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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	air_n	earth_n	element_n	2,483	5	9.5484	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79445	Chymical, medicinal, and chyrurgical addresses: made to Samuel Hartlib, Esquire. Viz. 1. Whether the Vrim and Thummim were given in the Mount, or perfected by art. 2. Sir George Ripley's epistle, to King Edward unfolded. 3. Gabriel Plats caveat for alchymists. 4. A conference concerning the phylosophers stone. 5. An invitation to a free and generous communication of secrets and receits in physick. 6 Whether or no, each several disease hath a particular remedy? 7. A new and easie method of chirurgery, for the curing of all fresh wounds or other hurts. 8. A discourse about the essence or existence of metals. 9. The new postilions, pretended prophetical prognostication, of what whall happen to physitians, chyrurgeons, apothecaries, alchymists, and miners.		1655 (1655)	Wing C3779; Thomason E1509_2; ESTC R209495	57,805	193

give offence to the Reader of this book seeing it is but in one chapter accidentally handled Neither will I crave pardon of the Muses as it were insinuating to the world to have a far greater knowledge in these trials or conclusions But to satisfie the curiosity of some that it may be with a gaping mouth expect to understand somewhat of the Stuffe put into these glasses I may say as I was informed That in some was the calcined Ore of Silver and Gold in some other Mercury calcined and Sulphur in some other Arsenick for the air Sulphur for the fire Mercury for the water and Sea-cole for the earth were put all together as the four elements In some other Glass was Vitriol and Orpiment and what more I do not now remember concluding That where Nature giveth ability Art giveth facility I have read all the books of Panacelsus that I could find hitherto and in his Book De Transmutatione Rerum I do find to this purpose the Observations following concurring with my friends opinion concerning Ripleys 12 Divisions comprised into six and the seventh is the matter it self and the labour or working resteth wherewith I ●oe end this chapter and proceed to the surer grounds of the Mine● of Metals Omne quod in Frigore solvitur continet Aerum spiritum Salis quem in sublimatione vel distillatione acquirit assumit Omne quod in Frigore vel Aere solvitur ●terum calore Ignis coagulatur in Pulverem vel lapidem Solutio vero Caloris solvit omnia pingua omnia Sulphurea Et quicquid Calor ignis seluit hoc coagulat Frig us in massam quicquid calor coagulat hoc soluit rursus Aeer Frigor Gradus ad Transmutationem sunt septem Calcinatio Sublimatio Solutio Putrifactio Distillatio Coagulatio Tintura Sub gradus Calcinaetionis comprehenduntur Reverberatio Cementatio Sub Sublimatione Exaltio Elevatio Fixatio Sub Solutione Dissolutio Resolutio Sub Putrifactione Digestio Circulatio qui transmutat Colores separat purum ab impuro purum superius impurum inferius Sub Distillatione Ascentio Lavatio Fixatio Coagulatio est duplex una Aeris altera Ignis Tinturatingit totum corpus est fermentum massae farinacea panis Secundum est Quod calidius liquescunt co celerius Tintura transcurrit sicut Fermentum penetrat totam massam acetositate inficit c. Sequitur Mortificatio Fixatio Sulphuris in Libro de Resuscitatione Rerum Reductio Metallorum in Mercurium vivum A Translate of the ELEVENTH CHAPTER taken out of a Theosophicall German Treatise printed in the year 1655. under the Title of Postilion or a New Almanack being an Astrological Prophetical Prognostication Touching the end of the present Warres and Power of Rome and that there are many Calamaties yet to come after which there shall be an everlasting Peace and a new World and likewise what unheard of Miracles and such as were never known before shall happen and what shall be the State of the World from this time till the coming of Christ and likewise every Mans Nativity is here cast and his Fortune foretold him THE ELEVENTH CHAPTER A Prognostication of what shall happen to Physitians Chirurgeons Apothecaries and their dependants and Alchymists and Miners WHat Griefs Calamities and Miseries all Men are troubled with from their coming out of their Mothers wombs till their going into their graves none do feel so much as they that are afflicted with diseases and sickness and to recover and preserve the health of such is the business of Physitians and Apothecaries with their dependants nor is there any Calling or profession on earth more usefull for men than is that of Physick next to the Apostolical and Propheticall Calling For if a man were Master of the World and yet had not health what were he the better for all other things Iudeed this profession of Physick hath excellent testimonies not onely in the sacred Scripture but also from Experience Now though this be so yet nevertheless shall there be an end put to the business of physitians Apothecaries and Chyrurgeons and they shall be eased of all their pains and care and let them know this Prognostication that from my watch tower I have heard though not yet seen that within a short time we shall have an universal Medicine which will not onely recover the sick and keep them well but also take away death and for ever swallow it up Can there be any thing more acceptable to Man seeing that death masters every Man though Christ dyed and rose againe and ascended into heaven and sits at the right hand of the Majesty of God What a great comfort was it to wretched men in the times of Christ and his Apostles that they were cured of divers diseases and for this reason did Christ and his Apostles and Prophets follow this profession and therefore it is the most honourable of all next to that of Prophesying so that it is a wonder why the uncivil Civilians should take place of the Physitians but perhaps these wise men know not that health is better than all the goods and riches of the World But least you should think I tell you a Fable I would have you understand my Prognostication of the true universall Medicine which shall serve not onely Men but also all Flesh namely that there growes in Paradice a Tree which is and is called the Tree of Life which in the glorious and long expected coming of Jesus Christ our God and Saviour shall be made manifest and then shall it be afforded to men and the fruits of it shall be gathered by which all men and all flesh shall be delivered from death and that as truly solidly and surely as at the time of the fall by gathering the fruit of the forbidden Tree we together withall flesh fell into sin death and all ill And this glory and great joy hath God reserved for Us that live in these latter dayes and hath kept his good Wine untill now Therefore as in these times shall be made manifest whatsoever hath been hidden hitherto and even those things which are kept most secret so now shall the way to the Tree of Life be laid open which time the Apostle Peter hints at when he speaks of the times of refreshing from the presence of the Lord and of the times of restitution namely of that good which was lost and taken away in paradice and the Prophet Daniel 9.24 Acts 3.19 20 21. Of the great Apostle Paul we read that he was rapt into Paradice and heard words not to be uttered or which it was not fit for a man to tell and of this I will glory saith he 2 Cor. 21.4 What do we believe those words were wretch that I am I am farre beneath Paul for what should this befor how should such thoughts arise in my heart but this I may say in the fear of the Lord that

this will take away the swelling be it never so much and if you would use this Balsom in case of an Ulcer it will cause it to ripen and make the matter break out and bring it to a good end observing the directions given for the first It does wonders in healing many outward wounds as the former and I have known in great Camps such as used this and no other and did wonders therewith The reason whereof is because it is so like the nature of man which is the reason that I call it the natural Balsom And ten or twenty drops thereof daily drunk down with wine or Beer strengthens the maimed person and serves him for a wound-drink so that used either inwardly or outwardly it hath more vertues than I dare mention The truth is it is of a far differing quality from the first Balsom which I have termed Balsamum universalem But this likewise will act its part as the sincere experimenter shall find wherefore I thought good to assign it a place in this my small Cyrurgery that besides open wounds men might also have a remedy for bruised strained and dislocated or disjointed members upon all occasions Number 4. Is a Balsom which I call Nerve or Sinnew-Balsom which may very profitably even to admiration be used when the Sinnews are in part cut off or lie bare and when their watry dropping cannot be stopt yea when the natural moysture of the limbs drops away a case in which the Cyrurgeon is much troubled the Patients health decaies and the member be it Arm Leg Finger or any other whatever commonly remains ever after stiff as long as the patient lives Which miserable condition to prevent take so much of this Balsom Num. 4. as shall seem needful and heat it as hot as the patient can endure it and squirt it with a syring into the wound or do it on with a clean feather so shall you day after day see wonders The member becomes suddenly refresht the Patient strengthned the pain allaid the matter digested thicker and whiter the waterish moisture leaves running and the Patient is prevented from having a stiff limb or member as aforesaid in which case it is requisite the Chyrurgion have a good hand to bind the Patiēts hurt as the condition thereof shall require This Balsom is used after the same manner in all wounds that abound with watry moisture especially when they have been purged by Balsom 1. so that no proud flesh remains in them With these 4 Balsoms may a man perform all the Cyrurgery requisite in fresh wounds or other hurts Notwithstanding by way of surplusage I shall adde Number 5. The Philosophers water which is used in all such hurts as are troubled more than ordinary with the growing up of proud flesh which Cyrurgions commonly eat away with burnt Alum and Praecipitate Wet a clean feather in this water and strike over the proud flesh lightly every day and lay a plaster on to cover the wound until such time as it is healed It is remarkable how this matter eats off and separates the proud flesh from the sound and natural never hurting the good or natural flesh many wounds are healed from the bottom with this water which is not of so fierce and corrosive nature as the Alume and Praecipitate not hurting the adjacent veins or Arteries for it meddles onely with that which is unsound and not with that which is well and healthy And now I hope I have set open a Door and pointed out a sure way for all Practioners in Chyrurgery to proceed in the cure of all fresh wounds and hurts whatsoever onely I shall exhort the skilful Masters in Cyrurgery and the young Barber-Chyrurgions where ever they travel that they set their hand to the work in due season and be careful in their Operations The Medicaments are to be bought of Remeus Franck who is to be found at Mr Hartlib's house neer Charing-cross over against Angel-Court viz. Num. 1. The universal Balsom for 2. guldens and ten stivers the ounce of each which is about an English crown 2. The second Balsom for 2. guldens and ten stivers the ounce of each which is about an English crown 3. The Balsom called naturalis per se for two gilders the ounce which is about 4 shillings English 4. The Nerve or Sinnew Balsom for three guldens the ounce which is about 6. shil English 5. Philosophers Water for three guldens the ounce which is about 6. shil English FINIS The Appendix Containing Mr. Gerard Malynes Philosophy about the Essence or Existence of Metals Delivered accidentally in one Chapter of his Book called Lex Mercatorium or The Ancient Law-Merchant ALl Philosophers by the light of Nature and long observation have determined that the sperme or seed of all things created of the four elements doth in a secret manner lowre within the two elements of water and earth and that Nature doth continually work to produce perfect things but is hindered therein by accidental causes which are the begetters of corruption and imperfection of all things whereby we have variety of things which are defectable to the spirit of man Herein they observe the operation of the Sun and Moon and the other Planets and Startes in the generation of all things which either have a being or existence as the Elements have or a being and life as vegitable Trees or Plants or a being life and sence as Beasts Birds and other living Creatures or a being life sence and reason as Man hath and all reasonable Creatures which knowledge and wisdom no doubt the holy Prophet Moses did learn amongst the Egyptians But had these Philosophers read the Book of Moses Acts 17.22 Genesis of Creation and Generation they would not have ascribed the guiding and conducting of all natural things to the two Leaders namely the Stars and Nature Hence it proceedeth that amongst vegitable things which have a Being and life they reckon all Metals which have their beginning from Sulpher and Mercury tanquam ex patre matre which meeting and concurring together in the veines of the earth do ingender through the heat and quality of the Climate by an assidual concoction according to the nature of the earth wherein they meet which being either good and pure or stinking and corrupt produceth the diversity of the Mettals of gold Silver Copper Tin Lead and Iron in their several natures and hereupon they have assigned them under their distinct Planets to be benevolent or malevolent as Lead under Saturn Tin under Jupiter Iron under Mars Gold under Sol Copper under Venus Quick-silver under Mercury and Silver under Luna So Mercury or Quick-silver is one of the seven Metals which being volatile and by his volubility running with every one is in nature as they are either good or evill and howsoever they have placed Tin under the benevolent planet Jupiter experience hath proved unto us that Tin is the poyson of all Metals Sulphur is excluded which they say

Chymical Medicinal and Chyrurgical ADDRESSES Made to Samuel Hartlib Esquire VIZ. 1. Whether the Vrim Thummim were given in the Mount or perfected by Art 2. Sir George Ripley's Epistle to King Edward unfolded 3. Gabriel Plats Caveat for Alchymists 4. A Conference concerning the Phylosophers Stone 5. An Invitation to a free and generous Communication of Secrets and Receits in Phy●ick 6 Whether or no each Several Disease hath a Particular Remedy 7. A new and easie Method of Chirurgery for the curing of all fresh Wounds or other Hurts 8. A Discourse about the Essence or Existence of Mettals 9. The New Postilions pretended Prophetical Prognostication Of what shall happen to Physitians Chyrurgeons Apothecaries Alchymists and Miners London Printed by G. Dawson for Giles Calvert at the Black-spread Eagle at the west end of Pauls 1655. A TABLE OF THE Chymical Medicinal and Chirurgical ADDRESSES made to Samuel Hartlib Esquire A Short Discourse proving Vrim Thummim to be perfected by Art and to be of like pure Substance with the White and Red Elixirs From Page 1. to Page 18. Sir George Ripeley's Epistle to King Edward unfolded From Pag. 19. to Pa. 49. Gabriel Plats his Caveat for Alchymists Or a Warning to all ingenious Gentlemen whether Laicks or Clericks that study for the finding out of the Phylosophers Stone showing how they need not to be cheated of their Estates either by the perswasion of others or by their own idle conceits From Pag 51. to Pag. 88. One of Monsieur Renaudots French Conferences concerning this Question Whether or no each several Disease hath a particular and especial Remedy From pag. 89. to pag. 99. Another Conference of Monsieur Renaudots concerning the Philosophers Stone Translated out of French From pag. 101. to pag. 112. An Epistolical Discourse of Philaretus to Empericus written by a Person of singular Piety Honour and Learning inviting all true lovers of Vertue and Mankind to a free and generous Communication of their Secrets and Receits in Physick From pag. 113. to pag. 150. A short and easie Method of Chirurgery for the curing of all fresh Wounds or other Hurts especially commended to all Chirurgeous serving in Warres whither by Sea or Land And to all that are employed in the publick Hospitals of the Common-wealth Translated out of Low Dutch From pag. 153. to pag. 181. The Appendix containing Mr. Gerard Malynes Philosophy About the Essence or Existence of Metals Delivered accidentally in one Chapter of his ●ook called Lex Mercatoria or the Ancient Law Merchant A Translate of the Eleventh Chapter taken out of a Theological German Treatise printed in the year 1655. under the Title of Postilion pretending to be a Prophetial prognostication of what shall happen to Physitians Chirurgeons Apothecaries with their Dependants Alchymists and Miners WHETHER The Vrim Thummim Were given in the MOUNT Or perfected by ART THe clear Vision of an Essence causeth men to glorifie God who hath given power unto man to manifest his eternal purpose of renovation of the creature by a natural operation and although the true and natural essences of things are seldom manifestly known by themselves yet humane learning being as a sickle whereby we reap divine knowledge directs us to the mark and the Philosophers all agree Essences are bright pure and clear confused in the creature and may be purified but the manner is not easily agreed so that they lead us to the consideration of several Arts and of natural and Artificial things jointly and severally some Arts have their termination in silence as Rhetorick and Pleadings others have their perfection upon the Superficies as painting and carving But the true Alchymist excludes all vulgar operations to extract the internal beauty and there are three kinds of labourers in this Art Alchymistae Lauchymistae Lachrymistae yet no Art may justly be condemned for the fault of the Professors For Albertus Magnus saith Hoc artificium omni arte certius ac sublimius est certissimum habet effectum They name their Matter Adam because from red earth he became the salt and light of the world so onely man and their corporate lights are called Microcosmus therefore they consider wisdome in a created nature as well subject to sense as invisible and consequently material because quality is as the matter of the Elements and the central vertue is real and may be specificate neither is it contrary to nature but beyond nature that the true sense and lively practice make one perfection The Philosophers say Whosoever hath their mystery knows the thing in being and in being and use before practice and each for himself affirms I write nothing save that I have seen and done nor have I done any thing save that I knew before Although that which is hid is more than can be spoken yet their whole intent is to manifest that which is hid and to hide that which is manifest therefore they conclude Felix scientia cum sciente and the holy Text saith God giveth wisdome to the wise Dan. 2.12 and knowledge to them that know understanding But because the question stands betwixt divine tradition and natural disposition we must look to the beginning when the eternal Word commanded Gen. 1. and it was made but in the Generation of Heaven and Earth there is inserted a power of the perpetuation of Creation wherein Vrim Thummim are created remotissima Gen. 2. Psal 33 9 Heb. 11.3 For albeit the visible onely are mentioned yet the invisible are understood and difference taken betwixt things instituted without means and those produced by help of mean subjects For Almighty God is not said to rest as if he had travelled in his work Esay 48.3.40.28 but because he created no more any new kind of Creatures than by the power of the word Fiat Therefore not the Vrim Thummim save as they subsisted in other things like Misseltoe which hath body branch and berry yet no root of it self But if we remember the things of old we may declare these last from the first Is 96.9 10. For from the end of every intention springs the beginning and the wisdom of God hath ordained diversity but his power maketh all things equall and thereby is manifested the eternal beauty The Vrim Thummim were substances for Moses put them into the breast-plate the words signifie light and perfection knowledge and holiness manifestation and truth Lev. 8.1 so the sense and substance doth predicate each other as the convertible terms of Science and Essence make one perfection and the substances were bright and perfect also joint and several because none can come to perfection without knowledge and where the Almighty God appointed the end he gives the means to deliver the Creature from the bondage of the Elements Wisdome Understanding and Knowledge are the means to attain them and the gifts of grace are signified by them also The Philosophers call the manifestation of the centrall vertue Donum

Dei In their sacred use they were objective to the golden Cherubims whose wings were stretched to the outmost side of the Temple they signified the plenitude of Science which hath identity with Essence there was also the scarlet vail Eze. 28.5 14 16 which seemed ever moving and signified pure fire generative and moving which selected and fixed in clear bodies is Vrim Thummim For when the four spirits of the heavens proceed from the Lord of all the Earth and were fixed in the North then take silver and gold and make crowns There is a spiritual and natural use of these things Luc 6 5 8 11 the Creator by his absolute power may make children of stones but his ordinary power requires means and because the insensible things should make his love to man more apparent he commandeth the Ark of Noah and the Ark of the Testimony to be made after the proportion of mans body Gen. 6 14 the length six times the breadth and ten times the thickness in which numbers are contained all perfections Yet is objected Exo 28 30 they were not commanded to be made but to be put into the breast-plate The great and glorious works of God are not unknown unto himself but unto us they are by present command or by successive course as the first fruits were supernatural and again the trees brought forth the same year according to their natural course and perfection also the word Essence containeth the natural spiritual condition of bodies which are so fast connexed that the true and natural Essence is with great difficulty made apparent although the matter be but as a light case to the form In generation it moves a non ente ad ens in corruption it moves ab ente actu ad non ens Also some things have existence by the subject which have no Essence in nature neither are said to be created as darknels and silence and things of putrefactive kind So in the putrefaction of the Creature that is not properly said to be made which by an inward power doth purge it self by ebullition and a kind of new generation as doth the pure sulphur of Metal the Artist being but as a Mid-wife so that there is a necessary difference betwixt that which hath being by the power of Gods work and the work of man for no effect is said to be necessary from the first and remote causes but from the second and neerer as in the spiritual operation in man Esa 32 17 the work of Righteousness is peace and the effect quietness and assurance for ever Also taking away Evening and Morning which is mixed knowledge the light of the seven dayes shall be a perpetual blessing and perfect knowledge Now to descend again to the Philosophers Morien Romanus saith secretum secretorum est illa dispositio quaemanibus perfici non potest Haec enim dispositio est naturarum mutatio Another saith Ars ergo postcontemplationem omnium horarum sequitur naturam recipit spiritus natura immundos eos sublimando subluerat mundat tunc volendo fugere ab igne ars ministrat naturas natura eos convertit in corpora munda fixa de caeteris natura corporum dominabitur naturae spirituum in aeternum per hoc ingenium mir abile Bezaleel had the spirit of wisdom Exo 31 3 4 understanding and knowledge which are the means to attain this effect and his ends directed to devise works in gold silver and brass which although in sound of words they seem inferiour yet they are in exaltations in Art progressive to the producing of Vrim Thummim For all the glorious furniture of the Tabernacle was not for worldly pomp but for spiritual mysterie and beauty of the Doctrine of the Law and the Gospel so in natural things there is no greater mysterie than that the incorrupted quality of pure sulphur should have regal power and rest eternally visible shining as the Sun in glory As a man is chiefest of the Creatures so gold is purest of bodies Lord of stones and noblest of Metals which one cals secretum magnum Dei and another saith ille spiritus in Auro idem est cum spiritu generante omnium creaturarum estque cadem unica generativa natura per omnia diffusa And as the Sun is chiefest amongst celestial bodies so his spirit doth raign over the fourfold nature and being corporate is without shadow One of the Rabbins saith in the second Temple they made Vrim Thummim therefore that which hath been done may be done although the materials be concealed For good in a better is ever more excellent but if Phidias gave him rude and obstinate stuff to carve Esa 45 2 3 let his art do what it can his work will want the beauty And because nature of her self cannot attain her highest perfection the Artist must break the gates of brass and cut in pieces the barres of iron that is ignorance and the matter of the Elements whereby the treasures of darkness and incorporeal substances are hidden from us but being removed 2 Kin 6 17 the invisible Essence is apparent as the chariots of fire about Elisha These Rabbins also hold every natural beginning to be either matter or the cause of matter viz. The four Elements sub nutu Dei which they express in Numbers and figures for number is Unity folded up and Unity is number unfolded The Mathematical number is collected of many Unites as a line of many points And number is said to be formed and material signifying Principia Elementa because vocabulum naturale est symbolum numeri which is expressed in the setting of the precious stones four rowes three in a row Exo 28 17 four to shew the natural perfection and three the inward genreration as three and four the artificial exaltation For these natural bodies do not shew forth their vertues Rev. 21 18 until they be made spiritual the precious stones signified the excellency of gifts in the Teachers and the Vrim Thummim the gifts of grace in the heart because the central vertues are their materials quia virtutes formant adspeciem In things of greateft concordance are greatest vertues for that which is most abundant in vertue doth most excel in glory and beauty Bezaliel hath the spirit of knowledge to devise works in gold therefore his invention must necessarily consider the possibility from the object and how to work upon the form as well as upon the matter and upon the center as upon the superficies For seeing the perfection of the matter is glorious the perfection of the form must necessarily be more glorious because the bodily nature shall eternally predominate In the Creation the substance of the Sun was light corporate the fourth day light is never without heat and radical heat is the occultum corporis which augmented and fixed shines as the Sun in glory which shews the majesty of nature as