was in his life and cost him nothing contrary to the determinate assertion of Physitians Aphorismes and shortly after he was marryed Likewise in the year 1606. at Prague a certaine Silesian to get mony did in the presence of many swallow six and forty white flints which he gathered at banck side weighing almost three Physick pounds the least of which was about the bignesse of a Pigeons egge all of them being almost four of my handfulls by this bold adventure without impairing his health he went up and down getting his living for many years together c. CHAP. V. The Duty of Natures Minister the Physitian ALL common Philosophy was not bound up in Aaistotle as P. Ramus hath soundly proved nor was the whole Light of Nature drawne into Galen and limited in him only witnesse Paracelsus No man ought to deprive another of the liberty of human ingenuity that Light of Nature the power to discern and judge as well as himselfe the Grecian Monarchy is at an end Therefore he that would be an Excellent Physitian he must be free from every kind of Sect. for no man can be said to be truly and throughly learned who is bound up to the rudiments of any one faculty only not to be tyed to the opinion of any one Author but to follow the naked Truth and subscribe to it alone alwayes remembring that of Horace Quo me cunque rapit tempestas deferor hospes-Nutlius addictus jurare in verba magistri I think and judge as cause I finde My rule is not anothers minde Not that other mens inventions are altogether to be slighted by stickling onely for one sect for all sects be they never so many may well be admitted because in every one of them there is some thing excellent which is not common to another as said that most noble and wise Picus Mirandula the Phaenix of Phylosophers the inimitable patterne of most profound ingenuity and variety of learning There is no book so base and bad but hath some good in it which the best Authors have somtimes let slip without taking notice of it This latter age saith Fabius hath endeavored to make the former more compleat and because knowledge thriveth as ingenuity is improved therefore many loathsome errours of the Heathen have been as by a second song All Secret are by divine Ordination to be discovered wip'd away by men of greater wisdome coming after them Doubtlesse there are more secrets yet concealed in the Treasures of Wisdome and Nature then we perceive which being ordained for Times and Nations by an immutable decree to the end of the world are to be sought out by wise-hearted men For Nature certainly being Circularly can hardly be wholly comprehended by any mortall man by reason of the shortnesse of his life The case so standing neither the Physick of the Ancients nor that of Theophrastus is totally to be rejected Many errours of the Ancients are discovered by dayly experience which yet hath not attained its end neither nor yet so to be imbraced but that if there be a better found out it also is to be received for one day teacheth another to morrow may be master to this day both should be compared together what is best in both let that be cetained For being but men they have their failings in some places they mistake in other they write one thing contrary to another and thwart each other sometimes they differ from themselves in many things they are deceived nor doth every man see all things The holy Spirit alone hath the plenary or full knowledge of all things who distributeth to every man according to his particular measure blowing where it listeth and reserving many things to himselfe that we might alway acknowledge him to be our only teacher A true Phisitian should be the minister not a master to Nature and a Philosopher skilfull to cure acording to the conclusion of Hippocrates Galen But since there are severall sects of Phylosophers some after the Vulgar manner will be looking below the Moon after the Elementary Nature of things others far more excellent and more truly deserving the name of Philosophers investigate the Arcana and more secret things of Nature they go into the very inner roomes and Sanctuary of Nature and have the true knowledge and Expeeience of Nature's Light which maketh a true Physitian indeed A Physitian is compleated by 3 things the Naturall innate vertue of things that grow of the Earth the Celestiall influence causing that vertue the uniting of it by Chymistry with the Constellation of the firmament the dexteriâ—y of the Phisitian mediating the same In Chirurgia magna But first as Paracelsus saith let him be the legetimate INTERPRETER of NATURE who alone searcheth out its oeconomy and the universall latitude thereof prying into all the Species and kinds of all the Creatures that may by themselves be known and then comes to consider and looke into man A true Phylosopher haâ—h the originall from the knowledge of Heaven and Earth whose Nature and quality he doth perfectly understand Phylosophy hath iâ—s Rise and Râ—â—t in Admiration Phylosophy teacheth the vertues and qualityes of the Earth and Water as Astronomy doth of the fire and Ayre Phylosophy and Astronomy make a perfect Phylosopher not onely in the great but also in the little world A Physitian should have the knowledge of Phylosophy and Astronomy Chyromancy Pyromancy and Geomancy are the Elements of Astronomy and Phylosophy Theophrasteans contemplate and admire the workmanship of Nature throughout this mighty frame of the whole Creation who give themselves to a vary examination and a wise inquisition into the qualities affections motions courses and recourses of the Heavens and fiery bodies as also into their rise fall antecessions consecutions progresses digressions stops and sudden passionate motions and lastly into the seeds principles dimensions and instincts of all sublunary bodies all which they doe with great observations and no lesse diligence by which industry and that perpetuall thirst which they have of meditation and cogitation By this meditation which is a frequent cogitation the manner cause reason of every manner of thing is found out together with their praâ—ers and earnest desires they doe at last attaine not onely to understand but also really to imitate the greatest mysteries and secrets of Nature and that which is more then all they can tell how to improve and imploy them When the Phylosopher comes to a stand in the Naturall Light of the Macrocosm then the Physitian begins to move and proceed in the Analogicall Concordance of the Naturall Light of the Microcosm with that of the great world Secondly a Physitian must be a good SPAGIRUS A Philosopher and Physitian spring one out of another are the root of each other the onely Spagyrick cook of all things Phylosophy is the mother of Physitians â—â—d the exâ—laiâ—er of 〈◊〉 â—â—â—eâ— theiâ—â—â—â—â—â—dyeâ— one that can seperate the pure
Gnomes Sylvesters and Lemâ—res Sylvestres and Lemures of which some are alotted to the mountains some to the woods some onely to the night But the Giants were parted into a third separation There are great distributed essences too as also strange miracles amongst men cattle and all things that grow which is a hard matter for any Phylosopher to find out and therefore t is thought they were made besides the order and measure of nature TEXT 16. How the complexions were brought forth After the four Elements were from the beginning separated from each other out of the onely matter as hath been said in which matter notwithstanding their complexion and essence was nâ—t the Complexions and natures issued out by that separation The hot and dry went into the heavens and firmament each cleaving apart into its own property The hot and moyst went into the aire by which the hot and moyst are invisibly separated The cold and moyst turned into the Sea and the parts adjoyning The cold and dry degenerated into the earth and all earthy things And even contraries arose from the separation of the Elements which have no likenesse at all to their Elements Of this sort is lime Lime comeeh out of the fire yet is not of a fiery nature which in respect of its own nature is not fire though it ariseth out of the fire The cause whereof is this because the dissolution went too far off from the fiery nature in the separation of the Element for the fire hath both cold and moyst in it The fire of lour sorts There is a fourfold fire Therefore the colours that are from the fire are not alwayes like unto it One fire causeth a white and azure colour The dry fire maketh a red and green The moyst fire maketh an ashie and black The moyst fire casteth a colour like saffron and red For this reason one procreation is hotter then another because one fire is more or lesse in degree than another Nor is there but one simple and onely fire and no more but there are some hundreds of fires Divers degrees of fire yet never a one of the same degree with another The procreation therefore of every of them is from its own subject as a kind of mysterie so ordained TEXT 17. Nor did the water obtaine one kind of complexion onely Various complexions of water For there were infinite waters in that Element which yet were all truly waters The Phylosopher cannot understand that the Element of water is onely cold and moyst of it selfe It is an hundred times more cold and not more moyst and yet is it not to be refer'd as well to the hotnesse as the coldnesse Nor doth the Element of water live and flourish onely in cold and moyst of one degree no neither is it fully and wholly of one degree Some waters are fountaines The differences of waters which are of many sorts Some are Seas which also are many and divers Other are streams and rivers none of which is like another Some watry Elements were disposed of into stones as the Berill Chrystall Calcedony Amethist Some into plants as Corall c. Some into juyce as the liquor of life Many into the earth as the moysture of the ground These are the Elements of water but in a manifold sort For that which groweth out of the earth from the seed that was sown that also belongs to the Element of water Nymphs So what was fleshy as the Nymphs belong also to the Element of water Though in this case we may conceive that the Element of water was changed into another complexion yet doth it never put off or passe from that very nature of the Element from which it proceeded Whatsoever is of the water turneth againe into water that which is of fire into fire that of earth into earth and that of aire into aire TEXT 18. In like manner must we think of the Element of the earth that all things that are out of the earth do retaine the nature thereof What the minerall moystures are Why brimstone burneth And though the minerall liquors may be taken for fire yet are they not fire Brimstone doth not therefore burn because it is of a fiery Element For that which is cold will burn as well as that which is hot That which burneth to ashes is not the Element of fire but the fire of the earth And that fire is not to be taken for the very Element Nor is it the Element but onely the wasting of the earth or of its substance Water may be made burn Water may burne and flame as well as any thing else and if it burn then is it watry fire Againe whereas the fire of earth will burn and blaze it is not therefore to be accounted fiery Whence a Philosopher should denominate things though it be somewhat like to fire He is but a silly and sensuall Philosopher that calleth the element according to that which he perceiveth Thus rather should he think that the Element it selfe is far another thing then such a fire as this And for what cause All that moystneth is not the Element of water Even the Element of Earth may be brought into water Earth may be reduc'd into water yet it remaineth earth still Whatsoever likewise is in the earth is of the Element of earth For it is and is known by the property of that our of which it proceeded and to which it is like A man may strike fire out of a flint and calcedony A flint and calcedony give fire That is not elementall fire but a strong expression out of great hardnesse TEXT 19. The Element of the aire hath many procreations in it all which are yet meer aire Every Philosopher should well understand this that no Element can begat another thing out of it selfe but that which it is of it selfe Like ever begetteth its like Like to like So then seeing the aire is invisible it can bring nothing visible out of it selfe And whereas it is impalpable it can produce nothing that may be touch'd Therefore as I may so say it doth melosinate And though that be from the aire yea be the very aire and nothing else What Melosinie is yet the conjunction is made in another Element which is the Earth For here may a conjunction be made from the aire to a man as it cometh to passe by Spirits in all witchcrafts and inchantments The same may be said here as was of the Nymphs who though they live in the Element of water What the Nymphs are and are nothing but water yet have they freedome to converse with things on the Earth and to generate with them The like compaction also is there from the aire which may be seen and felt yet as a procreation of the first separation but onely as a consequence For as a beetle is bred of dung so may a monster of the airy Element
assume a bodily shape with airy words thoughts and deeds by a mixture with that which is earthy Neverthelesse such kind of miracles and consequences doe at last decay againe into the aire as Nymphs turn into water just as a man by rotting is consumed and turned to earth because he came from thence TEXT 20. And thus the procreations proceeded one out of another by the great separation From those procreations arose other generations which have their mysteries in those procreations not in like manner as the separation of the things aforesaid but as a mistake or abortion or excesse Whence thunder is Thunder comes from the proceations of the Firmament because that consisteth of the Element of fire Thunder is as it were the harvest of the Stars at that very instant of time when it was ready to work according to its nature Magicall tempests rise out of the aire and there end not as if the Element of aire begot them but rather the spirit of the aire The fire conceives some things bodily as the Earth doth the Gnomes Likewise ordure comes from men and beasts not from the earth Whence Lorind is Lorind riseth from the originall of water yet it is not of the water Many other things also proceed out of the store either through mistake or in due time Crooked men â—orms plague famine Deformed men wormes and many more such like generations proceed from the impressions The infection of countries the plague famine is from the fatall stormes Beetles cankers Dalni Beetles cankers dalnes breed in dung By Lorind is found out the Prophesie of that country What Lorind for esheweth which is a kind of presage or guessing at strange wonderfull and unheard of things to come TEXT 21. What the fourth separâ—tion is As we have seen a threefold separation made out of the mysterie into three sorts of formes it remaines now that we consider the fourth and last separation of all after which there shall be no more for then all the other shall perish and be no longer a mysterie After the fourth all things shall be reduced into their first principle and that onely remaine which was before the great mysterie and is eternall Which is not so to be understood as if I could be turned into any thing or as though any thing could be made of me after the last separation unlesse by death for I shall be brought to nothing as in respect of my beginning I came out of nothing How alâ—â—hings are reduc'd into their principle Now we must know how it comes to passe that all things are brought againe into their originall When they are turned into nothing then doe they consist in their first Being Frst of all then we must look after that which is the first of all And what that is that goeth iâ—to nothing is no lesse than a mysterie My soule in me was made of something therefore doth it not become nothing because it was formed of something But of nothing nothing is made nothing is generated A picture drawn on a table as it is a picture The difference between a man and an image was doubtless made of something But we were not so made of something as an image in the aire And why so but because we came out of the great not out of the procreated mysterie Therefore are we brought to n = * He means as to the body nothing If you wipe off a picture with a spunge so that nothing thereof remaine the table is as it was before Thus all creatures shall be reduced to their first state to wit to nothing That we may know wherefore all bodies must return into nothing it is because of that which is eternall in the bodies rationall The last matter is most wonderfull The last separation of this kind is the ultimate matter Then will there many procreations mixtures conversions alterations transmutations and such like things be done all which are past mans finding out TEXT 22. Againe by Philosophy it is manifest that whatever is for the succour and preservation of any frail mortall thing is therewith also equally mortall nor can that be joyn'd againe that is divided as milk once turned into curds becomes milk no more Milk once turned into curds is no more milk thus may we reason also that the great mysterie returneth not into that out of whâ—ch it came Whence we may conclude that all creatures are the picture of the highest mysterie The creatures are the pictures of the great Secret and so nothing else but as a painted colour is to the wall Such is our life under heaven that one thing as well as another may be destroyed and turn'd into nothing For as the table or frame of a picture may be destroyed and burnt so also may the great mysterie and we with it And as all the things of the creatures are wip'd away minished and do perish with the mystery as a forrest which the fire burns into a little heap of ashes out of which ashes but a little glasse is made and that glasse is brought into a small-beryll which beryll vanisheth into wind in like manner we also shall be consumed still passing from one thing into another til there be nothing of us left Such as the beginning such is the end of the creatures The Cypres grows from a small graine If the Cypres tree can spring out of a little graine surely it may be brought into as small a quantity as that little kernell was at first A grain and the beryll are alike As it begins in a grain A graine is the begining a beryâ—â— the and of things so it ends in a beryll Now when the separation is thus made and every thing reduc'd to its nature or first principle to wit into nothing then is there nothing within the skie but is endlesse and eternall For that by which it is for ever will there flourish much more largly than it did before the creation it having no frailty or mortality in it As no creature can consume glasse so neither can that eternall essence be brought to nothing by that which is eternall TEXT 23. The last separation being the dissolution of all creatures and one thing consuming and perishing after another thereby the time of all those things is known What mortal things are eternall When the creatures once were they had no utter ruine in them for a new seed still supplyeth the room of the old decayed thing Thus there is somewhat eternall not subject to ruine in the things that are mortall by renovation of another seed which thing the Philosopher knoweth not No seed doth admit or constitute that which is eternall Yet doth it admit putrefaction when that which is eternall is taken into the eternal Man is a companion of the eternall In this respect man onely among all the rest of the creatures hath that which is eternall in himselfe joyned with
that which is mortall According to what hath been said the mortall and eternall are joyn'd together Understand that which is mortal prepareth an essence in the stomack and upholdeth the default of the body The onely cause whereof is that that of man which is eternal might live for ever and that which is mortall might die according to its frailty Such as the body such is the eternall that comes from that body This is that which confounds all Philosophy that the mortall should domineer and as it were beare sway as it listeth over that which is eternall and that this also should depend on man Who thereby is made more a companion of that which is eternall than if his mortall and eternall both floweth from himselfe Whence we moy conclude that all creatures should live together the reasonable and unreasonable one being serviceable to another the eternall planted into the mortal and these two dwelling together Hence Philosophy teacheth Destruction is from contraries that all those things cannot be destroyed and confumed that live together without squabling and fighting without guile and deceit without good and evill Which otherwise would be if one should oppose another Those have no knowledge or judgement in whom the eternall dwelleth not But those things in whom the eternall is cannot be destitute of understanding When things so fell at odds as to clash one with another one eternall was forc'd to give an account and make satisfaction of wrongs to another And whereas recompence belongs to the eternall What things are subject to destruction it must not be repay'd by that which is mortall And though bodies may pacifie and bear with one another yet if any thing be left here that is eternall Therefore that onely is judged that is eternall in us And though one exact upon or judge another yet all mortall things which have the eternall in them must die whether they will or no so that the eternall onely shall stay behind here without company of the body Thus the judgement is finished For that onely is eternall nor is there any more of it to come in the last destruction of every mortall thing Now if those things that had the eternall in them have so perished nothing now remaineth but what was eternall of it selfe and did nourish and increase that which was mortall That which is good for nothing doth not tarry in the creature All other things are only for the sake of that which is eternall Hence also it is that which hath the erernall in it selfe and with it all things that maintain'd it may die and perish together That only remaineth that is eternall Whence the end of all bodily things is evident even nothing to which they all revolt For they are separated from their ownessence into nothing that is from something into nothing But man desireth a perfect separation i. e. of the eternall from the mortall Now is the judgement when the ficklenesse of all things under heaven is proclaimed If there were no reason why a thing should be fragill the creature should never die no death should be in it but all things would be eternall The onely reason whereof is this because we mortalls live not in righteousnesse we judge not right judgement among our selves one toward another nor have we received the power of the eternall to judge These things belong to the eternall Which seeing it ought to be so all we must of necessity be brought and come together Thus have we found the dissolution of all things TEXT 24. Seeing then all things were created and have their end also out of the first great mysterie as hath been said it is evident by consequence that there is some great mystery Which is no other than as if a house should be built by the command of a word Understand it thus that the mysterie it applyed it selfe to the sole supream so it is possible that a man may bring fire out of that which is not fire where no fire is A flint hath no fire in it selfe though fire come out of it Know therefore that all the first mysteries lay hid and did exist in the great mysterie in a threefold manner The dignity of the great mystery Three sorts out of the Mysterie in respect of things vegetable elementary sensible The vegetables were many hundreds many thousands Every thing had its own special kind in the great mysterie To the Elements did there but four belong for they had but 4 principles But men had six hundred The infinity of mysteries Crump-feeted men had one the Ciclopes another Gyants another the Mechili another So had they that dwell on the earth in the aire in the water and in the fire Things also that grow had every one it s own proper mysterie in the great mysterie whence came out many kinds of creatures So many trees so many men so many mysteries too But the eternall onely doth bear rule in man and in his whole mysterie and no more in one than in another In the great mysterie there was not any kind but might infinitly be formed and digested one different from another All which must perish What more might have been made from thence we forbear to mention But that there should be a New great mysterie is impossible unles that could be made more miraculous which by reason of its wonderfull nature we cannot sufficiently search out THE Second Book TEXT 1. The difference of the creating Gods SEing then there was something by which when it was separated all things were created first we must conclude that there is some difference of the Gods which it this Sith the things created are divided into eternall and mortall the reason whereof is because there was another creator of the mysteries besides the chiefest and most high For the most high Creator ought to be the Judge and corrector of all the creatures who should know how much was bestowed on them whereby they might do either good or evill though they had it not immediately from him Moreover the creatures are alway egged on and provoked rather to evill Mans inclination is to evill compeld thereto by the fates stars and by the infernall one which by no means could have bin if they had proceeded out of the most high himself that we should be forced into those properties of good and evill but should in all things have had free will without any such violent instigation yet neverthelesse the creature hath not so much wisdome as to know good or evill to understand the eternall and mortall For there are many fonles and mad men scarce a wise man of a thousand most are false Prophets Teachers of lies Masters of folly and ignorance who are accounted for the most eminent though they be nothing so And the reason is plaine for such creatures are we whose Masters teach us no perfect good but are rather seasoned by the mortall God who had some power in the
teach not that the world cannot be preserved without the four Elements but rather that every thing is preserved by that one element from whence it sprang And though I deny not but that the firmament doth nourish the world by its elementary virtues which doe wholly descend fiery on the earth How the Firmament nourisheth the earth yet that nourishment is not necessary Nor will the world perish of it selfe for it hath sufficient to sustaine it selfe as the other world maintaineth it selfe without the help of the earth As for example The waters earth contributeth nothing to its proper essence nor the earths water to it So is it with the aire But t is not sufficient that every world doth solitarily or of it selfe subsist in its Element What the light of heaven is but rather that the light from heaven is as a kind of extract of the four Elements most exellent in a full and perfect propriety But let none think that the Sun or Planets did receive their lustre or motion from the Element of fire but rather from the Mysterie The brightnesse of the Firmament that doth irradiat the world did not flow from the Element of fire but from the mysterie The earth bringeth Trone Tronus Turas Samies the water Ture the aire Samies These proceed not from the Element but from the Mysterie yet are in the Element Thus the four worlds that came out of the Mysteries doe agree to help each other to nourish and sustain one another Not from the nature of Elements for they themselves are Elements TEXT 14. Mans life fight c. whence it is It is not from the Elements that man doth live see hear c. but from the mysteries or rather from the monarchie And so all things else The Elementary thing is but an Inne and a repast Know also that whatsoever is eternall cometh from the Mysterie and is the same thing Doggs die but their mysterie doth not Man dyeth but his mysterie surviveth and much more his soul whereby he is by so many degrees more excellent then a dog The same may be said of all things that grow The mysterie of all things shall an last be manifest Hence is that mistake that all creatures that ever were shall not appear essentially as they doe now but mystically in the last great new mystery We say not that the mysterie is an essence like that which is immortall What a mysterie is but that it is perfectly a mysterie The Element of fire hath a mystery in it How myst the Elements differ from which the other three have their light lustre influence growth and not from the Element Those mysteries also may subsist without an Element as an Element may without a mysterie Observe further that the Element of aire hath a mysterie in it by which all the other three What the Elements be what kind of mysteries they have and it selfe too are nourished Not Elementarily of it selfe but mystically by the Element The Element of Earth hath in it a mystery of mansion and fixation by vertue whereof the other continue and increase that nothing perish The Element of water hath a mysterie of sustentation for all the rest and preserveth all that is in them from destruction In this respect there is difference between an Element and a mystery One is mortall and corruptible from the Elements the other is durable in the last great mysterie wherein all things shall be renewed but nothing made that was not before TEXT 15. The Elements are all alone We conclude then that all the Elements cannot be joyn'd together but that they be solitarily and unmixedly altogether either aiery or fiery or earthy or watry The elements nourish themselves We have also dispatch'd this that every Element maintaineth it selfe and that which doth come from it as its own world Therefore a medicine of the Element water will doe no good to those things that are of the Element of earth or of any other Element but onely to the Nymphs Syrenes Nymphs c. and such like So a medicine of the earth will not help the other three worlds but onely the living creatures of its own world And so of the aire There are diseases Physitians skilfull and unskilfull in the aire which have their peculiar motion there as in their own world The same may be said of fire The Nymphs gender with earthy things Now if it so chance that at any time the Nymphs couple with earthy things and beget children that is to be imputed to the faculty or power of ravishment So doe Melosines and Trifertes Aiery things as the Melosines may ravish earthy things The Trifertes are snacht out of the fire by earthy things If then those three forraigne worlds plant men in our world as we have said they are to be known in their whole essence as Gods in respect of us by reason of that huge distance and very strange essence which they have How Elements may be joyn'd But on the other hand if any of us be caught away by them there is a contrary rape from us to them Thus one Element hath no need of another one is but the cabinet or conceptacle of the other As water and earth seperate from each other so aire and fire have their peculiar lotts without any other contiguity but like walls and according to the inclination of the mysteries out of all the four TEXT 16. But if there shall be any such meeting or conjunction whereby althings return into their former essence then that will be a mystery according to the aspect and face of the Element For there no bodily thing by generation can appeare but the appearance and presentaneous exhibition shall fill that place wherein all creatures were contained and so every one shall know those things that were made either before or after him as if he had seen them before with his eyes yet neverthelesse here the sense of the last greate mystery is hidden Nor shall that be known by nature but by the knowledge of the causes of the last seperation of the Elements and all the creatures when every one shall give an account of his death this is the case of the mortall and of the living and of that which endureth to the end There is one Judge from eternity Whence the variety of Religions cometh There will be the only Judge that hath eternall power and who hath been the alone Judge in all ages This is the cause of all Religions and the originall of religious men worship the Gods all which custome is false and erroneous For there was never any other but one God who is the eternall Judge It is too blasphemous foolishness to worship a mortall frayle perishing rotten creature instead of the authour of all things and ruler of eternity Whatsoever is mortall hath no power to rule and reign There is then but one only way and Religion
and it is madnesse to affirme more TEXT 17. What Predestâ—nation is When all creatures thus returne their predestinations then there will be a mystery Predestinanion is the last matter which will be without an Element and without a present essenceâ— but the things that shall then abide will be more temperate and uncorrupt This must not be understood of the spirit but of nature with this evidence that something eternall cometh in the room of that which is mortall Things mortall leave behind them that which is immortall For if insensible plant perish its place is supplyed by that which is eternal Nor is there any one frail or mortall thing in all the world which doth not substitute something that is eternall in its place Nothing is empty or vaine no corruptible thing was created without a succession of that which is eternall When all creatures come to an end then those things that are eternall shall meet and come together not only as nourishments but rather to the office or chiefe rule of nature both in the mortall and eternall Thus the eternall is a sign or token of the dissolution of nature and not the beginning or principle of things created it is in all things which no nature is destitute of And though the Fatalls also as the Melosines and Nymphs shall leave the eternall behind them yet wee shall say nothing of their corruptions at this time There is a fourfold putrefaction of the creatures As there are four worlds so we must know that there is a manifold putrefaction There is an earthy there is an airy there is a fiery and a watry putrefaction Every thing and what was created with it together with the eternall that remaineth is brought and turned to destruction Yet those four putrefactions shall bring back their eternall into one similitude with renown and glory not with its works but with its essence A solitary habitation is a kind of eternity but abounding in many seperations or distinctions TEXT 18. We are come now to speak of the EVESTRUM What the Ever is which according to its essence is either mortall or immortall The Evester is a thing like a shadow on the wall The shadow riseth and waxeth greater as the body doth and continueth with it even unto its last matter The Evestrum takes its beginging at the first generation of every Things animate and inanimate sensible and insensible and whatsoever casteth a shadow all of them have their Evester TRARAMES is the shadow of an invisible essence Trarames is the Evester of invisible things It springeth up with the reason and imagination of intelligent and bruite creatures To discourse rightly or Philosophically of the Evestrum and Trarames requireth the highest wisdome The Evester maketh to Prophesie Trarames giveth sharpnesse of wit To fore-tell what shall befall a man beast tree c. is by the shadowy Evester but the reason why it should be so is from the Trarame The difference of Evesters Some Evesters have a beginning some have not Such as have a beginning may be dissolved with the surviving eternall That which is without beginning hath power in the understanding to whet or provoke that which hath a begining towards the Traramium The mortall Evester knoweth the eternall This knowledge is the mother of a Prophet The ground of every understanding is extracted and cull'd out of the Evester as it were by the light of nature A Prophet therefore doth Evestrate that is he doth Prophesie from the Evester But if a spirit Prophesie it doth so without the light of nature And therefore may deceive us being full of guile doubtful as well as prove certain and true Thus Trarames also would be divided in the shadow of reason TEXT 19. Again when all things shall be dissolv'd then Evester and Trarames too shall come to an end yet not without some reliques of eternity The Evester is no otherwise but as it were the eternal of the firmament in the four worlds The Firmament is fourfold There is a fourfold Firmament divided into four perfect essences according to the four worlds every world perfectly respecting its own creature being just such another thing as it selfe is one creature out of the firmament in the earth one in the water aire fire The firmament that is in the Evester is dispersed those be not Stars which we see they are the firmaments of the Nymphs which are not Stars nor have any use of Stars but have their peculiar and proper firmament as the Fates they have a fiery one every one hath an heaven earth mansion habitation firmament Stars Planets and other such like which are not in the least one like anonother As water and fire substance and that which cannot be felt visible and invisible are to each other so are those things In these the Evester is divided in the fatalls and its shadow stayeth behind the essence after the dissolution and the Evester when the fire is out cleaveth to the fiery man as another to the watry A great number of Evesters and so to the earthy This Evester is that which deceiveth and maketh the world mad cunningly covering it selfe from one world to another shewing visions flashes signes forms and shapes Hence ariseth the Evester of comets the Evester of impressions the Evester of miracles The Evester Prophesieth and shadoweth But these three Evesters are Prophesying Evesters or shady Everters The high and noble mind is with the Prophetick and Umbratick Evesters TEXT 20. The Prophetick Evester is first necessary to be known For the great Turban What the great Turban is which presageth all things that are in the four worlds is of the same kind of essence Whatsoever shall fall out monstrously or happen contrary to nature or contrary to life and common expectation is known by the Prophetick Evester which overshadoweth it selfe and is taken out of the great Turban A Prophet must of necessity know the great Turban It is united to reason and hard to be found out The excellency and height of it But t is possible for man to know the great turban even to its utmost resolution From this it was that all the Prophets spake For in it are all the signes of the world Out of it are all Evesters begotten by it the comets those prodigious Stars which are besides the usuall course of heaven are shadowed All impressions have their originall from the Turban not from the Firmament or Stars When any strange and uncouth thing is at hand there are fore-runners and harbingers sent forth by whom the evill that shall befall a people is presag'd to them And those presagings are not from nature but from the Propheticall Evester All pestilences all wars all seditions have their presages from the turban He that knoweth the Evester is a Prophet and can tell things to come The most high over all doth not discourse with mortalls nor doth he
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
Pigmyes In the Aire or our airy world there are Umbratils Silveâ—ters Satyrs whose Monsters are the Gyants To the Fire or the Firmament doe belong the Vulcanals Pennats Salamanders Superi whose Monsters are Zundell Besides those Flagae which Theophrastus in his works affirmeth are in many thousands of severall forts incorporated to the Soul of the World Thus also there is a fourfold Medicine For example the fiery airy watry earthy Heart of the Macrocosm in all things agreeable to the Heart of the Microcosm Man For all things are of one operation in Man So also are we to understand of the rest of the members of the body for the Microcosm the child ought always to answer to the fourfold members of the Macrocosm its parent Thus we shall find that every malady and medicine is of the same Physiognomy Chyromancy and Anotomy He that knows not this Fundamentall cannot be a good Phisitian Thus also we find out of ancient Records that Astrologers and Chymiologers were very near of kin for the Caelestiall Astronomy is as it were the Parent and Mistresse of the inseriour for as much as both have their own Heaven their own Sun their own Moon their Planets and their own proper Stars yet so as that the Astrology of superiour things hath to doe with the Chymiology of things inferiour Those Chymists who by the assistance of divine Grace have attained the Mind and rightly know how to accommodate the properties of those bodies in the superiour Globe which are seen in the Astra's and bodies of the inferiour Globe these can easily and truly unfold all Phylosophicall difficulties that have been wrapt up in aenigmaticall obscurity and will confesse that henceforth they need not travell to India or America to get the knowledge of Phylosophy For by the providence and goodnesse of the Creator it is so ordered that the invisible Astra's of the other Elements should be represented by a visible appearance in the supream Element and that they should clearly discover their motions and seasons although there be nothing in the whole course of the inferiour Nature which by the inbred Astra's is not able to justifie the lawfull use of Astronomy In his Idaea of Phylosophical Phifick They that are troubled with the gout have a foresence of the sudden change of seasons their paine many times makes them Prophets and Astrologers against their will So many sick folk perceive before hand the change of weatherin the four Elements The Internall Elements of man have a foresence of the change of Externall As Reason rules the outward Astra's so Physick rules the inward The Astrum of Man and Heaven is but one Thus as P. Severinus the Dane doth learnedly observe the Sidus constellation of Summer Winter Spring Autumn are contained in the Earth Water Aire which unlesse they did conspire with the Astra's of the Firmament to which onely many of the common Phylosophers by a great mistake have ascribed all Astronomy we should blame the impressions of the Heavenly Astra's as barren in the time of dearth There is a twofold Heaven Externall as all the bodies of the Astra's in the Heaven of the Firmament and Internall which is the Astrum or invisible and insensible body in all the Stars of Heaven That invisible and insensible body of the Astra's is the Spirit of the World or Nature as Paracelsus calls it the Hylech spread abroad through all the Astra's or rather it is all the Astra's it selfe And as that Hylech in a particular manner containes all the Astra's in the great World so also the internall Heaven of Man which is the Olimpick spirit doth particularly comprehend all the Astra's And thus the invisible Man is not onely all the Astra's but is altogether one and the same thing with the Spirit of the world as whitenesse is with snow As all things spring and proceed from within from things hidden and invisible so also the visible corporall substances proceed from incorporall spirituall things out of the Astra's and are the bodies of the Astra's and remaine in the Astra's one in the other Hence it followes that not onely all living things but also all growing things even stones and mettalls The Formation of things is in the Astra'â— as iron in the imagination of the Smith Hence also Nativities are to be cast See Pâ—racel in Paramiro de eme Astroâ—um and whatever are in the Universall Nature of things are indued with a syderiall spirit which is called Heaven or the Astrum the secret Forger from which every Formation Figure and Colour of things proceedeth From this proper and internall Astrum viz. The Sun of the Microcosm which Paracelsus calls the Ens or Being of the seed and virtue or power is Man also generated produced figured formed and governed But when we say that all the form of things proceedeth from the astra's it is not meant of the visible coales of Heaven nor of the invisible body of the Astra's in the Firmament but of every things own proper Astrum so that the superior doth not power forth its vertues hidden secrets into the inferiour spectificate Firmament as the false Philosophers thinke that the stars of the Firmament do infuse virtue into herbs and trees no in no wise every growing and living thing carry its proper heaven and Astrum with it selfe and in it selfe the superiour stars in their course through the Zodiak excite and stir up the growth of inferiour things they provide for them by dew raine seasons but do not infuse the internall Astrum into things that grow neither smell nor colour nor forme but all things proceed from the inner Astrum or secret forger and not from without the externall stars do neither incline nor necessitate Man Man governeth the Stars and not the Stars him but Man rather inclines the Stars and by his Magicall imagination infecteth them and causeth those deadly impressions For we receive not our conditions properties and manners from the Ascendant nor from the Constellation of the Planets but from the hand of God through the breathing in of the breath of life Read the eight Psalme So that Mans Reason ought to rule the externall Stars For if we that are the children of Adam did not provoke our Father with our sins we should alwayes find him meek and gentle towards us Vid. Paracels see Paracels in Paramiro lib. 2. de origine morbor cap. 7. The course of the externall Firmament is free with its constellations and is governed by none So the course of the Firmament and Stars in Man is free with their Constellations and not at all governed by the outward Firmament which course is not finished materially but in the spirits of bodies For as the Aire or Sun cannot set an apple or pear upon the tree which must rather grow ouâ— of its own internall Astrum or inward Heaven from the Centre to the Circumference much lesse can the externall superiour Heaven infuse any vertue into the things that
grow Neverthelesse the fruits of those Astra's or Caelestiall Ayry Earthy Watry seeds doe indeavour and bend to one generall Good as Citizens of the same Anotmy and therefore doe mutually cherish and succour one another by a sweet felloship and vicissitude of actions Plato's Rings and Homers Chaines are nothing but a Divine Series and Order serving Providence a graduall and concatenate Sympathy of things This visible and invisible fellowship of Nature is that golden chaine so much commended this is the marriage of heaven and riches these are Plato's rings this is that dark and close Phylosophy so hard to be known in the most inward and secret parts of Natare for the gaining whereof Democritus Pythagoras Plato Apollonius c. have travelled to the Brachmans and Gymnosophists in the Indies and to Hermes his Pillars in Aegypt This was that which the most ancient Phylosophers studied which by the Light of Nature that singular inspiration of God they also obtained wherein the wonderfull and infinite power the incomprehensible Wisdome of our Creator so shineth that we canot sufficiently admire and extoll his inestimable goodnesse in the Creatures and the unutterable infinitnesse of his Mysteryes It is also to be considered that there are THREE Principles of all things which are found in every compound body For it is most certaine that those things into which every naturall body is resolved had their being from the beginning of their composition and also those parts of which they did consist No body compos'd by Nature can by any dissolving skill be parted into more or lesse then Three viz. Into Mercury or liquor Sulphur or Oyle and Salt every created thing is generated and preserved in these three For the Holy Triunity when it spake that Triune word FIAT created all things Triune as in a Spagiricall resolution is plainly to be seen i. e. A seperation of purity from impurity or truth from falshood By the word FIAT or Let there be God produced the first matter which is threefold in respect of the three Principles contained in the first and afterward these three Species are seperated into four divers bodies or Elements just as if a skillfull Artist should out of lead make red lead white lead Glasse and the Spirit of lead So the world with all created bodies in it is nothing else but a fume or smoak coagulated or curded together of the three substances Sulphur Salt Mercury which three are the matter out of which all bodily things are created The Spagyricks can make this plaine by visible experience and uncontroulable certainty In green wood also there are three kinds of moystures the first watry like fugitive Mercury or Quicksilver which preserveth the wood from burning Another very fat and oyly making it like brimstone to flame and burne these two are consumed by the fire The third viz. the Salt is unctuous very little thin and lasting and remains in the ashes Thus also the Earth as it is indued with that threefold substance of Salt Mercury and Sulphur is the cause of the materiall body of man The Salt by coagulation gives Solidity Colour and Tast to all bodies The Sulphur by a pleasant mixture tempereth the coagulation of the Salt and gives the Body Substance and Transmutation Mercury which like the Elixir giveth the vertues When the Salt or Mummy is spent things brâ—â—ed nothing but wormes Operations and Secrets by a diligent and constant supply of the vital and vegetative moysture doth cherish the two former which by frequent action continually grow dry and old making every mixture easily by a fluid and slippery substance These three Principles which are in all bodies are altogether distinct in use and properties by reason of the mixture of the vertue or operation although to sence they present but one simular substance of bodies Some Theophrastaeans who have more narrowly and exactly searched out the causes of hidden things doe add a Fourth The Spirit of God upon the face of the waters which they call the Spirit which though it may be got out of Mineralls and Vegetables yet in Animalls by reason of its subtility it is subjected unto nor can it be extracted or seperated by the skill of Art and therefore cannot be had thus Sulphur or brimstone may answer to Fire Salt to the earth Mercury to Water Spirit to Aire And seeing we have entred into a Discourse of the Elements we shall add a few things concerning them out of that short Treatise of Severinus The true and purely spirituall Elements are the keepers nurses places Mines wombs and receptacles of the whole Creation yea the very essence existence life and act of all Beings Places are not without Things but are filled with their properties which administer life and nourishment to the things that are in them to wit to the Seeds that they may produce out of themselves the things that were secretly treasured up in them These places are divided into two Globes viz. the superiour Fire or the Firmament and Aire much like the shell and white of an egge the inferiour Water and the Earth like the yolk of an egge In these four incorporeall empty voyd Natures the Creatour by vertue of the Word opening the united multitude Gen. 1. and of the Spirit moving upon the face of the Waters did plant the Light and Seminall causes of all things which he once filled by his heavenly Benediction and shall ever be supplyed by an incomprehensible Magick out of the Eternall Treasures of Divine Wisdome knitting the Principles of bodies together wherewith they might be covered as with a house or garment and which are to last as long as this worldly frame The Seeds and Astra's those bonds of things lay hid in the invisible Treasures of the Elements from the beginning of the Creation as in a great deep springing up in their appointed times joyning visible things to invisible the highest to the lowest by whose advantage the Elements conspire and agree and the whole sympathy of Nature is preserved by their help the World is governed indeavoring to imitate Eternity by a continuall addition of fresh supply The knowledge of the Elements cannot be attained unto without these Seeds because they declare or open the use and services of the Elements and as the seeds are to the Elements so the Principles of bodies are to them which Principles being the inseperable companions of the Seeds cleaves to them as intermingled by an indissoluble tye and are furnisht with incomprehensible variety of gifts for the service of Generations For the Seeds and Principles of Things receive strength of Generation and Multiplication from the authority of His Word whose command all things obey Hippocr in lib. de Antiqua medic But as the Seeds and Elements can hardly be seperated one from the other by the sharpest wit All things proceeds from their powers so neither can the Elements and Principles of bodies the lawes of Nature scarce ever
suffered them perfectly to be seperated by any industry of Art Here also it is to be observed that some 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
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
whom they proceeded He is the Centre in that all things flow from him and because the Essence of all things pierceth also through all things God the Centre and Circle of all things He is the Circle because like an all-capacious Tabernacle he concludeth and comprehendeth all things Within God are all things and at the worlds end nothing shall be without him either of what was before or what hath been since the Creation what was either before it was brought forth or since it was brought forth So is Man Thus Man in imitation of his Creator is the Centre of the Creatures and the Circle of them all It was Gods pleasure that all things which he made should honour him by Man For all things in the world doe not onely look to him as their Guide and Governour for whom also they were all created but likewise on him all the Sphaeres bestow their beams operations reflections and influences and on him all the Creatures poure their vertues and effects as upon a middle Point and Retinacle or that by which they are stayed and supported As the Earth is a Receptive body of all seeds so also is Man Man is said to be the Circle in that he containeth all things in himselfe and with himselfe leadeth back all things that gushed out of that Summum Bonum or chiefest good unto the fountaine of Eternity from which they did originally spring and flow The world was the first figure or image of God Man is the image of the World the Animall or living creature is the image of Man the Zoophite or sensible hearb is the image of the Animall the Plant is the image of the Zoophite Mettalls are the image of the Plant stones represent the likenesse and images of Mettalls The great world is in every thing one with the little world as the child with its parent the prudent Ancients wilsely called Man a Microcosm or little World which few now a dayes understand that the great visible World was made Man As the great world is bipartite consisting of two parts visible and invisible so also the little world man is twofold visible in respect of his Body invisible in respect of his Spirit There are two Spirits in Man The first Spirit is from the Limbus or greater world the second from the word Fiat one a syderiall Spirit from the Firmament the other from the breath of life which is the Intellectuall Soul inspired from God and the mouth of the most High Man hath three parts a mortall Body with a Syderiall Spirit and an immortall Soule which is the cottage of the Image of God or of the holy Spirit in Man There is a two fâ—ld wisdom in Man Angelicall according to which he is to live and Animall which is not to be regarded Regeneration overcometh a bad birth If a man live sensually by his own proper and proud Will according to flesh and blood onely he is but a Brute or Beast and is known whether according to those Epithites in Scripture he be a Dog Fox Wolfe Sheep Sow or generation of Vipers of which I shall discourse more at large in my Treatise of Signatures and therefore shall forbear to speak more thereof at this time If he live Rationally then he is a Man The invisible or immortall body of Man from the breath of God is not subject to Stars or Astronomers and hath dominion over the living Creatures in his body But if he live according to the God-like Spirit upon the Tree of Life observing the property of the Image of God if I say he live according to the Talent and Treasure laid up in his Earthen Vessell and committed to him then hath he dominion over the Stars and all things else Man comprehends and carryeth all things about in himselfe whereof he is made that beareth he in himselfe He was made of the world he beareth the world about in him and is borne of the world Againe as the first matter which was a kind of ineffigiate confused Essence which Phylosophers call the Chaos and Hylen or Mother of the world was the seed of the great world so the great world is the seed of Adam or Man As the world was hid in the invisible Waters upon the Abysse or great deep Water is the Matrix of the world upon which the Spirit of God moved Gen. 1. The Earth plung'd or swam up out of the Water 2 Pet. 3.5 so Man Adam lay hid in the world The first matter was made a world and the great World was made Man As a Tree groweth from the seed the seed is the beginning of the Tree and the seed also is the end of the Tree for in every graine or seed of the Tree there lies hid another Tree So the First Matter which Paracelsus calleth the Limbus whose Earth was the WORD of the Lord was the seed of all things that were to be created As a Câ—rver and Potter out of word and clay can make a hundred severall shapes at pleasure so God extracted every creature out of the first matter and Man was the last of all as the perfect seed which againe is able out of himselfe to beget another Man like himself And though Man be not a seed as other seed is yet hath he power to cast seed out of himselfe whereby is begotten another Man like himselfe As Adam or Man carryeth the world and every creature in himselfe and is preserved by the world so every one that is borne of him bears about him that which he did viz. the whole world and is born and preserved by it as Adam was Man isâ— that Earth or field which hath all seeds in it self As the Son is not lesser then his Father so Man is not lesser then the World all men are but one man of flesh blood and spirit Therefore the knowledge of Man is to be taken from both Lights as the Son cannot be known from himselfe alone but from his Father Man hath two Fathers an Eternall whose Image he beareth and a Mortall one which is the whole world with all the creatures that is that Limus Terrae that slime of the earth or hidden Secret thing None can know the image unlesse he first know him whose image he is Hermes calleth Man an earthly God Gen. 2.7 and the most precious Esse or Being of all creatures which all Phylosophers Physitians Astronomers and Divines are to consider and diligently inquire into In the lesser world Man there is no member or part that doth not answer to some Element some Planet some Intelligence or other and to some measure and number in the Archetype or first pattern Man hath a visible body from the Elements as a fit garment and sutable cottage for the Soul From the Heaven or Firmament he hath an invisible Syderiall The perfection and dignity of Man Aetheriall and Astrall Body or chariot and vehicle of the Soule wherein the
great mystery yet n = * or They were ordain'd from the beginning are they ordained by the Eternall for judgement both to themselves and us TEXT 2. Now if it were necessary that all things that were made should consist of and proceed from four only The four Elements are the mothers of all things as by the seperation we know it was those four only must be the matrixes of all the creatnres which we call the Elements And though evere creature be yet an Element or may have some share of the Element yet it is not like the Element but like the Spirit of the Element Nothing can subsist without an Element Nor can the Elements themselves stand together There is not any thing that consisteth either in four three or two Elements but one Element standeth by it selfe apart and every creature hath but own element They are altogether blind who take that which is Moyst for the Element of Water or that which burneth for the Element of fire We must not limit an Element to a body substance or quality What an Element is That which we see is only the snbject or receptacle The Element is a Spirit of lives and grows in those things as the soul in the body This is the first matter of the Elements that can neither be seen nor felt and yet is in all things What the first matter of an Element is The sttst matter of the Elements is nothing else but that life which the creatures have If any dye that subsisteth no more in any Element but in the ultimate matter wherein is no tast force or vertue TEXT 3. All things consist of the four Elements Whereas althings that could be created were made of foure mothers viz. the four Elements Take notice further that those four Elements were fufficient for al things that were to be created nor was it requisite that there should be more or lesse In things mortall there can no more but four natures subsist But in things immortall the temperaments may subsist though the Elements cannot Whatever is as I call it an elementure that may be dissolved Wherein the Element differeth from the temperament But on the contrary the temperature cannot be dissolved For such is the condition thereof that nothing can be added thereto or taken from it nothing thereof can putrifie or perish And seing that condition is mortal as hath been said we must know that all things do subsist in four natures and that every nature retains the name of its Element As the Element of fire is hot The names of the four Elements the Element of earth cold the Element of water is moyst the element of aire dry Where we must as well consider that every of the said natures is peculiarly such a one by it selfe apart For fire is onely hot and not dry nor moyst The earth is onely cold not dry nor moyst The water is onely moyst not hot nor cold The aire is onely dry not hot nor cold And therefore are they called Elements The nature of the Elements is simple having onely one simple not a double nature But their manifestation through all the creatures must be understood as an Element that may subsist with a substance and body and can there work The highest knowledge concerning the Elements is this that every one of them hath but one onely simple nature either moyst or dry or cold or hot Which is from the condition of spirits For every Spirit hath a simple The elements and simple Spirits not a double nature and so have the Elements too TEXT 4. Though we mortalls have compounds in us as hot and moyst yet far otherwise then the Ancients imagined The Colick whence it is For the Colick is of the Element of fire yet not compounded of hornesse and drynesse but is onely hot And so the other complexions Therefore if we find any disease mixt with heat and drought we may suppose that two Elements are there one in the liver another in the spleen and so in the other members There are not two Elements in one member For certaine it is that every member hath a peculiar element which we leave to Physitians to define But this cannot well be affirmed that two elements should consist both together or that one and the same element should be both hot and moyst Nor can there be any such compound There are no compounded Elements for the reason before given Where there is heat there is neither cold nor drought nor moysture So where there is coldnesse there is none of all the rest The same may be said of moysture and drynesse Every Element is simple and solitary by it selfe The Elements are not mixt not mixt in composition The possibility which Philosophers talk of concerning a conjuction of the Elements is as much as comes to nothing For no Element of water hath any heat in it Nor can there be any heat in moysture Every Element is alone by it self So also cold cannot of it self indure driness It subsisteth pure by it self And thus much be spoken to be understood of the proper essence of the Elements All drynesse is a dissolution of cold As moysture and dryness cannot be mixt so much lesse can coldnesse and dryness or moysture or heat and drynesse close or consist together For as heat and cold are contrary things so heat and cold have a contrariety against moyst and dry TEXT 5. Because all things are constituted of the four Elements therefore to goe about to prove that those Elements must necessarily be mixt together is very erroneous For every mixture is a composition Therefore they cannot be a Mysterie because they are compounded Every mysterie is simple and one onely Element Now the difference betwixt the elements and compounds is this How an Element compounds differ An element and so may a mysterie too can generate n = * Divertallum something else out of it A compound can generate nothing but what is like it selfe as men beget men But a mysterie doth not produce a mysterie like it selfe but a contrary thing as a divertallum The element of fire is the generatrix of the Stars What fire is and doth Planets and the whole Firmament yet neither of them is mede and form'd like this The element of water made water which is altogether contrary to the Element of water for that of it selfe is not so moyst as the element of water The Element of water soâ—tneth mettalls and stones The very element it selfe of water hath such moysture that will soften stones and hard mettalls The substantiall water taketh away that excellent vertue of mollifying that its power is not perfect The element of aire is so dry that it can dry up all waters in a moment The Element of aire dryeth most scorchingly But that force is taken away and broken by the substantiall aire The element of earth is so cold that it would
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
made in the Element of water For Lorind is the commotion of the change of that Element of water What Lorind is When this moveth it selfe in the Element of water yet then is the Element of earth moved too Lorind is like a comet or blazing star The monster of the sea may be considered as the errour of the Firmament So that a peculiar world with its mysterie to the end of the world may be found out in the water They have the same principle with the other Elements Their end is no other but as the rest of the Elements is The onely difference is of the forms essence and natures that happen to them with their signatures and Elements How there are four worlds Hence we may find four worlds according to the four Elements and primary habitations but there is but one Eternall in righteousnesse equally to be known in all four TEXT 10. From the Element of Earth we may learn very much that out of it we came Man was made of the earth Every like knoweth its like The knowledge of the other Elements floweth from Philosophy But this is a thing like us issuing from experience out of which afterward Philosophy groweth up But as the Element of Earth procreated a signature so likewise did all the rest As we have stones There are stoâ—es in every Element so have the other Elements as many Indeed those stones are not like ours but are made after their own proper form The rest of the Elements have their mineralls too as well as we The celestiall Firmament hath mineralls both of flowers and stones which we may ranck amongst the miracles A mistake about celestial mineraâ—ls Though here we may easily be deceived and quickly run our selves aground while we stickle so much to have the natural courses reckoned among prodies and that this or that hue of the Firmament fore-sheweth some singular thing thus we praesage like Prophets whereas we should rather conclude that such things come to passe according to the naturall course of the Firmament But if any such thing should at any time so fâ—ll out we should believe that such was our course and state Mean while if any thing of the Elements be faulty that same will enfeeble the rest For all things should run in a perfect and uninterrupted course And though the other three Elements serve to nourish us yet are they ready to serve the Firmament and the aire and the water too and those things that are in them One thing is nourished by another as many trees in an orchard And we may take notice of the slips and failings of the Firmament as well as the Firmament doth observe our defects The same may be said of all the rest TEXT 11. It is silly and vaine Philosophy to place all happinesse and eternity in our Element of earth Earthy men are not happy A foolish opinion it is to boast that we onely of all creatures are the most noble There are more worlds than one nor are there none besides us in our own But this ignorance is much more capitall that we know not those men who are of the same Element with us as the Nocturnales Gnomes c. What the Nocturnales and Gnomes are Who though they live not in the clear glory of heaven nor have any light of the Firmament but hate what we love and love what we hate and though they are not like us in form essence or sustentation yet is there no cause of wonder For they were made such in the great Mystery We are not all that were made there are many more whom we know not of Therefore we must conclude that there were more bodies than onely one simple body shut up in the great Mystery though in generall there was but eternall and mortall there But in what various shapes and sorts they brought forth no man can tell This doubt will be wholly removed when the eternity of all those things shall meet together Then certainly many unknown things shall be fully found out and made known many wayes not onely of those things which have the eternall in themselves but also of those things which have sustain'd and nourished that eternall There is a twofold eternall The eternall is twofold One of the kingdome and domination the other of ornament and honour That flowers should not be eternall is clean contrary to Philosophy Flowers have the eternal in them which though they wither and perish yet at last they shall appear in the generall meeting together of all things There is nothing created out of the great Mysterie but shall have an image without the Firmament TEXT 12. There ought to be neither more nor lesse than four mothers of all things as all procreations shew Not that the great Mysterie whereof we now treat can be found out by way of universal demonstration what manner of thing it is according to its properties in the beginning But the great Mysterie is rather known and understood by the last mysteries and by the procreations which did spring and proceed out of the first By what the great Mystery may be known T is not the beginning but the end that maketh a man a Master and Philosopher The knowledge of a thing according to its perfect nature is found out onely in the end of its being Possibly there might have been more Elements made than now there be There are but four Elements in all things But in the utmost knowledge of all things there are but four to be found And though we may suppose that it had been easie for God who created but four to have made them many more yet when we see that all mortall things consist but of four onely we may conclude that more than these could not well stand together And it is most likely that when the said four Elements perish that then others shall arise according to every essence unlike the former or that after the destruction of the creatures already made there shall be a new great mysterie the knowledge whereof will be greater and better than of the former But this we lay not here as a fundamentall yet he that would understand the beginning of the world must of necessity consider that it had its rise out of the Elements Four world for four Elements and as there are four Elements so there are four worlds and in every one a peculiar kind taught how to subsist in their necessities TEXT 13. But though all things subsist in the said four Elements All the Elements are not in all things we doe not mean that the four Elements are in althings or that the four Elements dwell in all The reason is because the world which is seperated and procreated of the element of fire hath no need of ayr water or earth So the world of ayre needeth none of the other three Which is true also of the earth and water Concerning the elements we
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
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
of Mans Archaeus or the Internal innate Chymist which God hath planted in Man as soon as it taketh any thing into it self it seperateth that which is impure dreggy and Tartarous from the pure Nourishment if the Stomack be strong in it's ful separative force the pure passeth to the Members for nourishment the impure goeth out by successe If the Stomack be weak and feeble the impure also is sent through the Mesaraick veins to the Liver and there separated and digested the second time The Liver therefore of these two in their course and by turne seperateth the pure from the impure viz. the Rubie from the Chrystall The Rubie is the nourishment of all the members the heart braine c. the Christall or that which is not the nourishment it sendeth to the reines The first separation of Tartar which is by the Liveâ—â—utneth into mosse the second which is of the stomack into haile the third of the kidneys and bladder into a little stone Every Man hath mosse haile but not a stone in him this is urine which is nothing else but the Salt pressed out of the Mercurialls forced into resolution by the violence of separation which the Liver resolveth into Water and then throws it out If the Liver be weak and cannot well separate it sendeth it to the kidneys mucilaginous and stony there for want of good separation that is when the spirits of Salt viz. of the flesh and of the urine are united the Spirit of the Salt coming between by the power of predestination it is coagulated into Sand or Tartar either cloddy or mucilaginous Tartar therefore is the excrement of meat and drink which by the spirit of Salt is coagulated in Man except it be mixt together with the Excrements by the proper expulsive vertue and so cast our with them whence otherwise would arise four kinds of Tartar the stone of the bladder the Sand of the Kidneys the clods or gobbets as also the Slime or lutous matter of the stomack with many other diseases which the Ancients knew not Againe Paracelsus distinguisheth Tartar into that which is strange or forraine proceeding from meat and drink and that which is innate of the cruor or hereditary blood which innate Tartarous disposition cannot be cured by the Physitian who knows not how to force Nature but onely by the Quint-Essence of Gold which reneweth the whole body Tartar therefore or the Naturall superfluity the mucilage of Salt is the mother of almost all diseases of all coagulate bodies For all kind of food Paracels saith that the Matter viz. the Tartar of diseases is twofold Bolous such as in milk meats fish and flesh and Viscous Bituminous mucilaginous such is the excrement of pulse coleworts roots fruits c. by Divine ordination hath Poyson or a Tartarous Mucilaginous Impurity hard by or close unto the medicine or Physick thereof There are four sorts of Tartar springing from the fourfold fruits of the Elements by which we are nourished The first sort ariseth from the use of those things which grow in the Earth as Pulse of all sorts Hearbs c. upon which we feed The second cometh from the nourishment which we have from the Water as Fish shell-Fish The third is in the Flesh of Beasts and Fowles The fourth from the Firmament which is most like to the Spirit of wine in its subtilty and hath the strongest impression of all if the Aire be infected by the vapours of the Earth and Water and Firmament afterward it affecteth us also as we see in those acute and pernicious Astrall diseases the Pleuresie Plague Prunells or raging burning diseases which diseases proceeding from the impressions of the Stars the universall medicine powerfull expelleth Those four kinds of Tartar shew themselves in the Urine and are judged of by the art of separation by which it appeareth from what kind of Tartar the disease proceedeth He that knoweth what sort of food any one eateth may also know his disease or he that knoweth the disease may know what he eateth The disease is cured by the same Element that was the cause of it If Galen and his followers had had the true knowledge of these Excrements of meat and drink which for the most part breed all our diseases which Paracelsus comprehendeth under the name of Poyson and Tartar Choller and Melancholly had long since been rooted out of the Physitians Garden He that knoweth not this Tartarous matter of diseases which proceedeth from the excrementitious superfluities of meat and drink cannot possibly understand how the Author of diseases afflicteth us by destroying the frame of the little world and taking away our life If we know not the Tartar we cannot tell what that is which infringeth the spirit of cogulation and separateth the Tartar from the Nourishment viz. our Naturall Heat or the microcosmicall heat of the Sun and Moon that is in us whereby the Nutriment is digested like fire that burneth up the wood and from which good blood is begotten if it be not hindered by sicklinesse and weakning of the separative vertue of the stomack Liver and Kidneys and then it must be strengthned by its like that is by the macrocosmicall Heat of Sun and Moon if it could be got even the most simple matter which the most Great God generated of the spirit of the world one and the same with the spirit of our body for the restauration and conservation of Humane Nature or with those things wherein the power of the Sun and Moon is The Vitall spirit in Man and the Elementall is but one spirit and is deduced by art into act viz. turned into such a simple spirit as is the spirit of our life which is done by resolution and conjuction with the Nutriment But if the Archaeus of our stomack liver or kidneys which separateth the pure from the impure be infected Tartar differeth according to the places of the bodies pores and passages as of the mouth and bottome of the stomack of the intestines liver bladder reins flesh blood marrow or their separative power be hindered by any externall accidents then the excrements stay in the Chylus and cause stomachall diseases in the stomack Jecorall in the liver Athriticall in the gâ—ew sinewes ligaments and joynts and breed the Gout in the hands feet knees from congelation of the glew by the spirit of Salt besides those diseases of the Reines and Intestines Therefore the Archaeus of the stomack must destroy the Tartar of the Elements least it be turned into the Tartar of Man for the spirit of the Sun which is Lord and Master of coagulation in various subjects will breed the Stone if it finde matter resolv'd or separated from the nutriment and excrement So much for Tartar Secondly Because we have more perfect medicines now then heretofore that is to say of Mineralls whose preparations and due administrations were discovered to those skilfull Chymists the Sons of Cadmus A knotty piece must
Tob. 12.7 nor doe I thinke their miserable life is to be desired whose felicity is their ruine and who loose by that that should advantage them and who in the height of fortune do yet desire fortune for the chains and fetters sake even when the indulgents of Fools could scarce add any greater happinesse and on whom God bestoweth somethings as a punishment when he is angry which he denies as a blessing when he is pleased Yet since the works of God are to be published and celebrated and that by this monument here left it may hereafter appear that that Divine Benificence hath not been denyed to men of our age also who did not begrudge posterity their felicity I cannot but in attestation and confirmation of the Truth here remember that singular Divine Clemency to me which not without the clear favour of God was shewed to me as an eye-witnesse in my travells which was denyed to many others who earnestly desired it that I should see and taste it at some Great mans house Cui in aeternum bene sIt Cumprimis egregium Helioch Antharum bor EaLem nunc in Christo quiescentem cujuSmodi lENtis DenIque consueVerunt latitare tempOrum currIcVlis Which I forbear to English The Physophycall Basilisk like Lightning suddenly and unawares burneth up any imperfect mettall whatsoever and on a sudden Produceth another new forme Therefore the searching it out is most to be commended to all that are studious of the Truth Whence being a long time astonished and amazed at the greatest miracle of Nature wrought by Art among the various and manifold metamorphosis of the Inferior Astronomy made in the cold the Moyst way of the Ancients not as yet intensly exalted to the eye of the Basilisk this one prodigie passing the admiration of all wonders seemed strange and most worthy to be seen that by giving one onely drop of that Latex or liquor in which as in a storehouse the dispersed vertues of all Celestiall and Terrestriall bodies were by a wonderfull artifice invisibly gathered together in an heap nay in which the whole world was centred a man desperately sick and at the point of death was recovered by its Fiery Astrall and Celestiall Invisible Nature conveying to the Heart a beam of the Naturall Life and renewing the organs of Life and repairing Nature which by an accidentall sicknesse causing a remotion was spent and wasted restoring him to firme and perfect health in one night For this Kingly medicine and the Empresse of all other causeth Humane Bodies immediately and as it were miraculously to rise againe from what desperate diseases soever There is no Physitian can cure death but Christ if God hath not otherwise decreed for many diseases are a Divine innate punishment for which there is no cure in Nature For surely this whole new regenerate world is able by vertue of its Regeneration to renew the little old corruptible world Man to restore whatsoever is amisse in Mans body to consume what is superfluous to mend what is defective and reduce the whole Microcosm into a true Temperament and preserve it therein till the appointed Terme of death imposed on mortalls for their sin Imperfect and impure mettalls are cleansed from their infirmities and accidents by the same spirit of the world by the same Heat of Sun and Moon as mens bodies are they are restored to their True Health which is aureity or goldness without a new motion of generation and corruption by way of alteration onely and remotion of accidents which are the cause of the sicknesse and distemper for mettals doe not differ in specie but onely in accidents This incredulous doubtfulnesse will fall out to the gaine rather than to the losse as heretofore to our ancestors so hereafter to all posterity because there are few that believe that this Art is true and with 〈◊〉 stedfast confidence are perswaded of it for upon that account God provideth for the security of those that give themselves truly to the study of Phylosophy Exod. 32.20 Job 14.19 No marvell if this secret by reason of the proclaimed uncertainty of so great mysteries shall seem incredible and justly not to be made known though it be truer then true to our Vulgar sort though Athenians of a clean nose as being ignorant because they never heard any thing in all their life of the Heat of the Sun and Moon who know not these Vulcanean metamorphoses and this Power of GOD joyned to Nature but admire the Heathenish Physick who to excuse their own ignorance doe foolishly enough account the sayings of Prudent men but as fables and fictions no marvell I say when the understanding of the intelligent clouded with no precepts or traditions of foolish men can hardly apprehend it much lesse that the Element of EARTH should by the help of Mechanick Magick swim upon the water To know this Phylosophicall Secret truly is principally necessary to an Astrall Physitian none of which Physitians can come to any operation or knowledge of wonderfull effects nor be certaine in his Art except he cleave to this Science especially in the cure of desperate diseases in our body to wit the four Monarchs of all diseases the Epilepsie Gout Dropsie Leprosie These four chiefest kinds of Diseases Paracelsus It is not Christian-like to ascribe to the Devill a greater possibility and power than to the Infinite divine Wisdome omnipotence The chiefe Foundation Scope of true Physitians because it is not the first but second birth that produceth it through the help of Christ not of the Devill cured by a wonderfull Art proving in some of his works that God taught him the medicine for he did it not by our common ordinary medicines but by Restoring or regenerating ones which are known to very few by which Nature being renewed afterward of her own accord she expelleth all things that offend her as his Epitaph at Salisburg doth truly and sufficiently witnesse to posterity All diseases proceeding from the corruption of humors how great and desperate soever their cures be are healed by this universall medicine as a Carpenter that squareth all kind of timber except the party be at the utmost Terme appointed him by the supream Being or the disease be inflicted by God besides Nature as a punishment and speciall affliction But no man as hath been said can make use of this peculiar and celestiall Gift but he on whom God himselfe hath bestowed it who onely both inlightneth the obscurity and darkneth the clearnesse of these mysteries so that none can understand the plainest things except he enlighten them nor be ignorant of the darkest if he illustrate them for so great a faculty is there given by the rich and peculiar Grace of the most high Creator Therefore Lullius that Divine and most perfect Phylosopher rightly concluded that between the Artist and God the first cause there ought to be an agreement without contrariety that the first mover as the principall Forme
about the channells and hollownesse of the centre within the other Elements and the skie What the water is This is the hutch of the Nymphs and monsters of the Sea The earth was coagulated into dry land What the Earth is It is sustained by the pillars of the Arcealtes and is upheld by none of the other Elements but is propt up by the pillars of the Archaltes These are the strange and wonderfull works of God The earth is the chest of those things that grow which are nourished by it This kind of separation was the beginning of all creatures and the first distribution both of these and all other creatures TEXT 12. After the Elements were thus brought forth into their essence and divided from each other that every one subsisted severally in its own place without prejudice to one another then a second separation followed the first which procceeded from the Elements The firc's separation and its kind Thus every thing that lay in the fire was transformed into the heavens one part thereof as into an Ark or cloyster another part proceeded out of it as a flower out of a stalk Thus the Stars Planets The second Stars sprang out of the second separation and whatsoever is in the Firmament were brought forth These sprang out of the Element not as a stalk groweth with its flowers out of the earth for these grow out of the earth it selfe but the Stars came out of the heavens by separation onely as the flowers of silver ascend How the Stars came out of heaven and separate themselves So that all the firmaments are separated from the fire But before the firmament was separated from the fire every jot thereof was but one Element of fire For as a tree in winter is but a tree but when the spring comes the same tree if that be separated from it that may be separated puts forth leaves flowers and fruit which is the time of its harvest and separation Just such another harvest was there in the separation of the great mysterie which could by no means with-hold or defer it selfe any longer TEXT 13. Another separation out of the Aire followed the separation of the Elements The separation of the aire and its kind at one and the same instant with that of the fire For the whole aire was predestinated unto all the Elements Yet is it not in the other Elements of mixture in any manner and measure but it doth assume and occupy all manner of things in all the Elements onely what was before surrounded it doth not possesse For no mixture of the Elements continued fast united but every Element betook it selfe to its own free power without dependance on another As soon as this Element thus parted from the rest out of the great mysterie presently out of it were distributed Fates impressions inchantments superstitions shrewd turns dreams divinations lotteries visions apparitions fatacests melosines spirits diemeae durdales and neuferans At the separation of the things aforesaid every thing had its proper place and peculiar essence appointed it Hence things invisible in themselves became sensible unto us No Element was by the supream Secret made more thin than the Aire The Diemeae dwell in the rocks Diemes live among the stones for such there created with the Aire unto a vacuity The Durdales betook themselves into woods for their separation was into such a kind of substance The Durdales Neuferans Melosines The Neuferans inhabit in the Aire or pores of the earth The Melosinies stept aside into mans blood for their separation from the aire was into bodies and flesh Spirits The Spirits were distributed into aire that is yet in a Chaos All the rest are in peculiar places of the Aire every one keeping its place assigned to it and separate from the Element of the Aire yet so as that it must of necessity live therein nor can it change that place for another TEXT 14. The separation of the water and its kind By the separation of the Elements the water was gathered into the place which the mysterie had alotted it Thus every thing whatsoever that lurked in the Elementary vertue and property thereof was more fully divided by a second separation and the water parted into many speciall mysteries all which had their matrix from the Element of water One part thereof became fishes and they are of many forms and kinds some beasts some salt much of it sea-plants as Corals Trines and Citrons Corall trine and citrons sea-plants a great deal of it sea-monsters contrary to the manner and naturall course of the Elements very much became Nymphs Syrenes Drames Lorind Nymphs Syrenes Dramae Lorind Nesder Nesder some reasonable creatures having something eternall in their body and propagating themselves some also that die totally and some that are againe separated in time For the perfect separation of the element of water is not yet made But as the great harvest hastneth and cometh on a new increase may spring up every year in the Element of water And this separation is made at the same instant when the other Elements are separated in one dayes work and by the motion of sequestration So that every thing thus living in the water was at once in a minute and moment of time created and made manifest by the separation TEXT 15. The separation of the earth and its kind In like manner when the Element of the earth was disjoyn'd from the rest the earthy separation was made to wit the separation of all things that doe or did spring in or out of the earth For at the first creation the four Elements lay hid in all things alike in the great mysterie which things also were separated after the same manner and in one instant and were divided among themselves one after another by a second separation which is Elementary And by this kind of Elementary separation out of the Element of the Earth things sensible and insensible those that are eternall and those that are not eternall were parted from one another every one obtaining its peculiar essence and free power All that was of a woody nature was made wood The next was mines of mettalls A third became marcasite The difference of Mineralls talke bisemute pomegranate mettallick cobalt milsto and many other things A fourth precious stones of many sorts and shapes as also stones sands and lime A fift was made into fruit flowers hearbs and seeds A sixt into sensible living creatures whereof some partake of eternity as men others doe not as calves sheep c. Whereof many kinds and differences might be reckoned up for many more kinds were separated in the earthy Element than in any other Earthy things are propagated by seed For by the seed of two are all things propagated that is by the coming together of father and mother which was not predestinated and ordained in the other Elements Here also are the Gnomi
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
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