THE
Paradoxal DISCOURSES
OF
F. M. Van HELMONT,
Concerning the
Macrocosm
AND
MICROCOSM,
OR THE
Greater and Lesser World,
And their Union.

Set down in WRITING by J. B. and
now Published.

LONDON:
Printed by J. C. and Freeman Collins, for Robert
Kettlewel, at the Hand and Scepter near
S. Dunstan's Church in Fleetstreet. 1685.

THE PREFACE TO THE Courteous READER.

I Here present thee with the seeming Pa∣radoxal
Discourses of B. V. Hel∣mont,
which he discoursed with me,
and were by his permission by me pen'd
and now Published.

And seeing that not onely the Writings
of his Father, but himself also, by reason of
his Knowledge, are highly and worthily e∣steemed
of throughout all Europe, by many
knowing persons; I and my Companion pas∣sing
through Holland, heard of his being
here in England, whereupon we hastned thi∣ther,
and immediately upon our arrival, we
made it our business to obtain his acquain∣tance,
and information in some particulars,




where opportunity and his inclination to∣wards
us, so far favoured us, that by his
means we got a Lodging in the same House
with him; where by reflecting upon the pal∣pable
demonstrations he gave of what he
said, we took the liberty to ask of him;
whence it was, that so many contrary Opini∣ons
concerning Philosophy had their Rise in
the World?

Whereunto he returned this Parabolical
Answer, by way of Question: Suppose,
said he, That a Man of extraordinary
Wisdom and Understanding, had time
out of mind enjoyed a glorious Transpa∣rent
Globe of Stone, all full of Life, called
Nosce le ipsum, comprehending the whole
Man both Outward and Inward, being the
Little World, and consequently also the
whole Great World; having them thus
both together, and represented in one
and the same subject, which he having
offered to Men for their Information and
Instruction in Wisdom, he upon their
neglect and contempt of it, broke it into
24• pieces; which a Woman out of pi∣ty




received into her lap, forasmuch as she
knew that there was yet Life in them, and
that by being united, they would come to
Life again as before; whereupon she
searched every where throughout the
World, for such Wise Men, who by a
due joyning of the said parts, were able
to restore its whole former life; in which
search she indeed met with many serious
and likely persons, but yet who as to the
main business she came about, could re∣turn
her nothing but bare words, they
never having operatively tried or experi∣enced
how to perform the same, and
thereupon fell into a necessity of conten∣ding
about words amongst themselves, from
whence they fought stoutly with their
Pens and Tongues against one another,
notwithstanding that all of them owned
the same common name of Philosophers.
And if so, can you imagine now that these
men without experience could ever be a∣ble
to accomplish and satisfie the Desire
of this seeking Woman?

Whereunto when we had replied, that




there was no doubt to be made of it, he ad∣ded,
Well then, you have your Query
answered.

But we enquiring further, what then was
to be done in this case, and how we might
with certainty attain to Truth? he returned
us this answer: That we must imitate
a wise Judge, who (in a matter that
comes to be tryed before him) from the
duely agreeing Depositions of several
Witnesses, having an actual and experi∣mental
knowledge of the thing, doth
orderly put together that Judgment, which
they by their infallible Evidences do in
parcels bring to him, and having made a
whole of those parts, doth afterwards
pronounce the same. In the mean time
wholly rejecting the Depositions of
false Witnesses, as also of those who have
nothing else to say or depose, but I be∣lieve
it, I think it, I suppose or take it to
be so, &c. as not at all serving his pur∣pose.

Now as it cannot be, that when the De∣positions
of true and legal Witnesses, do all




justly and exactly agree together, the
Judgement formed and deduced there∣from
should be opposed or gain-said by
any man of Understanding; even so also,
and much less can this natural union or a∣greement
be gain-said, as it is evident to the
eye, that the broken parts of a stone, or
any slit pieces of wood do so neatly and
exactly suit to the parts from whence they
were immediately sever'd, that nothing
can with any pretence or ground of rea∣son
be objected against it.

This, said we, cannot be gain-said; but
how might we come to this Skill of setting
particulars thus in order, except that he him∣self
would be pleased with his directions to
lend a helping-hand to us in this matter?

Whereupon he declared himself not un∣willing
to comply with our desires, and rea∣dy
to do what he could presently and out of
hand in this matter, that so at least by his be∣ginning
and undertaking of it, he might give
others an occasion of bettering and mending
his Essay towards it. But that he did not use
to write himself, yea, that very rarely he took




time to read over his own Thoughts, by dis∣course
communicated and writ down by o∣thers:
And besides, had never yet met with
any man that truely and throughly under∣stood
the meaning of his Mind, and who con∣sequently
could give a full and proper expres∣sion
to it.

But notwithstanding these difficulties al∣leadged
by him, and that we from the Con∣versation
we for some time had with him,
had observed that he made use of an ancient
Philosophical way of discoursing, propoun∣ding
all his Matters in Queries, and that
very dexstrously; insomuch that when any
one according to his own pleasure, thinks of
something in his mind, be it what it will,
he by means of his Queries, concerning the
circumstances of the thing, all depending up∣on
one another as the links of a chain, and
the Answers returned to his Questions, would
infallibly find out and name the thing, the
party had concealed in his mind and thought
of. And when any Question is asked, he
sometimes instead of an Answer, divides the
same into many parts, and propounds the•


as so many several Questions to the Deman∣der,
and so makes him return an answer to
the Query himself had propounded. By
which instances he demonstrates that Truth
is clear and simple, and that all things in
nature belong to and agree with one ano∣ther.

Which proceeding of his, certainly is a
very peaceable and satisfactory way of in∣formation;
and from whence no quarrels,
contests or opposition can arise; though at
the first it seemed strange and difficult to
us, who were not accustomed to it. Yet
notwithstanding, my fore-mentioned Compa∣nion
offered himself to set down his Discour∣ses
in Latine, according to his utmost possi∣bility:
but after he had finished one sheet,
he was seized of a Distemper (the Air of
this Country not agreeing with him) and so
was forced to desist; whereupon then I un∣dertook
to put it in High-Dutch.

Wherefore, kind Reader, in case any
thing in this Discourse may chance (as it
is not unlikely) to seem strange unto thee▪
or not in the usual School-dress, or else not




sufficiently explained and enlarged upon; in the first
place know, that the Author of it is far from the
humour of pressing his Sentiments upon any one. And
again, that herein we have chosen rather to follow
the free Order of Nature, and the manner in which
it came from the Author in Discourse, than to follow
School-inventions. And in the last place, the Rea∣der
may be pleased to consider, that in case this Work
should have been set down fully and at large, the few
leaves of this Book would not have been able to con∣tain
it, but would have made a great, yea, rather ma∣ny
great Volumes, Nature her self being so great a
Book as she is.

But yet if in one or the other ••ace of this Treatise,
some further Information may seem to be wanting, the
same may be met with in other parts of it, where, up∣on
occasion, the same thing is again mentioned, for to
avoid all superfluity of words: forasmuch as in this
Discourse, the End (conformably to Nature) is con∣tained
in the Beginning, and the Beginning in the
End. And therefore neither can any due or right
Judgment be passed concerning it, from any one parti∣cular
passage therein, nor indeed without a considera∣tive
and oft-repeated reading over of the whole Book.

Nor that I would go about to deny but that
some faults may be here found, properly to be
attributed to my self, as well for want of skill and ca∣pacity
with reference to the Language, I not being a
German born; as especially by reason of the weighti∣ness
of the things themselves; which therefore I doubt
not but will be easily pardoned me. Not to mention




now the haste in which I did it, by reason of my unex∣pected
departure out of the Land, after I had underta∣ken
it.

Moreover, seeing that for want of another, this
Treatise hath been now Translated into English by a
Hollander, it is not improbable but upon this account
also▪ some failures may have slipt in, which the Reader
as he meets with them, is desired favourably to pass by.

And because we had a great desire that he would
be pleased to comply with our desire, of having his
Picture engraven in Copper printed in the front of this
Book, to the end that a stop might be put to the cheats
of many, who make use of his Name to deceive people,
and their fraud detected.

Forasmuch as the same was done, to my knowledge,
by a certain person at Paris about five years since,
who pretended to great and extraordinary Cares, and
at first by this means got great sums of money; but
afterwards was fain to slip away in secret; whereas it
is notorious that Van Helmont never received ei∣ther
money or monies worth for the like or any other te∣stifications
of his Friendship.

In like manner we have heard of another here in
London, a Lieutenant-Colonel, who pretended to
have married his Sister, and that by this means he
had obtained many rare and excellent Medicines; but
when Prince Rupert in presence of the said Van Hel∣mont,
did send for this Lieutenant-Colonel to come to
him and speak with his Brother-in-Law, he excused
himself, and withal declared, that what was reported
of him was a mistake, and that it was not his Sister,




but a Servant of the House whom he had married.
Wherefore we supposed that his Effigies placed before
the Book, might prevent such an abuse for the future;
but we found he was not resolved to gratifie this our
request at present; but upon our importunate in∣stance,
he at last consented to another Request of ours,
viz. (to the end that many ignorant persons, who are
very liable to mistake, might be rowsed out of their
dream) that for a testimony of his outward manner of
Life, the Patent of Honour freely given and granted
unto him, by the Emperour and the Roman Empire,
should be printed at the end of this Book.

And forasmuch as all this is now published with the
will and consent of the Author, he expects that the
generous and truth-loving Reader will be pleased
well to consider what is here set down, according to the
circumstances before-mentioned; and so pass an impar∣tial
Judgment upon all; in the same manner as the
said Author promiseth, that whensoever any in kind
love shall better inform him, to take and receive the
same with a like affection, to the end that Truth,
which for so long a time hath been strange and un∣known
to the greatest part of Europe, may at length
be manifested, and the Publick Good promoted.

Dat. Lond.Octob.
5, 1684.

J. B.

A Low-Dutch HYMN of ADAM BOREEL, presented by him to the Author of this BOOK, who had it translated into English.

I.
O Heavenly Light! my Spirit to Thee draw,
With powerful touch my Sences smite;
Thine Arrows of Love into me thraw
With flaming dart
Deep wound my Heart,
And wounded, seize for ever as thy Right.
II.
O sweetest sweet! descend into my Soul
And sink into its lowest Abyss,
That all false Sweets Thou may'st controul,
Or rather kill
So that Thy Will
Alone may be my Pleasure and my Bliss.
III.
Do thou my Faculties all captivate
Vnto thy self with strongest tye
My Will entirely regulate:
Make me Thy Slave,
Nought else I crave;
For this I know is perfect Liberty.

IV.
Thou art a Life the sweetest of all Lives,
Nought sweeter can thy Creature taste:
'Tis this alone the Soul revives.
Be thou not here,
All other cheer
Will turn to dull satiety at last.
V.
O limpid Fountain of all virtuous Lear!
O Well-spring of true Joy and Mirth!
The root of all Contentments dear!
O endless Good!
Break like a floud
Into my Soul, and water my dry Earth.
VI.
That by this Mighty Power I being rest
Of every thing that is not ONE,
To Thee alone I may be left
By a firm Will
Fixt to thee still,
And inwardly united into one.
VII.
And so let all my Essence, I Thee pray,
Be wholly filled with Thy dear Son,
That thou thy splendour mayst display
With blissful Rays
In these hid ways
Wherein Gods Nature by frail Man is won.
VIII.
For joyned thus to Thee by the sole aid
And working (whilst all silent stands

In mine own Soul, nor ought's assay'd
From self-desire)
I'm made entire
An Instrument fit for thy glorious Hands.
IX.
And thus henceforwards shall all Workings cease,
Vnless't be those Thou dost excite
To perfect that Sabbatick Peace
Which doth arise
When self-will dies,
And the new Creature is restored quite.
X.
And so shall I with all thy Children dear,
While nought debars Thy Workings free,
Be closely joyned in union near;
Nay with thy Son
Shall I be one
And with thine own adored Deity.
XI.
So that at last I being quite releas'd
From this strait-lac'd Egoity,
My Soul will vastly be increas'd
Into that ALL
Which ONE we call,
And One in't self alone doth all imply.
XII.
Here's Rest, here's Peace, her's Joy and holy Love,
The Heaven's here of true Content,
For those that hither sincerely move,
Here's the true Light
Of Wisdom bright,
And Prudence pure with no self-seeking mient.

XIII.
Here Spirit, Soul, and cleansed Body may
Bathe in this Fountain of true Bliss
Of Pleasures that will n'ere decay,
All joyful Sights
And hid Delights;
The sense of these renewed here daily is.
XIV.
Come therefore▪ come, and take an higher flight,
Things perishing leave here below,
Mount up with winged Soul and Spright,
Quick let's be gone
To him that's One,
But in this one to us can all things show.
XV.
Thus shall you be united with that ONE,
That ONE where's no Duality;
For from this perfect GOOD alone
Ever doth spring
Each pleasant thing
The hungry Soul to feed and satisfie.
XVI.
Wherefore, O man! consider well what's said,
To what is best thy Soul incline,
And leave off every evil trade:
Do not despise
What I advise,
Finish thy Work before the Sun decline.
Page 1
Concerning the MACROCOSME: OR, Great World.
CHAP. I.
Concerning the Lights of Heaven.
Quest. 1. HOw are we to consider the Lights
of Heaven?

Respond. The Lights of Heaven are to
be considered in a twofold respect: for there are
some warm Lights, and some cool or refrigerating
Lights; both which may be united, because they
are of kin together, and symbolize with each o∣ther.

2. Q. Which are those you call warm Lights?

R. The warm Lights are those that are Male or
Day-lights.

3. Q. Which are the Cool Lights?

Page 2
R. Those which in opposition to the former
may be termed Female or Night-lights.

4 Q. How can we know that the warm Lights
are Male or Day-light••▪

R. Because the Sun which is the •arm Male
Day-light doth govern or rule by Day, and the
Day is more noble than the Night.

5 Q. Why are the cool Lights Female, or Night-lights?

R. Because the Moon and Stars which are cool
Night-lights, rule in the night; and for that the
Night is the Days Wife.

6 Q. Must we then consider the Sun in oppo∣sition
to the Moon and Stars, as the Male or Hus∣band?

R. Yes, forasmuch as we perceive that part of
the Moons light proceeds from the Sun, even as the
Woman from the Man, Gen. 2. 22.

7 Q. When now the Light of the Sun which is
warm, comes into the Moon which is cold, what
disposition or property is produced from this meet∣ing
or union.

R. Cold and Frost.

8 Q. How can this be made out?

R. This may be demonstrated several ways,
both from Natural and Mechanical Experiments.

9 Q. How can this be made out from Nature?

R. We perceive in the Summer, that when for
some time together a great heat hath been in the
air, and a cool air follows upon it, the drops of rain
become changed into cold Hail-stones; by which


Page 3

means the former heat ceaseth, and a cool air suc∣ceeds.

10 Q. How may the same be demonstated Me∣channically?

R. First, When the warm Light of the Sun, and
the cool light of the Moon (both which are uni∣ted
in the Moon) are caught and concentred by
means of a large burning-glass; the said united
Rayes produce cold, according to what several cu∣rious
persons, from their own experience have at∣tested:
and even Rusticks know as much, for they
will not lye down to sleep in the Moon shine but
in the shade, because they know by experience that
the Rayes of the Moon are cold. Secondly, The
same is likewise demonstrated by a peculiar Instru∣ment
made for this purpose, invented by Basilius
Title, Governour of the Electoral Castle of Ple∣issenburg,
with which Instrument, by means of a
cool air which is drawn out of a Cellar, through
Leather Pipes into a Copper vessel, and another
air heated over the fire in a second vessel, being
both of them in due manner through Copper Cocks
blown into a third vessel that stands in water, he
produceth Snow. Several other experiments
might be here alleadged for confirmation of this,
as well from Nature as from Art, by means of
Salts and Sulphars, warm and cool things, which
we on purpose pass by, as being commonly known.

11 Q. What is properly Heat and Cold?

R. Heat as well as Cold is not a bare accident,
but a right true spiritual Essence or Being.

Page 4

12 Q. How can it be made out that Heat is a
Being?

R. That Heat is a real Being, may be perceived
by this instance; when a Wain-load of wood of
four or five thousand weight is burnt and reduced
to ashes, (which wood is for the most part, a birth
or product of the Sun, as is evident from its burn∣ing;
and forasmuch also as by its warmth, it makes
the Vegetables of the earth to grow, like the Sun
which is the Father of all Sublunary things) which
ashes do not amount to above ten or twelve pound
in quantity. In these ashes there remains a fix
Salt, which before was a Sulphurious Oyl, but is
now precipitated by Heat, and may be reduced a∣gain
into a natural Volatile Salt, and this in the
way of Nature by means of the Air. The greatest
part of the said Sulphurous Oyl would have gone
away, in case the wood had been burnt in the open
Air, with a slow & soft fire: but when it is burnt by
a quick & strong fire of Reverberation, the said Sul∣phurous
Nature becomes precipitated into Salt,
through the violence of the fire. A small part of the
said word is changed into a Combustible soot so
that all the remaining quantity of so many thou∣sand
pounds, was all turned to heat. Now this Heat,
which at first was a Spirit, and afterwards became
a Body, viz Wood, and now again is changed into
a Spiritual Being, can pierce through the closest
bodies, even through the hardst Stones and Me∣tals,
(forasmuch as from it they derive their origi∣nal)
and dwell only in those bodies that stand in


Page 5

need of it, for their sustenance, and makes the same
more powerful and full of vertue, as also more
ponderous: as we may perceive, forasmuch as men
and all other Creatures are fed and maintained by
the Heat of the Sun; for a man cannot eat so
much in the Summer, as he can in Winter. And
the people that live in hot Countries, as well as
the Beasts, do not stand in need of so much food,
as those of Cold Countries, and yet they are more
lively, vigorous and strong than these. So like∣wise
we observe, that the Fruits, Wood, and other
Vegetables which grow in hot Countries, are more
vertuous, vigorous, ponderous and balsamick, be∣cause
they enjoy more of the Sun than those of o∣ther
Countries.

The same is likewise further evidenced from
hence; for that we find by experience, that when
the water of the Thames is carried to the East In∣dies,
when the ship in which it is comes under the
Aequator, where the power of the Sun is most in∣tense,
the water becomes thick, tough and clammy;
but as soon as it is brought again to these parts, it
becomes thin again, and takes fire like Brandy.
From whence is plainly seen, that the fiery vertue
of the Sun is entered into the said water, and corpo∣rified
in the same.

The same effect may likewise be produced by
the Sun or common fire in these parts: for if we
take clear rain-water, and put it into a well closed
glass, and set it for a long time in the Sun, or to di∣gest
in warm water, it will putrifie and praecipi∣tate,


Page 6

and the water when distilled will yield an
Oyl.

Thus in like manner in Holland, when the Sun
shines into the water, the faeces are praecipitated, of
which Turff are made, which in those parts they
make use of for their common firing.

It is likewise observed, that where fish-ponds
lye exposed to the Sun, that the fish in them are
much greater, and multiply more abundantly
than in those that are shaded from it.

We see also in the Countrey about Boisleduc, and
other places besides, where the Earth is not deep,
nor far from the Quick-sand, that when it rains, and
the rain-water by reason of the nearness of the
Quick-sand, cannot sink deep in the Earth, the wa∣ter
stands in pools; and when the Sun by shining
into the same, doth putrifie and dry it up, some
brown faeces are found upon the white sand; and
when this hath been oftentimes repeated, a sulphu∣rous
Earth is produced which burns like Brim∣stone.

In the same Countries when the Rain-water falls
on a place, which is not above a foot or two above
the Quick-sand, so as the said brown Sulphur can
reach the lower water, which is a Sand-making
water; which water containing all seeds, the said
Sulphur takes to it self from thence the seed of Iron,
and so between this Brimstone and the sand-ma∣king
water, Iron-oare is produced; for that we see
that in such places, whole great plates of such I∣ron-oare,
two fingers thick have been sound under
the grass.

Page 7

In the same Countries upon the Moor called the
Peel, which is all Turff and nine miles over, I have
met with people of an hundred years of age, who
themselves had digged up Turff there twenty foot
deep, who shewed me from place to place, where
formerly forty, fifty, sixty and seventy years agone
they had digged up Turff, which were by degrees
filled up again as before. And at the bottom of
these pits from whence the Turff is digged, a yel∣low
clay is found, of which the Potters make their
earthen ware.

Now from all these instances we may undenia∣bly
conclude, that the living and vivifying heat of
the Sun, is in it self a true Spiritual Essence; and
that out of the same as from their Universal Fa∣ther,
all real tangible bodies are produced. And
forasmuch as we see, that by means of the swift
motion of a little common fire, so vast a quanti∣ty
of combustible matter is reduced into a Spiri∣tual
Being, as into Fire or Heat: and also that af∣terwards,
(as but now was mentioned) this invisi∣ble
Being is brought to a Body again, it is well
worth our consideration, what a vast quantity of
Matter and Corporeal substance, the Sun (who as
the Father, source and original of all fire, doth by
the Central effusion of his Rayes, feed and main∣tain
all comprehensible tangible Beings of this
world, whether they be above or below) doth dai∣ly
and without ceasing produce and work out, or
give forth from himself, as shall be more amply
evidenced in what follows, when of all the several


Page 8

parts we shall have made a whole, and shewed how
all, and every comprehensible Body works toge∣ther
in order to one only Being.

13 Q. It is before mentioned, that the Light
or Heat of the Sun, which was called the Light of
the day, is the Male or Father of all comprehen∣sible
Beings, and so consequently must be a true
Spiritual Being in it self: now the Query is, how
we are to understand, that the Cooling and refrige∣rating
power of the Moon (which is the Night
light) and the Stars, is the Mother of all compre∣hensible
Beings, and likewise in it self a true Spiri∣tual
Being?

R. We have before said, that the Sun, as the Fa∣ther,
generates and produceth an essential Birth in
the water, forasmuch as in the same, the Heat of
the Sun becomes corporified, from whence after∣wards
Stones, Metals, Trees, Herbs and Animals
are brought forth. Now it is notorious, that no
Birth can be produced without the Union of Fa∣ther
and Mother: Now then if Father and Mo∣ther
must be united, that so from their union, a
Birth, as a third thing, may be accordingly brought
forth, it is necessary that they, viz. the Male or
Father, and the Female or Mother, must be of kin
and symbolize with each other: forasmuch as the
Birth which proceeds from them both, must be
compleatly, and in all its parts, partaker of both
their Natures and Essences, without which it can∣not
be a true and perfect Birth.

Page 9

Now this Union of Father and Mother, in order
to a Birth, can by no means be performed in and
according to the body as Body, (yet not for the
reason which our Modern Philosophers assigne,
who suppose that all bodies, as such, and in them∣selves,
are devoid of all life, and can never be
made partakers of the same) but in and according
to the Spirit, of which the body is made, and doth
consist, and into which, after it hath attained its
perfection, it must with improvement and ad∣vance
be again reduced. For a Body, when
considered and looked upon as a dead and wholly
lifeless thing, and as being an Aggregate onely of
corporeal parts, put together corporeally, may
touch another Body, but cannot be united with it,
though its parts were brought to the utmost smal∣ness
imaginable: for that Union is to be performed
in unity and indivisibility, that is to say, in spiri∣tuality
and indefinitness, which hath made the
Body, and cannot be attributed to a Body as a
Body.

To which we may superadde this, that no U∣nion
can be performed, unless that the things to
be united, do through and through penetrate or
pierce one another. Now it is notorious, that sen∣sible
and comprehensible Bodies cannot so inti∣mately
pervade and pierce one another, but can
onely outwardly touch, and be contiguous. It
follows therefore, that all Union is to be perform∣ed
in and according to the Spirit, and by no means
in and according to the Body, as being that which


Page 10

is not susceptive of inward and penetrating Union,
except it be first reduced to a kind of spiritual
body.

And such a spiritual, and not corporeal Being,
must we suppose the coolness of the Moon to be,
by means of the spiritual coalition and commi∣xture
of which, with the spiritual warmth of the
Sun, all comprehensible Beings are produced, and
in due time again reduced into Spirit.

14 Q. How is this Union of Father and Mo∣ther
(the Sun and Moon) performed, and how
is the said Birth brought forth by and from
them?

R. A Birth cannot be without a preceding Im∣pregnation,
neither can this Impregnation be with∣out
two, viz. Father and Mother. For according
to the common and usual course of Nature, the
Father cannot impregnate himself, nor the Mother
her self, neither can the Mother impregnate the
Father; so then it onely remains, that the Father
must impregnate the Mother.

Now if this Impregnation is to be performed,
(which is nothing else but the spiritual Union of
both their spiritual Natures and Essences, in order
to the birth of a third Being or Body which re∣sembleth
them) they the Parents must needs
(according to Nature) be of the same specifical
nature, or of kin and symbolize together, so as the
Father must be partaker of the Mother's, and the
Mother of the Father's nature. Now forasmuch
as naturally they are of kin, and both of them


Page 11

work together in one, in order to the bringing
forth of one onely third Being; it must needs fol∣low,
that before the said Impregnation, they both
proceeded from the same Unity, and were once u∣nited
together; and that this Union of both was
in the man, as he that hath the pre-eminence above
his Wife, and doth not come from the woman,
but the woman from the man: as shall be shewn
hereafter, when we shall in particular treat of
Man.

From whence then it is evident, that the Mo∣ther
(the Moon) must of necessity lie hid in the
Father (the Sun) and be one with the same;
and that in a far more high and noble degree than
she is in her self, viz. according to the nature and
property of the Father, viz. the Sun.

Forasmuch then as we may suppose it evident
from what hath been said, that the Sun impre∣gnates
the Moon, and that he dwells in her; and
not that the Moon impregnates the Sun, or that
she should dwell in him. Neither can it in like
manner be demonstrated, that as the Sun (which
is a Fire, and the Day-light) becomes corporified
in the Water, (which is an out-working and out-birth
of the Night-light, viz. the Moon and Stars)
so the Moon and Stars cannot become corporeal
in the Sun, which (if it were so) would cause a
great confusion in Nature.

15 Q. What kind of Essence or Being is that,
which the Night-lights, the Moon and Stars (af∣ter
that they are impregnated by the Sun their
Male) do work out and bring forth?

Page 12
R. The Night-light, viz. the Moon and Stars,
do by day, with great desire and longing, draw in,
for their life, increase, and melioration, the Sun, as
the Day-light. Now every Star, as well as the
Moon, have each of them their own distinct sub∣stantial
Life, Essence, and Nature, and every one of
them draws in the power of the Sun, according to
the kind and property of their own Essence, and
in it self changeth the same into its own property;
and afterward by night gives forth again in part
this attracted virtue of the Sun, together with
some part of its own Essence, viz. the Night.
And thus the out-birth, or working and efflux of
the Stars downwards into the Moon, as the Center
of the Night-light, happens according to the kind
and property of the distinct Essence of each Star.
And in this manner the universal distinct efflux
or out-birth of all and every Star, becomes concen∣tred
in the Moon, into an upper aethereal water,
which in comparison of the lower and grosser, is
a spiritual water; which also is cool and more
subtile than that in and upon which the Birds flie,
(viz. the Air) even as the Fish swim in the lower
grosser waters; which last water is made or pro∣duced
under the Quick-sand in the Center of the
Earth: concerning which, we shall speak more,
when we come to treat of a Vacuum, improperly
so called.

This foresaid living essential virtue of all and e∣very
Star, which at first proceeded from the Sun
(in the which they, in and with the Moon, as an


Page 13

Army under their General, were all hid) as their
Seed, which was sowed above in the Heavens;
these virtues of the Stars, I say, after that by their
entring into the Moon they are united and con∣centred
in the same, (as the universal Night-light)
do work and bring forth out, off, or from them∣selves
(by means of an universal co-operation of
all and every one) these lower waters; which
forasmuch as they be the universal common effect
and outworking of all and every Star, it follows
that every part of the same, even the very least
and most imperceptible drop, must comprehend
and contain in it self the innumerable multiplicity
of powers, essences, and out-births of all and every
Star; that is, of all together, and each in particu∣lar:
all which are comprehended together in one
onely indivisible Being, which is the very body
and essential out-birth of the Stars, who therein
have conjoyned themselves into a body.

And as the outward water is produced out of
the universal Night-light (viz. the cooling refri∣gerating
virtue) which is a spiritual Essence; so
can likewise this coolness (as being the Spirit of
this water-body) pierce through the said water,
and all bodies proceeding from the same, nourish,
support and work in them, altogether in the same
manner as the heat of the Sun goes through all
Bodies.

From hence therefore we may plainly see and
acknowledge, that as the Out-birth of the Sun in
these lower waters (as before-mentioned) is an


Page 14

Oyl, Balsome, and sulphurous Essence, into which
the heat or light of the Sun is changed in the wa∣ter;
so likewise the Out-working or Out-birth of
the Moon and Stars is this lower and material wa∣ter,
which is without form, and therefore suscep∣tive
of all, as being the Mother of all sublunary
Creatures, that are produced from the spiritual U∣nion
of all Stars and the Moon: and that the
coolness of the Night-lights is as well a true spiri∣tual
Being, from whence all sublunary Creatures
do in part receive their support and nourishment,
as the heat of the Sun.

16 Q. According to what hath been said hither∣to,
doth it not appear, as if (in the Out-working,
as well of the Sun, when he brings forth out of
himself the Moon and Stars; as well as of the
Moon and Stars, in their producing the lower ma∣terial
water) all and every part of the Out-birth
(as the circumference) did perfectly contain in it
self the whole and the center, which at this rate
seems to run out into a kind of infinity?

R. It is so indeed, and may be clearly enough
demonstrated by an example from Quicksilver,
which is like a Looking-glass, being a round or
globular metalline water. If we take a quantity
of this Mercury and lay it in some place under the
open Heaven, we can see the whole Horizon with
all its parts or objects very plainly represented
in the same; and when this Mercury is reduced
into sublimate, and by means of sublimation di∣vided
into an innumerable multiplicity of little


Page 15

globular bodies, (which by reason of their smal∣ness,
must be distinguished by a Microscope) we
shall find that the whole Horizon (as was said
before) will appear in every one of them altoge∣ther
in the same manner as they appeared in the
said greater quantity of Quicksilver. And in case
the said division should be yet further carried on
into more minute parts than these of the subli∣mate,
yet the same Phaenomena would still appear
in them also.

17 Q. From what hath been said, it is evident,
that as well the spiritual life, and the spiritual li∣ving
operation of the Sun, as of the Moon and
Stars, are in themselves a true spiritual Essence,
and can, by means of an Out-working, be reduced
to a true essential comprehensible body, which
then is a true Out-birth of their spiritual contex∣ture
joyn'd together in one united Seed. Now it
is further queried, whether the Sun, as well as the
Moon and Stars, do grow less, or are diminished
by parting with that which they continually give
forth from themselves, as their Out-working or
Out-birth, and so finally may be brought to no∣thing?
Or whether they receive again what they
give out from other Heavens, and consequently
may continue the same without any change in their
own Beings?

R. Neither of these can be admitted: for if the
first should be allowed, viz. that they should still
give forth before they had attained to their due
perfection, then by means of this their giving


Page 16

forth the heavenly Lights, would at last be brought
to nothing; and this World, on the contrary,
would grow to an immense, confused, and mon∣strous
bigness; which would be contrary to Na∣ture,
who (as was said before) conducts all things
from an Unity into an innumerable and incompre∣hensible
multiplication or increase and meliorati∣on:
whereas in this case the quite contrary would
happen, because all particular Out-workings would
go to nothing and perish, and all of them (with∣out
the glorification and melioration of all and e∣very
natural Essence or being) be reduced into an
unripe, unseasonable, and confused Mass, like an
Abortion. And in case we should admit of the
other Hypothesis, then by reason of this never∣ceasing
and ever-renewed Influx, this World, with
all its parts and members, would never arise to its
destinated and appointed age, perfection, and glo∣rification,
because still new Essences and Bodies
would be produced; by which means the bulk or
mass of matter would be continually increased,
and at last mount to such an height, that it would
reach beyond Sun, Moon, and Stars, and swallow
up the same in it self, from whence necessarily a
total confusion would over-spread Nature.

18 Q. Forasmuch then as neither of these Hy∣potheses
can stand, as drawing impossibilities after
them, and that this World and all Beings of the
same, did receive a beginning from their Creator,
from a Being that never had a beginning, and there∣fore
can have no end, who placed and bounded


Page 17

them in a measured and exactly-determined time,
in which they must work out themselves to their
due perfection and glorification in all parts; what
way or means is then left by which the heavenly
Lights may so work out themselves, in their seve∣ral
set-times, in a right beautiful order and har∣mony,
that without losing their own proper Be∣ings,
and without hindring the due perfection of
Nature, every one of them, according to their
measure, might work together, to the glorificati∣on
as well of themselves, as of this lower World?

R. This way is no other, nor can there be any
other than that which is represented by Jacob's
Ladder: for even as upon the same the Angels of
God ascended and descended, so likewise the es∣sential
living Powers, or spiritual Bodies of the
heavenly Lights, do continually descend from a∣bove
through the aethereal Air to this lower
World, as from the head to the feet; and after∣ward,
when they have finished their Out-working
there to their own improvement and melioration,
they mount upwards again from below to the
head, for to be united again with the same, and
by means of the said Union, to be more and more
advanced, bettered, and glorified; until after the
consummation of the destinated and set-time, all
the particular imperfect parts and beings may gra∣dually
be conducted to obtain their perfection.
And this Ascension and Descension of the heaven∣ly
Powers, and the continual melioration and glo∣rification
of the same, which depend thereon, and


Page 18

proceed from thence, endures and continues still
without intermission, and must needs do so.

Now Descension and Ascension is performed
with a twofold difference, viz. (as is fore-mentioned)
according to Day and Night, Sun, Moon, and
Stars, or a male and female property; and that in
all and every Creature after one and the same man∣ner:
as shall be declared more amply hereafter,
when we shall come to speak of Man and his Re∣volution,
and how the same is likewise done in his
body.

The descension of the Sun, as the male, is chief∣ly
in the day-time; and that of the Moon and
Stars, as the female-part, mostly by night. The
Sun, by his descension or influence, generates a fire
in the Creatures, which in Man is to be likened to
his bloud; but the influential descent of the Moon
and Stars, generates a water: both of which are
driven about with the self-same circulation in
Man, the Microcosm, as they are in the Macro∣cosm
or greater World.

19 Q. It is evident then that there must be
a never-ceasing Revolution; by means of which,
as well the fi•ry and male virtue of the Sun, as the
cool, watry, and female influx of the Moon, are
first darted from above, and afterwards must
mount up again without ceasing, if ever they shall
obtain a perfect spiritual body, and consequently
thereby arrive to their full perfection, according
to the kind and property of a perfect World. And
because the Ascendings and Descendings are two∣fold,


Page 19

and of two different kinds and properties, as
also that the same are become a spiritual body, it
will follow, that there must needs be a third, as an
Uniter of both the said Essences, of which the said
spiritual Body or Birth doth consist, as before hath
been shewed; and that the said Uniter must be
more subtile than they both, and therefore in com∣parison
of them a Spirit, or right true spiritual Be∣ing,
much more spiritual than either of them;
and that to the end it may be able to pierce
through them, work in them, and rule them in a
wise order and harmony, being united with, and
dwelling in them; that so by means of this Spirit,
both these may attain to their due melioration and
perfection, by continually approaching nearer to
the same, and becoming more like unto it, until
finally they be perfectly united with the same.

Now the Question is, whether this Spirit be
•he same in all and every Creature, or whether it
•t is different in every Creature, according to the
Creatures particular kind and property? And
whether it admits of a particular exaltation and
melioration in it self?

R. Many Questions are here joyned together,
which may be answered in two parts: for first, as
•o what belongs to the first Question, the same
brings its answer along with it: and as for the o∣ther
Questions, which are, Whether the said Spirit
be one and the same in all Creatures, or different;
•s also, whether it admitteth of its particular exal∣•ation?
The Answer to these may be best held


Page 20

forth in this Example: A Stone is a part of the
Great World, as of the whole, and is a right true
living member in the body of the Great World.
Now the Spirit of the Great World, it dwells and
rules in this Stone: when now this Stone dies or
consumes, it doth not therefore go to nothing; but
by the means of a new birth, and multifarious
changes, the same is reduced to a sort of Earth,
and that Earth (in which the said Spirit is still
working on towards perfection) when it dies also,
it brings forth by means of another new birth, di∣vers
Herbs, Trees, and creeping Things; which
when they are fed upon by Animals, or (to speak
more particularly) by man for his sustenance,
they are (by means of the digestion performed in
his stomach, in which his vital specifick powers
doth over-rule and operate) transmuted into his
Essence, even into his Flesh and Bloud. And all these
changes are superintended and governed by the
same Spirit, which by means of those vicissitudes
and alterations, doth advance and carry on its own
multiplication and glorification. And this Domi∣nion
and Rule which the universal Spirit of the
World hath (as a Mother) over the Creatures
(as over her Children) doth continue so long in
every Creature, as the same, like a member or
part of this World, is fastened to and united with
it, as a Child to its Mother, whilst yet in the
Womb; but when it is born out of the Mother,
and hath attained to its perfection, so as to be able
to rule it self, then it begins to work for it self, and


Page 21

doth not stand in need to be ruled by its Mother;
for itself is now become that, what the Mother
was before. And this is the joy and glory of the
Mother, that she now sees her self living in her
Child.

20 Q. Since then there is (in manner as hath
been said) a never-ceasing Revolution of whole
Nature, as if it were a living Clock-work, bounded
within a certain beginning and end, in which the
whole Age of the World consists, and wherein the
same must work out it self until its total perfection
and Sabbath; this Query seems to be necessary in
this place, viz. Whether there be not a sure way
by which we may come to know and understand
the true and right order of this Clock-work, even
the end and beginning of the same, and that from
the present point of time wherein we live? And
whether there can be any other way than the
course and revolution of the Sun, Moon, and Stars,
which were created in the midst of the seven days
of the Creation, viz. on the fourth day?

R. Yea verily, the Creator of this beautiful
World, who is the Master of this Clock-work,
hath pointed us to and given us such a way, by
means of which we may know when this Clock-work
will have accomplished its Period, or when
this World (which comprehends in it self all the
Wheels of this Clock-work) will have wholly
wrought out it self to its own perfection in one
onely harmony, as well above as below, in order
to the attaining of her proper exaltation and glo∣rification.

Page 22

Now this way is to be considered in a twofold
manner. First, in Man the Microcosm: for see∣ing
he is a Member, or rather the very Center of
the Great World, in whom all the parts of it con∣curre
and meet together; it is not at all to be
doubted, but that if man could dive so deep into
himself, he would no less perceive and understand
the same, than heretofore some few holy men have
found and perceived it.

But because this way at present is unknown to
the greatest part of men, in as much as they are
too far fallen into the outward obscurity of this
World, and are become lost therein: therefore the
Creator doth likewise set it continually before man
in the Macrocosm, that by the outward beholding
thereof, he might be stirr'd up to enter into himself
for to find and know that which is no less in the
Microcosm than in the Macrocosm.

21 Q. Seeing then that this forementioned
knowledge of the great Clock-work of this World
must be gathered from the course of the Sun,
Moon, and Stars, and that the total Period of the
Age of this World is far greater than that it can
be measured by the course of the Sun and Moon
alone; forasmuch as the Sun partly compleats his
course in one day through the twelve hours of it,
according to what our Saviour saith, John 11. 9.
Are there not twelve hours in the day? and partly
also in a year through the twelve Signes of the
Zodiack? And as for the Moon, she finisheth her
course in a month or twenty eight days, according∣ly


Page 23

as we find by experience, that by virtue of this
circumvolution of the Moon, with sound and un∣derstanding
people, the same working thoughts
which they have had before, but not wholly
wrought them out, do return upon them at the
same time, when the Moon comes to that point
in her Revolution where she was when they had
them before. But it is not so perceived with
Fools and Lunaticks, inasmuch as they are so ina∣mour'd
of the Image once born in them out of
the lunar waters, that they will not easily let it go
again, and in freedom or unconcernedly work it
out; wherefore also they are by means of the said
Image subjected to the dominion of the Moon,
whereas otherwise they ought and might rule o∣ver
their Moon and its Image. Is it not therefore
necessary that the whole period of the Age of this
World, should be reckoned and measured by a
greater Clock-work consisting of greater wheels,
and which make a longer motion or circumvolu∣tion:
and forasmuch as there is no other remain∣ing
but the course and circumvolution of the other
Planets, must not they make far greater hours,
days, and years, than the Sun and Moon do?

R. Yes certainly: for according to the com∣mon
received Opinion of Astronomers, the Circles
of the other Planets, viz. Saturn, Jupiter, Mars,
Venus, and Mercury, are so great, that some of the
highest of them take up several common years in
p••forming one of their Revolutions.

Now the right circumvolution of these, by


Page 24

which the whole Age of the World may be defi∣ned,
determined, reckoned, and measured, as being
commensurate to its total duration, is this; when
the Planets all in general, and every one of them
in particular, hath so finished his Course, as that
after he hath perfectly wrought out his whole cir∣cumference,
he returns again to the self-same point
in which he stood at his creation, and from whence
he at first set out; so as all the Planets in this state
and at this juncture of time, become perfectly u∣nited
together, after that every one of them, by
means of his foregoing conjunctions with them all,
hath wrought out a total perfect World, according
to his measure, and is made partaker of the Essen∣ces
of all the rest.

22 Q. In how long time is this perfect Circum∣volution
and Out-birth of all and every Planet ac∣complished?
And how many Revolutions must
they perform, before their finishing of this univer∣sal
Revolution, when all of them shall be united
together again?

R. Forasmuch as according to Scripture-indica∣tion▪
Psal. 90. 4. & 2 Pet. 3. 8. One day is with the
Lord as a thousand years, and a thousand years as
one day: and whereas the World was created in
seven days, whereof each consists of a thousand
years, it follows clearly, that the whole Age of
this World doth reach to seven thousand years, of
which six thousand are the six work-days, but the
seventh thousand of years is the day of Rest or
Sabbath of this World: which is the reason why


Page 25

God commanded the day of Rest to be observed,
and the seventh day to be sanctified, to the end
that in the six days we might end all our works,
and offer them up to God, for to enjoy a Rest the
seventh day, in order to a new week.

23 Q. Forasmuch as heretofore mention hath
been made of the continual Revolution of the
Sun, Moon, and Stars, and that without ceasing
they give out and take in again; the Query is,
Whether this might not somewhat more clearly
be represented and held forth to the Reader?

R. That this indeed is so, may be further clear∣ed
by this Example; that man perceives and ex∣perienceth
in all visible and living Creatures, (not
one excepted) and particularly in himself, a na∣tural
hunger he hath continually to draw some∣thing
into him, as to take in the Air and Food for
his support and maintenance, and to restore and
fill up what continually he gives forth from him.
And in like manner it happens also in the Great
World: for Man, who is the Little World, must
have the self-same Life and Being in him, as hath
the Great World; because he hath all the parts of
it in him, and is united with the same.

Page 26
CHAP. II.
Concerning the Air.
1 Q. COncerning the Lights of Heaven, their
Working and Revolution, some Pro∣positions
have already been laid down; as also
that the Great and Little World do relate to each
other, and stand in harmony and agreement.
Now we see that Man, the Little World, hath a
body which in all its parts is perfectly united:
the Query therefore is, How we may come to see
and know the like perfect Union in all and every
part of the Great World, which there is between
the members of one body. For seeing that the
heavenly Lights do onely touch one another with
their Rays, by means of which they work with
and upon one another, and are no otherwise uni∣ted
with the lower parts of the Great World, their
fellow-members, than by the influence and dart∣ing
down of their Rays, how can they be said to
make up one onely Body, together with the other
parts of the Macrocosm? And what a strange
kind of body must that be, in which we find so
great a distance between the upper parts of it, and
this Earth?

R. We do see indeed that the Air interposeth
between the upper and these lower parts of the
World; in which Air the Birds do flie, who like∣wise


Page 27

are a part of the body of this Great World.
And this Air is not a Nothing, nor an empty space,
but it is likewise a member of, and in the body of
this World, and hath an essential body of its own,
which admits of being weighed, as may be seen in
my Alphabet of Nature, printed at Sultzbach 1657.
pag. 49. where the same is demonstrated.

2 Q. When therefore, in manner as is there
expressed, we by force separate a part of the Air
from the rest of its body, and so weigh it, being
shut up in a Glass, what then is that other Essence
which stays behind, and from which the part we
weigh is separated, is that a vacuum or empty
thing in which neither life nor activity is left?

R. No, it is not an empty Being, or without
any virtue or power; but rather the most power∣ful
and virtuous of all: for whereas the force of o∣ther
things is earthly and tends downwards, this
continually tends and carries upwards, and conse∣quently
is more spiritual and heavenly. For we
•ee, that when an ounce of Air is with violence
drawn out of the Glass Vessel, and separated from
the other remaining Air, it then endeavours with
greater force and strength to make up again the
defect of this separation and division of its parts;
forasmuch as it hath been found by experience, that
the remaining Air hath attracted twenty two
measures of Water instead of the Air which was
drawn out from it, so as it hath left no room or
void space remaining in the Glass: From whence
we find, that this subtile spiritual Essence can unite


Page 28

it self to the Water, and dwell in it, without in∣creasing
the bulk of it.

Of this spiritual Being the Weather-glasses are
made, which represent to us the changes of the
Weather and Air. So that we may perceive even
by the eye, what a great Regiment there is in this
spiritual Being or Essence of the Air, which is in∣deed
the vigour and strength of the Macrocosm.

3 Q. What doth this spiritual Being (which is
called the spiritual vigour and strength of the Ma∣crocosm)
work or effect in the Air?

R. Even as in the Microcosm there be many
continual Revolutions of various sorts of water and
bloud, and that (according to what shall be shew∣ed
hereafter, when we shall treat concerning the
Microcosm) the flesh and sinews take their ori∣ginal
from the bones; as also several living hu∣mours
and winds, salt and sulphurous essences, &c.
In like manner in the Great World this vigour and
strength in the Air (which are as the spiritual
strength of the Macrocosm) do cause many and
various Revolutions in the Air, streams and dri∣vings
of the Clouds and Winds, and several sorts of
Thunder and Lightning, &c.

4 Q. What kind of operation doth this spiritual
Being in the Air perform in Thunder and Light∣ning?

R. The Thunder and Lightning (which smell
like Brimstone and Gunpowder) have their own
proper and peculiar nature and working. Thus
in the month of May we have little kind of Thun∣ders,


Page 29

which in Hebrew are called Ramses, which
promote the fruitfulness of the Earth; so that not
onely by the Rain which follows upon the said
Thunder, but also by the change of the Air which
then happens, the Earth is made fruitful. And
therefore we read, Gen. 47. v. 11. that the best part
of the Land of Egypt where Joseph placed his Fa∣ther
and Brethren, was called Ramses.

Now that the Thunder hath its peculiar work∣ing,
may be partly perceived from hence, that at
the time when it thunders, Beer, Milk, &c. turn
sower in the Cellars; and some that are troubled
with the Gout, fell their pains much increased. So
that we find that the Thunder doth everywhere
introduce corruption and putrefaction, yea and in
the Earth also, in order to a new Life or Genera∣tion.
And, as hath been before said, concerning
this spiritual Essence in the Air, that it can pierce
through the water, and unite it self through the
same; so we may likewise perceive the same in
other Bodies, how that it pierceth them also, be∣cause
it is living and ruling. Hence it is, that we
experience when it is kindled into a living Light∣ning,
that it melts the blade of a Sword in its sheath
without hurting the sheath, which an artificial
Fire or Gunpowder cannot do. So likewise its
necessary and glorious regiment and motion is so
swift, that as Christ saith, Mat. 24. 27. it reacheth
in less than the twinkling of an eye from East to
West.

5 Q. It hath formerly been mentioned that this


Page 30

spiritual essence of the Air, doth cause and effect
many and different courses and streams of Clouds
and Winds in the Air; the Query therefore is.
Whether and how we may know this by experi∣ence?

R. That there are different streams or currents
of Clouds and Winds in the Air, in order to an u∣niversal
effect or out-working, appears from hence,
that we often see that the Winds and Clouds go
together; but again, at other times, we find that
the Wind goes the contrary way to the Clouds.
Moreover we do often find, that when many Ships
lie together in the Haven wind-bound, that the
stream or drift of Wind sometimes is so narrow,
that one Ship can get out into Sea, when another
Ship that lies near to it is forced to abide in the
Haven, for want of wind to get out to Sea. Now
this stream or course of wind is oft excited and
moved by the sympathetical faith or man; which
faith likewise is the cause why some experienced,
courageous, and believing Masters of Ships, have
been still delivered from all the dangers they have
met with at Sea. For all they that stand in order
themselves, and understand the same, do know
that all Storms and Winds are good, and that they
can onely hurt those that stand in confusion, and
are affrighted at them, because they do not know
the order of the Universe, but are contrary to it;
by which means they come into danger and suffer
loss. And therefore our Saviour reproved his
Disciples for their being fearful upon the Sea, Mat. 8.
v. 26.

Page 31

6 Q. From what hath been said, appears clearly,
that the Wind of necessity must have its peculiar
passages, courses, and operations; but may not the
same be made out more fully from other instan∣ces?

R. We find in several Countries, where high
Mountains are, (as for instance, upon the Alps)
that one Region or Layer of the Air is more heal∣thy
for some than others. And according as we
mount higher and higher upon the Alps, we per∣ceive
several sorts of Air: And it hath been oft
found by experience, that when men have been at
the top of the Alps, they have not perceived any
wind at all, but as soon as they came down a little
lower, they have found a wind to purpose. This
hath been expresly tried several times for to know
the certainty of it, and it hath always been found,
that the Air within a very small distance, some∣times
of no more than twenty foot, hath been very
different.

On the same Alps we likewise observe, that the
higher any one goes up the same, the shriller and
sharper he finds the voice of the People that dwell
there; which effect proceeds also from the diffe∣rence
of the Air. It is likewise notorious in those
places, that when a little Mist, not above two or
three foot broad, like a thin Smoak mounts up on
high, as through a Chimney, and reacheth another
Region of the Air, that then infallibly Wind or
Rain follows, and sometimes also Thunder and
Lightning.

Page 32

And that sometimes Winds and Storms are rai∣sed
inwardly in the Mountains, and from thence
break forth, is (alas) but too well known by
Miners that work in the same, several known Mi∣ners
having been struck down and kill'd in the
Mines by such subterraneous Storms.

That also sometimes a Wind arises out of the
Water, is undeniable: for it is observed upon the
Boden-Sea in Switzerland (it being a thing very
well know thereabouts) that when the water of
the said Sea begins to look as it were boyling or
troubled, and that a thin steam ariseth up from
the same, then those that are upon it must haste to
land as fast as they can, for as soon as the said
steam or mist is mounted four foot high (where
two different Regions of the Air meet) there fol∣lows
always so violent a Storm, that there is no a∣biding
upon the Sea.

In like manner, by another instance, it may yet
further be proved, that the motion of the water
onely, doth sometimes cause a Wind: for in seve∣ral
parts of Italy, where there is a Rivulet that
hath a fall of fifteen or sixteen foot, if near the
same an arched Vault be made, and above in the
midst of the said arched Vault be put a square Pipe
passing thorough into the hollowness of the Vault,
and below the said Pipe a round Stone-table of
three or four foot broad be set also within the
Vault, and underneath the Table a four square hole
be made, with a Register to widen or lessen the
said hole according to pleasure, and so to let out


Page 33

the water in a due proportion to its income above.
When now the water from above is let down
through the square Pipe, so as no air can come in
with it, then the water makes a great noise and
froth by falling upon the Table; and when the
said four-square hole which is under the Table is
so adjusted, as that no Air can come in nor out of
it, then the Vault will be filled with a strong wind
or air: and when afterward a Pipe is opened, which
is placed in the side of the said arched Room, there
proceeds so strong a blast from the same, as serves
instead of a Bellows continually day and night for
to melt down Iron-ore.

When water is stirred by fire, it likewise causeth
wind, as is well known, that when we take a hol∣low
brass Globe or Shell in which there is a little
hole, and fill the same with water, and then set it
against a fire with the hole of it turned towards a∣nother
fire, a strong blast will proceed from the
said hole as long as any water is left in the Aeoli∣pylae
or round hollow of brass, as is commonly
known by Chymists.

Furthermore, that the motion of the water pro∣duceth
a wind, Sea-men are very well acquainted
with; who when they have a great calm at Sea,
so that they are forced to lie still, they wait for
the Flood, that the water may be put in motion,
forasmuch as they know that then they shall get a
gale of wind.

Where (by the way) we may take notice,
that the ebbing and flowing of the Sea, is nothing


Page 34
•lse but a continual Revolution, such as is to be
•ound in all other things.

7 Q. Hitherto hath been spoken concerning the
several causes of Winds; but forasmuch as men∣tion
hath been already made of Thunder and
Lightning (which are the work and effect of the
foresaid spiritual Being in the Air) that they smell
like Brimstone and Gunpowder, may not some
further account of the cause thereof be given?

R. That there is in the Air an inflammable sul∣phurous
spiritual Being, hath in part been made out
before; where we treated concerning the Sun,
viz. how by means of the Air, and the Sun's shin∣ing
into the Water, such a Being is generated; and
the same may also in the Air it self be wrought
out into a corporal Pitch and Brimstone, such as
was rained down at the destruction of Sodom and
Gomorrah. That likewise a subtile spiritual Salt-petre
and Salt is in the Air, some Salt-petre-men
know very well; who when they have digged so
much Earth out of Stables as will employ them a
whole year to elixiviate or draw out the Salt
from it, never after need to dig up any more fresh
Earth for to extract their Salt-petre therefrom.
For at the years end they find their elixiviated
Earth, after it is again exposed, to be stored with
Salt-petre anew, as being impregnated by the Air,
which they afterwards again boyl out of the same
Earth; and in refining the said Salt-petre, they se∣parate
a great quantity of common Salt. From
whence it is most clear and evident, that there in∣flammable


Page 35

Materials, viz. Brimstone, Salt-petre;
and Salt, are spiritually in the Air, from whence
the Thunder and Lightning are produced.

CHAP. III.
SECT. I.
Concerning the Water and Quick-sand.
1 Q. HItherto hath been treated concerning the
Air, its Essence, Operation, and Proper∣ties;
as also that the same hath a spiritual ruling
essential body, which is united with the Sun, Moon,
and Stars; and by means of its spiritual & essential
powers and firmness, is fit and proper to unite the
Earth (as being the Out-working of the said
heavenly Lights) with them, and so to compleat,
as it were, Jacob's Ladder before-mentioned. Now
we see that this lower part of the Great World,
viz. the Earth, is made up and doth consist of se∣veral
Waters, Seas, and Rivers, and of different
sorts of Sand, Stones, and Metals, &c. The Query
therefore is, how we may come to understand all
these things, with the Natures and Properties of
them?

R. In order to this, a brief Introduction shall be
here set down from proper experience, that there
by an occasion may be presented to others to search
out and advance further in the knowledge of these
things.

Page 36

We find everywhere in the World, in digging,
whether it be in Vallies for Springs, or in Moun∣tains
for to get out Metals, that though the same
be never so high, yet at the bottom is always a
Quick-sand found, beyond which there is no dig∣ging
any further: for this Quick-sand drives with
the water (and is therefore called in High∣dutch,
Triebsands, that is, Drift or Drive-sand, and
in English, Quick-sand, from its continual motion)
and is always mingled with the same. Now this
water with which the Quick-sand is mingled, and
this Sand which is continually made in the water,
is the foundation of the whole Earth, and of the
highest and vastest Mountains, as being that on
which they rest and are supported; and is indeed
the very Root from whence the whole Earth, all
Mountains, and other visible Bodies do arise and
have their original, as is expressed, Gen. 1. v. 25.
and from whence they likewise receive and enjoy
their nourishment, as from their Mother: all
which may be made out visibly to the eye.

2 Q. How can it be made out first, that the
water and the Quick-sand are the foundation of
the Earth, and the Creatures that are in it? And
in the next place, how are the same the Root and
Original of all Terrestrial Bodies?

R. As to what concerns the first Question, the
same may be cleared in part from this instance▪
viz. we find in plain and low grounds, as in Bra∣bant
near Boisleduc, that we cannot dig above four
or five foot deep in the Earth, without coming to


Page 37

the Quick-sand: so that when in these parts they
go about to build a high, weighty, and square
Church-steeple of Bricks, or the like, they first lay
a row of Oaken or other boards (that will not rot
in the water, but continue always sound and un∣damag'd
in the same) upon the Quick-sand; and
upon the said Boards they begin to build the
Church-steeple, about three hundred feet high,
which proves a most strong and lasting foundation,
as appears from several Steeples that have been in
this manner built upon the Quick-sand, and have
continued firm and unmovable for many hundreds
of years.

Adde to this, that when in those parts any one
digs a Pond for water, and that he digs up more
Sand than is fitting, thinking thereby to make his
Pond, Pit, or Well the deeper, he soon after per∣ceives
he is in a mistake; for that the Sand flows
and falls in again continually, so that the Well or
Pond continues still of the same depth. Moreo∣ver,
he will find by experience, that if there be
built such a Steeple as was just now mentioned,
within three or four thousand foot from the said
Pit, Pond, or Well, the same will begin to sink and
incline toward that side where the Pit is digged,
forasmuch as its foundation, viz. the Quick-sand, is
drawn away from that side.

From all which, it incontestably follows, that
seeing such great and massie Buildings do, for so
many years, continue firm and stedfast upon this
watery Quick-sand, without giving way or sink∣ing;


Page 38

and that (on the contrary) by the fleeting
away of the said Quick sand, those Buildings are
endangered; that the said watery Quick-sand is
the foundation of all material Bodies, as deriving
its original from above, viz. from the Sun, Moon,
and Stars, and mounteth again from beneath up∣wards,
through several and multifarious alterati∣ons
and meliorations, in a ••••tinual Revolution:
by means of which, the 〈◊〉 World is kept firm
and unmoveable on its center. Now the reason
why this makes such a stedfast and unmovable
foundation, is, because neither the Water nor the
Quick-sand (both which are very nigh of kin to
one another, for that the Sand is produced by the
Water, and continually renewed by the same; of
which, more in its due place) will suffer them∣selves
to be thrust down or pressed together,
but always preserve their wonted station and mea∣sure,
as shall be more fully made out in what fol∣lows.

And as to what respects the second Question,
viz. Whether this Water and the watery Quick-sand
are the Root of all other sublunary Bodies,
this is evident from the Testimony of Nature it
self.

For first, that the Quick-sand is produced by
the Water, hath been found by true and proper
experience, viz. in a certain place in the Province
of Brabant, some of this Quick-sand-water hath
been taken, and being distilled, hath always left
some sand in the bottom of the Glass; and when


Page 39

in order to a more certain knowledge of this mat∣ter,
the Water hath been before filtred through se∣veral
Papers, that so it might be evident that no
sand could remain in the water; yet notwithstand∣ing,
when distilled, it hath left sand at the bottom of
the Glass, as before. And as it is commonly
known that water in several places, as in Moun∣tains
and Rocks, is changed into stones, so here we
find it changed into sand.

Furthermore, Experience teacheth us, that in
Mountains and Rocks, the water which continu∣ally
mounts upwards from the Quick-sand, is still
changed into many different sorts of sand and
stones. The same may also be perceived in Mines,
when the Miners have gone very deep to search
for Metals, that though the Rock hath been so hard
that it would not suffer it self to be cut with any
steel Instrument, but the Miners have been forced
to break it down or burst it asunder by fire; and
yet in those very Stones that were thus broke off
with Instruments, a water hath been found within
which went through and through them, and was
their food and nourishment, and could be distilled
from them in great quantity.

Again, we find that Firr-trees do grow upon
hard, high, and smooth shining Rocks, where they
have no Earth at all, and yet that they do not die
or wither, notwithstanding that their root is onely
fastened to the stony Rock, so as the very ends and
extremities of the said roots may be seen, as not
having the least Earth to cover them. From


Page 40

whence we gather, that these Trees must draw the
moisture which feeds and makes them to grow out
of the said stony Rocks.

This Wood also which grows upon such high
Rocks, is of great use to many purposes, as is well
known to the experienced Makers of Musical In∣struments,
that the Firr-wood which comes from
the high Mountains of Tyrol, is far better to make
the belly of their Musical Instruments, than other
sort of wood, for that the Firr-trees, and all strait
Timber that hath had its growth from out of the
mortified Rocks, are more airy, and partake more
of the nature of those Rocks, and consequently
give a better sound.

And here (by the way) it will not be amiss
to take notice, that the Seed of these Trees is not
lost or annihilated by their being burnt down on
the ground where they stand, but that they are
meliorated and increased by means of their being
burnt by fire; forasmuch as it hath been found by
experience, that after the burning down of several
whole Woods, and many high-grown Firr-trees,
all the said ground (which was of a considerable
extent) hath been afterwards over grown, and
fill'd with innumerable Burch-trees, and all that
onely from the ashes of the said Firr-trees; which
Metamorphosis the Ancients have alluded to, and
intimated to us by their Fable of the Phaenix.

This self-same water (to return to our former
matter) mounts up from the Quick-sand through
the pores of the Earth, to a vast heighth, (as hath


Page 41

been said) just as the sap and moisture of a Tree,
mounts up from the root to the very top of it,
spreading it self through the whole body and all
the branches and boughs thereof. And like as
Joyners find by daily experience, that wood chan∣geth
as it grows, and is not the same at the top as it
is beneath; so Stone-cutters likewise find the same
in the stones of the Mountains and Rocks, viz.
that they have several changes and various diffe∣rences,
notwithstanding that it be all but one con∣tinued
piece. Likewise as the Sap or nourishing
Juice of a Tree doth change both its nature and
taste, as it mounts from the root to the top-bran∣ches,
so also it is found in the Mountains: for the
self-same life, and the same regent power is in the
Mountains and Rocks, which are found to be in
Trees; which Life, for its food and nourishment,
takes in several sorts or various kinds of moistures
or waters, and gives them out again; that is, ma∣nifesteth
them in their bodies, and the parts which
they grow into, and produce according to the pro∣portion
and measure of every part and member of
its body.

Moreover also, forasmuch as it may easily be ob∣served,
how a Tree or Vegetable consists of divers
various parts, which are not all the same; as for
example, the Roots, the Trunks or Bodies, the
Branches, Leaves, Flowers, Fruits, &c. yea, what
more is, the same sort of parts, as for example, the
Leaves of one and the same Plant, do all of them
differ each from other, as may be proved by obser∣vation


Page 42

of any two Leaves of a Tree or Plant; which
will be found to have differing Veins or nourish∣ing
Vessels, which in their texture and distribution
are not alike, &c. Like as Man, who in his Body
hath divers Members, Bones, Nerves, and Bloud,
though all his parts be nourished with one and the
same Bloud, yet we find that the Sweat which
comes out through the pores of his Body hath its
peculiar distinct smell in every part of the same:
And in like manner doth the Water of the Earth
and Mountains differ also.

3 Q. From what hath been already mentioned,
we may understand and conclude, that the Water
and Quick-sand are the foundation of the Earth;
and that the Water, as the common Mother of all
sublunary Bodies, being produced by the Moon
and Stars, doth bring forth the Quick-sand, and
maintain the same; and afterwards through the
Quick-sand which is born of it, and together with
the same, by a continual alteration and multipli∣cation,
brings forth several sorts of Stones and
Rocks. So that from hence we may conclude,
(according to what hath already in part been men∣tioned
concerning the Sun, Moon, and Stars, as
likewise of the Air) that the universal Spirit of the
World, by means of a continual Revolution and
multifarious Glorification, doth work out it self to
perfection; that so in like manner, in this Sand
and Water there is a continual Revolution in order
to melioration and exaltation, and that the said
Catholick Spirit rules and works as well in this


Page 43

water and sand, as above in the celestial Lights
and the Air: as also that there is a spiritual ope∣rative
life in both these, the sand as well as the
water. That such a spirit and life is in the water,
hath been made out before in the discourse about
the Nocturnal Luminaries: it remains therefore to
query, how it can be evidenced, that this spirit and
life is in the sand also?

R. This appears very clearly of it self, for if
the Sand had no life in it, how could it move it
self in and with the water (as hath been shewed
before, that out of this Sand making water, sand is
produced by distillation) and propagates itself in so
fruitful a multiplication, through stones and other
things, whose source and original it is (forasmuch
as the Life doth consist in this motion and out-working)
as in part hath been already shewed that
it doth.

The same may likewise plainly be seen, by
spreading some of the said Sands upon a black Ta∣ble,
and considering them through a Microscope;
for so we shall find that every grain of this sand
hath a different shape and figure, so as not one of
them is like another: from whence we may un∣doubtedly
conclude, that as every one of these
grains is of a different form, so likewise there must
in every one of them (as also in every particular
Being of the whole Creation, as shall be more am∣ply
and fully declared hereafter) be a different life
and specifick seed, which gave it such a form and
preserves the same.

Page 44

Moreover, every one of these grains of sand
contains within it self its own nutritive and sper∣matick
moisture or water, which it drew in speci∣ficated
and digested, by its life and the powers
thereof; and after its own particular ripeness or
maturity is attained to, it further advanceth that
its primogenial moisture, till it become fit to be
given forth again as its milk, to its fruit, propaga∣tion
and off-spring; and this in proportion as well
as the greatest Mountains, or any other Being
whatever.

Furthermore, it is observed, that there is not
one (though the very least grain of Sand) but
contains a little spiritual subtil Gold and Silver,
(which are nothing else but the light influence, and
very being of the Sun and Moon, which is spe∣cificated
and wrought up in them) but it is in so
small a quantity, that it requires much pains and
charges to extract it, and is onely of use to de∣monstrate,
that such astral powers are there, and
to teach men that all beings come from thence,
and consist thereof.

Having thus shewed, that this Sand is to be
esteemed as the second Mother and Root of all
Sublunary Bodies, (for the first Mother of all be∣ings
is the water, accounting from the center of
all upwards) we may from hence take occasion to
enquire, how those words, Gen. 2. v. 7. are to be
understood, that Adam was formed or fashioned of
Aphar Adamach: Aphar signifies in the Hebrew,
Dust of the Earth, Gold (viz. the least of the li∣ving


Page 45

Gold that is in the Sand and Earth) as also it
signifies the world.

We may also from hence (amongst other things)
in part understand the reason, why God first com∣manded
Abraham to count the Stars, and told
him, that his Seed should be so, as in Gen. 15. v. 5.
And in Gen. 22. 17. promised him that he would
bless his seed, in multiplying it as the Stars of Hea∣ven,
and as the sand which is on the sea-shore, viz.
because the upper and under agree together in a
continual beautiful Revolution and Harmony, and
help to compleat and make up the perfect body of
the world in a wise and comely order.

4 Q. Forasmuch then as it appears, that in gene∣ral
there is such a Revolution from things above to
things beneath, and again from beneath to above,
and that in a living or vital out-working and pro∣pagation;
and also that it hath been already de∣clared,
that the Revolution of the Superiour Be∣ing
coming downwards, doth proceed and is car∣ried
on in order; the Query is, how we may come
to know and perceive this order also in these infe∣riour
bodies, viz. how the Revolution from below
to above, from the Quick-sand, to Stones, Metals,
&c. even up to the very highest Mountains is per∣formed?

R. That the Sand-making water, and the move∣able
Quick-sand that is in it, are the foundation
and root of all other Sublunary Bodies, hath hi∣therto
been made evident. Now then first of all,
that the other sort of sand which is on the Sea∣shore,


Page 46

as well as that which is at the bottom of it,
and elsewhere also on the dry ground is formed
out of it, and also wrought out by it, may be ga∣thered
from hence; because in the bottom of the
Sea, immediately below the other sort of sand, a
Quick-sand is likewise found, in which Quick-sand
an Anker cannot take so very well hold, but only
on the upper and other sort of sand, as is well
known amongst Sea-men.

These other sorts of sand therefore, which are
as an out-birth from the Quick-sand, do also in part
take in water from the Sea, and, as it were, do di∣gest
it in themselves, which they afterwards give
out again, through the Communication which
they have with the other sand of the Mountains,
Rocks, and other parts of the Earth; from which,
as from their original or source, afterwards Foun∣tains,
Springs, Brooks, and Rivers do arise. Now
all Rivers as they thus come out of the Sea,
through this means of their Revolution, so they
therefore run back again into the same, and that
with gain; forasmuch as they are thus made par∣takers
of the essence and virtue of all those other
Beings, through which they have passed, and that
in a continual Revolution in order to perfection.
For every thing must be continually fed, nourished,
and renewed, the very Stones and Rocks not ex∣cepted,
for that they have also some part of Life in
them, and cannot be separated from the whole,
viz. the body of this world, as hath been briefly
mentioned already, and will be more fully decla∣red


Page 47

in what follows. But before we proceed any
farther, we will briefly Treat somewhat concern∣ing
the other waters, viz. of the Seas, forasmuch
as they have their Rise from the Deep, and by
means of a continual Revolution through the
Quick-sand, and the other sorts of Sand, and that
in order to their being continually new-born or for∣med;
and further propagated and multiplied.

SECT. II.
Concerning the Waters of the Seas.
1 Q. WHat is the operation and effect of wa∣ter
properly: forasmuch as we find
so many different waters, Seas and Rivers, every
where throughout the whole earth?

R. The Seas (which within themselves contain
many Currents, and go forth in many differing
streams, which by Circulation return to the Sea
again) do stand, or run (as before is mentioned,
and daily experience teacheth) over the Sand
which is the product of the Quick-sand, and have
their particular Life, Rule, Government, and Cir∣culation,
in all their innumerable grains or parts,
as before hath been mentioned of the Sand.

2 Q. Would it not therefore be needful to set
down a more plain declaration, how and in what
manner the waters have their Regiment and ope∣ration?

R. Yes, forasmuch as that the Seas have a di∣stint
Being, Life, and Regiment in themselves,


Page 48

which may partly be observed from their out-working
or products; whereas they bring forth
several sorts of Creatures, devoid of breathing, and
without Lungs. Experience also teacheth, that in
the inland Seas, Lakes and many great Rivers,
every month new sorts of fish are caught, which
neither were there before, nor can be found af∣terwards,
until the same time of the next year.
Thus it is well known that in the Boden-Sea in
Switzerland (through which the Rhine runs) Her∣rings
are caught at the self-same time that they are
caught in the Sea, and in the same manner, even
many Millions of them in sholes together; but
neither before nor after, till the next year at the
same time: from whence we must conclude, that
the Boden-Sea, which brings them forth, doth like∣wise
consume them, in like manner as the earth
consumes all things which are in it, in order to re∣new
them, for no seed which God hath Created
can go to nothing.

3 Q. What may be the reason why the Seas are
so salt, and that in one place more than another?

R. Of this many reasons may be given, amongst
which this is one of the chief and most considera∣ble,
viz. that from the Sea all Currents do in man∣ner
abovesaid, proceed, and circulate to the same a∣gain;
as well to be made partakers of its vital o∣peration,
as likewise that by the power they re∣ceive
from the same, they might be able to produce
all living Creatures. Upon which account it is ne∣cessary
for the Sea to have much salt, which is a


Page 49

a power of life, and a good thing, as Christ him∣self
witnesseth, Luke 14. 34. And as we find that
there is Salt in the Sea, so likewise it is found in e∣very
other Creature: for all of them stand in
need of Salt for to preserve and keep themselves
in life, and to renew and propagate themselves.
And this Salt they make themselves, as we see in
Kine, Sheep, and other Beasts, who feed upon no∣thing
but Grass, and drink nothing but fresh Wa∣ter,
and yet notwithstanding they turn a great
part of this their nourishment into Salt, as may
be perceived by their Sweat, Urine, &c. which are
very salt. And the same likewise may be seen in
Man, who the more sound and healthful he is, the
salter his Sweat and Urine will be; and the salter
they are, the stronger is his life.

From whence likewise we may partly gather,
why every Sacrifice in the Temple at Jerusalem
was to be salted with Salt. Yea, for the same rea∣son
also it is conducible to mans health to use
much Salt, as a Blessing which comes to him from
above: for we see that the Air (which in part
resembleth the upper waters, and without which
man cannot live, forasmuch as the Air gives him
life) doth contain Salt in it self, as was mentioned
where we spake of Salt-petre.

4 Q. Forasmuch then as the Seas have their
own Regiment within themselves, in order to a
further working out, as may in part be gathered
from the motion and rowling of the water: and
seeing that these great motions of the Sea are as


Page 50

well found on the Ocean, as on other Seas, and
that they oft cause great trouble to Sea-men right∣ly
to understand them, and to find out their true
course; and that this is the most difficult and trou∣blesome
case for Sea-men, that when they are up
on the Sea and can see neither Sun, Moon, nor
Stars, and consequently know not whereabouts
they be; Whether therefore a way might not be
found out, whereby we might arrive to a greater
certainty in Navigation, than hitherto hath been
had; and by means of which, Sea-men might in
such cases be able to know their right course?

R. That there be many things in Navigation
which ought further to be inquir'd into and search'd
out by experience, is not to be questioned. Of
which we may have an instance in this common
thing, viz. that when the Tackle of a Ship is made
of clean, good, and well-dressed Hemp, and the
same finely spun, it is not needful then to have
the said Tackle made so thick as commonly they
are, because all the filth of the Hemp is left in them;
and yet notwithstanding, this Tackle made of fine
spun Hemp, shall be much stronger, and last lon∣ger;
and that because the fine Hemp may be
wrought much closer together, so that when they
are dipt in Tarr, no rain nor water can pierce
them. And because they have but half the thick∣ness
of the other, & therefore are more pliable, and
consequently more easily to be managed, so that
the labour of one man shall go further, and dispatch
more with this fine Tacle, than the labour of two


Page 51

shall with the coarser sort: so that the greater
charge will be recompensed with double profit.

Amongst other things, it may be matter of our
admiration, that Sea-men have not all this while
found out a way whereby they might measure
exactly the length of their Course at Sea, as well
as an Instrument hath been invented, which being
fastened to a Coach, or to a Person that travels a∣foot,
as oft as the wheels of the Coach turn round,
or a man steps forward, doth exactly measure the
way that either of them makes. Now why might
not in like manner a Water-wheel or Mill of a∣bout
a foot and a half diameter, be to this purpose
fastened to the bottom of the Ship, about the third
part of the Ship towards the Helm, the same Wa∣ter-wheel
or Mill being fastened to an Axel-tree
or hollow Pipe which must reach to the top of the
Ship; which then by its turning about will give
a certain and infallible indication whether the Ship
makes great or small way.

And upon this occasion it will not be amiss here
to relate the Experience of a known, understand∣ing,
and curious Person; who to satisfie his own
mind, caus'd two Ships to be built, both of them of
one and the same wood, grown in the same place,
and both of one form and bulk; ordered also all
the Timber and Boards to be made of one thick∣ness
and length. The one of these Ships he caus'd
to be built according to the common and cheapest
way, for to spare Boards, by laying the Boards in
length together on the sides with their ends tur∣ned


Page 52

from one another, viz. the upper or top-part
of one Board against the root-end of the other, so
as that the lower part of the one made up one
breadth with the upper part of the other, which
was narrower. The other Ship he order'd to be
built another way, viz. he made the Boards to be
all saw'd of one breadth, and to be laid side by side
together, according to the nature of the wood as it
grew, that is, top to top, and root-end to root-end,
and that the top-ends of the Timber should
be all turned forwards; and thus throughout the
whole Ship as far as could be. Whereupon he
found by experience, that this last-mentioned Ship
did always out-sail the other that was made of the
same wood; yea, and all other Ships besides, so
as to get soon out of their sight.

The occasion which led him to this Invention,
was, that he had in other cases and at other times
experienced, that Timber, even after that it was
cut down, sawed, and built, did notwithstanding
yet retain a life in it in all its parts; and thus he
perceived that the said wood did still take in the
Air, and in part enjoy it in the same order which
Nature hath appointed, and as it did before, when it
was yet growing, it did enjoy the same.

And that Wood or Trees do attract the Air for
their growth and nourishment, we may plainly see
in a Tree that is planted under a Covert, which as
it grows up, doth incline and bend it self towards
the Air.

This life of the Timber in a Ship, of which we


Page 53

have spoken, is also made Partaker of the life of
Man, and his Spirit: for when a Ship doth good
service, so that the Master of it takes a liking to it,
so as to set his love upon it, and put a trust in it;
we shall find that such a man who is a great lover
of his Ship, shall effect more with this his Ship,
than any other shall do with theirs. In like man∣ner
also a Horse-man that hath a good Horse upon
which he relies, and loves him, so that it hath been
known that some have escaped and saved their
lives by riding eighteen German miles in one day
with one Horse, for to get out of the Empire into
Switzerland, by which means they have escaped
the Gallows, and that without any prejudice to
their Horse too.

In like manner, it is matter of experience,
that persons who have been in love, have perform∣ed
so great Journeys in one day on Horse-back, as
was impossible for another to do the like. From
whence we may take notice, that the Spirit and
Confidence of Man is operative in union with Ve∣getables
and Animals.

By this also we may guess at the reason, how it
came to pass, that when a certain person had bought
some young Trees of another, who assured him,
that if any of them happened to wither, he would
stand to the damage, and make it good again,
that all of them prov'd well: But at another time
buying othersome, without any such assurance
from the Seller, they all died, viz. for that the Buy∣er
being covetous, had no fear concerning the for∣mer-mentioned


Page 54

Trees, because of the in•rance,
but wanting that for the latter, he became doubt∣ing
and fearful, and communicated his fear to the
Trees, and thereby killed them.

5 Q. It hath been declared before, that the Wa∣ter
and Quick-sand do generate and produce all o∣ther
sorts of Sand and Water; but before we pro∣ceed
further, it will not be improper here to in∣quire,
forasmuch as it is notorious, that in Pits we
can dig no deeper than till we come to the Quick-sand,
and that this is but an inconsiderable depth,
compared to the whole Globe of the Earth from
the Circumference to its Center, whether (I say)
this immense Bulk from the Quick-sand to the
Center be nothing else but meer Quick-sand and
Water?

R. That cannot be, because the Quick-sand al∣ways
and continually gives forth water, (and that
not salt, but sweet and fresh in all places) yet
with several continued alterations from the begin∣ning,
until it hath transmuted it self in every little
grain of other sort of Sand, which hath its own
essence and property, as hath been shewed: nei∣ther
can the Quick-sand receive or take in water
from without, as will be made plain from what
here follows.

1. In Fish-ponds that are dugg (in some pla∣ces
where the Quick-sand lieth but shallow, and a
little below the surface of the Earth) until they
come to the Quick-sand, the water doth not rise to
above half a foot high, or thereabouts, so that they


Page 55

are forced to convey Rain or other water into the
same for to fill it up. Now we find that the wa∣ter
thus added and conveyed, doth always keep its
own heighth, and doth not sink into the Quick-sand,
as it doth into other moist sand, which is at
some good distance above the Quick-sand: for
such Sand (as is known) will according to a cer∣tain
proportion, drink up a vast quantity of wa∣ter.

2. Some Diggers of Wells are not unacquain∣ted
with this, who oft deceive people that have
bargained with them to dig a Well unto the
Quick-sand, and so cause that the water may stand
three or four foot high in the same, who when
they see that the Spring cannot rise so high, they
privately fill it up to that heighth with other wa∣ter,
which continues so, and doth not sink into the
sand; but when the Owners come afterwards and
fetch water from thence, they then perceive they
have been deceived, forasmuch as the water still
decreaseth, and doth not fill up again, which the
Undertakers had promised to perform.

3. Forasmuch as the watery Quick-sand is the
foundation of the whole building of the Earth,
therefore it lets no water into it self: for it is im∣possible
that two bodies of one and the same na∣ture
should enter into each other, and consequent∣ly
that water should enter into water, without in∣creasing
of its bulk, &c. that is to say, should so
corporally unite it self with the other water, as
that the other water and this new-added water


Page 56

should be numerically one and the same water,
without all increase of its quantity.

From all which, it is most clear and evident, see∣ing
the Quick-sand hath continually from the ve∣ry
beginning of the World, given forth water
from it self, and that it can do no other, as having
been created for this end; and that the circumfe∣rence
of this water is not lessened, nor its quantity
diminished: therefore it must of necessity follow,
that what the Quick-sand gives out, must be made
good and restored to it again from within, as the
following Query with its Answer will more fully
demonstrate.

6 Q. Seeing then that this is the nature of the
Quick-sand, how is it possible that it should subsist,
or how can it be, that since it continually gives out
water, and yet can take in no water externally
from above, but that thus at last it must be left
emptied and destitute of all water, which cannot
be allowed neither? from whence is it then that
it receives the water which it gives forth continu∣ally?

R. Here remains no other cause to be assigned
than this natural one, viz. that (as hath been said)
the waters are continually made by the Sun, Moon,
and Stars; for that they, as spiritual Beings, are
onely able to penetrate the water and sand. But
forasmuch as the Sun, Moon, and Stars can make
no water in the water, and yet continually do
bring forth water, both below as well as above, we
must therefore conclude, that there must be a great


Page 57

space and place of abode for the Air in the Centre
of the Earth, in which the Sun, Moon, and Stars
do perform their operation, and where afterwards
their spiritual and continually descending Rays (as
they mount from thence upwards again) do
change themselves into water, that so all may pro∣ceed
in a beautiful order? forasmuch as the begin∣ning
and the end, with their whole circumference,
according to all parts, not the least excepted, do
continually circulate until their full age, maturity,
and perfection. And is it not worth our enquiry,
whether this space below, before-mentioned, be
not spoke of in Scripture under the name of Abyss,
as Psal. 42. v. 8. and elsewhere; as that above is
in Scripture-phrase called the Sling, 1 Sam. 25.
v. 29. For the lower waters must in like manner
be generated of a grosser Air, and comporting with
their property, as the upper waters (viz. the Air)
are born of a more subtile and spiritual Air. And
this water that is here below (forasmuch as it con∣tinually
comes down from above for to be wrought
out) cannot be dead, but must mount upwards
again towards its original and beginning, because
it cannot be separated from the nature of its Ori∣gine.
And this drawing or Magnetisme is the
cause of its continual Revolution, and wheeling a∣bout
unto Perfection.

Page 58
CHAP. IV.
Concerning the Earth, Stones, Minerals, and Metals.
SECT. I.
Concerning Stones.
1 Q. FOrasmuch as the Revolution and Pro∣pagation
of the Quick-sand and Water
hath in part been already declared, it will not be
amiss to make inquiry how and in what manner
this Revolution proceeds and is carried on further.
And seeing that everywhere we meet with so ma∣many
stones in the water, as well as in and upon
the Earth, how the same are generated, and to
what end and use they be?

R. The Lord and Creator of this beautiful li∣ving
World, had and hath the Idea of the same in
his mind, and therefore it is impossible there should
be the least failure or oversight in the order of it,
but all even from the highest Star to the very Cen∣ter
of the Earth, and again backwards from the
Center to above, must work joyntly in one har∣mony,
to the end that the whole may work to∣gether
in a continual Revolution to perfection and
old age, and that so, as not the least atome or grain
of sand (forasmuch as it is a Creature by it self,
though it belongs to the whole) can be forgotten


Page 59
•r shut out: for it is a part of the whole, and
•herefore no body can say, that he doth not enjoy
•he same, or that he hath no need of it, no more
than we can say, that the least point or particle
which God hath created in man, should be in vain,
•nd not concordant and agreeing with the whole
Body. Because Man is the Little World, and the
Center of the Great, and therefore cannot be se∣parated
from it, which (if we speak with under∣standing
and any ground of truth) cannot be den∣ied
by us; as hath already in part been made
•ut, and shall be more largely insisted on, when
we shall speak of Man, as being a Compendium
and an Abstract of all this World.

Thus we see (as oft hath been mentioned)
that the Quick-sand is, as the second Universal
Mother, that brings forth and maintains an in∣numerable
and incomprehensible multitude of
sands, many sorts of Stones, Metals, and Minerals
of different (and seemingly to the ignorant, of
contrary) kinds and properties; all which, not∣withstanding,
in one Union work to one good
end, and are changed into an Earth which is the
more immediate Mother of Herbs, Trees, Beasts,
and Men, which have their Seed in themselves, as
is said Gen. 1. v. 11, 12. But at present (for
brevities sake) we shall onely make mention of
the chief and most remarkable Stones, from
whence others hereafter may take occasion from
their own experience to search out this point fur∣ther.

Page 60

All stones are by a constant and continual r••volution,
generated and maintained by the sand▪
For when we consider the several heads in every
particular member of the world, we find that e∣very
sand to the very least grain, doth according t•
its kind and nature, continually and without cea∣sing
give forth food and nourishment to the stone
as a Mother doth her Milk to her Children, which
are born of her, and who from thence must have
their growth and increase. In like manner al••
these stones produce other stones, and feed an•
maintain the same, even up to the very surface 〈◊〉
the earth, where also many and different sorts 〈◊〉
stone grow, as well of the common as precious for•
or kind. Now the life or milk and moisture 〈◊〉
this incomprehensible multitude of different stones,
contributes much to the fruitfulness of the earth,
from whence (as hath been mentioned) Herbs and
Trees in every Country, according to their kind
are brought forth; from which afterwards Beasts
and men do take their nourishment. Our Savi∣our
himself bears witness to this, that there is a
life in stones, Luke 19 v. 40. where he faith, If
these should hold their peace, the stones would cry out.
And John the Baptist hath a very remarkable say∣ing,
Matth. 3. v. 9. That God is able of stones to
raise up children to Abraham.

Now that stones conduce to the fruitfulness of
the earth, experience teacheth us; for when some
Country-men have carried away from off their
ground, some sorts of Pebble-stones, that their


Page 61
•and hath not proved so fruitful as before: con∣•rning
which a larger account shall be given in
•hat follows.

2 Q. But what way is there to reduce all stones
〈◊〉 some general heads, to the end we may distin∣•uish
them the better, and learn to know them?

R. The Stones and Rocks which grow in the
•and, (Metals and Minerals excepted) are;

1. Such as cannot endure the fire, but when put
•nto it, are burnt to Lime.

2. Another sort is of such stones, which with∣out
the addition of any thing else, are by fire mel∣•ed
into Glass.

3. A third sort is of those that do of themselves
endure the fire, but with Salts and other additions,
suffer themselves to be run down or melted into
Glass.

Now all these stones are not wholly devoid of
Metal; for they are operative and living, as well
as all other stones in general, whether great or
small, (the high Mountains and Rocks not except∣ed)
and every one of them, in the measure and or∣der
wherein they are placed, are parts of the great
body of the world.

3 Q. What is properly the Nature and Essence
of the first of these three sorts of stones, viz. of
those which do not abide the fire, but are burnt to
Lime?

R. These stones are partly of a Sulphurous na∣ture,
as we may perceive by several of them, that
when they are rub'd together, a sulphurous smell


Page 62

comes from them. In these stones the fire con∣tinues
after calcination, so that afterwards they
may in part be reduced to a fixed Salt: and foras∣much
as some part of the fire is entred into them,
and together with them turned to Salt (as before
hath been shewed, that Heat being a Spiritual Es∣sence,
pierceth into Bodies and dwells in them)
and forasmuch as by reason of the violence of the
fire, the said stone hath lost its stony nature, it en∣deavours
to return to its own nature again, as to
its rest, and therefore it attracts the water with
such violence, that the water is heated thereby, as
daily experience teacheth. Afterwards when this
Lime is made up into Mortar, it turns again into
stone, wherewith Houses may be built upon the
land, yea and in the water also.

But when the Lime in any building is exposed
to a moist air, the said building cannot continue
long, but the Lime will become impregnated with
Salt-petre: for the Salt-petre which is in the air,
is by means of moisture conveyed into the Mor∣tar
or Lime, and mortifies it, and quickens the
small quantity of Salt which is in the Lime, into
Salt-petre and common salt: which happens the
sooner, in a place where Privies or Stables are; as
Salt-petre men know very well how to ripen and
reduce Ashes and Lime to Salt-petre, by means of
Salt-petre water.

Here by the way it will not be unworthy our
remark, that when Salt-petre men do first begin
to boil their Salt-petre, and have no mother of


Page 63

Salt-petre, which is a ferment wherewith they ri∣pen
their Salt-petre, they must then spend much
time in boyling, until the scum ariseth, which is
that they call the mother of Salt-petre, and which
afterwards they mix with their earth, for to put the
same into fermentation. But when once they
have got this mother, then they dispatch their
work with more case: in like manner as we see
that Bakers and Brewers do carry on their work
with more ease and speed, when they have got yest
and leaven, than they could do before when they
had them not.

4 Q. What is the nature and property of the se∣cond
sort of Stones, which of themselves without
any addition are melted down into glass?

R. These shew that they do in part consist of a
fixed Salt, as in the following description and elu∣cidation
of the third sort of stones shall be decla∣red.

5 Q. What is it then we are chiefly to observe,
about the third sort of stones, which do of them∣selves
abide the fire, but with addition are melted
down to glass?

R. These stones, as for example Chrystals of the
Mountain, Flints and all other fix stones, are of
this sort, of which glass is made in this manner.
First, these stones are made red hot in the fire, and
and then cast into the water, by which means
some part of the fire abiding in them, makes them
soft and friable, that they may more easily be re∣duced
to powder: afterward this powder com∣mixed


Page 64

with Salt, is put into the fire, that they may
melt together; and that it may melt, more Salt
must be added to it, than the glass stands in need
off, for to render the fixt unfusible stone fusible.
When now this powder is molten, it must be ta∣ken
hot out of the oven or furnace, and cast into
cold water, that it may be broken again, and divi∣ded
into small particles, to the end the superfluous
salt which is in it, may in the water be separated
from it. The oftner this operation is repeated
with the foresaid powder, and the oftner it is put
into the fire to evaporate the relicks of the Salt, and
is melted down again, the better and purer will the
glass be, and become almost like to the unfusible
Crystal of the Mountains.

From what hath been said, we may gather these
following observables. First, that Salt hath a ve∣ry
particular affinity and union with stones, as pro∣ceeding
both from one Mother; wherefore when
of them both an artificial Chrystal is made, they
become so united to one another, that common
water can no more separate the salt from the
stone.

2. We are likewise to consider, that the fore∣mentioned
stones (which are as the body of the
glass) must contain a small part of unfusible Salt,
to which the common salt may joyn itself, when
with the stone it is melted down to glass, and so in
proportion unite itself with the stone, in order to
the reducing of it into glass, as hath been mentio∣ned.
The same also happens in Metals and Mine∣rals,


Page 65

when precious stones are artificially made of
them.

3. We are to take notice that in the making of
glass, the salt cannot be perfectly united with the
stone; because the operation is mechanical and not
natural: wherefore also by the addition of more
salt, the salt may be wholly separated from it, and
the glass be consequently reduced again into its
former sand and salt.

6 Q. Forasmuch as so great diversities and
changes of stones are to be seen every where in
the world, and that they, as well as the Rocks
themselves, contribute to the fruitfulness of the
earth, would it not be necessary to Treat more
largely concerning them?

R. Yes, and therefore for the Readers further
satisfaction and information in this matter, here
shall begin a Dialogue with stones, together with
their answers to the questions propounded to them,
to the end, that if any please, they may carry on
and finish the same for their own satisfaction: see∣ing
that it may be Mechannically or Mathemati∣cally
demonstrated, that the stones have an opera∣tive
life in themselves, from whence all sublunary
Creatures derive their corporeal and united es∣sence,
from which they cannot be separated.

The stones then were questioned in manner as
follows.

1 Q. Were you stones so created at the begin∣ing?
And have you always been such as you are
at present, viz. (as you are commonly reputed to
be) dead or lifeless things.

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Page 65
〈1 page duplicate〉
Page 66
R. If thou desirest to know us and our essence,
then thou must be able well to understand our way
of Reasoning and Speech, for we were created to
bring forth all living Sublunary Creatures, and
to give them a body; for we are the Earth, which
is made of the Heavens, and the end of our work∣ing
is, that in a continual Revolution with increase
and multiplication, we may become Heavenly a∣gain;
as may be seen in the History of our Crea∣tion,
Gen. 1. 10, 11, 12. that all things stand in a
wise order; and try whether by thy utmost skill
and endeavour thou canst find out one Sublunary
Creature (be it of what kind it will) that either
hath been, or is now at present, which did not re∣ceive
its Corporeal Essence from us, or can be
without us, or that doth not stand and abide in
continual union with us.

2 Q. Whence is it then that men say you are
dead?

R. Consider all our operation and working, and
so thou wilt be taught to understand thine own
Axiom the better, and find more truth in it, viz.
Corruptio unius est Generatio alterius; the Corru∣ption
of one thing is the begetting and bringing
forth of another thing. For the fields will in part
declare thus much to thee, that when they have
given forth their strength in corn, they must then
for some time lye fallow, until they be mortified
again and get new strength.

3 Q. Are the Stones and Rocks then the very
same, as ye were created from the beginning in all


Page 67

your parts without alteration? Or are ye conti∣nually
and without ceasing renewed in all your
parts, so as that ye stand in need of constant food
and nourishment, for your maintenance and growth
as other Creatures do?

R. Thou dost answer thy self, for we are not
God but Creatures, as well as all others that have
their original from us, as our Children. How can
it be then that we should be immutable, and not
need, as well as they, to be renewed by food from
the air and water?

4 Q. Do ye Stones and Mountains every where
continue, as ye were from the beginning, always
in the same form and figure, or are not ye also
subject to mortification, so that in some places ye
become leveld to the ground, and turned into val∣leys?

R. Go and make an observation and inspection
into many and divers places of the earth, but es∣pecially
in the midst of Europe, where (as it were)
the Navel of it is, and particularly in the Principa∣lity
of Sultzbach, in the upper Palatinate near Bo∣hemia,
where there is a Spring whose water divides
itself into two currents, of which the one runs
East, and the other West, and poure forth them∣selves
into the Rhine and Donaw. In the same
place thou wilt meet with many Mountains and
high Rocks, which are altogether mouldred and
mortified, and others that decay and dye daily.
For in many places you see stones standing right
up of different heights, it may be a hundred foot


Page 68

high more or less, and ten, twenty, thirty, or for∣ty
foot broad, which you may judge to have been
the heart or kernel of some great Mountain, that
formerly stood there, and now is so far spent and
decayed, and (as it were) died away. Below upon
the ground, near these great standing stones, are
several great and unmovable stones, that are fallen
down: and in many places thereabouts, thou wilt
perceive that the lesser stones, wherewith the
fields thereabouts are filled, are in part every year
plainly, and so as cannot be denied, mouldred and
turned into an Earth, or fat clay, by which means
the fields are made so fruitful, that there is no need
of dunging them before they sow Corn there.

In the said Principality of Sultzbach, thou wilt
also find many holes or Caverns, under the said pe∣rished
Rocks, and that their Root is consumed
and devoured, like as wood is by worms; inso∣much
that many passages are found there, into
which those that enter, must take lighted Torches
with them, that they may be able to find their
way in the said Caves, which extend themselves to
many miles. In like manner thou wilt find there,
many curious high stone-arches, which are higher
than any that are found in Churches. From
which instances thou mayst clearly see and know,
that in some parts of the world the Mountains and
Rocks do die and perish, and are changed into
valleys.

5 Q. The question is, whether it be possible,
that a man within the short limit and time of his


Page 69

life, should himself see and be assured, that new
stones are produced which were not before?

R. In the fore-mentioned Caverns and vast sto∣ny
arches in the Principality of Sultzbach, (and
elsewhere in such stony places) thou wilt find a
clear transparent water, which men and beasts do
drink of, and hath no singular distinguishing tast,
and which drops down from the old perished arch,
and doth by degrees fill up the said hollow or ca∣vern
again, with another new production or birth,
distinct from the former, viz. with an hard transpa∣rent
stone, which is fixt in the fire. Moreover,
thou wilt find, in sundry places where the said wa∣ter
hath dropt down, that great pillars or columns
are made by it of different figures, which look
like ice, and are greater than any pillars of Church∣es.
Thou wilt also find in other streams and Ri∣vers,
that the water produceth several sorts of
stones; and there is one stone, among the rest,
which in a short time is produced by the water,
called Terass-stone, which when it is ground and
mixed with Quicklime, in the stead of other Sand,
the same abides firm in the water, and unites well
with the Lime.

6 Q. Might not another and clearer instance of
this matter be produced?

R. In the fore-mentioned Principality thou wilt
find very hard Rocks, which may wholly be burnt
into Lime; and within the same, in the midst of
the firm stone, thou wilt see several great and les∣ser
holes, of two, three, or four inches or more


Page 70

round, which within are grown over with a trans∣parent
white skin (as it were) or rind full of spark∣ling,
shining, glittering, and polished Chrystals,
like Diamonds, and set in so curious an order, as it is
impossible for any Artificer to imitate them: some
of which are, one or two inches long, all of them
six cornerd, and every one of them most curiously
polished. All these Chrystals are fixt in the fire,
so that they are of another nature than their Mo∣ther,
of whom they are born and brought forth,
which (as hath been said) is a hard Lime-stone.

And like as these Crystals are found in these
Rocks; so in other Rocks thou wilt meet with
divers other sorts of stones.

7 Q. Is it possible for a man in his life-time to
see how the Rocks makes holes in themselves, and
in them bring forth other stones? And how these
again are changed, and yet other properties and
figures?

R. Thou wilt find in Tyrol, at a place called
Schwatz, in the Silver Mine there, a sort of very
hard stone, which is fix in the fire, transparent and
of a whitish colour, which opens itself visible to
the eye, like an Ulcer or Fistula, and doth by de∣grees
through a little hole, thrust forth its birth or
foetus, in the appearance of a green and blewish
thick moist pulp or seed, which afterwards grows
hard, and changeth itself into a green and blew
stone, which is called a Malachite, and is good a∣gainst
many diseases. And the deeper men cut
their way into the said Rock, the more of such


Page 71

places do they find; which are filled up with the
•oresaid Malachite. So that it cannot be denied,
put that the Rock (as a Mother) opens her self
for to bring forth her Child, and this Child doth
afterwards still change it self into other shapes un∣till
it arrive to its perfection. For thou wilt often
find such Sexangular Crystals, which in one part
continue transparent, whilst the other part of them
remains opace, dark, and metallick, and becomes
heavier in weight, without any increase of its out∣ward
bulk, and keeping its former shape and fi∣gure.
It is further observable, that these Crystals
have every where in all their parts, their own wa∣ter,
as the nourishment which they have from their
Mother, that by means thereof they may further
work out themselves, even as the Rocks (which
are their Mothers) do. And this water may be
got out of them by distillation.

8 Q. Is it not possible to find out a mean to
know the further specialities concerning these
young Chrystals, and other Stones, viz. Whether
they do grow on to a greater bulk, until they have
attained to their due magnitude, age, and maturi∣ty?
And whether their growth and increase be by
opposition of something from without? Or whe∣ther
they increase in all their parts by means of
their inward powers and life, even as a Child grows
up to be a man? As also whether a way might
not be found out, whereby we might be assured
of this truth, and also find it so to be by experi∣ence
almost everywhere, and consequently that


Page 72

we should not need meerly to believe it, or to take
a Journey to those places where these Rocks are;
as if this truth were limited to onely, or shut up
in one place, but rather that she might everywhere
stand open to the eyes of all, as is highly necessary
it should be: for Wisdom is everywhere, accor∣ding
to the testimony of Solomon, Prov. 8. vers. 1,
2, 3.

R. Observe therefore such Stones which be
throughly interwoven (as it were) with several
veins and strokes of various colours, which are e∣verywhere
to be found, and known by every one.
As for example: Thou mayst find black Stones
with white veins, which are wholly of another na∣ture
than is the Stone it self, and can very plainly
be distinguished from it; which veins do intersect
one another through and through from all sides:
and these will answer to the Inquiry thou hast
made. For consider with thy self, how it is pos∣sible
that a Stone should grow thus by apposition
of parts from without, that every one of the said
strokes or lines should abide so curiously and ex∣actly
every one of them in their order and pro∣portion,
and keep their several colours. And if
thou wilt but well weigh and consider this, thou
wilt find that it is absolutely impossible that this
should be done by such an apposition of parts from
without, but rather that it must of necessity pro∣ceed
from within centrally to its circumference,
outwardly in various ways and manners, accor∣ding
to the different kind and property of the


Page 73

Stone, and thou thereby wilt perceive and ac∣knowledge,
that the Stones have at once opened
themselves in several cracks and slits, and that out
of the same, from each side of every such crack or
slit, a juice or moisture comes forth, which inter∣posing
betwixt the sides of the slit, separate them∣selves
still further from one another; as it happens
in the breaking of a Bone, when the parts of it are
heal'd together again.

And that thou mayst be assured that it was a
whole Stone, and that a slit or crack was made in
it by it self, and that from within to without, and
that it did not come from without; all the
parts of it will shew thee the truth of the whole.
As for instance: When thou breakest a Stone into
several pieces, thou canst set them together and
joyn them again, so as one may perceive by the
eye, that they belong to one another. And if a
man should have lost a piece of the said Stone, it
were impossible for him to find another piece that
should every way exactly suit with; or to joyn
the parts together again so duely and orderly, as
that one should not be able to perceive the discon∣formity
or unfitness of the strange part which was
thrust in amongst the rest. Wherefore also if thou
wilt mind it, when thou findest a Stone with such
veins in it, thou shalt commonly see that both the
sides of the slit or crack between which the foresaid
vein runs, do belong to each other; so that in case
the vein should be taken away, thou wouldst find
that both the sides would exactly close and fit to∣gether


Page 74

(like two Sticks slit from the same piec•
of wood): for those sides did both grow at once▪
and was before one whole Stone. Furthermore,
thou wilt see that these divers cracks or slits came
at several times; and thou mayst exactly perceiv•
how one vein runs through the other, and from
thence evidently conclude, that the intersected vein•
must needs have been before the intersecting one.

Also here in England thou wilt find in the Field•
(in Worcester-shire and elsewhere) many little
Pebble-stones of different colours and figures; and
amongst them (especially if thou wilt take no∣tice
of those that are white as Snow, and some∣what
transparent) some of which have many
cracks or slits, but yet hold fast together and keep
their shape. Others again thou wilt find of the
same colour, which in their cracks or slits have
small subtile veins of several colours, which veins
still grow wider, and do enlarge and expand them∣selves
so far, that the Pebble-stone thereby loseth
gradually its former shape and figure. Sometime
thou wilt find that the crack or slit doth but reach
half way through the Stone, and a thick vein in
the form of a Triangle growing in it, so as the o∣ther
end of the Stone continues whole. From
whence we may gather, that there is a life in
Stones which is operative, and can according to its
property, and in its rank and order, fashion, bend,
and move it self. In these veins thou wilt often
find little Crystals, which stick fast in the same,
and are all of them Sexangular, and curiously po∣••shed


Page 75

in the same manner as was said before.
These Crystals are also sometimes changed, and
•ecome tinctured with divers colours like Precious
•ones, according to the Metals or Minerals they
•re found with, even as in the Mountains.

Thus thou mayst find in these little Pebbles and
•ther Stones, an Image and Representation of the
great Mountains; and from them learn to know
•n some sort the nature also of the Mountains
themselves.

Besides all that hath been said already, this fol∣lowing
instance may give thee some further infor∣mation
concerning this matter, viz. thou mayst
meet with many sorts of small Cockles or Snails
which have little Stone-houses, which Cockle-shells
are very Stones. And because the Hollanders
have no other Lime-stone, they burn these Shells
into Lime; and their Buildings continue as long as
any other that are built with Lime, that is burnt
from Lime-stone.

Now these living Cockle-shells tell us, that they
grow and increase not from without, but from
within, according to all their parts, together with
the Cockles or Shell-fish which is in them, without
any loss of their form, figure, and colour. For if
their bulk were increased by an apposition of parts
from without, how is it possible they should re∣tain
their true proportion in all their parts, or that
the house and building should exactly correspond
in bigness to the Shell-fish that is in it?

Page 76

We do often find other Cockle-shells growing
fast to these said Shells, which are the product of
a petrifying water, which proceeds from the other
Shells, by which means they become united and
cleave close to them. Even as we find that often∣times
many Pebbles and other Stones are united
and bak'd together, as in a piece of Dough, yet so
as that every little Stone keeps its own essence and
form, so as it is easie to distinguish them from one
another. And this ordinarily is produced by
means of an efflux or out-flowing of a petrifying
water, either from the Stones themselves, or from
the Matrix wherein they are formed.

Therefore these and the like instances have gi∣ven
occasion to the rise of that common errour,
whereby (without any further considering of the
matter) it hath been concluded, that Stones are
increased from without onely by an apposition of
parts, without any either life, order, or inward
spermatick principle.

And to conclude, observe likewise, that when
thou shalt take to task and examine Agates, Mar∣ble,
Serpentine, and Porphyre-stones, which are of
several colours, and look narrowly upon them
through a Microscope, thou wilt by this means
be able to distinguish (as before was mentioned)
the multifarious kinds and forms of Stones. And
in Stones which are intermixed with two colours,
as with white and red, (as some Porphyre-stones
are which are sprinkled with white) thou wilt
find, after a narrow search, that that part which is


Page 77

white in the Stone, was before the red, and that
the white brought forth the red: for thou wilt
perceive in some places of them many white parts,
which in their growth and increase were once con∣joyned,
but by means of the red, are separated
from each other, though they did before belong to
one another, and that the red parts, as their bloud,
proceed from them.

We proceed now to a brief declaration of the o∣peration
and being of Metals, and partly how they
are interwoven together: which Metals are six in
number, or seven, if we count Mercury together
with them, (which is a water from whence the
other Metals are produced or born) and withal
we shall set down some short Remarks concerning
Minerals and also Salts, (which are few in num∣ber,
and stand in harmony together, that the un∣derstanding
of man might the more easily be able
to comprehend them) in order to give the Rea∣der
a small hint how he may be able to discourse
with them, as well as with the Stones, forasmuch
as they are very nigh of kin, and that there is a
great union between them; for that the Stones are
the Mother and Work-house of the Metals.

Page 78
SECT. II.
Concerning Metals, Minerals, and Salts.
ANd here first of all Mars appears in his whole
Armour; wherefore it is fit to put this Que∣ry
to him.

1 Q. Why art thou the first of all the rest, who
appear'st and shewest thy self?

R. Seest thou not that I must have a nearer al∣liance
in many respects with all the Metals, more
than they (the rest of my Brethren) have one
with another. And seeing that men cannot be
without me, and I amongst all the Metals am of
greatest use to them, both inwardly and outward∣ly,
by water and by land; therefore at Sea they
must make use of my Needle in their Compass,
because I have the North-Pole for my propriety,
as my Magnetical living power doth demonstrate,
as also doth my Minera the Magnet it self, which
here in England is found near the Tinn-Oare.
Moreover, the whole Earth is everywhere, as it
were, sowed over with Iron-Oare. And besides
this, all other Metals are best known unto me, so
that I am best able to give an account concerning
them.

2. What meanest thou by that expression, when
thou sayst, that thou art profitable to man both
inwardly and outwardly?

R. Ask the Earth and the plow'd lands where
Corn grows, from whence both Beasts and Men
do receive their life and nourishment.

Page 79

3 Q. How am I to understand this?

R. Look into my several Changes, and thou
wilt find by experience, that when I am polished I
shine like a Looking-glass, and am the hardest a∣mongst
all Metals, especially when I am changed
into Steel; so that between my Hammer and my
Anvil, all Instruments of Life and Death, and of
Peace and War, are made and formed out of me,
and through me alone can be prepared. More∣over,
I amongst all Metals am soonest changed into
Earth or Clay: for when I am moistened with
water, I become rusty, and by means of this corru∣ption,
corrosion, and suffering, am changed into a
yellow-colour'd body, which Painters use, and is cal∣led
Oker; this Oker, when put into the fire, is
changed into a red colour, forasmuch as it still re∣tains
the nature of Iron, and into which the grea∣test
part of it can be changed again. This foresaid
yellow Oker thou wilt find in many places where
my Mine or Oare is, which when it is again joyn∣ed
to me by those that are skilful and experienced,
it makes a softer and better Iron than the ordinary,
because my superfluous sulphur is meliorated in
the said yellow-colour'd body, through rust, and
is no more so apt to melt, but withal is less stony
and brittle: whereas the other Iron wherein the
said sulphur doth abound, is more apt to melt, but
more stony and brittle when it grows cold.

4 Q. How can the Sulphur have this effect
upon Iron?

R. When thou takest a red-hot glowing and


Page 80

fiery piece or gad of Steel, and holdest to it a piece
of Brimstone, then the Steel will drop down mel∣ted
together with the Brimstone, and the drops
will be hard, stony, brittle, and unmalleable,
though more easie to melt; but when the said
drops are oft put into the fire, until the Brimstone
be burnt away from them, then they become har∣der
to melt again, but withal are softer and more
malleable as they are cold.

5 Q. What further changes is this foresaid O∣ker
subject to, when it is not melted down to Iron,
but is permitted to die and perish?

R. When the said Oker it is changed into a
yellow Earth or Clay, which by means of the fire
is afterwards baked or burnt into red Bricks, which
by their red colour shew that there is some Iron
left in them; which in the fire (by means of some
additions) may be separated from them. And
forasmuch as we find everywhere throughout the
whole World, such innumerable multitudes of
Fields which consist of such a yellow Clay or Earth,
what can we else conclude from thence but this,
that the said Earth was formerly Iron-oare, which
now partly of it self, and partly by means of the
Plough-share, is every year more and more cut off
from its Root or Mine, whereby its mortification
is promoted, so that it can be changed or transmu∣ted
into Grass, Herbs, Trees, and Corn; from
whence men and Beasts have their Food and Be∣ing.
And from all this, thou mayst lear the
great inward profit and advantage I do afford
to mankind.

Page 81

6 Q. From this it may seem as if the advantage
which ariseth from this change or alteration, were
the reason of the Iron Age (so called) wherein
men, forasmuch as they were sed herewith, be∣came
Iron-like, and cannot yet change the food, and
consequently also the ess••ce, which they receive
from the Iron-like Earth, into a better and more
noble essence, viz. into Love; so that the Iron-like
nature of their food still remains: which they,
as being also Iron-like, do draw magnetically in∣to
themselves, and therefore must be ruled with a
Rod of Iron, to the end that the said Iron-like na∣ture,
through multifarious mortifications and ad∣vances,
may be gradually improved, transmuted;
and lost through fire, and be changed into the
Gold of Love and Unity, which is fix in the fire.
Give me therefore now an account also of the out∣ward
advantage or profit thou affordest men.

R. Concerning my Hammer and Anvil, I have
(by the way) mentioned something before; to
which may be yet added more particulars, accor∣ding
as Dr. Gilbert hath described them. When I
am formed into the Needle of a Compass, and
made hot, if then they let me lie upon the Anvil
towards the North till I am cold, I shall by this
means better turn my self towards the North, than
if I had received that impression from the touch of
the Magnet.

Moreover, all sorts of Instruments, which men
make use of throughout the whole course of their
lives, in times of Peace or War, for their Build∣ings,


Page 82

Clothes, Food, &c. and for service in all the
necessities of humane life, are mostly made out of
me, and are prepared between my Hammer and
Anvil, as hath already been mentioned. There∣fore
it is with reason that I have the preferrence
before all other Metals, and thereupon also it is
that I speak first, as being (as it were) the Foreman
and Captain of the rest.

7 Q. Mention hath been made before concern∣ing
Steel, and the way of making it which is known,
but not the reason of it; shall we suppose then
that this knowledge of making Steel came by
chance into the World? or is it possible for us to
understand how and why this is the way, and no
other?

R. When a man for example, to make a proof
hereof, takes some four-square good tough Iron-rods
of a different thickness, as of half, three quar∣ters,
or a whole inch square, and a foot in length, of
the best and toughest Iron, and puts the same into
a Melting-pot, whose depth must be a quarter of a
foot more than the length of the Rods; then set
the Rods about one inch distant from one another,
and then fill up the interval with these following
Materials close and hard press'd together, so as they
may neither touch one another, nor the Melting-pot,
viz. R. Dust of Beech-coals sifted through a
coarse Sieve, and a like quantity of the Ashes of
the same wood, well mix'd together, and with
these fill up the Pot, the closer and harder the bet∣ter,
as well above as below, and on all sides. Then


Page 83

cover the said Rods or Gads the thickness of a
thumb-breadth with small Sand, and cover the
Pot with a lid that shuts close, and well-luted;
then place the Pot upon a small Iron Trefoot, that
the fire may freely play about it in a calcining
Furnace, which is then made wholly red-hot, or
candent rather, so as that the Pot may be red-hot
likewise through and through for the space of nine
hours; then the said Beech-coals which have first
been chark'd (as being burnt to Coals in a close
fire, and now again are put into a like fire, where
they cannot wholly fume away) will press the
Rods of Iron by means of their evaporating Sul∣phur
now kept in and repressed; when they are
grown red-hot and endeavouring to fume away,
they somewhat drive the two volatile parts of the
Iron (of which the Iron is made and produced)
from within towards the outward pores, which the
fire hath swell'd up and opened. One part of the
Iron which we just now mentioned, is a combusti∣ble
Sulphur which is partly burnt and consumed
by the fire, and is partly turned into a vitrioline
Salt; the other part is a white and somewhat fix
Sulphur which remains still sticking in the pores
of the Iron, and can go no further, for that it is so
pressed on all sides with the fire in the circumfe∣rence
of the Iron, that he is forced to stay within
his own bounds; and it is this Sulphur that pro∣perly
makes Steel. This we may see clearly, and
to the eye made good by experience, when we take
Iron-rods that are flawed, and have Bladders in


Page 84

them, and if we do to them as with those mentio∣ned
just before, we shall find in the hollow blown-up
Bladders of the Iron, a white sublim'd powder,
which is the white Sulphur but even now men∣tioned;
which is the proper efficient of Steel, and
dwlleth in the outward parts of the Iron, & makes
the Steel more fusible than the Iron is in it self.

This Steel when it hath been several times
heated in the strong heat of an open fire, and ham∣mered,
then those particles of the white Sulphur,
which were driven into the out-parts, do evapo∣rate,
and then the remaining is turn'd again into
Iron, as it was before. And if we will proceed
further, and often repeat this Operation, we shall
finally observe, that the said Iron or Steel will for
the greatest part thereof be turned into the fore∣said
white Sulphur.

The reason why the Iron-rods are to be taken
of a different thickness, which we put into the
Melting-pot, when we intend to make a proof of
Steel, is this, that one that is curious, and a Lover
of these Inquiries, may be able to calculate the
heat and the time, that thereby he may see which
of the Rods in the said heat is quite turn'd to Steel
throughout, and which are not yet wholly trans∣muted,
but retain still in the midst of them a long
unchanged streak or thread of Iron; by which
means he shall exactly perceive how long the fire
must be continued, before the thickest of the said
Rods or Gads will be pierced through and through,
and wrought by the fire, and wholly turned into


Page 85

Steel. And as for those Gads which in the midst
of them retain something of Iron, they are by ex∣perience
found to be good to make Spanish Sword∣blades
of, forasmuch as the tough Iron which they
have in the midst of them, makes that the said
Blades will not snap or break.

This likewise is the reason, that if we take two
Coat-Armours of the same thickness and weight,
and turn one of them into Steel, yet so as that
some Iron may be left in the midst of it, we shall
find that the one of these Coat-Armours may be
pierced and shot through; but that the other
which is turned onely in part to Steel, cannot, be∣cause
the Iron in the inside of it, makes that it can∣not
break, and the outward Steel that it cannot
bend.

Furthermore, when we take out the Iron-gads
that were an inch thick, when first we put them
into the Melting-pot, we shall find that they be
grown thinner, though they be not burnt from
without. From whence we may in part perceive,
that the combustible Sulphur (which makes the
Iron to be lighter, and its h•e to be more black
and leaden-colour'd than that of Steel is) is part∣ly
evaporated and consumed in the fire.

When we give Steel and Iron the same heat, and
afterwards quench them in cold water, we shall
find the Steel to become white like Silver, hard
and brittle; but the Iron on the contrary, black
and tough.

Page 86

This hard and brittle Steel is not fit to make o∣ther
Instruments of, except Files; but when we
let the same lie a little longer on the fire, we shall
then see that its whiteness will be changed into a
yellow, and the yellow into a red, and afterwards
the red into a Skie-blue, and at last also this Skie-blue
into a black colour; and when we let the
same thus cool by degrees, without quenching it
in cold water, or exposing of it to the Air, then it
will be somewhat soft. But when we quench it
when it is of a yellow colour, then it is fit to make
Instruments of to work with in Stone or Iron.
And when we intend to make of it Ingravers
Tools, we are to observe that that part or corner
of the ingraving Instrument (being yet four-square
in its ends) which attracts most Iron-dust,
when one works with it in Iron, is the fittest part
to ingrave with, because that there it is most hard
and tough. Also observe, that when we make the
smaller ingraving Tools and quench them in cold
Quick-silver instead of cold water, they prove very
good. But when Steel is quenched whilst it is yet
of a blue colour, then it is fit to work with in
wood.

8 Q. But what may be the reason why Steel
when it comes into the cold, grows harder; but
when it is in warmth or heat, it grows softer?

R. Take a Gad of Steel of a foot long and make
it red hot, and thou wilt find that it is grown a
quarter of an inch longer in the fire than it was be∣fore;
for the fire hath expanded or dilated it.


Page 87

But when Steel comes into the cold, as into cold
water, it contracts it self and becomes closer, be∣cause
the volatile Sulphur and the fire it self, also
is by this means shut up in it; which is the reason
that it grows harder.

9 Q. But how are these two parts of the Iron,
viz. its combustible and fix Sulphur naturally and
mechanically woven and united together?

R. The word Weaving will somewhat instruct
and inform thee of this: for in things that are
mechanically woven together, thou wilt find two
sorts, viz. long and short Filaments which are twi∣sted
into thread; and some short threads (so they
be not too short) we see may be mixed together,
and spun into a long sort of thread, of which Lin∣nen,
Cotton, Silk, and Woollen Stuffs are made,
which serve for making of Cloath. And secondly,
as for the shorter Materials, as Hair and the like,
which cannot be spun into a thread without the
addition of other longer Hairs, yet may (by rea∣son
of their shortness) be artificially and conve∣niently
intangled so together, as by means of hot
water they are fulled into Felts to make Hats of.
And this is the second way of weaving.

The third sort of weaving is this: When Lin∣nen-cloath
which is woven of long threads, as also
that which is made of Hemp, Nettles, Cotton,
Silk, &c. being first worn out, are made to Paper,
viz. by beating them very well upon an Anvil in
the water with Hammers, until they become like
fine flocks of Wool, or the down of Feathers; and


Page 88

then these small Linnen-filaments are put into a
Copper Sieve with water, and after the water is
run through the Sieve, it leaves those little Flocks
intangled, and, as it were, woven together, (as
was mentioned before concerning Felts made of
Hair) and when the water is quite pressed away
from them, being put between Woollen-cloath,
the Paper is made, which hangs together, and may
be bended and folded at pleasure without breaking,
for that it is compacted and made up of many
subtile Hairs of Filaments.

This Paper when dipped in Glue-water wherein
Allome hath been dissolved (that it might not
cleave together and be too stiff) and afterwards
dried, becomes thereby better and fitter for use.
But when too much Glue is put into the water,
the Paper is made too stiff and brittle, and will
sooner break than bend, and that because the little
Filaments cannot move themselves at liberty as
before.

Moreover, when the Linnen Rags are beaten
over-much, so that they be reduced into little
round Pellets, then no good Paper can be made of
them, but it will be apt to break; because these
round Pellets cannot so well be intangled and
woven together, as the foresaid thin Flocks. And
this is the onely reason, why no fine Paper can be
made of coarse Linnen. These various Textures
may be exactly observed and perceived by the help
of a Microscope.

Page 89

It will not be amiss on this occasion to speak some∣thing
concerning Flax, and the way and manner of
well preparing the same; which is as follows.
When we take Line-seed, and sow it in the same
place where it grew before, notwithstanding that
the Earth be well plowed, roled, raked, harrowed
and broken, so that it is very fine, as if it had been
sifted through a coarse Sieve (for in this manner
the ground is to be prepared) and the seed sowed
therein very thick together, to the end that the
stalks may grow up slender and long, as having but
little nourishment; as also that the stalks be seve∣ral
times broken down by sitting upon them. viz.
once when the Flax is weeded; and again second∣ly,
when they find that it grows up too fast, and
that the stalks grow too gross or thick: But yet
notwithstanding all this, we shall find that the
Flax will still grow coarser and coarser, as long as it
is sowed in the same ground; for that the Line-seed
in that place doth unite it self too soon with that
Earth; and consequently grows up too fast. But
when this seed is sowed about fifty German miles
from thence, in another far distant and strange soil,
and by that means comes (as it were) into a suf∣fering,
then it grows and becomes good and fine
again, as before. For the thin stalks have as
many hairs or strings in them as the thick; and
every hair or string hath again all its hairs or due
members, parts or smaller filaments, as well as the
grosser and coarser have.

But if any should try to make the coarse hairs


Page 90

or filaments of Flax thinner and finer than they a•
naturally, by artificially dividing of them, the•
the Linnen made thereof, will prove thin and a•
to tare, because by this means they are put out •
their due nature and strength.

And as we find it happens to Flax, that (as a∣bovesaid)
by suffering (as by breaking and tra•∣splantations)
is meliorated: the same also we s•
in Trees by means of Grafting, in Oculation, &•
Yea, and in Man also; for all suffering is like a con∣suming
fire which purifies, exalts and works 〈◊〉
change for the better. And here by the way 〈◊〉
may take notice, that where in Holy Writ men•∣tion
is made of fine Linnen, there it admits of 〈◊〉
singular and wise signification.

10 Q. Hitherto hath been spoken concerning
Mechanical or Artificial Weavings: but now to
return from whence we digressed, what is th•
Natural Weaving, and how may we come to
know and understand the same in Metals?

R. Metals consist universally of a hot and cold
Sulphur, as of Male and Female; both which th•
more intimately they be united, or naturally inter∣woven,
the nearer those Metals approach to the na∣ture
of Gold. And from the difference of this union
(according to every ones proportion and quantity
ariseth the distinction of all Metals and Minerals
viz. according as the said Sulphurs are more or less
united in them.

11 Q. If Metals be produced and consist by
the union of these two, where then is there room


Page 91

for a third Principle of Metals, which is vulgar∣•y
called Salt, according to the Chymists; who
make Salt, Sulphur, and Mercury the Principles of
•ll Metals?

R. This indeed is onely an aenigmatical Speech
of theirs: For when we see that the superfluous
combustible Sulphur, which is found in great
quantity in the Oare of the perfectly united Me∣tals,
is by mortification, transmutation, or calci∣••ation
changed into an acid Salt, it ceaseth to be
Sulphur. Now forasmuch as all of the said Sul∣phur
can be changed into a Salt; so as that it can∣not
be re-changed into Brimstone back again (be∣cause
the Salt serveth onely as a mean to dissolve
the two perfect Sulphurs, in order to unite them)
and whereas the white incombustible Sulphur, can
never be changed into Salt; how can we then
make out three parts or principles which concur to
the composition of Metals? For two Fathers to
one Mother would be monstrous and superfluous;
forasmuch as both of them are but one and the
same. Likewise also there cannot be two Mothers
to one Father, in order to the bringing forth of
one Birth; for so there would be two Births, out
of each Mother one. For it cannot be denyed,
that for to generate a Child, whether Boy or Girl
(of which the one hath more of the Fathers na∣ture
and property, the other more of the Mothers)
there needs onely a union of Man and Wife; and
it is impossible that a third thing should be super∣added
essentially.

Page 92

12 Q. Thou hast now shewed, that to th•
birth and production of Metals, Male and Female
viz. a white and red Sulphur are required. Now•
we see that in the most perfect Metals, as Gold
there is but little of this red Male Sulphur, as its
yellow colour doth witness, which red Sulphur doth
essentially joyn and is united with the Female•
white Sulphur; and so brings it into such a com∣pact
body: What is the reason then that so great
a quantity of combustible Sulphur is found in the
Mines where Metals are; which Sulphur may be
changed into Vitriol, in which several Metals in
the Mines have been found dissolved?

R. Thou mayst find an answer to this, in the
answer to the next fore-going question; and in this
question itself also, viz. that this Vitriol which
proceeds, or is prepared from the said Sulphur, may
be serviceable and helpful to dissolve Metals, but
not to make them.

13 Q. We have been in part informed concern∣ing
the red Male Sulphur; but may not likewise
an instruction be given us concerning the white
Female unwoven or unwrought Sulphur (which
is not yet united to the red Sulphur, or come to
be a Metal) and is found by it self alone; as also
together with the Metals, how may we find and
distinctly understand the same?

R. Concerning the white Female Sulphur,
which in the German Tongue is called [hutte•
rauch] and by Artists, Ars Senum or Arsenicum,
and is found by itself, and likewise with the perfect,
as well as imperfect Metals in great quantity; it


Page 93

is unnecessary for us to treat of it at large here, be∣cause
the Books of Metallurgist's do give us suffici∣ent
information where the said Sulphur is to be
〈◊〉 with in great quantity. This Arsenicum is
by the Greeks called 〈 in non-Latin alphabet 〉, probably from 〈 in non-Latin alphabet 〉 or
〈 in non-Latin alphabet 〉, a Man, and in the Hebrew the word that sig∣nifies
a Man is [Geber] from whence we may in∣fer,
that Geber the famed Author, hath writ with
understanding, and like a man concerning this sub∣ject.
This Arsenick may also be compared to the
Serpent, of which mention is made, Gen. 3. not
onely because of the poisonous property common
to them both; but also because the Serpent was
to eat the dust of the Earth, even as the Serpent
Arsenick must eat Ophir or dust of the Earth al∣so;
according to what elsewhere hath been hinted,
viz. that Ophir signifies Dust, Gold, or Sand.

14 Q. Is it not necessary to have some infor∣mation
also, concerning the Natural and Mechani∣cal
Weavings of both these Sulphurs?

R. When these Sulphurs are each of them alone
or by themselves, they continue brittle as Stones, so
that they cannot be wrought with the Hammer,
and when they are added to Metals by fusion,
they spoil them, and make them impure. As for
instance: When we take Arsenick and melt it
down with Silver or Copper, it robes and spoils
the Silver and makes it impure; and Copper it
makes white, hard, and brittle.

Also when we take Arsenick, which is some∣what
more fixt (by reason of a little red Sulphur,
which is in part nraurally interwoven with it) as


Page 94

white Zink, called Spelter, which partakes of
Lead, and is in the Silver-oare at Goslar, found in a
Lead-mine that contains Silver; and which sub∣limes
and sticks fast to the sides of the Furnace,
partly in the form of a Glassie crust or rind, the
other part of it being fusible, like to Regulus of An∣timony:
when, I say, we cast a fourth part of this
in to molten Copper, it mechanically or externally
interweaves itself with the said Copper; so as the
Copper by means of it gets a golden colour, higher
than any common Brass, which is made of Copper
by the addition of Lapis Calaminaris.

For when this stony glassie crust, which sticks
to the sides of the Furnace, is taken thence and put
to Copper it will not melt with it, in order to make
Brass of it. But when this glassie matter hath been
buried several years in the Earth, the Salt of the
Glass dissolves therein, and becomes nitrous, and
by this means becomes a good fluxing powder;
and being ground to powder, it is added to Cop∣per
instead of Lapis Calaminaris, and produceth a
gold coloured Brass, as was mentioned; insomuch
that at Goslar some Goldsmiths make Rings and
Chains of the same, which to the eye may pass
for Gold, but is not so in weight. But when any
one goes about to hammer this Metal whilest it
is hot (as they do Gold, Silver, Copper, and Iron)
it breaks all to pieces under the hammer: For the
white volatile Sulphurous Zink, which (as a
strange guest) is unnaturally through heat forced
into the Copper, as soon as it grows hot, and that


Page 95

the Copper is swelled up, sublimes away gradual∣•y
through the Copper; which is the cause why
〈◊〉 must of necessity break when struck with a
hammer: But when it is grown cold, we shall
find upon the Anvil, in the place where it was laid
to cool, a white vapour (the same as the Lapis Ca∣laminaris
doth in Brass) evaporated, sublimed and
sticking to the Anvil, and then it will let itself be
wrought with a Hammer, as Copper and other
Metals are.

By which instances we may partly understand
the natural, and partly also the mechanical texture
in Metals. To what hath been already said, this fur∣ther
may be added: that when we take the com∣mon
Arsenick by itself (which is very volatile and
poisonous) and mix it with Copper, it makes the
Copper white and hard indeed; but cannot by
reason of its volatility abide in the fire so long as
Spelter doth; forasmuch as it doth not par∣take
of the red Sulphur, and consequently is not
so fixt and constant. For the volatility in Arse∣nick
and Mercury is the cause, that when the fire
enters into the same, it makes them swell up, and
divides them into small Atomes that can hover
upon, and flie away in the Air, which cannot be
in the fixt Metals, forasmuch as they be by nature
so well and close woven together, that the fire
cannot separate or divide them. And the better
they are thus woven by Nature, the more like
they be to Silver and Gold, as shall be more large∣ly
declared, when we shall come to treat of Gold
in particular.

Page 96

The common burning Sulphur which is foun••
abundantly in Copper-oare, and some of it also in
Iron, doth melt easily with the same, and make•
them of easie fusion, because it findes its like in
them, with which it can easily unite itself, which
it cannot do in Gold and Silver, because it doth
not find its like so open in them. But when we
melt Antimony with any metals, we find that it
makes it to be easily melted, for that it consists 〈◊〉
both Sulphurs, viz. of the combustible and incom∣bustible.
The white Sulphur hath an ingress into
Gold and Silver, forasmuch as their whole body
consists of it, and both the Sulphurs have their in∣gress
into all the other metals.

Before Copper can be brought to its true form,
which gives it the denomination of Copper, it
stands in need of passing many fires and heates
more than other metals, to the end that the great
quantity of common combustible Sulphur which
abounds therein may be separated from it. And
when it is now become Copper, we find it in a
two-fold Sulphur, viz. the Red and White Sul∣phur
interwoven together, from whence after∣wards
ariseth and appears. 1. Its deep red colour.
2. That it can like Gold endure a very strong fire be∣fore
it is melted. 3. Its malleability, as well when it is
hot as when cold. 4. Its softness, forasmuch as it suf∣fers
itself to be beaten out into thin leaves; and in
all this resembles Gold and Silver. 5. That both
these Sulphurs by reason of their strict union com∣monly
flie away together in the fire, in the ap∣pearance


Page 97

of a Green-blue flame. 6. That it gives
tincture and colour to pale Gold; which so strong∣ly
and intimately unites itself with the Gold,
that the fire can no more rob the Gold of it.
Likewise, that seventhly, It may be melted down
with Gold and Silver, without making the
same brittle: and for these reasons (very well
worth our consideration) it is that the Ancients
have endeavour'd to prepare an excellent Medi∣cine
out of the same, comporting and agreeing
with the nature of man. Concerning which, upon
occasion, more may be expected in my Annotati∣ons.

When a man will melt Iron, he must make use
of a great heat; because it contains much of a hard
melting, unripe, white, fix Sulphur; which is the
reason why cast Iron which hath not been wrought
with a hammer, hath so little toughness in it, that
when we strike upon it with a little hammer, it
leaves a dent in the surface of it; but when we
strike on it with a great hammer, it will sooner all
break to pieces then bend; and that because the
texture of it is not such as it should be (according
to what we mentioned concerning paper) and the
reason of it is, because Iron stands in need of so
great heat for to melt it, that by means thereof, it
is reduced into a thin water; whereby its natural
texture, is, for the most part, broken; which we
experience when we go about to make it tough
and malleable again; for then to bring it to its
natural threads or filaments, and them to their


Page 98

natural posture, we are fain to melt it anew with a
gentler fire, so that such thick drops may fall from
it as makes it into a Cake; which Cake when ta∣ken
out of the fire proves malleable, and may be
hammer'd on the Anvil, because now it is grown
tough. For every one of these forementioned
drops becomes a thread, and these threads twist
themselves together, and the more the Iron is ex∣tended
on the Anvil, the tougher it grows; be∣cause
the threads continue the same in number,
but become every time thinner, as before was said
of Flax and Linnen. But when afterwards we
give this tough Iron too great a heat, it will break
to pieces again, as soon as it is cold, and will not
be tough, as it was before, and that by reason of
the threads being broken again through the great
heat.

Furthermore, we may remark this Experiment,
viz. when we take a foursquare Rod of Iron of an
inch thick, and make it red-hot in the fire, so that
the sparks fly from it, and afterwards lay this Iron
on the Anvil, and swiftly and continually blow a∣gainst
the same with a common pair of Bellows,
that the Iron will melt & drops will fall down from
it, which drops are no more Iron, but are changed
into Glass: for the wind which comes out of the
Bellows, causeth that the fire cannot come out of
the Iron, but is continually driven back by the
wind; and thus by its being forced to remain in
the Iron, it unites itself with it, and turns it to
glass.

Page 99

Again it is to be observed, that when a Smith
doth not understand the true proportion of his fire,
and the stroaks of his hammers, as well as of the
thickness and heat of his Iron, but doth stretch
and expand his Iron farther, than the heat of it
will suffer him, with an intent to make the threads
of it the thinner, he will lose by so doing, and shews
thereby that he doth not understand his craft: for
by this means he will break the threads of Iron.
And the same is to be observed as well in Gold,
Silver and Copper, for a short and general rule.

And on the contrary, it will not be amiss to
take notice also of this experiment, that when a
quick and active Smith takes a cold rod of tough
Iron, of the thickness of a finger, and hammers
the uttermost end of it, which is to be four square,
very swiftly, then the said part of the Iron in the
extending of it, will be made wholly or throughly
red hot, after that he hath briskly given it twenty
strokes with the hammer.

15 Q. Seeing then the Metals are distinct and
different from one another, must we therefore
suppose them every one to have a distinct and dif∣ferent
form and life, each for it self?

R. That all Malleable Metals have their proper
and peculiar form and life, by vertue whereof they
are woven in such an order, and according to the
property and measure of every one of them, that
they cannot so naturally and essentially by fusion
be united with one another, as they are in them∣selves.
All Soders will make out this very clear-all


Page 100

all things must perform their Revolutions, in man∣ner
as was mentioned before, when we treated
concerning the Earth.

68 Q. Now when all things in the Stomach of
man are in good and due order, may not we con∣clude
that it must then needs communicate health
to the whole body of man, especially to the heart
and head? And like as in the Body the Heart is a
more principal part than the Stomach, might we
not compare the same with the most holy place in
the Temple? Moreover, as the Temple was open
above, and that the Head of man is placed above,
and is the upper part of the body; might we not
compare it to Heaven, whither the smell and sa∣vour
of the Burnt-offerings and Incense mounted
continually? And when all this is done in its due
order, will it not again come down from the Head
as from Heaven, and so perform its Revolution in
order to perfection?

69 Q. Now for the way and means how this
right and due order may be kept and observed in
the Body of Man, hath not God fully declared this
to the People of Israel by Moses, and ordered the
same to be registred in Scripture, as an everlasting
Record, viz. that they should eat no Creatures pro∣duced
by Putrefaction, nor such as be of a rave∣nous
nature; but onely clean Beasts that divide
the Hoof and chew the Cud, and revolving so the
Meat?

And doth not God hereby point out to us, that
such Creatures as these were the next to Man, and


Page 101

the fittest to be enobled into his nature? And
whereas the Beasts amongst the Jews were to be
killed, without any affrightment, as much as pos∣sible,
to this end their slaughtering Knives were
most sharp and keen, without the least notch in
them, and that for this end, that all cause of pain
and fright to the Beasts might be removed, where∣by
otherwise their bloud might be obstructed?

70 Q. Forasmuch then as Man ought to be a
King and Governour in his Kingdom which is with∣in
him in his Heart, must he not (in order to keep
good rule by means of his spiritual upper & under
Officers, each in his own place and order) so rule
the whole Body, that all that is in it may be dis∣pensed
and regulated in good order? And by con∣sequence,
must not there be many under Officers,
all under the command of the Stomach, which can
and must distinguish what is good or bad for man?
According as we see in some sick persons, in whom
there is yet some strength of life left, that oft∣times
there ariseth in them an appetite to some
strange thing by means of which, when they can
get it, and feed upon it, they soon after recover:
And may not the wonderful healing, renewing,
and out-working power and property which is in
these under Officers, be further discerned in Wo∣men
with Child, in that those things many time
serve to procure their health and recovery, which
would be the death of others if they should take
them.

71 Q. Moreover, may not the extraordinary


Page 102

mentioned Arsenick. When we go about to se∣parate
this Red Arsenick from its redness, it divides
itself into two parts; a small part of it yields a com∣mon
combustible Sulphur, and the remaining part
is white Arsenick, which white Arsenick that hath
no mixture in it of Combustible Sulphur, that is by
art perceptible, is also found in great quantity in
the Silver Mines, as the red is found in Gold-oare.

From some Silver-oare they sublime the com∣mon
white Arsenick, which is every where to be
sold, as made out of Cobalt, and in that part of it
which in sublimation stays below, a certain matter
is found, which the Germans call [Saffer] in which
are many round Pellets or Globules, which in
melting run together, and are called Wismut or
Bismut, which are altogether white like Silver,
and heavy, but very brittle as glass, and consist of
very thin leaves, lying upon one another, as it is
in Izing-glass, and shining like the Regulus of An∣timony,
which is their form.

When this Bismuth is sublimed, it changeth in∣to
common Arsenick. But as for the Saffer, when
it is melted with Pot-ashes and white sand, a Pain∣ters
blew, commonly called Smalt is made of it,
which blew colour shews that it is of a Lunar na∣ture,
as indeed there are found several Cobalts
that are rich in Silver.

As to what concerns the forms of Metals, I shall
onely in this place make mention of the form of
Gold, as being the most perfect Metal, and con∣sequently
must have the perfectest form of them


Page 103

all: for the other imperfect Metals especially are
changeable, wherefore also their form cannot be so
well perceived, as that of the perfect ones. This
likewise is the reason why the perfect Metals re∣tain
their form upon the Test, and do not turn to
glass without some addition, as all the other Me∣tals
do. Upon this account also it is, that the fire
cannot dissipate these perfect Metals nor break
their form, so as that they should be divided into
little particles, and carried away upon the wings of
the Air, as it happens to Mercury.

When we make an Aqua Regis of Vitriol or Al∣loms,
Salt-petre, common Salt, or Salt Atmoniack,
slowly rectifie it, and then dissolve Gold in it,
and afterwards cohobate and digest the same seve∣ral
times, and at last slowly distil the water from
it; and poure again of the same Aqua Regis fresh up∣on
it, digesting and cohobating as before; and last
of all distil it with a boiling fire in a low Retort:
we shall find that some part of the Gold will come
over with the water, and that when any of the
said water impregnated thus with Gold, falls up∣on
any ones hand, it tingeth the same with yellow
spots, which afterwards are changed into a bright
and beautiful red; and last of all into a high pur∣ple
colour. This fine dissolved volatile Gold, if
we let it stand long in the Air, so as the strength
of the water may gradually evaporate, or put to it
a little common water distilled, and then let it
stand for a while; we shall observe and find, that
the subtile volatile Gold will by degrees form itself


Page 104

into little flat stars, and when we hold the Glass
against the light and shake it, we shall see that the
whole water is full of such little shining Golden
stars, which afterwards swim on the top of the
water, and twist and weave themselves in one a∣nother;
so that we can plainly and visibly to the
eye perceive, how the said Stars do vitally and na∣turally
form themselves, and afterward reduce
themselves to a Body again. From which instance
we may exactly see and perceive the form of Gold,
and understand the reason why fine Gold is so
flexible, and suffers itself to be Hammer'd out in∣to
such thin leaves; yea, and yet further to be
expanded afterwards, when fine Silver is guilded
with the foresaid thin Leaves, and Hammer'd out;
for we find that Gold in conjunction with Silver,
suffers itself yet further to be dilated and ham∣mer'd
out, until the Silver begins to appear or
shine through the Gold, and becomes after that
whiter and whiter, until that the Gold at last
grows so thin, that it vanisheth from the sight and
comprehension of man.

This visible, glorious, spiritual Body, may lead
us to endless glorious thoughts and meditations,
viz. if we consider that in all the Sands (as was
said above) created by God, there is a little Gold
and Silver, from whence all other Beings do exist
and have their Being, as proceeding from their
Father the Sun, and their Mother the Moon:
From the Sun, as from a living and spiritual Gold,
which is a meer fire, and beyond all throughly re∣fined


Page 105

Gold; and consequently is the common and
Universal first created Mover (even as is the heart
of Man) from whence all moveable things derive
all their distinct and particular motions; and also
from the Moon, as from the Wife of the Sun, and
the common Mother of all Sublunary things.

And forasmuch as man is, and must be the com∣prehensive
end of all Creatures, and the Little
World (in whom all Seeds exist and are perfected,
which thenceforth can never be annihilated) we
shall not find it strange that he is counselled, Rev.
3. v. 18. to buy Gold tryed in the fire (the Greek
words are 〈 in non-Latin alphabet 〉, Gold, that is, all or
throughly fired, or all a meer fire) that he may
become rich and like unto the Sun; as on the
contrary, he becomes poor, when he doth abase
the Arsenical posion, so that his Silver by the fire
must be burnt to dross, which comes to pass when
he will keep and hold the Menstrual Bloud (out
of which he in part exist) for his own propriety
in his own thoughts and out workings, and doth
not daily offer up the same in the fire of the Sun;
to the end the Woman may be cloathed with the
Sun, and become a Sun, and thereby rule over the
Moon: that is to say, that he may get the Moon
under his feet, as we may see, Rev. 12. v. 1.

17 Q. Forasmuch as we are here treating con∣cerning
Gold, it will not be inconvenient to query
yet further. Whether is any thing more to be
considered and taken notice of about Gold, viz
How many sorts of Gold there be? And how
Gold is properly formed?

Page 106
R. There are three sorts of Gold.

1. There is a white Gold, which hath the
weight and all the qualities of Gold, except the co∣lour:
for it is white as Silver, and hath either lost
its colour, or hath not yet attained it.

2. The second sort of Gold is of a pale yellow
colour.

3. The third sort is an high yellow coloured
Gold. But how little the tincture or colour doth
that is in Gold, we may perceive from what fol∣lows.

1. In that the first fort, viz. the white Gold, in
its substance is as ponderous as any other Gold; from
which hint or instance we may see, how little the
colour conduceth to the being of Gold; seeing it
is not at all, or very hardly to be perceived in its
weight and substance.

2. And this also appears yet further, from this
new instance, viz. When we take notice how full
and plain a yellow colour a little Saffron tingeth a
great quantity of Milk (as if it were a white
Gold) yea, into as high a yellow as that of the
most yellow Gold; and not the least part of the
white colour can be perceived to remain in the
Milk; nor yet is the weight or ponderosity there∣of
sensibly increased by the Saffron.

Moreover, some Handicrafts men, as Guilders
and Gold-beaters, will be able to give us full in∣formation,
by what means they bring the two first
sorts of Gold, viz. the white and pale yellow, to
a high yellow, such as the third sort of Gold hath:


Page 107

to which end they make use of divers means, as
indeed it may be performed by several caements,
yet those that consist of Cuprous and Antimonial
materials, are found to be the most effectual:
wherefore their use is to melt their Gold
several times with Antimony, and as often blow it
off again; and thus they give their Gold an high
yellow colour, as was said before.

Now as to the tinging and colouring of Gold,
it is very well worth our further taking notice,
viz.

1. That the tincture of Gold thus coloured by
Art, is so united with it, that with fire alone it can
never be separated from the Gold, no more than
its natural colour can be separated from it.

2. That an imperfect Mineral or Metal, which
hath not yet obtained a perfect body (such as An∣timony
or Copper is) should be able to give a
perfect tincture to a perfect Body.

3. That the Gold takes in no more ticture
than it hath need of, and belongs to it; so that
notwithstanding its being never so often melted
with Antimony or Copper, yet it doth never at∣tain
to a higher colour than its pitch is.

4. Now seeing that pale Gold (as hath been
said) which either hath lost its colour, or not yet
attained it (and yet is good Gold) may receive
an higher tincture, which hath a sure and firm u∣nion
with the Gold; upon this ground many have
endeavoured to separate the colour, together with
that part of the Gold, which is and must necessa∣rily
be united to it.

Page 108

As to what concerns the forming of Gold, the
expert refiners of Gold and silver are able to give
us some information. For we shall find that in Ci∣ties
of great Trading and Commerce, where much
wrought Silver is melted down, in order to make
essays for Coyning or Minting, when some of
them meet with old Silver Salt-sellers, in which
Salt hath stood a long while, so that they are become
black on the inside, and deeply coloured with the
Salt, they are us'd to cut out that part of the Salts,
and not to melt it with the other Silver, for that
they have found, that a little Gold is contained in
it, and that the Salt hath united part of the Cop∣per,
which is mixed with the Silver, by a long and
natural opperation with the said Silver.

18 Q. What may be the cause why Gold and
Silver (as was said) are not by fire upon the test
turned to Glass, as other Metals are?

R. For that they have a perfect form, which the
Lead by his vitrifying property cannot break (as he
doth in other Metals) wherefore it is that Lead is
made use of on the Test, as the tryer of all Metals.

19 Q. How doth it come to pass that Lead in
a less fire is turned to Glass, and in a stronger is a∣gain
changed into Lead?

R. The reason hereof is this: When we turn
a hundred pound of Lead into Minium or Red-Lead,
we find that the said hundred pound are
augmented ten pound, viz. when the Calx of
Lead is ground to powder, and afterward exposed
to a small fire, the Lead borrows part of its


Page 109

weight from the fire, in which it was calcined, and
part from the water, in which it was ground; and
each of these two severally, and both of them
joyntly, do help to turn the easie melting Lead to
Glass; because the fire is naturally and easily re∣duced
to a body in Lead, by which means it also
turns all other things into Glass. But when the
Lead is exposed to a greater heat in a strong fire,
it is forced to leave its vitrifying part behind, viz.
the fore-mentioned gained ten pounds, which
from the fire and water were super-added to it, and
consequently turns to a Metal as it was before;
and then it pierceth all melting-Pots whatsoever,
which is the reason why no Vessel is found which
can hold such hot Lead.

20 Q. Is there no way to be found out for to
make Glass of Gold?

R. Yes, for by adding Iron to it we may make
Glass of Gold; and by this addition the form of
Gold is partly broken; forasmuch as the Iron con∣tains
much unripe fix Sulphur, wherefore also I∣ron
requires a strong fire for to melt it down, and
when it is molten with Gold, it is difficult to sepa∣rate
the Gold again from it, without loss of the
Gold.

21 Q. Is there nothing more to be taken no∣tice
of concerning Gold?

R. I shall mention one thing more for a con∣clusion
of this matter, viz. when fine Gold is
melted several times with an equal quantity of
Regulus of Antimony, and after every time ground


Page 110

small, and sublimed with common Sublimate,
and afterwards edulcorated; this hath been found
(when well prepared) good for many sorts of di∣seases,
and particularly for the cure of some kindes
of the Dropsy, exhibited to the quantity of two,
three, or four grains; and that for this reason, be∣cause
that each time it is melted, some part of
the Gold is volatilized, and loseth its Metallick
nature, and becomes disposed to take upon itself
a Vegetable nature, as being now exalted and
higher digested, wherefore it can (together with
the Antimony) the better perform its opperations
in man, and become united with him.

22 Q. What is now further to be observed a∣bout
the other Metals?

R. I shall speak of some of these with all possible
brevity; seeing that (as hath been said) they are
not so perfect, that we can as exactly observe and
take notice of their texture and formation, as we
can in Gold and Silver: wherefore what here fol∣lows,
may serve for a short indication and hint for
others to enlarge upon, as well concerning the o∣ther
Metals, as concerning Minerals and Salts.

The reason why the fiery Sulphur alone doth
make the white Sulphur malleable, we may in
part gather from what hath been said already, and
in part also from what we find in Lead and Tin.

For Tin is the lightest amongst all Metals, and
that by reason of the great quantity of combu∣stible
Sulphur it contains; as appears when a small
portion of it is mixed with Silver, it makes it all


Page 111

brittle and unmalleable, which doth not happen so
when it is mixed with fine Gold.

And on the contrary, when Lead is mixed with
Gold, it makes the Gold unmalleable; but hath
not the same effect when it is melted with Silver.

Now that the combustible Sulphur is the cause
of this, may be further gathered from this in∣stance,
viz. when we take filings of Tin and mix
them with quarter of Salt-petre, and put them into
a Crusible upon the fire, then the Salt-petre will
kindle the combustible Sulphur; and at the bot∣tom
we shall find a small portion of molten Tin,
very hard, and ringing, or sounding. And if we re∣peat
this opperation, the whole will be changed
into an unmalleable powder, of which white Glass
may be made; and of itself is no more reducible
into Tin. So that we see and may be assured,
that the malleability of Metals, and their metal∣lick
from, doth proceed from the fiery Sulphur;
as before hath been made out at large, when we
treated concerning Gold.

We may likewise take a further observation of
this, from an experiment of Lead; which can en∣dure
a certain degree of fire upon the Test, be∣fore
it turns to Glass. When the said Lead is dis∣solved
by Alkalies, and Salts or Oyl, which take
in the Sulphur and separate it from the Body, the
Lead by this means becomes changed into a vo∣latile
running Mercury, which can no more endure
the fire, as before, but is cold and running like wa∣ter,
and without a metalline form.

Page 112

From all which instances we may clearly per∣ceive,
that Metals are made by the union of both
the foresaid Sulphurs; as also that the Metals differ
from one another, according to the quantity and
proportion of Sulphur they have in them, and ac∣cording
to the degrees of their natural union in
order to perfection.

Now if any one should go about to imitate Na∣ture
in this her process and endeavour, mechanical∣ly
to effect the same mixture, which Nature per∣forms
in her own way and order; he will find
himself mistaken, for that his eye-sight is not sharp
and piercing enough, perfectly to spy and per∣ceive
the fine and subtile inter-weavings of Nature,
and much less are his fingers fit to knit and work
the same. And in case he should try to do it, by
a strong fire of fusion, let him first well consider
what before hath been set down concerning this
matter; for he shall find that Nature doth nor
make use of any such violent fire.

But if any should think to make use of violent,
strong, corroding waters, in hopes by this means
to dissolve the Metals and Minerals, and to unite
them again; he will find by experience, that this
will not succeed neither; forasmuch as Nature ne∣ver
makes use of any such violent and unnatural
things in her process about Minerals: for all Salts
which are found in the Earth are not violent, but
natural, as (amongst others) Vitriol is.

From both these deductions we may conclude,
that a strong fire doth burn and change a thing, but


Page 113

doth not therefore annihilate it, as may be seen in
the foregoing instance of burnt Firr-wood. In
like manner, when Brimstone (which is as a fire)
is by heat or putrefaction changed into Vitriol, it
hath no more ingress into Metals; and none have
hitherto been found that have been able to reduce
it to Brimstone again. But a warm Fire gives and
communicates growth and life to a warm moi∣sture:
therefore when a strong Fire hath reduced
Brimstone to Vitriol, yet the true proper life is
not therefore there also, but time is required that
a warmth may excite and kindle life in the moi∣sture.
Wherefore he that seeks for a Menstruum,
which without any changing of it self, shall per∣form
its solutions, will find himself extremely mi∣staken;
for that nothing is to be found in the
World that is not changeable, concerning which
matter much more might be said.

Common Sea-salt is a thing well known, and
doth not differ at all from Salt of the Mountains,
or Sal Gemme. Now this Salt appears in two
different forms, viz. as a living, or as a dead Salt;
as we may perceive evidently to the eye, when
we take a piece of flesh and lay it at the bottom of
a Vessel which is full of little holes, and put under
the same a Tub or other Vessel, and then strew salt
upon the flesh, which must be turned with the
convex part upwards, so that the salt as it dissolves
may run down from it; we shall find that the Pic∣kle
which drops down through the bottom full of
holes into the Vessel that is set under it, when by


Page 114

boiling it is turn'd to Salt again, will retain the
form and taste of Salt, but its virtue and life will
be gone, so as it will be impossible to salt or season
any thing therewith any more because its life is
entred into the flush, and hath preserv'd it from
corruption: for we shall find by experience, that
the flesh (in this case) will continue sound and
good, but the salt not so: for with reference to
this it is what out Saviour speaks of, Mat. 5. 13.

Salt-petre, which is made of the Air and Earth
as in Stables, and out of Mortar, as also out of
Ashes, doth not at all differ from the mineral
Salt-petre.

Now it remains onely to speak something con∣cerning
Salt Armoniack. This same is found in
great quantity in the Territory of Naples, at 〈◊〉,
and elsewhere, where the surface, of the
ground is hot, by reason of a fire that burns under
it, where in many places we find this Salt subli∣med
being mixed with Brimstone; which being
made into a Lie, and afterwards evaporated by de∣grees,
yields a perfect Salt Armoniack, and is fold
in cakes at a cheap rate, because in those parts it is
got without any great pains.

Concerting the commixture and union of Sul∣phurs,
which are either done manually, as in the dry
way, viz. by trituration and grinding; or with Mer∣cury,
by way of amalgamation or solution, or last∣ly,
by way of sublimation, I leave it to the Lover
of Truth for to judge of them himself, whether
they be natural ways, or ever like to reach the de∣sired


Page 115

end, viz. the producing of a perfect union:
for without doubt he will find that it is impossible
it should be effected by any of these ways.

23 Q. We find everywhere up and down in the
World, many Books, and we hear much spoken
concerning the Philosophers Stone, which should
have the power to tinge and transmute all meaner
Metals into Gold and Silver; by which imagina∣tion
many have precipitated themselves into great
sickness and poverty: the sum of which amounts
to this, that one grain of this Stone or Tinature
can suddenly on the Fire change a whole pound of
Lead or Mercury into Gold; whether therefore
is it thus, or no?

R. In case this be true, the thing must be sub∣ject
to the judgment of the Senses, and be compre∣hensible;
and if it be supposed so comprehensible,
we'll propound these Queries, which contain only
my thoughts, and as such, are onely propounded
to the curious for further examination.

1. How can it be, that such a small quantity of
Tincture should enter into the foresaid quantity of
Lead or Mercury, and pierce through them per
minima, so as to change them into another perfect
body, such as Gold is, so as to abide fixt in the Fire,
and not be changed into Glass, as before was
said?

2. If so, it must follow that the whole body of
this pound of Gold which is changed out of Mer∣cury,
can be through and through, or wholly no∣thing
else but the white incombustible fix Sulphur:


Page 116

and forasmuch as there are no more but two Sul∣phurs
of which Gold consists, (as before hath
been shewed) shall then this grain of Tincture
alone be sufficient to change the white part of
Mercury into Gold, and to give it the solar tin∣cture?
Or shall we suppose that Lead and Mercu∣ry
contain in them a fiery sulphur not united,
which (by means of the Tincture) must be uni∣ted
to the said white part? which is well to be
noted.

3. We are likewise to weigh and consider how
it can be, that such a little body of one grain should
naturally be able so to subtiliate it self, as to be a∣ble
to pierce a body of a pound weight in all its
parts; which commonly is held to be impossible,
because they suppose the Metals to be meer gross
bodies, and that one body cannot penetrate ano∣ther.

4. But if any should say that a spiritual body is
able to do all this, as we see that Sulphur being in
Fire changed (as it were) into a spiritual body,
doth with its heat or warmth pierce through all
bodies in all their parts, so as nothing remains
shut up to it. As for instance, when we put Mer∣cury
into a Crucible upon the fire, and when he
swells up by the heat of the fire, before he takes
wing & flies away, and sulphur be melted together
with him, with what a great noise doth the molten
sulphur enter the Mercury, though indeed the
sulphur cannot unite it self wholly with the Mer∣tury,
because the sulphur which is in Mercury is


Page 117

not so perfect as that which is in Copper, neither
is it united with a white, perfecting, and supera∣bounding
sulphur, of which also Gold and Silver
have no more than they stand in need of for them∣selves,
as being that which hath given to each of
them their peculiar form, that so they can be mel∣ted
without being broken or dissipated by the fire.
How can these difficulties be disintangled?

In answer to this, may be alledged, that if such
a Tincture should be found, it must be of such a
nature, as to be able to pierce through all the parts
of a metalline body, and to make it fix in the fire,
and incombustible, and consequently must be in∣combustible
it self (and easie of fusion to stop and
fix the Mercury, before he flies away from the fire)
to the end it also may not flie away like the sul∣phur,
but abide in the said bodies united to them;
forasmuch as those bodies in all their parts have a
part of the perfect Metals united with them.

Seeing that (as hath been mentioned before) one
grain of Tin doth pierce through a whole pound of
Silver, & one grain of Lead a whole pound of Gold,
so as that they cannot (without difficulty) be separa∣ted
even upon the test it self. Wherefore we are to
consider, that if both these (which are but imperfect
Tinctures) be able to do so much, then the Metals
cannot be such gross bodies as commonly they are
thought to be; but that indeed they are spiritual
bodies, and are the life of stones, in which they are
found; which likewise their very essence it self doth
declare, in that they are malleable and may be bro∣ken


Page 118

into many little parts, and then made whole
again as they were before, without losing any
thing of their form, because they retain their se∣minal
and attractive virtue, which the fire cannot
rob them of.

24 Q. Here another doubt ariseth, viz. If such
a Tincture should be found that could tinge all
Metals into perfect Gold, the Question is, Whe∣ther
or no Silver is to be excluded, seeing that it
is fix in the fire, and hath in it self a perfect essence
consisting of a white sulphur, and hath also a white
body, but possesseth very little united fiery sulphur,
which yet alone is that which makes it to be Sil∣ver
and malleable but is too little in quantity to
give it the weight of Gold, or to advance it to the
colour of Gold, which notwithstanding it must
have, before that it can become Gold; and a grain
of Tincture seems too little to give a yellow co∣lour
to so great a quantity?

R. The whole body of common Gold is no∣thing
else, and cannot consist of any thing else but
Silver, which is a perfect body, and wants nothing
of being Gold, but the fiery male Tincture. If
now it should happen that a certain quantity of
Silver should be tinged into Gold with one grain
of Tincture, and that the said grain should be on∣ly
sufficient to turn it into Gold, without giving
it the true colour, to supply this, we have already
shewed that the Gold-beaters and Guilders know
how to give it a fixed yellow Gold-colour.

Page 119

25 Q. It may be further queried, how it comes
to pass, that Antimony and Copper can give to
pale Gold its perfect colour, and so can help others,
whereas they cannot help themselves? As also
whence it is that they can communicate this co∣lour
to Gold and not to Silver, or any other Metal,
and not to themselves?

R. Forasmuch as Gold doth want this colour,
and must have it as its due and property, which
it hath either had before, and now lost it, or hath
not yet attained to it, but must attain it for the
future; wherefore the Gold, to satiate it self,
takes in this Gold-colour in order to its perfection,
and can naturally take no more than it ought to
have.

26 Q. There remains yet one considerable
Question to be asked, viz. forasmuch as it hath
been said, that Gold naturally takes in no more of
a Golden colour than it stands in need of for it
self, and that a tincture which must first turn the
imperfect Metals into Silver (as being the body
of Gold) and afterwards tinge them into Gold;
must consist and proceed from Gold and Silver
(for no third or strange thing can be here admit∣ted)
and yet the said Tincture must not be Gold
or Silver, but the very first principle and begin∣ning
of Gold and Silver, and so be partaker of the
end and perfection of Gold and Silver, and have
the sulphur of Gold and Silver in it: for that bo∣dies
of one nature (as before mentioned) cannot
mechanically enter into each other, as being both


Page 120

of them equally hard to be melted. The Tincture
therefore must needs be and consist of just such a
sulphurous nature, (viz. which is easily fusible)
as the sulphur of Gold and Silver is of, which hath
given them their form, and as it was before it en∣tred
into the composition of Gold and Silver, at
the beginning of their being made such. And
forasmuch as the said Tincture is to tinge the o∣ther
Metals through and through, not mechani∣cally,
but vitally and naturally, it must of necessi∣ty
abound with the said perfect metallick yellow
and white Tincture. Now Silver and Gold (ac∣cording
to what hath been said) cannot mechani∣cally
take in more than they stand in need of
themselves; the Question therefore is, From
whence such a Tincture as this must be taken?

R. Ask Nature of what she makes Gold and
Silver in the Gold and Siver-Mines, and she will
answer thee, out of red and white Arsenick; but
she will tell thee withal, that indeed Gold and Sil∣ver
are made of the same, but that thou wilt not
be able to find any Tincture there: for the Gold
which is there in its vital place where it is wrought
and made, is killed by the abundance of Arsenick,
and afterwards made alive again and volatized,
for to bring forth other Creatures, as Vegetables
and Animals, and to give unto them their Being
and Life. From whence we may conclude, that
Gold is not onely in the Earth for to be digged
thence, and made into Coin and Plate: for should
we suppose this, it would follow, that an incom∣prehensible


Page 121

great quantity of Gold must have been
created in vain, and be of no use at all, there being
vast quantities of Gold which never are, nor ever
can be digg'd up.

It is here also to be considered, that seeing (as
was mentioned) Gold and Silver are made vola∣tile
and mortified by the Arsenick, in order to their
entring upon another and a new life, viz. into a
vegetable nature, whether the Gold and Silver
must not before be united with the Arsenick, as
with their Original from whence they proceeded,
before they can be changed into a vegetable na∣ture,
because it is the Arsenick which effects this
new Birth in Gold and Silver: And whether this
Essence, whilst it is yet of a mineral nature, and not
come so far as to be changed into a vegetable na∣ture,
would not be a Tincture, by means of which
the imperfect Metals might be brought to perfe∣ction?
Since it is probable that the Gold or Silver
which (by means of the Arsenick) are now made
spiritual, volatile, and fusible, may have ingress in∣to
imperfect Bodies, pierce through them, and be∣ing
thus united with them, change them into their
perfect nature, and make them more glorious?
But these are onely curious thoughts: for if this
should be true, yet how could we be assured of it,
forasmuch as all this is done in the Mountains, and
consequently hid from our eyes and senses.

And here for a conclusion, that we may lend an
helping hand to deliver men from many Diseases,
Poverty, and much Toil and Labour, we recom∣mend


Page 122

to their serious consideration what follows
viz. That seeing (as hath been declared) to Tin∣cture
of Gold or Silver (of which we have here
treated at large) was ever found in any Gold or
Silver-Mine in any part of the whole World, nor
can be found, as is very aparent; what ground
then is there of that old and great •ry spread
throughout the whole World concerning such•
Tincture, whereby so many thousand of high and
low degree have been deceived, led aside, bewitch∣ed,
and precipitated into utter 〈◊〉?

Page 123
AN APPENDIX.
WE will here briefly set down what is most
considerable about the Tincture of Vege∣tables,
viz. what Dyers do ordinarily make use of
for to extract their colours, and to prepare the
things they do intend to dye or colour.

Now therefore all sour liquors, out of Fruits and
Vegetables, as Tartar, Vinegars, and all sorts of
Salts, as Alloms, Vitriols, Salt Armoniack, Salt-petre,
Sea Salt, or Sal Gemme; and finally, Urines
also are useful to this purpose. Onely Alkalies are
not ordinarily to be used with the Materials fore∣mentioned;
for that when they are mixed with
Acid. Salts, they cause a praecipitation, and conse∣quently
a change; and therefore they are to be u∣sed
alone and by themselves.

All the Colours or Dyes which we make use of
in Europe, are onely Mechanical, and have no natu∣ral
union with the things themselves which they
colour or tinge, but are onely borrowed and
strange to them, and therefore may be separated
from them again, as at first they were introduced
into them.

Page 124

But if Dyers and Distillers would look about
them, and consider what some other handycrafts
men make use off, in order to the bringing about
of a natural union of things, they might then be
able to find out the true way of Dying. In order
to which, they need only to mind and consider the
practise of some Mechanicks, whom I here shall
mention. As,

1. Tanners, who do bring forth life in two se∣veral
things, which commonly amongst men are
looked upon as dead, and unite them so together,
as that afterwards they cannot by any art whatso∣ever
be separated again. As for instance, they
take the Hides of Oxen, or other Beasts, and when
by means of Quicklime they have rid them of all
the hair, and afterward throughly washed out the
Lime, they dry them, and then lay them to steep
in water impregnated with the strength and vertue
of Oak-bark, wherein they let them lie for some
time, and then take them out again and dry them,
and so repeat this moistning and drying them again
three, four, or more times, according to the thick∣ness
of the Hides, and then after this they take out
the Hides, and lay them wet upon one another,
strewing some powder of the said Oaken Bark be∣tween
them, and let them lie so till they grow na∣turally
warm of themselves, and by this means
the life and virtue of the Oaken bark, becomes so
intimately united with the life of the Hides, that
it is impossible to separate them again; so as a
third Creature is produced out of two Natures uni∣ted


Page 125

together, as is a Mule. For the Leather which
before would quickly rot and putrifie in the water,
hath by this means obtained on Oaken nature, so
as to abide in the water without damage; as ex∣perience
teacheth us, how that such a piece of Lea∣ther
hath continued for several years in a Pump,
without rotting or putrifying.

We may observe the same likewise from those
that make wash-leather, who also do unite two
natures, viz. an earthly and watry, so as that they
cannot be separated again, viz. they take several
skins of beasts, and fetch off the Wool or Hair
with Lime, as aforesaid, and then wash them well
and dry them, afterwards they moisten them
throughly with Train-oile, and beat it well into
them, as a Fuller doth when he fulls Cloath:
this done, they dry them in the Sun, or in a Stove,
till they find that when the Skins are stretched out,
there appear some white streaks in them: then
they moisten and work or full them again with
Train-oile, and dry them, as before, in the Sun, or
beated room, which they repeat so long, until the
said skins, according to the proportion of their
thickness, have taken in and do retain enough of
the said Train-oile. Then these skins (being al∣most
dryed) are laid in heaps one upon another in
a stove or hot-house, until they begin to grow
naturally warm of themselves, which they try
by thrusting their arm into the midst of them,
for when they perceive they are warm enough,
they must one by one be turned, so as that which


Page 126

was under most must now lie uppermost, to the
end that all of them may equally partake of the
said warmth: for if they should grow too hot, and
lie too long upon one another, the heat would be∣come
too great, and burn the skins. Those parts
of the skins, to which the warmth hath not been
communicated, will have no true union with the
Train-oile, but the same may be washed away
from them, and the Leather continues the same as
it was before. But what is well united with the
said Train-oile, never can be washed off again,
neither can the Oile be separated from it; foras∣much
as it is now become of an Amphibious na∣ture,
as partaking of the nature of Fish and beast
at once.

3. In some places they make vinegar in the
manner as follows; they take the dry stalks of
Raisins, and fill a Barrel or other great vessel with
the same: and when any one hath got a large
vessel, such as are the largest Rhenish-wine Fats
full of these, he hath enough for his whole life
time, for to bring wine to a natural heat withal,
and so turn it to vinegar. For when the wine is
poured upon these stalks (called Rap) and hath
stood a while on them, the wine gets through the
pores, veins, or hollow pipe vessels of these stalks,
as having formerly passed through the same or
like, and by means of this motion and passage
it grows warm, and then is drawn off, and other
wine drawn upon them instead of the former;
and by this means of drawing off and pouring on
again, they do make vinegar in Holland.

Page 127

Now if Dyers would well mind and consider
the practice and performance of these three sorts
of Handicrafts men, they would soon find the
great difference there is between the natural union
which those Artists introduce into their Materials,
and their own Mechanical conjunction of colours
with the subjects of their Trade.


Page 1
The Second PART Concerning the MICROCOSME: OR, MAN As being the Little World.
CHAP. I.
Of the Original and Essence of MAN, and his Vnion with the Great World.
1 Q. SEeing that the Creator of all Beings,
before the foundation of the world,
and before ever they were brought
forth, had and contained the same in his mind and
wisdom, even the little world as well as the grea∣ter,
according to the testimony of Scripture,


Page 2
Prov. 8. 22, 23. and the following verses; also
Wisd. 8. 4. Must not then the world, the greater
as well as lesser, have their Creator (as their Ori∣ginal
and Beginning) within themselves, so as nei∣ther
the Creator, nor his Creature are separate
from each other? which St. Paul confirms, Acts
17. 27, 28. That the Lord is not far from every one
of us, for in him we live, move, and have our Be∣ings.

2 Q. Since then the Creator in and through
the Son of God, is every where present in the
Creatures, in the greater as well as in the lesser
world, Man (who is the Seed and Fruit of the Tree
of the greater world) filling the same in all parts,
and working in and with the same, to the end he
may advance all things to their due perfection and
glory, Col. 1. 16, 17. Hebr. 1. 2, 3. Wisd. 8. 5.
Syr. 24. 7, 8, 9. And seeing it cannot be said,
that perfection is come, before the end hath
reached its beginning, and the beginning united it
self with the end, in order to a New Birth, and pro∣duction.

The Question then is, whether both the great
and lesser world, for to arrive at their perfection,
must not in all their workings aim at this, viz.
that they may return to their beginning, and to be
united with it. And that seeing their beginning is
the Son of God, John 1. 1, 2, 3. Col. 1. 17, 18.
Rev. 22. 13. they through the Son of God, who
co-operates in them, and with whom they, as the
members of a Body (in order to their glorification


Page 3

and becoming Sons of God) must be united, that
so they, in the Son, the first-born, as their head,
may be joyned again and gathered together, Ephes.
1. 10. and further propagate themselves and be
meliorated still more and more, and without cea∣sing
be advanced from one degree of glory to ano∣ther?
Because else it would follow, that God either
continually must create things a new, which is not
onely contrary to the unchangeableness of God,
which God himself confirms to Moses, Exod. 3.
14. in these words, I AM THAT I AM,
compared with the 102 Psal. v. 26, 27. and Heb.
1. 11, 12. but it is also contradictory to the clear
and express Testimony of the Spirit of God in Ho∣ly
Writ: That there is no new thing under the Sun;
but that that which was, is the same that shall be here∣after.
In like manner, that there is nothing of which
we can say that it is new; for it hath been heretofore
in former times that were before us, Eccles. 1. 9, 10,
11. and 3, 15. Or we must conclude, that if ever
this continual Renovation, Melioration, and Glo∣rification
of the Creatures of God should come
to cease, that the Creatures by this means, viz by
ceasing from rising higher and higher, would ei∣ther
come to a stand, or else go backwards towards
nothing, neither of which can be admitted, not the
first, because God always works in his Creatures;
not the latter, because this working of God in his
Creatures, is in order to their perfection and ad∣vancement,
and not to their annihilation or de∣struction.
It would also follow from hence, that


Page 4

God would thus finally cease from Creating (see∣ing,
as hath been hinted before, that no new thing
is created), which would also oppose the infinite∣ness
of God, who is from Eternity to Eternity,
Syr. 43. 21. And who is also immutable and pre∣sent
in all things. Likewise it is against the Ho∣ly
Scripture, which witnesseth that whatsoever
God doth, continues for ever. Also that wisdom
continues the same she is, and yet renews all
things. Moreover, that whatsoever is, lives and
continues for ever, Eccles. 13. 14 Wisd. 7. 27.
Syr. 43. 24. Now whatsoever it is that hath life,
must likewise have a continual out-going, or out∣working
of the said life.

3 Q. Seeing then that Man the Little World be∣ing
created by God, must come to such a state,
wherein continually without ceasing he may be
meliorated, and raised from one degree of glory
to another, and so becometh still more and more
God-like. (if I may speak so) or be incessantly ad∣vanced:
because by this continual Revolution and
Glorification, he still comes nearer to God, and
yet can never come to an end of his approaches,
(forasmuch as in God there is neither Beginning
nor End) but this melioration and glorification
must continue without end?

And will it not follow from hence, that man as
being a Compendium of all the Creatures of God,
hath had no (absolute though a respective) begin∣ning,
because if otherwise they must also have an
end. It follows also if they have had a Beginning, that


Page 5

before the same, they were not, and consequent∣ly
that they sprang and came of nothing? Now
seeing that this cannot be, because by this means,
a nothing must be conceived to be in God; where∣as
indeed he is the Eternal Being of all Beings,
Blessed for ever!

They indeed who imagine to themselves a Crea∣turely
God, and according to their gross concep∣tions,
or their outward senses, shut up God in a
determinate place or circumference, consistently
with this their imagination, must suppose that a
Nothing (which neither is, nor can be conceived
of, or comprehended by themselves or others) be∣fore
the Creation of the world, did exist together
with God. For whatsoever is beyond the bound
which they have set themselves, that they call a
Nothing. Or else they must assert that God made
a Nothing, out of which he afterwards created all
things; which is a contradiction, because a No∣thing
cannot be made, but whatsoever is made or
is, must be something. Moreover, according to
this assertion God must have made himself to a
Nothing (because there was Nothing then but
God) which is very absurd. Since then, I say, that
this cannot stand, the Question is, whether we
must not conclude, that all whatsoever is, must be
without beginning or end, and consequently have
an Eternal Nature and Being in it self, which with∣out
end or ceasing, must further and further work
out it self, and that in order to its rising to a still
higher and higher degree of perfection; but yet


Page 6

so as it never can become God himself, though con∣tinually
it be made more and more like unto
him.

4 Q. Seeing then that all the Creatures of
God in order to their melioration and glorificati∣on,
stand in an endless Revolution, in order to per∣fection,
and yet must be known and comprehen∣ded:
and a thing cannot be known otherwise, than
by its end and operation, or out-working, as a Tree
by its fruits; and that the lesser world is the end
and comprizal of all Creatures and Works of God,
and consequently an Out-birth of the great world,
wherein all other Creatures are comprized: the
question then is, whether there be any other way
by which man may attain to a right knowledge of
the great world, with and in all its parts, than in
and out of himself; especially since in him (as in
the end and abridgement of all things) the Begin∣ing
hath manifested itself: for the End is nothing
else but a Beginning wrought out, that is, display∣ed
into act and manifested; so that the End is hid
in the Beginning? And whether (consequently to
this) both the worlds have not a great affinity, and
perfect likeness, yea and unity one with the other:
and whether they must not be wrought out with
one another, and thereby arrive at their highest
perfection.

5 Q Now even as both these worlds the grea∣ter
and lesser, must always stand in harmony and
agreement, and as in the great world (according
to what in the first Part hath been shewed) the


Page 7

Sun, Moon, and Stars, together with all other
Creatures of the great world, according to all
their parts, do every moment continually flow
forth, and again take in, so as still a perpetual Re∣volution
is performed in them, in order to their
perfection.

Must not then the same consequently happen
with Man also, who is the Out-birth of the grea∣ter
world? Must not he I say, in like manner, flow
forth and take in, and that as to his whole Man,
and in all his parts. So that an entire Spiritual I∣deal
Man, may proportionably without ceasing
slow forth from him (as a fountain gusheth forth
water according to all its parts, so as no part can
be assign'd of which it may be said that it is not
water) and return to him again. As we daily see
before our eyes, that this Ideal man, as he flows
forth from every man, so he is again taken in by
every one that receives him through the senses, and
stays with the receiver, in order to a Spiritual ope∣ration
or out-working, which is performed in the
Head and Heart, in order to its union with the
Soulish body of him who receives it. And be∣cause
these out-going Spiritual Ideal Beings, are
not meer Spirits, but Spiritual Bodies, and bodily
Spirits, as being born of the whole man, who con∣sists
of the Soulish Body and Spirit; and that all
these Spirits have their original out of, and from
the Central Spirit of man, viz. out of the Heart,
and are sent abroad as his Messengers? Must not
therefore these Messengers, perform that which


Page 8

they were duely sent about, and go thither, whe∣ther
the contral Spirit or will of man designs and
aims them, and in like manner return by revolu∣tion
to man again? And must not therefore the
works of man follow him, which he hath done in
his life-time, whether they be good or evil? espe∣cially
seeing (as was mentioned before) that new
Spiritual Bodies go forth continually from man,
which belong to him, and contribute to the whole
man, for to make out his full measure, until that
member which he supplies in Adam or Christ, do
attain to that perfection which sutes with such a
Head; that so a perfect member may be joyned to
a perfect Body, and a perfect Body united to a
perfect Head?

Must not also finally those Spirits (as a great
and well ordered Army under their Captain Gene∣ral,
or Adonai Zebaoth) and every least Atome, af∣ter
they have wrought out their revolution, return
to man again, and unite themselves with his Cen∣tral
Spirit, and so all these Spirits being united with
the Central Spirit, make up the whole man?

6 Q. When now a man hath lived long, we may
consider how many of these Spiritual Bodies, must
needs have flown forth from him during the time
of his life, seeing that (as hath been elsewhere hin∣ted)
every three Months the whole man is totally
renewed in all his parts: all which parts or spiri∣tual
Bodies which flow forth in the time of these
three months, belong to the Regiment of that
whole Body, which in the said three months hath
been renewed.

Page 9

And when farthermore (as follows from what
hath been said) out of every part of man such a
total Ideal man goes forth, and yet these altoge∣ther
make up but one man, though there be a ve∣ry
great difference between them, so as some are
in the state of Children, some of Youths, and o∣thers
of Manhood, and these again either good or
bad: the question therefore is, whether they al∣ways
continue in these states of imperfection? or
whether or no there be a way whereby they may
be advanced to their perfection, and so become
right perfect men, to the end that every one of
them for himself, may become a perfect member,
in the perfect body of Christ.

And seeing that Christ himself in this world
was to be perfected by suffering, Heb. 2. 10. whe∣ther
there be any other way to perfect these Spiri∣tual
Bodies, than by suffering in this world; since
no renovation can be brought about without dy∣ing,
and that all dying is suffering? In like man∣ner
whether it doth not follow from hence, that
they must so oft perform their Revolutions in this
world, until they attain to their due perfection?

7 Q. Forasmuch then as every man (in manner
as is shewed before) doth send forth this Spiritual
Ideal Image of himself, as a Spiritual Body, or
bodily Spirit, from himself into another man or
thing, which he lays hold of with any of his sen∣ses,
and at the same time receives a like Image
flowing forth from the person or any other thing
he hath laid hold off; so that every one is in a state


Page 10

of uncessant giving forth and receiving in again;
forasmuch as he continually gives forth his own
Image, and again takes in and receives the image
of every object. And seeing moreover, that this
out flowing Idea is taken in by the receiving par∣ty
with great lust and desire, as if it were drawn
in by a Magnet; so that he becomes enamoured
of the Beauty of the said Image, which takes so
much the deeper root in him, and becomes more
powerful and operative in him, by how much the
more he loves the same; so that his Central Spirit
doth image himself with it; how can then this
fore-mentioned giving out and receiving (when it
happens in due likeness and equality) be any thing
else but love it self, in such a degree as the Recep∣tion
is? Now as the senses of man through which
this Image or Spiritual Body, and out going Spiri∣tual
feed is conveyed into man, cannot be separa∣ted
from Man, will it not follow from hence, that
the received Image, cannot be taken away from
Man, before it be duely wrought out according to
the property of the fore-going reception or con∣ception?
Of which we have an example in Tha∣man,
Gen. 38. according to the Female property,
how that after the death of her two Husbands Er
and Onan (who were Brethren) Judah the Father of
her Husbands, was to raise up and excite in her the
seed of his departed Sons, and so bring forth the
seed which remained in her of her two Husbands,
and was not yet wrought out. Which likewise
may be supposed to be the reason why God ex∣presly


Page 11

commanded that a Brother should raise up
the Seed of his departed Brother, Deut. 25. 5.

8 Q. Seeing also that this Doctrine, viz. that
such a spiritual Seed, without ceasing, goes out
and in from every man, is represented to us by out
blessed Saviour much more clearly and expresly
in several places of the New Testament, but espe∣cially
Mat. 5. 28. where he faith. Whosoever looks
upon a woman to lust after her, bath committed adul∣tery
withs hers already in his heart: the Query is
then, Whether or no there be any Doctrine besides
this, whereby all difficulties may be removed,
which not without ground are moved by the ob∣jecting
Jews, viz. how we can make out that our
blessed Saviour Jesus was the right, true and na∣tural
Son of David, and consequently the true
Messiah promised by God? For that the Messiah
was to be the Son of David, is questioned neither
by Jews nor Christians. But now it is evident
from Luke 1. 5. & 36. that Mary, of whom Christ
was born, was of the Tribe of Levi, (that so the
Messiah might at once be both King and Priest, viz.
a King by his Father's, and a Priest by his Mother's
side). Now in this case a satisfactory and unan∣swerable
solution of this difficulty cannot be found
out, by which it may appear, without the least in∣jury
to the pure and perfect virginity of Mary,
that our blessed Saviour was also a Son of Joseph,
who was of the House of David, how shall we e∣ver
be able to make out, that our Saviour was a
true Son of David, and consequently the true
Messiah?

Page 12

Besides, how shall we else be able with wisdom
and exactness, to make up the number of the four∣teen
Generations mentioned Mat. 1. seeing that
otherwise we shall find onely thirteen Generations
from the Captivity of Babylon to Christ? More∣over,
by what other way can we make out the
reason why our Saviour in the New Testament is
so often called the Son of Joseph; for Joseph and
Mary being promised and betrothed to each other,
became by this means united in spirit, so that this
Image and David's spiritual Seed of promise en∣tred
into her, and hers again into him, and became
united together; and being united, were wrought
out by the Holy Ghost. According to which Po∣sition,
we see clearly that Christ was really a Son
of Joseph, viz. of the spiritual Joseph, or spiritual
multiplication, increase, or propagation, seeing that
in Joseph the total fulness of the promised Seed of
Abraham and David were concentred?

CHAP. II.
Concerning the Spiritual and Bodily Concep∣tion and Birth of Man.
1 Q. SEeing that every man can know by him∣self,
and certainly acknowledge, that all
Images which enter into him through the Senses, do
retain the same bigness and measure of the origi∣nal
whose Image is received; may not we appre∣hend


Page 13

from hence, that the central Spirit of man
(being the Image of God) with which these I∣mages
are united, doth want no room or matter
to receive them in, and work them out in time?
And seeing that no Image enters into this central
Spirit, but for this end, that in the same it may be
wrought out and perfected; must it not follow
therefore, that the more of these good Images are
wrought out in the central Spirit of man, the more
perfect such a man must be?

2 Q. Moreover, when the central Spirit of man
which dwells in the heart, as a Center, between
the two extremities of his out-flowing and recei∣ving
faculty (both which tend and are in order to
Union) viz. as well in the upper extremity the
Brain, as in the lower parts, which is demonstrable
by Anatomy: If the said Spirit, I say, shall both
receive and work out to perfection these spiritual
Images, and we know that one thing alone can per∣form
no operation, because wheresoever shall be
any working, there must necessarily be one that
works, and one that receives, and so the thing
working must contain both natures; will it not
follow then that the central Spirit of man, which
is both male and female in union together, hath
room enough in his inward spiritual World, to
range in himself every one of the received Images
in the place which is alike and proper for it; and
to give them their proper and peculiar food, suit∣ing
with their several Natures and Beings, by
which the said spiritual Image may maintain its


Page 14

Being, and attain to its Perfection? Forasmuch as
by means of this food it becomes united with the
central Spirit, and in order to its further perfection,
becomes the properiety of the said Spirit, forasmuch
as it cannot return to nothing. May not we
therefore conclude from hence, that the central
Spirit in man, in its male and female propriety, is
able to work out in himself perfectly all the Images
of created things? and that in the same there is no
distinction of male and female, but that they both
(inasmuch as respects the central Spirit, and his
receiving of the spiritual Images) are alike and
perfect?

3 Q. Forasmuch as the spiritual Conception
happens and is compleated inwardly, as hid in two
distinct persons, and spiritually, in the central Spirit
which wells in the heart, and hath its out-working
in the Brain, and the lower parts of our body; and
that nothing that is to be known in this outward
World, is known onely in Spirit, but must mani∣fest
it self in a Body: must not then the foremen∣tioned
spiritual Conception and Birth also become
bodily, to the end that likewise a corporal and
fleshly Conception and Birth may follow, wherein
the foregoing spiritual Conception may appear
and be manifested? And seeing that the spiritual
shews it self, and dwells in the corporeal, must not
they both therefore needs be of near kin to one
another?

4 Q. Seeing then that the spiritual Conception
and Birth must become bodily, and that no bodily


Page 15

fleshly Conception and Birth can naturally be com∣pleated,
without a male and female: must not
therefore a union of Man and Wife precede, be∣cause
without a foregoing Conception and Union,
no Birth can be brought forth? Now how can
such a Conception and Union of both be made out
otherwise than thus: that Man and Wife, before
they are contracted, must have been pleased with,
taken delight in, and loved one another? And
must not this Love ordinarily stand in a constant
growth, because every right Union must proceed
from a stedfast Love? And doth not the Love
which a man bears to his Wife, cause him to have
the Image of his Wife continually standing before
him, with her face turned towards his, even face to
face? In like manner, the Love which the Wife
bears to her Husband, doth it not cause her to
have the Image of her Husband within her stand∣ing
before her, which she more and more unites to
her self, the said Image having its face likewise
turned towards her, even face to face?

But forasmuch as no Union can be of two things
which in all their parts are strange to one another,
and between which there is no interceding rela∣tion
or affinity (as was hinted before, when we
spake of the Sun, Moon, and Stars) will it not
follow, that a man hath the woman in a hidden
manner, and as it were asleep in himself, and so
likewise a woman the man; insomuch that the
one is truly in a spiritual manner partaker of the
other, and this in order to the bringing forth a


Page 16

common (first spiritual, and afterwards a bodily
comprehensible) Birth? And doth not all this
(notwithstanding the strangeness of it at first
sight) very well agree with the Doctrine of the
ancient wise men, both amongst the Jews and
Heathens, who with one voice witness this? And
likewise with the Holy Writ it self, which with its
high authority confirms the same, Gen. 1. 27.
where speaking concerning the Creation of Man,
Moses expresly declares, that God created man, male
and female. As also Mat. 19. 4. where our Sa∣viour
himself doth further confirm the same?

5 Q. When now Man and Wife have taken in
and received each others Image, are they satisfied
with this alone, that they have received into them∣selves
each others Image spiritually, and retain the
same? or rather have they not each of them an
uncessant longing and desire to restore the Image
they have taken in to the party from whom they
received it? to the end that one Image being uni∣ted
with the other, they may by this Union be
brought to a corporeal, visible, and comprehensi∣ble
Being? When therefore such a longing desire
possesseth the whole Humanity both of Man and
Wife, so that every part and member of both
(none excepted) press to the union of both Ima∣ges,
and the bodily manifestation of them, as to a
bodily likeness of themselves, is it then possible for
either Man or Wife any longer to keep in them∣selves
the received Image, seeing that it must now
be wrought out and brought to perfection?

Page 17

6 Q. And forasmuch as the female Image of
the Wife, which the man hath taken in and con∣ceived
in his spiritual Wife, cannot stay with him,
notwithstanding that by means of its passage
through the senses of the man, it hath taken in
something of man, and moreover by the nourish∣ment
it hath drawn to it self from him, is become
yet more of a male property, because it presseth
on towards its corporeal perfection. Now then,
is the man able in himself alone to advance this I∣mage
to the full perfection of a man? Or rather
must it not, in order to its becoming bodily, go
down to the Birth, that it may there be wrought
out and perfected? The same may be said of the
Wife, because she not being operative in formati∣on,
but receptive, is much less able to work out the
received Image of her Husband, than he is (as be∣ing
operative) to work out the Image received
from his Wife. And must not consequently the
Image which is with the Wife (as well as that of
the man) descend towards the place of Birth for to
attain its out-working?

7 Q. Seeing then that to the accomplishing of
the bodily Out-working and Birth of the mutu∣ally-received
Images of Man and Wife, a bodily
fleshly union of Man and Wife must go before,
and they both be joyned matrimonially in order to
the multiplying of themselves, and live together
in Wedlock for the propagating of their like;
must not the man therefore bring back again to his
Wife (as being the Work-house where the Birth


Page 18

must be wrought out) the Image which hereto∣fore
he received from her, and which he had un•ted
to himself, and given it a male property, 〈◊〉
such manner, as that her Image which the m•
brings along with him, and the mans Image whic•
she foremerly hath taken in, cannot come togethe•
otherwise than as back to back. Is it not here t•
be considered, that when a man can rule over h•
own spiritual Wife in himself, (of which togethe•
with his male part he consists) and consequentl•
over the Image also which he hath received from
his Wife, that then he is in a fair way to rule over
his external married Wife also, forasmuch as he •
the head of the Wife? Now where the case stand
thus, whether upon matrimonial cohabitation an•
union of both Seeds, a Son will not be born, fora•much
as the Image of the man, being most preva∣lent,
comes forth bodily, but the Image of th•
Wife remains spiritually hidden in the Birth? O•
the contrary, when the woman prevails, whethe•
then for the foresaid reasons a Daughter will not b•
born, and the Image of the man abide spiritually
hidden? Is it not to be considered, that Gen.•v. 18, & 20. where of the production of Eve men•tion
is made, the word 〈 in non-Latin alphabet 〉 is twice expressed
signifying that Eve was set face to face to
••dam

8 Q. Seeing then that the soulish bodily union
and conception in the Soul, is performed, or come•
to pass after this manner, beneath in the Matrix
viz. the woman hath on each side of her Womb





[illustration]
N

The Membrane of the right Testicle separated and turned back, to the end that the termination of the spermatick Vessels in the Ovarium and the Eggs themselves, might the more commodiously be seen.
Page 19
many little Eggs, every one of which hangs by a small Filament; and these are born with her, and ••re found in all female Creatures whatsoever, as •ay be seen in the annexed Figure taken out of Swammerdam's Anatomical Discourse.
Now when Man and Wife do matrimonially co∣habit,
and a conception follows, both their Seeds
are united together, and do light or fall on a small
point or particle of one of the foresaid Eggs, but so,
as is incomprehensible to sense, as being wholly spi∣ritual.
Now the spiritual union and conception
which is performed in spirit in the heart and head,
hath a great affinity with the soulish bodily con∣ception,
because both of them are, and manifest
themselves in one and the same body.

9 Q. Whilst we are speaking of this Conception
and Birth of Man, seeing that so much and diffe∣rently
is spoken concerning the Garden of Eden
where man was placed as soon as he was created,
it will not be amiss to enquire what and where
the said Garden was? Forasmuch then as God cre∣ated
Man in his own Image, and that the essences
of all things are in God, will it not follow, that in


Page 20

man, as the perfect Image of God, the Images and
Idea's of all created things must have been like∣wise;
because otherwise, if we should suppose any
thing to be in the Original, which is not in the
copy or likeness, such an Image could never be a
perfect express of the original? And must not we
therefore with reason conclude, that the Idea of
the said Garden of Eden must also have been in
the heart of man or his central spirit, as of all
things in the greater World? and that this inward
Idea is the center from which the whole outward
man proceeded, who takes in through his senses
the Idea of the whole outward World, as it is in
it self, and hath the same vitally and essentially
dwelling in him.

10 Q. Seeing then that man, as a perfect and
express Image of God, had all created Beings, and
consequently all living Creatures in himself, and
that therefore it would have been unnecessary to
bring the outward living Creatures outwardly un∣to
him; must it not then be supposed, that this
was done inwardly in the Center, wherein Adam
then stood? And that in this Center he gave to all
Creatures their proper and essential names, foras∣much
as this could not have been done by him, in
case the essential living Idea's of the said Creatures
had not been in him, from which he gave forth
those essential names, as water gusheth out from a
living Fountain? And may we not therefore with
evidence conclude from hence, that the Garden of
Eden was not onely an outward place without
man?

Page 21

11 Q. Doth it not also clearly appear from this,
that the Garden of Eden was not onely a place
without man? For that when Adam by his Fall
had lost the inward Life out of the Center, (which
proceeds from the Center to the Circumference)
and was come into the Circumference, his eyes
were opened, so that now he was fain to take in his
Light from without from the outward World, be∣cause
his own inward World was hid and shut up
from him; and now he saw his earthliness and
bodily nakedness (which is the present state of
all men in the World) for before he was full of
Light from the continual eradiation from the
Center.

CHAP. III.
Concerning the Body of Man, of his Forma∣tion, and of some of his Parts.
SECT. I.
Concerning the Forming of Man in his Mothers Womb.
1 Q. SEeing that in the matrimonial cohabita∣tion
of Man and Wife together, after
that (as hath been said in the foregoing 2 Chap.
8 Quest.) both their spiritual Seeds being united,
are implanted into the Egg, and it hath received
them, the said Egg doth through its Ductus or Pipe
slip down into the Matrix, in order to its being


Page 22

further, accomplished there; where within three
days it becomes as big as the thredle of a Hens
Egg (as the adjoyning Figure taken from Dr.
Kerckring's Anatomy, doth shew, and in which we
may see the form of the Child, but without arms
or legs. And this Egg continually increaseth in
bigness by means of the menstruous bloud, and is
nourished until it come to perfection. Must not
we of necessity conclude therefore, that from this
little Egg the whole form of the Body is produced
in the Womb?

Explication of the Figures.
FIGURE I.
Represents two humane eggs of a different bigness.

FIGURE II.
Represents an Embryo of three, or at the most four
days after Conception.

A Represents to the eye the inward part of the Mem∣branes,
Chorion and Amnion being imperfectly for∣med,
and in which there is as yet no appearance of
the Hepar uterinum.

B Represents an Embryo in which may be seen the
distinction of the Head from the Body, but no de∣lineation
of any other parts.

FIGURE III.
Represents an Embryo of fourteen days.

A The Hepar uterinum, with the Veins and Arte∣ries
which are dispersed through the substance of
it.



[illustration]
Fig I
[illustration]
Fig II
[illustration]
Fig III
[illustration]
Fig IV
[illustration]
Fig V
[illustration]
Fig VI

Page 23
BBBB The Membrane-Chorion dissected.

CCCC The Membrane-Amnion dissected in like
manner.

D The Navel-string.

E An Embryo of about fourteen days, in which the
Face now appears more distinctly, and the rest of the
Members are somewhat formed and distinguish∣ed.

FIGURE IV.
Represents to he eye a gristly Scheleton of an Embryo
of three weeks.

FIGURE V.
Represents an Embryo of one month.

A The whole gristly bulk of the Head, shewing the
gristly points of both the upper and neather Jaw-bone.

bb The Clavicula now all bone.

cc The points of the ossification of the Shoulder-blades.

dd The white strokes designing the ossification of the
Shoulder.

ee The white strokes shewing the ossification of the
Arm-bone.

FF These white points in all the Ribs, except the first
and last, do denote the ossification already begun
in them.

gg The Thigh-bones, representing what is bone in
them.

hh The greater and lesser bone of the Leg both clear∣ly
represented, and already of a bony substance.

Page 24
FIGURE VI.
Shews an Embryo of six weeks, which differs not from
that of two months represented in my Osteogenia,
but onely in bigness, and that the lesser bone (as
we have before hinted) is to be seen here, which in
the other did not yet appear.

A Doth exhibite the inferiour Jaw-bone distinguished
into six little bones.

2 Q. Seeing that we read in Scripture, that
Eve was made out of a Bone or Rib, because the
Central Spirits have their residence in the Bones,
they being the first Product or Out-birth of the
said Spirits; the Query is, Whether it will not fol∣low
from hence, that the Bones are the first mate∣rial
being (which we may call female) from
which the flesh, as from a Spring or Fountain doth
continually proceed, and to which it must by revo∣lution
return again in order to perfection?

3 Q. It is further queried what the word 〈 in non-Latin alphabet 〉Tzaelà doth properly signifie, of which it is said,
Gen. 2. that the woman was made, seeing that it
hath several significations, as of a Beam, Prop, or
Support, a Rib, a Side, a Fountain, a Building, &c.
And in case any one will needs have it to signifie a
Rib here, we must ask which Rib it was, and of
which side? Or whether the said Rib were taken
from both sides at once, because the Ribs are fa∣stened
to the sides of the Vertebra of the Back-bone,
and most of them are likewise joyned toge∣ther
by Cartilages to the Sternum or Breast-bone?


Page 25

Or forasmuch as the word also signifies a Beam,
or any thing that is a Support or Prop, whether if
we take it in this sence, it can signifie any thing
else but the whole Back-bone of man, which bears
up the whole Body in like manner as Beams sup∣port
a Building? Moreover, whether for to re∣concile
all these several meanings together, we
ought not to enquire where the mid-point and
very center of the whole Back-bone and the Ribs,
which are united to it, is? Forasmuch as this
Center is that out of which Eve was made. And
is not this well worth our consideration; for we
may easily know that all the rest of the Bones in
man proceed from this center of the Back-bone,
because it is notorious that an Embryo in the Mo∣thers
Womb, doth first begin to have Arms and
Legs fourteen days after conception. Whether, I
say, after a due weighing of all this, we may not
conclude that Eve was made out of the very Cen∣ter
of the whole Body of Man?

4 Q. Forasmuch as with all women, according
to the ordinary course of Nature, every month or
four weeks is found a menstruous Bloud, which
•easeth after that they are with Child, because the
Embryo in the Womb hath its nourishment in
part from thence; so that the humane Body is
partly made and consists of the said menstruous
Bloud. Do not we by this means find the num∣ber
four in man, and the harmony which the Body
of man hath with the Moon, which performs its
course or circuit in four weeks, or twenty eight
days.

Page 26

5 Q. Seeing that we find, as is clear from Ana∣tomy,
that a Child in the Mothers Womb, in the
first fourteen days after conception, hath neither
Arms, Legs, Hands, or Feet, but onely a meer
trunk of the Body, which hath two extreme parts,
viz. the Head and Belly, in the midst of which is
the Heart, which is the Center from whence all
Life comes into the Body of man, even as all the
Life of this sublunary World proceeds from the
Coelestial Sun; may not we conclude therefore,
that the number one is that within which God
takes up his dwelling-place? And do not these
three together, the Head, the lower Belly, and
the Heart, which rules over the other two, give
rise or original to the number three?

6 Q. Forasmuch as we find that a Child in the
Mothers Womb, within the time of three weeks,
hath all his Bones, Fingers, and Toes compleat;
which Bones (as may probably be conjectured)
are first formed, because to them are first fastened
the Muscles, Sinews, &c. and that when this num∣ber
3 of the 3 weeks is multiplied by 13, the pro∣duct
is 39 weeks, in which time the Child is wholly
perfect for the birth: may not here therefore be
matter for our enquiry, whether in this case there
be not to be found an agreement between the
greater and lesser World? because we see that a
Child is perfected by thirteen Revolutions, even as
the Sun in thirteen Moons makes a year: so as
thirteen Revolutions make up a perfect Child•
year, like as thirteen Moons make a compleat So∣lar
year?

Page 27

7 Q. Seeing that in Arithmetical counting we
can go no higher than 10, because then we begin
again anew, which is also evidenced by the 10 Fin∣gers
of Man, which are the appointed Instru∣ments
for him to work out any thing; and that
the Child lies ten months in the Mothers Womb
until it be born, according to the testimony of
Scripture, Wisd. 7. 2. May we not also from
hence in a certain manner find out the foundation
of the number Ten in man?

SECT. II.
Concerning the Senses of Man.
8 Q. FOrasmuch as in the Head are five out∣ward
and five inward Senses, all which
so unite in a centre, where Eyes, Ears, Nose, and
Mouth meet together; so that the four Senses are
•nited in the fifth of Feeling, even as the four fin∣gers
(which are the working instruments of the
Head) are joyned and united with the Thumb.
And these five inward and five outward Senses
make up the number Ten. Do not we find here
•hen the ground of the number Five, and in part of
•he number Ten also?

I. Concerning the Eyes and Sight.
9 Q. We find in those that have a strong eye∣••ght,
that when they rub their eyes in the night
••me, they excite a small fiery light, and can see


Page 28

it as it were before them; which is a good sign
that they have yet life and strength; and if it be
in the time of sickness it gives hopes of recovering
former health. In like manner when any one hath
a pain in his eyes, or receives a stroke upon them,
a fiery light is perceived, as it were, to come from
them. May not we therefore conclude from these
instances, that the eyes have a fiery operative life
in them (like to that of the Sun) which flows from
within from the centre of the eye, commonly cal∣led
the Pupilla, or Apple of the eye, which when
by reason of the decay of life it becomes wide and
fixed in that wideness, this fiery operative light
withdraws from the eyes, from whence ariseth a
distemper or blindness, which is called in the Ger∣man
Tongue [Dieschwartre Staar.]

10 Q. That the Eyes have waters or humors
in them is evident from Anatomy, forasmuch as
within the Eye, three several humors are contain∣ed;
the first and last of which are properly a hu∣mour
or water; the first being called Humor Aque∣us,
or the watry humour, the latter Humor Vitre∣us,
or the glassie humour; but the middlemost
commonly called Humor Crystallinus, or the Cry∣stalline
humour, consists of a small cloudy, soft,
and pulpy substance, (which may be reputed as
the brain of the eye) in order to the working out
of the Idea's; which we may experimentally find
by taking the Eye of a Beast, and letting it freeze,
wherein then with the help of a Microscope, the
said pulpy substance may be easily discerned and


Page 29

clearly distinguished, from both the foresaid li∣quors.
And seeing that the Aqueous humor or
water, is continually renewed in the Eyes, and hath
its Revolutions quickly (as being the Sea of the
Eyes) insomuch as we find often both with men
and Beasts, that when by reason of a wound in
their Eyes, the said water is shed or poured forth,
that other new water will come and supply its
place, without hurting of their eye-sight. Doth
it not follow from hence, that this water hath a
similitude and agreement with the waters of the
great world? And that the foresaid fiery Being
which is in the Eyes, doth work in the water of
the Eyes, in order to the perfecting of the said
watery substance, even as the Sun of the greater
World works in its own waters?

11 Q. Forasmuch as the right Eye of man is
ordained to work out, and the left Eye for to draw
in and receive to the heart, by which the left side
is known; and these two are like Man and Wife
for to bring forth a spiritual Birth, the right Eye
being the Man, and the left the Wife. For with∣out
this Birth of a spiritual Idea, we should pre∣sently
forget any thing we had seen; and there∣fore
this Idea must abide in man, to the end he
may be able to compare the Copy with its Origi∣nal.
Now then seeing that (in manner as hath
been said) there is a continual Revolution in the
Eye-sight, viz. from the right Eye to the left,
from the outward to the inward, as it is in the
great World; may not we by all this perceive a


Page 30

great agreement between both Worlds, viz. the
Greater and Lesser?

12 Q. Seeing that man receives his sight from
the Sun, and the Sun, Moon, and Stars (as
his Father and Mother, from which as long as he
is fastened to this World, and hath not yet wrought
them out, he cannot be separated) are a right spi∣ritual
Being, and communicate themselves to us,
as a true Being or Essence; insomuch as what we
receive from them is nothing else but a true es∣sence
which is subject to a continual Revolution.
For the Sun by means of his daily circumvoluti∣on
from East to West, makes all things to become
operative, and puts them in motion: In like man∣ner,
when the Sun in a years time passeth through
the twelve Signes of the Zodiack, it doth from e∣very
Signe communicate to us that of which our
Essence consists; and by means of its out-flowing
and generative light and life, from whence also
we receive our Eye-sight, which when the Sun,
Moon, and Stars are just above the Horizon, can
at once see no further than over a twelfth part of
the World: Doth not this give us a certain inti∣mation,
that we must continually be made parta∣kers
of the said course or circumvolution of the
Sun, and that we cannot be separated from the
same? And therefore the said Circumvolution of
the Sun continues still, to the end it might work
without ceasing in us, who are its Seed, for to
bring us at last for Reward to the seven thousand
years Sabbath.

Page 31

Moreover, because we can find in our selves the
four distinct times of the natural day, how that in
the night-time, as in death, when man is asleep,
by means of the Moon and Stars, the female flee∣ting
waters in him are united, from whence after∣wards
the essential thoughts are orderly wrought
out in him; which with the approach of day,
when the Sun hath performed his whole course a∣bout
the Earth, and appears again in our Hemi∣sphere,
are further wrought out and perfected in∣to
words, as so many Births, Psal. 19. 1, 2, 3, 4,
5, 6.

13 Q. These changes by taking in and giving
forth, are confirmed and made out to us by many
Examples: as when in a darkened Room we leave
onely a little round hole in the window, so as the
light can come in through that alone; if we hang
and spread forth a white Cloath opposite to the
said hole, we can see all the Objects that pass by
(without) as in a Glass, but turned upside down.
In like manner, if we take a white Stone-horse, or
of any other colour, and artificially spot and paint
him with what colour we please, and then place
him at the end of a Water-pond, or the like, ma∣king
a partition overthwart the water by means of
a piece of Cloath or such-like, and on the overside
of the Pond place a Mare over against the Stone-horse,
in such manner, as that by means of the said
partition coming between, they shall not be able to
see each others form otherwise than in the water.
If we let them stand thus for several days together,


Page 32

each of them bound in his own place until their
Lust to one another become strong and vehement,
then if we loose the Stone-horse, and let him co∣ver
the Mare, so that she conceives by him, we
shall find that the Mare will have a Fole whose
colour shall resemble the artificial painting of the
Stone-horse. And must it not be concluded from
hence, that all Creatures, continually without
ceasing, take in a true substance, and give it out
from them again? And that the Species visibiles
(which we may well call Virtutes, virtues or pow∣ers)
have a true living Being or Essence, which
they receive from the Sun as their Father; and
that they do not return to nothing, but where they
are not received, they do by revolution return a∣gain
to their original; but when they are recei∣ved,
become essential and corporeal? And did
not Jacob (think we) very well understand this,
viz. that such a living Essence continually flows
forth from all Creatures, when by means of the
effect and out-working of his peeled Rods he pro∣cured
so great an increase of Ring-streaked, Spec∣kled,
and Spotted Lambs from Laban's Sheep?

II. Concerning the Ears and Hearing.
14 Q. As it happens in Sight or Seeing, that
the out-flowing Idea, as the living Being or Es∣sence,
out of all Creatures comes into Man, and
abides dwelling with him, so that it cannot be se∣parated
from him, (because without keeping the


Page 33

Idea with him, he could never know or remem∣ber
the Original) and all this by means of the in∣fluence
of the Sun, Moon, and Stars: so we may
in part understand the essentiality of all Idea's, in
that Spirits and Ghosts, whenever they appear in
a distinct form, do not onely take upon them the
Image of the Man in whose form they appear, but
likewise the Image of his Cloaths; from whence
we may understand, that an essential efflux must
have proceeded from the Cloathes, and entred the
Spirit of Man.

And doth not the very same happen in Hearing
likewise? and is it not performed by means of a
real Essence: And do not the Idea's of things we
take in by the Ears, stay in the common Sense
(so called) by means of which we can distinguish
and know such things another time? And is not
this evident from hence, in that by our Hearing
we can distinguish between the voices and sounds
of all Creatures, so as to know which comes from
each of them; which could not be, if the same
had no Being or Essence? Doth not likewise the
Angel confirm this, when he saith to Esdras, Shew
me the image of a voice, 4 Esdr. 5. 37. And here,
by the way, it is worth our enquiry, whether the
said fourth Book of Esdras was not called the Wis∣dom
of God by Christ himself, Luke 11. 49. e∣specially,
seeing that what Christ there alledgeth,
is nowhere to be found in Holy Writ, save onely
in the fore-mentioned fourth Book of Esdras, ch. 1.
v. 32?

Page 34

15 Q. Forasmuch as the Central Life-spirit of
Man, which hath its habitation in the Bones, hath
formed the Organ of the Ear of a Gristle, which
is the extreme or outward part of the Bones, and
by reason of its softness, is fit and adapted for the
Spirit to have its out and in-working through the
same. From which Gristles likewise proceeds that
balsamick bitter matter called Ear-wax, which is
of use in many Diseases, and is especially good for
the Hearing. Accordingly we find also in the
Ears, a striral Cavity which ends at the Tympanum
or Drum (as is notorious from Anatomy) which
Drum contains a vital Air that makes its revolu∣tion
with the heavenly Air of the Great World,
together with the Sun, Moon, and Stars. And is
not this another great instance of the harmony
and agreement which is betwixt the greater and
lesser World? Seeing that even as the Central
Spirit of Life in Man (as the Little World) hath
its continual out-workings and revolutions in the
several Nerves, Sinews, Veins, and Arteries; so
likewise in the Great World, the spiritual operative
essence in the Air, is always at work in a continu∣al
and never-ceasing Revolution, causing many
changeable courses of the Clouds and Winds?

16 Q. Forasmuch as we see that Nature hath
wisely ordered two Ears for Man, is it not to this
end, that both these Ears, as Man and Wife, or as the
two Scales of a Balance, should balance and weigh
what must be again given out through the voice,
corresponding with what is received from the


Page 35

sound of another voice, to the end it may be
wrought out in an harmonious sound, in which
whole Nature stands, that so a perfect Revolution
may be brought to pass? So that the left Ear, as
the Wife, must receive, and the right, as the Man,
work it out or judge of it; that so according to
the universal sound (which hath its seat in the in∣ward
man) it may be wrought and formed as a
spiritual Son by his Father.

17 Q. What may be the reason think we, why
the Jews in the Hebrew Tongue express Deaf and
Dumb with one and the same word? May it not
be upon this account, that seeing the Speech of
man must be sowed in him by Hearing, that so
•he Seed of the Word may be formed and wrought
•ut in him, especially since we find that those that
•e born deaf are dumb likewise and cannot speak,
•orasmuch as Speech cannot be planted in them,
•ut by the sense of Hearing? We may likewise
daily observe, how the tongues of little Children
•re moved, as by the Seed of their Mothers voice,
by which Tongue the Speech is formed. And is
•ot this likewise the reason that we read of Zacha∣•ias
the Father of John the Baptist, Luke 1. 20. &
•1. that he was struck not onely deaf, but dumb,
when he did not believe the Angel Gabriel, who
•eclared unto him the birth of his Son John? for
•hat seeing he did not lend a right believing Ear to
•he voice of the Angel, he was also disabled from
•ttering what he had heard; as we find that he
•ould not speak till after the birth of John: and


Page 36

that withal, he was so deaf, that they were fain to
make signes to him for to know how he would
have his Son named?

III. Concerning the Nose and Sense of Smelling in Man.
18 Q. When we see that the Nose (which is
in the midst of the Face, and whose substance is,
for the most part, gristly, as the Ears) like a
spunge, receives through both the Nostrils (as
male and female) the air of Life for to smell, as
also continually to feed and maintain the Life of
man. And that the said air which enters the
Nose, is by the inward director (who in this
work makes use of the Belly for a bellows) through
the Lungs (as through a spunge in which the air
is concocted and digested, as the meat is in the
stomach) drawn into the Belly, which is the
common receiver, or place in which the attracted
air is treasured up: from which afterwards the
said air by a due and fit circulation or revolution,
is communicated to all other parts and members
of the Body, which is afterwards given out again:
to supply which, new air is still drawn in, yet so▪
as that a certain part of this first attracted and
wrought-out air remains in the Belly, which serves
to the necessary strengthening and maintaining 〈◊〉
Life. And may not we from all this, in part un∣derstand,
that in the Little World the Body 〈◊〉
Man, as well as in the Great World, there is a con∣tinual
Revolution without ceasing?

Page 37

19 Q. Do not we in like manner perceive this
continual Revolution of the Air in the Body of
Man, and the Communication of the same from
the Belly to all parts of the Body, and that by
means of the same, the Life of man is without
ceasing fed and maintained, in this instance: That
when in aged Persons, and sometimes young,
(who by over-hard labour have already given
forth their Life and Strength) this Revolution
comes to be weakened, and draws to a period, the
Dropsie follows upon it, because the living power
and virtue in the Air can no more be taken in by
that party; and that consequently the Night and
Moon, as the Lady of Water, gets the upper hand:
And thus the Water takes up its residence in the
hollow of the Body, where the Air before had its
abode, and from thence pours forth itself into the
Legs and Feet, where the Air bore sway before.
And upon this account it is that the Dropsie proves
incurable, when it seizeth persons in whom this
revolutional power of Life is wholly lost, either
by reason of old age, or over-hard labour, or long-continued
sickness?

20 Q. May not we further perceive of how
great concern this Revolution of the Air in the
Body of Man is from hence, that when the Drop∣sie
is onely caused by some obstruction or disorder,
by means of which, this Revolution is hindred,
and that the Life be not wholly wasted, then it
may be cured; as is known by experience, that
many who have had life enough, and by the help


Page 38

of Medicines have had this disorder appeased and
reduced, have been perfectly cured of this sick∣ness?
and that by different ways, in case the Di∣sease
have not yet taken an entire possession of
man, so as to rule over him.

1. It hath been found by experience, that O∣pium
prepared in manner here specified, hath pro∣ved
very successful in the cure of this Distemper:
Take one pound of Opium to eight pounds of the
Juice of Quinces, with other Spices or Drugs that
shall be thought fit; digest and ferment these to∣gether
the space of three weeks (whereby it is
spiritualized and made more fit for due operation)
the press it out and boyl it to a thick consi∣stence,
and give the Patient daily of this, six, seven,
eight, nine, ten grains, or more, with regard had
to his strength, as well as the strength of the Opi∣um,
in some warm Vehicle, taking care that he be
kept warm in Bed. This, I say, is an experienced
Cure of this Distemper: for it makes the Patient
to sweat, and opens the obstructed hidden passa∣ges.

In like manner, for cure of the Quartan Ague,
which is nothing else but a bare custom left by the
Agues going before, whereby Nature doth, as it
were, return back from a Tertian to a Quartan:
in which case we give some grains of this prepared
Opium, upon the first invasion of the Paroxysm,
in some warm Vehicle, and then compose the Pa∣tient
to sweat in a Bed: and repeat this (if need
be) nine or ten times, until the Patient do mend


Page 39

and be restored; by which means many have been
recovered.

The same likewise is commonly of great use in
all those Diseases which proceed from an ebullition
of the Bloud, or from a contrariety aversion risen
in Nature, such as are the Cholick, Gripes, Bloudy
Flux, Pleurisie, &c. for to bring Nature to rest and
quiet again; but in cases where Vomits are ne∣cessary,
as in foulness of the stomach or Palsey,
this Opiate must not be given.

2. Toads cut up in the midst, and their in∣trails
taken out, and afterwards dried and beaten
to powder, with a like quantity of Sugar; give
the Patient a thimble full of this Powder fasting in
Wine, and it will strongly drive forth the water of
the Dropsie by Urine.

3. Where it is yet seasonable, and the sick party
is not wholly over-powered by the Disease, the
vulnerary Herb called Asclepias or Wince-toxicum,
taken inwardly every day, is very good and profi∣table
in this case.

Another means serviceable in the curing of this
Disease, hath already been set down in the former
part of this Treatise; to which we remit the curi∣ous
Reader.

21 Q. Forasmuch then as we do perceive that
the Great and Lesser World do stand in an har∣mony
and agreement together, and that the Moon
and Stars do continually produce water, and bear
rule in the same; and that the Sun continually
works in the said waters, in order to the perfect∣ing


Page 40

of them, in that he makes a fiery water, by
which means a perfect Revolution is brought a∣bout.
And do not we find that the same thing
happens also in Man the Little World; so that his
Moon and Stars continually generate a water in
him, and bear rule in the same? And whenever
this Revolution doth not happen, so that the light
of the Sun cannot work orderly in the said waters,
doth not then the nature of the Nocturnal Light
get the dominion? And forasmuch as the same
doth continually produce water, and that the said
water cannot circulate for want of the light of the
Sun, must not then this standing water of necessity
produce the Dropsie? And according to this Hy∣pothesis,
can the cure of the Dropsie consist in
ought else, but in appeasing of the disturbed solar
life; by which means the Sun (being again duly
united with the waters) doth reduce the waters
to their former out-working subtilty and life:
seeing that the light of the Sun, Moon, and Stars
(which pierceth through all bodies, how hard so∣ever
they may be) doth again open the hidden
spiritual passages that were obstructed, (which
are far more subtile and minute, than to be per∣ceived
by any Anatomist, or the outward eyes of
any man whatsoever) and through the said open∣ed
passages it afterwards (by means of the Air)
drives forth that water by Sweat, Urine, and
Stool? But when for want of knowledge of a true
Medicine, they tap the Patient, and by making an
Incision in his body, let out the water (in cases


Page 41

where the said Disease is come to such an height,
that by reason of the weakness of Nature, the
Physicians cannot any other way cure the same)
all at once, through unskilfulness and want of ex∣perience;
how can it be otherwise, but that sud∣den
death must needs follow, because the life which
is yet in the said water, and cannot in this way be
separated from it, is let out together with the wa∣ter?

In like manner also, when some unexperienced
Physicians mistake the Tympanites or Wind-Dropsie
for the Water-Dropsie, and according to
this imagination of theirs, make an Incision in or∣der
to the letting out of the supposed water; and
when now instead thereof, the air at once gusheth
forth (as before was said of the Water-Dropsie)
and with it the life, which as yet dwelt in the
same; can it be any matter of wonder to see the Pa∣tient
die immediately upon the voiding of the said
air? viz. in cases where the Disease is come to its
height; for then the whole life is contained in the
said Air. And when at any time by this undue
means, one or other dropsical person is holpen,
and the waters tapt from him by degrees, (though
indeed the life indangered thereby, and in some
measure weakened) may not we suppose that
this comes to pass, because that Nature in some
persons, by means of their foregoing sufferings
(where the Idea or Image of the Disease, hath not
yet taken such deep root) is already reduced to
some quietness; so as nothing else is wanting to


Page 42

her, but that she be freed and eased of the too hea∣vy
burthen of water?

22 Q. Forasmuch as Experience shews, that
when a Horse is over-rid or driven, and by this
means draws in more air than he can well digest
or circulate, he becomes seized with that Distem∣per
which we call Broken-windedness: for that
such a Horse draws in too much breath, and hath
not time to circulate and work out the same in
himself; and by this means becomes puft up like
a Balloon or Ball fill'd with air, so that he can take
in no more air, as being quite full and over-stock'd
with it; yea, it sometimes happens, that by reason
hereof, the Horse falls down dead of a sudden. At
Heidelberg and other places, they help this acci∣dent
after this manner, before it goes so far as to
spoil the Horse: The Horse is fast bound in a Stall
that he cannot stir, and his tail tyed up on high,
and then a blunt round Stick or Truncheon is
thrust up his fundament about nine inches, the
Stick being of a convenient thickness to fill up the
same. This done, a small Incision is made cross∣wise,
between the tail and fundament; after
which, they take a round Iron red-hot of the thick∣ness
of ones little finger, being also sharpened at
the end; this they thrust through the Incision
downwards through the Arse-gut, till it do reach
the Truncheon inwardly flaunting; and this hot
Iron must be well and oft turned in the said Inci∣sion.
And last of all, a leaden Ring of the thick∣ness
of a childs finger of eight years of age, is thrust


Page 43

up through the fundament of the Horse into the
hole that is burnt with the Iron, and the wound
anointed with oyl, until it be perfectly cured, and
then the Ring is taken away. After all this, the
Horse is serviceable as before, and when he runs
post, one may hear the air with a blast gushing
through the said hole like a Whistle or Pipe; for
that now the air (which is in the hollow of his
Belly without the Guts) is not so compressed in∣wardly
as before, as having now a convenient pas∣sage
or out-let. And doth it not most evidently
appear from this example, that the air which is
drawn in by the Nostrils, is not onely designed to
cool the heart, and after that to be blown forth a∣gain,
without any further operation or usefulness;
but that the said air doth incessantly pass through
the whole body, and perform its Revolution?

23 Q. As we find that in the Air of the Great
World there is a great power which we may call
the strength of the Macrocosm, as by example,
when by means of a certain Instrument we do by
force draw the air out of a Glass, we shall find that
the Glass (how heavy soever it be) will stick
fast to the Instrument; and that the more strong∣ly
the air is drawn out, the faster it cleaves, as
hath formerly been declared more at large in our
Alphabet of Nature, printed at Sultzbach, Anno
1657. 49 page. And do not we perceive some∣thing
of like nature in Man (who is the little
World) that when he is to put his utmost strength
to any thing (as when he goes to lift any thing


Page 44

beyond his ordinary force) he is fain to keep in his
breath, as being that wherein his Fire-life doth
consist, to the end that his life and the powers of
it, may be so much the more increased and streng∣thened?
It is likewise matter of every ones ex∣perience,
that when we move much and strongly
(which motions are performed by means of the
Air) we can digest more than at other times,
and that because we take in more Air than usually:
for the powers of our life being increased and
strengthened by the Air, make us to stand in need
of more Food for our sustenance, than at other
times?

24 Q. May not we also perceive the effect or
working which the Air hath in Man, from this
instance: that when a man is in pain and grief,
he is apt to cry out and complain, which yet can∣not
in the least help him; forasmuch as by cry∣ing
he doth but waste his strength? Now may
not we suppose this to be the cause hereof, viz.
that a man naturally seeks to rid himself of the
pain he feels; but seeing that this cannot be, ex∣cept
the life it self (in which the pain is) and the
strength of it be weakened? Now this life is no∣thing
else but his living Air, which he hath drawn
in and keeps in his Belly, it being there united to
his own essence; and by his crying he strives, as
by force, to thrust out this Air and his Life toge∣ther
with it, that by this means he may be rid of
the fiery pain which is in the kindled or inflamed
Life. And forasmuch as through these continual


Page 45

outcries the Fire-life is thrust forth, it so happens
that a man loseth his pain and strength together;
so that at length he hath no more force to cry or
speak, neither doth his Belly move up and down
any more: and then consequently he must have
a long time to draw in again and recruit himself
with air, instead of that which he hath lost, and
so fill his Belly again which is the Treasury and
Repository of the Air of Life. May not this also
be assigned as a reason why so many women
(through the unskilfulness and unexperience of
their Midwives) die in Travel, because they suf∣fer
them to spend themselves in outcries, before
the right Birth-pains are upon them?

Do not we likewise find, that when a man is
very weary, he is apt to yawn? And may we not
suppose this to be the natural cause of it; for that
a man when he yawns hath a desire to sleep, and
to that end lets out his breath, that thereby he
may be the more disposed for it; because as by
drawing in of the air we become strong, active,
and lively, so on the contrary, the breathing forth
of the same, doth make us heavy, dull, and drow∣sie?

Furthermore, when a man retcheth himself and
yawns, may not we suppose this to be the ground
of it, that as when a man draws in air, taking in
continually and digesting it, to the end that there∣by
he may attain life, strength and motion; in or∣der
to which, he doth still more concenter the air,
for as he draws in his breath, his Sinews are drawn


Page 46

together and contracted: so on the contrary,
when a man yawns and retcheth himself, it will
follow (according to what hath been said) that
by this means he must lose much more strength,
than when he onely yawns without retching.

For a further confirmation of this, I have known
a man, who having over-studied himself, so that
he was quite weary and very drowsie, found that
by his much yawning and retching of himself, his
Belly grew cold: but upon his following the ad∣vice
of a Friend that wish'd him to forbear the
said yawning, he sensibly perceived his Belly re∣stored
to its former warmth.

Moreover it is observed, that the Cramp oft
follows after yawning and retching, where it hath
been used beyond measure.

And as for sighing, may not we conceive this to
be the cause of it; forasmuch, as when any man is
in earnest study, or is troubled or grieved, he doth
not fetch his breath so oft as otherwise he is wont;
and therefore as soon as he finds in himself the
want of it, he is forced to fetch in his breath long
and deep: and what is that else but sighing? And
when in this case the seed of Speech, which lies in
the throat of man, wants breath and spirit, and
consequently quickness and strength, and the par∣ty
then hems, doth he not thereby stir and excite
the seed in his throat, as well as the strength which
is in his Belly?

25 Q. Now that there is in man a fiery life,
and a fiery voice proceeding from the same, which


Page 47

proceeds from him in a strong anguishful outcry,
in which all the powers of the whole life work∣ing
in each other, do inkindle and inflame them∣selves:
and though it be impossible to describe the
proper image of such a voice, because we cannot
with Letters represent the likeness of a voice; yet
•s it not in some part evident from hence, accor∣ding
to what experience shews, that when impa∣tient
unexperienced persons are put to the Rack,
who are not able to endure the said pain, or con∣tain
themselves, but give forth all their strength
by their outcries, we may then perceive a won∣derful
fiery voice proceeding from them: and
such persons as these grow very weak at last, and
are forced to confess what is demanded of them.
But others who do know that, and how to restrain
their voice at the beginning, become patient and
retain their strength of life, and their whole body
breaks forth into sweat, and their pains decrease,
so that they cannot be forced to confess.

26 Q. Now that the life of man, and the air
which is in his belly, from whence the voice pro∣ceeds,
is a true living fiery Essence, may not this
•n part be made out from hence, that when wan∣•on
Children that are in health, let a fart through
their shirt kept close to their breech into the flame
of a Candle, that the same makes a great blaze
much like that of Brandy or Brimstone when they
are kindled? But when these Children be sick,
this wind will not take fire, forasmuch as no
Brimstone is in it; wherefore also it hath no sul∣phurous


Page 48

smell, as that of sound people hath. Now
that in this foresaid stinking smell there is a true
Brimstone, is not this evident from the kindling
of these winds in those that are sound? We find
also that Brimstone when it is dissolved in Oyl,
gives forth a much like smell to that of the back∣winds
and excrements of sound people. Upon
which account also the Balsome of Sulphur (which
especially in its preparation gives forth such a
smell) is good for distempers in which the Breath
is concerned.

27 Q. Seeing that from what hath been said,
may be gathered, that the Nose by which the air
is drawn in, is an Instrument through which mans
life was blown into him by God; the Query is,
Whether it would not be contrary to the Divine
Wisdom and disposal, if in such a noble Instrument
by which man draws in his Life and Smelling, as
through a carthilaginous Spunge, such an impure
matter as the Snot of the Nose is thought to be,
(being look'd upon as a meer Excrement by the
ignorant, whereas it is without any scent, when
man is in health) should have its seat and dwel∣ling-place?
Or whether that which is so common∣ly
esteemed, will not, after diligent consideration,
be found a much more noble thing? And seeing
that in Anatomy it is notorious, that both the
Nostrils or Passages of the Nose (whereof the one
hath a male property to work out, and the other
a female to receive and take in, and that in order
to the distinguishing of the objects of smelling) do


Page 49

by Vessels communicate with and go up to the
Brain, and come down again to the Throat, and
do meet together and are united in the midst of
the head, in the common Centre, where the Or∣gans
of all the Senses meet together; from which
Center a twofold matter of distinct virtue and
property comes down from the Scull and Brain,
which is afterwards divided, one part of it passing
forwards into the Nose, the other backwards to
the Throat. Now forasmuch as this matter doth
appear to be no Excrement, whether we might
not call this a Seed of the Brain, which comes
down into the Nose, and that for the forming and
working out the essential and vital Sense of Smel∣ling?
In like manner, as the matter or seed which
comes from the Brain to the Throat, doth unite
itself with the seed that comes up from beneath
from the Heart, and there generates or brings
forth the Speech.

IV. Concerning the Mouth, and of the Taste, and and Speech of Man.
28 Q. Forasmuch as the Mouth was chiefly
given to man for this end, that he might (through
his voice) bring forth the Issues and Births of the
other Senses: for we find that in the Mouth are
three Tongues, viz. the upper, middlemost, and
under-tongue; and may not we conceive this to
be the use of them, that the upper-Tongue (V∣vula)
which from on high hangs downwards in


Page 50

the Throat, conveys the seed for Speech from the
Brain downwards to the under-Tongue (Epiglottis)
or flap and cover of the Throat, which closeth the
Wind-pipe on the top, as doth the lid of a Canne:
which Palate when it is diseased or defective, or any
way ill-affected, it causeth an hindrance to the
Speech, as well as when the middle-Tongue is af∣fected
or indisposed. But by means of the under-Tongue
or Epiglottis, the seed is conveyed from
beneath upwards from the Heart, through the A∣spera
Arteria or Wind-pipe, for to be united with
the seed that comes down from the Brain; and this
Union is effected by means of the middle-Tongue,
by which union the Speech is afterwards wrought
out and perfected? And is it not probable, that
by means of this under-Tongue, the Ventriloqu•
(viz. such who speak through their Belly) can
speak backwards or downwards in their Belly,
without the least motion of their Mouths, in such
manner as gives a most wonderful and strange
sound, as if a third person did speak, whereby they
deceive many?

Now that a seed comes down from the Brain
into the Throat, may it not be gathered from
hence, that when any one hath a Cold, or when
he hawks or hems strongly, a tough slimy matter
comes down into the Throat? And that a like
seed comes up from beneath, may not we perceive
that likewise, from this instance, viz. when weak
persons with coughing do fetch up abundance of
slimy matter, which they spit o•t? Now that


Page 51

some part of this slimy matter is a Seed, may we
not partly perceive this from the toughness of it,
and that when the said matter is spit out on any
thing that is made hot, it clings together, and be∣comes
coagulated like the white of an Egg, which
other waters doth not so do? As likewise fro•
hence, that those who are troubled with a Cough,
are at the same time indisposed for the act of Ge∣neration.
Moreover, that coughing is caused by
the unripeness, crudity, or distemperature of this
Seed, is it not evident from hence, that when the
Breath (which continually passeth through the
Nose) doth convey the praeternatural cr•de smell
or scent of this Seed that lies under it in the throat,
through the Nose into the Breast, it then causeth
(by reason of its Distemper) an unseasonable ri∣sing
up of the Seed from beneath; forasmuch as
all parts of the body do partake and communicate
with one another, by which means the Cough is
occasioned? For the cure of which, it hath been
•ound by experience in some Coughs, that when
the Seed or crude slimy matter (which in the
Cough mounts up from beneath) is from the first
beginning of it, swallowed down into the Sto∣mach;
and by this circulation out of the Breast
into the Stomach, is there concocted and ripened,
the Cough by this means hath sometimes been
cured.

And seeing that there is a threefold Cough;
〈◊〉. Such an one as was just now mentioned.
〈◊〉. A coughing from impatience, which is chiefly


Page 52

occasioned when we cannot bear the tickling o•
the Seed in the Throat; from which impatience
it comes to pass, that the more a man spits up, the
more matter for spitting is still made inwardly;
as we may see in those that weep, that the more
tears they shed, more water for tears is still
produced and generated.

3. From both these sorts of Coughs, when they
abide or continue long, a third sort of Cough 〈◊〉
generated, which is, when we make a custom 〈◊〉
coughing; and then it oft happens that the first
Cough goes away, and the other two remain
Would it not then be good from the very first
(by degrees) to stop this impatient coughing
and not to give the Reins to it, that is, to keep ou••selves
from coughing so strongly or so often, as w•
may be prone or apt to do? And is it not proba∣ble,
that by this means we may soon get the m•∣stery
of a Cough? And the same may be said 〈◊〉
other Diseases.

29 Q. Now how both these forementione•
Seeds (the Upper and Under) by their unio•
do produce the Speech and Voice, may not th•
be made out, partly from what here follows, vi•
It's known by experience, that when some stron•
men in a fiery driving earnestness, by long and in∣tense
spea•ing about weighty matters, have tire•
themselves, so that their Voice hath grown low•
and their Speech at last quite failed them: whic•
in some hath been known to continue for thre•
weeks together, and afterwards upon the return 〈◊〉
Page 53
•heir Speech, they have been sensible of a sweet
•limy matter which came in their Throat, of the
•ame taste and smell with Wheat flower and wa∣•er
mingled together (which in the Great World
•s the true Seed of the Earth) and of much the
•ame scent as the Seed of Man hath; and that
when they have chanced (with a light coughing)
•o spit out this sweet slimy matter (which comes
into the Throat both from above and from be∣neath)
before it was fully perfected and united,
they have again totally lost their Speech, and be∣come
dumb, until a like slimy matter hath afresh
•een gathered again. It hath also been observed,
that when they have eat leavened Bread, before
that this Seed hath been perfectly united, they
have thereupon been taken with a Cough, and so
•spit out the Seed again, and by this means lost their
Speech a third time; but when they have eaten
•unleavened Bread, or sweat Cakes, this hath hol∣pen
them to retain the said Seed. They have
likewise found, that a due use of Balsome of Sul∣phur,
hath been good for this purpose.

30 Q. Upon this occasion of mentioning un∣leavened
Bread and sweet Cakes, we may enquire
into the reason, why God commanded the Israelites
to eat unleavened Bread or sweet Cakes, at Easter
in the month of March, or Spring-time, when all
things begin to get a new life? whether it may
not have been for this reason, because man (as
the Little World) receives his Seed from the
Great World, to the end that the Great World
may be perfected in the lesser?

Page 54

31 Q. Forasmuch as Wheat, of which Bread is
made and baked, is the noblest and best sort of the
Food of Man, and that a certain Root commonly
called Earth-nuts, ariseth from and is nothing else
but Wheat turned and growing up-side down∣wards
(and in Holland is esteemed and common∣ly
held for no other) forasmuch as the same is
found ordinarily in fruitful Wheat-fields: And
whereas we read that Ruben found his Dudaim
(Mandrakes, according to the vulgar translation)
in the field, in Wheat-harvest; may not this give
us great occasion to make inquiry, whether this
same Earth-nuts were not the very. Dudaim of
Ruben which he brought to his Mother, for which
she bought or hired the company of her Husband
Jacob that night from Rachel? For the word Du∣daim
signifies in the Hebrew Tongue (Loves)
which the very forming of the sound in the word
〈 in non-Latin alphabet 〉 doth shew: for 〈 in non-Latin alphabet 〉 signifies Love, and the
termination 〈 in non-Latin alphabet 〉 makes it of the plural number,
and signifies a multiplicity; for 〈 in non-Latin alphabet 〉 which is the
fourth Letter of the H•brew Alphabet, and is for∣med
by the Tongue when the same presseth it
self forwards softly with its point against the teeth,
which point is the out-worker and former of all
and every Letter, and in the Hebrew is the Let∣ter
〈 in non-Latin alphabet 〉, which with the Cabalists (not without rea∣son)
stands for the number 10, and is likened to
the virile member, as may be more largely seen in
the Authors Book, intituled The Alphabet of Na∣ture.
When now this Letter (〈 in non-Latin alphabet 〉) in order to a


Page 55

birth, enters into the vowel (〈 in non-Latin alphabet 〉) (whose sound ex∣presseth
the death and dying of the word) then a
new birth comes forth, viz. another (〈 in non-Latin alphabet 〉). This
new (〈 in non-Latin alphabet 〉) enters with his new point, as with the
lower (〈 in non-Latin alphabet 〉) into the shut-up (〈 in non-Latin alphabet 〉), which signifies the
Mother or Womb, in order to multiplication:
And that is the cause why this syllable 〈 in non-Latin alphabet 〉 (with
the Hebrews) always signifies the plural number.
Now Love is nothing else, neither can it be repre∣sented
otherwise than as a Mother with her Child;
and seeing that a Child (before it comes to be so)
was onely humane Seed, and that this Seed of Man
(the Lesser World) proceeds from the Seed of
the Greater World, which is Wheat, as being the
chiefest Food of Man, and that the Wheat when
it turns downwards into a root, doth bring forth
a Fruit, and turns to that we call Earth-nuts: and
Rachel having for so long a time together (before
their cohabiting together) so heartily loved her
Husband Jacob, and by him again been spiritually
beloved, and thereby also was spiritually impreg∣nated
by him; which multiplied impregnation,
seeing it was spiritual, went up to the head (as
being the first seat of Love) and abode there un∣til
the time of their coming together, when his
Seed being united with hers, by reason of a long∣continued
custom, having past so many Revolu∣tions,
still went upwards, till at length these spiri∣tual
impregnations were so greatly multiplied, as
to make her burst out into these words, which she
spake to Jacob: Give me children, or else I die.
Page 56

From which manifold spiritual impregnation, at
last Joseph (whose name imports multiplicity)
was born. May not this therefore be supposed to
have been the reason, why seeing that Rachel
knew that the impregnation in her, which former∣ly
(in a wrong order) went upwards to bring
forth fruit in Idea onely, and in the head, before
that the same could take root beneath, must needs
first be conveyed from above, downwards, before
ever she could bring forth Children; therefore she
desired the Dudaim, because she knew that they
were a Fruit that had also grown in a wrong or∣der
(yea, wholly according to what was said of
her impregnation) viz. their upper part was
turn'd downwards, that so by means of this Seed
of the Great World (in which the blessing of
God or generative power did lie) might cause in
her the Seed of the Little World, which went
wrongly upwards into her head in Idea's of love
to her Husband, to descend rightly downwards
in order to corporeal birth.

Now that upon every cohabitation of Man and
Wife, a spiritual Seed also doth come into the wo∣man
and abide there, and is not annihilated, may
not this be evidenced from the example of Tha∣mar,
who after the death of both her Husbands,
had their Seed raised and excited in her by her Fa∣ther-in-law
Judah? Gen. 38.

32 Q. Forasmuch as we perceive that the whole
Mouth of Man, above, beneath, and on both
sides, as well as the Tongue and Teeth, do every


Page 57

one of them, continually and without ceasing,
give forth a distinct circulating moisture, so that
in the Mouth there is a twofold water, one above,
and the other beneath, both which must be uni∣ted
by means of the Tongue, in order both to
eating and speaking; which latter is formed by the
Tongue, which therefore is as a Spunge moving
and turning itself to all parts of the Mouth, desti∣nated
for the forming of all the living Images and
Letters, and the sounds of them in the mouth; as
we may see in the printed Hebrew Letters, that
they have the same figure and form as they are
shaped and formed by the Tongue in the Mouth,
especially when any one is forced to speak loud to
another at a distance; as is more largely declared
in the said Alphabet of Nature. And may not we
again in this circulation of waters in the Mouth of
Man perceive an evident harmony and agreement
between the greater and lesser Worlds in their con∣tinual
Revolutions?

33 Q. Now that the lower waters which come
from beneath, viz. from the Belly up into the
Mouth, be of Lunar, Nocturnal, and Terrestrial
property, and consequently do incline us to fleep,
and allay pains, may we not perceive this from
hence, that when the sweat of a mans feet is taken
by the mouth and swallowed down, it asswageth
the pains of the Cholick, as hath been experienced
by some; and as it is commonly known, that by
applying the soals of a Stocking, sore Throats are
cured. In like manner also, that the Spittle of


Page 58

any one taken in the night-time, as soon as they a∣wake,
and applied to the place where a Ring-worm
or Tetter is, doth take away the same; when on
the contrary, our Spittle by day so applied, doth
increase the Malady.

And may not this (perhaps) be the reason why
the lower waters are of such a nature (as hath
been now said) viz. for that our Feet, from whence
these waters come (considered with their ten
Toes) are (as it were) the roots wherein (as
in the roots of a Tree) all nourishment must die,
as descending into the roots, if ever they are to
arrive at an operative power, and to bring forth
Fruit through the Arms. Hands, and Fingers, as
through Boughs and Branches? An example of
which we have in Women with Child, who when
by reason of a longing they have for any Fruit, or
from a sudden Fright and Amazement at any
thing, they lay their hand on any part of their bo∣dy,
the Child also which is in their Womb will in
the very s•me part of its body get an answerable
mark or t•ken, which retains a sympathy with the
Fruit longed for, or with the thing which was the
cause of the Mothers affrightment. From whence
we may see, that the hands are nothing else but the
essential Out-workers of the thoughts of the
head.

We might further enquire here, seeing Man hath
his beginning and life from the Trees by his feeding
upon their Fruit, whether therefore an arboreal es∣sence
be not in the first original, and most inward


Page 59

imaging of his outward body? And whether this
Mystery be not hinted to us in the New Testa∣ment
(in which all Wisdom, as in the highest di∣vine
Philosophy, is contained) in the story of the
blind man, Mark 8. 23, 24, &c. where it is rela∣ted
how Christ spit in the blind man's eye, and
laid his hand upon him, and asked him whether he
saw any thing? whereupon he looked up, and
said, I see men walk like trees. But that afterwards,
when Christ a second time had laid his hand upon
his eyes, he saw all things clearly.

34 Q. May not the foresaid continual Circula∣tion
and Revolution of waters in the Mouth, be
supposed to be for the reason as follows: Inasmuch
as the said waters must give the first serment, and
must kindle the first life in the Food which we
take in, whereby our Food comes to be united
with us; of which also even the Americans them∣selves
do not seem to be ignorant, viz. that these
waters are a true living Spirit, who when they
prepare their strong Drink called Perino, they take
a great Root called Cassava, which they grate, and
after they have pressed out the Juice (which is
poyson) bake the remainder of the grated Roots
upon hot stones into Cakes of a finger thick, which
they eat instead of Bread: Another part of the
〈◊〉 grated or rasped Root they sleep in common
water; and their women take some of the foresaid
Cakes and chew them, and spit what they have
chew'd into the water in which the Cassava is put
to sleep, and this makes the Liquor to ferment,


Page 60

which afterwards serves them for a usual Drink.

35 Q. Furthermore, is not the Revolution of
the said waters partly also evidenced from hence,
that when women make use of mercurial waters
outwardly, for to beautifie themselves, if then
when they go to sleep they put one or two Ducats
into their mouths, (because they know by ex∣perience,
that the Mercury doth revolve or circu∣late)
the said Ducats become white; but when
put into the fire, the Mercury flies away, and so
the Ducats come again to their first golden co∣lour?
In like manner, when some take Mercury
inwardly, in order to salivation, by which means
an internal Revolution is brought to pass; now
the Mercury by its Circulation causeth salivation,
because not being digested, he is not wholly e∣stranged
nor changed from his mercurial quality,
but doth as yet in part retain the same, as may be
urged from this Argument, viz. that he doth first
set upon and kill that life of the parts of mans bo∣dy,
which yet is not absolutely the first wherewith
man is born, such are the Teeth, which are not
born with man; these, I say, he lays hold of in
such a manner, as to cause a corruption of the
Gums, and falling out of the Teeth, when the said
Mercury is unmeasurably and unskilfully taken
or made use off. And the reason hereof is, foras∣much
as the said Mercury is not yet wholly chan∣ged,
and therefore cannot pass through the Teeth,
which are some of the Rocks and Stones of the
Microcosm.

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36 Q. That a certain water or moisture passeth
through the Teeth, and that amongst other ends,
they were especially formed for this likewise, viz.
to afford waters in quantity; as also that the wa∣ter
in all and every part of the body must suffer
a change, to the end it may distribute to every part
and member of mans body, its due food and nou∣rishment,
even as we may observe that the sweat
of man, in each several member, hath a different
odour; so may not we also partly form the said
judgment from hence, inasmuch as we find some
of the Teeth so fashioned and formed, that when
we look upon them through a Microscope, we can
perceive in the middle or hollow part of them ma∣ny
spungy bladders, by which they continually
draw unto themselves much moisture, and also do
renew the same.

Might not we from hence likewise gather, in
some measure, that the Teeth of man, the Lesser
World, bears somewhat a resemblance to the
Mountains of the Great World, which continually
give forth their waters for to feed and nourish the
Earth; and this the rather, for that we find that
a great strength and force is in the Teeth, foras∣much
as we daily take notice, that when Children
come to get their Teeth, they about the same
time also begin to speak? And on the contrary,
when the Teeth by reason of age, or else through
infirmity, or other accidents, do fall out, notwith∣standing
that the party may be able to speak all
words as plainly as before, yet will he not be able to


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hold on a discourse so well as formerly, but will
soon be tired.

And lastly, doth it not follow, that the Teeth
were chiefly given to man, for these three reasons
and uses?

1. To afford water, or to give a ferment, and
thereby to excite life.

2. To bite and chew his Food.

3. To speak, that is to help to form his voice.

Moreover, seeing that the Teeth are ordinarily
thirty two in number, (even just as many as the
Hebrew Letters are, which likewise make up thir∣ty
two, the Consonants and Vowels being reckon∣ed
together, viz. twenty two Consonants, and ten
Vowels, which are formed by the Tongue, and by
means of the little Arches, which make the roof
of the mouth, and which are above the upper
gums inwardly) which Teeth, together with the
foresaid parts, help to form the speech and words,
which are afterwards uttered through the Teeth
and Lips? so that through the concurrence of all
these, a word is produced or born. Must not
therefore both these (viz. the Teeth and Letters)
have a great analogy and agreement with one a∣nother?

37 Q. Forasmuch as we treat here concerning
the Mouth, wherein the speech or words of man
〈◊〉 formed and born, it may give just occasion to
the starting of this Question, viz. Seeing that a
〈◊〉 and his word must be united or made one,
〈◊〉 that accordingly the words which flow from


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his heart, can as little be annihilated, as the man
himself can be; whether then this being so, all the
powers of man must not concur to the production
and birth of his word? And forasmuch as the
voice and word of man are his Off-spring and
Children, viz. his out-flown Spirits and Angels
which continually (from the beginning of his
life, until his death) go out from him, and make
up the whole man; Whether or no then man
must not give an account of his words, which do
follow him, as well as his works or thoughts?
And whether or no his words should not be his
subjects, over which his Central Life-spirit, ought
to rule as a King, yea and as a Priest offer them up
continually to the most High, and that so long
until his perfect Revolution be accomplished, and
his total Perfection attained, to the end that man
might be capacitated to enjoy the thousand years
Sabbath (which is made and consists of the week∣ly
Sabbaths) and obtain a spiritual body, and be
united with Christ? For seeing that God hath
made his beloved ones Kings and Priests, how
could he have made them Kings, in case they had
no Subjects? Or Priests, if they had nothing to
offer up to him? Forasmuch then as the words of
Man are to be his Subjects, and consequently must
belong to his Regiment or Government; and that
they (as well as his Sight, and all his Outbirths
through all his Senses and Desires) are a spiritual,
endless, and everlasting Being, as well as he him∣self
is; how is it then possible that ever they


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should be separated from man, or that they should
lose themselves or perish in the Great World, which
is Mans Mother, any more than a man is able to
lose himself? As for example, let us suppose that
if some thousands of men should be taken away
from their Wives, viz. by the Turks, or the like,
and carried away Captives into great slavery, and
that then there should a man be found who should
redeem them all out of bondage, and convoy them
home again to their Wives and Children, and af∣ter
that (he having made them meet together in
one place) should make a Speech or Discourse to
them full of the greatest love and friendliness;
can we imagine that these redeemed Slaves, their
Wives, and Children, would ever be able to forget
this mans countenance, words or works? Or may
not we much rather suppose that they would from
time to time relate all this to their Children and
Grand-children, that so the remembrance of this
their Redeemer might abide stedfast and fixed in all
their Posterity? Moreover, may it not probably be
supposed that some of these women, one more, ano∣ther
less, would become so far possessed of the Idea of
this their Redeemer, as even to bring forth Children,
which might resemble & be like him, and have (as it
were) his perfect shape and form; just as we have
had many such examples of women, who have
through liking and love, strongly imprinted on
themselves the Image of other men or women,
and being impregnated, have brought forth Chil∣dren,
which have very much resembled those whose


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Image they had imprinted in themselves; inso∣much
as others (though strangers) could observe
and take notice, that the Children greatly resem∣bled
such and such persons?

38 Q. Now that not onely the words of man,
but also his operative thoughts, before they are
yet brought forth into word or work, have a Be∣ing,
is not to be doubted of, seeing that it is wit∣nessed
by our Saviour himself, Mat. 5. 28. when
he saith, Whosoever looketh on a woman to lust after
her, hath committed adultery already with her in his
heart. And do not we in like manner experience
daily, in many that are united together by a strong
and vehement love, that when they are absent
from one another, yet not withstanding they are
made partakers of each others thoughts and
dreams by day and night; and that also when
they are present, they can understand one ano∣ther
without speaking, and be able to answer, be∣fore
the other hath spoke out his meaning, or ex∣pressed
his thoughts?

The same, on the contrary, is likewise found in
those who fall into great Anger. Envy, Jealousie,
&c. against each other; of which, many examples
might be here alledged, but are on purpose (as
being but too notorious) omitted. Must not
now this knowledge which one man hath of the
thoughts of another, be caused and wrought by a
continual influx, as well as e•flux of Spirits, which
are the good or bad Angels of Man? Seeing that
these Spirits, without being bound to time or place,


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do penetrate and pass through all bodies. Even
as we see that when a man fights in a Fencing-School,
that according to the bent and intention of
his mind, all his members at once in one moment
become operative and move themselves. Now
like as the Spirit of a man in his body doth thus o∣perate,
and man cannot be separated from the
Greater World, as being united to the same both
in his Spirit and his Body; shall not we suppose
then, that by means of this union, and sympathy a∣rising
from thence, man is able to work in all parts
of the said Macrocosm, which are in harmony with
him? As we may partly gather by a similitude
from without, viz. that when two Lutes are alike
tuned, if we touch the strings of the one, the cor∣responding
strings in the other will give forth a
like fund.

39. Q. Upon this occasion we may enquire con∣cerning
the living Word and Wisdom that are hid
in the deep and abstruse Parables, which every∣where
occur in Scripture, whether the reason
(why the same seem to be dead to many who
read the Scripture) be not this, as the Jews say
by way of similitude, that the case here is the
same, as when a beautiful, lovely, and virtuous
Virgin dwells in a certain house, and of whom
some young man becomes enamoured, who know∣ing
that this Virgin doth oft open a certain win∣dow
of that house, and shews her self thereat, to
the doing of which he often secretly draws her by
his strong love: whereas others on the contrary,


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who know nothing of this Virgin, nor have any
love for her, they find the said window always
shut; so that though they look never so often, yet
they onely see the window, but do never see the
Virgin. And in like manner, the inward myste∣ry
of the Parables in Scripture, continues hid and
concealed from the unwise, as who gaze onely up∣on
the dead Letters.

40 Q. Seeing then that this is so, is there no
Key to be found wherewith the Mysteries of Scri∣pture
might be opened? And forasmuch as the
Old Testament was written in Hebrew, and that
it cannot be translated into another Language, so
as to retain its own proper force and energy; may
not we therefore suppose, that in the Hebrew Lan∣guage
(as we consider the same to be a living
Language) this Key is to be found? especially
since we see that there is no radical word in the
said Language, very few excepted, that consists of
more than three Consonants, as of a Beginning,
Middle, and End; and that they are all writ
without Vowels, when especially the said Lan∣guage
is rightly and truly writ by the Wise; and
that for this reason, that they might be read and
understood so as to afford a variety of Wisdom,
and diversity of Signification, yet all agreeing and
harmonizing together, the like to which cannot
be found in any other Speech whatsoever. And
they who thus read the Hebrew without Vowels,
are necessitated to read the same with understand∣ing
and attention, and cannot heedlesly run over


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it, as is common in other Languages. Must it
not follow then from hence, that the perfection
of this Speech, and the wisdom which is contain∣ed
in it, doth chiefly consist in this, that the most
part of the radical words, very few excepted, are
made up onely of three Consonants, whereas in
other Languages there is great confusion, by
reason of the many Letters and Syllables of which
their words do consist; and we know that wis∣dom
is not to be found in confusion, but in or∣der?
Concerning this, see Alphabetum Naturae,
pag. 94, 95, &c.

V. Concerning the Sense of Feeling in Man: Also concerning the Brain, and the Pith of the Back∣bone, commonly called by Anatomists the Spinal Marrow.
41 Q. That there is (as it were) a Seed in
the Brain of man, and that the said Seed must be
generated there, is it not apparent from the three
parts of which the Brain consisteth, two of which
are in the fore-part of the Head, the other behind;
all which unite together and generate one Spirit
or Seed, which they afterwards conveigh; by the
Nerves, to the other Senses and Members of the
Body? For if in case the Brain were but one onely
thing, would it not then follow from thence, that
either a man must understand nothing at all, inas∣much
as there would be no Worker nor Receiver,
or else that he would understand all things in uni∣ty


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and perfection; which is not to be allowed,
because it is onely one of the incommunicable At∣tributes
of God himself? It is not therefore neces∣sary,
that there must be two, because a spiritual
and essential Image can onely be made or genera∣ted
by, first, a receiving from without, and next,
by an out-working from within, viz. the one to
be operative and male, the other receptive and fe∣male?
And must not we then suppose the third,
viz. the little Brain (so called) which is placed
behind in the head, to be the union of the other
two, like the Womb in a female? And that thus
these three parts of the Brain, do make out the
holy number three or Ternary?

And may not we in some measure perceive from
hence, what the nature of that indisposition is
which we commonly call a Pose or Cold? Since
we see that fools and mad men also, who want due
Apprehension which is performed in the Brain, are
commonly free from that Disease: whereas on the
contrary, those that think aright & study much, or
easily apprehend, and have subtile quick wits, when
by earnest meditation they do over-drive their
Brain, so as to make more Idea's than (for the
forming of which) they have received matter or
spiritual water sufficient from their Nocturnal Lu∣minary,
get thereupon a running of the Nose,
which is as it were a Gonorrhaea of the Brain, by
which the said Spirit or Seed doth disorderly slow
from the Brain, and consequently makes the man
unfit at that time to have any deep thoughts; e∣ven


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as that man who hath contracted a Gonorrhaea
below, is unfit to generate Children.

42 Q When now the hinder-part of the Brain,
or Cerebellum, which is the union of both the other
Brains, together with the Spinal Marrow, which
in Holy Scripture is called the Silver Cord (or
Pith of the Back) which passeth through the
whole Back-bone into the Os Sacrum, or Rump∣bone,
(at the end of which males have hair grow∣ing,
because there the spiritual Seed of the Bones
is wrought out) by means of which Spinal Mar∣row,
or Pith of the Back, the spiritual Image which
was formed above in the Head, is conveyed down
to the place of generation, as it is likewise done to
the Testicles; just as the breath through the
Mouth and Nose, passeth to the Heart, and from
thence to the same place of generation and birth.
May not we conclude therefore, that from the
Spinal Marrow almost all Nerves, Sinews, and
Bones, as well as all sense of Feeling and motion,
have their derivation of their Being and Original?
Forasmuch as experience doth witness to the same,
because when a man by growing very crooked hath
his Back-bone quite broke or intercepted, so as the
Spinal Marrow, or Silver Cord, is utterly separa∣ted
and cut asunder, or at least totally compressed,
we shall find that the party doth, at the very
same instant, wherein the breach or compression
is made in the Spinal Marrow, wholly lose all sense
and motion, viz. from the interception of that
breach or compression downwards; insomuch that


Page 71

when a Needle is run up even to the head into the
flesh of that person, he is not in the least sensible
thereof.

May not we likewise observe the same from such
persons as break or rather dislocate the Bones of
their Neck, who immediately and in a moment
thereupon are deprived of all speech and motion,
and lie for dead; but when some body that is very
strong sets his knees against the shoulders of such
a party, and puts his head between his legs, and
by a strong and streight extending of his head,
recovereth that dislocation, and makes his Neck
streight again, so as the Spinal Marrow, or Silver
Cord, is restored to its former site and erect po∣sture;
then the person is presently restored to his
perfect life, speech, and motion, which he had be∣fore.

43 Q. Seeing then that the Neck and Back-bone
are governed by Sinews, Muscles, and Nerves, by
the means of which all motion is performed, viz.
forward, backward, on both sides, and also of tur∣ning
round; so that when we bow forwards, the
foremost Nerves, Muscles, and Sinews, are 〈◊〉 their
length contracted, and the hindmost are extended:
And the like happens when we move on either
side, viz. when we bend towards the right, the
Nerves, Muscles, and Sinews on the left are exten∣ded;
and those on the right side are in their length
contracted: and in like manner it is when the mo∣tion
turns round. Must it not follow then, that
when any one of these Nerves, Muscles, or Sinews


Page 72

loseth its force, and the body thereupon is over∣balanced,
and leans or bends that way; whether
then, forasmuch as the weight of the Head, Arms,
Breast, and of the whole upper part of the Body,
by reason of the weakned Nerve, Muscle, or Si∣new,
is no longer carried in a streight or erect po∣sture
or line, but in a crooked and distorted, this
weight causing a leaning of one side, must it not
of necessity make the body more and more croo∣ked,
and so consequently by degrees produce
great bunches and protuberances, either in the
Back, Sides, or other part of the Trunk of the
Body?

And may not this likewise be the reason why
young Children, who are yet a growing, when
they are set to work at great Spinning-wheels, or
any other labour, that makes them sit crooked, do
thereupon become crooked and bunch-back'd?

Is it not also evident from hence, why those who
are very crooked and bunch-back'd, are also short∣winded,
not onely because the Lungs have no
room to go up and down (which yet is common∣ly
supposed to be the reason of it) but because
the life and motion which passeth through the
Back-bone, cannot have their free course and cir∣culation,
as being hindred and weakened by the
crookedness of the Spinal Marrow or Pith of the
Back-bone.

Now I having found out an easie way for to cure
and restore such as are crooked or bunch-back'd,
and that after the best manner, naturally, easily,


Page 73

and without trouble; which, upon my direction,
hath been often performed and accomplished:
whereupon several Friends have importuned me
not to suffer so useful an Experiment to Mankind
to be buried with me. In compliance with whose
desires, I have at the end of this Discourse (that it
might not make too great a gap in the sequel
thereof) described the Instrument wherewith,
and manner how this Cure is performed; to which
I refer the Reader.

41 Q. That the five Senses of man (of which
in part mention hath been made before) do con∣cur
and meet together in the Head, may not this
partly be inferred from this instance, viz. that
when a man stops up his Ears with Wax, or by a∣ny
other way, and then takes a long Stick and
puts one end of the same to his Teeth, and the o∣ther
end of it leaning on a Virginal, viz. on that
part of the Instrument which is near the strings,
whilst another plays upon it, he that holds the
Stick between his Teeth, will hear the whole
Musick most distinctly and sweetly through his
Teeth, notwithstanding that his Ears be close stop'd
up? Moreover, the same may be further con∣firmed,
because (as hath been mentioned) a two∣fold
Seed flows down from the Brain of man into
the center or mid-part of the Head, where all the
Senses meet, and there becomes divided, one part
of it going forwards towards the Nose, the other
backwards to the Throat.

Is not the same likewise further apparent from


Page 74

hence, that when we use a Collyrium or Eye-water
to our Eyes, (as for instance, Aloes with a little
Copperas dissolved in Rose-water) we presently
perceive the taste of the Aloes in our Throat;
from whence we see that there is a continual Re∣volution
of water from the Eyes to the Throat.
The same being yet further demonstrable from
hence, that when men weep for joy or grief, and
shed many tears, that at the same time much wa∣ter
runs down from the Eyes to the Nose and
Mouth also.

45 Q. Seeing we have here made mention of
the water of the Eyes, may we not take occasion
from hence to enquire for what end and purpose
the natural faculty of Weeping and Laughing was
given to Man? And whether or no it were not
chiefly given him for this end, viz. that Man kee∣ping
himself betwixt both those Extreams, might
not turn foolish; because we see that when a man
by his imagination doth frame to himself an I∣mage,
which proves to be according to his desires,
and such as he delights in, he thereupon is pleased
and laughs, and his Eyes give forth their water
(proportionably to the excess of his love for the
said Image, which in order to its being perfected,
ought to be free; whereas in this case the party,
by reason of his love to the said Image, lays hold
on the same as his propriety) for to drown the
said Image, and so take away the excess of love to
it?

Page 75

And on the contrary, is it not for this reason,
that we find that Fools which have no understan∣ding,
laugh very much, by which means they are
hindred from framing any due Images? And will
not this likewise be found to be the reason of their
weeping, who are seized with grief and sorrow;
for that when they have lost the beloved Image,
which they would willingly have kept as their
propriety, they begin to shed tears, in which the
said Image is drowned, and their excess towards
it taken away.

It being a thing of daily experience, that when
any one that is in sorrow cannot weep, his sorrow
increaseth, and the Image that causeth it, grows
stronger; so as sometimes the party by means
thereof becomes a Mope or Fool, and sometimes
dies for grief: but as soon as the party comes to
weep, so that his Eyes, Nose, and Mouth give forth
their water, he thereby is delivered and eased of
his sorrow; and the more plentiful his weeping is,
and the more abundantly his Tears and Mouth∣water
do gush forth, the sooner is he eased, foras∣much
as the grief-causing Image is deluged and
drowned in the said waters.

46 Q. Now that sorrow without tears doth
oft take away the dolorifick Image and Life toge∣ther,
is not this, alas! too notorious from mani∣fold
experience? And that the very same may be
caused by a violent and excessive Laughter with∣out
tears, is not this also matter of experience?
For hath it not been known, that young wanton


Page 76

Children playing together, have so long tickled
one another, till by excess of Laughter they have
lost their breath, and swoned away? And some
wicked ungodly Souldiers were not ignorant of
this, who in the late German War (which con∣tinued
thirty years together) when they were
minded to force the Country-people to tell them
where their Money was, did bind them fast on a
Stool or Bench, and having pull'd off their Shoes
and Stockings, they anointed the soals of their
Feet with Cream, or rubbed them with Salt, and
let a Goat lick it off again; by means of which
tickling motion they were forced to extreme
Laughter, but without tears; and by this means
having lost their strength, they were forced to con∣fess
all, and discover to them where they had hid
their monies.

47 Q. Seeing we have many instances of mad
people or Lunaticks, who by chance falling into
the water, and by letting in the same into the up∣per
part of their body (so as the air in their Lungs
hath been quite choak'd thereby, though not the
air which was in their bellies) have been drowned
to appearance, and held by all for dead, who after∣wards
having been laid upon their bellies with their
heads and upper parts inclining downwards, and
some body blowing strongly into their Funda∣ment
through a Knife-sheath with the end cut off,
or other convenient Pipe, have thereupon begun
to vomit up all the water they had taken down;
and thus have not onely been restored to life, but


Page 77

at the same time also have been cured of their mad∣ness,
and restored to the perfect use of their Reason,
and continued so.

And for a full and convincing evidence of all
this, there is a certain Physician, who having made
this observation out of my Fathers Writings, hath
put the same in practice, so as to make a Profes∣sion
of it, viz. he takes mad people and binds their
hands behind them, and ties their feet together
with a Rope, which he runs through a Pulley, and
there by lets down the upper parts of their body
into a Vessel of water, and lets them hang till he
think it to be enough; then he pulls them up out
of the water, and blows into their Fundaments,
by which means they void the water they have
taken in, which having drowned the Image of
their madness, the said Lunaticks have thereby
been delivered and freed from the dominion of the
Moon.

May we not therefore conclude from hence,
that when the water of a mans own Little World,
viz. his tears of weeping or laughter (as afore∣mentioned)
are not sufficient to drown the un∣due
Images man hath framed, he is then forced to
have recourse to the waters of the Great World?

48 Q. Is it not likewise very observable on this
occasion, that a Dog being a Beast of a very quick
scent, hath a very cold Nose, which coldness is a
main cause of the quickness of his scent, because
the odoriferous emanations from persons and
things, are by the said cold condensed, contracted,


Page 78

and repercussed, and therefore made the more per∣ceptible.
Now a Dog by means of this his quick
scentedness, and the spiritual emanation which con∣tinually
goes forth from, together with the love
he bears to his Master, is able to trace the way he
is gone, and to distinguish him from all others;
which a man cannot do: for if he had so quick a
scent, his Senses would thereby be dissipated and a∣vocated,
and his activity or out-working would be
weakened. But Man when he stands aright, is ca∣pable
of an higher perfection than this, forasmuch
as when he hath perfectionated and wrought out
his outward smelling, he then obtains a spiritual
smelling, and the same may be said concerning all
his other Senses, and thus becomes enabled to enjoy
and rule over all. So that in this particular also
he far excells a Dog and all other Beasts, in case he
will but apply himself to it, and retire into him∣self
in his Central Spirit. Now it is upon the
same account, as aforesaid, that a Dog doth so love
his Master, and others that are his Benefactors,
insomuch that he gives up himself willingly to
death for them. And forasmuch as his quick
scent makes him to be watchful, and of no sound
sleep, which sleep notwithstanding all Creatures
stand in need of, to the end that the old Images
that are in their waters, might be drowned by
means of the overflowing Night-water, and so be
renewed and bettered. And is it not worth our
taking notice, that when these internal waters in
a Dog, through divers causes, as Hunger, over∣great


Page 79

Heat or Cold, are turned the contrary way
and disordered, so that he cannot take his due rest;
the Image of Love he had for his Master, is turn∣ed
to Enmity; and by this means grows mad, and
becomes shie of the outward water (forasmuch as
he is at enmity with his inward water & the Images
formed out of it) so that he hates it, and cannot
endure it; and that because his internal disordered
waters are thereby put in motion? And whilst
he is thus distempered, if he chance to bite ano∣ther
Dog, Beast, or Man, or if he do but touch
their skin with the foame of his mouth, immedi∣ately
the Spirit of his perverted and disordered
waters and Image, doth enter into them, and cau∣seth
the same disorder in their waters, so that they
in like manner become shie of the outward wa∣ter.

Furthermore, it hath been found by experience,
that the best means for curing this Distemper, is,
lightly to burn or cauterize the skin of the bitten
man or beast with a small red-hot Iron or Copper,
and by this means to put them into a fright of
fire, or else by plunging them well under water:
for thus the outward Fire or Water-spirit of the
Great World, which stands in its due and right or∣der,
will be predominant over and master the dis∣ordered
Spirit of the Little World, and turn about
and set to right the disordered waters of the same.
And is not this well worth our animadversion and
consideration?

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49 Q. Doth it not appear very probable from
all this, that the ancient wise men amongst the
Jews did well understand this effect or operation
of the waters; as who without doubt by a pater∣nal
tradition from Moses, or it may be yet further
from Noah, had received and learnt this? Seeing
that baptizing or plunging under water was very
frequent amongst them in the Old Testament, un∣til
the time of Christ, and is so even to this day;
so as it is plain that this Ceremony is derived
from them. And we find it frequently asserted in
the Writings of their Doctors, that there can be
no Repentance, without Prayers, Fasting, and of
Alms, and being baptized or plunged under wa∣ter.

And that the Jews in Christs time were of this
opinion, doth not that clearly appear from the
Questions which their Messengers propounded to
John the Baptist, asking him why that he baptized,
seeing that he was neither the Messias, nor Elias,
nor that Prophet?

Yea, there are at this very day some amongst
the Jews, who endeavour to excel others in Holi∣ness,
that do often, yea two or three times a week
plunge themselves under water. Moreover, in all
places where Jews dwell, they must have a place
for men and women to bathe in; the women al∣ways
making use of the same apart, or by them∣selves:
for after that they have accomplished the
six weeks of their Purification, before they can a∣gain
cohabit with their Husbands, the first thing


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they do, is to go into the Bath. This Bath is a li∣ving
water or springing Fountain, into which the
woman enters stark naked, without keeping so
much as a Ring on her finger, and by some un∣derstanding
women is let down so deep into the
same, that the water quite covers her head, for
not so much as one hair of her head must abide a∣bove
water.

And this the Jews do, to the end that the old
remaining Idea or Image might be drowned by
the water, and renewed. This Bath, when made
as it ought to be, is contrived after this manner.
First, in some convenient place where a living
Spring is, they dig five or six foot deep; and ha∣ving
made it of a fitting compass, they wall it
round within, and fix a Stone-Table at the bottom
of it, on which the woman that is to be baptized
or plunged, doth seat her self in the water, which
then (as hath been said) covers her head; under
her feet is a Stone-step for a Foot-stool, upon
which when she stands upright, her head is above
the waters, and so comes up by the steps, made for
that purpose in the Bath, out of the water.

Now that after a preceding birth there yet re∣mains
in women an Idea of the said former birth,
which afterwards may become operative, in case it
be not thus drowned and renewed in the water,
do not we find this by experience? Thus we see
that a Fool, so long as he continues in his foolish∣ness,
and is not recovered thereof by being plunged
under water, doth beget no Children but what


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are meer Fools: Is there not ground therefore to
fear, that a woman who hath had a Fool for her
Husband, hath even after his death something of
the old Idea of her deceased Husband abiding with
her? And do not we partly meet with an instance
hereof amongst irrational Creatures? For when a
young Mare hath the first time been covered by
an Ass, and Conception follows, she brings forth a
Mule; and when the next time she is covered
with a Stone-horse, she indeed brings forth a Horse,
but yet so distinguished, as that all those who un∣derstand
Horses, can easily perceive that the Dam
of it the time before was covered by an Ass; for∣asmuch
as the said Horse retains still somewhat of
the properties and shape of the Mule.

50 Q. Forasmuch as we have here made men∣tion
of Baptism or Plunging under water, it will
not be amiss further to observe, that Baptism is to
be considered under a twofold notion, viz. either
as particular onely, of which hitherto hath been
spoken; or as common and universal, as was that
of John the Baptist, who was sent to baptize unto
Repentance, and the Baptism of Christ with the
Holy Ghost and with Fire. In imitation of which
Baptism of John, it happened about four years since,
that an old pious simple Jew came amongst his
Brethren, who imagined himself (and declared as
much publickly to the Jews) to be sent to baptize
unto Repentance, as a Forerunner of the Messiah,
for that the time of the Messiah (as he declared)
was near: whereupon several simple Jews were


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baptized by him; but the learned and understan∣ding
men amongst them, were not so ready to ap∣prove
of this his undertaking, or to be baptized
by him, but propounded some Queries to him;
to which, when he could not return any sufficient
Answer, he was fain to desist from his further
baptizing, and confess that it was a weakness in
him, and that he had been mistaken.

Forasmuch then as according to this instance,
there must be a certain ground for baptizing, we
who call our selves Christians, ought in especial
manner to know this ground, that we might be
•ble to give to Heathens and Jews, whenever they
•hall demand it, an account and reason of the
•ame.

SECT. III.
Concerning the Outward Members and parts of Mans Body; and lastly, concerning the Stomach.
I. Concerning the Face of Man.
51 Q. FOrasmuch as we find by experience, that
when any person hath a Mole on his
•ace, that the same is also found on another part of
•is body, which bears proportion with that part
of his Face; which is further evidenced from the
•enereal Distemper, which hath its seat in the
•ower parts of the belly, but in its out-working
•oth first seize the Nose and disfigure it: May we


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not conclude from hence, that the entire propor∣tion
of mans body may be found in his Face?
Concerning which, we might here set down many
things, which for certain reasons are omitted at
present.

II. Concerning the Poise and Proportion of the Body of Man.
52 Q. Seeing that man, when he lays himself
with his hands stretched out over his head, upon a
stiff-stretched Cord, or upon a narrow board, will
find his true poise directly under his Navel (by
which, as his Center, he is fastened to his Mothers
Womb) and that on both sides he is of equal length
and weight. In like manner, when he lays him∣self
down naked on his back, with his hands joyn∣ed
on his belly, he then finds his poise under the
Rump-bone, from whence both his extremes be of
equal length and weight: and when being in this
posture he goes about to raise himself, he finds that
his head and feet mount together. And may not
we from hence plainly perceive, the exact propor∣tion
and symmetry of the Fabrick of Mans Bo∣dy?

III. Concerning the motion of the Thighs and Legs of Man.
53 Q. It is likewise observable, that man hath
two semi-circular Bones, viz. his Ankles, by means


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of which he can turn his feet this way and that
way, forwards, and on either side, to the end he
might be able to go surely and safely in any un∣even
or rough way, and not be in danger of fal∣ling.
As also that his Thighs and Legs are of the
same length, and move themselves round, or in a
circle. Furthermore, that when a man stands on
one Leg, and lifts up the other, it is at the same
time, by means of the Thigh, brought into a mo∣tion
for going; and when he lies down, and would
turn himself, it must be done by means of the
weight of his Legs or Arms, which likewise go
round, and are just of that length, that when he
sits, he can lean upon them, and help to raise him∣self.
Doth not all this well deserve to be weighed
and considered by us?

IV. Concerning the Bones of Man.
54 Q. Forasmuch as Man hath two hundred
forty eight Bones in order to his out working and
motion, and that there are just so many Com∣mands
in the Law of Moses of things to be done,
and three hundred sixty five Prohibitions of things
forbidden, which correspond with a like number
of Veins, Nerves, Sinews, &c. which are within the
flesh of man, and which, together with the forego∣ing
number of the Bones, make up the number six
hundred and thirteen; to which when the seven
Commands of Noah are added, the product is six
hundred and twenty. Now it is observed, that in


Page 86

the ten Commandments in Hebrew, there are just
six hundred and twenty Letters, so that every
Letter, according to this, seems to contain a Pre∣cept,
and consequently that the ten Commands
comprehend all the rest, Commands as well as
Prohibitions. May not we therefore in some mea∣sure
perceive from hence, the reason why our Sa∣viour
hath so expresly asserted, that not one Iota or
one Keraia (point or stroke which the Tongue for∣meth
for to make the sound, and to form and
shape the Letters) should perish from the Law un∣til
a•l be fulfilled?

V. Concerning the Analogie and Proportion which the ten Fingers of a Mans Hands have with the ten Head-Commands of the Law.
55 Q. Forasmuch then as in the ten Commands
all the other six hundred and twenty do meet to∣gether
and concenter, and that Man hath just ten
Fingers to his Hands, which Fingers are the out∣workers
of the Head or whole Man, that with
them (so far as their activity reacheth) he might
work out and fulfil the said ten Commands, prin∣cipally
with the ends of his Fingers, under the
Nails, where his chief and quickest feeling lies, by
which he examines and distinguisheth things.
Now as it was said before, that a humane Foetas
fourteen days after its conception, hath a perfect
Body, but without Hands or Feet, so that the Bo∣dy
produces them as its own out-working; whe∣ther


Page 87

this may not be a confirmation of what was
just now said, that the Fingers are the out-workers
of the whole Man? And doth not the great Ana∣logy
which there is between Man and the Law,
plainly appear from what hath been said? And
that the right and truly perfect man, doth consist
of these Precepts, yea is nothing else but the Pre∣cepts
themselves; which is confirmed by Solomon,
Eccles. 12. 13. where the words, according to the
original Text, runs thus: Let us hear the head
sum of all Doctrine: Fear God, and keep his Com∣mandments,
for this is the whole man.

VI. Concerning the Hair of Mans Head.
56 Q. Forasmuch as the Head of Man is of a
round Figure, and consists of six parts, as above
and below, before and behind, left and right side,
and that some of the said parts be covered with
Hair, with which a man is born; which Hair hath
likewise many excellent properties, by reason of
their colour, curling, thickness, &c. Concerning
which, much might be said, but for brevity is past
over. Amongst other particulars, it is observa∣ble,
that when a man hath much and thick Hair
on his Head, he commonly is very strong withal.
As also when any have the Hair on the top of their
Heads standing upright or staring, it is an argu∣ment
of great activity and operativeness, and that
such a person busies himself about all matters; but
by reason of the multitude of his thoughts and


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conceptions, is not able to work them out per∣fectly;
but when old age comes on, and that the
Hair begins to lie flat, and in process of time to fall
out, he then becomes disposed to work out his for∣mer
thoughts, as they revolve in him?

57 Q. Now that there is a great force or
strength in the Hair of Man, may not this in part
be considered from hence, that when a man is in
danger of his life, so as all his powers at once are in
anguish and suffering, that then his Hairs rise on
end, as is commonly known? As likewise from
this instance of a known young man, whose Beard
was not yet grown, who upon his receiving the
Sentence of Death, the day before he was to be
executed for Manslaughter by him committed,
had the Hair of his Head turn'd gray in one
night, which continued so all the days of his life
(for he was pardoned, because of the terrible
fright he had suffered in the expectation of death,
as was evident from the change of his Hair) and
when afterwards his Beard began to grow, the
Hair of it was black, whereas that of his Head con∣tinued
gray, as was mentioned before.

May not we give further evidence to this from
another instance, that when a man falls into De∣spair,
he bends and turns his Hands from him, con∣trary
to Nature, and twists and squeeseth his Fin∣gers,
as if he had a mind to break them (as being
the Out-workers of his thoughts) and plucks off
the Hair from his Head (which are the upper
Roots of Man, and do receive a strong influence


Page 89

from the Stars, and afford strength to the life of
man) and not his Nose, nor any other part: for
Nature understands what the Hair is? And have
not we likewise an abundant confirmation of this
power and force which resides in the Hair, from
the History of Sampson? Judg. 16. 17, &c.

58 Q. Again, that a fiery power is in the Hair,
do not we perceive this, in that when some comb
their Hair in the dark, a Light or fiery Glance
proceeds from it; and this as well in Beasts as
men? There was a certain known Lady, who by
reason of her intolerable Head-ach, could not endure
a Candle in her Room by night; and she having
in a dark night her Head comb'd by a Waiting-Gentlewoman
that was newly come into her ser∣vice,
who upon seeing a light or fire come from
her Ladies Hair, was sore afrighted and ran out of
the Room; but being afterwards perswaded to
comb her own head in the dark, she perceived
that a light or fire proceeded from her own Hair
also; whereupon she was recovered from her fright
and amazement.

VII. Concerning the Hair which is before on the Forehead.
59 Q. Don't we find likewise by experience,
that those who have their Hair growing down
their Foreheads triangle-wise, so as to reach to the
midst of them, are of very quick apprehension;
but ordinarily not so stedfast as others? And may


Page 90

not we from this instance, and from what was
mentioned before, conclude what the Hair of the
Head (as it stands in its proper station and order)
is in general, and what use it is of to man? And
that it hath its peculiar powers and out-workings?
As also that they have an Analogy with, and may
be compared to the Stars of Heaven?

VIII. Concerning the Eye-brows.
60. Q. Forasmuch as we find by daily observa∣tion,
that when a man hath variety of thoughts in
his head, and is in the earnest study of any thing,
he doth knit his Brows and wrinkle the skin of his
Forehead, in which wrinkles then we may plainly
perceive between the Eyes over the Nose, the Fi∣gure
of a Balance: and are not we informed from
hence, that the Eye-brows of man have and receive
power for to judge, find out, and rightly to weigh
and consider any thing, which the Eyes have in
part taken in and laid hold of?

IX. Concerning the Eye lids.
61. Q. Seeing that we find by experience, that
those who by sickness have lost part of the Hair
from their Eye-lids, have had their sight weaken∣ed
thereby, is it not rational therefore to conclude,
that the said Hairs were not alone ordained to
keep out dust from the Eyes, but that they also
contribute much to the sight it self? which we


Page 91

may the rather infer, for that the Eye-lids, in that
part where the hairs grow, are gristly, as the Nose
and Ears also be, as was before declared. And ac∣cordingly
we observe daily, that when a man is
sleepy, his upper Eye-lids grow heavy, and sink
down; and will it not follow from hence, that the
said gristly substance in the Eye-lids, hath a pecu∣liar
power of life to attract and give forth in like
manner as is found in the Ears, Nose, and all other
Bones whose extreme parts are all vested with such
gristles?

X Concerning the Hairs in the Nose and Ears, as well as those of the Beard and Privities, and un∣der the Arms.
62. Q. Forasmuch as Man hath Hairs also in his
Nostrils and Ears, and that the Hairs of every part
have their peculiar power and operation, ought
we not therefore to consider whether the Hairs
that grow on these parts, which are ordained to
particular sensations, of which they are the Organs
or Instruments, must not in all probability have a
•eculiar operation, and contribute much to the
•erfection of the said Senses? And may not we
•onclude the same concerning the Hair which
grows on other parts of his body, and is not born
with him, as the Hair under his Arms, of his Beard,
Privities, &c. viz. that they also have their pecu∣•iar
powers and operations? The Hair under the
Arms, is it not probable that they communicate


Page 92

to the Arms and Hands a particular power and
force for to operate or work out any thing? And
the like may be said of those of the Beard and Pri∣vities,
forasmuch as we see that Youths before
they grow hairy in those parts, have but a weak
and womanish voice, (as is well known by Musi∣cians)
but as soon as they grow hairy, their voi∣ces
become manly, as being then fit and disposed
for the production of Seed; and is it not probable
therefore, that the Hair contributes much to this
Operation? Is it not likewise worth our animad∣version
(as that which must have its peculiar
cause and reason) that women have no Hair
growing in some parts of their body, where men
have?

63 Q. And that these lower parts of Mans bo∣dy
contribute much to his Beard and Voice, is
matter of experience; because we see that Eunuchs
never have any Beard, and always a womanly
Voice. And may not we partly gather from this
instance, that the Man is properly the Generator
of the Word, and is the Chief and Principal in get∣ting
of Children?

XI. Concerning the Skin of Man.
64 Q. Forasmuch as by the help of a Microscope
we can plainly discern in the prepared Skin of a
Man, or tanned Hide of a Bufalo, that the said
Skins are throughout, as it were, woven together
with many thin nervous Filaments, as with so


Page 93

many Threads. And moreover, that all the said
Filaments do properly belong to mans make or
frame, as with which he is born; and therefore we
see, that when a man loseth any of the same, it is
not in the power of man to restore them, or to
make Hair to grow there, as before. The said
Filaments are likewise lost, when proud flesh
grows in wounds or elsewhere, which in the Dutch
Tongue is called wild flesh, for that the same is
not natural, but a Disease, and is like an Excrecence
growing on a Tree, of which several reasons may
be given, which for brevities sake are here omit∣ted.
May not we therefore conclude, that the
foresaid nervous capillary Filaments, of which the
Skin is woven together, are not there in vain, but
that they serve for motion, dilatation, and con∣traction?

65 Q. Moreover, seeing that the foresaid ner∣vous
Skin is covered with a thin and smooth up∣per
Skin, full of little Pores or Sweat-holes, and
small Hairs, through which all the spiritual Pow∣ers
of the whole man (especially in his Face, which
is an Epitome of, and represents the whole man)
do continually flow out from, and enter, and that
in the appearance of Light: as we do see in some
persons that a light fire or shining glance doth
continually proceed from their Faces and Skins;
and that when in the dark we rub their Skin with
a piece of Cloath, the said Cloath will appear full
of light-shining flames, in like manner as hath been
mentioned before concerning the Hair of the Head.

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Moreover, experience teacheth, that in great
and dangerous Diseases, the said upper Skin doth
peel off, and the Hair of the Head falls (which is
worth our observation) as hath partly been men∣tioned;
though we find also that in other Acci∣dents,
yea without any, during the whole life of
man, the said upper Skin doth continually wear a∣way
and is renewed again, in order to the continu∣ation
of mans life; insomuch as the whole man in
all his parts (not so much as the Nails of his Feet,
and Hands, or Flesh excepted) is continually re∣newed:
which we may perceive by setting a mark
at the root of our Nails, for we shall find that in
the time of three months the same will be grown
up to the top of them.

The same is likewise demonstrable from hence,
that when a man by sickness hath lost the greatest
part of his flesh, he recovers the same again in three
months, accounting from the time he begins to re∣cover.

Yea, the very Bones of man, from which the
Flesh hath its original, are not exempt from this
Renovation: for don't we see, that out of living
broken Bones a moisture proceeds, by means of
which they are conglutinated again: Now
how can we conceive that this could ever be
brought about, without a continual Renovation
and alteration of the Bones and their moisture?
The Seed of man likewise (which contains in it
and comprehends the whole man in all his parts,
the Bones as well as the Flesh) doth evidence this:


Page 95

for we see that a Child that is generated of the
said Seed, doth not onely resemble his Father in
shape and flesh, but also in his bones, from which
the flesh is produced. And also because the Spirit
of man doth properly dwell in the Bones (which
probably was the reason why Joseph commanded
the Children of Israel to take his bones along with
them out of Egypt, viz. that his Spirit might go
long with them) which Spirit is that which forms
the Body, seeing it is impossible that a Body, as
such, should bring forth a Spirit; but the Spirit
must bring forth the Body: which Spirit therefore
may be supposed to be that Rib of which Eve was
built. And may not we from all this conclude,
that the Bones must be renewed as well as the o∣ther
parts of mans Body, forasmuch as all proceeds
from one and the same Spirit?

And doth it not follow from all this, that the
whole man, according to all his parts (not the
meanest or least point excepted) must be subject
to a continual and never-ceasing Revolution?

66 Q. This continual Revolution of Man is
not onely to be gathered from the Sickness and
Health of man, according to what before hath
been mentioned concerning his never-ceasing gi∣ving
out and taking in; but may likewise be in∣ferr'd
from other accidents happening to persons
that are in perfect health; amongst which the fol∣lowing
instance will, I suppose, not be unaccepta∣ble
to the Reader.

Page 96

A known Friend was on a time carried a Priso∣ner
out of Germany towards Rome, to be laid up in
the Inquisition there; and passing through many
great Cities and places in Italy, in all which the
Streets and Houses, Doors and Windows, were fil∣led
with People that flock'd to see him, because
the report was, that he was to be burnt at Rome.
Forasmuch then as upon this account all eyes were
fixed upon him, as being desirous to eye him ear∣nestly,
and to have a full view of him; and he on
the other side, had as great desire to look upon
them, as being free and unconcern'd in his mind,
so as their imaginative sight could gain no en∣trance
into him, or be received by him, and conse∣quently
all the central Aspects which they cast up∣on
him, were fain to concenter elsewhere, and so
made up a kind of shadowy Person or Image,
which sate with his back towards him; insomuch
that he could not imagine that the People gazed
upon him, but upon the Person that sate before
him, at which he was much surprized, because he
did not then apprehend the reason of it.

For further confirmation of this, another person
that was a Preacher, once propounded this Query
to the fore-mentioned party; whence it was, that
many times as he was preaching, he had seen a
person in his own shape and likeness standing be∣fore
him, who, as he thought, preached instead of
him: forasmuch as when his Sermon was ended,
he found himself as fresh and lively, as he was be∣fore
he had begun to preach. The fore-mentio∣ned


Page 97

party hereupon related to the Preacher the
fore-going accident which had hapned to himself,
which as he was doing, these following thoughts
opened in him, viz. whether this might not be the
reason of what the Preacher had related to him;
that forasmuch as his words were at that time re∣ceived
by his Hearers and taken root in them, he
again received back from them, the strength or
power he had given forth; and thus seeing his
Hearers continually received his image and word,
with delight and satisfaction, and gave forth the
same again to him, himself all this while continu∣ing
free and unconcerned, that from all this, it
could not be otherwise but that he must see the
back of his image, which his Hearers had made
or fram'd before him.

XII. Concerning the Stomack of Man.
67 Q. Forasmuch as the Body of Man, accor∣ding
to the testimony of Scripture, is, and should
be the Temple of God, 2 Cor. 3. 13. and Chap. 6.
19. 2. Cor. 6. 16. And that in the Temple at Je∣rusalem,
there was an Altar of Burnt-offering, up∣on
which many Beasts, &c. was offered: and see∣ing
that all the meat a man feeds upon enters into
the stomack, might not the stomack be compared
with the said Altar? And might it not properly
be called an Altar in the Temple of God, on which
all right and well ordered food for the life of man,
is to be offered up?

Page 98

For seeing that the Stomack is a wise and un∣derstanding
Purveyor for the whole body, which
must and doth continually renew all and every
part of it, not one of them excepted, by a conti∣nual
circulation in a two-fold form of Blood and
Water: may not we for these reasons likewise
suppose the Stomach to be the universal Physician
that cures all Diseases; the rather, because we ex∣perience
that when the Stomach hath lost its
strength, no Medicine can be helpful to the sick?
And whether it be not therefore necessary to pre∣serve
the same in its strength and vigour, to the
•end that the whole body may be kept so likewise?
For must not the ferment of the Stomach (which
is its own proper fire) do all that is to be done in
order to the preserving of the Life of Man, and no
Strange fire, even as it was forbid to bring any
strange fire to the Altar at Jerusalem? Ought not
we therefore in this case to observe to that old
Verse,

Principiis obsta, serò Medicina paratur, &c.
And is it not so much the less strange, that 〈◊〉
peculiar fire should be found in man, forasmuch as
the same was very well known amongst the Jews
who look'd upon this fire, when abundantly per∣ceiv'd
in or about any person, as a great Omen 〈◊〉
Presage of something very extraordinary; accor∣ding
to what is mentioned of Achitophel in Cabale
denudatae Tomo secundo, in tractatu de Revolutioni∣bus


Page 99

Animarum (which Treatise some years since I
got translated by a Friend, and was not long since
printed at Francfort on the Mayn) viz. that fire
proceeded from his Member?

And that such a fire as this is contained in mans
Urine, and is preserved in the water as a close ba∣ked
and compacted slime, may not we plainly
perceive this by the Phosphorus, which a few years
since was found out in Germany, which is made in
this manner: First, you evaporate a great quan∣tity
of Urine, until it become as thick as Honey,
and then mix the same with three parts of Sand;
which mixture being put into a coated Retort, and
a large Recipient joyn'd to it with water in it, and
the Retort placed in a convenient Furnace, and
driven with a sufficiently strong fire, at last a shining
matter comes over, which after settles it self into
a thick substance; and when taken out of the wa∣ter,
doth give light and shine in the dark; and be∣ing
rubbed upon Paper, doth set it in a light
flame.

It will not be thought unreasonable here, for us
to enquire, whether from what hath been said, we
may not in some sort understand the Analogy & re∣semblance
there is between that glorious fire which
in former times came down from Heaven upon the
Altar at Jerusalem, and the fire which is in Man?
And might not we likewise find out an agreement
between the Stomach of Man (the Little World)
and the Grave, which is the Womb of the Woman
of the Great World? forasmuch as in them both


Page 100

all things must perform their Revolutions, in man∣ner
as was mentioned before, when we treated
concerning the Earth.

68 Q. Now when all things in the Stomach of
man are in good and due order, may not we con∣clude
that it must then needs communicate health
to the whole body of man, especially to the heart
and head? And like as in the Body the Heart is a
more principal part than the Stomach, might we
not compare the same with the most holy place in
the Temple? Moreover, as the Temple was open
above, and that the Head of man is placed above,
and is the upper part of the body; might we not
compare it to Heaven, whither the smell and sa∣vour
of the Burnt-offerings and Incense mounted
continually? And when all this is done in its due
order, will it not again come down from the Head
as from Heaven, and so perform its Revolution in
order to perfection?

69 Q. Now for the way and means how this
right and due order may be kept and observed in
the Body of Man, hath not God fully declared this
to the People of Israel by Moses, and ordered the
same to be registred in Scripture, as an everlasting
Record, viz. that they should eat no Creatures pre∣duced
by Putrefaction, nor such as be of a rave∣nous
nature; but onely clean Beasts that divide
the Hoof and chew the Cud, and revolving so the
Meat?

And doth not God hereby point out to us, that
such Creatures as these were the next to Man, and


Page 101

the fittest to be enobled into his nature? And
whereas the Beasts amongst the Jews were to be
killed, without any affrightment, as much as pos∣sible,
to this end their slaughtering Knives were
most sharp and keen, without the least notch in
them, and that for this end, that all cause of pain
and fright to the Beasts might be removed, where∣by
otherwise their bloud might be obstructed?

70 Q. Forasmuch then as Man ought to be a
King and Governour in his Kingdom which is with∣in
him in his Heart, must he not (in order to keep
good rule by means of his spiritual upper & under
Officers, each in his own place and order) so rule
the whole Body, that all that is in it may be dis∣pensed
and regulated in good order? And by con∣sequence,
must not there be many under Officers,
all under the command of the Stomach, which can
and must distinguish what is good or had for man?
According as we see in some sick persons, in whom
there is yet some strength of life left, that oft∣times
there ariseth in them an appetite to some
strange thing by means of which, when they can
get it, and feed upon it, they soon after recover▪
And may not the wonderful healing, renewing,
and out-working power and property which is in
these under Officers, be further discerned in Wo∣men
with Child, in that those things many time,
serve to procure their health and recovery, which
would be the 〈◊〉 of others if they should take
them.

71 Q. Moreover, may not the extraordinary


Page 102

sensibleness of these Spirits be gathered from those
who have a natural abhorrence and antipathy a∣gainst
many things: as for instance, those who
cannot endure Cheese, &c. how ill they grow as
soon as the smell of it doth reach their Nostrils, so
that their Stomach by a peculiar aversion it hath
from it, is ready to vomit?

And when at any time we go about to cozen
them by mixing Cheese with any of their Meat,
(though so as cannot be perceived by them) yet
into what disorder doth it cast them? Thus we
observe likewise, that excess in eating or drinking,
which makes others sick, doth not hurt fools, not∣withstanding
that the quantity be very extraordi∣nary;
but they can eat and drink whatsoever is
set before them, because they have no apprehensi∣on
of it.

May not we likewise observe a further evidence
of this, in those that cannot endure Cats, (as ha∣ving
a natural antipathy against them) who as
soon as they come into a place where a Cat is▪
though hid from their sight, yet are ready to fall
into a swound? And is it not plain from hence,
what a great and hidden power man hath in him∣self,
which when excited, can distinguish and dis∣cern
the Spirits that come from Bodies, which are
concealed from them?

72 Q. Seeing that Man, as the Little World,
hath everywhere in himself several fiery Solar,
and also cool Lunar Spirits, the union of both
which is the cause of a good order and health; but


Page 103

when the said Spirits, by means of any excess, are
disordered, will not that be the best way of paci∣fying
them, which is done without the least weak∣ning
of Nature? And must not a good experienced
Physician be like an understanding Master of
a Ship, who well weighs and considers the condi∣tion
his Ship is in, and the circumstances of the
Storm; and look to himself and have a care that
he doth not do as an unexperienced Master of a
Ship, who not onely casts over board what is an
overpoise to the Ship, but together with it the ne∣cessary
Provisions of Life, and so afterwards for
want of the same, must perish together with his
Ships Company.

73 Q. When therefore an experienced Ship-Master,
who hath weathered many Storms, and
hath seen many Ships lost, sees a Storm arising, he
is not at all affrighted or dismayed thereat, but
keeps all things in good order, as knowing that
God is the Governour of Nature, and doth all
things in number, weight, and measure, and that
Storms themselves are not without their use and
profit.

And ought not likewise an understanding man
to consider that Sickness and Diseases prepare men
for Patience and Virtues? In like manner, as a
Ship-Master is not against the Wind, because he
knows the Wind to be advantageous to him, as
furthering his Voyage: and ought not a Physician
as well to understand the same? When by means
of disorderly Heats and Colds the wind in man is


Page 104

at any time raised, that the same must be laid and
stilled again, and that he must wait the time when?
As our Saviour did in curing Peter's Wives Mo∣ther,
where he did not proceed, as when he cast
out Devils, but onely in the same way and man∣ner
as when he rebuked and stilled the raging
Waves of the Sea.

Furthermore, like as a Ship-Master when he is
at Sea, and hath a good Wind (though not very
strong and violent) is satisfied therewith: Ought
not so likewise a man to consider, who finds no
Wind in himself, that the Wind is there, though
he doth not perceive it, forasmuch as the Wind is
his Life; but that a sensible perception of it is no
more needful to him, than a strong and stormy
Wind is necessary to a Ship-Master to advance his
Voyage?

And forasmuch as some persons-when they per∣ceive
a Wind in themselves, are ignorant that it is
onely some disorder of their life, and that the Wind
it self is good for them and their very life; yet
afterwards when they have learnt by experience
that the Wind, Heat, and Cold, are not hurtful to
their Life, but rather useful and profitable, can we
suppose that ever after they will be against the
same, and not rather love it, as the Mother loves
her sick Child? And may not this be accounted
the first and best step towards Recovery? And
when such a ground or foundation as this is laid
in those that are right Patients, will not then first
the outward Medicaments be received and rightly
applied by Nature?

Page 105

Furthermore, that the Wind (as was now men∣tioned)
doth work in stilness in Man, without be∣ing
perceived, can we not infer this from the dis∣section
of Excrements, viz. that a Wind is made in
the Guts, which by degrees thrusts forth the said
Excrements?

CHAP. IV.
Concerning the Revolution of Humane Souls.
1 Q. FOrasmuch as we are informed from Scri∣pture,
as well as Nature, that God is a
God of Order, who hath created every thing in its
certain and determinate number, measure, and
weight, to the end that by a never-ceasing Revo∣lution
it might be still renewed, until it grow up
to its full age, maturity, and perfection, in all the
Macrocosm or great World, from above, from the
Sun, Moon, and Stars, and thence down even to
the Center of the Earth; and then again to move
and rise up from a state beneath to one above.
And seeing that man is made out of the Great
World, and is the Beginning and End of the same,
and continues, as it were, bound and fastened there∣unto
as long as he is in this life: and will it not
follow then, that in like manner there must be a
continual Revolution in the whole Man, as well
as there is in the Greater World? Might not we
also by this means be able from Nature it self, to


Page 106

answer and satisfie Jews, Heathens, and Turks in
Asia, Africk, and Europe, who are wont to produce
weighty grounds in relation to this matter in
hand, viz. the Revolution of Humane Souls? For
seeing that our Christian Religion, as it is the best,
so must be the wisest of all others, in order to con∣vince
Gainsayers, and lead them to the perfect
Truth: the Query is, how we may be able to sa∣tisfie
these People, when in confirmation of this
their Opinion, they produce these following in∣stances
and proofs out of the Old and New Testa∣ment
of our own Bible; which we will set down
here, and illustrate as briefly as may be.

2 Q. Forasmuch as we find in the Old and
New Testament, that the first of all the divine
Commands is this: Hear, O Israel, the Lord 〈◊〉
God is one Lord. And thou shalt love the Lord 〈◊〉
God with all thy heart, with all thy soul, and with 〈◊〉
thy might. Mat. 22. 37. Mark 12. 30, 33. Luke 10
27. Deut. 6. 4, 5. and cb. 10. 12. Now how can a∣ny
one love God, when he doth not know him▪
And how can he know him otherwise than by 〈◊〉
Attributes and Properties? which amongst others
are these: That he is a Creator of Heaven and
Earth, and of all created Beings. Moreover, 〈◊〉
Unchangeableness, Goodness, Love, Wisdom, Justice,
and Perfection, which are incontestable and
unchangeable, and must be allowed him without
the least question. Now which way can we re∣concile
with these Attributes of God, that he wh•
is a wise and perfect Creator, who hath created a


Page 107

things in so wise an order, that they might all at
last be able to attain their full and ultimate per∣fection,
should have created such imperfect Crea∣tures
as Fools and Naturals, Abortives and Mon∣sters,
and all those wicked and barbarous men we
find in the World, which kill and afterwards feed
on one another, &c? Now to suppose that all
these must continue in this their state of imperfe∣ction,
would not this run directly contrary to the
forementioned Attributes? But how can this be,
that God should work and act contrary to his
own nature and himself? And is there any other
way to be found, whereby such imperfect Crea∣tures
should arrive at perfection, besides that very
same which the New Testament points us to, and
was by all the Jews and Disciples of Christ (at the
time of his appearance here on Earth) held for an
undoubted truth? As for instance, John 9. where
mention is made of him who was born blind, and
that the Disciples on that occasion asked our Sa∣viour,
Whether this blind man had sinned, or his Pa∣rents,
that he was born blind? Where we find that
Christ did not reprove his Disciples for this their
opinion of mans Soul returning into another re∣newed
body, but onely answers them, without ex∣cepting
against their opinion, and signifies to them
the true reason why the said blind man was born
blind; by which means he tacitly confirmed the
foresaid Doctrine: which afterwards he himself al∣so
openly taught, as shall be more largely shewed
hereafter.

Page 108

And seeing that we read in the Old Testament
of so many Manslaughters committed by the ex∣press
command of God; and yet that God by
reason of his infinite goodness and wisdom, nei∣ther
doth, nor can do ought in his universal admi∣nistration
and government of the World, but what
must tend to the inevitable salvation and good of
mankind; forasmuch as (according to Scripture)
he hath mercy upon all, because he hath power over
all; and winketh at the sins of men, because they
should amend. For he loveth all the things that
are, and hateth nothing that he hath made: for nei∣ther
would he have made any thing, if he had hated
it. Or how could any thing have endured, if it had
not been his will? Or how could it have been preser∣ved,
if not called by him? But he spareth all, be∣cause
they are his own, who is the Lover of Souls;
and his incorruptible spirit is in all things. Wisd. 11.
v. 24, 25, &c.

From all which, we may take occasion to en∣quire
what the end and aim of God (in order to
the common good of all mankind) could be, in
all this killing and utter destroying of People, but
this, that thereby a transplantation in this way of
Revolution, for the melioration and final perfecti∣on
of men might be brought about. Wherefore
also God in Paradise foretold to Adam. That the
day wherein he did eat of the Tree of knowledge of
Good and Evil, dying he should die: that is, die and
die again. Thereby signifying to him, that he
should then enter upon a continual and uncessant


Page 109

dying, and die in all his right Off-spring, until the
great Sabbath of this World.

And may we not here take occasion to consider
whether this be not one of the chief points of
Scripture, and wherein is contained a singular
great mystery of that Wisdom which hitherto
hath been concealed and hid from the most in Eu∣rope?
And whether our ignorance of the same be
not the cause of most of that Confusion and Con∣tention,
which is amongst those who are called
Christians, as for instance, about Praedestination,
Justification, &c. And whether all these Differen∣ces
and Contests may not be taken out of the way
by this Doctrine of Revolution, when once the
same shall be clearly made out, and generally re∣ceived?

3. Q. Forasmuch as the Scripture makes men∣tion
of Cain and Abel, who were Brethren and
Twins, as the Scripture witnesseth, Gen. 4. 1, 2.
where it is said, that Adam knew Eve his wife, and
she conceived and bear Cain: and that she procee∣ded
to bear (without Adam's knowing of her a
second time) his brother Abel. Which confirms,
that both the Brothers were born of one onely
Conception; of whom Abel, who was born last,
was the elder and first conceived, (even as Tha∣mar's
Midwife witnessed concerning Pharez and
Zarah, Gen. 38. 28. And likewise is the reason
why we cannot say, that Jacob did unjustly de∣fraud
his Brother Esau of his Birth-right, foras∣much
as the same did of right belong to him, as


Page 110

having been first conceived, though he was born
last.) Seeing then, I say, that the Scripture tells
us, that Cain killed his Brother Abel, and that the
Lord thereupon demanded of Cain, where his Bro∣ther
Abel was? It is not worth our inquiry, whe∣ther
the Lord by this demand did not hint and
signifie to him, that his Brother Abel was in him;
which Cain at first was ignorant of, and therefore
answered the Lord, I know not; but presently there∣upon
call'd to mind and perceiv'd that he himself
was the Earth that had received the bloud of his
Brother, wherein was his Soul. Whereat he being
astonished, answered with wonder and horrour,
Am I then become my Brothers keeper? Gen. 4. 9.

May not we therefore conclude from hence,
that when a man in anger kills another outwardly
as to his Body, that he doth it for this reason, be∣cause
he cannot endure the being and nature of
the other inwardly in himself, and yet because he
cannot kill him inwardly, according to his Soul,
therefore the Party that is outwardly kill'd, con∣tinues
inwardly to be his Accuser and Judge, to
the end that by means of a due punishment, he
may be brought to right and bettered? And that
thus Abel's Bloud, in which his Soul was, conti∣nually
cried for Vengeance in Cain, until it was
executed; which was, when Cain was killed by
Lamech, (who was the seventh from Adam in the
Line of Cain) according to the common Opinion
of the Jews.

Page 111

4 Q. Seeing that the foresaid Lamech was the
first that is mentioned in Scripture, who had two
Wives at once, and that he declared unto them
the Revolution of Man in the words set down in
Scripture, it will not be amiss if we enquire more
particularly into the meaning of them. The
words are these: Gen. 4. 23. Hear my voice, ye
wives of Lamech, and hearken unto my speech: I
have stain a man to my own wounding, and a young
man to my own hurt: Cain shall be avenged seven
times; but Lamech seventy seven times. Which
last words, in the Hebrew admit of a twofold
meaning: for besides seventy seven, they may sig∣nifie
twice seven, or seven and seven. Concern∣ing
which, the Jews write, that thereby is intima∣ted,
that Cain should be brought to judgment by
a double seven, or two times seven, viz. by two
men, each of which have seven names in Holy
Writ, of which the one was Moses, and the other
Jethro. See more of this in Rabbi Jitschak Lori∣ensis
de Revolutione animarum, p. 367. Francofurti,
1684.

Now when we count twenty years (which more
or less is the age of a man, wherein he ordinarily
attains his full growth, for to Marry, or go to
War: wherefore the Lord commanded Moses to
number those of the children of Israel that were
of the age of twenty years and upward, that were a∣ble
to go forth to war, Numb. 1. 2, 3.) and to these
twenty years allow one year more for the getting
of a Child, and moreover some weeks for the


Page 112

wives purification, which will amount to about a
year and an half, and when afterwards we multi∣ply
77 by 21 1/2, we shall find the number of years
from Adam to the Deluge, viz. 1656. excepting
onely a small gap, which may be filled up several
ways: as for example, when a man is onely entred
upon the beginning of any year, he counts the
same inclusively with the other years of his age,
notwithstanding that the said year be not yet en∣ded;
but onely begun. Have not we reason then
to think that a very particular hidden meaning lies
wrapt up in these words of Lamech; and whether
they may not import thus much? when he saith.
I have stain a man to my wounding, and a young man
to my hurt; that by the man Cain is to be under∣stood,
and by the young man his Brother Abel?
And will not this interpretation lay a fair ground
for the opening of many other misteries in a due
and right order? As amongst other things we
learn from hence, that both the Brothers Cain and
Abel did, from the time of their conception, until
Cain was killed, inseparably continue together, viz.
Abel in Cain for his vengeance and punishment.
But that after Cain was killed, they no longer con∣tinued
Twins, but separated themselves from each
other, and by Revolution were afterwards born
of two distinct Mothers. Where again we may
observe, that Abel, who was the first conceived in
Eve, now became the first-born of Ada, and was
now named Jabal, and his Brother Jubal, (which
denotes the year of Jubile) and continnes now his


Page 113

former course of life, being a keeper of Cattle as
he was before: whereas Cain who was the first-born
of Eve, is here the youngest Son of Zillah,
and his name now is Tubal Cain (which signifies
the world of Cain) and his exercise and labour is in
the earth, viz. about Minerals and Metals; and his
Sister is Naëmah (which denotes Beauty) of whom
no further mention is made in Scripture: but ac∣cording
to the common tradition of the Jews, she
and her Daughters did intice and seduce all men by
their Beauty, according to what is mentioned,
Gen. 6. 1. That the Sons of God were inticed by the
Daughters of men.

But what may be the reason that in Holy Writ
after the mentioning of Lamech's Speech to his
Wives, nothing further is declared concerning his
being avenged, nor any account of the Actions of
Cain or Lamech's posterity? May not we suppose
that it was, because they were all of them entred up∣on
Revolution? For how could they any other way
have been so often avenged, except that they them∣selves
were present, and born anew into this
World? And did not all of them afterwards perish
in the Deluge, and by this means enter into Noah,
for to be revolved in him, in order to their per∣fection,
which they in process of time, after Christs
Resurrection, according to Gods wise and good
Disposal, in part attained?

And is not this plain and evident from many
places of Scripture, particularly 1 Pet. 3. 19, 20.
where we are told, that Christ (as the Greek Text


Page 114

doth declare, compared with v. 22.) after his As∣cension
into Heaven, preached in Spirit (by which
he was raised again to Life) to the Spirits in Prison,
even to the same Spirits who formerly were unbelie∣ving
in the days of Noah, while the Ark was a pre∣paring,
wherein few, that is eight Souls, were sa∣ved.

Doth it not therefore follow from hence, that
all those Spirits, whose Bodies perished in the De∣luge,
and to whom afterwards Christ after his As∣cension,
in that Spirit, by which he was raised again
to life, and which was poured forth upon the Apo∣stles,
preached in and by them (which Spirits at
that time appeared again in bodies in this world,
from the which they could not be separated, for∣asmuch
as they had not yet attained to their full
and final perfection) and consequently were in a
condition to hear the Sermons of the Apostles in
flesh) I say, may we not infer from hence, that all
these Spirits entred into these eight Souls in order
to their Revolution, and so consequently were pro∣pagated
by them until the time of Christ?

5 Q. Noah now, as who derived his descent
from Adam and Seth, was an upright perfect man,
and begat three sons, Japhet, Sem, and Cham, Gen.
9. 24. and Chap. 10. 21. And may not we suppose
that in him a new World began, and that the same
day he entred into the Ark for to bring forth a
new World, he represented the Spirit of God,
which in the beginning of the Creation moved
upon the Waters?

Page 115

And may we not compare the six hundredth
year of Noah's age (in which he entred into the
Ark) with the sixth day of the Creation, in which
Man and all Beasts were created? In like manner,
may not Cham his youngest Son, be supposed to
represent Adam; forasmuch as Adam in his Cen∣tral
Spirit, in the Garden of Eden, by his eating of
the Tree of Knowledge of Good and Evil, desired
through Knowledge (which is a seeing of the Spi∣rit)
to behold his Source and Original, by which
means Adam fell out of the inner into the out∣ward;
and so begat Seth in his own likeness, and
not in the Image of God, in which he was crea∣ted:
Now Cham did the same also, though in a
more gross and material manner, when he gazed
upon his Fathers nakedness; wherefore also he
was cursed by his Father, and made a Servant of
Servants; whereas his other two Brothers, Japhet
and Sem, went backwards with a Garment upon
their shoulders, to cover their Fathers nakedness,
whereupon they obtained the Blessing, as Adam
likewise might have done, in case he had behaved
himself as they did, which indeed he ought to have
done in his Central Spirit; viz. he should have
gone backwards, and wrought out the whole Cre∣ation,
which was created before him (and of which
•he was the last) viz. from the sixth day to the
third, which is the middle of the six days, and not
have gone from one extreme to the other, as from
the End to the Beginning, viz. from Man imme∣diately
to the Trees; but beginning from himself,


Page 116

should have gone through all Beasts backwards,
and wrought them out one after another, and glo∣rified
them in himself, unto the very last of them
(counting backwards) which are the creeping
things, as the first bestial Life, which had their
Original from the putrefaction of Herbs and Trees.
Is not this likewise the reason why the spiritual
Serpent (as being the head and chief amongst all
the spiritual creeping Creatures in the spiritual
World of Man) did first speak in Adam?

6 Q. When after the Deluge, the Children of
Noah, who were saved in the Ark, and in whom
all the Souls that lived before the Deluge (except
Henoch alone, whom the Scripture exempts) and
perished in it, were ingrafted, had now propagated
and multiplied themselves, until the number of
their Children and Grand-children was grown ve∣ry
great, and perceived in themselves one Mind•
Speech, and Expression: but withal, considering
that this unity of theirs could not be lasting and
constant, but that in process of time they would
be divided. May we not suppose therefore, that
from an apprehension of such a Division, and a•
endeavour to prevent the same, when in their
journeying towards the East, they found a Valley
in the Land of Shinar, even a vast extended plain
where they might dwell together; they unani∣mously
(as who were all of one Mind and Lan∣guage)
agreed to build there a City and Tower
whose head should reach up to Heaven?

Page 117

And may not this Relation contain this secret
and hidden meaning, That they had a mind to
build a City and Temple, according to the pattern
which is in Heaven, and which was afterward
shewed to Moses on Mount Sinai, and the descripti∣on
of it given to David, in order to the building
of the Temple? But forasmuch as the right time
was not then, nor they the persons whom God
had chosen for this purpose to build him an
House and Temple; nor had chosen the right
place, because God had destinated Jerusalem for
that purpose; therefore were they from thence
scattered abroad upon the face of the whole
Earth.

7 Q. Now by what means those that built the
Tower of Babel, were, after their being scattered
over the face of the whole Earth, brought together
again and united, doth not the Wisdom of God hint
this to us also in Holy Writ? And that the begin∣ing
of this union was brought about in Abraham,
as in whom they first of all, in a spiritual manner
did revolve, to the end that (according to the ma∣nifold
promises of God made unto him) all Nations
of the Earth might be Blessed in him, who was the
Forefather of Christ, by whom the Souls of all Na∣tions
were created. And did not the Wisdom of
God, according to the testimony of Holy Writ, in
order to this ingrafting and uniting of all Nations
in Abraham, particularly make choice of three per∣sons,
viz. Abraham himself, Sarah (who was Abra∣ham's
Sister by the Fathers side, and of excelling


Page 118

Beauty, Wisdom, and Piety) and Loth the Son of
Abraham's Brother? And doth not the Divine
Wisdom in their History, as with a finger point
out to us, how by means of these three persons,
first all the head Families or Generations of all the
Nations of the Earth, and by means of these, after∣wards
all others were by degrees again brought
into union, and implanted into the holy Line of
Christ, the universal Head of all Mankind, and
living Corner-stone of the whole heavenly Buil∣ding?
May we not like wise from the said History,
when duely considered, understand how first the
Egyptians were implanted into Abraham, Gen. 12.
15. and following verses; afterwards the four
Kings whom he overthrew, next the King and peo∣ple
of Sodom; and last of all the Philistines?

8 Q. Do not we find it plain in the History
how the Egyptians became implanted into Abra∣ham,
when Abraham coming as a Prophet into
Egypt with his Wife Sarah (at which time not
without a particular Spirit of Prophecy, he desired
of his Wife that she would upon occasion tell others
that she was his Sister, that it might go well with
him for her sake, and that his Soul might live be∣cause
of her; for God having promised to Abra∣ham,
that all Nations should be blessed in him, this
was done by Abraham in order to the bringing all
Nations into himself by means of his Wife Sarah)
and King Pharaoh had commanded Sarah to be ta∣ken
into his House, as being resolved to make her
his Wife; whereupon she became spiritually im∣pregnated


Page 119

by Pharaoh (as the Ruler over people)
through the love which Pharaoh had imprinted in
her; concerning which matter, we have elsewhere
made mention, where we treated of the Concepti∣on
and Birth of Man, and shewed that a spiritual
impregnation must always precede a bodily or
carnal one?

9 Q. That the kings which Abraham smote,
and those which he deliver'd, Gen. 14. and in par∣ticular
the King of Sodom, whom he rescued by
venturing his life for them, and so purchased them
with his own life, for his propriety; that all these,
I say, were likewise implanted in him, doth not this
clearly appear from hence, that Abraham, upon
the King of Sodom's request, did not give unto him
the Souls of men, (forasmuch as they were now be∣come
his own) but onely the stuff and outward
goods, Gen. 14. 23. and so kept the Souls united
in himself, for that he was now become Lord over
them?

And did not all these Souls afterwards, by means
of Lot and his Wife and two Daughters, revolve in
Abraham? For first they entred into Lot, when
he offer'd both his Daughters to the Sodomites, for
to deliver the two young men out of their hands.
And into his Wife, forasmuch as the (who was a
Daughter of Sodom) when, contrary to the Com∣mand
of the Angel, she looked back towards So∣dom,
and by her desire after, and compassionate
love towards her Daughters Bridegrooms, and the
rest of the Sodomites, who then perished, did draw


Page 120

them into, and unite them to her self, wherefore
she was changed into a pillar of Salt. Which trans∣mutation,
forasmuch as it was impossible to natu∣ral,
doth not the Divine Wisdom by this Salt Pil∣lar
shew unto us, that the Blood (in which is the
Soul) of all and every inhabitant of Sodom, by
means of the said fire being purified, was turned
into Salt, and became united in one Center, viz.
the magnetical compassionate desire of Lots Wife,
who by this means was turned into a Pillar of
Salt.

And may we not further suppose, that the said
Lots Wife entred into both her Daughters (as be∣ing
their Mother) and became united with them,
because they had drawn their Mother, in her com∣passionate
Spirit, into themselves? And as for
these Daughters, were they not afterwards im∣planted
in Lot, when they lay with him whilst he
slept, and conceived by him, without and
against his will and knowledge, in like man∣ner
as before he delivered his Daughters against
their will to the Sodomites to abuse them? And
were not both these passages superintended
by a disposal and ordering of the Divine Wis∣dom?

Is it not also well worth our Animadversi∣on,
why two Angels came to Sodom, and one∣ly
one of them (viz. the Lord) continued with
Abraham? And what afterwards became of these
two Angels?

In like manner, why Abraham commanded wa∣ter


Page 121

to be fetch'd, to wash the feet of the three men
that came to him, and set before them hearth-cakes
of fine flower, with milk, butter, and an he-calf;
(which are food fit for a child) whereas no men∣tion
is made that he offer'd them any thing to
drink?

Moreover, what may be the signification of
these words, which the Lord speaks to Abraham,
Gen. 18. 14. At the time appointed returning I will
return unto thee, according to the time of life? Whe∣ther,
I say, this can admit of any other meaning
than that the Holy Ghost did contribute to the
conception of Isaac? And this the rather, because
in the 21. Chapter it is said, that the Lord visited
Sarah, as he had said, and did unto her, as he had
spoken: for Sarah conceived, &c. Concerning which
much might be here said, as likewise concerning
the Children of Lot's Daughters, viz. the Moa∣bites
and Ammonites, what kind of People they
were, and why God upon the account of this
their relation to Lot and Abraham and their won∣derful
Original, did take care of them, and ex∣presly
commanded the Children of Israel, that
in destroying the other Nations, they should spare
these. All which we pass by, to avoid prolixi∣ty.

And as for Lot, who was the third Person that
was an instrument of implanting the Sodomites in∣to
Abraham; was not he himself two several ways
ingrafted in and united with Abraham? viz. First
by his Birth, as being his Brothers Son, and then


Page 122

again, when Abraham with the hazard of his own
Life, delivered him together with all the Inhabi∣tants
of Sodom, out of the hand of their Enemies.

10 Q. How the Philistines became ingrafted
into Abraham? may not this be easily gathered
from the 20 Chapter of Genesis, as being most
expresly hinted throughout that whole Chapter,
from the beginning to the end, (which the inqui∣sitive
Reader may be pleased to turn to, and read
over, well weighing and considering the several
passages of it) viz. how Sarah became spiritually
impregnated by Abimelech, (the Father of Kings,
according to the signification of that name in the
Hebrew) and how all the Births of his House
and of his whole Kingdom entred into her, which
may it not be inferred from hence, For that all
the wombs of Abimelech's house were shut up by the
Lord, for Sarah Abrahams wife's sake? Which af∣terwards
were opened again upon Abraham's Pray∣er;
and so were healed and restored by the fruit∣ful
and proliferous intercession of Abraham, with
whom they were already spiritually united. This
I leave to the understanding Readers own conside∣ration.

11 Q. Do not we likewise find a plain Argu∣ment
and Evidence for proof of the Revolution
of Souls in the History of Dinah? Gen. 34. For
can any firmer or surer union and alliance of two
different People be imagined, than was that which
was entered upon and concluded, betwixt Jacob
and his Sons, on the one side, and Hamor and his Son


Page 123
Sichem, and all the People of the Land on the other
side, as being ratified by the strong and indissoluble
tie of Matrimonial Union? And seeing that this
high and weighty undertaking, which was carried
on with so much earnestness and concern, did to
outward appearance come to nothing: What may
we therefore suppose was the cause why the Di∣vine
Wisdom ordered the same to be so exactly
and carefully set down in writing, without omit∣ting
of the least circumstance thereto belonging; if
there were not some exceeding great Mystery hid∣den
in Spirit under this History? And what can this
Mystery be else, but the spiritual union, transplan∣tation,
and ingrafting of this People, by means of
a conjugal band, and the slaughter which follow∣ed
thereupon, into the Tribes of the Children of
Israel, especially those of Simeon and Levi, who
had already in their wrath Prophesied and said,
That they would be United and become one Peo∣ple,
in case they would be Circumcised, and who
killed them, and took all their Goods, Children,
and Wives to themselves? For that a peculiar pro∣vidence
of God did superintend this whole affair,
and directed all to an end sutable and comporting
with the Divine Wisdom and Designe; is not this
clear from hence, that God caused a fear and ter∣rour
to fall upon the inhabitants of the land, so that
they did not pursue after Jacob and his sons; as we
see, Gen. 35. 5.

12 Q. And are not some other passages concer∣ning
Jacob and his Sons well worth our conside∣ration,


Page 124

with referrence to his Hypothesis? As that
concerning Judah (who was the fourth Son of
Jacob by Leah) of whose Tribe Jesus was born▪
how he raised the seed of both his Sons, in his
Daughter-in-Law Thamar; concerning which men∣tion
hath been made already?

13 Q. And is not the History of Moses and the
Children of Israel alike memorable? And the
Doctrine of Revolution very plainly held forth in
the same? For seeing that God began a new Uni∣on
in Moses, in order to reveal himself, to produce
a new World, and to settle a new Government, as
before he had done in Noah and Abraham: Is it not
on this account that the Wisdom of God, not with∣out
a singular Mystery, represents to us, Exod. 2.
2, 3. how Moses when he was yet a Child, swam
upon the waters in an Ark of Rushes, as before in
the Creation, Gen. 1. it is mentioned that the Spi∣rit
of God moved upon the Waters; and as Gen. 7.
8. Noah saved himself in the Ark upon the Wa∣ters,
as was formerly mentioned.

And forasmuch as Divine Wisdom had chosen
Moses to be a Leader and Governour of this new
rising Birth; and that no new one can be without
a dying of the old and foregoing: was it not
therefore fitting that Moses himself from the very
beginning of the work should enter upon dying,
as when the Lord came unto him and would have kil∣led
him, Exod. 4. 24. And seeing that by means
of him all the Egyptians were to be transplanted
into the Israelites, and consequently be made par∣takers


Page 125

of Circumcision; was not that expression
of Zipporah Prophetical, think we, when she said
to Moses, Thou art to me a bridegroom of bloods, and
that because of Circumcision.

Now in order to the production of this new
World and Birth; was it not needful for the old
to perish, and that in the Water, as being the first
matter; forasmuch as every new Birth and Crea∣tion
proceeds from the water, as Christ himself
witnesseth, John 3. 5.

Now this great Renovation, as a kind of new
Creation, which was to be carried on for the good
and salvation of two Nations, in order to the rising
of a new Life; what was it else, but the transplan∣tation
of the Egyptians into the Israelites? And to
the end that the same might be brought about;
was it not necessary for the Egyptians to die before,
forasmuch as without the Death of the old Birth,
no such new one can arise, according to the testi∣mony
of Christ? John 12. 24.

And forasmuch as every Birth must take its be∣ginning
from a Child-like Being; may it not have
been for this reason, that the Divine Wisdom so
ordered it, that Pharaoh who was the head of the
Egyptians and their Center, caused all the male
Children of the Israelites to be drowned, to the
end that afterward by the right of Retalliation the
Egyptians might be drowned likewise, and by
means of the drowned Children of the Israelites,
be transplanted into their Mothers? For may not
we suppose that the troubled and vengeance-cry∣ing


Page 126

spirit of the Fathers and Mothers, did con∣stantly
remain united with their drowned Chil∣dren
(as in whom their Life was entred) in the
water, and was operative there, until the right of
Retalliation was fulfilled and executed upon those
that were the cause of their Deaths?

14 Q. To the end therefore that this right of
Retalliation might be fulfilled upon Pharaoh and
the Egyptians, and they drowned likewise; was it
not necessary that an union of the Spirits of both
Nations should precede, so as the Egyptians might
be joyned and cleave to the Israelites; to the end
that they thereby might be able to draw the
Egyptians unto them, as by a magnetical pow∣er?

And was not this, amongst other things a mean
in order hereto, that the Children of Israel were
commanded to borrow of the Egyptians Jewels of
Gold, and of Silver, and Raiment, to the end that
for the recovering of these, they might be put up∣on
pursuing after the Israelites, their hearts and
minds sticking fast, and cleaving to the beloved
Goods and Jewels the Israelites had taken from
them?

Yea, may not yet possible a greater mystery lie
hid under the veil of this outward Narrative?
For seeing that here was designed a total and per∣fect
ingrafting of the whole man, with his three
chief parts, viz. Body, Soul, and Spirit, may not
we suppose, that according to a mystical under∣standing,
by Gold the Spirit, by Silver the Soul,


Page 127

and by Raiment the Body of the Egyptians is sig∣nified
to us, viz. that all these three were to be
ingrafted into the Israelites?

Is not this likewise hinted to us, Exod. 3. 22.
where God commanded the Israelitish women to
borrow these things from the Egyptians, without
making any mention of men at all? And may not
we suppose this to have been the reason; for that
this transplantation in order to a new Birth and
Life, could not be accomplished but by women?

And is not this transplantation further intima∣ted
to us, in that God expresly commanded the
Israelites that they should take the Jewels and
Raiment (by which in a mystery was signified
the Spirit, Soul, and Body of the Egyptians, as
might be easily made out) which they had bor∣rowed
of the Egyptians, and put them upon their
Sons and Daughters; because the Egyptians were
〈◊〉 enter into them, and by their means be ingraf∣•ed
into the Lineage of the Children of Israel?

And is it not clear from hence, that the Sons
•nd Daughters which were afterwards be got and
•orn of the Children of Israel, were even those
very Egyptians which perished and were drowned
〈◊〉 the Red-Sea? And that consequently the Chil∣dren
of Israel, by bestowing them upon their Chil∣dren,
did restore to the Egyptians what formerly
〈◊〉 had onely borrowed of them?

And was not Pharaoh himself the King of Egypt,•he chief means of accomplishing this great work,
〈◊〉 his being hardened, for which end God had


Page 128

raised him, as himself saith to Moses, Exod. 4. 21.
Chap. 7. 3. Chap. 9. 16. To which also the A∣postle
hath an eye, Rom. 9. 17.

What think we also was the reason why God in
order to the delivering of the Children of Israel,
slew all the First-Born of the Egyptians, both of
Men and Beasts; and thereupon commanded the
Children of Israel to sanctifie to him all the First-Born
of Man and Beast, with this express injuncti∣on,
that when their Children should ask of them
why they did so, they should give them this an∣swer,
That therefore they Sanctified to the Lord
every First-born, both of Man and Beast; because
the Lord for to deliver them, had slain all the
First-born of the Egyptians, Exod. 13. 14, 15, 16.
What else can be the kernel of Wisdom and Myste∣ry
that lies concealed under the shell of the Histo∣ry,
but this; that God would thereby signifie, see∣ing
that what he kills he makes alive again, ac∣cording
to the Testimony of Holy Writ, Deut. 32.
39. Wisd. 16. 13. Tob. 13. 2. that the First-born
that were killed in Egypt, were in the first place
made alive again in the First-born of the Children
of Israel?

Doth it not likewise seem probable, that the
transplantation of those First-born of the Egyptians
was chiefly into the Tribe of Levi, because God
Sanctified them to himself, instead of all the First-born
of Israel, and set them apart for the Priesthood
and Temple service?

Page 129

What may we likewise think to be the reason
(comporting with that Divine Wisdom which e∣very
where shines forth in Holy Writ) why the
Women, even all the Israelitish women, and par∣ticularly
Miriam the Prophetess, as the chief and
leader of the Chorus, went out with Timbrels
and made the Air resound with their Voices and
Instruments, when they saw the dead Bodies of
the drowned Egyptians lying upon the Shore of
the Red-Sea; and without doubt by this Spectacle
were put in mind of the Gold, and Silver, Jewels,
and Raiment of theirs which they were now pos∣sessed
of; as likewise that according to the Divine
Disposal they were the causes of their Death? And
may it not here be worth our enquiry whether
these very thoughts of theirs might not be a
mean, by which the drowned Egyptians entred in∣to
the Women of Israel, and so in process of time
were born of them, in order to their Renovation?

15 Q. Forasmuch as we read, Deut. 7. 22.
that God commanded the Israelites not by destroy
the Heathen People all at once, but by degrees
and time after time, that the Beasts of the Field
might not increase upon them, &c. Doth not
this seem to bear this understanding, viz. that be∣cause
the Children of Israel did onely seed on the
tame and clean Beasts, whereas the Heathen did
promiscuously make use of the wild Beasts of the
Field for food; and that in case the Heathens had
been destroyed all at once, the said wild Beasts
would have grown too numerous, wherefore the


Page 130

command was given to destroy them by degrees
that some of them might remain to consume the
Beasts of the Field?

May we not therefore conclude from all this
that forasmuch as the said Beasts of the Field ser∣ved
for food and nourishment to the Heathen
they by this means became ennobled into Mankind
and when those Heathens that were afterwards de∣stroyed
by the Israelites, they entred by Revolution
into them; by which means an advance and melio∣ration
was brought about: First of the Beasts, by
their being ennobled, and then of the Heathens
by their being ingrafted into the Line of the Sons
and Children of God; and from thence still to ad∣vance
further and further, from one degree of ex∣altation
and melioration to another, until all at last
return to unity again? Thus we se that all the
Israelites that came out of Egypt, Caleb and Joshuah
onely excepted, did even in like manner perish
in the Wilderness, and did not enter into the Pro∣mised
Land; but were fain to revolve several
times before they could arrive to a certain step or
degree of perfection.

16 Q. We read further, Levit. 25. That the
Land of Canaan was to be divided amongst the
Children of Israel by lot, according to the names
of the Tribes of their Fathers; and that the Law
was made by God himself, that the Inheritance of
every Tribe was to abide with it, and could not
be alienated or devolve to another. Upon which
account also the year of Jubile was appointed,


Page 131
〈◊〉 which whatsoever had been alienated was to
•turn to its first owners; to the end that every
•e being repossessed of the self-same Land, which
〈◊〉 the first casting of Lots fell to be the Portion
•d Propriety of their fore-Fathers, and which
•as, as it were the foundation-root of their
•hole stock, and all the boughs and branches
•owing on the same; and from whence not one∣•
they derived their nourishment and increase, but
•eir very Bodies themselves: I say, that they might
•gain (as it were) be planted into the same and
•ecome united with it, and that so by means of their
•oprietary enjoyment of it, the said Land might
•evolve in them (according to the Divine Ordi∣•nce
and Appointment) in order to its further
•erfection and glorification. And this Inheritance
•hus divided by Lot, not onely Sons but Daughters
•lso, with some restrictions had a share, according
〈◊〉 Gods Laws given by Moses. And so it was ad∣•dged
and determined by God himself, in the case
〈◊〉 the Daughters of Zelophehad, Num. 27. 36. viz.〈◊〉 to them should be granted the free possession
〈◊〉 their Fathers Inheritance (for their Father had
•st never a Son behind him) yet with this caution,
••at they must marry into the Family of the
Tribe of their Father. And may not we with
•round conclude, that this was thus appointed, to
•he end the deceased fore-Fathers Predecessours
•nd Fathers of these Daughters might by revol∣•ing
through them be restored again to their own
•heritance, as also for to shew, that in case of


Page 132

the want of Sons, the Souls may revolve through
Daughters?

May not we likewise here be informed of the
reason why the Children of Israel were comman∣ded,
that the surviving Brother should raise up the
seed of his Brother deceased without leaving any
Heirs? And will it not follow, that the Husbands
which the Daughters of Zelophehad married be∣ing
of their Tribe, by their Wives raised up seed to
Zelophehad deceased, without leaving an Heir
Male that might perform the same.

17 Q. Moreover, do not we meet with ano∣ther
proof of this Doctrine of Revolutions in Lev.
18. where certain Rules and Limitations are given
by God himself about Marriages with those that
are near of kin, determining what is lawful and
what unlawful in that matter: and when we nar∣rowly
inquire into the ground of the said Rules
and Restrictions, must not we conclude, that
though it be wholly natural for men to cohabite
with women, yet that God himself set these
bounds, to the end that the order and way of Na∣ture
which is appointed for mankind, might not
be neglected, perverted, broken, or removed▪
And is not this the greatest and most universa•
Law and Ordinance, which the Creator once for
all hath established in Nature, viz. that in all na∣tural
propagations there might be a continua•
processions or going forwards?

Now that in Nature it is so ordered, that Life
goes always forwards, and that Parents do live in


Page 133

their Children, doth not daily experience teach us
this? Thus we see that when a Mother finds her
sick Child drawing near to death, she is so highly
afflicted and anguished, that she oft wisheth to die
for her Child? Of which we have examples, that
Fathers have offer'd themselves to be hang'd for
their Sons; whereby they gave sufficient evidence,
that their own lives were sensible of, and did suffer
what ever happened to their Children.

Now this Law of Nature could never be bro∣ken,
in whatsoever degree of affinity or con∣sanguinity
Man and Wife might be related toge∣ther,
if (according to the common opinion) God
should for every Birth create a new Soul, and put
it into the Body; for so no such confusion or per∣verting
of the order of Nature could happen.

Whereas on the contrary, according to our Hy∣pothesis,
which supposeth many Souls concentred
and united together, every one of which in a due
order and procession must manifest and display it
self in many different births and propagations:
would it not sollow, that from such a promiscuous
and disorderly commixture, a great confusion
would arise, to the subversion of the order of Na∣ture?
For was it not therefore thus ordained by
God, because he is a God of Order? And must not
his will incontestably take place?

18 Q We will here omit many passages and
examples relating to this matter, which might be
alledged out of the five Books of Moses, and onely
make reflection on some passages in the Ten Com∣mandments.

Page 134

When we read, Exod. 20. 5, 6. That God will
visit the sins of the fathers upon the children unto the
third and fourth generation of them that hate him,
but shew mercy to thousands of them that love him,
and keep his commandments. May it not bear this
Sense? That forasmuch as formerly hath been hin∣ted
concerning the Conception and Birth of Man,
every Child is generated and formed of the Seed of
his Parents, and that each of these Seeds is twofold,
viz. Male and Female, so as the Child is as it were
made up of four: Is it not therefore worth our
enquiry, whether or no all out-working must not
happen in four Generations? For do not we ob∣serve,
that when a Father begins to grow cove∣tous,
the said vitious disposition increaseth in his
Child, and in his Grand-child arrives to extreme
covetousness? And then when this Vice hath at∣tained
to its full growth and maturity, the great
Grand-child proves a Prodigal and Spend-thrift, be∣cause
he hath had nothing of the said covetous in∣clination
transmitted to him; but rather is pos∣sessed
with an hatred against it, forasmuch as by
means thereof he hath been oft pressed and forced
against his will, and thus being made sensible of the
evil of it; he takes up an hatred against it, and con∣sequently
falls into the opposite extreme, so that
he lavishly spends all what his Forefathers in their
Covetousness had scraped together, and leaves no∣thing
but Poverty to his Child, which Poverty
then occasions that his Childs great Grand-child be∣comes
disposed to grow up from this humble re∣duction
to a new propagation.

Page 135

And the same may be said of any other Vices
whatsoever. For ought we not always to keep in
mind this great and fundamental Maxim, That
God never punisheth for sin but with this aim, that
his creature thereby may be amended, and his Sal∣vation
promoted (forasmuch as Sin, which is finite
cannot come in any competition with the infinite
Emanation of the Grace of the Creatour in his
Creature) He being in the highest degree Righte∣ous
and Good; and gives to man the fruits of his
own doing: For man himself works his own
suffering and punishment; but God in and by the
same works out and manifests His own Glory.

Would it not therefore prove a very false ima∣gination
for any one to think, that God for every
Birth doth create a new Soul, and afterwards e∣ternally
punish the same for sin (which according
to the meaning of some) it could not avoid, nor
was once guilty of? For this can never comport
with the infinite Righteousness and Mercy of God.
Nor according to this Supposition can it be true
which is said in Scripture, that we all sinned in A∣dam;
for how could we sin in him except we had
lived and been in him.

Is it not therefore more rational for us to con∣ceive,
that the Soul of a Child prae-exists in its Pa∣rents,
and takes its original from them; and they
being sinners do intangle their children in their
sin, by which means they get a share in their
guilt and punishment? And may not we in
this way often be informed of the sin, by
the punishment, and learn the sins of Parents and


Page 136

Forefathers by the punishments inflicted on their
Children? As if we should suppose a wild Apple∣tree
that hath two main boughs, should have one
of them cut off, and that a twig taken from the
same, should be grafted upon the stump from
whence the bough was cut off; this ingrafted
twig now brings forth good fruit, and the oft∣ner
it is grafted the better; because each grafting
being a suffering or dying, doth advance it to a
better Life: whereas on the contrary, the branches
of the other bough continue as they were, be∣cause
being without suffering or dying it cannot
be advanced to a new Life? And may not we with
truth infer, that for this very reason, that passage of
Gods visiting the Parents upon the Children unto
the third and fourth generation, was inserted into
the second Commandment?

19 Q. If any one here should object, that for∣asmuch
as the punishment of sin continues onely
to the third and fourth Generation, (as in which
the utmost farthing is paid, of which our Saviour
speaks, Matth. 5. 26. and Matth. 18. 23, 24, &c.)
but the reward of love and obedience to God is
promised to thousands; there seems to be no e∣quallity
or proportion betwen the rewards and
punishments of God? May we not answer this
Objection thus? First we ought well to mind that
both of them are bounded within a certain number:
And again, that Gods rewards always exceed his
punishing, to the glory and magnifying of his Mer∣cy
and Goodness, which by far exceeds his Severi∣ty
and Vengeance: In the third place, that sin is


Page 137

a falling off from God downwards, which in a
short time comes to its end, whereas the recovery
and bringing again to God doth still mount up∣wards
and ascend higher and higher to Infinity,
because the Divine Glory hath neither end nor li∣mit,
and that still nearer and nearer approaches
are made to God in all Eternity. Lastly, for that
wickedness must and shall have an end, because
there can be no Eternal or Infinite Will. Where∣fore
the punishment of wicked men is not to be
looked upon as that whereby the Creature should
still become worse and worse; but as it is in or∣der
to the changing of it from Evil to good, for
that when the evil is transchanged, the Good then
begins to work upwards, by innumerable steps of
ascension towards God, though it can never reach
so high as to reach his Being or Essence, (foras∣much
as it is impossible that a Creature should be∣come
God) but must therefore continue to mount
upwards, and continually attain to more and grea∣ter
degrees of Glory.

For is not every Creature of God Infinite? Or
at least Indefinite, so as no end or bound can be as∣signed
to the increase and out-working of its pow∣er:
Forasmuch as it is a piece or part of man,
who is made out of all Creatures, and is the end of
them. Seeing then that man was created in
the Image of God, and that no end or bound is in
God; must it not follow, that this creature Man,
and in him all other Creatures must still work up∣wards
and advance in good, to the utmost degree


Page 138

of possible perfection without all end or bounds?
For God works without ceasing in the Creature
through Christ, as our Saviour witnesseth, John 5.
17. My Father worketh hitherto, and I work also.

20 Q. Notwithstanding that many other places
of the Old Testament might be alledged for con∣firmation
of this Doctrine of the Revolution of
Humane Souls, yet for brevity we shall pass them
by, and betake our selves to the New Testament;
but there is yet one remarkable passage, Ezek. 16.
55. which we cannot pass by without some obser∣vation.
The Query is then, that seeing the Lord
there speaks thus: When thy Sisters Sodom and her
Daughters, shall return to their former estate, and Sa∣maria
and her Daughters shall return to their former
estate, then thou also and thy Daughters shall return to
your former estate: The question, I say is, how it is
possible for Sodom, Samaria, and Jerusalem, to return
to their former estate, without their living again in
this world in flesh and body, as they did formerly?
And whether this could be brought about any
other way, than by being born again the com∣mon
way into this world?

21 Q. We turn now to the New Testament,
in which we find as clear and express testimonies
of the Spirit of God in Christ and his Disciples,
concerning the Truth and importance of this Do∣ctrine
of the Revolution or return of Souls, as in
the old, we shall onely take a short view of some
of the said places, because in the 200 Queries they
have been more largely handled.

Page 139

The Question is then, how these following
Texts of Scripture, Matth. 7. 2. Luke 6. 37, 38.
Mark 4. 24. may be reconciled, viz. With what
measure you mete, it shall be measured to you again.
And Rev. 13. 10. He that leadeth into captivity,
shall go into captivity: he that killeth with the
sword, shall be killed with the sword. Now how can
these words be fulfilled, when we see that many
of those who have used violence and unrighteous∣ness,
committed Murther and Mansslaughter, led o∣thers
into captivity, and the like, do notwithstan∣ding
all this die upon their beds? or how can the
just Vengeance of God be satisfied upon them, if
they be not to return again into this World, there
to receive a due reward and punishment for their
misdeeds, which in a former life or lives they have
committed, and for which they have not been pu∣nished,
but are yet accountable, and therefore must
make restoration, payment, and satisfaction?

22 Q. Moreover when our Saviour saith, Mat.
23. 35, 36. That upon You (speaking to the Jews)
may come all the righteous blood shed upon the earth,
from the blood of righteous Abel, unto the blood of
Zacharias the son of Barachias, whom ye slew between
the Temple and the Altar. Verily, I say unto you,
that all these shall come upon this Generation. How
shall we understand this? or how can it be suppo∣sed,
that that generation should have killed Abel,
Zachary, and all the Prophets?

In like manner, how shall we clear the 39th v.
of the same Chapter, viz. that they (to whom Christ


Page 140

there speaks) should not see him from thenceforth, un∣til
they should say, Blessed is he that cometh in the
Name of the Lord? In case this be not admitted as
a necessary consequence from these words, that the
Souls of the men of that generation, had before
been in bodies upon the Earth, and then commit∣ted
these Murthers, and shed the foresaid righteous
blood? And likewise that the same persons must
appear again upon the earth, if ever they shall say,
Blessed is he that cometh in the name of the Lord?
Forasmuch as the Jews hitherto have never said or
confessed any such thing.

23 Q. Again, when Matth. 14. 1. till v. 12. we
read, that when it was told Herod, what the ever
Blessed Jesus had spoken and done; he presently
supposed (v. 2.) that this Jesus was no other than
John the Baptist, who was risen from the Dead;
whom formerly he had beheaded, as appears from
what follows, till v. 12.

When we also find in the Evangelist Mark, Ch.
6. 14. until 29. that he informs us there with
some very express and remarkable words and cir∣cumstances
concerning this matter: Were it not
well worth our pains once for all to inspect these
and following places, which hereafter shall be al∣ledged,
more dilligently enquire into their mean∣ing.
and more maturely to weigh and consider of
them than hitherto we have done? For in the
foresaid place of Mark, we are told at the 15. v. that
not onely Herod was of that Opinion, that Jesus
was John the Baptist, but that others said that he


Page 141

was Elias, and others again one of the Prophets.
From whence we may perceive, that this was a ve∣ry
common Opinion, and taken for granted by the
King, as well as his Subjects. And we have the
same repeated by Luke, Ch. 9, 7, 8, 9. that some
said that Jesus was John, others Elias, and others
that one of the Prophets was risen from the Dead,
&c.

24 Q. Now if any man should object, that
these last cited places of Scripture do not evidence
or make out the Return of Humane Souls, but ra∣ther
the Resurrection of the Dead; may we not
meet him with this answer, That the Return of
Humane Souls was according to the Doctrine of
the Jews, taken in a twofold meaning: to wit,
First, when the Soul of a deceased person returns
and is imbodied in a new born Child: And again,
when a man dies, and his Soul is transposed into
the body of another man, who at that time is alive,
so as the said Soul becomes, as it were united with
the Soul of that person; which state the Jews call
Ibber, or a joyning and union of two Souls in one
and the same body. In like manner as it happens
to a woman that is with Child, she and her Child
being so linked together, that both of them make
up but one body, though the Souls both of Mo∣ther
and Child are in the said body, being (as it
were) joyned together. As it was with Eliah
and Elisha, of which we may read, 2 Kings 2. 9.
till v. 15. that the Spirit of Eliah rested upon E∣lisha.
Now these passages of Scripture now al∣ledged


Page 142

out of the three Evangelists, must be ta∣ken
according to the second meaning or acception
of this Doctrine of the Jews, concerning the Re∣turn
of Souls, and not in the first.

25 Q. Doth not likewise what is said of John
the Baptist, John 1. 19, 20, &c. agree perfectly
with what was just now mentioned; where the
Jews being desirous to know of him who he was,
asked him whether he were the Christ, or Elias,
or that Prophet; as being of opinion, that he was
really one of the parties they had mentioned, or
some such like.

And if we compare with this place, Matth. 17.
10. till v. 13. Shall we not find that our Saviour
himself, as well as the Scribes, understood that E∣lias
must first come? Yea, in the 11, 12, and 13.
v. our Saviour doth plainly confirm, that John the
Baptist was indeed Elias. We may compare with
this, what is said Matth. 11. 7. till v. 14. as like∣wise
Malach. 4, 5, 6. And will not all these places
make out most clearly, that John the Baptist ac∣cording
to the Testimony of Christ himself, was
really and truly Elias?

But in case it be objected, that John the Baptist
himself, John 1. 21. expresly denied that he was
Elias: and how can this be reconciled with what
our Saviour saith, Matth. 17. 10, 11, &c. and
11. 5, 6. compared with Malach. 4. 5. that John
the Baptist was Elias May not this objection be
met with by saying, that John the Baptist answer∣ed
the Jews that were sent to ask of him who he


Page 143

was; that he was not that Elias whom they ex∣pected,
viz. One that was to re-establish and set up
again the temporal and worldly Government of
the Jews.

26 Q. When yet further we take notice, what
was the common Opinion the Jews had of our
Saviour, Mat. 16. 13, 14, 15. viz. that he was ei∣ther
John the Baptist, or Elias, or Jeremy, or one
of the Prophets. And we find the same likewise,
Mark 8. 27, 28, 29. Luke 9. 18, 19. in which last
place this is added: Others say that one of the old
Prophets is risen again.

What think we then may have been the reason
why Christ asked his Disciples, what the People
said of him who he was? Shall we suppose it was
because he needed to be informed by them? No,
surely he knew very well what the Jews said of
him: For (as it is witnessed in the fore-mentioned
place, John 2. 24, 25.) be knew all things, and needed
not that any man should bear wintness of man; for he
knew what was in man. But he was willing (as on
another occasion relating to Lazarus, Joh. 11. 15.)
for their sakes to ask them these questions; that by
this means this Doctrine might be imprinted in
their minds, and consequently, that it might be a
perpetual memorial and remembrance, for all
times and people to come; by being set down a∣mongst
the Testimonies of Holy Scripture.

As likewise, that it might be a means at any
time, when Atheism should arise and begin to pre∣vail
upon the minds of men, then to deliver and


Page 144

disintangle them from the snares of many confu∣sed
contentions and jarrings about Gods Righteous∣ness,
Love, Praescience, Praedestination, and other
glorious Attributes of God. And that by this
Doctrine of the Revolution of Souls, they might
be helped to rid themselves of the former in∣tanglements;
and might come plainly to see and
acknowledge the Beauty, Riches, and agreeing
Harmony of all the Divine Attributes.

For we must here take notice, that the Jews
have always esteemed this point, as an undeniable
and eternal firmly established truth, viz. that God
at all times, and in all ways and manners, is perfect∣ly
Righteous and Good in all that he doth; and
that it never can be thought of him, that in any
thing he should in the least measure deal unbecom∣ingly,
and that all judgements and punishments
which light upon any, are therefore laid upon them
because they are deserved, equal and becoming re∣wards
of Sin. When therefore at any time the
Righteousness of God should seem to be impeach'd
by our dark and ignorant reason and thoughts,
will it not then beseem us to take our refuge to
this Doctrine and fundamental Point; forasmuch
as the same doth evidence to us, all the glorious At∣tributes
of God, and frees them from great diffi∣culties
and absurdities?

27 Q. The following Testimonies taken out
of the New Testament, will they not, being com∣pared
with what hath been already said, give a
further evidence to this Doctrine? As for instance,


Page 145
John 9. 1. till v. 39. where a large account is gi∣ven
concerning the man that was born blind, how
the same in a wonderful manner was healed by
our Saviour, and how his Disciples upon their first
information about the concern of this blind man,
asked their Master (consonantly with this Catholick
Doctrine of the Jews) v. 2. Whether he (the blind
man) had sinned, or his parents that he was born
blind? And doth not this question plainly imply,
that this man had been in Life and corporal Being,
antecedently to this his last Birth? For how could
it else in a natural way be supposed of him; that
he should sin before he was born? And that for
the same he was now punished, by being born
blind? And doth not our ever Blessed and most
wise Saviour most wisely answer this question?
For he seems to allow, that this possibly might
have been the cause which they propounded and
supposed to be; and therefore doth not in the least
reprove his Disciples for the extravagance of these
their thoughts, consonant to this Catholick Do∣ctrine
of the Return of Humane Souls; but did
much more seem to approve of it, and grant that
this might have been the cause; yea, tacitly to as∣sert
the same: But yet at last shews them, that
this Hypothesis was not applicable to the case be∣fore
them; for he tells them v. 3. Neither hath
this man sinned nor his parents (so as for his or their
sin this punishment had betided him) but that the
works of God should be made manifest in him: viz.
that this wonderful Cure of Jesus, to the admira∣tion


Page 146

of the Spectators, and the exaltation of the
Glory of God might be performed upon him: as
likewise, that he might serve for a Type and in∣stance
of the great works of Christ, who was
come into the World for to open the Eyes of the
Blind.

28 Q. Forasmuch as in the fore-going Questi∣ons
it hath been shewed, that the Revolution of
Humane Souls, was not onely known amongst the
Jews, and acknowledged for a certain and incon∣testable
Truth; but likewise confirmed by our
ever Blessed Lord and Saviour Jesus Christ himself,
it is worth our enquiry, whether by this means a
Door be not opened, for a better and more clear
understanding of the intent and aim of our Sa∣viour,
in all or most of the Parables he used to
propound to the People, as well as his Disciples?
As for instance, the Parable of the unjust Steward,
recorded Luke 16. 1. till v. 8. who when his Ma∣ster
demanded of him an account of his Steward∣ship,
in the management of which he had not an∣swered
the trust reposed in him, and therefore
knew well enough that he must lose his place;
doth not he most craftily make provision for his
future condition, which he was in the prospect of;
concluding with himself to employ the small re∣mainder
of time he had left in his employment,
in providing for, and promoting his own interest,
as he found would be most serviceable to his fu∣ture
condition: and this he did by dealing friendly
with the Debtors of his Lord, thereby to ingage


Page 147

them to the like friendliness and beneficence to∣wards
him, when he should be put out of his em∣ployment,
even by rebating to them a great part
of their debts to his Master, as may be seen at
large in that Parable: In the 9th verse our Sa∣viour
begins to open and declare his meaning and
aim in this Parable, in these words: And I say un∣to
you; make unto your selves friends of the Mam∣mon
of unrighteousness, that when ye fail, they may re∣ceive
you into everlasting habitations. And after∣wards
further expresseth himself in the following
verses. Now that the explication of this ninth
verse hath occasioned much trouble to the learned
Expositors of Scripture; as meeting with great
difficulty in their endeavour of clearing and ex∣plaining
the same; is sufficiently known; where∣as,
if they had well understood this Doctrine of
the Revolution of Humane Souls, would they not
have done it with much more ease? For our Bles∣sed
and Wise Master Christ, hath not onely in this
Parable recommended to us the good use and cha∣ritable
communication of these earthly good things
which the Divine Providence offords us, placing us as
Stewards over them; but also excited and perswa∣ded
us to this Love and Beneficence towards our
Neighbours. For is it not plainly hinted to us, that
when any one lends a helping hand to the poor,
to Widows, and Orphans, or any other that are
in distress; that by this means he is taken in, and
gets a place in the Hearts and Souls of those who
are freed from distress by him, insomuch as his


Page 148

Image is so deeply imprinted and rooted in their
mind and Soul, that when this rich person comes
to die, he then in and with the said poor, whom
formerly he hath delivered from their distress, and
into whom he hath been planted, by means of his
love and beneficence, comes into Poverty and o∣ther
distress, in order to his Purification.

Is it not likewise well worth our Animadversion
here, that the greatest Riches must be changed into
the greatest Poverty? And that those Rich per∣sons,
who in this manner enter into the Poor, and
being in want with them, are by means of such
their sufferings advanced towards a Spiritual and
Heavenly Birth, Growth, and Increase, and that
much more than ever they could have been in all
their former riches and high state? And may not
we by this means arrive at the true and proper
meaning of that hard saying of Christ to his
Disciples, Mark 10. 23, 24. (and is also mentioned
by the other Evangelists) viz. That it is a hard thing
for a rich man to enter into the kingdom of heaven:
but afterwards addes, that by a rich man he meant
one that trusts in his riches, and Luke 18. 17. that
what was impossible with man was possible with God,
viz. in the way and manner as hath been said,
when the rich man dies and is born again, or is ta∣ken
in into the poor (to whom he hath shewed
himself loving and charitable) who are yet alive,
to bud and bloom anew; and that by means of
suffering he may grow up to a full Heavenly Sta∣ture
and Proportion.

Page 149

May we not likewise to this same purpose al∣ledge
that other Parable of Christ in the same Chap∣ter
of Luke, concerning the rich man and Lazarus?
But we will leave this to the enquiry and consi∣deration
of him that is a lover of these mysteries;
and pass by several other places of Holy Writ,
pointing to the Case in hand; and proceed to
those testimones and proofs of this Doctrine of
the Revolution of Souls, which we meet with in
the writings of the Apostles.

29 Q. If any one will read the 11 Chapter to
the Romans with attention, and exactly weigh and
consider the same, making use of his understanding
and sound judgement without partiality or pre∣judice,
will he not thereby be enabled to find out
a true and right explication of many passages in
the said Chapter, concerning the breaking off of
the natural branches, and their casting away, in
order to the grafting in of other strange branches,
which formerly did not belong to the Tree; and
then the ingrafting again of the natural branches
which before were cut off, as is most expresly de∣clared
in the 23d and following verses: At the
25th verse Paul calls it a Mystery, and v. 26 saith,
that when the fulness of the Gentiles shall be come in,
then all Israel shall be saved. Besides several other
remarkable passages in the same Chapter, both be∣fore
and after the verses now cited; which would
prove very dark and hard to be understood, with∣out
being illustrated by this Hypothesis of the Re∣volution
of Souls. And we may plainly perceive


Page 150

from hence, that this Doctrine was held for a cer∣tain
and approved truth by the Apostles.

30 Q. And besides these testimonies, is it not
worth our consideration, what the Apostle men∣tions
1 Thess. 4. 14. to the end, concerning the Re∣surrection
of the Dead, &c? And will it not be a
difficult thing to find out the Apostles meaning and
sense in those verses, without laying this Doctrine
for a foundation?

31 Q. That we may by way of over-poise
draw some arguments from Nature, and the condi∣tion
and state of man, we'll propound this Query;
Seeing we find that a child doth not come into the
World, till he hath held out nine months, or ten
Lunar Revolutions in his Mothers Body, as was al∣ready
mentioned, until he have attained all his
parts and members; and forasmuch as all the
works of God are perfect, must not therefore the
Life also, which dwells and operates in Bodies, have
time allowed for to arrive at its perfection by di∣vers
steps and degrees, even as well as the Bodies
of Children stand in need of so much time for to
attain their perfection? And forasmuch as we see
that Children when they are newly born, are like
clean white Paper, (that is without all Images) to
the end they may be sit and disposed, every one ac∣cording
to his property, to take in all objects that
present themselves to them, and to work out the
same: and seeing that this out-working is very
imperfect in Children; yea, that but very few are
found amongst old people, which have attained to


Page 151

perfection: must not we then conclude, from the
power a man hath to obtain the highest perfection
possible in this World, that the said power must at
one time or other be brought into act and perfe∣cted?
And that in this World, seeing it is very pro∣bable
that man must attain his end, where he hath
had his beginning? For seeing man consists of ma∣ny
parts, and that during his Life time he doth not
onely work out some few of them to any perfecti∣on,
as from his Childhood to his Youth, from his
Youth to Manhood, and from thence to old Age;
all which parts are again multifariously diversifyed,
as we may perceive that from one man many do
proceed, and they of different properties. Must
not he therefore also have different times allotted
him for the working out of those parts to perfe∣ction?
And what other medium can we imagine
for to attain to this perfection, than by dying to
their former body, by which means the ungodly
are snatch'd away from the stage of this World,
that they may no further proceed in their wick∣edness,
but may be prepared to enter into another
body, therein to be punished for the sins of their
former Life, and receive the measure they have
measured out to others, in order to their being
bettered thereby. Whereas on the contrary, to
the pious and good, a way is made by means of
the suffering of Death, for them to attain to a
higher degree of perfection, than yet they are ar∣rived
to.

Page 152

And do not we thus perceive the reason, why
men must be several times born into this World?
For by getting of Children, in whom they partly
propagate themselves, they are disposed to receive
new Idea's, both good and bad, and thereby to en∣large
their circumference, which is their Kingdom:
Good Idea's, that by working out of the same, they
may be advanced to further perfection; and evil
Idea's, that they may subdue and rule over them?
And to the end they may be fitted for the recepti∣on
of both these, is it not necessary, that by Death
they lose the remembrance of their former Ima∣ges?

But if we will not allow and admit of this Do∣ctrine
of the Revolution of Souls; then we must
assert either that Souls are made perfect in this
one Life (which contradicts our daily experience)
or that they never arrive to it, which is contrary
to the Wisdom and Goodness of God? Or lastly,
that some where without this World (where yet
they had their first bodily beginning, and were
placed, to the end that therein they might work
out their perfection) they shall attain to perfecti∣on;
the which for many reasons (for brevity here
past by) cannot be admitted.

32 Q. Is it not likewise well worth our consi∣deration,
that even as the hands and feet are for∣med
the last of all the other members in the womb
of the Mother; so they are the first that die, as
experience teacheth? And doth it not deserve our
serious thoughts, that whereas a Child during the


Page 153

time of nine months is formed in his Mothers
Womb, amidst so many cares, sufferings, and dan∣gers
of Life, and all this (according to the aim of
Nature) in order to a degree of out-working of
Life in this World? Now when it happens that a
Child dies with in a day or two after its birth,
must not we own that the said Child did not reach
the aim and end of Nature, to which its formati∣on
in the Mothers womb was directed? And
though indeed there must be a cause of this sud∣den
cutting off, yet cannot the said cause be so
prevalent and powerful, as is the Divine Wisdom
and Providence, and the aim and mark of the
Workmaster himself, in cutting off the Childs Life,
which is, that the Child by means of Revolution
should be wrought out and made perfect, to the
end that what hath had a beginning may likewise
attain its end.

33 Q. Moreover, when we find that Children
in the womb be formed out of Eggs, of which
there are so great a number in every woman, that
we do not find one that bears so many Children
as she hath Eggs, which she brought into the World
with her: Must not we therefore conclude, that
the rest of these Eggs were created in vain, in case
they should not at some time or other attain to
their full perfection? Now to remove this diffi∣culty,
must not we conclude, that the Life of these
Eggs doth propagate itself another way, to the
end that what doth not arrive at perfection one
time, may attain it at another? And that there∣fore


Page 154

the remaining Eggs must necessarily be revol∣ved
in order to their perfection, at which in the
production of them, Nature had directed her in∣tention?

In like manner, what can we suppose to be the
reason of that express command of God, which we
read, Deut. 23. 2. That no bastard should enter into
the congregation of the Lord to the tenth generation;
but this, that by means of ten Revolutions, the e∣vil
might be wrought out?

34 Q. If any should Query, seeing that Man
is constantly changed and renewed, from one Life
into another; how is it possible that notwith∣standing
all these changes, his memory should con∣tinue
with him? May not we return this answer?
That how great so ever the efflux or emanation
from any man may be, yet he continues still as
the General and Commander over all his out∣workings
and emanations, onely he grows older,
that is, approacheth nearer and nearer to perfecti∣on,
according to the proportion of his work he
hath wrought out in this World: and that the Spi∣rits
which he hath given forth are his remembran∣cers
and monitors, and still abide with him. And
therefore, when a man brings wisdom with him
into this World, is it not a proof that he hath at∣tained,
and wrought out the same in another Life
or preceding Revolution?

35 Q. But in case it should be further objected:
how is it possible that a man should several times
be born into the World, and yet not be able to call


Page 155

to mind the least of any thing that hath passed
in the former times of his Life; may not we re∣turn
this answer, That the onely end of a mans
being in this World is, that he may attain to per∣fection;
and if he attains the same in any of his
Life times (so as he works it out himself) it a∣bides
with him, and accompanies him through all
his Lives and Revolutions. And that it is not at
all material that a man cannot call to mind, or give
any account of the trouble he hath had, before he
arrived so far as now he is come; no more than it is
any trouble to us, or matter of disquiet, that we
cannot remember how we first learn'd to go, or
how many difficulties and accidents we met with in
that undertaking? It is enough for us that we can go
now, and upon all occasions make use of our Feet,
without troubling our selves about the circum∣stances
and means whereby we attained the same at
first. In like manner, seeing that man is possessed of
all these things as his propriety; yea, that he is all
these things himself; would it not be uneasie and
troublesome to him, to have his head always fil∣led
with these unprofitable Images? And is not this
the reason why it is needful for Man, during the
time of his Life, as well as at his Death, to die to
many of these Images, and that in order to his
forgetting of those things, which it is not needful
for him to keep in his memory?

36 Q. Forasmuch as we find that the Children
of Men are differently gifted, viz. that some are
wise and understanding, others simple and dumb


Page 156

born; we may put this query concerning those
that are wise, viz. Whether or no those Spirits
which come from wise persons, have not hereto∣fore
appeared, and acted their parts upon this The∣atre?
As also whether or no any one can be a Man
and a Child together, and at the same time? Which
if it be answered in the Negative, (as certainly it
must) it may be queried further; Whether all
Children be alike fitted and disposed for Wisdom?
Or whether there be not a great difference between
them in this respect? Now we know that no body
can reach the uppermost round of a Ladder, but
by passing all that are between it and the lowest;
and to pass over all these in the Life of one Body, is
not possible. And in case any one should go about
to leap over some of these steps, would he not find
this altogether impracticable? Forasmuch as this
would be contrary to the order of the Creation;
yea, would it not be the same as if any one should
think from the first beginning of Childhood, im∣mediately
to become a young man, which is im∣possible?
Is it not therefore necessary, in case a
man shall ever attain to his full perfection, as to the
uppermost round of the Ladder, that in order
thereto, he appears several times upon this The∣atre,
and be born again; until at last through of∣ten
Dyings and Revolutions, he attain to a perfect
conquest and dominion over Death?

37 Q. Is it not likewise very observable, what
we see in the transplanting of Herbs and grafting
of Trees, that the said Vegetables by frequent era∣dications,


Page 157

amputations, and transplantations, are
meliorated? And that a young twig when fre∣quently
ingrafted into its own stock, becomes
thereby much bettered and advanced; and that
every transplanting, cutting off, and grafting, is a
kind of death and suffering? And Man in like man∣ner,
being created in this World, must therein
work out his Salvation and Happiness, and that by
means of frequent and reiterated dying. And is
it not upon this very account, that Adam, if he had
continued in innocence, would have been able to
have wrought out his Salvation in one onely Life?
But that now since his fall, it must be otherwise;
that is, in several Lives, or times of Life?

38 Q. Lastly, and to conclude, can it be de∣nied,
that all of us proceed from one Unity? Now
if any one pondering this in his mind, should be
troubled how to reconcile the great variety and
difference which is found amongst men, with the
uniformity of their Original; would not such an
one, in order to the clearing of this difficulty, find
it of use to him to consider the manifold members
of mans body, all of which (though never so diffe∣rent)
make up but one man? And would not he
by this means come to understand the true ground
of this variety, which is found amongst men, and
acknowledge, that notwithstanding all this, they
are but an emanation from the highest Unity? And
when we compare this body, consisting of many
members (every one of which are opperative and
working to a higher degree of perfection) to an


Page 158

Army? Can we make any other inference from
what hath been said, but that every Souldier in
this Army that hath well discharged his place, and
done his duty, which belonged to him at such a
time, is afterwards made an Officer, and so pro∣ceeds
till he comes to be a General?

But if any man should object, that this doth
too far surpass all bounds of number, as well as the
reason and comprehension of Man: May not we
answer this Objection, by saying, that it is so much
the better, forasmuch as this doth the more mag∣nifie
and set forth the Glory of God, who is,
and is stiled the Lord of Hoasts; and hath created
us after his own Image, that we might bear a
resemblance with him. Upon which account we
are likewise called Kings and Priests, because of the
surpassing great increase and glorification of our
Beings, by means of this never ceasing meliorati∣on
and Revolution?

As also this may teach us to have more certain,
proper, and becoming thoughts of God; foras∣much
as one onely World is much too little to
know God in, and find him out to perfection?
And that therefore there are Worlds without End,
for that we can never come to an end in the know∣ledge
of God?

For whatsoever the mind can comprehend, is less
than the mind itself; and consequently man is
much more happy in feeling and perceiving of
God, than he would be in comprehending of him,
which is altogether impossible. For there is ano∣ther


Page 159

way of perceiving God in mans mind, besides
that which is meerly intellectual in the understand∣ing,
which when it is felt, the mind loseth itself in
the perception of a sweetness which is altogether
incomprehensible, and therefore inexpressible, and
doth not proceed from mans own will, or from
himself, but purely and alone from God, and sur∣passeth
all understanding.

Herewithal I shall conclude this discourse of the
Return of Humane Souls, and hope that there∣with
I have satisfied the Reader; and my promise
at once, which I made in the Preface to the fore∣mentioned
200 Queries, concerning the Revoluti∣on
of Humane Souls; to which I for further satis∣faction
do refer him; which Treatise upon the
desire of a Person of Quality some years ago, I
did dictate to a Friend, who afterwards (retain∣ing
the Sence) put it in another Method, he also
adding to it several things of his own; which was
afterwards published by me, without my name at
London above a year ago by Robert Kittlewel in
Fleet-street, over against St. Dunstan's Church, at
the sign of the Hand and Scepter.

Now the promise which I there made, was to this
purpose; that in case I should perceive this little
Book to prove acceptable, I would publish two o∣ther
Treatises, whereof the one should treat of the
same matter, which is the subject of the said 200
Queries, viz. concerning the Revolution of Hu∣mane
Souls, but in another way and method than
it was handled there: and the other a Latin Trea∣tise,


Page 160

whose Title is, De Revolutionibus Animarum,
Tractatus Primus, & Manuscripto haud it a pridem
ad nos perlato; ex operibus Rabbi Jitzchak Loriensis,
Cabalistarum Aquilae, Latinitate donatus. This last
Tractate I have caused to be added to Cabalae De∣nudatae,
Tom. 2. Sive Libro Zohar restituto: and is
Printed at Franckfort on the Mayn. Not as if I
approved all that is therein contained (for I find
several things there, concerning which I desire to
be further satisfied, and to have my difficulties an∣swered
by the Leaned Jews themselves) but onely
to the end the said Treatise might be more known,
and consequently also the opinion of the Jews con∣cerning
this matter.

The former of these two Treatises, is the same I
here expose to the unprejudiced judgements of all
men, as perswading my self, since upon the request
I then made, none to my knowledge hath been
found, that openly in print hath objected any
thing against the said Two Hundred Queries, that
the same hath found acceptance, or entertain∣ment
at least with understanding and unprejudiced
minds.

Thus then I have acquit my self of my pro∣mise;
and do now renew to the Courteous and
Truth-loving Reader, my former request; that in
case any one should be found, whom this Discourse
might not fully satisfie, as to the main point it
treats of, and is able to produce some thing bet∣ter
and more consonant to Holy Scripture and
sound Reason, whereby as well the Divine Attri∣butes


Page 161

might be better salved, and the difficulties
•rising about the same more easily removed, that
he would have the goodness in a short and com∣pendious
writing (for Truth needs no amplificati∣on)
to signifie and impart his meaning and ground
with becoming discretion; in full assurance that
the same shall be most lovingly and gratefully ac∣cepted
by me, as well as all others, who are lovers
of Truth and Wisdom. Moreover, if for the time
to come I should chance to meet with any person
that understands my way of speaking, and is di∣sposed
to take it in writing from my mouth, it is
probable that for the common good, I may here∣after
endeavour in another Treatise to supply the
defects of this (which will be published in Latine)
by enlarging my self upon this point of the Revo∣lution
of Souls, as well as upon the other fore-go∣ing
matters.

In the mean time, I am not without hope (in
case I should remove into another Land, and that
••y intended Treatise should be writ in some other
language) but that some Lovers will be found,
who may have the Curiosity to Translate it.

Page 162
AN APPENDIX.
WE observe and see daily, how that young
Children, who are void of all Images,
have a continual hunger after Knowledge, which
God naturally hath planted in them; and there∣fore
seek to satisfie themselves of every thing they
see or hear. And according as their Life increaseth
in strength, this hunger increaseth also, even until
they be full grown, at which time they are filled,
and have got seed of their own, and so are enabled
to give forth something again; and therefore are
not then so fit as before to receive and take in;
because in this very time of their Age their first
Revolution happens, as wherein they pass from
Childhood to Youth, which time comprehends a
perfect Revolution of the Sun of twelve Years, or
twelve Circumvolutions through the twelve Signs
of the Zodiack.

And this is the natural reason why the Jews ob∣serve
this Rule amongst them, and have kept the
same ever since the time of Moses; that when a
Boy is twelve years and a day old, he is then bound
to keep all the Commands and Prohibitions of the
Law, which are six hundred and thirteen in num∣ber,


Page 163

and together with the seven Precepts of Noah
make out six hundred and twenty. Now if he
shall keep these Commands, it is needful that he
first know them, and have learnt them; where∣fore
the Parents are obliged in Conscience to in∣form
and cause their Children to be instructed in
the Law given to their Fathers, that they may not
bring the guilt of their Children upon themselves,
in case their Children should not keep the said
Commands. But when the Parents have dis∣charged
their duty in this matter, then the guilt
falls upon the Children themselves, and they must
answer for it.

And the very same duty is incumbent on Chri∣stians
in their measure now; forasmuch as our Sa∣viour
himself hath given us an instance hereof,
when he was twelve years of age, as we may read
Luke 2. 46. whose example sure we have reason to
follow. Now it is there said of him, that he was
found in the Temple, in the midst of the Doctors,
both hearing them, and asking them Questions,
and that all that heard him were astonished at his
Understanding and Answers.

In like manner, Paul also testifieth of Timothy,
2 Tim. 3. 14, 15. That. from a child he had known
the Scriptures, and exhorts him to continue in the do∣ctrine
he had learnt: It is also absurd and unnatu∣ral
to force and tie young Children, that are full
of Life, and desire to know and do all things, to
one onely thing, which makes them presently to
be weary of, and loath the same, and is the cause of


Page 164

great disorder. For whereas Children naturally
desire to be at work and in motion, they are com∣monly
forced and plagued, to sit many years to∣gether,
as it were in Prison, for to learn to Read,
Write, &c. until they have got into their heads
(not without great pains and trouble) many of
their School Books; by which means these Parents
who have many Children and no great estate, are
necessitated to use unjust ways, that they may be
able to pay for the Education of their Children, and
to keep them at School.

Things being thus, it may be demanded, whe∣ther
a way might not be found out, whereby this
great mischief and disorder might be prevented,
and youth better educated, without burthening on
overcharging of their parents, and for better
service and profit to the Publick and Govern∣ment?

For seeing God himself hath naturally planted
this hunger in youth, he must also have ordained
natural means, in order to the satisfying of the said
Hunger: Indeed he hath given this hunger for no
other end, but that it might be satisfied. And
therefore it is worth our enquiry, whether this ve∣ry
hunger itself will not afford us the truest and
best directions for to satisfie the same, as we see
that a Child as soon as it is born, seeks for the
Breast of the Mother, to satisfie its hunger?

In answer to this, I will here set down briefly
in part what my own experience hath taught me
concerning this matter.

Page 165

We find that Dogs and other Beasts, which have
their peculiar natures and properties, when we de∣sire
to fit them for some service or other, will not
be forced or by violence compelled to the same.
We have an instance of this in a young Water-Spa∣niel,
that is to be taught to take the water, and
fetch any thing thence, who if he beat first for∣cibly
thrown into the water, it makes him shie of
it, and will very hardly afterwards be brought to
take it; but if the said Spaniel by degrees, with bread
or otherwise be allured into the water, till he come
beyond his depth, and begin to swim of himself, it
by this means becomes his delight, and he longs
for the word of command from his Master, to go
into the water. And the same is the case with
Children, for neither are they easily brought to do
or comprehend a thing by force, or at least not so
well and dexterously; for Nature in all things will
be free and without compulsion.

Wherefore in the education of Children we must
first of all observe, and have a care, not to con∣found
their Senses, and not to force that in through
the Sight, which must enter and be comprehended
by the Ear: and also that we do not seperate or
divide the Senses, where they ought in concord to
agree together, but that all may be done in good
order, with reference to all the Senses.

In this manner, by observing the foresaid Rules,
I have experienced that Children have been taught
several Handicrafts at once, and that without any
great pains taking; in order whereunto, the day


Page 166

hath been so divided, that onely one hour hath
been allotted for every Art or Handicraft, by which
means the Children have been so stirred up in their
desire, that the more they have learnt, the more
they have still longed to learn; so as they have
thought the day too short for them. And thus af∣ter
they had every one in order learnt four Arts,
they were come so far, as to be able to look out
and learn an Art of themselves, without being
taught and never have had any need of a Master.

I will briefly declare, how I first was led to this
way of Practise, and give some short directions how
the same may be further carried on in the Educa∣tion
of Children.

What regards the Sense of Hearing: I have ex∣perienced,
that in places where Musick Schools
have been kept, that the neighbours Children have
onely by hearing them Sing in the School,
learnt to Sing, yea, even little Children that were
carried in arms, have uttered their first words
with a Musical tone or harmony. And at Brus∣sels
in some places, where the Italians commonly
resort, little Children are found of four or five
years of age, whose Fathers are Spaniards, their
Mothers Flemmings, and their Servants French,
that can speak the Languages of all these four Na∣tions.

Again, I have seen that where several Children,
Boys and Girls, eight in number, viz. five Bro∣thers
and three Sisters, have been together in one
room; & the Boys have been instructed by their Pae∣dagogue


Page 167

in the Latine Tongue, and that the com∣mon
way, by poring upon Books as Grammars,
&c. that the Girls, meerly by the Ear have taken
in and remembred those Latine Words and Rules,
which their Brothers could not. The reason of
which is, because the Girls had their Ears free, and
therefore did more easily apprehend the voice and
words of their Brothers Paedagogue: whereas, on
the contrary, it was much more difficulty to take
that in by the Eye, and breaking of their Heads,
which they ought to have apprehended by their
Ear, this method being contrary to Nature: for
by their Eye they make to themselves forced and
undue Images, which by means of a voice, would
have entred freely, naturally, and rightly formed
through their Ears. Whereas the other way false
and dead Images are conveyed into Children, and
take up the room of true and living Images in their
understanding, by which means their understand∣ings
and judgements become darkened, disordered,
and quite spoiled.

In the third place, I have known a Preacher who
made about twenty persons, men and women, all
poor people, that got their bread by Spinning of
Wool, to come into his House one Hour in a Day
(which yet this poor people could hardly dispence
with, to be so long from their labour) and read to
them part of the first Chapter of Genesis, one word
after another, first in Dutch, and afterwards in He∣brew,
making every one of the said persons to re∣peat
every word round, and thus he continued for


Page 168

half an hour, reading some verses, and oft repeat∣ing
the same, and they after him. The other half
hour he read in like manner, some verses out of the
New Testament in Dutch and Greek. And as soon
as he perceived that they began to understand
somewhat of the said Languages, being encouraged
thereby he continued the same method, until in
a short time he had taught them not onely to read
perfectly, but also to understand both the said
Languages.

I have also my self often, and especially once for
my diversion, taught two men and two women in
eight days time (allowing onely one hour a day)
to read Hebrew perfectly, and to understand the
first Chapter of Genesis, and continuing this method
for six Weeks together, they have been able to un∣derstand
the whole first Book of Moses, in the Ori∣ginal
Hebrew. The way I took to teach them was
this: I gave them a Copy of the Hebrew Alpha∣bet
in great Letters, which I made them copy
so often, and to express the sound of every Letter
after me, until they had fully taken in and appre∣hended
them: then I took an Hebrew Bible, either
Stephen's Edition in Quarto, or that of Hutterus's
in Folio, both of which are printed in a fair and
large Character; and having placed the same on
a round Table, that the said four persons might see
the Characters as well as my self; I began to read
to them, pointing with a Fescue to every Letter,
and ordered them to pronounce every word, with
a loud voice after me, first in Dutch, and after∣wards


Page 169

in Hebrew, and continued so until the hour
was past, with reading and repeating the first verse
of the first Chapter of Genesis. The next day in∣stead
of one verse I took three, and in eight days
time (increasing every day two or three verses)
they were able perfectly to read and understand
the first Chapter of Genesis.

In this manner then, viz. by constant hearing
and pronouncing after me, they went through the
first six Chapters, and repeated the same so often,
till they perfectly understood them: and after this
they proceeded and learnt of themselves. And by
the same way Greek may be taught from the
New Testament, and this without any head-breaking
at all. When now these women whom
I had taught, perceived not without wonder the
great advance they had made in so short a time,
they were forced to confess, that women were fit∣ter
than men for to teach any Language to Chil∣dren,
according to St. Paul's Direction, Tit. 2. 3.
1 Tim. 5. 9, 10. especially if they have first learnt
the same themselves, in such a way as this;
though they should not understand it according to
Grammar: Wherefore they also promised me, that
in consideration of the pains I had taken with
them, they would as occasion presented, in like
manner instruct others for nothing.

I have furthermore given them directions, how
each Mother might teach her Children to Read,
Write, and cast Accounts, and that very naturally,
without trouble, head-breaking, or charges, after


Page 170

this manner: I caused several plates of Copper or
Wood to be made, and in one of them have or∣dered
an Alphabet to be ingraven in running Ita∣lian
Letters with double strokes, so as an interval
of white is left between them, the body of each
letter being of the bigness of a great Pease, or
somewhat bigger: on another Plate the self same
letters, but in a less form; and on the third Plate,
yet lesser. The said Plates are now printed on se∣veral
sorts of writing Paper on both sides, and
each Child receives one of these papers, and is or∣dered
to fill up the distance which is between the
double strokes of the said letters, with a Pen dipt
in yellow Ink, and to do it as near as they can at
one stroke. Now this exercise hath put the Chil∣dren
upon inquiring, what this or the other letter
is, and how called; and when a stop hath been put
to their further inquiry, by telling them, that it
was too hard for them to understand, their desires
to know the said letters have thereby but been
the more inflamed. And thus by means of their
questions, and the answers that have been retur∣ned
to them, they have, even unknown to them∣selves,
learnt to know and pronounce their letters.
The next day these Children have been made to
draw over these letters again with Red Ink, and
the third day with black Ink; and when at any
time they have run their Pen beyond the strokes,
they have been jear'd at for making drunken or
staggering letters. Afterwards turning their pa∣per,
they have the following three days drawn o∣ver


Page 171

the Letters on the other side, with three seve∣ral
Inks as before; so that one paper hath em∣ployed
them a whole week.

Now after that the first sort or great Letters
have been well and exactly drawn over by them,
they have been put to do the same with the second
〈◊〉 of less Letters: and last of all they have had
the third or least Letters given them to draw o∣••
for all which, onely one hour in a day
〈◊〉 been allotted. And after they have been
found ready and expert at this drawing over of
their Letters, they have left off this way of Wri∣ting.

Upon the first of the three fore-mentioned Pa∣pers,
besides the Letters, are likewise set down the
Arithmetical figures, from 1 to 10, with double
strokes as was said of the Letters. Upon the se∣cond,
the Table of Multiplication, in form of a
Triangle; and upon the third some Examples of
the four most common operations of Arithmetick,
viz. Addition, Substraction, Multiplication, and
Division.

The several sorts of Ink needful to this intent,
may be made many ways; the simplest and plai∣•est
is to make the yellow Ink, of Saffron and Al∣lome
boyle in water; and the red Ink of Brasile∣wood
and Allome boyled in water; and the red Ink of Brasile∣wood
and Allome boyled as before.

Upon a fourth Plate intended, and to be printed
upon Writing-paper with red Ink, must be ex∣pressed
the figure of a naked Boy, a House, a
Horse, a Dog, a Tree, a Coat and Breeches, with


Page 170
〈1 page duplicate〉
Page 171
〈1 page duplicate〉
Page 172

all their parts, each part distinct, and all exactly ac∣cording
to a lesser proportional measure: so as for
the House, ¼ of an inch may be a foot; and for the
Clothes 〈◊〉 of a yard. And this little proportional
measure must be engraven on the Plate, and prin∣ted
on the foresaid paper, with the figures of Arith∣metick,
to the end the Children may learn with
a pair of Compasses to measure the same, and draw
over the said figures of a naked Boy, House, &c.
with black Ink; by which means without any
trouble, yea with pleasure and delight they will be
informed of the Principles of Arithmetick, Draw∣ing,
Tayloring, and all other Handicrafts, of Ar∣chitecture
also, and other Arts that depend upon
mensuration; and thus come to understand, that
God made all things in number, weight, and mea∣sure;
so that thereby they shall at least reap this
advantage, that they will not be so easily deceived
or imposed on.

By this occasion I have found by experience, that
it is more natural and profitable to teach Children
to Write before we put them to Read; because
naturally every one doth most easily and with
pleasure learn to know that which he hath made
himself; I having often observed, not without
particular satisfaction, that children of their own
motion, would ask others the signification of the
Letters they had drawn over, and by means of
a little information, learn to read of them∣selves.

And together with this, they likewise learn the


Page 173

figures of Arithmetick, the Table of Multiplicati∣on
and the four species or most useful operations
of Arithmetick, viz. they must be put to ask one
another Questions, and so exercise themselves in
the Table of Multiplication; and thus they will
easily and without trouble get it by heart, especi∣ally
where many Children are together in one
Room.

It would be of good use also, when they are busie
about any necessary handy-works which make no
noise, that one hour of the day were set apart, in
which a Chapter might be read and spelled unto
them, and they made to repeat every word after
him that spelled and reads, still continuing at their
work; and afterwards another hour should be al∣lowed
in which they might read and spell the said
Chapter themselves; and this to be continued till
they be perfect in reading.

I have also found this a good way to lead on
Children to the understanding of what they read,
and to make them read distinctly, and observing
their stops, viz. to represent a Chapter to them as
a whole Regiment of Souldiers under one Com∣mander,
in which every Company marcheth a∣part,
and with an interval to distinguish it from the
rest; so as where a full point is (.) that is a Cap∣tain,
and because the interval is supposed to be
greater there, a longer stop of the voice is to be
made; and where two points (:) or a point and
Comma (;) that that is a Lieutenant; where a Com∣ma
(,) a Corporal: where there is a note of admi∣ration


Page 174

(!) that's a Chaplain to the Regiment? where
a note of Interrogation (?) a Drummer; and
where a Parenthesis () a Messenger that brings
tidings. That every Word is a file of Souldiers,
and every Letter a Souldier, and that at every one
of the forementioned Officers, they must hold their
breaths longer or shorter, according as the distance
of the files of Souldiers is greater or less; as for
instance, they are to hold their breath long at a
full point (.) at a Colon (:) shorter; at a Comma
(,) least of all.

In this manner I have seen with great pleasure
and satisfaction, that Children being by this
means excited, would of themselves take notice
where a Lieutenant or Corporal was wanting, and
would reprove other Children when they read
without observing their stops.

The other remaining hours of the day, they
may be set to some work for their pleasure and
recreation. As for instance, they may turn one
hour; in order to which, they must have a little
turning-bench provided for them, which they may
rule with ease, and that by means thereof they be
accustomed to keep their bodies in a due posture,
especially their arms, hand, feet, and head, &c. that
all their members may co-operate, and they may
readily know to turn themselves to the Right or
Left, and by this means get a true rule to govern
and command all with ease. And when they are
thus initiated, they must be instructed how to
turn leisurely thin chips of some hard piece of
wood.

Page 175

Moreover, they must be informed what to do
first, what next; and in the third place, viz. how
they are to set their body, how to hold their Iron
several ways, &c. so as they may apprehend and
understand it, and may afterwards be able of them∣selves,
by questioning other Artists to learn the
said Art perfectly. Thus they may easily of them∣selves,
and without trouble, imitate any thing they
see, in due number, measure, and order, by coun∣ting
how one thing is to follow another.

Another hour we may make them draw the
figure of a House upon paper, with all its parts ac∣cording
to the foresaid little measure, and after
make them to fasten the draughts they have made,
upon thin boards of soft Lime-tree Wood. The
thickness of the said Boards is to be measured as
before, that they may be proportionate to the
thickness or thinness of the wall, as well at the bot∣tom
as above, exactly answering to the proporti∣ons
of the great house, which they take for their
pattern and would imitate, and which before hath
been measured by themselves with a true great
measure. And when the papers which with starch,
or otherwise they have pasted to their thin boards
are throughly dry, they must be exactly sawed
through in the strokes upon the paper with a thin
Saw, made of the Spring of a Watch, which must
not be thicker than the stroke of a Pen, that so no∣thing
of the draught or measure may be lost,
Afterwards these Boards must be joyned together,
and the floor laid with Beams, Rafters, and Boards,


Page 176

as many as there ought to be, according to what
they had before drawn upon the paper. Then they
must cast up how many nails they need to one
Board, and by this means they will know when
they have one floor laid, how many Nails will be
required to all the floors of the house, and so like∣wise
to the doors, &c.

After this they measure and cast up, how ma∣ny
Bricks be in six foot square, and how many
such squares there be in the great house. Also
how much Lime they will stand in need of, which
they must cast up before, when a like four square
wall is built, how much Lime and Sand is made
use of, and how much one Labourer can do in one
day.

And thus afterwards, all the necessary parts,
charges and time required to the said Building,
may be easily cast up. By this means Children
with ease will be made to understand Architecture,
and the Carpenters craft at once, and will be
quickned and excited, and in time be able to serve
themselves and others.

Another hour they may be taught to make
narrow Silk Ribbans, and so by learning this small
piece of weaving, they may in time be brought to
understand and work all sorts of more difficult
texture.

Now suppose a School-master should let his
Scholars weave Ribbans, or knit Stockings three
hours together, would not he by this means be easi∣ly
and richly paid, for all his pains taking and la∣bour
about them?

Page 177

As for Girls they must have their separate and
distinct employments, to keep them active and
lively that they may not fall into Sickness, viz.
they must Spin Wool and Flax, Kint, Weave Rib∣bans,
make Laces, Buttons, and whatsoever else is
wrought with a Needle. As also they must learn
to Bake, Brew, and Dress Meat, and are to be
placed where they may learn these necessary Culi∣nary
Arts; and by being diligently employed in
the foresaid works, they may so order it, as after∣wards
when they come to years, they may by
their diligence and industry, have provided for
themselves a portion against they come to Mar∣ry.

Towards evening, the Children and whole Fami∣ly
must meet together in one place, for an hour,
every one having their Bible before them, in some
Language which they understand, no matter what,
whether Hebrew, Greek, Latin, or Dutch. And
then after a Chapter hath been read distinctly by
one of the company, some verse or part of it is ta∣ken
(after the Parents have made them cast lots
who shall be the first to chuse the said verse or part)
and a discourse begun concerning some Virtue or
the like. After this some one or other takes a
Concordance, and looks how many places are
found in Scripture treating of the same matter,
and every one of them, either in their order, or as
they are appointed, seek some one or more Texts
in his own Bible; and when every one hath his
place ready, they from the youngest to the eldest


Page 178

are commanded to read every one his Text or
Texts, and withal to give their judgement upon
them, no matter how simple the same may be;
by which both the Children and whole Family are
awakened and quickened, and in time attain to a
good understanding and mature judgement; so as
afterwards of themselves they are able to propound
questions, and so proceed from one degree to ano∣ther,
till they become wise indeed.

And this in short is the way which Nature her
self points out to us, and by these and the like
ways, the Wise men of old instructed their Chil∣dren
at home, in order to prepare them for the fur∣ther
instructions in their publick Schools, and that
from the very time of Moses, until that of Christ,
and the Apostles also have constantly observed the
same.

In the Jewish Church, besides the Temple at Je∣rasalem,
they had two sorts of Houses in which the
Congregation had their publick Exercises of Piety▪
the one of which was called Beth Hacneseth, or
the House of meeting or gathering together, the
other Beth Hammedrasch, or the House of Enqui∣ry.
Of these, the first was the House of Prayer,
and the other was the House of Instruction: Both
these are called in the New Testament, 〈 in non-Latin alphabet 〉, Sy∣nagogues;
that is meeting places or Schools, with∣out
distinction; even as at this day the Jews give the
name of Schools to both these places: though the
first of these, be also by way of distinction, Acts 16.
3. called 〈 in non-Latin alphabet 〉, from Praying; and the other, Acts
Page 179

19. 19. a School, as being designed for Learning
and Instruction.

In their great Cities they had a great number of
both these sorts of Houses, insomuch as at Bitter
there were four hundred Batte Cnesioth (according
to Talmud Gittin, fol. 58. a.) and at Jerusalem four
hundred and eighty (as in Jalkut Jesai. 1. fol. 40.
d.) from whence we may conclude, that in the
foresaid places, were near as many of the Batte Me∣draschoth.

Now forasmuch as the several Congregations
(which were at least to consist of ten persons) did
meet every Sabbath, Monday, and Thursday, in
the House of Prayer, and there assisted at the pub∣lick
Prayers (which every one of the people were
to conclude with saying Amen) uttered by the
Schliach Zibbor, or Angel of the Congregation.
The second thing which was perform'd in this Hcuse
of Prayer, was the Publick Reading of the Scrip∣ture,
in the Hebrew Text, performed by seven of
the Congregation (of which the first was to be a
Priest, the second a Levite, if any such were pre∣sent,
and the rest common Members of the Con∣gregation)
and thirdly, the Interpreting and Ex∣pounding
of the Original Text, into their Mo∣ther
Tongue, by means of a Methurgeman, or Inter∣preter
thereto appointed. Where fourthly also,
they had oft times Sermons preach'd to them, which
sometimes were delivered to them by the foresaid
Interpreter, as when at any time in expounding a
Text, he was pleased to enlarge himself upon it.


Page 180

As may be seen in the Jerusalem Talmud Biccur,
fol. 65. d. Sanhedr, fol. 20. c. and in the Babilo∣nish
Berachoth, fol. 28. a. And fifthly, sometimes
by Preachers particularly thereunto appointed;
who especially for the sakes of the women and com∣mon
people, were to preach publickly, and to
move and stir their hearts. As appears from the
Glosse upon Schabbath, fol. 30. b. in the Babilonish
Talmud. Moreover, in this place were there Chil∣dren
also instructed; as appears from the Babilonish
Talmud Berachoth, fol. 17. a. and the Glosse upon
it.

After these exercises they went to the Beth
Hammedrasch, which they also often call Keneseth
and Zibbor, where they were instructed by a pe∣culiar
Teacher, in the so called, Oral Law; and
partly also in the Ordinances, which are of com∣mon
use amongst them, and their secret significa∣tion;
partly also in the Cabala and high Myste∣ries
concerning Divine and Spiritual things.

Which Teaching was celebrated in this man∣ner:
The Doctor himself did not speak aloud to
the People, but whisper'd what he had to say in He∣brew
in the Ear of a Minister, hereunto especially
appointed, who afterwards declared the same to
the People in their Mother Tongue (as appears
from the Babilonish Talmud Goma, Fol. 20. b.) and
at these instructions, it was usual for every Talmud
Chacham, i. e. Scholar of the Wise or Learned, or
any other of the hearers, though he were a Mer∣chant
or Handicrafts man (for it was usual for the


Page 181

most learned amongst them to exercise some Han∣dicraft
or other) to propound one or more que∣stions,
and request an answer to them from the
Doctor; as we may see in the Babilon Talmud
Berachoth, Fol. 67. compared with Luke 2. 46.
Matth. 12. 9, 10, 11. Acts 17. 10, 11.

These Bette Medraschoth, they esteem holier and
more excellent than the Batte Knesioth: because by
this liberty of asking Questions, they acquired
more knowledge in the Law, than in the other
where they were Hearers onely. In reference to
this they used that Proverb, Mibbeth Mickdasch, le
beth Medrasch, from the House of Prayer, to the
House of Instruction: And to this purpose also
they applied that passage out of the 84 Psalm,
They go from strength to strength, &c.

These Assembles and Exercises in the Houses of
Instruction were never abrogated by Christ nor
his Disciples; but rather confirmed and approved
of by their visiting of them, and teaching in
them; of which we have a special instance, Acts
19. 9. Insomuch also that in the Primitive Church,
there was a particular sort of Officers whom they
call Teachers, 〈 in non-Latin alphabet 〉, of whom the Apostle saith,
that the Lord had given them, Ephes. 4. 11. and
of whom also mention is made, Rom. 12. 7. 1 Cor.
14. 26. 1 Tim. 5. 17. And the same is also particular∣ly
mentioned by the Apostle, 1 Cor. 14. through∣out
the whole Chapter as a Command of the Lord
and a thing of great necessity and concern, as ap∣pears
from the 37 verse of the said Chapter, where


Page 182

he saith, If any man think himself to be a prophet, or
spiritual, let him acknowledge that the things which
I write unto you, are the Commandments of the Lord.
And at the 38 verse, But if any will be ignorant let
him be ignorant. Though most of the said par∣ticulars,
are now adays alas! not so much as
known amongst Christians, much less put in pra∣ctice;
and which is the onely cause of all that ig∣norance,
disputing, hatred, envy, and persecution
which abounds everywhere.

Concerning this way of the Ancient Wisemen
now mentioned, much more might be said, which
for brevity we pass by; and shall onely for a con∣clusion
briefly hint one thing more, viz. What
the Reason may be why so many Similitudes, Pa∣rables,
Figurative Expressions, &c. are found in
Holy Scripture, as may be seen, Prov. 1. 6. and
Chap. 25. 2. Eccles. Syr. 39. 1. Math. 13. 34. 35.
1 Cor. 13. 12. Even because the outward man,
hath onely an outward understanding, and there∣fore
can onely understand the outward and not the
inward, 1 Cor. 2. 14. 15. And therefore the Scrip∣ture
was written in this Parabolical way; that
we from thence might take occasion to pass from
the outward into the inward, from the Body and
Letter into the Spirit, and by this means become
Spiritual.

I have many years since communicated and
discoursed the Contents of this Appendix to per∣sons
of several perswasions, to try whether the
same would be received and put in practice a∣mongst


Page 183

any of them; but they all with one ac∣cord
told me, that the same was impracticable and
impossible, forasmuch as none would be able to
return an answer to all the questions which (in
case this way were introduced) would be pro∣pounded,
and therefore must needs be the cause of
numberless contests and disputes. By which an∣swer
of theirs they tacitly acknowledge, that they
keep the Door fast lock'd which leads to the Steps
of Wisdom: Without any further considering whe∣ther
it be likely that our Saviour or his Disciples
could leave us any Commands, but what were
possible to be obeyed and put in practice, &c.

Wherefore notwithstanding these discourage∣ments,
and in hope, that what hath not been done
hitherto, may be done and put in practice here∣after;
I have here briefly set down the same, toge∣ther
with a short Introduction concerning the E∣ducation
and Instruction of Children.

As also added Christ's Hundred Commandments,
of which by the constant use the Children may
have them, as it were engrafted in them by the
careful and loving Mothers direction to read and
write them over daily, instead of their Horn and
Coppy Books, that so they may serve them all
their Lives time for their true guides. Which pra∣ctice
the Lord grant may tend to his most Holy
Names Praise, Honour, and Glory.

Page 184
CHRIST's Hundred Commandments, &c.
1. JEsus said unto him, it is written again,
Thou shalt not tempt the Lord thy God,
Mat. 4. 7. And Jesus answering, said unto
him, it is said, Thou shalt not tempt the Lord thy
God, Luke 4. 12.

2. Then saith Jesus unto him, get thee hence Sa∣tan,
for it is written, Thou shalt worship the Lord
thy God, and him onely shalt thou serve, Mat. 4.
10. And Jesus answered and said unto him, get
thee behind me Satan; for it is written, Thou shalt
worship the Lord thy God, and him onely shalt
thou serve, Luke 4. 8.

3. And said unto them that sold Doves, Take
these things hence; make not my Fathers House a
House of merchandize, John 2. 16.

4. Marvel not that I said unto thee, Thou must
be born again, John 3. 7.

5. But the hour cometh, and now is, when the
true worshippers shall worship the Father in Spirit
and in Truth: for the Father seeketh such to wor∣ship
him, John 4. 23.

6. And saying the time is fulfilled, and the King∣dom


Page 185

of God is at hand: Repent ye, and believe the
Gospel, Mark 1. 15.

7. Afterwards Jesus findeth him in the Temple,
and said unto him, Behold, thou art made whole:
Sin no more, lest a worse thing come unto thee,
John 5. 14.

8. Search the Scriptures, for in them ye think
ye have eternal life, and they are they which testifie
of me, John 5. 39.

9. Let your light so shine before men, that they
may see your good works, and glorifie your Father
which is in Heaven, Mat. 5. 16.

10. But I say unto you, that whosoever is angry
with his brother without a cause, shall be in dan∣ger
of the Judgement: and whosoever shall say un∣to
his brother Racha, shall be in danger of the
Council: but whosoever shall say, Thou Fool, shall
be in danger of Hell fire, Mat. 5. 22.

11. But I say unto you, that whosoever look∣eth
on a woman to lust after her, hath committed
Adultery already with her in his heart. And if
they right eye offend thee, pluck it out and cast it
from thee; for it is profitable for thee that one of
thy members should perish, and not thy whole bo∣dy
should be cast into Hell: And if thy right hand
offend thee, cut it off, and cast it from thee; for it
is profitable for thee that one of thy members
should perish, and not thy whole body should be
cast into Hell, Mat. 5. 28, &c.

12. But I say unto you, That whosoever shall
put away his wife saving for the cause of Fornica∣tion,


Page 186

causeth her to commit Adultery: and who∣soever
shall marry her that is divorced, commit∣teth
Adultery, Mat. 5. 32.

13. But I say unto you, Swear not at all; nei∣ther
by Heaven, for it is God's Throne: nor by
the Earth, for it is his Footstool: neither by Jeru∣salem,
for it is the City of the great King. Neither
shalt thou swear by thy head, because thou canst
not make one hair black or white. But let your
communcation be, Yea, yea, and Nay, nay; for
whatsoever is more than these cometh of Evil,
Mat. 5. 34, &c.

14. But I say unto you. That ye resist not e∣vil:
but whosoever shall smite thee on thy right
cheek, turn to him the other also. And if any
man sue thee at the Law, and take away thy
cloak, let him have thy coat also. And whosoever
shall compel thee to go a mile, go with him twain,
Mat. 5. 39. Luke 6. 27, 29.

15. Give to him that asketh thee, and from
him that would borrow of thee, turn not thou a∣way,
Mat. 5. 42. Luke 6. 30.

16. But I say unto you, Love your enemies,
bless them that curse you, do good to them that
hate you, and pray for them which despitefully use
you, and persecute you, Mat. 5. 44, &c. Luke 6.
27, 35.

17. Be ye therefore perfect, even as your Father
which is in Heaven is perfect, Mat. 5. 48. Luke 6. 35.

18. Take heed that you do not your alms be∣fore
men, to be seen of them: otherwise ye have


Page 187

on reward of your Father which is in Heaven.
Therefore when thou dost thine alms, do not sound
a trumpet before thee, as the Hypocrites do in the
Synagogues, and in the streets, that they may
have glory of men. Verily, I say unto you, they
have their reward. But when thou dost alms, let
not thy left hand know what thy right hand does,
Mat. 6. 1, &c.

19. And when thou prayest, thou shalt not be
as the Hypocrites are: for they love to pray stand∣ing
in the Synagogues, and in the corners of the
streets, that they may be seen of men. Verily, I
say unto you, they have their reward. But thou
when thou prayest, enter into thy Closet, and
when thou hast shut the door, Pray to thy Father
which is in secret, and thy Father which seeth in se∣cret,
shall reward thee openly, Mat. 6. 5, 6.

20. But when ye pray, use not vain repetitions,
as the Heathen do: for they think they shall be
heard for their much speaking. Be not ye there∣fore
like unto them: for your Father knoweth what
things ye have need of, before ye ask him, Mat. 6.
7, 8.

21. After this manner therefore pray ye: Our
Father which art in Heaven, hallowed be thy Name.
Thy Kingdom come. Thy will be done in Earth
as it is in Heaven. Give us this day our daily
bread. And forgive us our Debts, as we forgive
our Debtors. And lead us not into temptation,
but deliver us from evil: For thine is the Kingdom,
the Power, the Glory, for ever. Amen. Mat. 6. 9,
&c.

Page 188

22. Moreover, when ye fast, be not as the Hy∣pocrites,
of a sad countenance: for they dis-figure
their faces that they may appear unto men to fast.
Verily, I say unto you, they have their reward.
But thou, when thou fastest, anoint thy head, and
wash thy face, Mat. 6. 16, &c.

23. Lay not up for your selves treasures upon
earth, where moth and rust doth corrupt, and where
thieves break thorow and steal. But lay up for
your selves treasures in Heaven, where neither
moth nor rust doth corrupt, and where thieves do
not break through and steal, Mat. 6. 19, 20.

24. No man can serve two masters: for either
he will hate the one, and love the other; or else he
will hold to the one, and despise the other. Ye
cannot serve God and Mammon. Therefore I say
unto you, Take no thought for your life, what ye
shall eat, or what ye shall drink; nor yet for your
body, what ye shall put on: is not the life more
than meat, and the body than raiment? Mat. 6.
24, &c.

25. But seek ye first the Kingdom of God, and
and his righteousness, and all these things shall be
added unto you, Mat. 6. 33.

26. Take therefore no thought for the mor∣row:
for the morrow will take thought for the
things of itself: sufficient unto the day is the evil
thereof, Mat. 6. 34.

27. Be ye therefore merciful as your Father also
is merciful, Luke 6. 36.

Page 189

28. Judge not, that ye be not judged, Mat. 7. 1.
Luke 6. 37.

29. For with what judgement ye judge, ye shall
be judged: and with what measure ye mete, it
shall be measured to you again, Mat. 7. 2. Luke 6.
38.

30. And why beholdest thou the mote that is
in thy brothers eye, but considerest not the beam
that is in thine own eye? Or how wilt thou say to
thy brother, let me pull out the mote out of thine
eye? and behold, a beam is in thine own eye?
Thou Hypocrite; first cast out the beam out of
thine own eye; and then shalt thou see clearly to
cast the mote out of thy brothers eye, Mat. 7. 3,
&c.

31. Give not that which is holy unto dogs,
neither cast ye your pearls before swine, lest they
trample them under their feet, and turn again and
rent you, Mat. 7. 6.

32. Ask, and it shall be given you: seek, and ye
shall find: knock, and it shall be opened unto you,
Mat. 7. 7.

33. Therefore all things whatsoever ye would
that men should do to you, do ye even so to them:
for this is the Law and the Prophets, Mat. 7. 12.
Luke 6. 31.

34. Enter ye in at the strait gate; for wide is
the gate, and broad is the way that leadeth to de∣struction,
and many there be that go in thereat:
Because strait is the gate, and narrow is the way
which leadeth unto life, and few there be that find
it, Mat. 7. 13, 14.

Page 190

35. Beware of false Prophets, which come to
you in Sheeps cloathing, but inwardly they are ra∣vening
Wolves. Ye shall know them by their
fruits: Do men gather grapes of thorns, or figs of
thistles? Mat. 7. 15, &c. Luke 6. 43, &c.

36. And why call ye me Lord, Lord, and do
not the things which I say? Luke 6. 46. Mat. 7. 21.

37. Come unto me all ye that labour and are
heavy laden, and I will give you rest. Take my
Yoke upon you, and learn of me, for I am meek
and lowly in heart: and ye shall find rest unto your
souls. For my yoke is easie, and my burden is
light, Mat. 11. 28, &c.

38. Let both grow together until the harvest;
and in the time of harvest I will say unto the rea∣pers,
Gather ye together first the tears, and bind
them in bundles to burn them; but gather the
wheat into my barn, Mat. 13. 30.

39. But go ye and learn what that meaneth, I
will have mercy and not sacrifice: For I am not
come to call the righteous, but sinners to repen∣tance,
Mat. 9. 13.

40. Pray ye therefore the Lord of the harvest,
that he will send for labourers into his harvest,
Mat. 9. 38.

41. Labour not for the meat which perisheth,
but for that meat which endureth unto everlast∣ing
life, which the Son of man shall give unto you:
for him hath God the Father sealed. Then said
they unto him, What shall we do, that we might
work the work of God? Jesus answered and said


Page 191

unto them, This is the work of God, that ye be∣lieve
on him whom he hath sent, John 6. 27.
&c.

42. Then Jesus said unto them, Verily, verily,
I say unto you, except ye eat the flesh of the Son
of man, and drink his blood, ye have no life in you,
John. 6. 53.

43. For God commanded, saying, Honour thy
Father and Mother: and, he that curseth Father
and Mother let him die the death, Mat. 15. 4. Mark
7. 10.

44. Let them alone; they be blind leaders of
the blind. And if the blind lead the blind, both
shall fall into the ditch, Mat. 15. 14.

45. Then Jesus said unto them, Take heed, and
beware of the leaven of the Pharisees, and of the
Saduces, Mat. 16. 6. Mark 8. 15.

46. And when he had called the people unto
him with his Disciples also, he said unto them,
Whosoever will come after me, let him deny him∣self,
and take up his cross, and follow me, Mark 8.
34, &c. Luke 6. 23, &c.

47. And Jesus called a little child unto him, and
set him in the midst of them, and said, Verily, I
say unto you, except ye be converted, and become
as little children, ye shall not enter into the King∣dom
of Heaven, Mat. 18. 2, &c. Mark 9. 36, 37.
Luke 9. 47, 48.

48. Wo unto the world because of offences:
for it must needs be that offence cometh: but wo
to that man by whom the offence cometh.


Page 192

Wherefore if thy hand or thy foot offend thee, cut
them off, and cast them from thee: it is better for
thee to enter into life halt and maimed, rather
than having two hands or two feet, to be cast into
everlasting fire. And if thine eye offend thee,
pluck it out, and cast it from thee: it is better for
thee to enter into life with one eye, rather than
having two eyes to be cast into Hell fire, Mat. 18.
7, 8, 9. Mark 9. 43, &c.

49. Salt is good: but if the salt have lost his
saltness, wherewith will ye season it? Have salt in
your selves, and have peace one with another,
Mark 9. 50.

50. Take heed that ye despise not one of these
little ones; for I say unto you, that in Heaven their
Angels do always behold the face of my Father
which is in Heaven, Mat. 18. 10.

51. Moreover, if thy brother shall trespass a∣gainst
thee, go and tell him his fault between thee
and him alone: if he shall hear thee, thou hast
gained thy brother. But if he will not hear thee,
then take with thee one or two more, that in the
mouth of two or three witnesses every word may
be established. And if he shall neglect to hear
them, tell it unto the Church: but if he neglect to
hear the Church, let him be unto thee as an Hea∣then
man, and a Publican, Mat. 18. 15, &c.

52. Then came Peter to him, and said, Lord,
how often shall my brother sin against me, and I
forgive him? till seven times? Jesus saith unto him,
I say not unto thee, until seven times: but, until
seventy times seven, Mat. 18. 21, 22.

Page 193

53. Judge not according to the appearance, but
judge righteous judgement, John 7. 24.

54. He that believeth on me, as the Scripture
hath said, out of his belly shall flow rivers of living
water, John. 7. 38.

55. Then said Jesus to those Jews which believ'd
on him, if ye continue in my word, then are ye
my Disciples indeed: And ye shall know the
truth, and the truth shall make you free, John 8.
31, 32.

56. Notwithstanding, in this rejoyce not, that
the spirits are subject unto you: but rather rejoyce
that your names be written in Heaven, Luke 10.
20.

57. What is written in the Law? how readest
thou? And he answering, said, Thou shalt love the
Lord thy God with all thy heart and with all thy
soul, and with all thy strength, and with all thy
mind; and thy Neighbour as thy self. And he
said unto him, Thou hast answered right: this do,
and thou shalt live, Luke 10. 26, &c.

58. Which now of these three, thinkest thou,
was neighbour unto him that fell among the
thieves? And he said, He that sheweth mercy on
him. Then said Jesus unto him, Go, and do thou
likewise, Luke 10. 36, 37.

59. But rather give alms of such things as you
have: and behold, all things are clean unto you,
Luke 11. 41.

60. But wo unto you Pharisees: for ye Tithe
Mint and Rue and all manner of herbs, and pass o∣ver


Page 194

judgement and the love of God: these ought
ye to have done, and not to leave the other un∣done,
Luke 11. 42.

61. In the mean time, when there were gather∣ed
together an innumerable multitude of people,
insomuch that they trod one upon another, He be∣gan
to say unto his Disciples first of all, Beware ye
of the Leaven of the Pharisees, which is Hypocri∣sie.
For there is nothing covered that shall not be
revealed; neither hid, that shall not be known,
Luke 12. 1, 2.

62. And I say unto you my friends, be not a∣fraid
of them that kill the body, and after that, have
no more that they can do. But I will forewarn
you whom you shall fear: Fear him, which after
he hath killed, hath power to cast into hell; yea, I
say unto you, fear him, Luke 12. 4, &c.

63. And he said unto them, Take heed, and be∣ware
of coveteousness: for mans life consisteth not
in the abundance of the things which he possesseth,
Luke 12. 15.

64. Fear not, little flock; for it is your Father's
good pleasure to give you the Kingdom, Luke 12.
32.

65. Sell all that ye have, and give alms: pro∣vide
your selves bags which wax not old, a tre∣sure
in the Heavens that faileth not, where no
thief approacheth, neither moth corrupteth, Luke
12. 33.

66. Let your loins be girded about, and your
lights burning; and ye your selves like unto men


Page 195

that wait for their Lord, when he will return from
the wedding, that when he cometh and knocketh,
they may open unto him immediately, Luke 12.
35, 36.

67. When thou art bidden of any man to a
wedding, sit not down in the highest room: lest a
more honourable man than thou be bidden of
him: And he that bade thee and him, come and
say to thee, Give this man place; and thou begin
with shame to take the lowest room. But when
thou art bidden, go and sit down in the lowest
room; that when he that bade thee cometh, he
may say unto thee, Friend, go up higher: then
shalt thou have worship in the presence of them that
sit at meat with thee, Luke 14. 8. &c.

68. Then said he also to him that bade him,
When thou makest a dinner or a supper, call not
thy friends, nor thy brethren, neither thy kinsmen,
nor thy rich neighbours; lest they also bid thee
again, and a recompence be made thee. But when
thou makest a feast, call the poor, the maimed, the
same, the blind, Luke 14. 12, 13.

69. If any man come to me, and hate not his
father, and mother, and wife, and children, and bre∣thren,
yea, and his own life also, he cannot be my
Disciple. And whoever doth not bear his cross,
and come after me, cannot be my Disciple, Luke
14. 26, 27.

70. So likewise whosoever he be of you, that
forsaketh not all that he hath, he cannot be my
Disciple, Luke 14. 33.

Page 196

71. And I say unto you, Make to your selves
friends of the Mammon of unrighteousness, that
when ye fail, they may receive you into everlast∣ing
habitations, Luke 16. 9.

72. Take heed to your selves: if thy brother
trespass against thee, rebuke him: and if he repent,
forgive him. And if he trespass against thee seven
times a day, and seven times in a day turn again
to thee, saying, I repent, thou shalt forgive him,
Luke 17. 3, 4.

73. In that day, he which shall be upon the
house top, and his stuff in the house, let him not
come down to take it away: and he that is in
the field, let him likewise not return back, Luke
17. 31.

74. And he spake a Parable to them, to this
end, that men ought always to pray, and not to
faint, Luke 18. 1.

75. For this cause shall a man leave father and
mother, and shall cleave to his wife: and they
twain shall be one flesh. Wherefore they are no
more twain, but one flesh. What therefore God
hath joyned together, let no man put asunder, Mat
19. 5, 6. Mark 10. 8, 9.

76. But Jesus said, Suffer little children, and for∣bid
them not to come unto me: for of such is the
Kingdom of Heaven, Mat. 19. 14. Mark 10. 14
15. Luke 18. 16, 17.

77. And he said unto him, Why callest thou 〈◊〉
good? there is none good but one, that is God
〈◊〉 if thou wilt enter into life, keep the Command
ments, Mat. 19. 17.

Page 197

78. But Jusus called them unto him, and said, Ye
know that the Princes of the Gentiles exercise do∣minion
over them, and they that are great, exer∣cise
authority upon them, but it shall not be so a∣mong
you: but whosoever will be great among
you, let him be your minister; and whosoever will
be chief among you, let him be your servant, Mat.
20. 25, &c. Mark 10. 43, &c.

79. If any man serve me, let him follow me;
and where I am, there shall also my servant be: if
any man serve me, him will my Father honour,
John 12. 26.

80. And Jesus said unto him, Yet a little while
is the light with you: walk while ye have the
light, lest darkness come upon you: for he that
walketh in darkness, knoweth not whither he go∣eth.
While ye have the light, believe in the light,
that ye may be the Children of light. These things
spake Jesus and departed, and hid himself from
them, John. 12. 35, 36.

81. And Jesus answering said unto them, Have
faith in God. For verily I say unto you, that
whosoever shall say to this mountain, be thou •e∣moved,
and be thou cast into the sea, and shall not
doubt in his heart, but shall believe that those
things which he saith shall come to pass, he shall
have whatsoever he saith. Therefore I say unto
you, What things soever ye desire when ye pray,
believe that ye receive them, and ye shall have
them, Mark 11. 22.

82. They say unto him, Caesars. Then saith he


Page 198

unto them, Render therefore unto Caesar, the
things that are Caesars: and unto God, the things
that are Gods, Mat. 22. 21. Mark 12. 16. Luke
20. 25.

83. Jesus said unto him, Thou shalt love the
Lord thy God with all thy heart, and with thy
soul, and with all thy mind. This is the first and
great Commandment, Mat. 22. 37, 38. Mark 12. 30.

84. And the second is like unto it, Thou shalt
love thy Neighbour as thy self, Mat. 22. 39. Mark
12. 31.

85. Saying, the Scribes and Pharisees sit in Mo∣ses's
seat. All therefore whatsoever they bid you
observe, that observe and do; but do not ye after
their works: for they say, and do not, Mat. 23. 37.

86. And he said unto them in his Doctrine, be∣ware
of the Scribes, which love to go in long
cloathing, and love salutations in the market place,
Mat. 23. 4, 5. Mark 12. 34. Luke 20. 46.

87. But be not ye called Rabbi: for one is your
Master even Christ, and all ye are brethren. And
call no man your father upon earth: for one is
your Father which is in Heaven. Neither be ye
called master, for one is your Master even Christ,
Mat. 23. 8, 9, 10.

88. And Jesus answered and said unto them,
Take heed that no man deceive you: for many
shall come in my Name, saying, I am Christ; and
shall deceive many. And ye shall hear of wars
and rumours of wars: see that ye be not
troubled, for all these things must come to pass, but


Page 199

the end is not yet, Mat. 24. 48, &c. Mark 13. 28,
&c. Luke 13. 8, 9.

89. But take heed to your selves, for they shall
deliver you up to councils; and in the Syna∣gogues
ye shall be beaten; and ye shall be brought
before Rulers and Kings for my sake, for a testi∣mony
against them. But when they shall lead
you and deliver you up, take no thought before∣hand
what ye shall speak, neither do ye premedi∣tate:
but whatsoever shall be given you in that
hour that speak ye: for it is not ye that speaketh,
but the Holy Ghost, Mat. 24. 10. Mark 13. 9, 11.
Luke 21. 12, &c.

90. In your patience possess ye your souls, Luke
21. 19.

91. Wherefore if they shall say unto you, Be∣hold,
he is in the desert, go not forth: behold, he is
in the secret chambers, believe it not, Mat. 24. 26.

92. And take heed to your selves, lest at any
time your hearts be over charged, with surfeiting
and drunkenness, and cares of this life, and so that
day come upon you unawars, Luke 21. 34.

93. Watch ye therefore and pray always, that
ye may be accounted worthy to escape all these that
shall come to pass, and to stand before the Son of
man, Luke 21. 36.

94. If I then your Lord and Master have wash∣ed
your feet, ye also ought to wash one anothers
feet. For I have given you an example that ye
should do as I have done to you, John 13. 34,
&c.

Page 200

95. A new Commandment I give unto you,
That ye love one another, as I have loved you,
that ye also love one another. By this shall all
men know that ye are my Disciples if ye love one
another. Simon Peter said unto him, Lord whi∣ther
goest thou? Jesus answe•ed him, Whither I
go thou canst not follow me now, but thou shalt
follow me afterwards, John 13. 34, 35.

96. If ye love me keep my Commandments,
John 14. 15.

97. And as they eating, Jesus took Bread and
blessed it, and brake it and gave it to the Disciples,
and said, Take, eat, this is my Body, Mat. 26. 26.
Mark 14. 22. Luke 22. 19.

98. And he took the Cup and gave thanks, and
gave it to them, saying, Drink ye all of it, for this
is my Blood of the New Testament, which is shed
for many for the remission of sins, Mat. 26. 27, 28.
Mark 14. 23, 24. Luke 22. 20.

99. Abide in me and I in you; as the branch
cannot bear fruit of itself, except it abide in the
vine: no more can ye, except ye abide in me, John
15. 4.

100. Go ye therefore and teach all Nations,
baptizing them in the Name of the Father, and of
the Son, and of the Holy Ghost: teaching them
to observe all things whatsoever I have comman∣ded
you: and lo I am with you to the end of the
world. Amen. Mat. 19. 20. Mark 16. 15.

Page 201
Here follows the Cure of the Crooked and Hunch-back'd Children, which was pro∣mised in the Second Part, and is per∣formed very Naturally, and without trouble to the Patient.
FOrasmuch as it is a thing well known, that Wo∣men
are much more handy about Children
than Men, I have communicated the same to one
Mrs. Sarah Matthews, Widdow of Capt. Matthews,
and to her Daughter, dwelling both in Capt. Ris∣bie's
Buildings in Limehouse near Ratcliff-Cross, Lon∣don;
and have directed them how to prepare all
things necessary to the said Cure, as judging them
fit and qualified for the same, as well by reason of
their great inclination and desire they had to this
Undertaking, as also because I found in them a skill
in Anatomie, very necessary to the undertaking of
this employment.

Now in the carrying on of this Cure three things
especially are made use of:

First, A Bed, whereon the Patient is to lie at Night.
Secondly, A Chair for to sit on in the day-time.
And then,
Page 202
Thirdly, A Mathematical Chair, whereby the continual decay of Crookedness, or of the Bunch may be measured and distinctly dis∣cerned.
First, As to what concerns the Bedstead, the
same must be made of Wood, and two foot longer
than the Patient; and the bottom of it of even
and smooth plained boards, and the head also of
the like boards half a yard high, to which must be
fastened a round board of hard Wood, upon the
edge of which must be set at an equal distance the
figures from 1 to 16. this round board must be a
foot in Diameter, and a round hollow Nail must
be struck through the Center of it, that by means
thereof the head or bolster may be ordered and
disposed to discretion, and must be fastned behind
with a Screw, in such manner as that it may freely
turn round; and the Center of it must be exactly
of the same height with the Bolster or Pillow.
Moreover, upon this round board must be fastned
two Brass rings or loops, each of them about four
inches distant from the Center, and through each
of them must be put a Leading-string fastned to
it, which afterwards must be fitted to the Child,
being put under his Arms, and fastned before on
his Breast with a Loop and Button, in the same
manner as they are fitted to Children who learn
to go. In this Bedstead the Child must be laid
upon a Matras or Quilt, which together with the
Bolster must be fastened with two loops to the Bed∣stead,


Page 203

which must be made something she living or de∣clining
that is, higher towards the head than at the
feet, that the Child who lies in it fastened to the Lea∣ding-string
may slip down gently and easily, for
the more gentle the better, for it sufficeth that the
Body by this means be insensibly and by degrees
accustomed to streightness. The forementioned
round Board serves for this end, that the Child may
learn to turn himself on that side he should lie
on, until he be accustomed to it; as likewise to keep
the Bed-cloaths from falling down, they are to be
fastened to the head of the Bedstead with two loops
or bands.

But here is to be observed that when the Crook∣edness
or Bunch be upwards between the Shoulder∣blades,
then the Patient must have a string fastned
under his Chin, or somewhere about his Head,
and the string drawn through the hollow Nail,
which goes through the Center of the said round
Board, and so come down behind the Beds-head
with a fitting weight fastned to it.

But in case the Bunch be in both places, that is,
above or between the Shoulder-blades, and beneath
them also, then both the foresaid strings are to be
made use of; though indeed it be impossible so
exactly to discribe all circumstances, and the neces∣sary
alterations and aids to relieve them, without
leaving much to the discretion and experience of
those who undertake this Employment.

And in this manner the Child must continue in
Bed until ten or eleven a Clock, for the longer he
continues there the better.

Page 204

The Second thing required is a Chair, whereon
the Child is to sit in the day time, furnished with
two weights, hanging by different pullies under
the Chair, for to lift up the Child very easily in his
Leading-strings, being the same as was before done
in the Bed.

Thirdly, The Mathematical Chair, which hath
these properties; that a young Child from its first
infancy, until it be full grown, may conveniently
make use of it and sit upon it, onely the Chair
must always be placed where there is a Stove or
otherwise warm Room; because the Child must sit
upon it the upper part of his Body naked.

Furthermore, the said Chair is so made, that the
party sits upon it firm and unmoveable, and yet
naturally too, and without the least uneasiness, ac∣cording
to and by means of a particular Rule or
Register, by which it may exactly and proper∣ly
be known, that as a person hath once sate on
it, he cannot sit otherwise, but just in the same
manner he must sit on it again, though it should
be several years after, and so by means of the
said Register, the Body is to be measured how it
grows in every particular part, both in streight∣ness,
length, or weight, and that to the 〈◊〉 part of
an inch, so as the Parent or other friends may e∣very
month measure their Children, and from
their own eyes be satisfied of their growing bet∣ter.
And of this measuring (which is to be re∣peated
the same day every month) an exact ac∣count
is kept and set down in writing, to the end


Page 205

it may be seen how much the party doth advance
in streightness from time to time. And all this is
performed without the least trouble to the Chil∣dren,
in so much that the very Disease and Pain
which formerly were occasioned by their Crooked∣ness
are thereby removed and taken away.

Besides the aforesaid means, she uses also very effe∣ctually
several Ointments, the Receipts of which
as also the Cuts of the aforesaid Chairs and Bed she
will put forth in print hereafter, for the publick
good, and adde all her Observations.

Page 206
LEopoldus Divina favente Clementiá Electus Ro∣manorum
Imperator semper Augustus, ac Germa∣niae,
Hungariae, Bohemiae, Dalmatiae, Croatiae, Scla∣voniae,
Rex, Archidux, Austriae, Dux Burgundiae,
Brabantiae. Stiriae, Carinthiae, Carniolae, &c. Mar∣chio
Moraviae, ac superioris & inferioris Silesiae, Wir∣tembergae
& Theckae, Princeps Sueviae, Comes Habs∣purgi,
Tyrolis, Ferretis, Kiburgi & Goritiae, Land∣grauius
Alsatia, Marchio Sacri Romani Imperii. Bur∣goviae
ac superioris & inferioris Lusatiae. Dominus
Marchiae Sclavonicae, Portus Naonis & Salina∣rum.

Notum facimus per presentes omnibus & singulis,
quòd, cûm Nos, tàm ex innata Coesareae Clementiae
bonitate, animique spontaneâ promptitudine, quàm
sublimi Sacrae Imperatoriae Majestatis dignitate, ad
quam benigno summi Dei nutu & providentiâ evecti, eò
clementissimè propendeamus, incumbamusque, ut no∣strum,
ac Sacri Romani Imperii fidelium incolarum, de∣votorumque,
honor, gloria, salus, utilitas & incrementa
procurentur, propagentur, extendantur, augeantur at∣que
promoveantur; imprimis autemilli, qui de ipso
Imperio, ejus{que} Statibus Incolisque, vel Belli vel Pa∣cis
tempore, laudabilibus quibusque, & ab insigni
virtute profectis actionibus optime meriti sunt, publi∣câ
aliquâ recognitione remuneratione{que} fidelium ejus∣modi
officiorum, tam ipsi in eâdem devotione conser∣ventur,
quàm & allii ad similium landatorum, &


Page 207

publicè utilium operum exemploram{que} incitatio∣nem,
tantò validius excitentur, qui noster affectus
& intentio, omnibus quidem virtutum studiosis in ge∣nere
favens, ergaillos tamen specialiori gratiâ pro∣pendet,
qui quemadmodum experantiquis Nobilibus
Familiis oriundi, it a propriis ipsorummet virtutibus,
prundenter{que} fortiter & laudabiliter gestis, honestis
at{que} praeclari• illis Antecessorum, Majorum{que} suorum
semitis non s•um insistere, eas{que} sequi; sed etiam aemu∣latione
imprimis laudabili, illos superare, at{que} hoc mo∣do
Genus, nomen & familiam suam in sublimiorem
Honoris dignitatis{que} gradum provehere, omni studio
conantur.

Considerantes ita{que} Generosum & Magnificum No∣strum
& Sacri Imperii fide lem dilectum Franciscum
Mercurium ab Helmont Toparcham in Merode, Royen∣bourg
& Oorschot, ante decinnium fere, ad Divi
quondam Imperatoris Ferdinandi Tertii, Domini Ge∣nitorii,
& Praedecessoris Nostri colendissimi, Agustae
memoriae Caesaream evocatum Aulam, tam ibi, quam
postmodo apud diversos Electores at{que} Principes Im∣perii
detentum atque occupatum fuisse, intra quod
temporis spatium, ipsum aspirante Divina benignitate,
statui salutique publicoe in conciliandis non nullis subli∣mibus,
& Illustrissimis Ducum Principumque Famili∣is
componendis sopiendisque plurimis arduis difficilibus
& inveteratis controversiis procurandâ, conservandâ,
stabiliendâ, propagandâque Pace amicitiâ bonâque &
sincerâ confidentiâ aliisque plurimis modis fidelem, &
fructuosam operam proestitisse, adeoque se ipsum & om∣nia
sua, publicis utilitatibus quasi devovisse, neque


Page 208

ullum laborem vel difficultatem, itinerum item, lega∣tionum,
commissionumque molestiam subterfugisse, neque
sumptibus sane non exiguis, huic operi continuè, atque
de suo impendendis, se â tam salutari proposito atque
instituto deterreri passum esse. Quibus suis praecla∣ris
ac Generoso animo dignis actionibus, nobis partim
ex propria scientiâ, partim aliorum maximè conspi∣cuorum
virorum, fideli relatione notissi•is, non imme∣ritò
clementissimè favemus & applaudimus, idque tan∣tò
magis, quôd & Reverendissimus Elector Achiepisco∣pus
Moguntinus favorabli quodam, Nobisque humilimè
oblato Diplomate, & praeclarâ atque gratiosâ declara∣tione,
recognitione, testimonio atque commendatione e∣undem
ab Helmont dignum aestimavit, uti ex ejus te∣nore
hîc verbotenus inserto patet.

JOannes Philippus Dei Gratiâ Sanctae Sedis Mo∣guntinae
Archiepiscopus, Sac. Romani Imperii per
Germaniam Archi Cancellarius ac Princeps Elector,
Episcopus Herbipolensis, & Franconiae Dux. Cum
aequitati consentaneum sit, ut qui vitam suam honestè
instituerint, non solum modo promoveantur & fovean∣tur,
verùm etiam, ubi opus fuerit, honorificis testimo∣niis
muniantur: Nobis humilimè exposuit Nobilis &
Illustris Franciscus Mercurius ab Helmont, Dominus
in Merode, Royenbourg, & Oorschot, se ad capessen∣dam
Avunculi quondam sui, Baronis de Merode, atque
Aviae ejusdem stemmatis jacentem haereditatem, in pa∣triam
revocari, quod iter sine magno rerum suarum de∣trimento
nec omittere nec differre potest, sibi quoque
non solum utile, sed omnino necessarium fore, si quibus


Page 209

in locis, in quorum conspectu, & quibus rebus totum
decennium, quo a solo natali abfuit, impenderit, vali∣dis
& irrefragabilibus testimoniis demonstrare possit.
Nos igitur laudabili ejus desiderio annuentes notum
facimus & Declaramus, Nobis constare & plenissime
perspectum esse, praedictum Dominum ab Helmont de∣cem
annorum novissime praeteritorum spacium in Ro∣mani
Imperii Provinciis & ditionibus non Solummodo
honeste & laudabiliter transegisse, nemini gravem sed
é contra pluribus utilem se praestitisse, omnibus gra∣tum
singulis acceptum, verum etiam saepius Principum
consiliis adhibitum, Magnatum controversiis componen∣dis,
non exigui momenti negotiis gerendis, Legationi∣bus
obeundis aliis{que} hujusmodi muneribus exercendis,
quae virum & Nobilem & Illustrem ubi{que} decent, fe∣clicem
operam saepe impendisse, quae referre & lauda∣re
tantominus dubitamus quanto magis plaerae{que} ipsius
actiones in conspectu nostro ita contigerunt, ut alieno
ad morum ipsius integritatem probandam adminiculo
non indigeamus. Pro ejus ita{que} meritis & virtuti∣bus
praesenti nostrae benevolentiae argumento illum lu∣bentissime
decoratum volumus. Et cum jam à majori∣bus
suis, quorum antiqua & probata Nobilitas, gene∣rosam
sanguìnem duxerit, se{que} ipsum etiam propriâ vir∣tute,
quae cultores sui illustrius ornat, abunde excoluerit
Eum non tantum cognatione & affinitate Illustrium fa∣miliarum,
quibus sanguine conjunctus est, quos inter Do∣minos
Comites de Merode & Marehionem de Deinsen
recensere licet, dignissimum judicamus, sed etiam quan∣doquidem
in Auitae Margarethae natae Baronissae de
Merode Haereditatis possessione in Ducatu Juliacensi


Page 210

sita, cum iisdem ut supradictum versatur non incon∣gruum
fore, ut Comitis titulo insigniatur, suos{que} ejusdem
dignitatis habeat participes, at{que} it a in imperio Ro∣mano,
cui non sterilem aut infructuosam operam impen∣dit,
sed de quo optime meritus est, debita virtutis
praemia consequatur, nec non imposterum in ejusdem
constanti devotione decentius versari & perseverare
possit. In quarum rerum fidem praesentes litteras has
propria subscriptione ac appenso sigillo nostro firmari
voluimus Francofurti ad Moenum prima Maii 1658.
Joannes Philipus El. A. M. Ep. Herbip. (SL).

PRoinde cum Nos ut saepe memoratus ab Helmont
non solum ad ejusmodi laudatarum at{que} publice
utilium actionum continuationem extimuletur oblige∣turve,
sed & notissimorum meritorum suorum suscepto∣rum{que}
at{que} exantlatorum laborum, curarum, vigiliarum,
itinerum, negociationum, expeditionum, sollicitudinum,
molestiarum maximarum, item impensarum at{que} sump∣tu•maliquam
remunerationem & dignum opere precium
eximia aliqua publica{que} gratitudinis demonstratione
consequatur eo{que} velut bonorum laborum glorioso fru∣ctu
& ipse & sui collaterales & agnati suique ali∣quando
haeredes posterive tota{que} Nobilis Familia gau∣dere
possit. Plane inclinati essemus respectu tam saepe
dictorum egregiorum meritorum praestitorum{que} officio∣rum
suorum quam quod pervetusta & ab aliquot secu∣lis
in Sac. Rom. Imperio praecipue vero Augustae Do∣mus
nostrae Austriacae Haereditariis inferioris Germa∣niae
Provinciis notissima Nobilis & Equestris dignitate
splendens familia ab Helmont (ex qua ipsius ab Hel∣mont


Page 211

Proavum Joannem ab ipso gloriosissime memo∣riae
Imperatore Carolo quinto ob proeclara fortia{que} ejus
facta Equestri dignitate condecoratum constat) jam o∣lim
cum non paucis Illustris dignitatis Baronum Comi∣tum{que}
familiis cognationis affinitatis{que} jure copulata
at{que} innexa sit: adeoque dictus ab Helmont qenus ip∣se
suum Maternum è Proaviâ Margarethâ natâ Baro∣nissa
de Merode traxerit ipsum suosque consanguineos
& haevedes nominatim duas sorores adhuc innuptas
Pelagiam Lucinam, & Olimpiam Claram ejusdem{que}
cognatos Ambrosio de Meghem & liberis Augustini de
Gottignies p. m. Nominatim Lancelot Ignatius, Joan∣nes,
Baptista, Antonius, Nicolaus, Gillis, Lowise, Ca∣tharina,
Anna, omnes de Gottignies, ad gradum, sta∣tum
& dignitatem Illustrium Sacri Rom. Imperii
Comitum promovere & evehere, verum cum ille &
ipsi ob certas considerationes ejusmodi Honoris sublimi∣tatem
acceptare ea{que} uti hoc quidem tempore nondum
constituerint, tamen clementissime obtulimus quocun{que}
ipsi tempore realem collationem ejusmodi dignitatis a
Nobis humillime petere ea{que} uti, frui at{que} gaudere
tempestivum at{que} sibi comodum duxerint, Nos in eo ip∣sis
clementissime gratificaturos, prout Nos nihilominus
jam nunc, & ex hoc quasi tunc illum ab Helmont c∣jusq:
scrores at{que} praedictos agnates illo Cemitum Sa∣cri
Rom. Imperii honore. sessione, voto, gradu, privi∣legiis
aliis{que} consuetis emolumentis ac proerogativis
dignos at{que} capaces declaramus, non aliter ac si eam
dignitatem ipsis jam de facto contulissemus.

Interim motu proprio, ex certa scientia & animo
be•e deliberato, sano accedente consilio, ac Caesa∣rea


Page 212

nostra authoritate ejusdem potestatis plenitudine
supramemoratos scilicet ab Helmont duas ejusdem so∣rores
nec non de Meghem & liberos de Gottignies u∣trius{que}
sexûs in statum gradum{que} Illustrium Sac. Rom.
Imperii Baronum & Baronissarum sublimamus, promo∣vemus
at{que} extollimus aliisque omnibus S. R. Imperii
Principatum{que} ei annexorum natis liberis Baronibus
Dynastis at{que} Nobilibus Vexilliferis odiungimus & so∣ciamus,
tales{que} declaramus, non aliter ac si ab Avis
Majoribusq: suis patre matre{que} familiis{que} utrius{que} late∣re
verè Barones & Baronissae forent. Volumus etiam
ordinamus at{que} statuimus, ut ex hoc ipso die & dein∣ceps
praedicti ab Helmont Mehbem & Gottignies cum
omnibus eorum liberis heredibus{que} haeredumque haere∣dibus
at{que} descendentibus masculis at{que} foeminis hujus
nominis stemmatis at{que} Prosapiae genere, at{que} armis in∣signibus
semper & omnibus futuris temporibus Nobiles
& generosos signiferos five Liberos Barones & Baro∣nissas
ab Helmont & Merode, & respectivè à Meghem
& Merode item a Gottignies & Merode utpotè quae
in S. R. Imperii, Ducatu Juliacensi sita Dynastia ho∣rum
trium ratione praedictae Proaviae Margarethae de
Merode ex sucessione & cessione communis cum reliqvis
ejus nominis Baronibus & Comitibus Domus & genti∣litia
ex qua portio competens ipsis etiamnum debetur
se nominare atq: scribere, & pro talibus a Nobis suc∣essoribus
nostris at{que} omnibus praesertim S. R. Imperii
statibus at{que} ordinibus eorum Cancellariis una cum ti∣tulo
Generosorum ac Magnificorum, Germanice Wohlge∣bornen
& de Merode agnoscantur, habeantur, honoren∣tur,
at{que} inscribantur, praesertim omnium gratiarum


Page 213

hnorum dignitatum, immunitatum, emolumentorum
privilegiorum jurium praecedentiae, status authorita∣tis
sessionis, votorum at{que} praerogativarum in Imperio
aliis{que} conventibus & Congregationibus hastiludiis
exercitiis{que} Equestribus beneficiis Cathedralibus Capi∣tulis
Majoribus minoribusve Ecclesiasticis at{que} secula∣ribus
aliis{que} quibuscun{que} honest is negociis actionibus{que}
vel sodalitiis capaces sint revera obtineant partici∣pent{que}
inprimis & facultate Illustria Feuda capiendi,
vel iis alios porro subinvestiendi gaudeant de jure vel
consuctudine sine cujusquam impedimento,

Praeterea Caesareae nostrae gratiae erga praefatum Ba∣ronem
ab Helmont & Merode pluribus declaranda ip∣si
Gentilitia ejus Arma at{que} insignia novo aliquo splen∣dore
decorare & illustrare ea{que} ratione praeclara ejus
merita at{que} virtutes, publici{que} boni studium denotare
& celebrare corum{que} honorificam memoriam ad posteros
transmittere cupientes, concedimus volumus{que} ut obscu∣ris
iste niger{que} scuti huc us{que} Helmontici color in an∣reum
permutetur, qui{que} ad praeclarum & splendidun
virtutum ejus testimonium, loco aliorum insignium no∣tarum{que}
quae scuti areae alias imprimi solent esse potest
debetque. Insuper quo{que} galeae istae tres aureae & a∣pertae
clipei aream bactenus occupantes, ex eo subla• ae
ipsi scuto superimponantur ita ut media earum cum in∣reo
tegumento instar pallii hinc & illinc diffluente,
antrorsum erecta Regia insuper Corona aurea insigna∣tur
prominentibus ad cassidis latera geminis pilis vel
vexillis minorihus paulo in altum versis quorum sect ae
sint simbriae vel laciniae hastae etiam cum cuspidibus
omnes aureae. Porro Clypeum istum duo Angeli in sigium


Page 214

Pacis concordiae{que} ab ipso Barone ab Helmont & Me∣rode
pro virili procuratae tanquam Pacis nuntil dexter
aureus cum vestitu nigro & ramum palmae, sinister ve∣ro
niger cum vestitu aureo ramum oleae manu praefe∣rentes
sustentent: Prout haec omnia in medio hujus
nostri Diplomat is pictoris industria ad vivum quasi ela∣borata
cernere licet.

Mandamus igitur Universis ac singulis Electoribus
aliis{que} sacri Imperii Principibus tam Ecclesiasticis
quam secularibus, Archiepiscopis, Episcopis, Ducibus,
Marchionibus, Comitibus, Baronibus, Militibus, No∣bilibus,
Clientibus, Capitaneis, Vicedominis, Praefectis,
Castellanis, Heroaldis, Caduceatoribus, Civibus, Com∣munitatibus,
& deni{que} omnibus Nostris & Sacri Im∣perii
subditis & fidelibus, dilectis & aliis, ad quos∣cun{que}
spectat, cujuscun{que} status gradus, ordinis digni∣tatis,
praeminentiae & conditionis fuerint, ut saepe
memoratos Barones & Baronissas ab Helmont & Me∣rode,
de Meghem & Merode de Gortignies & Merode,
omnes eorum liberos heredes{que} in perpetuum descen∣dentes
Nobiles Imperii signiferos & liberos Borones
& Baronissas cum praedicato & honoris titulo Genero∣su•um
ac Magnificorum Germanice Wohlgebornen de
Merode agnoscere, nominare, scribere & honorare, ip∣so•;
omnibus gratiis, privilegiis, honoribus, dignitati∣bus,
emolumentis, juribus at{que} praerogativis quae qui∣buscun{que}
aliis ortu prosapiae Baronibus & Baronissis
conveniunt, pacate uti frui & gaudere permittant, de∣fendant
& tueautur ea nec ipsi quid{que} attentare vel
fac•re praesumant, vel ab aliis fieri consentiant aut
patiantur ullo modo nisi malint incurrere indignatio∣nem


Page 215

nostri & Sac. Rom. Imperii, & certam mulctam
centum marcarum auri puri, quarum mediam partem
Camerae nostrae, mediam alteram ipsis dictis Baroni∣bus
quisquis his contravenire ausus fuerit, pendere te∣nebitur,
& nihilominus ipsi nominati Barones in prae∣dicto
honore, statu dignitate libertate prestabunt etiam
publica Authoritate defensi. In quorum fidem prae∣sentes
Sigillo nostro Caesareo appenso, ac manus pro∣priae
subscriptione corroboratae at{que} datae sunt in Ci∣vitate
nostra Imperiali Francofurti ad Moenum die
tertia mensis Augusti, Anno Domini Milleciesimo sexcen∣tesimo
quinquagisimo octavo Regnorum Nostrorum Roma∣ni
primo, Hungariae quarto, Bohemiae secundo, eratque
signaotum Leopoldus paulo inferius Johan. Philip. El. A.
M. Herbip. & inferius. Ad mandatum Sac. Caesar
Majestatis proprium: subsignatum Ferdinandus Co∣mes
Curtius, sigillatum{que} sigillo Sac. suoe Majestatis
Caesareae in cereâ rubra.

Concordat cum suo Originali, quod attestor.
N. Philippi Nots.

FINIS.