Intellectuall Soul and earthy Body like two Extreams are knit glued and confederate together and in this third mean which partaketh of the other two they are coupled and united into one intire man Thus God and Man cannot be united but by a Mean even our Saviour who partaketh of two Natures the Caelestiall and Terrestriall the Divine Humane Paracelsus saith that the soul or breâ—tâ— of life is infused by God into the Elementary body through the Astra's as a Medium Through this Medium this middle Aetheriall little body the Intellectuall Soule by the command of God who is the Centre of the great world and by the imploying of his Intelligences or Spirits to that end is first poured and descendeth into the middle poynt of the Heart which is the Centre of the little world and from thence is spread into all the parts and members of his body as soon as it joyneth its vehicle to the naturall heat by which heat it joyneth to the Spirit begotten from the heart by the spirit it drencheth it selfe into the blood by the blood it cleaveth to all the members to all which it hath an equall nearnesse And because the said Aethereall body participateth of Heaven therefore it holds and keeps the same course with that of the Firmament whose operations it draweth to it selfe by a peculiar magnetick vertue just as the visible body doth the efficacy of the Elements and so remaineth one thing with the visible and invisible world John 10.30 as the Son with his Father as rednesse with wine as whitenesse with Snow The whole Firmament is in us with the Planets and Stars As heat pierceth an Iron Furnace and as the Sun doth glasse so doth the Stars with all their properties pierce into Man so that of the syderiall spirit of the Firmament we may learn all Naturall things The MIND Man hath an Intellectuall and immortal Soul Zach. 12.1 Gen. 2.7 Es 42.5 Wisd 2.23 or Spirit by the inbreathing of God created with the four foresaid inhabitants of the Elements which the bruit beasts have not after the Image of God and the Divine Triunity with the similitude also of Unity 1 John 2.27 Chap. 4.14 Acts 17.28 that so in all things he might be one with his Heavenly Father who is in us by his Spirit from which we learn sacred Divinity and all heavenly and earthly secrets without errour yea in him we are and live and are moved As God is One in Essence Trine or Three in persons so Man is One in Person Trine or Three in distinct Essence that is composed Triune of a Terrene Body an Aethereall Spirit of the Heavens and a living vivifying Soule which God breathed into him and is the house of God This the holy Scripture witnesseth Luke 1.47 1 Thes 5.23 Gen. 2.7 See the Amphiâ—halce of Rhunrad worthy of perpetuall memory Paul the greatest Phylosopher and Divine shewes three parts of Man Spirit Soule and Body There are two Souls or two Spirits in Man Mortall from the first matter which is the life of the body and Immortall from God The Spirit is the Life of the Soule the Spirit and Soule are the life of the body John 14. even the wonderfull Agreement between the Creator and the Creature in whom the great Creator would shew himselfe to be Unitrine or Triune One in Three or Three in One As also the unanimous consent of all that truly professed Phylosophy from the Light of Nature If happily there should be any that deny these three parts yet they must acknowledge that Man was created è Limo Terrae out of the clay or dust of the Earth by the word FIAT and that he received an eternall Spirit or breath of life from the mouth of God which is that Linum Caelorum or slime of the Heavens from the Lord. The Limus Terrae or dust of the Earth is two-fold visible and invisible He hath his Body or cottage from the Earth and Water but the life that dwells therein is from the Aire and Firmament of Fire which life is the Syderiall Spirit and is properly the Man not flesh and blood As the Syderiall Spirit is the life of the Body so the Spirit of the Lord is the life of the Intellectuall Soule And as the Sydereall Spirit dwells in the Body and works therein day and night for this invisible is himselfe the Firmament God created Man to be his Tabernacle as well in this as in the world to come and hath all things in him so the Spirit of the Lord the WORD of God the eternall man dwells in the Soule the house is the habitation of the Soule the Soule is the habitation and cottage of God Therefore when Man the most perfect compleatnèsse of all Gods works the most compleat figure of the world and expresse image of God in whom he rested from creating as having nothing before him more honorable to be created all the wisdome and power of the Creator being shut up and perfected in him as the supream artifice in that he containeth all things in himself that are in God when I say he was on the sixt day made up of all things the last of the Creatures and image not onely of the eternall God but also of the great world because with it he comprehendeth and containeth all things in himselfe it followeth that there are three worlds or Heavens in Man and that he is born about of three Worlds or rather is all the world and a most sure and undoubted Pattern of the whole Universe Exemplumque Dei quisque est in imagine parvâ Manilus That which is Naturated savoureth of the Nature of that which did Naturate it God dwelleth in the Soul as in the Heaven of Man And therefore some have called him the Fourth World in whom are found all those things that are in the other three for which cause also he may be called by the name of every Creature He hath a Spirit or Mind from God for what else is the Spirit of Man which God breathed into him but God himselfe dwelling in us The invisible Body or true Internall Man consisting of Reason and an Astrall Spirit agreeth with the Angells and is their fellow And if he be a true Magician he is not inferiour to the Angells in all Magicall operation and is Lord and Possessor of all things His mortall Phisicall Body he hath from the frame of the world and all things created therein for all Externall things are nothing else but the Body of Man So that he partaketh of a threefold world of the Archetype or God-like world in God of the Intellible or Angellicall of the sensible Elementall or corporall world and hath a symbolicall operation and conversation with them all The Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the chaâ—ret driver or Stern-man of the Soul or Rationall Spirit like the eternall God concludeth all Beings Times and Places 1. He communicateth with
should move the Intelligence or Soule of the Artist to a true Understanding that he may open to him what is hid in the magistery of this Art Blessed will he be to whom the Lord God shall be pleased to inspire the Gifts of his Grace For it is the Lord of Heaven who knoweth the heart of those in whom he would use the form measure Notwithstanding we see men somtimes offend not onely against God by their ingratitude but also against their undeserving neighbour by strange devices not becoming an Aedpt Phylosopher with which some eminent men heretofore and two publick Phylosophers of divers Nations in our time abusing the Gifts of God against those most horrid Anathema's of Phylosophers afterward as doubtlesse every man according to his dexterity which the sydereall spirit causeth and exciteth is the forger of his own fortune they came to dolefull and lamentable end to the perpetuall reproach of their Name answerable to the unworthy publishing of this most True Phylosophicall Art miserably wasted and restrained by the Wrath of GOD the Righteous Revenger as well for their arrogant pride punishment and repentance accompanying their provoking loquacity as also for their cheating Impostures of the first Hapocraticall silence The originall of the Philosophicall Magistery Most doe otherwise now who make thir boast among others that they have the clear knowledge of it when it is only but imaginary and so hinder themselves by their credulity and perswasion so that they cannot profit or proceed to learn any more which they did by turns to cloak the matter for their safety Those more ancient and skilfull Phylosophers who were born in a happy signe the children of Hermes who first found out the science among whom nothing was more ancient than Truth nothing more filthy and abominable than falshood and deceit and who have even judged it a thing more safely worth their labor to have it indeed without the witnesse of a sottish ignorant multitude then seeme or be supposed onely to have it who also have endeavoured to leave behind them an unspotted memory to posterity not as many too credulous imagine that being deceived with their own vaine imaginations they would deceive others in like manner which is not the property of an honest man In the first age of the world God made it known by the Light of Nature I say these private not publick Secretaries of Nature who have in the Naturall Light fresh and flourishing in them followed Reason the best guide according to the ability God gave them all of them with greatest attention both of body and mind pressing chiefly to one and the same end and scope of Virtue accounting nothing more glorious than that they might peaceably rejoyce prudently and in Quiet Silence with a Mind truly Sound in a Sound Body according to the Fear of God and Love of their Neighbour This is Phylosophy Adept which Paracelsus in the Tincture of Physicks explaineth them to be Long Life and free from all infirmity even till the Naturall death and an honest support of that long life in this vale of miseries that we might serve God without poverty and prejudice of our Neighbour Though there may be many hunting after this happinesse with a kind of great and continued greedinesse of mind yet have been perswaded that they should never attaine the same either by other means or any Arts but by a wonderfull and most abstruse comprehending of all the vertues of the whole Creation flowing and running together in one certaine masse in this Rode or Kings Highway and Phylosophical Reason is to be accomplished The defect of Nature must be supplyed by the industry of Art seeing Nature with her off-spring alway tendeth unto laboureth breatheth after their perfection Prov. 3.16 All these spirituall virtues and active qualities being by great help of ingenuity and Art like the lesser world heaped up together and concentred into one masse as united force is stronger dispersed besides a kind of sweetest and admirable illustration of the Mind for the Light of Nature is glittering in the Darknesse of the world as also the knowledge of all Naturall things and Heavenly seerets and a perfect operation yea they have even miraculously use of this choycest and admirable Magisterie together with a flowing plenty and Abundance of all Things Of which the Phylosophers our predecessors that have been train'd up in Hermes school They durst not under paine of Anathema to speak of it but in a picture of Aenigmaticall words because the Master of Nature gave them not leave lest they should indanger themselves and give an occasion to others of a wicked hurtfull study or practice Prov. 10.10 It exciteth motion in our bodies and reviveth the Elements now the Elements are excited unto their acting for the Naturall life is nothing else but the actings of the Elements though they have been altogether dumb in keeping close the secret of the Art by a constant Taciturnity knowing to what dangers the searchers out of difficult Arts and the publick Secretaries of Nature are obnoxious that full of despaire concerning their safety and peace they have been compelled to deny the same yet usually give this Reason because the greatest Medicine being artificially prepared with the help of wise Nature the Mistresse of Science should be or is the Life and inlightning Light and that which quickneth or maketh alive our Balsom that is the spirit or celestiall not visible vapour of life it may be the Essence of our Life the Fift Essence compounded of the four Elements in which are all the Elements actually and all their arts with greatest agreement made equall with true equation according to all possibility of Nature and bound together with a golden chaine without any contrariety But all things are aggregated in so subtile a Matter and a Form so subtile and so near to simplicity in a respective manner in the curing of diseases and the metamorphosis of Mettalls like as in Lightning and the eye of a Basilisk as is manifest by Experience This is so in respect of the four qualities of the body as the Heaven is incorruptible in respect of the four Elements The most High created this Fift Essence as the root of life in Nature for the preservation of the four qualities of the Humane body The life of natural things is the Union of the Ideall Light as also with the Ideall of Heaven and Earth as he did the Heaven for the preservation of the universe The celestiall Fire that burneth not is the soul and life of all Creatures the subject in which besides the force and operations of the Elements even all the celestiall virtues of the Firmament as well of the Fixed Stars as of the Planets are infused and imprinted after an invisible manner for the Influences of all celestiall bodies which are communicated to the sublunary to every one in particular these are concentred in this one The Theater of
suffered them perfectly to be seperated by any industry of Art Here also it is to be observed that some bodies have onely properties without Arcane or hidden secrets nor have they in them that Cherionium i. e. that wherein Nature cannot be changed but are onely barren Relollacaeous qualities 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 properties or qualities of Seeds and have the Tinctures in which though heat cold moysture and drinesse 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 In living creatures the bones resemble the earth the flesh ayre the vitall spirit fire and the humors water 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 acknowledge that the Elements are in all Things and that they are mingled with and preserved by the Balsam and Radicall Tincture Thus Water it selfe having the four Elements in it cherisheth 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 Every Creature is formed out oâ— the Elements Living creaâ—â— es are assigned to the Aire Vegetables to the Earth Mineralls to the Water the Fire is that which gives life to all These are the wombs of all things The Earth as is said with the Water is the Centre the Aire circularly compasseth the Earth and Water the nine Sphaeres or Firmament with all the Stars are the Fire The true Elements with their proper Astra's are not visior sensible but as the Soul in the Body is insensible 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 watry body from the Element of Aire an Aiery body breatheth forth is compact in its own Nature from the Element of Fire a body of Fire shines out viz. the visible Heaven and is compact in its own substance Every thing brought for anâ— grâ—wâ—â— is 〈…〉 generating matrix as the fish in the water From these bodies of the Elements things that grow doe proceed and come forth and out of these the fruit by the mediation and operation of the Astra's for no visible 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 Of whatsoever any thing is begotten of the same also is iâ— nourished and preserved A Herring will not live out of the water therefore fire is the food and preservation of the Starrs Nostoch saith they feed on fire and at last sever it from themselves although in the lower part of the Aire it be turned into a Mucilaginous matter upon the Earth Mettalls Salts Mineralls 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 This Rule both Divines and Physicians make use of 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 of it self is dead yet is it the Element of an invisible and hidden life 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 growing 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 Vegetable 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 cherries and every one of these fruits is againe the Astrum and Seed Such is â—he vertue of the Element of water that spirituall regeneration cannot be without it as Chr. said to Nâ—c Our Fire is not the Element 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 Element can be without another but there is alwayes found the commixture of the four Elements in the generation of all things Paracels in Pâ—ram de Entâ— There is also a twofold Water viz. the Body 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 mineralls salts mettalls stones jewells sands and all the fruits of the Water which yet
the most part false because their Phylosophy and other abilities were polluted and corrupt In vaine therefore it is to seek knowledge from them who have spent all their life in looking after it and have wasted all their time and study to no purpose not finding out any truth though many of them were seduced by ignorance rather then malice the Light of Truth not yet risen to them nor the Light of Nature as yet kindled by the holy Spirit Divinity is the Fountaine of Naturall and Supernaturall knowledge All true Phylosophy should be grounded on the Scriptures and so return into God that so the Regenerate Christians might reap and receive the full increase of that seed which among the Gentiles was choaked for want of the Sun like that among the thorns No Art can be perfected without Regeneration Christians should not be ruled by Heathen Phylosophy True Phylosophy must be grounded on Christ the corner stone We ought therefore to be most wary that we suffer not the Philosophicall errours of the Heathen to beare down or dominiere over the rules of Christian Phylosophy Christians onely in whom the Truth is planted who have their seed from God by the means of Regeneration which the Heathen have not doe truly know to use or teach Phylosophy without mistake or errour and how to manage aright all other faculties Believers shall be taught of God when the Holy Spirit is powred forth To be short the knowledge of God is the Treasury of the whole world wherein all things are laid up so that without this knowledge no man can come to eternall life For Faith Hope and Love follow knowledge Adhaesion or cleaving to followeth Love Union follows Adhaesion in Union is Blessednesse and Wisdome This Regeneration that holy man Hermes and others of clean hearts and godly lives before the Word was incarnate being enlightned by the holy Spirit though they concealed it among other Secrets they knew it better then many of us who call our selves Christians and had rather seem to know God then love him O great miracle 1 John 4. Wâ—sd 1. John 17. Man whose mind by Christ is united to God possesseth the true wisdome of all things and the most absolute knowledge of all Secrets Furthermore he that knoweth himselfe doth know all things Fundamentally in himselfe and being set between Time and Eternity above him he sees God eternall his Creator The soul is the off-spring and image of God Apoc. 22. after whose image and likenesse he was with other Angells created by an unsearchable love besides or about him he knows the immortall Angells his fellows and companions from whom he differeth onely in body and the Judgement to come Under him he sees the visible World whereof he is a pattern and all the Creatures with whom he hath a likenesse even his parent of whom he was born as to the externall and mortall body Man who is a true Proteus of a fickle wavering disposition received a flexible mind from Nature Eccl. 15.14 that being set in the midst of the Paradice of this world by the assistance of Divine Grace raising himselfe upward he might be regenerated into a quiet Angell or the Forger of his fortune winding and creeping downward degenerate into a restlesse Bruite But the free Râ—asonable Creature neglecting the fatherly admonition and his due obedience Gen 2. turning from the mean to the extreame himselfe dispising his Creator He that seeks to himself that which is anothers unâ—voydably â—uâ—â— himseâ—fe into two â—nconveniences i. e. theft and robbery of himselfe and death The Fâ—â—l waâ— aâ—swering from Uâ—iâ—y to Alteâ—iâ—y learned by experience what his own proper Evill and Nothing was to his voluntary damage and perdition like a Thief and Robber And thus abusing the bounty of his most indulgent Father he made choise of death rather then of life and like Lucifer not content with his lot ambitiously desiring higher things he set himselfe in opposition against God at last by an unexpected change was cast out of the Garden of pleasures into this dolefull and darksome valley of Misery and Ignorance The first man was left in the hand of his own counsell Eccl. 15.14 and of his own accord turned from the strait path into the crooked way of Misery greedily desired the possession of good and evill to his own destruction as Herms and Moses sufficieâ—tly demonstrate God created man that the number and losse of the rebellious Angells might be made up in the kingdome of Heavâ—n Man the bond or buckle of the world the last wonderfull and honourable living creature was upon the sixt day after all other things drawn or taken è limo terrae out of the slime of the Earth or visible frame of the whole consisting of Heaven or Heavenly Sphaeres and the Earth viz. out of the most thin or pure substance of the whole frame of the world concentred into one body fashioned by the great Spacyrus into a bodily shape made to supply the place of the fallen Angells Man was formed of the most excellent Compound and purest Extract of the whole Word out of the Center of all Circles Therefore Nazianzen speaking of the workmanship of Man saith God made Man last that in him as in a short and briefe way he might set out or expresse all that before he had made at large viz. all the members or parts of the whole world As an Oration is made up of letters and sillables so the Microcosm or Limus Terrae Man is compacted of all bodies and created things The great God eternal and Creator of all things took the Quintessence out of all things created and thereof fashioned and composed Man as the Prince and End of all these and congratulated him as his Son holding or possessing the honourable place of the high Divinity on Earth In respect of the Body or corruptible Nature he bears the Image of the great sensible and temporall World In respect of his soul or immor-Nature he bears the Image of the Archetype or originall copy and patterne of the world that is of the immortall Wisdome of God himselfe So that all the properties of Animalls Vegetables and Mineralls entred into him and withalla living Soul inspired into him God is all things of himselfe Man is made all things of God and was therefore created last that by him the compleatnesse and perfection of all the Creatures might be signified Man is the tye bond knot joynt Psal 8. Thou hast put all things under his â—eer Paraceâ—s excepteth the Spirits and inhabitant of the â—â—ur Elements packet or bundle of all the Creatures All things created were disposed of to him and they respect and honour him as Gods steward set over the Orchard or Garden of this world God is the Center and Circle of all things that he brought out of himselfe for all the works of the Divine goodnesse are circular and perfect sphaerically wheeled about to him from
Alchymy Naturall much esteemed by Artist Sophisticall as much detested by them Let no man wonder if these insolent and open contemners of Natures secrets who tremble at the very name of Chymistry 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 trample upon the Truth and those Pearls cast before them then what their Captain that railing 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 privately 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 Scholastick Doctors who for want of wit could never 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 Honours of Philosophy and Phisick and with much importunity procure the publick stipends of such Dignity if they being convinced and at length compelled by the truth doe no lesse then the common people admire as Magical Miracles those eminent works wherein the whole power of Nature flourisheth Nor cease they to condemne many famous Phisitians of our time equall to the most learned of men who have spent all their life in the works of Art men skill'd in the secrets of Nature John 5.44 yet because they have not taken upon them those most vain Honours of the world See Paracels Tom. 5. in fragm Medicis fol. 167 168. It is a wicked Tyranny to captivate the fancy of Students to certain Authors and take away the freedome of finding out and following the truth from young Scholars Money and Friends advance more then desert and as they call them the Authorities and Titles of Doctorshipâ— with which neither Hippocrates nor Galen nor any Phisitians that we read of in their time were indowed or adorned and yet authentick too in these mens opinions which for certain Reasons they refuse 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 Phisick they are bestowed either through flattery or bribery The Earth hideth the error of such Physitians who as Socrates saith of rash Physitians sport play with mans skin or rather the Image of God and scape scor-free while they inrich the Church-yard with the losse of their owne soules 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 method 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 conscience and then not without cause they may question whether Galens Axioms as he writeth 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 Antiquity 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 Learning 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 observations yet when they shall disclaim their pernicious arrogancy God onely is Lord and Master of Nature but the Degree or Title makes none more wise or leaâ—â—ned although it may give greater authority in the world and vaine glorious estimation of a Name 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 defend their profession for the time to come with credit and honour and avoyd the disgracefull taunts of their ignorance and coveteousnesse among the vulgar How many of this sort of Phisitians have come with their gray haires complaining unto me Fooleries are to be forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 heartily 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 away Opinion and Scorne the lets of learning The world is ruled by Opinion 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 Chymistry and spend the rest of their dayes with those Secrets which are both in God and Nature God is the first book that teacheth us eternall life for the rule of life is from God For it is a lovely thing for old men to study Wisdome and with Diogenes not give over the Race that they are running The firmament or heaven with all therein is the second Naturall book conducing to a mortall life for the knowledge of Phisick is got from the Stars And next after the great book of Grace wherein the eternall health of our soules consisteth more diligently to
a sound Doctour teacheth and instructeth men as the Holy Spirit taught the Apostles in fiery tongues It is perfected and brought to light by practice not established by Humane but by the institution of God and Nature for it is not founded upon any Humane figments but upon Nature upon which God hath written with his own sacred finger in sublunary things but especially in perfect Mettalls God therefore is the true Foundation thereof Physick is a favour given of God whereof University books are not the Foundation but the invisible mercy of God and his speciall gift so are those things also which are written that depend upon the true foundation and experience This Physicall essence in Phisick is called Gold Physick is written in the book of Nature 1 in Heaven and Earth and may there be read found out by Chyromancy and phisiognomy through the miraculous illumination of God 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 mercifulnesse and assistance of his Creator towards him in his afflictions that so God may be glorified in all his wonderfull works Now this Medicine as naturall Mummy and kernell of Nature is contained in the vitall Sulphur as in the treasure of Nature and is founded in the Balsam of Vegetables Mineralls and Animalls from which every action in Nature hath its beginning By its onely power all diseases are cured if as shall be shewed anon it be rightly prepared and separated from all impurity and in a due order conveniently administred by a Godly skilfull Phisitian to the poor weak decayed Nature of Man The Foundation of this Physick is according 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 teatheth the force and properties of Earth and Wate as Astronomy doth of the Firmament and Aire Phylosophy and Astronomy make up an internall and perfect Phylosopher not onely in the great World but also in the lesser And therefore it is necessary to accommodate the disposition 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 Anotomy 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 outward form or corporall substance What the Light of Nature is 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 Without the knowledge of Light of Nature or the great world no Physitian can have an exact knowledge of diseases in Man 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 The great World is a speculation and glasse of the little World Man 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 Parents out of which Man last of all was created He that knowes the parents Man is the End of Phylosophy and Astronomy 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 Universe meet in him as in the Centre and the Anotomy 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 visible 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 Microcosmically 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 Physitian 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 Physitian 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 Elements 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 The knowledge of the 4 Elements doe shew every disease in man and its cure 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 onely in the Form The knowledge of Physick in the outward world is to be fetched from the Limbovn and depends upon the knowledg of Man 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 Every Element perfecteth its power and operation in all the four Elements 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 creatures inanimate that is to say without an Intellectuall Soule which should be the four kind of Inhabitants of the Elements who differ from Men created after the Image of God in understanding wisdome arts operations and habitations 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
are digged out of the Earth For the Astrum of every Element 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 perfected 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 Circumference 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 earnestly bend toward Man-kind as to their desired limit 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 Astrers saith that the Aire was created befoâ—e any Creature All mâ—yst things â—tâ—râ—cted by the Sun from the Eâ—â—â—h are consumed in the Aire whose fruits are the likeness of the Tereâ—iâ—biâ— or far of Manna the Aire cherish and the Fire consume The Aire also is twofold for it hath its Element as an Inhabitant in it selfe It is the Balsam 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 Element of Fire according to Paracis the Firmament of Heaven 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 thereof 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 As the flowers in earth shew the Colours of the Stars so the constellations in Heaven shew the field or meadow of the Earth which fruits are separated from the Element of Fire and by separation doe increase 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 Firmament for they move up and down in the Firmament 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 other created things are twofold we see their visible body as a shining light the invisible Astrum or Sydereall Spirit in the Stars we cannot 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 Elements 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 Spirituall 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 because they want a body but Man may because he hath a one All things that grow as hearbs trees fishes birds living creatures may augment 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 body and multiplyeth it selfe as Christ himselfe sets it forth by a similitude and example in a graine of Wheat John 12.24 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 body is first dead because death is the cause of the glorifying of the body in eternall Life as Corruption is the cause of the new generation of a Divine substance 'T is necessary that the first life of hearbs and medicines should die that the second life by the Chymists help may be attained through Putrefaction and Regeneration wherein the Three First discover themselves with their hidden vertues which are necessary for a Phisitian to know for without Regeneration no hid Secret of Physick 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 Sydereall 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 The Anotomy of the diseases of the body is to be fercâ—â—c from the internall Astra's or impressions which cause the diseases and is more necessary for a Physitian them that Locall Anot of Carkasses It is not the Locall Anotomy of a man and dead corpses but the Essentiated and Elemented Anotomy of the World and man that discovereth the disease and cure The Members or parts of the great world are the Remedies of the members 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 Anotomy 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 Anotomy is the Basis of true Phisitians Diseases and Things 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 deseases of Spiders is cured by eating them The cause subject of diseases the externall 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 diseases doe not proceed from the four fictitious humours or qualities but rather from the Seed by reason of the Analogy or proportion that is between the great and little world he that knoweth the diseases of the great world cannot be ignorant of the distempers of man As many kinds of Mineralls as are in the world Many diseases proceed out of the mineralls of man which Iliad containeth all things in it selfe so many there be in Man So many kinds of diseases are there as there be sorts bodies and seeds of things that grow No man knows the number 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 The Originall of all diseases is from the Three First upon which the Astra's câ—n make some impression as upon wood or Straw or Saf fron upon water 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 united there we may be sure that sicknesse and the root of the first death hath taken footing Hereditary 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 Elementary diseases are cured by Elemental means and Astrall have Astrall remedies The Galenists doe know nothing of these Astral cures which the grave experienced Physitians do well understand 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 Firmament 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 Iron sheweth that man is divided into the externall and internall in the externall dust and earth the matrer of the diseaseand that which afflicteth us doth lye hid therefore the cure is to be sought for in a medicine that is like it seperated from the dregs Spagyrically The internall and Astrallman also hath his proper medicines which the skillfull Physitian knows well 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 body draweth the Elementary bodies to it by hunger and thirst so the syderiall spirit of Man attracteth 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 naturally supplyeth man with all things Furthermore the Astra's or Elements which are Spirits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 That whereof any thing is bred of the same doth it live is fed nourished preserved cured made sick punished and â—â—stroyed 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 succour 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 Now by Gods assistance I shall say something concerning the Generation Dignity Excelency OF THE MICROCOSM Or Little World MAN For a man to know God lightly esteem of his own selfe is the highest and profitable knowledge AS the most excellent Phylosophy is that which enlightens the mind to the right knowledge of it selfe so to be ignorant of that knowledge is the greatest shame and most pestilent disease of the mind Ignorance saith Trismegistus to his Son Tat is the greatest Enemy and principall Tormenter in every Man Woe be to thee ô Man Luke 16. who neglectest the large patrimony and Talent and the thing committed to thy charge 2 Cor. 4. who considerest not the Treasure that is
God in his Soule or Mind because by the breath of life he was made after his image the Intellectuall Soul is a certaine particle of the Divine Soule in which very Soule God hath sowen certaine seeds and resemblances of his Mind in us much like to that of an Eccho which sends back its voyce from the resemblance of the aire by which it expresseth a lively soule The mind raised up into the most High God and united with him converseth with God and doth the same works neither is there any disposition or any thing in Man that doth not clearly hold forth something of the Divinity neither is there any thing in God which very thing is not represented in Man 2. He hath a semblance with the Angells in respect of the invisible Body and Rationall Soul by whose help he worketh and is preserved with the Angells and hath the same wisdome that they have for he is Gabalis socius Angelorum a curdled companion of the Angells or one mixed with in fellowship 3. He participateth with the Firmament and Stars of whom he received that Astrall body or Syderiall Spirit which is the true Astrall Man for flesh and blood is not the Man but the Spirit contained in them which Astrall Spirit is the subject of humane Reason that containeth the sences and wisdome in it and is made Animall a living creature with the body This Spirit and the Astra's are but one thing in Man but the body is the subject of this Spirit and so the Astra's rule man in the Spirit and the Spirit of a man ruleth the Body in flesh and blood This Spirit is mortall onely the Intellectuall Soule which God breathed into man is immortall 4. He partaketh of the Elements for from these he had his mortall Physicall Earthy body And because the world which is the Parant of Man according to Paracelsus hath in it the four Elementary Spirits of the four inhabitants of the world as also the fift kind of Flages of a thousand sorts incorporated into the Soule of the Microcosm the Imagination also of these five Spirits in the Elements must be in the Microcosm Man but the use of Mans Reason according to the will and command of God is as a Chaine were with those five Spirits are knit and bound together that they may acquiesce with his Imagination 5. He partaketh of all Elemented Animalls Vegetables and Mineralls for he hath in him the Nature and properties of all these All things were made of nothing and Man was made of all those things The great world was the matrix of Adam thus the whole frame of the world is the mother of all things that are brought forth Man therefore who was the last is the most excellent and noble of all Creatures because he hath the parts of the whole world nor is there any thing in the great world which may not really be found in man The Son is like the father in all things the father being known the Son is known also Therefore Man the greatest miracle of Nature most admirable Extract kernell of the four Elements the choycest workmanship of God and most perfect Samplar of the world is truly every Creature for he is all the world and he alone hath this honor to have semblance with all things and operation with all and conuersation with all Yea he riseth to such perfection that he is made the Son of God transformed into the same image which is God and made one with him John 17.11 12.22 23. which is not granted either to Angells or the world or any other Creature but to Man only that he should become the Son of God and be united to God That which is sensible and that which is insensible hath a sydereall spirit or a sydereall body in it But before wee proceed any further it is requisite that wee treat here a little more largly of the Syderyall or invisible man to wit of his Originall and power If Aristotle had taken notice of this Olympick Spirit and Galen made more account of it there had not such errors crept into Philosophy and Physick springing from the heathenish masters of errors to say nothing of Divinity at present Eve is Adam transplanted The first men were created the rest proceed from the Being of the seed or Esence The invisible man or Olimpick Spirit is borne in us after this manner Adam and Eve did not proceed from other parents as we their posterity do but were taken as hath been sayd ex LIMO TERRAE out of the dust of the ground or great world as to the mortall Body which is visible and invisible The Spirit of life is the Spiracle or breathing hole The Spirit of the Limbus is Sydeâ—eall the Animall spirit The body of the Limbus spiracle ought to make one Marriage otherwise there would be an adulâ—eâ—ous and bâ—stardly bâ—ood For as in all thing the marriage or joynting together of two is the perfection so Adultery hindeâ—eth the â—ight of Nature vide Paraceâ—s in Phylâ—sâ—p agâ—â—â— â—â—â—acelsus saith that the Elâ—ment of fire or the Firâ—aemee 〈◊〉 althought it be thâ—â—â—â—st subâ—â—ll and 〈◊〉 thing 〈◊〉 it is a body because bodies are the fruits thereof and without a body such fruit cannot grow So the wind is a body and like a visible body hath power to overturne another body Not onely visible things are bodies for God created as well visible as invisible bodies of the same power The inner Man ascendeth the inward Heaven A particular Consâ—â—llation This Spirit is tha Doctor of true Astronomy For the whole frame of the world is collected and reduced into the Microcosm so that there is nothing to be found in all the world but the same also is in one man The Physicall Elementary visible and Tangible body is from the Earth but the Invisible Insensible Sydereall body which is the house or cottage of the Spirits life is from the Astra's of the Firmament Thus Adam had two bodies that is a visible Elementall and an invisible Sydereall body So that now by propagation there are alwayes two Men born a Corporeall Elementall Visible Man the Organ and Instrument of the invisible and an incorporeall Astralick man which moveth guideth and performeth all skilfull matters For the Astra's now in Man doe by Man alwayes in generation produce those two The visible Elementary body of flesh and blood in the mothers womb out of the four Elements but the invisible Sydereall body that is capable of attaining Phylosophy is from the Astra's of the Firmament For that little world Man is one and the same in all things with his-Parant the great world But as the great world is distinguished by its shell or out-side from the Angelicall world so man the little world is distinguished by his skin or out-side from the great world Hence it is that the Sydereall Internall Olimpick Incorporeall or Gabalis Homo coagulated or curdled Man is the same
with the Firmament of the Astra's as hath been often said like rednesse with wine whitenesse with snow or the lustre of the Sun with the Aire The other part therefore of Man or this sydereall body is called the Genius of man because it proceedeth from the Firmament it is called Penates because it is in our power and born with us the shadow of the visible body Lar domesticus the good or bad houshould or private Angell the Umbratile or shadowy Man the familiar Homuncle or little Man of the Sophies or wise men the Daemon or Genius of Man Paracelsus his internall Adech i. e. that which first inwardly formeth in our mind what we afterward outwardly fashion with our hands the Spectrum ghost or fantasie the Light of Nature the presaging or Propheticall Euestrum that foretelleth any thing by signes in Man It is also called ahe imagination which incloseth all the Astra's and is indeed all the Astra's or Starrs and holdeth the same course Nature and power with heaven Now the Astra's or Stars by which I do not meane the seaven visible coales of Heaven which are but the bodyes of the Astra's but I meane the invisible and insensible body of all things or Astrall Spirit they are nothing else but the verue or powers of the Angells The Angells which live only upon the vision of God are the created wisdome of God Hence it is that he that knowes God he knows the Astra's also He that knowes the Astra's cannot but knowe the world and consequently man the off-spring of the world The eating of the apple produceth this body the sydereall seed into force vigour Astrum Vulcanus and Archaeus are the same thing but one Spirit yet without Reason divers as are the divers formes of severall things The Astra's form bring forth all bodily things out of themselves and multiply themselves together with those bodily things that are brought forth the seeds of any graine or Wheat is the Astrum viz. the invisible body which being cast into the Earth it produceth a visible body and begetteth many other Astra's out of it selfe So is it in other growing and living things But the Astrum is nothing else but the insensible invisible body or living Spirit yet without Reason in things that grow but with reason in living things as in man and is divers according to the forme of divers things Bodyes are nothing else but the Excrement of the Astra's which are brought forth into a bodily Being by their operation This every Astrum can doe of it selfe as by imagination to bring forth of it selfe another Astrum in a body forming it by operation There is no body without an Astrum The Astralick Spirit is every growing thing standeth in need of a corporeall habitation The inner Man is Heaven it selfe or all the Astras Read in Picus how Trimethius put upon himselfe the various Evestra's of the three-fold world one after another transformed himselfe into several shapes and thus by reall Magick he shewed to that great Picus the hidden virtue or power of Man who was created after the image of God We are transformed into that which we most intently gaze and meditate upon The understanding of Man is assimulated to all things The impression of the Imagination from fear terrour griefe is the â—ife of sicknesse and death The Astra's send the plague into us through our skin as the Sun doth his beams thhrough the glasse as there is no Astrum without a visible body And whereas the imagination of Man is not one but all the Astra's it is as true that it produceth not onely one but many operations and although the Imagination be incorporeall and invisible yet being joyned to a heightned the Gate of Wonders the spring and originall of all Magicall operations and hath power to beget and bring forth visible bodies without detriment or diminution of the Astrall and sydereall Spirit and can work any wonderfull operations whatsoever present or absent above the reach of humane Reason The Light of Nature makes bodily things visible but Eternall things are to be seen onely by Faith The child in the mothers womb is strangely marked by the impression of the imagination without any bodily touch What we doe visiby by the body that doe we by Faith after the manner of Spirits Thus the Imagination breedeth the Plague and such like Firmamentall diseases it brings sicknesse and health The Pestilence which comes by fear trouble and terrour riseth by the imagination of the Spirit of the lesser world or of the Sydereall and Animall Spirit which is the mechanick Astrall Spirit in Man as we see in women with childe who give marks and tokens to the young in their womb by the same sydereall Spirit This sydereall Spirit which is born of the Astra's together with Man and therefore remains united to the Astra's is the Load stone and hath a magnetick nature in man As the Earthy Load stone in its body is a spirit and draweth to it selfe so also the body and spirit in Man doe draw unto him by a visible body this is the Load stone of the Microcosm The sydereall body and spirit attract unto them the force of the Astra's as we see in those that are Lunatick in whom the agreement properties and affinities of such magnetick vertues with the Spirit and sydereall body of Man hath with the Astra's are made manifest This fourth kind of Naturall Magick called Gamahaea doth all things invisibly and spiritually by the help of Art which Nature is able to doe visibly and corporally without such help The House is as it were dead but the Inhabitant to wit the Spirit of perpetuall motion of invisible Nature or the magnetick spark of the Soule of the world liveth and worketh effectually All Animall wisdome Wisdome is the begâ—nning of Inchantment the Astra's do those things which Humane wisdom desireth In respect of the Elementatary body it is a Spirit and performeth all spirituall operations Heaven knoweth all things most certainly all actions and events of Men are pictured in the Astra's every living Creature hath its Ascendant signe in Heaven so hath also the Brutâ—sh Man Every Body is proceeded of an invisible incomprehensible subsisting Spirit The 〈◊〉 is a three fold NIHIL or Nothing a Divine Privative and Negative NOTHING the Oâ—gan of the Lâ—ght of Nature or of the Astra's The whole Heaven is nothing else but the Imagination It breedeth the Plague and and Fevers in Mâ—n any bodily instrument workmanship Arts Sciences and the knowledge of all things lie hid in the Astra's of the Firmament There is nothing so hidden in the world which is not praefigured in the Astra's yea all the Astra's of the Firmament which are the Tincture of the speculation of our mind can of their own in-bred or naturall force by imagining produce bodily and visible things out of that which doth not appear as in a clear Heaven a great cloud suddenly
so hath he given to his Name to have life in it selfe and the Name also to the Letters Great things have been affected by True Magicians by whom I doe not mean Nicromancers or them of the Black Art those accurate searchers out of Nature by a Word written and Characters or Signes Such Names are the Divine Power framed at a certaine time according to the power of Heaven far from all superstition which ariseth onely from ignorance without any prophanation or scandall of the Divine Majesty or any wrong to Faith and Religion otherwise it were better for us alwayes to be sick then to be cured with the dishonour of God For Characters or constellated Names according to Agrippa have no force from the Figureors Pronunciation but by reason of the Vertue or Office which God or Nature hath ordained to such a Name or Character There is no vertue or power either in Heaven or Earth which descendeth not from God nor can it give or actually exercise any thing it hath but by his permission Medicines are visible bodies Words are invisible bodies whether the Hearb or Word healeth it is by God the Naturall Vertue thereof to wit Paracels saith that Characters are â—â—e Compounds and Syrups of Spirits by the Spirit of God made One with Nature by his Word FIAT Concerning Characteristicalll Cure which affecteth Naturall operations by words pronounced written carved and hanged about the neck by the caelestiall properties of the Stars through a marvellous Influence agreeing with our bodies if any desireth to be satisfied herein let him read Rog. Bacon of the wonderfull power of Art and Nature Physitians also have wrought great cures by the Created Word or the incarnate Mercy for all these things are done by the efficacy of the Triune and Divine Word onely which healeth and preserveth all things Luke 11.14 as we see in our Saviour miracles who when he restored the deafe and dumb to whom the Pills and Syrups of all the Shops in the world could doe no good he did it not by Nature but by himselfe he did it by One Word and he is that Word to wit the increated Mercy of God John 1.3 Not by bread alone Mat. 4.4 Grace exceedeth Nature and the thing signified excelleth the signe by which are all created things from which all simples flow which also with the Father dayly worketh all in all What vertue and operation soever there is in the Creatures as well in the great as in the little world all that for certaine is wrought of God incarnate in his explicit and manifest bond of one Spirit filling all things inseperably gathered into one which Spirit therefore is the only fulnes of the whole world Eccl. 24.8 9 10 11. and may well be called The Fulnesse Nothing is made out of God for in him all things live are moved and doe subsist This WORD of God the First begotten of every Creature is truly our Dayly Bread for which our Saviour commanded us to pray it is the supercaelestiall Mummy the supernaturall Balsome comforting poor Mortalls more then Mans own Mummy or naturall Balsom Without this benediction the staffe of bread is broken a God threatned his people by his Prophets It is of mere mercy and goodnesse not of justice that we have both the bread of nourishment and of healing The vertue in bread is the blessing of God yea God himselfe the Word in our Earthly food is the true Bread which is given to good and bad Man liveth not by bread alone but by that which is in Bread So that our Food and Life are not of the Earth but of God by his Word If the Word were not or of it selfe were not the onely Bread then the Earth would be our God but that may not be therefore is it not of the Earth but of God by his word This Word then is the true medicine that healeth all things but is not known to every one nor can every Scholler treat and write of it though plunged over head and eares in the dusty learning of School-Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our friend Theophrastus Paracelsus a Disciple of the Mosaicall and Living Phylosophy hath written of the Secrets of Nature and the Wonders of God to wit of the WORD of God INCARNATE which may be found in the Creatures John 1.10 Heb. 11.3 Psal 107.20 and is the Physick and Staffe of our Life by this Word FIAT the seed of the whole world were Heaven and Earth created and this is that which is efficacious in all the Creatures and to which the Creatures are justly in subjection as to their own soule Whatsoever therefore the Physitian doth effect Naturally or by HEARBS working successively by the space of time The explication of a common saving 1 in Hearbs Stones and Words there are great vertues that the MAGUS the Wise man or Caelestiall Physitian performeth suddenly and much sooner by Characters and Stones with a most powerfull impression to wit the Gamahaea of Influentiall Wedlock to the Terrestiall signe by matrimoniall combination of the Superiors and Inferiors ASTRALLY For such is the mutuall tye and continuity of Nature that like a stretched cord all the Superiour vertue floweth through every inferiour thing even to the utmost dispersing its beams by a long and continued order and succession on the other hand the inferiour passe through all to their Superiours because the working Vertue is one and the participation of the species is diffused through all Divine Matrimony Hence is that wonderfull tye continuity influence and simpathy between inferiour superiour Naturall things many things may be done in Magick and Cabal by the intercession of the worlds marriage And the True Cabalist whom Paracelsus calls the Naturall Divine who is equall to the Prophets and whose mind being united and coaequant to God doth whatsoever he will for he willeth onely what God doth he doth above Nature DEALLY or like God accomplish complish in a moment by firme confidence and strong faith Every Creature feareth and reverenceth his Name that made it the very GATE of miracles in that Only Divine Name ISHUH in which all things are reckoned up and contained that is he doth performe it in the WONDERFULL WORD by the Mind Faith and Prayer to wit prayers made in Spirit and in Truth The New Birth is the Field of Caelestiall Physick which healeth with a word without Externall means that one operation is in respect of God as the Artificer and in respect of Man as the Instrument every creature is at the beck and command of their faith who are men innocent and taught in the Law of the Lord Read the books of the Kings 1 Kings 3.12 Wifd 7. who are heard in all things whatsoever they pray for witnesse Elias Elisha c. By prayer in Faith we obtaine all things I mean not a lazy sluggish prayer but a constant asking seeking knocking by faithfull Prayer we ascend in
preserveth nourisheth and cureth him When the fruits of the Earth Aire Water and Fire of the Microcosm are sick they must be restored by fruits like themselves of the Macrocosm Thus Nature doth strengthen and help its own Nature For Nature strengthened and assisted by its own Nature doth more forcibly drive out all its enemyes seeing every Nature is Naturally the best preserver of it selfe Thus Nature is not onely our companion but our friend and ready helper it alone being the genuine Physitian of all diseases as Galen witnesseth in his 13 Book of Method It is the First Mover of every cure without whose strength and vigour all Physick is in vaine and to no purpose Nature continued in its Temperature is in it selfe medicinable and it selfe healeth its own infirmities by the innate Mummy when that inward Nature is not the medicine all diseâ—ses prove mortal T is weâ—â— enough known that every thing by a kind of naturall instinct desireth to be perfected and preserved On the contrary it doth most vehemently abhorre the destruction of it selfe and desireth as much as may be to be kept from it dayly experience makes it plaine as when any part of our body is wounded with a sword or other weapon for those that are wounded perceive a presentaneous succour from Nature as of one hastening to helpe and so unwearyed that it will never be at quiet till it hath first cured the ugly wound and restord the wounded part to its former soundnesse And whereas some say that contraryes are to be cured by Contraryes they are not much mistaken if they have not respect to the qulaityes but the vertues of a contrary Nature For there are as many crosse and hurtfull vertues to nature as there be good and healthfull for it the goodnes of these is always busyed about and consisteth in the preservation of Nature as the continuall malice of the other is to the destruction of Nature If they therefore would destroy those are sent to succour strugling Nature that by their goodnesse they may preserve the twofold goodnesse of Nature but chase out and overcome the malice of the other Tâ—us the crosse and contrary vertues which are hurtfull to Natuâ—e are vanquisht and driven out by the adverse and contraâ—y vertues in Nature but contrary qualityes are not rooted out by contrary quallityes but rather are irritated and provoked to strife by each other by which discord Nature is more weakned then strengthned because Nature is not a quality but a vertue and chooseth to be assâ—sted rather by vertues then qualityes when it would succesfully prevaile and fight against its cruell enemy for it s not the Physitian that hunteth out the disease but Nature her selfe who is the Internall Mummy or inward Balsom expelled all ill contrary to her selfe when her own inward strength fayleth shee is to be supplyed with outward helpe by her servant the Physitian Though sometimes it may be the best medicine not to use any medicine at all but to leave the ooperation to the sole Archaeus or Art of Nature The Inward Physitian doth the work when the Naturall Physitian faileth for the Nature of the inward body cureth more diseases then the Physitian doth with all his medicines Wherefore if any be preserved in a raging pestilence by Opium which is most cold it is not by the coldnesse of Opium but but by the Specifick venemous vertue of the Opium which hath a greater degree of poyson then the occult venomous power of that Pestilence Thus Nature destroyeth one poyson by another it subdueth a weak evill by a stronger and fighteth against her enemy both with healthfull and hurtfull weapons that so shee may keep her own things in safety and beat her enemy out of her posession by any meanes whatsoever As winter doth not destroy summer nor summer winter but one gives place to the other so one quality doth not destroy another for without vertue the quallity is dead and wholly accidentall and consequently cannot afford any life or substance which the medicine must of necessity do if it would succor Nature indeed And here also it is worth the noting that Roots of diseases in the body of Man are neither hot nor cold but whereas nothing can be without heate therefore the disease also is said to be either hot or cold though those Accidents and Excrements are but the signes of the disease and not the disease it selfe For the most pernitious diseases and Traytors of the body do not spring out of the matter of the body or out of the four Humours but from the Nature of the Seed or Astra's and Invisible mechanick Spirits of the Three principles which Spirits also build their outward house and habitation with shells These Forgers and Invisible Astra's of diseases were not knowne to the Ancients Physick is a Spirit not a body which the Magician or wise man only can discerne Therefore the body or Earth of Simples is to be cast away and the vertue Heaven or Astrum of it only to be taken For in the Microcosm Medicine it is necessary that the life should worke upon the life and the Spirit upon the Spirit by sepration of the impure body as the intangible Sun Melteth Snow and causeth it to vanish away Such is the Nature of all Secrets that they worke without the matter and body because the diseases also are not bodyes This is the true and lively Anatomy This Mechanick and Forger of diseases is to be subdued and destroyed in his Roote and originall Paracelsus in the Tincture of medicines as the whole Tree cannot be destroyd in the branch but in the Seed thus the Mechanick Forger or principle of a Pear's generation hath his habitation in the Roote not in the branch So the grasse which groweth of its own accord is hindred from growing not by evultion but corruption of the Earth See the first Tract of the second book of great Surgery Degrees and complexions are not considered in diseases when the Centre Root and Seed of diseases are pluckt up and removed the worke is done Not the smoak arising from fire but the fire it selfe is to be quenched That Physitian which cureth by complexion is like him that would extinguish the hurtless flame and let alone the fire in the coals That which springeth from the seed is not to be taken for the disease but in doing the cure the Roote of the seed which containeth the vertues is to be taken in hand In his Book of ancient Physick When Paracelsus saith that like preserve their like and are destroyed by their contraryes he doth not meane the first nor second qualityes which he alwayes calleth Recollaceous and invalid ones but the substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least the Cherionic Hippocraticall powers and vertues as appears in the 18. Chap of â—he first Tract of the second part of his great Chyrurgye and in other places Like things are said to be the Remedies of
sickle into another mans harvest Divinity should dweâ—l in Physick as the Soule in the body they blush not also to wrangle against his Divinity which they have neither seen nor read nor by reason of their blockishnesse can they understand inasmuch as he onely is able to judge of Truth who is inspired with Divine Wisdome in which his Divine writings he hath successelesly endeavoured to make known to the ingratefull gratefull and unworthy world that invincible united Fundamentall of Theologicall and Phylosophicall Truth and perfect Piety Numen Lumen Divine Power and Light these two make a perfect Man When the Light of Nature is well known God or the Divine power of Grace is well known also By meditating or contemplating we know by knowing we are delighted by delighting we adhere by adhearing we possesse by possessing we injoy the Truth which is the food of our soules Read Div. Dionys and Pic Miâ—anâ—d Cant. 1 8 taken out of the Book of Grace and Nature that is that our mind should be raised up to God and our eyes lifted up to look after the Truth and to a desire of future Blessednesse through the Regeneration Without Phylosophy it is impossible to be absolutely godly nor shall any man be ever able compleatly and Christianly to Phylosophize in either Light who is not truely godly The two Lights are well known within which are all thing without which is nothing and no perfect knowledge of any thing The Light of Grace begetteth a true Theologer yet not without Phylosophy The Light of Nature which is the Treasury of God confirmed in the Scriptures maketh a true Phylosopher yet not without Theoligie which is the Foundation of true Wisdome The works of God are bipactite Philosophy comprehendeth the works or way of Nature Theologie onely knoweth the works and way of Christ In these two wayes we are to walk and spend our short time that we may die in Peace and Joy Hence it is plaine that every true Theologer is a Phylosopher and every true Phylosopher is a Theologer After Paracelsus others attempted this study following the same strait and compendious tract most holy godly men of blessed and honourable memory and most sound both in innocence and learning such as Paulus Brawn of Norimberge Valentinus Weigelius and Petrus Winzius men educated and inlightned not in the sensuall school of fools nor in the rationall school of Schollers but in the third school of perfect Men that Mentall or Intellectuall school of Pentecost in which the Prophets and Apostles and all truly learned men walking in the Life and steps of Christ have been taught and learned without labour and toyle these gave themselves wholly thereunto as the manuscripts of their ingenuity and engraven monuments which they have left behind are no lesse then divine witnesses thereof unto eternity and by the favour nf the most High will in their time come to Light unlesse the indignity and ingratitude of the world keep them back that so according to the good pleasure of the Divine Will the minds of those that read them who yet are with-held in this hell of the body under the yoak of misery may by the assistance of divine Grace after a serious knowledge and lamentatation of our Fall through frequent and daily contemplation of Heavenly things and the annihilation abnegation immolation and mortification of themselves by Christ casting all shadows behind them and turning inward unto themselves into the Temple of the heart that so I say they might by a daily practice of Piety fetch out that huge Talent and Treasury which is hid and shut up within themselvs least like miserable mortall men who know not themselves and consequently nothing else lazily neglecting God within themselves and in their blindnesse and ignorance going backward after the steps of his flocks The more we seek after things without us the more we forget and loose our selves what will it profit us to hunt through all things and neglect our selves 1 John 2.20 27. Psal 98. Hab. 2.20 Psal 58.84 85. Phil. 3. Zech. 2.13 1 Cor. 3.9 God is to be waited for with a quiet mind when the sences are laid asleep who bestoweth his benediction where in he findeth his own vessells Christ is to be found in the Temple of the Heart should in vaine seek those things without them by many books mortall masters long journeys with great and constant paines study and wearinesse which yet inwardly they might possesse abundantly within themselves if they were indeed dead to themselves even to the whole Animall Man who is nothing but EARTH and were supprest by the Sabbath and oblivion of Temporall things and entred into themselves with David Psal 40 1. patiently waiting for God our master who dwelleth in his holy Temple in the Abysse of the heart or inward parts of our Soule Psal 5.7 speaking in us by his spirit and that they should not hinder him who is willing and desirous to inlighten our mind and to work all our works in us which is the utmost happinesse and Blessednesse of Man and the very determinate and appointed End of the Cabala or secret wisdome But alasse for griefe unhappy foolish and miserable men had rather abide in themselves to their greatest damage and detriment of their right then to be happy and wise in God with God and alway in the presence of God The heart of a Regenerate man is Gods Eden or Garden of Pleasure wherein he dwelleth For God made the World and Man that he might dwell in them as in his own proper house or Temple though now he is not discerned by reason of the Dark Point of the Quaternary but at the end of this world which is to be Renewed by the Ternary of Man Apoc. 21.23 the Regeneration according to Soul Spirit and Body the New Jerusalem wherein the Unitrine Essence of God and the Holy and most Holy Trinity inseperably dwell will sparkle and glitter out with a radiant fiery colour like a Rubie or Carbuncle thorow the clear spotlesse beautifull body O thrice happy is he and more in whom as in a Bodily Angel God himselfe is the Man in the Temple of whose incontanimate mind God is the Ghest where Mans Left hand knoweth not what Gods Right hand doth Unto this God the one and onely scope and end of all mens eyes should look The Creature is juâ—ily oblidged to obey the Creator that our will may be one with God Gen. 6.3 The Fall of Man and our great evill is to depart from Unity to Alterity I never go abroad among men but I come home lesse a man then when I went forth Seneca casting aside all impediments in the way there being nothing in this world but Vanity of Vanities all is vanity but to love God and cleave to him by serving him alone and so to be united to the true Being by an humble subjection least through disobedience a proud will and selfe-love neglecting the
are of the Ens of God are unsearchable here the cure must be sought in Faith not in Nature as also in the cure of Deal diseases that are of the Ens of God or in the deificall or faithfull cure the predestinate Terme or period according to the Divine pleasure is to be observed CHAP. VI. Of that one onely chiefe Medicine of the most Ancient Phylosophers This occult Minerva of Phylosophy this only most precious Jewell is inestimable FUrthermore I shall here supply what yet pertaineth to that chief and universal Phylosophical Phisick than which a greater gift of wisdom we never read that divine bounty bestowed on man Not excepting so much as the very Reasonable Soul which next unto God in Heaven and Earth cannot consider or find out any thing under Heaven bestowed upon Man more admirable more sublime more noble or excellent than this most secret Secret of secret Secrets by which even wonders yea all things may be done both as to the Plannets of inferior Astronomy whose imperfection and drosse it causeth to vanish by piercing them with its most powerfull impressions for it segregateth all extraneous Sulphureity and impure Terrestreity from metallick and Humane bodies as also to the recovering covering and preserving of the languishing and lost health of the Human body by its fiery vigour besides infinite other things to say nothing now of the Magicall and super Celestial use when the Gonetick influence of the beames of the Sun and Moon and the fourth revolution is finisht upon its native Earth See the Moâ—ade of John Dee of London and Roger Bacon it is endowed absolutly with all created Influentiall power as well in the Elementall world as in the Celestiall or super celestiall it is the most wonderfull of all wonders for as God is wonderfull in all his works so doth he usually hide his wonderfull Gifts in wonderfull men All antiquity also all Verity of all Nations and Languages in the tradition of this doctrine the consent of all those most learned men who in every age have lived with the greatest admiration and prayse of many do bear witnesse that this is so Moreover besides the ocular inspectation and certification of many of our time it is easie to determine this from their writings which are woven of so many Hieroglyphicall Magicall and Mathematicall Coverings in so great and certaine a series of Phylosophicall Truth Who then would not admire and embrace so great a Gift of the greatest GOD the immortall price of his study paines and vertue which to the Pious and holy Phylosophers dignified by Nature and Education doth warrant and assure a removall of old age and renewing of youth perpetuall health and honest food and rayment without hinderance to our neighbor not by usury and fraud nor cheating wares nor by oppression of the poor as most of our rich men are now inriched but by industry of work and labour of the hands God forbid therefore that sleighting the example of the Ancients I should either deny such precious Wonders of GOD and darken the wonderfull powers of Nature for he that despiseth knowledge him the glorious and high God despiseth for rejecting this most true Art or which is worse to revile them as the most doe as if they were but the speculations of idle men or the empty dreams and fictions of a sottish and doting mind who yet among wise men doe but betray the weaknesse of their judgement and openly call witnesse of their folly Those therefore that revile and are ignorant of these divine Banquets whom the Phylosophers call fools are not to be admitted to them those also that dote in their Phantasticall dreams are utterly to be excluded Here some are listning whether trusting to my own ingenuity I dare boast also of the preparation hereof in this place or whether fot ostentation sake I ambitiously arrogate to my selfe the absolute knowledge of this Art Here I would be taken as an Index or as one standing at the door to direct others the way they should goe whom I may profit more then my self or as a whetstone to incourage them on as those covètous Mountebanks and greedy Phylosophists use to doe But because I promised the Courteous Reader a little before that I would set down at least those things which I had made tryall of I was unwilling in this place openly and most wickedly which is not the part of a wise man but of cheaters to falsifie any thing concerning the undoubted certainty of this matter For this Sacred and Divine Art and Science not of Sophisters but Phylosophers which the ignorant basely and wretchedly condemn of falshood for doubtlesse among all Arts as well Liberall as Mechanick none aboundeth with so many Imposters as this doth deserve to be reverenced for the wonderfull Secrets that are in it and to be preferred before all other earthly Sciences by those that are true Physitians who being inlightned with the Spirit of Divine Wisdome content and furnished with honest food and rayment for it cannot be that a poor or covetous man should spend his time in the study of Phylosophy doe with religious veneration pray unto God after the example of Solomon not for wealth but wisdome that he would open to them the Magazine of Divine knowledge And who measure their happinesse at least by Heaven and the Love of God the giver of every good thing Who also are moved and spurred on to search it out by the love of Secrets and of Nature according to the Divine Grace And who through a desire of getting knowledge without any foolish hope of gaine or affectation of vaine glory By Wisdome the heart is made constant doe in the fear of God refuse no honest constant and possible labor of the hands And lastly who without any malignant intention neglecting the spring of dry humane thirst doe most humbly with fear and trembling desire to use such great gifts to that End which belongs to the Master of Nature to wit the Praise and Honour of God and the good of his needy neighbor in a constant Taciturnity without pride which provoketh the envy of all men They that carry about their Treasure and use it publickly Job 22.25 By â—hese I say among the Children of the golden doctrine whose gold is the Omnipotent God that most rare Good which is to be prefer'd before all riches is justly and of right to be searched out for the health sake of men who quitting all other businesse and imployment and leaving the mettalls to those who with an impious hunger and a thirsty and insatiable desire of being rich making no difference between right and wrong do horribly vex and torment themselves night and day to the great hazard both of body and soul A Phylosopher must covet Nothing but Wisdome which is conversant about Divine things therefore a true Phylosopher never sought after nor desired riches but is rather delighted with the Mysteries of Nature
the secrets of all Natur 's Light By this Art the knowledge of almost all things and in this Stone the universal Nature of things shineth forth The Tincture is the Fife Essence of the Microcosm and comes vâ—ry near to the first and most perfect Being and that Cabalisticall unary number Paracelsus calleth it the perfect perpetuall Câ—tholâ—ck Balsom of Physitians or Phylosophers the Defensive of old age the Universall medicament which like the invisible Fire consumeth all diseases the Glasse of God's Mysteries and the Miracle of universall Nature the Fift Essence of the whole frame of the world and the whole world Regenerated wherein the Treasure of all Nature lyeth Subject and Instrument of all Naturall and Transnaturall Virtues the Son of the Sun and Moon who by his ascending into Heaven and descending into the Earth hath obtained all power of superior and inferior things the Habitation of all metallick minerall and vegetable Forms which God created under the Globe of the Moon yea that it is truly the spirit of Life which pierceth through all other spirits Those Ancients who had most perfect knowledge of Things have called this Fist Essence the middle nature of Soules and is altogether one and the same with the spirit of our body the bond between the Body and Soul wherewith that super-celestiall thing is delighted and retained that it fly not from its bodily prison for that peace may be made between those enemies the Soul and Body there is need of the Balsom of life as a means to be sought from Externalls by which the internall is restored to retaine or sustaine the Fire of a long life without which fuell it goeth out of the body as a flame from the lamp-wick for want of oyle it is the most simple Matter which the Best and Greatest Lord generated out of the spirit of this world for the restauration and preservation of Humane Nature which hath been altogether unknown to the Physitians of our time For it never came into their Schools who goe not into the Temple of Apollo through the right door but break through the Roofe and sit in his seat as the Scribes and Pharisees heretofore in Moses chair And while they hold the keys of Sciences in unrighteous captivity they bring to passe nothing with their decrees and ordinances but like false Teachers they themselves enter not into the Academy of Nature and others who desire to enter in a right way they hinder in their laudable course by their pernicious dehortations so that they never come to the knowledge of the Truth and are forced to be ignorant where it may be But because the true originall of all corporall diseases in the judgement of the best Physitians is the enormity of the Naturall proportion of the Three First or as common Physitians say the disorder and ill disposition of the four Elements or Humors of which the Humane compounded body is sick or well this foresaid Medicine which is in it selfe the matter of our Creation may be congeneous and uniform to the substance consisting in equality When the purified Elements are reduced to a pure and equall simplicity then is got the Medicine that prolongeth life because thus the Elements are equall for the inequality and dominion of one over another is it that breedeth diseases the most subtile Soul separate from dregs and as it were the simple substance of the Elements the Fift Essence or Fift Virtue resulting from the purer Essence of the four Elements purified incorruptible is compared to Heaven nor doth it admit any malignant spirit but they all fly from it And because it is obnoxious as little as little may be to a Tempred corruption or putrefaction therefore it expelleth as much as is possible by Nature all accidentall corruptibility from which any sicknesse or weaknesse may arise and restoreth the inward vigour throughout all the members and by reconciliation cureth againe the diseases that hapned by the exaltation of the Three Principles Mans health consisteth in the agreement and union of the Three First Substances Health consisteth in a Temperate body but when they are exalted and set on fire by the Stars the intestine wars follow And because the Three First Substances of diseases are valitile Let it not seem strange to any that the sole act of one Thing should be variously diversified not as to it selfe but accordâ—ng to the Nature of that which receiveth it as the celestiall Sun hardneth the Clay and softneth the Wax they give place to the Essence of Fire which consumeth the disease and separateth the pure from the impure Moreover that Fift Essence of the Human Body bindeth the Elements or Humors in Peace and Harmonicall league and reduceth to the true Temperament by making equall the unequall and strengthneth the naturall heat and substantificall moysture it keepeth the oyle and spark of Life in an equality by its celestiall vigor for so long as the Radicall Humor the Vitall Balsom and most precious Nectar of our Life abideth in its quantity we are not sensible of any disease for the strengthning power of the Human body and of Animalls proceedeth from the spirit of Life and restoreth the sick to health and a good temper it holdeth its Nature in her Being and preserveth the Nectar of our Life in a good and laudable Temperament and so will keep the predisposed or fore-qualified Man safe and sound from sicknesse with the comelinesse of youth for the time of his continuance which is the age of Beauty and Human Fortitude even to his Naturall death that is to that Terme of Life which the Omnipotent God hath appointed to Man for disobedience as well that of every one as that of our first Parent I say such a man who shall use it prudently and seasonably with a devout calling upon the Name of the Lord if the constitution of the body and its complexion be not extreamly waâ—â—ed Therefore in this Fift Essence and Spirituall Medicine which hath the Nature and Heat of Heaven not of our mortall and corruptible it is possible to find out the True Fonntaine of Physick the Conservation of Life the Restitution of health the Renovation of lost youth and the desired clear health and to speak Naturally there is no Balsamick Medicine in all the world better than this true Triacle of Phylosophers which like the Elixir of life is the superlative and last consolation of Mans body preserving all activities in the Humane Nature and restoring the diminished power through the defect of Nature For in every kind there is a certaine One that holdeth the first degree in that kind therefore because this Medicine is made of the more incorruptible and efficacious Matter that can be under Heaven that is the Soule or Spirit of the world which hath in it the force of all Celestiall and Terrestriall things The Heat of the Sun and Moon is that Naturall Heat whereby every thing is digested for the
bring all things to the ultimate matter The Element of earth cooleth most vehemently as water into Chrystall and * into Duelech living creatures into marble trees into gyants The fundamental of the elements that may be known is this to understand that they are of such an excellent and quick activity or efficacy that nothing besides can be found or imagined like them The things wherein those are be attracted and assum'd by them as fate that may become corporall yet hath not one whit of vertue without them TEXT 6. That we may more fully understand what an Element is we must know that an Element is nothing but a soul Not as though it were of the same essence with a soul but that it hath something like to it The difference between the soul of an Element and the eternall soul is this A comparison between fire and the soul The soul of the Elements is the life of all creatures The fire that burneth is not the Element of fire as we see What fire is but its soul which we cannot see is the Element and life of fire Now the element of fire may be no lesse in a green stick than it is in the fire But the very life is not alike there as it is in fire This then is the difference between the soul and the life If fire live it burneth But if it be in the soul that is in its Element then it cannot burn Nor doth it follow that a cold thing must needs proceed from a cold Element for oft times it is from a hot one And many cold things come from the Element of fire Whatsoever doth grow What are the properties of all the Elements is from the Element of fire but in another form Whatever is fixt is from the Element of earth That which nourisheth is from the Element of aire And that which consumeth is of the Element of water To grow is the property onely of fire When that faileth or goeth out there is no increase Were it not for the Element of earth there would be no end of growth T is that that fixeth that is it limiteth the Element of sire So were it not for the Element of aire there could be no nourishment For all things are nourished by the aire onely Also nothing could be dissolved or consumed were it not for the Element of water by which all things are mortifyed and brought to nothing TEXT 7. The true Elements are insensible But though the Elements are thus hid and do altogether exist invisible and insenfible in other things yet have they power to bring forth their mysteries Thus the Element of fire sent forth the Firmament not in respect of the bodies but in respect of the elementar essence The Sun hath another body besides what it had from the Element of fire Yet this is essentially in it with heat Nor is the heat thereof by motion and rotation but it is from it selfe The Sun warm as well as shine if it stood still and did never move at all The Sun is hot though it stood still Chrystall made the Sun of the element of fire though this hath no other body but what it had from the Element of fire Thence as I may so speak are the bodied Elements Whence the Elements had their bodies The Moon and other Stars also had their beginning from the Element of fire but onely of a red colour in which is no heat or burning but hath onely a kind of deadish lustre cleaving to it And though various signes in respect of form and shape appear in heaven of which we will not now speak yet such a form is such a form is meant as we have here on earth And not one onely but divers some whereof we know others we doe not For when the mysterie of the Element of fire was separated every thing came forth such as we now see it The Stars are the children of fire The Stars then are the daughters of the Element of fire and heaven is nothing but a chaos that is a vapour breathing out of the Firmament but so hot as cannot be exprest That fervour or burning heat is the cause of lightnings glooms and appearances In that region is the pure Element of fire of which more largely in its place TEXT 8. As the fire brought forth various shapes and essences in the same manner also did the Element of aire produce the like Elementary things differ from one another Though the four Elements differ somewhat in those things that are gendred out of themselves For every of them gendred some one thing in speciall and peculiar to it selfe The Firmament is like none of the other three Fate is from the aire yet is it not like any of the three rest Those that belong to the earth are not in the least like any of the other three So likewise is it with Sea-monsters in relation to other things Every creature begat both reasonable and unreasonable creatures in it selfe Heaven There are rationall and irrationall creatures in every Element as well as the Element of earth hath rational creatures in the Firmaments In like manner the fate of the aire is distinguished in its signature by reason and bruitishnesse The same also is true of the earth and water Now who is he that can tell us what the truth is which within the four sealed Elements who are they to whom the true faith and right way of salvation is committed and intrusted or who alone are they that shall inherit eternity which we will now passe by Men live in all the Elements It must needs be that men live in all four as if they did but in one Element to wit the earth As touching destiny we are to understand How saâ—e is generated that its generation out of the Element is manifold yet without any body and substance according to the property of the aire which is not corporeall and its habitation Some are corporeall others cannot be touched as we know TEXT 9. Most manifest it is that out of one seed the root sprouteth into many sprigs then into the stalk afterwards the boughs shoot out lastly the flower fruit and seed put forth Just so is it in the various procreations out of the four Elements The various procreations of the Elements All which procreations that are from one Element cleave close to each other as an hearb groweth from one seed Though they be not all permiscuously alike to their seed The creatures which are made of the water are partly men partly living creatures and partly the food of both One Element clearly discovereth its own signature want and sustentation as also hinteth its course and coming which may easily be known by the stars not as though the stars doe guide and govern us but they keep pace with us and imitate the inward motion of our body Whatever is made in the Element of earth is also
send his Angells to them from his throne and dwelling place to declare such things but those things are fore-known and understood from the great Turban The great Turban worshipped as God which many Pagans and Jewes darkened in the true sence and understanding have worshipped as a God TEXT 21. What the Umbrate Evester signifieth Sith that the shadowed Evester beginneth and springeth up with every creature we must know that the fortune and life of that thing where the Evester is may be prognosticated by it For example When a child is born at the same time the Evester is born with him continually manifest in him that it presageth from the cradle to the very hour of death and can shew what will become of that infant So when one is ready to die death seizeth not on him till the Evester hath first past sentence either by blow bruise or fall or some such other kind of example by which if a man perceive the Evester he may see a signe of his approaching death The Evester is united to the eternall The Evester abideth in the world after death For a mans Evester remaineth in the earth after his death and hinteth in its kind whether the man be in blisse or misery Nor ought we to say that it is the spirit or soul of a man as simple people speak or that it is the dead man that walketh But it is the dead mans Evester which departeth not hence till the last minute when all things shall come together This Evester worketh strange things The Saints wrought miracles by their Evester Holy men wrought miracles by their Evester onely As the Sun by his shining gives forth his heat nature and essence so is it with the divining and Propheticall Evesters in us to which we should give credit These rule and moderate sleep fond dreams prefigurations of things to come the natures of things reason concupiscences and thoughts TEXT 22. Whereas things to come may thus be known before in the Elements by that wherein the Evesters dwell some Evesters will be in the water some in looking glasses some in crystalls some in polished muskles some will be known by the commotions of waters some by songs and by the mind For all these can as I speak Evestrate The mysterious Evester of God The most great and blessed God hath a mysteriall Evester in which his essence and property is beheld Every good and every inlightned thing is known by the mysterious Evester On the contrary What the Evester of the damned is the damned hath his Evester in the world by which the evill is known and all whatsoever violateth and breaketh the law of nature Although those two may Evestrate yet doe they nothing belong to our life For we shall not know our selves but by our own Evester All creatures have Evesters Every thing hath an Evester all which likewise are Prophets either reasonable or unreasonable sensible or insensible The Evester is a spirit What an Evester is which teacheth Astronomy Not that it is learned by nativities and prognostications from the Stars but its esse as I may so say is from the Evesters its Ens or being is in these as an image in a glass or as á shade in water or the earth As growing things are increased and diminished just so it is with the Stars Not that their course is such of their own nature and that moyst and cold rise out of the earth but onely because the essence of the earth is such It is shadowed in heaven but by parts yet as an Evester but not as a power TEXT 23. Such kind of Evesters also will be corrupted yet shall they not perish without something eternall Nor shall the Evesters themselves be so much regarded for they shall fully and wholly dwell with or in those things to whom they belong Hence let every man now advise with himselfe that above all things he admonish and learn to know himselfe The infinite number of Evesters The nature and number of the Evesters is infinite These lead men about in their sleep fore-shew good and evill search out the thoughts perform work and do business without bodily motion So wonderfull a thing is the Evester A commendation of the Evester the mother of all things in the Prophets Astronomers and Physitians If the understanding come not from the Evester there can be no knowledge of nature As theft poynteth to the gallowes and the clouds to rain and urine to the disease so the Evester sheweth all things without exception The Sibylls and Prophets spake by the Evester From it the Sybills and Prophets spake but as it were drowsily and dreamingly After this manner are the Evesters in the four worlds one being alwayes a presage to another communicateth an image and a miracle which by there disolution and regeneration will be much more to be admired Nor shall we forbeare to say that the Evester is an Eternall relict the support of religions and the operation of the Celestialls Nothing but felicity blessednesse the cheifest good and the last judgment move and stir us up to seek and search more narrowly and exactly after the difference between those two things or Evesters that is between the true and false which is to be considered and known not spiritually but naturally THE Third Book TEXT 1. Nothing is without a body EVery thing that hath a Being must nf necessity have a body The manner and reason thereof is that we may know it is like a smoakie spirit that hath neither substance nor bodie nor can be felt And though it be neither of these yet both bodyes and substances may proceed out of it Thus may we conceive of fuming Arsnicke that after the generation of a body there is no more of the fume of the spirit to be seen no more then if all were turned into a body Which yet is not so for it still remaineth most subtle in that place of generation And so both the visible invisible are brought forth together by seperation After this way and manner all things are propagated How al things are imbodied Wood hath still a surviving spirit from which it is seperated So have stones and all things else none excepted For their Essence still remaineth just as it was seperated from them What man is how made Man likewise is nothing but a relique and the remainder of smoak seperated But yet note that he was a kind of spirit before Of this drosse was man made and is a thing most subtill in spirit Yea he is that very spirit that is A twofold eternall a discovery or sign of a twofold Eternall one of Caleruthum the other of Meritorium Caleruthum what it is Caleruth is a note or discovery in the first Eternall This seeketh or desireth the other that is God The cause therof is naturall Like
seeketh its like because all things affect and contend for that out of which they came and desire those natures that are nearest to them Whatsoever the Creator did give or use when he made a thing that very same thing also doth the thing created earnestly desire and presse after Yet we must know that the creature doth not desire his Creator by nature or naturall instinct but rather seeks after that out of which it came Thus mans body doth not desire God but the matter out of which it was separated for it was not taken out of God And that matter is the life and habitation wherein the eternall meritorium dwelleth thus every thing returneth to its own essence TEXT 2. Now seeing every thing is greedily desirous of its originall viz. of the mystery out of which it proceeded we are further to consider that that thing is everlasting life and that which cometh from thence is mortall Neverthelesse in the mortall there abideth that which is eternal to wit the soul as may elsewhere be learned And though corruptible things must return to their former state How corruptible things return to their first state it is because the durable things may be knit together and so there may a collection and union of things be made The form and substance of things both perishing and permanent is from the spirit of smoke just as hail or lightning is from the cloud which things have a body Althings proceed from the invisible but that matter out of which they came is invisible We must conclude that all things proceed from the invisiâ—ly but without any hurt or damage to it and that matter hath power alwayes to renew the same thing againe Hence it is that the whole world passeth away like a ship and returneth againe to the same matter of the spirit of smoke and gendreth and nourisheth without any tangible essence In this respect the first may be brought forth the second time Hereby also we know there was no creature begotten but made and procreated For so the chiefest good ordained in the begining that every thing should fo proceed out of the invisible and be made bodily and then be separated againe from the body and so become invisible again then all things are coupled and united again and brought back to thè first matter And though they are so united yet is there some difference and diversity among them One receives entertainment from another one gives entertainment to another That first matter is the habitation of all things both sensible and insensible must all return to that place and condition whether â—ationall or irrationall nothing can escape this change but shall certainly repaire and hasten to its dwelling whence it came TEXT 3. The body is 〈◊〉 curdled smoke Every body or tangible substance is nothing but a curdled fume Whence we may conclude that there is a manifold coagulation One of wood another of stones a third of mettalls But the body is nothing but a fume smoking out of the matter or matrix in which it is So that which groweth out of the earth is a Fume rising out of the moysture of Mercury Bodies are made as it were out of a fume which is various and sendeth forth severall fumes for hearbs trees and other such like Which fume when it breaks forth of its first matter essence or originall or as soon as it doth first breath out of the matrix and touch or stop the outward aire is presently curdled This fume then doth constantly and continually evaporate So long as that appulse keeps warme so long a thing will grow when the boyling ceaseth there is no more steam And so the curdling and increase comes to an end Wood is the smoke of Derses Therein lyeth the specifick matter of which is made Nor is it made of that fume onely Wood is from the smoke of Derses but it may be made of some other dersick matter In like manner Leffas is the seething matter from whose fume all hearbs doe spring Hearbs spring from the smoke of Leffas Onely Leffa and nothing else is the sole predestination of hearbs God is much more wonderfull in specificks than in all other natures Stannar is the mother of mettals Stannar is the mother of mettells which ministreth the first matter to mettall by its stream Mettalls are nothing but thickned smoke from Stannar Enur is the smoke of stones Enur is the matter of stones Briefly whatsoever hath a body is nothing but curdled smoke wherein a particular predestination lyeth hid And all things shall at last vanish like smoke For that specifick which doth coagulate hath power but for a certaine appointed time The same must be understood of the coagulation For all bodies shall passe away and vanish into nothing but smoke Bodies vanish into smoke they shall all end in a fume This is the end of things corporeall both living and dead TEXT 4. Man is composed of smoke Man is a coagulated fume The coagulation of the spermatick matter is made of nothing but the seething vapours and spermatick members of the body This shall be resolv'd againe into the like vapour that the end may be as the beginning was We see nothing in our own selves but thickned smoke made up into a man by humane predestination All food is but a curdled fume All that we take and eat is but a thickned fume from the humors or moysture What we eat is consumed by the life upon this score that the coagulation might melt and be dissolv'd again as the Sun thaweth the ice that it may passe into the aire like smoke Life wasteth all things It is a spirit that consumeth all substances and bodily things Take notice here of the separation of the digested mysterie If every thing returne to its first state whence it came then that which we eate will be consumed together with our life This is meant of those things that are not changed For transmutation cannot be beaten back or hindered Life maketh every change Life is the cause of all transmutation So then transmutation is altered into fragility of body but is separated againe from the body When it putrifieth transmutation hath no more force the mystery of that which is separated follows in putrefaction All the properties which man hath in him of hearbs and other things are separated one from another every thing packing to its own essence This separation is like that when ten or twelve things are mixt together and then separated againe that so every one may receive its peculiar essence Thus oft eating is nothing but a dissolution of bodies Whence the matter of bodies is separated by vomits and purges that it becomes nothing but a stincking fume mixed with something that is good Nature onely affecteth that which is subtill or pure the grosse it rejecteth The life dissolveth stones mettalls the earth and all things they have no other separation from
the body but by the life TEXT 5. Again we are as well to understand how every thing receiveth its essence This cannot more fitly be compared to any thing than to fire which we strike out of a hard flint flaming and burning contrary to all naturall knowledge As that hidden fire breaks forth and burneth in the same manner and form is the essence brought into its nature Here consider that in the beginning there was but one thing without any inclination and form from which afterwards all things came forth An example from colours to explain the Great Mystery That rise or originall was no other but as a temperate colour suppose purple having no inclination in it to any other colour but plainly to be seen in its just temperature Yet in it are all colours The red green azure yellow white black colour cannot be separated from it And every one of these colours have many dark colours come from them yet every one throughly and rightly tinctured by it selfe And though various and contrary colours lie hid in them yet all are hid under one After the same manner every thing had its essence in the great mystery which afterward the supream workmaster separated Chrystall will strike fire not from a fiery nature Chrystal hath all the Elements in it but from solidity and hardnesse This also hath the other Elements in it not essentially but materially viz. the burning fire the breathing aire the moystning water And colour too the black and dry earth Besides all these it hath all colours but hidden in it in the mixture of their qualities as fire in steel which discovereth it selfe neither by burning nor shining nor casting any colour In this respect all colours and all the Elements are in every thing If any be desirous to know how allthings should thus come and penetrate into all things he must believe that all this came to passe and was exactly and accurately ordered by that onely one who is the former and Architect of all things TEXT 6. Invisible things are made visible by bodies Although nature as we have said be invisibly in bodies and substances that invisibility comes to a visibility by means of those bodies As is the essence of every so is it visibly seen in vertues and colours Invisible bodies have no other but this kind of bodily consideration Therefore observe that invisible things have all the Elements in them and do operate in every Element They can send the fire and vertue of their Element out of themselves they can send forth aire as a man doth his breath also water as a man doth urine they have the nature of earth too and came from the earth Take it thus the liquor or moysture of the earth doth boyle dayly and sendeth an high that subtill spirit which it had out of it selfe Hereby invisible things and the Firmament it selfe are nourished How the Firmament and things invisible are nonrished which without a vapour cannot be Things incorporeall can no more live without meat and drink than corporeall things Therefore stones grow out of the earth but from a spirit like their own nature Every stone draweth its own spirit to it selfe Whence fiery Dragons and Ghosts are From such like proceed Ghosts and fiery Dragons and many more If then invisible things as well as visible be conversant in their essence it is from the nature of the great mystery as wood is set on fire by a candle or taper which loseth or wasteth nothing thereby And though it be not corporeall yet it must have that which is corporeall to preserve it selfe alive Things invisible are sustained by visible things to wit wood Likewise all invisible things must be sustain'd nourished and increased by something visible With which also at last they shall perish and come to an end all alike yet neverthelesse still keeping their operation and activity in them without losse or damage of other things except there be an effusion of those corporeall and visible things Although that be done by the invisible and found out or known in the visible c. The rest for doubtlesse the Author wrote more are not to be found READER WHat I have done in the Version of these two singularly eminent men Paracelsus and Crollius hath been rather as a Translator than an Interpreter that the Authors sence more than mine might be searched out Although the translation be not so elegant and significant as the originall yet if my judgement faile not the matter is preserved intire and sound In both Tracts thou wilt meet with some uncouth and unusuall words which for thy better understanding who art not acquainted with such language I have here alphabetically explain'd as followeth A ADECH is our inward and invisible man which first shapeth those things in the mind that afterward are done with the hands Arcana secrets or mysteries Arcanum a secret or accordiâ—g to Parac the hidden incorporeall vertue in naturall things Archaltes the prop or pâ—â—lars of the earth Archeus the chiefe exalâ—â—d invisible spirit the occult virtue artificer Physitian of nature in every one Astra Stars also the force and virtue of things by preparations Bisemutum the palest or worst sort of lead it is Tin-glasse C Cabala that most secret knowledge which the Hebrew Rabbins say was given by God with the Law of Moses Caleruth a note or signe of the desire when a thing tendeth to its first matter and would returne whence it came Cobaltum a stone whereof matter is made behoofull to Medicine It is a Minerall D Derses a secret vapour of the earth whence wood groweth Diameae spirits living among stones and rocks Divertâ—ilum the generation that is from the Elements Dramae Duelech a kind of tartar in mans body a spongy stone very precious Durdales spirits that have bodies and live among trees E Enur the occult vapour of water from which stones are bred Evestrum is that perpetuall thing of the Firmament in the Elemementary world it is taken for a Propheticall spirit foretelling things to come by precedent signes and tokens to Evestrate is to speak by that spirit F Flagae spirits that know the secret and hidden things of men G Gabalum Gebalum a thing repair'd restor'd or curdled Gabalis homo such a man Gamahaea is when a living thing is affected or wrought upon by its figure as when a Pigeon is cast dead from the top of the house onely by thrusting a pin through the picture of it on paper Gnomes Gnomi are little men dwarfs or rather spirits with bodies living under the earth Pigmies scarce halfe a foot high Gonetick H Hilech astrum medicinae or the spirit hid in medicine I Iliaster the first matter of all things consisting of salt sulphur and mercury generally it is taken for the occult virtue of nature by which all things increase grow multiply and are nourished Vid. Lex Chym. L Leffa Leffas is the juyce of the earth newly drawn into the root of the vegetables by which they grow Lemores Lemures are the spirits of the element of water not the shapes and ghosts of dead men as the heathen imagined Limboan alias Lymbus is the first matter or seed of the world or all things in it Lorind is the moving of the waters with a musicall noyse and is a signe of some change at hand M Marcasita the raw or unripe matter of mettalls Mechili Melosinae despairing women now living in a phanstaticall bruitish body nourished by the Elements into which at last they shall be changed unles they chance to marry with a man Vid. Lex Chym. Montans N Nesder Neuferani spirits living in the aire P Penates spirits of heaven and the element of sire Pyrotechney the Art of preparing or working things by fire R Relollaceus Relolleum is the vertue from the complexion there is a three fold Relolleum of which see Lexicon Chymicum S Samies Spagyrick that separateth the false from the true the impure from the pure Stannar is the mother of mettalls a secret fume of which mettals aremade Sylphs are pigmies or dwarfs Sylvesters airy men airy spirits living in woods and groves Syrenes sea-monsters bred of the Nymphs T Talcum a bright clear matter of which oyle of Talk is made there are four sorts of Talck of which see Lex Chym. Trarames the actions of the spirits and ghosts of dead men heard but not seen Tronum caelestiall dew made of the aire Truphat the occult vertue of mineralls preferring every mettall Tura Turban an innumerable multitude of Stars in the firmament of heaven also a presage from all things which the fourfold inferiour world of the elements containeth V Vmbratiles bodies once rotted and after made visible againe by the Stars by a magicall vertue Vndenae airy men and earthly spirits W Woarchadumie Z Zonnets fantasticall bodies of the Gnomes Zundell somes in English tinder FINIS