Philosophy reformed & improved in four profound tractates.: The I. discovering the great and deep mysteries of nature: by that learned chymist & physitian Osw: Crollivs. The other III. discovering the wonderfull mysteries of the creation by Paracelsvs: being his philosophy to the Athenians. / Both made English by H. Pinnell, for the increase of learning and true knowledge.

THE Admonitory Preface OF OSWALD CROLLIE, Physitian: TO The Most Illustrious Prince CHRISTIAN ANHALTIN.

COURTEOUS READER;

ALTHOUGH the Romans extolled Angerona, and the Grecians admired Hapocro∣tes for their silence; and all the ancient Philosophers, by the example of Actaeon, have strictly forbidden to prophane the Secrets, and rashly to prostitute the Treasures of Nature to unworthy and filthy minded men: Not∣withstanding seeing our Heavenly Father who

is that Sun which richly preventeth us all with his gifts, shining on all alike (for he commu∣nicateth his light, without respect or envy, to the good and bad, to the thankfull and un∣kind) We are bound to immitate him whose Children we ought to be, and of all other, they especially who by his gracious mercy are brought back and recovered from the dark Labyrinth and Circumference of toyle and er∣ror, to the plain and clear path and Centre of Rest and Truth. Wherefore I thought it not good by a kind of inhumane ill will, any lon∣ger to hide as in a Napkin, the Talent com∣mitted to me by the Father of Lights, by an impious silence; since the Gates of Wisdome ought alwayes to stand open to ingenious men; though the doores of the Muses have never been unlockt, but envy hath indeavou∣red to shut them again. It is, doubtlesse, a most civil and humane Office, willingly to in∣struct and guide our erring neighbor, and to keep him in the right way who is already in it.

Upon which account, Friendly Reader, to the praise and glory of the Divine Majesty and bounty (whose Instrument or pen, at least, in the publishing hereof, I both desire, and hope to be, who am far lesse then all his mercies and benefits bestowed upon me) and also for the profit and advantage of my neigh∣bor in the study and profession of Chymistry, I doe here out of the most deep secret of my heart, set before thee two of the most excel∣lent

Spagyrik Mysteries (whose preparations, after the mistakes of expence, time and labour, have all of them been first proved by my own handy experience) which neither by report nor ancient Records, I could yet understand that they have together and at once been pub∣lished unto this very day. It hath ever been far from me to overcharge the Reader with trifles and falshoods, whereof this Age (the scum and dreggs of the world) is very fruit∣full; much lesse to fill up a huge Volume with the copies of large Receipts (though I have many lying by me, which with great la∣bour and paines I have got together) with which hodg-podg-Physitians are already so intangled and overwhelmed, that they are al∣most prest to death under so heavy a weight of their Receipts; but those things which for the space of almost twenty years, in many troubles and painfull peregrinations of various fortune through France, Italy, Germany, Hun∣gary, Poland, Bohemia, by unwearied dili∣gence and exact examinations, I have obtain∣ed from men of greatest learning and experi∣ence in Chymistry, partly by intreaty, partly by purchase and permutation (to say nothing of those things, being not a few, which by the blessing of God upon my endeavours, I have found out in the practice of Physick) prefer∣ring the publick good before my own private advantage, being moved also by Charity, Christian compassion, and the necessity of sick people, according to my trust in the pro∣fession

and practice of Physick, I would first take my eyes in my hand, as I may so say, and by the help of Vulcan search and diligently examine the chief and choycest things, before I would commend them to publick use and profit, that so the Children of knowledge, those searchers out and lovers of Truth may attain that at a cheap rate which hath cost me dear the learning, viz. not fallacious opi∣nions (as hitherto in such a deale of Leger∣demain they have complained of) but the truth it self so long desired, by many experi∣ments most certainly found out and known. So that many things after the revolution of the Platonick year have been returned gratis, and with usury to their owners, whole and en∣tire, and far more compleat, which before I had from them ragged and torn at a great rate. For many, whose rumor of many hid∣den secrets inticed me unto them with much difficulty of travel, and no small expence, their very presence or sight of them much abated of their report, as it often falls out in such ca∣ses; so that those things which they bragged of as great secrets, seemed to me either com∣mon, or so faulty and defective, that the im∣perfection of their many descriptions, was to be made up by me, being all reduced into one onely, and that same first proved by my own Chymicall triall. Also by exchange to their advantage (according to that common Chy∣micall custome, Give something, and take something) comparing my studies many times

with theirs, in our Conference they got an Egg for a Nut, which when I had crackt with long and fruitlesse paines, I found at last no∣thing but a worm-eaten kernel, or instead of a kernel I got only husks and shells.

Hence it comes to passe, that without Na∣ture's Vulcan, which the Poets commend as the most true Inventer and Teacher of Arts Mysteries, the greatest part of them (without offence to those great men be it spoken) who have written in our time of the more secret Spagyrical preparations from other mens re∣lation & not their own handy experience, they have brought this fruit to the Students in Chymistry, that for the most part after great cost bestowed in vain, they have in the end ascribed to them the cause of their lost labour, and long spent time.

That it is so, they will easily acknowledge with me, who not content with my example and others losse, had rather be made more wary by their own experience, and examine the like things again by the help of Pyrotech∣nye, or the Art of Fire and Chymistry; as many things are spoken of which are never done, so many things fall out between the Theory and the Practice; which he shall find to be so, who desires to make anothers expe∣rience his own, and be deceived by them who have been deceived by others; therefore in this study no man is further to be believed, then as every one findeth by his own proper experience, handling and seeing by the due

approved triall of fire, which discerneth and separateth that which is false, from that which is true.

And because according to Aeschylus, Not he that knowes many things, but he that knowes those things that are most profitable, is to be accounted a wise man, I had rather present but few things which are rare and choice, considering that of Damascen, Let thy Medicines be few, whose vertue and ope∣rations thou hast often tryed. Howbeit in this paucity or fewnesse of Medicines, I dare con∣fidently affirm that in all the riches and plenty of Nature, there doth not lye hid any more choyce and efficacious, then these chief se∣crets of the more hidden Medicines here of∣fered, except only that universall and most fa∣mous Medicine which the most ancient wise Philosophers had from the beginning of the world, and have extoll'd it as a miracle to their just and lawfull Heirs; for that which is good is not alway to be found in that which is great, but that which is great in that which is good. He that devoting himself to Philosophy, shall sincerely and as he ought come to the inner rooms of Nature by a holy assiduitie of pre∣parations, joining thereto a diligent contem∣plation of naturall causes, and withall shall re∣fuse no pains and difficulties to get experience, by the industrie of his handie work he shall (if the grace of the most high favour be infused into him) bring forth far greater things out of this open bosome of Nature, than they seem

to promise at the first sight.

And although I have proved but some of those virtues and operations which are assign∣ed to every one in order, according to which I esteem the Medicine, as I have set down and shewed their preparations in the work it self: Neverthelesse, because in the use of Phisick I have found the chiefest part true, the Spagy∣riks, or those who know how to discern be∣tween true and false, who are well grown and exercised in Chymicall employments, I mean the Sons of Art, who know the tearms and bounds thereof, and have bathed themselves in the springs of true Philosophy, who can even by a glance and sight only make a good con∣struction and easily guesse of these things (for these preparations doe require such an Artist, and not one of a froward and sottish disposi∣tion, who have nothing to doe with the com∣mon rabble of Alchymists, because of that unworthy reproach and slander (i. e.) The errors of the Artists are imputed to the Art.) To the Artists aforesaid (I say) who are their Crafts-masters, there will be no scruple but that other operations also which have been proved by the long practice and certain experiments of most expert Chymists and now published in one work, will satisfie the desire and earnest expectation, by an undoubted performance of the desired effect.

Therefore the true and more profound Phisitians, who have been Divinely inspired, moved with a Samaritan-compassion toward

their sick neighbors, of what rank and condi∣tion soever, who in the fear of God also shall use these Medicines rightly prepared by their own labour, in a convenient and artificiall me∣thod, and not trusting (unlesse they would be succeslesse) as many doe, to the Sophisti∣cal and fraudulent preparations of others, they will know by experience far greater efficacies and operations by the cures they doe, then I can or ought to set down and assign, especial∣ly if they be administred according to the na∣ture of the diseased, and with the approbation of a Phisitian present; all which by Gods help Truth the daughter of time, will make manifest.

But to what danger doe I now expose my self by this publick service? What I pray is to be done in this diversity and hazard of Opi∣nions? What shall a man doe in the midst of so many carping Criticks, which cast the worst censure on the best things? I shall oppose all with the buckler of my sincerity and earnest endeavour of deserving well in the Spag••yrik profession, with which I can defend my self without fear; for this (Buckler) cares not for the proud censures of ignorant men, it will easily blunt the edge of all the fore-seen darts of the adversary, to wit, anger, evill speaking, envie, scornfull contempt, the truest testimo∣ny of ignorance.

1 The Mysticall Hermetick Philosophers who heretofore in part have pryed into these excellent secrets, will rise against me, and be

very angry with me; complaining that they are wrong'd in those things, which with grea∣test industry and long spent time have been found out and hitherto concealed in deep si∣lence; should so soon be brought to light, and made common to every one. They will accuse me for breaking open the seale of Chy∣mistry, as one that hath not been taught the close Pytha••orean silence, or forgotten the Rule of Hippocrates, which is, To impart sa∣cred things to sacred persons, in that I have set open the doores, loosed the bonds, brought the truth of Chymistry, till this time held cap∣tive in the prison of shadowes and envy, freely communicating it to posterity. But in as much as these are the heires of true wisedome, Citi∣zens of the Philosophicall Kingdome, alwayes lovers of God and their neighbor, without en∣vy, or at least ought so to be, whose heads be∣ing lift up on high, and their eyes Divinely enlightned, these shall know that in the true Cabala, Magick and Woarchadumie, there are laid up far better Treasures, to be got by them with the help of the Oratory and Laborato∣ry, I mean by asking, seeking, and knocking with unwearied paines and watchfullnesse, which Treasures are to be manifest indifferent∣ly to all in due time by the light of Grace and Nature, after the Bloody Judgement of the Son is first finished, which undoubtedly will fol∣low the Watry (Judgement) of the Father, then in the third Age of the Holy Spirit (who to make that manifest which was hid, is wont

to renew by fire) Elias the Artist, who is to restore all things, shall come: For every per∣son of the Divinity hath his own proper and appointed Age, ministry or dispensation, as may plainly be gathered out of the twelve Articles of the Apostles Creed, divided into three parts, very fitly answering to so many houres of the great and One Day, viz. The continuance of this world. And thus they wil not with me begrudge these present crums to our thankfull posterity (the beloved heirs of knowledge and wisedome) who by the light of Nature shall be skillfull in the Chy∣micks, and stirred up of God to the prepara∣tion hereof: For these Chymicall secrets will never be finger'd by those sluggish, slothfull, or sottish despisers of them, by reason of their indisposition and unfitnesse to manuall opera∣tion: As also, of the prophane, lewd, and un∣worthy Philosophicall men, there will be lit∣tle danger of their apprehending and discern∣ing these Divine revealed Mysteries, which are mingled together in a fit place, because they want the spirit of wisedome, and are not quick of understanding in these things which the wise-hearted can apprehend in few words.

2 As for the spurious and adulterous The∣ophrasteans (the worst and wickedest sort of men) they will not forbear to accuse my fin∣cerity with all outragiousnesse, being not able to indure that hereafter they may not carry their cheating impostures up and downe the Country to put them off by their feigned ex∣perience,

counterfeit friendship, disguised pie∣ty, various and vain promises at a great rate, to them that never knew how to look to themselves, and deceive others. Now as it is the artificiall craft of some who doe not pre∣sently discover themselves by their counte∣nance and clothing, while they snatch up some sentences from the society and conference of other men afterward hunt after a name of learning, wisedome, and prudence among great men, concealing their Authors; and those things which they have fish'd out of other good men by many wiles, as their fraud & sub∣tilty of a deceitful and turn-coat craft, they sell according to their custome at the usuall price, the more to distract men, much lesse doe they in a pompous shew sel their forged Cachochy∣micall and Sophisticall Arts, which have not so much as a spark of truth in them, but de∣serve to be utterly rejected; because thereby they think that their Pharisaicall skin which hideth the Fox-like and cursed mind would be pluckt off; by which means those base Impo∣stors which deserve to be made Mine-diggers, those treacherous and fame-murthering vil∣laines whose very shadow is pernicious, are wont not only falsly to accuse many innocent men of upright, vertuous and blamelesse life, but also to bring their honest and commen∣dable name into hatred and hazard. This leud and dishonest Generation, which delight∣eth to deceive and cheat, had rather have a great then a good report, and because for the

most part they cannot be famous for their vir∣tues, they will for their vices; therefore it is truly praise-worthy to displease and vex these Cheaters that are for ever banished the socie∣ty of all true Philosophers, as ignorant and unworthy of the mysteries of God, and the secrets of Nature, by reason of whom the most laudable and honourable name of true and noble Alchymistry, hath been unworthily made infamous and odious, not only amongst the rude multitude, but also among learned men, who yet have judged of others know∣ledge by their own ignorance. But what can make a man more renowned then to be dis∣praised of those most wretched Juglers and effeminate Yonkers, who are more fit for a Pig-sty, than that Spagyricall or Divinely-distinguishing Sanctuary, whose commendati∣on is oftentimes to be suspected, who never hate any but the best and most learned of men.

3 But the more single and subtle part of the Galenists, who like Nicodemus are of a milder temper, and as yet, for fear of being excommunicated by some Athenian Rabbies, durst not openly professe the truth; these with open Arms will most readily imbrace this so long look't for, and desired light; however far off be that unhappy Omen, which I pre∣sage not with any idle conjecture of mind, least after they have a full and clear know∣ledge and understanding, Envy which will certainly arise from hence, should grieve and

be troubled that these things should be made common for publick use: So that the same men afterward doe either by a counterfeit contempt more vehemently carp at them, or sometimes that they may seem to be more wise, knitting their browes, and snaffling through the nose, they will a little coldly commend those things, which notwithstand∣ing are secretly reserved for their uses, though (to such) without Gods blessing upon them. But virtue can never be found without the marks and wounds of envy, which is the inse∣parable companion of those that desire and endeavour the good of a Common-wealth: Yea Jupiter himself, whether he send faire Weather or foule, cannot please all; and 'tis the hardest matter that can be, to doe an ac∣ceptable work to an ingratefull world, these deserve pity rather than envy, till in good time they willingly deliver themselves out of the Purgatory of their own malice, which doth so much torment them.

As for the more dull and drossie sort of them, who, rejecting the truth, take error for their Companion, being altogether rude and void of all humanity, and true Philosophicall literature, these will angrily challenge and provoke this my good endeavour toward the publick, with most scornfull reproaches. How∣beit, seeing according to the Comaedian, there can be nothing more unjust then these leud haters of Chymistry, and despisers of wisdome, who are buried in the graves of their own ig∣norance:

Nor can these mens minds be in love with any high thing, being plunged into Scholasticall dirt and dust over head and ears, yea and had rather dye in their old tract, and grosse folly, then be thought to learn of those whose Masters they accounted them∣selves to be. Let no man wonder if these in∣solent and open contemners of Natures se∣crets, who tremble at the very name of Chy∣mistry, are not afraid hitherto with a proud disdain, shamelesly to scoff at this Divine Art, slighting it with a sottish and barbarous kind of arrogance, impudently abusing it with all manner of revilings, and like Dogs barking at what they know not, maliciously pursue, and mischievously abuse it, whereas they never yet so much as saluted it at the threshold. And being destitute of Divine wisedome, they have no other Weapons to fight against, and tram∣ple upon the Truth, and those Pearls cast be∣fore them, then what their Captain, that rail∣ing Binarius, supplieth them withall in defence of their sottish mind and ambitious folly: for whose rage also and Cyclopean fury there is no other reason why it should be sent to the Isle Anticyra, but (as they themselves will pri∣vately and openly confesse) their ignorance of the just and due preparation of things.

But whereas things unknown are not at all desired, and to determine of those as if we were well acquainted with them, is not only foolish, but filthy, how I pray can such Scho∣lastick Doctors, who for want of wit could ne∣ver

find the way into Natures Sanctuary, how dare they, how can they condemn the most rare industry of excellent men? And why do they so unworthily usurp the Titles and Ho∣nours of Philosophy and Phisick, and with much importunity procure the publick sti∣pends of such Dignity, if they, being convin∣ced, and at length compelled by the truth, doe no lesse then the common people, admire, as Magical Miracles, those eminent works where∣in the whole power of Nature flourisheth? Nor cease they to condemne many famous Phisitians of our time, equall to the most lear∣ned of men, who have spent all their life in the works of Art, men skill'd in the secrets of Na∣ture, yet because they have not taken upon them those most vain Honours of the world, and (as they call them) the Authorities and Titles of Doctorship•• (with which neither Hippocrates nor Galen, nor any Phisitians that we read of in their time were indowed or a∣dorned, and yet authentick too in these mens opinions) which for certain Reasons they re∣fuse, especially least they should be made to swear to the Heathenish errors of the School-Gods, against the naked Truth, and be bound by an Academicall Oath, to live and dye in them.

And truly though these personated Titles heretofore by a commendable institution were the spur of virtue, and the deserved reward of Learning, yet now adayes, especially in Phi∣sick, they are bestowed either through flattery

or bribery, upon many who are altogether unworthy of them, who (I speak not of those who obtain the true Titles and Bayes of their, Degrees by their deserts in Learning) being to make experiment of their studies for the first two or three years standing, they have found the brittlenesse by the losse of so noble a vessel, proceeding according to their me∣thod whereby they excuse all their errors, whether the Patient live or die. At last in the fourth, fifth, and following years, they come to consider the insufficiency and shortnesse of all their great skill in Phisick, both from the stain of their credit, and sting of their consci∣ence, and then not without cause they may question whether Galens Axioms (as he wri∣teth) doe any more concern us, then they doe wild Bears and Bores, and whether his Method of Phisick, wherein this Age so much triumpheth, hath any good foundation, being not supported with any Authority of Antiqui∣ty, for they are Ocularly convinced that the end doth not answer his beginning in the great Cures of Diseases.

And whereas they lightly esteem the Lear∣ning of other good men, not knowing that the Art of Phisick is so immense and large, that we may well account it as a very great blessing if (which is sufficient) we attain unto it even in the beginning of our old Age, although they plead in defence of their sloth and idlenesse, that they need not take any more paines for further knowledge, having

the benefit of other mens labours and observati∣ons, yet when they shall disclaim their pernicious arrogancy, wherewith they proudly endeavored to disparrage men far more able then themselves and nothing desirous of popular applause and vaine glory; they will then see a necessity to begin all a new againe, and that they ought to become Schollars and servants, not Doctors and Masters of Nature, if so be they would de∣fend their profession for the time to come with credit and honour, and avoyd the disgracefull taunts of their ignorance and coveteousnesse a∣mong the vulgar.

How many of this sort of Phisitians have come with their gray haires complaining unto me? who with unfortunate frowardnesse have fruitlessely spent the greater part of their time almost in the common toyes of School-vanities, and in Phisicall notions, nothing at all availing to the effecting of their cures; like those that feed on Crabs and Crevises, they find much shell but little meat: But being allured with the sweetnesse of confessed Truth, they have hearti∣ly repented of those wild wanderings, after they have come to a serious, though lateward knowledge and confession of their errours, follies, and false perswasions, having first cast a∣way Opinion and Scorne the lets of learning. They have not blusht in their old age, even when all hope of recovery was past, to put off their old skin, like the wise Serpent, and putting on a new one, to become Schollars of Chy∣mistry, and spend the rest of their dayes with

those Secrets which are both in God and Na∣ture.

For it is a lovely thing for old men to study Wisdome, and with Diogenes, not give over the Race that they are running.

And next after the great book of Grace, wherein the eternall health of our soules consist∣eth, more diligently to pry into that other also of Nature, treating of those Secrets which re∣spect our bodily health, not passing by without taking notice of those choise treasures of Nature, wherein the most High hath laid up medicines for our greatest and worst diseases.

But least by any unhappy mistake they should die, and be buried in the dead shadows of meer outsides, or the externall Galenicall qualities, they have built a stately Structure and a Temple as a most honourable monument to their old age and Nature: Out of which next to the more clear knowledge of the Creator (unto which they have attained as well by the sedulous search and admiration of the works of God, as by their laborious examination, and Phylosophi∣call sequestration of the Creatures, or Naturall things) they have obtained also this excellent fruit of their labours, watchings, time and expe∣riences, viz. That when they shall be sent for to the sick (where not many words to dispute, but much skill to cure availeth most) they may come as well experienced Phisitians, not preten∣ding now to study that disease which they intend to patch up with some outward flattering plai∣ster; to wit, making a great shew of much adoe,

with a multitude of frivolous services, and sugu∣red words to cloak their simplicity, sneaking a∣way and giving the slip to the disease, discoura∣ging the Patient with the difficulty of the first and chiefest performances, as the common sort of proud conceited Phisitians use to doe, insinu∣ating into the richer sort for base gaine, but al∣together slighting others of meaner fortune.

Moreover such is the basenesse and malice of some of this ribble rabble, that with swelling words they vilifie, slight, condemn, and every where forbid, as poisonous, those Phisicall Se∣crets, and inventions of (Chymists, which they call) Collier-like-Phisitians, notwithstanding they have a secret and subtle desire to learne those things which they hope to use with success and profit; yet they in the mean time challenge to themselves the due praises of the true Author, robbing the Inventers of the Art, and their Be∣nefactours, of their deserved honour by a men∣dacious and inverted theft, that they might more handsomely and with greater oftentation use those medicines which they have got with such craft. To these A pule jan Bravadoes, whether they put on the Lyons or the Foxes skin, admis∣sion to the Bath of Diana is not to be granted, because Pythagoras forbids to put our victualls into a close stool; nor should we bestow our choicest herbs on such as rudely rush into the Chymists garden, seeing brambles and thistles will serve their turne: But since the calumnies and reproaches of leud and ignorant men are, in the opinion of the wise, not to be regarded by

heroike spirits, and the flye never falls into the seething pot, the more humane and civill incli∣nations also of some make me expect better things; the unjust hatred of Truth being laid a∣side, and violent Censures abated, wherewith some have endeavoured to make such gifts of God suspected and hated by poor and rich: I would not that good men who are innocent should any otherwise have tryall of the losse then as it is due to base ingratitude; no•• would I for the unworthinesse of some shut these doors against those that seek after the true and Anci∣ent Phisick, who are seriously considering and daily hammering out the Ancient knowledge thereof, seasonably forsaking their errours, and without envy or evill speaking, give place to Paracelsus according to his desert in practice and preparations.

Now because the abundance of accusations is often troublesome, and suspected of the Judge, yet because of the worlds wickednesse, where iniquity aboundeth, and the charity of many waxeth cold which ought to be more fervent in Christians toward their brethren, these things here mentioned in this place, and in these times, may not be at all judged superfluous or beside the matter in hand; neither will this Discourse offend any holy and Learned Phisitian, which I intend onely against those proud, envious, igno∣rant vassalls, who oppose the Chymicall verity against conscience, to the reproach of God and Nature, and to the hinderance of the Common good.

But before I come to describe the Remedies I suppose it will not be altogether lost labour, if first by the assistance of the great God, I handle some things in this Admonitary Preface, which with greatest intention of mind, and most dili∣gent scruting, are to be explained by a Philoso∣phicall Phisitian. Viz.

[ I] What that Phisick is which cureth mens disea∣ses, and few Phisitians know it. Whereunto is added a perfect Philosophicall Description of the little World Man, almost forgotten and un∣known.

[ II] Where that True Phisick lyeth hid, and may be found.

[ III] That it is to be fetcht out, and prepared truly, by fire.

[ IV] With what vertue, and after what manner, that Phisick worketh on mans body, and expelleth his diseases.

[ V] What manner of Phisitian that Phisick doth require for its Minister.

[ VI] Of the universall and chiefe Medicine or Phi∣sick of the most Ancient Philosophers, commen∣ded of many, possessed, yea seen, or believed of very few.

Some thing in defence of the published Truth, as an Epilogue or Conclusion.

CHAP. I. Of the True Physick.

THE true Physick whereof by the Devine assistance I intend here to treat, is the mear gift of the most high God; it is not to be sought for or learned from the Heathens, but from God alone, the Ancient of days, the Father of Lights, who cannot erre, the One onely Go∣vernour of the supream Universe. Wisdome therefore is not to be got from the Creatures, but from God, who being the first inventer of all Secrets, alone knoweth with what properties he hath indued every creature: Therefore no mortall Master or dead letter can ever teach it so well as he, who is the perfect Artist of all things, even the most high Creatour and glorious God, from whom it floweth unto us as heat from the Sun beams, which produceth all kind of flowers and herbs; for what hath Man which he hath not received from above? All learn of the first by retrogression or going backward, and this first of God, who gave him knowledge in his Creation: A Physitian should be born out of the Light of Grace and Nature of the inward and invisible Man, the internall Angell, the Light of Nature, which like a sound Doctour teacheth and instructeth men, as the Holy Spirit

taught the Apostles in fiery tongues: It is per∣fected and brought to light by practice, not esta∣blished by Humane, but by the institution of God and Nature; for it is not founded upon a∣ny Humane figments, but upon Nature, upon which God hath written with his own sacred finger in sublunary things, but especially in per∣fect Mettalls; God therefore is the true Foun∣dation thereof.

Wherefore Physick is nothing else but the created and incarnate Mercy of our Heavenly Father, bestowed upon poor afflicted Mortalls, that the sick Patient might sensibly perceive and have experience of the bountifull love, merci∣fulnesse and assistance of his Creator towards him in his afflictions, that so God may be glori∣fied in all his wonderfull works.

Now this Medicine, as naturall Mummy and kernell of Nature, is contained in the vitall Sul∣phur, as in the treasure of Nature, and is foun∣ded in the Balsam of Vegetables, Mineralls and Animalls, from which every action in Nature hath its beginning: By its onely power all di∣seases are cured, if (as shall be shewed anon) it be rightly prepared, and separated from all im∣purity, and in a due order conveniently admini∣stred by a Godly skilfull Phisitian to the poor, weak, decayed Nature of Man.

The Foundation of this Physick is accor∣ding to the agreement of the lesser World Man with the greater and externall world, as we are sufficiently instructed by Astronomy and Philosophy, which explaine those two Globes,

the superiour and inferiour. Philosophy teath∣eth the force and properties of Earth and Wate,-as Astronomy doth of the Firmament and Aire. Phylosophy and Astronomy make up an inter∣nall and perfect Phylosopher, not onely in the great World, but also in the lesser: And there∣fore it is necessary to accommodate the dispo∣sition of the great World as of a parent to the little World as to the Son, and duly compare the Anotomy of the World with the Anotomy of Man.

The outward World is a speculative Anoto∣my, wherein we may see, as in a glasse, the lesser World Man; for so much of his wonderfull and excellent fabrick and creation as is necessary for a Physitian to know, cannot be understood from the man himselfe: For they agree not in out∣ward form or corporall substance, but in all their powers and vertues; as is the great world, so is the lesser, in essence and internall form they are altogether one and the same thing, the outward form at least differenceth the World and Man. This is most evident from the Light of Nature, which is nothing else but a divine Analogy of this visible world with the body of man; For whatsoever lyeth hid and unseen in Man, is made manifest in the visible Anotomy of the whole Universe, for the Microcosmicall Nature in Man is invisible and incomprehensible: Therefore in the visible and comprehensible Anotomy of the great World, all things are manifest as in their Parent: Heaven and Earth are Man's Pa∣rents, out of which Man last of all was created;

He that knowes the parents, and can Anotomize them, hath attained the true knowledge of their child Man, the most perfect creature in all his properties; because all things of the whole Uni∣verse meet in him as in the Centre, and the A∣notomy of him in his Nature is the Anotomy of the whole world.

The externall world is the figure of Man, and Man is an hidden world, because visible things in him are invisible, and when they are made visi∣ble then they are diseases, not health, as truly as he is the little world and not the great one: And this is the true knowledge, that Man may Mi∣crocosmically be known visibly and invisibly or magically. The knowledge of every sound and perfect Physitian proceedeth from the true and full Anotomy both of the great and little world, unto which he may safely trust as to a most sure Anchor. Considering then the originall of all diseases, it will appear that the Nature, as well of the Macrocosme as the Microcosme, is its own medicine, disease, and Physitian; A Phy∣sitian must spring out of Nature; for in him, and of him, and from him is nothing but all of Nature onely; Nature, not man, maketh a Phy∣sitian. And because the Matter of Man is the Extract of the four Elements, it is requisite that he have in himselfe a familiarity with all the Ele∣ments and their fruits, inasmuch as without them he cannot live. For what man can be without Aire, Earth, Water or Fire, or their effects? God created the Elements for their fruits sake, that they might sustaine and preserve Man with

food and Physick. Therefore all the externall Elements represent unto us the whole Man, which being known, Man also is understood, for they are alike, and are the very Microcosm; and in the foure Elements there is but one Anatomy essence and matter, all the differenc being one∣ly in the Form; Thus in all things there is Fire, Aire, Earthy Water. Againe there is Water, Caelestiall Earth. Likewise Terrene, Fiery, Airy Water. Lastly Airy Fre, Airy Water, Airy Earth. There are also four kinds of Mercury, and four sorts of Mettalls, a fourfold Snow, four sorts of Ametheists and precious stones; There are Foure of every thing, one in the Firmament or Heavenly Element, another in the Aire, a third in the Water, a fourth in the Earth. So there is a fourfold Man; For God is far more wonderfull in his invisible works then in his visible.

Paracelsus faith, that to avoyd an Emptiness in all the four Elements, he created living crea∣tures, inanimate, that is to say, without an In∣tellectuall Soule; which should be the four kind of Inhabitants of the Elements, who differ from Men created after the Image of God, in under∣standing, wisdome, arts, operations, and habi∣tations.

To the Water there belong Nimphs, Undens, Melosyns, whose Monsters or bastards are the Syrens that swim upon the water.

To the Earth doe belong Gnoms, Lemurs, Sylphs, Montans, Zonnets, whose Monsters are the Pigmyes.

In the Aire or our airy world there are Um∣bratils, Silve••ters, Satyrs, whose Monsters are the Gyants.

To the Fire or the Firmament doe belong the Vulcanals, Pennats, Salamanders, Superi, whose Monsters are Zundell; Besides those Flagae which Theophrastus in his works affirmeth are in many thousands of severall forts incorporated to the Soul of the World.

Thus also there is a fourfold Medicine; For example, the fiery, airy, watry, earthy Heart of the Macrocosm in all things agreeable to the Heart of the Microcosm Man; For all things are of one operation in Man. So also are we to understand of the rest of the members of the bo∣dy; for the Microcosm the child ought always to answer to the fourfold members of the Ma∣crocosm its parent; Thus we shall find that e∣very malady and medicine is of the same Physi∣ognomy, Chyromancy and Anotomy; He that knows not this Fundamentall cannot be a good Phisitian. Thus also we find out of ancient Re∣cords that Astrologers and Chymiologers were very near of kin; for the Caelestiall Astronomy is as it were the Parent and Mistresse of the inse∣riour, for as much as both have their own Hea∣ven, their own Sun, their own Moon, their Pla∣nets, and their own proper Stars; yet so as that the Astrology of superiour things hath to doe with the Chymiology of things inferiour. Those Chymists who by the assistance of divine Grace have attained the Mind, and rightly know how to accommodate the properties of those

bodies in the superiour Globe, which are seen in the Astra's and bodies of the inferiour Globe, these can easily and truly unfold all Phylosophi∣call difficulties that have been wrapt up in aenig∣maticall obscurity, and will confesse that hence∣forth they need not travell to India or America to get the knowledge of Phylosophy. For by the providence and goodnesse of the Creator, it is so ordered that the invisible Astra's of the o∣ther Elements should be represented by a visible appearance in the supream Element, and that they should clearly discover their motions and seasons, although there be nothing in the whole course of the inferiour Nature which by the in∣bred Astra's is not able to justifie the lawfull use of Astronomy.

Thus as P. Severinus the Dane doth learnedly observe, the (Sidus) constellation of Summer, Winter, Spring Autumn, are contained in the Earth, Water, Aire, which unlesse they did con∣spire with the Astra's of the Firmament (to which onely many of the common Phylosophers by a great mistake have ascribed all Astronomy) we should blame the impressions of the Heaven∣ly (Astra's) as barren in the time of dearth.

There is a twofold Heaven; Externall, as all the bodies of the Astra's in the Heaven of the Firmament; and Internall, which is the Astrum or invisible and insensible body in all the Stars of Heaven. That invisible and insensible body of the Astra's is the Spirit of the World, or Na∣ture, as Paracelsus calls it, the Hylech, spread abroad through all the Astra's, or rather it is all

the Astra's it selfe; And as that Hylech in a par∣ticular manner containes all the Astra's in the great World, so also the internall Heaven of Man, which is the Olimpick spirit, doth particu∣larly comprehend all the Astra's. And thus the invisible Man is not onely all the Astra's, but is altogether one and the same thing with the Spi∣rit of the world, as whitenesse is with snow. As all things spring and proceed from within, from (things) hidden and invisible; so also the visi∣ble corporall substances proceed from incorpo∣rall, spirituall (things) out of the Astra's, and are the bodies of the Astra's, and remaine in the Astra's, one in the other.

Hence it followes that not onely all living things, but also all growing things, even stones and mettalls, and whatever are in the Universall Nature of things, are indued with a syderiall spi∣rit, which is called Heaven or the Astrum, the secret Forger, from which every Formation, Fi∣gure and Colour of things proceedeth. From this proper and internall Astrum, viz. The Sun of the Microcosm (which Paracelsus calls the Ens or Being of the seed and virtue or power) is Man also generated, produced, figured, for∣med, and governed.

But when we say that all the form of things proceedeth from the astra's, it is not meant of the visible coales of Heaven, nor of the invisible body of the Astra's in the Firmament, but of e∣very things own proper Astrum; so that the su∣perior doth not power forth its vertues & hid∣den secrets into the inferiour spectificate Firma∣ment,

as the false Philosophers thinke that the stars of the Firmament do infuse virtue into herbs and trees; no in no wise: every growing and living thing carry its proper heaven and Astrum with it selfe, and in it selfe; the superiour stars in their course through the Zodiak excite and stir up the growth of inferiour things, they provide for them by dew raine, seasons, but do not infuse the internall Astrum into things that grow, nei∣ther smell nor colour, nor forme, but all things proceed from the inner Astrum or secret forger, and not from without: the externall stars do neither incline nor necessitate Man, but Man ra∣ther inclines the Stars, and by his Magicall ima∣gination infecteth them, and causeth those dead∣ly impressions; For we receive not our condi∣tions, properties, and manners from the Ascen∣dant, nor from the Constellation of the Planets, but from the hand of God through the breath∣ing in of the breath of life; So that Mans Rea∣son ought to rule the externall Stars. For if we that are the children of Adam did not provoke our Father with our sins we should alwayes find him meek and gentle towards us, see Paracels. in Paramiro lib. 2. de origine morbor. cap. 7.

The course of the externall Firmament is free with its constellations, and is governed by none: So the course of the Firmament and Stars in Man is free, with their Constellations, and not at all governed by the outward Firmament, which course is not finished materially, but in the spi∣rits of bodies. For as the Aire or Sun cannot set an apple or pear upon the tree, which must ra∣ther

grow ou•• of its own internall Astrum, or inward Heaven, from the Centre to the Circum∣ference, much lesse can the externall superiour Heaven infuse any vertue into the things that grow. Neverthelesse the fruits of those Astra's or Caelestiall, Ayry, Earthy, Watry seeds doe indeavour and bend to one generall Good as Ci∣tizens of the same Anotmy: and therefore doe mutually cherish and succour one another by a sweet felloship and vicissitude of actions.

This visible and invisible fellowship of Nature is that golden chaine so much commended, this is the marriage of heaven and riches, these are Pla∣to's rings, this is that dark and close Phylosophy so hard to be known in the most inward and se∣cret parts of Natare, for the gaining whereof Democritus, Pythagoras, Plato, Apollonius, &c. have travelled to the Brachmans and Gymnoso∣phists in the Indies, and to Hermes his Pillars in Aegypt. This was that which the most ancient Phylosophers studied, which by the Light of Na∣ture that singular inspiration of God they also obtained, wherein the wonderfull and infinite power the incomprehensible Wisdome of our Creator so shineth that we canot sufficiently ad∣mire and extoll his inestimable goodnesse in the Creatures and the unutterable infinitnesse of his Mysteryes.

It is also to be considered that there are THREE Principles of all things which are found in every compound body. For it is most certaine that those things, into which every naturall bo∣dy is resolved, had their being from the begin∣ning

of their composition, and also those parts of which they did consist: No body compos'd by Nature can by any dissolving skill be parted into more or lesse then Three, viz. Into Mer∣cury or liquor, Sulphur or Oyle, and Salt; eve∣ry created thing is generated and preserved in these three; For the Holy Triunity when it spake that Triune word FIAT created all things Triune, as in a Spagiricall resolution is plainly to be seen. By the word FIAT (or Let there be) God produced the first matter, which is threefold in respect of the three Principles con∣tained in the first, and afterward these three Spe∣cies are seperated into four divers bodies, or Ele∣ments, just as if a skillfull Artist should out of lead make red lead, white lead, Glasse, and the Spirit of lead. So the world with all created bo∣dies in it is nothing else but a fume or smoak co∣agulated or curded together of the three substan∣ces, Sulphur Salt, Mercury, which three are the matter out of which all bodily things are crea∣ted; The Spagyricks can make this plaine by visible experience and uncontroulable certainty. In green wood also there are three kinds of moystures, the first watry like fugitive Mercury or Quicksilver; which preserveth the wood from burning; Another very fat and oyly making it like brimstone to flame and burne, these two are consumed by the fire; The third, viz. the Salt is unctuous, very little, thin and lasting, and remains in the ashes. Thus also the Earth as it is indued with that threefold substance of Salt, Mercury and Sulphur, is the cause of the mate∣riall

body of man: The Salt by coagulation gives Solidity, Colour and Tast to all bo∣dies: The Sulphur by a pleasant mixture tem∣pereth the coagulation of the Salt, and gives the Body Substance and Transmutation: Mer∣cury, which like the Elixir giveth the vertues, Operations and Secrets, by a diligent and con∣stant supply of the vital and vegetative moysture doth cherish the two former, which by frequent action continually grow dry and old, making e∣very mixture easily by a fluid and slippery sub∣stance.

These three Principles which are in all bodies are altogether distinct in use and properties by reason of the mixture of the vertue or operation, although to sence they present but one simular substance of bodies.

Some Theophrastaeans, who have more nar∣rowly and exactly searched out the causes of hid∣den things doe add a Fourth, which they call the Spirit, which though it may be got out of Mineralls and Vegetables, yet in Animalls by reason of its subtility it is subjected unto, nor can it be extracted or seperated by the skill of Art, and therefore cannot be had; thus Sulphur or brimstone may answer to Fire, Salt to the earth, Mercury to Water, Spirit to Aire.

And seeing we have entred into a Discourse of the Elements, we shall add a few things concer∣ning them out of that short Treatise of Severi∣nus. The true and purely spirituall Elements are the keepers, nurses, places, Mines, wombs and receptacles of the whole Creation; yea the very

essence, existence, life and act of all Beings. Pla∣ces are not without Things, but are filled with their properties, which administer life and nou∣rishment to the things that are in them, to wit, to the Seeds that they may produce out of them∣selves the things that were secretly treasured up in them. These (places) are divided into two Globes, viz. the superiour Fire, or the Firma∣ment, and Aire, much like the shell and white of an egge; the inferiour, Water and the Earth, like the yolk of an egge.

In these four incorporeall, empty, voyd Na∣tures, the Creatour by vertue of the Word ope∣ning the united multitude, and of the Spirit mo∣ving upon the face of the Waters, did plant the Light and Seminall causes of all things, which he once filled by his heavenly Benediction, and shall ever be supplyed by an incomprehensible Magick out of the Eternall Treasures of Divine Wisdome; knitting the Principles of bodies to∣gether wherewith they might be covered as with a house or garment, and which are to last as long as this worldly frame. The Seeds and Astra's, those bonds of things, lay hid in the in∣visible Treasures of the Elements from the be∣ginning of the Creation, as in a great deep, springing up in their appointed times, joyning visible things to invisible, the highest to the lowest, by whose advantage the Elements con∣spire and agree, and the whole sympathy of Na∣ture is preserved; by their help the World is go∣verned, indeavoring to imitate Eternity by a continuall addition of fresh supply. The know∣ledge

of the Elements cannot be attained unto without these Seeds, because they declare or o∣pen the use and services of the Elements, and as the seeds are to the Elements, so the Principles of bodies are to them; which Principles being the inseperable companions of the Seeds, cleaves to them as intermingled by an indissoluble tye, and are furnisht with incomprehensible variety of gifts for the service of Generations; For the Seeds and Principles of Things receive strength of Generation and Multiplication from the au∣thority of His Word, whose command all things obey: But as the Seeds and Elements can hard∣ly be seperated one from the other by the shar∣pest wit, so neither can the Elements and Princi∣ples of bodies, the lawes of Nature scarce ever suffered them perfectly to be seperated by any industry of Art.

Here also it is to be observed, that some bo∣dies have onely properties without Arcane or hidden secrets, nor have they in them that Che∣rionium (i. e. that wherein Nature cannot be changed but are onely barren Relollacaeous qua∣lities, (i. e. qualities whose force is onely from the complexion) in which there is no vertue for curing diseases.

Againe, some bodies doe imitate the proper∣ties or qualities of Seeds, and have the Tinctures in which though heat, cold, moysture and dri∣nesse accord, yet no actions proceed from them, but onely for the present doe assist (as it were) the companions of the deputies; in such bodies there may be a seperation made of the strong

from the weak, of the pure from the impure. There are to us four Elementated Elements, viz. Fire or the Firmament, Aire, Water, Earth, which conceive, bring forth, and againe receive or take into them all things; they are the Fruit of the Seeds and the other Elements, which by a constant and perpetuall flowing and watering doe serve unto generation: from the three first are all compound bodies, into which they are againe resolved; these three are found in every matrix, and in every birth of every matrix. The Soul in man is a Caelestiall Fiery Element; the solid and Spermatick parts are the Earth; the moyst parts, as the Blood and other Humors are of the Element of Water; the Aire is all that that is hollow without substance: But these things, as we have said, are to be understood of Elementated Elements (for the true Elements are Spirituall) because all the least and smallest Seeds strive to imitate the oeconomy of the world, and hold forth a dark resemblance of the Elements and Principles; after this sort we ac∣knowledge that the Elements are in all Things, and that they are mingled with and preserved by the Balsam and Radicall Tincture; Thus Wa∣ter it selfe having the four Elements in it cherish∣eth its Seeds with a fruitfull nourishment and multiplication. Thus much out of Severinus; but least that which he hath said should seem obscure to the inconsiderate Reader, we will now speak more clearly of the Elements.

He that is a true Phylosophicall Physitian and would know the four Elements or those four

Pillars of the World; shall understand himselfe and his own Originall; From the Outward he finds the frame of the Inward, viz. the true Anotomy of the great and little World.

The Earth, as is said, with the Water is the Centre; the Aire circularly compasseth the Earth and Water; the nine Sphaeres or Firma∣ment with all the Stars are the Fire: The true Elements with their proper Astra's are not visi∣or sensible, but as the Soul in the Body is insen∣sible, so also are the Elements in their bodies. The body of the Element is a dead and dark thing; the Spirit is the life, and is divided into Astra's which out of themselves give their growth and fruit; And as the Soule seperateth its body from it selfe and (yet) dwells in it, so also these spirituall Elements in the seperation of all things have severed the visible bodies from themselves by seperation. The potentiall Heat seperated the Stars from it selfe, as in the Earth the hearbs seperate the flowers from themselves; So Moysture the Aire, Coldnesse the Water, Drinesse the Earth; that is, from the Element of the Earth proceedeth an Earthy body, from the Element of Water floweth a wa∣try body, from the Element of Aire an Aiery bo∣dy breatheth forth, & is compact in its own Na∣ture, from the Element of Fire a body of Fire shines out, viz. the visible Heaven, and is compact in its own substance. From these bodies of the Ele∣ments things that grow doe proceed and come forth, and out of these the fruit by the media∣tion and operation of the Astra's; for no visi∣ble

body is of it selfe and from it selfe, but from its own invisible Element and Astrum.

The visible Astra's or Stars in the Firmament flame forth from the Fiery Body; therefore fire is the food and preservation of the Starrs: Nostoch saith, they feed on fire, and at last se∣ver it from themselves; although in the lower part of the Aire it be turned into a Mucilaginous matter upon the Earth. Mettalls, Salts, Mine∣ralls grow out of the body of the Water. From the body of the Earth spring Trees and Hearbs. Our visible Elements are but the bodies and houses of others, which hinder and withold their force and efficacy. All things that are joyned together in a visible body choak and break the force, power and operation of the inner Spirit.

The Earth is twofold, Externall or visible, Internall or invisible. The Externall is not the Element, but the body of the Element, and is the Sulphur, Mercury, Salt; For the Element of the Earth is life and Spirit wherein lie the Astra's of the Earth, which bring forth all grow∣ing things through the body of the Earth; Though the Earth seem to be dead, yet hath it in it selfe the seeds and seminall vertues of all things; therefore it is said to be Animall, Ve∣getable, Minerall, as it is made fruitfull by all other Elements, it bringeth forth all things out of it selfe; Thus trees, hearbs, grasse, flowers, mushromes and all growing things of the Earth are the bodies of the Astra's and fruit of the Earth, out of the invisible Astra's they bring

forth their fruits, as flowers, pears, apples, cher∣ries, and every one of these fruits is againe the Astrum and Seed.

There is also a twofold Water, viz. the Bo∣dy, which is Mercury, Sulphur, and Salt; but the Element is the life and Spirit in which the Astra's of the Water are contained, which like a mother out of her Abysse, bring forth all mine∣ralls, salts, mettalls, stones, jewells, sands and all the fruits of the Water, which yet are digged out of the Earth. For the Astrum of every Ele∣ment brings forth and bayes its fruits in a strange region or matrix: By a singular Providence all things seem to tend to the Earth and to further its fruitfulnesse.

Thus the fruits of the Firmament are per∣fected in the Aire, and from hence imparted to the lower Globe, as Snow which is bred of Fire is found in the Aire and Earth. The fruits of the Aire proceed from the Centre to the Cir∣cumference, and there attaine to coagulation and perfection. The Seeds of the Water doe bring forth in the inner part of the Earth, and from thence tend to the superfices or outside: For the Earth wherein we live and flourish bringeth forth its fruits into this Circumference; for the corne that grows in the Earth is reaped upon the Earth in the Aire; so the procreations of all the Elements doe voluntarily and earnest∣ly bend toward Man-kind as to their desired li∣mit, and by a liberall supply of moysture doe cherish all the parts of Nature; So also we see that by an imutable decree of Eternall Law it

comes to passe and is so ordered that the Water doth not bring forth more then the Earth can bring up, the Aire cherish, and the Fire con∣sume.

The Aire also is twofold, for it hath its Ele∣ment as an Inhabitant in it selfe. It is the Bal∣sam of all created things, and the life of the other three Elements, nor is there any Element that God created more subtle or thin, which liveth of it selfe, and giveth life to all, without which neither Firmament, nor Water, nor Earth can bring forth their fruits; the Fire cannot so much as burne without the Aire, much lesse can the coales of Heaven, those Crescences of Fire shine.

The Firmament or Fire is likewise is twofold, and hath its own Element as an Inhabitant in it selfe, which Element hath in it all Astra's and Seeds: The Element of Fire, or the Corporeall Firmament sends the bodies of the Stars, Sun, Moon and Planets out of it selfe. For as hearbs, flowers, trees did grow out of the Earth, and yet remaine in the Earth, so at the Creation did the bodies of the Stars grow out of Heaven, and yet abide in the Firmament or Heaven, swiming in their Orbs as birds fly in the Aire.

The twelve Caelestiall Signes in the Zodiak, with the other Stars of Heaven, are the fruits of Fire, and come from the invisible Astra's of Fire; By how much the Firmament is more subtle or thin then the Earth, by so much the fruits there∣of are more subtle and operative then the fruits of the other three Elements. Thus the seven

Rulers of the world are nothing else but the fruits of Fire; which fruits are separated from the Element of Fire, and by separation doe in∣crease, as flowers and hearbs in the Earth, onely the flowers of the Earth abide immovable in their place, but the Stars doe not so in the Fir∣mament, for they move up and down in the Fir∣mament, and those Sphaericall bodies doe by the Providence of God swim in their Orbs as fish in the water, or a feather in the Aire, and are nourished by the Heaven. These like all o∣ther created things are twofold; we see their visible body as a shining light, the invisible Astrum or Sydereall Spirit in the Stars we can∣not see; so that not the body of the Sun, but the Spirit in the body, is the Sun properly; the like also may be said of Man.

Moreover, the four Astra's of the said Ele∣ments are the Seeds in the four matrices or wombs and always two are together and in one, to wit, the Body and Astrum, the invisible and visible: The Bodily growes out of the Spiritu∣all, and abideth in it, and so the invisible vertues, Seeds and Astra's are propagated into many Millions through the corporeall Visible body, as fire increaseth in wood or in convenient and fit matter, one Fire alwayes proceedeth from another. Angels cannot increase themselves be∣cause they want a body, but Man may because he hath a one. All things that grow, as hearbs, trees, fishes, birds, living creatures, may aug∣ment themselves by the help of the body after this manner; (for the Seed or Astrum can doe

nothing without the body) so soon as ever the Seed or Astrum dies and rots in its matrix or womb, the Astrum goes forward into a new bo∣dy, and multiplyeth it selfe, as Christ himselfe sets it forth by a similitude and example in a graine of Wheat, and afterward bringeth forth much fruit or many grains, which in time come to have the same power or virtue that the former had out of which they grew.

Putrefaction consumeth and separateth the old Nature, and bringeth new fruit. Therefore Eternall life cannot be in any but where the bo∣dy is first dead, because death is the cause of the glorifying of the body in eternall Life, as Cor∣ruption is the cause of the new generation of a Divine substance.

'Tis necessary that the first life of hearbs and medicines should die that the second life by the Chymists help may be attained through Putre∣faction and Regeneration, wherein the Three First discover themselves with their hidden ver∣tues, which are necessary for a Phisitian to know, for without Regeneration no hid Secret of Phy∣sick can be attained to, which is without all complexion of qualities When the externall World is known the Phylosophicall Physitian doth also understand the Physicall body of Man, which is nourished from the Earth, and Syde∣reall body which liveth by the Firmament, he sees that the Physicall body is nothing else but Sulphur, Salt and Mercury (for all bodily things are contained in these Three, as hath been said a

little before) and that the things that grow doe not spring from the four visible Bodies, nor from the four humors, but out of the invisible Seed, as an hearb or tree groweth out of its seed.

It is not the Locall Anotomy of a man and dead corpses, but the Essentiated and Elemented Anotomy of the World and man that discove∣reth the disease and cure; The Members or parts of the great world are the Remedies of the mem∣bers and parts of man by an agreement between the externall and internall Anotomy, not setling one degree against another; As there is but one Anotomy of a man and a woman, so the Ano∣tomy of the diseases and of the medicines is but one; As in Man, Man is the Anotomy of the disease, so also in Physick Man is the Anotomy of the Physick. And though the hidden virtue of Hearbs, or the Stars of that Physitian Heaven may be known to us, yet the chiefest thing that the Physitian is also to consider is to know the Concordance of Nature, viz. how he may make the Astrum of the Physick or of the magicall Heaven agree with the internall Astrum and Olimpus of Man; because of the like Anotomy it is that Mummy will stop the bleeding in Man.

The Nightingale that is subject to the desea∣ses of Spiders is cured by eating them: the ex∣ternall leadeth to the internall, as in the great so in the little world; He therefore that knows the things that grow and the fruits of the Earth, as of hearbs, trees, &c. Viz. that all things

proceed out of the seed or Astrum, he likewise knoweth that there doe such various diseases lye hid and lurk in the Physicall body, which disea∣ses doe not proceed from the four fictitious hu∣mours or qualities, but rather from the Seed, by reason of the Analogy or proportion that is be∣tween the great and little world; he that know∣eth the diseases of the great world, cannot be ig∣norant of the distempers of man; As many kinds of Mineralls as are in the world, so many there be in Man; So many kinds of disea∣ses are there, as there be sorts, bodies and seeds of things that grow; No man knows the num∣ber of diseases but he that can tell the number of all things that grow.

The Seeds which the Caelestiall, Airy, Watry, Earthy Astra's are succoured in the Element which agree with mans Nature, which in fit and certaine seasons bring forth fruits as messengers of health or sicknesse. So that the Three First are the cause of all diseases; for in what body soever they are united that may be concluded to be a sound body; but where they are not uni∣ted there we may be sure that sicknesse and the root of the first death hath taken footing. Here∣ditary diseases which proceed from the Seed or Astra's are partly Elementary, because they are known by hot, moyst or cold qualities. There are other diseases whereof the most part are Astrall or Firmamentall, which spring out of the Firmament of Man, which is as integrally contained in Man as the Elements are: And as the visible body hath its meat from the Earth,

so also the Syderiall spirit of Man or the invisible Man (which is the In-mate of the body) hath its food from the externall Aire and Fire or Firma∣ment, viz. from the Fire of the Firmament, as all arts, workmanships, faculties of the tongue; For Heaven is the Father and teacher of all Arts, except Divinity and holy Righteousnesse, which cannot be learned from the Stars, but from the holy Spirit immediately; for all Believers and Regenerate men are hid from, and unknown to Astronomers, as you may find in the Sage and deep Phylosophy of Paracelsus.

As the Loadstone by drawing the Iron to it doth suck out the spirit thereof and leave it rusty, so man in respect of the body hath a twofold Loadstone; For partly he draws the Astra's to himselfe, from which he sucks his food, as Bees do hony from flowers and hearbs, viz. wordly wisdome, sence, cogitation, &c. And partly by his attractive power he inticeth and allureth to him the daily nutriment of his flesh and blood from the Elements; And as the Elementall bo∣dy draweth the Elementary bodies to it by hun∣ger and thirst, so the syderiall spirit of Man at∣tracteth all Arts, sciences, and faculties, and all humane Wisdome from the Rayes or beams of the superiour Stars or constellations; for the Firmament is the Light of Nature, which natu∣rally supplyeth man with all things.

Furthermore, the Astra's or Elements (which are Spirits) are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without any quality neither hot, nor cold nor dry, nor moyst, but the things that are produc'd out of them are

indued with qualities. For out of the Earth grow Poppy, Opium, cold Darnell, the hearb Trinity or Heartsease, hot biting Arsesmart; thus contrary things grow out of the Elements. From the Fire proceedeth Snow, Raine, Dew, Winds, Rainbow, Thunder, Haile, Lightning; all such Meteor-like impressions proceed from the supreame invisible Spirit of the Firmament out of the Three First, i. e. Mercury, Salt, and Sulphur: For, as Paracelsus saith, they are the fruits and egestions or disgorgings of the Stars of the Firmament; the fruits of the invisible Astra's which are in the Stars and make that which is invisible to be visible; for the Stars suc∣cour and supply their fruits as the Trees of the Earth doe theirs.

Hence it is plaine that diseases are not cured by contraries, as if heat were to expell cold, as though man were to have the Elements banished and driven out of him; but by the secret things or Astra's which the Chymist can reduce out of the last matter into the first: These Arcana or hid things are actually neither cold nor hot yet removeth all diseases, as the Axe cutteth down the tree, which is neither cold nor hot; Of this sort are the Fift Essences, Magisteryes, and the like.

Notes

• Psal. 145.9. Mat. 5. Luke 19. John 1.5.
• Then ••o men imitate God, when they do good. Strabe.
• The gifts of God grow, & are improved by communi∣cating. Victor.
• Some of these have beene prepared by others for the Emperor Ru∣dolph to whom I voluntarily imparted them.
• The greatest Receipts the greatest De∣ceits for the most part.
• It is a Civil thing, and full of ingenious modesty, to acknowledge by whom we gained any thing. Plin in Epist. ad Vesp.
• Learn by o∣ther mens warnings to beware, le•••• it repent the of thy lost labour.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• See Anaxago∣ras in his Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c.
• The fruit and great gaine will over and above recom∣peuce the la∣bour & paines of the Artist.
• He that mis∣seth his end for want of wit, let him thank his own ignorance, & not lay the fault on Na∣ture, or me.
• Ignorance is the insepara∣ble compani∣on of pride and mischief.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• A word I doe not under∣stand.
• Eccl. 43.33.
• Zeph. 3.9. Mal. 4.5, 6. Zech 14.9. Ecclesiasticus 48.1,
• Only they that are wor∣thy shall un∣derstand these things, viz. They whose humane rea∣son God hath inlightned by the mind. Let none there∣fore judge rashly, passing sentence be∣fore he know the truth of the cause.
• These seek the commen∣dation of in∣genuity from the theft and calumny of their bene∣factors.
• These are not the vices of the Art, but of men abu∣sing the Art.
• When envy and hatred give counsell, the Judge∣ment is no∣thing worth.
• I study not to please all, for neither all men nor all things please me.
• There is a two-fold Alchymy. Naturall, much esteem∣ed by Artist. Sophisticall, as much de∣tested by them.
• John 5.44.
• See Paracels. Tom. 5. in fragm. Medicis. fol. 167, 168. It is a wicked Tyranny to captivate the fancy of Stu∣dents to cer∣tain Authors, and take away the freedome of finding out and fol∣lowing the truth from young Scho∣lars. Money and Friends ad∣vance more then desert.
• The Earth hi∣deth the error of such Physi∣tians, who, as Socrates saith of rash Physi∣tians, sport & play with mans skin, or rather the I∣mage of God, and scape scor-free, while they inrich the Church-yard, with the losse of their owne soules.
• God onely is Lord and Ma∣ster of Na∣ture: but the Degree or Ti∣tle makes none more wise or lea••••∣ned, although it may give greater autho∣rity in the world, and vaine glorious estimation of a Name.
• Fooleries are to be forgot∣ten. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• The world is ruled by Opi∣nion.
• God is the first book that teacheth us eternall life: for the rule of life is from God.
• The firma∣ment or hea∣ven with all therein is the second Natu∣rall book con∣ducing to a mortall life, for the knowledge of Phisick is got from the Stars.
• The happines of this present life consisteth in the know∣ledge of Na∣ture, therefore next to eter∣nall things, in temporalls the chiefest thing is to find out the secrets of Nature.
• One shall not repent of such a Phisitian who hath the true knowledg of earthly things. Vid: Agrip: lib. 6. Epist. c.
• World 〈◊〉〈◊〉 Phisitians 〈◊〉〈◊〉 nothing out for prosie and praise: whereas the end of Phisick is not to scrape up mo∣ney, but to discover the secrets of Na∣ture, and the love of the Phisitian to the sick.
• The boyling pot doth ••ot ••ear the siege of flies.
• See Paracels. his Labyrinth of Physitians.
• The Master teacheth that Scholler in vaine whose Nativity is not disposed to that Art by the Sears.
• Physick is a favour given of God, whereof Uni∣versity books are not the Foundation, but the invi∣sible mercy of God and his speciall gift: so are those things also which are written that depend upon the true foun∣dation and ex∣perience. This Physicall essence in Phi∣sick is called Gold. Physick is written in the book of Na∣ture (1) in Heaven and Earth, and may there be read & found out by Chyro∣mancy and phisiognomy, through the miraculous il∣lumination of God.
• What the Light of Na∣ture is.
• Without the knowledge of Light of Na∣ture or the great world no Physitian can have an exact know∣ledge of disea∣ses in Man.
• The great World is a speculation and glasse of the little World Man.
• Man is the End of Phy∣losophy and Astronomy.
• The know∣ledge of the 4 Elements doe shew every di∣sease in man and its cure.
• The know∣ledge of Phy∣sick in the outward world is to be fetch∣ed from the Limbovn, and depends upon the knowledg of Man.
• Every Ele∣ment perfect∣eth its power and operation in all the four Elements.
• In his Idaea of Phylosophical Phifick. They that are troubled with the gout have a foresence of the sudden change of sea∣sons, their paine many times makes them Pro∣phets and A∣strologers a∣gainst their will. So many sick folk per∣ceive before hand the change of weatherin the four Ele∣ments. The Internall Elements of man have a foresence of the change of Externall. As Reason rules the out∣ward Astra's, so Physick rules the in∣ward. The A∣strum of Man and Heaven is but one.
• The Formati∣on of things is in the Astra'••, as iron in the imagination of the Smith. Hence also Na¦tivities are to be cast: See P••racel. in Pa∣ramiro de eme Astro••um.
• Man gover∣neth the Stars and not the Stars him.
• Read the eight Psalme.
• Vid. Paracels.
• Plato's Rings and Homers Chaines are nothing but a Divine Series and Order ser∣ving Provi∣dence, a gra∣duall and con∣catenate Sym∣pathy of things.
• i. e. A sepe∣ration of puri∣ty from impu∣rity, or truth from falshood.
• When the Salt or Mum∣my is spent things br••••ed nothing but wormes.
• The Spirit of God upon the face of the waters.
• Gen. 1.
• Hippocr. in lib. de Antiqua me∣dic.
• All things proceeds from their powers.
• In living crea∣tures the bones resem∣ble the earth, the flesh ayre, the vitall spi∣rit fire, and the humors water.
• Every Crea∣ture is formed out o•• the E∣lements; Li∣ving crea•••• es are assigned to the Aire, Vegetables to the Earth, Mi∣neralls to the Water; the Fire is that which gives life to all. These are the wombs of all things.
• Every thing brought for an•• gr••w•••• is 〈…〉〈…〉 generating matrix, as the fish in the wa∣ter.
• Of whatsoever, any thing is begotten of the same also is i•• nourished and preser∣ved. A Her∣ring will not live out of the water.
• This Rule both Divines and Physici∣ans make use of.
• The Earth of it self is dead, yet is it the Element of an invisible and hidden life.
• Such is ••he vertue of the Element of water that spi∣rituall rege∣neration can∣not be with∣out it as Chr. said to N••c. Our Fire is not the Ele∣ment, because like death it consumeth all things. Heaven is the fourth and first Element concluding all things in it selfe as the shell doth the egge. No one Ele∣ment can be without ano∣ther, but there is alwayes found the commixture of the four E∣lements in the generation of all things. Pa∣racels. in P••∣ram. de Ent••.
• Astrers saith, that the Aire was created befo••e any Creature. All m••yst things ••t••r••∣cted by the Sun from the E••••••h are con∣sumed in the Aire, whose fruits are the likeness of the Tere••i••bi•• or far of Manna.
• The Element of Fire accor∣ding to Paracis the Firmament of Hea∣ven.
• As the flowers in earth shew the Colours of the Stars, so the constella∣tions in Hea∣ven shew the field or mea∣dow of the Earth.
• John 12.24.
• The Anotomy of the diseases of the body is to be ferc••••c from the in∣ternall Astra's or impressions which cause the diseases, and is more necessary for a Physitian them that Locall A∣not of Carkas∣ses.
• Anotomy is the Basis of true Phisitians, Diseases and Things.
• The cause & subject of di∣seases.
• Many diseases proceed out of the mine∣ralls of man, which Iliad containeth all things in it selfe.
• The Originall of all diseases is from the Three First upon which the Astra's c••n make some im∣pression, as upon wood or Straw, or Saf fron upon wa∣ter.
• Elementary diseases are cured by Ele∣mental means, and Astrall have Astrall remedies. The Galenists doe know nothing of these Astral cures, which the grave ex∣perienced Physitians do well under∣stand.
• Iron sheweth that man is di∣vided into the externall and internall: in the externall, dust and earth the matrer of the diseaseand that which af∣flicteth us doth lye hid; therefore the cure is to be sought for in a medicine that is like it, sepe∣rated from the dregs Spagy∣rically. The internall and Astrallman al∣so hath his proper medi∣cines which the skillfull Physitian knows well.
• That whereof any thing is bred, of the same doth it live, is fed nourished, preserved, cu∣red, made sick punished and ••••stroyed.