God in his Soule or Mind because by the breath of life he was made after his image the Intellectuall Soul is a certaine particle of the Divine Soule in which very Soule God hath sowen certaine seeds and resemblances of his Mind in us much like to that of an Eccho which sends back its voyce from the resemblance of the aire by which it expresseth a lively soule The mind raised up into the most High God and united with him converseth with God and doth the same works neither is there any disposition or any thing in Man that doth not clearly hold forth something of the Divinity neither is there any thing in God which very thing is not represented in Man 2. He hath a semblance with the Angells in respect of the invisible Body and Rationall Soul by whose help he worketh and is preserved with the Angells and hath the same wisdome that they have for he is Gabalis socius Angelorum a curdled companion of the Angells or one mixed with in fellowship 3. He participateth with the Firmament and Stars of whom he received that Astrall body or Syderiall Spirit which is the true Astrall Man for flesh and blood is not the Man but the Spirit contained in them which Astrall Spirit is the subject of humane Reason that containeth the sences and wisdome in it and is made Animall a living creature with the body This Spirit and the Astra's are but one thing in Man but the body is the subject of this Spirit and so the Astra's rule man in the Spirit and the Spirit of a man ruleth the Body in flesh and blood This Spirit is mortall onely the Intellectuall Soule which God breathed into man is immortall 4. He partaketh of the Elements for from these he had his mortall Physicall Earthy body And because the world which is the Parant of Man according to Paracelsus hath in it the four Elementary Spirits of the four inhabitants of the world as also the fift kind of Flages of a thousand sorts incorporated into the Soule of the Microcosm the Imagination also of these five Spirits in the Elements must be in the Microcosm Man but the use of Mans Reason according to the will and command of God is as a Chaine were with those five Spirits are knit and bound together that they may acquiesce with his Imagination 5. He partaketh of all Elemented Animalls Vegetables and Mineralls for he hath in him the Nature and properties of all these All things were made of nothing and Man was made of all those things The great world was the matrix of Adam thus the whole frame of the world is the mother of all things that are brought forth Man therefore who was the last is the most excellent and noble of all Creatures because he hath the parts of the whole world nor is there any thing in the great world which may not really be found in man The Son is like the father in all things the father being known the Son is known also Therefore Man the greatest miracle of Nature most admirable Extract kernell of the four Elements the choycest workmanship of God and most perfect Samplar of the world is truly every Creature for he is all the world and he alone hath this honor to have semblance with all things and operation with all and conuersation with all Yea he riseth to such perfection that he is made the Son of God transformed into the same image which is God and made one with him John 17.11 12.22 23. which is not granted either to Angells or the world or any other Creature but to Man only that he should become the Son of God and be united to God That which is sensible and that which is insensible hath a sydereall spirit or a sydereall body in it But before wee proceed any further it is requisite that wee treat here a little more largly of the Syderyall or invisible man to wit of his Originall and power If Aristotle had taken notice of this Olympick Spirit and Galen made more account of it there had not such errors crept into Philosophy and Physick springing from the heathenish masters of errors to say nothing of Divinity at present Eve is Adam transplanted The first men were created the rest proceed from the Being of the seed or Esence The invisible man or Olimpick Spirit is borne in us after this manner Adam and Eve did not proceed from other parents as we their posterity do but were taken as hath been sayd ex LIMO TERRAE out of the dust of the ground or great world as to the mortall Body which is visible and invisible The Spirit of life is the Spiracle or breathing hole The Spirit of the Limbus is Sydeâ—eall the Animall spirit The body of the Limbus spiracle ought to make one Marriage otherwise there would be an adulâ—eâ—ous and bâ—stardly bâ—ood For as in all thing the marriage or joynting together of two is the perfection so Adultery hindeâ—eth the â—ight of Nature vide Paraceâ—s in Phylâ—sâ—p agâ—â—â— â—â—â—acelsus saith that the Elâ—ment of fire or the Firâ—aemee 〈◊〉 althought it be thâ—â—â—â—st subâ—â—ll and 〈◊〉 thing 〈◊〉 it is a body because bodies are the fruits thereof and without a body such fruit cannot grow So the wind is a body and like a visible body hath power to overturne another body Not onely visible things are bodies for God created as well visible as invisible bodies of the same power The inner Man ascendeth the inward Heaven A particular Consâ—â—llation This Spirit is tha Doctor of true Astronomy For the whole frame of the world is collected and reduced into the Microcosm so that there is nothing to be found in all the world but the same also is in one man The Physicall Elementary visible and Tangible body is from the Earth but the Invisible Insensible Sydereall body which is the house or cottage of the Spirits life is from the Astra's of the Firmament Thus Adam had two bodies that is a visible Elementall and an invisible Sydereall body So that now by propagation there are alwayes two Men born a Corporeall Elementall Visible Man the Organ and Instrument of the invisible and an incorporeall Astralick man which moveth guideth and performeth all skilfull matters For the Astra's now in Man doe by Man alwayes in generation produce those two The visible Elementary body of flesh and blood in the mothers womb out of the four Elements but the invisible Sydereall body that is capable of attaining Phylosophy is from the Astra's of the Firmament For that little world Man is one and the same in all things with his-Parant the great world But as the great world is distinguished by its shell or out-side from the Angelicall world so man the little world is distinguished by his skin or out-side from the great world Hence it is that the Sydereall Internall Olimpick Incorporeall or Gabalis Homo coagulated or curdled Man is the same
Intellectuall Soul and earthy Body like two Extreams are knit glued and confederate together and in this third mean which partaketh of the other two they are coupled and united into one intire man Thus God and Man cannot be united but by a Mean even our Saviour who partaketh of two Natures the Caelestiall and Terrestriall the Divine Humane Paracelsus saith that the soul or breâ—tâ— of life is infused by God into the Elementary body through the Astra's as a Medium Through this Medium this middle Aetheriall little body the Intellectuall Soule by the command of God who is the Centre of the great world and by the imploying of his Intelligences or Spirits to that end is first poured and descendeth into the middle poynt of the Heart which is the Centre of the little world and from thence is spread into all the parts and members of his body as soon as it joyneth its vehicle to the naturall heat by which heat it joyneth to the Spirit begotten from the heart by the spirit it drencheth it selfe into the blood by the blood it cleaveth to all the members to all which it hath an equall nearnesse And because the said Aethereall body participateth of Heaven therefore it holds and keeps the same course with that of the Firmament whose operations it draweth to it selfe by a peculiar magnetick vertue just as the visible body doth the efficacy of the Elements and so remaineth one thing with the visible and invisible world John 10.30 as the Son with his Father as rednesse with wine as whitenesse with Snow The whole Firmament is in us with the Planets and Stars As heat pierceth an Iron Furnace and as the Sun doth glasse so doth the Stars with all their properties pierce into Man so that of the syderiall spirit of the Firmament we may learn all Naturall things The MIND Man hath an Intellectuall and immortal Soul Zach. 12.1 Gen. 2.7 Es 42.5 Wisd 2.23 or Spirit by the inbreathing of God created with the four foresaid inhabitants of the Elements which the bruit beasts have not after the Image of God and the Divine Triunity with the similitude also of Unity 1 John 2.27 Chap. 4.14 Acts 17.28 that so in all things he might be one with his Heavenly Father who is in us by his Spirit from which we learn sacred Divinity and all heavenly and earthly secrets without errour yea in him we are and live and are moved As God is One in Essence Trine or Three in persons so Man is One in Person Trine or Three in distinct Essence that is composed Triune of a Terrene Body an Aethereall Spirit of the Heavens and a living vivifying Soule which God breathed into him and is the house of God This the holy Scripture witnesseth Luke 1.47 1 Thes 5.23 Gen. 2.7 See the Amphiâ—halce of Rhunrad worthy of perpetuall memory Paul the greatest Phylosopher and Divine shewes three parts of Man Spirit Soule and Body There are two Souls or two Spirits in Man Mortall from the first matter which is the life of the body and Immortall from God The Spirit is the Life of the Soule the Spirit and Soule are the life of the body John 14. even the wonderfull Agreement between the Creator and the Creature in whom the great Creator would shew himselfe to be Unitrine or Triune One in Three or Three in One As also the unanimous consent of all that truly professed Phylosophy from the Light of Nature If happily there should be any that deny these three parts yet they must acknowledge that Man was created è Limo Terrae out of the clay or dust of the Earth by the word FIAT and that he received an eternall Spirit or breath of life from the mouth of God which is that Linum Caelorum or slime of the Heavens from the Lord. The Limus Terrae or dust of the Earth is two-fold visible and invisible He hath his Body or cottage from the Earth and Water but the life that dwells therein is from the Aire and Firmament of Fire which life is the Syderiall Spirit and is properly the Man not flesh and blood As the Syderiall Spirit is the life of the Body so the Spirit of the Lord is the life of the Intellectuall Soule And as the Sydereall Spirit dwells in the Body and works therein day and night for this invisible is himselfe the Firmament God created Man to be his Tabernacle as well in this as in the world to come and hath all things in him so the Spirit of the Lord the WORD of God the eternall man dwells in the Soule the house is the habitation of the Soule the Soule is the habitation and cottage of God Therefore when Man the most perfect compleatnèsse of all Gods works the most compleat figure of the world and expresse image of God in whom he rested from creating as having nothing before him more honorable to be created all the wisdome and power of the Creator being shut up and perfected in him as the supream artifice in that he containeth all things in himself that are in God when I say he was on the sixt day made up of all things the last of the Creatures and image not onely of the eternall God but also of the great world because with it he comprehendeth and containeth all things in himselfe it followeth that there are three worlds or Heavens in Man and that he is born about of three Worlds or rather is all the world and a most sure and undoubted Pattern of the whole Universe Exemplumque Dei quisque est in imagine parvâ Manilus That which is Naturated savoureth of the Nature of that which did Naturate it God dwelleth in the Soul as in the Heaven of Man And therefore some have called him the Fourth World in whom are found all those things that are in the other three for which cause also he may be called by the name of every Creature He hath a Spirit or Mind from God for what else is the Spirit of Man which God breathed into him but God himselfe dwelling in us The invisible Body or true Internall Man consisting of Reason and an Astrall Spirit agreeth with the Angells and is their fellow And if he be a true Magician he is not inferiour to the Angells in all Magicall operation and is Lord and Possessor of all things His mortall Phisicall Body he hath from the frame of the world and all things created therein for all Externall things are nothing else but the Body of Man So that he partaketh of a threefold world of the Archetype or God-like world in God of the Intellible or Angellicall of the sensible Elementall or corporall world and hath a symbolicall operation and conversation with them all The Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the chaâ—ret driver or Stern-man of the Soul or Rationall Spirit like the eternall God concludeth all Beings Times and Places 1. He communicateth with
the way in the places of the paths at the entry of the city at the coming in of the doors with plaine words of righteousnesse without frowardnesse or perversnesse unto us men the Sons of men c. Doth not Christ Jesus stand all the day long in the broad way to stop and turne men from destruction calling and crying unto them Turn yee Turn yee why will yee die yee children of Adam but they with a stiffe neck like their Fathers doe alway resist the Holy Ghost Is any part of the Creation destitute of the glorious presence and power of Christ Psal 19.6 can any thing be hid from the heat and light of this Sun of Righteousnesse Rom. 10.18 Is there any place where the Evangelicall Trump hath not sounded why then doe we close our eyes and stop our eares against the glad tydings and ministry of our salvation What care and cost and charges are many men at to purchase their own vexation at how dear a rate doe they buy their misery who accumulate to themselves Teachers after their own lusts 2 Tim. 4.3 who yet after a multitude of Academicall expences are not able to guesse aright at earthly things Wisd 9.16 or find out that which is hard at hand With what care and industry then ought we to pursue the knowledge of things above which are more noble to be had at a cheaper price and because of a better guide with more ease and safety we need not ascend or descend or send to Athens for it the things that doe not appear are present in the things that are seen T is not incredulous or rediculous that a true Chymist so much now in derision should find light in darknesse darknesse in light bitter in sweet sweet in bitter good in evill evill in good body in spirit and spirits in bodies and by a Spagyrick extraction separate each to its proper use and end distinctly drawing out the great Mysteries of Godlinesse and Iniquity In the high way and open streets the common Roade concourse condition and conversation of men doth Wisdome stand and call to them Turn yee Turn ye why will ye die Christ the great Angell of God standeth as an Adversary like the Angell in the way of Balaam Num. 22.22 to withstand men in all their wayes of iniquity excesse and vanity the madnesse of the false Prophets in us is rebuked by the voyce of Man that Son of man speaking in the dumb Asse of insensible and irrationall creatures Pet. 2.16 Thus the Wisdome of God standeth in the drunkard 's way to turn him from wine Eph. 5.18 wherein is excesse that he may be filled with the Spirit It would have the Covetous man to covet earnestly the best things 1 Cor. 12.31 it perswades the lascivious wanton to abandon his uncleanesse and entertaine the modest kisses and chast embraces of the celestiall Bridegroom Cant. 1.2.16 2.6 it bids the Thiefe steal no more Ephes 4.28 nor consent to thievery Psal 50.18 but labour with his hands the things that are honest Rev. 16.15 watching for the coming of that good thiefe it forbids the Tyrant the hypocriticall ambitious perjur'd self-seeking Tyrant to oppresse and do mischiefe Psal 52.1 but rather to take the Kingdome of Heaven by force and violence Mat. 11.12 it exhorts the treacherous undermining by-ended souldier to put no man in fear Luke 3.14 nor accuse any man falsly not to make the pretence of Religion or Civill Right a stalking horse to proud and imperious designes and ends but to fight the good fight of Faith 1 Tim. 6.12 Jude 3. 2 Cor. 10.4 and earnestly contend for it not with carnall weapons but spirituall It stands in all the Creation to poynt out the Creator Mal. 4.2 in the Sun to shew us the true Light in the springing Fountains Psal 36.9 to tell us of the Well of Life in the Rocks to shew us our refuge in the trees of the field Psal 18.2 Isa 26.4 Ps 92.12 13. 1.3 to put us in mind of the planted of the Lord and the Tree of Paradise and of what the Crosse was made in the seasons of the year at Fall and Spring to preach the Death and Resurrection of Christ the mortification of our vile and quickning of our pure body in the Clouds and Raine to open to us the Mediatorship and Intercession of our blessed Lord who took upon him the dark nature of the earthy Adam John 1.14 Col. 1.19 2.9 which dark cloud the likenesse of sinfull flesh Rom. 8.3 was full of grace and truth the fulnesse of the Godhead when the Heavens are as iron and the earth as brasse Lev. 26.19 when wrath is over us and judgement under us when we see nothing but vengeance and indignation above or below Gen. 9.12 13. then this faederall Cloud elevated to the middle aire John 3.14 12.32 as the true Mediator between God and man 1 Tim. 2.5 doth rend the vaile of his flesh Mat. 27.51 Heb. 10.20 and showreth down the Gracious raine and heavenly dew of Divine love through the eternall Spirit upon the parched soul to cool and quench the fierce anger of the Almighty Nubes est vapor humidus crassus à Sole ad medium acrum elevatus c. Arist 1 Met. c. 9. and cause the heart to bud forth and grow in the grace faith knowledge love and obedience of the Lord and Saviour Jesus Christ reconciling all things in Heaven and Earth throughout the Passion of his Crosse Col. 1.20 Thus every part of the Creation doth its part to publish the great mysteries of mans Salvation Rom. 1.20 else how should the Gentiles be left without excuse Let all the Works of God praise him in all places of his Dominion Psal 103.22 145.10 O earth earth earth hear the word of the Lord. Isa 28.22 Be not mockers least your bonds be made strong blesse magnifie extoll and praise the Lord in all the works of his hands Enter into his Gates with thanksgiving Psal 100.4 into his Courts with praise be thankefull unto him blesse his Name Psal 92.13 flourish ye in the Courts of the House of our God Let your knowledge love obedience and thanksgiving spring forth and increase abundantly by these outward and visible things Rom. 1.21 Rev. 11.2 which the unbelieving Gentiles like bruite beasts tread and trample under their feet set God alway before yee preserve the faith of his Omnipresence so shall yee never be moved Psal 16.8 draw something of him out of every thing which he hath made O rare Art that can rarifie the condense and mixt bodies of earthly things into a sublimate Purity of Divine knowledge and use Heretofore when Kings Princes and Potentates studyed their neighbours Good more then their own Greatness the Hermetick Philosophy was more Venerable and he that listed himselfe a
suffered them perfectly to be seperated by any industry of Art Here also it is to be observed that some bodies have onely properties without Arcane or hidden secrets nor have they in them that Cherionium i. e. that wherein Nature cannot be changed but are onely barren Relollacaeous qualities i. e. qualities whose force is onely from the complexion in which there is no vertue for curing diseases Againe some bodies doe imitate the properties or qualities of Seeds and have the Tinctures in which though heat cold moysture and drinesse accord yet no actions proceed from them but onely for the present doe assist as it were the companions of the deputies in such bodies there may be a seperation made of the strong from the weak of the pure from the impure There are to us four Elementated Elements viz. Fire or the Firmament Aire Water Earth which conceive bring forth and againe receive or take into them all things they are the Fruit of the Seeds and the other Elements which by a constant and perpetuall flowing and watering doe serve unto generation from the three first are all compound bodies into which they are againe resolved these three are found in every matrix In living creatures the bones resemble the earth the flesh ayre the vitall spirit fire and the humors water and in every birth of every matrix The Soul in man is a Caelestiall Fiery Element the solid and Spermatick parts are the Earth the moyst parts as the Blood and other Humors are of the Element of Water the Aire is all that that is hollow without substance But these things as we have said are to be understood of Elementated Elements for the true Elements are Spirituall because all the least and smallest Seeds strive to imitate the oeconomy of the world and hold forth a dark resemblance of the Elements and Principles after this sort we acknowledge that the Elements are in all Things and that they are mingled with and preserved by the Balsam and Radicall Tincture Thus Water it selfe having the four Elements in it cherisheth its Seeds with a fruitfull nourishment and multiplication Thus much out of Severinus but least that which he hath said should seem obscure to the inconsiderate Reader we will now speak more clearly of the Elements He that is a true Phylosophicall Physitian and would know the four Elements or those four Pillars of the World shall understand himselfe and his own Originall From the Outward he finds the frame of the Inward viz. the true Anotomy of the great and little World Every Creature is formed out oâ— the Elements Living creaâ—â— es are assigned to the Aire Vegetables to the Earth Mineralls to the Water the Fire is that which gives life to all These are the wombs of all things The Earth as is said with the Water is the Centre the Aire circularly compasseth the Earth and Water the nine Sphaeres or Firmament with all the Stars are the Fire The true Elements with their proper Astra's are not visior sensible but as the Soul in the Body is insensible so also are the Elements in their bodies The body of the Element is a dead and dark thing the Spirit is the life and is divided into Astra's which out of themselves give their growth and fruit And as the Soule seperateth its body from it selfe and yet dwells in it so also these spirituall Elements in the seperation of all things have severed the visible bodies from themselves by seperation The potentiall Heat seperated the Stars from it selfe as in the Earth the hearbs seperate the flowers from themselves So Moysture the Aire Coldnesse the Water Drinesse the Earth that is from the Element of the Earth proceedeth an Earthy body from the Element of Water floweth a watry body from the Element of Aire an Aiery body breatheth forth is compact in its own Nature from the Element of Fire a body of Fire shines out viz. the visible Heaven and is compact in its own substance Every thing brought for anâ— grâ—wâ—â— is 〈…〉 generating matrix as the fish in the water From these bodies of the Elements things that grow doe proceed and come forth and out of these the fruit by the mediation and operation of the Astra's for no visible body is of it selfe and from it selfe but from its own invisible Element and Astrum The visible Astra's or Stars in the Firmament flame forth from the Fiery Body Of whatsoever any thing is begotten of the same also is iâ— nourished and preserved A Herring will not live out of the water therefore fire is the food and preservation of the Starrs Nostoch saith they feed on fire and at last sever it from themselves although in the lower part of the Aire it be turned into a Mucilaginous matter upon the Earth Mettalls Salts Mineralls grow out of the body of the Water From the body of the Earth spring Trees and Hearbs Our visible Elements are but the bodies and houses of others This Rule both Divines and Physicians make use of which hinder and withold their force and efficacy All things that are joyned together in a visible body choak and break the force power and operation of the inner Spirit The Earth of it self is dead yet is it the Element of an invisible and hidden life The Earth is twofold Externall or visible Internall or invisible The Externall is not the Element but the body of the Element and is the Sulphur Mercury Salt For the Element of the Earth is life and Spirit wherein lie the Astra's of the Earth which bring forth all growing things through the body of the Earth Though the Earth seem to be dead yet hath it in it selfe the seeds and seminall vertues of all things therefore it is said to be Animall Vegetable Minerall as it is made fruitfull by all other Elements it bringeth forth all things out of it selfe Thus trees hearbs grasse flowers mushromes and all growing things of the Earth are the bodies of the Astra's and fruit of the Earth out of the invisible Astra's they bring forth their fruits as flowers pears apples cherries and every one of these fruits is againe the Astrum and Seed Such is â—he vertue of the Element of water that spirituall regeneration cannot be without it as Chr. said to Nâ—c Our Fire is not the Element because like death it consumeth all things Heaven is the fourth and first Element concluding all things in it selfe as the shell doth the egge No one Element can be without another but there is alwayes found the commixture of the four Elements in the generation of all things Paracels in Pâ—ram de Entâ— There is also a twofold Water viz. the Body which is Mercury Sulphur and Salt but the Element is the life and Spirit in which the Astra's of the Water are contained which like a mother out of her Abysse bring forth all mineralls salts mettalls stones jewells sands and all the fruits of the Water which yet
is but one As in Man Man is the Anotomy of the disease so also in Physick Man is the Anotomy of the Physick Anotomy is the Basis of true Phisitians Diseases and Things And though the hidden virtue of Hearbs or the Stars of that Physitian Heaven may be known to us yet the chiefest thing that the Physitian is also to consider is to know the Concordance of Nature viz. how he may make the Astrum of the Physick or of the magicall Heaven agree with the internall Astrum and Olimpus of Man because of the like Anotomy it is that Mummy will stop the bleeding in Man The Nightingale that is subject to the deseases of Spiders is cured by eating them The cause subject of diseases the externall leadeth to the internall as in the great so in the little world He therefore that knows the things that grow and the fruits of the Earth as of hearbs trees c. Viz. that all things proceed out of the seed or Astrum he likewise knoweth that there doe such various diseases lye hid and lurk in the Physicall body which diseases doe not proceed from the four fictitious humours or qualities but rather from the Seed by reason of the Analogy or proportion that is between the great and little world he that knoweth the diseases of the great world cannot be ignorant of the distempers of man As many kinds of Mineralls as are in the world Many diseases proceed out of the mineralls of man which Iliad containeth all things in it selfe so many there be in Man So many kinds of diseases are there as there be sorts bodies and seeds of things that grow No man knows the number of diseases but he that can tell the number of all things that grow The Seeds which the Caelestiall Airy Watry Earthy Astra's are succoured in the Element which agree with mans Nature which in fit and certaine seasons bring forth fruits as messengers of health or sicknesse The Originall of all diseases is from the Three First upon which the Astra's câ—n make some impression as upon wood or Straw or Saf fron upon water So that the Three First are the cause of all diseases for in what body soever they are united that may be concluded to be a sound body but where they are not united there we may be sure that sicknesse and the root of the first death hath taken footing Hereditary diseases which proceed from the Seed or Astra's are partly Elementary because they are known by hot moyst or cold qualities There are other diseases whereof the most part are Astrall or Firmamentall Elementary diseases are cured by Elemental means and Astrall have Astrall remedies The Galenists doe know nothing of these Astral cures which the grave experienced Physitians do well understand which spring out of the Firmament of Man which is as integrally contained in Man as the Elements are And as the visible body hath its meat from the Earth so also the Syderiall spirit of Man or the invisible Man which is the In-mate of the body hath its food from the externall Aire and Fire or Firmament viz. from the Fire of the Firmament as all arts workmanships faculties of the tongue For Heaven is the Father and teacher of all Arts except Divinity and holy Righteousnesse which cannot be learned from the Stars but from the holy Spirit immediately for all Believers and Regenerate men are hid from and unknown to Astronomers as you may find in the Sage and deep Phylosophy of Paracelsus Iron sheweth that man is divided into the externall and internall in the externall dust and earth the matrer of the diseaseand that which afflicteth us doth lye hid therefore the cure is to be sought for in a medicine that is like it seperated from the dregs Spagyrically The internall and Astrallman also hath his proper medicines which the skillfull Physitian knows well As the Loadstone by drawing the Iron to it doth suck out the spirit thereof and leave it rusty so man in respect of the body hath a twofold Loadstone For partly he draws the Astra's to himselfe from which he sucks his food as Bees do hony from flowers and hearbs viz. wordly wisdome sence cogitation c. And partly by his attractive power he inticeth and allureth to him the daily nutriment of his flesh and blood from the Elements And as the Elementall body draweth the Elementary bodies to it by hunger and thirst so the syderiall spirit of Man attracteth all Arts sciences and faculties and all humane Wisdome from the Rayes or beams of the superiour Stars or constellations for the Firmament is the Light of Nature which naturally supplyeth man with all things Furthermore the Astra's or Elements which are Spirits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any quality neither hot nor cold nor dry nor moyst but the things that are produc'd out of them are indued with qualities That whereof any thing is bred of the same doth it live is fed nourished preserved cured made sick punished and â—â—stroyed For out of the Earth grow Poppy Opium cold Darnell the hearb Trinity or Heartsease hot biting Arsesmart thus contrary things grow out of the Elements From the Fire proceedeth Snow Raine Dew Winds Rainbow Thunder Haile Lightning all such Meteor-like impressions proceed from the supreame invisible Spirit of the Firmament out of the Three First i. e. Mercury Salt and Sulphur For as Paracelsus saith they are the fruits and egestions or disgorgings of the Stars of the Firmament the fruits of the invisible Astra's which are in the Stars and make that which is invisible to be visible for the Stars succour and supply their fruits as the Trees of the Earth doe theirs Hence it is plaine that diseases are not cured by contraries as if heat were to expell cold as though man were to have the Elements banished and driven out of him but by the secret things or Astra's which the Chymist can reduce out of the last matter into the first These Arcana or hid things are actually neither cold nor hot yet removeth all diseases as the Axe cutteth down the tree which is neither cold nor hot Of this sort are the Fift Essences Magisteryes and the like Now by Gods assistance I shall say something concerning the Generation Dignity Excelency OF THE MICROCOSM Or Little World MAN For a man to know God lightly esteem of his own selfe is the highest and profitable knowledge AS the most excellent Phylosophy is that which enlightens the mind to the right knowledge of it selfe so to be ignorant of that knowledge is the greatest shame and most pestilent disease of the mind Ignorance saith Trismegistus to his Son Tat is the greatest Enemy and principall Tormenter in every Man Woe be to thee ô Man Luke 16. who neglectest the large patrimony and Talent and the thing committed to thy charge 2 Cor. 4. who considerest not the Treasure that is
whom they proceeded He is the Centre in that all things flow from him and because the Essence of all things pierceth also through all things God the Centre and Circle of all things He is the Circle because like an all-capacious Tabernacle he concludeth and comprehendeth all things Within God are all things and at the worlds end nothing shall be without him either of what was before or what hath been since the Creation what was either before it was brought forth or since it was brought forth So is Man Thus Man in imitation of his Creator is the Centre of the Creatures and the Circle of them all It was Gods pleasure that all things which he made should honour him by Man For all things in the world doe not onely look to him as their Guide and Governour for whom also they were all created but likewise on him all the Sphaeres bestow their beams operations reflections and influences and on him all the Creatures poure their vertues and effects as upon a middle Point and Retinacle or that by which they are stayed and supported As the Earth is a Receptive body of all seeds so also is Man Man is said to be the Circle in that he containeth all things in himselfe and with himselfe leadeth back all things that gushed out of that Summum Bonum or chiefest good unto the fountaine of Eternity from which they did originally spring and flow The world was the first figure or image of God Man is the image of the World the Animall or living creature is the image of Man the Zoophite or sensible hearb is the image of the Animall the Plant is the image of the Zoophite Mettalls are the image of the Plant stones represent the likenesse and images of Mettalls The great world is in every thing one with the little world as the child with its parent the prudent Ancients wilsely called Man a Microcosm or little World which few now a dayes understand that the great visible World was made Man As the great world is bipartite consisting of two parts visible and invisible so also the little world man is twofold visible in respect of his Body invisible in respect of his Spirit There are two Spirits in Man The first Spirit is from the Limbus or greater world the second from the word Fiat one a syderiall Spirit from the Firmament the other from the breath of life which is the Intellectuall Soul inspired from God and the mouth of the most High Man hath three parts a mortall Body with a Syderiall Spirit and an immortall Soule which is the cottage of the Image of God or of the holy Spirit in Man There is a two fâ—ld wisdom in Man Angelicall according to which he is to live and Animall which is not to be regarded Regeneration overcometh a bad birth If a man live sensually by his own proper and proud Will according to flesh and blood onely he is but a Brute or Beast and is known whether according to those Epithites in Scripture he be a Dog Fox Wolfe Sheep Sow or generation of Vipers of which I shall discourse more at large in my Treatise of Signatures and therefore shall forbear to speak more thereof at this time If he live Rationally then he is a Man The invisible or immortall body of Man from the breath of God is not subject to Stars or Astronomers and hath dominion over the living Creatures in his body But if he live according to the God-like Spirit upon the Tree of Life observing the property of the Image of God if I say he live according to the Talent and Treasure laid up in his Earthen Vessell and committed to him then hath he dominion over the Stars and all things else Man comprehends and carryeth all things about in himselfe whereof he is made that beareth he in himselfe He was made of the world he beareth the world about in him and is borne of the world Againe as the first matter which was a kind of ineffigiate confused Essence which Phylosophers call the Chaos and Hylen or Mother of the world was the seed of the great world so the great world is the seed of Adam or Man As the world was hid in the invisible Waters upon the Abysse or great deep Water is the Matrix of the world upon which the Spirit of God moved Gen. 1. The Earth plung'd or swam up out of the Water 2 Pet. 3.5 so Man Adam lay hid in the world The first matter was made a world and the great World was made Man As a Tree groweth from the seed the seed is the beginning of the Tree and the seed also is the end of the Tree for in every graine or seed of the Tree there lies hid another Tree So the First Matter which Paracelsus calleth the Limbus whose Earth was the WORD of the Lord was the seed of all things that were to be created As a Câ—rver and Potter out of word and clay can make a hundred severall shapes at pleasure so God extracted every creature out of the first matter and Man was the last of all as the perfect seed which againe is able out of himselfe to beget another Man like himself And though Man be not a seed as other seed is yet hath he power to cast seed out of himselfe whereby is begotten another Man like himselfe As Adam or Man carryeth the world and every creature in himselfe and is preserved by the world so every one that is borne of him bears about him that which he did viz. the whole world and is born and preserved by it as Adam was Man isâ— that Earth or field which hath all seeds in it self As the Son is not lesser then his Father so Man is not lesser then the World all men are but one man of flesh blood and spirit Therefore the knowledge of Man is to be taken from both Lights as the Son cannot be known from himselfe alone but from his Father Man hath two Fathers an Eternall whose Image he beareth and a Mortall one which is the whole world with all the creatures that is that Limus Terrae that slime of the earth or hidden Secret thing None can know the image unlesse he first know him whose image he is Hermes calleth Man an earthly God Gen. 2.7 and the most precious Esse or Being of all creatures which all Phylosophers Physitians Astronomers and Divines are to consider and diligently inquire into In the lesser world Man there is no member or part that doth not answer to some Element some Planet some Intelligence or other and to some measure and number in the Archetype or first pattern Man hath a visible body from the Elements as a fit garment and sutable cottage for the Soul From the Heaven or Firmament he hath an invisible Syderiall The perfection and dignity of Man Aetheriall and Astrall Body or chariot and vehicle of the Soule wherein the
of Mans Archaeus or the Internal innate Chymist which God hath planted in Man as soon as it taketh any thing into it self it seperateth that which is impure dreggy and Tartarous from the pure Nourishment if the Stomack be strong in it's ful separative force the pure passeth to the Members for nourishment the impure goeth out by successe If the Stomack be weak and feeble the impure also is sent through the Mesaraick veins to the Liver and there separated and digested the second time The Liver therefore of these two in their course and by turne seperateth the pure from the impure viz. the Rubie from the Chrystall The Rubie is the nourishment of all the members the heart braine c. the Christall or that which is not the nourishment it sendeth to the reines The first separation of Tartar which is by the Liveâ—â—utneth into mosse the second which is of the stomack into haile the third of the kidneys and bladder into a little stone Every Man hath mosse haile but not a stone in him this is urine which is nothing else but the Salt pressed out of the Mercurialls forced into resolution by the violence of separation which the Liver resolveth into Water and then throws it out If the Liver be weak and cannot well separate it sendeth it to the kidneys mucilaginous and stony there for want of good separation that is when the spirits of Salt viz. of the flesh and of the urine are united the Spirit of the Salt coming between by the power of predestination it is coagulated into Sand or Tartar either cloddy or mucilaginous Tartar therefore is the excrement of meat and drink which by the spirit of Salt is coagulated in Man except it be mixt together with the Excrements by the proper expulsive vertue and so cast our with them whence otherwise would arise four kinds of Tartar the stone of the bladder the Sand of the Kidneys the clods or gobbets as also the Slime or lutous matter of the stomack with many other diseases which the Ancients knew not Againe Paracelsus distinguisheth Tartar into that which is strange or forraine proceeding from meat and drink and that which is innate of the cruor or hereditary blood which innate Tartarous disposition cannot be cured by the Physitian who knows not how to force Nature but onely by the Quint-Essence of Gold which reneweth the whole body Tartar therefore or the Naturall superfluity the mucilage of Salt is the mother of almost all diseases of all coagulate bodies For all kind of food Paracels saith that the Matter viz. the Tartar of diseases is twofold Bolous such as in milk meats fish and flesh and Viscous Bituminous mucilaginous such is the excrement of pulse coleworts roots fruits c. by Divine ordination hath Poyson or a Tartarous Mucilaginous Impurity hard by or close unto the medicine or Physick thereof There are four sorts of Tartar springing from the fourfold fruits of the Elements by which we are nourished The first sort ariseth from the use of those things which grow in the Earth as Pulse of all sorts Hearbs c. upon which we feed The second cometh from the nourishment which we have from the Water as Fish shell-Fish The third is in the Flesh of Beasts and Fowles The fourth from the Firmament which is most like to the Spirit of wine in its subtilty and hath the strongest impression of all if the Aire be infected by the vapours of the Earth and Water and Firmament afterward it affecteth us also as we see in those acute and pernicious Astrall diseases the Pleuresie Plague Prunells or raging burning diseases which diseases proceeding from the impressions of the Stars the universall medicine powerfull expelleth Those four kinds of Tartar shew themselves in the Urine and are judged of by the art of separation by which it appeareth from what kind of Tartar the disease proceedeth He that knoweth what sort of food any one eateth may also know his disease or he that knoweth the disease may know what he eateth The disease is cured by the same Element that was the cause of it If Galen and his followers had had the true knowledge of these Excrements of meat and drink which for the most part breed all our diseases which Paracelsus comprehendeth under the name of Poyson and Tartar Choller and Melancholly had long since been rooted out of the Physitians Garden He that knoweth not this Tartarous matter of diseases which proceedeth from the excrementitious superfluities of meat and drink cannot possibly understand how the Author of diseases afflicteth us by destroying the frame of the little world and taking away our life If we know not the Tartar we cannot tell what that is which infringeth the spirit of cogulation and separateth the Tartar from the Nourishment viz. our Naturall Heat or the microcosmicall heat of the Sun and Moon that is in us whereby the Nutriment is digested like fire that burneth up the wood and from which good blood is begotten if it be not hindered by sicklinesse and weakning of the separative vertue of the stomack Liver and Kidneys and then it must be strengthned by its like that is by the macrocosmicall Heat of Sun and Moon if it could be got even the most simple matter which the most Great God generated of the spirit of the world one and the same with the spirit of our body for the restauration and conservation of Humane Nature or with those things wherein the power of the Sun and Moon is The Vitall spirit in Man and the Elementall is but one spirit and is deduced by art into act viz. turned into such a simple spirit as is the spirit of our life which is done by resolution and conjuction with the Nutriment But if the Archaeus of our stomack liver or kidneys which separateth the pure from the impure be infected Tartar differeth according to the places of the bodies pores and passages as of the mouth and bottome of the stomack of the intestines liver bladder reins flesh blood marrow or their separative power be hindered by any externall accidents then the excrements stay in the Chylus and cause stomachall diseases in the stomack Jecorall in the liver Athriticall in the gâ—ew sinewes ligaments and joynts and breed the Gout in the hands feet knees from congelation of the glew by the spirit of Salt besides those diseases of the Reines and Intestines Therefore the Archaeus of the stomack must destroy the Tartar of the Elements least it be turned into the Tartar of Man for the spirit of the Sun which is Lord and Master of coagulation in various subjects will breed the Stone if it finde matter resolv'd or separated from the nutriment and excrement So much for Tartar Secondly Because we have more perfect medicines now then heretofore that is to say of Mineralls whose preparations and due administrations were discovered to those skilfull Chymists the Sons of Cadmus A knotty piece must
sustentation and multiplication of Individualâ—s The Spirit is the life and Balsom of all Naturall things therefore it ought to hold the first degree in the order of Physick and the Man that useth it with the moderation of other meat may live as long as the ancient Fathers From those two fountaines the SUN and MOON as Suchtenius learnedly discourseth springeth the Naturall and Vitall Spirit of the world which runneth thorow all Beings giving life and consistance to all things by which as a mediator every occult quality all vertue all life is propagated into the inferior bodies into hearbs mettalls stones animalls so that there can be nothing in all the world that may or can be without a spark of this Spirit The Life of Man is the Astral Balsom the Balsamick Impression the Celestiall and Invisible Fire the Aire shut up and the Tincturing Spirit of Salt This Celestiall Spirit which is one and the same with our Naturall spirit when its breathing in our body is not lesned or hindred by outward things is that Naturall Heat of ours whereby every thing is digested for the sustentation and multiplication of every particular It digesteth the nourishment that Man taketh and breeds good blood in all the members so long as the blood is pure it continueth and is the strong vitall pure and sound spirit of the Heart so that the whole body liveth orderly and well But if it be hindered by sicknesse that it cannot so well doe its office the nourishment is not well concocted and that breeds bad blood by which the vitall spirit of the Heart is weakned Whence comes Old age that house of oblivion at last followeth a full extinction consumption and dissipation of that spirit which is the Naturall Death that the consumption and dissiapation of the said spirit may be prevented as much as by Nature may be that spirit and Naturall Heat in Humane bodies so weakned and hindred must be increased and strengthned that it may be the better able to do its duty But seeing every agent when it begins to act doth not move toward any thing below it selfe but to that which is equall like and sutable to it Therefore this strengthning also must be by its like that is by that Celestiall Heat of the Sun and Moon and the other Planets or with those things in which the Virtue of the SUN and MOON is most potent and doth most abound or is lesse restrain'd by matter The Celestiall or that Spirit of the world and the Naturall Spirit of our body is one and the same Spirit and therefore the Heat of the Sun and Moon generated of the very stroke of the spirit is a â—bing more concoct and by consequence more perfect For these things work more quick and perfectly and doe more readily beget their like and what is more easie the spirit or that supernall Fire is got out of them by art to which the Heat that burneth not like the Elementall but that which maketh all things fruitfull and Light giving life to all things are proper But burning Heat consuming all things and darknesse making all things barren are proper to the Elementall and Inferior Fire That same Heat therefore is excluded as also with it all divers and contrary things such as are all the inferior Elements For this and all things else that include a Naturall composition in them so far as they are yet drowned in a thick grosse matter and as yet not separate from it are subject to corruption and transmutation But Medicines ought to be preserving and very durable and remote from corruption For whereas they should preserve the Human body from corruption they ought first to be of a long and lasting nature otherwise they would corrupt rather then preserve Besides t is but in vaine to think to preserve a corruptible body by a putrid and corruptible thing to cure the weak by a feeble thing to form a Thing by a thing subject to deformity Every corruptible weak and feeble thing added to its like augmenteth it One Like added to its like maketh it more Like and so that corruptibility is increased not diminished as we see some and truly too many Physitians of our time who labor in vaine to cure Men of their maladies by their grosse and corporall compositions of Medicines but a higher speculation is here required The vitall spirit in Man the Elemental is one spirit For whereas diseases are not corporall but spirituall and lurking in the spirits they also call for spirituall medicines They therefore that would preserve that vitall spirit which is the Radicall Moysture and Heat The Innate Heat and Radical Moysture of the Microcosm are sustained by the MacrocoMacrocosmicall Heat and Moysture of the Sun and Moon as being thatoâ—e the same Celestial and Naturall spirit of ours the innate Mummy and hath its seat in the midst of Mans heart as the sustentacle of all our life in young men and repaire it languishing in old men and as much as may be make them young againe and so bring Mans life into the greatest health they must seek after not the Elementall but that Celestiall Heat of the Sun and Moon that dwelleth in the more incorruptible substance that is to be found under the Globe of the Moon to make this like our heart or spirit which is done when it is prepared and made up into a medicine and most pleasant meat so that being taken by the mouth it may presently pierce and passe throughout the human body keep every thing incorrupt especially the flesh that is united to it nourish the power and spirit of life increase and restore digest every raw thing lop and prune all excesse of every quality make the Naturall moysture abound and strengthen inflame and augment the weak Naturall Heat or Fire This is the duty of a true Physitian and of the more sound Phylosopher The Tincture doth so cleanse the Balsom that our children in the tenth generation may see the effect of it living so long Paracels For thus he might preserve our body from corruption retard old age keep youth flourishing in its vigour to the very poynt of death and were it not for the wages of sin withstand death preserve our body in perpetuall health and defend it from destruction Paracelsus calleth it the Element of FIRE which like the Sun of the Terrene or inferiour Firmament may be the greatest Secret for the removing all diseases and refreshing the cold benummed members for that Essentiall Fire worketh in the body as the Flame and Nettle doth without the body Whose meaning was that of right he may here be vindicated from the unjust calumny wherewith he was branded where he treateth of the vertues of this perfect Fire of Life that the Balsom of Nature The Humors of life do nourish the spirit of life See Paracel in the sift Tome among his Physicall fragments sol 162. Cease therefore henceforth to blame
about the channells and hollownesse of the centre within the other Elements and the skie What the water is This is the hutch of the Nymphs and monsters of the Sea The earth was coagulated into dry land What the Earth is It is sustained by the pillars of the Arcealtes and is upheld by none of the other Elements but is propt up by the pillars of the Archaltes These are the strange and wonderfull works of God The earth is the chest of those things that grow which are nourished by it This kind of separation was the beginning of all creatures and the first distribution both of these and all other creatures TEXT 12. After the Elements were thus brought forth into their essence and divided from each other that every one subsisted severally in its own place without prejudice to one another then a second separation followed the first which procceeded from the Elements The firc's separation and its kind Thus every thing that lay in the fire was transformed into the heavens one part thereof as into an Ark or cloyster another part proceeded out of it as a flower out of a stalk Thus the Stars Planets The second Stars sprang out of the second separation and whatsoever is in the Firmament were brought forth These sprang out of the Element not as a stalk groweth with its flowers out of the earth for these grow out of the earth it selfe but the Stars came out of the heavens by separation onely as the flowers of silver ascend How the Stars came out of heaven and separate themselves So that all the firmaments are separated from the fire But before the firmament was separated from the fire every jot thereof was but one Element of fire For as a tree in winter is but a tree but when the spring comes the same tree if that be separated from it that may be separated puts forth leaves flowers and fruit which is the time of its harvest and separation Just such another harvest was there in the separation of the great mysterie which could by no means with-hold or defer it selfe any longer TEXT 13. Another separation out of the Aire followed the separation of the Elements The separation of the aire and its kind at one and the same instant with that of the fire For the whole aire was predestinated unto all the Elements Yet is it not in the other Elements of mixture in any manner and measure but it doth assume and occupy all manner of things in all the Elements onely what was before surrounded it doth not possesse For no mixture of the Elements continued fast united but every Element betook it selfe to its own free power without dependance on another As soon as this Element thus parted from the rest out of the great mysterie presently out of it were distributed Fates impressions inchantments superstitions shrewd turns dreams divinations lotteries visions apparitions fatacests melosines spirits diemeae durdales and neuferans At the separation of the things aforesaid every thing had its proper place and peculiar essence appointed it Hence things invisible in themselves became sensible unto us No Element was by the supream Secret made more thin than the Aire The Diemeae dwell in the rocks Diemes live among the stones for such there created with the Aire unto a vacuity The Durdales betook themselves into woods for their separation was into such a kind of substance The Durdales Neuferans Melosines The Neuferans inhabit in the Aire or pores of the earth The Melosinies stept aside into mans blood for their separation from the aire was into bodies and flesh Spirits The Spirits were distributed into aire that is yet in a Chaos All the rest are in peculiar places of the Aire every one keeping its place assigned to it and separate from the Element of the Aire yet so as that it must of necessity live therein nor can it change that place for another TEXT 14. The separation of the water and its kind By the separation of the Elements the water was gathered into the place which the mysterie had alotted it Thus every thing whatsoever that lurked in the Elementary vertue and property thereof was more fully divided by a second separation and the water parted into many speciall mysteries all which had their matrix from the Element of water One part thereof became fishes and they are of many forms and kinds some beasts some salt much of it sea-plants as Corals Trines and Citrons Corall trine and citrons sea-plants a great deal of it sea-monsters contrary to the manner and naturall course of the Elements very much became Nymphs Syrenes Drames Lorind Nymphs Syrenes Dramae Lorind Nesder Nesder some reasonable creatures having something eternall in their body and propagating themselves some also that die totally and some that are againe separated in time For the perfect separation of the element of water is not yet made But as the great harvest hastneth and cometh on a new increase may spring up every year in the Element of water And this separation is made at the same instant when the other Elements are separated in one dayes work and by the motion of sequestration So that every thing thus living in the water was at once in a minute and moment of time created and made manifest by the separation TEXT 15. The separation of the earth and its kind In like manner when the Element of the earth was disjoyn'd from the rest the earthy separation was made to wit the separation of all things that doe or did spring in or out of the earth For at the first creation the four Elements lay hid in all things alike in the great mysterie which things also were separated after the same manner and in one instant and were divided among themselves one after another by a second separation which is Elementary And by this kind of Elementary separation out of the Element of the Earth things sensible and insensible those that are eternall and those that are not eternall were parted from one another every one obtaining its peculiar essence and free power All that was of a woody nature was made wood The next was mines of mettalls A third became marcasite The difference of Mineralls talke bisemute pomegranate mettallick cobalt milsto and many other things A fourth precious stones of many sorts and shapes as also stones sands and lime A fift was made into fruit flowers hearbs and seeds A sixt into sensible living creatures whereof some partake of eternity as men others doe not as calves sheep c. Whereof many kinds and differences might be reckoned up for many more kinds were separated in the earthy Element than in any other Earthy things are propagated by seed For by the seed of two are all things propagated that is by the coming together of father and mother which was not predestinated and ordained in the other Elements Here also are the Gnomi