THE
Admonitory
Preface
OF
OSWALD
CROLLIE
,
Physitian
:
TO
The
Most
Illustrious
Prince
CHRISTIAN
ANHALTIN
.
COURTEOUS
READER
;
ALTHOUGH
the
Romans
extolled
Angerona
,
and
the
Grecians
admired
Hapocrotes
for
their
silence
;
and
all
the
ancient
Philosophers
,
by
the
example
of
Actaeon
,
have
strictly
forbidden
to
prophane
the
Secrets
,
and
rashly
to
prostitute
the
Treasures
of
Nature
to
unworthy
and
filthy
minded
men
:
Notwithstanding
seeing
our
Heavenly
Father
who
is
that
Sun
which
richly
preventeth
us
all
with
his
gifts
,
Upon
which
account
,
Friendly
Reader
,
to
the
praise
and
glory
of
the
Divine
Majesty
and
bounty
(
whose
Instrument
or
pen
,
at
least
,
in
the
publishing
hereof
,
I
both
desire
,
and
hope
to
be
,
who
am
far
lesse
then
all
his
mercies
and
benefits
bestowed
upon
me
)
and
also
for
the
profit
and
advantage
of
my
neighbor
in
the
study
and
profession
of
Chymistry
,
France
,
Italy
,
Germany
,
Hungary
,
Poland
,
Bohemia
,
Epist.
ad
Vesp
.
by
unwearied
diligence
and
exact
examinations
,
I
have
obtained
from
men
of
greatest
learning
and
experience
in
Chymistry
,
partly
by
intreaty
,
partly
by
purchase
and
permutation
(
to
say
nothing
of
those
things
,
being
not
a
few
,
which
by
the
blessing
of
God
upon
my
endeavours
,
I
have
found
out
in
the
practice
of
Physick
)
preferring
the
publick
good
before
my
own
private
advantage
,
being
moved
also
by
Charity
,
Christian
compassion
,
and
the
necessity
of
sick
people
,
according
to
my
trust
in
the
profession
and
practice
of
Physick
,
I
would
first
take
my
eyes
in
my
hand
,
as
I
may
so
say
,
and
by
the
help
of
Vulcan
search
and
diligently
examine
the
chief
and
choycest
things
,
before
I
would
commend
them
to
publick
use
and
profit
,
that
so
the
Children
of
knowledge
,
those
searchers
out
and
lovers
of
Truth
may
attain
that
at
a
cheap
rate
which
hath
cost
me
dear
the
learning
,
viz.
not
fallacious
opinions
(
as
hitherto
in
such
a
deale
of
Legerdemain
they
have
complained
of
)
but
the
truth
it self
so
long
desired
,
by
many
experiments
most
certainly
found
out
and
known
.
So
that
many
things
after
the
revolution
of
the
Platonick
year
have
been
returned
gratis
,
and
with
usury
to
their
owners
,
whole
and
entire
,
and
far
more
compleat
,
which
before
I
had
from
them
ragged
and
torn
at
a
great
rate
.
For
many
,
whose
rumor
of
many
hidden
secrets
inticed
me
unto
them
with
much
difficulty
of
travel
,
and
no
small
expence
,
their
very
presence
or
sight
of
them
much
abated
of
their
report
,
as
it
often
falls
out
in
such
cases
;
so
that
those
things
which
they
bragged
of
as
great
secrets
,
seemed
to
me
either
common
,
or
so
faulty
and
defective
,
that
the
imperfection
of
their
many
descriptions
,
was
to
be
made
up
by
me
,
being
all
reduced
into
one
onely
,
and
that
same
first
proved
by
my
own
Chymicall
triall
.
Also
by
exchange
to
their
advantage
(
according
to
that
common
Chymicall
custome
,
Give
something
,
and
take
something
)
comparing
my
studies
many
times
with
theirs
,
in
our
Conference
they
got
an
Egg
for
a
Nut
,
which
when
I
had
crackt
with
long
and
fruitlesse
paines
,
I
found
at
last
nothing
but
a
worm-eaten
kernel
,
or
instead
of
a
kernel
I
got
only
husks
and
shells
.
Hence
it
comes
to
passe
,
that
without
Nature's
Vulcan
,
which
the
Poets
commend
as
the
most
true
Inventer
and
Teacher
of
Arts
Mysteries
,
the
greatest
part
of
them
(
without
offence
to
those
great
men
be
it
spoken
)
who
have
written
in
our
time
of
the
more
secret
Spagyrical
preparations
from
other
mens
relation
&
not
their
own
handy
experience
,
they
have
brought
this
fruit
to
the
Students
in
Chymistry
,
that
for
the
most
part
after
great
cost
bestowed
in
vain
,
they
have
in
the
end
ascribed
to
them
the
cause
of
their
lost
labour
,
and
long
spent
time
.
That
it
is
so
,
they
will
easily
acknowledge
with
me
,
who
not
content
with
my
example
and
others
losse
,
had
rather
be
made
more
wary
by
their
own
experience
,
and
examine
the
like
things
again
by
the
help
of
Pyrotechnye
,
or
the
Art
of
Fire
and
Chymistry
;
as
many
things
are
spoken
of
which
are
never
done
,
so
many
things
fall
out
between
the
Theory
and
the
Practice
;
Damascen
,
Let
thy
Medicines
be
few
,
whose
vertue
and
operations
thou
hast
often
tryed
.
Howbeit
in
this
paucity
or
fewnesse
of
Medicines
,
I
dare
confidently
affirm
that
in
all
the
riches
and
plenty
of
Nature
,
And
although
I
have
proved
but
some
of
those
virtues
and
operations
which
are
assigned
to
every
one
in
order
,
according
to
which
I
esteem
the
Medicine
,
as
I
have
set
down
and
shewed
their
preparations
in
the
work
it self
:
Neverthelesse
,
because
in
the
use
of
Phisick
I
have
found
the
chiefest
part
true
,
the
Spagyriks
,
or
those
who
know
how
to
discern
between
true
and
false
,
who
are
well
grown
and
exercised
in
Chymicall
employments
,
I
mean
the
Sons
of
Art
,
who
know
the
tearms
and
bounds
thereof
,
and
have
bathed
themselves
in
the
springs
of
true
Philosophy
,
who
can
even
by
a
glance
and
sight
only
make
a
good
construction
and
easily
guesse
of
these
things
(
for
these
preparations
doe
require
such
an
Artist
,
and
not
one
of
a
froward
and
sottish
disposition
,
who
have
nothing
to
doe
with
the
common
rabble
of
Alchymists
,
because
of
that
unworthy
reproach
and
slander
(
i.
e.
)
The
errors
of
the
Artists
are
imputed
to
the
Art
.
Therefore
the
true
and
more
profound
Phisitians
,
who
have
been
Divinely
inspired
,
moved
with
a
Samaritan-compassion
toward
their
sick
neighbors
,
of
what
rank
and
condition
soever
,
who
in
the
fear
of
God
also
shall
use
these
Medicines
rightly
prepared
by
their
own
labour
,
in
a
convenient
and
artificiall
method
,
and
not
trusting
(
unlesse
they
would
be
succeslesse
)
as
many
doe
,
to
the
Sophistical
and
fraudulent
preparations
of
others
,
they
will
know
by
experience
far
greater
efficacies
and
operations
by
the
cures
they
doe
,
then
I
can
or
ought
to
set
down
and
assign
,
especially
if
they
be
administred
according
to
the
nature
of
the
diseased
,
and
with
the
approbation
of
a
Phisitian
present
;
all
which
by
Gods
help
Truth
the
daughter
of
time
,
will
make
manifest
.
But
to
what
danger
doe
I
now
expose
my self
by
this
publick
service
?
What
I
pray
is
to
be
done
in
this
diversity
and
hazard
of
Opinions
?
What
shall
a
man
doe
in
the
midst
of
so
many
carping
Criticks
,
1
The
Mysticall
Hermetick
Philosophers
who
heretofore
in
part
have
pryed
into
these
excellent
secrets
,
will
rise
against
me
,
and
be
very
angry
with
me
;
complaining
that
they
are
wrong'd
in
those
things
,
which
with
greatest
industry
and
long
spent
time
have
been
found
out
and
hitherto
concealed
in
deep
silence
;
should
so
soon
be
brought
to
light
,
and
made
common
to
every
one
.
They
will
accuse
me
for
breaking
open
the
seale
of
Chymistry
,
as
one
that
hath
not
been
taught
the
close
Pytha●orean
silence
,
To
impart
sacred
things
to
sacred
persons
,
in
that
I
have
set
open
the
doores
,
loosed
the
bonds
,
brought
the
truth
of
Chymistry
,
till
this
time
held
captive
in
the
prison
of
shadowes
and
envy
,
freely
communicating
it
to
posterity
.
But
in
as
much
as
these
are
the
heires
of
true
wisedome
,
Citizens
of
the
Philosophicall
Kingdome
,
alwayes
lovers
of
God
and
their
neighbor
,
without
envy
,
or
at
least
ought
so
to
be
,
whose
heads
being
lift
up
on
high
,
and
their
eyes
Divinely
enlightned
,
these
shall
know
that
in
the
true
Cabala
,
Magick
and
Woarchadumie
,
there
are
laid
up
far
better
Treasures
,
Bloody
Judgement
of
the
Son
is
first
finished
,
which
undoubtedly
will
follow
the
Watry
(
Judgement
)
of
the
Father
,
then
in
the
third
Age
of
the
Holy
Spirit
(
who
to
make
that
manifest
which
was
hid
,
is
wont
to
renew
by
fire
)
Elias
the
Artist
,
2
As
for
the
spurious
and
adulterous
Theophrasteans
(
the
worst
and
wickedest
sort
of
men
)
they
will
not
forbear
to
accuse
my
fincerity
with
all
outragiousnesse
,
being
not
able
to
indure
that
hereafter
they
may
not
carry
their
cheating
impostures
up
and
downe
the
Country
to
put
them
off
by
their
feigned
experience
,
counterfeit
friendship
,
disguised
piety
,
various
and
vain
promises
at
a
great
rate
,
to
them
that
never
knew
how
to
look
to
themselves
,
and
deceive
others
.
3
But
the
more
single
and
subtle
part
of
the
Galenists
,
who
like
Nicodemus
are
of
a
milder
temper
,
and
as
yet
,
for
fear
of
being
excommunicated
by
some
Athenian
Rabbies
,
durst
not
openly
professe
the
truth
;
these
with
open
Arms
will
most
readily
imbrace
this
so
long
look't
for
,
and
desired
light
;
however
far
off
be
that
unhappy
Omen
,
As
for
the
more
dull
and
drossie
sort
of
them
,
who
,
rejecting
the
truth
,
take
error
for
their
Companion
,
being
altogether
rude
and
void
of
all
humanity
,
and
true
Philosophicall
literature
,
these
will
angrily
challenge
and
provoke
this
my
good
endeavour
toward
the
publick
,
with
most
scornfull
reproaches
.
Howbeit
,
seeing
according
to
the
Comaedian
,
there
can
be
nothing
more
unjust
then
these
leud
haters
of
Chymistry
,
and
despisers
of
wisdome
,
who
are
buried
in
the
graves
of
their
own
ignorance
:
Nor
can
these
mens
minds
be
in
love
with
any
high
thing
,
being
plunged
into
Scholasticall
dirt
and
dust
over
head
and
ears
,
yea
and
had
rather
dye
in
their
old
tract
,
and
grosse
folly
,
then
be
thought
to
learn
of
those
whose
Masters
they
accounted
themselves
to
be
.
But
whereas
things
unknown
are
not
at
all
desired
,
and
to
determine
of
those
as
if
we
were
well
acquainted
with
them
,
is
not
only
foolish
,
but
filthy
,
how
I
pray
can
such
Scholastick
Doctors
,
who
for
want
of
wit
could
never
find
the
way
into
Natures
Sanctuary
,
how
dare
they
,
how
can
they
condemn
the
most
rare
industry
of
excellent
men
?
And
why
do
they
so
unworthily
usurp
the
Titles
and
Honours
of
Philosophy
and
Phisick
,
and
with
much
importunity
procure
the
publick
stipends
of
such
Dignity
,
if
they
,
being
convinced
,
and
at
length
compelled
by
the
truth
,
doe
no
lesse
then
the
common
people
,
admire
,
as
Magical
Miracles
,
those
eminent
works
wherein
the
whole
power
of
Nature
flourisheth
?
Nor
cease
they
to
condemne
many
famous
Phisitians
of
our
time
,
equall
to
the
most
learned
of
men
,
who
have
spent
all
their
life
in
the
works
of
Art
,
men
skill'd
in
the
secrets
of
Nature
,
Paracels
.
Tom.
5.
in
fragm.
Medicis
.
fol.
167
,
168.
It
is
a
wicked
Tyranny
to
captivate
the
fancy
of
Students
to
certain
Authors
,
and
take
away
the
freedome
of
finding
out
and
following
the
truth
from
young
Scholars
.
Money
and
Friends
advance
more
then
desert
.
and
(
as
they
call
them
)
the
Authorities
and
Titles
of
Doctorship●
(
with
which
neither
Hippocrates
nor
Galen
,
nor
any
Phisitians
that
we
read
of
in
their
time
were
indowed
or
adorned
,
and
yet
authentick
too
in
these
mens
opinions
)
which
for
certain
Reasons
they
refuse
,
especially
least
they
should
be
made
to
swear
to
the
Heathenish
errors
of
the
School-Gods
,
against
the
naked
Truth
,
and
be
bound
by
an
Academicall
Oath
,
to
live
and
dye
in
them
.
And
truly
though
these
personated
Titles
heretofore
by
a
commendable
institution
were
the
spur
of
virtue
,
and
the
deserved
reward
of
Learning
,
yet
now
adayes
,
especially
in
Phisick
,
they
are
bestowed
either
through
flattery
or
bribery
,
And
whereas
they
lightly
esteem
the
Learning
of
other
good
men
,
not
knowing
that
the
Art
of
Phisick
is
so
immense
and
large
,
that
we
may
well
account
it
as
a
very
great
blessing
if
(
which
is
sufficient
)
we
attain
unto
it
even
in
the
beginning
of
our
old
Age
,
although
they
plead
in
defence
of
their
sloth
and
idlenesse
,
that
they
need
not
take
any
more
paines
for
further
knowledge
,
having
the
benefit
of
other
mens
labours
and
observations
,
yet
when
they
shall
disclaim
their
pernicious
arrogancy
,
How
many
of
this
sort
of
Phisitians
have
come
with
their
gray
haires
complaining
unto
me
?
For
it
is
a
lovely
thing
for
old
men
to
study
Wisdome
,
and
with
Diogenes
,
not
give
over
the
Race
that
they
are
running
.
But
least
by
any
unhappy
mistake
they
should
die
,
and
be
buried
in
the
dead
shadows
of
meer
outsides
,
Vid:
Agrip
:
lib.
6.
Epist.
c.
viz.
That
when
they
shall
be
sent
for
to
the
sick
(
where
not
many
words
to
dispute
,
but
much
skill
to
cure
availeth
most
)
they
may
come
as
well
experienced
Phisitians
,
not
pretending
now
to
study
that
disease
which
they
intend
to
patch
up
with
some
outward
flattering
plaister
;
to
wit
,
making
a
great
shew
of
much
adoe
,
with
a
multitude
of
frivolous
services
,
and
sugured
words
to
cloak
their
simplicity
,
sneaking
away
and
giving
the
slip
to
the
disease
,
Moreover
such
is
the
basenesse
and
malice
of
some
of
this
ribble
rabble
,
that
with
swelling
words
they
vilifie
,
slight
,
condemn
,
and
every
where
forbid
,
as
poisonous
,
those
Phisicall
Secrets
,
and
inventions
of
(
Chymists
,
which
they
call
)
Collier-like-Phisitians
,
notwithstanding
they
have
a
secret
and
subtle
desire
to
learne
those
things
which
they
hope
to
use
with
success
and
profit
;
yet
they
in
the
mean
time
challenge
to
themselves
the
due
praises
of
the
true
Author
,
robbing
the
Inventers
of
the
Art
,
and
their
Benefactours
,
of
their
deserved
honour
by
a
mendacious
and
inverted
theft
,
that
they
might
more
handsomely
and
with
greater
oftentation
use
those
medicines
which
they
have
got
with
such
craft
.
To
these
A
pule
jan
Bravadoes
,
whether
they
put
on
the
Lyons
or
the
Foxes
skin
,
admission
to
the
Bath
of
Diana
is
not
to
be
granted
,
because
Pythagoras
forbids
to
put
our
victualls
into
a
close
stool
;
nor
should
we
bestow
our
choicest
herbs
on
such
as
rudely
rush
into
the
Chymists
garden
,
seeing
brambles
and
thistles
will
serve
their
turne
:
But
since
the
calumnies
and
reproaches
of
leud
and
ignorant
men
are
,
in
the
opinion
of
the
wise
,
not
to
be
regarded
by
heroike
spirits
,
Now
because
the
abundance
of
accusations
is
often
troublesome
,
and
suspected
of
the
Judge
,
yet
because
of
the
worlds
wickednesse
,
where
iniquity
aboundeth
,
and
the
charity
of
many
waxeth
cold
which
ought
to
be
more
fervent
in
Christians
toward
their
brethren
,
these
things
here
mentioned
in
this
place
,
and
in
these
times
,
may
not
be
at
all
judged
superfluous
or
beside
the
matter
in
hand
;
neither
will
this
Discourse
offend
any
holy
and
Learned
Phisitian
,
which
I
intend
onely
against
those
proud
,
envious
,
ignorant
vassalls
,
who
oppose
the
Chymicall
verity
against
conscience
,
to
the
reproach
of
God
and
Nature
,
and
to
the
hinderance
of
the
Common
good
.
But
before
I
come
to
describe
the
Remedies
I
suppose
it
will
not
be
altogether
lost
labour
,
if
first
by
the
assistance
of
the
great
God
,
I
handle
some
things
in
this
Admonitary
Preface
,
which
with
greatest
intention
of
mind
,
and
most
diligent
scruting
,
are
to
be
explained
by
a
Philosophicall
Phisitian
.
Viz.
What
that
Phisick
is
which
cureth
mens
diseases
,
and
few
Phisitians
know
it
.
Whereunto
is
added
a
perfect
Philosophicall
Description
of
the
little
World
Man
,
almost
forgotten
and
unknown
.
Where
that
True
Phisick
lyeth
hid
,
and
may
be
found
.
That
it
is
to
be
fetcht
out
,
and
prepared
truly
,
by
fire
.
With
what
vertue
,
and
after
what
manner
,
that
Phisick
worketh
on
mans
body
,
and
expelleth
his
diseases
.
What
manner
of
Phisitian
that
Phisick
doth
require
for
its
Minister
.
Of
the
universall
and
chiefe
Medicine
or
Phisick
of
the
most
Ancient
Philosophers
,
commended
of
many
,
possessed
,
yea
seen
,
or
believed
of
very
few
.
Some
thing
in
defence
of
the
published
Truth
,
as
an
Epilogue
or
Conclusion
.
CHAP.
I.
Of
the
True
Physick
.
THE
true
Physick
whereof
by
the
Devine
assistance
I
intend
here
to
treat
,
is
the
mear
gift
of
the
most
high
God
;
it
is
not
to
be
sought
for
or
learned
from
the
Heathens
,
but
from
God
alone
,
Now
this
Medicine
,
as
naturall
Mummy
and
kernell
of
Nature
,
is
contained
in
the
vitall
Sulphur
,
as
in
the
treasure
of
Nature
,
and
is
founded
in
the
Balsam
of
Vegetables
,
Mineralls
and
Animalls
,
from
which
every
action
in
Nature
hath
its
beginning
:
By
its
onely
power
all
diseases
are
cured
,
if
(
as
shall
be
shewed
anon
)
it
be
rightly
prepared
,
and
separated
from
all
impurity
,
and
in
a
due
order
conveniently
administred
by
a
Godly
skilfull
Phisitian
to
the
poor
,
weak
,
decayed
Nature
of
Man
.
The
Foundation
of
this
Physick
is
according
to
the
agreement
of
the
lesser
World
Man
with
the
greater
and
externall
world
,
as
we
are
sufficiently
instructed
by
Astronomy
and
Philosophy
,
which
explaine
those
two
Globes
,
the
superiour
and
inferiour
.
Philosophy
teatheth
the
force
and
properties
of
Earth
and
Wate
,
-
as
Astronomy
doth
of
the
Firmament
and
Aire
.
Phylosophy
and
Astronomy
make
up
an
internall
and
perfect
Phylosopher
,
not
onely
in
the
great
World
,
but
also
in
the
lesser
:
And
therefore
it
is
necessary
to
accommodate
the
disposition
of
the
great
World
as
of
a
parent
to
the
little
World
as
to
the
Son
,
and
duly
compare
the
Anotomy
of
the
World
with
the
Anotomy
of
Man
.
The
outward
World
is
a
speculative
Anotomy
,
wherein
we
may
see
,
as
in
a
glasse
,
the
lesser
World
Man
;
for
so
much
of
his
wonderfull
and
excellent
fabrick
and
creation
as
is
necessary
for
a
Physitian
to
know
,
cannot
be
understood
from
the
man
himselfe
:
For
they
agree
not
in
outward
form
or
corporall
substance
,
The
externall
world
is
the
figure
of
Man
,
and
Man
is
an
hidden
world
,
because
visible
things
in
him
are
invisible
,
and
when
they
are
made
visible
then
they
are
diseases
,
not
health
,
as
truly
as
he
is
the
little
world
and
not
the
great
one
:
And
this
is
the
true
knowledge
,
that
Man
may
Microcosmically
be
known
visibly
and
invisibly
or
magically
.
The
knowledge
of
every
sound
and
perfect
Physitian
proceedeth
from
the
true
and
full
Anotomy
both
of
the
great
and
little
world
,
unto
which
he
may
safely
trust
as
to
a
most
sure
Anchor
.
Considering
then
the
originall
of
all
diseases
,
it
will
appear
that
the
Nature
,
as
well
of
the
Macrocosme
as
the
Microcosme
,
is
its
own
medicine
,
disease
,
and
Physitian
;
A
Physitian
must
spring
out
of
Nature
;
for
in
him
,
and
of
him
,
and
from
him
is
nothing
but
all
of
Nature
onely
;
Nature
,
not
man
,
maketh
a
Physitian
.
And
because
the
Matter
of
Man
is
the
Extract
of
the
four
Elements
,
it
is
requisite
that
he
have
in
himselfe
a
familiarity
with
all
the
Elements
and
their
fruits
,
inasmuch
as
without
them
he
cannot
live
.
For
what
man
can
be
without
Aire
,
Earth
,
Water
or
Fire
,
or
their
effects
?
God
created
the
Elements
for
their
fruits
sake
,
that
they
might
sustaine
and
preserve
Man
with
food
and
Physick
.
Paracelsus
faith
,
that
to
avoyd
an
Emptiness
in
all
the
four
Elements
,
he
created
living
creatures
,
inanimate
,
that
is
to
say
,
without
an
Intellectuall
Soule
;
which
should
be
the
four
kind
of
Inhabitants
of
the
Elements
,
who
differ
from
Men
created
after
the
Image
of
God
,
in
understanding
,
wisdome
,
arts
,
operations
,
and
habitations
.
To
the
Water
there
belong
Nimphs
,
Undens
,
Melosyns
,
whose
Monsters
or
bastards
are
the
Syrens
that
swim
upon
the
water
.
To
the
Earth
doe
belong
Gnoms
,
Lemurs
,
Sylphs
,
Montans
,
Zonnets
,
whose
Monsters
are
the
Pigmyes
.
In
the
Aire
or
our
airy
world
there
are
Umbratils
,
Silve●ters
,
Satyrs
,
whose
Monsters
are
the
Gyants
.
To
the
Fire
or
the
Firmament
doe
belong
the
Vulcanals
,
Pennats
,
Salamanders
,
Superi
,
whose
Monsters
are
Zundell
;
Besides
those
Flagae
which
Theophrastus
in
his
works
affirmeth
are
in
many
thousands
of
severall
forts
incorporated
to
the
Soul
of
the
World
.
Thus
also
there
is
a
fourfold
Medicine
;
For
example
,
the
fiery
,
airy
,
watry
,
earthy
Heart
of
the
Macrocosm
in
all
things
agreeable
to
the
Heart
of
the
Microcosm
Man
;
For
all
things
are
of
one
operation
in
Man
.
So
also
are
we
to
understand
of
the
rest
of
the
members
of
the
body
;
for
the
Microcosm
the
child
ought
always
to
answer
to
the
fourfold
members
of
the
Macrocosm
its
parent
;
Thus
we
shall
find
that
every
malady
and
medicine
is
of
the
same
Physiognomy
,
Chyromancy
and
Anotomy
;
He
that
knows
not
this
Fundamentall
cannot
be
a
good
Phisitian
.
Thus
also
we
find
out
of
ancient
Records
that
Astrologers
and
Chymiologers
were
very
near
of
kin
;
for
the
Caelestiall
Astronomy
is
as
it
were
the
Parent
and
Mistresse
of
the
inseriour
,
for
as
much
as
both
have
their
own
Heaven
,
their
own
Sun
,
their
own
Moon
,
their
Planets
,
and
their
own
proper
Stars
;
yet
so
as
that
the
Astrology
of
superiour
things
hath
to
doe
with
the
Chymiology
of
things
inferiour
.
Those
Chymists
who
by
the
assistance
of
divine
Grace
have
attained
the
Mind
,
and
rightly
know
how
to
accommodate
the
properties
of
those
bodies
in
the
superiour
Globe
,
which
are
seen
in
the
Astra's
and
bodies
of
the
inferiour
Globe
,
these
can
easily
and
truly
unfold
all
Phylosophicall
difficulties
that
have
been
wrapt
up
in
aenigmaticall
obscurity
,
and
will
confesse
that
henceforth
they
need
not
travell
to
India
or
America
to
get
the
knowledge
of
Phylosophy
.
For
by
the
providence
and
goodnesse
of
the
Creator
,
it
is
so
ordered
that
the
invisible
Astra's
of
the
other
Elements
should
be
represented
by
a
visible
appearance
in
the
supream
Element
,
and
that
they
should
clearly
discover
their
motions
and
seasons
,
although
there
be
nothing
in
the
whole
course
of
the
inferiour
Nature
which
by
the
inbred
Astra's
is
not
able
to
justifie
the
lawfull
use
of
Astronomy
.
P.
Severinus
the
Dane
doth
learnedly
observe
,
the
(
Sidus
)
constellation
of
Summer
,
Winter
,
Spring
Autumn
,
are
contained
in
the
Earth
,
Water
,
Aire
,
which
unlesse
they
did
conspire
with
the
Astra's
of
the
Firmament
(
to
which
onely
many
of
the
common
Phylosophers
by
a
great
mistake
have
ascribed
all
Astronomy
)
we
should
blame
the
impressions
of
the
Heavenly
(
Astra's
)
as
barren
in
the
time
of
dearth
.
There
is
a
twofold
Heaven
;
Externall
,
as
all
the
bodies
of
the
Astra's
in
the
Heaven
of
the
Firmament
;
and
Internall
,
which
is
the
Astrum
or
invisible
and
insensible
body
in
all
the
Stars
of
Heaven
.
That
invisible
and
insensible
body
of
the
Astra's
is
the
Spirit
of
the
World
,
or
Nature
,
as
Paracelsus
calls
it
,
the
Hylech
,
spread
abroad
through
all
the
Astra's
,
or
rather
it
is
all
the
Astra's
it selfe
;
And
as
that
Hylech
in
a
particular
manner
containes
all
the
Astra's
in
the
great
World
,
so
also
the
internall
Heaven
of
Man
,
which
is
the
Olimpick
spirit
,
doth
particularly
comprehend
all
the
Astra's
.
And
thus
the
invisible
Man
is
not
onely
all
the
Astra's
,
but
is
altogether
one
and
the
same
thing
with
the
Spirit
of
the
world
,
as
whitenesse
is
with
snow
.
As
all
things
spring
and
proceed
from
within
,
from
(
things
)
hidden
and
invisible
;
so
also
the
visible
corporall
substances
proceed
from
incorporall
,
spirituall
(
things
)
out
of
the
Astra's
,
and
are
the
bodies
of
the
Astra's
,
and
remaine
in
the
Astra's
,
one
in
the
other
.
Hence
it
followes
that
not
onely
all
living
things
,
but
also
all
growing
things
,
even
stones
and
mettalls
,
Paramiro
de
eme
Astro●um
.
and
whatever
are
in
the
Universall
Nature
of
things
,
are
indued
with
a
syderiall
spirit
,
which
is
called
Heaven
or
the
Astrum
,
the
secret
Forger
,
from
which
every
Formation
,
Figure
and
Colour
of
things
proceedeth
.
From
this
proper
and
internall
Astrum
,
viz.
The
Sun
of
the
Microcosm
(
which
Paracelsus
calls
the
Ens
or
Being
of
the
seed
and
virtue
or
power
)
is
Man
also
generated
,
produced
,
figured
,
formed
,
and
governed
.
But
when
we
say
that
all
the
form
of
things
proceedeth
from
the
astra's
,
it
is
not
meant
of
the
visible
coales
of
Heaven
,
nor
of
the
invisible
body
of
the
Astra's
in
the
Firmament
,
but
of
every
things
own
proper
Astrum
;
so
that
the
superior
doth
not
power
forth
its
vertues
&
hidden
secrets
into
the
inferiour
spectificate
Firmament
,
as
the
false
Philosophers
thinke
that
the
stars
of
the
Firmament
do
infuse
virtue
into
herbs
and
trees
;
no
in
no
wise
:
every
growing
and
living
thing
carry
its
proper
heaven
and
Astrum
with
it selfe
,
and
in
it selfe
;
the
superiour
stars
in
their
course
through
the
Zodiak
excite
and
stir
up
the
growth
of
inferiour
things
,
they
provide
for
them
by
dew
raine
,
seasons
,
but
do
not
infuse
the
internall
Astrum
into
things
that
grow
,
neither
smell
nor
colour
,
nor
forme
,
but
all
things
proceed
from
the
inner
Astrum
or
secret
forger
,
and
not
from
without
:
the
externall
stars
do
neither
incline
nor
necessitate
Man
,
Paramiro
lib.
2.
de
origine
morbor
.
cap.
7.
The
course
of
the
externall
Firmament
is
free
with
its
constellations
,
and
is
governed
by
none
:
So
the
course
of
the
Firmament
and
Stars
in
Man
is
free
,
with
their
Constellations
,
and
not
at
all
governed
by
the
outward
Firmament
,
which
course
is
not
finished
materially
,
but
in
the
spirits
of
bodies
.
For
as
the
Aire
or
Sun
cannot
set
an
apple
or
pear
upon
the
tree
,
which
must
rather
grow
ou●
of
its
own
internall
Astrum
,
or
inward
Heaven
,
from
the
Centre
to
the
Circumference
,
much
lesse
can
the
externall
superiour
Heaven
infuse
any
vertue
into
the
things
that
grow
.
Neverthelesse
the
fruits
of
those
Astra's
or
Caelestiall
,
Ayry
,
Earthy
,
Watry
seeds
doe
indeavour
and
bend
to
one
generall
Good
as
Citizens
of
the
same
Anotmy
:
and
therefore
doe
mutually
cherish
and
succour
one
another
by
a
sweet
felloship
and
vicissitude
of
actions
.
Democritus
,
Pythagoras
,
Plato
,
Apollonius
,
&c.
have
travelled
to
the
Brachmans
and
Gymnosophists
in
the
Indies
,
and
to
Hermes
his
Pillars
in
Aegypt
.
This
was
that
which
the
most
ancient
Phylosophers
studied
,
which
by
the
Light
of
Nature
that
singular
inspiration
of
God
they
also
obtained
,
wherein
the
wonderfull
and
infinite
power
the
incomprehensible
Wisdome
of
our
Creator
so
shineth
that
we
canot
sufficiently
admire
and
extoll
his
inestimable
goodnesse
in
the
Creatures
and
the
unutterable
infinitnesse
of
his
Mysteryes
.
It
is
also
to
be
considered
that
there
are
THREE
Principles
of
all
things
which
are
found
in
every
compound
body
.
For
it
is
most
certaine
that
those
things
,
into
which
every
naturall
body
is
resolved
,
had
their
being
from
the
beginning
of
their
composition
,
and
also
those
parts
of
which
they
did
consist
:
No
body
compos'd
by
Nature
can
by
any
dissolving
skill
be
parted
into
more
or
lesse
then
Three
,
viz.
Into
Mercury
or
liquor
,
Sulphur
or
Oyle
,
and
Salt
;
every
created
thing
is
generated
and
preserved
in
these
three
;
For
the
Holy
Triunity
when
it
spake
that
Triune
word
FIAT
created
all
things
Triune
,
as
in
a
Spagiricall
resolution
is
plainly
to
be
seen
.
i.
e.
A
seperation
of
purity
from
impurity
,
or
truth
from
falshood
.
By
the
word
FIAT
(
or
Let
there
be
)
God
produced
the
first
matter
,
which
is
threefold
in
respect
of
the
three
Principles
contained
in
the
first
,
and
afterward
these
three
Species
are
seperated
into
four
divers
bodies
,
or
Elements
,
just
as
if
a
skillfull
Artist
should
out
of
lead
make
red
lead
,
white
lead
,
Glasse
,
and
the
Spirit
of
lead
.
So
the
world
with
all
created
bodies
in
it
is
nothing
else
but
a
fume
or
smoak
coagulated
or
curded
together
of
the
three
substances
,
Sulphur
Salt
,
Mercury
,
which
three
are
the
matter
out
of
which
all
bodily
things
are
created
;
The
Spagyricks
can
make
this
plaine
by
visible
experience
and
uncontroulable
certainty
.
In
green
wood
also
there
are
three
kinds
of
moystures
,
the
first
watry
like
fugitive
Mercury
or
Quicksilver
;
which
preserveth
the
wood
from
burning
;
Another
very
fat
and
oyly
making
it
like
brimstone
to
flame
and
burne
,
these
two
are
consumed
by
the
fire
;
The
third
,
viz.
the
Salt
is
unctuous
,
very
little
,
thin
and
lasting
,
and
remains
in
the
ashes
.
Thus
also
the
Earth
as
it
is
indued
with
that
threefold
substance
of
Salt
,
Mercury
and
Sulphur
,
is
the
cause
of
the
materiall
body
of
man
:
The
Salt
by
coagulation
gives
Solidity
,
Colour
and
Tast
to
all
bodies
:
The
Sulphur
by
a
pleasant
mixture
tempereth
the
coagulation
of
the
Salt
,
and
gives
the
Body
Substance
and
Transmutation
:
Mercury
,
which
like
the
Elixir
giveth
the
vertues
,
These
three
Principles
which
are
in
all
bodies
are
altogether
distinct
in
use
and
properties
by
reason
of
the
mixture
of
the
vertue
or
operation
,
although
to
sence
they
present
but
one
simular
substance
of
bodies
.
Some
Theophrastaeans
,
who
have
more
narrowly
and
exactly
searched
out
the
causes
of
hidden
things
doe
add
a
Fourth
,
And
seeing
we
have
entred
into
a
Discourse
of
the
Elements
,
we
shall
add
a
few
things
concerning
them
out
of
that
short
Treatise
of
Severinus
.
The
true
and
purely
spirituall
Elements
are
the
keepers
,
nurses
,
places
,
Mines
,
wombs
and
receptacles
of
the
whole
Creation
;
yea
the
very
essence
,
existence
,
life
and
act
of
all
Beings
.
Places
are
not
without
Things
,
but
are
filled
with
their
properties
,
which
administer
life
and
nourishment
to
the
things
that
are
in
them
,
to
wit
,
to
the
Seeds
that
they
may
produce
out
of
themselves
the
things
that
were
secretly
treasured
up
in
them
.
These
(
places
)
are
divided
into
two
Globes
,
viz.
the
superiour
Fire
,
or
the
Firmament
,
and
Aire
,
much
like
the
shell
and
white
of
an
egge
;
the
inferiour
,
Water
and
the
Earth
,
like
the
yolk
of
an
egge
.
In
these
four
incorporeall
,
empty
,
voyd
Natures
,
the
Creatour
by
vertue
of
the
Word
opening
the
united
multitude
,
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
,
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
.
The
visible
Astra's
or
Stars
in
the
Firmament
flame
forth
from
the
Fiery
Body
;
Paracels
.
in
P●ram
.
de
Ent●
.
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
are
digged
out
of
the
Earth
.
For
the
Astrum
of
every
Element
brings
forth
and
bayes
its
fruits
in
a
strange
region
or
matrix
:
By
a
singular
Providence
all
things
seem
to
tend
to
the
Earth
and
to
further
its
fruitfulnesse
.
Thus
the
fruits
of
the
Firmament
are
perfected
in
the
Aire
,
and
from
hence
imparted
to
the
lower
Globe
,
as
Snow
which
is
bred
of
Fire
is
found
in
the
Aire
and
Earth
.
The
fruits
of
the
Aire
proceed
from
the
Centre
to
the
Circumference
,
and
there
attaine
to
coagulation
and
perfection
.
The
Seeds
of
the
Water
doe
bring
forth
in
the
inner
part
of
the
Earth
,
and
from
thence
tend
to
the
superfices
or
outside
:
For
the
Earth
wherein
we
live
and
flourish
bringeth
forth
its
fruits
into
this
Circumference
;
for
the
corne
that
grows
in
the
Earth
is
reaped
upon
the
Earth
in
the
Aire
;
so
the
procreations
of
all
the
Elements
doe
voluntarily
and
earnestly
bend
toward
Man-kind
as
to
their
desired
limit
,
and
by
a
liberall
supply
of
moysture
doe
cherish
all
the
parts
of
Nature
;
So
also
we
see
that
by
an
imutable
decree
of
Eternall
Law
it
comes
to
passe
and
is
so
ordered
that
the
Water
doth
not
bring
forth
more
then
the
Earth
can
bring
up
,
The
Aire
also
is
twofold
,
for
it
hath
its
Element
as
an
Inhabitant
in
it selfe
.
It
is
the
Balsam
of
all
created
things
,
and
the
life
of
the
other
three
Elements
,
nor
is
there
any
Element
that
God
created
more
subtle
or
thin
,
which
liveth
of
it selfe
,
and
giveth
life
to
all
,
without
which
neither
Firmament
,
nor
Water
,
nor
Earth
can
bring
forth
their
fruits
;
the
Fire
cannot
so
much
as
burne
without
the
Aire
,
much
lesse
can
the
coales
of
Heaven
,
those
Crescences
of
Fire
shine
.
The
twelve
Caelestiall
Signes
in
the
Zodiak
,
with
the
other
Stars
of
Heaven
,
are
the
fruits
of
Fire
,
and
come
from
the
invisible
Astra's
of
Fire
;
By
how
much
the
Firmament
is
more
subtle
or
thin
then
the
Earth
,
by
so
much
the
fruits
thereof
are
more
subtle
and
operative
then
the
fruits
of
the
other
three
Elements
.
Thus
the
seven
Rulers
of
the
world
are
nothing
else
but
the
fruits
of
Fire
;
Moreover
,
the
four
Astra's
of
the
said
Elements
are
the
Seeds
in
the
four
matrices
or
wombs
and
always
two
are
together
and
in
one
,
to
wit
,
the
Body
and
Astrum
,
the
invisible
and
visible
:
The
Bodily
growes
out
of
the
Spirituall
,
and
abideth
in
it
,
and
so
the
invisible
vertues
,
Seeds
and
Astra's
are
propagated
into
many
Millions
through
the
corporeall
Visible
body
,
as
fire
increaseth
in
wood
or
in
convenient
and
fit
matter
,
one
Fire
alwayes
proceedeth
from
another
.
Angels
cannot
increase
themselves
because
they
want
a
body
,
but
Man
may
because
he
hath
a
one
.
All
things
that
grow
,
as
hearbs
,
trees
,
fishes
,
birds
,
living
creatures
,
may
augment
themselves
by
the
help
of
the
body
after
this
manner
;
(
for
the
Seed
or
Astrum
can
doe
nothing
without
the
body
)
so
soon
as
ever
the
Seed
or
Astrum
dies
and
rots
in
its
matrix
or
womb
,
the
Astrum
goes
forward
into
a
new
body
,
and
multiplyeth
it selfe
,
as
Christ
himselfe
sets
it
forth
by
a
similitude
and
example
in
a
graine
of
Wheat
,
Putrefaction
consumeth
and
separateth
the
old
Nature
,
and
bringeth
new
fruit
.
Therefore
Eternall
life
cannot
be
in
any
but
where
the
body
is
first
dead
,
because
death
is
the
cause
of
the
glorifying
of
the
body
in
eternall
Life
,
as
Corruption
is
the
cause
of
the
new
generation
of
a
Divine
substance
.
'T
is
necessary
that
the
first
life
of
hearbs
and
medicines
should
die
that
the
second
life
by
the
Chymists
help
may
be
attained
through
Putrefaction
and
Regeneration
,
wherein
the
Three
First
discover
themselves
with
their
hidden
vertues
,
which
are
necessary
for
a
Phisitian
to
know
,
for
without
Regeneration
no
hid
Secret
of
Physick
can
be
attained
to
,
which
is
without
all
complexion
of
qualities
When
the
externall
World
is
known
the
Phylosophicall
Physitian
doth
also
understand
the
Physicall
body
of
Man
,
which
is
nourished
from
the
Earth
,
and
Sydereall
body
which
liveth
by
the
Firmament
,
he
sees
that
the
Physicall
body
is
nothing
else
but
Sulphur
,
Salt
and
Mercury
(
for
all
bodily
things
are
contained
in
these
Three
,
as
hath
been
said
a
little
before
)
and
that
the
things
that
grow
doe
not
spring
from
the
four
visible
Bodies
,
nor
from
the
four
humors
,
but
out
of
the
invisible
Seed
,
as
an
hearb
or
tree
groweth
out
of
its
seed
.
The
Nightingale
that
is
subject
to
the
deseases
of
Spiders
is
cured
by
eating
them
:
&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
,
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
.
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
.
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
.
KNOW
THY SELFE
.
Because
man
hath
the
true
and
Reall
possession
of
all
things
and
Natures
in
himselfe
,
as
also
the
speciall
and
perfect
Image
even
of
the
Creator
of
all
things
;
I
am
fearfully
and
wonderfully
made
,
marvellous
are
thy
works
.
On
the
contrary
,
He
that
knoweth
not
himselfe
cannot
have
any
true
intrinsecall
and
essentiall
knowledge
of
things
,
but
like
a
bruit
beast
,
what
he
knows
without
him
,
shall
remaine
without
him
.
For
there
is
no
knowledge
,
whether
infused
from
the
Heaven
,
or
attained
to
by
labour
of
industry
and
earthly
diligence
,
that
will
abide
in
the
soule
for
ever
,
but
is
subject
to
forgetfulnesse
and
will
vanish
,
but
that
onely
which
is
inwardly
received
by
Essentiall
knowledge
in
the
secret
understanding
:
which
Essential
intrinsecall
knowledge
is
not
from
flesh
and
blood
,
nor
from
the
multitude
of
Books
and
reading
,
nor
from
the
abundants
of
Experience
and
old
age
,
When
we
therefore
know
our selves
aright
according
to
both
kinds
of
Light
.
Dionysius
saith
,
that
we
cannot
know
God
from
his
own
Nature
,
but
from
that
most
orderly
disposing
of
all
the
Creatures
proceeding
from
himselfe
,
which
(
creatures
)
hold
forth
as
it
were
images
and
similitudes
of
his
Divine
Presidents
or
Examples
.
Man
that
doth
not
know
God
,
is
not
known
of
God
;
and
he
that
forsakes
and
rejecteth
the
knowledge
of
God
,
is
rejected
of
God
.
As
on
the
contrary
,
the
perfect
righteousnesse
,
true
wisdome
,
and
chiefe
happinesse
of
Man
is
to
know
his
Principle
,
God
the
Creator
of
all
things
and
to
love
him
in
all
purity
and
uprightnesse
:
To
which
purpose
our
Saviour
saith
truly
(
John
17.3
.
)
This
is
life
eternall
to
know
the
Father
the
true
God
and
JESVS
CHRIST
,
viz.
That
the
Believer
should
acknowledge
and
worship
the
Trinity
,
which
knowledge
onely
giveth
eternall
life
;
for
he
that
liveth
the
life
of
Christ
is
born
the
Son
of
God
,
he
that
is
born
the
Son
of
God
must
of
necessity
have
the
Father
,
he
that
hath
the
Father
is
sealed
with
the
holy
Spirit
:
He
that
knoweth
the
Son
knoweth
the
Father
also
,
for
they
are
but
one
(
thing
)
The
knowledge
of
God
is
Blessednesse
and
eternall
life
;
for
he
that
knoweth
God
in
Christ
is
made
the
habitation
and
Temple
of
God
,
and
so
is
Deified
,
for
he
is
the
Son
of
God
born
out
of
God
:
And
as
by
the
knowledge
of
the
visible
world
we
come
to
the
knowledge
of
the
invisible
Workman
;
so
&
from
Christ
visible
or
the
life
of
Christ
we
learn
to
know
the
Father
,
for
he
is
the
way
to
the
Father
:
And
as
none
can
come
to
the
Son
unlesse
he
hear
and
learn
from
the
Father
,
so
none
can
rightly
know
the
frame
of
the
world
but
he
that
is
taught
of
God
.
Hence
it
is
plaine
that
what
the
Heathen
wrote
concerning
Nature
is
for
the
most
part
false
,
because
their
Phylosophy
and
other
abilities
were
polluted
and
corrupt
.
In
vaine
therefore
it
is
to
seek
knowledge
from
them
who
have
spent
all
their
life
in
looking
after
it
,
and
have
wasted
all
their
time
and
study
to
no
purpose
,
not
finding
out
any
truth
,
though
many
of
them
were
seduced
by
ignorance
rather
then
malice
,
the
Light
of
Truth
not
yet
risen
to
them
,
nor
the
Light
of
Nature
as
yet
kindled
by
the
holy
Spirit
.
To
be
short
,
the
knowledge
of
God
is
the
Treasury
of
the
whole
world
wherein
all
things
are
laid
up
,
so
that
without
this
knowledge
no
man
can
come
to
eternall
life
:
For
Faith
,
Hope
and
Love
,
follow
knowledge
,
Adhaesion
or
cleaving
to
followeth
Love
,
Union
follows
Adhaesion
,
in
Union
is
Blessednesse
and
Wisdome
.
This
Regeneration
that
holy
man
Hermes
and
others
of
clean
hearts
and
godly
lives
before
the
Word
was
incarnate
being
enlightned
by
the
holy
Spirit
,
though
they
concealed
it
among
other
Secrets
,
they
knew
it
better
then
many
of
us
who
call
our selves
Christians
,
and
had
rather
seem
to
know
God
then
love
him
.
O
great
miracle
!
Furthermore
,
he
that
knoweth
himselfe
,
doth
know
all
things
Fundamentally
in
himselfe
,
and
being
set
between
Time
and
Eternity
,
above
him
he
sees
God
eternall
,
his
Creator
,
i.
e.
theft
and
robbery
of
himselfe
,
and
death
The
F●●l
wa●
a●swering
from
U●i●y
to
Alte●i●y
.
learned
by
experience
what
his
own
proper
Evill
and
Nothing
was
to
his
voluntary
damage
and
perdition
,
like
a
Thief
and
Robber
:
And
thus
abusing
the
bounty
of
his
most
indulgent
Father
,
he
made
choise
of
death
rather
then
of
life
,
and
like
Lucifer
,
not
content
with
his
lot
,
ambitiously
desiring
higher
things
,
he
set
himselfe
in
opposition
against
God
,
at
last
by
an
unexpected
change
was
cast
out
of
the
Garden
of
pleasures
into
this
dolefull
and
darksome
valley
of
Misery
and
Ignorance
.
The
first
man
was
left
in
the
hand
of
his
own
counsell
(
Eccl.
15.14
.
)
and
of
his
own
accord
turned
from
the
strait
path
into
the
crooked
way
of
Misery
,
greedily
desired
the
possession
of
good
and
evill
to
his
own
destruction
,
as
Herms
and
Moses
sufficie●tly
demonstrate
.
As
an
Oration
is
made
up
of
letters
and
sillables
,
so
the
Microcosm
or
Limus
Terrae
,
Man
is
compacted
of
all
bodies
and
created
things
.
The
great
God
eternal
and
Creator
of
all
things
took
the
Quintessence
out
of
all
things
created
and
thereof
fashioned
and
composed
Man
as
the
Prince
and
End
of
all
these
,
and
congratulated
him
as
his
Son
holding
or
possessing
the
honourable
place
of
the
high
Divinity
on
Earth
:
In
respect
of
the
Body
or
corruptible
Nature
he
bears
the
Image
of
the
great
,
sensible
and
temporall
World
;
In
respect
of
his
soul
or
immor-Nature
,
he
bears
the
Image
of
the
Archetype
or
originall
copy
and
patterne
of
the
world
,
that
is
,
of
the
immortall
Wisdome
of
God
himselfe
:
So
that
all
the
properties
of
Animalls
,
Vegetables
and
Mineralls
entred
into
him
,
and
withalla
living
Soul
inspired
into
him
.
God
is
all
things
of
himselfe
;
Man
is
made
all
things
of
God
,
and
was
therefore
created
last
that
by
him
the
compleatnesse
and
perfection
of
all
the
Creatures
might
be
signified
.
Man
is
the
tye
,
bond
,
knot
,
joynt
,
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
,
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
,
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
,
(
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
,
Limus
Terrae
,
that
slime
of
the
earth
,
or
hidden
Secret
thing
,
Man
hath
an
Intellectuall
and
immortal
Soul
,
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
,
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
,
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
.
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
.
vide
Parace●s
.
in
Phyl●s●p
.
ag●●●
.
●●●acelsus
saith
that
the
El●ment
of
fire
or
the
Fir●aemee
〈◊〉
althought
it
be
th●●●●st
sub●●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
Cons●●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
with
the
Firmament
of
the
Astra's
,
as
hath
been
often
said
,
like
rednesse
with
wine
,
whitenesse
with
snow
,
or
the
lustre
of
the
Sun
with
the
Aire
:
The
other
part
therefore
of
Man
,
or
this
sydereall
body
is
called
the
Genius
of
man
,
because
it
proceedeth
from
the
Firmament
;
it
is
called
Penates
,
because
it
is
in
our
power
and
born
with
us
,
the
shadow
of
the
visible
body
,
Lar
domesticus
the
good
or
bad
houshould
or
private
Angell
,
the
Umbratile
or
shadowy
Man
,
the
familiar
Homuncle
(
or
little
Man
)
of
the
Sophies
(
or
wise
men
,
)
the
Daemon
or
Genius
of
Man
,
Paracelsus
his
internall
Adech
(
i.
e.
that
which
first
inwardly
formeth
in
our
mind
what
we
afterward
outwardly
fashion
with
our
hands
)
the
Spectrum
,
ghost
,
or
fantasie
,
the
Light
of
Nature
,
the
presaging
or
Propheticall
Euestrum
that
foretelleth
any
thing
by
signes
(
in
Man
)
It
is
also
called
ahe
imagination
,
which
incloseth
all
the
Astra's
,
and
is
indeed
all
the
Astra's
or
Starrs
and
holdeth
the
same
course
,
Nature
and
power
with
heaven
.
Now
the
Astra's
or
Stars
(
by
which
I
do
not
meane
the
seaven
visible
coales
of
Heaven
which
are
but
the
bodyes
of
the
Astra's
but
I
meane
the
invisible
and
insensible
body
of
all
things
or
Astrall
Spirit
)
they
are
nothing
else
but
the
verue
or
powers
of
the
Angells
:
The
Angells
which
live
only
upon
the
vision
of
God
,
are
the
created
wisdome
of
God
;
Hence
it
is
that
he
that
knowes
God
,
he
knows
the
Astra's
also
:
He
that
knowes
the
Astra's
cannot
but
knowe
the
world
,
and
consequently
man
the
off-spring
of
the
world
.
And
whereas
the
imagination
of
Man
is
not
one
,
but
all
the
Astra's
,
it
is
as
true
that
it
produceth
not
onely
one
,
but
many
operations
▪
and
although
the
Imagination
be
incorporeall
and
invisible
,
yet
being
joyned
to
a
heightned
the
Gate
of
Wonders
,
the
spring
and
originall
of
all
Magicall
operations
,
and
hath
power
to
beget
and
bring
forth
visible
bodies
without
detriment
or
diminution
of
the
Astrall
and
sydereall
Spirit
,
and
can
work
any
wonderfull
operations
whatsoever
,
present
or
absent
,
above
the
reach
of
humane
Reason
.
The
Light
of
Nature
makes
bodily
things
visible
,
but
Eternall
things
are
to
be
seen
onely
by
Faith
:
The
child
in
the
mothers
womb
is
strangely
marked
by
the
impression
of
the
imagination
without
any
bodily
touch
;
What
we
doe
visiby
by
the
body
,
that
doe
we
by
Faith
after
the
manner
of
Spirits
;
Thus
the
Imagination
breedeth
the
Plague
and
such
like
Firmamentall
diseases
;
it
brings
sicknesse
and
health
.
The
Pestilence
which
comes
by
fear
,
trouble
and
terrour
,
riseth
by
the
imagination
of
the
Spirit
of
the
lesser
world
or
of
the
Sydereall
and
Animall
Spirit
(
which
is
the
mechanick
Astrall
Spirit
)
in
Man
,
as
we
see
in
women
with
childe
who
give
marks
and
tokens
to
the
young
in
their
womb
by
the
same
sydereall
Spirit
;
This
sydereall
Spirit
which
is
born
of
the
Astra's
together
with
Man
(
and
therefore
remains
united
to
the
Astra's
)
is
the
Load
stone
and
hath
a
magnetick
nature
in
man
.
As
the
Earthy
Load
stone
in
its
body
is
a
spirit
and
draweth
to
it selfe
;
so
also
the
body
and
spirit
in
Man
doe
draw
unto
him
by
a
visible
body
,
this
is
the
Load
stone
of
the
Microcosm
:
The
sydereall
body
and
spirit
attract
unto
them
the
force
of
the
Astra's
,
as
we
see
in
those
that
are
Lunatick
,
in
whom
the
agreement
,
properties
and
affinities
of
such
magnetick
vertues
with
the
Spirit
and
sydereall
body
of
Man
hath
with
the
Astra's
are
made
manifest
.
This
fourth
kind
of
Naturall
Magick
called
Gamahaea
doth
all
things
invisibly
and
spiritually
,
by
the
help
of
Art
,
which
Nature
is
able
to
doe
visibly
and
corporally
without
such
help
.
The
House
is
as
it
were
dead
,
but
the
Inhabitant
to
wit
,
the
Spirit
of
perpetuall
motion
of
invisible
Nature
or
the
magnetick
spark
of
the
Soule
of
the
world
liveth
and
worketh
effectually
.
All
Animall
wisdome
,
Moreover
whereas
Man
is
the
Quintessence
of
the
greater
world
,
it
follows
that
Man
may
not
onely
imitate
Heaven
,
but
rule
it
also
at
his
beck
,
and
reigne
over
it
at
his
pleasure
.
All
things
naturally
obey
the
Soule
,
and
must
of
necessity
move
and
work
toward
that
which
the
soule
earnestly
desireth
,
and
all
vertues
and
operations
of
Naturall
things
obey
it
when
it
is
carried
with
a
vehement
desire
;
it
makes
all
the
powers
of
the
world
serve
us
,
when
by
holinesse
we
draw
vertue
from
him
who
is
the
true
Archetype
,
and
when
we
ascend
to
him
,
then
every
Creature
must
and
will
obey
us
and
the
whole
Host
of
Heaven
follow
us
.
First
,
with
TRUE
PRAYERS
made
in
Spirit
and
Truth
,
when
God
and
the
Created
Spirit
are
united
in
the
Holy
of
Holyes
when
God
is
prayed
unto
in
the
internall
Spirit
,
not
with
noyse
of
words
,
but
in
a
sacred
silence
,
without
opening
the
mouth
and
groaning
.
Secondly
,
by
NATURALL
FAITH
,
or
in-born
Wisdome
,
which
God
the
Father
equally
communicated
to
all
men
in
the
Creation
,
as
to
his
own
proper
flock
and
common
patrimony
.
Thirdly
,
by
a
strongly
exalted
IMAGINATION
,
how
great
and
how
wonderfull
the
strength
or
force
thereof
is
,
the
Light
of
Nature
doth
manifestly
shew
,
A
vehement
Imagination
doth
not
onely
cause
a
transmutation
of
ones
own
body
,
but
sometimes
also
of
anothers
,
by
way
of
imitation
,
to
wit
,
by
a
certaine
kind
of
Vertue
which
the
similitude
of
the
Thing
hath
unto
that
Thing
that
is
to
be
changed
,
which
is
moved
by
a
vehement
Imagination
,
as
appeareth
in
astonishment
or
swouning
,
in
crashing
or
creaking
of
teeth
,
in
grating
one
piece
of
Iron
against
another
,
&c.
whereby
the
teeth
are
set
on
edge
;
in
like
manner
yawning
provoketh
yawning
.
Many
by
their
melancholly
Imagination
and
diffidence
have
exposed
themselves
to
the
temptation
of
the
uncleane
Spirit
,
and
sometimes
have
been
overcome
by
it
.
The
Sum
of
all
is
,
that
we
worship
God
devoutly
in
honesty
and
holinesse
,
as
the
more
secret
Theosophers
or
wise-hearted
to
God
well
know
:
for
by
the
ardent
and
devout
intention
of
him
that
prayeth
with
Fear
and
Trembling
,
the
Understanding
or
Mind
flaming
with
a
Religious
love
,
is
joyned
to
the
separated
Intelligences
.
For
internall
Prayer
proceeding
with
abundance
of
affection
from
a
Godly
mind
,
and
continued
with
a
fervent
desire
,
uniteth
the
mind
with
God
,
and
learneth
and
knoweth
all
things
of
God
.
Few
men
think
what
the
Mind
can
doe
that
is
disposed
by
true
faith
,
and
more
few
by
far
there
are
who
know
how
to
exercise
the
same
by
a
supernaturall
influence
which
doth
rule
and
governe
the
body
;
true
Wisdome
.
But
thus
much
of
these
things
:
Such
like
contemplations
as
these
which
are
of
greatest
Antiquity
will
seem
harsh
and
crabbed
to
the
rude
and
vulgar
sort
of
men
;
for
few
read
them
,
and
fewer
understand
them
;
and
they
require
a
larger
narration
then
can
be
made
of
them
at
this
time
.
To
returne
therefore
to
our
purpose
.
It
is
of
greatest
concernment
that
all
Chymists
should
bewell
acquaintedwith
this
true
Fundamentall
of
the
occult
Phylosophycal
Physick
,
because
of
the
Harmonicall
concord
and
conspiration
between
the
superiour
and
inferiour
things
of
the
greater
and
lesser
world
,
in
clearing
which
(
Foundation
)
next
to
Paracelsus
,
Petrus
Severinus
the
Dane
,
together
with
Pratensis
that
faithfull
Achates
,
deserveth
to
be
numbred
among
the
Ancient
wise
men
,
having
got
perpetuall
praise
by
discovering
to
the
Children
of
Art
and
Truth
,
this
firme
and
unmovable
Foundation
with
much
solid
and
unshaken
verity
in
his
Idaea
of
Paracelsean
Physick
,
maugre
the
malice
of
all
his
adversaries
,
who
have
been
sufficiently
confuted
and
for
ever
silenced
by
my
honoured
friend
Joseph
Quercetan
Councellour
and
most
worthy
Physitian
to
the
King
of
France
,
by
Th:
Bovius
an
Italian
of
Verona
,
and
Th:
Muffet
an
Englishman
,
the
best
Hermetick
Physitians
of
this
age
,
in
their
golden
writings
of
Eternall
memory
.
CHAP.
II.
Where
that
True
Physick
is
to
be
Found
.
EVery
thing
that
God
created
Good
is
extreamly
perfect
and
incorruptible
,
as
the
heaven
:
but
whatsoever
is
in
these
sublunary
inferiour
things
hath
a
twofold
Nature
,
Therefore
in
all
orders
of
things
that
are
cherished
in
the
bosome
of
the
Elements
,
to
wit
,
in
those
three
Families
of
Nature
,
the
Vegetable
,
Animall
,
and
Minerall
(
out
of
which
are
commonly
had
medicines
enough
to
preserve
the
health
and
cure
all
bodily
diseases
)
there
is
contained
that
True
and
specifix
Physick
of
materiall
distempers
,
which
as
hath
been
said
,
doth
not
consist
in
the
four
outward
,
naked
,
superficiary
and
Relollaceous
qualities
(
as
Theophrastus
learnedly
discourseth
)
but
it
is
a
certaine
specifix
vertue
concealed
in
the
very
Seeds
,
naturally
proceeding
without
art
,
which
the
Creator
,
that
great
Workmaster
of
all
things
,
in
the
beginning
of
all
the
Creation
planted
in
every
growing
thing
by
vertue
of
that
omnipotent
Word
,
whereby
all
things
were
brought
out
of
darknesse
into
Light
.
The
faculties
and
vertue
therefore
wherewith
mixt
bodies
are
indued
(
like
the
soule
in
mans
body
from
the
beginning
of
the
Creation
)
is
not
from
without
,
And
seeing
it
is
granted
by
the
Interpreters
of
Secret
Nature
,
that
there
is
nothing
in
the
whole
Universe
,
every
particular
whereof
is
not
also
in
that
Microcosm
Man
,
as
hath
been
said
;
yea
and
that
the
seeds
of
all
things
lye
hid
in
him
,
as
of
the
Stars
,
Meteors
,
Mineralls
Vegetables
,
Animalls
,
Spirits
,
even
of
Daemoris
,
in
respect
of
the
Spirit
of
Man
:
upon
diligent
consideration
of
this
Symmetricall
concord
and
Physicall
anagoge
,
it
hath
been
the
part
of
True
Physitians
to
enquire
,
that
if
the
internall
Heart
of
the
Microcosm
or
Man
should
be
sick
,
how
they
might
borrow
strengthning
remedies
from
his
Parent
or
the
externall
Heart
of
the
Microcosm
which
is
one
like
the
other
(
if
not
in
outward
,
yet
in
inward
figure
and
forme
)
which
remedies
are
analogically
represented
,
i.
e.
Vegetable
,
Animall
,
and
Minerall
.
such
as
may
many
ways
be
got
out
of
those
three
shops
of
Cures
.
For
God
created
an
inexhaustible
supply
of
medicines
,
and
distributed
to
every
Country
sufficient
for
it selfe
.
Thus
among
Mineralls
men
may
find
Gold
(
which
cheareth
up
the
Spirits
when
a
man
hath
enough
of
it
in
his
purse
)
Antimony
and
the
like
,
which
are
produced
out
of
the
Element
of
Water
,
as
Gemms
and
precious
stones
in
shells
are
generated
of
drops
of
water
,
as
also
all
bodies
of
Oysters
,
Musles
,
and
shell
fish
,
which
by
a
specifick
and
Harmonicall
vertue
serve
to
cure
and
comfort
the
heart
,
&c.
Thus
also
among
Mineralls
there
Magicall
and
Hieroglyphicall
Characters
,
which
sage
Antiquity
hath
without
rashnesse
or
superstition
attributed
to
them
,
that
doe
sufficiently
insinuate
to
Inlightned
men
,
and
Magically
disclose
their
hidden
vertue
to
those
more
secret
Phylosophers
that
are
instructed
therein
.
Although
the
choycest
things
among
them
which
are
most
exquifitely
and
laboriously
prepared
by
Nature
doe
,
Amongst
Vegetables
there
is
Saffron
,
Rue
,
Balme
,
Scordium
,
Celandine
,
Mace
,
Ocymum
,
with
six
hundred
of
the
like
.
Amongst
Animalls
there
is
Hart's
horn
,
Unicorns
horn
,
the
Bone
in
Staggs
hearts
,
&c.
All
which
being
rightly
prepared
in
due
manner
,
doe
cure
the
diseases
of
the
Heart
,
not
(
as
I
have
said
)
by
their
Externall
superficiary
qualities
,
but
by
an
Internall
,
proper
,
specifick
,
harmonious
,
similer
virtue
;
for
all
things
whatsoever
serve
to
our
health
,
are
all
contained
in
the
Spirits
,
which
onely
know
how
and
where
to
find
out
the
disease
;
the
earthy
part
is
altogether
dead
,
husks
and
rinds
beget
nothing
,
the
Spirits
onely
in
the
bodies
of
things
doe
all
:
The
Formes
in
thee
medicines
or
Astra's
of
the
medicaments
separated
by
Alchymie
from
their
bodies
are
the
true
Directoryes
:
not
the
body
,
but
the
Astrum
or
hidden
Heaven
gives
all
the
direction
:
for
the
horse
knoweth
his
manger
,
the
birds
their
nest
,
the
Eagle
the
carkas
,
and
every
medicine
striveth
to
get
to
its
place
,
and
seeketh
after
that
member
that
is
like
unto
it
by
an●mbred
magnetick
vertue
which
may
well
be
called
the
inexpressible
property
,
No
M●n
therefore
that
is
in
his
right
wits
will
question
that
the
Caelestial
Father
(
as
becoms
the
pious
and
sacred
Parent
of
all
things
)
would
in
this
particular
neglect
his
own
children
,
which
he
created
after
his
own
Image
,
and
prefer
the
Beasts
before
them
,
for
whose
sake
all
things
were
created
;
For
he
that
gave
us
his
Son
,
and
commanded
us
to
pray
for
his
Holy
Spirit
,
how
much
rather
will
he
subject
the
whole
Creature
,
both
things
visible
and
invisible
?
The
most
High
Author
of
Nature
at
h
created
Medicines
out
of
the
Earth
,
All
these
inferiour
things
,
as
living
creatures
,
hearbs
,
stones
,
mettalls
have
their
force
by
subministration
from
the
Heaven
,
and
the
Heaven
from
the
Intelligences
,
and
these
from
the
great
Worker
,
in
whom
all
things
praeexist
in
the
greatest
vertue
.
The
Naturall
life
is
from
God
the
fountaine
of
the
Universall
life
.
For
the
Elements
live
by
the
Firmament
,
the
Firmament
from
the
Intelligible
World
,
and
this
onely
in
God
,
or
his
Eternall
Word
;
For
he
is
all
,
The
Caelestiall
Medicine
onely
,
or
the
WORD
of
God
(
which
is
the
Firmament
of
all
Physick
,
Physick
is
two-fold
in
the
Earth
,
Visible
,
which
the
Father
hath
created
,
&
ought
not
to
be
administred
before
there
be
a
separation
of
the
pure
from
the
impure
;
Invisible
,
from
the
Son
by
the
Word
,
and
is
but
one
:
the
Physitian
cureth
by
means
which
are
the
Hearbs
in
which
the
medicine
is
,
the
Hearb
is
not
the
medicine
,
for
that
is
invisibly
hid
in
God
himselfe
.
These
things
wisely
and
rightly
considered
,
we
shall
not
wonder
that
Almighty
God
could
(
and
can
)
make
men
whole
by
the
Prophets
and
True
Cabalists
with
a
word
onely
.
Great
things
have
been
affected
by
True
Magicians
(
by
whom
I
doe
not
mean
Nicromancers
or
them
of
the
Black
Art
)
those
accurate
searchers
out
of
Nature
,
by
a
Word
written
and
Characters
or
Signes
,
Medicines
are
visible
bodies
;
Words
are
invisible
bodies
:
whether
the
Hearb
or
Word
healeth
,
it
is
by
God
the
Naturall
Vertue
thereof
,
to
wit
,
Rog.
Bacon
of
the
wonderfull
power
of
Art
and
Nature
.
Physitians
also
have
wrought
great
cures
by
the
Created
Word
,
or
the
incarnate
Mercy
:
for
all
these
things
are
done
by
the
efficacy
of
the
Triune
and
Divine
Word
onely
,
which
healeth
and
preserveth
all
things
,
One
Word
,
and
he
is
that
Word
,
to
wit
,
the
increated
Mercy
of
God
,
The
Fulnesse
.
Nothing
is
made
out
of
God
,
for
in
him
all
things
live
,
are
moved
and
doe
subsist
.
This
WORD
of
God
,
the
First
begotten
of
every
Creature
,
is
truly
our
Dayly
Bread
for
which
our
Saviour
commanded
us
to
pray
;
it
is
the
supercaelestiall
Mummy
,
the
supernaturall
Balsome
comforting
poor
Mortalls
more
then
Mans
own
Mummy
or
naturall
Balsom
.
This
Word
then
is
the
true
medicine
that
healeth
all
things
,
but
is
not
known
to
every
one
,
nor
can
every
Scholler
treat
and
write
of
it
though
plunged
over
head
and
eares
in
the
dusty
learning
of
School-Divinity
:
Theophrastus
Paracelsus
a
Disciple
of
the
Mosaicall
and
Living
Phylosophy
hath
written
of
the
Secrets
of
Nature
and
the
Wonders
of
God
,
to
wit
,
of
the
WORD
of
God
INCARNATE
which
may
be
found
in
the
Creatures
,
Whatsoever
therefore
the
Physitian
doth
effect
Naturally
or
by
HEARBS
working
successively
by
the
space
of
time
,
And
the
True
Cabalist
(
whom
Paracelsus
calls
the
Naturall
Divine
,
who
is
equall
to
the
Prophets
,
and
whose
mind
being
united
and
coaequant
to
God
doth
whatsoever
he
will
,
for
he
willeth
onely
what
God
doth
)
he
doth
above
Nature
,
DEALLY
or
like
God
accomplish
complish
in
a
moment
by
firme
confidence
and
strong
faith
,
Elias
,
Elisha
,
&c.
By
prayer
in
Faith
we
obtaine
all
things
,
I
mean
(
not
a
lazy
,
sluggish
prayer
,
but
)
a
constant
asking
,
seeking
,
knocking
:
by
faithfull
Prayer
we
ascend
in
a
straite
and
most
sure
way
to
the
highest
Wisdome
of
Divine
and
humane
Things
;
For
in
these
Three
principall
Poynts
also
consisteth
the
whole
Foundation
of
the
Magicall
and
Cabalisticall
Art
,
as
appeareth
by
Paracelsus
in
his
third
book
of
the
Signature
of
Things
.
Neverthelesse
the
true
and
sincere
Physitian
,
who
among
all
arts
and
faculties
is
most
accepted
of
God
,
is
to
be
honoured
as
the
Scripture
commandeth
.
First
,
because
God
worketh
and
doth
his
own
will
by
him
as
by
his
Minister
,
when
he
sleepeth
and
knoweth
it
not
,
by
affording
Physick
enough
from
the
Earth
,
and
his
Word
from
above
,
without
which
nothing
can
be
efficacious
to
our
health
,
For
without
me
,
ye
can
nothing
.
Secondly
,
because
(
Health
being
the
greatest
Good
to
men
)
he
ought
to
excell
all
mortalls
in
the
search
and
knowledge
of
Nature
and
the
Light
thereof
:
Not
in
vaine
therefore
did
Homer
require
a
Physitian
to
be
furnished
with
all
knowledge
in
respect
of
those
small
cures
which
he
is
to
doe
.
Thirdly
,
because
he
alone
manifesteth
to
all
,
the
wonderfull
works
of
God
both
in
the
great
and
little
world
,
so
that
through
the
Physitian
the
Praise
and
Glory
of
God
may
passing
much
be
heightned
and
extolled
,
not
onely
by
opening
his
mysteryes
and
hidden
secrets
,
but
also
by
curing
the
sick
.
Therefore
among
all
Sciences
and
Faculties
,
Physick
is
to
be
accounted
the
most
excellent
,
wherein
the
greatest
wonders
of
God
are
miraculously
seen
.
It
taketh
its
rise
from
Theology
or
the
Light
of
Grace
,
and
endeth
in
the
Light
of
Nature
.
CHAP.
III.
How
the
True
Physick
,
which
is
covered
bark
and
rind
,
is
to
be
got
out
,
and
rightly
prepared
by
Fire
.
As
soon
as
the
Omnipotent
gave
Power
to
Man
,
presently
he
raised
up
an
enemy
,
least
the
Power
growing
lazy
should
loose
its
Nature●
saith
Firmianus
.
Roger
Bacon
the
English
Phylosopher
saith
,
that
God
who
made
Darknesse
and
Light
,
in
the
same
place
or
thing
where
of
his
MERCY
he
appoynted
plenty
of
Physick
,
even
there
also
by
the
power
of
his
incomprehensible
Justice
he
substituted
Poyson
to
guard
it
,
Thistles
and
prickles
of
Roses
the
inseperable
companions
and
avengers
of
transgressions
.
Good
cannot
be
known
but
by
evill
,
and
the
Enemy
being
discovered
the
danger
may
be
avoyded
.
Thus
also
Holy
Hermes
the
most
Ancient
Divine
(
together
with
Ecclesiasticus
)
writeth
in
his
Key
that
all
sublunary
things
ought
to
consist
of
contraposition
and
contrariety
;
and
this
after
another
manner
may
be
of
things
Impossible
in
respect
of
the
generation
and
corruption
of
things
.
Man
is
his
own
enemy
;
the
Cause
of
dissolution
and
death
in
this
our
Kingdome
divided
in
it selfe
,
the
intestine
duell
;
for
in
the
little
world
,
the
body
,
there
lurketh
perpetuall
strife
,
in
it
lyeth
hid
the
preserver
and
destroyer
of
health
;
in
which
regard
the
Saints
have
called
the
mortall
body
Hell
and
Purgatory
,
wherein
continuall
war
is
to
be
made
.
As
all
things
are
proved
by
Fire
,
so
also
the
Tryall
of
the
knowledge
of
Physick
is
to
be
made
by
Fire
:
Physick
and
Chymistry
cannot
be
separated
.
For
Chymistry
(
not
that
which
Mountebanks
use
to
paint
Faces
with
to
make
them
White
and
Red
)
doth
make
manifest
,
not
onely
the
true
Simples
,
Wonders
,
Secrets
,
Mysteries
,
Vertues
,
Forces
respecting
health
,
but
also
in
imatation
of
the
Archaeon
Ventricle
or
Naturall
In-bred
Chymist
,
it
teacheth
to
segregate
every
mystery
into
into
its
own
reservacle
,
and
to
free
the
medicines
from
those
scurvy
raggs
wherein
they
were
wrapt
up
by
a
due
separation
from
the
impurities
and
corruptible
and
filthy
mixture
of
superficiall
and
externall
Elements
,
that
that
pure
and
Christiline
matter
may
be
administred
to
our
bodies
.
But
to
deliver
this
from
prison
and
captivity
,
Hoc
opus
,
hic
labor
est
,
is
a
hard
task
to
performe
.
It
is
an
honorable
Calling
when
the
Physitians
live
long
and
are
not
idle
in
it
,
for
without
this
Chymicall
Phylosophy
all
Physick
is
but
livelesse
;
Without
Alchymicall
skill
there
can
be
no
Speculative
or
Practick
Physick
.
He
that
rejecteth
that
knowledge
being
disheartned
by
the
difficulty
thereof
shall
never
find
where
the
disease
lyeth
.
In
this
therefore
our
common
sort
of
Physitians
are
not
to
be
followed
,
who
patronize
their
sloth
under
other
mens
paines
and
study
,
and
use
to
leave
the
preparation
of
their
medicines
most
commonly
to
some
carelesse
and
covetous
Apothecary
to
the
great
dammage
of
their
Patients
:
I
speake
not
against
the
conscientious
Apothecaries
who
by
their
trusty
diligence
serve
the
Common
Wealth
as
the
Alchymy
of
Vulcan
.
By
this
artificall
resolution
of
bodyes
the
propertyes
which
before
layd
in
the
compositions
of
them
are
now
brought
to
light
.
By
it
also
as
by
a
certaine
kinde
of
artificiall
Tynosure
,
or
figures
of
stars
the
Chymists
have
not
only
made
curtaines
extending
to
all
the
borders
of
Nature
,
but
also
to
the
very
admiration
contemplation
and
perseption
of
the
whole
Creature
,
and
of
every
obstruce
vertue
thereof
,
and
have
attained
to
a
noble
knowledge
in
most
things
;
and
not
without
cause
.
Therefore
a
Physitian
should
be
exercised
much
in
this
true
Analysis
and
vitall
Anatomy
of
bodies
(
as
hath
been
said
)
because
there
is
no
constant
quality
of
any
body
which
is
not
to
be
found
either
in
the
Salt
,
or
Mercury
,
or
Sulphur
of
the
same
body
.
The
first
face
of
Things
was
pure
,
sound
,
perfect
without
corruption
and
death
:
For
the
great
and
all
working
God
for
his
infinite
glory
sake
,
created
all
things
good
by
his
Will
,
that
all
things
might
glorifie
him
and
live
holily
and
incorruptably
according
to
the
prescribed
order
.
Man
at
first
was
created
healthy
,
(
sicknesse
entred
by
the
Woman
,
not
by
the
Man
)
but
when
he
came
into
the
world
he
found
out
an
entrance
unto
death
,
because
there
appeared
two
contraries
,
the
externall
corruptable
,
and
the
internall
compleat
,
which
could
not
long
continue
in
one
without
unavoydable
corruption
.
Therefore
after
the
transgression
and
fall
from
unity
to
alterity
,
by
the
curse
of
God
new
Tinctures
came
in
(
even
infinite
evills
)
by
whose
mixture
with
the
miserable
state
of
our
life
,
Nature
therefore
,
as
it
is
now
,
gives
us
nothing
that
is
pure
in
the
world
,
but
hath
mixed
all
things
with
many
impurities
,
that
as
by
the
spur
of
necessity
,
it
might
often
put
us
in
mind
that
we
should
begin
to
learn
the
knowledge
of
Chymistry
from
our
cradles
,
that
so
long
as
we
are
shut
out
of
Paradice
into
the
subburbs
of
this
world
,
we
ought
to
till
and
manure
the
EARTH
,
to
wit
,
the
whole
frame
of
the
world
by
admiration
,
searching
into
,
and
knowledge
of
both
the
Visible
and
Invisible
(
Limus
)
Earth
,
and
that
we
should
labour
to
get
our
bread
,
and
other
necessary
things
for
this
present
life
,
as
Natures
Labourers
,
not
lazily
,
but
in
the
sweat
of
our
browes
,
that
by
this
means
,
by
laying
the
Crosse
upon
us
which
we
should
bear
with
patience
,
it
might
stir
up
our
industry
in
this
LAND
of
LABOUR
to
attain
the
fruits
of
Terrene
and
Caelestiall
Wisdome
,
least
base
and
sluggish
idlenesse
make
us
wax
leane
and
pine
away
,
or
(
because
we
are
more
prone
to
all
kind
of
sin
and
vice
)
by
doing
nothing
we
should
learn
to
doe
naughtily
.
But
to
passe
from
Food
let
us
come
to
Physick
,
concerning
which
there
is
no
man
so
sottish
or
stubborn
(
unlesse
he
had
rather
eate
the
husk
and
shells
with
the
kernell
,
as
the
former
and
more
rugged
generations
have
done
)
who
will
dislike
this
Separatory
art
which
teacheth
rightly
to
discerne
and
seperate
the
Good
from
the
Bad
,
the
Profitable
from
the
Unprofitable
,
the
Stupefactive
from
Fire
,
the
minerall
Spirit
from
the
Anthos
or
blossome
,
the
Homogeneans
from
the
Heterogeneans
,
Poyson
from
healing
Medicines
and
Balsoms
,
Light
from
Darknesse
,
Life
from
Death
,
Day
from
Night
,
Visible
from
Invisible
,
Even
the
Soule
or
Form
of
every
kind
of
thing
hath
not
onely
more
,
but
more
excellent
vertues
and
operations
by
far
than
either
the
very
body
,
or
the
matter
of
the
same
thing
;
For
as
every
thing
hath
its
being
from
the
Form
,
by
how
much
the
more
it
hath
of
the
Form
,
by
so
much
the
more
is
there
of
the
Entity
.
And
this
the
very
Enemyes
of
Chymistry
are
forced
to
confess
,
being
compel'd
by
their
own
conscience
,
and
convinced
thereof
by
ocular
demonstration
.
Hence
many
advantages
follow
.
Secondly
,
Though
these
medicines
be
often
used
,
yet
they
hurt
not
the
stomack
,
seeing
nothing
hindereth
but
that
they
may
doe
their
work
and
quickly
both
affect
the
body
and
be
affected
by
it
,
for
being
separate
in
the
stomack
,
they
are
by
a
naturall
force
carryed
without
hinderance
to
their
known
lodgings
,
that
so
the
harsh
and
Earthy
parts
of
them
sticking
to
the
inwards
,
might
not
ulcerate
,
nor
make
them
sickly
who
take
often
,
as
it
falls
out
with
the
common
use
of
vulgar
medicines
.
Thirdly
,
Because
all
the
hurtfull
quality
is
altogether
cast
out
of
,
or
at
least
easily
kept
under
in
these
Essences
by
the
permixture
of
other
most
exquisite
propertyes
.
And
which
cannot
be
denyed
,
this
Spagyrick
art
is
so
necessary
that
he
can
be
no
safe
Physitian
who
hath
it
not
:
For
many
times
in
one
simple
thinge
there
are
different
substances
,
somtimes
of
contrary
qualityes
,
whereof
one
may
be
hurtfull
,
the
rest
healthfull
,
as
we
see
in
Opium
and
honey
,
which
can
no
otherwise
be
knowne
but
by
seperation
of
the
substances
,
which
cannot
be
done
without
this
Art
.
By
this
Art
only
the
Galenists
may
make
good
their
Axioms
,
who
affirm
that
all
bitter
things
are
hot
;
whereas
Opium
though
it
be
exceeding
bitter
yet
the
stupefactive
vertue
is
predominant
,
Roses
also
and
Succory
though
they
be
bitter
,
yet
are
they
applyed
as
coolers
.
The
knot
of
this
Answer
must
be
cut
with
an
Anatomicall
knife
fire
;
for
thus
we
come
to
understand
the
temperature
of
simples
,
by
making
a
seperation
of
the
substances
,
and
so
we
finde
that
in
Opium
there
is
a
sweet
Narcotick
Sulphur
,
and
a
bitter
hot
Salt
penetrating
by
a
subtile
resolution
and
causing
sweat
without
any
stupefactive
vertue
.
Mineralls
whose
spirits
exceed
ours
in
subtilty
,
and
precious
stones
,
ought
to
be
accounted
medicinable
,
which
rightly
prepared
doe
much
excell
all
Vegetables
in
effecting
cures
.
First
,
Because
so
great
vertue
and
strong
operations
cannot
be
stampt
upon
such
soft
matter
,
as
is
that
of
Plants
and
living
things
,
so
as
to
retaine
and
hold
such
impression
:
Nor
can
it
be
that
Vegetables
which
are
obnoxious
to
corruption
should
so
free
Mans
body
from
corruption
,
as
the
Spirits
of
perfect
mettalls
doe
,
which
are
not
subject
to
corruptions
.
Secondly
,
It
is
clear
that
Miniralls
and
imperfect
mettalls
are
indowed
with
great
medicinable
vertues
,
as
appeareth
in
Chyrurgical
medicines
,
there
being
scarce
any
Oyntment
prepared
that
is
not
made
of
an
imperfect
mettall
or
minerall
:
Therefore
perfect
things
doubtlesse
have
received
of
the
Omnipotent
far
greater
force
and
vertues
.
Thirdly
,
Because
Nature
,
which
desireth
to
bring
forth
living
things
and
Plants
fit
not
for
any
one
action
onely
but
for
many
vertues
and
performances
,
could
by
no
means
so
contemper
the
mixture
of
those
bodies
that
they
should
attaine
to
such
admirable
power
and
admit
of
the
solid
and
stable
Nature
of
a
Balsom
.
Fourthly
.
Because
stones
require
a
long
time
of
generation
,
but
perfect
bodies
are
generated
in
a
shorter
space
:
Nature
therefore
by
length
of
time
can
adorn
precious
stones
and
other
metallary
bodies
with
a
greater
faculty
of
working
,
for
they
are
not
distracted
with
the
variety
of
sensible
and
movable
offices
.
Adde
also
.
That
precious
stones
are
more
to
be
commended
then
others
for
their
excellent
temper
and
splendor
,
which
in
the
Bohemian
Garnat
is
such
that
it
can
hardly
be
spoyled
or
corrupted
by
any
force
of
Fire
,
and
that
onely
because
of
the
fixation
of
spirits
that
may
be
seen
in
it
:
in
which
respect
it
striveth
to
be
as
medicinable
as
Gold
,
and
may
well
be
preferd
before
the
Orientall
Rubie
in
Physick
,
which
can
scarce
indure
the
Fire
as
many
hours
as
the
other
can
months
.
Animall
,
Vegetable
,
and
Minerall
principles
are
one
and
the
same
in
all
things
,
but
have
various
Receptacles
;
for
there
is
one
of
Vegetables
,
another
of
Mineralls
,
for
all
these
proceed
from
one
most
principall
and
generall
principall
kind
(
which
is
the
generall
seed
of
all
things
or
subject
of
the
first
matter
,
and
to
be
distributed
into
three
principall
kinds
,
Animall
Vegetable
,
and
Minerall
)
from
which
Nature
hath
the
nature
of
Quick-silver
to
create
every
other
Compound
.
All
things
are
from
one
Principle
,
and
tendeth
to
one
:
In
Orpheus
his
Night
and
Hippocrates
his
river
Orcus
all
things
are
but
One
,
like
Anaxagoras
his
Pamsperm
,
which
Aristotle
unjustly
condemned
,
Nature
,
I
say
,
is
that
medium
which
by
an
Harmonicall
consent
joyneth
the
lowest
things
to
the
highest
and
sometimes
is
called
Animall
,
sometimes
Vegetable
,
sometimes
Minerall
,
according
to
the
diversity
of
the
subject
or
receptacle
,
and
doth
often
work
even
to
amazement
in
the
three
Families
of
Nature
,
as
hath
been
manifested
,
among
other
things
,
by
a
memorable
example
in
that
Silesiac
child
in
our
age
,
which
was
born
though
not
with
a
golden
yet
with
a
gilded
tooth
in
the
left
and
lower
jaw
,
which
I
did
both
see
and
handle
,
when
I
was
at
Prague
,
in
the
Court
of
that
most
Illustrious
and
Famous
Prince
D.
Peter
Vrsin
à
Rosis
.
Nor
is
this
so
strange
to
those
who
diligently
seek
out
the
Hermetick
Phylosophy
and
the
marvellous
works
of
God
,
they
that
chase
the
secrets
of
hidden
causes
all
throughout
Nature
,
and
would
know
all
that
is
to
be
known
(
for
it
is
not
unlawfull
to
pry
into
those
things
which
exceed
even
naturall
order
)
these
are
not
so
much
astonyed
at
the
sports
of
Nature
,
because
from
the
intimacy
of
more
hid
and
secret
Phylosophy
they
know
that
that
same
Spirit
and
minerall
Nature
which
produceth
Gold
in
the
bowells
of
the
Earth
is
also
in
Man
.
That
Spirit
in
Gold
is
the
same
with
the
generating
spirit
of
all
Creatures
,
and
is
the
same
and
onely
generative
Nature
diffused
through
all
things
:
This
Spirit
now
hath
assumed
a
Naturall
body
;
It
is
that
which
first
moveth
and
ruleth
Nature
in
all
naturall
things
,
it
preserveth
all
things
,
and
all
inferiour
things
by
a
kind
of
Harmonicall
consent
are
governed
by
it
.
Albertus
Magnus
writeth
,
that
in
his
time
there
hath
been
Gold
found
in
the
bodyes
and
heads
of
some
that
were
hanged
;
in
his
Book
of
Mineralls
he
saith
that
Gold
may
be
found
every
where
:
There
is
not
,
saith
he
,
that
thing
Elementated
of
the
four
Elements
in
which
Gold
Naturally
may
not
be
found
in
the
last
subtiliation
thereof
.
And
therefore
the
Phylosophers
say
that
the
matter
of
their
Mystery
may
be
had
every
where
,
because
it
consisteth
in
every
Elementated
thing
.
Thus
Morienes
that
excellent
Phylosopher
,
the
most
skilfull
and
expert
Chymiologer
,
when
he
answered
King
Calid
who
inquired
after
the
matter
of
the
Elixer
;
It
is
of
thee
O
King
,
said
he
,
Raymund
Lully
that
fearcher
into
this
Magistery
(
of
which
two
I
know
not
whether
was
the
more
diligent
and
studious
)
when
he
saith
that
he
got
his
matter
out
of
a
mean
and
worthlesse
thing
.
Riplaeus
à
Portis
agreeth
with
them
both
:
Remember
that
Man
is
the
most
noble
Creature
of
all
,
in
whom
there
is
the
Naturall
Mercuriality
of
the
four
Elements
,
which
Nature
hath
proportioned
,
which
is
of
little
worth
,
and
may
be
got
out
of
its
Mine
by
art
.
Adde
Rhasis
to
Riplaeus
,
as
one
that
doth
not
altogether
dissent
from
him
:
In
his
Book
of
Divinity
,
You
may
easily
,
saith
he
,
perceive
that
the
things
of
Nature
are
so
coucht
together
by
a
subtle
artifice
,
that
in
every
thing
there
is
every
thing
potentially
,
though
it
doth
not
actually
appear
.
But
I
forbear
to
cite
more
Authors
,
though
I
might
produce
a
great
heap
of
Phylosophers
,
who
confirme
these
things
,
not
by
common
and
outside
arguments
,
but
by
solyd
reasons
drawn
from
the
inside
of
things
,
such
as
would
be
weighty
witnesses
and
beyond
the
exceptions
of
any
Sophisters
.
But
these
things
are
by
the
by
.
Moreover
,
The
Chymicall
way
of
Subtiliating
Extracting
,
and
Separating
being
imperfect
,
was
not
much
used
in
Galens
dayes
(
for
they
knew
not
how
to
separate
the
bark
and
husk
from
the
kernell
)
it
was
altogether
unknown
to
him
,
which
yet
being
ignorant
of
it
,
he
very
much
desired
,
as
may
be
gathered
from
his
own
words
,
when
he
saith
,
I
wish
the
ambitious
Physitians
of
that
time
,
who
robbed
others
of
their
due
praise
,
who
cast
a
Serpents
eye
upon
Theophrastus
,
could
(
according
to
his
command
,
who
is
the
End
of
all
Humane
actions
and
Physick
,
viz.
that
we
should
love
the
Best
and
Greatest
God
,
and
all
our
neighbours
as
our selves
)
have
indured
that
rising
Sun
without
gazing
on
his
clouds
,
&
have
spoken
of
him
more
soberly
according
to
his
dignity
and
desert
:
his
human
imperfections
which
none
will
excuse
,
they
should
have
born
with
the
like
tendernes
of
compassion
where
with
they
pardon
Galens
impiety
who
scoffed
at
the
doctrin
of
Moses
&
Christ
:
But
truly
I
think
this
wicked
generation
is
not
worthy
of
such
medicines
.
For
God
usually
in
his
just
Judgement
,
for
the
sins
of
the
world
and
the
great
ingratitude
of
it
,
with-holdeth
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
mighty
and
marvellous
works
from
unworthy
Men
:
He
will
never
suffer
those
Secrets
to
be
known
,
especially
in
these
corrupt
and
perilous
times
,
when
Honour
and
basenesse
,
Vertue
and
vice
.
Truth
and
lyes
are
equally
esteemed
by
the
malicious
world
.
Besides
,
almost
all
men
have
a
burning
desire
after
making
Gold
,
I
observe
also
that
most
Chymists
betake
themselves
to
Court
,
and
are
turned
from
the
truth
by
the
glitter
of
Court-service
,
deceived
by
vaine
Courtly
flattery
,
that
they
either
neglect
those
great
works
of
God
,
or
rather
are
made
incapable
for
such
stupendious
miracles
of
God
,
as
for
many
years
I
have
taken
notice
that
many
have
begun
well
,
but
deluded
with
these
toyes
,
have
made
an
ill
end
.
By
which
means
this
Divine
Spagyrie
,
the
most
wonderfull
and
approved
Art
(
though
for
many
ages
suspected
of
greatest
uncertainty
,
and
most
abominable
deceit
)
hath
been
very
much
disparaged
by
the
ruder
sort
(
which
oft
befalls
the
best
things
)
and
cast
aside
as
contemptible
,
with
other
deeper
sciences
,
even
by
those
who
intend
the
same
businesse
,
undervaluing
it
as
not
fit
to
get
a
living
by
it
:
What
is
said
of
,
or
spoken
against
abuse
,
imposture
,
and
wicked
arts
,
is
not
that
for
which
things
otherwise
good
may
or
ought
to
be
condemned
;
For
what
is
that
thing
which
will
not
turne
to
Mans
hurt
or
ruine
if
it
be
abused
?
so
that
the
bettter
the
thing
is
,
the
more
destructive
is
the
abuse
of
it
.
But
who
dares
to
oppose
himselfe
to
the
Athenian
Thrasos
who
will
have
Light
to
be
Darkenesse
,
and
Darkenesse
to
be
Light
?
They
have
almost
all
the
whole
filthy
world
standing
in
defence
of
their
most
vaine
Vanities
:
For
the
world
seeketh
not
the
Truth
but
its
own
Honour
:
And
therefore
God
giveth
us
up
to
a
reprobate
sence
,
to
hate
and
envy
one
another
,
and
that
we
our selves
should
be
the
cause
of
the
imminent
destruction
of
our
own
Kingdome
.
O
fountaine
of
Truth
and
Wisedome
,
consider
our
condition
,
and
the
hearts
of
those
who
with
holy
desires
and
ardent
prayers
strive
night
and
day
against
this
imminent
and
approaching
change
:
But
the
mow
High
will
also
in
his
own
time
put
an
end
to
these
things
,
and
that
of
his
goodnesse
and
mercy
ere
it
be
long
,
I
hope
;
that
God
would
stirr
up
the
minds
of
some
which
may
bring
to
light
the
Truth
that
is
in
sciences
and
Faculties
)
for
as
yet
the
Invention
of
Arts
hath
not
attained
the
utmost
end
)
that
they
may
root
out
the
Tares
of
sciences
,
and
confute
the
delusions
and
errours
of
the
schoolmen
not
with
words
,
but
deeds
;
not
Syllogistically
,
but
Really
and
indeed
:
For
when
that
which
is
perfect
is
come
,
the
time
of
Revocation
and
Regeneration
drawing
nigh
,
every
imperfect
thing
will
of
necessity
come
to
nought
:
For
where
Titles
,
Degrees
and
glistering
Names
make
men
proud
,
their
is
no
humility
,
no
life
of
Christ
,
no
holy
Spirit
,
as
appeareth
too
manifestly
in
most
,
who
suffer
the
Old
man
to
be
ruled
by
the
Sydereall
Spirit
.
Now
then
the
Lord
enlighten
all
the
lovers
of
Truth
with
his
Holy
Spirit
,
and
graciously
deliver
them
from
the
chaines
of
Utter
Darknesse
and
incessant
janglings
of
Putatitious
and
conceited
Schollers
.
CHAP.
IV.
How
,
and
with
what
Vertue
,
Physick
worketh
upon
Mans
body
and
cureth
his
Diseases
.
THat
which
Physitians
commonly
dispute
and
contend
for
,
Note
,
that
these
Maxims
may
be
both
received
in
the
Anatomy
of
Nature
,
though
they
seem
thwart
one
the
other
.
Thus
many
attaine
not
the
Mind
of
Phylosophers
,
which
to
them
seems
to
be
at
variance
,
because
they
cannot
understand
how
to
reconcile
them
by
a
seasonable
and
sutable
interpretation
.
For
Physick
is
nothing
else
but
an
opposition
of
those
things
that
are
desired
,
to
wit
,
a
refreshing
of
the
strength
and
Balsom
,
and
a
removing
of
superfluityes
or
impurities
that
cause
diseases
.
Paracelsus
therefore
doth
not
find
fault
with
Hippocrates
for
saying
,
that
hunger
is
to
to
be
cured
with
meat
,
thirst
with
drink
,
fulnesse
with
evacuation
,
inanition
with
reflection
,
labour
with
rest
,
idlenesse
with
labour
;
and
generally
,
that
Contraries
cure
Contraryes
:
But
he
is
poynt
blanck
against
Galen
,
who
applyed
that
Contrariety
of
Hippocrates
chiefly
to
those
bare
and
naked
qualityes
which
Hippocrates
utterly
disclaimed
,
for
he
by
an
unhappy
mistake
referred
the
first
and
principall
Idaea's
of
Cures
to
Refrigerations
,
Calefactions
,
Humectations
,
Exsiccations
,
with
their
companions
.
The
onely
and
alone
NATURES
of
Physicall
medicines
,
as
hath
been
said
,
or
those
Hippocraticall
vertues
are
they
which
doe
the
cures
,
the
Physitian
is
but
the
minister
or
servant
.
And
this
very
selfe
same
Nature
,
which
is
our
Life
and
Balsom
,
or
balsomicall
Mummy
,
that
preserveth
the
body
from
all
corruption
,
by
means
of
the
Saline
moysture
,
that
is
,
of
the
inferiour
Balsom
springing
up
in
the
inferiour
from
the
superiour
,
I
say
,
this
very
Nature
of
ours
(
which
sometimes
worketh
wonders
,
when
the
Physitians
to
their
great
disgrace
and
shame
of
their
Profession
could
doe
no
good
,
but
have
left
their
Patient
to
their
Prognisticks
)
is
its
own
proper
Physitian
in
Mans
body
,
who
asketh
nothing
of
the
outward
Physitian
but
Instauration
,
or
as
t
is
commonly
called
,
fortification
applyed
to
the
diseased
part
by
a
most
pure
medicine
when
the
like
Nature
is
not
at
hand
:
And
thus
the
Medicinall
Balsom
like
a
coadjutour
or
privy
counsellour
assisteth
the
Vitall
or
Radicall
and
Naturall
Balsom
because
of
the
simpathy
and
common
agreement
between
them
.
Thus
it
recovereth
the
Naturall
decayed
strength
,
To
go
about
to
cure
a
disease
with
contrary
qualities
,
is
to
raise
and
stir
up
intrinsick
commotions
to
the
utter
overthrow
of
Nature
,
which
is
to
much
weakned
and
wasted
already
by
intestine
quarrells
.
Besides
,
Contraryes
will
not
willingly
entertertaine
each
other
:
And
if
they
close
not
one
with
the
other
,
nor
work
one
upon
another
,
nor
suffer
any
thing
from
each
other
,
then
where
there
is
no
true
action
and
passion
,
there
can
follow
no
true
Naturall
effect
.
Wherefore
medicines
should
not
be
contrary
to
the
grieved
part
,
but
very
agreeable
to
it
,
and
have
the
same
Externall
Nature
(
because
of
the
Harmony
between
the
great
and
little
world
)
as
the
place
affected
hath
the
Inward
,
that
the
Internall
Nature
which
stands
in
need
of
it
may
both
be
strengthned
and
succoured
by
the
superabundance
of
that
Externall
Nature
:
Man
is
therefore
called
a
Microcosm
or
little
world
,
because
the
whole
world
preserveth
,
nourisheth
and
cureth
him
.
When
the
fruits
of
the
Earth
,
Aire
,
Water
and
Fire
of
the
Microcosm
are
sick
,
they
must
be
restored
by
fruits
like
themselves
of
the
Macrocosm
.
Thus
Nature
doth
strengthen
and
help
its
own
Nature
:
For
Nature
strengthened
and
assisted
by
its
own
Nature
doth
more
forcibly
drive
out
all
its
enemyes
,
seeing
every
Nature
is
Naturally
the
best
preserver
of
it selfe
.
Thus
Nature
is
not
onely
our
companion
,
but
our
friend
and
ready
helper
,
it
alone
being
the
genuine
Physitian
of
all
diseases
,
as
Galen
witnesseth
in
his
13
Book
of
Method
.
It
is
the
First
Mover
of
every
cure
,
without
whose
strength
and
vigour
all
Physick
is
in
vaine
and
to
no
purpose
,
Nature
continued
in
its
Temperature
is
in
it selfe
medicinable
,
and
it selfe
healeth
its
own
infirmities
by
the
innate
Mummy
;
when
that
inward
Nature
is
not
the
medicine
all
dise●ses
prove
mortal
.
T
is
we●●
enough
known
that
every
thing
by
a
kind
of
naturall
instinct
desireth
to
be
perfected
and
preserved
:
On
the
contrary
,
it
doth
most
vehemently
abhorre
the
destruction
of
it selfe
,
and
desireth
as
much
as
may
be
to
be
kept
from
it
:
dayly
experience
makes
it
plaine
,
as
when
any
part
of
our
body
is
wounded
with
a
sword
or
other
weapon
:
for
those
that
are
wounded
perceive
a
presentaneous
succour
from
Nature
as
of
one
hastening
to
helpe
,
and
so
unwearyed
that
it
will
never
be
at
quiet
till
it
hath
first
cured
the
ugly
wound
and
restord
the
wounded
part
to
its
former
soundnesse
.
And
whereas
some
say
that
contraryes
are
to
be
cured
by
Contraryes
,
they
are
not
much
mistaken
if
they
have
not
respect
to
the
qulaityes
,
but
the
vertues
of
a
contrary
Nature
;
For
there
are
as
many
crosse
and
hurtfull
vertues
to
nature
as
there
be
good
and
healthfull
for
it
;
the
goodnes
of
these
is
always
busyed
about
,
and
consisteth
in
the
preservation
of
Nature
,
as
the
continuall
malice
of
the
other
is
to
the
destruction
of
Nature
:
If
they
therefore
would
destroy
,
those
are
sent
to
succour
strugling
Nature
that
by
their
goodnesse
they
may
preserve
the
twofold
goodnesse
of
Nature
,
but
chase
out
and
overcome
the
malice
of
the
other
:
T●us
the
crosse
and
contrary
vertues
which
are
hurtfull
to
Natu●e
are
vanquisht
and
driven
out
by
the
adverse
and
contra●y
vertues
in
Nature
:
but
contrary
qualityes
,
are
not
rooted
out
by
contrary
quallityes
,
but
rather
are
irritated
and
provoked
to
strife
by
each
other
;
by
which
discord
Nature
is
more
weakned
then
strengthned
,
because
Nature
is
not
a
quality
but
a
vertue
,
and
chooseth
to
be
assisted
rather
by
vertues
then
qualityes
when
it
would
succesfully
prevaile
and
fight
against
its
cruell
enemy
:
for
it
s
not
the
Physitian
that
hunteth
out
the
disease
,
but
Nature
her selfe
(
who
is
the
Internall
Mummy
or
inward
Balsom
)
expelled
all
ill
contrary
to
her selfe
,
when
her
own
inward
strength
fayleth
shee
is
to
be
supplyed
with
outward
helpe
by
her
servant
the
Physitian
:
Though
sometimes
it
may
be
the
best
medicine
not
to
use
any
medicine
at
all
but
to
leave
the
ooperation
to
the
sole
Archaeus
or
Art
of
Nature
,
Mercury
may
three
manner
of
wayes
be
exalted
above
the
Naturall
degree
as
by
the
heat
of
an
Accidentall
digestive
Vertue
,
or
by
the
heat
of
Exercise
and
labor
,
or
by
heat
proceeding
from
the
Astra's
:
By
the
heat
of
digestion
it
is
distild
,
and
so
causeth
all
sorts
of
Apoplexies
;
by
the
heat
of
Excercise
it
is
sublimed
▪
whence
follow
madnesse
and
Phrensye
:
by
the
heat
of
the
stars
it
is
precipitated
,
and
then
causeth
the
Gout
in
hands
and
feet
&c.
from
eating
and
drinking
those
things
that
have
too
much
Tattar
in
them
:
those
diseases
that
are
bred
of
Salt
,
he
calleh
Saline
and
Nitrons
.
Salt
destroyeth
health
4
wayes
,
by
Resolution
,
Calcination
,
(
loosing
its
liquid
and
humid
Temperament
)
Reverbertion
.
Alcalization
,
and
so
breed
greivous
diseases
as
Ulcers
,
Scabs
,
Tetters
,
Ringwormes
,
Itch
and
the
like
,
all
which
are
diseases
arising
from
the
Salt
dissolved
.
Surfetting
and
gluttony
which
destroy
the
digestion
is
the
cause
of
the
Salts
destruction
:
Excesse
and
Luxury
dissolve
and
melt
the
Salt
of
man
:
The
starrs
also
thrust
the
Salt
out
of
its
degree
:
Which
Salt
may
be
changed
and
turned
into
all
sorts
of
Salts
,
and
such
as
is
the
Transmutation
such
also
is
the
disease
.
He
saith
therefore
that
the
Sulphur
kindled
in
mans
body
is
to
be
quenched
with
the
Sulphur
of
the
great
world
,
which
harmonically
agreeth
with
the
other
,
but
he
that
considereth
to
what
end
he
spake
it
will
find
that
such
a
remedy
will
be
contrary
to
the
disease
,
for
to
quench
such
burning
Sulphur
in
Mans
body
(
to
wit
,
if
the
feverish
fire
be
universall
and
flow
from
the
heart
)
his
meaning
is
,
that
appropriate
Sulphur
should
be
used
,
such
as
whereof
▪
there
are
many
to
be
had
in
Natures
Garden
,
and
the
Family
of
Hearbs
and
Mineralls
,
as
Sulphur
of
Vitriol
,
Niter
,
common
Salt
,
and
such
like
.
Likewise
he
saith
that
Ulcers
proceeding
from
Salts
must
be
cured
by
Salts
:
but
if
we
observe
his
drift
,
such
Salts
are
contrary
to
that
which
was
the
cause
of
the
disease
,
and
quite
opposite
to
the
disease
it selfe
;
As
there
are
Three
from
which
all
Physick
proceedeth
,
Mercury
,
Sulphur
,
Salt
;
so
likewise
there
are
three
sorts
of
diseases
,
Mercuriall
,
Sulphurean
,
Saline
:
All
Ulcers
are
cured
by
incarnating
Mercury
;
All
mattery
gluish
sores
by
Salt
;
All
Inflamations
by
Sulphur
.
This
needs
no
Reasons
to
confirme
it
.
Medicament
though
they
be
contrary
to
the
disease
,
yet
they
must
of
necessity
be
altogether
courteous
to
Nature
;
for
she
seeks
a
sweet
Peace
in
every
controversie
,
and
that
onely
by
the
help
and
assistance
of
her
friends
;
if
she
sinck
or
miscary
the
Physitian
can
doe
no
good
.
On
the
contrary
,
if
she
abide
and
be
kept
safe
and
sound
she
worketh
incredible
wonders
.
Prague
,
Anno
1602.
in
a
certaine
rustick
or
countryman
of
Bohemia
,
whose
name
was
Mathew
,
about
36
years
of
age
;
who
for
the
space
of
two
years
by
a
strange
and
unheard
of
dexterity
of
throat
would
many
times
among
his
pot-companions
hide
an
Iron
knife
of
a
good
bignesse
in
his
huge
and
wide
throat
as
in
a
sheath
,
thrusting
the
horny
haft
of
it
foremost
in
imitation
of
a
Jugler
,
and
under
that
name
call
for
a
good
draught
of
Ale
and
drink
off
,
after
that
at
his
pleasure
he
would
by
a
singuler
art
pull
it
out
againe
by
the
poynt
:
But
,
I
know
not
by
what
dismall
and
witlesse
fool
hardinesse
,
so
it
was
that
the
morrow
after
Easter
day
,
the
same
year
that
he
swallowed
it
so
far
that
it
went
down
quite
into
his
stomack
,
so
that
he
could
by
no
means
get
it
up
againe
;
after
he
had
kept
it
there
seven
full
weeks
and
two
dayes
as
a
man
halfe
dead
from
the
apprehension
of
unavoydable
death
,
at
last
by
application
of
drawing
Plaisters
made
of
the
Load-stone
and
other
things
,
the
poynt
of
the
knife
began
to
force
its
passage
,
by
a
naturall
impulse
,
near
the
mouth
of
the
stomack
,
which
when
the
man
perceived
he
begg'd
with
much
importunity
(
though
many
perswaded
him
to
the
contrary
for
fear
he
should
dye
whilst
't
was
doing
)
that
it
might
be
cut
out
,
which
at
last
was
granted
,
and
by
Gods
blessing
with
many
prayers
for
good
successe
in
so
doubtfull
a
case
it
was
prosperously
performed
by
Florianis
Mathis
of
Brandeburge
chiefe
Surgion
of
the
Kingdome
and
City
,
upon
thursday
after
Whitsunday
at
seven
a
clock
in
the
morning
:
The
knife
was
nine
fingers
breadth
transverse
in
length
,
his
stomack
had
changed
the
colour
of
it
just
as
if
it
had
laine
so
long
in
the
fire
,
it
is
now
laid
up
among
the
Emperors
rarityes
,
and
hath
been
shewed
as
an
incredible
Miracle
to
many
both
in
Court
and
City
:
After
a
few
weeks
the
Country
man
could
eat
and
drinke
and
sleepe
,
as
he
told
me
,
without
any
manner
of
paine
or
trouble
after
the
Chyrurgion
had
applyed
such
things
as
he
saw
fit
,
and
thus
by
Gods
helpe
and
many
mens
liberallity
to
the
poor
fellow
,
he
was
made
as
sound
as
ever
he
was
in
his
life
and
cost
him
nothing
(
contrary
to
the
determinate
assertion
of
Physitians
Aphorismes
)
and
shortly
after
he
was
marryed
.
Likewise
in
the
year
1606.
at
Prague
a
certaine
Silesian
to
get
mony
did
in
the
presence
of
many
swallow
six
and
forty
white
flints
which
he
gathered
at
banck
side
,
weighing
almost
three
Physick
pounds
,
the
least
of
which
was
about
the
bignesse
of
a
Pigeons
egge
,
all
of
them
being
almost
four
of
my
handfulls
:
by
this
bold
adventure
,
without
impairing
his
health
,
he
went
up
and
down
getting
his
living
for
many
years
together
,
&c.
CHAP.
V.
The
Duty
of
Natures
Minister
,
the
Physitian
.
ALL
common
Philosophy
was
not
bound
up
in
Aaistotle
,
as
P.
Ramus
hath
soundly
proved
;
nor
was
the
whole
Light
of
Nature
drawne
into
Galen
and
limited
in
him
only
,
witnesse
Paracelsus
.
No
man
ought
to
deprive
another
of
the
liberty
of
human
ingenuity
,
that
Light
of
Nature
,
the
power
to
discern
and
judge
as
well
as
himselfe
;
the
Grecian
Monarchy
is
at
an
end
.
Therefore
he
that
would
be
an
Excellent
Physitian
he
must
be
free
from
every
kind
of
Sect.
(
for
no
man
can
be
said
to
be
truly
and
throughly
learned
who
is
bound
up
to
the
rudiments
of
any
one
faculty
only
)
&
not
to
be
tyed
.
to
the
opinion
of
any
one
Author
,
but
to
follow
the
naked
Truth
,
and
subscribe
to
it
alone
,
alwayes
remembring
that
of
Horace
,
Not
that
other
mens
inventions
are
altogether
to
be
slighted
,
by
stickling
onely
for
one
sect
;
for
all
sects
,
be
they
never
so
many
,
may
well
be
admitted
,
because
in
every
one
of
them
there
is
some
thing
excellent
which
is
not
common
to
another
,
as
said
that
most
noble
and
wise
Picus
Mirandula
the
Phaenix
of
Phylosophers
,
the
inimitable
patterne
of
most
profound
ingenuity
,
and
variety
of
learning
.
There
is
no
book
so
base
and
bad
but
hath
some
good
in
it
which
the
best
Authors
have
somtimes
let
slip
without
taking
notice
of
it
.
This
latter
age
,
saith
Fabius
,
hath
endeavored
to
make
the
former
more
compleat
,
and
because
knowledge
thriveth
as
ingenuity
is
improved
,
therefore
many
loathsome
errours
of
the
Heathen
have
been
as
by
a
second
song
,
Doubtlesse
there
are
more
secrets
yet
concealed
in
the
Treasures
of
Wisdome
and
Nature
then
we
perceive
,
which
(
being
ordained
for
Times
and
Nations
,
by
an
immutable
decree
,
to
the
end
of
the
world
)
are
to
be
sought
out
by
wise-hearted
men
.
For
Nature
certainly
,
being
Circularly
,
can
hardly
be
wholly
comprehended
by
any
mortall
man
by
reason
of
the
shortnesse
of
his
life
.
The
case
so
standing
,
neither
the
Physick
of
the
Ancients
,
nor
that
of
Theophrastus
,
is
totally
to
be
rejected
;
Theophrasteans
contemplate
and
admire
the
workmanship
of
Nature
throughout
this
mighty
frame
of
the
whole
Creation
;
who
give
themselves
to
a
vary
examination
,
and
a
wise
inquisition
into
the
qualities
,
affections
,
motions
,
courses
and
recourses
of
the
Heavens
and
fiery
bodies
;
as
also
into
their
rise
,
fall
,
antecessions
,
consecutions
,
progresses
,
digressions
,
stops
and
sudden
passionate
motions
;
and
lastly
into
the
seeds
,
principles
,
dimensions
,
and
instincts
of
all
sublunary
bodies
,
all
which
they
doe
with
great
observations
,
and
no
lesse
diligence
:
by
which
industry
and
that
perpetuall
thirst
which
they
have
of
meditation
and
cogitation
,
When
the
Phylosopher
comes
to
a
stand
in
the
Naturall
Light
of
the
Macrocosm
,
then
the
Physitian
begins
to
move
and
proceed
in
the
Analogicall
Concordance
of
the
Naturall
Light
of
the
Microcosm
with
that
of
the
great
world
.
Secondly
,
a
Physitian
must
be
a
good
SPAGIRUS
,
THEOPHRASTVS
PARACELSVS
,
a
man
and
a
Phylosopher
most
worthy
of
an
Eternall
Name
and
honor
,
whose
skill
no
man
ever
yet
attaind
unto
,
much
lesse
exceeded
,
the
true
Monarch
of
Physicke
,
and
first
Physitian
of
man
,
who
alone
since
Noe's
time
hath
written
of
the
Internall
Astrall
Man
and
the
service
which
God
created
him
for
,
as
also
of
the
originall
both
Naturall
and
Metaphysicall
of
great
and
incurable
diseases
,
which
none
of
the
former
Physitians
did
ever
so
much
as
dream
of
;
much
lesse
our
Students
of
Heathenish
Phylosophy
from
whence
all
errour
springeth
,
so
that
,
as
hath
been
said
,
they
have
taken
no
notice
of
that
twofold
unknown
body
of
the
Creatures
,
to
wit
,
that
Mortall
,
Elementated
Physicall
and
visible
Corporeall
body
of
the
Elements
;
and
the
Astrall
Sydereal
and
invisible
of
the
Firmament
and
the
stars
.
Light
of
Grace
we
may
together
with
Christ
and
all
the
Elect
possesse
that
Eternall
Life
unto
which
God
hath
created
us
,
But
let
us
return
againe
to
Theophrastus
.
He
was
a
man
singularly
well
skild
in
Chymistry
,
though
he
were
not
the
Auther
of
that
Art
:
There
have
been
abundance
of
Phylosophers
who
have
made
use
of
there
ingenuity
and
memory
instead
of
bookes
,
I
know
not
whether
their
impiety
or
blasphemy
be
the
greater
,
that
whereas
they
ought
with
all
humble
and
thankfull
acknowledgement
and
due
reverence
to
ascribe
unto
the
Author
of
Physick
(
from
whom
as
from
the
Father
of
Lights
is
every
good
and
perfect
gift
)
those
singular
gifts
for
the
curing
of
those
accustomed
and
desperate
diseases
,
which
gifts
were
bestowed
upon
Theophrastus
,
who
by
peculiar
influence
was
born
a
Physitian
,
they
doe
notwithstanding
with
an
impious
and
sacrilegious
boldnesse
,
yea
also
with
a
nefarious
and
inexpiable
wickednesse
attribute
these
gifts
,
according
to
the
venome
of
their
heart
against
the
truth
,
like
the
Pharisees
of
old
,
to
the
Devil
himselfe
,
as
though
the
wicked
one
were
the
worker
of
those
cures
,
and
thus
they
make
the
Devill
stonger
then
the
blessed
and
glorious
God
,
though
he
be
bound
fast
with
the
cord
of
the
Omnipotent
,
and
is
kept
deprived
of
the
Light
of
Grace
and
Nature
.
Those
things
are
to
be
ascribed
to
God
alone
and
to
his
Law
,
as
to
the
Author
of
the
whole
Universe
and
of
Nature
,
which
they
are
not
afraid
to
fasten
on
the
Devill
,
who
hath
no
power
over
the
Will
and
Understanding
of
Man
.
And
thus
they
worship
Devills
instead
of
God
,
blaspheming
the
Glory
,
Goodnesse
,
and
Omnipotency
of
God
,
and
by
a
malicious
ignorance
obscuring
his
Wisdome
or
hidden
Image
in
Man
.
It
doth
not
become
our
German
Physitians
to
doe
their
own
Country
of
Germany
such
wrong
,
and
to
contemn
those
Secrets
which
God
hath
granted
to
their
Nature
;
they
commend
onely
that
which
is
none
of
their
own
,
but
rather
greedily
desire
what
is
of
strangers
,
and
with
an
unworthy
and
base
spirit
suppresse
and
trample
upon
what
is
from
among
themselves
,
just
as
it
befell
Pet.
Ramus
from
his
malicious
populer
adversaries
,
because
he
stopt
the
current
of
youthfull
studies
in
the
silly
,
common
,
and
corruptible
Phylosophy
;
For
as
the
Aristotelians
unworthily
rose
up
and
set
themselves
against
him
,
even
so
doe
the
mingle
mangle
Physitians
against
Theophrastus
Paracelsus
,
whose
learning
is
deservedly
admired
and
wondered
at
by
Forraine
Paracels
.
de
Fundamento
Sa●ientia
.
and
his
Book
called
Sa●s●m
Corda
.
He
that
doth
not
carelesly
read
but
inwardly
examine
his
writings
will
perceive
as
much
.
Nations
.
And
not
content
,
in
respect
of
his
Physick
,
to
thrust
their
sickle
into
another
mans
harvest
,
Div.
Dionys
.
and
Pic
Mi●an●d
.
Cant.
1
8
taken
out
of
the
Book
of
Grace
and
Nature
,
that
is
,
that
our
mind
should
be
raised
up
to
God
,
and
our
eyes
lifted
up
to
look
after
the
Truth
,
and
to
a
desire
of
future
Blessednesse
through
the
Regeneration
.
Without
Phylosophy
it
is
impossible
to
be
absolutely
godly
;
nor
shall
any
man
be
ever
able
compleatly
and
Christianly
to
Phylosophize
in
either
Light
,
who
is
not
truely
godly
:
The
two
Lights
are
well
known
,
within
which
are
all
thing
,
without
which
is
nothing
,
and
no
perfect
knowledge
of
any
thing
.
The
Light
of
Grace
,
begetteth
a
true
Theologer
,
yet
not
without
Phylosophy
:
The
Light
of
Nature
,
which
is
the
Treasury
of
God
confirmed
in
the
Scriptures
,
maketh
a
true
Phylosopher
,
yet
not
without
Theoligie
,
which
is
the
Foundation
of
true
Wisdome
.
The
works
of
God
are
bipactite
;
Philosophy
comprehendeth
the
works
or
way
of
Nature
;
Theologie
onely
knoweth
the
works
and
way
of
Christ
:
In
these
two
wayes
we
are
to
walk
and
spend
our
short
time
,
that
we
may
die
in
Peace
and
Joy
.
Hence
it
is
plaine
that
every
true
Theologer
is
a
Phylosopher
,
and
every
true
Phylosopher
is
a
Theologer
.
After
Paracelsus
others
attempted
this
study
,
following
the
same
strait
and
compendious
tract
,
most
holy
godly
men
of
blessed
and
honourable
memory
and
most
sound
both
in
innocence
and
learning
,
such
as
Paulus
Brawn
of
Norimberge
,
Valentinus
Weigelius
,
and
Petrus
Winzius
,
men
educated
and
inlightned
not
in
the
sensuall
school
of
fools
,
nor
in
the
rationall
school
of
Schollers
,
but
in
the
third
school
of
perfect
Men
,
that
Mentall
or
Intellectuall
school
of
Pentecost
,
in
which
the
Prophets
,
and
Apostles
,
and
all
truly
learned
men
walking
in
the
Life
and
steps
of
Christ
,
have
been
taught
and
learned
without
labour
and
toyle
,
these
gave
themselves
wholly
thereunto
as
the
manuscripts
of
their
ingenuity
and
engraven
monuments
which
they
have
left
behind
,
are
no
lesse
then
divine
witnesses
thereof
unto
eternity
,
and
by
the
favour
nf
the
most
High
will
in
their
time
come
to
Light
,
unlesse
the
indignity
and
ingratitude
of
the
world
keep
them
back
,
that
so
according
to
the
good
pleasure
of
the
Divine
Will
,
the
minds
of
those
that
read
them
▪
who
yet
are
with-held
in
this
hell
of
the
body
,
under
the
yoak
of
misery
,
may
by
the
assistance
of
divine
Grace
,
after
a
serious
knowledge
and
lamentatation
of
our
Fall
through
frequent
and
daily
contemplation
of
Heavenly
things
,
and
the
annihilation
,
abnegation
,
immolation
and
mortification
of
themselves
by
Christ
,
casting
all
shadows
behind
them
,
and
turning
inward
unto
themselves
into
the
Temple
of
the
heart
,
that
so
,
I
say
,
they
might
by
a
daily
practice
of
Piety
fetch
out
that
huge
Talent
and
Treasury
which
is
hid
and
shut
up
within
themselvs
;
least
like
miserable
mortall
men
who
know
not
themselves
,
and
consequently
nothing
else
,
lazily
neglecting
God
within
themselves
,
and
in
their
blindnesse
and
ignorance
going
backward
after
the
steps
of
his
flocks
,
David
,
Psal.
40
1.
patiently
waiting
for
God
our
master
who
dwelleth
in
his
holy
Temple
,
in
the
Abysse
of
the
heart
or
inward
parts
of
our
Soule
,
Psal.
5.7
.
speaking
in
us
by
his
spirit
,
and
that
they
should
not
hinder
him
who
is
willing
and
desirous
to
inlighten
our
mind
,
and
to
work
all
our
works
in
us
,
which
is
the
utmost
happinesse
and
Blessednesse
of
Man
,
and
the
very
determinate
and
appointed
End
of
the
Cabala
or
secret
wisdome
.
But
,
alasse
for
griefe
!
unhappy
,
foolish
and
miserable
men
had
rather
abide
in
themselves
to
their
greatest
damage
and
detriment
of
their
right
,
then
to
be
happy
and
wise
in
God
,
with
God
and
alway
in
the
presence
of
God
.
The
heart
of
a
Regenerate
man
is
Gods
Eden
or
Garden
of
Pleasure
,
wherein
he
dwelleth
;
For
God
made
the
World
and
Man
that
he
might
dwell
in
them
as
in
his
own
proper
house
or
Temple
,
though
now
he
is
not
discerned
by
reason
of
the
Dark
Point
of
the
Quaternary
:
but
at
the
end
of
this
world
which
is
to
be
Renewed
by
the
Ternary
of
Man
,
Unto
this
God
the
one
and
onely
scope
and
end
of
all
mens
eyes
should
look
,
If
the
Soule
run
back
within
it selfe
and
be
converted
into
the
Mind
it
draweth
near
to
God
,
seeth
all
things
,
and
hath
no
need
of
outward
teaching
,
like
the
Angells
,
who-learn
,
hear
and
see
all
things
from
within
:
But
when
the
Soule
turneth
into
sence
it
is
carried
far
off
from
God
and
departeth
from
God
,
the
impure
forsaketh
the
pure
.
The
Academicall
spirit
cannot
not
understand
this
Mystery
;
for
Holy
and
Devout
Humility
alone
,
the
most
noble
of
all
vertues
,
is
capable
of
Illumination
.
It
had
been
more
becoming
our
Physitians
to
have
extolld
and
huggd
those
great
gifts
of
God
in
him
,
and
rather
have
loved
the
man
for
his
most
ingenious
art
,
then
to
hate
him
for
some
kind
of
behaviour
and
using
such
words
which
every
one
doth
not
understand
;
A
man
may
live
any
where
,
Lawes
and
Liberties
are
alowed
in
every
Dominion
:
But
let
any
man
look
into
himselfe
and
consider
if
he
had
that
which
Theophrastus
knew
,
whether
he
would
tell
it
to
every
man
;
in
so
doing
he
would
break
the
Oath
of
Hippocrates
,
who
would
not
instruct
every
one
in
the
Art
of
Physick
.
A
Secret
indeed
is
to
be
concealed
,
it
belongs
onely
to
God
to
reveale
it
;
if
it
be
disclosed
,
commonly
it
exposeth
to
death
,
or
prison
,
or
reproach
,
or
at
least
to
continuall
fear
and
voluntary
exilement
from
our
friends
into
a
far
country
for
safety
,
unlesse
we
will
brand
our
reputation
with
a
perpetuall
blur
of
lying
and
deceit
to
conceale
the
same
;
Lully
;
Arnold
,
Zachary
of
Paris
,
and
others
,
are
witnesses
hereof
,
besides
many
examples
of
latter
ages
.
The
true
Hermetick
Phylosophers
took
an
Oath
that
they
would
follow
the
footsteps
of
their
fathers
and
masters
,
and
not
by
any
teinerity
defile
the
virginity
of
Nature
,
which
hath
been
preserved
from
the
begining
of
the
world
:
yet
have
they
bequeathed
their
secrets
to
their
sworn
disciples
who
are
engag'd
by
perpetuall
faith
and
gratitude
and
made
worthy
of
such
their
precepts
by
Nature
or
Education
,
Men
of
shallow
judgement
are
ready
to
think
if
Paracelsus
speak
any
thing
against
those
that
follow
the
rule
of
their
Experience
,
or
inveigh
against
Empericks
who
have
no
skill
at
all
,
that
he
approveth
of
no
sort
of
Physitians
,
but
that
he
would
professe
himselfe
to
be
the
sole
and
onely
Physitian
in
all
the
world
;
whereas
he
only
condemns
the
common
rable
of
Physitians
who
are
altogether
ignorant
both
of
Theory
&
Practice
:
Nor
truely
are
they
to
be
accounted
Physitians
,
who
Verbally
and
Syllogistically
onely
make
a
great
flourish
of
Physick
,
but
doe
no
cures
at
all
,
a
true
signe
of
a
foolish
ambition
,
boasting
that
they
have
the
Method
of
Physick
,
a
sort
of
men
swoln
with
contempt
and
pride
,
and
born
to
crush
the
truth
of
the
Physicall
Art
.
Some
of
them
are
so
incensed
against
that
Theophrastus
(
because
he
might
and
maine
set
himselfe
against
those
proud
and
impenitent
fellows
)
that
they
had
rather
let
their
Patients
perish
then
make
use
of
his
prescriptions
;
Many
also
for
that
cause
dispise
his
medicines
,
least
if
they
commonly
use
them
and
their
wonderfull
effect
appear
,
it
would
be
some
blemish
to
their
repute
;
and
therefore
the
better
they
are
,
the
more
doe
they
undervalue
them
.
And
though
the
Censurers
of
Theophrastus
,
those
fallacious
Medodists
(
who
linger
out
the
cure
,
and
lengthen
the
disease
by
their
compendium
)
falsly
charge
the
genuine
Chymists
that
they
have
lost
the
right
method
,
that
s
as
much
as
nothing
,
for
t
is
plaine
to
those
that
have
their
understanding
inlightned
,
that
Paracelsus
observed
onely
that
method
that
was
agreeable
to
Reason
and
Experience
.
Nor
should
we
be
so
addicted
to
any
mans
Authority
,
as
not
to
prefer
the
Truth
before
it
,
for
without
the
Truth
all
Authority
is
pernicious
,
and
all
wise
men
will
sleight
it
as
of
no
value
without
that
:
we
are
not
so
much
to
regard
by
whom
,
as
what
it
is
that
is
spoken
;
no
man
should
be
so
wedded
to
another
mans
judgement
,
as
altogether
to
be
deprived
of
his
own
.
True
Method
consisteth
in
the
knowledg
of
the
Disease
,
and
the
Cure
of
it
,
viz:
what
food
in
reason
with
convenient
Medicines
driveth
away
sickness
,
and
procureth
health
.
Therefore
Wimpeneus
learnedly
sheweth
that
greatest
and
most
grievous
Diseases
now
a
dayes
are
in
three
respects
cured
by
the
Paracelsians
.
First
,
Because
the
Diseases
are
more
perfectly
known
,
for
heretofore
when
all
were
reduc'd
to
the
four
humours
,
those
that
sprang
from
Tartar
cleaving
to
any
part
could
not
be
cured
,
because
it
cannot
be
referred
to
any
of
those
four
humours
.
And
since
we
are
here
fallen
upon
Tartar
I
will
speak
a
little
more
of
it
.
Sulphur
,
Mercury
,
and
Salt
,
as
is
plain
in
the
three
chief
Emunctories
:
the
superfluity
of
Salt
is
separated
by
the
Urine
,
that
of
Sulphure
is
divided
and
purged
through
the
Entrals
.
Mercury
or
the
moisture
of
that
which
nourisheth
;
if
there
be
too
much
of
it
passeth
through
the
pores
by
sweat
.
Whatsoever
we
eat
and
drink
hath
in
it
a
mucilagenous
,
clayish
,
and
sandy
Tartar
hurtful
to
our
Health
:
Nature
taketh
nothing
but
that
which
is
pure
;
the
Stomack
which
is
the
instrument
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
,
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
,
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
,
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
be
cloven
with
hard
wedges
;
Therefore
Paracelsus
would
have
a
steely
medicine
applied
as
proper
for
an
iron
disease
,
for
extream
diseases
call
for
extream
remedies
.
Thirdly
,
Because
now
the
Harmony
between
the
great
and
little
world
is
made
so
plaine
,
and
so
well
understood
,
that
it
is
easie
to
know
among
those
choyse
and
most
excellent
of
them
,
what
medicine
is
most
familiar
and
friendly
to
this
or
that
member
,
as
Silver
,
Saphir
,
Vitrioll
,
Emeralds
,
for
the
braine
;
for
the
heart
,
Gold
,
Pearles
,
Saffron
;
for
the
lungs
,
Brimstone
,
&c.
Moreover
,
Whereas
Paracelsus
offendeth
Galen
,
Galen
did
the
same
to
others
:
Hippocrates
wrote
many
things
,
which
most
Galenists
reject
at
this
day
;
nor
doe
the
stoutest
of
common
vulgar
Physitians
agree
among
themselves
.
How
many
things
are
controverted
and
contended
for
with
undecided
discord
about
particular
diseases
,
by
those
that
differ
in
their
most
pugnacious
opinions
,
and
that
are
ignorant
Mechanick
forgers
of
diseases
?
As
between
Schekius
and
Fuchsius
about
the
continent
Cause
of
diseases
.
Agryppa
de
vanit
te
Scientia●●m
.
cap.
de
medicina
.
Between
Argenterius
and
Fernelius
about
Agues
and
Fevers
.
Between
Galen
and
Rondeletius
concerning
the
Palsie
,
Epilepsie
and
Stone
.
Between
Francaneianus
,
Rondelatius
and
Fallopius
about
the
French
Pox.
Between
Altomarus
and
Fernelius
concerning
the
Gout
.
How
many
millions
,
according
to
the
disagreeing
and
jarring
method
of
these
men
,
will
still
perish
,
before
the
genuine
cause
of
the
said
diseases
be
determined
in
the
Commencement
of
Physitians
,
their
brawling
disputations
ended
,
and
the
Colledge
of
Physitians
be
of
one
mind
?
Here
for
brevity
sake
I
willingly
passe
by
the
Herbarists
,
who
commonly
squabble
and
raile
at
one
another
with
endlesse
jangling
about
the
Wool
of
Plants
,
tyring
themselves
with
questions
and
frivilous
names
from
a
proud
contentious
spirit
.
It
were
idle
here
to
recount
those
infinite
and
endlesse
contentions
and
wranglings
.
Therefore
I
exhort
and
admonish
all
Students
of
Hippocraticall
and
Galenicall
Physick
,
in
whom
the
Philosophicall
veine
is
yet
warme
,
who
are
not
bitterly
bent
against
the
preparations
of
medicines
,
and
know
that
what
our
industry
hath
found
out
should
not
shut
the
door
against
that
of
the
Ancients
,
as
if
all
the
strength
of
Nature
were
hatched
in
us
onely
;
I
doe
(
I
say
)
perswade
them
that
they
would
forsake
their
Fathers
faults
and
other
mens
errours
,
and
be
warned
of
their
ill
resolved
purpose
,
that
being
instructed
by
prudence
they
may
timely
be
converted
from
a
known
errour
,
and
that
they
would
also
spend
some
time
in
reading
the
works
of
this
new
Phylosopher
and
Physitian
,
not
superficially
and
prefunctorily
,
but
with
greatest
diligence
and
attention
of
mind
.
For
in
this
kind
of
study
we
are
to
imitate
the
experience
and
industry
of
the
Bees
,
who
suck
and
gather
their
hony
out
of
the
most
fragrant
juice
of
the
flowers
,
segregating
the
best
from
the
worst
and
drawing
out
onely
that
which
is
for
their
turne
.
Wherefore
I
doe
not
so
far
perswade
men
that
they
should
so
adore
every
thing
of
Paracelsus
(
inasmuch
as
he
himselfe
hath
recanted
something
of
his
over
hasty
writings
)
as
if
they
were
all
Gospel-Oracles
,
as
we
see
many
who
even
worship
the
conclusions
,
and
opinions
of
Hethen
Authors
,
but
because
the
diligent
and
accurate
reading
of
him
may
give
us
greater
light
,
and
be
no
small
advantage
to
us
for
the
more
intimate
and
right
understanding
of
Hippocrates
his
works
.
They
are
not
to
be
praised
who
rashly
condemn
all
that
Paracelsus
hath
written
,
when
yet
they
have
not
read
so
much
as
his
marginall
notes
,
or
if
they
have
,
yet
truly
they
understand
not
fully
the
third
part
of
them
.
Here
this
ye
Phylosopasters
,
who
throw
away
the
kernell
and
pick
up
onely
the
husks
of
Phylosophers
,
pray
to
God
,
and
seek
to
Books
of
Paper
,
for
the
spirit
,
that
ye
may
understand
the
dead
letter
of
Theophrastus
,
and
the
Phylosophers
.
His
works
which
were
Printed
for
the
publick
good
,
by
the
incouragement
and
at
the
cost
of
that
most
Renowned
and
Reverend
Ernestus
Prince
Elector
of
Coleine
,
have
given
occasion
to
his
adversaries
to
charge
him
with
implicite
and
evident
contradiction
,
because
to
the
unskilfull
and
unlearned
he
wrote
in
a
Magicall
stile
;
not
for
the
vulgar
sort
,
but
for
himselfe
and
the
understanding
children
of
Wisdome
trained
up
in
the
School
of
Magick
;
not
for
the
Sophisticall
Alchymists
,
such
as
are
bewitch'd
with
a
greedy
desire
of
Gold
;
incensed
with
a
righteous
hatred
against
some
most
wretched
,
wicked
,
inhumane
Physitians
and
Druggists
of
his
time
,
who
often
lay
in
wait
to
poyson
him
to
the
shortning
of
his
life
.
If
he
he
had
written
more
plainly
,
●hen
those
circumforanceous
and
vulgar
Alchymists
would
have
surpassed
all
other
Physitians
,
and
prostituted
the
Art
to
the
great
wrong
and
injury
of
Nature
.
He
concealed
his
mysteries
under
vulgar
and
various
names
;
therefore
we
must
not
take
the
similitudes
for
the
truth
it selfe
,
or
that
which
is
intended
by
them
:
For
there
are
few
that
understand
the
Physicall
Secrets
,
that
is
,
the
hidden
power
of
God
,
or
the
Magicall
WORDS
in
Paracelsus
;
therefore
they
need
and
require
a
Delian
swimmer
,
a
most
acute
and
sharp
wit
,
a
Magicall
Understanding
,
even
that
purified
eye
of
the
Mind
,
which
can
pry
into
and
search
out
their
sentences
and
secret-mysteries
.
By
Mag●ck
every
were
I
mean
that
which
is
True
and
lawfull
(
not
the
infamous
and
prophane
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
wichcraft
,
which
is
fit
for
none
but
Vulcan
,
and
deserveth
to
be
burned
,
which
Men
of
a
wretched
wit
&
studious
of
most
obominable
curiosity
hunt
and
search
after
,
but
)
the
absolute
perfection
of
the
whole
most
noble
Phylosophy
,
the
chiefest
Wisdome
of
Gods
works
and
the
plenary
knowledge
of
occult
Nature
,
which
commonly
worketh
incredible
wonders
,
and
doth
things
exceeding
the
usuall
order
of
Nature
,
by
a
fit
application
of
Agents
and
Patients
,
observing
the
consent
and
dissent
of
things
.
The
intelligent
Readers
will
take
notice
that
Paracelsus
hath
joyned
the
exercetation
of
either
medicine
together
,
as
well
that
of
Physick
as
of
Chyrurgie
,
in
imitation
and
after
the
example
of
Great
Hippocrates
:
For
he
assigned
or
set
down
a
twofold
Medicine
,
Physicall
or
the
knowledge
of
all
diseases
,
and
Chyrurgicall
or
the
curing
of
the
same
,
which
like
the
Carpenters
work
cannot
be
done
without
hands
:
Nor
can
either
without
the
other
safely
consist
or
be
exercised
but
with
great
hurt
and
danger
of
the
sick
;
Therefore
it
is
necessary
that
every
Surgeon
should
be
a
Physician
,
and
every
Physitian
a
Chyrurgion
,
that
there
may
be
a
sound
Bridgroom
for
a
sound
Bride
:
The
choice
also
of
the
Medicines
must
alway
be
considered
,
and
their
preparations
and
compositions
made
by
the
Physitian
himselfe
,
and
not
carelesly
left
to
others
.
He
is
truly
a
genuine
Physitian
,
who
can
tell
how
(
not
onely
by
Reason
,
as
mear
Rationall
Physitians
doe
,
but
)
by
their
own
hand
to
prepare
the
medicaments
which
they
know
,
to
seperate
and
purge
them
from
their
poyson
and
dreggs
,
to
reduce
them
to
their
pure
simplicity
,
and
not
leave
them
to
an
unskilfull
cook
:
For
the
Bad
and
Good
are
mixt
together
,
neither
is
Sugar
free
from
faeculent
impurity
,
nor
is
honey
voyd
of
a
venemous
bitternesse
:
when
they
are
prepar'd
he
must
with
true
faith
and
acurate
skill
or
judgement
accommodate
them
to
mans
necessities
,
that
the
root
of
the
disease
may
be
plucked
up
;
by
this
means
his
honest
and
quick
dispatch
will
prevent
the
patients
complaints
.
A
Physitian
therefore
should
have
both
the
Theory
and
Practice
,
he
must
both
know
and
prepare
his
medicines
,
for
judgement
without
practice
is
altogether
barren
and
fruitlesse
.
Physick
is
learned
by
the
labour
of
the
hands
and
practicall
working
or
making
it
up
,
when
the
Fire
discovereth
new
and
most
pleasant
Remedies
continually
,
which
Nature
dayly
more
and
more
purgeth
from
their
superfluities
,
and
then
delivereth
them
to
her
Servant
to
make
them
up
:
But
the
great
Doctors
of
our
time
,
who
are
grown
gray
in
the
vulgar
art
of
Physick
,
will
not
become
schollers
and
school-boyes
againe
,
to
dig
they
are
ashamed
:
And
as
t
is
hard
to
remove
an
old
tree
,
or
to
bring
an
old
dog
to
the
collar
and
make
him
a
good
hunter
,
so
these
men
will
openly
contradict
the
truth
,
and
with
a
canine
obstinate
bawling
bark
at
it
,
and
bite
it
rather
then
endeavour
to
reform
their
errours
,
least
they
should
not
seem
to
be
wise
enough
,
or
be
thought
to
learn
something
better
from
others
:
But
though
they
exclaime
and
cry
out
against
the
Chymists
as
if
they
were
no
Physitians
,
though
they
be
the
most
skilfull
of
any
,
but
that
they
are
the
onely
Physitians
who
in
judgement
and
Reason
(
undervaluing
Chymistry
)
know
how
to
apply
any
Remedy
to
every
disease
,
yet
these
Rationall
Physitians
when
they
come
to
the
sick
mans
bed
know
not
what
to
doe
or
which
way
to
turne
themselves
,
but
stand
wondering
and
as
men
amazed
,
speaking
smoothly
,
and
giving
their
patient
a
parcell
of
good
words
onely
,
being
able
to
doe
nothing
toward
his
recovery
,
because
they
can
prepare
their
medicines
but
onely
with
their
Reason
,
not
at
all
with
their
hand
.
There
are
also
false
and
lying
Theophrasteans
prophaning
by
their
avarice
and
timerity
that
Divine
Physick
(
which
at
this
day
is
made
the
plough
of
many
,
who
shamelesly
endeavour
to
hold
up
a
good
opinion
of
themselves
)
to
couzen
and
cheat
with
a
brasen
face
,
who
under
disguised
names
vaunt
and
vapour
that
they
make
use
of
Theophrastus
his
medicines
,
being
altogether
ignorant
not
onely
of
Phylosophicall
,
but
even
of
vulgar
and
common
medicines
,
who
disdaining
the
writings
of
the
Ancients
,
But
notwithstanding
we
may
sometimes
see
in
great
and
difficult
diseases
,
when
all
the
subtilties
of
the
sences
are
benumm'd
that
all
the
Medicines
both
of
the
Arabians
and
Grecians
,
are
desperate
and
without
hope
of
doing
any
good
,
and
so
become
laughing-stocks
to
the
disease
;
and
though
all
Judications
and
Analogisms
may
faile
,
so
that
many
times
the
cure
is
left
to
the
absurd
Remedies
of
Old
Wives
and
Empericks
to
the
great
dishonour
and
ignominy
of
Physitians
:
And
though
it
be
evident
that
these
circumforaneous
and
adulterous
Theophrasteans
,
with
their
unlawfully
prepared
Remedies
,
Whatsoever
yee
do
in
word
or
deed
,
do
all
in
the
NAME
of
the
LORD
JHSVH
Christ
,
giving
thanks
to
him
and
to
God
by
him
.
Gods
blessing
is
to
be
obtain'd
by
prayer
;
Call
upon
me
in
the
day
of
thy
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
,
saith
our
Creator
.
First
,
then
before
we
give
or
take
any
Physick
we
are
to
pray
to
the
good
and
great
God
that
the
Physick
which
he
hath
ordained
as
the
meanes
,
may
work
Divine
and
healthfull
effects
,
that
his
name
may
be
glorified
.
Secondly
,
after
we
have
recovered
and
made
them
well
,
let
us
never
cease
to
give
him
hearty
thanks
,
in
respect
of
gratitude
,
as
it
is
to
be
considered
in
it selfe
as
a
duty
,
and
for
time
to
come
to
avoyd
the
heavy
wrath
of
God
against
unthankfull
men
.
These
two
poynts
are
scarce
thought
of
by
most
Physitians
,
which
is
the
chief
cause
of
thier
ill
successe
,
and
then
all
the
blame
must
be
laid
upon
the
Art
.
It
is
also
to
be
observed
,
That
,
as
for
example
,
though
a
Cathartick
medicine
doth
work
equally
effectually
in
a
knave
as
it
doth
in
an
honest
man
(
which
God
permitteth
for
his
praise
and
glory
,
and
to
make
his
mercy
known
)
yet
the
end
in
both
may
be
far
different
and
unlike
,
for
it
may
be
healthfull
to
the
one
,
and
hurtfull
to
the
other
:
For
what
medicine
soever
it
be
that
is
administred
and
taken
without
imploring
the
Divine
Grace
,
Here
also
it
is
to
be
considered
,
that
sometimes
the
sick
person
is
not
recovered
by
the
best
and
fittest
medicines
that
can
be
applyed
,
and
that
for
these
eight
causes
,
Viz.
sol.
295.
First
,
Because
the
Terme
of
Life
approacheth
,
which
cannot
be
prolong'd
by
any
art
or
help
of
Man
.
No
Medicine
can
preserve
the
corruptible
body
from
death
,
the
wages
and
punishment
of
sin
;
but
there
is
one
thing
that
hindereth
corruption
,
reneweth
youth
,
and
prolongeth
the
short
life
,
as
in
the
Patriarchs
:
But
although
,
as
we
shall
shew
anon
,
the
life
may
be
shortned
or
lengthned
,
yet
by
the
immutable
decree
of
the
Eternall
Law
,
we
must
of
necessity
die
at
last
in
respect
of
the
punishment
of
sin
,
least
with
Plato
we
conclude
a
recesse
after
such
a
time
,
for
the
conjunction
of
divers
things
necessarily
implies
a
dissolution
;
Secondly
,
Because
through
the
ignorance
of
unskilfull
Physitians
,
and
their
naughty
medicines
,
the
sick
is
brought
to
that
passe
,
that
the
disease
is
corrupt
,
pernicious
,
and
incurable
,
so
that
he
cannot
be
repaired
or
recovered
by
good
medicines
:
And
to
such
commonly
the
Chymists
are
sent
for
,
Thirdly
,
Because
the
Physitian
is
sent
for
too
late
,
when
Nature
is
overcome
and
the
disease
hath
got
the
mastery
:
Otherwise
if
the
Physitian
had
Seasonably
cast
fit
leed
of
Physick
into
the
sick
mans
body
,
resisting
the
disease
at
first
,
no
doubt
but
by
Gods
blessing
the
expected
fruit
of
health
would
have
sprung
up
.
Fourthly
,
Because
the
sick
doth
not
follow
directions
:
For
so
it
is
many
times
,
that
the
sick
layes
the
fault
on
the
Physick
or
Physitian
when
he
himselfe
committed
it
by
his
disorderly
living
contrary
to
the
Golden
law
of
the
Locrians
recorded
by
Aelianus
.
Fifthly
,
Because
some
mens
Natures
or
peculiar
qualityes
are
not
so
easy
to
be
cured
;
As
we
see
some
extraordinary
hard
knotty
wood
so
much
degenerate
from
its
naturall
softnesse
that
it
can
hardly
be
cloven
and
very
often
the
Time
or
Season
,
together
with
the
bad
inclination
of
the
Astra's
is
very
crosse
and
contrary
to
the
health
:
Sixthly
,
Because
diseases
are
come
to
their
appoynted
period
,
and
then
by
the
Lawes
of
Nature
there
can
be
no
recovery
,
as
in
perfect
,
absolute
and
compleat
bituminous
,
Colar
,
stony
and
sandy
coagulations
:
For
of
such
like
consummated
diseases
their
is
no
cure
,
as
wee
so
in
those
that
are
born
blind
and
deafe
.
For
what
Nature
hath
once
taken
away
the
Physitian
can
by
no
means
restore
,
Paracels
.
tract.
2.
depestili●a●e
.
by
reason
of
their
offences
,
because
of
the
singular
participarion
it
hath
with
the
Evester
of
Man
,
nor
is
there
any
medicine
so
potent
that
can
resist
and
help
against
it
,
for
by
its
invenomed
malignity
and
sinister
aspect
of
the
incendiary
Stars
it
infecteth
the
Mummy
and
Sulphur
of
the
microcosm
,
Man
,
who
hiddenly
possesseth
all
innate
macrocosmicall
poysons
.
To
mix
Faith
with
the
Physick
is
that
which
giveth
spirit
to
the
Physick
,
the
spirit
gives
the
knowledge
of
the
Physick
,
the
Physick
gives
health
.
Thence
it
followeth
that
a
Physitian
springeth
out
of
Faith
,
Anwalding
Panacaea
,
and
may
now
see
in
that
new
medicinall
Spring
which
brake
out
this
yeare
in
the
coasts
of
Misnia
and
Bohemia
,
unto
which
almost
an
incredible
number
of
sick
and
weake
people
dayly
resort
:
For
which
there
can
be
no
other
reason
given
but
the
constant
excessive
affection
of
them
that
use
it
,
which
power
is
in
the
very
soul
of
him
that
takes
the
medicine
,
when
without
any
feare
or
sinister
imaginations
,
it
is
carryed
to
some
great
excesse
of
its
desire
.
For
the
rational
soul
rouzed
up
and
inflamed
with
a
vehement
imagination
overcometh
even
Nature
it selfe
,
and
by
her
strong
affections
renueth
many
things
in
her
own
body
,
and
causeth
sicknesse
or
health
,
not
only
in
her
own
body
,
but
in
others
also
:
He
that
falls
mad
by
the
biting
of
a
mad
dogg
will
have
the
shape
of
doggs
appearing
in
his
urine
:
Thus
the
lust
and
longing
of
a
pregnant
woman
worketh
upon
another
body
,
when
through
oblivion
of
her selfe
she
imprints
the
marke
of
the
thing
longed
for
upon
the
child
in
her
womb
,
as
saffron
coloureth
water
;
For
by
her
Imagination
she
formeth
the
infant
,
as
a
Potter
doth
the
clay
.
Fear
,
trembling
,
and
appetite
,
are
the
chiefe
cause
of
the
fancy
,
estimation
,
and
imagination
,
of
women
with
child
:
Therefore
when
she
begins
to
imagine
,
In
lib.
de
Anima
.
The
body
is
corrupted
by
the
passions
of
the
Soul●
&
the
mind
is
nor
impassible
of
the
●●●tions
of
the
body
.
This
Natura●●
Faith
〈◊〉
the
Wi●●●
〈◊〉
the
Creator
,
bestowed
upon
th●
Creature
tha●
was
made
after
his
likenesse
,
although
it
can
do
all
things
;
yet
ought
it
to
keep
and
observe
the
property
of
the
Image
.
All
things
are
possible
to
him
that
believeth
and
is
willing
;
All
things
are
impossible
to
the
unbeliever
and
rebellious
:
as
he
thinketh
and
imagine●h
the
thing
to
be
,
so
it
must
be
.
Unbeliefe
is
the
greatest
and
most
powerfull
enemy
of
Faith
:
For
the
Imagination
joyned
with
Faith
can
do
all
things
.
The
Fares
also
make
diseases
incurable
,
when
we
perceive
by
the
deny
all
of
such
help
which
we
expected
from
the
ministring
of
fi●
medicines
.
Thus
it
is
manifest
that
the
affections
of
Mind
when
t●ey
are
most
vehement
are
able
to
deprive
of
Life
,
as
in
histories
we
read
:
And
this
is
well
known
to
every
man
,
that
many
through
overmuch
joy
or
too
much
sorrow
,
by
too
much
love
or
hatred
,
have
dyed
,
and
many
times
by
the
like
passions
have
been
cured
of
long
diseases
;
because
,
as
Avicen
saith
,
Nature
obeyeth
the
cogitations
and
vehement
desires
of
the
Soul
,
and
when
the
spirit
is
affected
,
the
body
in
which
the
spirit
lies
hid
,
is
affected
also
.
Againe
,
the
aforesaid
Naturall
Faith
its
efficacy
manifested
it selfe
in
the
woman
that
had
the
bloody
issue
,
and
in
the
Centurion
.
Man
who
was
created
after
the
likenesse
and
image
of
God
,
and
savouring
as
it
were
of
a
Celestiall
Majesty
,
hath
great
things
in
his
hands
and
power
,
Gen.
32.25
,
26.
It
is
well
known
to
all
what
great
matters
a
constant
Credulity
in
an
elevated
or
raised
Mind
can
doe
by
a
strong
imagination
,
even
so
great
,
that
in
false
intense
opinions
and
operations
,
it
worketh
miracles
But
haesitation
of
Credulity
and
diffidence
doe
not
onely
shatter
and
break
the
vertue
or
force
of
the
operating
mind
,
which
is
the
mean
between
both
extreams
,
but
do
also
weaken
every
work
,
as
well
in
Superstition
as
in
true
Religion
,
and
enervate
the
desired
effect
even
of
the
most
powerfull
Experiments
.
And
that
which
is
here
diligently
to
be
observed
,
Eightly
,
Least
the
sick
party
recovering
should
commit
greater
sins
against
God
,
his
neighbor
and
himselfe
to
the
losse
of
his
Soul
,
for
every
sicknesse
is
as
it
were
an
expiation
or
propitiatory
of
sacrifice
,
either
the
just
Judge
by
this
Divine
innate
revenge
,
pennance
and
scourge
doth
call
him
to
amendment
of
life
for
the
time
to
come
,
or
that
by
this
Fatherly
visitation
and
imposition
of
the
crosse
which
he
ought
patiently
to
indure
,
he
may
be
a
pattern
to
himsefe
and
his
neighbour
for
the
more
fervent
Fear
and
Worship
of
God
,
for
God
many
times
permitteth
some
men
to
fall
into
many
and
great
sicknesses
,
whose
minds
have
been
greivously
infected
&
distempered
by
the
gladsome
and
pleasant
health
of
the
flesh
,
together
with
the
continuation
of
their
sins
,
to
the
losse
of
their
Eternall
health
:
For
health
is
nothing
worth
,
seeing
it
is
but
condemnation
to
us
,
if
our
sins
be
not
forgiven
.
Moreover
,
sins
weaken
the
powers
of
the
Soul
,
and
make
it
impotent
to
the
Naturall
Government
of
the
body
:
Therefore
the
powers
of
the
body
are
enfeebled
and
hasten
to
death
.
In
these
diseases
that
arise
from
the
resisting
Astrall
,
impression
,
and
wrath
of
God
,
CHAP.
VI.
Of
that
one
onely
chiefe
Medicine
of
the
most
Ancient
Phylosophers
.
John
Dee
of
London
,
and
Roger
Bacon
.
it
is
endowed
absolutly
with
all
created
Influentiall
power
as
well
in
the
Elementall
world
,
as
in
the
Celestiall
or
super
celestiall
it
is
the
most
wonderfull
of
all
wonders
,
for
as
God
is
wonderfull
in
all
his
works
,
so
doth
he
usually
hide
his
wonderfull
Gifts
in
wonderfull
men
.
All
antiquity
,
also
all
Verity
of
all
Nations
and
Languages
in
the
tradition
of
this
doctrine
,
the
consent
of
all
those
most
learned
men
who
in
every
age
have
lived
with
the
greatest
admiration
and
prayse
of
many
,
do
bear
witnesse
that
this
is
so
:
Moreover
,
besides
the
ocular
inspectation
and
certification
of
many
of
our
time
,
it
is
easie
to
determine
this
from
their
writings
,
which
are
woven
of
so
many
Hieroglyphicall
,
Magicall
,
and
Mathematicall
Coverings
in
so
great
and
certaine
a
series
of
Phylosophicall
Truth
.
Who
then
would
not
admire
and
embrace
so
great
a
Gift
of
the
greatest
GOD
,
the
immortall
price
of
his
study
,
paines
and
vertue
,
which
to
the
Pious
and
holy
Phylosophers
dignified
by
Nature
and
Education
,
doth
warrant
and
assure
a
removall
of
old
age
and
renewing
of
youth
,
perpetuall
health
,
and
honest
food
and
rayment
,
without
hinderance
to
our
neighbor
,
not
by
usury
and
fraud
,
nor
cheating
wares
,
nor
by
oppression
of
the
poor
(
as
most
of
our
rich
men
are
now
inriched
)
but
by
industry
of
work
and
labour
of
the
hands
?
God
forbid
therefore
,
that
,
sleighting
the
example
of
the
Ancients
,
I
should
either
deny
such
precious
Wonders
of
GOD
,
and
darken
the
wonderfull
powers
of
Nature
(
for
he
that
despiseth
knowledge
,
him
the
glorious
and
high
God
despiseth
for
rejecting
this
most
true
Art
)
or
which
is
worse
,
to
revile
them
as
the
most
doe
,
as
if
they
were
but
the
speculations
of
idle
men
,
or
the
empty
dreams
and
fictions
of
a
sottish
and
doting
mind
,
who
yet
among
wise
men
doe
but
betray
the
weaknesse
of
their
judgement
and
openly
call
witnesse
of
their
folly
:
Those
therefore
that
revile
and
are
ignorant
of
these
divine
Banquets
,
whom
the
Phylosophers
call
fools
,
are
not
to
be
admitted
to
them
,
those
also
that
dote
in
their
Phantasticall
dreams
are
utterly
to
be
excluded
.
Here
some
are
listning
,
whether
trusting
to
my
own
ingenuity
I
dare
boast
also
of
the
preparation
hereof
in
this
place
,
or
whether
for
ostentation
sake
I
ambitiously
arrogate
to
my selfe
the
absolute
knowledge
of
this
Art
,
But
because
I
promised
the
Courteous
Reader
a
little
before
,
that
I
would
set
down
at
least
those
things
which
I
had
made
tryall
of
,
I
was
unwilling
in
this
place
openly
and
most
wickedly
(
which
is
not
the
part
of
a
wise
man
,
but
of
cheaters
)
to
falsifie
any
thing
concerning
the
undoubted
certainty
of
this
matter
.
For
this
Sacred
and
Divine
Art
and
Science
,
not
of
Sophisters
,
but
Phylosophers
,
which
the
ignorant
basely
and
wretchedly
condemn
of
falshood
(
for
doubtlesse
among
all
Arts
,
as
well
Liberall
as
Mechanick
,
none
aboundeth
with
so
many
Imposters
as
this
)
doth
deserve
to
be
reverenced
for
the
wonderfull
Secrets
that
are
in
it
,
and
to
be
preferred
before
all
other
earthly
Sciences
by
those
that
are
true
Physitians
,
who
being
inlightned
with
the
Spirit
of
Divine
Wisdome
,
content
and
furnished
with
honest
food
and
rayment
(
for
it
cannot
be
that
a
poor
or
covetous
man
should
spend
his
time
in
the
study
of
Phylosophy
)
doe
with
religious
veneration
pray
unto
God
after
the
example
of
Solomon
,
not
for
wealth
,
but
wisdome
,
that
he
would
open
to
them
the
Magazine
of
Divine
knowledge
.
And
who
measure
their
happinesse
at
least
by
Heaven
,
and
the
Love
of
God
the
giver
of
every
good
thing
.
Who
also
are
moved
and
spurred
on
to
search
it
out
by
the
love
of
Secrets
and
of
Nature
,
according
to
the
Divine
Grace
.
And
who
through
a
desire
of
getting
knowledge
,
without
any
foolish
hope
of
gaine
or
affectation
of
vaine
glory
,
And
lastly
,
who
without
any
malignant
intention
,
neglecting
the
spring
of
dry
humane
thirst
,
doe
most
humbly
with
fear
and
trembling
desire
to
use
such
great
gifts
to
that
End
which
belongs
to
the
Master
of
Nature
,
to
wit
,
the
Praise
and
Honour
of
God
,
and
the
good
of
his
needy
neighbor
,
in
a
constant
Taciturnity
,
without
pride
,
which
provoketh
the
envy
of
all
men
.
A
Phylosopher
must
covet
Nothing
but
Wisdome
,
which
is
conversant
about
Divine
things
;
therefore
a
true
Phylosopher
never
sought
after
nor
desired
riches
,
but
is
rather
delighted
with
the
Mysteries
of
Nature
,
for
verily
he
that
is
adept
or
hath
attained
the
same
may
carry
about
with
him
in
his
purse
,
not
the
worth
of
one
Kingdom
only
,
but
the
wealth
almost
of
the
whole
World
,
and
in
God
&
with
God
posesse
as
a
Lord
all
things
of
the
whole
World
,
and
in
the
Fear
and
service
of
God
command
the
whole
Creation
.
But
that
gift
is
acquired
,
neither
by
wrath
nor
forced
violence
,
but
either
by
the
immediate
inspiration
of
the
most
High
,
or
by
the
expert
ocular
demonstration
of
a
wise
Master
in
this
Art
.
That
without
all
controversie
this
is
so
,
no
man
that
doth
apply
himselfe
to
Phylosophy
will
deny
.
But
who
among
many
thousands
is
it
,
who
while
he
seeketh
this
very
knowledge
by
a
certaine
and
subduing
judgement
and
due
means
,
to
whom
the
Stars
are
so
benign
,
that
he
can
by
anothers
diligence
and
endeavor
passe
thorow
the
porch
and
gate
of
the
Heavens
into
the
Oratory
or
Chappell
of
Apollo
,
and
get
to
the
top
of
the
mount
of
Chymistry
?
He
that
desireth
this
Art
,
must
not
be
a
slave
to
other
mens
judgment
,
nor
live
upon
their
purse
,
and
must
retire
himselfe
,
For
For
certainly
that
morose
inhability
even
of
our
companion
,
the
arrogant
loquacity
,
the
pertinacious
incredulity
,
the
envy
and
detestable
infidelity
and
an
Epicurean
indignity
,
doth
hinder
and
much
disturb
the
effect
in
any
operation
.
Reverend
antiquity
,
with
one
consent
acknowledgeth
that
never
any
from
the
first
man
to
the
last
could
find
on
t
the
Divine
secreu
of
that
Art
by
〈◊〉
even
Natural
ingenuity
,
according
to
Nat●●●ll
Reason
only
,
nor
according
to
Experience
,
se●ng
it
is
somthing
Divine
and
hid
,
and
that
which
is
above
Reason
,
even
as
the
perpetuall
and
tedious
paines
especially
of
those
who
have
labored
and
toyled
to
find
out
this
knowledg
by
dayly
reading
and
comparing
of
Authors
,
do
witnesse
;
But
that
the
glorious
God
and
most
blessed
bestower
of
all
graces
hath
reavealed
and
made
it
plaine
to
his
faithfull
wise
ones
,
And
though
happily
some
one
or
other
may
get
the
key
of
the
Phylosophicall
Garden
(
as
I
know
some
that
have
)
yet
because
the
Gate
was
bolted
,
that
is
,
the
Divine
Grace
and
Benediction
was
denyed
and
did
resist
;
they
could
never
open
,
much
lesse
enter
,
and
gather
those
desired
fruits
of
the
Hermetick
Tree
,
and
eate
the
most
sweet
kernells
of
this
mystery
.
Thus
some
Impostors
in
our
age
who
right
or
wrong
by
unlawfull
means
having
got
the
most
true
Phylosophycall
Ferment
or
Leaven
(
but
prepar'd
by
others
)
have
not
been
able
to
improve
or
multiply
it
any
further
by
reason
of
the
ignorance
of
the
principle
or
beginning
,
for
verily
this
most
holy
science
never
admitted
any
such
unskilfull
Thraso's
into
its
inner
rooms
.
This
is
that
work
that
is
hid
under
the
robe
of
the
Phylosophicall
Virgin
,
which
even
one
brother
would
not
teach
another
;
and
therefore
it
is
to
no
purpose
to
tempt
an
Adept
Phylosopher
with
promises
of
rewards
,
favour
,
or
any
other
kind
of
respects
that
can
be
imagined
,
to
part
with
it
.
This
is
that
Secret
laid
up
and
buryed
in
the
most
secret
Treasury
of
the
Mind
and
Memory
,
concerning
which
the
genuine
and
more
occult
Phylosophers
(
who
fearing
the
malediction
of
God
,
and
execration
of
those
Sophe's
or
wise
men
which
they
leave
to
their
posterity
,
1.27
,
28.
Hermes
his
Table
,
Morienes
,
Alan
.
Rodargir
.
Monad
.
T●evisan
.
Lull
.
which
can
never
be
done
except
the
most
High
God
please
,
who
alone
of
his
speciall
mercy
graciously
bestoweth
this
singular
gift
of
the
Holy
Spirit
,
and
impreciable
price
,
both
to
whom
and
when
he
seeth
good
.
And
to
whom
he
will
not
bestow
any
of
his
Treasures
,
let
that
man
use
what
Arts
soever
he
can
,
yet
shall
he
never
get
any
thing
against
the
Will
of
God
;
for
the
Spirit
proceedeth
from
Grace
,
who
inspireth
whom
he
will
.
Seeing
therefore
all
mans
endeavor
is
but
vaine
except
God
prosper
it
(
unlesse
any
with
the
losse
of
this
most
undoubted
Truth
,
Those
Gymnosophists
with
their
Fantasticall
and
Frantick
inventions
,
inrich
the
eares
of
credulous
men
that
they
may
make
their
pockets
poor
,
they
promise
great
matters
and
faine
that
they
can
doe
all
things
,
but
their
unwary
disciples
get
nothing
from
them
,
but
after
three
or
four
cheats
,
to
be
againe
deceived
by
fresh
and
most
subtile
juggling
,
deceit
and
fraud
;
whose
company
we
should
avoyd
even
as
the
most
raging
torments
of
hell
.
And
that
which
is
the
chiefest
thing
of
all
,
the
Wisdome
of
the
Lord
,
whose
mysterie
is
onely
with
them
that
Fear
him
,
Thus
these
men
playing
away
and
losing
the
story
of
Pandora
,
at
length
nothing
else
falls
to
their
share
but
what
Alphidius
foretold
should
happen
to
them
,
that
when
their
braines
grow
giddy
,
instead
of
the
Tincture
they
should
find
only
the
colour
,
instead
of
the
Hermetick
Stone
a
pibble
or
glasse
,
and
instead
of
great
Treasure
and
riches
nothing
but
coals
and
ashes
.
Zodi●co
Pisciū●
against
those
sacrilegious
souldiers
who
threatningly
and
malepertly
rush
into
the
Vestry
of
Phylosophy
.
It
is
not
expedient
to
reveal
it
to
any
carnall
man
,
because
thou
wilt
be
accuised
for
making
known
so
great
a
Secret
.
He
that
publisheth
this
Art
,
let
him
die
an
evill
death
,
saith
Lully
,
because
it
is
a
secret
to
be
given
and
revealed
by
God
alone
who
hath
created
Nature
,
and
no
other
,
for
he
will
reveal
it
to
whom
he
will
,
and
to
whom
it
doth
belong
to
be
revealed
,
and
not
to
others
,
because
it
is
the
Gift
of
God
and
not
of
any
mortal
Man
.
Job
34.11
.
Prov.
24.12
.
Apoc.
2.23
.
&
22.12
.
Es.
3.10
,
11
Jer.
17.10
.
&
32.19
.
Ezek.
33.20
.
And
who
would
not
admire
this
efficacious
transmutatory
virtue
of
these
Impostors
,
which
makes
wise
men
fools
,
strong
men
weak
,
rich
men
poor
,
and
poor
bankrupt
men
desperate
and
vagabond
beggers
?
But
as
the
envy
of
Phylosophers
is
not
against
the
Children
of
Art
and
Science
,
who
seek
not
their
own
but
Gods
glory
,
and
who
have
lived
to
the
praise
and
honor
of
GOD
,
the
good
of
their
Neighbour
,
and
the
Salvation
of
their
own
soule
:
so
he
that
is
an
Adept
and
compleat
Phylosopher
,
a
keeper
of
Gods
Secrets
,
and
is
conformed
to
the
dignification
of
his
work
,
after
he
by
the
Blessing
of
God
hath
happily
labored
like
Hermes
more
then
twenty
years
,
fearing
to
offend
the
Divine
Majesty
,
will
be
lesse
afraid
to
die
an
hundred
most
cruell
deaths
,
and
indure
all
manner
of
miseries
and
punishment
,
rather
then
by
any
means
,
whether
through
wrath
or
what
force
soever
shall
be
used
,
to
publish
to
the
wicked
enemies
of
the
Children
of
Art
and
Science
,
or
to
such
as
are
unworthy
of
it
,
this
greatest
and
richest
Terrene
Treasure
,
the
Perfect
Benefit
or
good
gift
of
GOD
,
descending
from
the
Father
of
Lights
(
as
a
Kingdom
that
will
suffer
no
Com-peer
)
from
the
King
of
Kings
and
Lord
of
Lords
,
that
terrible
and
fearfull
avenger
of
every
unrighteous
person
,
who
hath
intrusted
him
onely
to
keep
it
,
which
Secret
would
by
evill
men
,
with
the
ruine
of
the
whole
world
,
be
abused
to
judgement
or
condemnation
of
an
Eternal
curse
,
because
he
knoweth
most
certainly
that
he
shall
be
most
grievously
punished
with
the
damnation
of
his
soul
,
and
losse
of
eternall
salvation
,
by
the
Holy
Trinity
,
and
Christ
the
just
and
severe
Judge
of
quick
and
dead
,
except
he
can
give
a
good
account
of
his
Stewardship
and
the
Talent
committed
to
him
,
at
the
formidable
and
terrible
Tribunal
,
before
which
we
shall
all
stand
,
even
of
that
Greatest
and
Eternall
Judge
(
whose
Terrible
and
Ineffable
Majesty
all
mortall
men
ought
to
stand
in
fear
of
)
who
at
the
great
Judgement
day
will
examine
our
deserts
,
who
will
justifie
the
works
of
none
that
hath
done
evill
,
and
deprive
none
that
hath
done
well
,
of
his
reward
.
When
,
I
say
,
in
that
Terrible
day
he
shall
hold
the
exeltrees
of
the
poles
from
turning
about
any
longer
,
and
the
motion
of
the
Elements
shall
cease
,
then
all
things
shall
run
to
ruine
,
and
the
heat
of
the
Centre
united
to
the
heat
of
Sun
shall
set
all
corruption
of
the
Elements
on
fire
,
when
every
evill
and
impure
thing
shall
be
cast
like
lead
with
the
damned
into
Hell
,
Isa.
Holand
in
opere
minerali
.
Rom.
8.19
,
23.
where
all
things
shall
be
tormented
for
ever
,
yet
not
consumed
,
with
unquenchable
brimston
like
molten
glasse
,
continually
burning
and
never
wasting
.
And
all
that
is
of
the
Virtues
and
pure
Truth
and
Nature
of
the
Elements
,
which
feare
not
the
Fire
of
Heaven
shall
remaine
like
a
pure
,
cleare
,
incorruptible
and
fixed
Essence
in
a
serene
resplendent
Chrystalin
Earth
,
and
be
for
ever
at
rest
with
the
happy
saved
Ones
,
carryed
upward
like
an
Eagle
,
or
as
Smoak
excited
by
the
Fire
:
For
when
God
shall
change
all
things
by
making
them
new
according
to
his
will
,
and
shall
make
them
all
like
Christall
,
then
the
motions
of
the
Supernaturall
Nature
shall
abide
in
those
things
without
corruption
.
I
wish
the
Great
Ones
of
our
time
who
are
sufficiently
enriched
with
Gold
and
Silver
from
the
revenues
of
their
subjects
,
would
bestow
some
part
of
their
wealth
upon
men
piously
and
consciensciously
learned
and
skilfull
in
Chymistry
,
and
that
they
would
set
every
man
his
task
,
as
he
is
fit
for
it
,
and
as
he
shall
desire
it
,
to
find
out
one
out
of
those
Three
Families
of
Nature
,
that
out
of
the
same
things
in
which
all
Physick
is
founded
,
viz.
Animalls
,
Vegetables
,
and
Mineralls
,
they
might
fetch
out
the
most
choyse
Physicall
Mysteries
,
Quantum
Luminis
,
tantum
Numinis
.
separating
them
by
Fire
into
their
Three
First
(
things
.
)
The
Phylosophicall
Conclave
of
any
Prince
furnished
with
such
most
precious
and
wholesome
a
Treasure
,
might
compare
even
with
the
riches
of
Pactolus
,
for
questionlesse
it
would
delight
,
and
,
like
a
Loadstone
,
attract
the
eyes
of
the
spectators
to
contemplate
the
open
riches
of
secret
Nature
:
From
the
beholding
of
whose
pleasant
and
insatiable
beauty
,
what
recreation
I
pray
of
the
eyes
,
and
what
admirable
elevation
of
the
mind
would
it
cause
to
the
Creator
himselfe
?
To
behold
here
the
most
choyse
and
select
store
of
the
Vegetables
answering
to
the
members
of
our
body
by
an
Harmonicall
Anatomy
,
discovered
in
a
wonderfull
and
most
acceptable
variety
in
their
Three
First
(
principles
)
with
their
garments
put
off
;
made
naked
and
visible
:
There
(
to
see
the
like
)
of
Animalls
;
yonder
(
to
behold
the
same
)
of
Mineralls
and
Mettalls
,
viz.
the
TRIUNE
naked
DIANA
shining
with
so
many
colours
of
variety
and
alwayes
with
a
Triple
Form
in
every
classis
or
distribution
,
a
most
limpid
or
clear
MERCURIAL
,
a
most
garnished
SULPHUREAN
or
oyly
,
and
a
most
bright
pure
SALINE
form
,
who
otherwise
covereth
her selfe
from
the
dishonest
looks
of
mortalls
,
and
desireth
not
to
come
into
the
company
of
men
in
this
worldly
scene
with
her
veile
:
A
work
truly
becoming
a
great
King
and
Prince
.
Francis
the
First
King
of
France
,
the
greatest
Favorer
of
Phylosophers
and
learned
men
,
intended
to
go
about
one
of
the
Three
,
but
was
prevented
by
death
.
And
(
the
sole
fountaine
being
reserved
to
it selfe
for
its
own
uses
,
but
by
drawing
forth
spare
streams
)
is
it
not
a
work
of
Humanity
and
Liberality
,
and
the
duty
of
an
Almoner
in
this
great
Hospitall
of
Piety
most
worthy
of
all
praise
and
eternall
memory
,
to
do
good
to
God
,
with
this
Talent
,
in
our
poor
neighbour
and
his
members
?
For
this
onely
is
the
Kings
high-way
,
not
onely
to
come
all
the
desired
Secrets
of
Nature
,
but
that
which
is
the
chiefest
thing
of
all
it
leadeth
even
to
the
very
workmaster
of
the
universe
,
Per
Angusta
i●u●
ad
Angusta
by
which
ONE
infinite
OCEAN
of
all
Divine
GOODNES
through
Regeneration
(
alterity
being
swallowed
up
of
unity
)
in
the
Sabath
of
Sabbaths
or
when
the
eternal
Jubile
is
come
for
which
we
were
created
,
we
do
by
consent
of
divine
Clemency
,
attaine
the
scope
and
true
mark
in
the
full
fruition
whereof
we
shall
hereafter
be
delighted
,
just
like
a
miserable
Exile
and
pilgrim
(
tossed
up
and
down
through
various
hazards
,
hardships
,
streights
,
and
miserable
sufferings
)
restord
againe
to
his
rightful
Country
:
for
he
deserveth
not
sweet
,
who
hath
not
tasted
of
bitter
things
:
There
is
no
recovering
or
returning
to
what
we
have
lost
but
by
the
Crosse
and
Death
:
Nor
will
God
have
mortall
Man
who
now
is
wandring
from
him
that
he
should
come
to
immortall
blessednesse
and
glory
in
a
delicate
journey
,
but
through
the
Fire
of
Temptation
and
Tribulation
,
with
a
sad
and
sharpe
death
,
because
the
Coronation
and
wiping
away
of
all
teares
is
after
the
victory
,
when
we
have
overcome
all
our
enemies
,
eternall
Life
will
recompence
greater
wars
and
wrestlings
.
But
,
to
returne
to
the
supream
,
though
crosse
fortune
hath
not
onely
hindred
me
who
have
alway
been
desirous
of
the
honest
and
most
sincere
Truth
,
many
times
though
in
vaine
aspiring
and
earnestly
desiring
to
enter
into
the
inner
rooms
of
that
supream
Phylosophicall
Oratory
,
(
not
to
the
end
that
I
might
make
Gold
and
Silver
,
for
truely
they
are
rich
enough
who
are
content
with
a
little
and
make
it
not
their
businesse
to
get
much
,
but
with
an
exceeding
love
to
find
out
the
True
Physick
and
upright
desire
of
the
wonderfull
works
of
God
)
but
I
know
not
by
what
sinister
and
most
unhappy
destiny
of
mine
it
so
fell
out
,
that
with
how
much
the
more
fervent
endeavor
of
mind
I
have
followed
those
most
secret
Studies
,
by
so
much
the
more
bitterly
have
I
been
worryed
hitherto
by
the
slanderous
Envy
of
malevolent
men
,
and
waves
or
fruits
of
of
Fortune
;
the
necessity
of
equity
enforceth
,
that
though
I
cannot
proceed
further
as
yet
,
I
comfort
my selfe
with
the
cogitation
onely
,
and
thinking
upon
so
great
a
Thing
.
God
himselfe
knoweth
what
,
to
whom
,
when
and
how
is
fit
,
whose
Name
be
glorified
and
blessed
for
ever
:
who
many
times
turneth
away
those
things
which
happily
might
do
us
hurt
,
because
he
is
good
:
Yet
since
the
works
of
God
are
to
be
published
and
celebrated
,
and
that
by
this
monument
here
left
it
may
hereafter
appear
that
that
Divine
Benificence
hath
not
been
denyed
to
men
of
our
age
also
who
did
not
begrudge
posterity
their
felicity
,
I
cannot
but
in
attestation
and
confirmation
of
the
Truth
here
remember
that
singular
Divine
Clemency
to
me
,
which
,
not
without
the
clear
favour
of
God
,
was
shewed
to
me
as
an
eye-witnesse
in
my
travells
,
which
was
denyed
to
many
others
who
earnestly
desired
it
,
that
I
should
see
and
taste
it
,
at
some
Great
mans
house
,
Cui
in
aeternum
bene
sIt
,
&
Cumprimis
egregium
Helioch
Antharum
bor
EaLem
,
nunc
in
Christo
quiescentem
:
cujuSmodi
lENtis
DenIque
consueVerunt
latitare
tempOrum
currIcVlis
.
Which
I
forbear
to
English
.
Imperfect
and
impure
mettalls
are
cleansed
from
their
infirmities
and
accidents
by
the
same
spirit
of
the
world
,
by
the
same
Heat
of
Sun
and
Moon
as
mens
bodies
are
,
they
are
restored
to
their
True
Health
,
which
is
aureity
or
goldness
,
without
a
new
motion
of
generation
and
corruption
,
by
way
of
alteration
onely
,
and
remotion
of
accidents
which
are
the
cause
of
the
sicknesse
and
distemper
,
for
mettals
doe
not
differ
in
specie
but
onely
in
accidents
.
To
know
this
Phylosophicall
Secret
truly
is
principally
necessary
to
an
Astrall
Physitian
,
none
of
which
Physitians
can
come
to
any
operation
or
knowledge
of
wonderfull
effects
,
nor
be
certaine
in
his
Art
,
except
he
cleave
to
this
Science
,
especially
in
the
cure
of
desperate
diseases
in
our
body
,
to
wit
,
the
four
Monarchs
of
all
diseases
,
the
Epilepsie
,
Gout
,
Dropsie
,
Leprosie
.
These
four
chiefest
kinds
of
Diseases
,
Paracelsus
,
All
diseases
proceeding
from
the
corruption
of
humors
,
how
great
and
desperate
soever
their
cures
be
,
are
healed
by
this
universall
medicine
,
as
a
Carpenter
that
squareth
all
kind
of
timber
,
except
the
party
be
at
the
utmost
Terme
appointed
him
by
the
supream
Being
;
or
the
disease
be
inflicted
by
God
,
besides
Nature
,
as
a
punishment
and
speciall
affliction
.
But
no
man
,
as
hath
been
said
,
can
make
use
of
this
peculiar
and
celestiall
Gift
,
but
he
on
whom
God
himselfe
hath
bestowed
it
,
who
onely
both
inlightneth
the
obscurity
,
and
darkneth
the
clearnesse
of
these
mysteries
,
so
that
none
can
understand
the
plainest
things
,
except
he
enlighten
them
,
nor
be
ignorant
of
the
darkest
if
he
illustrate
them
;
for
so
great
a
faculty
is
there
given
by
the
rich
and
peculiar
Grace
of
the
most
high
Creator
.
Therefore
Lullius
that
Divine
and
most
perfect
Phylosopher
,
rightly
concluded
,
that
between
the
Artist
and
God
the
first
cause
,
there
ought
to
be
an
agreement
without
contrariety
,
that
the
first
mover
,
as
the
principall
Forme
should
move
the
Intelligence
or
Soule
of
the
Artist
to
a
true
Understanding
,
that
he
may
open
to
him
what
is
hid
in
the
magistery
of
this
Art
.
Blessed
will
he
be
to
whom
the
Lord
God
shall
be
pleased
to
inspire
the
Gifts
of
his
Grace
:
For
it
is
the
Lord
of
Heaven
who
knoweth
the
heart
of
those
in
whom
he
would
use
the
form
&
measure
.
Notwithstanding
we
see
men
somtimes
offend
not
onely
against
God
by
their
ingratitude
,
but
also
against
their
undeserving
neighbour
by
strange
devices
not
becoming
an
Aedpt
Phylosopher
:
with
which
some
eminent
men
heretofore
and
two
publick
Phylosophers
of
divers
Nations
in
our
time
abusing
the
Gifts
of
God
against
those
most
horrid
Anathema's
of
Phylosophers
,
afterward
(
as
doubtlesse
every
man
according
to
his
dexterity
which
the
sydereall
spirit
causeth
and
exciteth
is
the
forger
of
his
own
fortune
)
they
came
to
dolefull
and
lamentable
end
,
to
the
perpetuall
reproach
of
their
Name
answerable
to
the
unworthy
publishing
of
this
most
True
Phylosophicall
Art
,
miserably
wasted
and
restrained
by
the
Wrath
of
GOD
the
Righteous
Revenger
,
as
well
for
their
arrogant
pride
,
punishment
and
repentance
accompanying
their
provoking
loquacity
,
as
also
for
their
cheating
Impostures
of
the
first
Hapocraticall
silence
,
Those
more
ancient
and
skilfull
Phylosophers
who
were
born
in
a
happy
signe
,
the
children
of
Hermes
who
first
found
out
the
science
,
among
whom
nothing
was
more
ancient
than
Truth
,
nothing
more
filthy
and
abominable
than
falshood
and
deceit
,
and
who
have
even
judged
it
a
thing
more
safely
worth
their
labor
to
have
it
indeed
without
the
witnesse
of
a
sottish
ignorant
multitude
,
then
seeme
or
be
supposed
onely
to
have
it
:
who
also
have
endeavoured
to
leave
behind
them
an
unspotted
memory
to
posterity
,
not
as
many
too
credulous
imagine
,
that
being
deceived
with
their
own
vaine
imaginations
they
would
deceive
others
in
like
manner
,
which
is
not
the
property
of
an
honest
man
.
Sound
Body
according
to
the
Fear
of
God
and
Love
of
their
Neighbour
.
This
is
Phylosophy
Adept
,
which
Paracelsus
in
the
Tincture
of
Physicks
explaineth
them
to
be
Long
Life
and
free
from
all
infirmity
,
even
till
the
Naturall
death
,
and
an
honest
support
of
that
long
life
in
this
vale
of
miseries
,
that
we
might
serve
God
without
poverty
and
prejudice
of
our
Neighbour
.
Though
there
may
be
many
hunting
after
this
happinesse
with
a
kind
of
great
and
continued
greedinesse
of
mind
,
yet
have
been
perswaded
that
they
should
never
attaine
the
same
,
either
by
other
means
or
any
Arts
,
but
by
a
wonderfull
and
most
abstruse
comprehending
of
all
the
vertues
of
the
whole
Creation
flowing
and
running
together
in
one
certaine
masse
,
in
this
Rode
or
Kings
Highway
and
Phylosophical
Reason
is
to
be
accomplished
.
Of
which
the
Phylosophers
our
predecessors
that
have
been
train'd
up
in
Hermes
school
,
The
most
High
created
this
Fift
Essence
as
the
root
of
life
in
Nature
for
the
preservation
of
the
four
qualities
of
the
Humane
body
,
But
because
the
true
originall
of
all
corporall
diseases
,
in
the
judgement
of
the
best
Physitians
,
is
the
enormity
of
the
Naturall
proportion
of
the
Three
First
(
or
as
common
Physitians
say
,
the
disorder
and
ill
disposition
of
the
four
Elements
or
Humors
)
of
which
the
Humane
compounded
body
is
sick
or
well
:
this
foresaid
Medicine
,
which
is
in
it selfe
the
matter
of
our
Creation
may
be
congeneous
and
uniform
to
the
substance
,
consisting
in
equality
,
Mans
health
consisteth
in
the
agreement
and
union
of
the
Three
First
Substances
;
Moreover
,
that
Fift
Essence
of
the
Human
Body
bindeth
the
Elements
or
Humors
in
Peace
and
Harmonicall
league
,
and
reduceth
to
the
true
Temperament
by
making
equall
the
unequall
,
and
strengthneth
the
naturall
heat
and
substantificall
moysture
,
it
keepeth
the
oyle
and
spark
of
Life
in
an
equality
by
its
celestiall
vigor
(
for
so
long
as
the
Radicall
Humor
,
the
Vitall
Balsom
and
most
precious
Nectar
of
our
Life
abideth
in
its
quantity
,
we
are
not
sensible
of
any
disease
,
for
the
strengthning
power
of
the
Human
body
and
of
Animalls
proceedeth
from
the
spirit
of
Life
)
and
restoreth
the
sick
to
health
and
a
good
temper
,
it
holdeth
its
Nature
in
her
Being
,
and
preserveth
the
Nectar
of
our
Life
in
a
good
and
laudable
Temperament
,
and
so
will
keep
the
predisposed
or
fore-qualified
Man
safe
and
sound
from
sicknesse
,
with
the
comelinesse
of
youth
for
the
time
of
his
continuance
(
which
is
the
age
of
Beauty
and
Human
Fortitude
)
even
to
his
Naturall
death
,
that
is
to
that
Terme
of
Life
which
the
Omnipotent
God
hath
appointed
to
Man
for
disobedience
as
well
that
of
every
one
,
as
that
of
our
first
Parent
;
I
say
,
such
a
man
who
shall
use
it
prudently
and
seasonably
with
a
devout
calling
upon
the
Name
of
the
Lord
,
if
the
constitution
of
the
body
and
its
complexion
be
not
extreamly
wa●●ed
.
Therefore
in
this
Fift
Essence
and
Spirituall
Medicine
,
which
hath
the
Nature
and
Heat
of
Heaven
(
not
of
our
mortall
and
corruptible
)
it
is
possible
to
find
out
the
True
Fonntaine
of
Physick
,
the
Conservation
of
Life
,
the
Restitution
of
health
,
the
Renovation
of
lost
youth
,
and
the
desired
clear
health
;
and
to
speak
Naturally
,
there
is
no
Balsamick
Medicine
in
all
the
world
better
than
this
true
Triacle
of
Phylosophers
,
which
like
the
Elixir
of
life
is
the
superlative
and
last
consolation
of
Mans
body
,
preserving
all
activities
in
the
Humane
Nature
,
and
restoring
the
diminished
power
through
the
defect
of
Nature
:
For
in
every
kind
there
is
a
certaine
One
that
holdeth
the
first
degree
in
that
kind
,
therefore
because
this
Medicine
is
made
of
the
more
incorruptible
and
efficacious
Matter
that
can
be
under
Heaven
,
that
is
,
the
Soule
or
Spirit
of
the
world
,
which
hath
in
it
the
force
of
all
Celestiall
and
Terrestriall
things
,
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
.
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
:
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
,
They
therefore
that
would
preserve
that
vitall
spirit
(
which
is
the
Radicall
Moysture
and
Heat
,
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
,
He
therefore
that
by
the
immense
Goodnesse
of
God
which
runs
before
us
without
intermission
,
shall
forget
all
Things
and
leave
sensible
and
Temporall
things
behind
him
,
which
are
to
be
used
but
onely
in
our
passage
,
and
shall
be
united
to
that
one
Centre
,
he
waxeth
young
rather
than
old
:
And
this
is
the
true
Long
Life
of
the
Cabalists
,
and
of
Paracelsus
,
which
he
so
often
and
so
earnestly
begg'd
for
by
Prayer
and
holy
hope
in
his
Hymns
and
Soliloquies
,
the
true
Enochean
Life
.
As
on
the
contrary
,
he
that
is
not
united
to
this
most
united
Fountain-like
and
only
Unity
by
adhaesion
,
must
of
necessity
perish
for
ever
,
and
be
separated
from
the
Light
and
Life
by
the
second
death
,
and
be
cast
into
the
utter
Darknesse
of
the
Caliginous
world
,
which
deprivation
and
want
of
the
sight
of
God
is
the
most
bitter
of
all
punishments
.
To
know
GOD
himselfe
the
maker
of
all
things
,
and
passe
into
him
with
a
full
image
of
his
likenesse
,
as
with
a
kind
of
essentiall
touch
without
a
bond
,
whereby
thou
mayest
be
transform'd
,
and
made
(
as
it
were
)
a
God
,
this
at
last
will
prove
the
True
and
sollid
Phylosophy
.
The
MIND
therefore
of
Adept
Phylosophers
,
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
conversation
is
in
Heaven
,
The
MIND
,
I
say
,
Limus
Terrae
the
Eearthy
Mind
,
doe
bend
,
who
from
Divine
Love
willingly
cast
themselves
headlong
into
the
fountaine
of
the
Abysse
and
into
the
Sea
of
Nihilitude
or
Nothingnesse
,
and
enter
into
the
Holies
of
Holies
by
the
Life
of
Christ
,
that
in
the
Sabbath
they
may
live
with
God
in
Rest
and
Blessednesse
,
and
so
drink
of
the
everlasting
Ambrosian
Nectar
of
Eternity
.
By
the
Soul
abiding
and
standing
stedfast
,
embracing
its
Image
of
Divinity
or
MIND
united
to
GOD
by
Christ
,
we
enjoy
actuall
Blessednesse
.
Parac
.
chap.
7.
of
the
Labyrinth
of
Physitians
.
Though
it
may
go
for
the
discourse
of
Vaine
men
that
the
life
may
be
lengthned
,
yet
it
is
repugnant
neither
to
Nature
nor
Reason
that
a
Man
may
prolong
his
life
beyond
the
common
ordinary
age
of
Men
,
even
to
a
long
time
,
and
that
for
two
Reasons
.
First
,
Because
in
NATURALS
there
is
no
certaine
appointed
Terme
apparent
what
day
we
shall
die
,
but
it
is
in
our
own
hand
and
power
to
put
an
end
to
our
life
if
we
will
,
and
to
prolong
it
without
offence
to
GOD
if
so
be
we
may
,
and
have
wisdome
so
to
do
:
I
speak
here
Phylosophically
of
the
Naturall
death
,
which
is
onely
the
wasting
of
the
Naturall
Moysture
and
Heat
,
as
may
be
seen
in
a
burning
lamp
,
not
Theologically
of
the
Fatall
death
and
utmost
Terme
which
God
hath
prefixt
to
every
one
,
by
which
we
are
inforc'd
not
onely
to
pay
the
debt
of
Nature
,
but
are
compel'd
also
to
undergoe
the
punishment
for
sin
.
Death
is
the
Bound
which
we
cannot
passe
,
nor
is
there
any
day
or
hour
,
for
by
the
Grace
of
God
we
live
the
Terme
without
houres
.
As
God
hath
numbred
our
hairs
,
so
also
doth
he
reckon
our
years
,
leaving
them
in
our
power
:
And
because
it
was
the
good
pleasure
of
God
that
Man
should
live
for
ever
,
thence
it
is
easie
to
discerne
that
for
the
lawfull
matrimoniall
propagation
and
augmentation
of
Mankind
,
a
long
and
lasting
life
of
Man
in
this
world
is
not
displeasing
to
him
,
especially
if
it
be
spent
in
the
Fear
and
Service
of
his
Creator
,
yet
alwayes
short
of
that
utmost
and
fixed
Terme
or
determined
poynt
of
DIVINE
PREDESTINATION
which
is
unknown
to
mortalls
,
Secondly
,
Because
God
hath
created
the
aforesaid
Medicine
for
the
preservation
of
life
,
which
may
preserve
our
body
as
well
from
the
corruption
of
our
Parents
,
as
from
the
defect
of
our
own
government
,
cure
its
infirmities
,
and
repaire
what
is
wasted
;
yea
,
chase
away
from
us
all
diseases
which
cause
the
naturall
death
,
untill
ultimate
death
the
most
Terrible
of
all
Terrible
things
(
which
is
the
destruction
of
the
Mummy
)
which
God
the
most
high
Creator
hath
ordained
as
the
wages
of
sinners
.
Therefore
Paracelsus
saith
that
the
death
which
is
from
the
resolution
of
the
Iliad
may
be
hindred
by
the
industry
of
the
Physitian
,
but
that
which
is
from
the
Ens
or
Being
cannot
:
as
we
may
preserve
a
little
fire
by
laying
on
more
wood
;
so
also
may
our
life
be
prolonged
by
administring
such
Remedies
and
secrets
as
are
derived
from
the
fountaine
of
Gods
gifts
,
with
which
the
Rayes
or
little
beams
the
weaknesse
of
the
Moysture
and
innate
heat
is
nourished
and
cherished
as
the
Fire
with
wood
:
This
at
least
is
desired
in
us
,
because
we
being
destitute
of
wisdome
know
not
that
wood
wherewith
our
life
might
be
cherished
and
prolonged
.
Adam
who
was
full
of
wisdome
and
the
perfect
knowledge
of
all
Naturall
things
,
and
many
more
of
his
time
,
who
lived
a
more
frugall
life
than
we
,
did
attaine
to
so
many
ages
,
not
by
Nature
and
property
of
Time
,
for
then
all
had
been
Long-liv'd
,
but
by
the
help
of
Secrets
and
by
Wisdome
which
was
revealed
but
to
few
,
and
by
speciall
knowledge
which
God
gave
them
in
this
particular
,
whereby
they
lengthned
out
their
life
to
so
many
years
beyond
the
ordinary
time
that
men
lived
.
Many
holy
men
used
this
universall
Medicine
before
the
flood
,
which
Adam
also
had
in
his
Family
,
as
Lactantius
witnesseth
,
which
strengthneth
the
Internall
Balsom
,
and
like
Fire
congregateth
Homogeneous
things
,
and
segregateth
Heterogeneous
,
which
are
of
a
contrary
nature
.
Nor
are
we
to
relie
upon
their
judgements
,
who
being
ignorant
of
the
Mysteries
of
the
Element
of
Water
,
dream
that
the
Deluge
washed
away
the
efficacy
of
fruits
&
of
growing
things
,
or
that
the
power
and
strength
of
mens
bodies
was
spoyled
by
the
Water
:
For
all
things
that
grow
by
the
benefit
of
Water
do
yet
sprout
and
spring
forth
in
the
same
vigour
and
with
the
same
efficacy
as
they
did
in
Adams
time
.
But
as
few
reach
the
Naturall
Terme
,
so
also
few
have
known
the
reason
of
prolonging
the
life
:
And
hereof
there
are
many
Causes
.
For
the
life
is
broken
off
,
or
shortned
,
two
manner
of
wayes
.
i.
e.
that
the
act
of
the
imagination
is
immanent
,
and
that
one
mans
body
cannot
be
altered
by
another
mans
imagination
.
And
these
diseases
which
only
Adept
Physitians
know
,
are
healed
without
the
help
of
Natural
Physick
.
For
in
the
minds
of
men
there
is
a
kind
of
a
hidden
Virtue
,
of
changing
,
attracting
,
and
binding
that
which
it
desireth
either
to
attract
,
or
change
,
or
bind
,
or
hinder
,
especially
if
it
be
set
against
it
with
the
greatest
excesse
of
the
Imagination
of
the
Mind
,
and
of
the
Will
:
This
is
no
strange
thing
to
them
that
know
the
operations
,
those
wonderfull
vertues
in
the
Nature
of
the
Antipathicall
Loadstone
,
which
doth
(
as
it
were
)
bewitch
spiritually
and
invisibly
.
But
least
our
spirit
should
be
suffocated
with
these
five
supernatural
mischiefs
,
i.
e.
Inchantment
,
Imagination
,
Estimation
,
Influence
,
Superstition
.
or
left
the
life
should
utterly
be
destroyed
by
them
,
their
malignant
Astra's
must
be
averted
by
a
supernaturall
cure
and
magicall
help
into
something
else
,
without
any
prophanation
of
Gods
Name
:
Thus
those
diseases
that
proceed
from
the
Mind
require
a
mentall
cure
,
of
which
see
more
in
Paracels
.
his
Philosophia
Sagaci
:
Godlinesse
is
the
chiefest
remedy
,
guard
,
and
preservation
against
such
like
evills
,
for
certainly
the
auxiliary
hands
of
God
are
the
best
preservative
in
all
diseases
.
Or
Secondly
,
The
life
is
shortned
PER
ENTEM
▪
by
the
Being
,
as
by
Entall
or
Corporall
diseases
:
But
not
to
forget
what
we
intended
,
and
wander
wider
then
the
bounds
of
a
Preface
,
I
shall
now
draw
to
a
conclusion
.
Whatsoever
advantage
therefore
I
have
made
by
my
labors
,
watchings
,
studies
,
and
peregrinations
,
which
may
as
well
illustrate
Physick
and
Phylosophy
,
as
make
manifest
the
Light
of
GRACE
and
NATURE
,
(
though
divine
Misteries
are
far
greater
than
to
be
set
forth
by
the
splendor
of
mans
words
)
so
far
as
divine
Minerva
hath
given
leave
,
I
have
inserted
in
their
proper
places
in
this
Prolix
and
Admonitory
Preface
,
and
so
far
as
was
lawfull
,
and
so
much
as
was
allowable
by
God
,
have
I
imparted
candidly
from
the
intimate
and
inmost
Armory
or
Treasury
of
my
Heart
,
CHRISTIAN
ANHALTIN
,
with
his
more
then
singular
favor
and
laudable
patronage
toward
the
more
secret
Studies
,
supplyed
me
with
necessary
expences
,
who
was
altogether
unable
to
bear
and
undergoe
so
great
a
burden
as
all
these
Medicins
come
to
,
which
must
be
prepar'd
and
try'd
by
Fire
.
By
which
singular
care
toward
the
whole
Spagyrick
state
,
and
most
deserving
pattern
(
which
I
here
set
down
for
other
great
Peeres
and
Noble
men
to
imitate
)
his
most
Illustrious
Highnesse
will
deservedly
and
of
right
purchase
to
himself
not
only
an
eternal
good
Report
and
honour
of
his
Name
next
to
the
happy
reward
of
his
expences
,
but
will
also
for
ever
to
all
posterity
be
thanked
by
forraign
Nations
.
Moreover
in
respect
of
what
concerns
the
order
and
Disposition
of
medicaments
,
I
have
proposed
and
set
down
this
to
my selfe
(
every
man
having
the
freedome
of
his
own
sence
)
according
to
the
measure
and
fansie
of
my
Genius
and
skill
:
It
will
be
safe
for
every
man
to
add
hereunto
the
further
Experiences
of
his
own
,
and
dispose
it
otherwise
according
to
his
discretion
for
his
private
use
when
he
hath
inlarg'd
it
;
And
so
I
doubt
not
but
that
this
harvest
of
Chymicall
Corn
,
and
the
First
fruits
of
my
increase
,
and
this
Spagyrick
present
of
my
difficult
and
laborious
diligence
(
than
which
I
suppose
I
could
not
leave
behind
me
a
better
to
my
Country
and
Common-wealth
)
will
be
most
acceptable
to
godly
learned
men
(
for
I
regard
not
Hogs
&
Dogs
that
have
no
grace
nor
goodnes
at
all
,
those
Beetles
which
I
leave
to
their
own
dunghil
)
but
of
all
especially
to
them
who
have
wasted
their
youth
with
infinite
paines
to
follow
after
and
get
Knowledge
,
and
who
have
been
train'd
up
in
the
Spagyrick
and
Hermetick
School
of
Vulcan
,
being
not
yet
deprived
of
the
Light
of
understanding
,
and
have
been
well
instructed
by
approved
Authors
in
the
general
rules
of
Physitians
before
observed
,
as
well
touching
the
causes
of
diseases
,
as
the
methodical
way
of
curing
them
.
Which
that
holy
Triunity
grant
,
whose
unspeakable
Name
be
blessed
for
ever
and
ever
,
AMEN
.