the soule for the life of the soule is of the power of liuing Thou art the seede of all thinges that be in operation and made manifest for nothing can come nor proceede from the Elements of parents nor of any seede if thou O Christ worke not if thou withdrawe thy working power from things they perish immediatly Thou O GOD the holy Ghost art the springing knowledge and vnderstanding flowing and proceeding from the Father and the Sonne Thou art the spirituall voyce of the manifest voyce or Sonne as the Sonne is the voyce of the voyce in silence therefore thou art of the Sonne and of the Father yet but one voyce one word that is one actiue power agreeing together before it maketh any thing to bee Thou art the Spirit of God the power of Christ and the Spirite of God is God therefore all three of one substaunce All thinges be in thee as al things be by the Sonne and of the Father Thou O God the holy Ghost art as it were the ministerie of God and doest deuide the graces and ministeries in the operation of life so that by thee the first seedes of things are nourished and sustayned and now also be continually moued and first bring foorth rootes and blades after stalkes eares flowers blossomes sâ—edes and fruite of each thing in his degree according to thy distribution and diuision of the giftes As the Father is the cause of the operation and the Sonne the manifest operation so all three are one action and substaunce Thou couplest and kâ—â—â—est the Father and the Sonne in one and art coupled with them and all other thinges thou ioynest in vnitie and band of peace And because in God to knowe is as much to say as to vnderstande and to knowe that one liueth and to knowe himselfe is to liue therefore to knowe or vnderstande and to liue is all one And because they be one and because to bee is all one with life and vnderstanding for true being can not bee without life and vnderstanding neither can life and vnderstanding be without such being therefore they be three yet one substaunce and one God So the soule of man in that it is a soule hath his being giuing life and vnderstanding is there in one And as God the Father is a Spirite substancially and the Sonne is a Spirite and motion moued and working openly so thou the holy Ghost art the secrete spirite and motion Thou implantest and giuest strength to liue and to moue and also sustaynest all things that they may exist and liue and also continue and be preserued And because thou art God thou art a Spirite and because thou art that Spirite thou doest quicken for it is the Spirite that quickeneth and because thou quicknest thou hast power of life for the Spirite is life therfore thou liuest and art life and substancially quickenest or giuest liâ—e to all thinges or makest life in all thinges But this Spirite and life which is in thee O God is not that which is in man beastes Angels or other thinges created but all thinges of the worlde created whatsoeuer they bee and of what sorte souer they bee doe receiue life and liue of that life according to their kinde of being and as that life doth breathe power and giue power of liuely vertue and strength to theÌ„ as the thinges be made able to receiue it For there must be Agens before there be Actio so in all thinges there is proper being life and vnderstanding or feeling according to their seuerall capacities which they doe receiue of being life and vnderstanding which three be all one that is of the Father Sonne and holy Ghost three persons one God in euery one of which three all these three vz. being life and vnderstanding are by which all thinges are made For though certaine thinges be attributed vnto the seuerall persons to bee proper to each of them in diuine thinges yet it is to bee vnderstanded to be the inseperable and agreeing operation of the three or Trinitie together for there is but one beginning and one cause of all thinges that be and parte of diuine thinges alwaies is the same that is the whole By these O mercifull God it may appeare how iniurious and contrary to thine honour and glory in creating of the worlde and to thy prouidence ouer the creatures that thou hast made is the heathnish Philosophy of Aristotle which admitteth nothing that cannot be demonstrated And also how falsely that Philosophiâ— maketh priuation to bee the third beginning of all naturall thinges and that it assigneth no Author nor propagator vnto the essences or natures which a saith be eternall and that that Philosophie will not allowe any cause of their being besides their motion and that some thinges that bee done are done without cause as deliberation c. From these and such other blinde and iniurious doctrine taught in that Philosophie good and mercifull God deliuer thy people and seruaunts And O most mercifull God because the heathnish Phisicke of Galen doth depende vppon that heathnish Philosophie of Aristotle for where the Philosopher endeth there beginneth the Phisition therfore is that Phisicke as false and iniurious to thine honor and glory as is the Philosophie For that heathnish Phisicke O God doth not acknowledge the creation of man whereby it doth not rightly knowe why he is Microcosmus or little worlde which is the cause why they neither knowe his deseases rightly neither prouide medicine for him aptly nor prepare it fitly neither minister it accordingly This heathnish Philosophie and Phisicke doth attribute thy workes O God to heate colde and such causes which it calleth falsely naturall So it teacheth that natural heate doth chauÌ„ge meate receiued into mans stomacke into blood flesh bones braines sineâ—â—es vaines and artires And that the like meare receiued of a dogge horse beast or birde c. by heate of that beast or fowle is turned into his flesh blood bones c. Much vnlike vnto that which is in man which operation and transmutation in trueth commeth of thee O God and not of any nature of heate and whereby in seeking for like cure in such defects their Phisicke must needes erre in not seeking helpe at thy handes nor praying to thee nor giue thankes to thee No more doth that heathnish Philosophie and Phisicke acknowledge that all seedes did receiue by thy diuine worde the power of multiplying of transplantation the essence and properties of which all Philosophie Phisicke and Alchimie doth consist Therefore they must needes erre both in the cause effects of thinges in the great worlde and in the little world Likewise because the heathnish Philosophie doth not knowe out of thy worde that thou O God hast made all thinges in weight number and measure therefore that Phisicke doth not knowe the cause nor cure of those deseases that bee either originally or inflicted into the inuisible parte of man Anima or Limbus nor to helpe them which
Paracelsus hath most Godly and learnedly expressed in his Labyrinth In comparison of which al other Aucthorities in those matters are small or none Ars Signata also hath his place to giue euidence of the properties of things 7 The Ethnickes themselues that write of Symples c. measure as the plowe man doth the nature of them by their outwarde tastes and accidentes which perish in digestion so fewe outward things keepe their degrees which the Hearbals describe for the middle bodie doth blinde the phisition The Chymicall Phisition in triall of the nature of thinges first spoyleth them of all their outward formes qualities impurities and accidents which be couerts and clothes of the vertues and garments or ornaments of nature because superfluities impurities c. doe come to bodies accidentally and not borne in them in their first nature nor bee in them radically therefore they are fugitine by reason whereof it is possible to spoyle them of their accidents and by the fire artificiall to purge and cleanse them and to take away all their superfluities and externe things meete for the plowman to iudge vpon leauing only their Arcana inward and secret things remayning for the phisition to iudge vpon For mortification is the beginning of dissolution and separation of good from euill Whereby the inwarde Nature and arcana thereof doeth remayne free from his accidentes which then do shewe the verie properties and nature of things Aron called in english Coccowpint hath a very hotte taste in the leaues and roote Wormewod hath a bitter taste yet by light digestion preparation and separation of their vertues and properties from their bodies they vanish away and be lost It is otherwise in Ginger because his heate is stable liuely and fouÌ„â—ed in his naturall seede vertue or propertie and cleaueth to it stedfast The Vitrum of Antimonie is without any tast yet for all that is vehement Purgation Lead like wise hath no taste yet notwithstanding a pleasaunt sweete Sugar wilbe drawen out of it comfortable or pourging medicines or such as cause sleepe can neuer be found out by their taste of heate or cold The practisers in this arte doe finde by experience by healpe of the fire that eche thing hath two natures that is occultum and manifestum and that manifestum is commonly contrarie to occultum By this meanes of the fire they find Quicsiluer in manifesto is cold and moyste and within his occultum is hotte and drie And farder that in ech thing is good and bad of the bad doe diseases rise by the good being separated from the bad the same diseases are cured holpen This good thing is ArcanuÌ„ of that thing and is in the inner parte of the thing in occulto and is not tasted before separation as in Arsnick and poysons And diseases caused by Quicksiluer Lead or any other thing bee cured by Arcana taken out of them Hony and Sugar haue good in manifesto but in occulto they haue sharpe poyson which can not be tasted before separation Glasse is hidden in ashes Glewe in leather Therefore the outward tastes of the inwarde body of any thing doeth not nor can trie the inwarde nature vertue or propertie of any thing which should serue for medicine Euen as the Stomache doth prepare all things put into it and dissolueth seperateth and breaketh all the accidents of heate colde c. and searcheth out all their Arcana and verâ—nes of the meate because all other thinges dye in the stomack euen so the Herbe Plant c. must putrifie and dye in putrifaction and bee borne againe before it be a medicine But the sâ—cend life which is after putrifaction is profitable for medicine For a Graine doth not bring forth fruite vnlesse it bee first cast into the grounde and suffer putrifaction so the stomacke leaueth nothing whole or vnputrified but seperateth digesteth and putrifieth all thinges put into it but if they dye not and putrifie in the stomacke they doc no good but it is a signe of weakenesse thereof So what soeuer of the Hearbes Plantes c. dyeth or goeth away with the life thereof as the outwarde ornamentes doe whatsoeuer doth not remaine after putrifaction nor doth passe in regeneration that is not subiect to the Phisition Therefore those thinges that let putrifaction let health And vnlesse all the outward thinges bee spoyled there can bee no knowledge of their natures And vnlesse all the olde nature of things doe passe into regeneration there will bee no right medicine Therefore all the Phisitions labour and endeuour ought to be bent about the seperation of the pure from the impure and about regeneration For from thence â—â—â—w Tyncturâ—s Arcana Quintum esse in which be reposed and hidden all misteries the whole foundation true labour and care of the Phisition 8 The Heathen Phisitions and their followers say there be fower humours in man and according to those humours they attribute to man fower complexions The Chymical Phisition sayth ech member hath his proper humour not like to any of the fower but according to the câ—â—itution of the members and their effect ech member possesseth his owne humour and that ech disease consisteth vpon one qualitie and not vppon two or many And that there is but one heate one colde one moysture and one drynesse because it cannot bee proued that there is a dubble or treble colde substaunce hott moyst or drie substaunce Neither doe those humours receiue any anatony nor yet can they bee shewed as the three principia can And humors are dead thinges without life or power of life 9 The Heathen Phisitions and their followers take vpon them to discerne the deseases in man by the complexions humors and qualities The Chymicall Phisition teacheth if the Phisition couet or desire to know the nature of maÌ„ with al his deseases he must first know the deseases of all thinges which nature suffereth in the greate worlde by reducing those bodies into their three substanties So then shall he see one desease in this kinde of thing in that kinde an other desease but in man he shall see them all For by the Anatomy of the three substanties the Seedes Rootes foundations causes similitudes and likenesses of the effects panges griefes and fittes which appeare in deseases sicknesses are knowne and espyed If he ioyne these thinges together he shall be indowed with the knowledge of all deseases And the knowledge of the nature and effect of deseases of the great world pertayneth to the Phylosopher Thereby therefore shall he bee a perfect Phylosopher And where the Philosopher endeth there beginneth the Phisition And he that can know the nature of man and his deseases and the efficient causes of them as the Phylosopher knoweth the causes of deseases of externe thinges for that which hurteth Hearbes and Plantes c. that causeth the like in man and can bring nature to that point and passe that it may bee made fit and apt to helpe and cure
the desease by extracting out of things in the greate worlde that which is wholesome and fit and by casting away that which is vnprofitable and knoweth the efficacie strength and vertue thereof and doth so apply and minister the same that it cureth the desease such an one is to bee accompced a Chymicall or Spagyricall Phylosopher and Physition For Chymia and Medicina may not be seperated asunder no more theÌ„ can preparation or separation from knowledge or science 10 The Heathen Physitions and their followers attribute the causes of all deseases to dead accidents vz. to the first and seconde qualities c. So they make no difference betwixt fire and smoke betwixt seedes and their fruites betweene substanties and their accidents betweene the thing it selfe and his excrements The Chymicall Physition proueth that there bee spirituall Seedes of all maner deseases indowed with liuely power which bring forth those qualities all other fruites of deseases and their sundry kinds of griefes in our bodies as y e earth bringeth forth fruite by meanes of seedes in it And that those qualities be onely signes colours and Symptomata of deseases And though ech desease be either hot or colde c. yet they be but signes and conditions of the desease and not the desease it selfe But all deseases are in the three substanties of Sal Sulphur and Mercury For the spirites or spirituall essentâ—es being kindled resolued sublimed and brought to action doe ascribe the cause of their operations and actions to those principia Yet it is to bee vnderstanded that some greeses doe come to man which be not properly deseases but lesiones or hurtes 11 The Heathen likewise measure their medicins according to those accidentall qualities aforesayd The Chymicall Physitions in their medicines consider the essentiall vertues and actions of the medicines not the qualities accidentall But the followers of the Ethnickes them selues in taking one hott thing before an other as Pepper before Camamil c. and one cold thing before an other doe testifie sufficiently that they seeke not heate nor cold but Arcana which they thinke to be degrees Therefore the Chymicall Physitions consider the nature of things and not the humors or qualities their seedes and the effects of their Mechanicall spirites As whether they be Attractiua Anodymae Abstergentia Aperitiua Constringentia contrahentes Quale membrum principale respicientia or in carne cartilagine ossibus sanguine Synouia c. operantia condensantia conglutinantia Corrosiua confortantia coagulantia digestiua diuretica dyaphoretica dormire facientia discussiua expulsiua eracuantia extenuantia famen morentia grauedinem moreÌ„tia horrorem morentia renouantia incidentia incrassantia inflamantia incarnatiua mundificatiua mollificatiua maturantia mortificatiua morbos quosdam respicieÌ„tia Martialia Narcotica Nitrosulphureae nutritiua oppilantia purgatiua penetratiua retentiua regenerantia repellantia repercussiua resoluentia trahentia vlceratiua venenum repugnantia vomitum morentia and such like Some curing of a wounde they take things that haue propertie to bring or ingender fleshe without consideration of heate or colde And for the Dropsie those thinges are to be taken which doe expell Sal resolutum without consideration of heate or colde And in PurgatioÌ„s Colocynthis doth purge without respect of the qualities So in all Purgations the Ethnicks them selues are driuen away from their qualities accidentall Hereby appeareth the cause why the followers of the Heathen often tymes yea after their consultations either knowe not what to doe or els determine often the worst rather theÌ„ good for their patient as when in a Mynerall desease the toe or foote is growing towardes mortification because BalsamuÌ„ humanum that should keepe vnitie betweene the three principia in that parte is oppressed with impediments as Gold in his Myne and faileth there and is not mingled with that parte wherefore it cannot presâ—rue it from putrifaction whereby that parte groweth first to a sâ—nâ—â—lâ—sse Adustâ—oâ— â—nd after if an vnnatural heate doe come to it then it groweth to Gangreua for cure whereof the naturall Balme inwardly ought to be clensed and outwardly preseruantia as Mumy or Balme taken out of other fit matter ought to bee applyed to it Then regenerantia and renouantia not that paynefull cutting and mangling of that parte of the body Likewise in Caukrose and corrosiue Vlcers they purâ—e and â—uacuate moysture out of the body which should mitigate the corrosiuenesse of the Salt and so increase the desease Also when any corroding Salt in the bloud exalted hath frett through some vayne within the body whereby sometime the patient auoydeth pure bloud douneward they vse Purgations the next way to make an ende of them or els that shipmans hose and suprema aucora of the diet the profitablest thing that euer they could deuise for their purses and not alwaies for their patients whereas sanguineÌ„ renouantia dulcedines out of apt things rightly extracted and potiones vulnerariae and consolidaÌ„tia ought to bee vsed Finally all thinges haue their power and vertue not of the qualities but of their nature which excelleth in them Wherfore all vertue of things are their Arcana that they may heale the deseases after that maner as they be caused 12 The Ethnikes doctrines standeth vpon contemplation Sophistrie argument opinion and probabilitie of reason without proofe and commonly fighting against experience The Chimical doctrine standeth and fouÌ„ded vpon experience ioyned with knowledge of the propertie vertue and nature of euery thing and not vpon the knowledge onely of his operation and working nor vpon contemplation onely but in action not vpon reason onely but vpon experience whereby his workes bee made perfect and trueth tried Thereby he learneth what man is what the medicine is howe they agree in right Anatomy For medicin consisteth in nature so that nature is medicin which ought to be learned in nature and nature hath brought forth medicine by experience so that by fire and labor the phisition maketh nature manifest wherefore without the doctrine of fire there is none other schole by the which we may learne phisicke So that experience and practise ought not to proceede of speculation but speculation ought to be deriued out of practise This practise and experience teacheth that a medicin prepared by the heate of the Sunne hath an other power then that which is prepared by the fyre Coles and dung and that the heat of water and sand doe worke diuersly though they be outward heates and that one medicin or simple by preparation may be made to worke diuers operations and made fitte for diuers purposes as appeareth by experience So that probabilitie of reason onely against true and perfect proofe found out by practise and experience maketh the folowers of the Ethnikes to say that all medycins prepared by this Arte doe get a fretting corrosiue and hurtful property by the fire For it by the fire the medicin doth get at the first any euill corrosiuenesse yet by operation and by degrees of
Poeticall Fables darke speeches and coloured tales doe secretly hide and couer this whole Arte taught by the Poets in Method and wrapped in Ridles namely after Plato by the Poets Ouid and Virgill which liued in the yeare of the world 3959. and fower yeares before Christ was borne which did chiefly excell in this Arte and did hide the same in secrete speeches and darke tales Chapter 17. Of certeine Phisitions that vsed Chymical Medicins aud of the three sects of phitions that were betweene the time of Hypocrates Gallen And that the Chimical Phisitions ought rather to be called Rationales then the Galenists And that Galen folowing Hypocrates 600. yeres did comment vpon him against his meaning and words And how Hypocrates agreeth with the Chymicall Phisitions A Echines of Athens did vse to helpe cure the disease called y e Qwinscie the kernels growe in y e mouth and the inflammation that commeth by the same and the Canker in the mouth with the Ashes of a brunt man This medicin he called Botrion as Plini writeth lib. 28. ca. 4. Artemon also did helpe the falling sicknesse with the Ashes of the Skull or brayne panne of one that was killed and burned in the fire by giuing the same to the pacient in water in the night time as Plinie writeth lib. 28. cap. 1. Aeschrion did helpe them that were bitten with a madde dogge with the Ashes of Sâ—acrabâ— These and such other experiments depending vpon the foundation and principles of this Chimicall Phisicke doe prooue that the same hath had his continuance vntill Christes tyme and after For this Aeschrion was Empericus and Gallens master who liued in the yeere of the world 4139. which was after the incarnation of Christ 178. yeres and after the time of Hypocrates about 600. yeâ—res In which space of tyme betweene Hypocrates and Gallen our newe Phisiâ—ions say were three kinds sects of Phisitions y t is Rationales the Prince and chiefe whereof they woulde haue Hypocrates to be The second sort bee the sect of Emperici The differeÌ„ce betweene these two sects they say is this that Rationales doe vse both reason and experience to sâ—nd remedy for diseases agreeable to them but the other are onely contented with the vse of those things which by often obseruation they haue found to doe good Although any man would enterprise first to make medicin vnlesse hee were before thereunto mooued by some reason that the experiment thereof would take successe The third sort were Methodici which as the new Phisitions say doe refuse to search out the secret causes nor yet doe allowe of particular experiments which Emperici doe cleane vnto But they reduce all particalar affects vnto two generall that is to say to Astructum and Laxum and they doe affirme that all maner cure doth consist in binding the loose in loosing that is bounde Yet these ought not to be condemned to haue tought this without some reason ioyned with some experience before they established their doctrine Therefore the Galenists doe very presumptuously chalenge to them selues only the name of Rationales whose foundation doth depend vpon a false Center of dualitie and contrarietie contrary to the true Center of vnitie and vppon the false and vncerteine iudgement by the superficiall and outwarde taste and smell of things whereby they take vppon them to iudge of the nature of them leauing the inward and hidden nature of the thing vnsearched and not reached vnto they search consideratioÌ„ and knowledge wherof doeth onely make a reasonable Phisition wherof they are vnterly ignorant as is aforesayd Therefore the Chimicall Phisitions to whome this search and knowledge doth apperteine ought rather to be called Rationales medici then their aduersaries and their phisicke ought to bee accounted vayne false and vncerteyne and not this Gallen following Hypocrates 600 yeares as is aforesaide tooke vpon him to Comment vpon Hypocrates and contrary to his masters doctrine set downe in his booke de antiqua medicina he attributeth y e causes of diseases their cures to bare dead qualities of heat could c which be caused and not causes And so our later Phisitions following their Prince and Captaine Gallen that heathen and professed enemy of Christ in steade of Phisitions and healers or curers of sicknesses and griefes are become warmers or coolers and bathers whereas Hypocrates teacheth plainly and expressely that diseases are not caused nor cured by the bare dead qualities of heate and cold c. but by such things y t haue power to worke which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein he agreeth with the auncient and true phisick of the Chimists which teacheth that diseases are caused and all naturall actions are performed by liuely and spirituall vapors and Essenties which they call by the name of starres diuers other names And that they are to bee cured by such as they are themselues in finesse power and strength according to this Chimicall rule Necesse est vt astra fiant medicamenta astris ipsis que morbos creant accommodentur Chapter 18. Of the continuance of this arte in Aegypt vntill the time of Dyoclesian the Emperour and a notable monument thereof in Italy and the spreading of this art into other Countreys and of diuers writers of this arte betweene Galens time and Paracelsus AS you haue heard of the continuaunce of this Arte in Aegipt vntill Plato his tyme and from thence how it hath bene deriued into Greece and into other places so also you shall vnderstande that it florished mightely in Aegipt in the tyme of Dioclesian the Emperour of Rome which liued in the yeare of the worlde 4252. and after the Natiuitie of Christ 292. as Swydas others doe write And as this Arte was brought into Italy by Pythagoras and there continued by his Schollers and followers so no doubt as the Romaines did get and gather the vse of the best lawes of those Countries which they conquered so did they also the best Artes Sciences learning knowledge out of all partes of the worlde which they subdued to their dominion as appeareth by the skil that Ouid and Virgill had in this Art and diuers others after them And also by that most auncient Monument and wonderfull proofe of this Arte of Chymia that was found at Padway or Pauie in Italy that is in an earthen pot wherein were these verses written Plutoni sacrum munus ne attingite fures Ignotum est vobis hoc quod in vrna latet Namque elementa graui clausit digesta labore Vase in hoc modico Maximus Olibius Adsit foecundo custos sibi copia cornu Ne pretium tanti depereat laticis An other litle pot of earth was within this mulieruÌ„ and Ludus puerorum Rosarius and diuers workes intituled de Alchymia and de magni lapidis compositione The names of their Authors bee vnknowne and many others aswell in Print as in written hande Chapter 19. That Theophrastus Paracelsus was not the
error Plato reproued in the Greeke PhisitioÌ„s long ago which Plato taught that Anima curat corpus And because the heathnish Philosophie doth attribute the cause of thinges to dead qualities of heate cold c. and not to the liuely vertues and powers in thinges therefore that heathnish Phisicke seeketh by like dead qualities to cure liuely and mechanicall spirites And because they vnderstand not that deseases doe proceede of the mechanicall spirites and tinctures of impure seedes ioyned to the pure by thy curse O iust God therefore they seeke not their medicines in the pure seedes And because O mercisull God the heathnish Phisicke and the heathnish Philosophie doth not acknowledge that it is thy power and vertue that bringeth forth all thinges that growe and that thy working power doth preserue and maintaine all thinges and that it is thy curing vertue that helpeth and cureth all deseases greeses and infirmities by such meanes as it pleaseth thee or without meanes therefore they cleaue fast to their false imagined naturall causes and meanes of helpe forgetting thee whereby many of them become Atheists And because the heathnish Phisick of Galen doth not knowe how thou O God hast ordeyned all thinges in vnitie peace and concorde therefore it seeketh the cure in dualitie and contrarietie To bee short because O most merciful God the heathnish Phisick doth not knowe that the purest best and medicinable parte of each thing is in his Center therfore it neither doth seeke neither haue his fauorers learned nor doe knowe how to finde that pure parte nor to separate the pure from the impure they cannot digest nor make ripe that is rawe they cannot chaunge sower into sweete they cannot mittigate the lothsomnesse of heates tastes smelles coagulations c. neither make any medicine volatile For which cause therefore doe they not knowe the power of the mechanicall spirites by meanes of their subtiltie finesse pearcing and moueablenesse neither do they knowe the finesse and pearcing by meanes of separation of thinges mixt with them neither the separaetion by meanes of digestion and circulation wherefore they doe not knowe how the mechanicall spirites of deseases doe differ among them selues and one from an other in power pearcing moueablenesse finesse grosnesse in easie or vneasie resolution and alteration and such like tokens whereby they are ignoraunt of the true causes of the pangs fits and passions of deseases and how and in what maner bodies and partes of bodies doe differ one from an other and among themselues For seedes do differ in partes of the body and as the seedes doe differ so the bodies and partes of the bodies doe differ one from an other and their natures and properties of which difference of the seedes coÌ„meth the difference of the mechanicall spirites conteyned in them in which the giftes and offices of the seedes doe florish Likewise might they know of the fits panges and passions of deseases the difference of the seedes and of the fruites of the seedes being knowne the seedes or rootes of deseases are knowne euen as the Peare tree is by the Peare because the fruites vz. the panges fits passions and maner of the deseases are brought forth like to the rootes Neither haue they any skill to reiect the Bynary and to bring the Ternary to the simplicitie of vnitie where by the medicines may bee purged from their carcases and impediments and the spirit Anima be brought out of darknesse into light by meanes whereof the corrupt body of man may bee so purged and purified that the troubled minde and oppressed memorie may bee quickned and releeued by thy gift O God and be made more able to vse the talent by thee giuen â—t the beginning and the more strongly to resist the wicked deceiuer and be better disposed to honest life and conuersation pleasing to thee O God Because O most mercifull God I doe finde these faultes and such like in the heathnish Philosophie and heathnish Phisicke I do know that by the fauorers and followers of that Philosophie and Phisicke I shalbe mocked laughed at had in derision and my sayinges and words shalbe wrested racked writhed dismembered pulled from their partes and turned from their right sence and meaning And the more vnskilfull the aduersaries be in the true Philosophie and Phisick and withall wilfull the more busie O God wil they be to replye with taunts quippes scoffes and gibes but such deserue no place nor time of answere Wherefore O most wise God author of all wisedome I pray thee instruct thy people and seruaunts in the true Philosophie and Phisick and open the eyes and mollifie the hearts of the followers of the heathen that they may see and followe the same for thine honor glory And from lying lippes and deceiptfull tongue deliuer me O God R. B. FINIS Chapter first What the auncient Phisicke is And what the phisicke of the Ethnikes or heathen is And that there is no trueth that is not deriued from Christ the trueth it selfe THE true and auncient phisicke which consisteth in the searching out of the secretes of Nature whose study vse doth flowe out of the Fountaines of Nature and is collected out of the Mathematicall and supernaturall precepts the exercise whereof is Mechanicall and to be accomplished with labor is part of Cabala and is called by auncient name Ars sacra or magna sacra scieÌ„tia or Chymia or Chemeia or Alchimia mystica by some of late Spagirica ars Which sheweth foorth the compositions of all maner bodies and their dissolutions their natures properties by labour by the fire following Nature diligently So that Philosophie naturall and supernaturall the Mathematicals Chimia and Medicina be so combined together that one of them can not be without the other I doe meane the true and right vse of Chymia and not the abuse thereof which promiseth golden mountaines vnder the vain title of Philosophie and Wisdome the wisedome whereof is consumed and wasted in smoke by force of the fire This auncient and true phisicke consisteth of Medicines of two sorts The first is Vniuersalis or vnarii The second is ternarii or particularis These two are founded vpon the Center of vnitie concord and agreement their scope and end is to bring the sicke person to vnitie in himselfe they doe agree with the rule of Gods worde they depend vpon the fountaine of trueth The Ethâ—â—kes or heathen haue of their own braynes deuised a third kinde of phisicke or Medicine which is binarii or vulgaris This is most grosse and worst and is that phisicke which is most commonly vsed and most stoutly mainteined and defended This phisicke is founded vpon a contrary Center to the other therefore a false Center For it consisteth in dualitie discord and contrarietie It maketh warre and not peace in mans bodie It is not founded vpon the rule of Gods worde but vpon the authoritie of men reprobate of God such as were Idolaters and ignorant of the
trueth consisting onely in God whome they knewe not and in his Christ the trueth it self whome Galene the prince of that phisicke in his workes hath blasphemed of set purpose and by expresse wordes And therefore he and the rest his folowers were sedused with the spirit of contradiction and error Yet their folowers thinke wee doe them great wrong in saying such haue not sayde nor written the trueth As though Artes and Sciences may be possessed and exercised by mans braynes and inuētions without God that made them This may well be called blasphemie Herein Plato may be sufficiēt witnesse against them saying that no man can rightly vnderstande and haue knowledge of things belonging to man if he be ignorant in things parteyning to God and doe not first know things diuine For seeing Christ is the way by the which we ought to begin proceede goe onward and to the ende in all our actions artes and Sciences we ought to walke in this way aswell to attaine knowledge health and life in this world as life in the world to come The heathen Phisitions not walking in this way must needes erre and stray not receiuing the key of wisdome which is science of GOD himselfe who giueth wisedome to the wise And seeing that all things which the Father hath be his sonnes Christes and seeing wisdome and science be the riches of God and all wisedome is of him and the power of God is wisdome and science and the working power of GOD is Christ and Christ is the trueth therefore hee that swarueth from Christ neither hath the treasures and riches of the wisdome and science of God neither is lead into the trueth by the trueth it selfe therefore hath not trueth And seeing Christ is life it selfe which is the power of life to himselfe and to al others by whome all things are made and moue and by whome life is in all things frō things celestiall to things in the heauens ayer water and earth and to all matter in the world which hath life and he is in the life and is the power of the seede of all things which become and proceede to be manifested and come to action of whom euery body brought forth by touching and coniunction doth grow and increase and by whome all thinges are one not as a heape of Corne or graine is one body onely by lying together but because all partes doe hang together and be as it were one chaine For God Christ the holy Ghost the soule Angels and all corporall things is as it were this chaine and the Father is the principall life and cause of life and al things in the world haue bèing and life of Christ the life it selfe which giueth them to all things and is in the life and all in all Who also is the light of the light that is of God which sitteth in the Center of all things that be from whence with his vniuersall eye that is with the light of his substance whereby he is their being and life doeth behold all things For from the Center all things are seene at once and alike Therfore all perswading speaches and fayre and plausible arguments hauing great shewe and colour of reason being deriued out of mans braines or corrupted or mingled with the leuen of mans inuētions swaruing from Christ or not resting in him or leauing nothing or very litle to him in whose power and gouernement all things are from whome health and life is deriued in whom all the treasures of wisdome and knowledge are hidde must needes be not onely confuse and vayne but also erronious foolish deceitfull false and counterfeit though they beare neuer so gay titles of Philosophie wisedome or phisicke Such is the Philosophie whereof S. Paule giueth vs warning Col. 3. saying beware lest there be any man that spoyle you through the tradition of men according to the rudiments of the world and not after Christ for in him dwelleth al the fulnesse of the Godhed bodily Such Philosophie and phisicke hang not together in the chaine aforesaid nor yet bee illuminated from the right Center nor seene from the same but be founded vpon diuers Centers whereby their Circles doe cut one another or touch ech other therefore they doe not consist in vnion but are contrary to eche other Such Center is the Center of dualitie contrarietie and discord The originall thereof is worthely called Binari the author of diuersitie and contrarietie which alwayes maketh sedition and discord as vnitie is the band of concord For concord is the vnion of diuers appetites of those things that doe desire whereby they be of one minde Therefore euery thing in the worlde doth so long indure and abide as long as it is one but it dieth and is dissolued as soone as it sesseth and leaueth to be one Vnquietnesse beginneth in things where Meum tuum is become to be knowen in them whereof commeth griefe which is a sense or feeling that can not abide deuision or corruption Whereby it appeareth how desirous Anima which is medium inter corpus spiritum is of vnitie in his body which bendeth it selfe and striueth against that passion or griefe of his body by the which it greeueth him that his vnitie and integritie should be weakened Chapter second The originall causes of all diseases in the greate worlde and in the little worlde which is man GOD almightie the creator of al things did see the angels which he had created fall from vnitie and he made all the world to the image and similitude of vnitie wherein it did consist Also by his bountifull goodnesse and prouidence he created Microcosmum or little worlde vz. man his ternarium and last creature and substituted him in the place of his other creatures which were cast out of heauen From this one did God deriue all mankind And hee did not create the woman which should bee cowpled to man as he made him but out of him that al mankind should spring out of one to the commendation of vnitie and concord The worlde did persist in this vnion and did obserue the nature of vnitie vntill that wretched creature Binarius which fell from vnitie and made a dualitie contrarietie enuying the state of man that persisted in vnitie by captious sophisticall reason did perswade him to eate of the Apple forbidden whereby he brake vnitie and fell headlong into disobedience dualitie and contrarietie Then was he spoyled of perfection and of the health of his soule and body and purchased to himself all the filthinesse of vice infirmitie and sicknesse Also the Seedes of all things of the world which by vertue of the word of God at the beginning had receaued power of generatiō and multiplication were perfect and sound without corruption aud did persist in vnitie vntill such time as by the said counsel of Binarius man fell into disobedience and brake vnitie Whereupon by the curse of God impure Seedes were mingled with the perfect seedes and did cleaue fast
The Chymicall Phisition teacheth for the perfect Philosophicall medicine to seperate the gift of nature the life the Science cunning and arte â—â— the worker mouer which he calleth immortall and the artificer worker and mouer in a metaphisicall body from the corruptible materiall body subiect to the worker into which it moueth and worketh therewith â—o cure and helpe the Aethereall and heauenly vertue power in man which is the subiect wherein life consisteth and shineth by whose power and vertue the body subiect to the mouer is preserued and maintayned and by it restored when the corruption thereof doth oppresse let and hinder his operation So that it appeareth that the followers of the Ethnicke Phisitions in ministring of their medicines do as if they would go about to restore a fire where is remayning a fewe sparkles vnder greene wood by heaping on more greene wood thinking therby to make the sparkles to kindle and burne but they will not put more fire to the sparkles nor yet vse any meanes to blowe then to make them burne And as if they would minister medicines to a sicke mans house wherein he dwelleth and not to the man that is sicke 4 The Etnick Phisitions lay their foundation vpon the false Center of Binarii and dualitie which is the Roote of contrarietie discorde and dissention therefore most commonly they teache that contrary things are to be cured by their contraries The Chimicall Phisition layeth his foundation vpon the true Center of Vnarii or vnion which is the roote of concord and vnitie So that when any contrarietie in mans body that is to say any infirmitie or weakenesse of nature must be remooued or ameÌ„ded which did rise beginne and growe by reason of the contrarietie and inwarde dissention of the three substanties of Sal Sulphur and Mercury whereon mans body consisteth which haue broken vnity and concord among them selues or exaited themselues one aboue an other it must be done with peace and concord and not with dissention discord One disease may not be added to another And the Monarchie of mans body must be preserued by harmony consent and agreement and not by Monoâ—nachie Therefore the Medicine ought to be such as may bring the sicke body to vnitie which can not be done by Binarii the author of discord and contrarietieâ— but by vnarii ruling equally in three But this doctrine the folowers of the Ethnikes can not digest because they knowe not the three substanties aforesayd though by arte they may be made manifest out of eche thing to the eye and touche neither doe they knowe the concordance and agreement of the three in one nor their exaltation 5 The followers of the Ethnicke Phisitions be ruled by the doctrine and principles of Galen Auicen and such other The Chymicall Phisition in his phisicke first and principally respecteth the worde of of God and acknowlegeth it to be his gifte next he is ruled by experience that is to say by the knowledge of three substanties whereof eche thing in the great world and man also consisteth that is to say by their seuerall Sal Sulphur and Mercury by their seueral properties vertues and natures by palpable and visible experience And when he knoweth the three substanties and all their properties in the great worlde then after shall he knowe them in man For man is Microcosmus for this cause that hee might haue the good and bad sicknesse health of the great world The right way to come to this knowled is to trie all things by the fire for the fire teacheth the science and arte of Phisicke It is the Phisitions maister it teacheth the Phisition experience by digesting fixing exalting resoluing reducing compounding and such like By this experience shall he find out the three substanties of all creatures in the worlde of what nature facultie propertie and condition they be of So shall he knowe all things by visible and palpable experience so that the true proofe and tryal shal appeare to his eyes touched with his hands So shall he haue y e three Principia ech of them separated froÌ„ the other in such sort y t he may see them touch them in their efficacie and strength then shal he haue eyes where with the phisition ought to looke and reade with al. Then shal he haue that he may taste and not before For theÌ„ shall he know not by his owne braines nor by reading or by reporte or hearesay of others but by experience by dissolution of Nature and by examyuing and search of the causes beginnings and foundations of the properties and vertues of thinges which he shall finde out not to be attributed to colde or heate but to the properties of the three substanties of each thing and his Arcanum Then may he vse Lumen Naturae and by meanes of that vse his eyes in those thinges that hee to bee seene This is the sure way as one of their owne coate sayth it is in vayne to leaue the vse and helpe of sences for reasons sake And an other of the same stamp sayth Experience is the maysteries of thinges 6 The followers of the Ethnickes in the nature of Simples as Hearbes Plantes Rootes c. father themselues vpon Gallen Mesue dioscorides c. and say it is written that in their Bookes So that who is learned in their Bookes may proceeve Doctor of their Phisicke The Chymicall Phisition trieth all thinges by fire whereby the vertue nature and propertie of each thing appeareth to the palpable and visible experience By this is fouÌ„d in Honey a venomous tartisâ—nesse and much filthinesse in Surgar And in Arsenicke excellent good medicine wholesome and frendly for manâ— body when the impuritie is seperated and cast away By this meanes bee found especiali thinges euen of one kinde only to differ from an other of the same kind As the Rosine of one Countrey is not of that nature as the Rosine of an other Countrey Wheate that groweth vpon some grounde hath the propertie of Garlicke or some other propertie according to the nature of the soyle or grounde either wholesome or vnwholesome And the things growing vpon Mountaines doe differ from their like or from thinges of the same kind growing on the plaine And generally ech Countrey most commonly hath his proper desease besides them that be caused of Influencies by reason of y e foode which wee receiue for nourishment either of the vegetables which receiue their nourishment of the resolued spirites of the Myneralles or of the Animals which be nourished of the vegetables in the soyle wherupon they feede Whereby it commeth to passe that if a Phisition do follow the opinion of Writers of other Nations or be cunning onely in his owne Countrey and Region he shal erre in his medicine So that Nature made manifest by fire and the right applying it to medicine maketh a Phisition according to this Arte. He that listeth to leane to Bookes let him learne of those Bookes which
saith he when soeuer this Trismegestus Phisicke shall winne credit and furderauce that their authoritie shal fall to the ground For thei are ashamed after their doctershipp and long exercised weening practise to learne any more of Paracelsus and his folowers not withstandyng in greuious deceases they haue no knowledge either to councell or to helpe Against all whiche dezeases Theophrastus hath left to his folowers true and approued remedies After his Epistle he hath placed Paracelsus his picture and his owne by it hauyng Sentensis in lattin adioyned In the right hande of his picture he holdeth a Serpente by the brest the rest of his bodie writhing about his armes and handes Ouer the picture is the lattin of this englishe placed Questions framed vppon thy principles speakyng as it were to Paracelsus taken out of the pith of nature wee will in the light of Nature beyng from God illuminated resolue expound and wee will establishe the verities Under this picture is this sentence Sophisters alwaies writhing trimbling and shouing to heare the voyces of them whiche wisely charme them neither are wee afraied of nor make any accompt of you nor yet with their vnlearned rayling are we any thing moued standyng on the rocke of verity others there be many like wherof I wil name some as Adam Bodesten Gerardus Doru Michaell Toxites Iohannes Huerius Leonardus Turneihisserus Iosephus Quercetanus Iohannes Chrisippus Michael Neanger Theodorus Suingerus Theodorus Brickmanus D. Rochefort and Lieband Iohannes Gwinterus Andernacus And a number of others fauourers and folowers of this Arte aswell of them that haue written thereof as haue not written sence the tyme of Paraselsus Chapter 20. The true meaning of Paracelsus in dedicating his booke entituled Philosophia magna to the Athenians wherewith Erastus one of his aduersaries is so greued BEcause y e folowers of the heathnishe Phisitions doe seeke to deâ—ace this auncient tâ— Chimicall Phisicke by slaunderyng Paracelsus to whom the ignorant doe attribute the first invention thereof obiecting against him aswell heresie coniurations lacke of learnyng as also hurt and danger of mynerall medicines and obscuritie in writyng I will breefly explicate some obiections that be made against him such as maie giue some lyght to the better vnderstandyng of him And also sett downe some causes why he is not vnderstoode by reasen whereof his aduersaries run at large when vpon matters not by hym thought nor ment they persecute onely his shadowe and not him One greate fault is found with him for that he dedicated his booke intituled Philosophia magna vnto the Athenians whichr Erastus sayeth bee barberusse Tnrckes and Mahumetans His meaning herein was that all Arts and Philosophie ought of necessetie to haue their foundation in light of the holy Scriptures as expresly in the 119. leafe of that book and in the 38. leafe and in the 45. leafe and in the 48. 84 leafe of the same booke he plainly teacheth and expresseth And to be short in his book de Vermibus cap 5. he hath these words In diuinitie especially in the books of Salamon Prophets and in the new testament al Artes both naturall and supernaturall be conteined out of them we may learne them For in them is hidden the high treasure of the whole world though it be hidden from the simple men And because the originall cause of all creatures doeth prosede onely from God therefore God onely is to be sought for in him onely Arte doeth consist he onely is to bee considered of hym and his worde all Arte is to be learned Wherefore Paracelsus considering that the blindnesse among vs Christians in the true foundation of Philosophie whiche seeke it of the Heathen whiche bee onely gessers at the trueth beeyng not taught by Gods worde is as great as the ignoraunce of the Athenians was in the tyme of Sainct Paule in the true worshipping of God therefore be calleth vs Athenians And therefore he layeth the foundation of Philosophie in the light of the holy Scripture The effect of that doctrine which Saincte Paule did preache to the Athenians Acts 17. was that God made the worlde and all thinges therein c. seeyng he giueth to all life and breath and all things And hath made of one bloude all mankynd to dwell in all the face of the earth and hath assigned the tymes whiche weare ordained before and the bands of their habitation that they should seeke the Lord if so be they myght haue groped after hym and found him though doubtlesse he bee not farre from euery one of vs for in hym we liue moue and haue our beeyng as also certaine of your owne Poets haue saide c. how the doctrine of Paracelsus doeth agree with that of Saincte Paule appereth by that foloweth For in the same booke the first wordes of the same treatise be these All thinges are of God therfore the power vertue of herbes be of God The bringing forth of the Herbes is natural but the bringing forth of his vertue is not naturall For as God is not naturall neither be the vertues naturall All power and vertue is increate because God is without beginnyng increate For all vertues and power weare in God of heauen and earth when the spirite of God was carried vppon the waters euen so likewise when the heauen and earthe shall perishe all vertues shall returne to God againe because they had no beginning but the visible matter of ech thyng is increat for they were not in the begynnyng with God for he created them of nothing endued them with life and vertue Sainct Augustine in his thirde booke De trinitate hath the like doctrine saiyng virtus dei in terius operatur ista creanda againt he saieth Deus interius creans formaus Also the first words of the prologe of the same booke be these There be two sortes of influences of thinges one is of the creatures as of Heauen Spirites c. the other procedeth commeth to vs emediately from God whiche is the true influence The first is Nature it selfe and whatsoeuer God hath put in it Also in his booke de occulta Philosophia he saiteh The vertue power of God is the cause and originall of all creatures and gouerneth all things therefore we ought not to atribute and giue the power of God to cratures as the heathen do and their folowers And in the said booke dedicated to the Athenians fol. 13. he saieth the vertue and power of Stars Herbes c. be of God yea the vertue power is giueÌ„ only of God to al thinges wherfore he calleth Annimam and the secretts of Nature which be in Misteriis whereby a man is healed and suche like Magnalia dei because thei procede onely from God And the influenâ—is of God his giftes and vertues be in Arcanis and the influence and seede together bring forthe all thinges by the grace of God All vertues and power of thinges be of God onely The work of starres is like to
the worke of the fire which doeth seethe the fleshe in the pott and giuethe no vertue to the fleshe it doeth onely seeth and prepare that which is in it euen as the Carpenter which buildeth the house to be dwelt in but he maketh not the dweler he fashoneth only the forme and the outwarde house with his signes by the whiche eache thing maie bee knowne accordyng to his forme and fation By these and such like testimonies whiche in many places yea euery where almost in his workes be found he sheweth that the Philosophie which he teacheth is agreable to y t which S. Paule teacheth y e Athenians y t God dwelleth not farre from euery one of vs so saiethe the psalmist thou arte nere vs O God and al thy commandiments are trueth The Prophet likewise saienh I am God nere at hand and not God a farre of sateth the Lorde Yet the greatâ—elle of the dâ—â—me power is not streightened in spaces or limites but is euery where as the inuisible and incorporall soule is diffused and disperâ—ed into all the members partes of the bodie and is not absent from aÌ„ny seuerall parte although it haue one priuate and principal seate in the whole bodie yet it is diffused and dispersed into the vaines fingers and other partes And if any member of the bodie be corrupte and neede to be cut of because that member beeng dead by defect hath not his proper vse that fâ—â—she which is rotten and corrupte is cut of without any detriment of the Soule euen so the invisible incorpeâ— all and immesurable God we doe vnderstande to be in this corporall cuâ—â—mscriptible world and sufâ—erith no detriment by the death or rather dissolution of any thyng therein he passe the through all thynges and ail thinges are full of him Therefore both heauen earth shew forth his glorie how is heaueÌ„ y t scate of God the earth his footestole as the Psalmist saieth But that bothe in heauen and in earth his vertue might power replenisheth al things So therfore is God the parent of al thyngs repleneshing all the worlde in the fulnesse of his vertue This kynde of Philosophie certain of the Poets before Sainct Paules tyme haue confessed as Sainct Paule saiethe for their great god Iupeter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cawhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiyng by this worde that we liue by hym for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as muche to saie as to liue Aratus also the Poet saied the waies markets gates and all thinges are Iouis Plena so saide Democritus omnia plena diis sunt all thinges are full of gods Therefore Christians ought not to attribute the vertues power and worke of God to Nature or other creatures or to dead qualities nor yet the office of life to dead thynges For this cause Selsus the hereticke is worthely reprehended for attributyng the creation and generation of one thyng out of an other as Bees out of ane Oxe Waspes out of a Horse c. to the temperature of qualities of heat cold moisture and drinesse c. and not to the workes of God For to giue life or to quicken belongeth to no creature but onely to the Diuine nature onely God quickeneth all thyngs and the spirite of God giueth life to all thinges For first there must be quod est Viuere afterwarde Vita because that Viuere is the cause of life and life is the effect of liuyng for Viuere bringeth forth life by force of Nature there must be Actor before ther be Actio for Agens begetteth Actionem wee must therefore confesse that there is a certain might and power wherby al thyngs doe liue and as it were with a liuyng spring be watered and erected into life to the ende that they may liue And because they doe liue they obteined their beyng God the Father whiche is principal Viuere and Potentia viuendi and tht Sonne whiche is Vita is that might and yower and cause of all life the fountaine and originall of liuing things the which from him that is Esse doeth giue Esse and beyng to other thynges accordyng to the power of that whiche receiueth and that moderateth the power of liuing and substance accordyngly But this cause of life doeth neuer forsake life for his inuisible thynges vz. his vertue power and prouidence doeth gouerne things visible liuyng and created otherwise without that eternall and inuisible vertue nothing can abide nor continue stedfastly in his essence beyng life for wheÌ„ that vertue of God is taken away that gouerneth and quickned the thyng visible then it liueth nor moueth any longer then hath it no beeyng longer then is it subiect to corruption therfore to giue life to liue and to maintain life beloÌ„g to the diuine nature so theÌ„ they be eternall For this cause the nature of the Elementes haue not of them selues that they cann avoyde corruption neither doe they consist of themselues but by the wordes and spirite of God If to liue and to giue life and to maintaine life be immortall and eternall of their owne nature then were thei not created neither can they suffer corruption And if at their creation thynges be inspired with life for life is the cause that thynges haue their beeyng and creation he the worke and vertue of the highest nature and of the onely God of all thynges for immittit spiritum creantur then it seemeth to be cheifly against the diuine glorie to say that God hath giuen to nature or to any thing created and subiect to corruption the office of creatyng and giuing life and to bring forth things that were not Likewise the secret operatioÌ„ and working of God giueth increase and norishment to all things and the inner power of the creator whiche filleth both heauen earth giueth forme figure and mouing to all things yea all those thnigs whiche we call natures of thyngs whiche doe worke in this sorte or that fashion do not proced outwardly nor are the workyng of creatures but are the workes of the highe God whose seecrete power perseth all thynges and causeth to be what soeuer is by any meanes For vnlesse he make it to be such or in suche sort it should be nothyng Therefore it is not lawfull to saie that those thinges that be proper to the diuine and vnspeakable Nature can naturally be in any thyng made by hym or to attribute the power of God to creatures or dead accidents vnlesse you will vnderstand naturally to be the workyng of summa natura in his creatures for this cause saieth Paracelsus the vertues of thinges be not naturall And not only in that we are begotten and liue but also in that wee moue wee haue it of the might and power of God so saieth the Psalmist thou hast put thy hand vppon me that is thou gouernest conteinest makest orderest and bearest me And if thynges liue not and haue not motum vitulem or stuendi refluendi naturam they bee