intends to imploy his Naturall Philosophy this way namely for the preservation of life and health go learn it of Nature her selfe and not of Aristotle lest he beshrew himself for his pains Let him take notice that the most high Creator of all things hath given commission to Nature to be Princesse both over the Coelestiall and Terrestriall words for as there is a Trinity in Unity in the Godhead and a Unity in Trinity so is there a triplicity also to be found in all his works therefore consider that God hath created a threefold world First Elementary which is lowest in dignity Secondly Coelestiall which is next above that Thirdly Intellectuall which is the highest of all and thrice happy is he that attains unto it 2. Consider that of these three worlds the eternall and onely wise God hath so ordered it by his eternall and unsearchable decree that every inferiour should be governed by its superiour and receive its influence and virtue therefrom For God the first Being and chief Worker of all things governs the Coelestiall world namely the Sun and Moon and Stars and all the hoste of heaven by the Intellectuall world namely the Angels and the Elementary world and all Elementary bodies namely Minerals Animals and Vegetables by the Coelestiall world namely the Stars 3. As there is a Unity in the Godhead so is there also one intire Unity in every one of these Worlds For First in the Intellectuall world there 〈◊〉 one Arch-angel Michael the supreme 〈◊〉 all the Angels Secondly in the Coelestiall world therâ— is one Sun the giver of life light and motion to the Creation Thirdly in the Elementary world therâ— is one Philosophers stone the Epitome oâ— all Naturall virtues Fourthly there are three Arts for tâ— finde out these three Unities their mysteries and divisions 1. Naturall Philosophy 2. Astrology 3. Divinity 1. The Naturall Philosophy seeks after the virtues of the Elementary world and the various mixtures of Natural things in Minerals Animals and Vegetables and here by the way take notice that when at any time we mentioâ— Animals we do not include Man the ridiculous description of whom was giveâ— by Plato Homo est animal bipes sine plumis A Man was an Animal withouâ— feathers that went upon two feet foâ— which Apish definition he was sufficiently laughed at by Diogenes we account man to be of a far nobler nature the naturall Philosopher moreover inquires into the causes effects times places fashions events the whole and every part of the whole in the Minerall Animall and Vegetable Kingdome and how Nature produceth them by the Elements 2. The Astrologer is or at leastwise ought to be very well versed in every part of Naturall philosophy or else he will hang betwixt heaven and earth as the Papists say Erasmus doth between heaven and hell being not able to reach the one nor get sure footing upon the other from thence he enquires and searcheth the motion and course of the Coelestiall bodies and what effects such motions must naturally produce upon Minerals Animals and Vegetables 3. Then in comes the Divine who being admirably skilled in both these Arts else we conceive him unfit to be a Divine and unfitter to receive tithes and he teacheth what God is what the spirit and soul of man what an Angel is and whâ—â— Religion is and how a man should glorifie God in his life and conversation Here by the way you see the first reason of the institution of Universities for the first institution of most thing was good corruption came in by time it was questionlesse that people might bâ— studious in these Arts that so they mighâ— the better teach others Thus you have in generall what knowledge is requisite for him that intends thâ— study of Hermetick Philosophy whicâ— that we may declare more cleerly we shaâ—â— branch it out into particulars and shew how far an Hermeticall Philosopheâ— ought to be skilled in the knowledge oâ— these three worlds and let each stand in a Section by it self Of the Elementary World SECT I. HE that would attain to these Arts must first begin at the lower end of the Ladder and so climbe up to the top but let him be sure one foot be fast before he remove the other let him take heed of building his foundation upon falsehoods let him not stick to the Letter what we or others write but let him consider whether it be possible in or agreeable to Nature or not if not there is some mysticall meaning in it which he must diligently search out Also he that would attain the true knowledge of the Elements must begin at generals and afterwards come to particulars and so shall we at this time therefore consider in the generall First that there are four Elements viz. Fire Earth Water and Air by which all things in the Elementary world are generated not by beating oâ— them together as men beat clay to makâ— Tobacco-pipes but after another mosâ— secret manner as we shall shew you by and by 2. Consider that pure Elements are invisible not subject to our sight that water which we see and that fire which we see is far enough off from being pure but are more or lesse mixed and are often changed into one another by Nature as the Fire is changed into Smoak the Smoak into Air the Air into Water c. as we shall shew you more anon it is but the garment of an Element that is to be seen by a vulgar eye pure Elements are onely to be seen by Philosophers and that by Art 3. If we may make bold a little to deal with Aristotle and his followers in folly they held themselves and also taught others that every Element had two specifical qualities as the Fire was hot and dry the Water cold and moyst the Air hot and moyst and the Earth cold and dry so the Fire was inimicall to the Water and the Air to the Earth but if you are minded to finde the truth you must look for it far another way for these qualities are no way inherent in the Elements themselves but accidentall to Elementary bodies for he that hath but half a grain of Philosophy in him must needs know that pure Elements are temperate else how could they be pure 4. We told you before there was a Trinity in the Deity and if so there must needs be a Trinity in all his works and because there is a Trinity in the Godhead therefore is the number Three a most powerfull number a number of perfection all creatures both in the Vegetable and Minerall world consists of three principles Sulphur Mercury and Sal nay Man himself which is an Epitome of the Creation and bears the image of the Creator consists of three essences Spirit Soul and Body as the Apostle Paul witnesseth in these words That your spirits souls and bodies may be kept blamelesse at the coming of the Lord Jesus Christ. These three essenceâ— in man answers to the three worlds
thâ— Spirit of man to the Intellectuall worlâ— the Soul to the Coelestiall and the Bodâ— to the Elementary so also every Element consisteth of three qualities whicâ— are essentially in them viz. 1. The Air hath motion thinnesse anâ— darknesse 2. The Fire motion brightnesse anâ— thinnesse 3. The Water motion darknesse anâ— thicknesse 4. The Earth darknesse thicknesse and quietnesse 5. We desire you to take speciall notice of this that the Fire is twice morâ— thin then the Air thrice more movablâ— and four times more bright The Air is twice more bright thricâ— more thin and four times more movabâ—â— then the Water The Water is twice more bright thricâ— more thin and four times more movablâ— then the Earth vice versa as therâ—fore the Fire is to the Air so is the Aâ—â— to the Water and the Water to thâ— Earth and on the contrary as the Earth is to the Water so is the Water to the Air and the Air to the Fire 6. Seeing then the Elements consist of three qualities we will take them all under a threefold consideration First pure Elements which are neither compounded nor changed but are incorruptible not of which but by which the virtues of all naturall things are brought forth to act no man is able to declare their virtues because they are able to do all things upon all things He that is ignorant of these will never be able to obtain either the Philosophers stone or Aurum Potabile Secondly compounded Elements changeable and impure yet such as may be reduced to their purity again by Art by the virtue of such when they are thus reduced to their simplicity is perfected all the common operations of Nature and they are indeed the foundation of the whole work of Aurum Potabile and perhaps of the Philosophers stone also Thirdly there are those things which aâ— called Elements which indeed originalls of themselves are not Elements but aâ— twice compounded and commixed various and interchangeable one with another 7. These things we thought good tâ— lay down in the generall concerning thâ— Elements we confesse these are deeâ— mysteries which but few know nay none but those few that learned of Nature Tradition is a monster away with it yet never think to obtain Aâ—rum Potabile till thou knowest how to reduce these out of one order into another impure into pure compounded into simple and understandest distinctly the nature power and virtue of them iâ— number degree and order without dividing the substance and when thou dosâ— so there is nothing almost in the three worlds but thou mayst understand These things we thought good to premise concerning the Elements in generall we come now to speak of them in particular and shall place each of them in a Chapter by it self Of the Element of EARTH CHAP. I. BEfore we begin give us leave First to premise a Caution Secondly to answer an Objection For Caution consider that the ancient Philosophers minded followed and regarded Nature her self in all her wayes and nothing else they knew the steps of Nature were cleerly seen in the procreation and generation of Man where she observes her own law and rules and they being contented with the plain way of Nature alone attained to the utmost period of all their studies and hopes also and found out those things which the wiâ—â— of the modern Alchymists would not noâ— could not reach to for they neglecteâ— the plain way of Nature and ran altogether upon intricacies and were so buâ—â— in Distilling Calcining Circulating Sublimating and Precipitating that Hermes himself the Father of Philosophers were now alive or Gober or Raâ—mundus Lullius they would have beeâ— accounted Fools and not Philosopher amongst them for they neglect alway what they know and either abuse whaâ— they have already found or else throw it by like an old Almanack out of date are stil seeking after strange whimsies making Nature her self subject to theiâ— addle brains and idle fancies The objection we shall answer before we begin is this What is the reason seeing there is a Trinity in Unity in the Go head and all the world consist of a triplicity that there are four Elements how or which way came the fourth creâ—ping iâ— To this we answer thus The Deity which governs all things is aâ—tive yea the Author of all action and motion so â—lso is there but a triplicity of Elements which have motion and are active the â—arth is fixed and passive and onely â—upplyes matter for the other to act upon â—or as nothing can be acted but there must needs be matter subministred to act â—pon man cannot build a Castle in the air with nothing the Children of Israel you know could not burn bricks without straw therefore of necessity â—here must be one Element to subminister matter for the rest to act upon for as â—here could be no influence in the Heavens unlesse there were Elements or Elementary bodies to receive this influence Or to come home a little neerer to the point and use a comparison a litâ—le more familiar to the vulgar as in â—he procreation of children the man only â—cts but it would be long enough croâ—â— got a childe were there not a woman â—o supply matter to act upon and then you know well enough that every active â—rinciple must needs be in motion else it cannot act every passive principle must â—eeds be fixed for when a Carpenter hews a timber-log the Carpenter mâ—â—â— needs move and the log must needs 〈◊〉 still for it is impossible his work shoulâ— go forward all the while he sits stiâ—â— upon it or hew it whilest it is drawâ— about with horses and according as thâ— Carpenter is an Artist or not an Artiâ—â— in his Calling so the timber-log is eithâ—â— well or ill hewed Just so for all thâ— world it is in this point we now discourâ— of three of the Elements have motion and therefore are active the other viâ— the Earth is passive and supplyes mattâ—â— for the other to act upon and accordinâ— as the Elements acting are either pure impure so they are either well or ill lame man cannot run neither can a blinâ— see according as the Earth they act upon is either pure or impure so is the conclusion of the work either good or bad for the wisest Carpenter breathing cannot make a good timber-log of an oâ— rotten tree And thus by the way yoâ— see the reasons why so many have beeâ— studying after the Philosophers stonâ— and so few found it because they eithâ—â— work upon impure principles or else the work impurely upon pure principles Having premised this we come now to treat of the Element it self viz. Earth in which consider 1. That the Earth brings forth nothing of it self but is the Nurse and matrix of all things it receives whatsoever seed sperm or commixtion the other three Elements distill or project into it when the sperm is good it bringeth forth good things when the sperm is impure it brings
forth what it can for it is ordained so to do 2. When the Earth hath received the sperm from the other Elements it keeps what of it is to be kept and what of it is to be brought to light it brings to light 3. It receives the Coelestial rays and influence of all the Stars as being ordained of God to be the object subject and receptacle of them whereby it doth not onely bring forth what is to be brought forth but it multiplyes what it receives and separates the good from the bad the pure from the impure 4. In the Earth are contained the seeds and seminal virtues of all Elementary bodies and it hath also a tripliciâ—â— in it self 1. Minerall 2. Animall 3. Vegetable 5. It is made fruitfull by the othâ—â— Elements as we told you before as alâ— by the influence of the Heavens aâ—â— therefore it receives the abundance of aâ—â— things and is the fountain foundation and mother from whence all thingâ— spring We shall a little satisfie those that aâ—â— studious in Philosophy in the truth 〈◊〉 this and so conclude this Chapter 1. Take as much Earth as you will separate it wash it cleanse it purifie iâ— calcine it bring it even to purity it selâ— if thou knowest how to do it Philosophers do then take this Earth thus purified and lay it in the open air the otheâ— three Elements and heavenly influence of the Sun Moon and Stars will in short time impregnate it with such virtues that it shall bring forth plants mâ—â—tals stones wormes or whatsoever it fit to produce 2. Take the ashes of any hearb be it what hearb soever provided they be all hearbs of the same sort purifie the ashes with fire and water till you have brought them to pure Earth then set this Earth thus purified into the open air and the heavenly influences by mediation of the Elements will again impregnate it and bring forth the same hearb again in its due season for indeed a plant though it be burned to ashes yet by a secret and wonderfull power of the Almighty whereby he teaches wisdome to the Sons of Wisdome it retains still the same form it had before though not visibly to the eye of the vulgar 3. We have read that this may be visible to the eye by Art and that a Physician of Crocaven kept in glasses the ashes of most known hearbs which with a gentle heat he could reduce to their own proper forms a Gentleman that came to him once for curiosity sake desired to see a Rose he took down a glasse wherein the ashes of a Rose were kept and held it over a lighted candle the ashes so soon as the heat came to them began to move and dispersed themselveâ— up and down the glasse like a thick cloud and at last by equall division of themselves represented a Rose so fresh and fair as if it had been naturally growing on a tree the learned Gentleman that saw it practised himself to do the like but without successe till a last accident gave him the sight of what his Art could not for having one time extracted salt out of certain Nettles he set the Lee of the ashes abroad one Winter night and in the morning he found it frozen but to the admiration both of himself all that saw it the nettles presented themselves upon the Ice in such perfect form and colour that living Nettles could not surpasse them upon which he made these verses thus translated into English This secret proves that though the body dye The form doth still within its ashes lye We conceive it probable the reason why this Gentleman bestowed this labour in vain about the triall of this rare experience was because he did not draw the salt well out of the ashes for till that be all drawn away it remains still a compost however this will absolutely prove a resurrection of man and if wisely considered gives no smal help to the attaining not onely of Aurum Potabile but also of the Philosophers stone And so much for this Chapter Of the Element of FIRE CHAP. II. WE told you in the last Chapter that the Elements could noâ— work unlesse they had matter to worlâ— upon which matter the Earth supplyeâ— them with in the next place we ought tâ— consider by what Nature works anâ— then how she works viz. by putrefactioâ— and generation As for the matter by which Naturâ— works it 's the other three Elements onâ— of which namely Fire is the subject oâ— our present discourse for indeed Firâ— both quickens all things and destroyâ— all things This was very elegantlâ— though something fabulously described by the Poets And here by the way we desire young students in Philosophy to be very studious in reading of them for he shal finde excellent truths to be fained in thâ—â—â— Fables and that we conceive was the reason of the first learning of them in the Grammar Schools which practise is still followed though few know a reason why the Poets say that Prometheus having made curious Images asked Pallas what he should do to quicken them she took him up to heaven with her and bid him take what he pleased there and as he rode up and down in her chariot he saw all things was quickened by Fire whereupon he took his ferula and lighted it at the chariot of the Sun and brought that fire down upon earth and quickened his Images I forbear to give the morall it being very well known to all Philosophers and they know well enough by the help of Pallas or Wisdome how to fetch fire from the Sun to quicken their operations But that we may be plain in this Eâ—â—ment we shall consider 1. What it is 2. What its effects and operâ—tions are 1. What it is Consider 〈◊〉 tâ—â— Fire is but one though it center in â—â—vers places it is the most pure of aâ— the Elements so hating all impurity that it dissolves and separates whatsoâ—ver compound comes aneer it 2. It is in this work though it be bâ—â— one yet to be taken under a threeforâ— consideration 1. As it is in the Heavens 2. As it is central in the Earth 3. As it is common upon thâ— Earth though we confesse this last conduceth not much to this operation something it doth 1. As it is in the Heavens it is bound lesse and invisible guarding and preserving nature enlivening all the Creation giving life and light to all the creatureâ— and making them fruitfull But of thâ—â— we shall speak more when we come tâ— treat of the Sun 2. As it is centrall in the Earth it causeth that heat which is in the Earth and Fountains and is not onely that that which makes Minerals Metals and Stones by joyning it self with the beams of the Coelestiall Sun and Moon and causeth all Vegetables to spring and grow but also it imparts part of it self whatsoever it brings forth for whatsoever lives lives by reason of its owne proper inclosed heat which it
receives from this centrall fire And here by the way give us leave to tell you what was the first originall of that notable fiction that Hell fire was placed in the middle of the Earth The Moderns knew by the Writings of ancient Philosophers that there was a centrall fire in the Earth and Divinity told them that there is or should be such a place as Hell and they being ignorant of the whole course of Nature how that there must needs be a centrall fire in the Earth or else the Earth could not subsist it self nor yet bring forth its increase imagined that to be Hell fire a sottish opinion more beseeming a Jackdaw then a Philosopher as thougâ— the heat of Hell fire caused the Earâ— to bring forth fruit for the benefit mankinde 3. Fire is to be spoken of as it is upoâ— Earth and so it is a composition verâ— much commixed This is that people uâ—â— to dresse meat withall and sometime to warm themselves with though exeâ—cise is a far better way when it can bâ— used to procure heat because it quicken the vitall spirits and equally distribute them through the body and hears man by a principle within him which proper to himself and his owne anâ— not by a principle without him whicâ— is improper to himself and not his own and that is the reason that that heaâ— which is acquired by exercise remainâ— much longer then that which is procured in the Chimney corner Besides experience will teach every man that thaâ— heat which is procured by action animates the spirits and makes them active that which is procured by sitting by the fire makes a man dull and sleepy unfit for all actions To proceed This fire is burning destroying and consuming making head against and opposing every thing that opposeth it as you may plainly see that the more it is blowed the more it burns it dissolves and separates whatsoever Nature hath conjoyned it mischiefs and unmakes whatsoever Nature hath made Thus having shewed you what Fire is come we now in the next place to shew you what its opperations are to which purpose consider 1. Fire is stirred up to opperation either by Nature or by the skilful Son of Nature or if you will naturally and artificially 2. All impurities and pollutions are naturally purged by Fire all compounded things are dissolved and made simple by it if a wise man have but the handling of it 3. We desire you to consider of this also and consider of it seriously that as Water purgeth cleanseth and dissolveth all things that are not fixed so Fire purgeth and perfecteth all things that are fixed and as Water conjoyâ—â—â— all things that are dissolved so Firâ—â— separates all things that are conjoyned 4. Fire separateth cleanseth digestetâ—â— coloureth and causeth all seeds to grow to ripen and being ripe it expels theâ—â— by the sperm into severall matrixes 〈◊〉 if you will into divers places of thâ— Earth for the Earth is the Mother anâ— wombe of all things as we shewed yoâ— before these places of the Earth aâ—â— they are hotter or colder dryer or moyster purer or impurer so is the diversity of things in the bowels of the Earth caused for the eternall and onely wise God hath ordained that all things oâ—â— the Earth should be contrary to onâ— another that so the death of the onâ— should be the life of the other that that which produceth one thing should consume another and produce a third pure cleer then the former Thus have you the Philosophicall cause or reason of the naturall death of all things viz. because they are made up with aâ—composition of contraries yet this â—s certain that where pure Elements are joyned together equally in their virtues such a subject must needs be uncorrupted because in purity there is neither inequality nor yet contrariety and such must the Philosophers Stone be and so in a great proportion is Aurum Potabile Of the Element of AIRE CHAP. III. THis is a most certain truth dâ—â—nyed by no Philosophers thâ—â— all things are generated by putrefaction and that putrefaction is caused by continuall moyst heat or hot moysture which you will for by mean of this all things are changed from onâ— colour to another colour from onâ— smell to another smell from one virtue to another virtue from one property and quality to another property and quality But here is that which will try the skill of a Philosopher â—nd which we desire every one that â—ntends this study to be very carefull 〈◊〉 that this change is made either into better or worse divers wayes so that if Philosopher go not wisely to work â—e will mend his operations as sowre Aâ—e mends in Summer The reasons of this we conceive to â—e these 1. Things are changed into better or worse according to the nature of the things changed for it is impossible to â—ake an Animall of Gold or Aurum â—â—otabile of any excrementitious thing 2. Things are changed into better or worse according to the temperature of â—he Air changing and this Philosophers must be very carefull in that the Air â—either come short of nor yet exceed its â—ue proportion 3. Things are changed into better or worse according to the quality of the â—ombe or matrix they are changed in â—or if that be foul so will the matter â—e you know if the pot be dirty so will the porrage be We desire Philosophers to view thâ—â— with a heedfull eye the exact knoâ—ledge of which is infinitely necessaâ—â— to the attainment both of Aurum Poâ—â—bile and the Philosophers Stone We come now to the matter it self this Chapter viz. the Air in whiâ—â— consider 1. That it is a body volatile 〈◊〉 such as may by Art be fixed and whâ—â— it is fixed it makes every body peâ—â—trable 2. It shews forth cleerly to the Soâ—â— of men that God is ubiquitary becaâ— if the Air which is but a creature fiâ— all places much more must the Creatâ— do it 3. It moveth filleth and give subsistence to all things It is held 〈◊〉 divers Authors to be the chiefest Eâ—ment and that which gives subsistence all the rest of the Elements for they 〈◊〉 Fire is nothing else but inflamed Aâ—â— and Water nothing but congealed Aâ—â— and Earth nothing but congealed Watâ—â— therefore the Hebrew Rabbies accouâ—â— it not an Element but a certain Medium or Glew which joyns together all things in the Creation 4. It receives the influences of al the Coelestiall bodies and communicates them being received to the other Elements and to all mixt bodies 5. It receives into it self the species of all things all Ideas both natural and â—rtificiall it receives and retains all manner of speeches whether good or bad both prayers and imprecations and that 's the reason some peoples ill wishes especially when they come from 〈◊〉 venemous minde work such bad effects and many times do mischief for it makes impression upon men and women breathing in this Air. 6. It many times
and she can add nothing to the food of life if she could a man might live for ever she onely adds to the increase of the body 9 As mans body lives by food so doth the spirit also and consumes the radicall moysture which is indeed its proper food and when it hath consumed that sometimes it consumes the body also as is evidently seene in Hectique Feavers 10 To make this evident by an example No longer then you add combustible matter to the fire no longer will that burn but goes immediately out so soon as that is consumed even so the fine Aetheriall spirit of man feeds upon that fine fatnesse which is indeed its food and in truth his tye to the body of man which is commonly called radicall moysture and when he hath consumed it away flies he as fast as be came and leaves his old Host at six and seavens 11 Then we intreat you to consider and so we have done that if the vitall spirit be not great a little radicall moysture will serve the turne for its food and out of the slack working of them small store of refuse breath and smoke ariseth to make any great need of fresh and open aire to cleanse â—â—d feed them as it appears in Flyes which live all the winter without aire but if the vitall heat be great and lively great store of radicall moysture is required to feed it 12 Thus you have the reason as we conceive why Mars was at the first accounted a malignant because he increaseth the violence of the vitall heat and thereby the sooner consumeth radicall moysture to which he is inimicall and so causeth death But to proceed 8 Mars hath also his faults in all Philosophicall preparations and those not a few we shall give them Phisically as we did the former and leave every man to be his own Interpreter and we shall be pretty large in them because they are more subject to Philosophicall operations or at least Philosophicall operations are more subject to them then to the faults of all the rest of the Planets for by his intemperate heat and torrid drynesse he causeth many vices both to the body and mind of man as also to Hermeticall operation which you may easily perceive by what followes 1 Warres 2 Brawling 3 Contention 4 Violence 5 Enmity 6 Disgrace 7 Banishment 8 Losse of Virginity 9 Adultery 10 Sodomy 11 Incest 12 Abortion 13 Perfidionsnesse 14 Anger 15 Rash actions 16 Breaking of Vessells 17 Over heat 18 Impatience 19 Thest 20 Perjury 21 Wounds 22 Mutilation 23 Slaughter 24 Rapine 25 Barrennesse 26 Torments 27 Feavers 28 Wounds 29 Vlcers 30 Burnings 31 Danger by Fire Iron Pride Prating 32 Sentence of the Judge 33 Precipitations 34 Hurt by foure footed Beasts If you doe but consider That Mars can operate no otherwise in the Microcosm then he doth in the Macrocosm the meaning is easily understood CHAP. VI. OF VENUS THe chief operation of Mars in the Common-wealth of Nature is by his heat to prepare and calcine matter for seed which Venus comes afterwards which by her kind moisture makes fruitfull and this is the Morall of those Poeticall Fables of the adultery of Mars and Venus because they are both so infinite necessary both for the making of seed and Generation of man for as Mars by his exceeding heat and dryness tends but little to Generation but burnes rather than cherisheth calcines rather then quickens so Venus being cold and moist tends not at all to Generation without the help of Mars for all Generation is performed by heat and moisture Let us now see a little Philosophically how we can make Mars and Venus agree in Philosophicall preparations and we will give it you onely by a parallel taken from our own bodies therefore be pleased to consider 1 All the quoile and fighting in a mans body which causeth him sometimes to be merrie sometimes sad sometimes loving sometimes hating somtimes joyous somtimes grievous sometimes angry sometimes pleased sometimes sick and sometimes in health together with all the other changes in a mans life proceeds from the fighting and quarrelling of those foure first knowne enemies within him viz. Heat Coldnesse Drinesse and Moisture and he that knowes how this comes to passe in man who is a perfect and compleat Microcosm may easily know how this comes to passe in the world and what the reason is that men fall out and fight and kill one another whereas nature teacheth men to love preserve one another and he that knowes it in the Microcosm or Macrocosm and knoweth it not in Philosophy is not like to be taught by us 2 These foure first Principles or noted Enemies which you will which can never be reconciled if the strength of one of them be never so little greater then the strength of his fellowes he subdues digesteth and turneth them into his owne Nature he eats them up and is strengthned by them 3 But if his unlikes and contraries be equall in power with him and so prove his matches then neither devoureth each other but both stand amazed and dulled and this is that they call an equall mixture of the foure first Principles and by this equall mixture our life and health is maintained 4 For example Fire which is very hot and something dry withall and water which is very cold and moist withall if both these be in equall power in mans body they dull the violence of one another but neither of both can be lost or destroyed but if this water by heat of the fire it being too strong for it be turned into aire then it is partly like the fire and if it be not friendly to it yet at least-wise it is its weaker foe and so yields to it and strengthens the nature of the fire for all Alchymists know that the more aire you give the fire the more fairer it burns but if this aire gets more watery moisture and coldnesse as is clearly seen in misty and foggy weather it will easily overcome the fire and eat him up and that 's the reason foggy weather makes men cough by breathing in a moist aire 5 Now the harmony of the world consists by a consent or dulling of the foure first famous Enemies even as Musick is a harmony made by consent of concords and discords for when this harmony between the foure first Principles is in the least broken they begin to stir and fight and strive for superiority till at last one conquers the rest this is that which in our bodies we call paine and disease 6 At last when one first Principle gets the Lordship and dominion over all the rest he turns them all into his own nature and then the old consent and knot of life is broken lost and spoyled and still goes downward till man return to the earth from whence he came 7 To give you an example of this in a dead man 1 When the breath is out of the body the naturall fire waxeth
processe of â—ime considering mens lives grow shorâ—er and shorter and their natures weaker and weaker generation it self must needs cease and so the world rationally come to an end 4. All that we know can be objected against this is from the prayer of Moses Psal 90.10 Mans yeers are threescore and ten and if he live fourscore it 's but labour and travell intimating that men lived in Moses his dayes no longer then now they do But to that we answer thus 1. We conceive that Moses intended the yeers of his Manhood not the yeers of his Life for himself lived much longer 2. The difference of the Climate must also be considered which there was far hotter therefore mens lives far shorter We are informed that 40 yeers is a great age there now which is but the one half mentioned by Moses 3. Hence we conceive the reason why not onely the Patriarchs of old but also ancient Philosophers were wiser then now men are We know the Animal spirit is formed of nothing else but a mixture of blood air so that men by breathing in a corrupted air and that being mixed with corrupt blood must need make a corrupt Animall spirit and bâ— consequence a corrupt Understanding though we confesse a great part of ouâ— corruption of Understanding at presenâ— comes by reason of a curse as we shall shew hereafter which we hope shall speedily be done away because we have 〈◊〉 promise Dan. 12.4 That in the latter dayes many shall run to and fro and knowledge shall be increased To proceed 5. The ancient Philosophers finding that the cause of this shortnesse of life proceeded from corrupt food and the unequall temperature of the Elements and knowing that where pure Elements are joyned together equally in their virtues such a subject must needs be incorrupted in it self and therefore preserveth a man that useth it from corrupt on therefore they bent their studies about finding out such a principle in doing which we conceive they took this course First they knew that the whole Creaâ—ion was naturall and therefore they â—ought up and down in the Book of Nature for it They viewed the Creation whether such uncorrupted Elements might be found in it or whether impure Elements might by Art be reduced to purity and being so produced by separation whether those pure Elements might be joyned together again This was carryed in the Affirmative Secondly they found this was not to be had in the Animall Kingdome because all creatures preserve their lives by corrupted Elements they live by corrupted food and breath in corrupted air Thirdly in the Vegetable Kingdome it was in vain to look for it for all vegetables consist of unequall temperaments one quality exceeds another by far as is well known to all Physicians that one hearb is colder then another another hotter a third dryer and a fourth moyster Fourthly they are resolved to make tryall in the Minerall Kingdome what possibility of Nature might be founâ— there for such a businesse there the moâ—â— high God and Maker of all things râ—vealed to them that there was such aâ— equality to be found in Gold that thâ— Elements were to be found equally pâ—sed there no one quality exceeding another and no where else Fifthly then they considered whâ— was friendly to Gold and what inimâ—call that so they might embrace the onâ— and reject the other they found that 〈◊〉 was impossible to preserve much moâ—â— to exalt a Metal unlesse its enemies weâ—â— known they found out that the chiefeâ— enemies of Gold were Lead all sharâ—â— and corroding water and indeed all corrosive things Salts Antimony commoâ— Sulphur and common Mercury How ever late Alchymists make use of man of these in making their Aurum Potabilâ— which we shall omit in this place tâ— speak of the evill such paltry stuff maâ— do to the body of man but reserve it tâ— its proper place howsoever let it bâ— sufficient that Nature teacheth Philosophers to mix likes with likes and no â—â—slikes so Nature produces all things 〈◊〉 the Creation But our modern Alâ—ymists go as preposterously to work as â—â—ought a man should attempt to get a â—â—ilde by copulation with a Timber-log 〈◊〉 to calcine metals out of Horse-dung 〈◊〉 distill wood out of a dog 6. They considered whether it were â—ossible for man to attain to the knowâ—â—dge of that and this was carryed in the â—ffirmative also and upon good reason â—â—r Man is an Epitome of the whole â—â—orld nay he was at first made of the â—â—ery quintessence of it that so he might â—â—old forth the wonderful power and wisâ—ome of God and glorifie and praise â—od therefore if whatsoever be in the Creation be to be found also in the body â—f man he must needs be capable of â—nowing whatsoever is in the Creation â—ecause he may finde it in his own body â—â—lence is the reason of the influence of â—â—e stars upon the body of man because â—â—e hath a Microcosmical Sun Moon and â—â—tars in his owne body 7. Then to work they went and conâ—â—dered in Gold mystically meant how they might separate the pure from 〈◊〉 impure and by joyning pure to puâ—â— they might by the help of fire form 〈◊〉 much more noble then it was at first 〈◊〉 they knew well enough that all corâ—â—ption was nothing else but a grosse mâ—â—ter mixed with the pure and that thâ—â— was no way to separate this but by putâ—â— faction and that this putrefaction wâ—â— to be performed by the mediation of fiâ—â— which we shall speak of more anon 8. They searched out where the great harmonies in the world consisted a they found that it consisted between 〈◊〉 Sun and Gold the Moon and Silveâ— Philosophically Wine and Man 〈◊〉 they considered that the vitall hearâ— all things proceeded from the beams 〈◊〉 the Sun and the radicall moysture 〈◊〉 things from the beams of the Moon 〈◊〉 because there was no harmony betwâ—â— these and man without a medium tâ—â— resolved to spend their wits to unite 〈◊〉 terrestriall Sun and Moon to the body 〈◊〉 Man by the help of spirit of wine tâ— put them into divers disquisitions 〈◊〉 which God revealed unto them maâ—â— divine secrets in Nature as namely First Aurum vitae which though it were the first thing we found out in this study yet we shall be silent in the way of preparing it it being the secret of one already in London whom we shal not dishearten in future studies only this commendation we will give of it that it is a singular medicine especially in diseases of moysture it being very probably the first matter of our Creation and therefore a true medicine to restore and preserve us 2. Aurum Potabile which we have at last through Gods assistance attained and about which this Treatise is the Philosophicall way of making which we shal give you by and by and no farther have we yet gone What Naturall Philosophy is requisite to a Student in this Art LIB II. LEt him that
causeth strange and true Dreams to those that are asleep and divinations and sudden true apprehensions even to those that are awaked according as it is ordered or disposed either by the Spirit of God or mediation of Angels hence it comes â—o passe that a man passing by the place where a man was murdered or aâ—â— great battle sought or the like heâ—â— presently surprized with fear and hâ—â—ror together with trembling and shâ—â—king all over his body because the Aâ—â—â— is full of the dreadfull species of maâ—â— slaughter and Ideas of blood whiâ—â— being breathed in troubles the internâ—â— spirit with the like species which câ—seth fear and astonishment for 〈◊〉 very sudden impression astonisheth Nâ—ture Thus we have shewed you what 〈◊〉 operations of the Air are now 〈◊〉 we may come a little closer home the point we shall treat of the 〈◊〉 properly as it is and so it is to be coâ—dered as it is 1. Pure 2. Lesse pure 3. Grosse First as the Air pure or of its purest substance are the vitall spirits of all living creatures made and this is that which causeth them to breath the word Spiritus coming from spiro to breath If the Etymologie of words were rightly considered it would set a period to divers of scores if not hundreds of errors which are as frequent among â—our Divines as Butter-flyes in the Sun they taking them up upon trust without any examination Secondly as it is lesse pure so it is â—n its own proper sphere and this is that we breath in and commonly call Air it was in Paradie pure and is indeed the food of the spirit as meat is of the body But in the habitable world in which we live it is not pure but author sometimes of diseases and sometimes of death Thirdly the Air which is grosseâ— compassed about with Water as tâ—â— centrall Fire is with Earth because tâ—â— Water and the Air are friendly 〈◊〉 one another It is the Air beiâ—â— mixed with Water in the body of tâ—â— Earth which causeth Earth-quake and being mixed with the water 〈◊〉 the Sea sometimes makes the Sâ—â— work extremely when there is no winâ— or but very little as Sea-men know wâ— enough Fourthly the Air lives in all thing and placeth a seed in the other Eâ—â—ments as Males do in Females it nâ—â—risheth them makes them conceiâ— and preserves the conception beiâ—â— conceived for in this Element is 〈◊〉 seed of all things which by Circuâ—â—tion it distributes into Matrixes 〈◊〉 Wombes by the sperm and menstruâ—â— of the World which we shal speak mâ—â— of in the next Chapter Fifthly in and by this Element not onely Minerals Animals and Vegetables live but also all the other Elements For proof of which consider 1. Water if it be kept from the Air putrefies 2. Fire if it be kept from the Air is extinguished and quickly goes out though it were never so hot before those that are practitioners in the Art of Alchimy know how by adding more or lesse Air to their Fire to make it burn more or lesse fiercely according to the quantity of Air it receives so is the quantity of the heat it gives 3. To wind up all briefly the whole structure and fabrick of the World is preserved and upheld by Air which cleerly appears in that all Animals yea man himself dies if you take Aâ—â— from him for as we told you befoâ—â— the spirit was made of pure Aiâ— so is it preserved by breathing in thâ— Air. 6. In this Element by virtue of tâ—â— Fire is contained that imagined seâ—â— which constringeth the menstruum 〈◊〉 the World as is cleerly seen in tâ—â— growth of Trees and Hearbs fâ—â— there goeth forth a sperm through tâ—â— pores of the Earth by reason of tâ—â— perpetuall acting of the centrall Fâ—â— which the Air by an equall proportioâ— according as it is decrced by the Gâ—â— of Nature and acted and performâ—â— by Nature constringeth and congealeâ— by drops so that Trees grow 〈◊〉 degrees day after day drop aftâ—â— drop till at last they come to great 7. We told you before that in thâ— Element was the seed of all thing we shall now shew you how it make use of this seed and so conclude this Chapter Presently after the Creation there was included in this Element a magnetick virtue by the great Creator of all things which if it had not it could not attract nourishment and if it did not attract nourishment the seed could not increase nor multiply It is conceived by no wise man we are confident but that when God bid all things multiply and increase in the beginning he gave them some naturall meanes whereby they might increase or multiply this we confesse few study after the more is the pity a little knowledge will serve their turn so they can but get money then we conceive he placed this magnetick virtue in the Air that so as the Load-stone draws Iron so the Air draws to it selfe the nourishment of the menstruum of the World viZ. Water for it is the Leader of the Water and the hidden virtue of it is included in all seed thaâ— so it may attract to it radicall moysture to make it fruitfull Of the Element of WATER CHAP. IV. BEfore we come to the matter it self give us leave to premise a few things which are very necessary to be understood of all that intend this Philosophicall study First that the Seed of a thing is one thing and the Sperm another Secondly that the Earth receives the Sperm of things and the Water receives the Seed in like manner Thirdly that the Air distills into the Water by means of Fire and the Water conveys the very same into the Earth Fourthly that there is alwayes pleâ—â— of Sperm but not alwayes Seed answâ—rable This causeth many defects iâ— the operation of Nature We shaâ—â— lay them down in a generall way aâ—â— leave every Philosopher to apply thâ—â— every one to his own particular operâ—tions I. Sometimes the Seed comes in to sparingly or not so plentifully as 〈◊〉 expected and this is caused by waâ—â— of a sufficient heat to digest it anâ— this must needs hinder many gooâ— things which nature would have prodâ—ced had she had a sufficiency of heat foâ— where the Sperm enters without seed 〈◊〉 goes out again as it comes in and bring forth no fruit II. Sometimes the Sperm enters in to the Matrix with a sufficiency of Seed but the Wombe of the World is fouâ— and not fit for conception as being burdened with grosse foul sulphurous and flegmatick vapors so that 〈◊〉 brings forth either Abortives or Monsters Have a speciall care of this in your operations or else you will never get Aurum Potabile while your eyes are open We come now to a particular disquisition of the Element in hand in which we shall observe the same method we did in the former and shew you 1. What it is 2. What its operations be 1. What it is It is the Menstruum of the
〈◊〉 formed either well or ill by a Smith according to the measure of heat magnitude number and manner of thâ—â— strokes and fiâ—ings viz. according to the quanâ—ity of motion and skill oâ—â— him that moveth and the goodnesse oâ— the thing moved Just so for all thâ— world is the operation of the Coelestiaâ—â— world upon the Elementary world theâ—â— Sun and Moon form things either good or bad perfect or imperfect according as they receive pure or impurâ— Rayes from the five Planets and accorâ—ing as they finde fit matter in the Elemâ—nts to work upon 9. Consider that as in the generation of Man for we confesse ingenuously we have much bettered our knowledge by the due consideration of that The first principle of Mans generation is the first kindling of the Microcosmicall Sun in the midst of the Seed even as the Sun is in the midst of the Creation of which we shall speak more in the next Section and this Microcosmicall Sun procreateth and disposeth the rest of the parts of the body according to his owne inward force and power according as he is supplyed with radicall mysture from the Microcosmall Moon and fit matter from the Parents so the Coelestiall Sun which is the centrall Fire of the Creation according as he is affected by the Moon and the five Planets moves and disposeth these inferiour and obedient bodies whose office is to subminister matter for him and the Moon to work upon 10. Here by the way you see the errors of almost all Writers in Anatomy some hold the heart of man is first formed and that forms all the rest of the parts others hold the Liver is first formed and performs the same office when indeed the one is as true as the other yet both of them false for it is the Microcosmical Sun is first formed in the body and doth all Again some hold the Heart moves the body of man others hold the Brain moves the Body and Heart also a third holds it is a force of the vitall Blood in the Arteries But if you let Reason be Judge and that will quickly tell you that if it be the Coelestiall Sun that moves the Macrocosme it must of necessity be the Microcosimicall Sun which moves the Microcosme 11. To conclude for we hate tediousnesse We conceive the influence of the Heavens to conduce to the procreation of all things here below after this manner 1. The Elementary world is the wombe of all living creatures both Minerals Animals and Vegetables we desire you once more to take notice that we never include Man under the name of Animall for we hold him to be a more noble creature and made for another end and purpose being an Epitome both of the Intellectuall Coelestiall and Elementary world and therefore capable of the knowledge of either it conceiveth them nourisheth and cherisheth them being conceâ—ved 2. This Wombe is alwayes full of matter and usefull menstrues fit for the forming increasing and conserving bodies of all sorts whether they be Animals Minerals or Vegetables 3. The Coelestiall Sun gives a vital Seed and stirs up all to motion and action dryeth cherisheth quickeneth defendeth and preserveth what it hath quickened neither suffers he that which dyes everlastingly to dye nor that which is killed never to live again 4. The Moon subministers moysture to perfect and finish all this and this is that which is called radicall moysture in the body of man viz. the Microcosmicall Moon We confesse many have talked and written of radicall moysture but few understand what it is this preserveth the Elements and Elementary bodies from the scorching heat which motion causeth and so temperateth the beams of the Sun that they may not be extreme that they may serve for conservation and not for destruction 5. Because the beams of the Coelestiall Sun and Moon cannot passe to the Elementary world but by a Medium viz. the Air that 's the reason Animals must needs breath and all Vegetables and Minerals have an Aeriall spirit in them 6. For as this Nature of ours makes use of the Microcosmicall Sun to cherish and quicken and move the whole body and of the Microcosmicall Moon to feed the body and all parts of the body with radicall moysture that so they may be conserved and not burnt up so the Coelestiall Nature quickeneth and cherisheth things by the Coelestiall Sun moystens them by the Moon and preserves them by both 7. Then consider that as the Microcosmicall Sun and Moon make use of other parts of the body to assist them in their office as the ventricles of the Brain to apprehend judge and remember things the Spleen to help the retentive faculty the Liver to make blood and the Gall to clarifie it being made the Testicles instruments of generation and seminall vessels for procreation c. So the Macrocosmicall Sun and Moon make use of the five Planets for the effecting and varying things below and tempering them divers wayes which is performed by their divers and various motions else all the things that are generated in the world would be of one nature and quality and then the World could not subsist nor Man neither for he having all qualities in himself cannot subsist without any one of them Thus much shall suffice to have been spoken in generall concerning what knowledge of the Coelestiall world is requisite to a Philosopher that studies this Art We come now to shew particularly what the office of the Sun and Moon and five Planets is and we shall afford each of them a Chapter by it self OF THE SUN CHAP. I. IT would make a man admire when he considers how plain the course of Nature is in all the actions of Nature which are especially discovered to the Sons of men in the birth and conception of man himself What the reason should be of so many preposterous opinions now conversant in the brains of the Sons of men we knowing that Admiration was the daughter of Ignorance laboured in the first place to find out their ignorance we knew well enough Nature would make all men happy according to that ancient Proverb Natura beatis Omnibus esse dedit si quis cognoverit uti She hath enough if men knew how to use it To make them happy Pray doe not abuse it The most probable cause of the Brain-sicknesses of our age we shall shew you in the next Book however we consulted together which was the best way to obtain that knowledge which hath now been a long time almost lost in the world and that we might proceed methodically in this wee propounded two wayes to our selves whereby we might come to finde out the truth those that account themselves learned call the first an Argument à priore and the second an Argument à posteriore I. We went to School to Nature to see which way things were made in a Naturall way and guided being made and we supposed that way we might come to know their Natures by knowing