THE cause of this Presse, is rather compulsory, then voluntary: Indeed an extorted will, proceeding first frō my facility in copies, and thereby from too much liberty in some: who of amanuensed transcripts (peraduenture not perfect) gaue mee iust suspition of an ignorant exposing. Which to preuent, I haue sent to the worlds view this whatsoeuer, being oc∣casioned by discourse and arguments at a supper betweene diuers learned Gen∣tlemen some yeares past. My selfe am so litle ambitious thereof, that I shall thinke it well if it scape without taxe, specially virulent: hauing entertained no thought of reply to gainsayers. An incky Duell about naturall opinables, should proceed like faults escaped in the printing.
Mend and say nothing. The search of Causes, conteining a Theophysicall Inuesti∣gation of the possibility of Transmu∣tatorie Alchemie.
CAP. 1.
THE knowledge of trueth reuealed vnto the first friends of God, and by successi∣on from them conti∣nued vnto vs their children, is more per∣fect then the wisedome of any Philoso∣phy. Philosophers seeke for, and require reason and necessarie causes in all things. But we are taught and assured, that the beginning was without any such cause as they seeke after, or wee can compre∣hend. For nothing is more true, then that all things were made by an infinite
power of an incomprehensible Creator, in that beginning of which we haue no perfect knowledge. And because we are taught that so perfect a cause can do no∣thing not answerable to it selfe, we must beleeue that all his workes be most per∣fect in absolute order of Number, Weight, and Measure: created, made, and preser∣ued, in and vnder an vnchangeable law of created Nature, answerable to the ar∣chety pall and chiefe exemplary cause of their being and preseruation. Wherefore to vnderstand so much, as our imperfe∣ction may comprehend, it is necessarie that wee consider the degrees of this ex∣cellent wisdome to and in his Creatures, whereby all things are, and continue: And how the essentiall causes depend and abide inuiolably the same, vnto the last determination of all time and times.
CAP. 2.
BEfore this creation there was no∣thing of this naturall world, eyther in actuall existence, or potentiallie: Neither Forme, Matter; Spirit, Bodie; Substance, Accident; Time, Place; Or∣der, Confusion; Positiue, Priuatiue; Absolute, Relatiue; Abstract, Concrete; Agent, Patient; Negation, or Affirmati∣on: But one onely the Ineffable and In∣comprehensible Iah; diuine Essence, E∣ternal, without beginning or end, whose name then was, and in his abstract Es∣sence euer shall be, I Am. And since the Creation as hee is God the Creator and preseruer, &c. Emanuel, God with vs, which Vs is man, conteining in him som∣what by proportion from the Sonne of God and man, and from Angels, to the insensible Center of the earth.
CAP. 3.
THe difference or distance betweene Being and absolute not being, is infinite: And therefore cannot be medi∣ate, or filled, but by an infinite Power: But there is nothing infinite in Power, sauing onely the vncreated Power with∣out beginning or ending. Of whose counsels we may not require cause or rea∣son, because they exceed reason, and can∣not by vs be comprehended. This power because it is infinite, is alwaies the same without change. Wherefore it is simply without respect or relation Good and Goodnesse: from which all created Good and Goodnesse commeth, and on it depen∣deth. And this created Good and Goodnes to it selfe and euery particular creature is respectiue and relatiue. The first absolute Power infinite, and infinitely Good, with his will eternally decreed a creation: and with his infinite action and spirit effected the same: Infinite in the Creator, though determined and finite in the Creature, Ad modum Recipientis. So we finde in this workmanship of the Almighty three causes, which are a rule, intellectual and ideall law, in and to the creature: Power, Will, Spirit, being three coessential in one God, and three distinct in the Creature concerning his operations, though one in the vniuersality of their subiect, much more in the cause whereon they depend. For what Creature soeuer shall doe any thing, must haue Power to effect, Will to work, and instruments of action; which is Spirit, giuing motion: and this is com∣mon
to all creatures, vnder what degree of substance soeuer they bee particulari∣zied. For the Philosophers power meere∣ly passiue, concerneth only a supposition of naturall disposition and appetite to a processe, A non Ente tali ad ens tale. But except they will imagine it to bee with priuation of action in the patible or pas∣siue subiect (which is absurd) they must needs grant this power to effect.
CAP. 4.
IN the history of the Creation we finde thus. In the beginning God made hea∣uen and earth, &c. as there followeth. Where note, that the word Deep, Abyssus, or Chaos, was that which is heere called heauen and earth, being yet one confu∣sed heape or masse, vndiuided, without forme, & void, oueruailed with vniuersal darknes; which darknes was not the pri∣uation of light, because no created or re∣latiue light had then bin.
* But without a∣ny voice the darknesse was on euery side with silence. From this matter, Time and Place only beginneth the search of rea∣son, vnderstanding, and created wise∣dome, vnto which all Philosophy in the highest Metaphysicks must be reduced. For no reason can be giuen, or inuestiga∣tion made of that which was not: And not any thing euer was, but in some time and place: which haue no vse but onely to measure and conteine. But before this beginning their neither was measure nor thing measured; Conteiner nor thing conteined: And therefore no time, no place: But both had being and begin∣ning in and with this creation, beeing themselues creatures, and concluded vn∣der the law of Nature: which here in this Reshith with them tooke beginning. I am not ignorant, that a late writer labou∣reth much about Principium increatum. In which he would haue this darke and si∣lent mother, the common wombe, this Chaos of possibilities, this all changea∣ble vnformed to bee and receiue begin∣ning; or more explicately to be with it Coaeuall. But that is too Chaldaicall, and implieth an eternitie and infinite forebeing of Matter, Time, and Place: which agreeth not with the infinite con∣tradiction
and contradictorie predicati∣ons of Deus, and Non Deus. And there is nothing definible, demonstrable, or con∣sequent out of any principle of naturall wisedome, which this beginning of Mat∣ter, Time, and Place doe not as certainly auerre, as the supposed eternity of them. Besides that it is more orthodoxall: Ex∣cept his phrase and sentence can beare construction of that Word which was in and from the beginning; by which all things were made: And receiue the construction of Saint Paulssermon to the Athenians. Now therefore let vs see what riuers run from this sea, Conducts from this wellhead: and what principles of Philosophie wee are necessarily tyed vnto by this most certaine and true beginning of nature and naturall causes. No doubt whatsoeuer is elsewhere ne∣cessarily or probably deliuered, is either directly taken from hence, Or else is but a shadow of this substance, and a deriua∣tion of this light.
CAP. 5.
EVerie worke and action of God, ex∣pressed or implied in his Creation, hath as a necessary cause produced some created effect, and established it vnder the law of Nature, with time still to con∣tinue. By his Power in the beginning he created that voide and vnformed Chaos, which because it was void & vnformed, had power and hability alike to euerie thing or forme. And because nature, that is the Creature, is the Image of the Crea∣tor, as being Relatiue to him; There is in it a naturall will and appetite vnto perfe∣ction, which is the naturall Good and Goodnesse of euery creature, which is ma∣nifested by distinction, in instruments, parts, &c. That the heauens may declare the glory of God, and all his works mag∣nifie his holy name. The third cause in the creature was yet wanting; that is, spi∣rit, the formall cause of motion, in euery Creature: which likewise answered his proper cause, distinct from the other, as is said in their effects relatiuely, but not in their vniuersall subiect, nor in the Pro∣totypal being, whose Image they are: Three in One, and One in Three, or rather Tri∣nity Coessentiall in Vnity, and Vnity in Trinity. The spirit of God moued vpon the waters. The spirit mouing vpon the
waters created in them spiritualnesse and naturall motion, in such proportion as might most absolutely answer the excel∣lency of the Creators disposition, and harmony in the innumerable variety of all his particular creatures: and be a most sure ground to informe the contemplati∣on of reason by exact dependence of ef∣fects vpon their causes. The whole Chaos conteined two parts, Water and Earth. In this there is diuersity of positiō, aboue and beneath. The Water was aboue the Earth, & therfore lighter and more capa∣ble of actiuity; The Earth was vnder the waters, and therfore heauier & naturally more passible. The spirit mooued vpon the surface of the waters, which then thereby became more spirituall, actiue, & stirring: & from thence the other waters in that deepe receiued their dower in the like vertues in proportion, euen to those that were contiguall to the earth. The Earth in it selfe hath no power of spirit or motion, but mediatly by the Waters: and that likewise in exact and graduated proportion, sufficient for the agreeing diuersity of al bodies. This spiritualnes or
naturall spirit being but potentially in the waters, could not in naturall course (which God had now established) be ac∣ted but by a meane. The Spirit was mo∣ued, Motion breeds heat, Heate causeth rarefaction, or subtilty: & subtilty is the perfection of spirit in euerie kind: And of all spirituall things light is most sub∣tile, which therefore was the first Crea∣ture actually distinguished in and out of the confused Chaos. And that which before was the confused power of all things, void, and without forme, by this appeared the vniuersall matter of all bo∣dies, informed with light, the most vni∣uersall of all formes. And as in the darke∣nesse nature trauailed with the burthen of this wonderfull birth in her wombe, and as it were sate hatching her egges, so now in this light shee was deliuered of her first borne: and after disclosed her o∣ther chickens, formed and well shaped, out of the shell of darkenesse. And here the waters were endowed with Spirit, Motion, Heat, and Light, as is aforesaid: which light was not actually in the in∣feriour waters (as nights Mantle proo∣ueth:)
But shewing the neerenesse of water vnto light by transparence, the easie reception of light, their easie rare∣faction by the worke of heate, the child of Spirit, doe giue good testimony of lights materiality. But this is not so proper to the vniuersall light, of which we speake, by which the superiour waters bee continually illumined and illustred, without any shadow of the night of our lesse generall time; yet it may serue in neere similitude to illustrate. The next distinct Creature named the Expansion, Firmament, or Heauen (which a certaine Wiseman calleth the heauenly Ayre) had in the very instant of his calling and creation an office appointed most gene∣rall: To diuide the waters aboue from the waters below. And heere is no mention made of Ayre and Fire, but of Motion and Light, which are neuer without heate, the most proper passion or forme of that which wee commonlie call Fire: Also of the vpper Waters and their rarefaction, which agreeth with the Ayre of common Philosophie
in the efficient and subiect. But whether those names be proper or no, concerneth not this place: and I haue elsewhere paradoxally handled. Of the substance & composition of heauen many heads haue brought forth many hornes: and arming their reasons with fantasticall imaginati∣ons, haue pushed at each other so long till they be all galled. It is sufficient for vs to consider their vse and office: that is, to deuide the waters aboue from the wa∣ters below; and how being composed of the common Chaos, water and earth, more pure then things beneath them, lesse pure then things aboue them, they be solid, fixed, permanent, and as it were of an immortall substance, patible onely by fire.
* And therefore it is said, the hea∣uens are strong and as a molten glasse. For when the Spirit getteth the vpper hand in a pure and cleane body, and that bodie afterwards of the Spirit in the se∣cond coniunction, not by incrassation of the spirit but by subtilation of the body, the whole compound becommeth quin∣tessentiall: then all is permanent, and, as you would say, fixed spiritually. Then
there is no naturall alteration nor cor∣ruption. I know that some writers make two distinct materialities, or materias pri∣mas, first matters in this beginning of creation: one containing the water of heauen aboue, the other a confused masse of earth and water, the corporalitie of all sublunarie bodies. But that opinion see∣meth to draw a tayle after it of many ab∣surdities & incōueniences: & that goldē chaine of Participation of Symboles, which linketh heauen and earth together, can∣not abide two materiall principles of one creature. Neither can such duality subsist with that Talmudique mysterie of light shining out of darkenes, which is figura∣tiuely verbū Dei in nobis. Then there is no naturall alteration nor corruption, but mens sana in corpore sano, a pure spirit in a perfect bodie. Next after the firmament and this diuision of waters, followed the separation or parting of the waters be∣neath the firmament from the earth; whereby sea and land were made. In all this relation and respect are manifest; darkenesse and light aboue, beneath; and diuider, or meane betweene extreames, Water, Earth, Sea, Land; wet, dry, Motion, Rest, &c. Then in order fol∣lowed, In the earth Vegetables, In heauen starres and their offices, In the waters Fish and Foule: In the earth againe sensibles, commonly cal∣led Brutes, or Irrationals: Lastly Man with appointment of meate for him∣selfe and all sensibles, except fishes.
CAP. 6.
IN the beginning the Waters con∣teined all; were conteined of none, but teemed in darkenesse. The hea∣uens were of olde; And the earth that was of the water, by the Word of God. VVherefore the world that then was, perished by water. The hea∣uens and earth which now are, bee kept in store by the same Word vnto fire. The first matter of all things is water: and therefore the first clean∣sing is by and with water. The last perfection of all things is spirit, and the last cleansing is by fire, which is the violence of the spirit consuming all matter imperfectible, and leauing in an immortall bodie, that which is pure, cleane, and perfectible. In which triumph of the spirit all shall burne sauing the perfect seede of them that scaped in the waters.
For nothing that is vncleane com∣meth to the last and second perfecti∣on of the fire, not hauing beene wa∣shed and depured in the first of wa∣ter. But how the earth was of water, whether by separation of the lower waters when the drie land appeared, or by subsidence of the heauier part of the Chaos in the rarefaction caused by the spirit moouing, is a matter of great and necessarie consequence: doubtlesse it was by both, as wee see in depuring of liquors and Chymicall extractions. And so the second world is of the diuiding of fire, as in spagiri∣call mysteries wee may plainelie see.
This is true in that we seeke after: which is more easie to vnderstand if we con∣sider that hea•e the forme, or essentially inseparable from the forme of fire, was made by the spirits mouing vpon the waters, and that the life and fewell of fire is aer. The waters as being most spiritual had the first ornament of distinction and forme in all degrees: first light (which some thinke to comprehend Angels) and therefore fire. But that thought hath many great aduersaries, and may imply matter of strong heresye, as though they had beene Coadiutors, or agents in the following dayes of crea∣tion. Therefore they doe best which vnderstand the creation of Angels to be in the sixt day, in which man himselfe also was created: besides many other sound reasons. Then heauen followed the diuider and mediator of the waters aboue frō thē beneath: next vegetables, &c. as before: where note that before any sensible creature was created in the water or earth, the better part, that is, the superior waters, and the heauen, had all their furniture of light, with the whole hoast of heauen, of innumera∣ble starres and their offices. And last∣lie Angels a little before man. For though it bee not defined when An∣gels were created; yet their residence beeing in heauen, and their Indiuidu∣alitie immortall, it cannot bee doub∣ted, that they were before and neere the perfectest forme of the ruling crea∣ture. And the light of Angels in o∣rigination must differ infinitely from the inaccessible light of God. And as they could not suffer by water, so they that continued in their originall light shall not perish nor suffer by fire, as all other things shall, euen the hea∣uens themselues. The heauens and earth which are kept by the same word in store, and reserued vnto fire, &c. * Thou hast layed the foundations of the earth, the heauens are the worke of thine hands, they shall perish but thou shalt endure: Euen they all shall waxe olde as doth a garment, as a vesture shalt thou change them, and
they shall bee changed, * &c. The hea∣uens beeing on fire shall bee dissol∣ued, and the Elements shall melt with heate, &c. VVhat is more cleere then the Sunne? yet it shall faile; Yea the heauens and starres though insensible bee farre more excellent then the sen∣sible creatures of the earth, and infe∣riour waters: Not concerning their forme, but concerning their compo∣sition, perfect mixture, and pure mat∣ter of corporalitie: All which cause their permanent indiuidualitie. Such is the substance of our question. The starres are vncleane in his sight: How much more man euen the Sonne of man,
* which is but a worme? &c. The heauens are not cleane in his sight, how much more Man? For man is of the earth. And heauen is the congre∣gation of waters: In which they be∣come fixed & permanent, which cannot bee without the action of their spirit of light and fire. For though euerie one haue their part of all foure: Yet wee finde the earth and ayre patible, and as it were Nurses or rather Seminaries, and very wombes of corruption, dis∣eases, and death: From which (not speaking of them in their regenera∣ted bodies,) no sacrament either di∣uine or naturall is taken: And in, from, and by which all things both macro∣cosmicall and microcosmicall haue their Morbificall exhalations. But the other two, water, and fire, bee the cleansers and naturall renewers of all; which as they decay not in them∣selues, so doe they preserue. For the fishes were not brought into the Arke, but were preserued in their own proper Ele∣ment. And by the way we may obserue one notable doctrine. That the more pure, cleane, and subtile any thing is in the materialitie of his primitiue nature, the more irreuocable is the ruine and destruction, if it suffer vi∣olence aboue or beyond that num∣ber, waight, and measure in which it was created. So wee see the fall of Angels eternally iudged, and vitri∣fied substance bee irreducible. And this in naturall things & naturall causes
is also true. But to proceede: after in the creation of sensible creatures the waters were first serued with fish & soules, which are attributed and appropriated vnto the waters, because ayre commeth by rarefa∣ction of waters, and is extended vnder the hollow of heauen. Lastly was Man, being the Epitome and Abridgement of the whole Creation; and therfore right∣ly called Microcosmus, a little world: for whose vse and seruice all other things were created: For the good or bad vse whereof, he shall account to his and their Creator God Almighty. The order of pro∣ceeding heerein, we see to be from the most simple and vniuersall, to the most compound and speciall or particular. So sensibles are more compounded then ve∣getables, Man more then other sensi∣bles; minerals lesse then vegetables: and all concerning their materiality, of the first Chaos, partakers of the essentiall corporality, which conteined all in dark∣nesse.
CAP. 7.
IN this Chronicle of the creation, there is very excellently taught the conditi∣on
of all Creatures, their composition, and state of their naturall life. There are two corporal or bodied Elements, Earth and Water; of which all things vnder heauen are materially compounded: The spirit of life in euery thing is his naturall heate, ioyned therewith by the meanes of the ayre (which is here called the rare∣fied waters,) first created by the motion of the spirit, and made able to multiply it selfe in any fit and prepared subiect. This heate is chiefly in the light, which was first brought out of the Chaos, and dwelleth in the rarefied waters, as in their proper subiect. So the whole compositi∣on consisteth of foure; two patient and materiall respectiuely, inferior water and earth: two agent and formall respectiue∣ly, superior water and heate, or light: which if we call ayre and fire in the com∣pound, it shall be indifferent, for it mat∣ters not what names or words be vsed, so the thing be vnderstood. These foure E∣lements or parts of composition must be considered two waies; particularly, and generally. Considered particularly they euer concurre to the composition of
things corruptible: but generally, of things incorruptible. To which purpose let vs consider; that there is a generall light, made before the heauens: of and with which the Elements, and euery e∣lementary compound doth communi∣cate more or lesse: and thereby hath in it some sparke of incorruptibility, and pos∣sibility to attaine it, according to the pri∣mitiue natural predestination of his first creation; which also it might, and should enioy, were it adapted to fit digestion, and fermentation of it selfe: where all the Elements should neuer cease from their circular labour vntill by equall pro∣portion and temper that subiect could no more be altered; of which there is some neere example in Gold and preti∣ous stones.
There is also a generall Heauen, not made to distinguish times and seasons, but to diuide, and to bee as it were a Land-marke betweene the Wa∣ters, (the interpretations of the Hebrew Maim, and the Comments of the Aerial Expansion may haue their truth, not opposing this diuisor:) which generall heauen giueth generall influence from the Waters aboue, by meanes of the generall light, into the inferiour Ele∣ments and elementarie compounds, and also spirituall fixation: continuing and preseruing the cause of their in∣corruptibilitie, beeing an actiue Spirit of life, able to worke by digestion and fermentation as aforesaid.
There is also a generall and vniuersall Time, and that of diuers degrees. When the Chaos was created, Time was created with it. And as the matter of all things, being then in this Chaos, is incorruptible in it selfe, though di∣uerslie passible in his indefinitenesse to all formes: so is that time with it crea∣ted, in it selfe abstractiuely vnder∣stood, vndiuided, though communica∣ted vnto Elements and Compounds, and measuring in them no other thing then the incorruptibility of their mat∣ter. Besides this, there is another ge∣nerall Time, measuring the generall and incorruptible matter, which slept in vnreuealed darknesse. And as the first measureth in the Elements and ele∣mental bodies the incorruptibility of the matter, so this measureth in them the same of their formes, to the preseruation of one generall forme in one generall matter of naturall transcendence. The third generall Time began with the Fir∣mament; which time measureth the third order of naturall Being from the Chaos; and the second order of distinc∣tion from the generall light. That is the diuision of waters, and therefore it is in the first degree of composition, alterable by generation and corruption: for in it the foure elements were perfected of all naturall sublunary things. This time is the first of all, vnto which our speculati∣on reacheth, concerning the naturall e∣state of things corruptible and genera∣ble: for the other two come neerer the last dissolution, when al things shal stand adorned in one light, or fall confused in one darknesse. And these vniuersall and incorruptible causes, Matter and Forme, are really according to their natures in the elements and euery compound; and either shall with them in their present e∣state
continue vnto the last possibility of their predestination, or alter them that they may so continue; or else being seue∣red from them returne to their proper place, vnder the commensuration of their proper time, till all things be resto∣red in the incorruptible regeneration of an immortall spring. So is their particular matter and forme separable, corruptible in respect of the composition; and mea∣sured by particular times, in which ge∣nerations and corruptions do happen of all things thereunto subiect. The parti∣cular light began with the Starres, and that of so many different effects, as there be varieties in their motion, receptions of light, irradiations, and whatsoeuer else in true Astronomy can bee said of them. This is the particular beginning of time and times, and the proper mea∣sure of all specifications and particulari∣ties: Yet some would haue the measure of specifications to be in the time of the vnstarred heauens, and of particularities as is here said. It is no inconuenience to agree with them, both haue their specu∣lations, but agree in the issue of particu∣larities.
If it be obiected, that this being true, vegetables be incorruptible, because they were created before this light, and time of the Stars; I say, it followeth not. For they are made of earth and inferiour waters, earth being predominant, which imply matter and forme separable, and by consequent corruptibility of the cōpound, not withstanding the concours of the other two elements aforesaid. They were giuen for food to man, and all other animals (except Fishes) which were made after the Stars; and therefore doe communicate in nature with them. And though they were made before the light and time of generations and cor∣ruptions, yet they were not then abso∣lutely perfect. For neither had they then increased their species with succession of indiuiduals, nor attained their last end in which al perfection is consummate: that is, to be meate for man and beasts, made in the light and times of generations. But therein we may note, that all things made before this time, being generable and corruptible, be in their generations hermaphroditicall: and therein differ
from the other more multitudinary and angulare. And from this place a good cabalist may gather something of the immortalitie of the flesh, and by conse∣quent of resurrection: because their foode is of that which in the first creation concerning time and light, is incorrupti∣ble; amongst which there is a tree of life. What then shall we say of meate and medicine made of that, which in creation preceeds these, in his particular bodie is durable with the heauens, lesse com∣pounded and angulare then any vegeta∣ble. But to returne: moreouer the earth and all things therein receiued the curse, and became hereunto subiect by Adams fall, and cannot without sweate and labour eate their bread, that is, enioy the predestination of the spirit of life which is in them. But if they were helped and che∣rished by some matter like and con∣naturall to that spirit of life, which they haue of the vniuersall light, and the vpper waters measured by the vniuersall time of the vnstarred hea∣uen; noe doubt they might endure
farre beyond that time they now doe, if peraduenture not to the worlds ende: which in their present estate is impossi∣ble for many causes, and by reason here∣ditarie corruption hath taken so great and deepe roote; as one (though to an∣other end) saith;
Damnosa quid non imminuit Dies?
Aetas Parentum, peior auis tulit
Nos nequiores, mox daturos
Progeniem vitiosiorem.
Wherein the whole world, and euerie part thereof, haue their part, both in quantity diminished, life shortned, natu∣rall vertues decayed, and generally in mi∣nority of all things that belong to their naturall being or well being: and shall not be restored, vntill the general restau∣ration of the vniuerse. Say vnto a woman which trauaileth,
* wherefore are not they whom thou hast now brought forth like those that were before thee, but lesse of stature? And she will answer thee, some were born in the flower of youth, others were borne in the time of age, when the wombe failed: Consider now that yee are lesse of stature then those that were before you, and so are they that come af∣ter you lesse then they: as the Creatures which now beginne to be old, and haue passed ouer the strength of youth.
CAP. 8.
OF these two kinds of essentiall cau∣ses, generall and particular, corrup∣tible and incorruptible, all sublunary things consist and haue their being and existence in matter and forme, body and spirit. And are in possibility to such end, as naturally follow these beginnings, corruptible or incorruptible, transumta∣ble or permanent. And nature naturally proceeding, euer intendeth the greatest naturall perfection in all her workes, and the preseruation thereof. But because in the excellent ornament and beauty of Gods glorious workmanship (consisting of innumerable variety of seuerall species and perticularities in nature) all partici∣pate not alike, of the incorruptible cau∣ses, nor be alike tempered by the digesti∣on of their compounding Elements, ma∣ny things of necessity are of shorter con∣tinuance
then other, more subiect to change and corruption. This change & corruption, being properly the death of euery particular body, commeth not by vtter destruction or annihilation of any essential part, but is only a disorganizing of the spirits tenement, and a separating of these said parts, each returning to his place vnder the measure of generall time. Neither do any of thē so perish, but that their mortall immortalitie, vnder the said commēsuration continuing vn∣to the worlds end, is manifest. For those things, which in their indiuiduall bo∣dies haue not this immortality (as wee see the heauens, gold, & precious stones to haue) are preserued here by succession, as it were of immortall seede. For all men came out of Adams loynes: And his substance by propagation continu∣eth to the last end of al natural things. In contemplation wherof the Greek Philo∣sophers affirme, that in all seedes there is somthing wonderful, proportionable to the Element of Stars. But if we consider the regeneration of this body in his di∣gested, purified Elements, though it be
aboue the compasse of common reason, and seeme miraculous; yet no doubt wee may therein contemplate, and most no∣tably discerne the complement of Na∣ture in the immortality of euery particu∣lar, which before was shadowed in suc∣cession. Nothing can proceede infinitely in change; therefore there must bee some end or period of particular times, where∣in changes happen. The whole memorie of Nature, being the Image of God, cannot bee blotted out and destroyed. Therefore after the determination of number, to auoide infinitie, there shall be an immortality of particular things: Not by the ruine of Nature, but by the full acted accom∣plishment of the whole possibility, and satisfying the appetite of all causes. If it bee demaunded whether this shall also bee in other sensibles, vegetables, and minerals, the answer requires modestie, for it is not made certaine vnto vs; Et praestat dubitare de occultis, quàm liti∣gare de incertis. For my selfe I rather thinke of the Negatiue. My reason is: The whole vniuersitie and frame of the creation is the Image of God: And this
whatsoeuer is epitomized in Man, con∣teining most exactly the whole harmony and discord, order and confusion of all causes and effects, according as he stan∣deth or falleth to God his master. And so is the true and real storehouse of al Gods workes, and his most perfect Image: the Image of his glorie if hee stand, of his wrath and iudgement if he fall. Alt hings were blessed for his sake & vse: the same were cursed for his sinne and abusing the creatures contrary to commaunde∣ment: hee shall account to God as his Steward for all; and in him they shall be perfected to immortality, not distinctlie in their present shapes, but as hauing in him that they are. For after the regene∣ration man hath no more vse of them, ei∣ther necessary or ornamentall. And so the cause of their natural and distinct be∣ing ceaseth. So the whole creature is im∣mortall, that is, the generall causes of matter and forme, of which all things were in an elementall body perfectly tryed, digested, depured, & inseparably vnited, and as it were fixed in the highest perfection, which is Man. In whom all
naturall bodies of which wespeake, con∣curre and rest, as al riuers run into the sea making one deepe. And if the exposition of Dionysius Carthusianus be not receiued, peraduenture this may agree with the meaning of S. Paul in the 8. Cha. to the Romanes, from the 19. verse to the 24. To this purpose we may further cōsider, how God in all his workes euer abhorred mul∣titude tending to diuision, making all things conspire in vnity of most accom∣plished perfection. In the creation of the second day it is not said, And God saw that it was good. Not that the Creatures of that day wanted his blessing, but to teach vs the danger of diuision, which beginning in the first defection from v∣nity, endeth in confusion: and is neuer restored but by returning againe from the tumult of multiplied duality, and conspiring in the vnited goodnesse of all good things, to receiue the vndiuided blessing of rest and quietnesse in the my∣sticall Septenarie. So God saw all that he had made, and loe it was very good. It is not said, he saw them and euerie of them, and they were good. Duo, two, as
the number of diuision had no blessing, but in 6. being vnitiuely tripled, accor∣ding to the first vniuersall causes, it was ioyned to the number of all, as one of, in, and with them, without diuision for them; and so rested in the perfection of vnity, sanctifying the creature in 7. And as all things natural are of three vniuersal causes, so on that roote is squared the last preparation of them, which is Man: re∣ceiuing perfection in 10. by which, 9. re∣turneth into vnity, the first and last per∣fection of all perfections. For 6. and 9. be the numbers of preparation and mo∣tion. 7. and 10. the numbers of rest and perfection in nature.
CAP. 9.
NOW let vs enquire whither it bee possible in nature to produce such a compounded substance, tempered of the Elements, in which, after exact digestion, the predominancy of the spiritual causes shall be manifested in true figure of rege∣neration. So that the appetite of this matter being fully satisfied, it shall bee capable of no greater natural perfection, nor subiect to change in it selfe: but, like
the superior waters, mixe it selfe with the spirit of life in euery natural thing, & work in it restauration & preseruation in such measure, as the naturall predestination of that thing wherwith it is ioined is able to receiue: and so be Genus generum, and forma formarum, most vniuersall to all ele∣mentate compounds. I say a naturall per∣fection and naturall change, meaning so great and high degree, as the possibility of this world, hasting in speedy fluxe to an end, can suffer and beare. For I know that when the pure heauens, and perfect elements doe burne, melt, and shall bee purged with the powerfull fire in the last complement of Nature, that then also all things of or vnder them consisting, shall much more suffer the same. Such things therefore as we speake of be com∣monly diuided into animals, vegetables, and minerals: vnderstanding each largely to comprehend all the particular Species of their owne kind, also all errors whether by abundance or defect of matter, strength and weaknes of causes, &c. amongst these we also comprehend lithophytes, transplanted from a vegetable roote to a minerall body, and zoophytes,
which for the most part haue in neerest agreement an animall body, and a mine∣rall house. For a ground and principle heerein we assume that which with com∣mon consent is receiued in euery sect of Philosophy: Nature not hindered in her ac∣tions doth produce that wherein she laboureth, in the greatest perfection that may be. This we see to be true in all indiuiduall things, in the specification of their birthes, in their proper and naturall matrices: as also in vnnaturall issues from vnproper and vnnaturall matrices: and in Mon∣sters of superfluity, defect, &c.
In all which nature frameth somthing as neere to the specifical perfection of the seede sowen, as the matrice, matter, cau∣ses, and adaptation thereof will suffer: Also in equiuocall generations, & things animated by fermentation, putrifaction, &c. And this also in Vegetables, as in graffing; where a Crab-stocke feedeth a Pippin. In transplantation, as of wheate into Rye, &c. In culture, both of degene∣ration and exaltation, as in garden fruits, double flowers, &c. Likewise in minerals, as is sufficiently declared by good Au∣thors, and daily experienced by such as vse iudgement in searching, digging, and vse of Mines. Also in spagyricall matura∣tion of vnripe Mines, and of vnperfect minerals by cohobating imbibition of fit minerall waters, &c. The second seruing to this point, is no lesse euident and common. Euerie effect is the effect of some cause, and therefore answerable vnto it. And of this followeth a third. There is no reall cause actually being, without his effect in actus all existence: Else should nature labour in vaine, and consume her selfe about no∣thing with lesse profit, then a mountaine calling a Midwife to bee deliuered of a Mouse. This being graunted, let vs re∣member what is before prooued of the difference of causes, Generall and Particu∣cular, not taking away the subalternate dependence of all, for the whole beeing of subiects with their inherent vertues and applications, as they now are to themselues and others. By particular I meane not indiuiduall, but that which is put vnder or beneath the vniuersality of Natures indefinitenesse, by being appro∣priated to any inferior or subalternate
kind of specificatiō. General causes wor∣king in themselues produce generall ef∣fects, but receiued in particular subiects work according to euery particular kind, in Animals, Vegetables, and Minerals. This barre or repulsion from generality commeth by specification; and specifi∣cation from the concourse of particular causes, hindering nature from her gene∣rall worke. The matter is indifferent to all; because it is generall, and more in∣corruptible: and desiring a forme most naturall to it selfe, must needs be best sa∣tisfied with generality. Take away the particular specificating causes, and this generall effect must needs follow: as the light of the Sunne is altered according to the colour of any Glasse where∣through it passeth, which glasse being taken away, it appeareth in that generall brightnesse which is proper to it selfe. If therefore it bee possible to continue in nature the action of the generall causes not hindered by subalternation of parti∣cularity, vnto the last digestiue fermen∣tation of this matter, no doubt there wil be produced an effect generall, a reall ex∣isting substance, indefinite, indetermi∣nate, to al specificated substances: being spirit of naturall life in all perfection to euery one in his kind, of which it shall be receiued as aforesaid. As the honour and authority of a King, continuing in his owne absolute power vndiminished, gi∣ueth honour and authoritie to all kinde of his subiects to euery one according to his place, degree, and office. And to his subiects is as it were Genus generum, and Forma formarum: so matter beeing in it selfe indifferent to all, and informed in the first light of Nature, with the most vniuersall forme of simplicitie, in com∣position naturally desireth the most ge∣nerall forme which is possible for any elementate compound to haue. Yet not∣withstanding is specificated according to the subalternate causes working there∣in. As we may say, a King in his officers is coarcted into a Chancellor, a Treasu∣ror, an Admirall, Iudge, Iustice, Consta∣ble, &c.
CAP. 10.
THe possibility of this general vnspe∣cificated substance appeareth: and more, a very necessity thereof, lest Na∣ture should worke in vaine, hauing the concourse of all necessary causes not cor∣rupted. Let vs therefore search further, how and of what this may bee done, in any sublunary matter compounded of the elements, animall, vegetable, mine∣rall, largely taken as aforesaid. First let vs consider the state of innocency, in which all things were absolutely perfect, each in his owne kinde: so that the measure of the generall causes in them was not hindered from their actions by any seed of corruption or clog of grossenesse, but free in their owne libertie to worke and produce effects answerable to their pro∣portion in euery body. For all bodies in their naturall being are not alike perdu∣rable, but graduated with more or lesse, as the concourse of particular causes and agents is more or lesse in them. And those, whose composition is most simple and least remote from the Elements by subalternation, are of all others least sub∣iect to corruption in their specificated naturall bodies: as minerals. But to re∣turne where we left; this primitiue and genethliacal perfection by Adams fal was impaired and ouerueiled, as it were in a shadow of death: so that those things which God saw to be good, were now in∣fected with the fruite and iuyce of that tree in which the knowledge of euill grew: and being poysoned by Adams taste, were with him cursed. Neither was there any way left for him to enioy their goodnesse seuered from euill, but by la∣bour and trauaile. Cursed is the earth for thy sake. In sorrow shalt thou eate of it all the daies of thy life. In the sweat of thy face shalt thou eate thy bread, vntill thou returne to earth. This sweate and trauell to eate bread is not tyed to the table of meales, nor to plowing and sow∣ing, but is generall to the fruition of eue∣ry naturall thing in his vse of vertue and goodnesse. Was not the water made sweete with wood,
* that men might know the vertue thereof? The vertue of this wood and all other things was knowne to Adam, but lost in the heires of the slothfull, married vnto the beauty of the Daughters of men, either refusing, or not rightly vnderstanding the sweate of ea∣ting bread. Man became rebellious and disobedient vnto God; so other creatures to man. Man is restored to God by the suffering of one most perfect; so naturall things vnder the ordinance of God, vnto man by one most exactly purified, dige∣sted & regenerated naturall compound. And (not defining) I thinke it no error to say,
* that as euery creature is subiect to vanitie, and groneth with vs, and at last shall be deliuered from the bondage of corruption vnto the glorious libertie of the sonnes of God: so also there may be naturally, before that consummation of all things, some proofe of this restored incorruptibilitie, really existing in a com∣plete elementate Compound, as is be∣fore said in the 9. chapter. Of this matter and substance speaketh Roger Bacon. It is possible to nature and art helping nature, to prepare Corpus aequalis complexionis, in quo omnia elementa sunt aequalia, & adaequa∣ta, quo-ad virtutes. Necesse etiam est quòd sit possibilitas huius corporis; quoniam corpora in resurrectione non possunt habere incorruptio∣nem & immortalitatem, nisi per hoc corpus &c. and in another place, Et hoc est corpus
aequale, ex quo componentur corpora post resurrectionem. And this is the rest from sweat and labour that euery naturall thing shall haue after it is returned into earth; in the second purifying of exa∣mination by fire: As our Hermes saith of the worlds wonder, Vis eius est inte∣gra, si versa fuerit in terram. The perfe∣ction of the earthly paradise decaied not: but the way thereof was precluded: whither nature cannot enter, but by passing the fiery sword. Man in the Scrip∣ture is called Omnis creatura, euery crea∣ture: And therefore in him shall this re∣storing from groning and trauailing, and deliuerie from the bondage of corrupti∣on bee vltimatè, in consummation per∣fected; As before in the eight chap∣ter. VVhere heate is multiplied, It is indifferent to congeale earth and melt waxe, to rarifie water into ayre, or incinerate Combustible mater. Clay in the potters hand, and wood in the grauers, are in the workemans pow∣er to forme at his pleasure, Indiffe∣rent to all shapes: So is the effici∣ent cause in the minde of the Ar∣tist.
But after one forme induced there is no place for any other without destroi∣ing the first. So Nature (though not abridged, and so short tyed as mecha∣nisme) before the specificall perfection of any thing, is free to any thing. For things perfected haue attained the last determinate end of their possibility, and therein naturall motion tending to ge∣neration doth cease: But the seedes and spermatical substances haue not attained any end or perfection, neither be out of thelatitude of indetermination, & indefi∣nitenesse; and therfore are in the power of the predominant causes to produce such effects, as answere them: which be most vniuersall, most generall, such as before are spoken of and declared. This in any forme meerely artificiall cannot be; because the matter in which art wor∣keth hath no internall cause actiue, nei∣ther power nor appetite naturall to the effects of art, but lyeth there like a peri∣patetick priuation: and all resteth in the braine and hand of the Workman, exter∣nall and forreine to the matter. It may be obiected, and commonly is, That of any seede or spermaticall matter nothing can naturally bee produced or bred; but a body of that kind or species, of which the seed is: and that therefore God in the seuerall blessings of his seuerall creatures commaunded euery one to increase and multiply in his owne kinde. But heerein we condemne the shallownes of vnder∣standing, and besotted reason, which re∣garding onely things at hand, and the first face, looke no further. Generally any seed groweth to a perfection of life, being receiued in any neere matrice of his own next Genus: though this thing so produ∣ced be not specificall to any kind, either of male or female. And this is of the na∣turall power of causes subalternately ge∣nerall. But this is against the end of spe∣cificall nature, euer intending the preser∣uation of the species, and so the genera∣tion of things like in specie, that may haue the like power of propagation in their owne kind, which is not onely ac∣cording to the naturall law, but also ac∣cording to the commaundement. So for preseruation of families the Iewes had a commaundement in what Tribe and
stocke to marrie; Yet, if they married contrarie to that commandement, there were children borne. So for chastitie and preseruation of families, adulterie is forbidden; Yet there be whole genera∣tions of adulterous mixture, according to the naturall gift, though with breach of the morall law. The seede of man receiued into his proper matrice can na∣turally produce nothing but man; ex∣cept in certaine causes of superfetation, vnequalitie, &c. Yet these bee called vnnaturall errours, &c. and so they bee, beeing compared to the finall intent. But beeing in the matrice of some other Animall there is formed a Monster, no man. Partus exparte sequitur ventrem. So in all other Animals, else we should bee more full of Asses, & want Mules. Hence commeth the prouerb, Africasemper ali∣quid apportat noui. The like we see in Ve∣getables, both in grafts & seedes: which for the most part are in the hands of the husbandman, and gardener, to alter at their pleasure. For, as it is true that nature doth produce seede and spermaticall substances, so it is most certaine that the hand of man may ioyne them together in any other matrice then that by which they are specificated: or, if they be her∣maphroditicall, plant them in like sort in any other matrice: And beeing so ioyned or planted, nature will fall to worke, and neuer cease vntill shee haue brought the matter to the last perfecti∣on possible for those causes to induce, bee it more or lesse excellent, then the species of the seede. Instance of this is not so easily giuen in minerals: be∣cause their spermaticall matter is not so familiar amongst vs. Yet a man paine∣full in search, diligent in obseruing, iu∣dicious in reading, industrious in pra∣ctise, may satisfie himselfe therein. Ex∣cellent things bee farthest from sense, and therefore more difficult. In the creation there is no mention made of Minerals: But they bee afterwards named for the riches of some of the countries diuided by the riuers flow∣ing out of Eden. And in the whole Scriptures verie little is taught of their originall, and that verie darkely.
This is the chiefe sweate and labour wherein man eateth his naturall bread. It is somwhere said, Out of much earth is tur∣ned a little gold. But if wee can finde out their material element, it will be no hard matter to know their next seedie sub∣stance. All things that are of the earth shall turne to earth againe, * and they that are of the waters shall returne into the sea. In Iob it is briefly toucht, yet more plainly then els∣where in one continued place. The dead things are formed vnder the waters,
* or neere vnto them. This sheweth truely the mate∣riall element of the purest minerals.
* And againe, The siluer hath his veine, and the gold his place where they take it. Iron is taken out of the dust, and brasse is moulten out of the stone. God putteth an end to darknesse, and hee trieth the perfection of all things. He setteth a bound of darkenesse and of the shadow of death. The floud breaketh out against the inhabitant, and the waters forgotten of the foote, being higher then man, are gone away. The stones thereof are a place of saphires, and the dust of it is gold. There is a path which no fowle hath knowne, neither hath the Kytes eyeseene: the Lyons whelpes haue not walked it, neither the Lions passed thereby. Hee putteth his handes vpon the rockes, and his eye seeth euerie preci∣ous thing. He bindeth the flouds, that they doe not ouerflow, and the thing that is hid bringeth to light. But where is wisedome found, and where is vnderstanding? &c. Not propha∣ning the diuine application and sense of this place, consider as a chimicall natural Philosopher in these verses, what is ment by dead things, waters, veine, place, darknesse, shaddow of death, floud, inhabitant, bread, fire turned vp, dust, vnknowne path, Kites eye, Lions whelpe, Lyon, Rockes, Mountaines, and then you may boast that you know the beginnings, spermaticall substance and true generation of mettals. And for your better helpe in this search take with you one thing out of Paracelsus, & beleeue it as an article of your naturall creede. Heate is life, and cold is cause of death. The effect of heate and life is opennesse of the body and fluidnes; congelation and immobilitie is of cold and death. Whatsoeuer tinckteth into a white colour, hath the nature of life and the property of light, and power causing life; on the other side, whatsoeuer tinkteth into blacknesse, or maketh blacke, communicateth in nature
with death, and hath the nature of darkenesse, and power to kill. The coagulation and fixation of this corruption is the earth with his coldnes. The house is euer dead, but that which dwel∣leth therein liueth. But to proceede in our intent: wee seeke not to make or haue produced, by nature single, or helped by the hand of her seruant art, any such irre∣gular monster as is contrarie to any law or commandement in the assertion of vnitie, or against the naturall and shame∣faced chastitie of naturall specifications, as by the issue shall appeare. We search a substance of naturall equalitie of Iu∣stice, exalted in Hermaphroditicall fruitfulnesse of it selfe, aboue the three forenamed kindes, that it may bee to euery of them generally applicable, and with their indiuiduals be made specifi∣call to all, and each; wherein wee offer no vnhallowed violence to any thing. And therefore wee say, As it is not perpetually necessarie that the thing produced must euer answer the kinde of that whose seede it was, but may be and often is traduced particularly as is said: So also is it as infalliblie true, that of a spermaticall matter may bee made naturally, a transcendent vniuersall and generall substance, Genus generum and Forma formarum, of such propertie, ver∣tue, and efficacie as hath beene spo∣ken of. And this resteth for vs further to prooue.
CAP. 11.
IN euery of the three kinds, whereof wee speake, Animals, Vegetables, and Minerals, this thing must bee sought. But we must resolue of the neerest. It is easier for nature to make aire of water, then of earth. And the caruer chooseth not the whole truncke to make his ima∣ges, but a peece of timber fit and readie squared, where there is no superfluitie, but that which filles vp the hollow∣nesse, which hee is to engraue: No defect but of the forme, which hee must make, &c. In each of these three kindes there bee considerable, The whole entire or integrall perfected in∣diuidualles, Their partes, Their vn∣profitable excrements, their spermes and spermaticall substance. Against all which Nature in this work doth wholly except, sauing onely sperme or spermaticall sub∣stance. The whole body is concluded vn∣der all the confluence of specification: and Nature hath therein done all that she intended; and so motion ceaseth, as be∣fore said in the next precedent Chapter. The like reason is of partes; In excre∣ments many haue either beene mired, or drowned altogether, with what suc∣cesse themselues best know, with what reason other men can iudge, though ne∣uer taught by ill sauoured experience. The elementall proportion of euery thing is knowne onely to Nature, not to man. Wee must neither part nor ioyne, but continue the application of Natures instruments, vntill all the Elements ap∣peare to our sight cleane, in or vnder one Element. For then hath Nature in that one Element weighed and measured all the Elements, whereby their specificall Nature is wholly changed from that which it first was into a generall sub∣stance. If the foundation of this building
bee laide vpon offals and excrements, which haue no vse but for the draft, and cannot bee handled without offence of nature, nor spokē of without a Preface of reuerēce; surely we are inclosed in an il fa∣uored straight. That which is vnfit for norishment of others, vnwholsom to the body wherein it is conteined, intended of Nature to no other vse, but that which it hath already attained, excrementiti∣ous not onely to the body from whence by excretion it is cast, but euen in it selfe in temperament and digestion, shall such a scorne of all things bee the cheefe flower in Natures Garland, or beare the key of her treasury? What though such a matter bee full of strong spirits, able to poyson a man, or choak a dogge? that vrgeth nothing; for we hope to bee be∣holders of great wonders without per∣fumes, or need of much water to wash. Nature loues cleanlinesse; because God hath made nothing profitable for man, to the attaining whereof he shal be com∣pelled to any dishonest or vnseemely thing. It importeth not what constructi∣ons bee made in this behalfe from the shadowes of good Writers, nor what Orator this opinion hath: he teacheth nothing but the old repentance of yong men. Beleeue him not though he haue fiue hundred on his side. So for vs there is nothing left but the seminall matter, in some of the three kindes. For the more simple the composition of any thing is, the neerer it is to the first causes, and communicateth more aboundantly with the generall beginnings of all things; because subalternate causes, authors of specificatiō, be fewer. But the sperme or seede of euery thing, Animal, Vegetable, Mineral, is more simple in composition, and tyed with fewer subalternate causes of specification, then the body or perfect indiuiduall, whose seed it is. And there∣fore euery seede is neerer the first causes, and communicateth more abundantly with the generall beginning, &c. And of such a substance Nature may make that generall compound we seeke after. But for better declaration heereof, the diffe∣rences of matrices or wombs are neces∣sary to be vnderstood. And the manners of the seedes growing and increasing in euery of them, so much as concerneth this present purpose: whereof I haue more amply written in the Possible Perfec∣tion of Miscibles, and in the Possibility of Naturall Transmutations.
CAP. 12.
ANimals haue apparently male and female distinct in seuerall bodies (vnderstand them of perfection, and for the most part of vniuocall generation) And therfore distinct or seueral spermes: which being mixed in their proper ma∣trice, grow vp to perfection in their own kinde, as God hath appointed. The seede onely is prolificall and matter of birth: The matrice is but the place, or, as you would say, the house and Tenement ordeined for the nourish∣ing and breeding thereof, vnto such a particular end. And because euery per∣fect thing in this kinde is farre greater then the seede of which it came, the ma∣trice must haue amongst other faculties, this one especially, To nourish. In men, quadrupedes, & rauenous fishes in the seas, Whales, Swordfishes, Whirlepooles, Thornpooles, Sharkes, Porkpisces, Dog∣fishes, and some Amphibials, as Seales, Sea-calues, Sea-horses, &c.) they be all nourished within the body of the mo∣ther or female, where they be conceiued, though not all alike. In Men and Qua∣drupedes, there be certaine conducts & veines in the Matrice for that purpose. And this nourishment is of that which the mother or female parent receiueth & digesteth: and for want therof, the birth seldom cometh to perfection, or at least is vnnaturally wretched; so likewise in some Amphibials. In the Fishes whereof we speake it is not so. For their young, being neuer aboue two at one birth, haue growing from the midst of their nauell, (or that which to them is in stead of a nauell) a white pipe or veine like a nauell string, broad at the bottome, full of a thicke milky substance, whereof it may be thought they be nourished vntill they be spawned; other Fishes and Fowles be (concerning this) in another difference: For Fishes, either they first breede their Egges, and keepe them continually in
their bodies, till they bee deliuered of a young perfect Fish; as Thornebackes, and such other cartilagineous or gristly fishes: or they breed Egges, and after lay them in a hole made vpon the land in a sandy ground, which bee there hatched with the helpe of heate of the Sunne and Sand: from whence they creepe directly to the Sea; such bee Torteises and their kinds: Or they keepe their Egges about them in the rough places vnder their bel∣lies, and about their feete, as Lobsters, Shrimps, Prawnes, Crafishes, which af∣ter be perfected in shelles. As Lobsters bee first Welkes, and in that shell by de∣grees perfected into their kind, & Crabs sometimes in Oysters. But whether this be Catholike and of Canonicall perpe∣tuity, I thinke no man hath beene in all places so general a Mermaid, or constant Vrinator as to affirme. Or lastly they breede within themselues vnperfect Egges, which after they cast into some scooring or spawning place, whither the male followeth, and sheddeth his sperme vpon these Egges; so they increase, grow great, and breed young fishes: such be all kinde of fishes not before spoken of. And where some exclude Torteses and their kinds from the generation of fishes, it is not materiall whether truly or not, for it is all one to our end, which here onely search the difference of matrices, and of the seedes growing to specificall perfection. And within these differences be all kinds of serpents. Now for fowles (we except onely to vs knowne the fea∣therlesse night-bird) the Bat or Rere∣mouse, which layeth no egges, but bree∣deth and giueth suck as other mice doe, their breed and specificall increase is by egges: The male proiecteth his sperme into the matrice of the female, whose of∣fice is not to bring forth a perfect bird, but an egge; which egge supplieth the office of a matrice. For it hath in it selfe both seedes, masculine and feminine, by the naturall appetite of the Coition of the male and female, before the prolifi∣call egge be formed: Also sufficient mat∣ter of nourishment, vntill the bird be hat∣ched. In which egge the naturall and vi∣tall heate of the maleseede is sensible to the tippe of a mans tonge on the outside
of the shell, as they know which steale Hawkes egges out of the eyrie. In Vege∣bles euery Hearbe and Plant is Herma∣phroditical, being both male and female it selfe, concerning propagation. Their naturall propagation is of two sorts, by seede, and by slip: for graffes increase in the same kind, & for the same reasons that slips do. The seed is from one & the selfe same plant, made, ripened, and cast off: it receiueth no help of any other, contei∣ning seminarily both fexes in one bodie, and being put into fit ground in seasona∣ble ayre & time, it riseth vp and groweth into a new plant or hearb like to that frō which it came. The coats or skins where∣in it is closed, differ not in vse much from the skins about the eg: the earth suppli∣eth the wants which the seede hath in it self to increase specifically, that is, heat & norishment. For without heat there is no attraction, without attraction no norish∣ment. And because it is necessary that the seed increase in quantity & greatnes before it becom a plant, attraction of no∣rishmēt is necessary for euery seed: which by the other naturall faculties is altered and specificated into the substance of the plant. The like manner of growing and increasing is in slippes and graffes.
Though Terminus à quo, the point from whence they proceede, is not so remote from composition, nor so neere to sim∣plicitie as in seedes; which also is one rea∣son why the increase in slips and graffes is quicker then in feedes. For their attra∣ctiue vertue and assimilation of the nou∣rishment is stronger, &c. In these two kinds of Animales and Vegetables (for so much as concerneth the present pur∣pose) we finde the first difference of Ma∣trices to be of two sorts; Inseparable, sepa∣rable. Then againe of two sorts, The speci∣ficall bodie of the seede prepareth nourishment for the increase, or that nourishment is drawne out of another bodie. The third difference is also of two sorts, The heate moouing to gene∣ration is either proper to the particular female bodie whose seede it is, or indifferent to others. There is also a fourth difference, The nou∣rishment attracted in the immediate matrice either is specifically prepared for the seede, or is not, but common to all the next genus: As the moisture minerall of earth to plants. In the seede there is also a difference. The in∣diuiduall at his first birth is greater then the seede and spermaticall matter was, or not grea∣ter: for that which is properly called Se∣men prolificum, the seede powerfull to ge∣neration is not the whole body of the spermaticall matter, but as it were the center thereof: As in egges may easily in some neerenesse be showne to the eye, and hereupon lyeth the demonstration of hereditary diseases, and many other strange thinges in Nature, bred of this spermaticall superfluity. The summe of these two kinds briefly is this.
1 Those things which haue male and female distinct in seueral bodies, hauing a naturall appetite each to other, cannot increase or multiply their owne kinde without locall motion and actuall copu∣lation: whereby both seeds, may be ioy∣ned. Such be Men, Quadrupedes, Fowles, Serpents, Fishes, &c.
2 Those things which being brought foorth, bee greater in quantity then the feede or spermaticall matter of which they came, must haue their seede recei∣ued into such a matrice from whence they may draw sufficient nourishment, as in men, quadrupedes, some fish, plants.
3 Those things which cannot haue nourishment fitly prepared for them to attract, but within the body into whose matrice they are receiued; may neuer be separated from thence vntill the time of perfection, and their deliuery; as in men, beasts, rauenous fishes aforesaid, the Bat onely amongst those that flye.
4 Those seedes which may by nature be inclosed in a conuenient matrice with apt & sufficient matter for nourishment, vntil the perfection of the birth, may be separated from the body of the female, hauing receiued the masculine seede in a separable matrice, and may bee ripened either by the heate of the same body, or of any other naturall or artificiall, being like and equally temperate, as in Egs of Fowles, and some Aquatiles.
5 Those things which being inclo∣sed in a naturall separable matrice, haue not there 〈◊〉 sufficient matter for nourish∣ment, must be sowed or planted in ano∣ther matrice, which shall supply this de∣fect; as in plants, &c. But herein is some∣thing further to be considered more par∣ticularly in the Animall kind, speciallie betweene Man and Quadrupedes on the one side, & Birds or Foules on the other. The Eg hath a hard shell without, a thin skin or membrane within that, and ano∣ther more thin & subtile about the yelk, couering and exactly winding about the true prolificall seeds of male and female in the spermaticall matter; whereby though the outward shell were taken a∣way, yet the outward ayre cannot imme∣diatlie touch the true seede, neither the aetherious spirit presently vanish. And be∣fore age or moysture haue resolued the very sperme it self within the eg, whether of both together, or of the solitary femals eg, it neuer putrifieth. And for the same reason the eg with both spermes resisteth putrefaction longer then the sole female. And, as is said of those skins defending the sperme within the Eg, nature in like sort hath ordained in man, a wombe, se∣condines, &c. not vnlike the defence of the brain in the skull, and 2. meninges, or mēbranes, cald Dura mater & Pia mater: it being the most spermaticall substance in al the body. But in men & quadrupedes, thogh it wer possible to receiue their seed
into another matrice, or separable con∣teiner, and to administer heate there∣unto conuenient (as may bee done in egges) yet because that seed and sper∣maticall matter hath not within it selfe sufficient matter of nourishment, but is compelled to attract from the daily nou∣rishment of the mother: and though this be supposed possible to be supplyed, yet the nourishment must be first dige∣sted and specificated, for that seed by the proper and naturall mother; therefore it were altogether impossible that any na∣turall birth should be had thereof. And moreouer this kind of seed hath nothing to defend it frō the immediate touch of the outward aire, nor to preserue the vital archaeical spirit in the seed, that it present lie vanish not, and leaue the body like a common excrement vnprofitable. Else had Nature without cause made the con∣iunction of those seeds so close, and in a matrice so vnseparable from the female body. Which shewes the vanity of the Authours of the bathing conceptions; and destroyes their magneticall power of the matrices attraction. All these Pa∣racelsus vnderstood very well, as in many places he hath shewed. Wherefore they doe him the more wrong, and haue been little exercised in contemplation of gene∣ralities, that traduce his Homunculus or Dwarfe, to any vnseemly or wicked prac∣tise. Now resteth the third kinde of our diuision, that is Minerals: which differeth mainely from Animals, and agreeth very little with Vegetables. Their seede is hermaphroditicall, and that into which the specifical forme of minerality in eue∣ry kind is immediatly brought. By im∣mediatly I meane, as in the seed of man: we say the forme of man is immediatlie brought; That is, man is the last forme which Nature intendeth in that seede, and the onely specifical forme of which that seede is naturally capable. In this kinde there is to bee obserued specially the difference betweene it and the other two. For in plants with the first perfecti∣on of the Species out of the seede, which is in the first germination of the greene leafe from the root, the Species is perfecte but the indiuiduall body is yet weake, tender, and vnperfect, for the specificall
vses of his kind. So in Animals, the species is perfected with the first reception of the specificall forme: more notably in com∣mon acception, in parturition, or enixa∣tion: But the indiuidual body requireth time to grow vp to the fulnesse of his naturall faculties and functions, especial∣ly of the most naturall, which is to mul∣tiply in his owne kind. In Minerals it is not so; for as soone as they be perfected in their indiuidualitie vnder any Species of that kind, they be in the same instant as powerfull in all dower of their natural vertues, to all vses whatsoeuer, as if they had bin existently perfected 10000. ages. And of them, those that be multiplica∣ble, be in the same instant as powerfull as any other. For the whole bodie in the homogeneall matter is all seede: and is not increased by attraction, but by ap∣position, &c. And generallie the neerer any thing commeth, in the naturall composition of his specificall indiuidua∣litie, to the simplicitie of the Elements, the sooner after the first perfection it is in the full vigor, for the vse of al vertues, endowments, and faculties of his species; and contrarie. Which is one reason that some animals be generatiue sooner then others: and a good paradoxall ground for the difference of sensible soules, and the degrees of their more or lesse propin∣quity to reason & intellect. The conside∣ration of this differēce is very profitable in the whole Chimicall Academie. For in those things, which being compoun∣ded are most homogeneall, and stand in the first or neerest approximation to the simplicity of the first symbolizing bodies, the whole substance in his open body, is totallie or very neere, all seed, regenera∣ble into a bodie generable and genera∣tiue. The mysterie of which schoole if any bee curious to vnderstand, let them reade good Philosophers. For certainely more then one haue delt liberally here∣in. And in reading let them diligentlie obserue and collect, whether such seede in Metals and other Minerals be pure, or mingled with spermaticall superfluity, as is said of the other two kinds. 2. Next whether it be to be gotten onely in the earth before the mettall perfected, or lie hid also in the complete body, and may be found by art in dissolution, and
regresse from composition to simplicity. 3. And if so, then whether it be some par∣ticular substance by decision, or any o∣ther meanes naturall or artificiall to bee separated from it, or els onely a power in it selfe intensiuely to receiue exaltation, and thereby enabled to giue out of this exuberance vnto others the perfectiō of his first specifical degree. 4. Whether this seminarie subiect be alike pure and ho∣mogeneall in the totall and separated substances of euery metalline bodie. These things beeing thus deliuered and vnderstood; that which remaineth in the necessarie demonstration of this ge∣nerall substance will bee plaine without any difficultie.
CAP. 13.
THe instruments of nature in bree∣ding & procreation are the effects of Spirit, In number three: Motion, Heat, Light. And that which we most looke af∣ter is Heate, which neuer is nor can be in any naturall subiect without the other 2. nor any of them without the rest. Vbi motus talis, ibi calor talis, & lux talis: Vbi calortalis, ibi motus talis, & lux talis: Vbi lux talis, ibi calor talis, & motus talis. Heate is of two sorts: In ward, or naturall, of the seede or substance; the second outward or instrumentall of the matrice, and bo∣dy wherein the matrice is, or of that which is in stead thereof. By this out∣ward instrumentall heate the inward na∣turall heate is stirred to actiuitie, and from the sleepy power or bability (which onely it had) brought vnto, and continu∣ed in actuall working vntill the effect be perfected. Therefore outward instru∣mentall heate must be so fitted, that it serue onely to this exciting of the in∣ward naturall heate, in most exact degree and proportion. This may be familiarly exemplified in egges; which often are ripened, and out of them birds hatched by diuers manners of heate; Not onely by incubation and sitting of the same hen, or any other of the same species whose egges they were, but of some o∣ther fowle, and also by any other like heate: be it of sand, ashes, &c. being con∣tinued in equall adaptation. That which
is spoken of the heate of mans bodie, as vnder his arme-pits or any other part, is senslessee for the vncertaintie of temper, with variety, satiety, want of meate, and drinke, and sleepe, and passions alters the heate both subiectiuely and in degree, almost euery momēt. Besides the sweat∣tie perspiration passeth the shell, and causeth putrefaction. Nature hath giuen vs the first experiments of this reason: as in the Amphibials before spoken of:
* and in the Ostrich, which leaueth her egges in the earth and maketh them hot in the dust, & forgetteth that the foot might scatter them, or that the wilde beasts might breake them: he sheweth himselfe cruell vnto his yong ones, as they were not his, and is without feare, as if he trauailed in vaine, &c. Too much heate roasteth, whereby the spirit of life in the seede is destroied, and the substance is as it were vitrificat. Too litle heat makes no perfect mixture of the agents & patiēts; & produceth no reciprocal actiō & passi∣on, whereby the work begun proceedeth not, but the matter rots, & the spirits de∣cay. A discōtinued heat breaketh off na∣tures worke, so that the naturall heat be∣ginning to work in the seed to propaga∣tiō, dieth in it selfe, & can neuer be resto∣red againe, because the spirit of life in the same seede also dieth: And so the matter being of easie mixture and composition putrifieth, without life or power of life, to an vnprofitable end. But it is not so in the things of stronger mixture & com∣positiō being neerer to the simplicity of the first materialities of bodies cōpoun∣ded. And therefore not so easily subiect to destractiue putrefaction. Because their very corporal cōpounding parts be sym∣bolizing neere the degree of the prime symbolizing bodies, not altered out of the circle & latitude of the species digested or cōcocted; except there be addition of something extraneall in the mixture. For then the whole cōpound cōcerning spe∣cification yeeldeth to the predominance of the virtuall predominant in the mix∣ture: Yet still is preserued within the de∣nomination & general essēce of the next immediate genus of that species; not excee∣ding that circle or latitude, except it be directed to our known period of vniuer∣sality. The matrice being open or not
perfectly closed, the spirit of life with his heate and light of life, flyeth away vnto the Catholike fountaine of all naturall spirits, Heate and Light: and so leaueth the matter dead: as in Mines of mettals, if there be any vent or passage by which the mineral spirit may vapour out or flie, that neuer cometh to perfection, experi∣mentall obiections be made against this, but none grounded on reason, A radice mineralitatis metallicae. An open stomacke neuer digesteth well. But herein is a diffe∣rence obseruable betweene Animals, Vegetables and Minerals. For in Ani∣mals the seedes and spermes doe vtterly perish, nay euen the formed Embryons by the opennes of the matrice; and the formed chickens in the egge either by discontinuing the heate, or a little cracke in the shell.
Of Vegetables we see seedes lying on the face of the earth on stones and wals to shoot their rootes, stalkes, burgeons and leaues, which die afterwards for want of nourishment, after they haue spent in corporall augment that natural humidi∣ty and nutritiue substance which the seed in his separable matrice conteined. But in Minerals wee finde, that though some part of the matter exhale and flye through the opennes of the matrice, yet that which remaineth may bee brought afterwards to his full specificall perfecti∣on if the matrice be closed againe. And this is a good and obserueable ground to inuestigate the true seede of all mettalles, the manner of ripening them, their ge∣neration, regeneration, and exuberation: Also to confirme the doctrine of homo∣geneitie of that which is most perfect in the metalline predicament: also of the symbolizing of the corporall metalline Elements before spoken of. Being vnder∣stood it is a key opening the doore of many mystical vestries in Hermes temple. And so wee see, that it is impossible for any thing to attaine naturall perfection more then it hath, without naturall mo∣tion, such as nature vseth in generation & augmentation: Therefore in all times and in all matters the cautions heere de∣liuered must be carefully obserued. That the seede may bee brought to such moti∣on and enabled to receiue the benefit of
such naturall exaltation. The reasons & causes why euery thing is particularized in his birth are two. The first, because it is kept and bred vp in a matrice where it is fed and nourished with nourishment by a specificated bodie, which in things not hermaphroditicall wee may prooue true by monsters begotten betweene male and female specifically differing. The second, because the feede and sper∣maticall matter is so straightly enclosed in the matrice, that the elements cannot bee enlarged to any vnbridled circulare motion by which onely is acquired that last excellent perfection of which wee speake. One probable argument of this is, that minerals bee more generall and powerfull in effect then either Vegeta∣bles, Animals, or any other superterrane∣als: And the heauens more then they. For the Elements so communicate in their symbolicall qualities, that they ne∣uer cease ro worke each on other. The earth striuing to ouercome and trans∣mute the water, and to bring the fire in accord therewith; likewise the ayre, with the water and fire, water with earth and aire, fire with aire and earth, And finally all with all to make one, &c: and if it happen the combate of Elements: to be in a matter, hauing the properties of life before spoken of (though it liue in a dead house,) and that in a matrice or recepta∣cle, where they cannot be dispersed, nor the spirits flie out, Their Ambition of victorie and transmutation must needs end at last and determine in some natu∣rall compounded bodie which shall not be specificated to any kinde, Animall, Vegetable, or Minerall. But that in ap∣plication it may be aboue them all, such as this generalitie of matter must needs produce. For where the matter is the most simple & pure mixture of Elemēts, indefinite, indeterminate, and this mat∣ter continued in naturall motion, with∣out dispersing the elements or spirits, without any adition of other matter, It is impossible that the action of the a∣ctiue and passion of the passiue should euer cease, so long as the causes conti∣nue, that is any inequalitie in the for∣malities of these elements. By which meanes there must needs be produced a bodie of most exact and absolute tem∣per,
wherein no element is predomi∣nant: such is the ninth temperament of which Galen speaketh, and of late writers is called the temperament of iustice: which they denie not to be at some time really in some Man; but allow it not to continue any time, because of the mo∣mentany alteration, which that bodie suffereth, by reason of the triangular spe∣cification. If therefore they will grant this in such a market of meates and sal∣lets, as man is, why may wee not boldly require it much more in such a bodie as we speake of? which hauing gotten his perfection in the fire by the naturall triumph of all elements in a quintessen∣tiall bodie, must needs hold this exact temperament and the dowers thereof inuiolably against all elementall forces. For if this exact measure of digestion bee compleate in a substance not yet restrai∣ned from the latitude and indifferencie betweene generall and specificall; the cause of such momentany alteration is taken away: especially if in the choise of the roote; the number of the angles bee answerable. And then it must needs bee reduced vnto, and rest in an homogene∣all substance of most perfect naturall vni∣ty: more permanent in being, and victo∣rious ouer all elements, then any mine∣rall, euen gold it selfe, remaining in his metalleitie. In which worke the thing produced exceedes not in quantie, the first spermaticall substance, because there is no attraction of nourishment: But the moist is foode to the drie, the cold to the hot, the dry to the moist, and hot to the cold. So they change and are changed, vntill they bee all in equall strength and proportion geometrically anatised, inse∣parably vnited in one body. And before the matter comes to this point it is ne∣uer properly said to be one, or vnitie. For as a true vnitie suffereth no diuision, ei∣ther in descending into fractions, or as∣cending to warring dualitie; so this sub∣stance beeing more transcendent then any naturall substance of Aristotles predicament, and hauing no heteroge∣neall parts of different composition, mixture, and temper, neither any noti∣on of such difference, is and must needs be the most perfect absolute vnitie of all
naturall sublunare compounds. The like whereof nature alone and of her selfe could neuer produce, being hindred by the foresaid causes of specificall definiti∣ons; but requireth the band of Gods i∣mage, and then is able of her selfe to ef∣fect that, which before shee could not a∣dapt. For man being so much aboue na∣ture by how much hee is more then o∣thers illumined and formally essensifica∣ted of a diuine intellect, doth in many things helpe nature to proceede natu∣rally farther by many degrees, then shee could without that helpe, and so in the excellence of nature either exceedeth, or greatly inricheth nature in the producti∣on of naturall effects. But whether na∣ture alone hath produced and left inclo∣sed in any naturall bodie this mysticall transcendent, and reall existing predica∣ment, it is a great question. Doubtlesse shee hath in a certaine number, and mas∣ked vnder a definition of determinate vses in the philosophie of generations. But she hath not, neither euer shall per se, without the help of our science and art, act and produce it in the number which we admire; nor vnmasked in the glori∣ous triumph ouer Animals, Vegetables, and Minerals, beeing in a high freedome of generalitie, indifferent to all, Genus ge∣nerum and Forma formarum naturalium. And so we may truly say, that this matter whereof wee speake (at which so many good Archers haue bent their bowes) is a naturall thing brought forth in his vn∣ueiled glorie by the helpe of art; yet is it, neither naturall nor artificiall, but hath a nature and essence, exceeding common capacitie: And to know in what forme or bodie this strange sonne of the ele∣ments shall arise, and in what attire hee shall be presented to the world at his first natiuitie, wee must consider the spheri∣call scale or ladder of naturall things: wherein wee shall finde an admirable beautie and proportion.
The last of which sphere being Man, a reasonable Creature, standeth in place and nature next vnto spirits: and they both next vnder God transcendēt aboue the sphere of Creatures. Betweene these two we finde things in descent lesse no∣ble then spirits, more noble and perfect then Man, concerning his elementall dowry, and durability of his body. In ascent lesse noble then Man, concerning that forme whereby hee is called Man, and a fellow seruant with spirits, more noble then the spirits concerning their immediate application to natural things for perfection. These bee the heauens with all their parts and distinctions: the Elements, Minerall, Plantall, Animall: whereby it plainly appeareth that those things whose vse is most generall to the perfection before spoken, of elementall naturall bodies, are farthest from the simplicity of spirits: But those things which be farthest from the simplicity of spirits, haue in their naturall being least shew and apparence of the ef∣fects of spirit. And where the effects of spirit in thenaturall body be most appa∣rant, that body is in the sphere remoued by most differences and specifications from the Elements. So is Plantall farther then Minerall, and Animal then Plantal: and in the Animal kind, though humane agree with the rest, as hauing the natural life in blood, yet it goeth one degree
further by that sparke of diuine irradia∣tion, by which it is essentially formed with an immortall substance; which though diuerslie traducible and passiue by the naturall part of the cōmon Genus in the Organs whereof it worketh, yet either in real or contēplatiue sequestrati∣on comprehendeth Notions of al diuine and immortall things, and so verily find∣eth it selfe in the rancke of immortall essences, and spirituall lifes. This thing therefore we speake of, being the regene∣ration of Elements in euery elementarie body, and made with rest and peace purchased with the warre of his owne vnmingled, vndispersed, vndefiled Ele∣ments, must needs be the meane or cen∣ter of this sphere, the first compound vnder heauen hauing no proper name of his owne to vs knowne: yet necessari∣ly appearing in that shape which the ele∣ments in their first composition, not re∣strained by the specificating causes afore∣said must needes produce. That is Mine∣rale fluidum: this is Aqua viscosa, Aquae permanens, and the Philosophers Mercu∣rie, sought of many, found of few. The passage of all naturall causes of this birth, Raymond Lullie well vnderstood in the first Booke of his Testament, being of Theorie, in the figure proceeding from Elements to Mettals, and from Mettals to Elements, by eight letters: A.B.C.D. E.F.G.H. which we haue therefore here set downe; wherein we giue but this one note, that it is a matter of deepe vnder∣standing, how G. and H. be immediate, that is, Sulphur Aqueum and Metalla, for it conteineth a great practicke mystery.
[illustration] This heptagonall is in all naturall ge∣nerations truly circular.
The scale of degrees and differences in descent and ascent, of which we speak, here followeth.
| Potestas | Voluntas | Spiritus | |
|---|---|---|---|
| Synthesis | Materia | 1 | 1 |
| Angeli | 2 | Rationale | |
| Coelum diuisor | 3 | 2 | Animalia |
| Caelum stellatum | 4 | 3 | Plantae |
| Elementa | 5 | 4 | Minerae |
| Minerae | 6 | 5 | Elementa |
| Plantae | 7 | 6 | Coelum stellatum |
| Animalia | 8 | 7 | Coelum diuisor |
| Animal | 9 | 8 | Angeli |
| Rationale | 9 | Materia |
CAP. 14.
FOr our better vnderstanding herein, let vs consider the Historie of the Creation, That there be two waters; supe∣rior, inferior; Two earths, Eden, and therest without and about it: Two waterings, Coho∣bation by the miste ascending out of the earth without attraction; Another by raine attrac∣ted out of the earth and lower globe by heate; Two Cultures or Manurings, naturall with∣out the help of man, and artificiall by the help of Man. The waters being spiritualized, and hauing receiued motion, light and heat, were parted into superiour, and in∣ferior. The inferior as connaturall to the superior, and of the same wombe com∣municate with them (though in lesse measure) in this rich birthright.
The inferior waters being coupled in marriage with their naturall and equall Spouse the earth, enriched her with fruitfulnesse, as a meane by God ap∣pointed in the Lawe of Nature by him created and established. And of all the earth that Sanctuary of Gods Image and glorie, the Garden Eden had the preheminence. This chosen earth was made fruitfull by water of miste or vapor, ascending out of it selfe, and againe de∣scending vpon it. This miste the earth did yeeld of her naturall ayre and porti∣on of spirit, and heate conceiued in the vniuersall coupling, as it were ingende∣ring with the Waters in the first darknes. The second watering, by raine, God caused to beginne after the Starres, and Man were created. It commeth natural∣ly by attraction of the Sunne and other Starres, and the violence of windes from the earth, particularized in such sort as of the Starres, &c. before is saide. And be∣cause the heate of the sunne is not al∣waies alike in any place of the earth, no not in the same anniuersary day, houre, nor season; neither the sunne, &c. alike neere, and aspected at all times to the same place; neither matter vaporous euer in like quantity, quality, and readinesse to bee attracted: beside the particulari∣ties of other Astronomicall and Physi∣call obseruations; therefore the raine is not alwaies in the same measure, time, and season. Hence come vnseasonable times in the foure quarters, too hot, or too cold, too wet, or too dry, and so in complexion, with impurities of the first mixture minerall, new diseases; and much trouble. But where the earth is watered by vapor or miste begotten in
darknesse, ascending from it selfe, and a∣gaine descending, no such mischances happen. But Nature reioycing and well pleased with her selfe, earth and water is made fruitfull vnto perfection. And then the two Cultures or Manurings are both necessary, and cannot faile of a good blessing: but from Elements sim∣ple, become Elements elementate in the first mixture simply quintessentiall, im∣pregnate with aethereall nourishing, not burning fire: whereof resulteth this Ca∣tholike vnity, generall in application to all things, which wee seeke for and so much admire, and shall reioyce to haue found. These two Cultures are, the one naturall by Coh•bation; the other artifi∣ciall by man, attending onely the select earth or Garden to dresse and keepe it, not hauing swallowed the fruite of dua∣litie, the apple of euil: nor being driuen, or selfe-straying out of this Garden into other ground, where not such miste or vapor doth arise; and which is watered with the raine of the time of generati∣ons and corruptions. This is that ladder in Nature of Angels ascending and de∣scending betweene heauen and earth. This is the hoope of pure gold, round, endlesse, and bottomlesse, and in∣scribed according to the truth and true resemblance, Imago spei, the na∣turall wedding ring of these two great parents of naturall things. This is the continuall spring-tide of neuer vading greennes in the Emerauld, the wealth of Hermes his Smaragdine Table, True with∣out leasing, most true, The strong strength of all (naturall) strength, because it will ouercome euerie subtile, and pierce euery solid thing, &c.
Cuius vis est Integra, si versa fuerit in terram.
FINIS.
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“the Stone is one, and one Medicine, and it is a Water clear, and bright, permanent, pure and shining, of a Celestial Colour.”
Bernard Trevisan
Treatise of the Philosophers Stone
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