for there is but one way to Resolve and to compound things, because Art and Nature, like mother and daughter, consent to each other) but few men have this gift of God bestowed on them, so as to make solid and massy Gold pota∣ble, that it may be drunk.
Amongst Vegetables there is Saffron, Rue, Balme, Scordium, Celandine, Mace, Ocymum, with six hundred of the like.
Amongst Animalls there is Hart's horn, Unicorns horn, the Bone in Staggs hearts, &c. All which being rightly prepared in due manner, doe cure the diseases of the Heart, not (as I have said) by their Externall superficiary qua∣lities, but by an Internall, proper, specifick, har∣monious, similer virtue; for all things whatsoever serve to our health, are all contained in the Spi∣rits, which onely know how and where to find
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out the disease; the earthy part is altogether dead, husks and rinds beget nothing, the Spirits onely in the bodies of things doe all: The Formes in thee medicines or Astra's of the medi∣caments separated by Alchymie from their bo∣dies are the true Directoryes: not the body, but the Astrum or hidden Heaven gives all the direction: for the horse knoweth his manger, the birds their nest, the Eagle the carkas, and every medicine striveth to get to its place, and seeketh after that member that is like unto it by an•mbred magnetick vertue which may well be called the inexpressible property, like to like do∣mestieks to domesticks naturally apply them∣selves, as the true Phylosophicall Phisitians have diligently observed by long Experience the most undouted Rule of all. Wherefore Celsus the Roman Physitian confesseth of all Arts, where by many good old country women have gone beyond great learned Physitians. The same may be sayd of the other six principall members and parts of mans body: The exter∣nal Macrocosmicall Braine is the Oyle of Silver, Water of the Sophire Emerold, Mosse, Vitrioll, &c. cherishing and strengthening the internall Braine of man. The flower or CHIBUR or Brimstone are a Balsam for the lungs and the whole breast.
After this manner not only ordinary diseases are cured by every Dunce, but also those Chroni∣call, Astrall and fixed diseases which by many are accounted desperate by reason of their long con∣tinuance, and the common sort of Physitians
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who know not the seat, seeds, nativities, roots, and centres of diseases judge to be incurable. For there is no disease, as it is a disease, but there is a medicine for it, unlesse such as pro∣deth onely from the anger of the Divine Majesty by secret predestination, which cannot be found out by man; the cure whereof was never given to Physitians, but to the Apostles, who by true faith in Christ healed all Diseases: unlesse with Pliny we should belye Nature in its perfections as an unjust Step-mother, whereas indeed she is the benigne Parent of all Things; provident and wise Nature hath by naturall instinct bestowed upon poor bruite creatures the knowledge of their Remedies. It were therefore great folly and sottishnesse to think that the great Creator would hide these things from men; in vaine had he created these things, especially seeing he would make them known onely to such crea∣tures as have no understanding.
The Stork having eaten a Serpent, is cured with Organy. The Sow stung with a Serpent, is cured by eating Turnsole, or Waterwort. The Bore with Ivy. The Crane with Bullrushes. The Tortuise and Snaile with Organy. The Toad when stung or poysoned with any other venomous creature, eateth Rue, Sage or Plan∣tin, or rubs the wounded part therewith and is recovered, therefore it is not good to eat Sage before it be washed. The Weasill eateth Rue when it is to fight with the Basilisk. The Pye when sick carryeth a Bay-leafe into her nest and is well. The Lapwing sick with grapes is made
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well with Maidenhaire. The Bear eateth Pis∣mires to expell the distemper of Mandrakes. Geese, Ducks, and other water fowle, are cured by Pel•itory of the wall: Pigeons by Vervin; Swallows with Celandine; Hawks with Sow∣thistles. And other living creatures have found out other innumerable Hearbs.
No M•n therefore that is in his right wits will question that the Caelestial Father (as becoms the pious and sacred Parent of all things) would in this particular neglect his own children, which he created after his own Image, and prefer the Beasts before them, for whose sake all things were created; For he that gave us his Son, and commanded us to pray for his Holy Spirit, how much rather will he subject the whole Creature, both things visible and invisible?
The most High Author of Nature ath created Medicines out of the Earth, not defectives but perfect, he hath commanded the Physitians to search them out and seasonably administer them to every distemper being by due faith prepared and made up: It is also diligently to be obser∣ved, that all medicines which are appled to mans body become efficacious and obtaine their wholesome effect, not of it selfe, but by the gift of God. For unlesse God be present and infuse virtue into the Hearbs what good can Dittany doe, or any other soveraigne medicine.
All these inferiour things, as living creatures, hearbs, stones, mettalls have their force by sub∣ministration from the Heaven, and the Heaven from the Intelligences, and these from the great
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Worker, in whom all things praeexist in the greatest vertue. The Naturall life is from God the fountaine of the Universall life. For the Elements live by the Firmament, the Firma∣ment from the Intelligible World, and this onely in God, or his Eternall Word; For he is all, and the onely life of all, and in all, yet variously sprouting forth according to the sub∣ject into which it flows. Wherefore if we in∣tend to doe any good with hearbs, we must not trust so much to them as to God, and so we shall obtaine a desired and happy successe in recove∣ring our health; otherwise all our endeavours will be to no purpose if we forget the Worker, and have no faith in him, from and by whom all our undertakings become prosperous. Asa dyed because he trusted more to the Physitians then to God.
The Caelestiall Medicine onely, or the WORD of God (which is the Firmament of all Physick, without which no drug will doe good) is that which healeth all things, and by the efficacy of the WORD (in which lyeth hid, and from which proceedeth all force be∣yond any naturall actions) all Medicines be∣come powerfull: As the bark is not the kernell, so hearbs are not the medicines, but a signe one∣ly of the Word signified.
Physick is two-fold in the Earth, Visible, which the Father hath created, & ought not to be administred before there be a separation of the pure from the impure; Invisible, from the Son by the Word, and is but one: the Physitian cu∣reth
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by means which are the Hearbs in which the medicine is, the Hearb is not the medicine, for that is invisibly hid in God himselfe.
These things wisely and rightly considered, we shall not wonder that Almighty God could (and can) make men whole by the Prophets and True Cabalists with a word onely. God is a living God, the NAME also of the living God is lively, and so the Letters of the living Name are also lively: God liveth for himselfe, his Name liveth because of him, the Letters live by reason of the Name; as God hath life in himselfe, so hath he given to his Name to have life in it selfe, and the Name also to the Let∣ters.
Great things have been affected by True Magicians (by whom I doe not mean Nicro∣mancers or them of the Black Art) those accu∣rate searchers out of Nature, by a Word written and Characters or Signes, framed at a certaine time according to the power of Heaven, far from all superstition, which ariseth onely from ignorance, without any prophanation or scan∣dall of the Divine Majesty, or any wrong to Faith and Religion; otherwise it were better for us alwayes to be sick then to be cured with the dishonour of God: For Characters or constellated Names according to Agrippa, have no force from the Figureors Pronunciation, but by reason of the Vertue or Office which God or Nature hath ordained to such a Name or Cha∣racter: There is no vertue or power either in Heaven or Earth which descendeth not from
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God, nor can it give or actually exercise any thing it hath but by his permission.
Medicines are visible bodies; Words are in∣visible bodies: whether the Hearb or Word healeth, it is by God the Naturall Vertue there∣of, to wit, by the Spirit of God made One with Nature by his Word FIAT. Concerning Characteristicalll Cure which affecteth Natu∣rall operations by words pronounced, written, carved and hanged about the neck, by the caele∣stiall properties of the Stars through a marvel∣lous Influence agreeing with our bodies, if any desireth to be satisfied herein let him read Rog. Bacon of the wonderfull power of Art and Nature.
Physitians also have wrought great cures by the Created Word, or the incarnate Mercy: for all these things are done by the efficacy of the Triune and Divine Word onely, which healeth and preserveth all things, as we see in our Savi∣our miracles, who when he restored the deafe and dumb (to whom the Pills and Syrups of all the Shops in the world could doe no good) he did it not by Nature, but by himselfe; he did it by One Word, and he is that Word, to wit, the increated Mercy of God, by which are all crea∣ted things, from which all simples flow, which also with the Father dayly worketh all in all. What vertue and operation soever there is in the Creatures, as well in the great as in the little world, all that for certaine is wrought of God incarnate in his explicit and manifest bond of one Spirit filling all things inseperably gathered
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into one, which Spirit therefore is the only fulnes of the whole world, and may well be called The Fulnesse. Nothing is made out of God, for in him all things live, are moved and doe subsist.
This WORD of God, the First begotten of every Creature, is truly our Dayly Bread for which our Saviour commanded us to pray; it is the supercaelestiall Mummy, the supernaturall Balsome comforting poor Mortalls more then Mans own Mummy or naturall Balsom. The vertue in bread is the blessing of God, yea God himselfe: the Word in our Earthly food is the true Bread which is given to good and bad; Man liveth not by bread alone, but by that which is in Bread; So that our Food and Life are not of the Earth, but of God by his Word: If the Word were not, or of it selfe were not the onely Bread, then the Earth would be our God, but that may not be, therefore is it not of the Earth, but of God by his word.
This Word then is the true medicine that hea∣leth all things, but is not known to every one, nor can every Scholler treat and write of it though plunged over head and eares in the dusty learning of School-Divinity: our friend Theo∣phrastus Paracelsus a Disciple of the Mosaicall and Living Phylosophy hath written of the Se∣crets of Nature and the Wonders of God, to wit, of the WORD of God INCAR∣NATE which may be found in the Creatures, and is the Physick and Staffe of our Life; by this Word, FIAT, the seed of the whole
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world, were Heaven and Earth created, and this is that which is efficacious in all the Creatures, and to which the Creatures are justly in subje∣ction as to their own soule.
Whatsoever therefore the Physitian doth effect Naturally or by HEARBS working successively by the space of time, that the MAGUS, the Wise man or Caelestiall Phy∣sitian performeth suddenly and much sooner by Characters and Stones with a most powerfull impression, to wit, the Gamahaea of Influentiall Wedlock to the Terrestiall signe, by matrimo∣niall combination of the Superiors and Inferiors ASTRALLY: For such is the mutuall tye and continuity of Nature, that like a stretched cord, all the Superiour vertue floweth through every inferiour thing even to the utmost, disper∣sing its beams by a long and continued order and succession; on the other hand, the inferiour passe through all to their Superiours, because the working Vertue is one, and the participation of the species is diffused through all; Divine Matrimony; Hence is that wonderfull tye, con∣tinuity, influence and simpathy between infe∣riour & superiour Naturall things: many things may be done in Magick and Cabal by the inter∣cession of the worlds marriage.
And the True Cabalist (whom Paracelsus calls the Naturall Divine, who is equall to the Prophets, and whose mind being united and coaequant to God doth whatsoever he will, for he willeth onely what God doth) he doth a∣bove Nature, DEALLY or like God ac∣complish
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complish in a moment by firme confidence and strong faith, the very GATE of miracles in that Only Divine Name ISHUH in which all things are reckoned up and contained, that is he doth performe it in the WONDERFULL WORD by the Mind, Faith and Prayer, to wit, prayers made in Spirit and in Truth. The New Birth is the Field of Caelestiall Physick which healeth with a word without Externall means: that one operation is in respect of God as the Artificer, and in respect of Man as the Instru∣ment; every creature is at the beck and com∣mand of their faith who are men innocent and taught in the Law of the Lord, who are heard in all things whatsoever they pray for, witnesse Elias, Elisha, &c. By prayer in Faith we ob∣taine all things, I mean (not a lazy, sluggish prayer, but) a constant asking, seeking, knock∣ing: by faithfull Prayer we ascend in a straite and most sure way to the highest Wisdome of Divine and humane Things; For in these Three principall Poynts also consisteth the whole Foundation of the Magicall and Cabalisticall Art, as appeareth by Paracelsus in his third book of the Signature of Things.
Honour and Praise and Glory therefore be∣longeth to the Creator, who worketh all in all, for the desired successe of his Medicine or Word which he hath given. But to the Physitian who is the obedient Minister of God and Nature, there is no other reward due but that of his faithfull paines and Charity in that by his hand as an Instrument he hath duely administred the
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power which he received from God to misera∣ble and needy mortalls, that so he may not usurp to himselfe those things that belong onely to God: For there is nothing at all of his own in it besides Art and right preparation, whose good will, not his help, is to be respected. God who alone is to be praised and blessed in all, and over all, will not give his Honour to another, and because he giveth all he also will have and take againe all unto himselfe.
Neverthelesse the true and sincere Physitian, who among all arts and faculties is most accep∣ted of God, is to be honoured as the Scripture commandeth.
First, because God worketh and doth his own will by him as by his Minister, when he sleepeth and knoweth it not, by affording Phy∣sick enough from the Earth, and his Word from above, without which nothing can be efficacious to our health, For without me, saith our Savi∣our, ye can nothing.
Secondly, because (Health being the grea∣test Good to men) he ought to excell all mor∣talls in the search and knowledge of Nature and the Light thereof: Not in vaine therefore did Homer require a Physitian to be furnished with all knowledge in respect of those small cures which he is to doe.
Thirdly, because he alone manifesteth to all, the wonderfull works of God both in the great and little world, so that through the Physi∣tian the Praise and Glory of God may passing much be heightned and extolled, not onely by
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opening his mysteryes and hidden secrets, but also by curing the sick.
Therefore among all Sciences and Faculties, Physick is to be accounted the most excellent, wherein the greatest wonders of God are mi∣raculously seen. It taketh its rise from Theolo∣gy or the Light of Grace, and endeth in the Light of Nature.
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CHAP. III. How the True Physick, which is covered bark and rind, is to be got out, and right∣ly prepared by Fire.
ALL things in respect of the first matter were created perfect, but the Chymist perfecteth the last matter by Fire, because no∣thing in this lower world (which is subject to generation and corruption) is so noble but hath Poyson in it selfe and in respect of another very near the Essence or Physick. In all the chiefe works of God, where there is hurt there is also help, where there is venome there is vertue. Therefore nothing was created in vaine, but all things for some use. For so hath Nature ordai∣ned, that Good and Evill, which the sublunary Elements bring forth, should alwayes be joyned together in all things, to put us dayly in mind of the Fear of God.
As soon as the Omnipotent gave Power to Man, presently he raised up an enemy, least the
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Power growing lazy should loose its Nature• saith Firmianus. So that as the Poet said, no∣thing is in every respect happy; that man parta∣ker of the Divine Nature, and Lord of all living creatures, should be vexed with Ghosts, and hurryed with Furies.
Roger Bacon the English Phylosopher saith, that God who made Darknesse and Light, in the same place or thing where of his MERCY he appoynted plenty of Physick, even there also by the power of his incomprehensible Justice he substituted Poyson to guard it, Thistles and prickles of Roses the inseperable companions and avengers of transgressions. Good cannot be known but by evill, and the Enemy being discovered the danger may be avoyded.
Thus also Holy Hermes the most Ancient Divine (together with Ecclesiasticus) writeth in his Key that all sublunary things ought to con∣sist of contraposition and contrariety; and this after another manner may be of things Impossi∣ble in respect of the generation and corruption of things. All things that are awlesse are also lawlesse: nor can Man any other way attaine to the highest pitch unlesse he resolve constantly to maintaine the good fight that is finished in faelicity.
For so God by his Wisdome hath or∣dained that Sympathy and Antipathy should be alike good, by which spectacle of Nature he would stir up mortall men to contemplate and search out his secrets, that if one man hate ano∣ther, he that is hated might cover and cure the
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defect of the malicious. For which cause Hera∣clitus called Nature the daughter of War, and Homer called it Contention.
Man is his own enemy; the Cause of disso∣lution and death in this our Kingdome divided in it selfe, the intestine duell; for in the little world, the body, there lurketh perpetuall strife, in it lyeth hid the preserver and destroyer of health; in which regard the Saints have called the mortall body Hell and Purgatory, wherein continuall war is to be made. Therefore seeing the Anotomy of Death findeth entertainment in the whole State of our Life, Nature hath commanded the Physitians to be ministers, and to seperate, not masters to compose. For our Remedies require preparations, separations and exaltations before they can impart their hidden and restrained vertues.
As all things are proved by Fire, so also the Tryall of the knowledge of Physick is to be made by Fire: Physick and Chymistry cannot be separated. For Chymistry (not that which Mountebanks use to paint Faces with to make them White and Red) doth make manifest, not onely the true Simples, Wonders, Secrets, Mysteries, Vertues, Forces respecting health, but also in imatation of the Archaeon Ven∣tricle or Naturall In-bred Chymist, it teach∣eth to segregate every mystery into into its own reservacle, and to free the medicines from those scurvy raggs wherein they were wrapt up by a due separation from the impurities and corruptible and filthy
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mixture of superficiall and externall Elements, that that pure and Christiline matter may be administred to our bodies. But to deliver this from prison and captivity, Hoc opus, hic labor est, is a hard task to performe.
It is an honorable Calling when the Physi∣tians live long and are not idle in it, for without this Chymicall Phylosophy all Physick is but livelesse; Without Alchymicall skill there can be no Speculative or Practick Physick. He that rejecteth that knowledge being disheart∣ned by the difficulty thereof shall never find where the disease lyeth. In this therefore our common sort of Physitians are not to be follow∣ed, who patronize their sloth under other mens paines and study, and use to leave the prepara∣tion of their medicines most commonly to some carelesse and covetous Apothecary to the great dammage of their Patients: I speake not against the conscientious Apothecaries who by their trusty diligence serve the Common Wealth as the Al∣chymy of Vulcan. By this artificall resolution of bodyes the propertyes which before layd in the compositions of them are now brought to light. By it also as by a certaine kinde of artificiall Ty∣nosure, or figures of stars the Chymists have not only made curtaines extending to all the borders of Nature, but also to the very admiration con∣templation and perseption of the whole Crea∣ture, and of every obstruce vertue thereof, and have attained to a noble knowledge in most things; and not without cause. Therefore a Physitian should be exercised much in this true
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Analysis and vitall Anatomy of bodies (as hath been said) because there is no constant quality of any body which is not to be found either in the Salt, or Mercury, or Sulphur of the same body.
But first all compound bodies of the inferi∣our Globe are to be distributed into three or∣ders or companies; into Animalls, Vegetables, and Mineralls: the individualls of all these, and the parts of the individualls are diligently to be examined; and so we shall find out the notable differences of the three First things (viz. Salt, Sulphur, and Mercury) in every particu∣lar order: For in the shop of Nature there is Animall, Vegetable, Minerall Salt; Animall, vegetable, minerall Sulphur; vegetable, ani∣mall, minerall Mercury.
The first face of Things was pure, sound, perfect without corruption and death: For the great and all working God for his infinite glo∣ry sake, created all things good by his Will, that all things might glorifie him and live holily and incorruptably according to the prescribed order.
Man at first was created healthy, (sicknesse entred by the Woman, not by the Man) but when he came into the world he found out an entrance unto death, because there appeared two contraries, the externall corruptable, and the internall compleat, which could not long con∣tinue in one without unavoydable corruption. Therefore after the transgression and fall from unity to alterity, by the curse of God new
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Tinctures came in (even infinite evills) by whose mixture with the miserable state of our life, to∣gether with that troublesome companion the world the beauty of the whole Creature was transplanted: Impurity was joyned to the pure roots, which was the predestination of diseases. For the roots of sicknesses in certaine individuall or species doe not consist apart by them∣selves, but are implanted and mixt in the pure and first seeds of things: but the nourishments of Naturall things are the fruits of those seeds which spring up in the foure wombs or Ele∣ments.
Nature therefore, as it is now, gives us no∣thing that is pure in the world, but hath mixed all things with many impurities, that as by the spur of necessity, it might often put us in mind that we should begin to learn the knowledge of Chymistry from our cradles, that so long as we are shut out of Paradice into the subburbs of this world, we ought to till and manure the EARTH, to wit, the whole frame of the world by admiration, searching into, and know∣ledge of both the Visible and Invisible (Limus) Earth, and that we should labour to get our bread, and other necessary things for this pre∣sent life, as Natures Labourers, not lazily, but in the sweat of our browes, that by this means, by laying the Crosse upon us which we should bear with patience, it might stir up our industry in this LAND of LABOUR to attain the fruits of Terrene and Caelestiall Wisdome, least base and sluggish idlenesse make us wax leane
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and pine away, or (because we are more prone to all kind of sin and vice) by doing nothing we should learn to doe naughtily.
And this is the true end of Mans Creation, that in the fear of God and love of his neighbor he should manage the Earth, recovering what he hath lost, and not be idle, but walking i• the Light of Nature not after his own, but accord∣ing to the will of his Creator, he should conti∣nue the Instrument, Habitation and Taber∣nacle of God, and that he should walk in the Wayes of the Lord for avoyding evill and idle thoughts, that he should through Nature search out the wonderfull works of God by considera∣tion of Temporall and Caelestiall observations, thereby to make known the invisible works of God, celebrating the infinite Wisdome, Power, and perpetuall Goodnesse of the Creator in ad∣miration of his marvellous works, wonders and mysteries which he hath revealed.
But to passe from Food let us come to Phy∣sick, concerning which there is no man so sot∣tish or stubborn (unlesse he had rather eate the husk and shells with the kernell, as the former and more rugged generations have done) who will dislike this Separatory art which teacheth rightly to discerne and seperate the Good from the Bad, the Profitable from the Unprofitable, the Stupefactive from Fire, the minerall Spirit from the Anthos or blossome, the Homoge∣neans from the Heterogeneans, Poyson from healing Medicines and Balsoms, Light from Darknesse, Life from Death, Day from Night,
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Visible from Invisible, that which is pure Cele∣stiall, the kernall and Marrow, from that which is Terrestrial Impure, the Rinds, and Membranes, the Covers, Shells, Husks and dreggs, the Coate aed Cottage of Physick which are ene∣myes to mans body from the Soul the Inhabi∣tant thereof, the Super-elementall mystery the Quint-Essence, which is the true Internall, sutable, freindly and correspondent Balsom of our bodyes; that so at least that quickning es∣sence may be got, whose faculty mounts more high and quick being loosed from its chaines, and brings forth far greater vertue and more effi∣cacious to then before. All Venemous things have a Balsom agreeable to Mans Nature, and there is no poysonous Creature but hath in it an Antidote against its own poyson, and in its kind is good; though it be poyson to Man, yet many times is it common food to another Creature: Spiders are good for hens and Spar∣rowes, Toads for Serpents, Serpents for Staggs and Storks; but these Formes of Physick work better when they are extracted, then whilst they are drowned in Matter, which alwayes hinde∣reth and restraineth the power and operation of the Secret.
Even the Soule or Form of every kind of thing hath not onely more, but more excellent vertues and operations by far than either the ve∣ry body, or the matter of the same thing; For as every thing hath its being from the Form, by how much the more it hath of the Form, by so much the more is there of the Entity. And this
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the very Enemyes of Chymistry are forced to confess, being compel'd by their own conscience, and convinced thereof by ocular demonstra∣tion.
Hence many advantages follow.
First, Because many sick people will take it more easily and willingly, for many sometimes are so unwilling that they had rather dye then drink such a deale of those muddy and pudly potions, which spoyl the complexion of a mans body, and which the Physitian himselfe that prescribed it, and the Apothecary that mingled, would abhor and altogether refuse to drink in the like case.
Secondly, Though these medicines be often used, yet they hurt not the stomack, seeing no∣thing hindereth but that they may doe their work and quickly both affect the body and be affected by it, for being separate in the stomack, they are by a naturall force carryed without hinderance to their known lodgings, that so the harsh and Earthy parts of them sticking to the inwards, might not ulcerate, nor make them sickly who take often, as it falls out with the common use of vulgar medicines.
Thirdly, Because all the hurtfull quality is altogether cast out of, or at least easily kept un∣der in these Essences by the permixture of other most exquisite propertyes. And which cannot be denyed, this Spagyrick art is so necessary that he can be no safe Physitian who hath it not: For many times in one simple thinge there are different substances, somtimes of contrary qua∣lityes,
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whereof one may be hurtfull, the rest healthfull, as we see in Opium and honey, which can no otherwise be knowne but by sepe∣ration of the substances, which cannot be done without this Art. By this Art only the Gale∣nists may make good their Axioms, who affirm that all bitter things are hot; whereas Opium though it be exceeding bitter yet the stupefa∣ctive vertue is predominant, Roses also and Suc∣cory though they be bitter, yet are they applyed as coolers. The knot of this Answer must be cut with an Anatomicall knife fire; for thus we come to understand the temperature of simples, by making a seperation of the substances, and so we finde that in Opium there is a sweet Nar∣cotick Sulphur, and a bitter hot Salt penetrating by a subtile resolution and causing sweat with∣out any stupefactive vertue.
And which is much to be admired, though the poyson of mettalls is most pe•n••ious, yet may it be so corrected and amended by the help of this Art and of Fire, that it may be taken into the whole body without danger, as skilfull Phy∣sitians well know, who can tell how to pick and cull the best things out of the worst; this is plaine by the example of Ars•eck, which being of an unruly malignity, yet it is tamed arti∣ficially with Salt-Peter, by the assistance of Fire.
Mineralls whose spirits exceed ours in subtil∣ty, and precious stones, ought to be accounted medicinable, which rightly prepared doe much excell all Vegetables in effecting cures.
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First, Because so great vertue and strong o∣perations cannot be stampt upon such soft mat∣ter, as is that of Plants and living things, so as to retaine and hold such impression: Nor can it be that Vegetables which are obnoxious to corruption should so free Mans body from cor∣ruption, as the Spirits of perfect mettalls doe, which are not subject to corruptions.
Secondly, It is clear that Miniralls and im∣perfect mettalls are indowed with great medi∣cinable vertues, as appeareth in Chyrurgical me∣dicines, there being scarce any Oyntment prepa∣red that is not made of an imperfect mettall or minerall: Therefore perfect things doubtlesse have received of the Omnipotent far greater force and vertues.
Thirdly, Because Nature, which desireth to bring forth living things and Plants fit not for any one action onely but for many vertues and performances, could by no means so contemper the mixture of those bodies that they should attaine to such admirable power and admit of the solid and stable Nature of a Balsom.
Fourthly. Because stones require a long time of generation, but perfect bodies are generated in a shorter space: Nature therefore by length of time can adorn precious stones and other me∣tallary bodies with a greater faculty of working, for they are not distracted with the variety of sensible and movable offices.
Adde also. That precious stones are more to be commended then others for their excellent temper and splendor, which in the Bohemian
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Garnat is such that it can hardly be spoyled or corrupted by any force of Fire, and that onely because of the fixation of spirits that may be seen in it: in which respect it striveth to be as medicinable as Gold, and may well be preferd before the Orientall Rubie in Physick, which can scarce indure the Fire as many hours as the other can months.
This also by the way is to be observed, that precious stones have the Colour, Forme and Tincture more or lesse from Mettalls by forma∣tion of the Stars, for they are transplanted Mer∣talls. Rubies and Garnats have the Tincture of Gold, Saphirs and Turcoides of Silver, Eme∣ralds and Chrysolites of Copper, the Jacint and Topaz of Iron, the Diamond of Tinne-Saturn addeth a gluish matter to the weight or heavinesse, as may be ocularly demonstrated from those factitious and fictitious gemms that are made of the powder of red lead and white flints proportionably mixed, receiving a mettal∣lick Forme from Fire. And though they are no whit inferiour in splendor to those that are Naturall and genuine, yet the skilfull Stone-gravers can easily discerne the cheat and fraud by their softnesse and lightnesse.
If there be any who out of their simplicity shall say that mettalls are of no use in Physick, at least in the civill life, although they are the fruit of Elements as well as living things and Vegetables, and created, though not for Mans food yet for his Physick, or that there is no a∣greement or likenesse especially of those perfect
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Mettalls with mans body, although man parta∣keth of those Three first, let them know that the Animall, Vegetable and Minerall sperm or seed have but one rise or originall, and differ onely in Quality of Place and Receptacle.
Animall, Vegetable, and Minerall principles are one and the same in all things, but have va∣rious Receptacles; for there is one of Vegeta∣bles, another of Mineralls, for all these proceed from one most principall and generall principall kind (which is the generall seed of all things or subject of the first matter, and to be distributed into three principall kinds, Animall Vegetable, and Minerall) from which Nature hath the na∣ture of Quick-silver to create every other Compound.
All things are from one Principle, and ten∣deth to one: In Orpheus his Night and Hippo∣crates his river Orcus all things are but One, like Anaxagoras his Pamsperm, which Aristotle unjustly condemned, because he did not well un∣derstand it. But when that one onely Nature the Essence and Matter of all things came forth upon the Stage of this world, by the pleasure of God, which Nature is the Specifick of every Creature, it brought in with it various wonder∣full bodies and of manifold distinction accor∣ding to the disposition and variety of the Place and Receptacle, and according to the agitation and operation of the Universall spirit, here Ve∣getables grow, there Mineralls are digged, in another place living creatures are generated, and one gives place alwayes for the nourish∣ment
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of another. This is the set Order for the government of the sublunary Family, that Mi∣neralls should nourish Vegetables, Vegetables feed beasts, and beasts men; which could not be if the nature of one thing did not by affinity par∣take of the nature of another, and this by propin∣quity and vicinity partake of the first kind from which all things proceed.
All things flow from one Fountaine, which after they have done their work and quitted the Stage of Vanity, are returned to their own places, Where they are blessed with unchangable Rest: That universall Spirit which liveth in and quick∣neth this whole Masse, which worketh all in all, and filleth the whole world; that Power of God, which comprehendeth all the world in it, Agrippa calleth it the subject of all mirability, the Ens or Being that cannot be comprehended by sence; Avicen saith, it is the Soule of the world powred into all things, building on the authority of Plato, the Arabians and Caldeans; but this we must hearken to without any super∣stition or Idolatrous worship, giving honour onely to One God, and ascribing to him his glory, which we will not give to another.
Nature, I say, is that medium which by an Harmonicall consent joyneth the lowest things to the highest and sometimes is called Animall, sometimes Vegetable, sometimes Minerall, ac∣cording to the diversity of the subject or re∣ceptacle, and doth often work even to amaze∣ment in the three Families of Nature, as hath been manifested, among other things, by a
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memorable example in that Silesiac child in our age, which was born though not with a golden yet with a gilded tooth in the left and lower jaw, which I did both see and handle, when I was at Prague, in the Court of that most Illustrious and Famous Prince D. Peter Ʋrsin à Rosis.
Nor is this so strange to those who diligently seek out the Hermetick Phylosophy and the marvellous works of God, they that chase the secrets of hidden causes all throughout Nature, and would know all that is to be known (for it is not unlawfull to pry into those things which exceed even naturall order) these are not so much astonyed at the sports of Nature, because from the intimacy of more hid and secret Phy∣losophy they know that that same Spirit and minerall Nature which produceth Gold in the bowells of the Earth is also in Man. That Spirit in Gold is the same with the generating spirit of all Creatures, and is the same and onely genera∣tive Nature diffused through all things: This Spirit now hath assumed a Naturall body; It is that which first moveth and ruleth Nature in all naturall things, it preserveth all things, and all inferiour things by a kind of Harmonicall consent are governed by it.
Albertus Magnus writeth, that in his time there hath been Gold found in the bodyes and heads of some that were hanged; in his Book of Mineralls he saith that Gold may be found every where: There is not, saith he, that thing Elementated of the four Elements in which
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Gold Naturally may not be found in the last subtiliation thereof. And therefore the Phylo∣sophers say that the matter of their Mystery may be had every where, because it consisteth in every Elementated thing.
Albertus also proveth, that the greatest Mi∣nerall vertue is in every Man, but especially in the head among the teeth: and writeth that in his time in the graves of them that had been long buryed there was Gold found among the teeth in little small and long graines, which could not be if there were not a minerall vertue in Man, which minerall vertue is in the Elixer of Phylosophers.
Thus Morienes that excellent Phylosopher, the most skilfull and expert Chymiologer, when he answered King Calid who inquired after the matter of the Elixer; It is of thee O King, said he, and thou are in its Mine: Wherein he ne∣ver a jot differed from Raymund Lully that fearcher into this Magistery (of which two I know not whether was the more diligent and studious) when he saith that he got his matter out of a mean and worthlesse thing.
Riplaeus à Portis agreeth with them both: Remember that Man is the most noble Creature of all, in whom there is the Naturall Mercuriality of the four Elements, which Nature hath pro∣portioned, which is of little worth, and may be got out of its Mine by art.
Adde Rhasis to Riplaeus, as one that doth not altogether dissent from him: In his Book of Divinity, You may easily, saith he, perceive
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that the things of Nature are so coucht toge∣ther by a subtle artifice, that in every thing there is every thing potentially, though it doth not actually appear.
But I forbear to cite more Authors, though I might produce a great heap of Phylosophers, who confirme these things, not by common and outside arguments, but by solyd reasons drawn from the inside of things, such as would be weighty witnesses and beyond the exceptions of any Sophisters. But these things are by the by.
Moreover, The Chymicall way of Subtili∣ating Extracting, and Separating being imper∣fect, was not much used in Galens dayes (for they knew not how to separate the bark and husk from the kernell) it was altogether un∣known to him, which yet being ignorant of it, he very much desired, as may be gathered from his own words, when he saith, that he tryed all wayes and means to distinguish the facultyes of simple medicines, and discern the hot parts of vineger from the cold, if possible he might find out any devise to separate the contrary parts of vineger as well as of milk; who in this thing might have obtained his desire if he had been well skild in the Distillatory Art. Nor is it any disgrace to Hippocrates or Galen that they knew not these things: For God and Nature (which is the order and series of Gods works, and obey the power, word and command of God, and borroweth all its vertue and efficacy from him) who doe nothing in vaine, they doe not bestow
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upon mankind all things together and at once, but doe communicate particular gifts to severall ages, nor doe they inrish one man with all, but distribute to every one his particular gift. Hence it appeareth how contrary the judgement of many now is to the judgement of the Anci∣ents, who if they knew not any thing which they heard was known to others, though in very far countryes, they would run all hazards of sea and land to find it out. Doubtlesse if Galen had lived when Paracelsus did, he would not have envyed, but reverenced his learning, nor would he have been ashamed of his Coals; but as he was desirous of learning, so would he gladly have served Theophraestus for nothing many years, if it had been for nothing else but to know how to separate the three first (qualities) in vineger, but especially to learn the preparations of those high Magisteryes and Elixirs, neither would he have refufed to blow the coals or temper his stuffe, or watch his work; he would have undergone any condition so that he might have gained this worthy science: nothing regarding the rage of Cole∣rick and Melancolick Philerastian Physitians, who have not learned so much as their A. B. C. in the Spagyrick Physick, nor know any thing of the Creation and composition of the inter∣nall Astrall Man, much lesse of the Mechanick Spirits of diseases; Yet they blush not rashly, and proudly, without any conscience of shame, purposely passing by meaner persons, to raile bitterly upon that never sufficiently commended
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Paracelsus, a thousand-fold more worthy then his adversaries, and the immortall glory of Germany, (who had the absolute knowledge of all Divine and Humane sciences, beyond what will be believed of him) whom these men fear not to call a circumforaneous or rambling ray∣ler, one that was no Phylosopher at all, and malitiously, though with lost labour, to load him whom they understand not, to their own disgrace; with viperous hatred they accuse his course of life, aggravating his humane fraylties, and so very unadvisedly enact an unjust law a∣gainst themselves: We have all our faylings, happy is he that hath least; they see not that part of the wallet which is behind them, as though they themselves were not men that are, or have been, or yet may be guilty of the same, if not greater vices, which so eagerly inveigh a∣gainst; thus we quickly espie our brothers mote, but cannot see our own beams.
I wish the ambitious Physitians of that time, who robbed others of their due praise, who cast a Serpents eye upon Theophrastus, could (ac∣cording to his command, who is the End of all Humane actions and Physick, viz. that we should love the Best and Greatest God, and all our neighbours as our selves) have indured that rising Sun without gazing on his clouds, & have spoken of him more soberly according to his dig∣nity and desert: his human imperfections which none will excuse, they should have born with the like tendernes of compassion where with they par∣don Galens impiety who scoffed at the doctrin of
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Moses & Christ: Doubtles he would have more clearly have manifested to thankful posterity his Secrets which God disclosed to him, and written more plainly and perfectly of Preparations: nor would the present Spagyrick Profession to their great trouble and griefe, have had experience of the wicked and cursed ingratitude of some of his time, by being againe put to seek out the certainty and truth of that which Theophrastus discoursed and writ of, and to long for the true Preparations in the practicall proceeding. Thence it comes to passe, that there are so few to be found who have the true medicines prepa∣red according to Theophrastus his minde, of which he treateth at large in his Books: for they require solutions, mortifications, cohibiti∣ons, resuscitations, &c. truly Phylosophycall, which cannot be understood without true Phy∣sick, Astronomy, and Chymistry; nor are they compleated in a short time, but with much te∣diousnesse to Phylosophists who are impatient of delay.
But truly I think this wicked generation is not worthy of such medicines. For God usually in his just Judgement, for the sins of the world and the great ingratitude of it, with-holdeth his 〈 in non-Latin alphabet 〉, his mighty and marvellous works from unworthy Men: He will never suffer those Secrets to be known, especially in these corrupt and perilous times, when Honour and basenesse, Vertue and vice. Truth and lyes are equally esteemed by the malicious world.
Besides, almost all men have a burning desire
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after making Gold, but regard not the due pre∣paration of their Medicines, the onely cause thereof is their not knowing the Metaphysicks of Paracelsus, the true Phylosophy, and not first reading diligently those large Books which Theophrastus directeth unto in his Labyrinth of Physitians, before they set upon the prepara∣tions, separations and resolution of Naturall things.
I observe also that most Chymists betake themselves to Court, and are turned from the truth by the glitter of Court-service, deceived by vaine Courtly flattery, that they either neg∣lect those great works of God, or rather are made incapable for such stupendious miracles of God, as for many years I have taken notice that many have begun well, but deluded with these toyes, have made an ill end.
By which means this Divine Spagyrie, the most wonderfull and approved Art (though for many ages suspected of greatest uncertainty, and most abominable deceit) hath been very much disparaged by the ruder sort (which oft befalls the best things) and cast aside as con∣temptible, with other deeper sciences, even by those who intend the same businesse, underva∣luing it as not fit to get a living by it: What is said of, or spoken against abuse, imposture, and wicked arts, is not that for which things other∣wise good may or ought to be condemned; For what is that thing which will not turne to Mans hurt or ruine if it be abused? so that the bettter the thing is, the more destructive is the
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abuse of it. But who dares to oppose himselfe to the Athenian Thrasos who will have Light to be Darkenesse, and Darkenesse to be Light? They have almost all the whole filthy world standing in defence of their most vaine Vanities: For the world seeketh not the Truth but its own Honour: And therefore God giveth us up to a reprobate sence, to hate and envy one another, and that we our selves should be the cause of the imminent destruction of our own King∣dome.
O fountaine of Truth and Wisedome, consi∣der our condition, and the hearts of those who with holy desires and ardent prayers strive night and day against this imminent and approaching change: But the mow High will also in his own time put an end to these things, and that of his goodnesse and mercy ere it be long, I hope; that God would stirr up the minds of some which may bring to light the Truth that is in sciences and Faculties) for as yet the Invention of Arts hath not attained the utmost end) that they may root out the Tares of sciences, and confute the delusions and errours of the school∣men not with words, but deeds; not Syllogisti∣cally, but Really and indeed: For when that which is perfect is come, the time of Revocation and Regeneration drawing nigh, every imper∣fect thing will of necessity come to nought: For where Titles, Degrees and glistering Names make men proud, their is no humility, no life of Christ, no holy Spirit, as appeareth too manifestly in most, who suffer the Old man to
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be ruled by the Sydereall Spirit. Now then the Lord enlighten all the lovers of Truth with his Holy Spirit, and graciously deliver them from the chaines of Utter Darknesse and incessant janglings of Putatitious and conceited Schol∣lers.
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CHAP. IV. How, and with what Vertue, Physick worketh upon Mans body and cureth his Diseases.
THat which Physitians commonly dispute and contend for, is, Whether, according to Hippocrates his Maxim, that Contraryes are to be cured with CONTRARYES, or Like with LIKE, according to Paracelsus?
Note, that these Maxims may be both recei∣ved in the Anatomy of Nature, though they seem thwart one the other. Thus many attaine not the Mind of Phylosophers, which to them seems to be at variance, because they cannot understand how to reconcile them by a seasona∣ble and sutable interpretation. For Physick is nothing else but an opposition of those things that are desired, to wit, a refreshing of the strength and Balsom, and a removing of super∣fluityes or impurities that cause diseases. Para∣celsus therefore doth not find fault with Hippo∣crates for saying, that hunger is to to be cured with meat, thirst with drink, fulnesse with eva∣cuation,
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inanition with reflection, labour with rest, idlenesse with labour; and generally, that Contraries cure Contraryes: But he is poynt blanck against Galen, who applyed that Contra¦riety of Hippocrates chiefly to those bare and naked qualityes which Hippocrates utterly dis∣claimed, for he by an unhappy mistake referred the first and principall Idaea's of Cures to Re∣frigerations, Calefactions, Humectations, Ex∣siccations, with their companions.
The onely and alone NATURES of Physicall medicines, as hath been said, or those Hippocraticall vertues are they which doe the cures, the Physitian is but the minister or ser∣vant. And this very selfe same Nature, which is our Life and Balsom, or balsomicall Mummy, that preserveth the body from all corruption, by means of the Saline moysture, that is, of the inferiour Balsom springing up in the inferiour from the superiour, I say, this very Nature of ours (which sometimes worketh wonders, when the Physitians to their great disgrace and shame of their Profession could doe no good, but have left their Patient to their Prognisticks) is its own proper Physitian in Mans body, who asketh nothing of the outward Physitian but Instaura∣tion, or as tis commonly called, fortification applyed to the diseased part by a most pure me∣dicine when the like Nature is not at hand: And thus the Medicinall Balsom like a coadju∣tour or privy counsellour assisteth the Vitall or Radicall and Naturall Balsom because of the simpathy and common agreement between
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them. Thus it recovereth the Naturall decayed strength, which being restored it is of it selfe able as an inward and unknown Antidote to chase all its enemies out of its Monarchy by the onely power of the Vitall facultyes.
To go about to cure a disease with contrary qualities, is to raise and stir up intrinsick com∣motions to the utter overthrow of Nature, which is to much weakned and wasted already by intestine quarrells.
Besides, Contraryes will not willingly enter∣tertaine each other: And if they close not one with the other, nor work one upon another, nor suffer any thing from each other, then where there is no true action and passion, there can follow no true Naturall effect.
Wherefore medicines should not be contrary to the grieved part, but very agreeable to it, and have the same Externall Nature (because of the Harmony between the great and little world) as the place affected hath the Inward, that the Internall Nature which stands in need of it may both be strengthned and succoured by the superabundance of that Externall Nature: Man is therefore called a Microcosm or little world, because the whole world preserveth, nou∣risheth and cureth him. When the fruits of the Earth, Aire, Water and Fire of the Microcosm are sick, they must be restored by fruits like themselves of the Macrocosm. Thus Nature doth strengthen and help its own Nature: For Nature strengthened and assisted by its own Nature doth more forcibly drive out all its
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enemyes, seeing every Nature is Naturally the best preserver of it selfe. Thus Nature is not onely our companion, but our friend and ready helper, it alone being the genuine Physitian of all diseases, as Galen witnesseth in his 13 Book of Method. It is the First Mover of every cure, without whose strength and vigour all Physick is in vaine and to no purpose, Nature continued in its Temperature is in it selfe medicinable, and it selfe healeth its own infirmities by the innate Mummy; when that inward Nature is not the me∣dicine all dise•ses prove mortal. Tis we•• enough known that every thing by a kind of naturall instinct desireth to be perfected and preserved: On the contrary, it doth most vehemently abhorre the destruction of it selfe, and desireth as much as may be to be kept from it: dayly experience makes it plaine, as when any part of our body is wounded with a sword or other wea∣pon: for those that are wounded perceive a pre∣sentaneous succour from Nature as of one ha∣stening to helpe, and so unwearyed that it will never be at quiet till it hath first cured the ugly wound and restord the wounded part to its for∣mer soundnesse. And whereas some say that con∣traryes are to be cured by Contraryes, they are not much mistaken if they have not respect to the qulaityes, but the vertues of a contrary Na∣ture; For there are as many crosse and hurtfull vertues to nature as there be good and health∣full for it; the goodnes of these is always busyed about, and consisteth in the preservation of Na∣ture, as the continuall malice of the other is to
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the destruction of Nature: If they therefore would destroy, those are sent to succour strug∣ling Nature that by their goodnesse they may preserve the twofold goodnesse of Nature, but chase out and overcome the malice of the o∣ther: T•us the crosse and contrary vertues which are hurtfull to Natu•e are vanquisht and driven out by the adverse and contra•y vertues in Nature: but contrary qualityes, are not rooted out by contrary quallityes, but rather are irritated and provoked to strife by each o∣ther; by which discord Nature is more weak∣ned then strengthned, because Nature is not a quality but a vertue, and chooseth to be ass•sted rather by vertues then qualityes when it would succesfully prevaile and fight against its cruell e∣nemy: for its not the Physitian that hunteth out the disease, but Nature her selfe (who is the Internall Mummy or inward Balsom) expelled all ill contrary to her selfe, when her own inward strength fayleth shee is to be supplyed with out∣ward helpe by her servant the Physitian: Though sometimes it may be the best medicine not to use any medicine at all but to leave the o∣operation to the sole Archaeus or Art of Nature, for the Nature of the inward body cureth more diseases then the Physitian doth with all his me∣dicines. Wherefore if any be preserved in a ra∣ging pestilence by Opium which is most cold, it is not by the coldnesse of Opium, but but by the Specifick venemous vertue of the Opium which hath a greater degree of poyson then the occult venomous power of that Pestilence.
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Thus Nature destroyeth one poyson by another, it subdueth a weak evill by a stronger; and fighteth against her enemy both with healthfull and hurtfull weapons, that so shee may keep her own things in safety, and beat her enemy out of her posession by any meanes whatsoever: As winter doth not destroy summer, nor sum∣mer winter, but one gives place to the other, so one quality doth not destroy another; for without vertue the quallity is dead and wholly accidentall, and consequently cannot afford any life or substance which the medicine must of ne∣cessity do if it would succor Nature indeed. And here also it is worth the noting, that Roots of diseases in the body of Man are neither hot nor cold, but whereas nothing can be without heate therefore the disease also is said to be either hot or cold though those Accidents and Excrements are but the signes of the disease, and not the di∣sease it selfe. For the most pernitious diseases and Traytors of the body do not spring out of the matter of the body, or out of the four Hu∣mours, but from the Nature of the Seed or Astra's and Invisible mechanick Spirits of the Three principles, which Spirits also build their outward house and habitation with shells. These Forgers and Invisible Astra's of diseases were not knowne to the Ancients. Physick is a Spi∣rit (not a body) which the Magician or wise man only can discerne: Therefore the body or Earth of Simples is to be cast away▪ and the vertue Heaven or Astrum of it only to be taken: For in the Microcosm & Medicine it is necessary
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that the life should worke upon the life, and the Spirit upon the Spirit by sepration of the im∣pure body, as the intangible Sun Melteth Snow and causeth it to vanish away: Such is the Na∣ture of all Secrets that they worke without the matter and body because the diseases also are not bodyes: This is the true and lively Anato∣my. This Mechanick and Forger of diseases is to be subdued and destroyed in his Roote and ori∣ginall, as the whole Tree cannot be destroyd in the branch but in the Seed: thus the Mecha∣nick Forger or principle of a Pear's generation hath his habitation in the Roote, not in the branch: So the grasse which groweth of its own accord is hindred from growing, not by e∣vultion but corruption of the Earth: when the Centre, Root, and Seed of diseases are pluckt up and removed the worke is done: Not the smoak arising from fire, but the fire it selfe is to be quenched: That Physitian which cureth by complexion is like him that would ex∣tinguish the hurtless flame and let alone the fire in the coals: That which springeth from the seed is not to be taken for the disease, but in doing the cure the Roote of the seed which containeth the vertues is to be taken in hand. When Para∣celsus saith that like preserve their like, and are destroyed by their contraryes, he doth not meane the first nor second qualityes which he alwayes calleth Recollaceous and invalid ones, but the substance, at least the Cherionic, Hippo∣craticall powers and vertues, as appears in the 18. Chap of •he first Tract of the second part
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of his great Chyrurgye, and in other places. Like things are said to be the Remedies of disea∣ses because they are of the same Anatomy of Nature, and because they have the like Sig∣natures, Qualities and Roots: But Contraryes cure because they piece up the defects and wants, because they appease the spirits and con∣sentaneous impurities with a friendly saturity, and because they attempt resolutions, consump∣tions and tacit ablations.
That Like are to be preferved with their Like is thus to be understood, viz. that the Salt, Sulphur and Mercury of the Microcosm is pre∣served by the Salt, Sulphur, and Mercury of the Macrocosm analogically agreeing together: And as in the Microcosm there are various Sul∣phurs (one of the head, another of the heart, &c.) and various Mercuryes and Salts, so also in the great world answerable to these there will appear variety of Sulphur, Salt and Mercury in hearbs and Mineralls: The ministry of Fire dis∣covereth their agreement, operation, and diffe∣rence, and because he distributeth all materiall diseases according to those three substances of which our bodies are composed, and according to the excrementitious superfluities arising from meat and drink: Those diseases in Mans body which arise from the kindled and flaming Sul∣phur (as Sulphur may be deprest or heightned four wayes, viz. by the four Elements) he called them Sulphurean diseases, such are all In∣flamations and Feavers. Those that proceed from moysture he Mercuriall.
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Mercury may three manner of wayes be ex∣alted above the Naturall degree as by the heat of an Accidentall digestive Vertue, or by the heat of Exercise and labor, or by heat pro∣ceeding from the Astra's: By the heat of di∣gestion it is distild, and so causeth all sorts of Apoplexies; by the heat of Excercise it is sub∣limed▪ whence follow madnesse and Phrensye: by the heat of the stars it is precipitated, and then causeth the Gout in hands and feet &c. from eating and drinking those things that have too much Tattar in them: those diseases that are bred of Salt, he calleh Saline and Nitrons. Salt destroyeth health 4 wayes, by Resolution, Calcination, (loosing its liquid and humid Tem∣perament) Reverbertion. Alcalization, and so breed greivous diseases as Ulcers, Scabs, Tetters, Ringwormes, Itch and the like, all which are diseases arising from the Salt dissolved. Surfet∣ting and gluttony which destroy the digestion is the cause of the Salts destruction: Excesse and Luxury dissolve and melt the Salt of man: The starrs also thrust the Salt out of its degree: Which Salt may be changed and turned into all sorts of Salts, and such as is the Transmutation such also is the disease. He saith therefore that the Sulphur kindled in mans body is to be quenched with the Sulphur of the great world, which harmonically agreeth with the other, but he that considereth to what end he spake it will find that such a remedy will be contrary to the disease, for to quench such burning Sulphur in Mans body (to wit, if the feverish fire be uni∣versall
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and flow from the heart) his meaning is, that appropriate Sulphur should be used, such as whereof▪ there are many to be had in Natures Garden, and the Family of Hearbs and Mineralls, as Sulphur of Vitriol, Niter, common Salt, and such like.
Likewise he saith that Ulcers proceeding from Salts must be cured by Salts: but if we observe his drift, such Salts are contrary to that which was the cause of the disease, and quite opposite to the disease it selfe; for they are incarnative and consolidative, as Frankencense, Mastick, Myrrhe, Aloes. Whence tis plaine, that some∣time he calls that Salt whatever it be that will melt, and may be resolved into a watry moy∣sture, and then dryed and hardened by Fire, such are the thickned sap and juyces of Trees and Hearbs.
As there are Three from which all Physick proceedeth, Mercury, Sulphur, Salt; so like∣wise there are three sorts of diseases, Mercuriall, Sulphurean, Saline: All Ulcers are cured by incarnating Mercury; All mattery gluish sores by Salt; All Inflamations by Sulphur. This needs no Reasons to confirme it.
Medicament though they be contrary to the disease, yet they must of necessity be altogether courteous to Nature; for she seeks a sweet Peace in every controversie, and that onely by the help and assistance of her friends; if she sinck or miscary the Physitian can doe no good.
On the contrary, if she abide and be kept
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safe and sound she worketh incredible won∣ders.
As was seen in the New City at Prague, Anno 1602. in a certaine rustick or country∣man of Bohemia, whose name was Mathew, about 36 years of age; who for the space of two years by a strange and unheard of dexterity of throat would many times among his pot∣companions hide an Iron knife of a good big∣nesse in his huge and wide throat as in a sheath, thrusting the horny haft of it foremost in imita∣tion of a Jugler, and under that name call for a good draught of Ale and drink off, after that at his pleasure he would by a singuler art pull it out againe by the poynt: But, I know not by what dismall and witlesse fool hardinesse, so it was that the morrow after Easter day, the same year that he swallowed it so far that it went down quite into his stomack, so that he could by no means get it up againe; after he had kept it there seven full weeks and two dayes as a man halfe dead from the apprehension of un∣avoydable death, at last by application of draw∣ing Plaisters made of the Load-stone and other things, the poynt of the knife began to force its passage, by a naturall impulse, near the mouth of the stomack, which when the man perceived he begg'd with much importunity (though ma∣ny perswaded him to the contrary for fear he should dye whilst 'twas doing) that it might be cut out, which at last was granted, and by Gods blessing with many prayers for good successe in so doubtfull a case it was prosperously perfor∣med
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by Florianis Mathis of Brandeburge chiefe Surgion of the Kingdome and City, upon thursday after Whitsunday at seven a clock in the morning: The knife was nine fingers breadth transverse in length, his stomack had changed the colour of it just as if it had laine so long in the fire, it is now laid up among the Emperors rarityes, and hath been shewed as an incredible Miracle to many both in Court and City: After a few weeks the Country man could eat and drinke and sleepe, as he told me, without any manner of paine or trouble after the Chyrurgion had applyed such things as he saw fit, and thus by Gods helpe and many mens liberallity to the poor fellow, he was made as sound as ever he was in his life and cost him nothing (contrary to the determinate assertion of Physitians Aphorismes) and shortly after he was marryed.
Likewise in the year 1606. at Prague a cer∣taine Silesian to get mony did in the presence of many swallow six and forty white flints which he gathered at banck side, weighing almost three Physick pounds, the least of which was about the bignesse of a Pigeons egge, all of them being almost four of my handfulls: by this bold adventure, without impairing his health, he went up and down getting his living for many years together, &c.
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CHAP. V. The Duty of Natures Minister, the Physitian.
ALL common Philosophy was not bound up in Aaistotle, as P. Ramus hath sound∣ly proved; nor was the whole Light of Nature drawne into Galen and limited in him only, wit∣nesse Paracelsus. No man ought to deprive a∣nother of the liberty of human ingenuity, that Light of Nature, the power to discern and judge as well as himselfe; the Grecian Monarchy is at an end. Therefore he that would be an Excel∣lent Physitian he must be free from every kind of Sect. (for no man can be said to be truly and throughly learned who is bound up to the 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 subscribe to it alone, al∣wayes remembring that of Horace,
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I think and judge as cause I finde:
My rule is not anothers minde.
Not that other mens inventions are altoge∣ther to be slighted, by stickling onely for one sect; for all sects, be they never so many, may well be admitted, because in every one of them there is some thing excellent which is not com∣mon to another, as said that most noble and wise Picus Mirandula the Phaenix of Phyloso∣phers, the inimitable patterne of most profound ingenuity, and variety of learning.
There is no book so base and bad but hath some good in it which the best Authors have somtimes let slip without taking notice of it. This latter age, saith Fabius, hath endea∣vored to make the former more compleat, and because knowledge thriveth as ingenuity is improved, therefore many loathsome er∣rours of the Heathen have been as by a second song, wip'd away by men of greater wisdome coming after them.
Doubtlesse there are more secrets yet con∣cealed in the Treasures of Wisdome 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 sought out by wise-hearted men.
For Nature certainly, being Circularly, can hardly be wholly comprehended by any mortall man by reason of the shortnesse of his life.
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The case so standing, neither the Physick of the Ancients, nor that of Theophrastus, is totally to be rejected; nor yet so to be imbraced but that if there be a better found out it also is to be received, for one day teacheth another to morrow may be master to this day, both should be compared together, what is best in both let that be cetained. For being but men, they have their failings, in some places they mistake, in other they write one thing contrary to another, and thwart each other, sometimes they differ from themselves, in many things they are decei∣ved, nor doth every man see all things. The holy Spirit alone hath the plenary or full know∣ledge of all things, who distributeth to every man according to his particular measure, blow∣ing where it listeth, and reserving many things to himselfe that we might alway acknowledge him to be our only teacher. A true Phisitian should be the minister, not a master to Nature, and a Philosopher skilfull to cure acording to the conclusion of Hippocrates & Galen: But since there are severall sects of Phylosophers, some af∣ter the Vulgar manner will be looking below the Moon after the Elementary Nature of things, others far more excellent and more truly deserv∣ing the name of Philosophers investigate the Ar∣cana and more secret things of Nature, they go into the very inner roomes and Sanctuary of Nature, and have the true knowledge and Expe∣eience of Nature's Light, which maketh a true Physitian indeed: A Physitian is compleated by 3 things, the Naturall innate vertue of things
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that grow of the Earth, the Celestiall influence causing that vertue, the uniting of it by Chy∣mistry with the Constellation of the firmament, the dexteri•y of the Phisitian mediating the same.
But first, as Paracelsus saith, let him be the legetimate INTERPRETER of NA∣TURE, who alone searcheth out its oecono∣my, and the universall latitude thereof, prying into all the Species and kinds of all the Creatures that may by themselves be known, and then comes to consider and looke into man.
Phylosophy teacheth the vertues and quali∣tyes of the Earth and Water, as Astronomy doth of the fire and Ayre: Phylosophy and Astronomy make a perfect Phylosopher, not onely in the great, but also in the little world. A Physitian should have the knowledge of Phylosophy and Astronomy; Chyromancy, Pyromancy and Geomancy are the Elements of Astronomy and Phylosophy.
Theophrasteans contemplate and admire the workmanship of Nature throughout this migh∣ty frame of the whole Creation; who give themselves to a vary examination, and a wise inquisition into the qualities, affections, moti∣ons, courses and recourses of the Heavens and fiery bodies; as also into their rise, fall, ante∣cessions, consecutions, progresses, digressions, stops and sudden passionate motions; and last∣ly into the seeds, principles, dimensions, and instincts of all sublunary bodies, all which they doe with great observations, and no lesse dili∣gence:
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by which industry and that perpetuall thirst which they have of meditation and cogi∣tation, together with their pra•ers and earnest desires, they doe at last attaine not onely to un∣derstand, but also really to imitate the greatest mysteries and secrets of Nature; and, that which is more then all, they can tell how to improve and imploy them.
When the Phylosopher comes to a stand in the Naturall Light of the Macrocosm, then the Physitian begins to move and proceed in the Analogicall Concordance of the Naturall Light of the Microcosm with that of the great world.
Secondly, a Physitian must be a good SPA∣GIRUS, one that can seperate the pure from the impure, and restore his Patient to health by a wise Alchymicall preparation: As Gold is tryed seven times in the fire, so should a Physi∣tian be p•oved by Chymistry, which sepereteth the good from the bad: also he must have somthing of his own Experience confirmed by a diligent inspection into Natures works: For Phylosophy is a practicall Physicke helping the Physitian to any medicine in a readynesse, and he it is who at length becomes a good Physitian, born of the Light of Nature, to whom Nature communicateth his Experience. But never was there any man that ever knew and publisht such hard and hidden secrets in all Phylosophy and Physicke (by Heavens undou•ted blessing) as to speak but truth, did that THEOPHRA∣STƲS PARACELSƲS, a man
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and a Phylosopher most worthy of an Eternall Name and honor, whose skill no man ever yet attaind unto, much lesse exceeded, the true Mo∣narch of Physicke, and first Physitian of man, who alone since Noe's time hath written of the Internall Astrall Man and the service which God created him for, as also of the originall both Naturall and Metaphysicall of great and incura∣ble diseases, which none of the former Physi∣tians did ever so much as dream of; much lesse our Students of Heathenish Phylosophy from whence all errour springeth, so that, as hath been said, they have taken no notice of that twofold unknown body of the Creatures, to wit, that Mortall, Elementated Physicall and visible Corporeall body of the Elements; and the Astrall Sydereal and invisible of the Firma∣ment and the stars.
The Intellectuall Soul of Man, that divine Light flowing out of that spiracle of God and Divine springs pertaineth to the Invisible Phylo∣sophy, whose foundation is CHRIST: Our study therefore and profession of Phylosophy should be Christian-like, not after the manner of the Heathen in hollow empty language and temporaneous Arts, preferring the mortall and perishing before that which is Eternall; Nor are we onely to know all Nature externally and internally, but we are also to make it our onely businesse, that according to the Fundamentall knowledge of the same by the supernall help of the Light of Grace we may together with Christ and all the Elect possesse that Eternall Life unto
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which God hath created us, this is true Theo∣logicall Phylosophy: Wherefore the New Birth is first to be sought for, and then all other Naturall things will be added without much la∣bour.
But let us return againe to Theophrastus. He was a man singularly well skild in Chymistry, though he were not the Auther of that Art: There have been abundance of Phylosophers who have made use of there ingenuity and me∣mory instead of bookes, who were famous by that Art before Theophrastus was born, and from whom Paracelsus hath secretly borrowed many things; For that noble Pyronomicall Art hath been most ancient against which none but Dolts and Dunces have unworthyly cryed out which heretofore was known only to Kings Prin∣ces, & some few of most diligent searchers out of Naturall Phylosophy, which of late hath not been a little improved by that Monarch of My∣steryes Paracelsus: Who by the singular pro∣vidence and impulse of God endeavoured to bring to light, restore and amplifie the Ancient doctrine, which by a fatall depravation and neg∣lect of times and men, was lost and obliterated for many years, to wit, the True and Philoso∣phicall Physick which none in his time assayed to restore; the great obscurity of which art he laboured also to evolve and illustrate, and to purge it from the fucous guile and vizard of im∣posture, yea even to recall the universall conso∣nancy of the Sciences and Muses by a kind of di∣vine copulation from the compasse of the whole
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circle unto the one only Centre: Behold therefore the Divil that perpetual enemy the inseperable & malicious companion of man, & the approaching & the appearing Truth, hath stirred up his Emissa∣ries and catch-poles, whom he doth yet dayly egg and set on with a dogged hatred to keep others from the manger in which they cannot lye them∣selves, and envy that singular Good which was ordained for mans necessityes.
I know not whether their impiety or blasphe∣my be the greater, that whereas they ought with all humble and thankfull acknowledge∣ment and due reverence to ascribe unto the Au∣thor of Physick (from whom as from the Father of Lights is every good and perfect gift) those singular gifts for the curing of those accustomed and desperate diseases, which gifts were bestow∣ed upon Theophrastus, who by peculiar influence was born a Physitian, they doe notwithstan∣ding with an impious and sacrilegious boldnesse, yea also with a nefarious and inexpiable wicked∣nesse attribute these gifts, according to the ve∣nome of their heart against the truth, like the Pharisees of old, to the Devil himselfe, as though the wicked one were the worker of those cures, and thus they make the Devill stonger then the blessed and glorious God, though he be bound fast with the cord of the Omnipotent, and is kept deprived of the Light of Grace and Na∣ture.
Those things are to be ascribed to God alone and to his Law, as to the Author of the whole Universe and of Nature, which they are not
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afraid to fasten on the Devill, who hath no power over the Will and Understanding of Man. And thus they worship Devills instead of God, blaspheming the Glory, Goodnesse, and Omnipotency of God, and by a malicious igno∣rance obscuring his Wisdome or hidden Image in Man.
It doth not become our German Physitians to doe their own Country of Germany such wrong, and to contemn those Secrets which God hath granted to their Nature; they com∣mend onely that which is none of their own, but rather greedily desire what is of strangers, and with an unworthy and base spirit suppresse and trample upon what is from among themselves, just as it befell Pet. Ramus from his malicious populer adversaries, because he stopt the cur∣rent of youthfull studies in the silly, common, and corruptible Phylosophy; For as the Ari∣stotelians unworthily rose up and set themselves against him, even so doe the mingle mangle Physitians against Theophrastus Paracelsus, whose learning is deservedly admired and won∣dered at by Forraine Nations.
And not content, in respect of his Physick, to thrust their sickle into another mans harvest, they blush not also to wrangle against his Divi∣nity, which they have neither seen nor read, nor by reason of their blockishnesse can they under∣stand, inasmuch as he onely is able to judge of Truth who is inspired with Divine Wisdome; in which (his Divine writings) he hath successe∣lesly endeavoured to make known to the in∣gratefull
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gratefull and unworthy world that invincible united Fundamentall of Theologicall and Phylo∣sophicall Truth and perfect Piety, taken out of the Book of Grace and Nature, that is, that our mind should be raised up to God, and our eyes lifted up to look after the Truth, and to a desire of future Blessednesse through the Rege∣neration.
Without Phylosophy it is impossible to be absolutely godly; nor shall any man be ever able compleatly and Christianly to Phylosophize in either Light, who is not truely godly: The two Lights are well known, within which are all thing, without which is nothing, and no perfect knowledge of any thing. The Light of Grace, begetteth a true Theologer, yet not without Phylosophy: The Light of Nature, which is the Treasury of God confirmed in the Scrip∣tures, maketh a true Phylosopher, yet not with∣out Theoligie, which is the Foundation of true Wisdome. The works of God are bipactite; Philosophy comprehendeth the works or way of Nature; Theologie onely knoweth the works and way of Christ: In these two wayes we are to walk and spend our short time, that we may die in Peace and Joy. Hence it is plaine that every true Theologer is a Phylosopher, and every true Phylosopher is a Theologer.
After Paracelsus others attempted this study, following the same strait and compendious tract, most holy godly men of blessed and honourable memory and most sound both in innocence and learning, such as Paulus Brawn of Norimberge,
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Valentinus Weigelius, and Petrus Winzius, men educated and inlightned not in the sensuall school of fools, nor in the rationall school of Schollers, but in the third school of perfect Men, that Mentall or Intellectuall school of Pente∣cost, in which the Prophets, and Apostles, and all truly learned men walking in the Life and steps of Christ, have been taught and learned without labour and toyle, these gave them∣selves wholly thereunto as the manuscripts of their ingenuity and engraven monuments which they have left behind, are no lesse then divine witnesses thereof unto eternity, and by the fa∣vour nf the most High will in their time come to Light, unlesse the indignity and ingra∣titude of the world keep them back, that so ac∣cording to the good pleasure of the Divine Will, the minds of those that read them▪ who yet are with-held in this hell of the body, under the yoak of misery, may by the assistance of divine Grace, after a serious knowledge and lamenta∣tation of our Fall through frequent and daily contemplation of Heavenly things, and the annihilation, abnegation, immolation and mor∣tification of themselves by Christ, casting all shadows behind them, and turning inward unto themselves into the Temple of the heart, that so, I say, they might by a daily practice of Piety fetch out that huge Talent and Treasury which is hid and shut up within themselvs; least like mi∣serable mortall men who know not themselves, and consequently nothing else, lazily neglecting God within themselves, and in their blindnesse
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and ignorance going backward after the steps of his flocks, should in vaine seek those things with∣out them by many books, mortall masters, long journeys, with great and constant paines, study and wearinesse, which yet inwardly they might possesse abundantly within themselves, if they were indeed dead to themselves, even to the whole Animall Man, who is nothing but EARTH, and were supprest by the Sabbath and oblivion of Temporall things, and entred into themselves with David, Psal. 40 1. pati∣ently waiting for God our master who dwelleth in his holy Temple, in the Abysse of the heart or inward parts of our Soule, Psal. 5.7. speak∣ing in us by his spirit, and that they should not hinder him who is willing and desirous to in∣lighten our mind, and to work all our works in us, which is the utmost happinesse and Blessed∣nesse of Man, and the very determinate and ap∣pointed End of the Cabala or secret wisdome. But, alasse for griefe! unhappy, foolish and miserable men had rather abide in themselves to their greatest damage and detriment of their right, then to be happy and wise in God, with God and alway in the presence of God.
The heart of a Regenerate man is Gods Eden or Garden of Pleasure, wherein he dwel∣leth; For God made the World and Man that he might dwell in them as in his own proper house or Temple, though now he is not discer∣ned by reason of the Dark Point of the Quater∣nary: but at the end of this world which is to be Renewed by the Ternary of Man, the Rege∣neration
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according to Soul, Spirit, and Body (the New Jerusalem, wherein the Unitrine Essence of God and the Holy and most Holy Trinity inseperably dwell) will sparkle and glit∣ter out with a radiant fiery colour like a Rubie or Carbuncle thorow the clear, spotlesse, beau∣tifull body. O, thrice happy is he and more, in whom as in a Bodily Angel God himselfe is the Man, in the Temple of whose incontanimate mind God is the Ghest, where Mans Left hand knoweth not what Gods Right hand doth.
Unto this God the one and onely scope and end of all mens eyes should look, casting aside all impediments in the way, there being nothing in this world but Vanity of Vanities, all is vani∣ty but to love God and cleave to him by ser∣ving him alone, and so to be united to the true Being by an humble subjection, least through disobedience, a proud will, and selfe-love, neg∣lecting the Nature and property of our Image, casting off God, we should slide into our selves or the Creatures as claiming to our selves the property both of them and of our selves, and so inevitably fall back into that vaine, wicked or our own Nothing.
If the Soule run back within it selfe and be converted into the Mind it draweth near to God, seeth all things, and hath no need of out∣ward teaching, like the Angells, who-learn, hear and see all things from within: But when the Soule turneth into sence it is carried far off from God and departeth from God, the impure for∣saketh the pure. The Academicall spirit can∣not
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not understand this Mystery; for Holy and Devout Humility alone, the most noble of all vertues, is capable of Illumination.
But since this Truth cannot be comprehen∣ded except our Understanding be kindled by the Word of the Lord, and our Reason receive the Divine Light through the Mind, nor may I in this unfit place openly speak more of these Mysteries, I returne againe to that Physitian Paracelsus from the digression unto which I had occasion to step aside.
It had been more becoming our Physitians to have extolld and huggd those great gifts of God in him, and rather have loved the man for his most ingenious art, then to hate him for some kind of behaviour and using such words which every one doth not understand; tis easier to carp at him then to imitate him. The age wherein he wrote may excuse the harshnesse of his language, the malicious ingratitude of men may be the cause of the bewayled obscurity of his Commentators, the unusuall custome of Phylosophers plead for the strange novelties of names, for the Phylosophers have ever driven from their hives of most sacred Sciences those sluggish and lazy Drones who are good for no∣thing but to devoure other mens industry, for as Plato saith,
Arts wrapt in Riddles safe doe lye,
Their fruitfull'st soyle is Secrecy.
A man may live any where, Lawes and Li∣berties
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are alowed in every Dominion: But let any man look into himselfe and consider if he had that which Theophrastus knew, whe∣ther he would tell it to every man; in so doing he would break the Oath of Hippocrates, who would not instruct every one in the Art of Phy∣sick.
A Secret indeed is to be concealed, it belongs onely to God to reveale it; if it be disclosed, commonly it exposeth to death, or prison, or reproach, or at least to continuall fear and vo∣luntary exilement from our friends into a far country for safety, unlesse we will brand our reputation with a perpetuall blur of lying and deceit to conceale the same; Lully; Arnold, Zachary of Paris, and others, are witnesses hereof, besides many examples of latter ages. The true Hermetick Phylosophers took an Oath that they would follow the footsteps of their fathers and masters, and not by any teine∣rity defile the virginity of Nature, which hath been preserved from the begining of the world: yet have they bequeathed their secrets to their sworn disciples who are engag'd by perpetuall faith and gratitude and made worthy of such their precepts by Nature or Education, which yet are with much sweat to be searched out.
Men of shallow judgement are ready to think if Paracelsus speak any thing against those that follow the rule of their Experience, or inveigh against Empericks who have no skill at all, that he approveth of no sort of Physitians, but that he would professe himselfe to be the sole and
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onely Physitian in all the world; whereas he only condemns the common rable of Physitians who are altogether ignorant both of Theory & Practice: Nor truely are they to be accounted Physitians, who Verbally and Syllogistically onely make a great flourish of Physick, but doe no cures at all, a true figne of a foolish ambition, boasting that they have the Method of Physick, a sort of men swoln with contempt and pride, and born to crush the truth of the Physicall Art. Some of them are so incensed against that Theophrastus (because he might and maine set himselfe against those proud and impenitent fel∣lows) that they had rather let their Patients pe∣rish then make use of his prescriptions; Many also for that cause dispise his medicines, least if they commonly use them and their wonderfull effect appear, it would be some blemish to their repute; and therefore the better they are, the more doe they undervalue them.
And though the Censurers of Theophrastus, those fallacious Medodists (who linger out the cure, and lengthen the disease by their compen∣dium) falsly charge the genuine Chymists that they have lost the right method, thats as much as nothing, for tis plaine to those that have their understanding inlightned, that Para∣celsus observed onely that method that was a∣greeable to Reason and Experience. Nor should we be so addicted to any mans Authority, as not to prefer the Truth before it, for without the Truth all Authority is pernicious, and all wise men will sleight it as of no value with∣out
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that: we are not so much to regard by whom, as what it is that is spoken; no man should be so wedded to another mans judge∣ment, as altogether to be deprived of his own.
True Method consisteth in the knowledg of the Disease, and the Cure of it, viz: what food in reason with convenient Medicines driveth a∣way sickness, and procureth health. Therefore Wimpeneus learnedly sheweth that greatest and most grievous Diseases now a dayes are in three respects cured by the Paracelsians.
First, Because the Diseases are more perfect∣ly known, for heretofore when all were reduc'd to the four humours, those that sprang from Tartar cleaving to any part could not be cured, because it cannot be referred to any of those four humours. And since we are here fallen up∣on Tartar I will speak a little more of it.
The first Ens or Being toward life, from whence the body hath it's nourishment & food ariseth out of the last matter of the Meat by the Archaeus, or digestion of the Stomack, it's sepa∣ration, and generation of separation: 'Tis re∣duc'd unto Sulphur, Mercury, and Salt, as is plain in the three chief Emunctories: the super∣fluity of Salt is separated by the Urine, that of Sulphure is divided and purged through the En∣trals. Mercury or the moisture of that which nourisheth; if there be too much of it passeth through the pores by sweat.
Whatsoever we eat and drink hath in it a mucilagenous, clayish, and sandy Tartar hurtful
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to our Health: Nature taketh nothing but that which is pure; the Stomack which is the instru∣ment of Mans Archaeus, or the Internal, innate Chymist which God hath planted in Man, as soon as it taketh any thing into it self it sepera∣teth that which is impure, dreggy, and Tartarous from the pure Nourishment; if the Stomack be strong in it's ful separative force, the pure pas∣seth to the Members for nourishment, the im∣pure goeth out by successe: If the Stomack be weak and feeble the impure also is sent through the Mesaraick veins to the Liver, and there sepa∣rated and digested the second time: The Liver therefore of these two in their course, and by turne seperateth the pure from the impure, viz. the Rubie from the Chrystall: The Rubie is the nourishment of all the members, the heart, braine, &c. the Christall or that which is not the nourishment it sendeth to the reines, this is urine, which is nothing else but the Salt pressed out of the Mercurialls, forced into resolution by the violence of separation, which the Liver re∣solveth into Water and then throws it out; If the Liver be weak and cannot well separate it sendeth it to the kidneys mucilaginous and sto∣ny, there for want of good separation (that is, when the spirits of Salt, viz. of the flesh and of the urine are united) the Spirit of the Salt co∣ming between by the power of predestination, it is coagulated into Sand or Tartar, either cloddy or mucilaginous.
Tartar therefore is the excrement of meat and drink, which by the spirit of Salt is coagu∣lated
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in Man, except it be mixt together with the Excrements by the proper expulsive vertue and so cast our with them, whence otherwise would arise four kinds of Tartar, the stone of the bladder, the Sand of the Kidneys, the clods or gobbets, as also the Slime or lutous matter of the stomack, with many other diseases which the Ancients knew not.
Againe, Paracelsus distinguisheth Tartar into that which is strange or forraine proceed∣ing from meat and drink, and that which is innate of the cruor or hereditary blood, which innate Tartarous disposition cannot be cured by the Physitian who knows not how to force Na∣ture, but onely by the Quint-Essence of Gold which reneweth the whole body.
Tartar therefore or the Naturall superfluity (the mucilage of Salt) is the mother of almost all diseases of all coagulate bodies. For all kind of food, by Divine ordination, hath Poyson or a Tartarous Mucilaginous Impurity hard by or close unto the medicine or Physick thereof.
There are four sorts of Tartar, springing from the fourfold fruits of the Elements by which we are nourished.
The first sort ariseth from the use of those things which grow in the Earth, as Pulse of all sorts, Hearbs, &c. upon which we feed.
The second cometh from the nourishment which we have from the Water, as Fish, shell-Fish.
The third is in the Flesh of Beasts and Fowles.
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The fourth from the Firmament, which is most like to the Spirit of wine in its subtilty, and hath the strongest impression of all; if the Aire be infected by the vapours of the Earth, and Water, and Firmament, afterward it affecteth us also, as we see in those acute and pernicious Astrall diseases, the Pleuresie, Plague. Prunells or raging burning diseases, which diseases pro∣ceeding from the impressions of the Stars the universall medicine powerfull expelleth.
Those four kinds of Tartar shew themselves in the Urine, and are judged of by the art of se∣paration, by which it appeareth from what kind of Tartar the disease proceedeth. He that know∣eth what sort of food any one eateth, may also know his disease, or he that knoweth the disease may know what he eateth; The disease is cured by the same Element that was the cause of it. If Galen and his followers had had the true knowledge of these Excrements of meat and drink, which for the most part breed all our di∣seases (which Paracelsus comprehendeth under the name of Poyson and Tartar) Choller and Melancholly had long since been rooted out of the Physitians Garden.
He that knoweth not this Tartarous matter of diseases which proceedeth from the excre∣mentitious superfluities of meat and drink, can∣not possibly understand how the Author of di∣seases afflicteth us, by destroying the frame of the little world and taking away our life. If we know not the Tartar, we cannot tell what that is which infringeth the spirit of cogulation, and
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separateth the Tartar from the Nourishment, viz. our Naturall Heat, or the microcosmicall heat of the Sun and Moon that is in us, whereby the Nutriment is digested, like fire that burneth up the wood, and from which good blood is begotten, if it be not hindered by sicklinesse and weakning of the separative vertue of the sto∣mack, Liver and Kidneys, and then it must be strengthned by its like, that is, by the macrocos∣micall Heat of Sun and Moon, if it could be got, even the most simple matter which the most Great God generated of the spirit of the world (one and the same with the spirit of our body) for the restauration and conservation of Humane Nature, or with those things wherein the power of the Sun and Moon is, and is deduced by art into act, viz. turned into such a simple spirit as is the spirit of our life, which is done by reso∣lution and conjuction with the Nutriment. But if the Archaeus of our stomack, liver or kidneys, which separateth the pure from the impure be infected, or their separative power be hindered by any externall accidents, then the excrements stay in the Chylus, and cause stomachall diseases in the stomack, Jecorall in the liver, Athriticall in the g•ew, sinewes, ligaments and joynts, and breed the Gout in the hands, feet, knees, from congelation of the glew by the spirit of Salt, besides those diseases of the Reines and Inte∣stines: Therefore the Archaeus of the stomack must destroy the Tartar of the Elements least it be turned into the Tartar of Man, for the spirit of the Sun which is Lord and Master of coagula∣tion
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in various subjects will breed the Stone if it finde matter resolv'd or separated from the nutriment and excrement. So much for Tar∣tar.
Secondly, Because we have more perfect me∣dicines now then heretofore, that is to say, of Mineralls, whose preparations and due admini∣strations were discovered to those skilfull Chy∣mists the Sons of Cadmus: A knotty piece must be cloven with hard wedges; Therefore Paracelsus would have a steely medicine ap∣plied as proper for an iron disease, for extream diseases call for extream remedies.
Thirdly, Because now the Harmony between the great and little world is made so plaine, and so well understood, that it is easie to know a∣mong those choyse and most excellent of them, what medicine is most familiar and friendly to this or that member, as Silver, Saphir, Vitrioll, Emeralds, for the braine; for the heart, Gold, Pearles, Saffron; for the lungs, Brimstone, &c.
Moreover, Whereas Paracelsus offendeth Galen, Galen did the same to others: Hippo∣crates wrote many things, which most Galenists reject at this day; nor doe the stoutest of com∣mon vulgar Physitians agree among themselves. How many things are controverted and conten∣ded for with undecided discord about particular diseases, by those that differ in their most pug∣nacious opinions, and that are ignorant Mecha∣nick forgers of diseases?
As between Schekius and Fuchsius about the
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continent Cause of diseases. Between Argen∣terius and Fernelius about Agues and Fevers. Between Galen and Rondeletius concerning the Palsie, Epilepsie and Stone. Between Franca∣neianus, Rondelatius and Fallopius about the French Pox. Between Altomarus and Ferne∣lius concerning the Gout.
How many millions, according to the disa∣greeing and jarring method of these men, will still perish, before the genuine cause of the said diseases be determined in the Commencement of Physitians, their brawling disputations ended, and the Colledge of Physitians be of one mind? Here for brevity sake I willingly passe by the Herbarists, who commonly squabble and raile at one another with endlesse jangling about the Wool of Plants, tyring themselves with questi∣ons and frivilous names from a proud contenti∣ous spirit. It were idle here to recount those infinite and endlesse contentions and wrang∣lings.
Therefore I exhort and admonish all Stu∣dents of Hippocraticall and Galenicall Physick, in whom the Philosophicall veine is yet warme, who are not bitterly bent against the prepara∣tions of medicines, and know that what our in∣dustry hath found out should not shut the door against that of the Ancients, as if all the strength of Nature were hatched in us onely; I doe (I say) perswade them that they would forsake their Fathers faults and other mens errours, and be warned of their ill resolved purpose, that be∣ing instructed by prudence they may timely be
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converted from a known errour, and that they would also spend some time in reading the works of this new Phylosopher and Physitian, not superficially and prefunctorily, but with greatest diligence and attention of mind. For in this kind of study we are to imitate the experi∣ence and industry of the Bees, who suck and ga∣ther their hony out of the most fragrant juice of the flowers, segregating the best from the worst and drawing out onely that which is for their turne.
Wherefore I doe not so far perswade men that they should so adore every thing of Para∣celsus (inasmuch as he himselfe hath recanted something of his over hasty writings) as if they were all Gospel-Oracles, as we see many who even worship the conclusions, and opinions of Hethen Authors, but because the diligent and accurate reading of him may give us greater light, and be no small advantage to us for the more intimate and right understanding of Hip∣pocrates his works.
They are not to be praised who rashly con∣demn all that Paracelsus hath written, when yet they have not read so much as his marginall notes, or if they have, yet truly they understand not fully the third part of them.
Here this ye Phylosopasters, who throw away the kernell and pick up onely the husks of Phy∣losophers, pray to God, and seek to Books of Paper, for the spirit, that ye may understand the dead letter of Theophrastus, and the Phylo∣sophers.
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His works which were Printed for the publick good, by the incouragement and at the cost of that most Renowned and Reverend Ernestus Prince Elector of Coleine, have given occasion to his adversaries to charge him with implicite and evident contradiction, because to the un∣skilfull and unlearned he wrote in a Magicall stile; not for the vulgar sort, but for himselfe and the understanding children of Wisdome trained up in the School of Magick; not for the Sophisticall Alchymists, such as are be∣witch'd with a greedy desire of Gold; incensed with a righteous hatred against some most wretched, wicked, inhumane Physitians and Druggists of his time, who often lay in wait to poyson him to the shortning of his life. If he he had written more plainly, •hen those circum∣foranceous and vulgar Alchymists would have surpassed all other Physitians, and prostituted the Art to the great wrong and injury of Na∣ture.
He concealed his mysteries under vulgar and various names; therefore we must not take the similitudes for the truth it selfe, or that which is intended by them: For there are few that understand the Physicall Secrets, that is, the hid∣den power of God, or the Magicall WORDS in Paracelsus; therefore they need and require a Delian swimmer, a most acute and sharp wit, a Magicall Understanding, even that purified eye of the Mind, which can pry into and search out their sentences and secret-mysteries. By Mag•ck every were I mean that which is True
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and lawfull (not the infamous and prophane 〈 in non-Latin alphabet 〉 or wichcraft, which is fit for none but Vulcan, and deserveth to be burned, which Men of a wretched wit & studious of most obo∣minable curiosity hunt and search after, but) the absolute perfection of the whole most noble Phylosophy, the chiefest Wisdome of Gods works and the plenary knowledge of occult Na∣ture, which commonly worketh incredible won∣ders, and doth things exceeding the usuall order of Nature, by a fit application of Agents and Patients, observing the consent and dissent of things.
The intelligent Readers will take notice that Paracelsus hath joyned the exercetation of ei∣ther medicine together, as well that of Physick as of Chyrurgie, in imitation and after the ex∣ample of Great Hippocrates: For he assigned or set down a twofold Medicine, Physicall or the knowledge of all diseases, and Chyrurgicall or the curing of the same, which like the Car∣penters work cannot be done without hands: Nor can either without the other safely consist or be exercised but with great hurt and danger of the sick; Therefore it is necessary that every Surgeon should be a Physician, and every Phy∣sitian a Chyrurgion, that there may be a sound Bridgroom for a sound Bride: The choice also of the Medicines must alway be considered, and their preparations and compositions made by the Physitian himselfe, and not carelesly left to others. He is truly a genuine Physitian, who can tell how (not onely by Reason, as mear
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Rationall Physitians doe, but) by their own hand to prepare the medicaments which they know, to seperate and purge them from their poyson and dreggs, to reduce them to their pure simplicity, and not leave them to an unskilfull cook: For the Bad and Good are mixt toge∣ther, neither is Sugar free from faeculent impu∣rity, nor is honey voyd of a venemous bitter∣nesse: when they are prepar'd he must with true faith and acurate skill or judgement accom∣modate them to mans necessities, that the root of the disease may be plucked up; by this means his honest and quick dispatch will prevent the patients complaints.
A Physitian therefore should have both the Theory and Practice, he must both know and prepare his medicines, for judgement without practice is altogether barren and fruitlesse. Phy∣sick is learned by the labour of the hands and practicall working or making it up, when the Fire discovereth new and most pleasant Reme∣dies continually, which Nature dayly more and more purgeth from their superfluities, and then delivereth them to her Servant to make them up: But the great Doctors of our time, who are grown gray in the vulgar art of Physick, will not become schollers and school-boyes againe, to dig they are ashamed: And as tis hard to re∣move an old tree, or to bring an old dog to the collar and make him a good hunter, so these men will openly contradict the truth, and with a canine obstinate bawling bark at it, and bite it rather then endeavour to reform their errours,
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least they should not seem to be wise enough, or be thought to learn something better from others: But though they exclaime and cry out against the Chymists as if they were no Phy∣sitians, though they be the most skilfull of any, but that they are the onely Physitians who in judgement and Reason (undervaluing Chymi∣stry) know how to apply any Remedy to every disease, yet these Rationall Physitians when they come to the sick mans bed know not what to doe or which way to turne themselves, but stand wondering and as men amazed, speaking smoothly, and giving their patient a parcell of good words onely, being able to doe nothing toward his recovery, because they can prepare their medicines but onely with their Reason, not at all with their hand.
Yet here I will by no means undertake to de∣fend them, who reteining the works of Hippo∣crates and of the Ancients, yet boast themselves to be the Schollers of Paracelsus, but neither acknowledge the minde of the Author in his Theory, nor doe any thing praise-worthy in Practice.
There are also false and lying Theophrasteans prophaning by their avarice and timerity that Divine Physick (which at this day is made the plough of many, who shamelesly endeavour to hold up a good opinion of themselves) to cou∣zen and cheat with a brasen face, who under dis∣guised names vaunt and vapour that they make use of Theophrastus his medicines, being altoge∣ther ignorant not onely of Phylosophicall, but
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even of vulgar and common medicines, who disdaining the writings of the Ancients, thrust themselves into the profession of Physick with unwashen hands, I know not what Secrets and Experiences they trust to, yet with a foolish confidence without Reason and judgement, they presently undertake to cure any disease; Nay, they doubt not to attempt and take in hand the cure of greatest and most dangerous diseases be∣fore they scarce know how to put fire into the furnace. With a covetous eye and Thrasonick boasting they brag that they can perfectly cure all diseases, they glory in it, and are not ashamed of this their lying, but when all comes to all, they cheat their Patients with sweet and sugared pro∣mises, after they have fingered their larg fee, dril∣ling them along indeed with a gratefull, but most false presage of their recovery, and many times betake them to their heels and leave the sick to shift for themselves, or else cure the party and his disease at once with a turse of the Church∣yard.
But notwithstanding we may sometimes see in great and difficult diseases, when all the sub∣tilties of the sences are benumm'd that all the Medicines both of the Arabians and Grecians, are desperate and without hope of doing any good, and so become laughing-stocks to the di∣sease; and though all Judications and Analo∣gisms may faile, so that many times the cure is left to the absurd Remedies of Old Wives and Empericks to the great dishonour and ignominy of Physitians: And though it be evident that
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these circumforaneous and adulterous Theophra∣steans, with their unlawfully prepared Remedies, doe sometime exceed many Galenists in many great and perilous diseases; yet no conscienti∣ous man will ever approve their uncertaine, bold, rash, dangerous, impious practice of Phy∣sick, wherewith they put the sick in danger of death by doubtfull and uncertaine experi∣ments.
That this mischief may be prevented for time to come, and the brand of Physitians, by reason of the out-cry against their uncertaine art, be taken away, it would be wisely done and worth their labour if those who study Physick, who are the Priests and Ministers of the Muses, and are marryed to their study in a godly wedlock, in whom pride and envy have not yet taken root, and who prefer labour and sweat (for which God is engag'd to bestow all things) before idlenesse and sloth, which most men so much de∣sire, because the Paracelsian Theory of Chymi∣call Physick as yet is wrapt up in perplexities and some obscurities which are not easie to all, that therefore they would not be so shy to black their hands, but learn of Paracelsus and other Chymists to prepare and make up their Medi∣cines, but to observe the method of Hippocrates in curing diseases, as it agreeth with their own Judications and Inventions: For by this means these two Schools of Old and New Physick may be reconcil'd without contradiction, and consist very well in a Physitian without any errour or notorious scandall, after that over-grown dam∣nable
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Custome of our time is worn out, accor∣ding to which men use indifferently to dislike and reject the good with the bad.
This also is diligently to be considered, an honest and able Physitian (in whom besides a fidutiall feare of God and Love to his sick neighbour, a singular Conscience and Experi∣ence is also requisite) laying aside all pride and covetousnesse, if he administer any thing it is to be accounted of as the hand of God; but if he be a wretched Miscreant, and an Ignoramus, what he giveth is to be lookt upon as poyson. And though great part of Physitians, who cheat us of other mens good things, cannot indure that Physick with its preparations should pre∣miscuously be imparted to all sorts of men, for fear if it should be made common, or as they say Prophaned, they should lose their gaines, for tis a foolish conceit of the frantick vulgar sort, who think that a Secret looseth its vertue when tis made known: Neverthelesse those greedy covetous gaine-getters will cease their murmuring and forbear to curse and wish my eyes out for my good will, when they consider that neither God nor Nature hath made every man a Physitian, though he may rightly admini∣ster some known Physick to the Patient accor∣ding to art and the methodicall and set propor∣tion or quantity of the Dose (to say nothing of other circumstances requisite to a godly learned Physitian) as one saddle will not fit every horse, nor can a child handle his weapon like a fencer. That which is the proper duty of a sincere, true
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and expert Physitian onely, who is more religi∣ously and holily instructed, in the exhibition of their medicines they will follow the steps of pi∣ous and venerable antiquity; and imitate that most commendable and religious custome of the Hermetick Physitians, who always use to pray for a blessing upon their endeavours, striving to be equall to those who will not take in hand the smallest matter without Divine Invocation; Whosoever useth any Creature without cra∣ving a blissing, God imputeth it to him for no o∣ther than theft and rapine. Wee who professe CHRIST ought to administer in that Won∣derfull Name of JESU: for so the Doctor of the Gentiles commandeth the Colossians, say∣ing; Whatsoever yee do in word or deed, do all in the NAME of the LORD JHSƲH Christ, giving thanks to him and to God by him. Gods blessing is to be obtain'd by prayer; Call upon me in the day of thy trouble, I will deliver thee, and thou shalt glorifie me, saith our Crea∣tor.
First, then before we give or take any Physick we are to pray to the good and great God that the Physick which he hath ordained as the meanes, may work Divine and healthfull effects, that his name may be glorified.
Secondly, after we have recovered and made them well, let us never cease to give him hearty thanks, in respect of gratitude, as it is to be con∣sidered in it selfe as a duty, and for time to come to avoyd the heavy wrath of God against un∣thankfull men.
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These two poynts are scarce thought of by most Physitians, which is the chief cause of thier ill successe, and then all the blame must be laid upon the Art.
It is also to be observed, That, as for exam∣ple, though a Cathartick medicine doth work equally effectually in a knave as it doth in an honest man (which God permitteth for his praise and glory, and to make his mercy known) yet the end in both may be far different and un∣like, for it may be healthfull to the one, and hurtfull to the other: For what medicine so∣ever it be that is administred and taken without imploring the Divine Grace, doth become a greater inconvenience of a more grievous disease that will certainly befall the impenitent unbe∣liever.
Here also it is to be considered, that some∣times the sick person is not recovered by the best and fittest medicines that can be applyed, and that for these eight causes, Viz.
First, Because the Terme of Life approach∣eth, which cannot be prolong'd by any art or help of Man. No Medicine can preserve the corruptible body from death, the wages and pu∣nishment of sin; but there is one thing that hindereth corruption, reneweth youth, and pro∣longeth the short life, as in the Patriarchs: But although, as we shall shew anon, the life may be shortned or lengthned, yet by the immutable decree of the Eternall Law, we must of necessity die at last in respect of the punishment of sin, least with Plato we conclude a recesse after such
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a time, for the conjunction of divers things ne∣cessarily implies a dissolution; And in this case the universall and chiefest medicine is of no effect, because no industry or skill of Artist or Nature can perpetuate the wedlock of life and death, which by an immutable necessity is de∣stin'd to a divorce; for the Laws of Nature are inviolable: we are not therefore to desire, much lesse may we think to find any help beyond that utmost bound which God hath set us.
Secondly, Because through the ignorance of unskilfull Physitians, and their naughty medi∣cines, the sick is brought to that passe, that the disease is corrupt, pernicious, and incurable, so that he cannot be repaired or recovered by good medicines: And to such commonly the Chymists are sent for, whom Plutarch calls Physitians of Trophilus, who said that he was a compleat Physitian who could judg what might be done, and what not; such never make use of their noble and undeserved Remedies, with a vaunting ostentation to their disgrace, when the sick is past all hope of mans help, for it be∣comes a wise man to prevent (an errour) rather than repent of it: Let them take heed also they mix not their own medicines with others poy∣son, least the miscarriage be ascribed to the good and the recovery to the bad, for it is a lamenta∣ble thing to see the cursed hatred of some Phy∣sitians, who rather than they will allow another his due honour, who is more able than them∣selves, to maintaine their tottering credit, will utterly cast away the Patient, who might be
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recovered by anothers skill, such as these men commonly (and justly) call Honest Hang∣men.
Thirdly, Because the Physitian is sent for too late, when Nature is overcome and the disease hath got the mastery: Otherwise if the Physi∣tian had Seasonably cast fit leed of Physick into the sick mans body, resisting the disease at first, no doubt but by Gods blessing the expected fruit of health would have sprung up.
Fourthly, Because the sick doth not follow directions: For so it is many times, that the sick layes the fault on the Physick or Physitian when he himselfe committed it by his disorderly living contrary to the Golden law of the Lo∣crians recorded by Aelianus.
Fifthly, Because some mens Natures or peculi∣ar qualityes are not so easy to be cured; As we see some extraordinary hard knotty wood so much degenerate from its naturall softnesse that it can hardly be cloven and very often the Time or Season, together with the bad inclina∣tion of the Astra's is very crosse and contrary to the health: For whatsoever is cured before the time is subject to a relaps tis a very instant of the Season or time of the harvest only that makes a sure and certaine cure: A ripe pear or apple will fall of its own accord, but before wee shake the tree in vaine to get it down. If those things be not considered, especially in the cure of Astrall diseases, all things are of no moment, and we goe about the work to no perpose Phy∣sitians also should make it their care that they
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and their Physick do not more hurt than the di∣sease it selfe, therefore let them never advise with that which tendeth to the destruction of soul and body, but make it their chiefe care that they doe no hurt when they can doe no good. So shall they keep a good conscience, which is the constant joy of the heart.
Sixthly, Because diseases are come to their appoynted period, and then by the Lawes of Nature there can be no recovery, as in perfect, absolute and compleat bituminous, Colar, stony and sandy coagulations: For of such like con∣summated diseases their is no cure, as wee so in those that are born blind and deafe. For what Nature hath once taken away the Physitian can by no means restore, if the substance of the body be mishapen, and the parts thereof mis∣placed from the conception, there is no setting of them right againe.
Seventhly, As the base nigardlynesse of the sick (though there is no money more honestly got, and more unwillingly parted with) make the Physitian negligent in his office; So also many times the sick parties doubt, distrust, and unbeliefe of the Physitians diligence and care, doth either retard the effect of the Physick, or altogether hinder the endeavor of the Physitian, to say nothing of those who dispise the Order of God, and will take no Physick in the greatest extremity, but think to be made well by God (though indeed he be the onely Physitian) without the use of Means by which he worketh. We ought not to resist the Ordinance of God:
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There is a twofold Physick; Visible or created, and Invisible even the WORD of GOD: It is by the WORD of GOD therefore that any one whosoever is restored to his health, he that despiseth his WORD, despiseth Phy∣sick, and so on the contrary; for he that saith Physick is worth nothing, doth upon the matter affirm that there is no God.
Moreover, as hath been said, the Mind of the Patient being raised with much confidence doth take the Physick with a stronger desire: There∣fore seeing sorrow is the venome of Life, it was not without cause that Hippocrates in his Apho∣rismes speaketh so much of the Confidence of the sick in the Physitian and his Physick. A firm Faith, undoubted Hope, Love and Confidence toward the Physitian and his Physick, doth ve∣ry much conduce to health, yea sometimes more than the Physitian and his Physick too. Natu∣rall Faith (I speak not of the Faith of Grace by Christ) inborn of God the Father in the first Creation, which is our IMAGINATION, is so powerfull that it can both cause and cure diseases, as is plaine in time of Pestilence, when out of his own proper Imagination, from fear and terrour it breedeth that Basilisk of Heaven, which intoxicateth the microcosmicall Firma∣ment from his own superstition, even as the faith of the Patient assisteth thereto. The Naturall Plague becomes Firmamental and supernaturall, that is to say, when the Iliaster or Evestrum of the Sun, provoked by the sins of men to wrath and punishment, infecteth and punisheth mortall
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men through the influx of the Stars, by reason of their offences, because of the singular partici∣parion it hath with the Evester of Man, nor is there any medicine so potent that can resist and help against it, for by its invenomed malignity and sinister aspect of the incendiary Stars it in∣fecteth the Mummy and Sulphur of the micro∣cosm, Man, who hiddenly possesseth all innate macrocosmicall poysons.
Such is the force of the Sydereall spirit upon the body, that whithersoever it imagineth and dreameth it carryeth and leadeth the very body up and down with it, as we see in Noctambu∣laters. All things are possible •o him that be∣lieveth, because Faith certifieth all things that are uncertaine: God can no otherwayes be o∣vercome but by Faith; whosoever believeth in God he worketh by God, and to God all things are possible, but how that comes to passe cannot be searched out. Faith is at least a work, I mean his work in whom we believe. The Cogitations surpasse and goe beyond the Operations of the Astra's and Elements; For when we think, and have faith in our cogitations, then faith doth the work, but without faith we can doe no∣thing. Faith giveth the Imagination, the Ima∣gination giveth a Sydus or Constellation, the Sydus, (by reason of the Matrimony with the Imagination) giveth the effect or work.
To mix Faith with the Physick is that which giveth spirit to the Physick, the spirit gives the knowledge of the Physick, the Physick gives health. Thence it followeth that a Physitian
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springeth out of Faith, according to his Faith so doth the Spirit further and assist him, I mean the Spirit of Nature or the Sydus of the me∣dicine. A man many times through the Faith of Imagination doth that which the best Physitians with their chiefest medicaments can∣not do: Many times also that Faith or perswa∣sion cureth more than the very efficary or ver∣tue of the medicine which the Physitian admi∣nistreth, as we saw some years since in that fa∣mous Anwalding Panacaea, and may now see in that new medicinall Spring which brake out this yeare in the coasts of Misnia and Bohemia, unto which almost an incredible number of sick and weake people dayly resort: For which there can be no other reason given but the con∣stant excessive affection of them that use it, which power is in the very soul of him that takes the medicine, when without any feare or sinister imaginations, it is carryed to some great excesse of its desire. For the rational soul rouzed up and inflamed with a vehement ima∣gination overcometh even Nature it selfe, and by her strong affections renueth many things in her own body, and causeth sicknesse or health, not only in her own body, but in o∣thers also: He that falls mad by the biting of a mad dogg will have the shape of doggs appearing in his urine: Thus the lust and long∣ing of a pregnant woman worketh upon ano∣ther body, when through oblivion of her selfe she imprints the marke of the thing longed for upon the child in her womb, as
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saffron coloureth water; For by her Imagina∣tion she formeth the infant, as a Potter doth the clay. Fear, trembling, and appetite, are the chiefe cause of the fancy, estimation, and imagi∣nation, of women with child: Therefore when she begins to imagine, then the Astra's of the microcosmicall Firmament, or the Astra's of the humane Mind are moved with the phant•cy, estimation, and imagination, just as the externall Astra's of the microcosmicall Firmament, where the Astra's ascend and descend every moment till the impression be made, in which impression the Astra's of the Imagination of the great bellied women doe print an Influence and impression upon the child, as Engravers mark their work with an iron stamp.
Thus it is manifest that the affections of Mind when t•ey are most vehement are able to de∣prive of Life, as in histories we read: And this is well known to every man, that many through overmuch joy or too much sorrow, by too much love or hatred, have dyed, and many times by the like passions have been cured of long disea∣ses; because, as Avicen saith, Nature obey∣eth the cogitations and vehement desires of the Soul, and when the spirit is affected, the body in which the spirit lies hid, is affected also.
Againe, the aforesaid Naturall Faith its effi∣cacy manifested it selfe in the woman that had the bloody issue, and in the Centurion. Man who was created after the likenesse and image of God, and savouring as it were of a Celestiall Majesty, hath great things in his hands and
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power, Gen. 32.25, 26. It is well known to all what great matters a constant Credulity in an elevated or raised Mind can doe by a strong ima∣gination, even so great, that in false intense opi∣nions and operations, it worketh miracles But haesitation of Credulity and diffidence doe not onely shatter and break the vertue or force of the operating mind, which is the mean between both extreams, but do also weaken every work, as well in Superstition as in true Religion, and enervate the desired effect even of the most powerfull Experiments.
And that which is here diligently to be ob∣served, our Saviour, as Holy Writ saith, was not able to work miracles in Capernaum, be∣cause they believed not, but with their incredu∣lity and false faith resisted him. For as man can done nothing without God, so likewise God will doe nothing without Man, as his Organ or Instument, God and the Creature both toge∣ther, neither without the other. Therefore no Man ought to will without God, because no Man can Be without God, in whom we are, and live, and are moved.
Eightly, Least the sick party recovering should commit greater sins against God, his neighbor and himselfe to the losse of his Soul,
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for every sicknesse is as it were an expiation or propitiatory of sacrifice, either the just Judge by this Divine innate revenge, pennance and scourge doth call him to amendment of life for the time to come, or that by this Fatherly visi∣tation and imposition of the crosse which he ought patiently to indure, he may be a pattern to himsefe and his neighbour for the more fer∣vent Fear and Worship of God, for God many times permitteth some men to fall into many and great sicknesses, whose minds have been greivou∣sly infected & distempered by the gladsome and pleasant health of the flesh, together with the continuation of their sins, to the losse of their Eternall health: For health is nothing worth, seeing it is but condemnation to us, if our sins be not forgiven. Moreover, sins weaken the powers of the Soul, and make it impotent to the Naturall Government of the body: Therefore the powers of the body are enfeebled and hasten to death. Or else the sick is held under this yoke and bridle of infirmity, as by a wholsome Pur∣gatory (though few are reformed by their sick∣nesse) to the duty of Piety at least, whilst that loose licentiousness of sinning is lopt and cut off, which he would abuse if he should live and be well any longer.
In these diseases that arise from the resisting Astrall, impression, and wrath of God, no Cor∣porall medicine (because God hath shut the doors of Nature) can do any good, but onely Celestiall and spirituall, viz. by serious repen∣tance, heartily to bewaile the sins that we have
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committed, to allay the provoked wrath of God by Amendment of life and Reconciliation to our neighbor, to be reconciled to God through our Saviour the Celestiall Physitian of our Soules, and to submit our Will to the most righteous pleasure of the Divine Will, devoutly, patiently and humbly in all things, with a most assured perticipation of Divine Mercy. Paracelsus cal∣leth them Deal diseases, which are from the Ens of God, who inflicteth all such diseases, and who alone worketh by good and bad men; the Cure, saith he, is by Faith, or when the purging is per∣fected the Physitian may then try his skill. The Causes of those diseases that are of the Ens of God are unsearchable, here the cure must be sought in Faith, not in Nature; as also in the cure of Deal diseases, that are of the Ens of God, or in the deificall or faithfull cure, the pre∣destinate Terme or period according to the Di∣vine pleasure is to be observed.
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CHAP. VI. Of that one onely chiefe Medicine of the most Ancient Phylosophers.
FUrthermore I shall here supply what yet pertaineth to that chief and universal Phylo∣sophical Phisick, than which a greater gift of wis∣dom we never read that divine bounty bestowed on man; Not excepting so much as the very Rea∣sonable Soul, which, next unto God in Heaven and Earth, cannot consider or find out any thing under Heaven bestowed upon Man more admirable, more sublime, more noble or excel∣lent than this most secret Secret of secret Secrets, by which even wonders, yea all things may be done, both as to the Plannets of inferior Astro∣nomy, whose imperfection and drosse it causeth to vanish by piercing them with its most power∣full impressions (for it segregateth all extrane∣ous Sulphureity and impure Terrestreity from metallick and Humane bodies) as also to the re∣covering covering and preserving of the languishing and lost health of the Human body, by its fiery vi∣gour, besides infinite other things; to say no∣thing
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now of the Magicall and super Celestial use when the Gonetick influence of the beames of the Sun and Moon and the fourth revolution is finisht upon its native Earth, it is endowed absolutly with all created Influentiall power as well in the Elementall world, as in the Celesti∣all or super celestiall it is the most wonderfull of all wonders, for as God is wonderfull in all his works, so doth he usually hide his wonderfull Gifts in wonderfull men. All antiquity, also all Verity of all Nations and Languages in the tra∣dition of this doctrine, the consent of all those most learned men who in every age have lived with the greatest admiration and prayse of ma∣ny, do bear witnesse that this is so: Moreover, besides the ocular inspectation and certification of many of our time, it is easie to determine this from their writings, which are woven of so many Hieroglyphicall, Magicall, and Mathematicall Coverings in so great and certaine a series of Phylosophicall Truth.
Who then would not admire and embrace so great a Gift of the greatest GOD, the im∣mortall price of his study, paines and vertue, which to the Pious and holy Phylosophers dig∣nified by Nature and Education, doth warrant and assure a removall of old age and renewing of youth, perpetuall health, and honest food and rayment, without hinderance to our neighbor, not by usury and fraud, nor cheating wares, nor by oppression of the poor (as most of our rich men are now inriched) but by industry of work and labour of the hands?
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God forbid therefore, that, sleighting the example of the Ancients, I should either deny such precious Wonders of GOD, and darken the wonderfull powers of Nature (for he that despiseth knowledge, him the glorious and high God despiseth for rejecting this most true Art) or which is worse, to revile them as the most doe, as if they were but the speculations of idle men, or the empty dreams and fictions of a sot∣tish and doting mind, who yet among wise men doe but betray the weaknesse of their judge∣ment and openly call witnesse of their folly: Those therefore that revile and are ignorant of these divine Banquets, whom the Phylosophers call fools, are not to be admitted to them, those also that dote in their Phantasticall dreams are utterly to be excluded.
Here some are listning, whether trusting to my own ingenuity I dare boast also of the pre∣paration hereof in this place, or whether fot ostentation sake I ambitiously arrogate to my selfe the absolute knowledge of this Art, as those covètous Mountebanks and greedy Phy∣losophists use to doe.
But because I promised the Courteous Rea∣der a little before, that I would set down at least those things which I had made tryall of, I was unwilling in this place openly and most wicked∣ly (which is not the part of a wise man, but of cheaters) to falsifie any thing concerning the undoubted certainty of this matter.
For this Sacred and Divine Art and Science, not of Sophisters, but Phylosophers, which the
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ignorant basely and wretchedly condemn of falshood (for doubtlesse among all Arts, as well Liberall as Mechanick, none aboundeth with so many Imposters as this) doth deserve to be reverenced for the wonderfull Secrets that are in it, and to be preferred before all other earthly Sciences by those that are true Physi∣tians, who being inlightned with the Spirit of Divine Wisdome, content and furnished with honest food and rayment (for it cannot be that a poor or covetous man should spend his time in the study of Phylosophy) doe with religious veneration pray unto God after the example of Solomon, not for wealth, but wisdome, that he would open to them the Magazine of Divine knowledge.
And who measure their happinesse at least by Heaven, and the Love of God the giver of every good thing.
Who also are moved and spurred on to search it out by the love of Secrets and of Nature, ac∣cording to the Divine Grace.
And who through a desire of getting know∣ledge, without any foolish hope of gaine or affectation of vaine glory, doe in the fear of God refuse no honest, constant and possible la∣bor of the hands.
And lastly, who without any malignant in∣tention, neglecting the spring of dry humane thirst, doe most humbly with fear and trembling desire to use such great gifts to that End which belongs to the Master of Nature, to wit, the Praise and Honour of God, and the good of his
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needy neighbor, in a constant Taciturnity, with∣out pride, which provoketh the envy of all men.
By •hese, I say, among the Children of the golden doctrine (whose gold is the Omnipotent God) that most rare Good, which is to be pre∣fer'd before all riches, is justly and of right to be searched out for the health sake of men, who quitting all other businesse and imployment, and leaving the mettalls to those who with an impious hunger, and a thirsty and insatiable de∣sire of being rich, making no difference between right and wrong, do horribly vex and torment themselves night and day, to the great hazard both of body and soul.
A Phylosopher must covet Nothing but Wisdome, which is conversant about Divine things; therefore a true Phylosopher never sought after nor desired riches, but is rather de∣lighted with the Mysteries of Nature, for verily he that is adept or hath attained the same may carry about with him in his purse, not the worth of one Kingdom only, but the wealth almost of the whole World, and in God & with God po∣sesse as a Lord all things of the whole World, and in the Fear and service of God command the whole Creation. But that gift is acquired, neither by wrath nor forced violence, but either by the immediate inspiration of the most High, or by the expert ocular demonstration of a wise Master in this Art.
That without all controversie this is so, no man that doth apply himselfe to Phylosophy
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will deny. But who among many thousands is it, who while he seeketh this very knowledge by a certaine and subduing judgement and due means, to whom the Stars are so benign, that he can by anothers diligence and endeavor passe thorow the porch and gate of the Heavens into the Oratory or Chappell of Apollo, and get to the top of the mount of Chymistry?
For who durst lend a hand to another herein, except he hat for a long time, and by much ex∣perience known him to be singularly eminent in the Feare of god, Holinesse of life, pure and Harpocraticall Faith?
He that desireth this Art, must not be a slave to other mens judgment, nor live upon their purse, and must retire himselfe, For
Too much acquantance hinder them
Who labour to find out this Gem.
For certainly that morose inhability even of our companion, the arrogant loquacity, the per∣tinacious incredulity, the envy and detestable infidelity and an Epicurean indignity, doth hin∣der and much disturb the effect in any operati∣on. Reverend antiquity, with one consent ac∣knowledgeth that never any from the first man
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to the last could find ont the Divine secreu of that Art by 〈◊〉 even Natural ingenuity, accor∣ding to Nat•••ll Reason only, nor according to Experience, se•ng it is somthing Divine and hid, and that which is above Reason, even as the perpetuall and tedious paines especially of those who have labored and toyled to find out this knowledg by dayly reading and com∣paring of Authors, do witnesse; But that the glorious God and most blessed bestower of all graces hath reavealed and made it plaine to his faithfull wise ones, to such as feare and honor him, that they might understand, meditate upon and love his omnipotent goodnesse, and by glorifying him in his wonders and all his power and virtues, serving him without any blemish, vice or sin in his holinesse, and true Righteousnesse, they might see how much he hath done for men of good will: And so final∣ly they that are inflamed with a most fervent love of piety and Gratitude might find him that is worthy of infinite thanks, who is infinite in mercy, whose most holy and Fearful name be blessed for ever and ever.
These things seriously considered, no man will wonder if (when men seek the Kingdome of God, and study to finde out the Celestiall Stone in the last place) among so many thousands that seek, there is not one to whom the doors of Nature are unlockt, and that hath the Divine bolt removed, the Will no doubt of the Omni∣potent God resisting the same, who tryeth the Hearts and Reines of men, who giveth his gifts
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to whom he will, and withdraweth them from whom be pleaseth. For this W••• is not in the power of him that willeth, but in ••e will of God that sheweth mercy, who knoweth that it is not expedient for all to their salvation, that they should have Honors & riches with their health.
And though happily some one or other may get the key of the Phylosophicall Garden (as I know some that have) yet because the Gate was bolted, that is, the Divine Grace and Bene∣diction was denyed and did resist; they could never open, much lesse enter, and gather those desired fruits of the Hermetick Tree, and eate the most sweet kernells of this mystery. Thus some Impostors in our age who right or wrong by unlawfull means having got the most true Phylosophycall Ferment or Leaven (but pre∣par'd by others) have not been able to improve or multiply it any further by reason of the igno∣rance of the principle or beginning, for verily this most holy science never admitted any such unskilfull Thraso's into its inner rooms.
This is that work that is hid under the robe of the Phylosophicall Virgin, which even one bro∣ther would not teach another; and therefore it is to no purpose to tempt an Adept Phyloso∣pher with promises of rewards, favour, or any other kind of respects that can be imagined, to part with it.
This is that Secret laid up and buryed in the most secret Treasury of the Mind and Memory, concerning which the genuine and more occult Phylosophers (who fearing the malediction of
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God, and execration of those Sophe's or wise men which they leave to their posterity, doe study and strive to be harsh and rugged, least they should disclose their more abstruse or dark sence to any, and expose the most noble Gemm of this Science to hogs and swine) have in a wise and ingenious craft covenanted and sworn they would never write it plainly in any Book: Nor hath any of them who kept this knowledge in the secret of their heart, made it known to any but such who had an understanding allegori∣cally. For doubtlesse that liberty is granted to the Phylosophers, that because they are made Lords of Things, they should also have power to dispence or give Names at their pleasure, and cloath their children as they listed. Though True Phylosophers exactly & with greatest ingenuity, have mutually ingag'd and set themselves upon one and the same thing; they that till the field have ever observed it, for certainly in their pre∣cepts, as in a glasse, it hath been sufficiently made known to men of a wise understanding, who are chosen of God to such mysteries, worthy men, and sworn in this Art. But they have attributed it to the glorious God, who according to his good pleasure may inspire whom he will, and deny it to whom he please: Neverthelesse re∣ligously affirming, that none can attaine the de∣sired end (though they sleight all particulars, which naturally doe altogether want the virtue of tincturing, unlesse they proceed from the first fountaine) before the fat or blood of the Sun and the Dew of the Lunary, be joyned into
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one body by the circular wheel of the Elements with the help of Art and Nature in the form of an Hexagon, which can never be done except the most High God please, who alone of his speciall mercy graciously bestoweth this singu∣lar gift of the Holy Spirit, and impreciable price, both to whom and when he seeth good. And to whom he will not bestow any of his Treasures, let that man use what Arts soever he can, yet shall he never get any thing against the Will of God; for the Spirit proceedeth from Grace, who inspireth whom he will.
Seeing therefore all mans endeavor is but vaine except God prosper it (unlesse any with the losse of this most undoubted Truth, will deny that God is the moderator of the universe, and will set himselfe in opposition to the Will of his gain-saying Creator with a rash gigantick, sacrilegious boldnesse, and with manifest dan∣ger incur the indignation of the Divine Majesty) I cannot wonder enough, that in our age many great men, wasting their time and estates, should suffer themselves to be cheated and deceived, with the greedy world by the golden promises of circumforaneous, vitious, and most lying Im∣postors, against their own conscience, not con∣sidering that without the liberall and right no∣ble arts (of which those Phylosophists and Im∣posters are altogether destitute, having not ta∣sted so much as a drop of the Springs of Nature) no perfect perception of Mysteries can be attai∣ned to.
Those Gymnosophists with their Fantasticall
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and Frantick inventions, inrich the eares of cre∣dulous men that they may make their pockets poor, they promise great matters and faine that they can doe all things, but their unwary disci∣ples get nothing from them, but after three or four cheats, to be againe deceived by fresh and most subtile juggling, deceit and fraud; whose company we should avoyd even as the most ra∣ging torments of hell.
And that which is the chiefest thing of all, the Wisdome of the Lord, whose mysterie is onely with them that Fear him, entreth not in∣to such wicked and unworthy souls who have spent the whole course of their life in searching out Vanities and Deceits, and of set purpose ma∣liciously have deceived almost all the world, with their guilfull devices of painting white and red, and pargetting womens faces.
Thus these men playing away and losing the story of Pandora, at length nothing else falls to their share but what Alphidius foretold should happen to them, that when their braines grow giddy, instead of the Tincture they should find only the colour, instead of the Hermetick Stone a pibble or glasse, and instead of great Treasure and riches nothing but coals and ashes.
And who would not admire this efficacious transmutatory virtue of these Impostors, which makes wise men fools, strong men weak, rich men poor, and poor bankrupt men desperate and vagabond beggers?
But as the envy of Phylosophers is not against the Children of Art and Science, who seek not
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their own but Gods glory, and who have lived to the praise and honor of GOD, the good of their Neighbour, and the Salvation of their own soule: so he that is an Adept and compleat Phylosopher, a keeper of Gods Secrets, and is conformed to the dignification of his work, af∣ter he by the Blessing of God hath happily la∣bored like Hermes more then twenty years, fea∣ring to offend the Divine Majesty, will be lesse afraid to die an hundred most cruell deaths, and indure all manner of miseries and punishment, rather then by any means, whether through wrath or what force soever shall be used, to pub∣lish to the wicked enemies of the Children of Art and Science, or to such as are unworthy of it, this greatest and richest Terrene Treasure, the Perfect Benefit or good gift of GOD, de∣scending from the Father of Lights (as a King∣dom that will suffer no Com-peer) from the King of Kings and Lord of Lords, that terrible and fearfull avenger of every unrighteous person, who hath intrusted him onely to keep it, which Secret would by evill men, with the ruine of the whole world, be abused to judgement or con∣demnation of an Eternal curse, because he know∣eth most certainly that he shall be most grie∣vously punished with the damnation of his soul, and losse of eternall salvation, by the Holy Tri∣nity, and Christ the just and severe Judge of quick and dead, except he can give a good ac∣count of his Stewardship and the Talent com∣mitted to him, at the formidable and terrible Tribunal, before which we shall all stand, even of
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that Greatest and Eternall Judge (whose Terri∣ble and Ineffable Majesty all mortall men ought to stand in fear of) who at the great Judgement day will examine our deserts, who will justifie the works of none that hath done evill, and deprive none that hath done well, of his reward.
When, I say, in that Terrible day he shall hold the exeltrees of the poles from turning a∣bout any longer, and the motion of the Ele∣ments shall cease, then all things shall run to ruine, and the heat of the Centre united to the heat of Sun shall set all corruption of the Ele∣ments on fire, when every evill and impure thing shall be cast like lead with the damned into Hell, where all things shall be tormented for ever, yet not consumed, with unquenchable brimston like molten glasse, continually burning and never wasting.
And all that is of the Virtues and pure Truth and Nature of the Elements, which feare not the Fire of Heaven shall remaine like a pure, cleare, incorruptible and fixed Essence in a se∣rene resplendent Chrystalin Earth, and be for ever at rest with the happy saved Ones, car∣ryed upward like an Eagle, or as Smoak excited by the Fire: For when God shall change all things by making them new according to his will, and shall make them all like Christall, then the motions of the Supernaturall Nature shall abide in those things without corrup∣tion.
I wish the Great Ones of our time who are
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sufficiently enriched with Gold and Silver from the revenues of their subjects, would bestow some part of their wealth upon men piously and consciensciously learned and skilfull in Chy∣mistry, and that they would set every man his task, as he is fit for it, and as he shall desire it, to find out one out of those Three Families of Nature, that out of the same things in which all Physick is founded, viz. Animalls, Vegetables, and Mineralls, they might fetch out the most choyse Physicall Mysteries, separating them by Fire into their Three First (things.)
The Phylosophicall Conclave of any Prince furnished with such most precious and whole∣some a Treasure, might compare even with the riches of Pactolus, for questionlesse it would delight, and, like a Loadstone, attract the eyes of the spectators to contemplate the open riches of secret Nature: From the beholding of whose pleasant and insatiable beauty, what recreation I pray of the eyes, and what admirable elevation of the mind would it cause to the Creator him∣selfe? To behold here the most choyse and se∣lect store of the Vegetables answering to the members of our body by an Harmonicall Ana∣tomy, discovered in a wonderfull and most ac∣ceptable variety in their Three First (principles) with their garments put off; made naked and visible: There (to see the like) of Animalls; yonder (to behold the same) of Mineralls and Mettalls, viz. the TRIUNE naked DIANA shining with so many colours of variety and al∣wayes with a Triple Form in every classis or
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distribution, a most limpid or clear MERCU∣RIAL, a most garnished SULPHUREAN or oyly, and a most bright pure SALINE form, who otherwise covereth her selfe from the dishonest looks of mortalls, and desireth not to come into the company of men in this world∣ly scene with her veile: A work truly becoming a great King and Prince.
Francis the First King of France, the grea∣test Favorer of Phylosophers and learned men, intended to go about one of the Three, but was prevented by death.
And (the sole fountaine being reserved to it selfe for its own uses, but by drawing forth spare streams) is it not a work of Humanity and Liberality, and the duty of an Almoner in this great Hospitall of Piety most worthy of all praise and eternall memory, to do good to God, with this Talent, in our poor neighbour and his members?
Without question the Father of Lights (from onely as from the Efficient, Principall, and Fi∣nall Cause of all Creatures and Operations, every good Gift upon amendment of Life is by asking, seeking, and knocking, to be obtained) would load this pious and laudable purpose heap upon heap with far greater and perhaps unlookt for blessings (for he performeth the will of them that Fear him) to them that proceed this way in the Fear of God, and love of their neighbour.
For this onely is the Kings high-way, not onely to come all the desired Secrets of Nature,
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but that which is the chiefest thing of all it lead∣eth even to the very workmaster of the universe, by which ONE infinite OCEAN of all Divine GOODNES through Regeneration (alteri∣ty being swallowed up of unity) in the Sabath of Sabbaths or when the eternal Jubile is come for which we were created, we do by consent of divine Clemency, attaine the scope and true mark in the full fruition whereof we shall hereafter be delighted, just like a miserable Exile and pilgrim (tossed up and down through various hazards, hardships, streights, and miserable sufferings) restord againe to his rightful Country: for he deserveth not sweet, who hath not tasted of bitter things: There is no recovering or retur∣ning to what we have lost but by the Crosse and Death: Nor will God have mortall Man who now is wandring from him that he should come to immortall blessednesse and glory in a delicate journey, but through the Fire of Temp∣tation and Tribulation, with a sad and sharpe death, because the Coronation and wiping a∣way of all teares is after the victory, when we have overcome all our enemies, eternall Life will recompence greater wars and wrestlings.
But, to returne to the supream, though crosse fortune hath not onely hindred me who have alway been desirous of the honest and most sin∣cere Truth, many times though in vaine aspiring and earnestly desiring to enter into the inner rooms of that supream Phylosophicall Oratory, (not to the end that I might make Gold and Silver, for truely they are rich enough who are
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content with a little and make it not their busi∣nesse to get much, but with an exceeding love to find out the True Physick and upright desire of the wonderfull works of God) but I know not by what sinister and most unhappy destiny of mine it so fell out, that with how much the more fervent endeavor of mind I have followed those most secret Studies, by so much the more bitterly have I been worryed hitherto by the slanderous Envy of malevolent men, and waves or fruits of of Fortune; the necessity of equity enforceth, that though I cannot proceed fur∣ther as yet, I comfort my selfe with the cogita∣tion onely, and thinking upon so great a Thing. God himselfe knoweth what, to whom, when and how is fit, whose Name be glorified and blessed for ever: who many times turneth a∣way those things which happily might do us hurt, because he is good: nor doe I thinke their miserable life is to be desired whose feli∣city is their ruine, and who loose by that that should advantage them: and who in the height of fortune do yet desire fortune for the chains and fetters sake, even when the indulgents of Fools could scarce add any greater happinesse: and on whom God bestoweth somethings as a punishment when he is angry, which he denies as a blessing when he is pleased.
Yet since the works of God are to be pub∣lished 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 age also who did not begrudge
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posterity their felicity, I cannot but in attesta∣tion and confirmation of the Truth here re∣member that singular Divine Clemency to me, which, not without the clear favour of God, was shewed to me as an eye-witnesse in my travells, which was denyed to many others who earnest∣ly desired it, that I should see and taste it, at some Great mans house, Cui in aeternum bene sIt, & Cumprimis egregium Helioch Antharum bor EaLem, nunc in Christo quiescentem: cu∣juSmodi lENtis DenIque consueVerunt lati∣tare tempOrum currIcVlis. Which I forbear to English.
Whence being a long time astonished and amazed at the greatest miracle of Nature wrought by Art, among the various and mani∣fold metamorphosis of the Inferior Astronomy made in the cold (the Moyst way of the Anci∣ents not as yet intensly exalted to the eye of the Basilisk) this one prodigie, passing the admi∣ration of all wonders, seemed strange and most worthy to be seen, that by giving one onely drop of that Latex or liquor (in which as in a storehouse the dispersed vertues of all Celestiall and Terrestriall bodies were by a wonderfull artifice invisibly gathered together in an heap, nay, in which the whole world was centred) a man desperately sick and at the point of death was recovered by its Fiery, Astrall, and Celesti∣all Invisible Nature conveying to the Heart a beam of the Naturall Life, and renewing the organs of Life, and repairing Nature, which (by an accidentall sicknesse causing a remotion) was
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spent and wasted, restoring him to firme and perfect health in one night: For this Kingly medicine, and the Empresse of all other, causeth Humane Bodies immediately and as it were mi∣raculously to rise againe from what desperate diseases soever, if God hath not otherwise de∣creed, for many diseases are a Divine innate pu∣nishment, for which there is no cure in Nature. For surely this whole new regenerate world is able by vertue of its Regeneration to renew the little old corruptible world Man, to restore whatsoever is amisse in Mans body, to consume what is superfluous, to mend what is defective, and reduce the whole Microcosm into a true Temperament, and preserve it therein till the ap∣pointed Terme of death imposed on mortalls for their sin.
Imperfect and impure mettalls are cleansed from their infirmities and accidents by the same spirit of the world, by the same Heat of Sun and Moon as mens bodies are, they are restored to their True Health, which is aureity or goldness, without a new motion of generation and cor∣ruption, by way of alteration onely, and remo∣tion of accidents which are the cause of the sick∣nesse and distemper, for mettals doe not differ in specie but onely in accidents.
No marvell if this secret, by reason of the proclaimed uncertainty of so great mysteries, shall seem incredible, and justly not to be made known (though it be truer then true) to our Vulgar sort, though Athenians of a clean nose, as being ignorant because they never heard any
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thing in all their life of the Heat of the Sun and Moon, who know not these Vulcanean meta∣morphoses and this Power of GOD joyned to Nature, but admire the Heathenish Physick, who to excuse their own ignorance doe (foo∣lishly enough) account the sayings of Prudent men but as fables and fictions, no marvell I say, when the understanding of the intelligent, clou∣ded with no precepts or traditions of foolish men, can hardly apprehend it; much lesse that the Element of EARTH should by the help of Mechanick Magick swim upon the water.
To know this Phylosophicall Secret truly is principally necessary to an Astrall Physitian, none of which Physitians can come to any ope∣ration or knowledge of wonderfull effects, nor be certaine in his Art, except he cleave to this Science, especially in the cure of desperate di∣seases in our body, to wit, the four Monarchs of all diseases, the Epilepsie, Gout, Dropsie, Le∣prosie. These four chiefest kinds of Diseases, Paracelsus, through the help of Christ, not of the Devill, cured by a wonderfull Art, proving in some of his works that God taught him the medicine, for he did it not by our common or∣dinary medicines, but by Restoring or regenera∣ting ones, which are known to very few, by which Nature being renewed afterward of her own accord she expelleth all things that offend her, as his Epitaph at Salisburg doth truly and sufficiently witnesse to posterity.
All diseases proceeding from the corruption of humors, how great and desperate soever their
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cures be, are healed by this universall medicine, as a Carpenter that squareth all kind of timber, except the party be at the utmost Terme ap∣pointed him by the supream Being; or the di∣sease be inflicted by God, besides Nature, as a punishment and speciall affliction.
But no man, as hath been said, can make use of this peculiar and celestiall Gift, but he on whom God himselfe hath bestowed it, who onely both inlightneth the obscurity, and dark∣neth the clearnesse of these mysteries, so that none can understand the plainest things, except he enlighten them, nor be ignorant of the dar∣kest if he illustrate them; for so great a faculty is there given by the rich and peculiar Grace of the most high Creator.
Therefore Lullius that Divine and most per∣fect Phylosopher, rightly concluded, that be∣tween the Artist and God the first cause, there ought to be an agreement without contrariety, that the first mover, as the principall Forme should move the Intelligence or Soule of the Artist to a true Understanding, that he may open to him what is hid in the magistery of this Art. Blessed will he be to whom the Lord God shall be pleased to inspire the Gifts of his Grace: For it is the Lord of Heaven who knoweth the heart of those in whom he would use the form & mea∣sure. Notwithstanding we see men somtimes of∣fend not onely against God by their ingratitude, but also against their undeserving neighbour by strange devices not becoming an Aedpt Phylo∣sopher: with which some eminent men here∣tofore
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and two publick Phylosophers of divers Nations in our time abusing the Gifts of God against those most horrid Anathema's of Phy∣losophers, afterward (as doubtlesse every man according to his dexterity which the sydereall spirit causeth and exciteth is the forger of his own fortune) they came to dolefull and lamen∣table end, to the perpetuall reproach of their Name answerable to the unworthy publishing of this most True Phylosophicall Art, miserably wasted and restrained by the Wrath of GOD the Righteous Revenger, as well for their arro∣gant pride, punishment and repentance accom∣panying their provoking loquacity, as also for their cheating Impostures of the first Hapocrati∣call silence, which they did by turns to cloak the matter for their safety.
Those more ancient and skilfull Phyloso∣phers who were born in a happy signe, the chil∣dren of Hermes who first found out the science, among whom nothing was more ancient than Truth, nothing more filthy and abominable than falshood and deceit, and who have even judged it a thing more safely worth their labor to have it indeed without the witnesse of a sot∣tish ignorant multitude, then seeme or be sup∣posed onely to have it: who also have endea∣voured to leave behind them an unspotted me∣mory to posterity, not as many too credulous imagine, that being deceived with their own vaine imaginations they would deceive others in like manner, which is not the property of an honest man.
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I say, these private not publick Secretaries of Nature, who have, in the Naturall Light fresh and flourishing in them, followed Reason the best guide, according to the ability God gave them, all of them with greatest attention both of body and mind pressing chiefly to one and the same end and scope of Virtue, accounting nothing more glorious than that they might peaceably rejoyce prudently and in Quiet Si∣lence, with a Mind truly Sound in a Sound Body according to the Fear of God and Love of their Neighbour.
This is Phylosophy Adept, which Paracelsus in the Tincture of Physicks explaineth them to be Long Life and free from all infirmity, even till the Naturall death, and an honest support of that long life in this vale of miseries, that we might serve God without poverty and prejudice of our Neighbour.
Though there may be many hunting after this happinesse with a kind of great and conti∣nued greedinesse of mind, yet have been per∣swaded that they should never attaine the same, either by other means or any Arts, but by a wonderfull and most abstruse comprehending of all the vertues of the whole Creation flowing and running together in one certaine masse, in this Rode or Kings Highway and Phylosophical Reason is to be accomplished.
All these spirituall virtues and active qualities being by great help of ingenuity and Art like the lesser world heaped up together and concen∣tred into one masse (as united force is stronger
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dispersed) besides a kind of sweetest and admi∣rable illustration of the Mind (for the Light of Nature is glittering in the Darknesse of the world) as also the knowledge of all Naturall things and Heavenly seerets, and a perfect ope∣ration, yea, they have even miraculously use of this choycest and admirable Magisterie, toge∣ther with a flowing plenty and Abundance of all Things.
Of which the Phylosophers our predecessors that have been train'd up in Hermes school, though they have been altogether dumb in kee∣ping close the secret of the Art by a constant Taciturnity (knowing to what dangers the sear∣chers out of difficult Arts and the publick Secre∣taries of Nature are obnoxious, that, full of de∣spaire concerning their safety and peace, they have been compelled to deny the same) yet u∣sually give this Reason: because the greatest Medicine, being artificially prepared with the help of wise Nature the Mistresse of Science, should be (or is) the Life and inlightning Light and that which quickneth or maketh alive our Balsom, that is, the spirit or celestiall▪ not visi∣ble vapour of life; it may be the Essence of our Life: the Fift Essence compounded of the four Elements, in which are all the Elements actu∣ally, and all their arts, with greatest agreement made equall with true equation according to all possibility of Nature, and bound together with a golden chaine without any contrariety; But all things are aggregated in so subtile a Matter
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and a Form so subtile, and so near to simplicity in a respective manner in the curing of diseases and the metamorphosis of Mettalls, like as in Lightning and the eye of a Basilisk, as is manifest by Experience: This is so in respect of the four qualities of the body as the Heaven is incorrup∣tible in respect of the four Elements.
The most High created this Fift Essence as the root of life in Nature for the preservation of the four qualities of the Humane body, as he did the Heaven for the preservation of the universe. The celestiall Fire that burneth not, is the soul and life of all Creatures; the subject in which besides the force and operations of the Elements, even all the celestiall virtues of the Firmament, as well of the Fixed Stars as of the Planets, are infused and imprinted after an in∣visible manner, for the Influences of all celestiall bodies which are communicated to the sublu∣nary to every one in particular, these are con∣centred in this one: The Theater of the secrets of all Natur's Light; the Glasse of God's Mysteries, and the Miracle of universall Nature; the Fift Essence of the whole frame of the world, and the whole world Regenerated, wherein the Treasure of all Nature lyeth; Subject and Instrument of all Naturall and Transnaturall Virtues; the Son of the Sun and Moon, who by his as∣cending
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into Heaven and descending into the Earth hath obtained all power of superior and inferior things; the Habitation of all metallick, minerall, and vegetable Forms, which God cre∣ated under the Globe of the Moon; yea that it is truly the spirit of Life which pierceth through all other spirits, and is altogether one and the same with the spirit of our body, the bond between the Body and Soul, wherewith that super-celestiall thing is delighted and retai∣ned that it fly not from its bodily prison, for that peace may be made between those enemies the Soul and Body, there is need of the Balsom of life as a means to be sought from Externalls, by which the internall is restored to retaine or sustaine the Fire of a long life, without which fuell it goeth out of the body as a flame from the lamp-wick for want of oyle; it is the most simple Matter which the Best and Greatest Lord generated out of the spirit of this world for the restauration and preservation of Humane Na∣ture, which hath been altogether unknown to the Physitians of our time: For it never came into their Schools who goe not into the Temple of Apollo through the right door, but break through the Roofe, and sit in his seat, as the Scribes and Pharisees heretofore in Moses chair. And while they hold the keys of Sciences in un∣righteous captivity, they bring to passe nothing with their decrees, and ordinances but like false Teachers, they themselves enter not into the Academy of Nature, and others who desire to enter in a right way they hinder in their lauda∣ble
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course by their pernicious dehortations, so that they never come to the knowledge of the Truth, and are forced to be ignorant where it may be.
But because the true originall of all corporall diseases, in the judgement of the best Physitians, is the enormity of the Naturall proportion of the Three First (or as common Physitians say, the disorder and ill disposition of the four Ele∣ments or Humors) of which the Humane com∣pounded body is sick or well: this foresaid Medicine, which is in it selfe the matter of our Creation may be congeneous and uniform to the substance, consisting in equality, the most subtile Soul, separate from dregs, and as it were the simple substance of the Elements, the Fift Essence or Fift Virtue resulting from the purer Essence of the four Elements, purified, incor∣ruptible is compared to Heaven, nor doth it admit any malignant spirit, but they all fly from it; And because it is obnoxious as little as little may be to a Tempred corruption or putrefacti∣on, therefore it expelleth as much as is possible by Nature all accidentall corruptibility from which any sicknesse or weaknesse may arise, and restoreth the inward vigour throughout all the members, and by reconciliation cureth againe the diseases that hapned by the exaltation of the Three Principles.
Mans health consisteth in the agreement and union of the Three First Substances; but when they are exalted and set on fire by the Stars, the intestine wars follow: And because the Three
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First Substances of diseases are valitile, they give place to the Essence of Fire which consu∣meth the disease and separateth the pure from the impure.
Moreover, that Fift Essence of the Human Body bindeth the Elements or Humors in Peace and Harmonicall league, and reduceth to the true Temperament by making equall the une∣quall, and strengthneth the naturall heat and substantificall moysture, it keepeth the oyle and spark of Life in an equality by its celestiall vigor (for so long as the Radicall Humor, the Vitall Balsom and most precious Nectar of our Life abideth in its quantity, we are not sensible of any disease, for the strengthning power of the Human body and of Animalls proceedeth from the spirit of Life) and restoreth the sick to health and a good temper, it holdeth its Nature in her Being, and preserveth the Nectar of our Life in a good and laudable Temperament, and so will keep the predisposed or fore-qualified Man safe and sound from sicknesse, with the comelinesse of youth for the time of his 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 disobedience as well that of every one, as that of our first Pa∣rent; I say, such a man who shall use it pru∣dently and seasonably with a devout calling up∣on the Name of the Lord, if the constitution of the body and its complexion be not extreamly wa••ed.
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Therefore in this Fift Essence and Spirituall Medicine, which hath the Nature and Heat of Heaven (not of our mortall and corruptible) it is possible to find out the True Fonntaine of Physick, the Conservation of Life, the Restitu∣tion of health, the Renovation of lost youth, and the desired clear health; and to speak Na∣turally, there is no Balsamick Medicine in all the world better than this true Triacle of Phy∣losophers, which like the Elixir of life is the su∣perlative and last consolation of Mans body, pre∣serving all activities in the Humane Nature, and restoring the diminished power through the de∣fect of Nature: For in every kind there is a certaine One that holdeth the first degree in that kind, therefore because this Medicine is made of the more incorruptible and efficacious Matter that can be under Heaven, that is, the Soule or Spirit of the world, which hath in it the force of all Celestiall and Terrestriall things, therefore it ought to hold the first degree in the order of Physick, and the Man that useth it with the moderation of other meat, may live as long as the ancient Fathers.
From those two fountaines the SUN and MOON, as Suchtenius learnedly discourseth, springeth the Naturall and Vitall Spirit of the world, which runneth thorow all Beings, giving life and consistance to all things, by which as a mediator every occult quality, all vertue, all life is propagated into the inferior bodies, into hearbs, mettalls, stones, animalls; so that there can be nothing in all the world that may or can
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be without a spark of this Spirit. This Celestiall Spirit which is one and the same with our Natu∣rall spirit, when its breathing in our body is not lesned or hindred by outward things, is that Na∣turall Heat of ours, whereby every thing is di∣gested for the sustentation and multiplication of every particular; It digesteth the nourishment that Man taketh, and breeds good blood in all the members: so long as the blood is pure, it continueth, and is the strong vitall, pure and sound spirit of the Heart, so that the whole bo∣dy liveth orderly and well; But if it be hinde∣red by sicknesse that it cannot so well doe its office, the nourishment is not well concocted; and that breeds bad blood by which the vitall spirit of the Heart is weakned. Whence comes Old age, that house of oblivion, at last follow∣eth a full extinction, consumption and dissipa∣tion of that spirit, which is the Naturall Death; that the consumption and dissiapation of the said spirit may be prevented, (as much as by Nature may be) that spirit and Naturall Heat in Humane bodies so weakned and hindred must be increased and strengthned, that it may be the better able to do its duty.
But seeing every agent when it begins to act, doth not move toward any thing below it selfe, but to that which is equall like and sutable to it; Therefore this strengthning also must be by its like, that is, by that Celestiall Heat of the Sun and Moon, and the other Planets, or with those things in which the Virtue of the SUN and MOON is most potent and doth most abound,
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or is lesse restrain'd by matter: For these things work more quick and perfectly, and doe more readily beget their like: and, what is more easie, the spirit or that supernall Fire is got out of them by art; to which the Heat that bur∣neth not like the Elementall, but that which ma∣keth all things fruitfull, and Light giving life to all things, are proper. But burning Heat, con∣suming all things, and darknesse, making all things barren, are proper to the Elementall and Inferior Fire.
That same (Heat) therefore is excluded, as also with it all divers and contrary things, such as are all the inferior Elements. For this and all things else that include a Naturall composition in them (so far as they are yet drowned in a thick grosse matter, and as yet not separate from it) are subject to corruption and transmutation. But Medicines ought to be preserving and very durable, and remote from corruption: For whereas they should preserve the Human body from corruption, they ought first to be of a long and lasting nature, otherwise they would corrupt rather then preserve.
Besides, tis but in vaine to think to preserve a corruptible body by a putrid and corruptible thing, to cure the weak by a feeble thing, to form a Thing by a thing subject to deformity. Every corruptible weak and feeble thing added to its like, augmenteth it, and so that corrupti∣bility is increased, not diminished, as we see some and truly too many Physitians of our time who labor in vaine to cure Men of their maladies
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by their grosse and corporall compositions of Medicines; but a higher speculation is here re∣quired; For whereas diseases are not corporall, but spirituall and lurking in the spirits, they also call for spirituall medicines.
They therefore that would preserve that vitall spirit (which is the Radicall Moysture and Heat, the innate Mummy, and hath its seat in the midst of Mans heart, as the sustentacle of all our life) in young men, and repaire it languishing in old men, and, as much as may be, make them young againe, and so bring Mans life into the greatest health, they must seek after not the Ele∣mentall, but that Celestiall Heat of the Sun and Moon that dwelleth in the more incorruptible substance that is to be found under the Globe of the Moon, to make this like our heart or spirit, which is done, when it is prepared and made up into a medicine and most pleasant meat, so that being taken by the mouth, it may presently pierce and passe throughout the human body, keep every thing incorrupt, especially the flesh that is united to it, nourish the power and spirit of life, increase and restore, digest every raw thing, lop and prune all excesse of every quali∣ty, make the Naturall moysture abound, and strengthen, inflame and augment the weak Na∣turall Heat or Fire. This is the duty of a true Physitian, and of the more sound Phyloso∣pher.
For thus he might preserve our body from corruption, retard old age, keep youth flourish∣ing in its vigour to the very poynt of death, and
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were it not for the wages of sin, withstand death, preserve (our body) in perpetuall health and defend it from destruction.
Paracelsus calleth it the Element of FIRE, which like the Sun of the Terrene or inferiour Firmament may be the greatest Secret for the removing all diseases, and refreshing the cold benummed members, for that Essentiall Fire worketh in the body, as the Flame and Nettle doth without the body. Whose meaning was (that of right he may here be vindicated from the unjust calumny wherewith he was branded) where he treateth of the vertues of this perfect Fire of Life, that the Balsom of Nature, the Balsamick Mummy, the Vitall Body, the liquor of Life, the Native or Radicall Humor which the Spirit of Life moveth or acteth, may be re∣stor'd, strengthned and preserved as in corrupt even to the very utmost consumption of it, that is, to the last gasp of Life without any sicknesse, paine and griefe, which thing though he perfor∣med in curing the most desperate and dangerous diseases of other men, yet was he stopt from continuing so doing any longer, being Poysoned in his body by his malicious and inhuman adver∣saries, who had often attempted the same before they could effect it, (for he came to the Natu∣rall Terme of his Life by an untimely and vio∣lent death of a draught of Poyson) and not as many maliciously scoffe in their strange fictions, that he by this his medicine would presumptously prepare himselfe an entrance and way to the im∣mortall health of his body, which the dead
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Phylosophers his Ancestors in this wicked world and true vale of miseries, of which they as stran∣gers and Pilgrims of this world never so much as dreamed.
GOD is the Centre of all Creatures, by how much the more any draw near to him, by so much the more blessed, and lesse variable, and mutable is he; But the farther any thing de∣parteth from that Centre or One, to wit, the immutable will of God, to the circumference, variety and plurality of the Creatures, the more unhappy, imperfect and mutable is it: Blessed∣nesse is in unity, not in the circumference; in Christ, not in the world, is Peace and the Rest of Soules.
He therefore that by the immense Goodnesse of God which runs before us without intermissi∣on, shall forget all Things and leave sensible and Temporall things behind him, which are to be used but onely in our passage, and shall be united to that one Centre, he waxeth young rather than old: And this is the true Long Life of the Cabalists, and of Paracelsus, which he so often and so earnestly begg'd for by Prayer and holy hope in his Hymns and Soliloquies, the true Enochean Life.
As on the contrary, he that is not united to this most united Fountain-like and only Unity by adhaesion, must of necessity perish for ever, and be separated from the Light and Life by the second death, and be cast into the utter Dark∣nesse of the Caliginous world, which deprivation and want of the sight of God is the most bitter of all punishments.
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To know GOD himselfe the maker of all things, and passe into him with a full image of his likenesse, as with a kind of essentiall touch without a bond, whereby thou mayest be trans∣form'd, and made (as it were) a God, this at last will prove the True and sollid Phylosophy.
The MIND therefore of Adept Phyloso∣phers, whose 〈 in non-Latin alphabet 〉 or conversation is in Heaven, they having enough of the Terrene Life, to whom one is All in all, and All are one in One: and who alwayes look upon these transitory things with the left eye, but on Hea∣ven with the right.
The MIND, I say, of these Adept Phylo∣sophers hath ever been far off and estranged from the Cavill above mentioned. For when through Divine Grace cooperating, they have by a quiet and religious meditation been raised up out of the sepulchre of their body or out of the dead Works of Darknesse, the world that lyeth in the malignant one being cast behind their back, they could open the Eyes of their Heart, and be turned to God in the Sabbath of their Heart by a separation of the Minde from Terrene obsticles in them∣selves, and see all things in one by a most Blessed Spectacle, to wit, one simple (intuitive vision or) sight from within, a kind of an Essentiall touch of the Divinity, and to contem∣plate the beauty of the Chiefest Good in the Light of GOD as in the glasse of Eternity, which beauty is incomprehensible to the Old Creature, they have esteemed it the Ʋnhappines
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to stay so long in this Vale of miseries and igno∣rance: For our heart is not at Rest till we have cast behind us the most beautifull Nothing (that is, the shadow and region of Darknesse and Death) and returned to the BEING of BEINGS (from whom we are wandred) as to the prefixed scope of all our desires and will, towards whom every Creature panteth and breatheth. Therefore being stript and forsaken of every Crreature, they leave themselves, and totally go out from themselves contemning all things corporeall and incorporeall, in sighing and earnest desire they hasten from the imper∣fect to that which is one and perfect, the know∣lege and contemplation whereof (that which the most wise Hermes and most pious Phyloso∣pher of reverend antiquity the Antesignan of Naturall Phylosophers and first Prophet, doth also acknowledge in his Monade) is a sacred, Heavenly, and hid silence, the quiet or Rest of the sences and all things, when at length after the task of miseries, labors, and peregrinations is ended, all minds, by an unanimous friendship, after an unutterable manner, shall be altoge∣ther but one thing, in one MIND which is above every MIND. It is the intimate vision of GOD, and the Intuitive knowledge of GOD, which also hapneth by the Light of Grace to the separate Soul even in this world, if any man set himselfe about it now, and be sub∣ject to God. Thus many holy men by vertue of the Deifick Spirit have tasted the First fruits of the Resurrection in this life, and have had a
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fore-taste of the Celestiall Country. I mean that spirituall Death of the Saints (which the Jewes call the kisse of Death) which is precious in the sight of God, if the fulnesse of Life may be cal∣led death; We must die to the World, Flesh, Blood, and the whole Animall Man, who would faine have got into those Inmost secrets, and en∣tred into Paradise by the excesse or going out of the MIND: the Man that liveth in nothing but the Mind, is as an Angel, & (as I may so say) conceiveth and apprehendeth God after a sort in his whole breast. The scope and mark unto which all the most dear, beloved, holy, and in∣timate Friends of God, who live after the Image or inspiration of the most High, and not after the Limus Terrae the Eearthy Mind, doe bend, who from Divine Love willingly cast themselves headlong into the fountaine of the Abysse and into the Sea of Nihilitude or Nothingnesse, and enter into the Holies of Holies by the Life of Christ, that in the Sabbath they may live with God in Rest and Blessednesse, and so drink of the everlasting Ambrosian Nectar of Eternity. By the Soul abiding and standing stedfast, em∣bracing its Image of Divinity or MIND uni∣ted to GOD by Christ, we enjoy actuall Blessednesse.
Though it may go for the discourse of Vaine men that the life may be lengthned, yet it is re∣pugnant neither to Nature nor Reason that a Man may prolong his life beyond the common ordinary age of Men, even to a long time, and that for two Reasons.
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First, Because in NATURALS there is no certaine appointed Terme apparent what day we shall die, but it is in our own hand and power to put an end to our life if we will, and to prolong it without offence to GOD if so be we may, and have wisdome so to do: I speak here Phylosophically of the Naturall death, which is onely the wasting of the Naturall Moy∣sture and Heat, as may be seen in a burning lamp, not Theologically of the Fatall death and utmost Terme which God hath prefixt to every one, by which we are inforc'd not onely to pay the debt of Nature, but are compel'd also to undergoe the punishment for sin. Death is the Bound which we cannot passe, nor is there any day or hour, for by the Grace of God we live the Terme without houres. As God hath numbred our hairs, so also doth he reckon our years, leaving them in our power: And because it was the good pleasure of God that Man should live for ever, thence it is easie to discerne that for the lawfull matrimoniall propagation and augmentation of Mankind, a long and last∣ing life of Man in this world is not displeasing to him, especially if it be spent in the Fear and Service of his Creator, yet alwayes short of that utmost and fixed Terme or determined poynt of DIVINE PREDESTINATION which is unknown to mortalls, imposed on our first Parents and their heires, for their Fall from Originall Righteousnesse, beyond which Bound no man can goe. As Man many wayes may not attaine to the appointed Terme of life, it being
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compassed about with diseases, and so his time may be shortned; so may he prolong his life by removing these impediments, so that at last he may attaine to the appointed Terme of the Nature of life.
Secondly, Because God hath created the a∣foresaid Medicine for the preservation of life, which may preserve our body as well from the corruption of our Parents, as from the defect of our own government, cure its infirmities, and repaire what is wasted; yea, chase away from us all diseases which cause the naturall death, untill ultimate death the most Terrible of all Terrible things (which is the destruction of the Mummy) which God the most high Creator hath ordai∣ned as the wages of sinners. Therefore Para∣celsus saith that the death which is from the re∣solution of the Iliad may be hindred by the in∣dustry of the Physitian, but that which is from the Ens or Being cannot: as we may preserve a little fire by laying on more wood; so also may our life be prolonged by administring such Remedies and secrets as are derived from the fountaine of Gods gifts, with which the Rayes or little beams the weaknesse of the Moysture and innate heat is nourished and cherished as the Fire with wood: This at least is desired in us, because we being destitute of wisdome know not that wood wherewith our life might be che∣rished and prolonged. Adam who was full of wisdome and the perfect knowledge of all Na∣turall things, and many more of his time, who li∣ved a more frugall life than we, did attaine to so
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many ages, not by Nature and property of Time, for then all had been Long-liv'd, but by the help of Secrets and by Wisdome which was revealed but to few, and by speciall knowledge which God gave them in this particular, where∣by they lengthned out their life to so many years beyond the ordinary time that men lived. Many holy men used this universall Medicine before the flood, which Adam also had in his Family, as Lactantius witnesseth, which strengthneth the Internall Balsom, and like Fire congregateth Homogeneous things, and segregateth Hetero∣geneous, which are of a contrary nature. Nor are we to relie upon their judgements, who be∣ing ignorant of the Mysteries of the Element of Water, dream that the Deluge washed away the efficacy of fruits & of growing things, or that the power and strength of mens bodies was spoyled by the Water: For all things that grow by the benefit of Water do yet sprout and spring forth in the same vigour and with the same efficacy as they did in Adams time. Wherefore we want nothing but the knowledge of Secrets, and their use. And thus the Flood did not wast the things that grow, but wash'd away our wisdome of knowing them. These most secret of secrets have ever been hid from the common sort of them that professe Phylosophy, and especially since∣men began to abuse Wisdome, using it to an ill end, which God bestow'd upon them for their health and advantage.
But as few reach the Naturall Terme, so also few have known the reason of prolonging the
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life: And hereof there are many Causes. For the life is broken off, or shortned, two manner of wayes.
First, Either by the MIND, whence arise mentall diseases which are invisible, and affect us in our Mind, as Inchantment, Imagination, Estimation, Influence; Superstition, all which proceed from a spirituall affection: No corpo∣rall guard or shelter availeth any thing against such like violences, but onely Faith which is able to resist them▪ or some other Magicall means is requisite against witchcrafts and to cure those that are bewitched, and though the cure be diffi∣cult, yet is it possible. And these diseases which only Adept Physitians know, are healed without the help of Natural Physick. For in the minds of men there is a kind of a hidden Virtue, of chan∣ging, attracting, and binding that which it de∣sireth either to attract, or change, or bind, or hinder, especially if it be set against it with the greatest excesse of the Imagination of the Mind, and of the Will: This is no strange thing to them that know the operations, those wonderfull ver∣tues in the Nature of the Antipathicall Load∣stone, which doth (as it were) bewitch spiritually and invisibly. But least our spirit should be suf∣focated with these five supernatural mischiefs, or left the life should utterly be destroyed by them, their malignant Astra's must be averted by a su∣pernaturall cure and magicall help into some∣thing else, without any prophanation of Gods Name: Thus those diseases that proceed from the Mind require a mentall cure, of which see
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more in Paracels. his Philosophia Sagaci: God∣linesse is the chiefest remedy, guard, and preser∣vation against such like evills, for certainly the auxiliary hands of God are the best preservative in all diseases.
Or Secondly, The life is shortned PER EN∣TEM▪ by the Being, as by Entall or Corporall diseases: For many who live to eate onely, and prefer a voluptuous superfluity before the Natu∣rall necessity which is content and satisfied with a little, have surfeted themselves to death, and found death in the pot: Health is preserved by fastings, and a moderate Diet is the best Gover∣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 sought from Na∣tural causes and means, to wit, from the Elements and hidden Secrets: For all diseases require their own proper cure, and reject any other remedy: Corporall medicines doe no good to mentall or supernaturall distempers, nor can mentall medi∣cines be profitable to bodily diseases. This also is to be considered, that many times weare corrup∣ted in our mothers womb, sometimes in the birth and education, and by many various accidents may we be hindred and kept from attaining to the Naturall Term of life, as Theophrastus in his Books very often observeth.
But not to forget what we intended, and wan∣der wider then the bounds of a Preface, I shall now draw to a conclusion.
Whatsoever advantage therefore I have made by my labors, watchings, studies, and peregrina∣tions,
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which may as well illustrate Physick and Phylosophy, as make manifest the Light of GRACE and NATURE, (though divine Miste∣ries are far greater than to be set forth by the splendor of mans words) so far as divine Minerva hath given leave, I have inserted in their proper places in this Prolix and Admonitory Preface, and so far as was lawfull, and so much as was al∣lowable by God, have I imparted candidly from the intimate and inmost Armory or Treasury of my Heart, to the Children of Learning and Heirs of Wisdome, who with second thoughts which are the wisest, shall clearly and with a conside∣rate judgement passe thorow these things with a pure Mind and tongue, reading them over in the light of God, without any superfluity or diminu∣tion, by often reiterated and evident speculati∣ons: For surely it is not enough to know, that thou mayst know, but it concerns the publick good to make known also in publick writing what belongs to the publick, not out of pride or vaine glory, but moved with a desire of doing good, that posterity may be instructed, and the great bounty of God spread abroad and reveren∣ced; both because at this time I see it taught in publick Schools for the most part rather for the glory of Education, than the good and profit of the Auditors: as also, because every one is not so happy as to desire to learn and improve his time, whether he be rich or poor, which yet by peculiar assistance of the divine Majesty fell to my lot, in that I lived freely to the great advan∣tage of my studies above ten years in two of the
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very best and most honourable Families, in that of ESNE at Lyons in France, and in that of BAPPENHEIMIE in the Segniory of Mareschall: It fell out, that when I instructed the Noble Prosapia committed to my trust and diligence, that in my various and most profitable peregrinations (especially while I was with the Illustrious and Noble MAXIMILIAN sol∣licitous of his Fathers liberty, that gallant Heroe Conradus of Ancient Repute and Virtue, now at rest with Christ, then unhappily a prisoner in Mareschal) when I had special and private con∣verse with learned men, a thing most long'd for by a Physitian that desireth chiefly to turn over the BOOK of NATURE (in which every re∣gion is a leaf) not profunctorily & superficially, but practically and experimentally, to which learned men I should hardly have been admit∣ted, but for the Relation I was then in. Besides, I had this chiefe and speciall help, in asmuch as that most Illustrious, the most worthy of perpe∣tuall respect from all learned men, and Heroick Prince CHRISTIAN ANHALTIN, with his more then singular favor and laudable patronage toward the more secret Studies, sup∣plyed me with necessary expences, who was alto∣gether unable to bear and undergoe so great a burden as all these Medicins come to, which must be prepar'd and try'd by Fire. By which singular care toward the whole Spagyrick state, and most deserving pattern (which I here set down for o∣ther great Peeres and Noble men to imitate) his most Illustrious Highnesse will deservedly and of
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right purchase to himself not only an eternal good Report and honour of his Name next to the happy reward of his expences, but will also for ever to all posterity be thanked by forraign Nations. Moreo∣ver in respect of what concerns the order and Dis∣position of medicaments, I have proposed and set down this to my selfe (every man having the free∣dome of his own sence) according to the measure and fansie of my Genius and skill: It will be safe for every man to add hereunto the further Experi∣ences of his own, and dispose it otherwise accord∣ing to his discretion for his private use when he hath inlarg'd it; And so I doubt not but that this har∣vest of Chymicall Corn, and the First fruits of my increase, and this Spagyrick present of my difficult and laborious diligence (than which I suppose I could not leave behind me a better to my Country and Common-wealth) will be most acceptable to godly learned men (for I regard not Hogs & Dogs that have no grace nor goodnes at all, those Beetles which I leave to their own dunghil) but of all espe∣cially to them who have wasted their youth with infinite paines to follow after and get Knowledge, and who have been train'd up in the Spagyrick and Hermetick School of Vulcan, being not yet depri∣ved of the Light of understanding, and have been well instructed by approved Authors in the general rules of Physitians before observed, as well touch∣ing the causes of diseases, as the methodical way of curing them. I have not handled all things here in this place, to avoyd prolixity; I know there are not a few doubts left unresolved; and no wonder, for they that are ignorant of many Things must needs
PAGE 224
doubt of Many things: It is provided for by the Phi∣losophical law that some tedious things should be left obscure to young Schollers and for intelligent & wise men to find out; for thereby their wits are tri∣ed, and made fit for the School of Phylosophers. He that can receive it let him receive it; and he that doth not understand, let him either learn or hold his peace and be silent: Neverthelesse the young Pupil that is a diligent Searcher out of the Ancient First & Sacred Phylosophy, who in the Fear of God hath given holy attention, laid aside his Phantasie, & hath had his Reason well disposed with a subtile wit and profound understanding, he may apprehend & con∣jecture the signification of MANY things by a Few in this open market of Nature, not by a vulgar sharpsightednes but by the assistance of the Almigh∣ty: He that can endure the Truth lay aside rancor, and read those things with a sincere mind, and shall inwardly & more thorowly examine all things with a diligent and considerate judgement of the MIND not depraved by his affections, shall at last with great thankfulnes acknowledge that the doors and Inner rooms are unlockt to him by the favorable virtue of the most high Creator, and from all these things rightly understood, through PRAYER & PAINS, shall reap much more fruit than he expected. If hap∣pily there be any of a contrary opinion, ignorant of the Truth & Men of a testy & wayward nature, who in their rash ignorance shall account this courtesie for an injury, unthankful for what I have endeavo∣red, & think they have no need of this publik worth, which from the hand of God I have sincerely com∣municated to a State that stands in need of it, to the
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glory of God and furtherance of my neighbors wel∣fare, let them not vex and trouble without cause the laborious diligence of undoubted experience, and other mens pains and sweat, with those their proud and rash censures like Aesop's Crow, or reproaching them for a patch'd and mixt hodg podg of good & bad together (to get the corn from the chaffe, and separate true from false, is sometime a most tedious and difficult task, let them judge who have toyled and sweat in the like case) nor let them with Timon that Man-hater seeing a dogged churlish spirit or disposition ratify it to posterity, or publish to all the world their cruel and detestable inhumanity or most unrightous hatred which they have against the Truth by rising up against it, unlesse (quite excluded the company of learned men instead of an answer) they would be called stubborn enemies of man-kind, and adversaries of publick safety, who (as already before) are justly to be casheer'd: And let them not a fright those that are studious of the truth, who take those our labors and faithful diligence kindly and in good part: or if they can discourage any, let them open their own fountains, having an occasion given them hereby of publishing their Observations, let them take their lited candle from under the bushel, lest the curse of the figtree befall them, and letting passe all idle contentions of words and Scholastick questions and fruitless disputations (for it is that which a cun∣ning & contentious Sceptick Phylosopher is inclin'd unto, whose purpose is not to find out that which is True but to wrangle about it, & with brawling words to prove and maintain any thing, and to put by or a∣way what he pleaseth) let them be spurd on & pro∣voked
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by my example, as becometh good & sincere citizens of the Physicall & Spagyrick State and pro∣fession, to bring forth better things than these out of their own experience, (for surely Physick is not yet come to the Limit of perfection, but many things re∣main to be discovered to future ages) and to succor poor Lazarus, not wth Sylogistical or Levitical Words, but with a Samaritan Help & Ayd. This if they shall do, and cast away the Signatures of cursed Sloth, of Drones, in their hollow cracks and clamors which at least make a terrible noyse, they may become Bees, and after that in a grateful agreement, godly love & mutual duty conspire together with us into an union and Spagyrick mellifice divorcing the multitude and abstaining from all fornication, and Really & indeed may maintain & defend the Excellency of Chymistry against all that reproach it, and with their ingenuity and learning, without envy & evill speaking, endea∣vor to render this our good endeavor better then the work it self: No doubt but after other secret Sciences which yet lie in the dark, that Ancient, True, & Phi∣losophical Medicin, which by reason of the long con∣tinuance and injury of time, as also the unworthines of our age (mens sins doubtles so meeting together) is not yet fully known, may in a shorttime by the hea∣venly assistance, be restored to its lost lustre & ancient splendor, to the most healthful advantage of all man kind & the due honor of Spagyrick Phisitians, whose endeavor & pains that immense sea of divine Mercy would be pleased to make use of as an Instrument & Pen to accomplish so healthful and saving a work.
Which that holy Triunity grant, whose unspeakable Name be blessed for ever and ever,
AMEN.
Three BOOKS OF PHILOSOPHY Written to the Athenians: BY That famous, most excellent, and approved PHILOSOPHER & PHISITIAN Aureal. Philip. Theoph. Bombast. of Hohenheim, (commonly called) Paracelsus.
With an Explicatory TABLE alpha∣betically digested; wherein the hard words that are found in this Authour, and in the foregoing Preface of Osw: Crollius, are Explained.
Done into English for the increase of the knowledge and fear of God. By a young Seeker of truth and holines.
O Lord our Lord, how excellent is thy Name in all the Earth?
Ps. 8.1, 9.
Holy, Holy, Holy is the Lord of hostes, the whole earth is full of his glory.
Es. 6.3.
Ex perpetuitate creaturarum intelligitur creator aeternus, ex magnitudine omnipotens, ex ordine & dispositione sa∣piens, ex gubernatione bonus.
Aug. l. 11. de Civ. Dei. c. 21.
LONDON: Printed by M. S. for L: Lloyd at the Castle in Cornhill. 1657.
PAGE 1
THE FIRST BOOK OF PHILOSOPHY WRITTEN TO THE ATHENIANS BY THEOPH. PARAC. H. H. H.
TEXT 1.
ALL created things are of a fraile and perishing nature, and had all at first but one onely principle or begin∣ning. In this (principle) all things under the Cope of Heaven were inclosed and lay hid: Which is thus to be understood, that all things proceeded out of one Matter, and not every particular thing out of its own private matter by it selfe. This common matter of all
PAGE 2
things is the Great Mysterie, which no certaine essence and prefigured of formed: I daea could comprehend, nor could it comply with any pro∣perty, it being altogether voyd of colour and e∣lementary nature. The scope of this Great My∣sterie is as large as the Firmament. And this Great Mysterie was the mother of all the Ele∣ments, and the Grandmother of all the Stars, trees and carnall creatures. As children are born of a mother, so all created things whether sensible or insensible, all things whatsoever, were uniformly brought out of the Great My∣sterie. So that the Great Mysterie is the onely mother of all perishing things, out of which they all sprung, not in order of succession or continuation, but they all came forth together and at once, in one creation, substance, matter, form, essence, nature and inclination.
TEXT 2.
That this Mysterie was such as never any creature besides was, or ever saw the like, and yet was the first matter, out of which all mortall things proceeded, cannot better be understood than by the Ʋrine of man, which is made of wa∣ter, aire, earth and fire, but is neither of these, or was it like to either, yet all the Elements, by another generation arise from thence, and so passe into a third generation. But in as much as the Urine is but a creature there may be some difference between this and that. For the Great Mysterie is increated, and was prepared by
PAGE 3
that great Artificer. Never shall there be any like it; nor doth this returne or is it brought back againe unto it selfe. For as cheese becomes no more milke, so neither doth that which is gene∣rated [of the Mystery] return into its first matter. And though all things indeed may at length be reduced into their pristin nature and condition, yet doe they not returne againe unto the Mysterie. That which is once consumed can by no means be againe recovered. But it may re∣turn into that which was before the Mystery.
TEXT 3.
Furthermore, though the Great Mysterie be indeed the mother of all things, both sensible and insensible; yet were not all things that grow, nor the living creatures, nor such like things, formed therein: but thus are we to con∣sider of it, that it left and assigned generall mysteries to all things, that is, to men and living creatures and those of one sort it gave a mystery to propagate themselves after their own form. In like manner it bestowed a peculiar mysterie on every other thing to bring forth its own shape by it selfe. From the same originall also (which the primary mysterie ordained) spring those mysteries from which another mystery may be produced. For a Star (aliàs mucke) is the mysterie of beetles; flies and gnats, &c. Milk is the mysterie of cheese, butter, and such like. Cheese is the mysterie of wormes that breed in it. So againe wormes are the mysterie
PAGE 4
of perished cheese. And thus there are two sorts of mysteries: The Great Mysterie, which is uncreated; The rest, being of the same kin∣dred, are called speciall mysteries.
TEXT 4.
Now seeing it is plaine that all perishing things did spring and arise out of the uncreated mysterie: we must know, that nothing created was brought forth sooner or latter one than a∣nother, nor this or that thing apart, but altoge∣ther and at once. For the Greatest Secret, to wit, the Goodnesse of the Creator did create or lay all things together upon that which is un∣created, not formally, essentially, or by way of qualities; but every thing lay hid in the uncre∣ated as an image or statue doth in a piece of tim∣ber. For as the statue is not seen till the wast wood be cut away that so it may appear: So is it in the uncreated mysterie, that which is flesh∣ly or sensible, and that which is insensible, both came forth and got to its own form and kind by a right and instituted separation. Here was no hacking or hewing, but every thing passed into form and essence, &c. Never was there workman any where to be found so accu∣rate and industrious in separation, who with like skill could make even the least and lightest grain usefull, and put life into it.
PAGE 5
TEXT 5.
Understand it thus, not as if a house were built out of the Great Mysterie, or that the living creatures were first gathered together and laid in an heap, and then perfected, nor the other things that grow likewise: but as a Physitian makes a compound of many vertues, though the matter be but one, wherein none of those ver∣tues appear which lie hid under the same. So must we think, that all sorts of creatures under heaven were set in order and put into the Great Mysterie, not perfectly according to their sub∣stance, form and essence, but after another sub∣till manner of perfection (unknown to mortall man) whereby all things were shut up into one. We all were created of that which is fraile and mortall, and are born much after the manner of Saturn, who in the separation of himselfe brings forth all forms and colours, yet none of them appear visible in him. Since then the mysteries of Saturn yeeld such like procreations; much more doubtlesse the great mysterie hath in it this miracle, in whose separation all other superflu∣ous things are cut off, yet is there nothing so needlesse and uselesse but can bring forth out of it selfe some other increase, or fit matter thereof.
TEXT 6.
Know therefore that severall and various chips or fragments fell out in the cutting or car∣ving
PAGE 6
of the great mysterie, whereof some be∣came flesh, of which there are infinite sorts and formes: others were Sea-monsters, of wonder∣full variety also; some became herbs; other fell into wood; abundance into stones and met∣talls. A twofold way or manner of Art may at least be considered by them that ask how the omnipotent God did or could carve out those things. First, in that he alwayes ordained life and increase. Secondly, in that it was not one on∣ly matter that fell off every where alike. For if a Statue be cut out of a piece of timber, all the chips thereof are wood. But here it was not so; but every thing received its own form and mo∣tion by it selfe.
TEXT 7.
Thus the distribution followed the operation of the great mysterie, and the things that were separated from those that were superfluous ap∣peared more excellent; at the same instant also divers other things proceeded out of those very superfluous things that were chipt off. For the great mysterie was not Elementary, though the Elements themselves lay hid therein. Nor was it a carnall thing, though all sorts of men were comprehended in it. Neither was it wood or stone; but such was the matter that it contai∣ned every mortall thing in its essence without difference or distinction, and afterward indowed every one of them with its own particular essence and form in the separation. An example where∣of
PAGE 7
of we have in meat: If a man eat it, he gathers flesh, to which the meat was nothing like be∣fore; when it is putrified it breeds grasse of which it had not resemblance before at all: which holds much more true in the great myste∣rie. For in the Mysteries it is most manifest that one thing became stones, another flesh, another hearbs, and so afterwards passed into various and infinite formes.
TEXT 8.
Now when the separation was made, and every thing brought into its own form and pro∣perty, so as that it could subsist alone of it selfe, then might the substantiall matter be known. That which was fit to be put together, was so com∣pacted; the rest, in respect of substance remai∣ned voyd and thin. For when things were first set together, all could not equally be joyned, but the greatest part remained vacant. This is plainly to be seen in water, which when it is frozen, the ice thereof is but a very small quantity. So was it in the separation of the Ele∣ments. Whatsoever could be compacted was made stones, flesh, mettalls, wood, and such like. The rest remained more rare and empty, to wit, every thing according to its nature and property of the Planets. For when things were first compacted that great mysterie was just like smoke, which spreadeth very wide; yet hath it very little substance besides a small quantity of soot. All the other space, where the smoke is,
PAGE 8
is very mere and pure aire, as may be seen in the separation of the smoke from the soot.
TEXT 9.
Separation was the principle and mother of all Generation. The greatest miracle of all in Philosophy is Separation. Yet should not men study these things beyond their capacity and reason. How such things were, and might be made, is somewhat to be known by this exam∣ple, viz. If you put vineger to warm milk, you shall see a separation of the heterogeneous parts many wayes. Thus the Truphat (or Traphat) of mettalls brought every mettall into its own nature. So was it in the Mystery. For as the macerated tincture of silver, so also the great penetrating mysterie, reduced every thing into its essence, distinguishing and separating all things with such wonderfull diligence, that eve∣ry substance had its due form. Now that Ma∣gick was a most singular secret that directed such an entrance. Which if it were divinely done by the Deity, it would be to no purpose to study for it. Nor doth the Deity make known him∣selfe to us hereby. But if that Magick were na∣turall, certainly it was most wonderfull, very excellent for quickness of penetration and swift∣nesse of separation, the like whereof Nature can never more give or expresse. For whilst that was busie at work, one piece fell into the Ele∣ments, another into invisible things, another into the vegetables; which doubtlesse must
PAGE 9
needs be a very great and singular miracle.
TEXT 10.
In as much then as the great mystery was full of such Essence and Deity with an addition of the most eternall one; the SEPARATI∣ON was before any creature. When this be∣gan, then every creature sprang forth and ap∣peared in its majestie, power and free will: in which state also it shall still flourish even to the end of the world, or that great harvest, when all things shall be pregnant with fruit, which shall then be gathered and carried into the barn. For the harvest is the end of its fruit, nor doth it intend ought but the corporall destruction of all things. And though their number be al∣most infinite, yet is there but one harvest onely, when all the Creation shall be reaped, and car∣ried into the barn. Nor will this harvest, the end of all things, be lesse admirable, than that great mysterie was wonderfull in the beginning, notwithstanding the free power of things be the cause of their mutuall affection and destruction. For there is nothing but hath both love and ha∣tred. The free will flourisheth and is conver∣sant in vertues, but is either friend or foe in our works. But these things belong not to separa∣tion. For that is the sequestratrix that gives to every thing its form and essence.
PAGE 10
TEXT 11.
When the great mysterie first separated all things, the first separation was of the Element, so that before all other things the Elements brake forth into their act and essence. The fire was made heaven and the wall of the firma∣ment. The aire was made a voyd space, where∣in nothing appeareth or is to be seen, possessing that place wherein is no substance or corporall matter; This is the coffer or inclosure of the in∣visible Destinies. The water passed into liquor, and took its place about the channells and hol∣lownesse of the centre within the other Ele∣ments and the skie; This is the hutch of the Nymphs and monsters of the Sea. The earth was coagulated into dry land, and is upheld by none of the other Elements, but is propt up by the pillars of the Archaltes; These are the strange and wonderfull works of God: The earth is the chest of those things that grow, which are nourished by it. This kind of separa∣tion was the beginning of all creatures, and the first distribution both of these and all other creatures.
TEXT 12.
After the Elements were thus brought forth into their essence, and divided from each other, that every one subsisted severally in its own place without prejudice to one another, then a
PAGE 11
second separation followed the first, which proccee∣ded from the Elements. Thus every thing that lay in the fire was transformed into the heavens, one part thereof as into an Ark or cloyster, ano∣ther part proceeded out of it as a flower out of a stalk. Thus the Stars, Planets, and whatsoe∣ver is in the Firmament, were brought forth. These sprang out of the Element, not as a stalk groweth with its flowers out of the earth (for these grow out of the earth it selfe) but the Stars came out of the heavens by separation onely, as the flowers of silver ascend, and sepa∣rate themselves. So that all the firmaments are separated from the fire. But before the firma∣ment was separated from the fire, every jot thereof was but one Element of fire. For as a tree in winter is but a tree, but when the spring comes the same tree (if that be separated from it that may be separated) puts forth leaves, flow∣ers and fruit, which is the time of its harvest and separation: Just such another harvest was there in the separation of the great mysterie, which could by no means with-hold or defer it selfe any longer.
TEXT 13.
Another separation out of the Aire followed the separation of the Elements, at one and the same instant with that of the fire. For the whole aire was predestinated unto all the Elements. Yet is it not in the other Elements of mixture in any manner and measure; but it doth assume
PAGE 12
and occupy all manner of things in all the Ele∣ments, onely what was before surrounded it doth not possesse. For no mixture of the Ele∣ments continued fast united, but every Element betook it selfe to its own free power without de∣pendance on another. As soon as this Element thus parted from the rest out of the great myste∣rie, presently out of it were distributed Fates, impressions, inchantments, superstitions, shrewd turns, dreams, divinations, lotteries, visions, apparitions, fatacests, melosines, spirits, diemeae, durdales and neuferans. At the separation of the things aforesaid every thing had its proper place and peculiar essence appointed it. Hence things invisible in themselves became sensible unto us. No Element was by the supream Se∣cret made more thin than the Aire. The Die∣meae dwell in the rocks, for such there created with the Aire unto a vacuity. The Durdales betook themselves into woods, for their separa∣tion was into such a kind of substance. The Neuferans inhabit in the Aire or pores of the earth. The Melosinies stept aside into mans blood, for their separation from the aire was into bodies and flesh. The Spirits were distribu∣ted into aire that is yet in a Chaos. All the rest are in peculiar places of the Aire, every one kee∣ping its place assigned to it, and separate from the Element of the Aire, yet so as that it must of necessity live therein, nor can it change that place for another.
PAGE 13
TEXT 14.
By the separation of the Elements the water was gathered into the place which the mysterie had alotted it. Thus every thing whatsoever that lurked in the Elementary vertue and pro∣perty thereof was more fully divided by a second separation, and the water parted into many spe∣ciall mysteries, all which had their matrix from the Element of water. One part thereof be∣came fishes, and they are of many forms and kinds, some beasts, some salt; much of it sea∣plants, as Corals, Trines and Citrons; a great deal of it sea-monsters contrary to the manner and naturall course of the Elements, very much became Nymphs, Syrenes, Drames, Lorind, Nesder; some reasonable creatures, having something eternall in their body, and propaga∣ting themselves; some also that die totally, and some that are againe separated in time. For the perfect separation of the element of water is not yet made. But as the great harvest hastneth and cometh on, a new increase may spring up every year in the Element of water. And this sepa∣ration is made at the same instant when the o∣ther Elements are separated, in one dayes work, and by the motion of sequestration. So that every thing thus living in the water was at once in a minute and moment of time created and made manifest by the separation.
PAGE 14
TEXT 15.
In like manner when the Element of the earth was disjoyn'd from the rest, the earthy separation was made, to wit, the separation of all things that doe or did spring in or out of the earth. For at the first creation the four Elements lay hid in all things alike in the great mysterie: which things also were separated after the same manner and in one instant, and were divided among themselves one after another by a second separation, which is Elementary. And by this kind of Elementary separation out of the Ele∣ment of the Earth things sensible and insensible, those that are eternall and those that are not eter∣nall were parted from one another, every one obtaining its peculiar essence and free power. All that was of a woody nature was made wood. The next was mines of mettalls. A third be∣came marcasite, talke, bisemute, pomegranate, mettallick cobalt, milsto, and many other things. A fourth precious stones of many sorts and shapes, as also stones, sands and lime. A fift was made into fruit, flowers, hearbs and seeds. A sixt into sensible living creatures, whereof some partake of eternity, as men, others doe not, as calves, sheep, &c. Whereof many kinds and dif∣ferences might be reckoned up; for many more kinds were separated in the earthy Element than in any other. For by the seed of two are all things propagated, that is, by the coming toge∣ther of father and mother; which was not pre∣destinated
PAGE 15
and ordained in the other Elements. Here also are the Gnomi. Sylvestres and Le∣mures; of which some are alotted to the moun∣tains, some to the woods, some onely to the night. But the Giants were parted into a third separation. There are great distributed essences too, as also strange miracles amongst men, cattle and all things that grow, which is a hard matter for any Phylosopher to find out, and therefore tis thought they were made besides the order and measure of nature.
TEXT 16.
After the four Elements were from the be∣ginning separated from each other out of the onely matter (as hath been said) in which matter notwithstanding their complexion and essence was n•t; the Complexions and natures issued out by that separation. The hot and dry went into the heavens and firmament, each cleaving apart into its own property. The hot and moyst went into the aire, by which the hot and moyst are invisibly separated. The cold and moyst turned into the Sea and the parts adjoyning. The cold and dry degenerated into the earth and all earthy things. And even contraries arose from the se∣paration of the Elements, which have no like∣nesse at all to their Elements. Of this sort is lime, which in respect of its own nature is not fire, though it ariseth out of the fire. The cause whereof is this, because the dissolution went too far off from the fiery nature in the separation of
PAGE 16
the Element; for the fire hath both cold and moyst in it. There is a fourfold fire. Therefore the colours that are from the fire are not al∣wayes like unto it. One fire causeth a white and azure colour. The dry fire maketh a red and green. The moyst fire maketh an ashie and black. The moyst fire casteth a colour like saffron and red. For this reason one procreation is hotter then another, because one fire is more or lesse in degree than another. Nor is there but one sim∣ple and onely fire and no more, but there are some hundreds of fires, yet never a one of the same degree with another. The procreation therefore of every of them is from its own sub∣ject, as a kind of mysterie so ordained.
TEXT 17.
Nor did the water obtaine one kind of com∣plexion onely. For there were infinite waters in that Element, which yet were all truly waters. The Phylosopher cannot understand that the Element of water is onely cold and moyst of it selfe. It is an hundred times more cold, and not more moyst, and yet is it not to be refer'd as well to the hotnesse as the coldnesse. Nor doth the Element of water live and flourish onely in cold and moyst of one degree: no neither is it fully and wholly of one degree. Some waters are fountaines, which are of many sorts. Some are Seas, which also are many and divers. Other are streams and rivers, none of which is like ano∣ther. Some watry Elements were disposed of
PAGE 17
into stones, as the Berill, Chrystall, Calcedony, Amethist. Some into plants, as Corall, &c. Some into juyce, as the liquor of life. Many in∣to the earth, as the moysture of the ground. These are the Elements of water, but in a mani∣fold sort. For that which groweth out of the earth, from the seed that was sown, that also be∣longs to the Element of water. So what was fleshy, as the Nymphs, belong also to the Ele∣ment of water. Though in this case we may con∣ceive that the Element of water was changed in∣to another complexion, yet doth it never put off or passe from that very nature of the Element from which it proceeded. Whatsoever is of the water, turneth againe into water: that which is of fire, into fire: that of earth, into earth; and that of aire, into aire.
TEXT 18.
In like manner must we think of the Element of the earth, that all things that are out of the earth do retaine the nature thereof. And though the minerall liquors may be taken for fire, yet are they not fire. Brimstone doth not therefore burn because it is of a fiery Element. For that which is cold will burn as well as that which is hot. That which burneth to ashes is not the Element of fire, but the fire of the earth. And that fire is not to be taken for the very Element. Nor is it the Element, but onely the wasting of the earth, or of its substance. Water may burne and flame as well as any thing else: and if it burn, then is
PAGE 18
it watry fire. Againe, whereas the fire of earth will burn and blaze, it is not therefore to be ac∣counted fiery, though it be somewhat like to fire. He is but a silly and sensuall Philosopher that calleth the element according to that which he perceiveth. Thus rather should he think, that the Element it selfe is far another thing then such a fire as this. And for what cause? All that moystneth is not the Element of water. Even the Element of Earth may be brought into water, yet it remaineth earth still. Whatsoever, likewise is in the earth, is of the Element of earth. For it is, and is known by the property of that our of which it proceeded, and to which it is like. A man may strike fire out of a flint and calcedony. That is not elementall fire, but a strong expression out of great hardnesse.
TEXT 19.
The Element of the aire hath many procrea∣tions in it, all which are yet meer aire. Every Philosopher should well understand this, that no Element can begat another thing out of it selfe but that which it is of it selfe. Like ever be∣getteth its like. So then, seeing the aire is invisi∣ble, it can bring nothing visible out of it selfe. And whereas it is impalpable, it can produce nothing that may be touch'd. Therefore (as I may so say) it doth melosinate. And though that be from the aire, yea be the very aire, and nothing else; yet the conjunction is made in another Element, which is the Earth. For here
PAGE 19
may a conjunction be made from the aire to a man, as it cometh to passe by Spirits in all witch∣crafts and inchantments. The same may be said here as was of the Nymphs, who though they live in the Element of water, and are nothing but water, yet have they freedome to converse with things on the Earth, and to generate with them. The like compaction also is there from the aire, which may be seen and felt; yet as a procreation of the first separation, but onely as a consequence. For as a beetle is bred of dung, so may a monster of the airy Element assume a bodily shape with airy words, thoughts and deeds, by a mixture with that which is earthy. Neverthelesse such kind of miracles and conse∣quences doe at last decay againe into the aire, as Nymphs turn into water, just as a man by rot∣ting is consumed and turned to earth, because he came from thence.
TEXT 20.
And thus the procreations proceeded one out of another by the great separation. From those procreations arose other generations, which have their mysteries in those procreations, not in like manner as the separation of the things aforesaid, but as a mistake, or abortion, or excesse. Thunder comes from the proceations of the Firmament, because that consisteth of the Element of fire. Thunder is as it were the harvest of the Stars at that very instant of time when it was ready to work according to its nature. Magicall tempests rise out of the aire, and there end: not as if the Element of aire begot them, but rather the spirit
PAGE 20
of the aire. The fire conceives some things bo∣dily, as the Earth doth the Gnomes. Likewise ordure comes from men and beasts, not from the earth. Lorind riseth from the originall of water, yet it is not of the water. Many other things also proceed out of the store either through mistake or in due time. Deformed men, wormes, and many more such like generations proceed from the impressions. The infection of countries, the plague, famine, is from the fatall stormes. Beetles, cankers dalnes, breed in dung. By Lorind is found out the Prophesie of that country, which is a kind of presage or guessing at strange, wonderfull, and unheard of things to come.
TEXT 21.
As we have seen a threefold separation made out of the mysterie into three sorts of formes; it remaines now that we consider the fourth and last separation of all, after which there shall be no more; for then all the other shall perish, and be no longer a mysterie. After the fourth all things shall be reduced into their first princi∣ple, and that onely remaine which was before the great mysterie, and is eternall. Which is not so to be understood, as if I could be turned into any thing, or as though any thing could be made of me after the last separation, unlesse by death: for I shall be brought to nothing, as in respect of my beginning I came out of nothing. Now we must know how it comes to passe that all things
PAGE 21
are brought againe into their originall: When they are turned into nothing, then doe they con∣sist in their first Being. Frst of all then we must look after that which is the first of all. And what that is that goeth i•to nothing is no lesse than a mysterie. My soule in me was made of something, therefore doth it not become no∣thing, because it was formed of something. But of nothing nothing is made, nothing is generated. A picture drawn on a table, as it is a picture, was doubtless made of something. But we were not so made of something, as an image in the aire. And why so? but because we came out of the great, not out of the procreated mysterie. Therefore are we brought to nothing. If you wipe off a picture with a spunge, so that nothing thereof remaine, the table is as it was before. Thus all creatures shall be reduced to their first state, to wit, to nothing. That we may know wherefore all bodies must return into nothing, it is because of that which is eternall in the bodies rationall. The last separation of this kind is the ultimate matter. Then will there many procre∣ations, mixtures, conversions, alterations, trans∣mutations, and such like things be done, all which are past mans finding out.
TEXT 22.
Againe, by Philosophy it is manifest, that whatever is for the succour and preservation of any frail mortall thing is therewith also equally mortall, nor can that be joyn'd againe that is di∣vided,
PAGE 22
as milk once turned into curds becomes milk no more: thus may we reason also, that the great mysterie returneth not into that out of wh•ch it came. Whence we may conclude, that all creatures are the picture of the highest myste∣rie, and so nothing else but as a painted colour is to the wall. Such is our life under heaven, that one thing as well as another may be destroyed and turn'd into nothing. For as the table or frame of a picture may be destroyed and burnt; so also may the great mysterie, and we with it. And as all the things of the creatures are wip'd away, minished and do perish with the mystery, as a forrest which the fire burns into a little heap of ashes, out of which ashes but a little glasse is made and that glasse is brought into a small-be∣ryll, which beryll vanisheth into wind: in like manner we also shall be consumed, still passing from one thing into another, til there be nothing of us left. Such as the beginning such is the end of the creatures. If the Cypres tree can spring out of a little graine, surely it may be brought into as small a quantity as that little kernell was at first. A grain and the beryll are alike. As it begins in a grain, so it ends in a beryll. Now when the separation is thus made, and every thing reduc'd to its nature, or first principle, to wit, into nothing: then is there nothing within the skie but is endlesse and eternall. For that by which it is for ever will there flourish much more largly than it did before the creation, it ha∣ving no frailty or mortality in it. As no creature can consume glasse, so neither can that eternall
PAGE 23
essence be brought to nothing by that which is eternall.
TEXT 23.
The last separation being the dissolution of all creatures, and one thing consuming and pe∣rishing after another; thereby the time of all those things is known. When the creatures once were, they had no utter ruine in them; for a new seed still supplyeth the room of the old de∣cayed thing. Thus there is somewhat eternall, not subject to ruine, in the things that are mor∣tall, by renovation of another seed, which thing the Philosopher knoweth not. No seed doth ad∣mit or constitute that which is eternall. Yet doth it admit putrefaction, when that which is eter∣nall is taken into the eternal. In this respect man onely among all the rest of the creatures hath that which is eternall in himselfe joyned with that which is mortall. According to what hath been said, the mortall and eternall are joyn'd to∣gether: Understand, that which is mortal prepa∣reth an essence in the stomack, and upholdeth the default of the body. The onely cause where∣of is, that 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, such is the eternall that comes from that body. This is that which confounds all Philosophy, that the mortall should domineer, and as it were beare sway as it listeth over that which is eternall and that this also should depend on man: Who
PAGE 24
thereby is made more a companion of that which is eternall than if his mortall and eternall both floweth from himselfe. Whence we moy con∣clude, that all creatures should live together, the reasonable and unreasonable, one being service∣able to another, the eternall planted into the mortal, and these two dwelling together. Hence Philosophy teacheth, that all those things can∣not be destroyed and confumed that live toge∣ther without squabling and fighting, without guile and deceit, without good and evill. Which otherwise would be, if one should oppose ano∣ther. Those have no knowledge or judgement in whom the eternall dwelleth not. But those things in whom the eternall is, cannot be desti∣tute of understanding. When things so fell at odds as to clash one with another, one eternall was forc'd to give an account and make satisfa∣ction of wrongs to another. And whereas re∣compence belongs to the eternall, it must not be repay'd by that which is mortall. And though bodies may pacifie and bear with one another; yet if any thing be left here, that is eternall. Therefore that onely is judged that is eternall in us. And though one exact upon or judge ano∣ther, yet all mortall things, which have the eter∣nall in them, must die whether they will or no, so that the eternall onely shall stay behind here, without company of the body. Thus the judge∣ment is finished. For that onely is eternall, nor is there any more of it to come in the last de∣struction of every mortall thing. Now if those things, that had the eternall in them, have so pe∣rished,
PAGE 25
nothing now remaineth but what was eternall of it selfe, and did nourish and increase that which was mortall. That which is good for nothing doth not tarry in the creature. All other things are only for the sake of that which is eter∣nall. Hence also it is that which hath the erer∣nall in it selfe, and with it all things that main∣tain'd it, may die and perish together. That on∣ly remaineth that is eternall. Whence the end of all bodily things is evident, even nothing, to which they all revolt. For they are separated from their ownessence into nothing that is, from something, into nothing. But man desireth a perfect separation, i. e. of the eternall from the mortall. Now is the judgement, when the fickle∣nesse of all things under heaven is proclaimed. If there were no reason why a thing should be fra∣gill, the creature should never die, no death should be in it, but all things would be eternall. The onely reason whereof is this, because we mortalls live not in righteousnesse, we judge not right judgement among our selves one toward another, nor have we received the power of the eternall to judge. These things belong to the eternall. Which seeing it ought to be so, all we must of necessity be brought and come together. Thus have we found the dissolution of all things.
TEXT 24.
Seeing then all things were created and have their end also out of the first great mysterie, as hath been said: it is evident by consequence that there is some great mystery. Which is no
PAGE 26
other than as if a house should be built by (the command of) a word. Understand it thus, that [the mysterie] it applyed it selfe to the sole su∣pream; so it is possible that a man may bring fire out of that which is not fire, where no fire is. A flint hath no fire in it selfe, though fire come out of it. Know therefore, that all the first mysteries lay hid and did exist in the great mysterie in a threefold manner; in respect of things vegetable, elementary, & sensible. The ve∣getables were many hundreds, many thousands. Every thing had its own special kind in the great mysterie. To the Elements did there but four be∣long, for they had but 4 principles. But men had six hundred. Crump-feeted men had one, the Ciclopes another, Gyants another, the Mechili another. So had they that dwell on the earth, in the aire, in the water, and in the fire. Things also that grow had every one its own proper mysterie in the great mysterie, whence came out many kinds of creatures. So many trees, so many men, so many mysteries too. But the eternall onely doth bear rule in man, and in his whole mysterie, and no more in one than in another. In the great mysterie there was not any kind but might infinitly be formed and digested, one dif∣ferent from another. All which must perish. What more might have been made from thence we forbear to mention. But that there should be a New great mysterie is impossible; unles that could be made more miraculous, which by reason of its wonderfull nature we cannot sufficiently search out.
PAGE 27
THE SECOND BOOK.
TEXT 1.
SEing then there was some∣thing by which, when it was separated, all things were created: first we must con∣clude that there is some dif∣ference of the Gods, which it this. Sith the things cre∣ated are divided into eternall and mortall; the reason whereof is, because there was another creator of the mysteries, besides the chiefest and most high. For the most high (Creator) ought to be the Judge and corrector of all the crea∣tures, who should know how much was bestow∣ed on them whereby they might do either good or evill, though they had it not (immediately) from him. Moreover, the creatures are alway egged on and provoked rather to evill, compeld thereto by the fates, stars, and by the infernall one; which by no means could have bin, if they had proceeded out of the most high himself, that we should be forced into those properties of good and evill, but should in all things have had free will, without any such violent instigation:
PAGE 28
yet neverthelesse the creature hath not so much wisdome as to know good or evill, to understand the eternall and mortall. For there are many fonles and mad men, scarce a wise man of a thou∣sand; most are false Prophets, Teachers of lies, Masters of folly and ignorance, who are accoun∣ted for the most eminent, though they be no∣thing so. And the reason is plaine, for such crea∣tures are we, whose Masters teach us no perfect good, but are rather seasoned by the mortall God who had some power in the great mystery, yet are they ordained by the Eternall for judgement both to themselves and us.
TEXT 2.
Now if it were necessary that all things that were made should consist of, and proceed from four only, as by the seperation we know it was: those four only must be the matrixes of all the creatnres, which we call the Elements. And though evere creature be yet an Element or may have some share of the Element, yet it is not like the Element, but like the Spirit of the Element; Nothing can subsist without an Ele∣ment. Nor can the Elements themselves stand together. There is not any thing that consist∣eth either in four, three, or two Elements, but one Element standeth by it selfe apart, and eve∣ry creature hath but own element. They are al∣together blind who take that which is Moyst for the Element of Water, or that which bur∣neth for the Element of fire. We must not limit
PAGE 29
an Element to a body, substance, or quality. That which we see is only the snbject or recep∣tacle. The Element is a Spirit of lives and grows in those things, as the soul in the body. This is the first matter of the Elements that can neither be seen nor felt, and yet is in all things. The sttst matter of the Elements is nothing else but that life which the creatures have. If any, dye, that subsisteth no more in any Element, but in the ultimate matter, wherein is no tast, force or vertue.
TEXT 3.
Whereas althings that could be created were made of foure mothers, viz. the four Elements. Take notice further, that those four Elements were fufficient for al things that were to be cre∣ated, nor was it requisite that there should be more or lesse. In things mortall there can no more but four natures subsist. But in things immortall the temperaments, may subsist, though the Elements cannot. Whatever is (as I call it) an elementure, that may be dissolved. But on the contrary, the temperature cannot be dissolved. For such is the condition thereof, that nothing can be added thereto or taken from it, nothing thereof can putrifie or perish. And seing that condition is mortal, as hath been said, we must know that all things do subsist in four natures, and that every nature retains the name of its E∣lement. As the Element of fire is hot; the Element of earth cold; the Element of water
PAGE 30
is moyst, the element of aire dry. Where we must as well consider, that every of the said natures is peculiarly such a one by it selfe apart. For fire is onely hot, and not dry, nor moyst. The earth is onely cold, not dry, nor moyst. The water is onely moyst, not hot, nor cold. The aire is one∣ly dry, not hot, nor cold. And therefore are they called Elements; having onely one simple, not a double, nature. But their manifestation through all the creatures must be understood as an Element, that may subsist with a substance and body, and can there work. The highest knowledge concerning the Elements is this, that every one of them hath but one onely simple na∣ture, either moyst, or dry, or cold, or hot. Which is from the condition of spirits. For eve∣ry Spirit hath a simple, not a double nature; and so have the Elements too.
TEXT 4.
Though we mortalls have compounds in us, as hot and moyst; yet far otherwise then the Ancients imagined. For the Colick is of the Ele∣ment of fire, yet not compounded of hornesse and drynesse, but is onely hot. And so the other complexions. Therefore if we find any disease mixt with heat and drought, we may suppose that two Elements are there, one in the liver, another in the spleen, and so in the other mem∣bers. There are not two Elements in one mem∣ber. For certaine it is, that every member hath a peculiar element, which we leave to Physitians
PAGE 31
to define. But this cannot well be affirmed, that two elements should consist both together, or that one and the same element should be both hot and moyst. Nor can there be any such com∣pound. There are no compounded Elements, for the reason before given. Where there is heat, there is neither cold, nor drought, nor moysture. So where there is coldnesse, there is none of all the rest. The same may be said of moysture and drynesse. Every Element is sim∣ple and solitary by it selfe, not mixt in composi∣tion. The possibility which Philosophers talk of, concerning a conjuction of the Elements, is as much as comes to nothing. For no Element of water hath any heat in it. Nor can there be any heat in moysture. Every Element is alone by it self. So also cold cannot of it self indure dri∣ness: It subsisteth pure by it self. And thus much be spoken to be understood of the proper essence of the Elements. All drynesse is a dissolution of cold. As moysture and dryness cannot be mixt; so much lesse can coldnesse and dryness or moy∣sture, or heat and drynesse close or consist to∣gether. For as heat and cold are contrary things, so heat and cold have a contrariety against moyst and dry.
TEXT 5.
Because all things are constituted of the four Elements, therefore to goe about to prove that those (Elements) must necessarily be mixt to∣gether, is very erroneous. For every mixture
PAGE 32
is a composition. Therefore they cannot be a Mysterie, because they are compounded. Every mysterie is simple, and one onely Element. Now the difference betwixt the elements and com∣pounds is this: An element, and so may a my∣sterie too, can generate something else out of it. A compound can generate nothing, but what is like it selfe; as men beget men. But a myste∣rie doth not produce a mysterie like it selfe, but a contrary thing, as a divertallum. The element of fire is the generatrix of the Stars, Planets, and the whole Firmament, yet neither of them is mede and form'd like this. The element of water made water, which is altogether contrary to the Element of water; for that of it selfe is not so moyst as the element of water. The very element it selfe of water hath such moysture that will soften stones and hard mettalls. The substantiall water taketh away that excellent vertue of mollifying, that its power is not per∣fect. The element of aire is so dry that it can dry up all waters in a moment. But that force is taken away and broken by the substantiall aire. The element of earth is so cold, that it would bring all things to the ultimate matter, as wa∣ter into Chrystall, and (*) into Duelech, living creatures into marble, trees into gyants. The fundamental of the elements that may be known is this, to understand, that they are of such an excellent and quick activity or efficacy, that no∣thing besides can be found or imagined like them. The things wherein those are, be attracted and assum'd by them, as fate, that may become
PAGE 33
corporall, yet hath not one whit of vertue with∣out them.
TEXT 6.
That we may more fully understand what an Element is, we must know that an Element is nothing but a soul. Not as though it were of the same essence with a soul, but that it hath something like to it. The difference between the soul of an Element and the eternall soul is this. The soul of the Elements is the life of all crea∣tures. The fire that burneth is not the Element of fire, as we see, but its soul which we cannot see is the Element and life of fire. Now the ele∣ment of fire may be no lesse in a green stick than it is in the fire: But the very life is not alike there as it is in fire. This then is the difference between the soul and the life. If fire live, it bur∣neth: But if it be in the soul, that is, in its Ele∣ment, then it cannot burn. Nor doth it follow, that a cold thing must needs proceed from a cold Element; for oft times it is from a hot one. And many cold things come from the Element of fire. Whatsoever doth grow, is from the Ele∣ment of fire, but in another form. Whatever is fixt, is from the Element of earth. That which nourisheth, is from the Element of aire. And that which consumeth, is of the Element of wa∣ter. To grow is the property onely of fire. When that faileth or goeth out, there is no in∣crease. Were it not for the Element of earth, there would be no end of growth. Tis that that
PAGE 34
fixeth, that is, it limiteth the Element of sire. So were it not for the Element of aire, there could be no nourishment. For all things are nourished by the aire onely. Also nothing could be dissolved or consumed, were it not for the Element of water, by which all things are mor∣tifyed and brought to nothing.
TEXT 7.
But though the Elements are thus hid and do altogether exist invisible and insenfible in other things, yet have they power to bring forth their mysteries. Thus the Element of fire sent forth the Firmament; not in respect of the bodies, but in respect of the elementar essence. The Sun hath another body besides what it had from the Element of fire. Yet this is essentially in it with heat. Nor is the heat thereof by motion and ro∣tation, but it is from it selfe. The Sun warm as well as shine if it stood still and did never move at all. Chrystall made the Sun of the element of fire, though this hath no other body but what it had from the Element of fire. Thence (as I may so speak) are the bodied Elements. The Moon and other Stars also had their beginning from the Element of fire: but onely of a red colour, in which is no heat or burning, but hath onely a kind of deadish lustre cleaving to it. And though various signes in respect of form and shape ap∣pear in heaven; of which we will not now speak: yet such a form is such a form is meant as we have here on earth. And not one onely, but
PAGE 35
divers, some whereof we know, others we doe not. For when the mysterie of the Element of fire was separated, every thing came forth, such as we now see it. The Stars then are the daugh∣ters of the Element of fire: and heaven is no∣thing but a chaos, that is, a vapour breathing out of the Firmament, but so hot as cannot be exprest. That fervour or burning heat is the cause of lightnings, glooms and appearances. In that region is the pure Element of fire, of which more largely in its place.
TEXT 8.
As the fire brought forth various shapes and essences: in the same manner also did the Ele∣ment of aire produce the like. Though the four Elements differ somewhat in those things that are gendred out of themselves. For every of them gendred some one thing in speciall and pe∣culiar to it selfe. The Firmament is like none of the other three. Fate is from the aire, yet is it not like any of the three rest. Those that belong to the earth are not in the least like any of the other three. So likewise is it with Sea-monsters in relation to other things. Every creature be∣gat both reasonable and unreasonable creatures in it selfe. Heaven, as well as the Element of earth, hath rational creatures in the Firmaments. In like manner the fate of the aire is distinguish∣ed in its signature by reason and bruitishnesse. The same also is true of the earth and water. Now who is he that can tell us what the truth is
PAGE 36
which within the four sealed Elements, who are they to whom the true faith and right way of salvation is committed and intrusted, or who a∣lone are they that shall inherit eternity, which we will now passe by? It must needs be, that men live in all four, as if they did but in one Ele∣ment, to wit, the earth. As touching destiny, we are to understand, that its generation out of the Element is manifold, yet without any body and substance, according to the property of the aire (which is not corporeall) and its habitation. Some are corporeall, others cannot be touched, as we know.
TEXT 9.
Most manifest it is, that out of one seed the root sprouteth into many sprigs, then into the stalk, afterwards the boughs shoot out, lastly the flower, fruit and seed put forth. Just so is it in the various procreations out of the four Ele∣ments. All which procreations that are from one Element cleave close to each other, as an hearb groweth from one seed. Though they be not all permiscuously alike to their seed. The creatures which are made of the water, are part∣ly men, partly living creatures, and partly the food of both. One Element clearly discovereth its own signature, want, and sustentation; as also hinteth its course and coming, which may easily be known by the stars, not as though the stars doe guide and govern us, but they keep pace with us, and imitate the inward motion of our
PAGE 37
body. Whatever is made in the Element of earth, is also made in the Element of water. For Lorind is the commotion of the change of that Element of water. When this moveth it selfe in the Element of water, yet then is the Element of earth moved too. Lorind is like a comet or blazing star. The monster of the sea may be con∣sidered, as the errour of the Firmament. So that a peculiar world, with its mysterie, to the end of the world, may be found out in the water. They have the same principle with the other Ele∣ments. Their end is no other, but as the rest of the Elements is. The onely difference is of the forms, essence, and natures, that happen to them, with their signatures and Elements. Hence we may find four worlds, according to the four Ele∣ments and primary habitations; but there is but one Eternall, in righteousnesse, equally to be known in all four.
TEXT 10.
From the Element of Earth we may learn very much, that out of it we came. Every like knoweth its like. The knowledge of the other Elements floweth from Philosophy. But this is a thing like (us) issuing from experience, out of which afterward Philosophy groweth up. But as the Element of Earth procreated a signature, so likewise did all the rest. As we have stones, so have the other Elements as many. Indeed those stones are not like ours, but are made after their own proper form. The rest of the Elements
PAGE 38
have their mineralls too as well as we. The ce∣lestiall Firmament hath mineralls both of flow∣ers and stones, which we may ranck amongst the miracles. Though here we may easily be decei∣ved, and quickly run our selves aground while we stickle so much to have the natural courses recko∣ned among prodies, and that this or that hue of the Firmament fore-sheweth some singular thing; thus we praesage like Prophets, whereas we should rather conclude that such things come to passe according to the naturall course of the Firmament. But if any such thing should at any time so f•ll out, we should believe, that such was our course and state. Mean while if any thing of the Elements be faulty, that same will enfeeble the rest. For all things should run in a perfect and uninterrupted course. And though the o∣ther three Elements serve to nourish us; yet are they ready to serve the Firmament, and the aire, and the water too, and those things that are in them. One thing is nourished by another, as many trees in an orchard. And we may take notice of the slips and failings of the Firmament, as well as the Firmament doth observe our de∣fects. The same may be said of all the rest.
TEXT 11.
It is silly and vaine Philosophy to place all happinesse and eternity in our Element of earth. A foolish opinion it is, to boast that we onely of all creatures are the most noble. There are more worlds than one, nor are there none be∣sides
PAGE 39
us in our own. But this ignorance is much more capitall, that we know not those men who are of the same Element with us, as the Noctur∣nales, Gnomes, &c. Who though they live not in the clear glory of heaven, nor have any light of the Firmament, but hate what we love, and love what we hate, and though they are not like us in form, essence, or sustentation; yet is there no cause of wonder: For they were made such in the great Mystery. We are not all that were made, there are many more, whom we know not of. Therefore we must conclude, that there were more bodies than onely one simple body shut up in the great Mystery, though in generall there was but eternall and mortall there. But in what various shapes and sorts they brought forth, no man can tell. This doubt will be wholly removed when the eternity of all those things shall meet together. Then certainly many un∣known things shall be fully found out and made known many wayes, not onely of those things which have the eternall in themselves, but also of those things which have sustain'd and nourished that eternall. There is a twofold eternall: One of the kingdome and domination; the other of ornament and honour. That flowers should not be eternall is clean contrary to Philosophy; which though they wither and perish, yet at last they shall appear in the generall meeting toge∣ther of all things. There is nothing created out of the great Mysterie but shall have an image without the Firmament.
PAGE 40
TEXT 12.
There ought to be neither more nor lesse than four mothers of all things, as all procreati∣ons shew. Not that the great Mysterie, whereof we now treat, can be found out by way of uni∣versal demonstration what manner of thing it is, according to its properties in the beginning: But the great Mysterie is rather known and un∣derstood by the last mysteries and by the pro∣creations which did spring and proceed out of the first. Tis not the beginning, but the end that maketh a man a Master and Philosopher. The knowledge of a thing according to its perfect na∣ture is found out onely in the end of its being. Possibly there might have been more Elements made than now there be. But in the utmost knowledge of all things there are but four to be found. And though we may suppose that it had been easie for God, who created but four, to have made them many more; yet when we see that all mortall things consist but of four onely, we may conclude that more than these could not well stand together. And it is most likely that when the said four Elements perish, that then o∣thers shall arise according to every essence un∣like the former: or that after the destruction of the creatures already made, there shall be a new great mysterie, the knowledge whereof will be greater and better than of the former. But this we lay not here as a fundamentall, yet he that would understand the beginning of the world
PAGE 41
must of necessity consider that it had its rise out of the Elements: and as there are four Ele∣ments so there are four worlds, and in every one a peculiar kind, taught how to subsist in their necessities.
TEXT 13.
But though all things subsist in the said four Elements: we doe not mean that the four Ele∣ments are in althings, or that the four Elements dwell in all. The reason is, because the world which is seperated and procreated of the element of fire hath no need of ayr, water, or earth. So the world of ayre needeth none of the other three. Which is true also of the earth and wa∣ter. Concerning the elements, we teach not that the world cannot be preserved without the four Elements: but rather that every thing is preser∣ved by that one element from whence it sprang. And though I deny not, but that the firmament doth nourish the world by its elementary virtues which doe wholly descend fiery on the earth: yet that nourishment is not necessary. Nor will the world perish of it selfe, for it hath sufficient to sustaine it selfe, as the other world maintai∣neth it selfe without the help of the earth. As for example. The waters earth contributeth nothing to its proper essence; nor the earths water to it. So is it with the aire. But tis not sufficient that every world doth solitarily or of it selfe subsist in its Element; but rather that the light from heaven is as a kind of extract of
PAGE 42
the four Elements, most exellent in a full and perfect propriety. But let none think that the Sun or Planets did receive their lustre or motion from the Element of fire, but rather from the Mysterie. The brightnesse of the Firmament that doth irradiat the world, did not flow from the Element of fire, but from the mysterie. The earth bringeth Trone, the water Ture, the aire Samies: These proceed not from the Element, but from the Mysterie, yet are in the Element. Thus the four worlds that came out of the My∣steries doe agree to help each other, to nourish and sustain one another: Not from the nature of Elements, for they themselves are Elements.
TEXT 14.
It is not from the Elements that man doth live, see, hear, &c. but from the mysteries, or rather from the monarchie; And so all things else. The Elementary thing is but an Inne and a repast. Know also that whatsoever is eternall cometh from the Mysterie, and is the same thing. Doggs die, but their mysterie doth not: Man dyeth, but his mysterie surviveth, and much more his soul whereby he is by so many degrees more excellent then a dog; The same may be said of all things that grow. Hence is that mi∣stake, that all creatures that ever were shall not appear essentially as they doe now, but mysti∣cally in the last great new mystery. We say not that the mysterie is an essence like that which is immortall, but that it is perfectly a mysterie.
PAGE 43
The Element of fire hath a mystery in it, from which the other three have their light, lustre, influence, growth, and not from the Element. Those mysteries also may subsist without an Ele∣ment, as an Element may without a mysterie. Observe further, that the Element of aire hath a mysterie in it, by which all the other three, and it selfe too, are nourished; Not Elementa∣rily of it selfe, but mystically by the Element. The Element of Earth hath in it a mystery of mansion and fixation, by vertue whereof the other continue and increase, that nothing perish. The Element of water hath a mysterie of susten∣tation for all the rest, and preserveth all that is in them from destruction. In this respect there is difference between an Element and a mystery: One is mortall and corruptible from the Ele∣ments; the other is durable in the last great mysterie, wherein all things shall be renewed, but nothing made that was not before.
TEXT 15.
We conclude then that all the Elements can∣not be joyn'd together; but that they be soli∣tarily and unmixedly altogether either aiery, or fiery, or earthy, or watry. We have also dis∣patch'd this, that every Element maintaineth it selfe, and that which doth come from it, as its own world. Therefore a medicine of the Ele∣ment water will doe no good to those things that are of the Element of earth, or of any other Element, but onely to the Nymphs, Syrenes,
PAGE 44
and such like. So a medicine of the earth will not help the other three worlds, but onely the living creatures of its own world. And so of the aire: There are diseases, Physitians, skilfull, and unskilfull, in the aire, which have their pecu∣liar motion there, as in their own world. The same may be said of fire. Now if it so chance that at any time the Nymphs couple with earthy things and beget children, that is to be imputed to the faculty or power of ravishment. Aiery things, as the Melosines, may ravish earthy things. The Trifertes are snacht out of the fire by earthy things. If then those three forraigne worlds plant men in our world, as we have said, they are to be known in their whole essence as Gods in respect of us, by reason of that huge di∣stance and very strange essence which they have. But on the other hand, if any of us be caught a∣way by them, there is a contrary 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 seperate from each other: so aire and fire have their peculiar lotts, without any other contiguity, but like walls, and according to the inclination of the mysteries out of all the four.
TEXT 16.
But if there shall be any such meeting or conjunction, whereby althings return into their former essence: then that will be a mystery, according to the aspect and face of the Ele∣ment.
PAGE 45
For there no bodily thing by generati∣on can appeare, but the appearance and presen∣taneous exhibition shall fill that place wherein all creatures were contained, and so every one shall know those things that were made either before or after him, as if he had seen them be∣fore with his eyes, yet neverthelesse here the sense of the last greate mystery is hidden. Nor shall that be known by nature, but by the know∣ledge of the causes of the last seperation of the Elements and all the creatures, when every one shall give an account of his death: this is the case of the mortall, and of the living, and of that which endureth to the end. There will be the only Judge that hath eternall power, and who hath been the alone Judge in all ages. This is the cause of all Religions and the originall of religious men worship the Gods: all which custome is false and erroneous. For there was never any other but one God, who is the eter∣nall Judge. It is too blasphemous foolishness to worship a mortall, frayle, perishing rotten crea∣ture instead of the authour of all things, and ru∣ler of eternity. Whatsoever is mortall hath no power to rule and reign. There is then but one only way and Religion, and it is madnesse to af∣firme more.
TEXT 17.
When all creatures thus returne their prede∣stinations, then there will be a mystery. Prede∣stinanion is the last matter, which will be with∣out
PAGE 46
an Element, and without a present essence• but the things that shall then abide will be more temperate and uncorrupt. This must not be un∣derstood of the spirit, but of nature, with this e∣vidence, that something eternall cometh in the room of that which is mortall. For if insen∣sible plant perish, its place is supplyed by that which is eternal. Nor is there any one frail or mortall thing in all the world which doth not substitute something that is eternall in its place. Nothing is empty or vaine, no corruptible thing was created without a succession of that which is eternall. When all creatures come to an end, then those things that are eternall shall meet and come together, not only as nourish∣ments, but rather to the office or chiefe rule of nature both in the mortall and eternall. Thus the eternall is a sign or token of the dissolution of nature, and not the beginning or principle of things created; it is in all things which no na∣ture is destitute of. And though the Fatalls also, as the Melosines and Nymphs shall leave the e∣ternall behind them; yet wee shall say nothing of their corruptions at this time. As there are four worlds. so we must know that there is a manifold putrefaction. There is an earthy, there is an airy, there is a fiery, and a watry pu∣trefaction. Every thing, and what was created with it, together with the eternall that remai∣neth, is brought and turned to destruction. Yet those four putrefactions shall bring back their eternall into one similitude with renown and glory, not with its works, but with its essence.
PAGE 47
A solitary habitation is a kind of eternity, but a∣bounding in many seperations or distinctions.
TEXT 18.
We are come now to speak of the EVES∣TRUM, which according to its essence is ei∣ther mortall or immortall. The Evester is a thing like a shadow on the wall. The shadow riseth and waxeth greater as the body doth, and continueth with it even unto its last matter. The Evestrum takes its beginging at the first genera∣tion of every. Things animate and inanimate, sensible and insensible, and whatsoever casteth a shadow, all of them have their Evester. TRA∣RAMES is the shadow of an invisible essence. It springeth up with the reason and imagination of intelligent and bruite creatures. To discourse rightly or Philosophically of the Evestrum and Trarames requireth the highest wisdome. The Evester maketh to Prophesie. Trarames giveth sharpnesse of wit. To fore-tell what shall be∣fall a man, beast, tree, &c. is by the shadowy Evester; but the reason why it should be so, is from the Trarame. Some Evesters have a begin∣ning, some have not. Such as have a beginning may be dissolved, with the surviving eternall. That which is without beginning hath power in the understanding to whet or provoke that which hath a begining towards the Traramium. The mortall Evester knoweth the eternall. This knowledge is the mother of a Prophet. The ground of every understanding is extracted and
PAGE 48
cull'd out of the Evester, as it were by the light of nature. A Prophet therefore doth Evestrate, that is, he doth Prophesie from the Evester. But if a spirit Prophesie, it doth so without the light of nature. And therefore may deceive us, being full of guile & doubtful, as well as prove certain and true. Thus Trarames also would be divided in the shadow of reason.
TEXT 19.
Again, when all things shall be dissolv'd then Evester and Trarames too shall come to an end, yet not without some reliques of eternity. The Evester is no otherwise but as it were the eternal of the firmament in the four worlds. The Fir∣mament is fourfold, divided into four perfect essences, according to the four worlds, every world perfectly respecting its own creature, be∣ing just such another thing as it selfe is; one creature out of the firmament in the earth, one in the water, aire, fire. The firmament that is in the Evester is dispersed: those be not Stars which we see, they are the firmaments of the Nymphs, which are not Stars, nor have any use of Stars, but have their peculiar and proper fir∣mament, as the Fates they have a fiery one, every one hath an heaven, earth, mansion, habitation, firmament, Stars, Planets, and other such like, which are not in the least one like ano∣nother; As water and fire, substance and that which cannot be felt, visible and invisible are to each other, so are those things. In these the
PAGE 49
Evester is divided in the fatalls, and its shadow stayeth behind the essence after the dissolution; and the Evester when the fire is out cleaveth to the fiery man, as another to the watry, and so to the earthy. This Evester is that which decei∣veth and maketh the world mad, cunningly co∣vering it selfe from one world to another, shew∣ing visions, flashes, signes, forms and shapes. Hence ariseth the Evester of comets, the Evester of impressions, the Evester of miracles. But these three Evesters are Prophesying Evesters, or shady Everters. The high and noble mind is with the Prophetick and Umbratick Evesters.
TEXT 20.
The Prophetick Evester is first necessary to be known. For the great Turban, which presa∣geth all things that are in the four worlds, is of the same kind of essence. Whatsoever shall fall out monstrously, or happen contrary to nature, or contrary to life and common expectation, is known by the Prophetick Evester, which over∣shadoweth it selfe, and is taken out of the great Turban. A Prophet must of necessity know the great Turban. It is united to reason, and hard to be found out. But tis possible for man to know the great turban, even to its utmost resolution. From this it was that all the Prophets spake. For in it are all the signes of the world. Out of it are all Evesters begotten: by it the comets, those prodigious Stars, which are besides the u∣suall course of heaven, are shadowed. All im∣pressions
PAGE 50
have their originall from the Turban, not from the Firmament or Stars. When any strange and uncouth thing is at hand, there are fore-runners and harbingers sent forth, by whom the evill that shall befall a people is presag'd to them. And those presagings are not from nature, but from the Propheticall Evester. All pestilen∣ces, all wars, all seditions, have their presages from the turban. He that knoweth the Evester is a Prophet, and can tell things to come. The most high over all doth not discourse with mor∣talls, nor doth he send his Angells to them from his throne and dwelling place to declare such things; but those things are fore-known and understood from the great Turban, which ma∣ny Pagans and Jewes, darkened in the true sence and understanding, have worshipped as a God.
TEXT 21.
Sith that the shadowed Evester beginneth and springeth up with every creature: we must know, that the fortune and life of that thing where the Evester is may be prognosticated by it. For example. When a child is born, at the same time the Evester is born with him, continu∣ally manifest in him, that it presageth from the cradle to the very hour of death, and can shew what will become of that infant. So when one is ready to die, death seizeth not on him till the Evester hath first past sentence, either by blow, bruise, or fall, or some such other kind of exam∣ple; by which if a man perceive the Evester, he
PAGE 51
may see a signe of his approaching death. The Evester is united to the eternall. For a mans Evester remaineth in the earth after his death, and hinteth in its kind whether the man be in blisse or misery. Nor ought we to say that it is the spirit or soul of a man, as simple people speak, or that it is the dead man that walketh; But it is the dead mans Evester, which depart∣eth not hence till the last minute when all things shall come together. This Evester worketh strange things. Holy men wrought miracles by their Evester onely. As the Sun by his shining gives forth his heat, nature and essence; so is it with the divining and Propheticall Evesters in us, to which we should give credit. These rule and moderate sleep, fond dreams, prefigurations of things to come, the natures of things, reason, concupiscences and thoughts.
TEXT 22.
Whereas things to come may thus be known before in the Elements, by that wherein the Evesters dwell; some Evesters will be in the water, some in looking glasses, some in crystalls, some in polished muskles; some will be known by the commotions of waters, some by songs and by the mind: For all these can (as I speak) Evestrate. The most great and blessed God hath a mysteriall Evester, in which his essence and property is beheld. Every good, and every inlightned thing is known by the mysterious Evester. On the contrary, the damned hath his
PAGE 52
Evester in the world, by which the evill is known, and all whatsoever violateth and break∣eth the law of nature. Although those two may Evestrate, yet doe they nothing belong to our life. For we shall not know our selves but by our own Evester. Every thing hath an Eve∣ster; all which likewise are Prophets, either reasonable or unreasonable, sensible or insensi∣ble. The Evester is a spirit, which teacheth Astronomy. Not that it is learned by nativities and prognostications from the Stars; but its esse (as I may so say) is from the Evesters; its Ens (or being) is in these, as an image in a glass, or as á shade in water or the earth. As growing things are increased and diminished, just so it is with the Stars. Not that their course is such of their own nature, and that moyst and cold rise out of the earth; but onely because the essence of the earth is such. It is shadowed in heaven but by parts, yet as an Evester, but not as a power.
TEXT 23.
Such kind of Evesters also will be corrupted, yet shall they not perish without something e∣ternall. Nor shall the Evesters themselves be so much regarded, for they shall fully and wholly dwell with or in those things to whom they be∣long. Hence let every man now advise with him∣selfe, that above all things he admonish and learn to know himselfe. The nature and number of the Evesters is infinite. These lead men about
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in their sleep, fore-shew good and evill, search out the thoughts, perform work and do business without bodily motion. So wonderfull a thing is the Evester, the mother of all things in the Prophets, Astronomers, and Physitians. If the understanding come not from the Evester, there can be no knowledge of nature. As theft poyn∣teth to the gallowes, and the clouds to rain, and urine to the disease, so the Evester sheweth all things without exception, From it the Sybills and Prophets spake, but as it were drowsily and dreamingly. After this manner are the Evesters in the four worlds, one being alwayes a presage to another, communicateth an image and a mi∣racle: which by there disolution and regenera∣tion will be much more to be admired. Nor shall we forbeare to say, that the Evester is an Eternall relict, the support of religions, and the operation of the Celestialls. Nothing but felici∣ty, blessednesse, the cheifest good and the last judgment move and stir us up to seek and search more narrowly and exactly after the difference between those two, (things or Evesters) that is, between the true and false: which is to be con∣sidered and known, not spiritually, but natu∣rally.
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THE THIRD BOOK.
TEXT 1.
EVery thing that hath a Being must nf necessity have a bo∣dy. The manner and reason thereof is, that we may know it is like a smoakie spirit that hath neither substance, nor bodie, nor can be felt. And though it be neither of these; yet both bodyes and substances may proceed out of it. Thus may we conceive of fu∣ming Arsnicke, that after the generation of a body there is no more of the fume of the spirit to be seen, no more then if all were turned into a body. Which yet is not so: for it still remai∣neth most subtle in that place of generation. And so both the visible & invisible are brought forth together by seperation. After this way and manner all things are propagated. Wood hath still a surviving spirit from which it is sepe∣rated. So have stones, and all things else, none excepted. For their Essence still remaineth just as it was seperated from them. Man likewise is nothing but a relique and the remainder of
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smoak seperated. But yet note that he was a kind of spirit before. Of this drosse was man made, and is a thing most subtill in spirit. Yea, he is that very spirit, that is, a discovery or sign of a twofold Eternall; one of Caleruthum, the other of Meritorium. Caleruth is a note or dis∣covery in the first Eternall. This seeketh or desi∣reth the other, that is, God. The cause therof is naturall, because all things affect and contend for that out of which they came, and desire those natures that are nearest to them. What∣soever the Creator did give or use when he made a thing, that very same thing also doth the thing created earnestly desire and presse after. Yet we must know, that the creature doth not desire his Creator by nature or naturall instinct, but rather seeks after that out of which it came. Thus mans body doth not desire God, but the matter out of which it was separated; for it was not taken out of God. And that matter is the life and habitation wherein the eternall merito∣rium dwelleth: thus every thing returneth to its own essence.
TEXT 2.
Now seeing every thing is greedily desirous of its originall, viz. of the mystery out of which it proceeded: we are further to consider, that that thing is everlasting life; and that which cometh from thence is mortall. Neverthelesse in the mortall there abideth that which is eter∣nal, to wit, the soul, as may elsewhere be learned.
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And though corruptible things must return to their former state, it is because the durable things may be knit together, and so there may a colle∣ction and union of things be made. The form and substance of things both perishing and perma∣nent is from the spirit of smoke, just as hail or lightning is from the cloud, which things have a body; but that matter out of which they came is invisible. We must conclude that all things proceed from the invisi•ly, but without any hurt or damage to it; and that matter hath power alwayes to renew the same thing againe. Hence it is, that the whole world passeth away like a ship, and returneth againe to the same matter of the spirit of smoke, and gendreth and nourish∣eth without any tangible essence. In this respect the first may be brought forth the second time. Hereby also we know there was no creature be∣gotten, but made and procreated. For so the chiefest good ordained in the begining, that every thing should fo proceed out of the invisible, and be made bodily; and then be separated againe from the body, and so become invisible again: then all things are coupled and united again, and brought back to thè first matter. And though they are so united, yet is there some difference and diversity among them. One receives enter∣tainment from another, one gives entertainment to another. That (first matter) is the habitation of all things, both sensible and insensible must all return to that place and condition; whether •ationall or irrationall, nothing can escape this change, but shall certainly repaire and hasten to its dwelling whence it came.
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TEXT 3.
Every body or tangible substance is nothing but a curdled fume. Whence we may conclude that there is a manifold coagulation. One of wood, another of stones, a third of mettalls. But the body is nothing but a fume, smoking out of the matter or matrix in which it is. So that which groweth out of the earth is a Fume rising out of the moysture of Mercury, which is various, and sendeth forth severall fumes for hearbs, trees, and other such like. Which fume when it breaks forth of its first (matter, essence or originall) or as soon as it doth first breath out of the matrix and touch or stop the outward aire, is presently curdled. This fume then doth constantly and continually evaporate. So long as that appulse keeps warme, so long a thing will grow; when the boyling ceaseth there is no more steam: And so the curdling and increase comes to an end. Wood is the smoke of Derses. Therein lyeth the specifick (matter) of which is made. Nor is it made of that fume onely, but it may be made of some other dersick matter. In like manner Leffas is the seething matter from whose fume all hearbs doe spring. Onely Leffa and nothing else is the sole predestination of hearbs. God is much more wonderfull in spe∣cificks than in all other natures. Stannar is the mother of mettals▪ which ministreth the first matter to mettall by its stream. Mettalls are nothing but thickned smoke from Stannar.
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Enur is the smoke of stones. Briefly, whatso∣ever hath a body is nothing but curdled smoke, wherein a particular predestination lyeth hid. And all things shall at last vanish like smoke. For that specifick which doth coagulate hath power but for a certaine appointed time. The same must be understood of the coagulation. For all bodies shall passe away and vanish into nothing but smoke, they shall 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 spermatick matter is made of nothing but the seething vapours and spermatick members of the body. This shall be resolv'd againe into the like vapour, that the end may be as the begin∣ning was. We see nothing in our own selves but thickned smoke made up into a man by humane predestination. All that we take and eat is but a thickned fume from the humors or moysture. What we eat is consumed by the life, upon this score, that the coagulation might melt and be dissolv'd again, as the Sun thaweth the ice, that it may passe into the aire like smoke. Life wast∣eth all things. It is a spirit that consumeth all substances and bodily things. Take notice here of the separation of the digested mysterie: If every thing returne to its first state whence it came, then that which we eate will be consumed together with our life. This is meant of those
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things that are not changed. For transmutation cannot be beaten back or hindered. Life is the cause of all transmutation. So then transmuta∣tion is altered into fragility of body, but is sepa∣rated againe from the body. When it putrifieth transmutation hath no more force, the mystery of that which is separated follows in putrefacti∣on. All the properties which man hath in him of hearbs and other things are separated one from another, every thing packing to its own essence. This separation is like that when ten or twelve things are mixt together, and then sepa∣rated againe, that so every one may receive its peculiar essence. Thus oft eating is nothing but a dissolution of bodies. Whence the matter of bodies is separated by vomits and purges, that it becomes nothing but a stincking fume, mixed with something that is good. Nature onely af∣fecteth that which is subtill or pure, the grosse it rejecteth. The life dissolveth stones, mettalls, the earth, and all things; they have no other separation from the body but by the life.
TEXT 5.
Again, we are as well to understand how eve∣ry thing receiveth its essence. This cannot more fitly be compared to any thing than to fire, which we strike out of a hard flint, flaming and burning contrary to all naturall knowledge. As that hidden fire breaks forth, and burneth; in the same manner and form is the essence brought into its nature. Here consider, that in the
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beginning there was but one thing, without any inclination and form, from which afterwards all things came forth. That rise or originall was no other but as a temperate colour, suppose pur∣ple, having no inclination in it to any other co∣lour, but plainly to be seen in its just tempera∣ture. Yet in it are all colours. The red, green, azure, yellow, white, black colour cannot be se∣parated from it. And every one of these colours have many dark colours come from them, yet every one throughly and rightly tinctured by it selfe. And though various and contrary colours lie hid in them, yet all are hid under one. After the same manner every thing had its essence in the great mystery, which afterward the supream workmaster separated. Chrystall will strike fire, not from a fiery nature, but from solidity and hardnesse. This also hath the other Elements in it, not essentially, but materially, viz. the burning fire, the breathing aire, the moystning water, the black and dry earth. Besides all these it hath all colours (but hidden in it) in the mix∣ture of their qualities, as fire in steel, which dis∣covereth it selfe neither by burning, nor shining, nor casting any colour. In this respect all co∣lours and all the Elements are in every thing. If any be desirous to know how allthings should thus come and penetrate into all things, he must believe that all this came to passe and was exact∣ly and accurately ordered by that onely one who is the former and Architect of all things.
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TEXT 6.
Although nature, as we have said, be invisibly in bodies and substances; that invisibility comes to a visibility by means of those bodies. As is the essence of every, so is it visibly seen in ver∣tues and colours. Invisible bodies have no other, but this kind of bodily consideration. Therefore observe, that invisible things have all the Ele∣ments in them, and do operate in every Element. They can send the fire and vertue of their Ele∣ment out of themselves; they can send forth aire, as a man doth his breath; also water, as a man doth urine; they have the nature of earth too, and came from the earth. Take it thus, the liquor or moysture of the earth doth boyle day∣ly, and sendeth an high that subtill spirit which it had out of it selfe. Hereby invisible things and the Firmament it selfe are nourished, which without a vapour cannot be. Things incorpo∣reall can no more live without meat and drink than corporeall things. Therefore stones grow out of the earth, but from a spirit like their own nature. Every stone draweth its own spirit to it selfe. From such like proceed Ghosts and fiery Dragons, and many more. If then invisible things as well as visible be conversant in their essence, it is from the nature of the great myste∣ry, as wood is set on fire by a candle or taper, which loseth or wasteth nothing thereby. And though it be not corporeall, yet it must have that which is corporeall to preserve it selfe
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alive, to wit, wood. Likewise all invisible things must be sustain'd, nourished and increased by something visible. With which also at last they shall perish and come to an end all alike: yet neverthelesse still keeping their operation and activity in them, without losse or damage of other things; except there be an effusion of those corporeall and visible things. Although that be done by the invisible, and found out or known in the visible, &c.
The rest (for doubtlesse the Author wrote more) are not to be found.
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READER,
WHat I have done in the Version of these two singularly emi∣nent men, Paracelsus and Crollius, hath been rather as a Translator than an Interpre∣ter, that the Authors sence more than mine might be searched out. Although the tran∣slation be not so elegant and significant as the originall, yet (if my judgement faile not) the matter is preserved intire and sound. In both Tracts thou wilt meet with some uncouth and unusuall words which for thy better understanding (who art not ac∣quainted with such language) I have here alphabetically explain'd, as followeth.
A
ADECH, is our inward and invi∣sible man, which first shapeth those things in the mind that after∣ward are done with the hands.
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Arcana, secrets or mysteries. Arca∣num, a secret; or (accordi•g to Parac.) the hidden incorporeall vertue in na∣turall things.
Archaltes, the prop or p••lars of the earth.
Archeus, the chiefe, exal••d, invisi∣ble spirit: the occult virtue, artificer, Physitian of nature in every one.
Astra, Stars; also the force and vir∣tue of things by preparations.
Bisemutum, the palest or worst sort of lead; it is Tin-glasse.
C
Cabala, that most secret knowledge, which the Hebrew Rabbins say was given by God with the Law of Moses.
Caleruth, a note or signe of the desire, when a thing tendeth to its first mat∣ter and would returne whence it came.
Cobaltum, a stone whereof matter is made behoofull to Medicine. It is a Minerall.
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D
Derses, a secret vapour of the earth whence wood groweth.
Diameae, spirits living among stones and rocks.
Divert•ilum, the generation that is from the Elements.
...Dramae.
Duelech, a kind of tartar in mans bo∣dy, a spongy stone very precious.
Durdales, spirits that have bodies and live among trees.
E
Enur, the occult vapour of water from which stones are bred.
Evestrum, is that perpetuall thing of the Firmament in the Elemementa∣ry world; it is taken for a Propheti∣call spirit foretelling things to come by precedent signes and tokens: to Evestrate is to speak by that spirit.
F
Flagae, spirits that know the secret and hidden things of men.
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G
Gabalum, Gebalum, a thing repair'd, restor'd, or curdled.
Gabalis homo, such a man.
Gamahaea, is when a living thing is affected or wrought upon by its figure, as when a Pigeon is cast dead from the top of the house onely by thrusting a pin through the picture of it on paper.
Gnomes, Gnomi, are little men, dwarfs, or rather spirits with bodies living under the earth, Pigmies scarce halfe a foot high.
...Gonetick.
H
Hilech; astrum medicinae, or the spi∣rit hid in medicine.
I
Iliaster, the first matter of all things, consisting of salt, sulphur, and mercury: generally it is taken for the occult vir∣tue of nature, by which all things in∣crease, grow, multiply and are nourish∣ed. Vid. Lex. Chym.
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L
Leffa, Leffas, is the juyce of the earth newly drawn into the root of the vegetables, by which they grow.
Lemores, Lemures, are the spirits of the element of water, not the shapes and ghosts of dead men, as the heathen imagined.
Limboan, alias Lymbus, is the first matter or seed of the world, or all things in it.
Lorind, is the moving of the waters, with a musicall noyse, and is a signe of some change at hand.
M
Marcasita, the raw or unripe mat∣ter of mettalls.
...Mechili.
Melosinae, despairing women, now living in a phanstaticall bruitish body, nourished by the Elements, into which at last they shall be changed, unles they chance to marry with a man. Vid. Lex. Chym.
...Montans.
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N
...Nesder.
Neuferani, spirits living in the aire.
P
Penates, spirits of heaven and the element of sire.
Pyrotechney, the Art of preparing or working things by fire.
R
Relollaceus, Relolleum is the vertue from the complexion; there is a three fold Relolleum, of which see Lexicon Chymicum.
S
...Samies.
Spagyrick. that separateth the false from the true, the impure from the pure.
Stannar, is the mother of mettalls, a secret fume of which mettals aremade.
Sylphs, are pigmies or dwarfs.
Sylvesters, airy men, airy spirits li∣ving in woods and groves.
Syrenes, sea-monsters, bred of the Nymphs.
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T
Talcum, a bright, clear matter, of which oyle of Talk is made, there are four sorts of Talck of which see Lex. Chym.
Trarames, the actions of the spirits and ghosts of dead men, heard but not seen.
Tronum, caelestiall dew made of the aire.
Truphat, the occult vertue of mine∣ralls, preferring every mettall.
...Tura.
Turban, an innumerable multitude of Stars in the firmament of heaven; also a presage from all things which the fourfold inferiour world of the elements containeth.
V
Ʋmbratiles, bodies once rotted and after made visible againe by the Stars by a magicall vertue.
Ʋndenae, airy men and earthly spi∣rits.
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W
...Woarchadumie.
Z
Zonnets, fantasticall bodies of the Gnomes.
Zundell, somes, in English, tinder.
FINIS.