Van Helmont's works containing his most excellent philosophy, physick, chirurgery, anatomy : wherein the philosophy of the schools is examined, their errors refuted, and the whole body of physick reformed and rectified : being a new rise and progresse of philosophy and medicine, for the cure of diseases, and lengthening of life / made English by J.C. ...

THE Translators Premonition TO THE CANDID READER.

FRIEND,

WHoever thou art, know thou, that as the things contained in this Work, were not at the first, written by the honest, conscientious, most learned and judicious Author, from a vain ostentation, or to draw out Peoples minds after the Tree of Knowledge, whereby they might have some∣thing to admire at, and talk of, to deceive the time (as they say) and so to neglect the Tree of Life which is appointed for the healing of the Nations: But rather that man having eaten of the forbidden Tree of Know∣ledge of good and evil, and having experimentally known evil (whereby he is expelled from the Tree of Life, which before the Fall was his food, and is be∣come captivated in Understanding, Will, and Affections, from whatsoever may be known of God, either within in the light of his Immortal Mind, which by Creation was in the very Image of its Creator; or without in his visible Creati∣on, in whose invisible Power and Unity all things consist and subsist) might come to know himself and his Creator in the Unity of the Spirit, and all other things in that Unity: so neither was it translated into our Mother Tongue to any other end, than that naked and simple Uniform-Truth might appear, to the confounding of that which appears to be Truth but is not; but is masked, va∣rious, compounded and confused; whose false Plea is Antiquity, and chief support, the self-ends of Ambition and Avarice.

It is a saying in the Scriptures, He that is first in his own Cause, seemeth just, but his Neighbour cometh and searcheth him. Also, That the rich man is wise in his own conceit: But the poor that hath Understanding, searcheth him out.

How truly these sayings may be applied unto this Author, with respect to the Schools both of Logick, Natural Phylosophy, Astrology, Theology, and in particular those of Medicine, both as to the Theorie and Practick part thereof, I may singly refer the judgement thereof unto him that hath the least measure

of true Understanding, without any further enlargment; because such a one, who with the Lamp or Candle of God being lighted in him (whereunto the Author bears his Testimony in opposition to blind Reason, in the Chapter of the searching or hunting out of Sciences) is able to see in his measure, eye to eye, or as Face answereth to Face in a glass: Nevertheless, for the sake of some simple-hearted Reader, who though not yet come unto such a discerning, so as to separate the light from the darkness, may notwithstanding, truly hunger and thirst after the knowledge of the Truth, I shall speak somewhat.

That the Schools of the Gentiles have had their time, is well known, wherein they have become vain in their imaginations, exercised themselves in vain Phy∣losophy, and opposition of Science, fasly so called, as the Apostle Paul observeth, and whereof he admonisheth the true Christians, as to take heed they were not deceived by it.

And although Histories mention, That at the coming of the First-born Son into the World (whom all the Angels of God were to Worship) the Heathen Oracles at Delphos, and elsewhere, were struck dumb and gave no Answer, as a sign, that all Falshood, false Voices, deceitful Juggles, vain Inventions, &c. were to give way and be abolished at the appearance and rising of the Day-Star, and Sun of Righteousness, on and over the Earth; the Star of which Star the Wise men of the East saw, and by its direction came to Worship the Child, laying down all their wisdom at his Feet; for a lively token, that all true Wis∣dom and Science was to be received from him, in whom all the treasures of Wis∣dom and Knowledge dwell; and not by the dim and dark illustrations of mans own Reason and Discourse: Yet such hath been the subtilty of the fleshly Serpent, that under the pretence of owning and professing the Name of Christ, he hath taken up in his, Paganish means and instruments to build withal, calling the dregs and dross of the Minerva of the Heathenish Schools, Hand-maides unto Divinity, and true Principles of Medicinal Science; but this counterfeit fiueness can no longer dazzle or blind the eyes of those unto whom God hath given eye-salve that they may see, and gold tried in the fire; for such are able to discern an Image from a Man, and true and pure Mettal from counterfeit Coyn; so that the abettors of such deceits shall proceed no further, but their folly shall be made manifest to all men; forasmuch as that which alone tends to the healing of the Maladies of mans Spirit, and the breaches there, which Sin hath made, is seated in the Invisible Life of God, as is applied thereunto as a Remedy, by the virtue of Christs Blood alone, who is the Lamb of God, and a quickening Spirit: And so also, seeing that which tends to the Healing of any Disease Radically, in the Body, is the Internal Faculty or Property, seated in the first Being of Medicines; which by due preparation being uncloathed of their gross corporeal cloathings, are made fit to be applied by the Wisdom of a true Physitian unto the Archeus or vital Air of the Body wherein its Diseases Ra∣dically dwel, & not in Relolleous qualities, nor in feigned Elementary complexi∣ons, as in the following Treatise is clearly manifested: And so that nothing can be a true Handmaid unto Divinity, or Medicine, but the gift of him who is Lord of the whole man. And that which gives the Children of Wisdom, an ability to justifie Wisdom her self, and a Power to judge and condemn the Wisdom of this World, whether it be conversant about things Visible or Invisible, things Temporal or Eternal, is the Son of God, by whom the World was made, and all living Souls created, even the everlasting Father of Spirits, who hath com∣mitted all judgement to the Son, in whom they all subsist, who filleth all in all: this Son of God is the Eternal Eye of the Father, which runs thorrow the whole Creation, beholding the evil and the good; it is that Eye which knows and sees

the essence and frame of all things: it doth not behold any thing in its essence to be evil; because every thing in its Essence and Being is good, and that, be∣cause it is one, and true; but that which is double, varie-form, seeming, or false, that it sees to be evil, and that is the fleshly and sensual apprehension and desire in man, which vailes or taints his Spirit of Understanding and Will, that they are not able to give a right tincture, or rightly to apply themselves unto Ob∣jects intelligible or desirable, whereby irregular and evil effects, in Word, Acti∣on, and Conversation, do visibly appear; even as an Engine, whose innermost Spring or Wheel being defective, all its other parts and motions are out of or∣der; for the Body is but the Shell or Vessel of the Spirit. That eye being open∣ed in Man, or Candle lighted, so far as it is lighted or opened, makes first to be∣hold the evil and the good, and the evil from the good in a mans self; and so far as he doth this, he is truly said to know himself; for he consists of darkness and light, till by a holy war, the light hath comprehended the darkness: The truth of this is not to be disputed, for it hath been experimentally known, and witnessed by all the children of light, in all Generations.

This being granted to be true, it must needs be accounted the Christians Epo∣che or stop of Time, from whence he is to reckon upon his progress in all, or any other true Knowledge or Science whatsoever; For as the Father knoweth all things, and no man knoweth the Father but the Son, and him to whom the Son will re∣veal him; So, as the Son revealeth the Father unto any one, according to the measure and manner of his revelation, other things are known also; as in the bulk of Unity, wherein the Almighty compasseth all things in the hollow of his hand, and swallows them up as out of sight; which is the knowledge of the bles∣sed; so also as from this blessedness, a reflex act goes forth with a pure clear ray or Beam, towards particular things or objects, apprehending or looking tho∣row them, according to their particular natures and properties placed in them by the Word, the Creator: This kind of knowledge, is not the fruit of the for∣bidden tree, but of the Tree of Life; for Life is its Root, and Love is its Branch∣es; first extended towards God the Creator, in the measure of whose Image, the Understanding doth apply it self by an intellectual act, unto the particular thing understood, and so in that Image adoring his Wisdom and Power therein. Secondly, towards the Neighbour, in directing such a particular knowledge or knowledges, unto the use, service, benefit, necessity, and health of the same, in this mortal Life.

Now to bring this home unto our present purpose; such a Root and Branch∣es do I judge, yea and feel to be, of this present Authors knowledge: For al∣though he was as to his visible profession of Religion, a member of the Romish Church, after the Tradition of his Fathers, and so in that respect, was in the captivity in some things, which may well be accounted hay, stubble, &c. Yet as Daniel was a true Israelite, yea and a man of an excellent Spirit, though in Babylon, who saw over the Babylonians, and was hated of them even to the death, for his Wisdom, and Uprightness; So may it be said of this Author, who by a Di∣vine gift from God, in the light of sound Judgement and true Understanding, out of love to his Neighbour, hath as a Modern, come after the Schools, the Sons of Antiquity (as they would be accounted) and so searched them out in their principles, that being weighed in the Ballance of true Science, they are found lighter than Vanity. Neither hath the Errors of the Chymical Schoole in divers particulars, escaped his Pen: yet well observe thou, (whatever carp∣ing self-ended partialists may say) that the Author doth as well build up his own, as pull down others Doctrine.

I do not speak this from a desire to boast in another mans Lines, or to glory

in man, or as thinking him infallible even in the Mysteries of Nature, for that were not only to derogate from Gods Honour, to wrong my own Soul, but also to wrong the deceased Author himself, while I should seem to own the gift of God in him; for I find him in his Writings wholly renouncing all vain glory, self exaltation and ambition, or to receive honour from man, as knowing that every good gift descended from the Father of Lights, and so that he had no∣thing but what he had received.

Therefore whosoever thou art, who desirest to be bettered in the reading and considering of this work, see that thy mind be somewhat stayed and compo∣sed out of the giddiness, lightness, and wantonness; for Wisdom is too high for a Fool: Desire above all things, and in the first place, the Fear of the Lord, for that is the beginning of Wisdom, and a good Understanding have all they that do thereafter; So may Wisdom pour forth her Words unto thee, and give thee knowledge of wise Counsels, Secrets, and of witty Inventions; but the wicked shall dwell in a dry land: For Friend, believe me, the hour is coming, and the day hastens, wherein all things shall be seen and enjoyed in the root which beareth them, that all the Pots of Jerusalem may be holy to the Lord, and holiness seen even upon the Horse Bridles: and this was the Word of the Lord to Daniel concerning the last times; that he should stand up in his Lot at the end of the days; and that before the end came, many should be purified and made white, and tryed; but the wicked should do wickedly, and none of the wicked should understand, but the wise should understand: such are those who depart from evil, and abide in Gods fear, as I have said. And as for the manner of rendring the sense of the Author, I have been careful and faithful according to my ability, to make himas plain to be understood by my Country-men as the Work would even possibly bear; therefore have I not studied for abstruse words, or high flown language; For Veritatis simplex oratio; the speech of Truth is simple or plain; also that might have proved not a true genuine translation, but a sub∣version to the Readers apprehension: It is not Words but Things, not Names but Natures, not Resemblances but Realities, not Sublimities but Simplicities, that the Sons of Truth do seek after. Yet the Jews seek a Sign, and the Greeks seek after Wisdom, but all in the wrong part; and so wherein they think to be Wise, they become Fools: So that I may truly apply that antient observation, un∣to the seeming Wise and Learned of this Age,

Satis eloquentiae, sapientiae parum, abunde fabularum audivimus.

Enough of Eloquence, Fables abound, But of true Wisdom, little is to be found.

Wherefore be sober, be watchful, be humble, be gentle, be courteous, be impartial, wait in silence, and desire of the Lord God, in Faith and Love unfeigned unto the Truth, as Truth, that thou mayest receive it as it is in Jesus; for there is no Truth out of him; For thou Lord in the beginning hast laid the Foundations of the Earth, and the Heavens are the work of thy hands; they shall perish, but thou shal remaine, and as a Vesture shalt thou fold them up, and they shall be changed, but thou art the same (Truth) and thy years shall not fail. So the God of Peace and Truth be with all the upright in heart, who seek the Lord with their whole hearts, in this backsliding generation; and with every truly honest∣hearted Reader of this Book; that it may answer the laborious ends of the Au∣thor, and the poor endeavour of thy real Friend.

John Chandler.