intends to imploy his Naturall Philosophy this way namely for the preservation of life and health go learn it of Nature her selfe and not of Aristotle lest he beshrew himself for his pains Let him take notice that the most high Creator of all things hath given commission to Nature to be Princesse both over the Coelestiall and Terrestriall words for as there is a Trinity in Unity in the Godhead and a Unity in Trinity so is there a triplicity also to be found in all his works therefore consider that God hath created a threefold world First Elementary which is lowest in dignity Secondly Coelestiall which is next above that Thirdly Intellectuall which is the highest of all and thrice happy is he that attains unto it 2. Consider that of these three worlds the eternall and onely wise God hath so ordered it by his eternall and unsearchable decree that every inferiour should be governed by its superiour and receive its influence and virtue therefrom For God the first Being and chief Worker of all things governs the Coelestiall world namely the Sun and Moon and Stars and all the hoste of heaven by the Intellectuall world namely the Angels and the Elementary world and all Elementary bodies namely Minerals Animals and Vegetables by the Coelestiall world namely the Stars 3. As there is a Unity in the Godhead so is there also one intire Unity in every one of these Worlds For First in the Intellectuall world there 〈◊〉 one Arch-angel Michael the supreme 〈◊〉 all the Angels Secondly in the Coelestiall world therâ— is one Sun the giver of life light and motion to the Creation Thirdly in the Elementary world therâ— is one Philosophers stone the Epitome oâ— all Naturall virtues Fourthly there are three Arts for tâ— finde out these three Unities their mysteries and divisions 1. Naturall Philosophy 2. Astrology 3. Divinity 1. The Naturall Philosophy seeks after the virtues of the Elementary world and the various mixtures of Natural things in Minerals Animals and Vegetables and here by the way take notice that when at any time we mentioâ— Animals we do not include Man the ridiculous description of whom was giveâ— by Plato Homo est animal bipes sine plumis A Man was an Animal withouâ— feathers that went upon two feet foâ— which Apish definition he was sufficiently laughed at by Diogenes we account man to be of a far nobler nature the naturall Philosopher moreover inquires into the causes effects times places fashions events the whole and every part of the whole in the Minerall Animall and Vegetable Kingdome and how Nature produceth them by the Elements 2. The Astrologer is or at leastwise ought to be very well versed in every part of Naturall philosophy or else he will hang betwixt heaven and earth as the Papists say Erasmus doth between heaven and hell being not able to reach the one nor get sure footing upon the other from thence he enquires and searcheth the motion and course of the Coelestiall bodies and what effects such motions must naturally produce upon Minerals Animals and Vegetables 3. Then in comes the Divine who being admirably skilled in both these Arts else we conceive him unfit to be a Divine and unfitter to receive tithes and he teacheth what God is what the spirit and soul of man what an Angel is and whâ—â— Religion is and how a man should glorifie God in his life and conversation Here by the way you see the first reason of the institution of Universities for the first institution of most thing was good corruption came in by time it was questionlesse that people might bâ— studious in these Arts that so they mighâ— the better teach others Thus you have in generall what knowledge is requisite for him that intends thâ— study of Hermetick Philosophy whicâ— that we may declare more cleerly we shaâ—â— branch it out into particulars and shew how far an Hermeticall Philosopheâ— ought to be skilled in the knowledge oâ— these three worlds and let each stand in a Section by it self Of the Elementary World SECT I. HE that would attain to these Arts must first begin at the lower end of the Ladder and so climbe up to the top but let him be sure one foot be fast before he remove the other let him take heed of building his foundation upon falsehoods let him not stick to the Letter what we or others write but let him consider whether it be possible in or agreeable to Nature or not if not there is some mysticall meaning in it which he must diligently search out Also he that would attain the true knowledge of the Elements must begin at generals and afterwards come to particulars and so shall we at this time therefore consider in the generall First that there are four Elements viz. Fire Earth Water and Air by which all things in the Elementary world are generated not by beating oâ— them together as men beat clay to makâ— Tobacco-pipes but after another mosâ— secret manner as we shall shew you by and by 2. Consider that pure Elements are invisible not subject to our sight that water which we see and that fire which we see is far enough off from being pure but are more or lesse mixed and are often changed into one another by Nature as the Fire is changed into Smoak the Smoak into Air the Air into Water c. as we shall shew you more anon it is but the garment of an Element that is to be seen by a vulgar eye pure Elements are onely to be seen by Philosophers and that by Art 3. If we may make bold a little to deal with Aristotle and his followers in folly they held themselves and also taught others that every Element had two specifical qualities as the Fire was hot and dry the Water cold and moyst the Air hot and moyst and the Earth cold and dry so the Fire was inimicall to the Water and the Air to the Earth but if you are minded to finde the truth you must look for it far another way for these qualities are no way inherent in the Elements themselves but accidentall to Elementary bodies for he that hath but half a grain of Philosophy in him must needs know that pure Elements are temperate else how could they be pure 4. We told you before there was a Trinity in the Deity and if so there must needs be a Trinity in all his works and because there is a Trinity in the Godhead therefore is the number Three a most powerfull number a number of perfection all creatures both in the Vegetable and Minerall world consists of three principles Sulphur Mercury and Sal nay Man himself which is an Epitome of the Creation and bears the image of the Creator consists of three essences Spirit Soul and Body as the Apostle Paul witnesseth in these words That your spirits souls and bodies may be kept blamelesse at the coming of the Lord Jesus Christ. These three essenceâ— in man answers to the three worlds
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
thâ— Spirit of man to the Intellectuall worlâ— the Soul to the Coelestiall and the Bodâ— to the Elementary so also every Element consisteth of three qualities whicâ— are essentially in them viz. 1. The Air hath motion thinnesse anâ— darknesse 2. The Fire motion brightnesse anâ— thinnesse 3. The Water motion darknesse anâ— thicknesse 4. The Earth darknesse thicknesse and quietnesse 5. We desire you to take speciall notice of this that the Fire is twice morâ— thin then the Air thrice more movablâ— and four times more bright The Air is twice more bright thricâ— more thin and four times more movabâ—â— then the Water The Water is twice more bright thricâ— more thin and four times more movablâ— then the Earth vice versa as therâ—fore the Fire is to the Air so is the Aâ—â— to the Water and the Water to thâ— Earth and on the contrary as the Earth is to the Water so is the Water to the Air and the Air to the Fire 6. Seeing then the Elements consist of three qualities we will take them all under a threefold consideration First pure Elements which are neither compounded nor changed but are incorruptible not of which but by which the virtues of all naturall things are brought forth to act no man is able to declare their virtues because they are able to do all things upon all things He that is ignorant of these will never be able to obtain either the Philosophers stone or Aurum Potabile Secondly compounded Elements changeable and impure yet such as may be reduced to their purity again by Art by the virtue of such when they are thus reduced to their simplicity is perfected all the common operations of Nature and they are indeed the foundation of the whole work of Aurum Potabile and perhaps of the Philosophers stone also Thirdly there are those things which aâ— called Elements which indeed originalls of themselves are not Elements but aâ— twice compounded and commixed various and interchangeable one with another 7. These things we thought good tâ— lay down in the generall concerning thâ— Elements we confesse these are deeâ— mysteries which but few know nay none but those few that learned of Nature Tradition is a monster away with it yet never think to obtain Aâ—rum Potabile till thou knowest how to reduce these out of one order into another impure into pure compounded into simple and understandest distinctly the nature power and virtue of them iâ— number degree and order without dividing the substance and when thou dosâ— so there is nothing almost in the three worlds but thou mayst understand These things we thought good to premise concerning the Elements in generall we come now to speak of them in particular and shall place each of them in a Chapter by it self Of the Element of EARTH CHAP. I. BEfore we begin give us leave First to premise a Caution Secondly to answer an Objection For Caution consider that the ancient Philosophers minded followed and regarded Nature her self in all her wayes and nothing else they knew the steps of Nature were cleerly seen in the procreation and generation of Man where she observes her own law and rules and they being contented with the plain way of Nature alone attained to the utmost period of all their studies and hopes also and found out those things which the wiâ—â— of the modern Alchymists would not noâ— could not reach to for they neglecteâ— the plain way of Nature and ran altogether upon intricacies and were so buâ—â— in Distilling Calcining Circulating Sublimating and Precipitating that Hermes himself the Father of Philosophers were now alive or Gober or Raâ—mundus Lullius they would have beeâ— accounted Fools and not Philosopher amongst them for they neglect alway what they know and either abuse whaâ— they have already found or else throw it by like an old Almanack out of date are stil seeking after strange whimsies making Nature her self subject to theiâ— addle brains and idle fancies The objection we shall answer before we begin is this What is the reason seeing there is a Trinity in Unity in the Go head and all the world consist of a triplicity that there are four Elements how or which way came the fourth creâ—ping iâ— To this we answer thus The Deity which governs all things is aâ—tive yea the Author of all action and motion so â—lso is there but a triplicity of Elements which have motion and are active the â—arth is fixed and passive and onely â—upplyes matter for the other to act upon â—or as nothing can be acted but there must needs be matter subministred to act â—pon man cannot build a Castle in the air with nothing the Children of Israel you know could not burn bricks without straw therefore of necessity â—here must be one Element to subminister matter for the rest to act upon for as â—here could be no influence in the Heavens unlesse there were Elements or Elementary bodies to receive this influence Or to come home a little neerer to the point and use a comparison a litâ—le more familiar to the vulgar as in â—he procreation of children the man only â—cts but it would be long enough croâ—â— got a childe were there not a woman â—o supply matter to act upon and then you know well enough that every active â—rinciple must needs be in motion else it cannot act every passive principle must â—eeds be fixed for when a Carpenter hews a timber-log the Carpenter mâ—â—â— needs move and the log must needs 〈◊〉 still for it is impossible his work shoulâ— go forward all the while he sits stiâ—â— upon it or hew it whilest it is drawâ— about with horses and according as thâ— Carpenter is an Artist or not an Artiâ—â— in his Calling so the timber-log is eithâ—â— well or ill hewed Just so for all thâ— world it is in this point we now discourâ— of three of the Elements have motion and therefore are active the other viâ— the Earth is passive and supplyes mattâ—â— for the other to act upon and accordinâ— as the Elements acting are either pure impure so they are either well or ill lame man cannot run neither can a blinâ— see according as the Earth they act upon is either pure or impure so is the conclusion of the work either good or bad for the wisest Carpenter breathing cannot make a good timber-log of an oâ— rotten tree And thus by the way yoâ— see the reasons why so many have beeâ— studying after the Philosophers stonâ— and so few found it because they eithâ—â— work upon impure principles or else the work impurely upon pure principles Having premised this we come now to treat of the Element it self viz. Earth in which consider 1. That the Earth brings forth nothing of it self but is the Nurse and matrix of all things it receives whatsoever seed sperm or commixtion the other three Elements distill or project into it when the sperm is good it bringeth forth good things when the sperm is impure it brings
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
World the heavyest of the Elements full of unctious flegm cold and moyst and well tempered with Air. Secondly it is divided into 1. Pure 2. Lesse pure 3. Grosse 1. The most pure Water is Coelestiall yea above the heavens as wâ— shall shew you more at large in thâ— third Section 2. The lesse pure Water remains iâ— the Air being dissolved or distilleâ— into Air by the heat of the centraâ— Sun 3. The plain and grosse Water remains in its sphere and makes one globâ— with the body of the Earth and according to the will of God by thâ— operation of Nature preserves anâ— keeps every thing that is subtil the particular way How it doth it we shaâ— shew you in the third Section Having thus shewed you what Wateâ— is we come now to shew you whaâ— its operations are and therefore consider 1. That it is the Menstruum of thâ— World which penetrating the Air bâ— reason of the continual distillation of thâ— central Fire draws along with it a warâ— vapor which causeth a naturall generation of those things which the Earth as a Matrix is impregnated with for he that is well skilled in the generation of Man cannot be unskilled in the way how Nature generates all things else it is impossible he should because himself is an Epitome of them all for when the Earth as a Matrix receives a due proportion of Seed mixed proportionally with Sperm be the Seed of what kinde soever it matters not Nature presently begins the conception and proceeds without intermission till she hath brought it to perfection and when she hath brought it to perfection she nourisheth it and cherisheth it even to its utmost period 2. The remaining moisture or sperm which is not fit for any generation that is excellent Nature expells to the sides or superficies of the Earth where the heat of the centrall Fire putrefies it and by that putrefaction is generated small vermine and worms 3. We desire you would diligently heed this that the Earth is easily dissolved and purified in the Water ever one that hath but the least skill in Aâ—â— chymie knows how to do it but thâ— Air is congealed in it and radicallâ— joyned with it but how this is done onlâ— Philosophers know 4. He that is a reall student in Philosophy may easily see divers wonder of Nature in this Element as it were iâ— Sperm but it is the best and safeâ—â— course to take that Sperm in whicâ— the Astrall Seed by the influence 〈◊〉 the Stars is already proportioned bâ— cause Nature produceth pure things bâ— the first putrefaction but far moâ—â— pure and noble by the second These things we thought good 〈◊〉 inform you of concerning the Elementary world wherein you may see First that the Fire preserves thâ— Earth that it be not drowned and diâ—solved Secondly the Air preserves the Firâ— that it be not extinguished Thirdly the Water preserves the Earth that it be not burnt And thus much for this Section OF THE CELESTIALL WORLD SECT II. Proemium BEfore we begin we desire to premise these few things to all such as are studious in Philosophy and indeed they shall finde them very necessary 1. That these inferiour Elemenâ— which we have treated of in the former Section have a mutuall sympathâ— with the Coelestiall bodies viz. thâ— Sun Moon and Stars and must need have because they are all made out 〈◊〉 one and the same Chaos 2. That they are governed by thâ— superiour as the more worthy and thâ— we prove by this argument becauâ—â— this thing which we call obedience is to be found onely in the Elementaâ— world 3. We desire you to consider serâ—ously that motion is the cause of a change both of growing and withâ—ring both of being born and dying and although the action of movinâ— shall continue in the generall yet evâ—ry particular motion begins and enâ— in its proper time 4. We also finde out and it is a truth that time it selfe is measured out by motion and that the originall of all motion is in the Heavens and particularly in the Sun by which motion in the Heavens the constant change and conversion of all things out of one thing into another proceeds he hath not lived a Philosopher a Summer and a Winter nay indeed not a day and a night which ignorant of this 5. Consider also that there is no way from the beginning to the end without a mean for there is no passage from Spring to Autumne but by Summer nor from Winter to Summer but by Spring and if you heed it by the eye of reason you shall finde that all changes follow these conversions of time and yeers these conversions of times increase heat and drynesse coldnesse and moysture and both life and death generation and corruption increase and decrease of living creatures comes by reason of heat cold nesse drynesse and moysture 6. If you consider it well you shaâ—â— finde that the Coelestiall bodies talâ— them quatenus bodies are not changeâ— nor capable of change till the finaâ— dissolution but these Elementary bâ—dies are alwayes changing continually either increase or decrease and neveâ— stand at a stay and if so as is moâ—â— certain then of necessity the Coelestiâ—â—â— bodies are by nature active and theâ—â— Elementary bodies by nature passiveâ—â— and it is that which is active whiâ—â— causeth or produceth alterations in thâ—â— which is passive then it will folloâ—â— the Coelestiall bodies give the form 〈◊〉 all things the Elementary world suâ—â—â— ministers matter for this form 7. The truth of this will appear 〈◊〉 we may make such a comparison 〈◊〉 all Handy crast Trades in a Carpeâ—ter in building houses a Brick-makâ— in making bricks a Tailor in stitching garments the Carpenter by his motion hews the timber-log into its proper form the log subministers matter for the Carpenter to work upon the Brick-maker makes the clay into the form of a brick the clay subministers matter to this form the Tailor cuts out and sows the cloth into the form of a garment the cloth administers matter to this form Just so for all the world it is between the Coelestiall and Elementary bodies and can be denyed by none unlesse any be so frantick to deny that to be in the Heavens which is conspicuous upon the Earth or that to be higher in dignity which God hath made higher in place We cannot but admire to see any should be so sottish to deny it as ever saw it rain or knew that the rain which comes from above made the Earth fruitfull 8. All things are moved by the Sun who by moving his owne body moves the Creation and thence comes a continual acting and procreating faculty from thence comes that inbred heâ—â—â— both in Animals and Seeds and causeâ—â— them to produce their like which production is either good or bad pure oâ—â— impure small or great according 〈◊〉 the Luminaries receive good or badâ— friendly or inimicall Aspects or Rayeâ— from the five Planets for as a Key
their pockets and did what they pleased with him 3 Wee see them search for him in the water and there they found him and by mixing him with his like they fixed â—im with ease and pleasure and made him their servant neither did he once gainsay 4 We saw some other most wonderfull things almost incredible yet most true 1 We saw them calcine fire 1 Into aire 2 Into no aire 2 We say them boyle aire 1 Into water 2 Into no water We had also the happinesse to sâ—e how they did this and how they made Aurum Potabile when they had done it but in plainer tearms it must not be revealed nor upon our credits never will We have now shewed you what the Nature of Mercury is amongst the Elements and Elementary body and how Philosophers deale with him We shall now in a few words declare to you what he is in the Heavens and leave you to busie your brains about the harmony between them and so we shall conclude this Section 1 He is changed into so many qualities as he meets with Stars yet because naturally he rules over reason he makes their influence rationall to the Sons of men indeed he causes that harmony which is between the motions of the heavens and mans body therefore the Poets called him The Messenger of the Gods and say that he brought down the will and command of the Gods to the Sons of men which if you will construe Philosophically and without prejudice it is no more then thus 1 The Sun gives vitall heat to the Creation 2 The Moon gives radicall moisture 3 Saturn fixeth this and putrifies it 4 Jupiter turnes it into nourishment 5 Mars calcines it 6 Venus makes it fruitfull 7 Mercury makes it rationall A word or two to prove the last would not doe amisse and in so doing we will not exceed the dimensions of mans body Therefore consider 1 If you cast an eye upon your owne bodies you shall find that Mercury causeth such a penetrating and acute humour which stirres up the mind of man to contemplation and inquiry after the Reasons of things and this is that causes that imbred desire of knowledge which is in the Sons of men And this appeares plainly to be a truth if we doe but consider that the stronger Mercury is at the Nativity of any the more thirsting desire they have after Knowledge 2 He stirres up all the spirits to action and motion which causeth those various fancies in the body of man the variety of which seeks after the variety of knowledge of things and finds them being sought for the which Saturn fixeth being found and that 's the reason Astrologers say Saturn and Mercury are such friends 3 The Excellencies which Mercury bestowes upon the World we have shewed We shall onely speak a word or two of what inconveniences he bringeth to the body of man and if you can find them readily in the Epitomy you may easily find them in the Book 1 In the body he causeth Madnesse Doting And all Diseases of the brain which disturb reason all diseases of mind In the body Coughs Falling Sicknesse Appoplexy c. 2 To the mind he gives Folly Lying Unsettlednesse Unfaithfullnesse Evill thoughts And as bad actions from whence many times arise many Calamities So much for the Second Section SECT III. OF THE INTELLECTUALL OR AETHERIALL WORLD WEE told you in the beginning That God had Created a Three-fold world Elementary Celestiall and Intellectual which last is the highest in dignity and thrice happy is he that attaines to the right knowledge of it This he whoever intends to attaine the Divine Mysteries in Philosophy must not be ignorent of for 1 Of these three worlds every inferiour is Governed by its superiour and receives all its power and virtue from the influence and rayes thereof for God the great first being and chief worker of all things governs the Celestiall world by the Intellectuall or Aetheriall The Stars keep their constancy in motion by the mediation of the Angels and he governs the Elementary world by the Celestiall Elementary bodies whether vegetable animall or minerall are governed by the Stars One summer and no more winters are sufficient to testifie the truth of it 2 Consider that the vertue and knowledge of all Elementary things comes to us from God by degrees by many and equall steps which we suppose God did in mercy to man that so by the same progression we might climb up to the knowledge both of our God and our selves for the virtue of all things comes from God to the Angels from the Angels to the Stars from the Stars to the Elements and Elementary bodies 3 The ready way for man to climb up to the top of this knowledge is by the same steps and degrees this knowledge comes downe unto us beginning at the lower end of the ladder viz. the Elements and climbing up by steps to the top viz. the Intellectuall or Aetheriall world But withall have a care one foot be fast before you remove the other we mean take heed of building upon rotten foundations believe nothing because we or others write it but examine it first whether it be possible in nature or not if not there is some mysticall meaning in it search that out diligently And now you see the reason of this our method 4 As there is a unity in God so is there one enâ—ire unity also in every one of these three worlds for as in Divinity all points are tryed by a Trinity in unity and a unity in Trinity in a Divine way we confesse we are mistaken we should have written they should be tryed indeed they are tryed by generall Counsells and Synods and Committees for Plundred Ministers the more is the pity So in Philosophy all things are tryed by a Trinity in unity and a unity in Trinity in a naturall way The unities in the three worlds are these 1 In the Intellectuall or Aetheriall world is on supream intelligence the very Aniâ—â—a muâ—dâ— the first Creature and fountainâ— of all â—ines Michael the Arch-Agel whose name in the Scripture hath so often pâ—â—zled our dull-headed Priests 2 In the Ceâ—estiall world there is one Sun the Author of Generation and preservations in the Elementary world the giver of life light and motion to the Creation 3 In the Elementary world there is one Philosophers Stone the instrument of all Naturall virtues having the quintescence of the virtues of all Elementary bodies compacted in it selfe 5 There are three Arts to find out these three unities their mysteries and divisions 1 Naturall Philosophy 2 Astrology 3 Divinity 1 The Naturall Philosopher seeks after the virtues of the Elementary world and the various mixtures of naturall things enquires into their causes effects times places fashions events the whole and every part of the whole and how they are produced by the Elements 2 The Astrologer is well versed in every part of Naturall Philosophy and from thence searcheth out the
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
luke-warm presently and in a short time is devoured by aire 2 The aire presently waxeth thick cold and watrish putrifies and by putrifaction breeds a Generation of Vermine and presently vanisheth in a watry filth 3 The water waxeth dry and heavie and still dryer and dryer till it be all devoured by earth from whence man set forth at beginning We have now shewed and we hope sufficiently too the Reasons of the opposite qualities of Venus and Mars seeing unlesse they were opposite and equally opposite in the acting and generating of things here below the world could not multiply Come we now particularly to show you what the Office of Venus is in this our Hermeticall medicine 1. We desire you to take notice that you here have the reason why Venus being a cold planet should be the Aâ—â—hor of gâ—neâ—ation seeing all generation iâ— caused by heat and moistuâ—â— The heat of Mars fitteth the Elementary world for her cold and moist influence that so the second production of things by nature might be better then the first 2. As the Celestiall Sun makes use of the heat of Mars to calcine things and fitâ— them for procreation so the Celestiall moon in like manner makes use of Venus to moisten them that so they may be fitt to generate and that 's the reason the Poets faigned Vâ—nus to be born in the Sea because the Ancients held the Centrall or Terrestiall Moon to be there 3. Considering what an antipathy there is between Mars and Venus and yet what a simpathy they hold one with another in generation you may easily find out the reason of that simpathy and antipathy of things generated 4. If you take notice how all things are bettered by a second Generation and that so palpably or else what need a woman boyl water and Oat-meale to make Pottage what need any man question but that Aurum Potabile yea and the Phylosophers Stone also is attainable 5. As there is one sort of heat wich cherisheth and another sort or measure whch burneth so there is one certaine measure of moisture also to be observed both in generating and nourishing for too much moiture in hermeticall preparations will spoile all for Omne nimium vertitur in vitium this just and certaine meaof moisture Venus by most held to give to the world and therefore she obtained the name of a fortune 6. But as great a fortune as she is held to be she may doe mischeifs enough if not heedfully looked too for she makes mens bodyes very voluptuous cowardly immodeâ—â— much given to women and alwayes averse to study unless it be in such bookes as are in sheetâ— 7 If she must be a fortune because she furthereth Generation then is Mars a fortune as well as she for he adds heat as well as sâ—e adds moisture he tempers her moisture as well as she tempers his heat 8. However this is true enough that as Magistrates in a Common-wealth leave inferiour businesses to be acted by their Substitutes of which they have divers in Authority under them so in matters of procreation and increase the Sun leaves the matter of heat to Mars and in matter of moisture the Moon leaves it to Venus He that is a Philosopher knowes well enough how by the Sun and Moon to rectifie the errors or neglects of either Substitute and can goe boldly to the Sun and Moon at any time for redresse and shall never be â—enyed Justice 9 And here by the way you may see in what an equal ballance Nature governs things and from thence you may sore a little higher and know what Government is best pleasing to the God of Nature If Kings and Magistrates would Governe so what gallant lives might men live upon Earth But the contrary appearing bids the Sons of wisedome expect and hope for Heaven where all shall be amended To proceed 10 As the Sun gives vitall heat to the Creation which stirres up to action in Generation and the Moon moistens the rayes of the Sun least he should burne rather then comfort end again the Sun heats the rayes of the Moon least they should conjeale rather then moisten Just so for all the world it is betwixt Mars and Venus in respect of multiplication for just as the Sun and Moon generate so Mars and Venus multiply and that Mars and Venus have this multiplying quality appeares in this in that their bodies are nearest the Earth amongst the other Planets And thus much may suffice for this Chapter CHAP. VII OF MERCURY WEE are now come to treat of Mercury and having looked up â—nd downe for him we could not find him which made us think at first he was run away from us as he did from the Alchymist but after we had made a little more diligent search after him we quickly discovered him and then we found he was every where 1 We found him in Gold and then he was â—ure Sol. 2 We found him in Luna and there he was pure Silver 3 We found him in Lead and then he was pure Saturn 4 We found him in Jupiter and then he was pure Tyn c. Whilst we were admiring at his versattill Nature and how volattill he was and yet we had read long agoe in the works of many Astrologers that Mercury assumed the nature of every Planet he was joyned wiâ—h or aspected to and we understood the letter of it well before but never the mysticall meaning till now which made us conceit that many Histories had Philosophicall mysteries in them But whilst we were deeply considering this in came a company of Philosophers and their businesse was to seek Mercury as we did and because he was so volattile and unconstant making fooles of such as are fooles but alwayes obedient to the Sons of wisedome we resolved to take diligent notice how they caught him and what they did with him after they had caught him And here we saw most wonderfull strange and mysterious things such as it is not lawfull to speak plainly at leastwise till such times as plaine dealingcomes again to be in fashion Yet we shall relate very truly what we saw if they seem Riddles look after the meaning of them as we did you have the same means we had and if you are no idler in Hermeticall studies thâ—n we have been there is no question but you may as easily catch him as we have done But let us return again to the Philosophers whom we saw searching for Mercury 1 We saw them search for him in the fire and there they found him and calcin'd him with his like and fixed him neither did he once offer to fly away but followed readâ—ly and did whatsoever they commâ—nded him because they went to work with him in a naturall way 2 We saw them search after him in the aire and there also they found him and mixed him with his like in equall weight and proportion there also they fixed him with ease and without any relunctancy and put him in