Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	see_v	write_v	year_n	3,146	5	4.6224	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92912	Chymistry made easie and useful. Or, The agreement and disagreement of the chymists and galenists. [brace] Daniel Sennertus, Nich. Culpeper, and Abdiah Cole. [brace] Doctors of physick. ; The two next pages shew what is chiefly treated of in this book.	Sennert, Daniel, 1572-1637.; Culpeper, Nicholas, 1616-1654.; Cole, Abdiah, ca. 1610-ca. 1670.	1662 (1662)	Wing S2531A; ESTC R183723	102,609	180

Marquess of Banden for ingratitude in not paying his bargain As for Chymical Medicines he brought many to light but not without envy and he communicated not faithful such as he found out for contemning all the ancient Chymists besides himself he is to be suspected I wil not here accuse him least I seem partial But Bernard Penot learned in Chymistry writes thus of him In fine lib de denario med If the Works of John Isaac Holland were extant the Works of Paracelsus would be of no worth This is he of whom Paracelsus prophesied saying Elias the Artist shall come after me who shall reveal hidden things Penot hath much more which though I believe not yet are not contemptible And John Crato writes to Erastus That the Remedies he used were not his own for I saw a Book written 200. years since by a Monk at Ulme in which are the same Medicines which Paracelus hath here and there in his Works Tom. 2. pag. 651. Andernachus the great Chymist writes That there was one Paracelsus a famous Master in Chymistry but he wrote many vain and false things and so dark that few can benefit by reading him His Epitaph shews what diseases he cured as the Leprosie the Gout and other incurable maladies in the body by a wonderful art And Oporine saith that he had an excellent activity and success in composing of remedies against all diseases and that he wrought miracles in curing of all sorts of desparate ulcers without any prescribed or observed course of diet but he drank nights and daies with his patients and cured them upon a full stomach and diet He mentions the Medicines he used Lib. de trinit Philos c. 2. as the Philosophical Tincture for curing the French pox Leprosie Dropsie Colick Apoplexy Estiomene Cancer Fistulaes and all inward Maladies but let them believe it that please Oporine witnesseth that he used Praecipitate Treacle or Mithridate or juyce of Cherries in pills in all kind of diseases for a purge He often bragged he raised the dead to life by his Laudanum only A certain learned Chymical Physitian to distinguish the truth of this matter and after he had read the Chyrurgery of Paracelsus he concluded that he cured all diseases onely with Mercury sublimated and calcined and give it divers names that it might not be discovered Many consess that he cured the most stubborn ulcers but say that he did not perform what the Vulgar say he did in the cure of the Dropsie Gout Leprosie Epilepsie and the like and prove by plain arguments that he did not cure all diseases And some doubt it because he used such diversity of remedies against the Epilepsie Somtimes he saith it is to be cured onely by black Hellebore somtimes by Antimony somtimes by the liquor of Gold somtimes by the Tincture of Coral somtimes by Vitriol or by Mans blood prepared or by Mans skull And they think that he wrote down certain Medicines promiscuosly for his memory that in time when occasion was offered he might make tryal of them all and knew not which was best And the diet of Paracelsus himself seems to confirm this which was such that he could not have such knowledge in the cure of so many desparate diseases Nor could he cure himself who was not only long afore his death in a convulsion but lived not above 47. years when he had promised long life unto others when the Universal medicine if he had had it would have preserved and freed him from all contagion Hence any may judge that Paracelsus had a good wit and if he had been endowed accordingly with the knowledg of Languages and solid Hippocratical and Galenical Philosophy and could have used it in Chymistry he had advanced Physick and had been famous among Physitians and Philosophers For the want of which he divulged so many absurdities in Divinity Philosophy and Physick without any reason but sate like a Dictator or Emperor in Learning and wrote many things so soolish and confused that his Writings are not methodical so that he is blind with the love of Paracelsus that shall approve of his mad Doctrine His dissolute life shewed that he was not a fit Reformer of Physick much less a man absolute in the knowledg of Divine and Humane things Chap. 5. Of the new Names and Principles by which Paracelsians are to be known IT is proper to this Sect to deceive by Names and Titles and to get the opinion of being wise thereby witness the Titles of Paracelsus his Books as Paragranum Paramirum and these words Ens Pagoicum Castagricum Iliastrum Achaeus Relloleum Cherionium Ylech Trarames Turban Leffas and six hundered other words never heard in any age and none of the followers of Paracelsus hath shewed their original or to what language they belong and when they use other they give another sense and use parables But the goodness of every thing consists in that for whose cause it was made Speech is a great gift of God given to men that one might declare their meaning to another and that which doth not so is not worthy the name of a speech for the knowledg of things follows the knowledg of their Names Peter Severinus is to be blamed for this whom the Paracelsians follow at this day as Paracelsus himself he useth the word Anatomy often according to nature and constitution of things and somtimes he useth the same word for the resolution and dissolving of things Somtimes for the place as when he saith The seed is anatomized to the stones that is flows to them Also he useth the word Tincture to signifie the propriety from whence the force of acting proceedeth and repeats improperly almost in every leaf the Tincture of the Pleurisie meaning the cause of the plourisie and the invalid Tincture of diseases that is the beginning of diseases So Paracelsus from whom Severinus had this trick calls ancient things by new Names but improperly For the Hippocratical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cheirionia of Paracelsus are the same Rorollaceum is the same with that which is weak and without power Archaeus is the same with the natural spirit among Physitians and Philosophers as if Paracelsus and Severinus were such as they ought to leave the usual words and use new unheard of expressions Nor is Chymistry a new thing or first found out by Paracelsus so that he was bound to give new names unto things when he might well have used the language and words of the old Chymists very properly There is darkness sufficient in Nature so that he needed not to have increased it with monstrous words It may be they spake so that they might not be understood and to get the Name of being wise among the ignorant and that they might not easily be confuted by any The conclusion is as Galen saith That Speech is the Character of the mind and a monstrous speech is the sign of a monstrous mind And therefore it is intolerable to insinuate

heaven and descends again to the earth and takes the power of things above and beneath Thus you may have the glory of the whole world and so all obscurity shall flie from thee This is the great force of all fortitude because it will overcome every subtile thing and pierce through all solid bodies Thus was the world made And from hence you may make wonderful adaptations Therefore I am called Hermes Trismegistus because I have three parts of Philosophy of the whole world What I have said of the work of the Sun is compleat They deny this to be the Table of Trismegistus because it is not in his Works De metallis lib. 4. c. 6. all Chymists have hitherto thought the contrary and Albertus Magnus writes that Hermes is the Root that holds up all Philosophers Moses was next to Trismegistus who was skilled in all the Knowledg of the Aegyptians but it can scarce be proved clearly that he understood Chymistry Exod. I. 32. though they burnt the Calf that Aaron made and made it into pouder and cast it into the water Some say that Mary the Prophetess Sister of Moses was a Chymist because her Name is mentioned in some Books that teach the making of gold but it is an usual thing in Chymists to make their Books famous by setting the Names of great persons to them Some mention the Expedition of the Argonants for the antiquity of Chymistry Suidas reports that the Golden Fleece which Jason and the Argonants brought together Medea the Daughter of King Aaetes from Cholchis when they went into the Pontick Sea was not such a Fleece as the Poets seign but a Book written in Parchement for the making of gold But whatsoever others imagine there is no cause to reject the opinion of Suidas for all things agree unto it The watching Dragon is Mercury which is hard to be laid a sleep to this the gold which Phasis kept in Colchis was committed This matter is put into the Temper of Mars that is the Philosophers furnace The keepers thereof are the Bulls that breath out fire that is heat that increaseth by degrees The teeth of the Dragon that go to war and wound each other is the fighting of the matter in the vessel till it be brought to unity At length by Medeas art the Jason brings the Dragon to sleep That is fixeth that which would flie away and makes a good Medicine of that which was poyson Now this is probable because that exposition of a fable is best which agrees to truth either in Natural or Politick things Especially because the Names of Jason and Medea signifie a Physitian Also the fable of the Apples of Hesperides is spoken of Chymistry Metamorph 10. fab 14. And that fable of Atalanta and Hippomenes in Ovid And the other fable of the Dragon that Cadmus killed Solomon the wisest of all men wrote beyond all the Greeks and Arabians if his Books of natural things were extant and we may affirm without absurdity though not clearly prove that he was a Chymist It is ridiculous with some to fetch Chymistry out of the Canticles and to interpret the King which is the Bridgroom to be gold and the Queen to be silver because they embrace each other in Chymistry And when it is said I am black but comely to understand the Crows head which is black outwardly and inwardly very rich These are trifles and the Art of Chymistry is so plainly ancient that we need not bring these uncertainties and lies to defend it I like not that of Esdras Esdras c. 1 to prove the antiquity of it as if those golden Cups to be made of precious Brass better then common gold by the Art of Chymistry Since Christ Chymistry flourished in Aegypt so that they report all their treasure that they maintained themselves by against their enemies was artificial Hence Dioclesian commanded all the Chymical Books for making gold in Aegypt to be burnt lest they should grow rich thereby and rebel again Thus Suidas Julius Firmicus in the time of Constantine the Great in the year of Christ 320. mentions Chymists from the Astrologers Predictions Heliodore wrote in Greek of making of gold An. Dom. 383. and there is a notable argument for Chymistry in the History of Maximus Olibius concerning his Monument in Padua Pet. Appian in antiquitatibus in which a candle was found burning in the year 1500. In late ages Chymistry was famous among the Arabians as you may see in Mesue and others and Geber Avicen Rhasis Arnold de villa nova Raymund Lully John de Rupescissa Bonus Ferrariensis Hortulanus Isaac Holand Roger Bacchus Augurellus In exam sent Paris scholeo and others mentioned by Andreas Libavius have written much of it From whence it appears false which Nicolas Guibert wrote and others namely that the Chymical Books now extant were made lately by Impostors and Sophists He that wil know more of this Super lib. 12. de re metalli may read the Preface of George Agricola to Mauritius and Augustus Dukes of Saxony and Brothers and Andreas Libavius in his Defense of Alchymy against Nicolas Guibert Chap. 4. Concerning Paracelsus PHilip Theophrastus Paracelsus was born in Helvetia Ann. Domi. 1593. he had excellent Masters for Chymistry and began to raise a new Sect with a desire to throw down that of Hippocrates and Galen His chief Tutor was Peter Severinus from whom there is a new Sect at this day called Severians Therefore this Paracelsus when Chymistry was not vulgarly known in the Schools observing that Medicines might better be prepared that way began to reform Physick but he almost overthrew it together with all the Sciences He railed at Galen Avicen and all the Academicks called the Doctors of Paris Padua and Monpelior and all the Professors of Physick Professors of Lyes and said they were Lyars and not Doctors in his Writings He burnt the Canonical Volume of Avicen to shew his hatred to old Physick and to incense his Disciples with hatred against other Physitians Sometimes he seems to avoid being a Novelist and would be accounted a Galenist better then all the rest and to perswade the world that the Works of Galen and Avicen were not right but counterfeit Nor did he onely brag himself Pag. 7. suae praefationis but his Disciples cryed him up and Crollius wrote that none was like Paracelsus and made Hermes Trismegistus and Solomon inferiors to him in Natural Philosophy and Metaphysicks And his Disciples wrote high commendations on his Picture and Epitaph Hence it was Epist 137. that he was by many called the Prince of Chymists and none was counted a true Chymist that was not a Paracelsian but they are deceived as Crato shews learnedly And there is a difference between Chymistry and Paracelsian Physick for Chymistry was used before the time of Paracelsus And though he used it yet it is not necessary that all Chymists should be Paracelsians and embrace his

Chyle then Blood Choler or Flegm c. Severinus is out when he saith there is blood in Balsom with spirit flesh bones ligaments and nerves and that these are seperated from it by help of the mechanick spirits There is in all sood somthing familiar to us that turns nourishment and may have divers forms as the parts are to which it comes call it Balsom or Mummy I am indifferent but I allow not that the things mentioned should be contained in them and be only made known and separated by the mechanick spirits Thus we should say with Anaxagoras that all things are in al things and there is no true generation But when chyle is made of bread blood of chyle bones membranes flesh of blood in every change there is a new form And every part hath force to turn its nourishment into its own nature which is the peculiar faculty of the vegetative soul what we have spoken of blood and humors is meant of alimentary humors that make blood We shall speak of excrementitious humors in the next Chapter in the Causes of Diseases Lastly They make two Anatomies the one local which they esteem little as the dissecting of bodies to see the shape figure and position and number of parts this they called a dead Anatomy for Butchers by which the Carcass is only seen but not the secrets of the nature of man The other they cal essential vital formal by by which every body is dissolved into its principles Paracel de orig morb ae tribus primis substantiis c. 6. alibi Severin c. 3. alibi passim he that wil try this must first know the nature of seeds and properties the offices of the elements and of the principles the roots of generation and transplantation the laws of Astronomy and the disposition not of the dead but of the whole living body Therefore they say the heart is wheresoever there is vital heat The Stomach is every cavity or place of concoction The womb is every place where there is seed of any fruit and they think the consideration of the great world is chiefly to be had in this Anatomy They say whatsoever is in the great world is also in man not according to a superficial likeness but indeed and according to the species and that man contains all things in himself though invisibly As to the local Anatomy they speak of they dishonor it for Anatomy is much beyond a Butchers work for by it all parts are artificially found out and their constitution and use Thus did Galen in his Book of the use of parts and others which if Paracelsus had read he had not written so absurdly They arrogate to themselves only the vital Anatomy but the Galenists had it as you may see in Galens Books of the faculties of nature of the Seed of the sorming of the Infant of Breathing temperaments Elements c. in which he speaks of the faculties of the soul which govern the body and of the instruments thereof in action Yet if the Chymists by their Principles can give it more light we wil accept of it thankfully But they here rather quible with words and with new terms they sell the opinions of the Ancients as their own and do little discover them or clear them up as when they say the heart is wheresoever there is vital heat It is the part of a wise Philosopher to call things by their own names and not so to quible with names as to confound things that are distinct Chap. 16. of Pathologie or Diseases THe Chymists seem also to enlarge the Pathological part of Physick Ideae Philos c. 13. when they suppose that the antecedent cause the Disease and the Symptom differ not in kind essence or specifical propreties but only in power and act Thus Severinus and that they differ no otherwise then a sleeping Physitian doth from the same being awake brimstone not burning from that which burneth salt not dissolved from that which is dissolved therefore he supposeth names are to be given from the roots as from the hidden roots of diseases in intermitting feavers when no heat is fired in the heart while the feaver lies close in the body and not from the antecedent cause But Galen doth better divide all things that are besides nature in mans body into three Cap. 12. that is the disease the cause and the symptom and there is no Discipline that makes no difference between the causes and the effects therfore it must be in Physick for the humors are the causes the diseases the effects and again the symptoms are effects of them both and all these differ in their whole essence and nature Therefore Severinus writes foolishly saying That which is most remote from producing of an effect is a genus that which is nearest to the individual is the species and the effect is the individual He makes the most general genus or kind to be the stony tartarous Mucilages in fruits and those in the stomach and guts to be the sudordinate genus But when they cause diseases and symptoms they are species and the last actions being hurt or hindered are the individuals But every true Philosopher may perceive this absurdity He writes like a fool when he saith he saw a feaver vomited forth for he saw the cause but not the feaver And more simply when he saies that matter so vomited up shaked for a time like an ague But either he read not or observed not what Galen and Galenists have written concerning the shaking of feavers But these Severinians are offended that the names of diseases are not given from the causes But they are unreasonable to think names must be given as they please and that fit names may be rejected Therefore it is not bad to define a feaver from its essence then let them enquire into the nature of the cause and whether the cause of a feaver may be called Choler or Sulphur Nor do the Galenists allows eye the disease alone but look often more at the cause much less do they only observe the symptoms for many of them come often from the same cause and one somtimes from divers causes and if these be not diligently disting dished he plaies the Emperick and will be deceived and if the Chymists will help us in curing we shall thank them As for the nature of a disease Paracelsus errs exceedingly when he saith a disease is a substance and that the disease is a whole man and hath an invisible body and this he shews by the Jaundies But every disease is nothing else but a quality in the body besides Nature Lib. 2. de morb podag by which the body is so disposed that it is unfit for its proper actions Now all error is from this that as plants come from their seeds so they think diseases do also and the true cure of a disease is nothing else but the taking away of those seeds and if they be not taken away by changing

any Medicines to go or send to Mr. Ralph Clarke Apothecary at the sign of the three Crowns on Ludgate-Hill in London where they shall be sure to have such as are skilfully and honestly made Divinity Books Printed by Peter Cole c. Eighteen Several Books of Mr. Burroughs's viz. on Matth. 11. 1 Christs Call to all those that are weary and heavy laden to come to him for rest 2 Christ the great Teacher of Souls that come to him 3 Christ the Humble Teacher of those that come to him 4 The only easie way to Heaven 5 The Excellency of Holy Courage in Evil times 6 Gospel Reconciliation 7 The Rare Jewel of Christian Contentment 8 Gospel-Worship 9 Gospel-Conversation 10 A Treatise of Earthly Mindedness and of Heavenly Mindedness and Walking with God 11 An Exposition of the Prophesie of Hoseah 12 The Evil of Evils or the exceeding sinfulness of Sin 13 Of Precious Faith 14 Of Hope 15 Of Walking by Faith and not by Sight 16 The Christians living to Christ upon 2 Cor. 5.15 17 A Catechism 18 Moses Choice Dr. Hills WORKS VIZ. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation Budding 2 Truth and Love happily married in the Church of Christ 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their strength 5 The best and worst of Paul 6 Gods Eternal preparation for his Dying Saints Twenty one several Books of Mr. William Bridge Collected into two Volumes Viz. 1 Scripture light the most sure Light 2 Christ in Travel 3 A lifting up for the cast down 4 Of the Sin against the Holy Ghost 5 Of Sins of Infirmity 6 The false Apostle tried and discovered 7 The good and means of Establishment 8 The great things Faith can do 9 The great things Faith can suffer 10 The great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 11 Satans power to tempt and Christs Love to and Care of his People under Temptation 12 Thankfulness requiin every Condition 13 Grace for Grace 14 The Spiritual Actings of Faith through Naturall Impossibilities 15 Evangelical Repentance 16 The Spiritual Life and In being of Christ in all Beleevers 17 The Woman of Canaan 18 The Saints Hiding place c. 19 Christ coming c. 20 A Vindication of Gospel Ordinances 21 Grace and Love beyond Gifts Four New Books of Mr. Sydrach Sympson VIZ. 1 Of Unbelief or the want of readiness to lay hold on the comfort given by Christ 2 Not going to Christ for Life and Salvation is an exceeding great sin yet pardonable 3 Of Faith Or That believing is receiving Christ and receiving Christ is believing 4 Of Coveteousness Mr. Hookers New Books in three Volumes One in Octavo and two in Quarto These Eleven New Books of Mr. Thomas Hooker made in New-England are attested in an Epistle by Mr. Thomas Goodwin and Mr. Philip Nye to be written with the Authors own hand None being written by himself before One Volume being a Comment upon Christ's last Prayer in the seventeenth of John Wherein is shewed 1 That the end why the Saints receive all Glorious Grace is That they may be one as the Father and Christ are one 2 That God the Father loveth the Faithful as he loveth Jesus Christ 3 That our Savior desireth to have the Faithful in Heaven with himself 4 That the Happiness of our being in Heaven is to see Christs Glory 5 That there is much wanting in the Knowledg of Gods Love in the most able Saints 6 That the Lord Christ lends daily Direction according to the daily need of his Servants 7 That it is the desire and endeavor of our Savior that the dearest of Gods Love which was bestowed on himself should be given to his faithful Servants 8 That our Union and Communion with God in Christ is the top of our happiness in Heaven Ten Books of the Application of Redemption by the effectual Work of the Word and Spirit of Christ for the bringing home of lost sinners to God By Thomas Hooker of New-England In which besides many other seasonable and Soul-searching truths there is also largely shewed 1 Christ hath purchafed all spiritual good for HIS and puts them in possession thereof 2 The soul must be fitted for Christ before it can receive him and a powerful Ministry is the ordinary means to prepare the heart for Christ 3 The heart of a Natural man is wholly unwilling to submit to the Word that would sever him from his sins 4 God the Father by a holy kind of violence plucks His out of their corruptions and draws them to believe in Christ 5 Stubborn and bloody sinners may be made broken hearted 6 There must be true sight of sin before the heart can be broken for it 7 Application of special sins by the Ministry is a means to bring men to sight of and sorrow for them 8 Meditation of sin a special means to break the heart 9 The Lord sometimes makes the word prevail most when it 's most opposed 10 Sins unrepented of make way for piercing Terrors 11 Gross and scandalous sinners God usually exerciseth with heavy breakings of Heart before they be brought to Christ 12 They whose hearts are pierced by the Word are carried with love and respect to the Ministers of it And are busie to enquire and ready to submit to the mind of God 13 There is a secret hope wherewith the Lord supports the hearts of contrite Sinners 14 True contrition is accompanied with confenion of sin when God calis thereunto 15 The Soul that is pierced for sin is carried with a restless dislike against it The Kings Tryal at the High Court of Justice The wise Virgin Published by Mr. Thomas Weld of New-England Mr. Rogers on Naaman the Syrian his Disease and Cure discovering the Leprosie of Sin and Self love with the Gure viz. Self-denial and Faith A Godly and fruitful Exposition on the first Epistle of Peter By Mr. John Rogers Minister of the word of God at Dedham in Essex Mr. Rogers his Treatise of Marriage An Exposition on the Gospel of the Evangelist St. Mathew By Mr. Ward A BOOK Concerning the Agreement Disagreement Of the CHYMISTS With Aristotles and Galens Followers Chap. 1. Of the Nature of Chymistry WEE shall not stand much upon the Interpretation of the word Chymistry because it is disputable whether it be derived from the Greeks or from the Arabians or Egyptians Paracelsus other modern Physitians called it Spagery from the Greek words that signifies to pull in pieces or divide and also to unite or joyn together as being an Art to dissolve and Unite again any natural bodies Some proudly call this Art Philosophy and they who study the Philosophers-stone are called the only true Philosophers and Philosophers Sons of which see the Book called Turba Philosophorum It is called from Hermes or Mercury the

s tronomy Chymistry and their properties First for his Chymistry whence he would have his Physick called Paracelsian we say no more but by this he cannot now be accounted a good Physitian that is ignorant of Chymistry Paracelsus makes the second foundation of Physick to be Magick and its parts He shews In labyr med err c. 9. That the Magick Art is the Anatomy of Physick and the Teacher and Doctoress to cure diseases We shall not here say what Magick is Natural and what is Diabolical read Picus Mirandula and Peucer We shall shew what Paracelsas saies of it but speak all he hath written of it in his Labyrinth C. 9. in his Error of Physitians he saith Magick is the Art of Arts and the Inventor of all hidden things and we must learn from it and not from Galen and Avicen And he saith De pestitit tract 2. A Physitian must learn Magick and Astronomy Pyromancy Chyromancy Hydromancy and he saith that St. John the Evangelist and all the Prophets were Magicians And in the end of his Book of occult Philosophy he saith that Magick is a hidden Art and the chiefest knowledg of supernatural things And there was no Divine that without Magick ever cast out a Devil and the like blasphemies And to conclude 5 De morbis invsibil his whole foundation of Magick he writes thus It is the safety from our enemies and keeps us from the hands of them that hate us and he concludes That the effects of Magick depend upon the Heavens or from Spirits good or evil That Heaven or the Stars and Spirits are subordinate to man and the force of the Heavens and Stars may be brought into Characters that words and wax and other things and the Spirits themselves may be constrained to serve man so he thinks Magick to be very lawful and to be as that of the Wisemen and that a true Magician doth that by faith and imagination that a Witch doth by conjuration Read Paracelsus of wise Philosophy Archidox and of occult Philosophy and his Labyrinth of erring Physitians He makes six kinds of Magick The first is Lib 1. philos sagac c. 4. the Interpretation of preternatural signs such was the Interpretation of the Star that brought the Magician or Wisemen from the East to Judaea and to this belongs the Interpretation of the Prophets and the Revelation The second kind is the Transformation of Living creatures as was in the time of Moses and Pharaoh By the third are made words which have all strength and whatsoever a Physitian can do by Medicines may be done by words This kind of Magick he calls Characteral By the fourth he shews how to make Hamachyes that is Images and Sculptures upon which the strength of the Heavens is impressed and which do all things which instruments made of Natural things can perform as a key opens a lock or a sword wounds The fifth sort is when images are made like the people for whom they are and whatsoever is done to them they suffer whose pictures they are and he saith that in an image of wax any may be roasted made blind wounded or have a Palsie The last kind he saith is Cabalistical now the Cabal among the Ancients was a kind of Mystical Symbolical and Aenigmatical Divinity and the Cabalists did believe the Tradition of their Ancestors and examined no opinions This was threefold The first was that by which Adam delivered the Knowledg he had from God to his Children The second was that by which God explained the Law to Moses in Mount Sinai when he was with him forty daies and by which he again taught Joshua The third was invented by the Rabbies who turned the letters and syllables into numbers and brought hidden meanings out of them But Paracelsus speaks not of this Cabal who calls the Jews stupid Asses Ci●● libro Philos saga● But the Cabal of Paracelsus shews the way how wonders are wrought by Characters Seals Figures and Words By this a voice may be heard from beyond Sea and one dwelling in the West may talk with him that dwells in the East And a Horse may do that in one day which by Natural strength cannot be done in a month that the Wise-men of the East had such Horses and they came to Bethlehem by Magick not Natural force Lib. 1. de vit longa c 9. And Trithemus fetch his Supper out of France or Italy saying this word Affer that is Bring to me Crollius consents with what is said saying In praefact pag. 36. 38. Whatsoever we see in the greater World may be produced in the imaginary World so all herbs and things that grow and Metals may be produced by imagination and the true Cabal Crollius calls this kind of Magick Gabalistical from the Gabal or internal Heavenly or Starry Man who by the affinity of Magnetick vertues can attract to himself all the strength of the Stars and apprehend by his Starlick spirit the knowledge of all things He saith this Cabalistical Magick stands upon three pillars the first upon the prayer in spirit and truth when there is Union with God in the Holy of Holies and the created Spirit where God is worshiped by a sacred silence The second is Faith not saving but natural as he calls it which is that wisdom which is equally given to all men at the first Creation which is common to men and Devils Lib. de peste 1. de origin morb invis this he calls enchanting Faith The third is the Imagination strongly lifted up of which Crollius speaks Ernestus Burgravius saies the same in his Book called Achilles Revived And he promiseth his lamp of life and death in which as in a fatal light the fortune diseases and death of every man may be seen See more of this in Burgrave and Roger Bacon his Book of the wonderful power of Art and Nature and Paracelsus in his Books of Archidox Magick and others Now Andreas Libavius in short mentions whatsoever the Paracelsians promise by Magick Lib contra Crollacus pag. 55. And if they be wel examined they are almost all ungodly and blasphemous And though Paracelsus seems to condemn that infamous Magick which is from the Devil and to commend that which is natural and lawful yet you may know by what hath been said alleadged and from his Writings what he followed Lib. principio seu de myste Especially by his upholding that infamous Conjurer Judaeus Techel and there was scarce any Magician in any age but he commends him He saith the Magicians of Pharaoh had their Art from God and is offended that the Scripture gives them such harsh language From whence and from many other arguments it is manifest that his Magick was from the Devil And he makes only this difference between lawful and unlawful Magick that one doth flatter the Devil by Incantations ceremonies And the other by force commands his Arts and makes him serve by faith