lie it is certain and most true that that which is below is as that which is above and that which is above is as that which is below This saying of Hermes is not only to be understood of the Conspiration and Harmony or Conflux and Consent of the First and uncorrupted Matter or of the stars of Generation in both the Globes but also of the Conspiration of the superadded tinctures and stars of Transplantation The Holy Ghost confirms this Hermes his concord of the superiour and inferiour things and as well of the first perfect Nature as of the corruptible and superadded Nature by John in the Apocalyp where it is writ that Apoc. â— the star of Wormwood fell upon the Waters and made the Waters bitter for the Destruction of man Furthermore this star and other like in properties are The Transplantation of Water and Earth deprehended to be in the superiour sphere â—â—ars of the Firmament So also the properties of Arsenick Colocynthis Devils Milk and Scammony and all the properties of things and of superadded tinctures according to the sentence of Hermes and Doctrine of the holy Ghost are found to be in the superiour Globe and visible stars which properties are hidden in the bodies of the inferiour Globe We were ever happy Astronomers Philosophers and Physicians if we knew that concordance of Hermes then we could truly interpret that which God spake by Moses That they were for signs which thing we see with half shut eyes these Concordances being not known Certainly many Physicians do neither believe nor do grant that from the stars of the four Elements as from universal causes of all Diseases as well spiritual as material acute as chronical all Diseases do rise seeing that the stars are such clear beautiful and lucid bodies which do absolve and finish a certain Course From hence it appears that they only read the Writings of the Heathen and that they have lost the great book of Nature and the book of Philosophy and art of Physick and that they have not read the Bible from which as from a Fountain all Wisdom floweth for if they had read the Bible with judgment they would have found it in express words writ in Job that the stars before God are not pure but contaminated with impurities and tinctures superadded wherefore as the Earth for the fall and prevarication of the first man was Cursed and filled with thorns and briers even so the superior bodies the like spiritually which the inferiours receive corporally which Hermes and all real Astrologers confirmed by Experience do affirm CHAP. V. Of the Being of Poison in the Visible Stars SEeing that in the visible stars of the Firmament there are found not onely the form of the Wheat but of Darnel and not only the Nature and Properties of Gold and Silver Balmmint and Rose but of Arsenick Woofsbane and Poppy it follows necessarily that the Being of Poison is contained in the Being of the stars though it differ from the being of poison in the inferiour bodies because it is in the stars spiritually but in the inferiour bodies corporally for Paracelsus in his book de ente Astr cap. 9. writes that there do not more poisons exist in the Earth than do in the stars when as he says all the kinds of poisons which the fruits of the inferiour Globe of the Earth and Water do shew unto us are likewise contained the stars of the Firmament And furthermore he saith of those exalted stars poisoned with impurities and resolved seeds that they can produce all Diseases which these inferiour bodies by the being of their poison can produce for the original and cause of all Diseases is the being of poison and all Diseases are generated from poison Wherefore Physicians perswade themselves that all Diseases as well spiritual as corporal have their original and beginning from the spiritual or corporal being of poison The being of poison is rightly distinguished for the difference of the superiour and inferiour bodies into the spiritual in regard of the superiour and corporal in regard of the inferiour bodies We have said in our Philosophy that no Element doth bring forth fruits in his own proper place but in a strange place and that the fruits of the Firmament were absolved and perfected in the Air for as the fruits of Sanity flowing from the Firmament are absolved in the Air so also the stars of the Firmament do lay down the fruits of Diseases and Death in the bosom of the air that there they may attain the predestinated term and perfection But seeing that the necessity of the air is so great to all living creatures that they cannot want it for a moment It comes to pass that not only brute Animals do attract corrupt and infected air by breathing but also men for the aliment of the Microcosm as of the superiour Globe is altogether invisible and spiritual Hippocrates in his book de flatibus shews the unresistible necessity of this aliment The necessity of breathing is so great to all mortal creatures that though man abstain from all other things so that he neither eat nor drink yet he may live two or three days or moe but if any man have the passages stopped by which breath enters into the body he dies in less than a moment of an hour Again men may cease from other labours but there is no rest or ceasing from breathing granted to any Paracelsus in his book de ente Astror cap. 7. calls the Air a great Mystery but yet for some analogy or similitude for by the air he understands the stars of the air which give life unto all things And it is truly said of Paracelsus in the same Treatise cap. 7. that all bodies and Elements are preserved by the air but not by the air alone but by seeds and stars for all aliments and nutriments are seeds but mixt with impurities Neither is the air alone as far as it is an Element infected with poisonsome properties but that great Mystery from the resolution of the poisonful tinctures is Transplanted and transmutated which gives aliment to the vital Balm So that this aliment being received and the great Mystery being Transplanted and transmutated the animal and vital Balm is also infected whereupon follows the Transplantation of the body into a calamitous chance Although this aliment be invisible and want external signatures by which they make differences of the aliments of the inferiour Globe as Taste Solidness Crasness Tenuity Clamminess Heat Easie or Hard Digestion yet it is not destitute of the interiour signatures for the spirits and resolutions of fruits of the superiour Globe are neither sweet nor sowr bitter nor sharp white nor black and very often admit or receive stinking smells In this aliment four qualities as the qualities or faculties of some poisons exist and triumph which neither by taste nor smell or any manifest qualities shew and manifest their occult qualities But pernicious resolutions are
place of the Liver and afterward it is strained for a crass and incocted matter could not do this The Salt of Alume causes a blew colour The Dropsie in the Liver is caused from the Apostem viz. if pricking be felt in the right side not that the air undergoes the Apostem but because the air and circumjacent mass effects the Apostem the Liver is not putrified in death but makes cuttings when it begins to be cut or to have clifts death follows those clifts Lib. 1. param de origine morbor ex tribus substantits and cap. 4. tract 3. cap. 6. The Dropsie is a passion in the Liver caused from an alumish tartar by resolution of the proper nature so also somewhat black and crass Urine in the Dropsie signifies the resolution of the principal members or bowels so that death is eminent or present Thurnens in herbario sol 49. c. First remove the obstruction of the Liver by resolving Cure and consuming the obstructing cause All the obstructions of the Liver are removed by the essence of the common Mercury and Antimony Paracels l. 2. de viribus membrorum cap. 6. So also the spirit of Salt and common Vitriol Besides the opening Remedies give viz. the fat of Yew applyed to the Liver hot in a linen cloth The essence of Time cures all diseases of the Liver Paracels de rebus naturalibus cap. 7. sub titulo sulphuris saith that the obstructions of the Liver are abolished by these Take of the syrup of the roots of cicha in the morning with a fasting stomach but do not take it at night for so the obstructions would be augmented or take the syrup of the roots according to Fernelius Ale with Betony tempered cureth the obstructed Liver The subtilty of Camphora and Sulphur opens the obstruction of the Liver Thurnens in Pisone lib. 4. cap. 7. saith that baths open the obstructions Read Rulandus and Sheuriterus where you may see these hot confections remove the obstructions of the Liver and water betwixt the skin namely Dialacca Diacurcuma and Diacatholicum so also opening and apertive trochiskes viz. made of Rheubarb Liverwort The essence of Schordion is very good for the ill-affected Liver lib. 2. de viribus memb cap. 6. and Myrrh by long continuance the Liver begins to putrifie which putrifaction is cured by the water of the stone Eat-flesh Thurnens lib. 4. cap. 7. The stone cabrates cures the tumours of the Spleen and Liver Barth Anglus lib. 6. cap. 18. Read Galen de arte curativa lib. 2. cap. 6. Phrisius in speculo part 4. lib. 2. tractat 3. cap. 3. There must be a preparation of Silver administred to the debilitated and weakned Liver which Paracelsus delivers tract 5. praeparationum lib. 1. fol 50. Paracels lib. 1. param de curatione hydropis cap. 4. de origine morbor ex tribus principiis teaches that resolved Salt expels and corroborates nature namely that it may separate the pure from the impure as also that the resolved Salt in the body consumes by the vertue of Mercury In the cure of the Dropsie the oil or essence of Iron is very effective for it exsiccates the superfluites of the body and openeth the obstructions and corroborates the bowels Paracels cured the Dropsie by the Diaphoretick or Precipitated Gold of life The oil of common salt is a secret in the Dropsie a few drops being taken of it every morning Black Hellebor otherwise dangerous and to be feared is made very profitable and for good use by the spirit of wine and oil of Anise and may be given safely â—o Children for the Dropsie and all melancholick affâ—cts The Salt of Antimony given in wine is the great secret of the Dropsie so also Mercury being prepared to loosen the essence of Sulphur the Suphur of Gold that is the spirit of Gold the tincture of Corals the liquor of the Cedar the oil of Wormwood Read Theophrastus in his book de tempore The Philosophers stone cures all the kinds of the Dropsie Theophrast de tinctur a physic cap. 6. The oil of Vitriol in the water of Garden Endive the spirit or quintessence of Vitriol from Copper in Aqua vitae are effective The Ascites is cured by water out of the stone called Asâ—ites Eat-flesh so by the water of Vitriol Thurnens in pisone lib. 7. cap. 7. 9. Theophrast Paracelsus lib. 4. parag sub titulo de undimia tractat 5. lib. 1. praeparationum under the title of de Jove seustanno saith take of purged tinn â„¥ and of Antimony â„¥ ij let them be reverberated for the space of 24. hours extract from this matter a tincture and let the dosis be half a spoonful The Tympanites is cured by waters drawn forth of Tympanites Sulphur Pitch and Musk so also by the Barberry-tree the Bay-tree and Diamasonium the field Mint and thamarantha Thurnens in pisone lib. 4. cap. 7. lib. 5. cap. 24. 25. The Anasarca is cured by the essence of Sulphur Anasarca Theophrast as also by the essence of Corals and oil of Antimony let the drink of him that hath the Dropsie be well-water mixt with the spirit of Vitriol this water exsiccates much the water of him that hath the Dropsie The secret of Mercury of life cures all the kinds of the Dropsie being rectified and compounded in Aqua vitae and being administred it expels the peccant matter by sweat Read Alexander Benedict lib. 141. through the whole book So Barthol Anglus lib. 7. cap. 51. where he writes de sublimatione cheiri seu antimonii ex nigredine in albedineâ—â— saith that the sublimation of Antimony taken in wine of life cures all the affects of the Liver by freeing it from putrifaction and corruption so that it Paracels de virilus membror lib. â— cap. 6. may separate the pure from the impure and transmutate the impure chyle and make good bloud from which no disease rises and it renovates and restores the pure bloud by regenerating and transplanting the whole body and by removing all filthiness and Leprie The liquor of Kali or Mercury is a great secret of the Liver and Dropsie lib. 2. de viribus membror cap. 6. Paracelsus Secret Mercurius vitae aforesaid is thus prepared â„ž well purged Quicksilver sublime it from Salt Peter calcind Vitriol and Alume calcind take of what sublimeth only that which lyeth on the Caput mort which will be red as Cinaber sublime that red again by it self then dissolve it in an Aqua Regis made with Vitriol Tartar and Salarmoniac being dissolved distill off the Aqua Regis from it and the Mercury remaining sublime again so will it be white and crystaline and is Mercury Essencificate Take of that Mercury Essencificate and good Mineral Antimony ana grind them well together and distill the fat oil or Butter of Anâ—imony Take all that distilleth put it in a small glass Cucurbite and in Balneo abstract its fleme till the remaining
THE METHOD OF CHEMICAL PHILOSOPHIE AND Physick BEING A brief INTRODUCTION to the one AND A true DISCOVERY of the other Namely of Diseases Their Qualities Causes Symptoms And Certain Cures The like never before extant in English LONDON Printed by J. G. for Nath Brook at the Angel in Cornhill 1664. The Preface ALthough I might have retained to my proper use this excellent Tractate yet considering that Veritatem celare est Aurum sepelire and convinc'd with charity and commiseration of so many diseased left as desperate and with desire of directing those that seek the splendor of powerful Physick I could no longer withhold it from publick view not doubting its kind reception from all that prefer native truth before fucated errour which needs so many volumes to cloak its deformities but confident of their acknowledgment that herein I have rightly improved my Talent as indeed I have endeavoured for the good not so much of my self as of many divulging not only the kernel of Physical Philosophy and a Treasure for health but even many Chemical Arcanaes also openly demonstrated and friendly tendred to all which to add their due praise would too much swell a Preface and too little satisfie the Reader when the work it self doth so briefly so apertly so compleatly demonstrate it that to speak it here were but to hold a Candle to the Sun or to hand thee a Torch in the clearest Noon day Farewell therefore and with me implore the donor of every good gift to give thee understanding of the truth to the glory of his great name and the utility of thy infirm neighbour Amara licèt VERITAS Non amarescit CHARITAS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books Printed for Nath. Brook at the Angel in Cornhill Excellent Tracts in Divinity Controversies Sermons c. CAtholick History collected and gathered out of Scripture Councils and ancient Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Bishop Morton on the Sacrament Grand Sacriledge of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table by Daniel Featley Quakers Cause at second hearing being a full Answer to their Tenets Re-assertion of Grace Vindiciae Evangelii or Vindication of the Gospel a Reply to Mr. Anthony Burges's Vindiciae Legis and to Mr. Rutherford by Rob. Town Anabaptists anatomized and silenced or a Dispute with Mr. Tombs by Mr. J. Cragg where all may receive clear satisfaction A Cabinet-Jewel wherein is Mans misery and Gods mercy set forth in eight Sermons with an Appendix concerning Tyches and expediency of Marriage in publick Assemblies by the same Author Mr. J. Cragg A Glimpse of Divine Light being an Explication of some passages exhibited to the Commissioners at Whitehall for Approbation of publâ—que Preachers against J. Harrison of Land-Chappel Lancashire The zealous Magistrate a Sermon by T. Threscot New Jerusalem in a Sermon for the Society of Astrologers in the Year 1651. Divinity no enemy to Astrology a Sermon for the Society of Astrologers in the year 1653. by Dr. Tho. Swadling Britannia Rediviva a Sermon before the Judges Aug. 1648. by J. Shaw Minister of Hull The Princess Royal in a Sermon before the Judges March 24. by J. Shaw Judgement set and Books opened Religion tryed whether it be of God or man in several Sermons by J. Webster Quarto Israels Redemption or the Prophetical History of our Saviours Kingdom upon earth by K. Manton The cause and cure of Ignorance Errour and Prophaneness or a more hopeful way to grace and salvation by R. Young Octavo A Bridle for the times tending to still the murmuring to settle the wavering to stay the wandering and to strengthen the fainting by J. Brinsley of Yarmouth Comforts against the fear of death wherein are discovered several evidences of the work of grace by J. Collins of Norwich Jacobs Seed or the excellency of seeking God by prayer by Jer. Burroughs The summe of Practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel an useful piece Heaven and Earth shaken a Treatise shewing how Kings and Princes and all other Governments are changed by J. Davis Minister in Dover The Treasure of the Soul wherein we are taught by dying to sin to attain to the perfect love of God A Treatise of Contentation sit for these sad and troublesome times by J Hall Bishop of Norwich where all may receive full satisfaction Select thoughts or choice helps for a pious spirit beholding the excellency of her Lord Jesus by J. Hall B. of N. The holy Order or Fraternity of Mourners in Sion to which is added Songs in the night or chearfulness under afflictions by J. Hall Bishop of Norwich The Celestial Lamp enlightning every distressed soul from the depth of everlasting darkness by T. Fetiplace The Moderate Baptist in two parts shewing the Scripture way for the administring of the Sacrament of Baptism discovering the old errour of Original sin in Babes by W. Brittin Dr. Martin Luther's Treatise of Liberty of Christians an useful Treatise for the stating Controversies so much disputed in these times about this great point The Key of Knowledge a little book by way of Questions and Answers intended for the use of all degrees of Christians especially for the Saints of Religious Families by old Mr. John Jackson that famous Divine The true Evangelical Temper a Treatise modestly and soberly fitted to the present grand concernments of the State and Church by old Mr. John Jackson The Book of Conscience opened and read by the same Authour The so much desired and learned Commentary on the whole 15 Psalm by that Reverend and Eminent Divine Mr. Christopher Cartwright Minister of the Gospel in York to which is affixed a brief account of the Author's Life and Work by R. Bolton with Mr. Edward Leighs's Epistle annexed in commendation of the Work The Judges Charge delivered in a Sermon before Mr. Justice Hall and Serjeant Crook Judges of Assize at St. Mary Overeys in Southwark by R. Parr M. A. Pastor of Camberwell in Surrey A Sermon worthy perusal of all such persons as endeavour to be honest and just practitioners in the Law The Saints Tomb-stone being the Life of that vertuous Gentlewoman Mistris Dorothy Shaw late Wife of Mr. John Shaw Minister of the Gospel at Kingston upon Hull Gospel-Revelations in three Treatises viz. 1. The Nature of God 2. The Excellency of Christ 3. The Excellency of Mans Immortal Soul by Jer. Burroughs The Saints happiness together with the several steps leading thereunto in 41. Lectures on the fifth of Matthew called the Beatitudes of Christ by Jer. Burroughs being the last Sermons he ever preached both put forth by the same testimony that publisht his former Works The Iron Rod a Prophetical Treatise A Discourse concerning Liberty of Conscience in which are contained Proposals about what liberty in this kinde is now politically expedient to be given and several
more diligently searched their work-houses or mines Wherefore Aristotle hath truly delivered that life is contained by heat and that neither Animals nor Plants could live without heat Again he defining Death he opposed not cold as a contrary to heat but extinction which is a privation of heat To which also Hippocrates ascribeth all the actions of the whole Animals he also affirmed that all and most diverse faculties are absolved and perfected by the benefit of this heat at fit seasons and places Philosophers searching the nature of this heat they have fallen into strange errours in that they did not distinguish the ethereal and celestial heat from the elementary heat which is in all things rising from the mixtion and temperature of the Elements but this is fruitless and void or a companion or adjunct-embassadour of the thing compound But the natural or vital heat is altogether alienated from the conditions of the Elements whereupon they called it Celestial and altogether Divine Again any man may easily distinguish and discern the vital heat from the elementary heat in Plants and cold animals as in the Poppy the Lettuce the Mandrake and the Serpent which being exceeding cold in their temperature it is certain that they do not live by this but by sole vital spirits and heat Again they brought it into controversie whether heat which is the worker of life be a substance or an accident Lastly after much contention of words they concluded it to be an accident but yet altogether celestial and divine as the light or the heat of the Sun is and every other virtue or power conveyed from the Heavens unto the prepared body They also affirm that that nature or form which consists in the matter by the mediation of the spirits or heat to be altogether one substance and that wholly celestial and divine not participating at all of the Elements The later is beaten upon and vulgar amongst the more secret Philosophers but they have not received the first But because Philosophers do intreat of vital heat they do not consider it as an accident but they comprehend together the in-bred spirits and the radical matter that is the native humidity in which the heat is seated under the name and appellation of heat for truly every thing may be found forth by it self The cause of this errour is because they have not known the original of forms which thing we wil demonstrate and explain more amply and copiously in the Chapter Of the original and differences of Forms The The divers names of Vital Heat more profound Philosophers have called this Vital Heat the Internal Sun the Internal Element and the Mineral Sun in which all the grounds of Nature are contained Arnoldus de Villa nova in his book of Conserving youth and deferring old age the third chap. he consirmeth it in express words saying That which hath not an equal is the Mineral Sun And wise men have compared the prepared body to the natural heat and sound youth for which similitude the wise men have used to call this heat by the name of an Animal for vital Sulphur and radical humidity is the store-house of all Nature for by the onely power of it all the cures of all diseases may be accomplished Galen being adduced by the notable and wonderful power of the actions in the second book of his Art unto Glauco he calleth the native Heat the Substance of the faculties and vertues which thing he doubted much in another place concerning the substance of Nature and the Soul Aristotle in the second book of the Generations of Animals the third chap. ascribeth all the faculties of all natural things to this vital heat in these words There is something in the sense of all things which causes the seed to be fruitful namely that which is called vital heat not fire for it is not any such faculty but the spirit which is contained in the seed or foamy body and the nature which is in that spirit in proportion is correspondent to the element of Stars Plato which came nigher to the shut gates of Nature called this heat or spirit the Defence of the form which heat is incident in Animals and Plants from the original He also writes that from this universal spirit of the World which alone consociates and conjoyns the soul to the World and contains the virtues that it was thereby caused and conserved for it comprehends the The Seed of every thing and the power of Procreating seminal reasons and hidden proprieties of all Procreants it filleth all and it is diffused through all and it is propagated into all Animals Plants and Metalls and these as it were of the green wind of Sulphur Concerning the native or first-begor Humidity there First-begot Humidity is required an accurate distinction of the Humours in every natural body for the attaining of the true knowledge thereof seeing that there is one humour Elementary another Alimentary another Native or first-begot and that there is much difference of them For the Elementary and Alimentary humidity do differ much from the Native and first begot humidity in the substance essence and nature The Elementary humidity is a waterish humour by which as it were with glew the dissentient and repugnant Earthly parts of the body do cohere and are united and this is common to all things which are generated by the commixtion of the concreated Elements The Alimentary is that which is attracted spiritually The spirit are â—o 〈◊〉 ed for diâ—â—erence or distinction from vapours or mists which are called spirits of the mechanical Spirits existing in the parts of the body and is exhibited or communicated to the body for nourishment or aliment which humidity all Individual things namely Vegetables and Minerals both greater and less which lie occult in the Centre of the earth attract untill they come to the predestinated limit or tearm of their continuance Afterwards the Planet ceaseth Every nutrition or nourishment is spiritual or it is made by the spirits From hence is the dewish moistening of the Microcosm and forsaketh the compound as the Philosophers affirm in these the Spirit ought neither to serve for sence or motion The Native or Inbred moisture which is also called the Vital moisture is called of the Philosophers the quintessence which may be extracted from all living roots There inhereth a matter representing Oil which is the subject of Heat and Spirits it is also indissolvable from which natural spirits and vital heat floweth as forth of a seminary and perfuseth the whole living body from which also the strength and firmness of the parts arise This fat humour which is very like Oil is not fat with Of the Microcosm which we see many parts of the body covered but it is other fat very much different and aery which flyeth the sight of the eye nevertheless it may be distinguished by art and industry and this is the Original both of spirits and
heaven which should be unto us for signs and seasons and that he filled the World with all kind of living things which things being mortal lest that their continuance and kind should decay he gave a foreseeing divine vertue in his Wisdom to seeds whereby by propagation they might conserve unto all ages the living herb and fruitfuful tree likewise he commanded the fruit and the seed every one in his kind to bring forth and multiply to conserve their kind Therefore they are worthily to be laughed at which ascribe the Original of forms not only to the Sun and Moon but also to the position of other Stars for how shall Vegetables receive the Original of forms from the Stars which were created before the Stars were formed for he hath had dominion over the Whales of the Sea and all kind of fishes birds beasts and man that they by their multiplying might fill the World So the chief workman of all things while he framed all by the word and breath of his mouth he inspired procreative vertues by which the wonderful continuation and order of things might be conserved Therefore farewel Aristotle farewel Galen and all those which do not agree with the sacred Scripture and those which hear not Moses the Interpreter of the living Philosophy We do not say as Zarabella would have That the Heaven is the universal efficient cause of the generation and corruption of all things in this inferiour world but they are all vegetant in the seed which are seen to flow and reflow by the course of generation and corruption that is to be made or to decay So that the form of every thing ariseth freely and naturally and it is native natural and happeneth not outwardly It is not deduced from Heaven nor it rises not from the commixtion of the Elements nor it is not derived from the momentany position of the Stars in regard of the inferiour nature But that soul is in man and that diversly These are the Opinions of Paracelsus not straying from the sacred Scripture nigh unto the decrees of the Platonicks with whom Hippocrates agrees altogether in his book de diaeta Notwithstanding I do not deny the superiour and inferiour conspiration consent and conflux which thing Hermes would seem to have signified in these words It is true without falshood it is certain and most true that that below is as that above and that above is as that below Scaliger the most subtil of Philosophers saith that the inferiour forms are sustained by the superiour and the superior are not destitute of the benignity of the inferior CHAP. II. Of the difference of Lives and the varieties of Baulms in the Macrocosm FOr the solid and exquisite knowledge of Nature three things are especially required First the nature of the Soul the essence of this hot fire and the substance is to be enquired after with chief study and diligence from whence the forms of things arise and to what end they tend by their absolute preordinance which manner of Doctrine we have hitherto imitâ—ted that we may suppose it to be altogether absolute and perfect Secondly though all living things by the unity of their life do imitate their beginnings their examples yet we must consider whether there be any differences and degrees of their Lives as of the vital Baulm Thirdly how we may come to the vital fountains of Nature by what proportion and by what means and by what mechanical process it may best be fitted for mans use and necessity The perfect knowledge of these three if that it concur in any it constitutes and makes a true Philosopher Concerning the other which necessarily is required in a Philosopher namely the differences and degrees of Lives as also of Baulm The difference of Life as the Philosophers speak consists in this that some live manifestly some occultly and hiddenly Again in natural things Life is either corporeal or spiritual The spiritual is apprehended to be in all Animals It is decreed by the wonderful mystery of Nature that all the kinds of things should excell by a divinity of their actions because it was meet that many instruments of their actions should actually be manifested for the solid and similar firm matter of Baulm could not admit such actions For all the actions arise from the spirits in the living body and for the diverse tincture impression and confluence which they receive in divers places they produce divers actions So that if they occupy the movable parts then they cause motion if the sensible parts then they cause sense in other places the concoctions and separations of the excrements distributions of the nutriments and nutritions shall be governed and ordered thereby Here they admit the memorable tinctures of formidity and the necessary preparations to be begot We have above said that the Vital spirits in Animals Cap. 6. de Natura by reason of their force of operation consume the animal Baulm hourly and therefore there is need of daily instauration mixtion and replenishing to propagate and produce life From these we understand that the stable life in Animals hath not admitted the matter of Baulm wherefore it is not subject to the will of Artists These are confirmed of Paracelsus in his Archidoxes for he said that neither the Quintessence or the true Balm can be derived or deduced from the company or bodies of Animals Those Medicines which are made from Animals as from their flesh bloud morrow or fat ought to be referr'd unto the order of the Vegetables from which they are nourished and are begot The Corporeal life is in all things lurking and lying hid in the centre of the Elements Those which do live obscurely are those which do manifest either no differences of the Sex or else hidden which are not distracted with the variety of sensible and movable operaions and offices and therefore they exhibit a matter subject to the wills of the Artists which administer in the Hermaphroditical nature of the Baulm the mere generations and transplantations of the Because the foundation is in one root the Sex is Male and Female Muffetus in his Apologetical Dialogue of the Chemical Medicines fol. 28 29 30. The twofold life of things thing generated or bred Of which kind are Minerals Metalls Stones Vegetables in which the Vital spirit or the soul hath made as it were a constant and durable wedlock with the bodies but yet not with the external crass and compounded bodies which are obvious to the sense but with the internal and spiritual bodies in which bodies which are subjected to the workmen the powers of Hippocrates are vegetant and forcible and the Chironeâ—a of Paracelsus in which the virtues of Colours and Tastes yea the Colours and Tastes themselves are immediately rooted and grounded And this is the First Matter of Minerals Metalls and Stones and Vegetables diffused through the whole body in which the mechanical powerful Spirits of every kind of all anatomy do live hidden and
Plantation are not subjected to the wills of men neither do they conserve perpetuity as the Vegetables by propagation of Individuals The seeds of Vegetables are twofold The Astral seeds which are only subject to Nature Secondly Mineral seeds which are subject to the sense and will of man as of Barley Wheat Oats and other pulse which spring not but by Industry and good Husbandry In Plants there be divers manners of propagation but in Minerals at least there is but one manner and it is spontaney or of free accord caused by no labour of man Some Vegetables are propagated by mans Industry and Husbandry by material seeds or grains either round or three cornered or long c. Some Vegetables are propagated by Graffs as Vines some by Branches or Boughs as Willows very many from Roots pulled up There are divers times of the springing and rising of these seeds whether astral or material Some spring in Summer some in the Spring some in Autumn some in the beginnning middle or end of the Spring or Summer or Autumn some spring in Cancer or in Libra or in Virgo or in Leo and then come forthâ—nto the sight or aspect of men He will admire the confluence of Nature which marketh the springing and budding of Plants at the rising and setting of certain Stars There are also certain fit places required in the Generation of Vegetables as the Poplar tree and the Willow and Arsmart love the Waters the Trifoil Ragwort the Coslip and Melilot the Origan and the herb Groundpinn love the mountains of which Virgil in his 1 book of his Georgicks writes thus here will good Corn rise there will Grapes spring plenteously and in another place good Apples will grow and flourishing Grasse And again in the second of his Georgicks he saith every ground cannot bring forth all fruits The Willows spring at the waters side the Alder-trees in the foggy Fens the barren wild Ash-trees grow on stony mountains the Sea shores are most pleasant with Mirtles our Ladygloves affect hillocks the Yew-tree loves the Northwind and cold of the Air and he addeth the cause in the second of his Georgicks for surely it is only Nature This is by reason of the temperament and friendly conspiration of superiour and inferiour things for the seeds having an in-bred knowledge do all Fructifie as Seasons and in their places for the constitution of the air is otherwise about the waters or flouds than in the valleys in which the Sun-beams by their great power cannot peirce and temperate the turbulent and crasse air The constitution of the air about little mountains is divers from that about great mountains for the conspiration of the superiour and inferiour things is chiefly to be considered in the Generations of the inferiour Globe if that the prevarications of the confluences and the dearth of Corn bring great defect There are three especial differences of Generations in this inferiour Globe of Minerals Vegetables and Animals In the Element of Water four kinds of fruits appear Salts Minerals Gemms and Stones by one name called Minerals There are only two kinds of fruits from the Element of Earth Plants and Trees called Vegetables which being explained we will descend to the Generation of Animals The vital principle of the Nature of Animals is grounded in a certain Radical matter namely in animal Balsam in Suphur and vital Liquor which two namely the vital Principle or native Heat and radical moisture or first-begot moisture have made a constant and firm Wedlock or Union as we have demonstrated in our Philosophy de calore native This first matter of Animals though in spiritual subtileness it excel the Balsam of Vegetables and Minerals neither is it grounded in a matter subject to the wills and judgment of man nevertheless it hath most effective tinctures in it in which as though in mechanical spirits the knowledge of the anatomy of all the parts of the animal are secretly contained for the least dram of the seed contains the anatomy of the whole kind because the mechanical spirits and Principles of the bodies are taken from the Dimensions and Straitness of bodies that is the First matter or stars of animals is not subjected to Geometrical Demonstrations Here the Aristotelians contend that this seminal matter is only contained in the anatomy of the Testicles Hippocrates saith that seed is derived from the most strong and forcible Root of the whole animal he testifieth it by this note because so little matter being evacuated there are made very great mutations and great losse of the strength in the body There is nothing in the body more strong than the animal Balsam or vital Sulphur Hereupon Paracelsus in his book de sagaci Philosophia calls this Radical matter the quintessence of Lmibicagaster From hence the Philosophers called the seed of Animals the viridity of Nature and the flowr of strength though we deny not but that the crude and imperfect matter which is in place for a covering wherewith the mechanical spirits and principles of Generation are invested is perfected and digested and brought unto maturity by the perfecting of the members of Generation otherwise Generation were frustrate and in vain not by the inconstancy of the mechanical spirits and vital principle but by the imperfection and debility of the bodies This is the true original of seed and the Nature in Animals From these it appeareth that the seed the Animal Balsam is not only contained in the Testicles or Brain or Sperm of the marrow but that it is diffused through the whole body that is through the whole anatomy of the Animal and it is the vital Liquor the Radical matter the First matter for these vertues and faculties which have flown forth of the whole body especially out of the principal parts together with the spirits do inhere and remain in that matter of the seed being prepared and perfected in the Testicles and are as it were the mistresses or workers of procreation Aristotle contends by many reasons that he might shew that women neither have seed nor do emit or send forth any in the Venereal act But the contrary may be taught especially by this reason because women have Testicles and Vessels for seed all which if Nature did not make them in vain as it makes nothing in vain have likewise a faculty of generating seed attributed them which is the cause thereof The truth of this matter is proved by the testimony of sense for it is seen in women which have longer refrained from coiture that their seed would flow about the Vessels being cut as well as in men but in the Testicles there is a more crass and perfect seed because women will confess that by dreams their seed is sent forth with no less pleasure than in coiture In widdows and those which have longer abstained from Venery by dreams and by tickling of the privities abundant and crass seed will burst forth This is not only confirmed by the whole
Galenists offers it self unto our consideration namely that they say that the young one is nourished with Menstruum in the mothers womb which is the greatest poison upon Earth when as Aristotle saith in his third book de historia animalium cap. 19. that that bloud which flows forth at set circuits in women is a kind of viciated and corrupted bloud for by the benefit and work of Nature especially the Moon decreasing is separated from the purer bloud This Menstruum flowing forth if a fresh Vine be toucht therewith it decays altogether Fruits toucht therewith are made barren Plants die Herbs and Grass in Gardens wither If a pregnant tread upon the Menstruums of another woman or if she be sprinkled with it she hath an untimely Birth It altogether takes away the hope of conceiving from those women which have not conceived already The breath and vapours which come from the mouths of women purged of their Menstruums obscure and darken glasses and brightness of Ivory Mercury or Quicksilver which commonly is put in looking glasses with tinn attracts through the glass poisonful Menstruum and the glass is not hurt which appeareth if that the Quicksilver be shaved off the spot will appear no more in the glass Gress Furthermore if this bloud be tasted of a dog he becomes mad This Menstruum torments men with grievous pains for it brings the falling sickness the falling of the hairs and the Elephantiasis therefore it was counted amongst the most grievous poisons by the Ancient hereupon it cometh to pass that in the woman in which it is suppressed that it flow not forth at the appointed and ordinary time unto her which it should be proper and benign it brings divers incommodities and Diseases Namely obstructions of the bowels pining the cancer the falling sickness and very many more mortal Diseases Seing therefore that the annoiance and discommodity of it is so great and the violence is so pestiferous who will be so mad or sottish to affirm that the young one hath nourishment from it in the womb yea All nourishment is caused by Spirits but yet by such as of which bodies may be produced which appears in things which increase where the Spirits are resolved into the bodies that there may be made increase then she is wont to conceive best in the womb when she is clensed and purged from this filthy flux and when the bloud is pure where with the young shall be nourished as likewise when the womb is clensed And though in the other time the vicious and pure are collected tother and do encrease together for it is mixt with the other pure and profitable bloud yet notwithstanding the young is not sustained nor liveth thereby neither doth it attract it for nourishment but only the sweet and most pure bloud as far as it is able but after the young is come to perfection and complement and stands in need of more aboundant food and suffereth not the spirits any longer to be included all the bonds being burst it comes forth into the light of the World The Galenists ascribe the distinction of the Sex to the qualities by this reason if that the seed of the Parents excell very much in heat and driness man will be procreated on the contrary if cold and moistness domineer woman will be procreated But profess both the Sexes to be contained in one Root and vital Principle the mixtions and tinctures superadded mans strength may degenerate into womans weakness and facility of bringing forth so that woman is nothing else but a Transplanted man not as Aristotle affirmed that she was a monster rising from Transplantation But we profess that this Transplantation is necessary and administred by the Laws of Nature wherefore this Transplantation is not to be ascribed to heat or cold but to the superadded tinctures of mixtion which superadded tinctures we will largely explain in the differences of Transplantations And these concerning the Generation of perfect animals which have obtained strong and powerful seed which will endure for an age howsoever it be agitated and tossed with divers mutations of Transplantation But here we had almost forgot the subtilty of the Galenists which say that the young in the womb hath the faculty of sense about the 36 day I marvel who of them hath peirced into the secret Closets of Nature or who of them hath observed at what time the young one receiveth sense in the womb If that they say they found it by anatomy it is false for the young can live no longer when the mother dies If they object and say that the mothers observed it I ask of them by what means and how Certainly if they had understood the sciences and powers of the seeds they would never have alleged and brought in such old wives Fables But that which Hippocrates professeth that the male his bones being strengthned and made somewhat harder moves in the third moneth but the woman in the fourth we likewise grant this for the pregnant may observe the first leaping of the Child and perceiveth it as the tickling of a flie Imperfect animals are those which generate without a manifest putting forth of seed as Eels Frogs and almost all insected animals by their mutual embracings do send forth the flowr of Balm into the Matrices and Receptacles for Generation wherein all things are absolved and perfected which are needful and necessary to Generation Again they profuse or pour forth a fruitful seed which is crass and clammy resisting external injuries which seed is stirred up and compelled to work by the benefit of the heat of the Sun and then it constitutes the Elements and adjoyneth such like Principles of bodies and perfects the offices of mixtion which things being perfected it absolveth and finisheth the Generation correspondent to the science of the mechanical spirits In the procreation of fishes when as the female hath laid down her Eggs the male comes and sprinkles his seed upon the Eggs and how many soever have been sprinkled with his seed take life the rest which are frustrate and destitute of the heat of the male do pine away and corrupt There is the same reason of the Generation of birds which bring forth Eggs in the place of seed and then they keep them warm by their heat and so bring forth young birds The Generation by putrefaction which the Philosophers call the Generation from seed and from putrefaction differs from this manner of Generation The Generation by putrefaction is of that kind which the Generation of mice and bees is which Paracelsus calls Generation ex cagastro so worms are generated in cheese and hornets in the excrements of horses But concerning those animals which do make congress and generate with animals of divers kinds as the Horse and the Ass the Wolf and the Dog we will handle of them in the difference of Transplantations This Generation of Animals differs from the Generation of Vegetables because the seeds of animals neither
agree and are linckt together by an Herculean knot and all things disagree with a deadly hatred from whence it comes to pass that like things are cured by like things and contraries are Remedies for contraries because things which agree do communicate their vertues and help so likewise contraries expel their contraries which things being so and the unity of stars in the World being celebrated it makes one cure of all diseases being divided into kinds Astral or Spiritual Material or Corporal Paracelsus in his book de morb ament saith that in Astral or Spiritual diseases Astral and Spiritual Remedies are required for whatsoever are required for a cure are contained in the power of the spirits The star of Transplantation produces Diseases The star of Generation cures them Every disease is twofold Spiritual and Corporal so the Physician ought to administer a material or spiritual Medicine In the impressions of the stars or astral diseases howsoever it must be administred we will refer the three Beings of diseases to the one star of Transplantation to whom we apply the star of Generation as a true and perfect cure CHAP. II. Of the Causes of the Pain of the Head and the true Cure of it HOw difficult and intricate the explication of diseases is the Family of Privations of the Aristotelians doth manifest and declare and the natural defects of the Platonicks granting and yielding diseases unto infiniteness as it were by the Quintessence Nature and Properties as if vain names were in the subjects for the hidden and occult seeds of diseases have obtained hidden and unknown Transplantations and Generations which are not subject to sense nor decrees of discourse Though it be so hard and difficult to explain the seeds and Generation and Transplantation of diseases nevertheless we being urged and pricked by the compulsions of vertue and verity as also by the magnanimous and couragious mind of Hippocrates and Paracelsus for we will insist in the paths of more sincere Philosophers and enter into the explication of diseases and that with better success because we have explained hitherto the great book of Nature God still helping us and we have seen more works of the Spagirical art by the Ministery or help of Fire therefore we will descend from the Head to the Foot and throughly view and search into the whole Microcosm according to his parts and places All the affections of the Head which use hath observed are partly symptoms partly diseases we divide these affections into three Orders in regard of the affected place or seat Some affections possesse the Membranes of the Head some the Substance of the Brain some the Passages some possesse the Pipes thereof The Membranes of the Head are the thin film enwrapping the Brain and the Pericrany in which pains are caused for that they have exquisite sense The dolours of the Head are twofold in respect of their efficient causes for the dolour or pain is either caused from external causes or internal causes The pain of the Head from external causes as too much labour or heat of the Sun or from the cold distemperature of the Heaven or from Gluttoning Venery grievous Smells and smiting of the Head The pain which rises from these causes is a weak and fainting pain without a fixt and vital impression The pain of the Head rising from internal causes or from fixt and vital impression proceeds either from bloud or resolution or obstruction Parcel in his 10. book Parag. de capitis adversitatibus internis The bloud produces the pain of the Head by accidental digestion that is by the bubling sorth of the spirits or wandring of the first three causes In this pain caused from bloud let the Head vein be cut and the pain ceaseth and a true cure is made thereof but if the condition of the sick cannot abide the cutting of the vein administer unto him Narcotical moistures of which kind are the liquor of Corals Rose the ever-living Root of the Nightshade Margarites and such like and they are given too within essentially or else applied outwardly in the manner of a Plaister The resolution of the vapours or Tartareous spirits beget the pain of the Head namely when the mouth of it is not shut by reason of the weakness of the Ventricle and then the vapours ascend or the spirits of the Tartareous Salt smite unto the Membranes and the Brain from hence is the pain as also the doloriferous fluxions and distillations In the cure of this disease the cause is first to be removed the Tartar being resolved in the Ventricle is reduced expelled and consumed by oil or spirit of Vitriol which is sweet like to a smell and hath a sweet sowreness also the sowr spirit of Sulphur The opilation or obstruction of the more principal bowels causes the Head-ach Paracelsus in his second book Tract 3. de Tartaro fol. 330. when there is not digestion made in the Reins and the attractive vertue hath not which it may attract then the Reins generate nutriment from the Liver but if the Liver be obstructed the Reins attract nutriment through the Back-bone from the Head and first pains are caused in the hinder part of the Head afterwards in the Hemicrany sometime it possesses the whole Head therefore in the Hemicrany and every pain of the Head the only cure is that the Reins be first cured and that the obstruction of the Liver be taken away that the Reins may have nutriment which is not only to be understood of the Reins but of other principal Members Here the sowr water of Mercury bears sway and the spirits of Vitriol and the spirits of Tartar In the pain from the Reins there is pain felt about the Reins if the pain be from the Liver there is a pain felt in the Liver if it be from the Ventricle there is a pain in the Ventricle if it be from the Matrix then the Matâ—ix feels a pain if from the Spleen the pain will be in the right side viz. in the place of the Spleen are begot the Cephalia the Hemicrania and the Cephalalgia from the Tartar of the Head lying hidden in the glew which It is then a 〈◊〉 and 〈…〉 is known when as there is no obstruction of the bowels nor bubling forth of bloud nor resolution of the Venâ—â—icle hereupon is the usual pain of the Head very oâ—â—â—n affecting men for a light occasion for many 〈◊〉 〈◊〉 Cephalia affects the whole Head or the greatest 〈◊〉 oâ— it The Hemicrania affects onely the one part and it begins by the beating of the Temples The Chephalalgie comprehends both the kinds as â—â—mp â—he Cephalalgy is a pain which man feeleth in the Membranes and sinewed parts of the Brain-pan also every disease whether it be from Fevers or the heat of the Sun or from Drunkenness or from some other evident cause In the curing of the pains of the Head there are to be administred medicines which put away pain by