Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	earth_n	great_a	world_n	2,396	4	4.4621	4	false

Text snippets containing the quad

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

A NEW METHOD OF Rosie Crucian physick Wherein is shewed the Cause and therewith their experienced Medicines for the Cure of all DISEASES {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Freely given to the inspired CHRISTIANS BY {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 Penes nos unda Tagi London Printed for Thomas Lock 1658. An Apologue for an Epilogue I Shall here tel you what Rosie Crucians are and that Moses was their Father and he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some say they were of the order of Elias some say the Disciples of Ezekiel others define them to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i.e. The Officers of the Generalissimo of the world that are as the eyes and cares of the great King seeing hearing all things they are Seraphically illuminated as Moses was according to this order of the Elements earth refin'd to water water to air air to fire so of a man to be one of the Heroes of a Heros a Daemon or good genius of a genius a partaker of Divine things and a companion of the holy company of unbodied souls and immortall Angels and according to their vehicles a versatile life turning themselves Proteus-like into any shape But there is yet arguments to procure Mr. Walfoord and T. Williams Rosie Crucians by election and that is the miracles that were done by them in any sight for it should seeme Rosie Crucians were not only initiated into the Mosaicall Theory but have arrived also to the power of working miracles as Moses Elias Ezekiel and the succeeding Prophets did as being transported where they please as Habakkuk was from Jewry to Babylon or as Philip after he had baptized the Enuch to Arotus and one of these went from me to a friend of mine in Devonshire and came and brought me an answer to London the same day which is four dayes journey they taught me excellent predictions of Astrologie and earthquakes they slack the plague in Cityes they silence the violent winds and tempests they calme the rage of the Sea and rivers they walk in the Air they frustrate the Malicious aspect of Witches they cure all diseases I desired one of these to tell me whether my complexion were capable of the society of my good Genius when I see you again said he I will tell you which is when he pleases to come to me for I know not where to go to him when I saw him then he said Ye should pray to God for a good and holy man can offer no greater nor more acceptable sacrifice to God then the oblation of himself his soul He said also that the good Genii are as the benigne eyes of God running to and fro in the world with love and pitty beholding the innocent endeavours of harmless and single hearted men ever ready to do them good and to help them and at his going away he bid me beware of my seeming friends who would do me all the hurt they could and cause the Governors of the Nations to be angry with me and set bounds to my liberty which truly hapned to me as they did indeed many things more he told me before we parted but I shall not name them here For this Rosie Crucian Physick or Medicines I happily and unexpectedly light upon in Arabia which will prove a restauration of health to all that are afflicted wh that sickness which we ordinarily cal natural all other diseases as the Gour Dropsie Leprosie and falling sickness and these men may be said to have no small insight in the body and that Walfoord Williams and others of the Fraternity now living may bear up in the same likely Equipage with those noble Divine spirits their predecessors though the unskilfullness in men commonly acknowledge more of supernaturall assistance in hot unsetled fancies and perplexed melancholy then in the calme and distinct use of reason yet for mine own part but not without submission to better judgements I looke upon these Rosie Crucians above all men truly inspired and more than any that professed or pretended themselves so this sixteen hundred yeares and I am ravished with admiration of their miracles and transcendent mechanicall inventions for the salving the Phaenomena in the world I may without offence therefore compare them with Bezaliel and Aholiab those skilfull and cunning workers of the tabernacle who as Moses testifies were filled with the spirit of God and therefore were of an excellent understanding to find out all manner of curious work Nor is it any more argument that these Rosie Crucians are not inspired because they do not say they are then that others are inspired because they say they are which to me is no argument at all but the suppression of what so hapned would argue much more sobriety modesty whenas the profession of it with sober men would be suspected of some peice of melancholy and distraction especially in these things where the grand pleasure is the evidence and exercise of reason not a bare beliefe or an ineffable sense of life in respect whereof there is no true christian but he is inspired but if any more zealous pretender to prudence and righteousness wanting either leasure or ability to examine these Rosie Crucian Medicines to the bottom shall notwithstanding either condemn them or admire them he hath unbecommingly and indiscreetly vetered out of his own sphere and I cannot acquit him of injustice or folly Nor am I a Rosie Crucian nor do I speake of spite or hope of gain or for any such matter there is no cause God knows I envie no man be he what he will be I am no physitian never was nor never mean to be what I am it makes no matter as to my profession Lastly these holy and good men would have me know that the greatest sweet and perfection of a vertuous soul is the kindly accomplishment of her own nature in true wisdom and divine love and these miraculus things that are done by them are that that worth and knowledge that is in them may be taken notice of and that God thereby may be glorified whose witnesses they are but no other happiness accrues to them from this but that hereby they may be in a better capacity of makeing others happy From my house in Spittle fields next door to the red Lyon this 10. of May 1658. Iohn Heydon A New METHOD OF Rosie Crucian Physick CHAP. I. Of the Accurate Structure of Mans body I Admire the goodness of God towards us in the frame and structure of our bodies the admirable Artifice whereof Galen though a Naturalist was so taken with that he could not but adjudge the honor of a hymn to the wise Creator of it The continuance of the whole and every particular is so evident an Argument of

by violent cross Winds up from the Earth and such like Meteors may be the products of heat and cold or of the motion and rest of certain small particles of the matter yet that the useful and beautiful contrivance of the Branches Flowers and Fruits of Plants should be so too to say nothing yet of Minerals and the bodies of men is as ridiculous and supine a collection as to infer That because meer heat and cold does soften and harden Wax and puts it into some shape or other that therefore this meer heat and cold or Motion and Rest without any Art and Direction made the Silver Seal too and graved upon it so curiously some Coate of Arms or the shape of some Bird or Beast as an Eagle a Lyon c. nay indeed this inference is more tolerable far then the other these effects of Art being more easie and less noble then those other of nature Nor is it any deficiency at all in the Works of Nature that some particular Phaenomena be but the easie results of that general motion communicated unto the matter from God others the effects of more curious contrivance or of the Divine Ar● or Reason for such are the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Rationes Seminales incorporated in the Matter especially the Matter it self being in some sort vital else it would not continue the motion that it is put upon when it is occasionally this or the other way moved and besides the Nature of God being the most perfect fulness of life that is possibly conceiveable it is very congruous that this outmost and remotest shadow of himself be some way though but obscurely vital Wherefore things falling off by degrees from the highest perfection it will be no uneven or unproportionable step if descending from the top of this utmost Creation Man in whom there is a more fine conception or reflexive Reason which hangs on as every man hath so much experience as to have seen the Sun and other visible objects by reflexion in the Water and Glasses and this as yet shall be all I will say for this reason I will give you more then I promised in the Contents by four propositions concerning the nature of conceptions and they shall be proved and also of the main deception of sence that Colour and Image may be there where the thing seen is not But because it may be said That notwithstanding the Image in the Water be not in the object but a thing meerly phantastical yet there may be colours really in the thing it self I will urge further this experience That divers times men see directly the same object double as two Candles for one which may happen from distemper or otherwise without distemper if a man will the Organs being either in their right temper or equally distempered the colours and images in two such characters of the same thing cannot be inherent therein because the thing seen cannot be in two places One of these Images therefore is not inherent in the Object but the seeing the Organs of the sight are then in equal temper or distemper the one of them is no more inherent then the other and consequently neither of them both are in the Objects which is the first proposition mentioned in the precedent number Secondly that the Image of any thing by reflexion in a glass or water or the like is not any thing in or behind the glass or in or under the Water every man may grant to himself which is the second proposition of Des Cartes For thirdly We are to consider first That every great agitation or concussion of the brain as it happeneth from a stroke especially if the stroke be upon the eye whereby the Optick Nerve suffereth any great violence there appeareth before the Eyes a certain light which light is nothing without but an apparition onely all that is real being the concussion or motion of the parts of the Nerve from which experience we may conclude That apparition of light is really nothing but motion within If therefore from Lucid bodies there can be derived motion so as to affect the Optick Nerve in such manner as is proper thereunto there will follow an Image of light some-where in that line by which the motion was last derived to the eye that is to say In the object if we look directly on it and in the Glass or Water when we look upon it in the line of reflexion which in effect is the third proposition namely That image and colour is but an apparition to us of that motion agitation or alteration which the object worketh in the brain or spirits or some internal substance in the head But that from all lucid shining and illuminate bodies there is a motion produced to the eye and thorow the eye to the Optick Nerve and so into the Brain by which the apparition of light or colour is effected is not hard to prove And first it is evident that the Fire the onely lucid body here upon Earth worketh by motion equally every way insomuch as the motion thereof stopped or inclosed it is presently extinguished and no more fire And further That that motion whereby the fire worketh is dilation and contraction of it self alternately commonly called Scintillation or glowing is manifest also by experience from such motion in the fire must needs arise a rejection or casting from it self off that part of the medium which is contiguous to it whereby that part also rejecteth the next and so successively one part beateth back another to the very eye and in the same manner the exteriour part of the eye presseth the interiour the Laws of refraction still observed Now the interior coat of the eye is nothing else but a piece of the Optick Nerve and therefore the motion is still continued thereby into the Brain and by resistance or re-action of the Brain is also a rebound into the Optick Nerve again which we not conceiving as motion or rebound from within do think it is without and call it Light as hath been already shewed by the experience of a stroake We have no reason to doubt that the Fountain of Light the Sun worketh by any other ways then the Fire at least in this matter and thus all vision hath its original from such motion as is here described for where there is no light there is no sight and therefore colour must be the same thing with light as being the effect of the lucid bodies their difference being onely this That when the light cometh directly from the Fountain to the eye or indirectly by reflexion from clean and polite bodies and such as have not any polite bodies and such as have not any particular motion internal to alter it we call it light but when it cometh to the eye by reflexion from uneven rough and course bodies or such as are affected with internal motion of their own that may alter it then we call it Colour colour