The practise of chymicall, and hermeticall physicke, for the preseruation of health. Written in Latin by Iosephus Quersitanus, Doctor of Phisicke. And translated into English, by Thomas Timme, minister

THE FIRST BOOKE OF THE PRACTISE of Chymicall Physicke. (Book 1)

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.* 1.1 The Vniuersall is that ordinarie power of God, diffused throughout the whole worlde, whereof it is sayd,* 1.2 that Nature doth suffer this or that, or doth this or that, as Augustine teacheth in his booke De ciuitate Dei:* 1.3 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.* 1.4 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,* 1.5 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,* 1.6 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.* 1.7 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,* 1.8 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.* 1.9 The Spirit consisteth of minde, reason, and phanta∣sie. The Soule hath thrée factulties, naturall, vitall and Ani∣mall.* 1.10 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 w^t 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 y^e 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,* 1.11 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,* 1.12 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,* 1.13 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;* 1.14 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,* 1.15 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,* 1.16 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,* 1.17 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,* 1.18 which they of olde time vsed, which being calcined and dissolued into ashes, accor∣ding to the cōmon fashion of Chymists,* 1.19 he most highly estéemed▪ as secrets of excéeding price. His words are these. It is said, that it harts horne be burnt and washed,* 1.20 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:* 1.21 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:* 1.22 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,* 1.23 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,* 1.24 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,* 1.25 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,* 1.26 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.* 1.27 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.* 1.28

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,* 1.29 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 y^e sulphurus substāce; y^e 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 y^e 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 w^t 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?* 1.30

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,* 1.31 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.

Notes

• * 1.1

  Lact. lib. de Ira Dei, cap. 10.
• * 1.2

  Plin. lib. 2. cap. 7.
• * 1.3

  Sen. lib. 4, de benet. cap. 7.
• * 1.4

  Thomas lib 9 super. 2. lib. de coelo.
• * 1.5

  Plato in Timaeo.
• * 1.6

  Gen. 1.
• * 1.7

  Metaph. 5.
• * 1.8

  Cap. 1.
• * 1.9

  1. Thes. 5. 23.
• * 1.10

  Heb. 4. 12.
• * 1.11

  Lib. de re∣med. 7. cap. 3
• * 1.12

  Lib. colle••. 15.
• * 1.13

  Lib. 2. de virtute simp. medi. ad Eutrapi.
• * 1.14

  Tetr. 1. serm. 2. cap. 43. & 4. 6.
• * 1.15

  Ter. ••. serm 1. cap, 24.
• * 1.16

  In lib. de metho. me∣••••. cap. 9.
• * 1.17

  Li. de medi∣dica. cap. 30.
• * 1.18

  Ter. 1.
• * 1.19

  Ser. 2.
• * 1.20

  Cap. 156.
• * 1.21

  Cap. 157.
• * 1.22

  Cap. 161.
• * 1.23

  Lib. 7. de re medica.
• * 1.24

  Coll lib. 15.
• * 1.25

  The Heauen of Philoso∣phers.
• * 1.26

  Venus and Mars are Cop∣per and Iron.
• * 1.27

  The greene Lyon.
• * 1.28

  Sol and Lana, Gold, & Siluer.
• * 1.29

  Lib de Au∣rora.
• * 1.30

  Lib. de s••••••••∣bus.
• * 1.31

  Hip. lib. de Antiq mae∣dicina.