The method of chemical philosophie and physick. Being a brief introduction to the one, and a true discovery of the other. namely, of diseases, their qualities, causes, symptoms, and certain cures. The like never before extant in English.

PART I.

CHAP. I. The assigned Star of the Ancients.

IN that I am about to unfold and explain the sacred and ancient Philosophy, which is collected forth of the Philosophy of the Academicks and Peripateticks, I have thought it meet to set before your eyes the Opinions of the ancient Philosophers concerning the nature of things, and that in brief to repeat that whereby it may appear now far Vital Philosophy hath excelled and surpassed the rude and corpulent Philosophy. Which things being understood and throughly viewed, it will be convenient to descend to the fountains of things. All the precepts of ancient Philosophers which concern∣ed the knowledge of Natural things, have been hidden and concealed of them under feigned and dark shadows and fables: for all those things which divine Plato, and after him Aristotle, have writ concerning the World and nature of things; as also whatsoever Empedocles or Parmenides, or Pythagoras have brought into the light, all those precepts have been the precepts of those which writ ancient fables; from whose precepts every one hath so much profited, as he could attain unto by the faculty of his Wit.

Their precepts did signifie that the World was created of God, and that it consists of one universal and com∣mon matter. Wherefore they held there was but one World, and not many; and that Time was caused from the motion of the Heaven; and that the Heavens, while they were moved, did effect a musical harmony by rea∣son of the magnitude of their bodies; and that the eter∣nal Matter of the Heaven existed, and that the Elements

were obnoxious to corruption and transmutations, accor∣ding to their parts. Whenas yet the whole substance is so created of him, that it might be eternal. All these are conserved from corruption by the Soul of the World or Divine power.

They al••o did express by fables that the Earth was un∣moveable, and that all other things were moved with perpetual motions, and that the parts of the Elements mutually amongst themselves were generated and cor∣rupted by the heat and cold of the Heaven, and that there were made more frequent mutations of all these about the Earth. They also did lay open by fables the generation of Hail, Rain and Thunder, and other Me∣teors, which are caused by the Sun from Vapours eleva∣ted upwards. And also they expressed how Living crea∣tures and Plants were generated by the commixtion and corruption of the Elements; of all which the Sun is the efficient cause by his moderate heat. Again, they af∣firmed that all the living bodies should die which were composed of many principles or beginnings, because every compounded body is at length to be resolved into his principles.

Now at length we come to explain the nature of Plants and Fruits.

They in their fables declared that the seasons of Time were profitable to them when the Fruits and Plants are fit to gather strength and yield fruit.

Lastly, the generation of all things, whether it be by corruption of life, or conjunction of Male and Female, it is governed and holpen by the temperature of the Hea∣ven, both in procreating and conserving, or bringing them up: for from that temperature there arises an ap∣petite and desire of procreating.

Again, they have entreated of the Changes and Vir∣tues of the Moon whose humour is expedient in the Full

Moon to those that bring forth, and for the increase of Plants, and the conservation of living things which are bred. And they said that the principal author of this power was the Sun; which therefore the Physicians thought to be a skilful governour of Health and Disea∣ses: for seeing the mediocrity and temperature, and the grievousness and magnitude of the Heat is caused by it, this power is not undeservedly attributed to the Sun. They judged the Sun to be the ministrant cause of God, by which all things are made and generated; seeing that he by this mixeth the Elements, from whose commixti∣ons all things are generated.

This was their Philosophy, which is no other vise ex∣plained than in the sense of Fables.

CHAP. II. Of the Philosophy of Hermes and Hippocrates.

TRue Philosophy is the breathing of God, and a Di∣vine Illustration which is pla••e in the power and reason of no man, but wholly depends on the good bles∣sing of God. Whereupon no man ought to wonder or admire that there be so few, scarce one of a thousand, which attains it, seeing it is the gift of God, yea, and that a perfect gift descending from the Father of lights, wisdom and truth. Assuredly that the decree of God may stand firm and unviolated, God hath not imparted this Philosophy to any man without labour, watch∣ings, study: for God still works mediately and by hands, at all times unto all Nations. Furthermore, we must study and learn in Gods school very diligently.

Plato being allured by the wonderful study, sweetness and desire of Philosophy, went into Egypt, that he might throughly learn Philosophy of the Priests, & that he might attain the true and sound knowledge thereof. After this

he coming into Brachmana, and there he saw Jarcha the chief of the Philosophers of India, sitting in a golden seat, and he heard him reason concerning the motion of the Heaven and the Stars, and the nature of sublunary things. Not to trouble you with many; the true Mo∣narch of true Philosophy and Physick, namely Paracel∣sus, remained captive with the Egyptians certain years, that he might be instructed by them, from whom he re∣ceived so many excellent Medicines.

Seeing there is but one onely true Philosophy, and the unity thereof is from the unity of the subject; there∣fore it is meet that one subject of the whole Philosophy should be determined.

The subject is the inward and essential form of every¦thing* 1.1 existing in the superiour and inferiour Globe, whose essence and properties constitute whole Philosophy, namely Astronomy, Physicks, and Alchymy.

The Astronomers and Magicians have called it The invisible Sun. Philosophers and Physicians called it The First Matter. Physick-chemists called it The sim∣ple Radix or Root of Minerals, as most learned Geberus witnesseth in the third book Rei Metallicae. I am sure that many now-adays do love and esteem this sound Philosophy; I am also sure that many do reject and de∣spise it as vain and unprofitable: but we must exclaim with Fabius, O happy concealed Sciences and good Arts, if that onely Masters and skilful Artists judge well of you▪ Those which profess this Philosophy (if it please God) are to be marked with the marks of Deceit, Sottishness and Infamy by the excellent Philosophers. If that it can be no otherwise, then we must tolerate it; for the envy of others should not fright and terrifie us from our province: For truly to be derided of those wic∣ked ones, which are ignorant of the mysteries of God, and the secrets of Nature, it is nothing else than to be

praised; but on the contrary, to please such is to be dispraised.

CHAP. III. Of the Essential Form.

VIrgil writ well in the first book of his Georgi••ks, The man is happy which can attain to the knowledge of the Causes of things; for this knowledge is the most diffi∣cult of all, and cannot be attained but by long use; for it is very difficult and remote from our Senses, and whol∣ly ariseth from the inspect and knowledge of Nature and Essence. But because that all Knowledge proceeds from the Causes, and then we are said to know a thing whenas we know it from the fountain of Causes, as Ari∣stotle writes perspicuously in the 2. chap. Analyticor. po∣sterior. where he defines that to Know absolutely is to Know by the Causes, by which every thing hath being. None can open and enter in at the gates of Minerva the Goddess of Wisdom, much less can he approch unto her queenly throne, and attain the glorious and delect∣able aspect of this Queen, which is not instructed with accurate and exquisite knowledge of these Causes. No man shall be able to steal away the golden Apples of the three daughters of Atlas in the Garden of Tantalus, whiles the Dragon watches, but when he sleepeth. Wherefore seeing the knowledge of the Causes is so ne∣cessary in the first place, the universal internal principle or Beginning offers the consideration of it unto us; whose contemplation being neglected and not throughly seen into, many and great Philosophers have cast them∣selves head long into divers labyrinths of Sophisms; but assuredly he which will bestow his study in Philesophy, must aim at the real Being, as one which saileth and aimeth at the pole-star; and he must never suffer it to

pass out of his mind; which we describe thus:

The Interiour and Essential Form is a Vital Principle or Beginning, containing in it all the Causes of the pro∣per kind, by which it frameth the Body for it self; and it doth (as it were) forth of her bosom draw forth Colours, Tasters, Qualities, Magnitude, Figures, and other sig∣natures which are convenient and agreeable for their fun∣ctions and purposes. This is the Sphere of the Pytha∣goreans diffused equally through all the parts of the World and the Elements, which is infinite and whole within the body, and whole without; whose Centre is every where, and Circumference no where; which if we shall weigh more profoundly in our judgments, the images of heavenly knowledge will more nighly be be∣holden, and the works of God in these shadows, and his majesty in these images, (that is, in the Vital prin∣ciple) will be acknowledged. This is the sweet and noble Intelligence which is to be converted to the aspect of the Divine Sun.

CHAP. IV. Of the First Matter. Whether the First Matter be the same with the Essential Form.

THe Peripateticks call the First Matter the Sub∣ject from which every natural body is generated by it self, and not by accident, and into which at last it is resolved. So they explain the first Subject, though all mix'd bodies arise from the Elements, notwith landing all these Elements have so nething preexistent, namely the First Matter, for which and by which they are ob∣noxious to manifold transmutations. And whenas the Form of the body vanisheth away, and is corrupted, notwith ••anding the Essence of it remaineth the same, forthwith receiving another form. Furthermore, they

call the First Matter the first subject of Generation; therefore they conclude that things must return and be resolved at the last into the same matter. But this is not to be understood that they must be resolved immedi∣ately into it, but that every Corruption must necessarily at length be terminated in the First Matter. How strange these be from the First Matter of the Philosophers, it shall be manifest if that we recall the things forenamed unto our due consideration.

The Peripateticks have signified nothing else by these Arguments than a rude principle and vile mass, from which the Elements were created; which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning which Ovid writes in the first book of Metamorphosis, they made it the common re∣ceptacle, place and matrix of all Forms; because no∣thing can rceive Forms unto it, unless it be a corporeal substance. In like manner they affirmed that the destru∣ction or corruption of one Form was the cause of gene∣ration of another Form in the matter by the virtue of Privation. But our First Matter doth bring forms to all natural things, and it sustains them, not materially, but effectively and formally. There doth not any destru∣ction or corruption happen unto our First Matte••, nei∣ther is it altered either by necessity or nature, seeing it is indivisible, as Hippocrates witnesseth. From hence it appeareth that they lest the true First Matter of the Phi∣losophers unsearcht and untoucht, which the Creator infused into that first Mass, (by his incomprehensible wisdom and wonderful Decree) by the power of the Word and his Spi i•• which moved upon the waters; see∣ing that this Matter is not subject unto the judgment of sense and common notions of the mind, it is invisible and naked, and doth not enter into the company of mor∣tal men; but it hath vestures (the princi••ples of Bodies and the Elements) by which it keeps it self from the

sight of impious and sottish men. These vestures of the Elements have bewitched the eyes of Aristotle and Ga∣len, and many other Philosophers; for they supposed that they apprehended the interiour and essential form of the Creature, and as it were held the kernel in their hands, whenas they attained but unto the barks, husks, and foul nature of the superficial Elements.

Nevertheless invisible things may be made visible, whenas their vestures be put off, and hid things may be made manifest. This Matter is naked Diana without any vesture, which doth not easily shew it self, or put off the garments with which it is covered of God, un∣less they be put off by the subtile and skilful art of Sepa∣perations. That First true Matter of the Philosophers, though invisible and spiritual, yet it abides and remains with us, and it is very often presented to the sense of the Wise by the help and benefit of the bonds and nigh bo∣dies (that is, the beginnings) from which it cannot be separated, but by these and in these it exercises the ope∣rations. But the vestures may be put off; these princi∣ples (that is, the Elements) may be separated from their beginnings. Divine Plato pursued this First Matter by a certain excellent motion of the mind, and he entitled it by the name of an Idea in his Timeus, where we read it thus written; It is meet that we confess that this Mat∣ter is spiritual, which is the same still without beginning: that is, which is compounded of no preexistent matter; and it is without corruption, that is, which is resolved into no other matter, which receives nothing from others, neither doth it proceed to another, which can∣not be perceived by Sight or any other sense, though Understanding doth apprehend it as it were by accident. There is another Matter of the same name, and like un∣to it, but yet it may be perceived by sense; and it is ge∣nerated, and it is ever in motion; as also it is in place:

whereupon afterwards it doth as it were vanish. This is comprehensible by opinion and sense. In like manner Plato did affirm universal Ideae or Notions, and an uni∣versal beginning, from which new forms might be produ∣ced, though the forms of all do perish.

But here some may object, wherefore we do attribute the force of an efficient and a formal cause to the same thing; for whatsoever hath the force of an efficient cause, hath not the force of a formal as an immanent ef∣fect. We answer, that though the notion of an effici∣ent cause be attributed to the First Matter as an interi∣our form, yet sometimes the form receiveth the notion of an efficient cause, as Aristotle witnesseth Acroasi Phy∣sica, where he saith, that the form is the efficient cause of the natural operations and actions. But if some shall as yet gain-say and urge the argument more, we will an∣swer to this, that we place the causes in the First Matter, and not the First Matter in the causes. It is more meet to apply the names to the things, than the things to the names. Even as mechanical Artists have certain ma∣terial Rules which they do not use but altogether straight, but sometimes they use those which are somewhat crookt, by reason of the matter of which they are about to frame material workmanship, often they are constrain∣ed to use a Rule somewhat crookt; of which figure was the Rule of Lesbia which Aristotle relates in the 10. chap. of his Ethicks, which Rule was made of Lead, that it might be bended according to the figure or shape of the stones. So that still it is not convenient to accom∣modate the Matter to the Rule, but sometimes the Rule to the Matter, as Zabarella affirms. After the same manner we must make a treatise of the Matter in a more sound Philosophy, by reason of the singula∣rity, preeminence, and majesty of the same; that it may appear clearly (as it were at mid-day) we will examine

what difference is betwixt the First Matter of the Philo∣sophers and the Peripateticks.

The Peripateticks affirm that the First Matter was formless, and had an aptitude to receive any form of a natural body.

But the more secret Philosophers, which have peirced into the inmost closet of Nature, they confess that the First Matter contains all forms in it, and that all forms of all natural bodies are deduced forth of the bosom of it as forth of a rich store-house; and that it communicates life to all lifeless things, and actions, and faculties. Therefore seeing the case stands thus, it is not pertinent to the First Matter to receive forms, which needs none, for it possesseth the actions; but rather it belongs to the Elements, which are in the place of the Second matter. This the Philosophers call the Secundary Cause, because it is requisite for the form; as for the end they call it the Cause, sine qua non, because without it nothing can be made. The Philosophers call it a being in power, in the doctrine of the causes or principles; because that afterwards it is diduced and brought to perfection and act by the agent. But our First Matter and interiour form doth inform, perfect and determine this matter or secundary cause; whereupon it is called the Informing Act, and Perfection. This form doth constitute and de∣termine the Second Matter in a certain proper degree of being, so that it gives unto it essence and actual exi∣stence. From hence it is called the Constitutive and Specifical Essence, for it separates and distinguishes one thing from another primarily and essentially; hereupon it is called the Difference. But that I may contract the sails, for I will dispatch in few words. The Peripate∣ticks call the First Matter a mere passive principle or be∣ginning, and they annex a reason, because it suffereth and subjecteth it self to be prepared and informed, no

otherwise than if Wax should be informed and figured, sometime with the shape of a Dog, sometime of a Lion. Which description agreeth to the simple, common and absolute Elements, and not unto the First Matter of the Philosophers, seeing that our First Matter respecteth the Compound actively, and not passively.

Therefore the reasons being collected and alleged,* 1.2 we affirm that the First Matter of the Philosophers is the interiour form, the beginning of life, the fountain of motion and actions, the author of fruitfulness, the go∣vernour of generations, transplantations, and of all na∣tural actions, by whose means and benefit the repug∣nant and contrary Elements are united by the concor∣dant law of Mixtion. Again, the said Elements being corrupted and destroyed at the finished times, never∣theless there remaineth in this Matter the beginning of life, the root and form of the thing, in such power that it excelleth the common qualities of the Elements.

CHAP. V. Of the Native or In-bred Heat.

THose which are little conversant in Philosophy, and cannot as yet apprehend the unaccustomed manner of speaking of the Philosophers, they altogether contend about the Name; if that the name of the thing be suppressed, forthwith they suppose that the thing it self is quite overthrown. For the removing of this opi∣nion, all those are to be inferred which make something for the perspicuity and facility of the excellent and noble thing. Amongst the rest first of all In-bred and Native Heat offers it self unto our consideration, as also Spirits, and first-begot Humidity, and Nature, which are of a more lofty consideration. It is a constant and ratified sentence amongst the Philosophers, that all li∣ving

things live because of the heat included in it: and by the benefit of it they attract aliment and do perfect it, and therewith are nourished and augmented, and do pro∣create their like. Furthermore, living creatures by the benefit of this heat are affected with sense and motion; and by how much these works or creatures are more per∣fect, by so much they have a more abundant force and substance of this heat. The living bodies of this inferi∣our Globe are divided into three orders, Animals, Ve∣getables, and Minerals; though many have denied life to be in any Mineral, notwithstanding they have shewn manifest signs of life unto those which have more dili∣gently searched their work-houses or mines. Where∣fore Aristotle hath truly delivered that life is contained by heat, and that neither Animals nor Plants could live without heat. Again, he defining Death he opposed not cold as a contrary to heat, but extinction, which is a privation of heat. To which also Hippocrates ascribeth all the actions of the whole Animals: he also affirmed that all and most diverse faculties are absolved and per∣fected by the benefit of this heat at fit seasons and places.

Philosophers searching the nature of this heat, they have fallen into strange errours in that they did not di∣stinguish the ethereal and celestial heat from the ele∣mentary heat which is in all things, rising from the mix∣tion and temperature of the Elements; but this is fruit∣less and void, or a companion or adjunct-embassadour of the thing compound. But the natural or vital heat is altogether alienated from the conditions of the Ele∣ments; whereupon they called it Celestial and altoge∣ther Divine. Again, any man may easily distinguish and discern the vital heat from the elementary heat in Plants and cold animals, as in the Poppy, the Lettuce, the Mandrake, and the Serpent, which being exceeding

cold in their temperature, it is certain that they do not live by this, but by sole vital spirits and heat. Again, they brought it into controversie whether heat, which is the worker of life, be a substance or an accident. Lastly, after much contention of words they concluded it to be an accident, but yet altogether celestial and divine, as the light or the heat of the Sun is, and every other vir∣tue or power conveyed from the Heavens unto the pre∣pared body. They also affirm, that that nature or form which consists in the matter, by the mediation of the spi∣rits or heat to be altogether one substance, and that wholly celestial and divine, not participating at all of the Elements. The later is beaten upon and vulgar amongst the more secret Philosophers, but they have not received the first. But because Philosophers do in∣treat of vital heat, they do not consider it as an accident, but they comprehend together the in-bred spirits and the radical matter; that is, the native humidity in which the heat is seated, under the name and appellation of heat; for truly every thing may be found forth by it self.

The cause of this errour is because they have not known the original of forms; which thing we wil de∣monstrate and explain more amply and copiously in the Chapter Of the original and differences of Forms. The* 1.3 more profound Philosophers have called this Vital Heat the Internal Sun, the Internal Element, and the Mineral Sun, in which all the grounds of Nature are contained. Arnoldus de Villa nova, in his book of Conserving youth and deferring old age, the third chap. he consirmeth it in express words, saying, That which hath not an equal, is the Mineral Sun. And wise men have compared the prepared body to the natural heat and sound youth; for which similitude the wise men have used to call this heat by the name of an Animal; for vital Sulphur and

radical humidity is the store-house of all Nature, for by the onely power of it all the cures of all diseases may be accomplished. Galen being adduced by the notable and wonderful power of the actions, in the second book of his Art unto Glauco, he calleth the native Heat the Substance of the faculties and vertues; which thing he doubted much in another place concerning the substance of Nature and the Soul. Aristotle, in the second book of the Generations of Animals, the third chap. ascri∣beth all the faculties of all natural things to this vital heat in these words, There is something in the sense of all things which causes the seed to be fruitful; namely that which is called vital heat; not fire, for it is not any such faculty, but the spirit which is contained in the seed or foamy body, and the nature which is in that spirit in proportion is correspondent to the element of Stars. Plato, which came nigher to the shut gates of Nature, called this heat or spirit the Defence of the form; which heat is incident in Animals and Plants from the origi∣nal. He also writes, that from this universal spirit of the World, which alone consociates and conjoyns the soul to the World, and contains the virtues, that it was thereby caused and conserved; for it comprehends the* 1.4 seminal reasons and hidden proprieties of all Procreants; it filleth all, and it is diffused through all, and it is pro∣pagated into all Animals, Plants and Metalls; and these as it were of the green wind of Sulphur.

Concerning the native or first-begor Humidity, there* 1.5 is required an accurate distinction of the Humours in every natural body, for the attaining of the true know∣ledge thereof; seeing that there is one humour Elemen∣tary, another Alimentary, another Native or first-begot; and that there is much difference of them. For the Elementary and Alimentary humidity do differ much from the Native and first begot humidity in the substance,

essence and nature. The Elementary humidity is a wa∣terish humour, by which (as it were with glew) the dis∣sentient and repugnant Earthly parts of the body do co∣here and are united; and this is common to all things which are generated by the commixtion of the concrea∣ted Elements.

The Alimentary is that which is attracted spiritually* 1.6 of the mechanical Spirits existing in the parts of the bo∣dy, and is exhibited or communicated to the body for nourishment or aliment; which humidity all Individual things, namely Vegetables and Minerals, both greater and less, which lie occult in the Centre of the earth, at∣tract, untill they come to the predestinated limit or tearm of their continuance. Afterwards the Planet cea∣seth* 1.7 and forsaketh the compound, as the Philosophers affirm; in these the Spirit ought neither to serve for sence or motion.

The Native or Inbred moisture (which is also called the Vital moisture) is called of the Philosophers the quintessence which may be extracted from all living roots. There inhereth a matter representing Oil, which is the subject of Heat and Spirits; it is also indissolvable, from which natural spirits and vital heat floweth as forth of a seminary, and perfuseth the whole living body, from which also the strength and firmness of the parts arise.

This fat humour which is very like Oil, is not fat with* 1.8 which we see many parts of the body covered; but it is other fat very much different and aery, which flyeth the sight of the eye, nevertheless it may be distinguished by art and industry; and this is the Original both of spirits, and inbred and Native heat. It is also the first substance, which they call the First-begotten moisture, for it is the first, and common to all living things in which the spirit perfused with heat primarily and by it self consists, so that neither of them can endure long without the help

and vertue of this humour: for there is such an agreea∣ble conspiring harmony and continual affinity amongst them; so that they work mutually, neither can any of them effect any thing being destitute and deprived of the help of the rest.

The Radical matter is as it were the Original and nou∣rishment of the Heat, for the heat is sustained by the be∣nefit of it. This Heat is as the principal efficient cause, the Humidity is subjected to the heat in the place of the matter, and suffereth more, from which we may at the first behold as it were in a glass, that the Native heat is the Radical moisture perfused every where with inbred spirits and heat.

And this is the whole substance of the sounder Gale∣nists (as they call them) of the which we have suffici∣ently spoke. Now it followeth that we handle of Nature.

CHAP. VI. Of Nature.

PLutarch a grave and learned man saith, that the knowledge of truth is so amiable and delectable, that our very being and act of living was given unto us for the knowledge of the truth. Seeing therefore that it is elsewhere firm and stable, but especially in Philosophy it is judged to be ratified, firm, constant and stable; therefore (I say) it is to be weighed more deeply in our judgments, lest that we be thought only to follow the shadow of Nature, the image of light being left behind our backs: and also lest that the inquisition of truth be∣ing posthibited, we do fall into errours which cannot be avoided, and so make our selves unwotthy of our life and office. Certainly if we consider Aristotles Philo∣sophy, and the difference of the Nature of things, and

examine this well in a Philosophical ballance, Aristote∣lians will seem unto us to be like Children which hold nuts in their hands, but yet they are ever busie about the shells, and never taste the kernel. First, we will bring the definition of Nature into light, that it may throughly be understood of us.

Nature is the beginning of motion and of rest, in that* 1.9 thing in which it is primarily and by it self, and not by accident.

What doth he mean by this definition of Nature? for it makes nothing for the knowledge of the very substance of Nature. For though thou say unto me that Nature is the beginning of motion, or that which moveth all things: nevertheless it remaineth as yet unexplained and defined what the substance of Nature, and what the essence of the Movent is, from whence all actions pro∣ceed which are comprehended under Motion. But these are the subtilties of the Peripateticks, by which they bring counterfeits unto others: but let us let them pass lest we be thought to contend with shades and ghosts; and let us convert our speech to those which have searched forth the very essence of Nature, and have contemplated the very truth thereof, and have as it were handled it in their hands, and seen it with their eyes; with whom we profess that the substance and essence of Nature is Native and Inbred heat, which before we have described. It hath conformed and augmented Animals, Vegetables and Minerals from the beginning, and as it were nourish the cause of all natural effects. Therefore Nature, as likewise inbred heat comprehends three things, namely Radical moisture, Spirits, and Heat. All these ate generated of one seed, and at one genera∣tion. This is that Nature in which the seminary causes of things are secretly contained. In which the Philoso∣phy of the Platonicks triumphs.

Aristotle and Galen and their Sectators which writ the precepts of Natural Philosophy, doubted not that there was a certain Nature with us, and that well known, and that which all conclude to be the vulgar principle of Philosophy, which neither ought nor can be demonstrated, which only we comprehend in mind and understanding. Galen brings Hippocrates to confirm this in the ninth Book of the Opinions of Hippocrates and Plato. Hippocrates durst not affirm what the sub∣stance of Nature is in the conforming and governing of us, and that it was the workman and cause of us. But Galen durst in his Book of Diet, where he saith, that Fire* 1.10 can move all things generally, and that Water can nou∣rish all things, and that these two things are sufficient for all things and for themselves; but neither of them separately is sufficient for it self or others; in which words he manifestly declares the essence of Nature and the substance thereof; in that he signified Nature by the name of Fire, which moveth all things universally; He calleth the essence and substance of Nature Water, which nourisheth all things wholly: for it is received from the more profound Philosophers, that all natural bodies are nourished by this natural Balsam, though not pure but mixed with diverse impurities; so all nutriments are spiritual and humid after the similitude of seeds, which in the beginnings of generations must be spiritual and humid. But he expresseth his mind more plainly by much in these words, These two are sufficient both for all others and for themselves, but separately they are neither sufficient for themselves or others. What mea∣neth he almost by this divine Oracle? but that these two Fire and Water, that is, Nature and Essence to consti∣tute all natural things, from which they have their name. But separately they are neither sufficient for themselves nor others; that is, neither Fire without Water, nor

Water without Fire, or otherwise neither Nature with∣out Essence, nor Essence or substance without Nature can subsist. And this is that which the Philosophers call the hot and humid temperament of all things; Namely, to continue in their state, though (perchance) that one thing amongst the rest do prolong the life for many years: So that many have supposed that it was not able to continue or consist, seeing that continually with∣out intermission of time, the humour is consumed by the force of the Heat; so that in a short time the Heat re∣maineth single in the place of the hot and moist tempe∣rament, and at last it is brought to a hot and dry tempe∣rament; Again, the humour being consumed and wa∣sted, and the Heat being destitute of aliment, by little and little it fadeth away, and driness altogether succeeds; and also the heat being dis-jected and cast forth of it, and diffused abroad very much, it begins to decay and co∣rupt; and so the dry and cold matter is left which is held to be the last of all. For the vital spirits whose force is fiery, do consume nutriments and aliments hourly; so that there is need of continual restitution, mixtion and composition; therefore it is most truly said of Hippocrates, I find (saith he) that we are nourished from those things of which we consist, and that by them generation and nutrition is continued. From hence Ali∣ment is named of Paracelsus seed, because in all ali∣ments there is the Balsam of the animal. Whether doth Gaeln make Hippocrates the chief in his folly or no? Let us (I pray you) pardon Galen, for he is ignorant of the Spagirical art, and hath never attained unto the se∣crets of Hippocrates, whereby it is come to pass that he hath left the Essence of Nature untouched and uncom∣prehended. As likewise he was ignorant of the forms of things, and therefore he could not obtain the forms of things from their bodies.

For the confirmation of this, namely, that Hippocra∣tes understood by the name of Fire Nature it self, we may bring the testimonies of other Philosophers, lest that we be thought to depend on the authority and judgment of one man alone; though that the testimony of Hippocra∣tes, being an excellent Philosopher, might abundantly suffice us. Paracelsus also in his book writ of the Gene∣ration of Natural things, so also in his book de Electro, he calleth the Soul or Nature by the name of Fire; with whom Fernelius Alanus consents in his Sayings which he hath consecrated to posterity, he calleth Nature by the name of Fire, of Wisdom. Alexander a Suchten calleth Nature by the name of Living Fire. Raimundus Lullius calleth Nature the Living Fire of Nature; so also he cal∣leth Living Fire by the name of Nature. Geber the Prince of Philosophers calls this Fire of Nature the Incombu∣stible Sulphur. Paracelsus in his first book of the Se∣crets of Creation calleth this Fire by the name of Middle Nature; and forthwith in the same place he annexeth some few things, and calls it the Nature of Viridity or Greenness; for this is the blessed and happy Greenness which makes all things bud. This is the Green Lion of the Physicochemists, to the which Paracelsus ascribes all the cures of all diseases in his book de tincturaphysi∣corum. The ancient Author in the Apocalyps of the Spirit of the secret world, amongst the rest he affirmeth this celestial spirit (the Heaven) to exist in a waterish body more than perfect and clarified: he affirmeth this to be the inferious Heaven, whose sparkle is the Alcool of wine, which is spirit, water, and fire. This is that which is so much commended of Paracelsus in his wri∣tings; as also of other great Philosophers of notable wits affirming thus, The Fire and Azoth are sufficient for thee; which are the great mysteries of Nature, as Paracelsus speaks in his Archidoxes.

In this place I have communicated and opened the gates of Nature by these which are said very benignly; I might also bring more without envy, but that it is a caution in the laws of Philosophy, That there be some tedious things left for the Scholars. Concerning the ci∣ted place of Hippocrates, Hippocrates explains himself in his first book de diaeta, which may fully certifie what he meaneth by the name of Fire; for (saith he) either Fire hath distinguished (in the generation of Man) three cir∣cuits diverse in faculties, yet conspiring both in vardly and outwardly by a mutual society, which have circuits in the cavities, which are workhouses of the humours.* 1.11 They relate the power, motion and maturity of the Moon; but those which absolve the resolutions out∣wardly, where the more solid members consist, do imi∣tate the properties of the Stars, which do consist in the midst, that is, in the heart; they contain the nature of most forcible fire, which is present without and within through all the parts, and hath dominion over them all; and it in secret silence is not perceived by sight nor feel∣ing. In this fire, that is in the Stars, the soul of this middle revolution, understanding, prudence, augmenta∣tion, motion, diminution, transmutation, sleep, watch∣ings, are secretly contained. The spirits being there me∣chanical workers, are ascending spiritual bodies, and they are the immediate instruments of the actions, and have roots. In the same book he hath described the fa∣culties and sciences of this Divine Nature. Hippocrates saith that Nature is the governour of men; this causes the attractions of the elements, the mixtions of the parts, dispensations, conspi••ations of those which agree, the expulsion of those which disagree. This is that which expells, which attracts, which gives and receives, and which proportionateth less things for less places, but greater things for greater places; and this it doth by

altered and well-tempered mixtion. Furthermore, Or∣pheus calls Nature (as it were) a thing adorn'd with the Laws of the Fates: which word Hippocrates uses, for there is a Law or Reason grounded in the essence of Nature, and it is that essence which impells, moves and governs all things; and, because it is in bred, it per∣fects the decrees more sorcibly. Because of the diverse in comprehensible gifts of Nature, Hippocrates said that Nature was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, taught or instructed of none. This is the Light of Nature: this is the Predesti∣nation of Paracelsus, in which he deservedly glories that he knew it wholly and perfectly.

I say, this Nature is the Vegetable secret of Nature, the vigour or efficacy of the name, the fruitful vertue of the light, which is of a perfect body, the bright force of Sulphur, the hidden virtue of the Heaven, the most pure la••p, the fire of truth which cannot be attained, the ensigns of a living form, the flower of Nature, the house of tincture, and the noble branch.

CHAP. VII. Of the Soul. What the Soul is, and the substance of it.

ALL living bodies, inasmuch as they live, whether they be contained in the bosom of the Elements, and live obscurely, or they live manifestly, (I say, all these) are compounded of three parts, namely Soul▪ S••irit, and Body. The Body and Spirit may in some sort be sought forth by sense; but the Soul and the essence of it, seeing it flies sense, is obsecurely and too darkly known; for it is no obvious or easie thing to attain thereunto. Wherefore the understanding must appre∣hend it from the operations, functions and effects ari∣sing from thence, conspicuous and objected unto the sense, even as every occult cause is to be enquired and

sought forth. These are Aristotelical and Galenical opinions taken from the same ground. They endeavour to proportionate the anatomy of Troy by Geometrical partitions and figures, but in vain. Thus they define the Soul. The Soul is the beginning and cause of the functions of a living body. Or the Soul is the perfecti∣on of an Organical body. Seeing that every living body is forthwith an Organical body, every thing that giveth it life and causes the vital actions, is to be judged to be the Soul, which is the perfection of the whole.

Furthermore, seeing that they can no other way know the essence, they leaving the obscurity of essence do pass unto the proper functions of it, which are more ma∣nifest, and they attain knowledge from the differences of the Soul; so they define the Soul to be life as from the proper functions of it; and from the differences of life they make certain kinds of the Soul, and so they com∣prehend in their mind three differences of living things, namely, Natural, Sensitive and Intelligent: because that some bodies do live by the benefit of sole Nature, others have Sence, others are induced with Reason and Understanding; as if Sence and Reason were not aswell natural, and have their foundations in the very essence of Nature; which thing Hippocrates expresses manifestly by a luculent testimony in his first Book de diata.

And these differences of living things are not to be ascribed to their functions, faculties, sciences, gifts and interior signatures, but rather to the Essence of the Soul. Here you may see the calamity of Aristotle and Galen, which are fallen, and do cast themselves headlong into very foul and unfortunate errours by their subtilty; for they do attribute that to the faculties and functions of the Soul, which are to be attributed to the very Essence. But they may say that that which is natural in Plants is a Soul, from which we say that Plants are animated

though they be not animals; and that Sensitive faculty which governs and directs brute Beasts is also a Soul, which doth not only make them animated, but also ani∣mals. Lastly, there is none which will say that the In∣tellective faculty of man is not a Soul. These Souls are so severed and distracted that neither the Intelligent Soul of Man is a Sensitive Soul, nor the Sensitive Soul of a Beast is a Natural Soul. So that Man is not Beast, nor Beast is a Plant, otherwise there would be great confu∣sion of the kinds and natures of things. To whom I an∣swer with Hippocrates, Of what kind the sciences and gifts of the natural spirits of the Soul, of the hot Fire, are, there are such like signatures or sealings exprest in the bodies, and the whole ornature or comeliness of the whole bo∣dy is contained in the anatomy, that is, in the Soul, for the Soul is the cause or beginning of the organical body, for from this the body is caused; by the vertue and power of it, the elements and principles are mixed, augmented and changed from spiritual into bodies having their fi∣gures, magnitude, colours and such paintings (that is) signatures agreeable to the Soul, which make much for the absolving of the pre-ordinated functions and offices. Hippocrates doth illustrate the unity of the Soul by an excellent testimony in his Book de diaeta, saith he, Male and Female may consist together, and each one consti∣tute other; and he addeth this reason, because the same Soul is in all living bodies, but the body of them all do differ. Therefore the Soul is the like as well in a greater as a less (that is) in an infant as one come to years; for it is not altered neither by Nature or Necessity; but the body is never the same either by Nature or Necessity. Now it is separated from all, otherwise it were commix'd. Here he calleth the Soul the Root and the vital begin∣ning, because this thing is common to both Sexes in all kinds of animals, therefore they may consist together.

Again, the Male and Female are rooted in the same root and mutually propagate themselves; for the Souls which are vital beginnings, and the radical tinctures of things, are stable and perpetual, not subjected to mixtion; therefore they persist the same and altogether like them∣selves,* 1.12 whether they be in less Individual things (that is) in weaker and unfirmer, or in greater (that is) in more stronger and firmer.

The unity of the Soul being thus demonstrated, I call the Soul Vitalspirits, the Chorionium of Paracelsus, the Powers of Hippocrates, Spiritual and Vital powers, Tin∣ctures, Vital qualities, which being dispersed through the whole anatomy of the living body, nevertheless they are concentred and united in the more principal parts, which communicate true essence to the body. The Essence of this Soul though it be obscure and unknown of Aristotle and Gallen, nevertheless it is perspicuous and manifest enough to us; for by the industry of the workman it is subjected to the eye, which we call the Native liquor, the Radical moisture, the mystery, the mean of the Soul, the golden vigour of the Soul, the flowr of the Soul, and the efficacy of the spirit in the elements, which we call Jupiter in heaven, Juno in the air, Nep∣tune in the water, and in each of the parts of these the An∣cients have called it by divers names of the Gods.

Notes

• * 1.1

  The Sub∣ject of Phi∣losophy.
• * 1.2

  The Ele∣ments are vestiments of the Prin∣ciples, the Principles are the ve∣stiments of the First Matter or Form.
• * 1.3

  The divers▪ names of Vital Heat.
• * 1.4

  The Seed of every thing, and the power of Procrea∣ting.
• * 1.5

  First-begot Humidity.
• * 1.6

  The spirit are ••o 〈◊〉〈◊〉 ed for di••••e∣rence or di∣stinction from va∣pours or mists, which are called spirits.
• * 1.7

  Every nu∣trition or nourish∣ment is spiritual, or it is made by the spi∣rits. From hence is the dewish moistening of the Mi∣crocosm.
• * 1.8

  Of the Mi∣crocosm.
• * 1.9

  Aristotle in the second Book of Physical au∣scultations▪ cap. 1. Josephus Mi∣chaelis in his Chemical apolygy. p. 21. The Nature of every thing is no∣thing but the Com∣mande∣ment of God, by which all things are that they are, and do that they are com∣manded to do. At his b••ck the Ele∣ments ob∣serve the prescribed Law, and the Heaven and Earth do obev. The sub∣stance and essence of Nature is inbred heat.
• * 1.10

  Hippocrates under∣stands by the name of Fire, Na∣ture it self.
• * 1.11

  That is, in the Bowels which serve for nutri∣tion.
• * 1.12

  The natu∣ral descri∣ption of the Soul.