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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	creature_n	heaven_n	world_n	8,020	5	4.5844	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86278	A new method of Rosie Crucian physick: wherein is shewed the cause; and therewith their experienced medicines for the cure of all diseases, theoparadota; freely given to the inspired Christians, by Ton aggelon presbytaton, ton archaggelon, logon, archon, onoma theo. And in obedience fitted for the understanding of mean capacities by the adorer, and the most unworthy of their love, John Heydon, a servant of God, and secretary of nature.	Heydon, John, b. 1629.	1658 (1658)	Wing H1672; Thomason E946_3; ESTC R207604	50,839	70

almighty quite escape them Wherefore to make up the Rosie Crucian Art of healing and to make it able as they say to help and cure all diseases came in or rather went before them into mans body The Egyptians in great savour too with nature both for their soil and bringing up so notably commended above all nations having for example to move and teach them even the great weight of the world as Sr. Iohn Heydon saith for wits to devise and bodies to put in practise Whereby in short time they unfolded the knot why the Minerals were of greatest force and power against diseases and soon after which was a divine light and in-sight they perceived the huge labour of seeking such a huge sort of singles and mixtures to be vain and empty and pittiful among wisemen Because first there is nothing hurtful and a breeder of disease but it hath the heal and remedy for the same about him For the wings and feet of Cantharides the Fruit of the Root Bezar the Ashes of Scorpions Toads and Vipers and divers other stronger poysons both by nature and skill drest and prepared do cure and heal their own and all other Poysons nay as all stronger likes do cure their likes throughout the whole world of diseases even so when a man hath found out the thing that hurts him he may by easie skill mingle and break the temper of the same further that is make it able to eat up and consume it self as easily without any further doubt toil and labour But especially because there is no one thing in the world take what you will that hath not the vertues of the Planets arrested and fastened upon it and also of the qualities thereof within it self that is not as good as all and may serve instead of all and that is not able to cure all diseases which thing weighed and with discourse of wit and reason fully reached they went to practise and by the like sharpness of wit they found out the kindly and ready way to dress and make fit these three kinds of Medicines aforesaid which contain all the Art of healing all the rest are but wast words and grievous toyl to tire a world of wits about a bootless matter as saith Des Cartes But especially they rested in the last which is enough alone and yet not without great forecast to chuse one of the best and that the very best of all for their ease in dressing Though Dr. Culpeper of late was not content with this but ran through the rest aswell to spite his enemies the Colledge of Physicians as to make himself famous in Taverns and Alehouses as Paracelse in his time did whose steps he strove to follow against the rule of Rosie Crucian wisdom and vertue and the example of his ancestors But hath every thing all the vertues and influences taken from the Planets and Stars by the Moon to the earth That is all the curing and healing power of all the things in the world very well you must remember that I proved above all the vertues and powers of heaven poured down through the Influence of the Moon upon these lower creatures to be nothing else as Captain George Wharton truly saith but one self same life and Soul and heavenly heat in all things And again that all diseases flow from distemper and as it were discord of the Natural consent of the body then that thing which is endued with store of life and with exact and perfect temperateness seated upon both a subtile and strong body which the thing in the bottom is able alone by subduing his weaker enemies those distempered diseases by strengthening his fellow life Aurum Potabile in our bodies And lastly by orderly binding together the frame that was slipt out of order to do as much as all the powers and forces of all the Plants Weights and minerals in the world that is to put to flight all trouble of diseases and restore the body to perfect health and quierness But how is all this done we talk of high things and huddle up too many great matters together It were good for us to work them out distinctly when this Aurum Potabile we speak of and strong tempered medicines slip into the stomach it stayes no long digestion being already digested nor look for any ordinary passages to be opened unto it but as soon as it is raised out of sleep by his fellow the natural heat by and by he flyes our and skowers about as fast as the Dolphine after his prey or as nature her self whom Mr. Booker as I take it saith to pierce bounds and all to the purpose that is to seek his like food and sustenance whereby to preserve his state and being which is the purpose of all things in the world as was said above Now there is nothing so like and neer a perfect temperature in the world as the Etherial first moisture in man But what this is you may read in my book entituled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ventus magnus This is best and most in the heart the root of life then thither it hyeth and preyeth upon that part first and that is the cause why it presently restoreth a man half dead and as it were pulls him out of the throat of death then it runs to the rest all about increasing by that means the natural heat and first moisture of every part of the body when this is done he turns upon the parts themselves and by encountring with them in the same sort according to his might feeds upon them and brings them a certain way towards his own nature even so far as we will by our usage suffer for if we take it with measure and discretion it will bring our body to a middle mean and state between his own exact temperature and the distemper of diseases even a better state then ever it had before if we use it out of measure it takes us up too high and too near his own nature and makes us unmeet for the deeds of the duties of an earthly life But in the mean while in the midst of this work we must know that by his exceeding heat and subtleness which is gotten by Rosie Crucian skill and which make up the strength above all things it divides and scatters like smoke before the wind all distempered and hurtful things and if they cannot be reconciled and turned to goodness nature throws them out as dead and unfruitful leavings But how do we talk as Mr William Tub the Astrological Fencer saith so much of exact and perfect temper when by the verdict of all the Quest in these cases there is no such thing found in nature but in heaven onely neither heard you me say that it floated aloft but was sunk to the bottom of all nature notwithstanding by a true and Holy Rosie Crucian to be sounded and weighed up For as heaven was once a gross and distempered lump as I told you in my

ignorantly innocent people If you heard but the magnificent storie that is told of the little lurking Mushrome how it does not onely hear and see but imagines reasons commands the whole fabrick of the body more dexterously then an Indian Boy does an Elephant what an acute Logician subtile Geometrician prudent Statesman skilful Physician and profound Philosopher he is and then afterwards by dissection you discover this worker of miracles to be nothing but a poor silly contemptible Knob or Protuberancy consisting of a thin Membrane containing a little pulpous matter much of the same nature with the rest of the Brain Spectatum admissi risum teneatis amici Would you not sooner laugh at it then go about to confute it and truly I may the better laugh it now having already confuted it in what I have afore merrily argued concerning the rest of the Brain I shall therefore make bold to conclude That the impress of Spontaneous Motion is neither from the animal spirits nor from the Brain c. therefore that those operations that are usually attributed unto the soul are really incompetible to any part of the body and therefore as in the last Chapter I hinted I say That the soul is not a meer modification of the body but a substance distinct therefrom Now we are to enquire Whether this substance distinct from what we ordinarily call the body be also it self a Corporeal Substance or whether it be incorporeal If you say that it is a corporeal substance you can understand no other then matter more subtile and tenuious then the animal spirits themselves mingled with them and dispersed through the vessels and porosities of the body for there can be no penetration of dimensions But I need no new arguments to confute this fond conceit for what I said of the animal spirits before is applicable with all ease and fitness to this present case and let it be sufficient that I advertise you so much and so be excused from the repeating of the same things over again It remains therefore that we conclude That that which impresses Spontaneous Motion upon the body or more immediately upon the animal spirits That which imagines remembers and reasons is an immaterial substance distinct from the body which uses the animal spirits and the brain for Instruments in such and such operations And thus we have found a spirit in a proper notion and signification that hath apparently these faculties in it it can both understand and move corporeal matter And now this prize that we have won will prove for our design in this new Method of Physick and Philosophy of very great consequence for it is obvious here to observe that the soul of man is as it were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a compendious statue of the Deity her substance is a solid Essigies of God and therefore as with ease we consider the substance and motion of the vast Heavens on a little Sphere or Globe so we may with like facility contemplate the nature of the Almighty in this little Model of God the soul of Man enlarging to Infinity what we observe in our selves when we transfer it unto God as we do imagine these Circles which we view on the Globe to be vastly bigger while we fancy them as described in the heavens Wherefore we being assured of this That there is a spiritual substance in our selves in which both these properties do reside viz. of the understanding and of moving the corporeal matter let us but enlarge our minds so as to conceive as well as we can of a spiritual substance that is able to move actuate all matter whatsoever never so far extended and after what way manner soever it please and that it hath not onely the knowledge of this or that particular thing but a distinct and plenary cognizance of all things and we have indeed a very competent apprehension of the nature of the eternal and invisible God who like the soul of man does not indeed fall under sence but does everywhere operate so that his person is easily to be gathered from what is discovered by our outward sences CHAP. V. Of Plants that the meer motion of the matter may do something yet it will not amount to the production of Plants That it is no botch in Nature that some Phaenomena be the results of Motion others of substantial forms That beauty is not a meer fancy and that the beauty and vertue of Plants is an Argument that they are made for the use of our bodies from an intellectual principle HOW weak is Man if you consider his nature what faculties he hath and in what order he is in respect of the rest of the creatures And indeed though his body be but weak and disarm'd yet his inward abilities of Reason and artificial contrivance is admirable both for finding out those secret Medicines which God prepared for the use of Man in the Bowels of the Earth of Plants and Minerals And first of Vegetables where I shall touch onely these four heads their form and beauty their seed their signatures and their great use as well for medicines as sustenance and that we may the better understand the advantage we have in this closer contemplation of the works of nature we are in the first place to take notice of the condition of the substance which we call matter how fluid and slippery and undeterminate it is of it self or if it be hard how unfit it is to be changed into any thing else and therefore all things rot into a moisture before any thing can be generated of them as we soften the wax before we set on the seal Now therefore unless we will be foolish as because the uniform motion of the Air or some more subtil corporeal Element may so equally compress or bear against the parts of a little vaporous moisture as to form it into round drops as we see in the dew and other experiments and therefore because this more rude and general motion can do something to conclude that it does all things We must in all reason confess that there is an eternal Mind and Vertue whereof the matter is thus usefully formed and changed But meer rude and undirected motion because naturally it will have some kind of results that therefore it will reach to such as plainly imply a wise contrivance of counsel is so ridiculous a Sophism as I have already intimated that it is more fit to impose upon the inconsiderate souls of fool children then upon men of Mature Reason and well exercised in Philosophy or the grave and well practised seraphically illuminated Rosie Crucians Admit that Rain and Snow and Wind and Hail and Ice and Thunder and Lightning and a Star I mention for example that may be let in amongst Meteors by some called Hellens-star and is well known at Sea I have seen it melt Copper Vessels a-board a ship it cometh of an heap of such vapors as are carryed