THE
PRACTISE OF
Chymicall, and Hermeti∣call
Physicke, for the preseruation
of health.

WRITTEN IN LATIN
By Iosephus Quersitanus, Doctor of
Physicke. And Translated into English, by Thomas
Timme, Minister.

LONDON.
Printed by Thomas Creede,
1605.

TO THE RIGHT HONORABLE, SIR Charles Blunt, Earle of Deuonshire, L. Mounti•y, Lieu∣tenant general of Ireland, M. of the Ordinance, Go∣uernour and Captaine General of the Towne and Garison of Portsmouth, and the Ile of Portsey, Knight of the noble Order of the Gar∣ter, and one of his Maiesties most honourable priuie Councell.

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

That spiritual Motion of the first mouer, God, hath
inspired al the creatures of this vniuersal world, with
that spirit of Life (which may truely be called the spi∣rit
of the world) which naturally moueth,* and secretly
acteth in all creatures, giuing them existence in three,
to wit, salt, sulphure, and Mercury, in one Huposiasis.
Mercurie congealing Sulphur, & sulphur Mercurie,
neither of them being without their Salt, the chiefest
meane by whose helpe Nature bringeth forth al vege∣•••ls,
Minerals, & Animals. So that of these 3. whatso∣euer


is in Nature, hath his original, & is compacted of
them, and so mingled with the 4. Elements, that they
make one body. Therefore this Diuine Halchymie,
through the operatiō of the spirit (without the which
the elemental & material Character, letter, and forme,
profiteth not) was the beginning of Time, & of Terres∣trial
existence,* by which all things liue, moue, and haue
their being; consisting of body, soule, & spirit, whether
they be vegetals,* minerals, or animals: reseruing only
this difference,* that the soules of men & angels are rea∣sonable
& immortal,* according to the Image of God
himself,* & the sensuals (as beasts and such like) not so.

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

Thus (right Honourable) you see a Paradox, no Pa∣radox,
& a Hieroglyphick plainly disciphered. For Hal∣chymie
tradeth not alone with transmutation of metals
(as ignorant vulgars thinke: which error hath made
them distaste that noble Science) but shee hath also a
chyrurgical hand in the anatomizing of euery mesen∣teriall


veine of whole nature: Gods created hand∣maid,
to conceiue and bring forth his Creatures. For
it is proper to God alone to create something of no∣thing:
but it is natures taske to forme that which he
hath created.

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

Plato saith, that Phylosophy is the imitating of God,
so farforth as man is able: that we may knowe God
more and more, vntill we behold him face to face, in
the kingdome of heauen. So that the scope of Phylo∣sophy,
is to seeke to glorifie God in his wonderfull
workes: to teach a man how to liue wel, and to be cha∣ritably
affected in helping our neighbour.* This Phi∣losophy
natural,* both speculatiue & actiue, is not only
to be found in the volume of nature, but also in the sa∣cred
Scripture: as in Genesis, in the booke of Iob, in the
Psalmes, in Syrach, and in other places.

In the knowledge of this Philosophy, God made Sa∣lomon
to excel all the kings & Phylosophers that were


in the world, whereby the Queene of Sheba was allu∣red
to take a long Iourney, to make an experiment of
that wisedome,* whereof she had heard so great fame,
and found it by effect farre greater.*

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

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

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

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

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

THE FORE-SPEECH TO the Reader.

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

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

The more part of these, plunged in humane error, & mis∣led
by carnal respects, as singularitie, enuie, pride and ambi∣tion,
hath dissented from others of sound and vpright iudge∣ment.
But some of these ayming at perfection, and hauing
the aduantage of succession and other helpes, haue by Tyme
procreated a plaine and naked truth. For this latter Age of
the world, abounding in all maner of Learning, & with men
of mature and pregnant wits, haue greatly inlarged, illustra∣ted,


and refined all Artes and Sciences.

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

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

The meaning of some, by these and such like preten∣ces,
is nothing else, but like bad and vnskilfull Herborists,
to sowe Rocket, and to weede Endiue. Yet let such car∣pers
know, that the abuse of Art doth not abrogate the right
vse thereof. For as if the tree be blasted that blossomes, the
fault is in the winde, & not in the roote: so the fault is not to
be ascribed to Arte, which is not in Arte, but the Artificer
which is vnworthy the name. And in very deed, it were to be
wished, for common vtillities sake, that all such cozoners and
deceiuers, might be banished out of Cittie and Countrey, and
from all societie of honest men, which without lawfull allow∣ance,
take vpon them such professing and practise: or at the
least, that they might be restrayned, that through their leaud∣nes,
that art be not disgraced, which the ancients did not let to


call Holy. And for my part, I doubt not, but that one Aomus
or other, wil recompence me with Balme, and say that I am
out of my element, in that I being a professed Diuine, should
take vpon me to meddle with Physicke, & to publish that in
the vulgar tongue, which was more fit to be in the Latine, as
I found it.

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

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



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

THE FIRST BOOKE OF THE PRACTISE of Chymicall Physicke.

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

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

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



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

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

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

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

It is therefore well said of a learned & wel experienced law∣yer,
that it is a token of great rashnes, for wise men, either at
the first to subscribe error, or to subuert that which might


please, moderated with a temperate resolution. And yet lear∣ned
men against all truth, do oftentimes barke against aunci∣ent
writers, thinking it great honour and praise vnto them, if
they be able in any sort to contend with their greatnesse.

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

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

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



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

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

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

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


to that which is inuented, yet both the Inuentors, and also the
augmentors, are to be thankfully imbraced.

CHAP. II.
THere are thrée principall things mixed in
euery Naturall bodie: to wit, Salte, Sul∣phur,
and Mercurie. These are the be∣ginnings
of all Naturall things. But
he, from whom all things haue their be∣ginning
is GOD, vppon whome all
things do depende, hée himselfe subsi∣sting
by himselfe, and taking the Origi∣nall
of his Essence from no other, and is therfore the first and
efficient cause of all things.

From his first beginning, procéedeth Nature, as the se∣cond
beginning, made by GOD himselfe through the po∣wer
of his worde. This Nature, next vnder God, ought to
be religiously estéemed, thought of, enquired, and searched for.
The knowledge hereof is very necessary, and wil be no lesse
profitable: the searche and raunsacking thereof will be swéete
and pleasing. The profite which commeth hereby, appeareth
in this, that the knowledge of all things which consist thereof,
and wherof they borrow thei• name and are called Naturall
things, procéedeth herehence whether they bée subiect to our
sences, or aboue our sences. Hereupon great Philosophers,
both Christians and Ethnicks haue bene mooued to make the
signification of the name of Nature, to sitte and serue almost
all things. Insomuch that Aristotle himselfe, in that diuision
which he maketh of Nature, diuiding the same into the first
and second Nature, and speaking of the first, he calleth it Na∣turam
naturantem. Naturing nature, by which he meaneth
God. So in like manner Zeno, a Prince of Stoikes, o∣penlie
taught, that Nature was no other thing then God.
Therefore the first Naturing nature is God; but the seconde
which properly is said to be Nature, is subdiuided into vniuer∣sall


and particular.* The Vniuersall is that ordinarie power
of God, diffused throughout the whole worlde, whereof it is
sayd,* that Nature doth suffer this or that, or doth this or that,
as Augustine teacheth in his booke De ciuitate Dei:* and Lac∣tantius:
and among heathen wryters, Pliny and Seneca.

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

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

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

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

But the more witty and learned sort of Philosophers, holde
& affirme, that this world, which comprehendeth in the circum∣ference
and compasse therof the fowre Elements, & the first be∣ginnings
of nature, is a certaine great bodie, whose partes are
so knitte together among themselues, (euen as in one bodie
of a liuing Creature, all the members doe agrée) that there


is no one part of the parties, of that great body, which is not
inlyned, quickened, and susteined, by the benefite of that vni∣uersall
soule, which they haue called the soule of the worlde:
affirming also, that if the bodyes of liuing creatures doe de∣riue
life and beeing from the soule which is in them; the
same is much more done and effected in the farre more noble
and more excellent body of the whole world, by the meanes
of the more potent and farre more excellent soule, with the
which this body of the vniuersall world is indued, and by
which it subsisteth. For it all the parts of the world haue life,
(as manifestly appearing it hath) then must it needes follow,
that wholely it liueth, for that the parts drawe and deriue
their life from the whole, from the which they being separa∣ted,
cannot but perish and die. And héereupon they inferre,
that the Heauen compassing all things, is that Soule,
which nourisheth and susteineth all things. Also, further they
affirme, that all the formes, virtues, and faculties of things,
by which all things are neurished, susteined, and haue their
being doe come from the worlds Soule.

And as the body and soule are gathered and ioyned toge∣ther
in one, through the benefite of the Spirits bond, for that
it is partaker of both Natures: so the soule and body of the
world are knit together by the meanes of the Aethereall Spi∣rits
going betwéene, ioyning each part of the whole into one
subsistence. And yet hereof we must not conclude as did A∣phrodisaeus
and Philoponas, which were Platonists, that
the worlde is a most huge liuing creature, indued with sense
and vnderstanding, wise and happie: the which is a most
absurde and false opinion. But the Platonists by the soule of
the world, gaue vs rather to vnderstand a certaine spirit,
which cherisheth, quickeneth, conserueth, and susteineth all
things,* as it were a certaine spirit of that Elohym, or great
God, which mooued vpon the waters: which Plato might re∣member,
as one not ignorant of Moses, and thereupon frame
his soule of the worlde. Whereupon also it must needes come
to passe, that all these inferior things, otherwise transitorie and
infirme, should soone come to destruction, without they were


conserued and continued in theyr being by that diuine power,
perpetually maintaining and suspecting them: the which be∣ing
disseuered, a great confusion & perturbation of the whole
worlde arise therof. Which ruine and destruction, God of his
great goodnes would preuent, creating that vniuersall Na∣ture,
which should defende all this great worke, and kéepe it
safe and sounde, by his vertue and moderation: and that by
the yearely and continual rotation and reuolution of the right
Heauen, and by the Influences and vertues of the Starres,
Planets, and Celestiall powers, all things might be well go∣uerned,
and might constantly remaine and abide in full fast∣nes
of theyr estate, vntill the predestinated time of theyr dis∣solution.

To this Aethereall spirit, or rather Diuine power, euery
effectuall and Omnipotent, Plato in his Timaeo giueth te∣stimonie,
when hée speaketh thus: When the sempiternall
GOD had created this Vniuersal, hee put into it certaine
seedes of reason, & brought in the beginning Life, that he
might beget with the world the procreating force. Wherein
our explication which I brought before concerning the Soule
of the worlde is confirmed. Which also agreeth with that
which the Prophet Moses hath written, and which King Da∣uid
hath in his Psalme, in these wordes: By the worde of
the Lorde were the Heauens made, and all the vertue of
them by the spirit of his mouth. By which vertue of the
quickning spirit, that great Trimegistus more conuersant
and exercised in Moses writings, then all other Philosophers,
vttered these diuine wordes in his second booke, which is called
Asclepias: All spirit (saith he) in the world, is acted and go∣uerned
by the spirit. The spirit telleth all things: the
worlde nourisheth bodies, the spirit giueth them soule. By
the spirit all things in the world are ministred, & are made
to growe and increase. And after that he saith againe: All
things haue neede of this spirit. For it carryeth all things,
and it quickneth & nourisheth all things, according to the
dignitie of eache thing in it selfe. Life and the spirit is


brought forth out of the holy fountaine. By which diuine
words it appeareth plainely, that this eternal and quickening
spirit is infused and put into all things: so that it is not obser∣ued
to deduce and deriue the actions, forces, and powers: also
all naturall things, from the spirits, as from the causes.

CHAP. III.
HAuing spoken sufficiently of the first and
second beginning, that is to say of God &
vniuersal Nature: God the first cause
vsing that generall Nature as his hand∣maid:
it resteth that somewhat be spoken
of nature natured, that is to say, of that
which is particular. To make an apt and
conuenient definition whereof, let vs knowe that it is no o∣ther
thing, than euery naturall body consisting of forme and
matter. For of these two causes, and not onely of the causes,
but also of the parts of the whole compound, all nature, that is
to say, euery naturall body consisteth. For the Peripateticks
do thinke, that whatsoeuer is the beginning of generation,
ought to be called nature by a certaine peculiar right. And A∣ristotle
saith, that the same, from whence any thing is made
at the first, and whereof it hath the first motion, mutation is
the very beginning.* I say the beginning, from whence the es∣sence
of all natural things ariseth. The which nature Aristo∣tle
in another place defineth to be the beginning substantiall
and the cause of motion, and of the rest thereof,* in the which
it is at the first, and not by Accidents: the explication of which
definition he hath comprehended in eight bookes. And Aristo∣tle
doth rightly call Nature, the cause and the beginning
of internall motion. For those things which are made by
Nature, and are therefore called naturall, haue a certaine
beginning of motion, whereby they are moued of their owne
accord, not by force. Whereby plainly appeareth the dif∣ference
betweene those things which are naturall, and which


are endued with an effectuall spirit; and with power to worke
by it selfe: and those things which are made by Arte, which
haue no force nor power of doing, but are dead, and deuoided
of all sense and motion.

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

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

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



For both being ioyned and coupled together make a horse.

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

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

For the offices pecu••ar both of her first and second cause,
are to be attributed to either, according to 〈…〉.
Neither are these places of Scripture any thing repugnant.
〈◊〉 is God which worketh all in all. And againe: in him
wee liue, moue, and haue our beeing. For albeit
this is true, yet God hath appointed Nature as a meanes
to fulfill his will, the which Nature hee hauing 〈◊〉


with the vertues of working, he by the same beginneth, fur∣thereth,
and perfiteth all things. Therefore the second cause, is
called Nature, because by the same, as by a vital instrument,
God, who is the first cause worketh all things. For thus God
féedeth men with bread, the which he hath indued with a na∣tural
faculty of nourishing, that the nature of bread may be
said to féede and nourish, whereto he hath predestinated the
same, by the forme of natural bread.

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

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


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

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

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

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

They are simple which are without mixture, existing a∣part


and seuerall by themselues: of the which all things are
made, and into the which all things are resolued. They are
compound or corporeat, which both are made of simples, and
into simples.

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

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

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


beginning againe: wherupon by mutuall copulation they re∣ceiue
new force and strength to increase their issue.

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

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

Therefore let vs compare the workes of God a little
with the similitude of the Trinitie. The worlde is di∣uided
into these thrée partes, Intellectuall, Coelestiall, and
Elementall. The Elementall (to let the other two alone, as
lesse known vnto vs) consisteth of Minerals, Vegetables, and
animals: beside the which, there is nothing to bée found in


this world. Of Minerals, there are thrée differences, Stones,
Metals, and meane Minerals. In like maner among Ve∣gitables,
there are thrée sorts: Herbes, Trees, and Plants.

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

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

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



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

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

These visible and material bodyes are
of thrée sortes.

Séedes.
Beginnings.
Elements.
Of these 3. some are

Actiue, as Séeds, and Beginnings.
Passiue, as are the Elements.
The Actiue bodies of visi∣ble
Séeds, wherein there
is any vertue, are

The séedes of liuing creatures, put forth by Venus.
The séedes of herbes & trées, in their seueral cases & trunkes.
The séeds of Mines, ouerwhel∣med wt a great heape of impedi∣ments.

All which lye hidden in themselues haue Spirits.

The Actiue bodies of
beginnings, haue

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

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

Salt, is that dry body, saltish, méerely earththy, represen∣ting
the nature of Salt, endued with wonderfull vertues of
dissoluing, congealing, clensing, emptying, and with other in∣finite
faculties, which it exerciseth in the Indiuiduals, and se∣perated
in other bodyes, from their indiuiduals.

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

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


doth contemper the sharpnesse or sowernes of Mercu∣rie,
and the bitternesse of salt: and by his clammynes, doth
conioyne the subtill flying of Mercurie, with the firmnesse
and fastnesse of salt.

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

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

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

Among Salts, some are earthie, some watery, and some


aierie, or such as haue in them predominant, eyther the Ele∣ment
of that earth, of water, or of ayre: insomuch some of
them are fixed, & are of the nature of earth: other some are be∣twéene
fixed & flying, and doe retaine a certaine middle wa∣tery
propertie. But Sal Armoniac is of nature spiritual, (as is
also the common Armoniac) & of all other most flying & ayrie.

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

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



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

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

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

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

And as touching the elementary qualities passiue, which


are as organical and instrumentall causes, they little apper∣taine
to this matter: whether it be the terrestrial and drie pas∣siue
quality, & passiue coldnesse, or whether it be the aiery moist
vapor, the which tastes of this sort, or potent qualities, procée∣deth
from these thrée beginnings, do either further to this or
that nature, or else doe impaire and weaken them. To make
this plaine by manifest reasons, and to lay it open before our
eyes, we will begin to intreat of mixed bodies, the which not∣withstanding
according to the Elements, are most simple.

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

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

But those tastes or qualities, which are mixed with passiue


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

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

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

And let this serue for demonstration, by which it may
plainely appeare, that those sundry differences of tastes, are
manifestly contained in Salts, both ioyntly and seuerally,


especially in their spirits: And according to the opinion of
Hermes schollers, we deny that those inset and naturall qua∣lities,
vertues, and properties, are to be arrogated to hotte,
moist, and drie, but rather to the essences of a nature which is
salt, bitter, eger, sharpe, sower, tarte, swéete, and oylely.

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

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

And if any man obiect, that Hony and Sugar by boyling,
or by the force of fier, may be made sharpe or bitter: we answer
that it commeth so to passe, when the aiery sulphurus, and wa∣tery
partes, which bring and preserue the swéetnesse do perish
and are separated by decoction. But terrestrial Salt, whose fa∣culties
are inward, haue this property, that of their owne na∣ture
they possesse, this or that sharpe or bitter taste, how ex∣treame
soeuer it be. So if thou shalt drawe out of onions and
garlicke a Volatile and aiery sharpe Mercurial Salt, which a∣riseth
in the superficies & vppermost of their bodies: thou shalt
make them more swéet and pleasing, and to put off their sharp∣nesse,
by which they bite the tongue: but yet they will retaine
and represent their hot qualitie, with the which they abound,
by reason of their fixed Saltes. As out of Saltes, so out of odours
also, we may drawe certaine faculties, without the helpe of
hotte qualities. For séeing they are referred to the diuers pro∣perties
of Sulphur, sundry odours doe arise therfrom, and not
from the qualities. Which if they be swéete and pleasing, the


braine receiueth them with pleasure and delight, whereas
vnpleasant sauours or odours, are offensiue both to the nose
and to the braine, and are reiected. Such is the marcotical
and stefactiue odour of Poppie, and Hemlock, and such like
which do stinke, and astonish the braine, by reason (as Phy∣sitions
affirme) of their colde qualitie: Wherein they breake
the Lawe of their axiomes, for that they holde that their o∣dours
are of a hotte qualitie, as most true it is. For that
which is stupefactiue in the Poppeis, and in Opium, is
no other thing, but a certaine oylely and sulphurus parte
conceiuing flame, (much like to that kinde of oyle, which
is extracted out of the séedes of Poppey) the which albeit it
do readily burne, yet as it is commonly thought, it sheweth
most colde effects. The common Physitians, to correct
such coldnesse attributed to Opium, vse helpes, as is to bee
séene in their opiat and antidotarie medicines, wherein Opium
is an Ingredient. Of these kind of cōpositions Myrepsus de∣scribeth
aboue foure score: where Euphorbium (which is of a
fiery and burning facultie) is no more forborne then either of
the Peppers, or such other like causticke and burning simples,
of extreame hotte qualitie: when as the true and proper
corrector of Opium (that I may so speake) wel knowne to
Hermeticall Physitians, is Vineger; which putteth a∣way
stupefactiue vapours and fumes, that they ascende not
to the braine, so suppressing them by the sharpnesse thereof, that
it retaineth them: whereas their hot correctors do more stirre
them vp and multiple them. Hereof come sinister and deadly
passions and paines, by reason whereof men are constrained
to vse the imperfect Laudanum of Empiricks, against the
deadly daunger of such medicines.


CHAP. VII.
NOw somewhat shall be saide concerning
colours. The dogmatical Physitians,
that they might not diminish any whit
of the qualities of colours, are woont to
referre to those qualities a certaine varie∣ty
of colours: and haue obserued and no∣ted
certaine friuolous and light obseruati∣ons:
as when they say, that in a white onion, or in white
wine, a man may iudge by the colour a great coldnesse, than
in a read onion, or in red wine. Whereas white sublimate,
and Arsnic, albeit they are most white like vnto Christall: yet
neuerthelesse vnder this whitenesse, they foster and hide a most
burning and deadly fire. Yea Sugar it selfe, which is so swéet,
white, and pleasant, doth hide in the innermost parts thereof, a
wonderfull blacknesse and sharpnesse, from whence may bée
extracted most sharpe liquors and waters, which will dis∣solue
and breake the most hard metalls. Therefore it is ab∣surd,
to sharpe and forme colours from hotte and colde, which
do procéede from the spirits only, or else from the most thinne
and aiery vapours, which lye hid in the Salt: especially in that
Salt which by nature is sulphurus, such as is Niter, or Salt-Peter,
as men call it. Niter throughly depured and clensed,
will be as white as snow; from which whitenesse, may be
drawen infinite sorts of colours, most excellent to beholde.
Which colours come from the onely spirits of Salt-peter,
which are able to pearce the most hard kind of glasse, by the
force of fire thrust forth in the likenesse of volatile meale, and
cleaning in the ouerture of the glasse Alembic. By which co∣lours,
a mā may behold the body of the Alembic to be tained &
dyed, as well within as without in the superficial part: Which
colours are of no lesse varietie, then are the flowers of the
earth in the time of the Spring. Hereby it appeareth plainely,
that this diuersitie of all colours is to be taken from the spirits,


no lesse nor otherwise, then are all other properties and ver∣tues
of all other things to be referred vnto them.

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

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

Let vs take an example from Vineger: whereof many fa∣mous
Physitians, cannot tell what certainely to affirme. For,
because it is sharpe, and therefore cooleth, they wil haue it to
be colde. But contrariwise, when they behold the facultie
thereof, to be attenuating, cutting, and dissoluing, also their
•ernor and boyling thereof, when it is put vpon earth or claie,
they are constrained to forsake their opinion, vncertaine what
to iudge thereof. Who, if they had bene acquainted with
the Hermeticall doctrine, they should haue knowne, that the
cause of such tartnesse or sowernesse in vineger, commeth by
the seperation of the spirit, from the wine: as is plainly séene by
experience. For the longer that wine standeth in the Sun, or
in a hotte place, the more by little and little it waxeth sharpe;
and whatsoeuer is aiery therein, and of the quintessence of the
wine, by the force of the heat vaporeth away. This eternal and
celestial essence being gone, which was the cause of the wines
swéetnes (which swéetnes hath alwaies ioyned with it neuer∣thelesse,
a certaine pricking very acceptable to the pallate, by
reason of a singular temper of sharpnesse Vitriolated by
swéete and Sulphurus spirits, put by the instinct of nature
into wine) at the length it waxeth sower: the cause of
whose sharpnesse, is not to be referred to the colde qualities,


but to those hidden and sower spirits of Salt, which by the
bonde of the sulphurus substance, were contained and kept in
their office and working in the wine: the which bond being
dissolued, the spirits range at will, and doe make manifest
their nature, which was afore hidden. Hereupon it commeth,
that vnegers are sharper in one sort, then in another, accor∣ding
as they haue in them more or lesse of the nature of Salt
Armoniac, and •o whit of the sulphurus substance. For sim∣ple
water deuoide of all Salt, can neuer by reason of the cold∣nesse
therein waxe sower. But as from wine, so from meat,
and from ale or béere, and from boyling new wine, may be se∣parated
the proper water of life, and ethereal substance, the
which being so separated, they become eager, because they con∣taine
in themselues a sharpe salt of nature.

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

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



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

But leauing that sharpe fire of the Léese, let vs take in
hand to explicate the sowernes of the Vineagar distilled. By
a soft and gentle distillation, is first of all extracted, a certaine
watry elementary phleme, which is drawne out of the whole
body almost without taste, leauing in the bottome of the glasse,
another liquour, farre more sower and sharpe, and therefore
more strong to dissolue, which otherwise before was nothing
so sharp, because the Salt Armoniac was tempered and mix∣ed
with a watery Phleame. Whereof if thou desire to know
the quantitie, take so much of the best Salt Tartar, which is
of the same nature, but fixed, by which if thou drawe by little
and little thrée pintes of this Vinegar distilled, and disph•ea∣med,
to the waight of one ounce, thou shalt finde the volatile
Salt Armoniac to be conioyned with the sharpe fixed Salt:
and that which shall be distilled from the same, will become al∣together
without taste, or a little swéetish, the volatile Salt
Armoniac being gone, through the passage in the fixed Salt.
So that the said ounce of Salt Tartar, is increased by one
scruple or more of volatile Salt, increasing the quantitie of
the other fixed. Thus that volatil Salt Armoniac which vani∣sheth
out of the Vinegar with the watry and aierie sub∣stance
is retained by passage, in the proper fixed Salt, and
there abioeth, and by his absence, dispoyling the distilled li∣quor,


of all sowernesse: the which is therefore of no vertue, or
of lesse efficacie, then pure and simple water. Hereby it appea∣reth,
how litle ferment is néedful to a great quantitie of paste,
to acuate and augment the same, as Phylosophers speak: with∣out
the which, the elementary water wil haue no sharpenesse.
For if that Salt Armoniac be wanting, as touching the force
and vertue thereof, water hath neither tartnesse, nor taste at
all.

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

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


and doe receiue their fruits therefro, as from the roote and
first originall.

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

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



And in this manifold facultie and vertue, it is more profi∣table
than the most of other remedies. For the proofe where∣of
we will bring certaine examples of some of the most aunci∣ent
and famous Physitians.

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

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

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

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

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

Paulus Aegineta, in the same Booke and chapter before
quoted, writeth that the same •roth of Salt, is the flower of
Salt, and is of more thinne parts, and more consuming, then
is Salt it selfe, but doth lesse compact. By whch it doth eui∣dently


appeare, that the science of Calcination, of attenuation, and
of essences, was not vnknowen to them of olde time. For by the
working and styrring of the sea, they learned the Art of distillation,
by which they seperated the more spirituous, from the more grosse:
euen as we sée the truth hereof to appeare in the experience of char∣ming
and working simple milke. For by that meanes, three sun∣drie
substances, are diuided one from the other, namely Butter,
Curdes, and Whaye.

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

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

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



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

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

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

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

CHAP. IX. Concerning the extractions of Salts out of all things, and Chymicall calcinations and inci∣nerations, knowne to the ancient Phy∣sitians, and vsed in Medicine.


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

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

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

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



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

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

All whatsoeuer our more skilfull Chymists of this age could
adde vnto the Calcinations and I•cinerations of the more ancient,
is this one thing, that out of such kinde of Ashes (whereof Ori∣basius
maketh mention) they drawe out the whole water, and drye
it vp: and that which remaineth in the bottome, being impure salt,
they dissolue againe with common water, or with the proper water
thereof, (which is better) distilled from it, before the Incineration of
the matter, that they may make the same cleane and pure, and as
cleere as Christall. For they dissolue manie times, they fylter, and
coagulate, not to the vttermost poynt of drynesse: but drawing out
onely of that water twoo thirde partes and more, by the pipe of the
Alembick, they afterward remooue the same from the fire, that •he
salt therein contained, and set in a colde place, may growe into a
christalline I•e, which is the most pure salt of the matter without
all doubt. This salt must be gathered together, and separated with
a woodden spoone. And if there remaine any parte of the water, let
it bee vapoured againe, and then putte into a vessell to stand in the
colde ayre, where will bée coniealed a christalline residence anew,


which must be seperated againe, ouer and ouer so many times, vn∣till
more it can growe into a Iellie or Ise. These kinde of Is•e re∣cidences,
are the true beginning of Salts, vital and qualified with
admirable vertues. And this salt hath in it still the other twoo sub∣stantiall
beginnings, Sulphur, and Mercury. For from the same,
the mercurial and sulphurous beginning, the one swéete and vnctu∣ous,
the other sharpe and Etheriall, may yet bée drawen by a skil∣full
workeman the more fixed parte, namely that of Salt, remai∣ning
still in the bottome. Saltes haue their corporall Impurities,
but the spirituall Balsam which lyeth hidde in them, is the Chymi∣call
salte, knowen to a fewe. Some of these Salts are bytter as
worme•ood, some swéete as sugar, some sharpe as vitriolls, sower
as Quinces or grapes, by whose balsame they are nourished, •oste∣red,
and conserued. These salts haue diuers spirites, some resol∣uing,
some coniealing: And as they haue diuers spyrits, so do they
worke sundrie and admirable effects.

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

For the truth whereof, I will deliuer vnto you certaine demon∣strations,
oftentimes prooued and confirmed by my owne experi∣ence.
One, I learned of a friend which lodged at my house, who


was the first Inuentor therof. Another, I receiued frō a most lear∣ned
& famous Polonian, a skilfull Physitian, aboue 26. yeers since.

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

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

The Lord de Luynes Formentieres, a man of great ac∣count,
both for his learning and office, being noble, and of all men
singularly beloued, long since departed this life: with whom in
his life time, I conuersed with great familiaritie. This noble man
〈◊〉 very great paines, to search and finde out the most excellent


secrets of nature, but specially those which appertained, either for
the preseruatiō, or for the restoring of health. And séeking long to find
such remedies, for that he had languished in a crazed body a great
while without any helpe, and was iudged by Physitians to be past
cure, he was at the last holpen, and wonderfully restored to health, by
one only Lossenge of a certaine Chymical electuary of great vertue,
which the Lady de la Hone, a most noble and wise matrone gaue
vnto him. This Lossenge, prouoked him to easie vomit, by which
he cast vp from his stomacke all impurity, tough and discous, like
the whites of egs, diuersly coloured, in great quantitie: by which hee
was restored to health againe, to his great ioy and comfort.

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

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

When the noble man beheld this, and gazed vpon it, as on a mi∣racle,
he hastily ranne vnto me, and spake to me in the words of
Archymides, crying, I haue found, come, and see. And when
I came into his worke-house, I tooke the Ise, and brake of 〈◊〉 good


péece, which I handeled so warily, that it might not melt with the
warmth of my hand, and carryed it to men of great woorth, which
dwelt with vs in that Citie: who beholding the Ise, affirmed most
constantly that they were mettalls, and did no lesse maruaile then I
my selfe did, wondering what it should intende, and from whence,
and how so excellent a thing coulde procéede out of Nature: wée all
calling to minde this sentence of holie writ: Remember man, that
thou art Ashes, and to Ashes againe thou shalt returne: considering
that the forces of such things do lye hydde and abide in their ashes,
from whence the Resurrection of our Bodies is most assuredlie to
bée expected.

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


Saltes also are contained in all other things, which containe in
them their proper colours also drawen out of the power of the
earth, which shew foorth themselues in theyr due season by the in∣dustrie
of Art.

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

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

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

But wanting leysure to go forward in this course, I haue not
as yet attayned the vndoubted experience of this so noble a se∣crete:
whereof I will make proofe and assaye, if God permit,


when occasion shalbe giuen. For séeing it is a matter in nature,
and hath bene alreadie done, there is no doubt but that it may
be done againe, by other diligent woorkemen. Neyther doe I
thinke that there can be a more ready way of working prepa∣red,
than that which I haue already spoken of, and which is kno∣wen
and familiar to true Philosophers, and Chymists. For this
course obserued, euery thing wel wrought, hath his most effectual
and actiue vertues, and vital qualities. But some other better
learned and more exercised in Chymical philosophy then my selfe,
can more readily sée this thing, and looke further into the worke∣manship,
who hauing better leysure, may make trial of this wor∣king,
and finde out in very déede the truth and certainty of the ar∣tifice.
Wherunto if any man by his industry do attaine, let him
not kepe the secrete to himselfe alone, but let him bestow the same
vppon men of good parts, for the which benefite they shal stant
bounde foreuer.

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

CHAP. XI. Concerning the visible bodies of the Elements.
IT now resteth that somewhat •ee said•,
concerning the visible Bodies of the Ele∣ments,
which of all things, as wel of Mine∣ral,
as of Vegetable, and Animal, doe al∣wayes
appeare to be two: the one drye, the
other moyst. The drye is a Sandy earth
or ashes, 〈◊〉 of all salt, by reason of the


washing of Waters, and is called by the Chymists, Terra dam∣nata,
or Damned earth. Because it hath no other force, but that
which is drying.

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

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

Thus we sée how the Elementary aier is to be separated
from that Mercuriall spirite, namely by bringing the E••ment
of aier, into water deuoyde of taste, and by cutting the Mercu∣riall


spirit, into the salt, of his proper preheminence.

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

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

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

In this Chymestry is to be extolled, that imitating nature, it


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

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

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

Therefore it ought to be called the fourth formall Heauen,


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

It appeareth therefore by Moses, that there is no other fiery
Element, but Heauen, which hath the place of the fourth element,
or which is rather a fourth essence extracted out of the more subtil
matter and forme of the three elements,* which is no other thing,
but a pure ethereal, and most simple fier, most perfect, and most
for different, from the thrée elements, as imperfite: which fier,
is the author of all formes powers, and actions, in all the inferior
things of nature, as the first cause, and carrying it selfe like the
p••ent, toward his ofspring: which fier, by his winde carryeth &
conueyeth his séedes into the belly of the earth, wherby the gene∣ration


or fruite is nourished, fostered, groweth, and is at the last
thrust foorth, out of the lappe or bosome of the elements.

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

But these inferior things do suffer in their action, because
they haue theyr formall beginnings, mixed with their mate∣rialls,


subiect to chaunge and destruction: whereuppon also it
commeth to passe, that those things which procéede from them,
do in continuance of time decay and perish.

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

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

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

The Phisitian therefore, must diligently consider two things,
that is to saye, that Nature may be disquieted, both by an in∣ward
and also by an outward enemie. But this more especially
he must foresée, that Nature be not formented with the outward
enemie, which then commeth to passe, when a medecine is mi∣nistred
and giuen, which is crude, impure, and venimous, and
therefore contrary to our nature and spirites. Then on the other
side, he must haue care that the •omesticall enemies which are
within mans body, be dryuen out with conuenient and fitte wea∣pons.
For if a remedy be applyed which is vnfitte, then Nature


is assayled by two enemies, that is to say, by the externall me∣dicine,
and by the inwarde impuritie, which remaining long in
the body, turneth into poyson, if spéedy remedy be not had.

CHAP. XII. Moses in his Genesis sheweth the three begin∣nings Philosophicall which are in euery thing created.
WE holde by Moses doctrine, that GOD in
the beginning made of nothing a Chaos, or
Déepe, or Waters, if wée please so to call it.
From the which Chaos, Déepe, or waters,
animated with the Spirite of God, God as
the great workemaister and Creator, sepa∣rated
first of all Light from Darkenesse, and
this Aethereall Heauen, which wee beholde, as a fifth Essence,
or most pure Spirite, or most simple spirituall body. Then hee
diuided Waters, from Waters; that is to say, the more subtill,
Aiery, and Mercuriall liquor, from the more Thicke, Clam•y,
and Oylely, or Sulphurous liquor. After that, he extracted and
brought foorth the Sulphur, that to say, the more grosse Waters,
from the drye parte, which out of the separation standeth like
salte, and as yet standeth by it selfe apart. And yet for all this,
those vniuersall partes of the whole Chaos, are not to be separa∣ted,
but that stil euery one of them, do retaine in themselues, those
thrée beginnings without the which they cannot bée, nor yet ful∣fill
their generations. This was the worke of God, that hée
might separate the Pure from the Impure: that is to say, that
he might reduce the more pure and Ethereal Mercury, the more
pure and inextinguible Sulphur, the more pure, and more fixed
salte, into shyning and inextinguible Starres and Lights, into a
Christalline and Dyamantine substance, or most simple Bodie,
which is called Heauen, the highest, and fourth formall Element,
and that from the same, the Formes as it were séedes, might be


powred forth into the most grosse elements, to the generation of
all things. The which are called the mo•• grosse elements, be∣cause
fr•m them in the diuision of the Chaos, the most pure part
is abstracted and conuerted and brought to a heauen, and to the
fruites thereof.

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

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

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

And the influences of such fyers, are mercuriall spirits: but
the light and shyning brightnes, is Sulphur: their fixed Hea∣uens,
or Vitriall and Chrystallyne circles, is a salt body: which


circles, are ••pure, shining and fixed, that a Diamond which
partaketh o• the nature of fixed salt, is not of more puritie, con∣tinuance
and perpetuitie than they are.

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

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

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


CHAP. XIII. Whence is shewed, that in this inferior Globe of the Worlde, namely in the Elements of Water and Earth, these three beginnings are plainely to be seene.
THose thrée Beginnings, doe as yet more
plainely shewe foorth themselues in this in∣ferior
Globe, by reason of their more grosse
matter, which is to our eyes more sensible.
For out of the Element of Water, the iuy∣ces
and metallick substances do daily break
foorth in sight: the vapours of whose moy∣sture
or iuyce more spirituous, do set foorth Mercury▪ the more
drye exhalations, Sulphur: and their coagulated or congealed
matter, Salt. Of the which saltes Nature doth offer vnto vs
dyuers kindes of Allume, of Vitriole, sundry differences, Salte∣gemme,
and salt Armoniac, and many others. There are also
manie kindes of Sulphurs, of Pitche, and of Bitumen, and of
Mercuries, or Iuyces. Moreouer the Sea doth witnes, that it
is not without such Mercuriall, Aiery and Sulphurous spirites:
whose meteors in Castor and Pollux, and in other 〈◊〉 kindled,
by reason of their sundry sulphurs and exhalations, do confirme
the same: and that the sea is not without his saltes, the saltnesse
thereof doth make manifest. The Earth, also doth prooue the
same, which being like vnto a spunge, doth continually draw and
sucke vnto it the salte body thereof: Wherby it cometh to passe,
that there are so many kindes of metalls and Mineralls therin.
From this Marine sale, as from the Father and first original,
all other sates are deryued. And these beginnings are so separa∣ted
in all other Elementes by themselues aparte, that no one of
them is depryued of the company of another. For in the Ma∣rine
salte, albeit the nature of salte, doth excéede and ouer matche
the nature of the other beginnings, yet it is not destitute of a sul∣phurous
and mercuriall essence, as by Chymicall experience may


be made plaine. For hée which is a meane Chymist knoweth
how to extracte out of the same by the force of fire, a sharpe Mer∣curiall
spirite, which being Ethereall, and therefore moste Po∣tente,
doth dissolue into liquor, the most firme and harde metall,
as Golde, which otherwise cannot be ouercome neither with the
most vehement fyer, nor bée consumed with any long continu∣ance
of time.

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

The same also is to be sée•• Vitriol,* the which among other
Salts is most corporent. For alwayes for the most part figures
and Images of Venus and Mars, are to be séene therein and con∣ioyned
together.

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

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

But the Colcotar, or red feces with remayneth in she bot∣tome,
after the seperation of the ethereall Mercury, and of the
swéete Sulphur, conteyned in it, a most white Salt, the extracti∣on
whereof maketh a very good and gentle vomit, fit and profita∣ble
for many diseases.

As these thrée are found in Vitriol, so also they are to be found


in Allum, and in other Salts, as we haue shewed before concer∣ning
common Salt.

They are also to be séene in common Sulphur, wherein be∣side
the Sulphurus substance, and inflamable matter, there is
contained a Mercuriall sharpish liquor, so pearcing, that it is a∣ble
to open and vnlock the most strong and hard gates of Sol
and Lana.*

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

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

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

Of those thrée beginnings aforesaid, all metalls are compoun∣ded,
albeit after diuers sorts. And this is the cause, that they dif∣fer
so much one from an other. For in yron, the Sulphur thereof
which may be burnt, in that it passeth almost away in sparkes &
••nders by meanes of the fier, doth excéed in qualitie the other
two beginnings, and doth ouersway them: Hereof it commeth,
that will be on fier throughout. For the which cause it is called


by the old Philosophers, by the name of the Planet Mars, a bur∣ning
Planet.

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

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

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

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

But in Golde, the sulphur which is fixed and incombustible,
of a fiery nature, bringeth to passe that it standeth inuincible a∣gainst
all force of fier, and looseth not the least waite thereof, be∣cause
like wil neuer oppresse his like, but contrariwise do cherish
and preserue one the other: whereby it commeth to passe
that it ioyeth in the fier, and alwaies commeth out of
the same, more pure and noble then it went in. Therefore


the name of the Sunne is giuen to gold, because in very déede
it is an ethereall fier and brightnesse. For the Sunne is a most
fiery shining Planet, giuing to all things, by his heat and spirits,
life. But siluer for the force and propertie of Mercuriall humidi∣tie
which it hath with the Moone, a Planet full of radicall moy∣sture
and pregnant, is called by the name of the Moone.

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

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

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

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



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

Againe, if to this be added the oylely liquor of his proper Sul∣phur
also exalted and kept a part by it selfe, in a iust & conuenient
qualitie, and if the same be drawen forth with sundry cohobati∣ons
and extillations, againe and againe, repeated and iterated,
and be reaffunded and distilled, vntil out of a Ternarie, there a∣rise
a vnitie: then out of the grosse, terrestrial: and material lead,
shal arise and spring vp a certaine celestial and true dissoluer of
nature, and a quintessence of admirable vertue and efficacie: the
true, liuely, and cleare shyning fountaine wherein (as Poets af∣firme,
hyding vnder a vaile their secrets) Vulcan washed Phaebus,
and which clenseth away all impuritie, to make a most pure and
perfect body, replenished with vital spirits, and full of vegetation:
and doth so rid himselfe from his adamantine fetters with the
which he was bound, and hindered from the victorie aginst the
Serpent Pytho, and doth in such wise shake off all impediments,
that being frée from all duskie cloudes of darkenesse, with the
which he was couered and ouerwhelmed, he sendeth forth now
vnto vs his most bright shining light, with the which wee are
throughly refreshed, receyuing youthful strength, putting off all
imbecillitie, and like vnto that Ason king of Creta, through the
helpe of Media, are throughly restored againe to young age. So
that the same thing which afore was altogether cold without
blood, and deuoided of life séeming as dead, being washed in this
fountaine, it ariseth and triumpheth in glory, in might, and fur∣nished
with all vertues, and accompanied with an excéeding ar∣my
of spirits, doth communicate vnto vs fréely his glory and


brightnesse, and doth most mightily restore and c•••oborate the
strength of our radicall balsome, with his onely loo•• and touch,
throughly wéeding and rooting out all the causes and séedes of
sicknesses lurking in vs, and so consuming them, that without al
trouble, it preserueth our helth, vnto the appointed end of our life.

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

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

From this trée of Saturne springeth Antimony, as the first
branch of the stock, which the Phylosophers cal their Magnesia,
which aboue all other metallick substances, containeth those thrée
beginnings ful of open actiuitie and efficacie. Paracelsus among
all other Chymical Phylosophers, hath wonderfully ransacked
all the parts thereof, and examined the beginnings most dili∣gently,
whose substance he hath exalted and commended, aboue
al other metallick substances and especially the Mercury therof:
out of which, as out of the chiefest subiect, and more noble mat∣ter,
he wrought his chiefest and best works. In the praise wher∣of
these are Paracelsus own words: Antimony is the true balme
of gold,* which the Phylosophers cal the examiner. And the Po∣ets
fain• that Vulcan washed Phaebus in the same lauer, and pur∣ged
him from al his spots and imperfections, being deriued from
most pure and perfect Mercury and Sulphur, vnder a kinde of


Vitriol, into a metallick forme and brightnesse. Hee compareth
the same also in another place to the matter of gold, concerning
whose vertues and effects he deliuereth wondere: as that it is
the highest and most perfect purger of gold, and his Mercury, of
men. His red Sulphur also doth plainly appeare, which hath his
property, that it wil take fier and burne like common Sulphur or
Brimstone: the which is especially to be séene in the night, & in a
darke place, without any sume, which the common Sulphur is
woont to send forth. This Sulphur of Antimony is Solary, and
such as is able to gild the superficial part of siluer.

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

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

The same thrée chiefe beginnings, doe offer themselues
vnto vs in other semi mineralls, as in Arsenick, orpi∣nent,
and such other like: which albeit in their whole substance
they bee contrary to our nature and spirits, yet by nature
they haue that spiritual promptnes, and flying swiftnesse,
that by their subtiltie, they easily conuey and mingle


and mingle themselues with our spirits, whether they be in∣wardly
taken, or outwardly applyed, and doe worke venemous
and mortal effects, and that by reason of the Arsenical Mercury
poinson ful, or arsenical Sulphur, and arsenicall Salt.

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

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

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

It belongeth to golde, with his Sulphur, to giue a red tine∣ture,
to Carbuncles, and Rubines, neither doth the difference of
their colours come of any other cause, then this, that their


Mercuries and Chrystallyne salts, are not defeked and clensed
alike: the which clensing, the more perfect or imperfect it is, the
colour appeareth accordingly, either better, or worse.

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

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

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

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

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

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

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



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

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

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

Ros Solis (so called) aboundeth with Mercurie amongst other


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

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

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

If we consider the properties of the beginnings of Camp•yre,
it wil manifestly appeare, (although it do burne in water) by his
vnpleasaunt odour, that it hath a cooling propertie in it, and


narcocal or stupefactiue: whose oyle also, is a good mittigator of
paines and griefe: when as notwithstanding it sheweth foorth
contrary effects, as at the very first brunt, it séemeth to haue a
certaine fierie qualitie. By reason of the propertie which it hath
to asswage paines and aches, the Arabians iudged the same to
colde in the third degrée. The experience thereof is easily to bée
séene in the ache of the téeth. For if a hollow or rotten toothe, bée
but touched with the oyle thereof, it putteth away the paine.
The same oyle is a most present remedie in paines and griefe
of the reynes, caused by the stone. For thereby the stone is dissol∣ued
and auoyded, if it be ministred with competent liquor.

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

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

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

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

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

Moreouer, in pitch barrels, that mercurial sower liquor is
to be found, being separated from the Pitch, which hath the same


facultie of dissoluing. Also the same sower Mercurial liquor by
a gentle fier at the first, may bee attracted out of the shauings
or chippes of the wood, and barke of gréene trées, especially out of
such as are vitriolated, as is the Iuniper, the Boxe, the Oake,
Guaiacan Trée, and such like: which liquor is of force to dis∣solue
Pearles.

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

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

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

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

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

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

Also the Salts Double leafe, otherwise called Goosenest, of


clot Burre, and of Cardus Benedictus, which are diaphoricall, or
dissoluing.

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

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

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

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

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



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

CHAP. XIIII. Wherein is shewed, that those three first beginnings, are to be found in all liuing Creatures.
FIrst, we wil beginne with Fowles, whose
first beginning is at the Egge. For in
Egges there are more plaine testimonies
of the nature of Birdes, than in any other
thing. The white declareth the ethereal
Mercurie, wherein is the séed and the ethe∣rial
spirit, the author of generation, hauing
in the prolifying power, whereof chiefly the
Bird is begotten. For this cause it is marueilous, that so many
and so great dissoluing and attenuating vertues and faculties,
doe lye hid in the white of an Egge, as in the ethereal Mercurie.

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

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

And the same beginnings, are more subtil and aierie in birds,
than in fishes, and terrestrials. As for example, the Sulphur


or oily substance of birds, is alwayes of more thinne parts, th••
that of fishes or of beastes.

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

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

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

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


CHAP. XV. Concerning Man, and the liuely Anathomie of all his parts and humours, with the vertues and properties of his three be∣ginnings.
NOw it remaineth that we séeke out and
search in man, those things, in whom they
shall be found to be so much the more sub∣till
and perfect, by how much he excelleth all
other creatures in subtiltie and excellency.
For in him as in a little world are contained
these thrée beginnings, as diuers and mani∣fold,
as in the great world, but more spirituous, and farre better.
For Phol•sophers cal man, the compendiment or abridgement
of the greater world. And Gregory Nazianzene in the beginning
of his booke, concerning the making of man: saith that God ther∣fore
made man after all other things, that he might expresse in
man, as in a small table, all that he had made before at large.

For as the vniuersal frame of this world is diuided into these
thrée parts, namely intellectual, and elementarie, the meane be∣twéene
which is the celestial, which doth couple the other two,
not onely most diuers, but also cleane contrary, that is to say,
that supreme intellectual wholy formal and spiritual, and the ele∣mentary,
material and corporeat: so in man the like triple world
is to be considered, as it is distributed into thrée parts, notwith∣standing
most straightly knit together and vnited: that is to say,
the Head, the Brest, and the Belly beneath. The which lower
belly comprehēdeth those parts which are appointed for genera∣tions
and nourishment, which is correspondent to the lower e∣lementarie
world. The middle part, which is the brest, where
the heart is seated, the fountaine of all motions of life, and of
heat, resembleth that celestial middle world, which is the begin∣ning
of life, of heat, and of all motions: in the which the Sunne


hath the preheminence, as the heart in the brest. But the highest
and supreme parte which is the head, or the braine, containeth
the original of vnderstanding, of knowledge, and is the seate of
reason, like vnto the suprem intellectual world, which is the An∣gelical
world. For by this part man is made partaker of the ce∣lestial
nature of vnderstanding, of the féeling and vegetating
soule, and of all the celestial functions, formal and incorruptible:
when as otherwise his elementary world, is altogether crosse,
material, and terrestrial.

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

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

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

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

These thrée radical essences shut vp in the séed of the animal,
which we haue set forth in the framing of man, both according


to forme and matter, doe procreate in his members thrée kindes
of spirits and faculties. The first faculty is that which is called
natural or vegetal, which being chiefely seated in the liuer, taketh
conseruation and nourishment from Salt, that first radical be∣ginning
and base of the others. The vital faculty seated in the
heart is cherished and sustained by a Sulphurus liquor, the
which liquor is the natural moysture and fountaine of heate and
of life. The animal faculty, wholy Mercurial, ethereal and spiri∣tual,
and the principal instrument of the functions of the soule, is
placed in the braine: which is defended and conserued by Mer∣cury
the third radical beginning, which is wholy ethereal and
spiritual.

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

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

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

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

Such milke which is giuen to Infants to suck, without art or
labour, doth plainly enough shew his thrée beginnings. For the
butter sheweth ye sulphurus substāce; ye whay sheweth mercurial:


and the chéese his saltish beginning. This milke being of one
and the same essence, contayning these three substances, is easily
concocted in the stomack of the Infant, and is first turned into a
white iuice, and then into blood. The which blood, possesseth that
which is more formal and radical in these beginnings, separa∣ting
and abiecting the rest into feces and excrement. Also the
same blood being carried into the heart, by the veyne called Vena
Cana, which is as it were the Pellican of nature, or the vessel
circulatory, is yet more subtilly concocted, and obtaineth the for∣ces
as it were of quintessence, or of a Sulphurus burning Aqua∣vita,
which is the original, which is the original of natural & vn∣natural
heat. The same Aquanita being carried from hence by
the arteries into the Balneum Maris of the braine, is there exal∣ted
againe, in a wonderful maner by circulations: and is there
changed into a spirit truly ethereal and heauenly, from whence
the animal spirit procéedeth, the chiefe instrument of the soule,
for that it commeth more néere to that same spiritual nature, then
doe the other two beginnings. For as from wine, those thrée be∣ginnings
are extracted by a skilful workeman (the which also
may be done out of milke, with lesse labour) so in blood (which
we rightly compare to wine) are those thrée beginnings, which
by nature her selfe, executing the office of a true Alchymist, hath
prudently and seuerally distributed and dispearced into all the
parts of the bodie, in such measure as is fitting to euery mem∣ber:
giuing to the bones, sinewes and ligaments, more plenty of
the salt substance, then of the others: to the fat, grease, and mar∣row,
the substance Sulphurus: and to the flesh and humours
which come out of blood, and to the nourishing and natural spi∣rits,
whether fixed, flowing, or wandring, a greater plenty of the
Mercurial spirit.

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


mineral substance is brought into a vegetatiue.

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

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

The third of the humours, is that which after sundry retera∣tions
of the circulations, made by the much vital heate of the
heart; doth very farre excéede in perfection of concoction: the o∣ther
two, which may be called the elimentary or nourishing hu∣mour


of life, and radical Sulphur: the which is disperced by the
arteries throughout the whole body, and is turned into the
whole body, and is turned into the whole substance thereof, out
of the most perfect concoction of all the other; which is the third,
and is called the assimilation or resemblance, of the nourishment
or nourished.

It is certaine that this humour, is most especially partaker of
the puritie of the thrée beginnings, and doth resemble the recti∣fied
animal Aquauita, which is seperated from al passiue element
of the animal wine, that is to say, of the blood. For the blood,
(which we haue already said to be the second profitable humour,
and by vs compared to pure and refined wine) is freed from the
greater part of his terrestrial tartar, whose thrée beginnings also
doe exceed the Chylus in puritie. Out of which thrée beginnings
by a third concoction and digestion, the Sulphurus animal A∣quauita,
the aiery and most subtil spirit, together with the Salt,
depured and made thinne, with diuers circulations also, and na∣tural
concoctions, are extracted. The which being so extracted,
that which resteth in the blood (as also in wine) is water with∣out
sauour or tast, and a Sulphurus tartarlike, and impure fe∣ces,
which procéed from out of the material elements. In blood,
such are these; cold, moyst, & mercurial fleame: yealow, hote, dry,
and Sulphurus choller: and melancholy or black choler, not cold,
but hote, dry and saltish, which are the ecremental parts of those
more pure substances. And yet the same lye not altogether vn∣profitable,
for that they retayning somthing out of the actiue qua∣lities,
both of the thrée beginnings, and also of the elements, doe
serue for somewhat, so far forth as they are material. For choller
in that it is introsulphurus, most hote and bitter, especially that
which is of the gaule ouerflowing in the capacity or place of the
bowels, prouoketh the facultie expulsiue to cast out. But the
fleame which is sower & mercurial, is profitable to stirre vp fer∣mentation
and appetite: Whereunto also melancholy is not vn∣fit,
which is as it were the dregges of the humour of blood, hauing
a certaine analogie and similitude with vineger made out of


wine. For it serueth for the first concoction of meates, through
the vertue of a certaine internal and vitriolated fier lying hid
in such a sharpe humour, which being stirred vp and set on edge
with the heate of the stomack, doth readily and quickly confect
and destroy the meates, and doth with so great force consume
and deuour sometime, when it doth superabound, that many
times it bringeth a doglike appetite.

And those excrements which are altogether superfluous, and
a burden to nature, will confirme the truth hereof: The which
excrements are such as are seperated, partly from these thrée be∣ginnings,
and partly from the elements, namely the mercuriall
vapours, the Sulphurus breathings, and the saltish exhalations,
which passe through the skinne by sweates, euen as Mercury
and Sulphur doe vanish away by an infensible transpiration.
If such seperation of excrements be made by little and litle, with∣out
any violence, they doe prolong a happy age euen to extreame
decrepity. But if on a sodaine, and with a more violent force, of
some more vehement motion, or sicknesse, as of inflamation or
of a burning feauer, they be thrust out, then they shorten age,
and doe hasten old age, or else doe cast headlong into vntimely
death by soundings and faintings. Moreouer, if such kinde of
excrements be retained in the body, and are stayed by some im∣pediment
from their outgoing, by reason of some external cause,
as the coldnesse of the weather, which doth harden and thicken
the skinne, or by reason of cooling dyet, bri•ging obstructions,
or other infirmities of the body which are impediments,
they become the séedes and rootes of sundry and infinite ef∣fects.

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

For out of watery, crude, and thinne excrements: out of excre∣ments
aiery, and windy: finally out of the more grosse and
earthie, or most stinking excrements, how corrupt soeuer they


be, yet there are bewrayed in either of them certaine prints of
their defects, which the more pure substance of the three begin∣nings
procreated, from the which the impure at the length are
separated.

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

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

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

The which is easily to be seen in such as drinke too much wine,
and in eating of bread that hath much darnel in it: as also in the


taking of Camphyre, the iuices of Poppey, of Henbane, and of
such like opiates, which bring sléepe, by their soporiferus Sul∣phurs,
and not by their cold quality. Also they shal finde by their
sower and sharpe vapours of Mercury, that falling sicknesses,
Apoplexies, Palsi•s, & al kindes of Catarres come from thence.
The which effects, if they be accompanied with any poyson, or
maligne & contagious spirits, they cannot but must néedes bring
on, pestilential; venemous, and contagious diseases.

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

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

And herein wee depart not from the opinion of Hypocrates,
which he hath shewed in his booke concerning the auncient me∣dicine.
For he reiecting their opinion, which tye the beginnings
and causes of sicknesses to the elementarie qualities, layeth other
foundations, namely, Swéet, Sower, Bitter, and Salt, the which
we reduce to those thrée beginnings of all things, arrogating to
euery of them their singular faculties and properties. For what


power or vertue soeuer is in the nature of Medicines and of sick∣nesses,
and doth moue and put it selfe in action, the same is to bée
reuoked to those thrée beginnings.

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

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

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

The secret and hidden causes of these kinde of diseases, being
such as we cannot easily reach vnto, like medicines of the same
nature, which are indued with a hidden vertue, are to be vsed.
And as there be Celestial, spiritual, and etherial effects: so also


they require spiritual and etherial remedies: which may else∣where
be taken, then from those thrée beginnings brought into a
spirituall nature. But wée haue stood too long vpon this point.

CHAP. XVI. Wherein is shewed, that the whole force of purging in Medicines, in the Antimonial, Mercurial, and Arsenical Spirits according to euery of their seuerall natures.
AMong Minerals, thrée kindes of spirits doe
offer themselues to be viewed and conside∣dered,
from their first original: namely, spi∣rits,
Mercurial, Arsenical, and Antimonial,
which by their owne nature are truely sim∣ple,
formal, fierie, and of wonderfull quali∣tie
and efficacie, and of ready working.
Which are to be distinguished as differing among them, and al∣so
as rising from the thrée beginnings different. For the Mercu∣rials
as the most subtil, vaporus, aierie, and waterie, take their
original from Mercurie: the Arsenicals, as those which are
more prosperous, or breathing, more fierie, hote, and meanely
volatile, doe take their original of sulphur: the Antimonials, of al
others the most grosse corporeat, and terrestrial, doe take their
original from Salt. The Mercurials doe borrow their Celestia•
spirits, from the Sunne, from the Moone, and from Mercurie,
and are by them impregnated & animated. The Arsenicals doe
receiue the spirits of Mars & Ʋenus: euen as the Antimonials do
contayne the spiritual properties & vertues of Iupiter and Sa∣turne.
By the which vertues of the Celestial, euery of the begin∣nings,
being impregnated by the things most fitting for them & by
thē increased, doe obtaine greater forces in euery of their kindes,
and a more corrected and temperate nature.

For the Mercurials, as indued with more gentle and
wholesome spirits, doe get a more gentle nature, medicinable


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

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

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

Prouided alwayes that you correct a certaine hurtfull cruditie,
which it hath in it, and that you alay his too much celeritie and


promptnesse in working. This you may doe his concoction and
fixation.

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

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

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

As for the other foure mettals, they hauing as yet not attay∣ned


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

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

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

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

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

And to make it plaine, that al the power and effect of wor∣king
which is in Mercurie, Arsenic and Antimonie, these thrée
metallick spirits, & also what vertue partly those foure imperfect


metals, and al kindes of Salts, Iuices, and metallicke substan∣ces
haue, doe altogether come especially from these kinde of spi∣rits:
it is hereby manifest, that fixed Mercurie, which by no ma∣ner
of meanes wil moue or flye from our heart, and which is so∣ciable
and communicable with our spirits, hath no force to purge
either by deiecting through the belly, or by prouoking to vomit:
but is rather fit to procure sweat and vrine.

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

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

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

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

Therefore to shew by inuincible Arguments, that al pur∣ging
facultie consisteth in those flying spirits, and is whole∣ly
to bée attributed vnto them, it is most certaine, that glasse may
be made of Antimonie and of Leade, and other preparation, as
well out of them, as out of metallick matters, whether it bée
by subliming flowers out of them, or whether it bée by
extracting of Saffron out of them, by the meanes of calcina∣tion,
the which being beaten into fine pouder, and in the quan∣titie
of tenne or twelue Graines infused in water, or in
wine by the space of certaine houres, and after that the


water easily powred from the residence or pouder which is
in the bottome, and the same liquor so giuen, there wil follow
thereof a wonderful purgation, albeit nothing of the quantitie
of the pouder bée in waight diminished, because the spirits one∣ly
(which giue no waight to the body) are left to the infusion,
whereof commeth that great force of working.

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

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

So to others, the Regulus of Antimonie, made into a pill of
the ordinarie and common bignesse, swallowed downe into the
stomach, afterward passing through the belly by siege, takē and
being washed and wel cleansed, swallowed into the stomach a∣gaine:
and so the same washed and swallowed in like sort a
hundred times, so often as the body hath néede to be purged, it
will performe the partes of a solutiue Medicine, and yet lose no∣thing
of his weight.

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


of our bodie, as also to the clensing away of all impurities ra∣ther
then by any violent and manifest euacuation, to the trou∣bling
of the body.

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

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

If any vegetable bee endued with an Antimonial spirit or


wheresoeuer the antimonial is ioyned with another spirit, it
bringeth violent vomits and sieges: such are the kinds of Hele∣bores
and Spurges, and such like: neither is the vegetable with∣out
commotion and perturbation, in regard of the violent spirit
which it hath in it selfe.

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

CHAP. XVII. Concerning potable gold.
GOld being prepared by the spirit of the Phi∣losophers
lead, is easily dissolued into liquor,
and deserueth then to bee called Potable
gold▪ this must néedes be more conuenient
for medicine in the stomack of man, then
leafe gold. For how can leafe gold benefit
the stomack, or in any sort be profitable for
the sicke, when the secret kernell is so fast inclosed in the shell,


which is so indigestible, that it will not be dissolued in the body
of the Ostrich. The body of any thing profiteth little or nothing
without the spirit.

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

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

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

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

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



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

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

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

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

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

Furthermore, whatsoeuer the eye can sée and behold, that
hath matter and Forme. For forme is the external, arising from
the internal, which offereth it selfe to the sence of the eye: if it


haue forme and matter, then hath it also life. Death is said so be
the destruction of things, which séemeth to bring the subiect to
nothing. But for so much as metalls are the obiects of the sen∣ces,
it shal be thought amisse that they are brought to destructi∣on.
They liue therfore because they subsist. And the things which
subsist cannot be said to be brought to nothing therfore not dead.

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

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


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

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

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


metalls doe so long preserue themselues by their long life, why
shuld they not performe the same, being taken into mens bodies?

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

The best way to make potable gold, is without mixture of a∣ny
other thing. The next vnto potable gold, is that which is bea∣ten
into thin leaues, which for want of the other, may be vsed in
medicine cordial, to comfort the heart. The tincture of gold being
extracted, doth clense and restore the blood. So that hereby the
homogenial and kindly parts are gathered together, and the
Heterogenial or vnkindly are seperated. For ther is nothing vn∣der
heauen to be found more homogenial, or simular, of more
thinne substance, of more temperate nature, & lesse subiect to cor∣ruption,
or putrifaction, then the very pure substance of metalls,
or quick-siluer. What therefore can be more fit for our Balsam
then that spirituall medicine, purged from all impuritie, and
brought to exquisite subtiltie. Doth not a spirituall nature re∣ioyce
and imbrace a spirituall nature? Why is not gold impay∣red
in the fier, but doth rather ioy therein, and is made more
pure? Is it not because it is fier? For fier is not thrust out
with fier, but they imbrace one the other as being of one kind.
So in like manner, for so much as our Balsam of life is most
pure, and resembleth the nature of fier, why should it not receiue
his like, and be strengthened thereby? For Geber saith, that
gold is a medicine, which maketh the heart merry, & preserut•h
the body in youth: the which medicine is no other thing, but a na∣tural
heat, multiplyed in ye fixed substance of Mercury: the vertue
of which heat is to gather together (as it is said afore) y• kindly, & to


disceuer and put away all things that are vnkindly, conser∣uing
the spirits and humours in a man sooner then in the nature
of metalls, because a man by his proper natural heat doth sepe∣rate
the vnkindly superfluities, which metalls by their vnnatu∣ral
heat cannot seperate.

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

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

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



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

And yet for al this, we affirme not that this medicine is al∣together
incorruptible, for as much as it is made and consisteth
of natural things. Neuerthelesse, it is brought to that subtiltie,
thinnesse and simplicitie spiritual, that it séemeth to containe no∣thing
in it that is Heterogenial, or vnkindely, whereby it may
be corrupted: whereby also it commeth to passe, that being gi∣uen
to the sicke, it preserueth them a long time in health.

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

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

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


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

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

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

The fourth expelleth blood which is congealed in the body.

The fifth healeth and taketh away from man the faling sick∣nesse.

The sixt distillation helpeth al paines about the throate.

The seuenth cureth the paine of the Goute.

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

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

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

Another Water, by which a Phisitian may worke wonders.
TAke the fylings of Siluer, of Brasse, of Iron, of Leade, of
Steele, of Gold, the summe or froth of Golde, and of Sil∣uer,
and of Storax: so much of all these as the abilitie of the
man can wel affoorde: put these the first day in the vrine of se∣uen
yeares of age: the second day, in white Wine, made hote:
the third day, into the Iuice of Fennel: the fourth day, into the
white of an Egge: the fifth day, into womans milke which gi∣ueth
a boy sucke: the sixth day, into red wine: the seuenth day,
in seuen whites of Egges. Then put all this into a cupel, and


distil it with a soft and gentle fyer. That which is distilled kéepe
in a Siluer or golden vessel. There cannot bée spoken enough
in the praise of this water. It cureth all sortes of Leprosie, and
wonderfully clenseth the body. It maketh youth to continue
long. Vse it to thy comfort, and to the good of thy neighbour.

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

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


with spirits, not with bodyes, which are not like them, or which
are contrary to them.

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

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



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

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

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

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

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

But we are of Hypocrates minde,* that hunger is cured by
meate, thirst with drinke, repletion with euacuation, emptines
with refection, labour with rest, and rest with labour. The which
of some are not vnderstood, as they are expounded of Galen, who
applyeth those contrarieties to those bare qualities whereof Hy∣pocrates
speaketh, séeing a medicine is nothing else, then an ap∣position

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of those things which are desired, & an ablation of those
things which doe too much abound, according to the sound opi∣nion
of Galen here.

But Hypocrates aymeth at a further matter, in that he would
haue the disease qualified & driuen away, by giuing strength to
nature against the enemy: which nature being the onely Physi∣tian
and curer of diseases, is to be holpen with such things as
are like to the diseases, that so sicknesses and the passions o• sick∣nesses
may be mittigated: euen as hunger and thyrst, are recre∣ated
& asswaged by those remedies, which they gréedily desire.
But hostile things, that are enemy & contrary, are not desired,
but such things as are a friend and familiar. For who wil giue
to his hungery son when he asketh bread, a Scorpion▪ Therefore
like and fitting liquors, and nourishments are to be giuen, which
may procure to nature desired rest. For remedies which come
out of the same fountaine, and out of the same familie, which are
agréeing and fitting in likenesse are to be ministred. For the
thyrsting spirits of feuers▪ are to be recreated with syrups, with
sugars, with pertisan alone, or with wine, because they are not
of the same family and affinitie with them, therefore neither fa∣miliar
friends nor kinsmen: but with those tart liquors, which
are begotten of the same linage, which are spiritual not corporal,
as are those former, of the which, it certaine drops be offered to
him which is a thirst, they wil by and by slake his thirst, and pre∣sently
bring such thirsty spirits to their rest. After the same ma∣ner,
watchings, paines, burning heares, and such like are cured.
For when the spirits are thirsty, that is to say, when they desire
any thing like to themselues which is wanting, they wil neuer
be appeased nor at rest, vntill they haue obtained that which they
desire, and haue supplyed their want. Wherefore they are right∣ly
called, by Hypocrates, contraries: and by Hermeticall Physiti∣ans,
remedies of like sort. For they are Similies, which are
drawen from the •ame anatomie of nature, contayning like pro∣perties,
tinctures, and rootes. And on the other side, they are con∣traries,
because they supply the defects, and doe satisfie the de∣sires
with friendly fulnesse, appeasing the spirits, and their fitting


impurities, séeking to consume them, or to take them away.
Therefore these phrases of spéech in natures anatomie, albeit
they séeme different, and repugnant one to the other, yet in good
consent and agréement they are receiued and admitted. That is
to say, that contraries haue contrary remedies, & like to their like.

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

FINIS.


THE SECOND part of this Treatise, wherein is contained in some mea∣sure, the practise of the Herme∣ticall Physicke.
CHAP. I.
SAlt (whereof hath bene spoken before at
large) is a thing of such qualitie,* and so ex∣cellent
in it selfe, that all creatures by a cer∣taine
natural instinct, doe desire the same as
a Balsam, by which they are preserued, con∣serued,
& doe grow and increase. They loue
it, and like it so wel (I say) that they long af∣ter
it, and doe drawe it vnto them by their breath, and doe licke
it with their tongue out of walles, and old rubbish. Byrdes, as
Doues and such like, doe search after it with their beakes, and
wil (if they can) attaine it, though out of •eculent places, which
are made •at by mens excrements and vertues. What huge
multitudes of fishes are bread and nourished in the Salt Sea?
The which being so apparant. I wonder that men are of so per∣uerse
iudgement, that they knowe not, or at least will not ac∣knowledge,*
the admirable effects, of this radical balsam of na∣ture.
And who wil not admire the vertual properties and quali∣ties
of Salt, yea euen of that which is extracted out of liuing crea∣tures:
which qualities are to be séene in making liquide, in clen∣sing,


in binding 〈…〉 preseruing from 〈◊〉
corruption, and 〈…〉 [ 1] Are not
all these faculties and many others sufficient,* to proue that Salt
is a thing animal? And so much the rather, because there haue
bene some chiefe Phylosophers, who haue affirmed the Mag•es
or Loadstone to be animate▪ or indued with life; onely because it
hath power to draw •ron to it. How many faculties far greater
then these, yea and the same magnetical also, do we find in Salt,
if we looke diligently and throughly into them? What is greater,
and more admirable then the Salt of mans •ri•e? which after
conuenient preparation, is made fit to dissolue gold and siluer?
which by this their simpathy and concordance, •o sufficiently de∣clare,
and manifestly giue attraction, and magnetical vertue, oc∣casioned
or caused by their coniunction and copulation. Who
seeth not those admirable things, which are to be discerned, and
which fal out in the preparation thereof, and in the exaltation,
whether you respect so great variety of colours, or the coagulati∣ons,
and dissolutions, when the spirit returneth into the body,
and the body passeth againe into spirit? Christophorus Parisiensis,
that great Phylosopher, did not in vaine take the subiect here∣hence,
and begin the foundation of his worke. Thus I hope I
haue sufficiently declared, that our Salt may be saide to be ani∣mate.

[ 2] But that it may appeare also to be as vegeta•, as it is animal;
that is to say,* that it is not depriued of the growing facultie, it
may hereby be demonstrated, because it is the first mouing thing
in nature, which maketh to grow, and to multiply, and therefore
serueth for the generation of all things: so as with the Poets and
auncient Phylosophers it may be said, that Venus the mother,
and first beginner of al generation,* is begotten of the Salt spume
or froath of the male, the which also Athenaeus confirmeth. For
this cause Venus was called by the Greekes Aligene, as aff•anced
to the Salt sea. And also the generation of most precious pearles
in the shels of fishes, and of coral springing out of the bowels of
hard stones and rockes in the sea, spreading forth branches like a

〈◊〉 doe yet more and more confirme this sentence. The•• are
the ••fects,* which that fier of nature, Salt, bringeth forth, yea
euen in the middest of most cold water.

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

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

Furthermore, the same Salt, may rightly also be said to bee


vegetall, because it is manifestly found in all vegetables, and be∣cause
those things in the which it doth most abound, haue the
longer life and continuance, and doe more manifestly shew forth
the vegetable effects, either in their owne proper nature, •or at
such times as they are to serue for vse.

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

Let vs returne to our Salt:* the which if I shal shew that it
may be moulten and dissolued, no lesse then gold and siluer, with
the force of fire, and being cold againe, may be congealed into a


masse, as metalls be, then no doubt it wil euidently appeare, that
Salt is of a me•allick nature. And this I say is to be do•e, not
onely in Salt which is sound in mines and in caues of the earth,
but also in the very Salt of the Sea. But for so much as the
same is better knowne to them that haue but meane skil in me∣talls,
then that I shal néede at this time to spend much labour a∣bout
it, I cease to speake any word more thereof.

Hereby it doth appeare very euidently, that this opio•e of
Aristotle is false, where he saith, that cold dissolueth the things
which are congealed with heate: and that those things which
are coagulated by cold, are dissolued by heate. The which not∣withstanding
we grant to be true on the one part, for that wée
knowe well, that Salt which is coagulated or congealed by the
heate of the Sunne▪ is dissolued in cold water. But it must bée
confessed also to be true, that Salt, by the vehemencie of the
heat of fier, is to be dissolued, moulten and made fluxible, and to
be cast into a moulten lumpe, as easily as metalls be.

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

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

And hereunto tend all other signes, whereby they describe
their foresaid matter, albeit most abscurely. All which things to
agrée with the nature of Salt• as that 〈◊〉 is of smal estimation:
that it is to be found in euery thing, 〈…〉 our selues: the which
is most plaine, for so much as there is nothing compounded in


vniuersal world, out of the which, and at all times, Salt cannot
be extracted.

CHAP. II. The three principles of all things are contained in Salt, extracted out of the earth.
BVt to shewe now more particularly those
things whereof we haue spoken generally,
namely, that Salt doe participate with the
animal, vegetal, and mineral nature, wée
wil vse a common example, the which not∣withstanding,
being exactly and diligently
waighed and considered by a true Phyloso∣pher,
is a notable mistery. The which, albe∣it
it bee taken from out of the earth, yet it may lift vp our eyes
to heauen.

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

Niter is made and compounded of earth his mother, which
bringeth forth the same: or it is taken out of old rubbish gr•unds,
or out of places where stables for beasts haue bene, or out of such


kind of groundes which haue bene replenished with salt liquor,
or with the vrine of beastes, rather then out of a leane hungry
land, washed with raine, or by some such like occasion, depriued
of that radical humour. It is most plentifully extracted from the
ground where doue-houses are seated, and out of Pigeons dung:
and this is the best Niter of all others: the which is worthy the
noting. Whereby it appeareth, that Niter doth participate with
the excrements and vrines of liuing creatures.

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

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

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



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

Also in this comparison of Salt,* wée may beholde thrée dis∣tinct
natures, which neuerthelesse are and doe subsist in one
and the same essence. For the first nature is Salt com∣mon,
fixed, and constant: and the other nature is Volatil,
Salt, the which alone, the Sal-péeter-man seeketh af∣ter.

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

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



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

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

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

The Sulphurus part commeth to that first moouing of na∣ture,
which is nothing else, but an ethereal fire, which is neither


hote nor drie, not consuming like the Elementarie fyre, but
is a certaine Celestial fyre, and Ayerie humour, hote and
moyste,* and such as wée may almost beholde in Aqua Vi∣tae;
a fyre, I say, contempered, ful of life, which in Vegeta∣bles,
wée cal the vegetating soule: in Animals, the hote and
moyst radical: the natural and vnnatural heate, the true
Nectar of life, which falling into any subiect, whether it
bée Animal or Vegetable, death by and by ensueth. The
which commeth so to passe vppon no other cause, but vp∣pon
the defect of this vital heate, which is the repayrer and con∣seruer
of life.

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

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

This same sower and tart spirit, is also found in sul∣phurs,
of the same qualitie, not burning, nor setting on fire,
and which congealeth sulpur, and maketh it firme, which other∣wise
would bée running like Oyle. Vitriol, among al the
kindes of salt,* doth most of al abound with this spirit, because it
is of the nature of Ʋenus, or Copper: which sower spirit in∣constant
Mercurie (which notwithstanding alwayes tendeth to
his perfection, that is to say, to his coagulation and fixation) ful
wel can make choyse of, and attract it to him, that hée may bée


fixed and coagulated,* when it is mixed and sublimed with the
same vitriol. Euen as Bées suck hony from flowers, as Ripley
saith.

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

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


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

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

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

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

The properties thereof are no lesse wonderful: nay, rather


much more wonderful. For Salt-peter is the especial key and
cheife Porter, which openeth most hard bodies, and the most
solid things, as wel stones as Metal: and bringeth gold and sil∣uer
into liquor, which the proper water extracted out of the
whole maffe, without separation of the male or fixed. And as
it maketh al bodyes metallick, spiritual and volatile: so on the
contrary part, it hath vertue to fixe and to incorporate spirits,
how flying soeuer they bée.

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

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

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

Take of Salt-peter the finest and clearest, one pound or two;
put it into a glasse Alembic with a couer,* and set it in sand: no
otherwise than if you should distil Aqua Fortis. Put fyre vnder,


and moderate the same by degrées according to Art: she which
fyre thou shalt increase the third or fourth houre after, in such
wise, til the sand appeare very hote. This fyre in the highest de∣grée
thou shalt continue by the space of fiue or sixe houres: and
then thou shalt finde and plainly sée, that the spirits of Salt-peter,
haue penetrated the very glasse of the Alembic, and that it hath
dissoloued the same as wel within as without.

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

That which remaineth in the bottom of the Culcurbit, so white
as snow, and wholy fixed, is a special remedie to extinguish al
Feauers. It is giuen from halfe a drachme to a drachme, dis∣solued
in some conuenient liquor.*

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

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

But as touching a Chymical Philosopher, let him know


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

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

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

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



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

CHAP. IIII. Gold animated, is the chiefe subiect of the metallic Medicine of the Philosophers.
OF so great power and force is the Phyloso∣phical
Sulphur of Nature, that it multi∣plyeth
and increaseth gold in strength and
vertue, béeing already indued with great
perfection, not so much for the equal con∣currencie
of Sulphur and Quick-siluer,
as in regard of the perfect combination,
adequation, equabilitie of Elements, and
of the principles which make gold.* And the sayd principles or
beginnings (to wit, Salt, Sulphur, and Mercurie,) doe so order
themselues, that the one doth not excéed the other: but being as
it were equally ballanced and proportionated, they make gold
to bée incorruptible: in such wise, that neither the earth (béeing
buried therein) can canker, fret and corrupt it, nor the Ayre al∣ter
it, nor yet the fire maister it, nor diminish the least part of it.

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



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

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

And so much lesse it is to be maruailed at, that forsomuch as
by that great adequation of temperature, it doth conueniently a∣grée
and communicate with our radical Balsam, it doth checke
the rule of phleame, the burning of choller, and the adustion of
melancholy, and by his incorruptible vertue, doth preserue our
nature, but also to ouercome all the diseases which belong to our
body. And so much the rather, in regard that the same Balsam of
nature, that natural spirit, is the principal cause in vs, of all acti∣ons,
operations, and of motions, not depending vpon tempera∣ture
or mixture, but concerning the same, as Galen himselfe is
compelled to confesse, speaking of that our natural heat. Ye must


vnderstand (saith he) that Hypocrates calleth that, inset heate,
which we call the natiue spirit in euery liuing thing. Neither
hath any other thing formed any liuing creature from the begin∣ning,
or increased it, or nourished it vnto the appointed time of
death, but onely this inset or natural heate, which is the cause of
all natural workes.

Therefore they can be excused by no maner of meanes, which
contumeliously, & without any reason, doe dispise, discōmend, and
caluminat these kind of remedies, which doe principally tend to
the restoring & corroborating of our radical Balsam, which alone
(holpen with the said medicine) is able to seperate those things
which are vnkindly & grieuous to nature, & méerely heterogeni∣al,
by expulsions conuenient, & ordinary euacuations: & to retaine
the homogenial & kindly parts, with the which it doth most espe∣cially
agrée to their further conseruation. Whereas, if for the cor∣roborating
of mans strength, there could bee any vse made of
leafe gold (the which is nothing else but a certaine dead matter, in
no sort fit to participate with our nature, & much lesse able to be
digested by our natural heat) which is most cōmonly in vse in all
restoring medicins, as in Confectione alkermes, electuario de gem∣mis,
aurea Alexandrina, Diamargariton Aricenna, and in such o∣ther
like: why I pray you is the vse of gold animate disallowed,
prescribed in that maner and forme already shewed? But in good
sooth, they doe in vaine & too vnaduisedly discōmend, & contemptu∣ously
speake against metallick remedies, as if they were no bet∣ter
then poysons: when as the world knoweth, that men which
are irrecouerably diseased, when no other cōmon medicines wil
helpe, are then sent to Bathes, to the Spawe, and to such other wa∣ters
which are medicinable, in regard they spring from Niter,
Allum, Vitriol, Sulphur, Pitch, Antimonie, Lead, & such like: all
which doe participate of a substance & spirit metallick, which we
haue found by experience, to purifie & to euacuate our bodies by
all manner of euacuation, not without great profit, as we will
declare more at large, when we come to speake more particu∣larly
of the same in our booke concerning the hidden nature of
things, and of the misteries of Art: In the which worke we wil


shewe plainly and openly, the vertual qualities of those metallick
spirits. And it shal be there proued by reason, and also by experi∣ence,
that those metallick spirits, haue the same effects that the
foresaid medicinable waters of Bath,* and the S•awe, and other
such like haue, which are natural and naturally hote: and there∣withal
we wil shew plainly, that such waters artificial, by indus∣try
may be made at any time, and in any place, and with no
lesse commodity and profit.

There are a sort of men, which in some measure are to be ex∣cused,
which being old, and thinke that they know all things, are
ashamed to begin now to learne againe: but they which oppose
themselues obstinately, and through enuy and malice, doe carpe
and cauil, are more out of course, against whom we haue no∣thing
to say in our defence but this, that they bewray their grosse
ignorance and malice.

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

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

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



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

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

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

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

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

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


CHAP. V. By what Art the Sulphur and Mercury of the Phyloso∣phers may be prepared out of a vegetable, to make true potable gold.
THerefore to the end all things may be duly
performed,* which are required to such wor∣king,
choyse must be made of the best red
wine that can be gotten, being made of that
vine whose wood is all so red, and of this
wine must bee taken one hogs-head at the
least, out of the which thou shalt extract an
Aqua vitae, according to the woonted maner, the which thou shalt
rectifie to the highest perfection. This spirit of wine thou shalt
set vp in a most cold place, in a vessel very close stopt, least that it
breath out, by reason of the excéeding subtilty thereof. The re∣mainder
of the wine thou shalt distill againe, and there wil come
out of the same a middle Aqua Vitae, if the wine bee of the best
sort. The which so distilled, kéepe apart, or by it selfe. This thou
shalt doe againe with the rest of the wine, seperating as afore
the Aqua Vitae from his fleame, euery one seuerally restrained
by it selfe. At the last thou shalt gather the forces which remaine
in the bottom, out of the which thou shalt drawe the last humi∣dutie,
by a Balneum vaporosum, or by moyst Balneum, or by a∣shes,
vntil it waxe thick and pyththie. These pitchy remainders
being put into diuers alembicks (if they be much) put so much
thereto of the reserued fleame, as may stand aboue it foure or
fiue fingers thicke: Put altogether vpon a hote Balme, or vp∣pon
hote ashes: so within fewe dayes, the fleame which afore
was white, receiuing tincture againe, will become very red,


hauing attracted vnto it a combustible Sulphur, out of the im∣pure
feces or lées of the wine.

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

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

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

This is a most pleasant and swéete remedy, and if a∣ny
in the world bée acceptable it is this. It doth very rea∣dily
clense the stomack, the liuer and the spléene from their
impurities, prouoking vrine, and mouing one or two sieges ex∣traordinarily.*
But let vs returne to our worke.

The •eces aforesaide being now rightly and conueni∣ently
prepared and depured as is saide, must bee put in∣to
diuers smal cucurbits with long neckes, and into euery
one of them, put of the rectified spirit of wine, so much, as
that it may stand ouer it three fingers thicke: presently
set vppon euery one of them a smal cappe or couer, with
his receiuer, strongly and well luted, Hermetically clo∣sed


rounde about, that nothing breathe through: then set
them vppon the hote ashes that they may boyle, and dis∣till:
powring in againe the same which shall distill forth,
and so let them boyle againe. After that suffer all to
coole.

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

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

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



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

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

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

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

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

In the which businesse that thou maiest procéede the
more safely, thou must take s•me of the foresaide Phyloso∣phycal
Calxe vine, and cast it vppon a red hote plate of
yron, and if thou sée all the saide Calxe to vapour away and
to vanish in smoake, like Salarmoniack, thou hast an absolute


and perfect woorke. If otherwise, thou must begin the foresaide
worke againe, and continue it, vntil the foresaid signe doe ap∣peare.

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

And thus thou shalt haue a pearelike matter,* a Balsam radi∣cal,
extracted from a Vegetable, the Mercurie of the Phyloso∣phers,
the Sulpur Balsamick, and to conclude, that fire of Na∣ture
so much commended, and so hidden by al the Philosophers,
which with one consent say, Ignis & azoc tibi sufficient: Let
Fire, and the Matter suffice thée.

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

But our Lullie and other Phylosophers, are not content
with this, but procéeding further, do dissolue the forsaid Phylo∣sophical
Sulphur in a conuenient portion of the spirit of wine,
rectified to perfection, as afore, and suffer them to be vnited, and
very well coupled together by way of Circulation in a Pellican
Hermetically stopt or closed: and within fewe dayes, the water


is made azure like or Celestial: which béeing distilled, is of force
to dissolue gold, and doth reduce it into the true Calxe of the
Phylosophers, into a precious liquor, which itterated circulati∣ons
and distillations, can also passe by the necke of the Allembic
or by Retort.

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

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

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

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

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


CHAP. VI. The way to prepare and make the Balsamick Medicine, out of all things.
BY the foresaid preparation of sulphur, Bal∣samick
vegetable, which wée haue before
taught, faithfully, plainly, and manifestly, it
is easie to vnderstand, after what manner
the same Sulphur may bée extracted out of
euery mixed body. In the wich bodie (that
I may summarily gather al things toge∣ther)
there is first found a liquor,* without
al odour,* or rellishing taste, which is called Phlegme, or passiue
water.* Then commeth a liquor which hath taste, colour, odour,
and other impressions of vertual qualities, which is called the
Hercurial liquor. And after that commeth foorth an oylie
liquor, which floteth aloft, and conceiuing flame, which is cal∣led
Sulphur.

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

This béeing done, let the moyst be distilled, and the salt wil
remaine in the bottome. The which salt notwithstanding, in this
first preparation is not made cleane enough, nor sufficiently pu∣rified.
Wherefore the same distilled water is to be powred vp a∣gaine,
that the Salt may againe bée dissolued in the same: the
which so dissolued, filter it, or straine it through a bag oftentimes,
as afore, til it be most cleare: then coagulate it at a gentle heate.
And after this maner thou mayst extract a Salt, cleare & pure, out


of al vegetable ashes. Vppon this Salt being put into an Allem∣bic,
powre al his mercurial sharpe water: let them be digested
by the space of one or two dayes, in the gentle heate of the
Balme: and then let them be distilled by ashes, and so the water
wil distil forth without taste or rellish. Because whatsoeuer it
contained of the volatile Salt, wil reside in the bottome with his
per fixed salt. Goe forward therefore in thy working as before I
taught thée concerning the wine.

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

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

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

And so a body shal bée compounded exactly pure out of those
three hypostatical beginnings, namely salt, Mercurie, and Sul∣phur.


The which Sulphur in some part is answerable to
truely simple, and Elementarie fire: Mercurie, to Ayre and
to Water: in like manner most simply and truely Ele∣mentarie:
and Salt, to pure Earth, simple and Elementa∣rie.
The which Earth is not colde and dead, but hote
earth,* liuing earth, and full of actiue, and vegetable qua∣lities.

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

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

Thou hast also in the particular nature of Sulphur, a ge∣neral
and spiritual anodine or asswager.* In the Mercurial na∣ture,
there is an vniuersal comfortatiue and the same nourishing:
Al which natures ioyned together as afore, by the Art and in∣dustrie
of a true Physition and Phylosopher, are able to per∣forme
and effect al these functions, without any griefe and per∣turbation:
and in the meane time it doth corroborate by
his Balsamical vertue, or radical Balsam, supplying vnto it
al meanes, not onely for defence, but also for expulsion and sup∣pression
of al diseases.

And this is the true Medicine, this is the reason of his vniuer∣salitie,
this is his puritie and perfection.

Neither is there any thing more easie then the preparation
thereof, if it be rightly vnderstood. Moreouer, so exceeding great
is the vtillitie and excellencie thereof, that no labour, no
paines, no industrie, ought to bée omitted, or to bée repu∣ted


hard, whatsoeuer difficultie or doubts may arise, or bée
obiected.

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

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

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

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

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

So the Tigurine wines, and others in mountaine places,
which are colde, are for the most part crude; and must haue a
for her rypening in their caskes, before they can bee drunke
with pleasure and profite▪ Also the same wines wanting a


kindely rypening and concoction, remaining still crude, are so
full of léese, and tartarous matter, that the inhabitants
which dwell in those places,* where these wines doe growe,
are more subiect to the disease of the Stone, than others.

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

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

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

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


CHAP. VII. The vertue, and preheminence of the Medicine Bal∣samick.
SOme Phylosophers séeke the matter of
Medicine in our selues: othersome in the
hony of the animal and Celestial nature:
othersome in a certain animal nature, not
in act or effect, but in power: which repre∣senteth
the similitude of the world, and
which conteineth in his belly Gold and sil∣uer,
white and red: Sulphur, and Mercu∣ry:
which Nature the most ancient disposes vnder God, hath
mixed together by due proportion. Out of the which matters▪
by sundry fayre and long preparations, they prepared their vni∣uersal
Medicine: which by reason of perfect ••temperance, ade∣quation,
and puritie, can contemperate, conserue, and also in∣crease
the radical humour, and that quickening Nectar of ours:
because in puritie of his spiritual nature, hée doth communicate
with our spirits.

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

Who so vseth rightly this Medicine, and in fit time, shal
bée refreshed and corroborate, and so armed with strength,
that from thenceforth hée shal more easily and readily shake


off his sicknesse: whereof nature otherwise being destitute,
would easily be ouercome. Let vs vse a familiar example that
those things which we haue hitherto spoken, may more plainly
appeare to all men.

We sée in our elemental fire, that if thou cast into the same▪ a∣ny
thing that wil easily take flame, as strawe, or any such thing
which wil readily burne and increase the force of burning, which
before was almost extinguished, for because it was destitute as it
were of nourishment, and wholy as it were ouerwhelmed of as∣shes:
So also our radicall Balsam the fire brand, and burning
lampe of the fire of our nature, wanting conuenient and proper
nourishment whereby it fainteth, or else so ouerwhelmed by the
feces and ashes of obstructions, that it is in danger of suffocation
and smoothering, or else kindred by some other cause, whereby it
cannot exercise liuing flame for the conseruation of our life: then
indéed it standeth in néede of a calefactor, and restorer of heate,
that in better maner and more readily it may shew forth the pro∣per
qualities and functions. The like reason and considerati∣on
also is to be had concerning our natural Balsam, the which
being diminished, or being hindred or hurt by any occurrent
outwardly, being againe increased by that Balsamick medicine,
it ariseth est soone, and most perfectly performeth his woonted
functions. For séeing that medicinall Balsam is of a certaine e∣thereal
nature or a heauenly fire, because it quickeneth and bur∣neth
not, nor consumeth: therefore out of hand, as if it were a
permanent and certaine spiritual water of life, it doth comm•∣nicate,
and is as it were vnited with our spirit, and doth repaire
and increase it, by reason of the simpathy, and common likenesse
therewith. Neither is it to be thought, that this commeth so to
passe, for any other cause, but only of this (as was said euen now)
namely of that friendly conuenience, and agréeing friendship,
which that Balsamick medicine, hath with our radical Balsam.
The which is the onely reason why I call the one, Balsam of
life, and the other the medicinal Balsam, euen for the relatiue
conuenience of them both. And yet beside this similitude and fa∣miliarity
of nature, it hath other particular vertues. For it is en∣du•d


with great actiuitie, it is spiritual and excéeding pearcing:
for this cause it doth attenuate and make thinne, it doth digest,
dissolue, and euacuate these seculent s•uffings and ashes, threa∣tening
peril of suffocation and choaking to the Balsam of life.
Moreouer, if there be any impurity or corruption, by which it is
much offended, by what other meanes can it bee more safely
and better rooted out, then by a thing so pure and incorruptible?
And if any burning feauer doe inuade the body and the instru∣mental
parts of life about the heart, with what more conuenient
sharpe Syrup, or Syrup of Limons, canst thou extinguish it,
then by the Balsamick sharpnesse of this our medicine? Let
gun-poulder speake for vs: and by a sufficient testimony of this
thing, which this liquor doth not onely extinguish, but also will
not suffer it to take flame, but maketh it idle. Witnesses also are
the most burning and volatil spirits, which al the Ise of the Nor∣therne
mountaines cannot congeale, and yet are congealed with
that liquor in Baln•• Mariae: & yet with all, the same liquor hath
this property, that it wil attemperate and dissolue the most hard
Ise. Is there any paine and griefe that would be asswaged?
This medicine shal be thy mittigating anodine, and most health∣some
Nepenthes. Is there any pestilent poyson, or malignant
quality to be e•tyrped? There is not a more safe Treacle or Mi∣thridate
then this, which is the summe of all Alexipharmacons, &
the most chiefe preseruatiue from all infection. Is the heart to be
corroborated, & the spirits to be vegetated? No confection Alker∣mes,
no confection of Hyacinth, is to be preferred before this bal∣sam.
To conclude, what more spéedy altering medicine can there
be found, which is able to correct a distemperature, then that most
temperat remedy? To these vnspeakeable vertues, adde yet this
one, that this medicine, neuer bringeth with it a glutting loath∣somnesse,
or perturbation of the body: but quickly, safely, & plea∣santly
performeth his workings. And the same with so small a∣doe,
that whereas in other medicine, ounces, are required, in this
a few graines dissolued in wine or in broath, or in other conueni∣ent
liq•••, are sufficient to be opposed against the sicknesse, which
produce great and wonderful effects.



These are those great properties of this vniuersal medicine so
much spoken of by the ancient Phylosophers. These are the ad∣mirable
vertues of our said medicinable Balsam, the coadintor,
& priuie director of our natural Balsam, which is the only meane
to conserue our life: which natural Balsam, is the onely immedi∣ate
putter away of sicknesses, and of all corporal infirmities. For
if sicknesses (as Galen saith) be an effect against nature, hurting
actions, then must it also needes be contrary to our radical Bal∣sam
& Nectar of our life, which is nothing else but the same nature
or else an instrument so resisting it, & conioyned with it, that with∣out
the helpe hereof, it can intend to doe or performe nothing.

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

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

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

To this the disciples of Hermes Trismegistus answere: Al this
may be sufficiently performed & done, onely by restoring the ra∣dical
Balsam, for that vpon the same all action, & demonstration
of health, do depend: the which Balsam being holpen as is conue∣uenient,


it wil come to passe, that the sicke man, within the 〈◊〉
of one hower, shal haue and féele more solace, and so much the
more, when the same Balsam of life, being holpen with that
Balsamick medicine, doth more boldly expulse the enemy: and
that in a very short time, I say to the greater ioy and comfort of
the sicke, then can the huge multitude of common potions,
powred into the loathing of the patient, bring to passe, and that
very hardly in a long time.

And least any man might thinke, that these are our owne in∣uentions,*
rashly and inconsideratly broached by vs, let vs heare
what Galen saith.

The principal intention (saith he) of the Physi∣tion, ought to be to reduce the sicke to his natural estate, and that neglecting all other things, his onely care must be to con∣serue that, from whence the faculty of acting cometh. And this consisteth in that natural heate, the which so long as it is of force and not hindred, it preserueth the body in safety, in such wise, that whatsoeuer happeneth to the body vnnaturally, and must be taken away, it is an vndoubted axiome, that it standeth in néede of a strong natural heate. And albeit in external sick∣nesses, and in certaine others, it may séeme that natural heate is little auaileable, as in the remouing of flesh which groweth too ranke in a wound, or for the reuniting of the lippes of a wound, yet for all that, the coniunction and generation of flesh, and the healing thereof, cannot be done without natural heate.
This forespeaketh Galen, and very truly. Yea, all his followers wil willingly confesse, that it is onely nature, and that quickening radical Balsam, which sheweth forth all those wholsome functi∣ons: the which nature both here and before by the authoritie of Galen, we haue rightly called the true healer of all sicknesses: but so farre forth nature is holpen, stirred vp, and corroborated by all maner helpe and arte of that Balsamick medicine, that it can expel, ouercome, and cast out all whatsoeuer is grieuous or con∣trary vnto it. Thus farre forth they and we agrée together.
Neuerthelesse, this also is to be granted, that the same nature
is the beginning, and as it were the first mouing to all curing:
because without the strength and vigor of nature, all medicine


is vnprofitable and vaine. For nature is alwaies one and like to
her selfe, neither is she at any time idle in vs, but is perpetually
occupied, alway stirring mouing, and vegetating, vntill by too
much let, she being hindred, shée doe worke more slowly and
weakely. The which impediments and contrarieties, she her
selfe of her owne accorde, and by her owne proper strength go∣eth
about to put away and ouercome: But when she hath to
doe with a most strong enemie, or with many, she sooner and far
more easily can ouercome them, if she be strengthened with the
helpes of arte, and hauing conuenient meanes, she shall with
greater strength and security preuaile.

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

The which, forsomuch as they are yet crude, impure, and
grosse, and are clogged with a terrestrial thicknesse, they doe ra∣ther
cloy and ouerlay nature, before she can extract their ma∣ligne
quality, concoct their cruditie, and deuide their earthly gros∣nesse
and impurity: the which being her taske and burden,
shee fainteth before shee can receiue any helpe or com∣fort.

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

But the principal efficient consisteth in the fire it selfe, the
which he had spread abroad and winded or bellowsed in vaine,


if it had bene quite and cleane out. Therefore that renuing is
to be attributed to the fire alone which remained, as to the first,
next, and inset cause, onely the outward ventilation or winding
comming betwéene as the instrument.

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

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

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

Let these things suffice to be spoken concerning the property,
quality, & excellency of our Balsamick medicine, which Phylo∣sophers
prepare out of one thing onely, not out of many, whether
it be mineral, vegetal, or animal. Of this medicine alone is the
saying of the wise man to be vnderstood,* when he saith; The
Lord hath created medicine out of the earth, and he that is wise
wil not abhorre it. For by this word (Medicine) he vnderstandeth


remedy, not the Art of Physick. For it was ordinary and com∣mon
in those first ages, to vse this medicine, taken out of one
onely matter. But the latter age succeeding, after long search,
found out that radical Balsam, and saw by experience, that it
was in some thing more, and in other some lesse. Whatsoeuer it
is, it is knowne that they of olde time did vse most simple reme∣dies:
neither did they care for so great confusion of compositions
and mixtures which fill a whole ware-house and shoppe, as our
Physitians and Apothecaries do at this day.

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

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

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

Tell me I pray you (if you can) how many bitter things


there are in taste, which neuerthelesse according to the edict of
that rule, are not hote at all? Of this sort among others many
moe is Opium and Cichory. Againe, how many sowre things are
there, which by their rule should be most cold, which notwith∣standing
are most hote, as the spirits of Vineger, of Niter, and of
Sulphur? How many swéet things are there in outward taste,
which in their internal substance are nothing at all contempe∣red.
How many things are outwardly and at the first beginning
of taste altogether vnsauory and without relish, which inward∣ly
and in faculty,* are most sharpe and byting, Honey, Cassia, and
Sugar, are in their internal substance so hote and violent, that
out of them also may be prepared such dissoluers, as are woont
to be made out of Aqua Fortis, or Aqua Regalis: which can dis∣solue
gold and siluer as spéedily as the other.

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

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

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



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

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

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


THE THIRD PART OF THIS Worke: wherein is contained a small Trea∣tise, concerning the Seales and Impressions of things, by Hermeticall Philosophers, with much care, and singular diligence, gathered and brought to light.
ALl men follow not one way to attaine to a
generall knowledge of all things. The
way of the Empericks is vncertaine, for
that it is traced in the darkenesse of igno∣rance.
These haue respect to the external
impressions, and to some inset qualitites,
especially to those which may be séen, tasted,
and smelt. Furthermore, they haue great regard to the first qua∣lities,
hote, cold, moyst and drie: which they haue made the
beginnings and first foundations of these faculties or vertues.

But the Hermeticall Phylosophers and Chymists, leauing
those bare qualities of the bodyes, sought the foundations of
their actions, tastes, odours, and colours, else where. At the last
by wittie inquisition they knew that there were thrée distinct sub∣stances
in euery natural elemented body: that is to say, Salt,
Sulphur, and Mercurie. And these internal beginnings of
things, they called hypostatical vertual, and ordinatiue begin∣nings.
For in these thrée hyposta•tical beginnings, th•se fore∣said
vertual and sensible qualities, are to be found, not by ima∣gination,
analogie, or coniecture, but in very déede and in effect.
That is to say, tastes in Salt, most chiefly: odours, in Sulphur:
colours out of both, but most chiefely out of Mercurie: because


Mercurie hath the volatile Salt of al things,* ioyned vnto it.

For there are two kindes of salts,* the one fixed, other vo∣latile,
as shal be shewed anon.

Therefore salt is firme,* fixed, and substantifying begin∣ning
of al things: and therefore it is compared with the pure E∣lement
of Earth.* Because falt is not cold & dry by his owne na∣ture
(as it is holden of some that the Earth is) the which quali∣ties
are the death of things: but it is rather hote, and endued
with an actiue qualitie, for that it is appointed to serue for the
generation of all things.

Sulphur is compared to fire,* for as fire, so sulphur doth quick∣ly
take flame and burne: euen as also do al other things, which
partake of the nature thereof, such as are Rosinie, fat, and oylie.

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

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

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

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



And this indifferent meane is Sulphur or oile,* which hol∣deth
a meane betwéene that which is fixed, and that which is
flying. For oyles, are neuer so quickly, so easily, and so wel di∣stilled,
as are waters: because the substance of Sulphur, or of
an oylie bodie is tenax and retentiue, and therefore most apt to
combinde the other two, to effect a good, perfect and equal mix∣ture.

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

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

Moreouer Sulphur most néedes bée had as a Glue with∣out
the which the Mercurial liquor wil be swallowed vp by the
drinesse of the terrestrial Salt, and through the violence of the
heate of the fire, which by the Sulphur is contained. But the
Mercurial humour, is as it were the chariot of the other two,
seruing to penetrate, and to make the mixture easie and spéedy.

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



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

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

That is to say, common salt (which the Sea by his secret
〈◊〉 pypes doth conuey through the earth:)* Salt gemme al∣so,
Allum (whereof there are diuers kindes) Vitriol, Salt-Ar∣moniac,
and Salt-Niter, which men commonly call Salt peter.

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

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

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



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

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

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

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



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

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

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

Therefore,* none of those thrée beginnings is found simple,
and alone, which doth not paticipate also with another. For
Salt, through the benefite of the other two Saltes, Niter
and Armoniac, containeth in it selfe an oylely and a Mer∣curiall
substance: Sulphur containeth a Salte, and a Mer∣curial
substance: and Mercurie a Sulphurus and Salt sub∣stance.

But euery one of these retaineth the name of that, where∣of

〈◊〉 it doth most partake.

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

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

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

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



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

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

So in like maner the skilfull know how to exiract out of Cen∣taury,* Gentian, Rue, Fumitory, and all such like, very good
purgers.

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

So also thou maiest extract out of the barke of the said fruits,
as of Granates, a substance comming most néere to the vertue of
vitriol.* And the liquor which is extracted out of their red graines,
or out of the iuice of Limons, or fruite of Barberies, hath force to


dissolue pearles, and corall, euen as the spirit of vitriol hath. And
this commeth by the vertue of Salt Armoniac sharpe of nature,
and by the nature of mixture: but so mixed, as by the industrie
of the artificer it may be seperated, in such wife, that the same
Salt Armoniac being extracted, the same liquor will be made
swéete and potable, and the Salt remaine by it selfe: the which
being againe mixed with spring water, or with any other liquor
deuoid of taste, it wil make the same sharpe.

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

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

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



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

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

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

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

But peraduenture there are some, which now thinking that
wee haue killed our selues with our owne swoord,* will in∣ferre


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

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

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

Moreouer, there are other some, which iudge vs worthy of
much reprehension, because we said afore, that one and the selfe∣same
sharpe Salt Armoniar,* hath both vertue to dissolue, and al∣so


to congeale: which being effects contrary, cannot procéed from
one and the same cause, according to the common opinion of
Phylosophers.

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

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

By which dissolution, an excellent remedy is made to stop the
fluxes hepatic, Lienterie, and Dyssenterie, where the liuer hath
néed of spéedy corroboration. But they must necessarily be prepa∣red
according to Art.*

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

Being brought into this forme, it is commonly called Su∣blimate.
But to make it yet more perfect, those which are care∣ful
and skilfull workmen, reiterate their sublimations, ad∣ding


to this new Vitriol, that by his Salt Armoniac of nature, it
may be impregnated. And thus at the last it becommeth solid, and
cleare as any Christal Venis-glasse.

Spargeric Phylosophers, can so dispoyle againe this Mer∣curie
so prepared, of his coagulation, or of his sharpe Salt
Armoniac of nature, that he shal returne to his former state, and
of fixed shal become moueable and running. But he is now per∣fectly
clen•ed, and is now no more commō Mercury or Hydrar∣gyre,*
but the Phylosophers Mercury.

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

This spirit prepared after the saide manner, excéeding
good,* and a special commaunder of the Epilepste, if it be ad∣ministred
by a skilful Physitian, not by an Emperick, with pro∣per
and conuenient liquor. And this is one tryal of the vertue of
coagulating Mercury.

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

But that it may appeare that this coagulating power of Ar∣moniac
of nature, is not o•ely vppon Mercurie, (ouer
whome it can exercise this power) but nothing at all vpon the
spirits Niter.* Sulphurus of our bodies, with the which quick-siluer
hath no simpathy, or conuenience) we wil shew it by a cer∣taine
other manifest demonstration, and the same most true:
as shall appeare to them which will try it. And in the same


experiment I wil also teach a very excellent remedy against
Gangrena, and all sorts of cankerous Vlcers: if any bee
loth to take it inwardly into the body, because of the vrine in∣gredient.

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

And the same which first commeth forth, is an excellent Oph∣thalmick
water for the eyes. The second something more sharp
then the former,* is excellent good to asswage the paines of the
Gout.

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

But the fire must bee moderated by degrées, vntill it
come to the highest degrée, as Art requireth. And then
at the last you shall sée the receiuer filled euery where with
white spirits, which in that great heate will be congealed as it
were into Is•-•ickels, hauing all bout the body of the receiuer:


much like vnto the hayse or white thréedes, which in time of
frost are congealed out of foggy mistes, and doe hang vpon the
trées. These are the spirits of the Salt, which through the vehe∣ment
heate of the fire, are thus formed.

This Ise may be kept,* after the maner of Salt Niter. Wher∣of
if thou giue one scruple or halfe a scruple, in broath, wine, or o∣ther
conuenient liquor, it will shewe it selfe an excellent remedy
against all obstructions of the Liuer and of the spleene, it prouo∣keth
vrines, and is also a special remedy against the Stone.

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

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

Also the same contemplation, will giue occasion to prie in∣to
the diuers and sundry meteors, which shewe themselues
in man, the little world, out of those continual vapours and exha∣lations
which are lifted vp from the lower belly (which we fitly
cōpare with the earth) into the aire, that is to say, into the vpper∣most
region of the body, the braine. So it shal appeare, that from
the Mercurial vapours, thickened into cloudes through the
coldnesse of the braine, and by the same not able to be dispressed,
doe fall sometimes moderate showers, and simple in shewe,


and sometime out of thicke clouds abundance of waters. Wher∣of
come either gentle Rheumes, o• violent catarres, which are
called suffocatiue, because the matter rusheth after a certaine vio∣lent
maner, vpon the vital partes. Furthermore, out of the same
contemplations thou shalt finde the true original of windes, of
haile, of snowe, whereof commeth the tingling in the eares, the
Palsey, the Apoplexe, and such like deseases, stirred vp from the
Mercurial thickened vapours. The which diseases come not (as
some doth thinke) because of coldnesse onely: but the cause also
thereof is the sharpenesse of Salt vitriolated, which being mixed
with those Mercurial vapours, doth suddenly coagulate and con∣geale
them: and this is the cause of Apoplexes and such like. For
to take an example from our owne body, to manifest this thing,
the vrine which we make, is so replenished with these mercurial
humours, mixed with sharpe salt, that it hath force and power to
coagulate. Wherefore this which wee haue saide must simply
be granted vnto vs that Salt-Armoniac of natural sharpe,* hath
force to dissolue bodies, and to coagulate spirits, as wee haue
plainely declared in the foresaid experiments.

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

First of al I wish, that exact consideration bée had, which is
that fire of nature, and which is the authour of the concoction of
meate in our stomach, which dissolueth & chaungeth the same, and
that in so short a time, as neither séething water, nor elementarie

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fire can doe, no not in long time. Let them also I pray you con∣sider
what is the cause of that dog-like appetite which some men
haue, by which they are woont so readily to consume all the meat
in their stomach, that nature hath scarce lawful space to nourish
her selfe: and from whence this insatiable hunger commeth.
According to the common opinion, it befalleth some man to haue
this appetite, by reason of a certaine sharpe and melancholick hu∣mour,
which being thrust downe into his sides, doth sometimes
boyle vp like most strong vinegar, or rather in déed like oile of vi∣triol,
or like some such dissoluing and deuouring thing.* For tru∣ly,
if that sharpnesse were diligently considered, and throughly
looked into by Phylosophical anatomie, it would easily be iudged
by good and indifferent men, that it should not more vnfitly to
bée sayde vitriolated, than melancholicke: nay more aptly and
better: because melancholie, neither can, nor hath béen woont
to worke such effects, except by the sowrenesse aforesaid. For
by this manner of speaking, the dissoluing vertue, and al other
properties, are in farre better sort expressed, which shal easily
appeare in him which wil throughly s•ann• and weigh al
things.

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

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

Therefore euen as as the vapours and exhalations sulphu∣rus,
Nitrous, or Antimonial, carryed vp out of the eath into the


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

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

Also in Saltes, Sulphurs and oyles, which are distilled, the
diuersitie of vapoures, (which are nothing but the spirits pro∣duced
out of many tartarous matters) doe manifestly de∣clare
the same. For of these, some are sharpe, some sowre,
some biting, some stinking, some odoriferous, some so
pearcing, that the very odour doth strike the brayne, and
doe cause extraordinary néesing, or else by some other


meanes doe hurt the braine, dazeling, dulling, or troubling the
spirits, or else by fumes which are sulphurus and stupefactiue.

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

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

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

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

There are also procreated in mans bodie, certaine concreate &
congealed Iuices; as many kindes of Sulphurs, but of Saltes
more differences, vitriolated, alluminous, niterous, and Gem∣meus.
Salt-gemme, or common salt, is plentifull in Salt spittle:


sower Salt-Armoniac, in sower flegme or spittle, and also in a
certaine kinde of sower melancholy: salt vitriolated and of the
colour of rustie metal, in choller that is of the same complexion:
Salt aluminous, pricking and stiptick•, in glassy fleame, of the
same qualitie: Salt niterous and bitter, in bitter choller. More∣ouer,
Vrines which are wholy niterous,* doe represent a matter
most like to Niter. There are also in this little worlde, as also
in the greater world, found many differences of Salts: as a su∣gered
salt, in swéete flegme: as also an Arsenical and corroding
Salt, in malignant and pestilent humours. From the resoluti∣ons
of the which Saltes, but most especially of the stiplick or cor∣roding
salts, come certaine kindes of Chollickes, which after∣wards
degenerate into contractions of the bowels: From
the corrosiue Salts spring diuers kindes of disenterie fluxes:
from the brinish salts, come the burnings of Vlrines: from the
tart Salts, commeth the appetite of the Stomach: from the
Arsenicall Salts, comes Carbuncles cankerous Vlcers, running
pockes, & such like. And of the congelations of these salts, comes
Goutes, Stones, Scirrhus hardnesse, and diuers kindes of ob∣structions,
according to the diuersitie of tartars, and of Salts
which are ingendred and procreate to nature, in our body. From
these things, are the causes of diseases in mans body, to be truely
and exactly learned and discerned: without the which wée shal in
vaine séeke for remedies.

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

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



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

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

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

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

Therefore the more m•yst superfluities are separated by eua∣porations,
and those onely which are seperated in the third con∣coction,


which could not be made semblable or like to the nou∣rishing
parts. For the which cause nature expelleth them by in¦sensible
passages, euē through the pores of the skin, that our natu¦ral
heate may the more fréely be winded by the ayre, and the bur∣ning
of the heart comforted.

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

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

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

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



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

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

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

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



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

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

That first artificiall preperation of wine, (which is made by
the expression and separation of the Vintners) doth after a cer∣taine
manner represent vnto vs, the preparation of wheate, in
the which separation, the chaffe and the branne being taken a∣way,
the rest is groūd into meale, that it may be more fit for nou∣rishment.
Euen so in like maner in our mouthes, first preparati∣on
of the flesh is made from the bones, or such like: And the ex∣pression
or grinding is made with the mouth and téeth, then af∣ter
due chewing, the meate is sent down into the stomach. This
is the first resembled preparation of our nourishment, with that
first preparation of wine, and wheate, and that which is put into
our stomach, answereth that wine, which at the first is put into
vessels, & the meale which is ground. Therefore after this, there
is another working in the stomach by nature. For whatsoeuer
the stomach receiueth, it concocteth, and digesteth: yea all kind of


meates mixed together, like wine in his cask•, or any other kind
of drinke, made of hony, fruites, barley, or of water wherein di∣uers
things are sodden.

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

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

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

This also here by the way commeth to be noted in the ope∣ratiō
of the foresaid wine, which is also worthy the marking and
admiration: namely, that two or thrée fiery coales and no moe,
put vnder a large vessel or chaldrone,* (which may containe sixe
gallons, will heate the same wine, and will procure the spirit of
wine to distill: when as by that small heate, a much lesse por∣tion
of water, cannot bée made blood warme. But which is
more to bée maruailed at and obserued, when the same spirit of
wine, doth passe through the Colunrina (as they terme it)
namely by very long cunduites and pipes of brasse reforsed, fit
for this distillation, it doth so heate them, as also a whole


pipeful of cold water-besid• and far• enough from fire, (in the
which the saide pipes are moystened) that a man may scarce
handle them. The which is to bee attributed to the great
heate which the spirit of wine giueth to the colde water pas∣sing
through the foresaide pipes. For when all the spirit of
wine is distilled forth; although thou put vnder the saide ves∣sell
a much more vehement fire, yet thou shalt féele the heate
of that water in the vessel contained, to bée extinguished and
cooled. The which should put vs in minde what is the next
cause and original of natural or connatural heate in vs: for this
heate is stirres vp in vs by the continual circulation of the quic∣kening
spirit of our blood.

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

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

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

The impurities, doe sufficiently shewe the impurities in


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

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

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

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

This done, there wil remaine ashes, out of which a Salt is
extracted, the which (by the vertue of the Salt Armoniac of na∣ture)
may be made Volatil, and the very same which Lullie cal∣leth
the greater Lunarie, for the imitation of the vegetable work.
This worke is very admirable, by which the true Numie, the
vniuersal Medicine, and the true Balsam conseruing and resto∣ring
nature is made. And this is the true and vital anatomie of
blood, which by manifest demonstration we haue shewed, that
it hath a great analogie, proportion and resemblance with wine:


when as a true Phylosopher, as wel out of the one as out of the
other (sauing that the one requireth greater artifice) knoweth
how to seperate waters of life méerely spirituall, which are saide
to be very forcible and strong: and beside these, Mercuriall li∣quors,
which are as wel profitable as hurtful, which are also
moystening: and finally, which knoweth how to extract vapors,
and exhalations fuming, which are called out-flowings.

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

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

What maruaile is it then, as is shewed afore, if in our blood,
after the seperation of the true spirit, there are found so ma∣ny
vnkindly, tartarous, stinking and Sulphurus impuri∣ties?
But what maruaile I say, if more and greater impu∣rities
and stinkes, are to bee found in diuers of the Hete∣rogeneal
parts of the Chylus, or best matter digested in the


stomach for nourishment, from whence blood draweth his first be∣ginning
of his composition? That tartar or lées, is of the blood
which cleaueth to the vessels of the bowels. Now the feces of
the Chylus are nothing else, but that huge heape of excrements
of diuers sorts, which are in that nourishment existing in diuers
parts of the body. And when those Niter-Sulphurus and tar∣tarous
impurities, cannot by nature be digested, ouercome and
expelled, they stuffe the bowels, they are made the seminarie and
store-house of most grieuous sicknesses: so that if we will con∣fesse
ye truth, we must of necessity say with great Hipocrates, that
sicknesses haue both their séedes, and also their rootes in our bo∣dies:
the which most euidently appeareth by the foresaide com∣parison
of wine and blood. The which standeth vpon apparant
and sensible foundations, and not vpon doubtfull figments and
Imaginations.

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

As therefore we haue taught in the seperation of the true spi∣rit
of wine (which resembleth the celestiall and spiritual Nectar
of our life) many impurities thereof doe manifestly appeare: euen
so, and after the very same sort, it fareth with wheate with fruits,
and with meates and drinkes prepared of them, and generally
with all other vegetable things, procéeding after the same maner


as we haue said, concerning wine. For they haue no light propor∣tion
with our blood; according to this saying: We are nourished
with those things whereof we consist: which thou maiest aptly
turne and say; we consist of those things, wherewith we are nou∣rished.
But the one partaketh of the other, or of this or of that
more then of the other: as for example, of the spirit, of the Mer∣curial
liquor, of Salt, of the feces, & of the stinking & vnprofitable
excremēts: which is the reason, that out of this or that more com∣mendable
kinde of meate, the more worthy and commendable
blood is generated.

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

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

Thus we haue thought good to set down these things by way
of anticipation, concerning the exact, and internal anatomy of hu∣mours,
& concerning also the artificiall examining of them: both
that thereby it might appeare from whence the natural impres∣sions
of things, & the infallible causes of diseases are to be sought,
as also that the true Philosophers & Physitians may vnderstand
thereby the way to cōpound prepare, and administer artificially
medicines and remedies, which now we intend to shew, euen
according to the order and method of the Dogmatickes. So as
wée thinke it not good, vtterly to reiect the olde, nor wholy
to followe the newe, but to restore the old forme of compositi∣on


of Medicines increased and amended with many of our in∣uentions,
experiments, and compositions, for the publique good,
and for the health of the sicke, as also for the instruction of some
ignorant Physitians.

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

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

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

The first water which commeth forth from the distrained


liquor wil be most cleare: kéepe it by it selfe for it is precious.

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

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

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

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

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

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

When thou haste mixed the foresaid thrée liquors together,*
thou shalt distil them by a Corrnute, or by a glasse Allembic, pre∣termitting


al digestion, vsing in other than the sayd mixture: vse
and follow the same way & order, which thou diddest before, se∣perating
the Elements, and beginnings of liquors.

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

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

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

The vertues of this Elixir are vnspeakable, both to the cu∣ring
& also to the preuenting of giddinesses in the head, the Fal∣ling
sickenesse, Apoplexies, Palsies, madnes, Melancholy, the
Asthma, and diseases of the Lungs, faintings and soundings,
traunces, weakenesse of the stomach, and of other parts, con∣sumptions
procéeding of an euil disposition of the bodies, passi∣ons
procéeding from the gaule, and such like heauie and lamen∣table
griefes.

Certaine droppes onely of this, being giuen in some conue∣nient


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

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

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

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

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

Giue of this Elixir the fourth part of a spoonefull in some con∣uenient
liquor. Vse it a long time. It is a special remedie for
all consumptions, for the weaknesse of the stomache, which


it purgeth from tough and slimy humours which cleane to the
same: It stayeth the breeding of wormes, and kéepeth the body in
health. Take of this twise in one wéeke and continue with it.

A Treacle-water for the head, helping all paines of the same, proper for the Apoplexie, Epilepsie, Palsey•, and such like.
TAke of the rootes of Peony, of Misselto, of common A∣corns
or Cane, of each thrée ounces. Of ripe Iunipar∣berryes,
and of the séeds of Peony, of each, one ounce: Of
Cloues and Maces, of each 6. drachmes. Of Castoreum,
halfe an ounce: Of the flowers of Stechados, Mary-gold, Rose∣mary,
Sage, Lillyes co••ally, of the Linden trée, of each, two
grypes with two fingers and the thumbe. Cut that which is to
bee cut, and beate that which is to bée beaten: and infuse them
by the space of 3. dayes, by the heat of a hote Balne, in white
wine of the best, 2. pound: and with the waters of Peony, Sage,
and of Mary-goldes, of each one pound.

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

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

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

Another Treacle-water cordiall, and comfortable for the heart, very good against al pestiferous effects therof vsed, with great profite.
TAke of the rootes of Angelica, of Cloues, of Goates beard,
of Tormentil or Set-foyle, of Bifolium, or two-blades of


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

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

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

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


An excellent water to be giuen against Feuers, burning and pestilentiall.
TAke of the rootes of Angelica, Buglosse, of Scorzonerae A∣c••y,
one ounce: of the Treacle Alexandrine, 2 ounces: of
the Iuice of Lemons clensed, of the waters Fumetarie,
Gotes beard, and Cardui Benedictus, and of the lesser centaure,
of each, ounces 4. Diamar••. Frigid halfe an ounce. Let these
lye infused by the space of thrée or 4. dayes: then let them be di∣strained
and distilled Of the which let the sicke drinke 4. ounces:
and then being well couered in his bed, he shal sweate more than
ordinary.

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

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



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

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

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

A plaister to helpe and easie all paines of the Goute.
TAke the marrow or pulpe of Cassia foure ounces, of new
Treacle, the newer the better, halfe an ounce. The meale
of Barley and Oates, of each three ounces. The crumbes
of white bread• foure ounces: of Cowe-milke, two or thrée
pound.

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

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

A water against the paine of the Coute.
THis water following prepared in due time, wil much auaile
against the greatest paines of the Gout, where there appea∣reth
rednesse, and much heat•.

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


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

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

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

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


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

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

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

Into the liquor, put of the Species of Diatragaganthum Fri∣gidum,
and of the Trochiscks of Alkakenge, without Opium,


of each one Ounce. Let them be digested againe at the fire of
Baln. Mar, by the space of one or two dayes: and let them be dis∣tilled
by a glasse Allembic, according to Art. This water also ta∣ken
by it selfe alone, c••teth and thinneth grosse matters, and
clenseth the raynes and sucking-vaines, and the bladder, from
the stopping of sand and grauel, and fr•eth them from grosse
humours.

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

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

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


The conclusion of this Treatise.
ALchymie or Spagyrick, which some account among the
foure pillers of medicine, and which openeth and demon∣strateth
the compositions and dissolutions of all bodies,
together with their preparations alterations, and exalta∣tions,
the same I say is she which is the inuenter and Schoole∣mistresse
of distillation.

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

The seauen degrees of working are these mentioned be∣fore in the Practise.
1 Calcination,
Which is the bringing of any thing to ashes.
2 Digestion,
Is a dissoluing of that which is thick in∣to thinne, to be purified.
3 Fermentation,
Is a mixing of kindly matter for multi∣plication▪ or the kindly seasoning, or leauining of a thing.
4 Distiliation,
Is an extraction of a liquor from a bo∣dy, by heate.
5 Circulation,
Is to rectifie any thing to a higher per∣fection.
6 Sublimation,
Is the lifting vp of moyst matter, to make it more pure and dry.
7 Fixation,
Is to make that which is flying, to a∣bide with his body.

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Beside these, there
are diuers other
workings, as

Dissolutiō, is to dissolue y• which is grosse
Putrifaction, is the meane to generation.
Exaltation, is euaporation of the impure humour.
Rectification, is a reiterated Distillation to perfection.
Coagulatiō is the congealing of moisture.
Cohobatiō, is a repetition of Distillation, by which the liquor distilled is powred vpon the feces, and distilled againe.
Distillations are diuers, according to the diuersities of rea∣sons,
maners, and of subiects: whereupon arise sundry differen∣ces
of distillation. The first difference is taken from things, out
of which a moisture or liquor may be drawne. For after one ma∣ner
Hony: after another, Sulphur: after another Wine: after an
other Waxe: after another Turpentines and Gimmes, as Ma∣stic,
Euphorbum, Styrar, and such like: after another, Salts; af∣ter
another Hearbs: after another, Rootes: after another many
seedes are to be distilled.

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

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

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

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



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

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

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

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

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

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

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

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

Therefore take Roses gathered it 〈…〉, when there
is neither raine nor 〈◊〉 vppon them, but tarry till
the Sunne with his beames hath 〈◊〉 and taken a∣way
that humiditie. Gather then of them a good quantity:
and then bruise or beate them in a stone 〈◊〉, or else


thou shalt put them into a small bonlet of oake, and shalt with
diligence presse them in with thy hands, in such sort that the ves∣sell
may bee stuffed ful almost to the toppe. Then stoppe
and close it vp, that Digestion may more easily bee made,
and set in a wine seller by the space of one moneth, or lon∣ger
if néede require, vntill thou shalt perceiue that the fore∣saide
matter haue the odour of tart wine: whereby thou
shalt knowe that the Fermentation is perfected: and so long
it must at any hand bee delayed vntill the foresaide signe doe
appeare.

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

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

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


swéete, and spiritual, as ready to take flame, as is that which is
extracted out of wine.

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

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

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

And what wil not these mad Ignorants contemne, which
doe also despise the preparations of Medicines? which ad∣minister
nothing to their sicke patients, but those things which
are crude, and full of impurities. They rather choose obstinatly
to goe forware in their error, both to their owne reproach and
dammage of the sicke, then rightly to followe holesome admoni∣tions,


least they might be thought not to haue bene wise enough
before, and to haue learned more knowledge of others.

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

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

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

By the benefite of this onely Fermentation, are extracted
waters of life out of all vegetables whatsoeuer. After the same
manner, by this Fermentation and Leauen of nature, all 〈◊〉


humours of or• body are made thinne and subtiled. You know
how in holy writ it is said, that a little sowre Leauen doth fer∣ment
the whole masse.

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

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

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

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

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

Therefore these kinde of preparations, concoctions, I say
Digestions, and Fermentations, are not to bée despised or neg∣lected.
For if these things be done, they are done according to
natures fashion, which vseth the same operations to the perfect


ripening of fruites, and all things the which it bringeth foorth.
But let vs hasten to conclude this Treatize.

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

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

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

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

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



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

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

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

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

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

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

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


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

Concerning Hermes Seale, and the making of diuers closiers of glasses.
FIrst thou shalt know, that of all fastnings or closing vp of
Glasses, that no v•pours nor spirits goe foorth, the Seale of
Hermes is most noble: which is done in the manner fol∣lowing.

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

And when thou wilt open the glasse, take a thridde dipt in
brimstone or waxe, and wind it 6. or. 7. times about the necke
of the glasse where thou wouldest haue it to breake, and set it on
fire with a small waxe candle, and when it is burnt, powre a


drop or two of cold water vpon it, and it will crack in the sa••
place, that thou maist take it off.

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

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

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

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

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

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

Also to compound a Lute, wherewith to make your Fornace


that it may not riue, or chap, take chalke and potters clay, and a
quantity of sand, wrought together with wollen 〈◊〉 and horse∣dung,
incorporated as afore.

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

FINIS.