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
one not exceeding the other in any measure of inequality whatsoever as they do in the world as Ovid well â—â—scribes quia corpore in 〈◊〉 Frigida pugnabant calidis humentia siâ—â—â— Mollia cum duris sine pondere habeâ—â—â— pondus for in one body joyâ—â—â— The cold and hot and dry and huâ—â—â— fight The soft and hard the heavy with 〈◊〉 light Now then if inequality be the caâ—â—â— of death as we shewed you before aâ—â—â— all the world is framed by the four â—â—ments which are contrary the one 〈◊〉 the other there must needs be some coâ—bustion between them sometimes 〈◊〉 must overcome sometimes anothâ—â— for as all likes agree with their likes 〈◊〉 all dislikes disagree with their disliâ—kâ—â— every Element cherishing his owne qâ—â—lity in the body of man and hence coâ—â— diseases decaying and death in the boâ—â— of man So man being created of pâ—â—â— â—lements all opposition coming by reaâ—â—n of impurity for all virtues in the â—inde of man agree its vices onely â—â—sagree not onely with virtue but â—ith one another We say Man being â—reated of pure Elements equally proâ—ortion must needs be created in an imâ—ortall condition and so must have conâ—nued had he not by his offence put â—imself into a corruptible condition The knowledge of these things induâ—ed them to reason out their Causes and Changes they knowing how it once â—ere and how it now is sought to finde â—he Corner-stone and where should they â—oe for examples of their work but â—here Nature was acting a Chaos were â—ot to be found whence to begin anew â—n imitation of the Creation neither were they so simple to go about it haâ—ing examples sufficient from what was readily separated or distinguished is the Chaos As First the generation growth preservation and deliverance of the Childe in through and out of the Mothers wombe Secondly in very truth the Univeâ—sality of all things produced into this hâ—bitable world especially of living creâ—tures whether by generation or coâ—ruption plainly shews them that 〈◊〉 they would be perfecting of Natuâ—â— they must begin where she her self doâ—â— This place will permit us to speak 〈◊〉 more then others have done before 〈◊〉 as occasion serves aenigmatically we shâ—â— deliver it 3. They know that the Garden 〈◊〉 Eden as the Scripture calls it in whicâ— Adam was created and which he was sâ—â— to till was created also of pure Elemeâ—â— uncorrupted equally and harmonicalâ—â— proportioned even in the highest peâ—fection and that all the sustenance theâ—â— whereupon man lived was pure made 〈◊〉 pure Elements not Elements elementateâ— as the rest of the world was which thâ— Lord made for beasts to live in Theâ— if there were no corruption in the Garden how could there be mortality as therâ— shall be no mortality after the resurection because there shall be no corruption Wâ— shall not go about here to define whaâ— this Paradise was and what it is onely it is probable to us it may be still remaining though the common tenent be that it was destroyed by the flood We read Gen. 3. that the Lord turned man out of the Garden lest he should eat of the tree of life and live for ever and he placed in the Garden Cherubims and a flaming Sword which turned every way to keep the way of the tree of Life We say we shall not dispute the point where the place is yet these few things give us leave to lay down as being very probable to us in which notwithstanding we shall submit to better judgements 1. That the place is still probably remaining as appears by the former Scripture and that the bodies of Enoch and Elias may be there it being no way probable to us that it was consumed by the flood for that were impossible First because it was pure and therefore no way subject to corruption Secondly because there were Angels set to keep it which had been but a feeble guard if they could not have kept out a little water 2. That God created this Paradise foâ— men onely and not for beasts and thiâ— we conclude from Gen. 2.19 where it iâ— said that God brought every beast of thâ— field and fowle of the air to Adam thaâ— he might name them which plainly shewâ— they were not there before but Paradisâ— was a peculiar place different from thâ— rest of the earth We quote this the ratherâ— because some have stood to prove a resurrection of beasts 3. We conceive the resurrection of Maâ— may be proved from hence even from Naturall Philosophy First because his body was at first made incorruptable Secondly because he had an immortal Spirit breathed into him according to thâ—â— Gen. 2.7 God spirited into his nostril the spirit of life and he became a livinâ— soul which spirit cannot be corrupted because it is not nourished by food and experience teacheth us that even in our own bodies it still maintains a continuall enmity and combate against the vices of thâ— flesh 4. We conceive the ancient Philosophers studyed out the cause of this change how man being immortall came to put on mortality which they found to be this After man had sinned God drave him or put him out of the Garden to live amongst the beasts in the corruptible world which was composed not of pure Elements but of Elements elementated unequally proportioned in respect of heat coldnesse drynesse and moysture and being there seeing he could not live without nourishment he was forced to take his nourishment from corrupt food by which those pure Elements of which he was made were infected and by degrees though very slowly declined from incorruption to corruption untill at last one quality exceeded another in his body as it did in the food which he took for sustenance So his body became subject to corruption after corruption to infirmity and sicknesse and after sicknesse to death Besides we read Gen. 5.3 that Adam begat a Son in his owne likenesse that is as we understand not of pure and temperate Elements of which he waâ— created but of corrupted and mixeâ— Elements and therefore mortall foâ— that which is procreated of corrupteâ— seed such as is bred of corrupted fooâ— and in corrupted Elements cannot bâ— durable and this is clear if you doâ— but consider that the children of weaklâ— and sickly Parents seldome live long Here by the way if we may digresseâ— little we conceive the reasons 1. Why the Patriarchs in the primâ—tive times lived so long because theâ—â— nature was corrupted by degrees oâ—â— quality exceeded another by degrees anâ— but very leisurely all Philosopheâ— know that sudden and hasty changes aâ—â— inconsistent with Nature as appeaâ—â— plainly by the declination of the Sâ—â— when he is upon the tropicks or to comâ—â— a little lower by the ebbing and flowinâ— of the water at London-bridge 2. We conceive the more temperateâ—â— men live the longer their lives may bâ—â— preserved because they take in the lesâ—â— corruption and by consequence burdeâ—â— Nature the lesse 3. We conceive that in
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
motion heats and clarifies the Air from whence men and boasts come to breath and therefore the Latins derive Spiritus from spiro 4. According as this spirit is retent or remisse vehement or not vehement benevolent or malevolent according to the administration of other Planets so is the qualities and appetites of things below either acute or dull vehement or moderate 5. The truth of this is cleerly seen in Vegetables for Leeks and Onyons are hot by the administration of Mars Lettice and Purslance cold by the administration of the Moon Hemlock and Henbane stupefying by the administration of Saturn Heed this well in all your Philosophicall operations 6. As in a Kingdome it lies in the power of a Prince to redresse what wrongs his Officers or Admistrators commit upon his Subjects so also in the Universe it lies in the power of the Sun to rectifie the evil influence of the rest of the Planets and he will doe it to such Philosophers as know him And so much shall suffice to have been spoken concerning the Sun we shall be a little briefer in the rest OF THE MOON CHAP. II. AS concerning the Moon we desire you to consider I. That by her generation is perfected in all things here below and with out her nothing can be perfected no more then a Man could beget a Child without the help of a Woman for though the Sun give vitall heat to the Creation yet this vitall heat will consume and not preserve were there not radicall moysture for the Moon adds that moysture to the heat of the Sun without which the Sun could generate nothing in the World So also Philosophers have their owne peculiar Suns and Moons wherewith they perfect their operations as also their Saturns and their Mercuries And here let us give you warning once more that when Philosophers speak of their Sun or their Moon or their Saturne or their Mercury they intend not the vulgar or common Sun and Moon but things far different things which are in all things and to be found every where but no where to be bought for money We dare write no plainer search them out in your selves there you may soonest finde them 2. In the Habitable world she answers to the Menstruum of the world and concocts it giving concocted moysture to all Creatures both Minerall Animall and Vegetable for as the Sun quickens them and gives vitall heat to them so the Moon subministers radicall moysture to them 3. Philosophers know how to fetch radicall moysture in their operations from their owne Philosophicall Moon when they can but finde her in the Philosophicall Sea for she is not alwayes to be found there for though the tree of the Moon alwayes grow upon the bank yet is not the fruit at all times to be gathered The Poets layed downe this in some places very truly though very fabulously We confesse we cannot much blame them in so doing since God hath opened the eyes of our understanding to conceive of some of the deep mysteries that are layed downe in scripture for God hath laid down his will and meaning in the Scripture to the Sons of men in deep mysteries and though most men understand the Letter yet few understand the mystery which is the cause of all those errors in judgement now amongst us and of all that fighting both of tongues and hands whereby so many men have lost their lives and yet the truth more obscured and the ancient Philosophers couched their truths under Riddles that so none might understand them but such to whom God pleased to reveal them which are those who live above this present world So the ancient Poets delivered excellent truths under fables of which this of Virgil was one Munere quinetiam lanae si credere dignum est Pan Deus Arcadia captam te Luna fefellit Per nemora alta vocans nec tu aspernata vocantem By help of Wool if it you will believe Pan the Arcadian god did once deceive And caught the Moon when to her he did cry Out of the Wood nor did she once deny 4. What the operation of the Moon is in the Elementary world and Philosophers must make use of their Philosophicall Moon in like manner else they will bring their Hogs to a fair Market may be cleerly seen if we look no farther then the generation of Man in which thou mayest see a lively Epitome both of the operations of the Sun and her 5. In the generation of all things in the Elementary world as the Sun gives heat so the Moon gives moysture and that 's the reason that the generation and growth of all things is performed by heat and moysture 6. The truth of this is more cleerly shewn no where then in the Conception of Man for the seed of both sexes being mixed the Mother furnisheth the conception with excrementitious blood called Menstruis which she receives by means of what food she eats or drinks which the Microcosmicall Sun in the Embryon by his heat compels into a mass ferments it by concoction and forms into the shape of a Man 7. Just so for all the world the Moon doth in the Macrocosme for by her swift circulation about the Earth she receives the virtue of the Sun and the five Planets from which like a Mother she gives nourishment and growth to things below in the Elementary world 8. The Earth like a Wombe receives the vitall heat of the Coelestiall Sun and the radicall moysture of the Coelestiall Moon which the Centrall Sun in the bowels of the Earth concocts as the stomach concocts food and makes it fit nourishment for the severall Ideas in the Elementary world 9. Thus are all things in the Elementary world both Minerals Animals and Vegetables first formed in the Earth till at last they live and being alive they grow to perfection being nourished by the same breasts of the Sun and Moon Heed this carefully in all Philosophicall preparations if you do not forget it in the study of Aurum Potabile you cannot do amisse 10. Some Philosophers hold that the Microcosmicall Moon keeps her Court in the brain of Man and that we conceive might probably give the first rise of that foolish opinion of Arâ—stotle's viz. that the brain was cold and moyst and tempered and allayed the heat of the Heart whereas there proceeds nothing from the Brain to the Heart but onely one small Nerve and the least childe in Anatomy knows well enough that it is not the office of the Nerves to convey coldnesse and moysture to the Body You see what low principles those which our Dons account famous men were guided by and that they understood the letter and not the meaning of Philosophy Also because they held the Microcosmicall Moon kept her Court in the Brain that we conceive was the reason why such as are afflicted in the Brain are commonly said to be Lunatick 11. Onely take notice of thus much and so we shall conclude this Chapter That seeing
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
Spirit of God in such a way as we conceive God hath in no wise hid from the Children of men neither is it out of their capacity as the former was therefore we conceive 1 In the beginning the onely great and wise God exalted the Quintessence or purity out of the Chaos and having circled it round made it the outmost bounds of all things This being pure can indure no impurity and therefore keeps all impure things within it selfe and in its proper bounds this is that Aristotle as we suppose and from him our Divines call Calum Empyreum which they say is the seat of the blessed soules if a man were so mad as to believe them It is a strange thing men of that Coat should say Aristotle was a Heathen and yet teach such notions for pure Divinity We shall onely relate one story which one of us heard from a Priests mouth in a Pulpit who taking occasion to speak of the Imperiall Heavens affirmed That they were square and therefore he said a square form was the exactest We wonder how he came by that notion considering a round form is the first in forms Is the Preaching of such notions the way to convert soules Or doth it deserve Tithes think you 2 But to proced After this God lifted up the purest substance of fire for one fire is purer then another as we shall shew by and by above all things and placed it next unto the pure quintessence above described 3 God kindled a fire in the midst of the Chaos in the very Centre of it and this is that we commonly call the Sun which distilled up those most pure waters which were next to the former pure fire described this we conceive to be that which is commonly called the Christalline Heavens for the true meaning of ancient Philosophers being not understood and Aristotle must do somthing to get him a name having all the studies of Philosophers so far as the Conquest of Alexander the Tyrant extended delivered to him and he reading as much in an houre as would cost a wise man two year to understand invented this name of Christalline Heavens which is now quoted as a piece of Divinity 4 The dry Land began now to appear and because there is alwayes an inimicalnesse in contraries each first Principle retired close to it selfe from thence as also from the influence of the Sun were the Centrall fires kindled in the worlds We hope we may use the name worlds in the Plurall number without offence because the Scripture doth it as may appear if you read Heb. 1.2 11.3 5 Because the most pure fire hath obtained the uppermost part in the Firmament the most pure waters are condensed and made thick under it and that they may be strongly setled and fixed there there is a Celestiall fire more corrupt then the former which was Aetheriall exalted which keeps them from falling downe so that they are shut up betwixt two fires and the Heavens 6 The Centrall fire in the worlds never ceaseth working but is still distilling water into aire which because it cannot exceed its bounds is turned agen into water and this is that which causeth rain so that there is a perpetuall circulation in the Elementary world Thus you see 1 The fire preserves the Earth that it be not drowned nor dissolved by continuall flux of water upon it 2 The aire preserves the fire that it be not extinguished 3 The water preserves the Earth that it be not burnt We shall only propound two things more and so conclude this second point of Aetherial Knowledge 1 Give us leave to answer one frollick of Van-Helmont who goes about to prove vacuity in the aire which if there were all the waters upon earth would have been distilled and resolved into aire but the spheare of the aire is full and alwayes filled with the distilling of water by the Centrall fire which when it is over-burdened returns back again upon the earth by raine so that the rest of the waters being kept downe by the aire are rolled about the earth This is a wonderfull mystery we should not leave you ignorant of for 1 The Centrall fire in the Earth is alwayes kept vigorous by a universall motion 2 Being thus kindled alwayes warmes the waters 3 The waters being warmed are resolved into aire 4 The aire compresseth and keepeth downe the residue of the waters and also the Earth so that according to reason it is impossible that the earth as heavy a body as it is should move out of its place And thus is the world maintained in a naturall way by the infinite power and wisedome of an Almighty God 2 The second thing we thought good to give you notice of is this That from the way and manner of the first distribution of the Elements and according to that example all Philosophicall distillations whatsoever have been invented What we have written is that which gave being to their Rules And let this suffice for the second Point 3 The knowledge of that imbred corruption which is in man as also the cause of it ought to be known The first cause of it is manifestly Originall sin whereby the whole bodies of men are depraved but not their soules and spirits as we shall plainly shew in the next Book 'T is not our present task to declare what the first sin of Eve was it was something else far different from eating Apples 't was such a thing as must of necessity according to the Rules of Nature corrupt her her husband and all her posterity 4 The restitution of man and his being united to the God-head by the person of Jesus Christ who took part both of God and man must not be forgotten for thereby is man brought into an Estate far above the Angels God hath made the Angels ministring spirits to the Saints and there is no man will deny but the Master is above the Servant hold fast this as an Article of Faith and this will beget hope yea such a hope as will never make thee ashamed Such a hope as will arme thee with patience in all thy operations according to that Scripture 1 Thess 1.3 And patience of hope in the Lord Jesus Christ And let this suffice for this Chapter CHAP. II. What Points in Divinity must be Practiced by such as intend the attainment of Aurum Potabile 1 THe heart must be unwedded from this present world from the things of the earth whatsoever they be the beauty glory pomp profit pleasure and honour of this world from whatsoever tends not to and ends not in the great first being of all things The Scripture seems to speak so much Roâ—t 12.2 Be not conformed to this world buâ—â—he transformed in the renewing of your â—â—â—d that you may prove what is that good that acceptable and perfect will of God Were we writing Divinity we could easily given paraphrase upon the Text. This we conceive to be the reason why Philosophers of old shun
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