Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	world_n	year_n	351	4	4.7024	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74670	Philosophy reformed & improved in four profound tractates. The I. discovering the great and deep mysteries of nature: by that learned chymist & physitian Osw: Crollivs. The other III. discovering the wonderfull mysteries of the creation by Paracelsvs: being his philosophy to the Athenians. / Both made English by H. Pinnell, for the increase of learning and true knowledge.	Croll, Oswald, ca. 1560-1609.; Paracelsus, 1493-1541. Three books of philosophy written to the Athenians.; Pinnell, Henry.	1657 (1657)	Thomason E1589_1; ESTC R208771	181,834	311

filthy mixture of superficiall and externall Elements that that pure and Christiline matter may be administred to our bodies But to deliver this from prison and captivity Hoc opus hic labor est is a hard task to performe It is an honorable Calling when the Physitians live long and are not idle in it for without this Chymicall Phylosophy all Physick is but livelesse Without Alchymicall skill there can be no Speculative or Practick Physick He that rejecteth that knowledge being disheartned by the difficulty thereof shall never find where the disease lyeth In this therefore our common sort of Physitians are not to be followed who patronize their sloth under other mens paines and study and use to leave the preparation of their medicines most commonly to some carelesse and covetous Apothecary to the great dammage of their Patients I speake not against the conscientious Apothecaries who by their trusty diligence serve the Common Wealth as the Alchymy of Vulcan By this artificall resolution of bodyes the propertyes which before layd in the compositions of them are now brought to light By it also as by a certaine kinde of artificiall Tynosure or figures of stars the Chymists have not only made curtaines extending to all the borders of Nature but also to the very admiration contemplation and perseption of the whole Creature and of every obstruce vertue thereof and have attained to a noble knowledge in most things and not without cause Therefore a Physitian should be exercised much in this true Analysis and vitall Anatomy of bodies as hath been said because there is no constant quality of any body which is not to be found either in the Salt or Mercury or Sulphur of the same body Vegetables comprehend plants trees Zoophyts Animalls are the beasts in their order creeping swimming flying four footed creatures But first all compound bodies of the inferiour Globe are to be distributed into three orders or companies into Animalls Vegetables and Mineralls the individualls of all these and the parts of the individualls are diligently to be examined and so we shall find out the notable differences of the three First things viz. Salt Sulphur and Mercury in every particular order For in the shop of Nature there is Animall Vegetable Minerall Salt Animall vegetable minerall Sulphur vegetable animall minerall Mercury The first face of Things was pure sound perfect without corruption and death For the great and all working God for his infinite glory sake created all things good by his Will that all things might glorifie him and live holily and incorruptably according to the prescribed order Man at first was created healthy sicknesse entred by the Woman not by the Man but when he came into the world he found out an entrance unto death because there appeared two contraries the externall corruptable and the internall compleat which could not long continue in one without unavoydable corruption Therefore after the transgression and fall from unity to alterity by the curse of God new Tinctures came in even infinite evills by whose mixture with the miserable state of our life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with that troublesome companion the world the beauty of the whole Creature was transplanted The transplantation of the Creature is by the calamity and coming in of sicknesse upon it since the Fall me carry in their own bosome their enemy both of creation and propagation which causeth sicknesse and death by inbred contrariety and corruption Impurity was joyned to the pure roots which was the predestination of diseases For the roots of sicknesses in certaine individuall or species doe not consist apart by themselves but are implanted and mixt in the pure and first seeds of things but the nourishments of Naturall things are the fruits of those seeds which spring up in the foure wombs or Elements Nature therefore as it is now gives us nothing that is pure in the world but hath mixed all things with many impurities that as by the spur of necessity it might often put us in mind that we should begin to learn the knowledge of Chymistry from our cradles that so long as we are shut out of Paradice into the subburbs of this world we ought to till and manure the EARTH to wit the whole frame of the world by admiration searching into and knowledge of both the Visible and Invisible Limus Earth and that we should labour to get our bread and other necessary things for this present life as Natures Labourers not lazily but in the sweat of our browes that by this means by laying the Crosse upon us which we should bear with patience it might stir up our industry in this LAND of LABOUR to attain the fruits of Terrene and Caelestiall Wisdome least base and sluggish idlenesse make us wax leane and pine away or because we are more prone to all kind of sin and vice by doing nothing we should learn to doe naughtily He that hath learned to know God himselfe hath ordered the Earth with good husbandry by ●oo much licentiousnesse men grow worse become like bruite beasts but idlenesse the pillow cushion of the Devill is removed by labour and diligence And this is the true end of Mans Creation that in the fear of God and love of his neighbor he should manage the Earth recovering what he hath lost and not be idle but walking i● the Light of Nature not after his own but according to the will of his Creator he should continue the Instrument Habitation and Tabernacle of God and that he should walk in the Wayes of the Lord for avoyding evill and idle thoughts that he should through Nature search out the wonderfull works of God by consideration of Temporall and Caelestiall observations thereby to make known the invisible works of God celebrating the infinite Wisdome Power and perpetuall Goodnesse of the Creator in admiration of his marvellous works wonders and mysteries which he hath revealed But to passe from Food let us come to Physick concerning which there is no man so sottish or stubborn unlesse he had rather eate the husk and shells with the kernell as the former and more rugged generations have done who will dislike this Separatory art which teacheth rightly to discerne and seperate the Good from the Bad the Profitable from the Unprofitable the Stupefactive from Fire the minerall Spirit from the Anthos or blossome the Homogeneans from the Heterogeneans Poyson from healing Medicines and Balsoms Light from Darknesse Life from Death Day from Night Visible from Invisible Putrefications onely are the true Correctives of all Physick As Death separateth eternall and perishing things so doth Fire the good from the bad the Quint-Essence from the body that which is pure Celestiall the kernall and Marrow from that which is Terrestrial Impure the Rinds and Membranes the Covers Shells Husks and dreggs the Coate aed Cottage of Physick which are enemyes to mans body from the Soul the Inhabitant thereof the Super-elementall

What is above is likewise here below as this Anatomy of man doth show The man in all the parts of him consists of what the Macrocosme composed is The World it self 's a man though great and big and Man himselfe 's a World do but here dig A treasure will appear more worth then all by which be may be ransom'd from his fall The Physick then that is of Use to man but he that is Divine prescribe none Can He too that is of Nature quite unskild ' the man hath the world with dark error fild Both were conjoynd in one of God at first in One againe they shall be found at last Nature grace physick and Divinity so returning to their first unity God blessed for Ever whence is all Good which Devils and wicked men alone withstood PARACELSUS T Is strange what hints of things unknown are here of worlds and ghosts and men do not appear Sure Paracelsus had obteind the skill through permission of the holy will To ensee the secrets of each thing and so of it to mortalls tydings bring Praise too the attempt of him that made him speak in English and the sealed Ark to break That so this treasure might in Common be to the great wonder of posterity THE Admonitory Preface OF OSWALD CROLLIE Physitian TO The Most Illustrious Prince CHRISTIAN ANHALTIN COURTEOUS READER ALTHOUGH the Romans extolled Angerona and the Grecians admired Hapocrotes for their silence and all the ancient Philosophers by the example of Actaeon have strictly forbidden to prophane the Secrets and rashly to prostitute the Treasures of Nature to unworthy and filthy minded men Notwithstanding seeing our Heavenly Father who is that Sun which richly preventeth us all with his gifts Psal 145.9 Mat. 5. Luke 19. John 1.5 shining on all alike for he communicateth his light without respect or envy to the good and bad to the thankfull and unkind We are bound to immitate him whose Children we ought to be Then ●o men imitate God when they do good Strabe and of all other they especially who by his gracious mercy are brought back and recovered from the dark Labyrinth and Circumference of toyle and error to the plain and clear path and Centre of Rest and Truth The gifts of God grow are improved by communicating Victor Wherefore I thought it not good by a kind of inhumane ill will any longer to hide as in a Napkin the Talent committed to me by the Father of Lights by an impious silence since the Gates of Wisdome ought alwayes to stand open to ingenious men though the doores of the Muses have never been unlockt but envy hath indeavoured to shut them again It is doubtlesse a most civil and humane Office willingly to instruct and guide our erring neighbor and to keep him in the right way who is already in it Upon which account Friendly Reader to the praise and glory of the Divine Majesty and bounty whose Instrument or pen at least in the publishing hereof I both desire and hope to be who am far lesse then all his mercies and benefits bestowed upon me and also for the profit and advantage of my neighbor in the study and profession of Chymistry Some of these have beene prepared by others for the Emperor Rudolph to whom I voluntarily imparted them I doe here out of the most deep secret of my heart set before thee two of the most excellent Spagyrik Mysteries whose preparations after the mistakes of expence time and labour have all of them been first proved by my own handy experience which neither by report nor ancient Records I could yet understand that they have together and at once been published unto this very day It hath ever been far from me to overcharge the Reader with trifles and falshoods whereof this Age the scum and dreggs of the world is very fruitfull much lesse to fill up a huge Volume with the copies of large Receipts though I have many lying by me which with great labour and paines I have got together with which hodg-podg-Physitians are already so intangled and overwhelmed The greatest Receipts the greatest Deceits for the most part that they are almost prest to death under so heavy a weight of their Receipts but those things which for the space of almost twenty years in many troubles and painfull peregrinations of various fortune through France Italy Germany Hungary Poland Bohemia It is a Civil thing and full of ingenious modesty to acknowledge by whom we gained any thing Plin in Epist ad Vesp by unwearied diligence and exact examinations I have obtained from men of greatest learning and experience in Chymistry partly by intreaty partly by purchase and permutation to say nothing of those things being not a few which by the blessing of God upon my endeavours I have found out in the practice of Physick preferring the publick good before my own private advantage being moved also by Charity Christian compassion and the necessity of sick people according to my trust in the profession and practice of Physick I would first take my eyes in my hand as I may so say and by the help of Vulcan search and diligently examine the chief and choycest things before I would commend them to publick use and profit that so the Children of knowledge those searchers out and lovers of Truth may attain that at a cheap rate which hath cost me dear the learning viz. not fallacious opinions as hitherto in such a deale of Legerdemain they have complained of but the truth it self so long desired by many experiments most certainly found out and known So that many things after the revolution of the Platonick year have been returned gratis and with usury to their owners whole and entire and far more compleat which before I had from them ragged and torn at a great rate For many whose rumor of many hidden secrets inticed me unto them with much difficulty of travel and no small expence their very presence or sight of them much abated of their report as it often falls out in such cases so that those things which they bragged of as great secrets seemed to me either common or so faulty and defective that the imperfection of their many descriptions was to be made up by me being all reduced into one onely and that same first proved by my own Chymicall triall Also by exchange to their advantage according to that common Chymicall custome Give something and take something comparing my studies many times with theirs in our Conference they got an Egg for a Nut which when I had crackt with long and fruitlesse paines I found at last nothing but a worm-eaten kernel or instead of a kernel I got only husks and shells Hence it comes to passe that without Nature's Vulcan which the Poets commend as the most true Inventer and Teacher of Arts Mysteries the greatest part of them without offence to those great men be it spoken who have written in our time

out of the MIND the Man that liveth in nothing but the Mind is as an Angel as I may so say conceiveth and apprehendeth God after a sort in his whole breast The scope and mark unto which all the most dear beloved holy and intimate Friends of God who live after the Image or inspiration of the most High and not after the Limus Terrae the Eearthy Mind doe bend who from Divine Love willingly cast themselves headlong into the fountaine of the Abysse and into the Sea of Nihilitude or Nothingnesse and enter into the Holies of Holies by the Life of Christ that in the Sabbath they may live with God in Rest and Blessednesse and so drink of the everlasting Ambrosian Nectar of Eternity By the Soul abiding and standing stedfast embracing its Image of Divinity or MIND united to GOD by Christ we enjoy actuall Blessednesse T is possible to extend a long life farther Therefore Porta reject the opinion of those that cast mens fortune from the day or houre of their nativity prefixing the bounds of life affirming that he that is wary of his infirmities and avoydeth those things that are hurtfull may live a longer life Parac chap. 7. of the Labyrinth of Physitians Though it may go for the discourse of Vaine men that the life may be lengthned yet it is repugnant neither to Nature nor Reason that a Man may prolong his life beyond the common ordinary age of Men even to a long time and that for two Reasons First Because in NATURALS there is no certaine appointed Terme apparent what day we shall die but it is in our own hand and power to put an end to our life if we will and to prolong it without offence to GOD if so be we may and have wisdome so to do I speak here Phylosophically of the Naturall death which is onely the wasting of the Naturall Moysture and Heat as may be seen in a burning lamp not Theologically of the Fatall death and utmost Terme which God hath prefixt to every one by which we are inforc'd not onely to pay the debt of Nature but are compel'd also to undergoe the punishment for sin Death is the bound which we cannot passe nor is there any day or hour for by the Grace of God we live the Terme without houres As God hath numbred our hairs so also doth he reckon our years leaving them in our power And because it was the good pleasure of God that Man should live for ever thence it is easie to discerne that for the lawfull matrimoniall propagation and augmentation of Mankind a long and lasting life of Man in this world is not displeasing to him especially if it be spent in the Fear and Service of his Creator yet alwayes short of that utmost and fixed Terme or determined poynt of DIVINE PREDESTINATION which is unknown to mortalls See Paracelsus of long life imposed on our first Parents and their heires for their Fall from Originall Righteousnesse beyond which bound no man can goe See Paracelsus in lib. 8. As Man many wayes may not attaine to the appointed Terme of life it being compassed about with diseases Archid. of the Elixirs It is the conservation of the Human body from all accidentall corruption Death Gods minister expecteth our intestine war There is a two fold death from the Iliad or first principle and from the Ens or Being The Soule of perpetuity or the Spirit of Light joyned to Nature with the light is perpetuall and will not suffer such a conjunction and such a life to be short and so his time may be shortned so may he prolong his life by removing these impediments so that at last he may attaine to the appointed Terme of the Nature of life Secondly Because God hath created the aforesaid Medicine for the preservation of life which may preserve our body as well from the corruption of our Parents as from the defect of our own government cure its infirmities and repaire what is wasted yea chase away from us all diseases which cause the naturall death untill ultimate death the most Terrible of all Terrible things which is the destruction of the Mummy which God the most high Creator hath ordained as the wages of sinners Therefore Paracelsus saith that the death which is from the resolution of the Iliad may be hindred by the industry of the Physitian but that which is from the Ens or Being cannot as we may preserve a little fire by laying on more wood so also may our life be prolonged by administring such Remedies and secrets as are derived from the fountaine of Gods gifts with which the Rayes or little beams the weaknesse of the Moysture and innate heat is nourished and cherished as the Fire with wood This at least is desired in us because we being destitute of wisdome know not that wood wherewith our life might be cherished and prolonged Adam who was full of wisdome and the perfect knowledge of all Naturall things and many more of his time who lived a more frugall life than we did attaine to so many ages not by Nature and property of Time for then all had been Long-liv'd but by the help of Secrets and by Wisdome which was revealed but to few and by speciall knowledge which God gave them in this particular whereby they lengthned out their life to so many years beyond the ordinary time that men lived Many holy men used this universall Medicine before the flood which Adam also had in his Family as Lactantius witnesseth which strengthneth the Internall Balsom and like Fire congregateth Homogeneous things and segregateth Heterogeneous which are of a contrary nature Nor are we to relie upon their judgements who being ignorant of the Mysteries of the Element of Water dream that the Deluge washed away the efficacy of fruits of growing things or that the power and strength of mens bodies was spoyled by the Water For all things that grow by the benefit of Water do yet sprout and spring forth in the same vigour and with the same efficacy as they did in Adams time When men multiplyed in the world wise men lived together in the Centre reserving wisdome among themselves but banished those that had it not into the circumference Paracels Wherefore we want nothing but the knowledge of Secrets and their use And thus the Flood did not wast the things that grow but wash'd away our wisdome of knowing them These most secret of secrets have ever been hid from the common sort of them that professe Phylosophy and especially sincemen began to abuse Wisdome using it to an ill end which God bestow'd upon them for their health and advantage But as few reach the Naturall Terme so also few have known the reason of prolonging the life And hereof there are many Causes For the life is broken off or shortned two manner of wayes MENS ENS abrumpunt nobis vitam First Either by the MIND whence arise mentall