Fundamenta chymica: or, A sure guide into the high and rare mysteries of alchymie; L.C. Philmedico Chymicus.

CHAP. 2. Of the conversion of this Spirit into Earth; and how its ver∣tue remans integrally in this Earth.

THe former Reasons seem sufficiently to evince, That the Spirit of the World assumes a Body: now we should declare how it is corporified; and though in this search, the labour will be great, and effect small, yet shall I endeavour to make this thing compre∣hensible, especially for their sakes, who in their nativities have had favourable Stars; and are thereby rendred Ad∣mirers of these rarer Effects, and Searchers of these occulter Secrets: for in that many learned and curious Men have erred in the inquisition and de∣tection of this Body, arises from hence; That some have believed this know∣ledge far to exceed Man's capacity, and

onely attainable by Angels or Devils Others have thought, That it being cal∣led, The Spirit of the World, no Ma•• should feign to himself any but an Uni∣versal Body, because an Universal Spiri•• must also have an Universal Body. An•• others have thought, That it could no•• be perceived, but by conversion of mor•• perfect Bodies into their first Sper•• and Spirit, by exact and industrious sub∣tiliation: not minding nor considering That Nature admits of no regress; and That Bodies, by how much they ar•• more perfect, by so much they are furthe•• distant from their principles and fi•• corporeity.

Some are of opinion, That a Quinte••¦sence might be extracted from Bodies perswading themselves, That the mo•••• subtile and volatile part is that Spi•••••• they seek; so erring from the scope which they aim, as if they would se•• the East in the West: for they ma•••• Bodies spiritual, where they shou•• make Spirits corporeal. But seeing th•• Spirit is manifestly converted into Terrene Body, and without contradi••••••¦on or doubt, generates all bodies; it m••

therefore be extracted by them, because otherwise, they forsake the direct tract of Nature: and seeing it is made a Ter∣rene Body, it may be perfected by Fire, into something, which the Quintessen∣tials call their Heaven. But corporifi∣cation begins from the Earth: for the first work of Mercury is to make Earth. Why then do they begin with making of Fire? which would proceed, as if a Man should build a House, and begin at the Roof.

But such as would reduce Bodies to their first being, pretend; and have more specious Reasons, then those that would redact them to a Quintessence, save that they go in a crooked way that leads them contrary to their meanings: for, besides that Nature never goes back∣wards, they minde not that they should follow the way of completion, and not of destruction, or reversion to their ori∣gines and nativity: for, besides the im∣possibility of this course, these wayes are so long and difficult, that an ordi∣nary term of Life cannot reach their end. Moreover, they can never attain the true and natural first Being this way,

but onely a phantastical Body, far diffe∣rent from that wherewith Nature effects her productive operations; which is solely, the legitimate Sperm of all Bo∣dies. And if we consider now, That all Bodies are made by Terrification, we must needs grant, That there is some prejacent subject most apt for the making of Earth. But I said, That in the beginning Fire was the first Operator in the World, which elevates a spiritu∣ous Vapour, then cocts, dries and in∣corporates it: for a Body cannot be made without coagulation, which ne∣cessarily follows the driness of Fire: And in what other place can this im∣massation, desiccation and coagulation be made, save in the Earth, whence all Bodies proceed? The prejacent matter then, must needs be there occluded; for if it be not there, then all Bodies are made of nothing; which is repugnant to Natures course, which would have every thing to have its principle; and out of nothing, nothing but nothing to pro∣ceed.

This matter or principle then is bound to the Body of the Earth, where it is

nourished, ingrossed and incorporated; and therefore, such as would extract the Quintessence out of perfect, simple, or imperfect Metals, should do better to open the Matrix of the Mother, and take the Sperm out there, then to kill and destroy her Infants or adult Off∣spring, while they go about to reduce them to the state wherein they were in time of conception. But if they should open this Matrix, what would they there finde? for nothing appears to sight or sense. And many believing this way most profitable, have been deceived, whilst they thought in the bellies of Mynes, to finde some seed of Gold; which missing of, they despair of their purpose, because they never met with a middle disposition betwixt hardness and softness in Metals. If therefore the eye can discern nothing here, how then is it possible for them to get any thing? This indeed is a work, the other a labour. Such Searchers surely believe not, that the first matter is so subtile and loose a Spirit or Vapour, as that it cannot be reached, save onely by intellect and imagination.

However, seeing it is contained in the Body of this great Parent, and dwells there, Reason evinces, That it hath something of corporeity in it: and al∣though I have sufficiently declared to subtile intellects of what Nature it is, I shall further add, That the Pores of the Earth are full of this Vapour, which ac∣quires a dry quality by its innate heat, accompanied with some secret moisture, by which it is condensed, and coagu∣lated into a specifical Body: and as this moist Nature, now dried up, was first Water; so it must be reduced into Wa∣ters again by Water, which is the sole mean whereby to humectate dry things, as fire is to siccate moist things: which is a work duely observed by Nature in generating Metals: for Water flowing through the Pores of the Earth, findes there a dissoluble substance, wherewith it unites its most simple parts: to which union, all the Elements concur in due proportion.

This substance then, by its own disso∣lution is so conjoyned, that it of it self condenses through hardness, which is natural to it, because of its innate

siccity; and by successive and long de∣coction, acquires a metallical indura∣tion.

But now this substance being disso∣luble, of what other Nature can it participate, but of Salt? for nothing is so dissoluble as Salt; which by how much it is more burned, is by so much easier dissolved, unless it be turned into Glass.

The first matter then, is Salt; or Salt is the first Body whereby this matter becomes visible or palpable: of which Salt Raymundus speaks, when, in his Testament, he saith, We have before declared, That in the Centre of the Earth, there is a certain Virgin-Earth, and true Element, and that that is Natures work. Nature therefore is placed in the Centre of every thing: so Salt is this Virgin-Earth which hath yet produced nothing, into which the Spirit of the World is converted by vitrifica∣tion, that is, by extenuation of its moisture. This is that which gives the form to all things, and without which, nothing could incur into the senses; nothing is coagulated without Salt,

nothing congealed. This is that that gives hardness to Gold, as also to the Adamant and all Stones both precious and vulgar, with a Secret vitrifying Vertue. Yea, what is more, we ma∣nifestly see, that all Bodies, compounded of the four Elements, return into Salt: for if a Body putrefie, what remains but powder and ashes covering most preci∣ous Salt? and if a Body be destroyed by combustion, calcination or incineration, what rests in the last extraction but Salt? Glass-makers do give manifest testimony hereto: whence Arnoldus de villa nova, in his new Chymical Light, speaking of the permanent Water of Philosophers, which Water is dry, and wets the Tangents hand no more then common Quicksilver, saith, Who then can prepare this Water? Well, he may do it who can make Glass.

The same Author, speaking of the excellency of this dry Water, manifests it sufficiently, when he saith in his Chymical Treatise, which he calls his Philosophical Breviary, That an Operator can no more do any thing without Salt, then an Archer emit an Arrow without

a cord or string. And Fons Amantium saith the same:

Sans sel ne peux metre en effect Utile chose pour ton faict.

I can effect nothing in your rare Art, Unless with Salt I'gin to operate.

All Bodies then are composed of Salt, and, as we said before, the Principles of Composition and Resolution are equal: which concurs with the Philosophers infallible Rule, That the first matter of all things is one with the last: where they alledge Ice and Snow for example, which are by heat resolved into Water; out of which, they were by cold con∣gealed. And if I should here suggest the Testimony of all approved Authors to this Verity, my Treatise would end in a Volume: but that I may demon∣strate, That this Salt is pure and true Earth, (not such as we tread upon, which I shall hereafter prove to be nothing but the Dregs and Excrements of the other) I must recur to the first Creation, which I shall decypher by a

familiar example of an Operation made in imitation of Nature, and by the same Rule and Model by which this great Universe was framed.

I said before, That Water or the humid Nature, as Hermes calls it, upon which Moses saith, That the Spirit of the Lord moved, was the principle of all things.

And here the Question will be, How that great and confused heap of Waters was so divided, that this ample and gross Terrestrial Mass proceeded thence; and by what medium so different things were procreated of the Earth?

I shall answer to these Questions onely what experience hath taught me: It is therefore naturally probable, that in the middle of these Waters, by way of separation, there was a certain col∣lection of sediments or setlings; wherein I follow the Text of Moses, who saith, That God separated the water from the water: for there are two kindes of Waters, to wit, elevative and con∣gelative Waters: the former then elevating it self in a vapour, left the other fixed in the botom; as those that coct Sea or Fountain-Salt daily expe∣rience:

though perhaps it be be true, that the one is made by the attraction of the Suns Rayes, the other by the expulsion of Fire. And here note, That Fire and Heat onely are indued with a separative faculty, which they exert either by violent or natural motion. This separation then was made by one of these wayes: and to what thing could Moses better compare this Fire (which cannot be otherwise defined then the origine of Universal Light, of Animal heat and vital motion, which gives existence to all things, and pre∣serves them in their being) then to the Spirit of the Lord?

Let us again consider Natures Salt in its Chaos, diffused, dissolved, and suf∣focated in its Water; under what form will it then appear, or with what quality will it affect our gust, but that of bitter Water? and this form and quality it would retain for ever, if it were not separated: but as soon as this elevative Water feels the action of Fire, it begins to flie from it by vaporation; and so the collection is gradually diminished, till onely a little heap of Salt be left in the

bottom, which comes together as the Earth did in the first Chaos of the Uni∣verse.

And thus we see the first operation of Fire, which is the production of Driness, that is, of Earth. But as this first Earth remained still coagulated with its Excrements and Dregs by Fire; so this Salt, which is true Earth, retains its Excrements, though it seem pure, white, and full of light: for nothing is generated, nourished and augmented, but it abjects its Recrements of the formation and separation; whereof we shall elsewhere speak. Now this Salt or dry Earth, thus coagulated and setled in the Water, drinks up all its humidity, and is by the continuation of heats action, spontaneously dried: preserving all this while, its innate moisture, by which it is never deserted, and from which it hath its dissolutive vertue. After the accession of this moist and dry temperament, it is apt for pro∣duction, as the action of Fire shall im∣pel it from potency to effect: and as the Body of this great Earth hath the specifical and productive vertue of in∣dividuals;

so hath that same we call Salt: not that it can produce Herbs, Metals or Animals, as the other doth; but that it conserves in its brest the original Seed of all things, as Experi∣ence by the operations of Fire, manifests, hereby giving colours, sapours, vegetati∣ons, and induration to all these kindes; and also proper Fire which the Sun hath introduced into it, whereby it enlivens and nourishes all things: which I have sometimes observed in the prosecution of a Philosophical operation, whilst I saw in this matter, without other mixtion, all colours distinctly one after another in order, and according to the internals that the Masters of this Art determine, as they should be in the matter and confection of the Philosophers Stone; together with that sudden fusion which follows upon the attainment of the highest redness, like that of wilde Poppy: but it would not produce that admirable effect in changing of Metals; but it exerted such miraculous vertues, by causing universal and natural sweats in Man's Body, that I am afraid to pub∣lish them, lest I be branded with the

title of a Scharlatane Medicaster, though C.V. my Soveraign good Prince, as an irreprehensible Eye-Witness, may easily vindicate me from that injury: for when the fame of those admirable cures came to his Ears, he was pleased, like a gra∣cious Jupiter, to visit the Habitation of his poor Philemon; induced thereto, I suppose, by the generosity of his minde, and the relation of a good Man, who was so afflicted with divers Dolours, and extenuated with the diuturnity of his grievous Diseases, that nothing but hopes on Divine Providence, or the so∣lace of his imminent Death, could move in him resentment. The true relation, I say, of this Man, so much affected C. V. that he diligently took the informa∣tion of many men, whom I had by this remedy restored to sanity: and if the covetousness or envy of the Man who undertook the cure of the reverend Cardinal, and my Lord's Brother P. M. had not prohibited the use of this Me∣dicament; I perswade my self, by God's Grace and Benediction, it would have conduced to the sanity of many that still lie languishing for want of cures.

If therefore this Salt have all the qua∣lities of the Earth in it, who will deny it to be Earth; or say, That it may not be called the Universal Spirit made into Earth, as Hermes describes it? But I aver, That this conversion cannot be effected, save by the Artifice of easie practise, but difficult perquisition: for it is without falsity, an act exceeding Man's cogitations, to render that mat∣ter visible to the eyes, and tangible to hands, which so many learned and fa∣mous Writers in all ages have thought invisible and incomprehensible; of which they have affirmed, That those that la∣bour in this profound Theory, may be able to discourse well and plausibly of its excellency; but should never finde and know it in effect. And I profess, amongst all the curious men where∣with I have conversed familiarly this forty yeers, from which time I have had some knowledge of this matter; I can scarce finde six that know ought of it.

When then I have sufficiently declared how this Salt may be turned into Earth, which is the operation of operations;

it rests that I shew, That after conver∣sion, its vertue remains entire. Bu•• before I enter this Discourse, I shall, as i•• is requisite, relate with what vertue thi•• Salt or Spirit is of it self indued, that w•• may search and finde the same in it whe•• it is converted into Earth.

I say therefore, for confirmation of my purpose, That it is without doubt, an•• needs no proof, that the continual mo¦tion of the Heavens, is for some end for though Physically we may say, Tha•• the end for which a thing is moved; i•• to acquire another place; yet is motio•• made for other causes: and the intent 〈◊〉〈◊〉 this motion, is not to go from place 〈◊〉〈◊〉 place onely; but so to move, as to o••¦tain the effect of another End: for the•• are two Ends; the one is by Philosophe•• called the End for which a thing 〈◊〉〈◊〉 made; as the End of Plato's Gener••¦tion, is for Plato's Soul; and Beatitu•• is the End for which Plato studies Ve••¦tue. The other End is that to whi•• things tend: Thus the End where conjunction of Male or Female tends, Generation; but the End for whic•• Generation is made, is a Man or an ••¦nimal:

Thus the End for which Plato went out of Greece into Egypt, was to learn Wisdom; but the End to which he tended, was Egypt.

The End therefore of the Heavens motion, is not onely to acquire new places, but to influence upon inferiour Bodies: for if any one should imagine, that these influences are of no use, or that they are cast into a place where no∣thing can receive them, he is in an error too gross to be refuted.

This Celestial Influx is perpetual and continual, because the motion by which it descends, is orbicular; beginning in, and returning to it self. And this is the Reason why the things whereon it influences, and which it produces, are of the same Nature and quality, as with∣out ceasing to receive the power and multiplication of these Vertues which fail not.

And seeing this Influence is not ex∣tended above the Heavens, where no∣thing is, it must needs be carried toward some inferiour thing, that it may act up∣on: for nothing is passive but what hath a Body; and what other natural Body

is there in the World, but Earth? Is not this the Body of Bodies, and that solely that can subsist alone, having in it self all the qualities requisite to a Body, as Longitude, Latitude, Profundity and Superficies? Is not it the Subject and Mark that Nature hath set, whereat to aim all her Darts? where can she bet∣ter accomplish her works, then on the Earth?

The Earth therefore is onely that in∣feriour Body that receives Celestial In∣fluences, whose faculties and powers, penetrate, calefie, purge, separate, enliven, augment, confer, and restore.

We need not now dispute, whether the Heavens and Celestial Bodies influ∣ence upon the Earth: for experience and sense takes away this doubt. This there∣fore being left as sufficiently known, we shall onely declare how they make their influences vertuous. I said before, That they tend directly downwards, and not upwards; and the Earth being the Centre of this Spherical Body, they must needs fall upon her, and fasten their Points there; for the Earth is that Point of the vast World, where all the

lives of these influences concentricate. And seeing the Earth is a Body so solid, that it gives solidity to all others, it is requisite that that which penetrates it be very subtile. The Heavens therefore being of most subtile matter, produce a∣like effects: for the operations ordi∣narily follow the qualities of the Body that operates. And this penetration would profit nothing, but like a Torrent running over a Field, because of its swift motion, scarce wet the surface, unless it be by somewhat stayed. But seeing it tends infallibly to the Centre, and there is stopped, because there is no lower place whereto it may descend; there it is compelled to subsist and col∣lect it self.

Hence some have said, That the Cen∣tre of the Earth is most precious, be∣cause in it all the influences are united; which meeting there, have an infinite potency, not onely because they conti∣nually flow thither, but because they proceed from Bodies infinite, incorrup∣tible and indeficient in vertue.

The ancient Poets, who involved their Conceits in Fables, divide the

Earth into three parts; assigning the Heaven to Jupiter as first-born of Saturn, (though some attribute the primogeni∣ture 's right to Neptune, and the election of the superiour Kingdom to Jupiter, for certain Sophistical Reasons impertinent to my purpose:) Neptune they make the Lord of the Sea; and that by lot: To Pluto, as the youngest Son, they assign the Earth for Heritage, who is yet thought the richest of the three Bre∣thren, because in his Dominion all the Treasures of the World are contain∣ed; yea, he seems to make his two Brothers Tributaries in those things they possess as best. This Son they call, The King of Hell, and to him they give the Elysian Fields, as a delightful place, where the blessed Souls shall follow his Court after death.

Divines also assert, That Hell and the torture of Souls is in this place; ad∣duced by this Argument: That seeing the Nature of the Stars is fiery, and all their influences concur, there must needs be incredible burnings there. Again, That place is infernal, because none is more inferiour. But that Souls should be

here tormented, and that the heat of this place should be so vehement as they say, is a Solaecism in Reason, and a Contradiction to Philosophical Axi∣onis: for besides that Souls possesse no place, according to their own confessi∣ons, and that being devested of the earthy part, and corporeal prison, they would naturally elevate themselves, and ascend by vertue of their spiritual levity, which participates more of a fiery then any other quality; they cannot, but with violence, be detained in this subterraneous place, seeing they are light; nor yet, being simple, suffer un∣der the action of Fire, which cannot act on its like.

Why therefore they should assert, That they descend to this place to be tormented, I see no reason, unless that the burthen of their sins, wherewith they are implicated, should detrude and depress them, compelling and forcing them to the Centre of the Earth, or else that sin hath got them under its Domi∣nion, and hath incorporated it self therewith, by some unknown kinde of composition, and so make them passible

and subject, not to the simple and natural action of Fire, but to some other vio∣lent created one, destined by God to that effect: and perhaps the vertue of the Fire we speak of, is by divine Power doubled for this action; which may be proved by Holy Writ.

But I will not rashly cherish any par∣ticular Opinion, or separate my self from the Orthodox Faith; in the defence whereof, I will not onely spend my Life, but Industry, by God's assistance: yet I say in my Transient, (that I may further recede from my intended Dis∣course) That they conclude strangely, that say, Vehement burnings arise in this place, because the influences of the Stars concur there: whereunto I would yet yield, if they can evince, That the hea••¦of the Stars burns and consumes like ou•• Culinary Fire, and doth not enliven•• conserve and nourish: for if it were such as they imagine, not onely the Earth but the whole Universe had been long since burnt to ashes. Those influence indeed in old Demogorgon's bowels calefie; but not with a mortal and de∣structive, but with a vital heat, which

there implants an uniform Vertue; which by mediation of heat, dilates it self through the whole Body of the Earth, being the first moving cause of Generations.

But we must not here conceive, That it is onely the external heat that comes from the Sun, which calefies the Earth, and causes Generation: for in Winter-time, when the Sun is furthest distant, the Earth hath abundance of heat in it, as experience shews, in Fountains, Ci∣sterns, and profound Cells: so that in the coldest Winter-Season, Metals are cocted and indurated; yea, it is credi∣ble, that they are then most of all in∣grossed, because the heat of the Centre is kept in and retained, because of the frigidity of the ambient Air. The Suns approach, and more perpendicular Aspect, is not the sole cause of vege∣tation in the Spring; for if so, then doubtless, as its Ascent were more sub∣lime, Vegetations would augment more proportionably to the encrease of the heat of the Rayes: but the contrary is observed. But because every like at∣tracts its like; and the recess of the

one, causes the recess of the other; The Sun by the magnetical Vertue of its Rayes, attracts and revokes the heat of the Central Sun, detruded by the rigid cold of the ambient into the interiour parts of the Earth: which returning to the surface thereof, affects all things with a vegetative faculty.

It is not therefore the external heat of the Celestial Sun, but rather the in∣nate heat of the Central Sun, that ca∣lefies the profundity of the Earth: for heat is twofold; the one acts by rever∣beration, which is external; the other by influx and penetration, which is in∣ternal, whereof I now speak; whose Nature is to enliven, augment, and con∣serve by the sustentation of radical moi∣sture contained in this Fire, which I made mention of in the precedent Chapter.

But that now we may prove this Central Fire not to be so intense, as to torment and burn, let us consider how the Stars do not by their influences cause heat solely, but work other ef∣fects: for Saturn is cold and dry, Ju∣piter hot and moist, the Sun hot and

dry, Mars hot and dry, Venus cold and moist, the Moon moist and cold, and Mercury all in all, participating of all qualities alike.

Whence we may gather, That all the influences are temperate, equally con∣sisting of heat, cold, moisture and sicci∣ty; which thus meeting in moderation, cannot make the place where they meet, immoderate. The Vapour then or Spi∣rit that comes from the Centre, parti∣cipates of these four: and hence all the qualities of simples have their ori∣gine; whereof some calefie, because in them heat is predominant; others dry, because siccity superabounds; others moisten or refrigerate, according to the degree of their moisture or cold: but on the other side. Stars project many other qualities besides these, into the Centre: for they give Beings to those sapours, colours, and odours, which we taste, see, and feel in sublunary things. I say therefore, That the Stars calefie the Centre of the Earth, and that the Universal Spirit dwelling there, parti∣cipates of this heat; and because it is natural to heat to separate, that separa∣tive

vertue which divides the pure from the impure, the subtile from the gross, and the light from the heavy, and the sweet from the bitter, descends with these influences: which purgative separation, is the cause why all things naturally reject their Excrements, as not being of their substantial parts; which is indeed very requisite, seeing there is nothing in the World, but its Excrements, exceed its natural sub∣stance: nay, all that we see and touch, is onely the excremental part of things, that obumbrates their occult substance; as we may observe in our Aliments, whose greater Mass turns not into our substance, but goes away by the passages destined for such egress; Nature onely extracting the invisible and spiritual succe out of them, which is apt to be converted into ourflesh and substance.

We may likewise affirm, That this Mass of Earth we tread upon, is nothing but the Excrement of that first sub∣stance, which was united in the Chaos; Now encompassing the Centre, and so including it in a Spherical, Equilibrial proportion, that it cannot move or fall:

for seeing it is in the lowest of places, it can tend no wayes further, unless it should ascend; which is repugnant to its Nature. But in the mean while, I do not say, That the Body of the Earth is nothing but an Excrement: for though it appear wholly excrementitious, yet there lies under its Excrements, a pure substance; which being wholly spiri∣tual, could not become sensible with∣out the administration of some Body; as we see in all things produced: their Seed and first Matter is invisible; but as they are carried in a corporal Mass, and excrementitious substance, we can see them; and no Body can be made without Excrements: for which cause, this substance is separated from the Body of Earth in Generations, by the influence of Celestial heat; retaining nothing of the said Earth, but as much as may be for a sustentacle for it; which from the beginning had no other use, but to serve for a Receptacle and Shop, or rather a Vessel, wherein this spiritual Matter might effect its operations; as we shall largely and plainly demonstrate in the sequel Chapter, where I shall treat of

Separation more largely.

But Separation were to little purpose, if the things separated should remain without action: Natures scope in Se∣paration, is to enliven and abandon Death, which comes from no other cause but superabundance of Excrements suffocating the pure substance; but here I mean natural, not violent Death: but if the Seeds of things should alwayes lie buried in this excrementitious Earth, nothing would be produced or receive Life: but the Celestial Vertue by its vi∣tal influence extracts them; and these being full of Vertue, dilate and promote themselves into all and each several spe∣cies, as their Nature and Composition require.

Life then proceeds from Purification, which the Stars effect by their influ∣ences, with which the augmentative and restorative faculties descend: for the Stars being in continual motion, they are continually occupied with action, and consequently with vivifi∣cation, giving Life to Life; which can∣not be without Conservation and Re∣stauration: Conservation they give,

by sustaining Life indeficiently; Re∣stauration, by restoring what the Ge∣nerations of individuals consume and spend. And this we may see manifestly in the first Matter incorporated; for being impregnated by Celestial Influ∣ences, it is of it self nourished, multi∣plied and augmented continually.

And hence it is called a Dragon or Serpent that preys upon it self, always regerminating; which, where-ever it be, it takes such root, that the place shall never be quite destitute of it, though it be washed or burned; which is a certain token by which this first Matter may be known.

These then are the principal Vertues which the Spirit of the World hath, and will alwayes receive from the Ce∣lestial Influences, which produce great and admirable effects in all the Mem∣bers of the Universe.

But here some may enquire, How that the first matter receiving such pure and potent Influences from Heaven, comes to be conspurcated: with so many vitious qualities; and how it retains them when it hath received them, seeing it

is alwayes busied in the actions of vivi∣fication, augmentation, conservation, and restauration: for if it separate not, it will die; and if it augment, con∣serve, and restore not, it will diminish, perish, and debilitate; which it never does.

Whereunto I answer, That the Stars have a twofold influence; one natural, the other accidental: the natural was communicated to them in their first Creation; and it is that Government of the Universe, which Hermes speaks of, whereby they keep it in its Being, by defending and preserving it by their in∣fluences, from destruction and annihi∣lation; wherewith the Spirit of the Universe is continually enriched: which applies them to, and manifests them in all things whereto it gives encrease and substance: but the accidental Influ∣ence of the Stars, is that which falls out preternaturally, by reason of their different Situations and Aspects: and this is alwayes subject to mutation, and never remains equal: and this hath only power upon the effects of Matter, not upon the Matter it self; for whatever

influence happen, though never so ma∣lign, the Centre of the Earth intermits not its actions, but absolves them as before, and produces Animals, Vegeta∣bles, and Minerals, as well as ever; and if mortifications sometimes fall out from the malignity of some Aspect, they onely touch the surface or excrementi∣tious mass of Bodies, and not the interi∣our substance: and such an accident is often changed; so that the influence sometimes operates one thing, some∣times the quite contrary: which the natural and principal influx never does. Whence we may conclude, That the first Matter, as it is simple of it self, receives nothing but those Celestial Vertues, which it also retains and keeps in its Terrification.

But we must now declare, how it re∣tains them, that we may make good that saying of Hermes, That its Vertue re∣mains entire when it is converted into Earth, because all the Celestial Ver∣tues descend and meet in the Centre of the Earth; which in their course, aim at nothing, but the information of the Matter, which is as it were the Recep∣tacle

of the supream Idea's.

The same Matter being full of Forms, is diversified not indeed actually, but potentially, into innumerable speci∣fications: and so it is not properly a Body, but as it were a Body or Com∣panion of a Body, whereunto it hath an Appetite, and by information moves to that end: and this motion it hath from the action of Celestial Fire, which I before called, The first Mover in the Chaos: which the old Poets, Or∣pheus and Hesiod, describe under the Name of Love: And Ronsardus, ou•• French Homer or Pindar, thus de∣lineates:

Le suis amour le grand maistre des dieux, Le suis Celuy, qui fait mouvoir les Cieux. Le suis Celuy qui governe le monde; Qui le premier hors de la masse eclos, Donnay lumiere & feudy le Cahos, Dont fut basty cette machine ronde.

If any Rustick know not who I am, Love is my name: To whom themselves, both Jove and all his train, Subjects proclaim.

I am the hand that moves the heavens, and th' reins That Stars direct; All that the Earth and Universe contains, My nod expect. When all a Chaos was, I spread my rayes Of light about, And then divided that which in few dayes The world brought out.

Seeing then this Matter by its proper Nature and Appetite, tends to incorpo∣ration, who can rationally say, That whilst it assumes a Body, it is deprived or swerves from Nature, that by its own vertue causes corporation? and seeing when it takes a Body, it is first turned into Earth; who can deny but this Earth is indued with the same vertue? for though through commixtion and con∣curse, it partake of some elementary im∣purities, yet in its Centre it is alwayes pure: so that after its purification, Fire (which is otherwise the most active and potent Element) hath no power to de∣stroy it, because it exceeds this Fire in perfection and subtilty. And hence it so suddenly penetrates Bodies, enlivening them, and augmenting their vertues, by restoring and preserving what is natural

in them, to wit, their radical moisture, which by its fiery subtily, it purges and separates from its Excrements that suffo∣cate it. And that I may in a word ab∣solve all, this that most excellent Medi∣cine, which Siracides saith is extracted out of the Earth, and which no wise Man will despise, It is moreover that preci∣ous Salt, whereto the Doctor of Doctors compared his Apostles, as to a most ex∣quisite Treasure, produced by the Hea∣vens: for he might as well have said, You are Adamants, Rubies, Pearls, Gold or Silver of the Earth; but that he knew, That all these things, though admirable, contained nothing in them comparable to this general Salt, whereunto all the rest owe the homage of their perfections. This Medicine operates like Fire, in con∣suming the impure, which, as heteroge∣neous, it disgregates from the homoge∣neous parts of the pure substance: and seeing the Heaven generated this Virgin in the bowels of the Earth, why should she not retain her Parents vertues; and like an Infant that naturally participates of both Paternal and Maternal Seeds, hold both Paternal and Maternal Hu∣mours?

for which cause the Ancients cal∣led this progeny Androgynos, which is a name common to both Sexes; the Poets, an Hermaphrodite, as being properly nei∣ther Male nor Female, but both: and no less properly, may this Virgin be called Uranogaea, or Heaven made into Earth: for being Earth, she hath the Celestial Vertues tied and annexed to her indis∣solubly, whose admirable faculties she manifests in her operations, whereof I have given sufficient declaration in the precedent Chapters, to all such as armed with any noble spark of ingenuity, will endeavor to adventure to break through the thick woods of darkness and igno∣rance, or to such as Virgil saith, to whom Heaven has granted access or ingress into the obscure Chaos of the Earth.