THE Paradoxal DISCOURSES OF F. M. Van HELMONT, Concerning the Macrocosm AND MICROCOSM, OR THE Greater and Lesser World, And their Union.

Set down in WRITING by J. B. and now Published.

LONDON: Printed by J. C. and Freeman Collins, for Robert Kettlewel, at the Hand and Scepter near S. Dunstan's Church in Fleetstreet. 1685.


I Here present thee with the seeming Pa­radoxal Discourses of B. V. Hel­mont, which he discoursed with me, and were by his permission by me pen'd and now Published.

And seeing that not onely the Writings of his Father, but himself also, by reason of his Knowledge, are highly and worthily e­steemed of throughout all Europe, by many knowing persons; I and my Companion pas­sing through Holland, heard of his being here in England, whereupon we hastned thi­ther, and immediately upon our arrival, we made it our business to obtain his acquain­tance, and information in some particulars, [Page] where opportunity and his inclination to­wards us, so far favoured us, that by his means we got a Lodging in the same House with him; where by reflecting upon the pal­pable demonstrations he gave of what he said, we took the liberty to ask of him; whence it was, that so many contrary Opini­ons concerning Philosophy had their Rise in the World?

Whereunto he returned this Parabolical Answer, by way of Question: Suppose, said he, That a Man of extraordinary Wisdom and Understanding, had time out of mind enjoyed a glorious Transpa­rent Globe of Stone, all full of Life, called Nosce le ipsum, comprehending the whole Man both Outward and Inward, being the Little World, and consequently also the whole Great World; having them thus both together, and represented in one and the same subject, which he having offered to Men for their Information and Instruction in Wisdom, he upon their neglect and contempt of it, broke it into 24 [...] pieces; which a Woman out of pi­ty [Page] received into her lap, forasmuch as she knew that there was yet Life in them, and that by being united, they would come to Life again as before; whereupon she searched every where throughout the World, for such Wise Men, who by a due joyning of the said parts, were able to restore its whole former life; in which search she indeed met with many serious and likely persons, but yet who as to the main business she came about, could re­turn her nothing but bare words, they never having operatively tried or experi­enced how to perform the same, and thereupon fell into a necessity of conten­ding about words amongst themselves, from whence they fought stoutly with their Pens and Tongues against one another, notwithstanding that all of them owned the same common name of Philosophers. And if so, can you imagine now that these men without experience could ever be a­ble to accomplish and satisfie the Desire of this seeking Woman?

Whereunto when we had replied, that [Page] there was no doubt to be made of it, he ad­ded, Well then, you have your Query answered.

But we enquiring further, what then was to be done in this case, and how we might with certainty attain to Truth? he returned us this answer: That we must imitate a wise Judge, who (in a matter that comes to be tryed before him) from the duely agreeing Depositions of several Witnesses, having an actual and experi­mental knowledge of the thing, doth orderly put together that Judgment, which they by their infallible Evidences do in parcels bring to him, and having made a whole of those parts, doth afterwards pronounce the same. In the mean time wholly rejecting the Depositions of false Witnesses, as also of those who have nothing else to say or depose, but I be­lieve it, I think it, I suppose or take it to be so, &c. as not at all serving his pur­pose.

Now as it cannot be, that when the De­positions of true and legal Witnesses, do all [Page] justly and exactly agree together, the Judgement formed and deduced there­from should be opposed or gain-said by any man of Understanding; even so also, and much less can this natural union or a­greement be gain-said, as it is evident to the eye, that the broken parts of a stone, or any slit pieces of wood do so neatly and exactly suit to the parts from whence they were immediately sever'd, that nothing can with any pretence or ground of rea­son be objected against it.

This, said we, cannot be gain-said; but how might we come to this Skill of setting particulars thus in order, except that he him­self would be pleased with his directions to lend a helping-hand to us in this matter?

Whereupon he declared himself not un­willing to comply with our desires, and rea­dy to do what he could presently and out of hand in this matter, that so at least by his be­ginning and undertaking of it, he might give others an occasion of bettering and mending his Essay towards it. But that he did not use to write himself, yea, that very rarely he took [Page] time to read over his own Thoughts, by dis­course communicated and writ down by o­thers: And besides, had never yet met with any man that truely and throughly under­stood the meaning of his Mind, and who con­sequently could give a full and proper expres­sion to it.

But notwithstanding these difficulties al­leadged by him, and that we from the Con­versation we for some time had with him, had observed that he made use of an ancient Philosophical way of discoursing, propoun­ding all his Matters in Queries, and that very dexstrously; insomuch that when any one according to his own pleasure, thinks of something in his mind, be it what it will, he by means of his Queries, concerning the circumstances of the thing, all depending up­on one another as the links of a chain, and the Answers returned to his Questions, would infallibly find out and name the thing, the party had concealed in his mind and thought of. And when any Question is asked, he sometimes instead of an Answer, divides the same into many parts, and propounds the [...] [Page] as so many several Questions to the Deman­der, and so makes him return an answer to the Query himself had propounded. By which instances he demonstrates that Truth is clear and simple, and that all things in nature belong to and agree with one ano­ther.

Which proceeding of his, certainly is a very peaceable and satisfactory way of in­formation; and from whence no quarrels, contests or opposition can arise; though at the first it seemed strange and difficult to us, who were not accustomed to it. Yet notwithstanding, my fore-mentioned Compa­nion offered himself to set down his Discour­ses in Latine, according to his utmost possi­bility: but after he had finished one sheet, he was seized of a Distemper (the Air of this Country not agreeing with him) and so was forced to desist; whereupon then I un­dertook to put it in High-Dutch.

Wherefore, kind Reader, in case any thing in this Discourse may chance (as it is not unlikely) to seem strange unto thee▪ or not in the usual School-dress, or else not [Page] sufficiently explained and enlarged upon; in the first place know, that the Author of it is far from the humour of pressing his Sentiments upon any one. And again, that herein we have chosen rather to follow the free Order of Nature, and the manner in which it came from the Author in Discourse, than to follow School-inventions. And in the last place, the Rea­der may be pleased to consider, that in case this Work should have been set down fully and at large, the few leaves of this Book would not have been able to con­tain it, but would have made a great, yea, rather ma­ny great Volumes, Nature her self being so great a Book as she is.

But yet if in one or the other [...]ace of this Treatise, some further Information may seem to be wanting, the same may be met with in other parts of it, where, up­on occasion, the same thing is again mentioned, for to avoid all superfluity of words: forasmuch as in this Discourse, the End (conformably to Nature) is con­tained in the Beginning, and the Beginning in the End. And therefore neither can any due or right Judgment be passed concerning it, from any one parti­cular passage therein, nor indeed without a considera­tive and oft-repeated reading over of the whole Book.

Nor that I would go about to deny but that some faults may be here found, properly to be attributed to my self, as well for want of skill and ca­pacity with reference to the Language, I not being a German born; as especially by reason of the weighti­ness of the things themselves; which therefore I doubt not but will be easily pardoned me. Not to mention [Page] now the haste in which I did it, by reason of my unex­pected departure out of the Land, after I had underta­ken it.

Moreover, seeing that for want of another, this Treatise hath been now Translated into English by a Hollander, it is not improbable but upon this account also▪ some failures may have slipt in, which the Reader as he meets with them, is desired favourably to pass by.

And because we had a great desire that he would be pleased to comply with our desire, of having his Picture engraven in Copper printed in the front of this Book, to the end that a stop might be put to the cheats of many, who make use of his Name to deceive people, and their fraud detected.

Forasmuch as the same was done, to my knowledge, by a certain person at Paris about five years since, who pretended to great and extraordinary Cares, and at first by this means got great sums of money; but afterwards was fain to slip away in secret; whereas it is notorious that Van Helmont never received ei­ther money or monies worth for the like or any other te­stifications of his Friendship.

In like manner we have heard of another here in London, a Lieutenant-Colonel, who pretended to have married his Sister, and that by this means he had obtained many rare and excellent Medicines; but when Prince Rupert in presence of the said Van Hel­mont, did send for this Lieutenant-Colonel to come to him and speak with his Brother-in-Law, he excused himself, and withal declared, that what was reported of him was a mistake, and that it was not his Sister, [Page] but a Servant of the House whom he had married. Wherefore we supposed that his Effigies placed before the Book, might prevent such an abuse for the future; but we found he was not resolved to gratifie this our request at present; but upon our importunate in­stance, he at last consented to another Request of ours, viz. (to the end that many ignorant persons, who are very liable to mistake, might be rowsed out of their dream) that for a testimony of his outward manner of Life, the Patent of Honour freely given and granted unto him, by the Emperour and the Roman Empire, should be printed at the end of this Book.

And forasmuch as all this is now published with the will and consent of the Author, he expects that the generous and truth-loving Reader will be pleased well to consider what is here set down, according to the circumstances before-mentioned; and so pass an impar­tial Judgment upon all; in the same manner as the said Author promiseth, that whensoever any in kind love shall better inform him, to take and receive the same with a like affection, to the end that Truth, which for so long a time hath been strange and un­known to the greatest part of Europe, may at length be manifested, and the Publick Good promoted.

J. B.

A Low-Dutch HYMN of ADAM BOREEL, presented by him to the Author of this BOOK, who had it translated into English.

O Heavenly Light! my Spirit to Thee draw,
With powerful touch my Sences smite;
Thine Arrows of Love into me thraw
With flaming dart
Deep wound my Heart,
And wounded, seize for ever as thy Right.
O sweetest sweet! descend into my Soul
And sink into its lowest Abyss,
That all false Sweets Thou may'st controul,
Or rather kill
So that Thy Will
Alone may be my Pleasure and my Bliss.
Do thou my Faculties all captivate
Vnto thy self with strongest tye
My Will entirely regulate:
Make me Thy Slave,
Nought else I crave;
For this I know is perfect Liberty.
Thou art a Life the sweetest of all Lives,
Nought sweeter can thy Creature taste:
'Tis this alone the Soul revives.
Be thou not here,
All other cheer
Will turn to dull satiety at last.
O limpid Fountain of all virtuous Lear!
O Well-spring of true Joy and Mirth!
The root of all Contentments dear!
O endless Good!
Break like a floud
Into my Soul, and water my dry Earth.
That by this Mighty Power I being rest
Of every thing that is not ONE,
To Thee alone I may be left
By a firm Will
Fixt to thee still,
And inwardly united into one.
And so let all my Essence, I Thee pray,
Be wholly filled with Thy dear Son,
That thou thy splendour mayst display
With blissful Rays
In these hid ways
Wherein Gods Nature by frail Man is won.
For joyned thus to Thee by the sole aid
And working (whilst all silent stands
[Page] In mine own Soul, nor ought's assay'd
From self-desire)
I'm made entire
An Instrument fit for thy glorious Hands.
And thus henceforwards shall all Workings cease,
Vnless't be those Thou dost excite
To perfect that Sabbatick Peace
Which doth arise
When self-will dies,
And the new Creature is restored quite.
And so shall I with all thy Children dear,
While nought debars Thy Workings free,
Be closely joyned in union near;
Nay with thy Son
Shall I be one
And with thine own adored Deity.
So that at last I being quite releas'd
From this strait-lac'd Egoity,
My Soul will vastly be increas'd
Into that ALL
Which ONE we call,
And One in't self alone doth all imply.
Here's Rest, here's Peace, her's Joy and holy Love,
The Heaven's here of true Content,
For those that hither sincerely move,
Here's the true Light
Of Wisdom bright,
And Prudence pure with no self-seeking mient.
Here Spirit, Soul, and cleansed Body may
Bathe in this Fountain of true Bliss
Of Pleasures that will n'ere decay,
All joyful Sights
And hid Delights;
The sense of these renewed here daily is.
Come therefore▪ come, and take an higher flight,
Things perishing leave here below,
Mount up with winged Soul and Spright,
Quick let's be gone
To him that's One,
But in this one to us can all things show.
Thus shall you be united with that ONE,
That ONE where's no Duality;
For from this perfect GOOD alone
Ever doth spring
Each pleasant thing
The hungry Soul to feed and satisfie.
Wherefore, O man! consider well what's said,
To what is best thy Soul incline,
And leave off every evil trade:
Do not despise
What I advise,
Finish thy Work before the Sun decline.
Concerning the MACRO …

Concerning the MACROCOSME: OR, Great World.

Concerning the Lights of Heaven.

Quest. 1. HOw are we to consider the Lights of Heaven?

Respond. The Lights of Heaven are to be considered in a twofold respect: for there are some warm Lights, and some cool or refrigerating Lights; both which may be united, because they are of kin together, and symbolize with each o­ther.

2. Q. Which are those you call warm Lights?

R. The warm Lights are those that are Male or Day-lights.

3. Q. Which are the Cool Lights?

[Page 2] R. Those which in opposition to the former may be termed Female or Night-lights.

4 Q. How can we know that the warm Lights are Male or Day-light [...]

R. Because the Sun which is the [...]arm Male Day-light doth govern or rule by Day, and the Day is more noble than the Night.

5 Q. Why are the cool Lights Female, or Night-lights?

R. Because the Moon and Stars which are cool Night-lights, rule in the night; and for that the Night is the Days Wife.

6 Q. Must we then consider the Sun in oppo­sition to the Moon and Stars, as the Male or Hus­band?

R. Yes, forasmuch as we perceive that part of the Moons light proceeds from the Sun, even as the Woman from the Man, Gen. 2. 22.

7 Q. When now the Light of the Sun which is warm, comes into the Moon which is cold, what disposition or property is produced from this meet­ing or union.

R. Cold and Frost.

8 Q. How can this be made out?

R. This may be demonstrated several ways, both from Natural and Mechanical Experiments.

9 Q. How can this be made out from Nature?

R. We perceive in the Summer, that when for some time together a great heat hath been in the air, and a cool air follows upon it, the drops of rain become changed into cold Hail-stones; by which [Page 3] means the former heat ceaseth, and a cool air suc­ceeds.

10 Q. How may the same be demonstated Me­channically?

R. First, When the warm Light of the Sun, and the cool light of the Moon (both which are uni­ted in the Moon) are caught and concentred by means of a large burning-glass; the said united Rayes produce cold, according to what several cu­rious persons, from their own experience have at­tested: and even Rusticks know as much, for they will not lye down to sleep in the Moon shine but in the shade, because they know by experience that the Rayes of the Moon are cold. Secondly, The same is likewise demonstrated by a peculiar Instru­ment made for this purpose, invented by Basilius Title, Governour of the Electoral Castle of Ple­issenburg, with which Instrument, by means of a cool air which is drawn out of a Cellar, through Leather Pipes into a Copper vessel, and another air heated over the fire in a second vessel, being both of them in due manner through Copper Cocks blown into a third vessel that stands in water, he produceth Snow. Several other experiments might be here alleadged for confirmation of this, as well from Nature as from Art, by means of Salts and Sulphars, warm and cool things, which we on purpose pass by, as being commonly known.

11 Q. What is properly Heat and Cold?

R. Heat as well as Cold is not a bare accident, but a right true spiritual Essence or Being.

[Page 4] 12 Q. How can it be made out that Heat is a Being?

R. That Heat is a real Being, may be perceived by this instance; when a Wain-load of wood of four or five thousand weight is burnt and reduced to ashes, (which wood is for the most part, a birth or product of the Sun, as is evident from its burn­ing; and forasmuch also as by its warmth, it makes the Vegetables of the earth to grow, like the Sun which is the Father of all Sublunary things) which ashes do not amount to above ten or twelve pound in quantity. In these ashes there remains a fix Salt, which before was a Sulphurious Oyl, but is now precipitated by Heat, and may be reduced a­gain into a natural Volatile Salt, and this in the way of Nature by means of the Air. The greatest part of the said Sulphurous Oyl would have gone away, in case the wood had been burnt in the open Air, with a slow & soft fire: but when it is burnt by a quick & strong fire of Reverberation, the said Sul­phurous Nature becomes precipitated into Salt, through the violence of the fire. A small part of the said word is changed into a Combustible soot so that all the remaining quantity of so many thou­sand pounds, was all turned to heat. Now this Heat, which at first was a Spirit, and afterwards became a Body, viz Wood, and now again is changed into a Spiritual Being, can pierce through the closest bodies, even through the hardst Stones and Me­tals, (forasmuch as from it they derive their origi­nal) and dwell only in those bodies that stand in [Page 5] need of it, for their sustenance, and makes the same more powerful and full of vertue, as also more ponderous: as we may perceive, forasmuch as men and all other Creatures are fed and maintained by the Heat of the Sun; for a man cannot eat so much in the Summer, as he can in Winter. And the people that live in hot Countries, as well as the Beasts, do not stand in need of so much food, as those of Cold Countries, and yet they are more lively, vigorous and strong than these. So like­wise we observe, that the Fruits, Wood, and other Vegetables which grow in hot Countries, are more vertuous, vigorous, ponderous and balsamick, be­cause they enjoy more of the Sun than those of o­ther Countries.

The same is likewise further evidenced from hence; for that we find by experience, that when the water of the Thames is carried to the East In­dies, when the ship in which it is comes under the Aequator, where the power of the Sun is most in­tense, the water becomes thick, tough and clammy; but as soon as it is brought again to these parts, it becomes thin again, and takes fire like Brandy. From whence is plainly seen, that the fiery vertue of the Sun is entered into the said water, and corpo­rified in the same.

The same effect may likewise be produced by the Sun or common fire in these parts: for if we take clear rain-water, and put it into a well closed glass, and set it for a long time in the Sun, or to di­gest in warm water, it will putrifie and praecipi­tate, [Page 6] and the water when distilled will yield an Oyl.

Thus in like manner in Holland, when the Sun shines into the water, the faeces are praecipitated, of which Turff are made, which in those parts they make use of for their common firing.

It is likewise observed, that where fish-ponds lye exposed to the Sun, that the fish in them are much greater, and multiply more abundantly than in those that are shaded from it.

We see also in the Countrey about Boisleduc, and other places besides, where the Earth is not deep, nor far from the Quick-sand, that when it rains, and the rain-water by reason of the nearness of the Quick-sand, cannot sink deep in the Earth, the wa­ter stands in pools; and when the Sun by shining into the same, doth putrifie and dry it up, some brown faeces are found upon the white sand; and when this hath been oftentimes repeated, a sulphu­rous Earth is produced which burns like Brim­stone.

In the same Countries when the Rain-water falls on a place, which is not above a foot or two above the Quick-sand, so as the said brown Sulphur can reach the lower water, which is a Sand-making water; which water containing all seeds, the said Sulphur takes to it self from thence the seed of Iron, and so between this Brimstone and the sand-ma­king water, Iron-oare is produced; for that we see that in such places, whole great plates of such I­ron-oare, two fingers thick have been sound under the grass.

[Page 7] In the same Countries upon the Moor called the Peel, which is all Turff and nine miles over, I have met with people of an hundred years of age, who themselves had digged up Turff there twenty foot deep, who shewed me from place to place, where formerly forty, fifty, sixty and seventy years agone they had digged up Turff, which were by degrees filled up again as before. And at the bottom of these pits from whence the Turff is digged, a yel­low clay is found, of which the Potters make their earthen ware.

Now from all these instances we may undenia­bly conclude, that the living and vivifying heat of the Sun, is in it self a true Spiritual Essence; and that out of the same as from their Universal Fa­ther, all real tangible bodies are produced. And forasmuch as we see, that by means of the swift motion of a little common fire, so vast a quanti­ty of combustible matter is reduced into a Spiri­tual Being, as into Fire or Heat: and also that af­terwards, (as but now was mentioned) this invisi­ble Being is brought to a Body again, it is well worth our consideration, what a vast quantity of Matter and Corporeal substance, the Sun (who as the Father, source and original of all fire, doth by the Central effusion of his Rayes, feed and main­tain all comprehensible tangible Beings of this world, whether they be above or below) doth dai­ly and without ceasing produce and work out, or give forth from himself, as shall be more amply evidenced in what follows, when of all the several [Page 8] parts we shall have made a whole, and shewed how all, and every comprehensible Body works toge­ther in order to one only Being.

13 Q. It is before mentioned, that the Light or Heat of the Sun, which was called the Light of the day, is the Male or Father of all comprehen­sible Beings, and so consequently must be a true Spiritual Being in it self: now the Query is, how we are to understand, that the Cooling and refrige­rating power of the Moon (which is the Night light) and the Stars, is the Mother of all compre­hensible Beings, and likewise in it self a true Spiri­tual Being?

R. We have before said, that the Sun, as the Fa­ther, generates and produceth an essential Birth in the water, forasmuch as in the same, the Heat of the Sun becomes corporified, from whence after­wards Stones, Metals, Trees, Herbs and Animals are brought forth. Now it is notorious, that no Birth can be produced without the Union of Fa­ther and Mother: Now then if Father and Mo­ther must be united, that so from their union, a Birth, as a third thing, may be accordingly brought forth, it is necessary that they, viz. the Male or Father, and the Female or Mother, must be of kin and symbolize with each other: forasmuch as the Birth which proceeds from them both, must be compleatly, and in all its parts, partaker of both their Natures and Essences, without which it can­not be a true and perfect Birth.

[Page 9] Now this Union of Father and Mother, in order to a Birth, can by no means be performed in and according to the body as Body, (yet not for the reason which our Modern Philosophers assigne, who suppose that all bodies, as such, and in them­selves, are devoid of all life, and can never be made partakers of the same) but in and according to the Spirit, of which the body is made, and doth consist, and into which, after it hath attained its perfection, it must with improvement and ad­vance be again reduced. For a Body, when considered and looked upon as a dead and wholly lifeless thing, and as being an Aggregate onely of corporeal parts, put together corporeally, may touch another Body, but cannot be united with it, though its parts were brought to the utmost smal­ness imaginable: for that Union is to be performed in unity and indivisibility, that is to say, in spiri­tuality and indefinitness, which hath made the Body, and cannot be attributed to a Body as a Body.

To which we may superadde this, that no U­nion can be performed, unless that the things to be united, do through and through penetrate or pierce one another. Now it is notorious, that sen­sible and comprehensible Bodies cannot so inti­mately pervade and pierce one another, but can onely outwardly touch, and be contiguous. It follows therefore, that all Union is to be perform­ed in and according to the Spirit, and by no means in and according to the Body, as being that which [Page 10] is not susceptive of inward and penetrating Union, except it be first reduced to a kind of spiritual body.

And such a spiritual, and not corporeal Being, must we suppose the coolness of the Moon to be, by means of the spiritual coalition and commi­xture of which, with the spiritual warmth of the Sun, all comprehensible Beings are produced, and in due time again reduced into Spirit.

14 Q. How is this Union of Father and Mo­ther (the Sun and Moon) performed, and how is the said Birth brought forth by and from them?

R. A Birth cannot be without a preceding Im­pregnation, neither can this Impregnation be with­out two, viz. Father and Mother. For according to the common and usual course of Nature, the Father cannot impregnate himself, nor the Mother her self, neither can the Mother impregnate the Father; so then it onely remains, that the Father must impregnate the Mother.

Now if this Impregnation is to be performed, (which is nothing else but the spiritual Union of both their spiritual Natures and Essences, in order to the birth of a third Being or Body which re­sembleth them) they the Parents must needs (according to Nature) be of the same specifical nature, or of kin and symbolize together, so as the Father must be partaker of the Mother's, and the Mother of the Father's nature. Now forasmuch as naturally they are of kin, and both of them [Page 11] work together in one, in order to the bringing forth of one onely third Being; it must needs fol­low, that before the said Impregnation, they both proceeded from the same Unity, and were once u­nited together; and that this Union of both was in the man, as he that hath the pre-eminence above his Wife, and doth not come from the woman, but the woman from the man: as shall be shewn hereafter, when we shall in particular treat of Man.

From whence then it is evident, that the Mo­ther (the Moon) must of necessity lie hid in the Father (the Sun) and be one with the same; and that in a far more high and noble degree than she is in her self, viz. according to the nature and property of the Father, viz. the Sun.

Forasmuch then as we may suppose it evident from what hath been said, that the Sun impre­gnates the Moon, and that he dwells in her; and not that the Moon impregnates the Sun, or that she should dwell in him. Neither can it in like manner be demonstrated, that as the Sun (which is a Fire, and the Day-light) becomes corporified in the Water, (which is an out-working and out-birth of the Night-light, viz. the Moon and Stars) so the Moon and Stars cannot become corporeal in the Sun, which (if it were so) would cause a great confusion in Nature.

15 Q. What kind of Essence or Being is that, which the Night-lights, the Moon and Stars (af­ter that they are impregnated by the Sun their Male) do work out and bring forth?

[Page 12] R. The Night-light, viz. the Moon and Stars, do by day, with great desire and longing, draw in, for their life, increase, and melioration, the Sun, as the Day-light. Now every Star, as well as the Moon, have each of them their own distinct sub­stantial Life, Essence, and Nature, and every one of them draws in the power of the Sun, according to the kind and property of their own Essence, and in it self changeth the same into its own property; and afterward by night gives forth again in part this attracted virtue of the Sun, together with some part of its own Essence, viz. the Night. And thus the out-birth, or working and efflux of the Stars downwards into the Moon, as the Center of the Night-light, happens according to the kind and property of the distinct Essence of each Star. And in this manner the universal distinct efflux or out-birth of all and every Star, becomes concen­tred in the Moon, into an upper aethereal water, which in comparison of the lower and grosser, is a spiritual water; which also is cool and more subtile than that in and upon which the Birds flie, (viz. the Air) even as the Fish swim in the lower grosser waters; which last water is made or pro­duced under the Quick-sand in the Center of the Earth: concerning which, we shall speak more, when we come to treat of a Vacuum, improperly so called.

This foresaid living essential virtue of all and e­very Star, which at first proceeded from the Sun (in the which they, in and with the Moon, as an [Page 13] Army under their General, were all hid) as their Seed, which was sowed above in the Heavens; these virtues of the Stars, I say, after that by their entring into the Moon they are united and con­centred in the same, (as the universal Night-light) do work and bring forth out, off, or from them­selves (by means of an universal co-operation of all and every one) these lower waters; which forasmuch as they be the universal common effect and outworking of all and every Star, it follows that every part of the same, even the very least and most imperceptible drop, must comprehend and contain in it self the innumerable multiplicity of powers, essences, and out-births of all and every Star; that is, of all together, and each in particu­lar: all which are comprehended together in one onely indivisible Being, which is the very body and essential out-birth of the Stars, who therein have conjoyned themselves into a body.

And as the outward water is produced out of the universal Night-light (viz. the cooling refri­gerating virtue) which is a spiritual Essence; so can likewise this coolness (as being the Spirit of this water-body) pierce through the said water, and all bodies proceeding from the same, nourish, support and work in them, altogether in the same manner as the heat of the Sun goes through all Bodies.

From hence therefore we may plainly see and acknowledge, that as the Out-birth of the Sun in these lower waters (as before-mentioned) is an [Page 14] Oyl, Balsome, and sulphurous Essence, into which the heat or light of the Sun is changed in the wa­ter; so likewise the Out-working or Out-birth of the Moon and Stars is this lower and material wa­ter, which is without form, and therefore suscep­tive of all, as being the Mother of all sublunary Creatures, that are produced from the spiritual U­nion of all Stars and the Moon: and that the coolness of the Night-lights is as well a true spiri­tual Being, from whence all sublunary Creatures do in part receive their support and nourishment, as the heat of the Sun.

16 Q. According to what hath been said hither­to, doth it not appear, as if (in the Out-working, as well of the Sun, when he brings forth out of himself the Moon and Stars; as well as of the Moon and Stars, in their producing the lower ma­terial water) all and every part of the Out-birth (as the circumference) did perfectly contain in it self the whole and the center, which at this rate seems to run out into a kind of infinity?

R. It is so indeed, and may be clearly enough demonstrated by an example from Quicksilver, which is like a Looking-glass, being a round or globular metalline water. If we take a quantity of this Mercury and lay it in some place under the open Heaven, we can see the whole Horizon with all its parts or objects very plainly represented in the same; and when this Mercury is reduced into sublimate, and by means of sublimation di­vided into an innumerable multiplicity of little [Page 15] globular bodies, (which by reason of their smal­ness, must be distinguished by a Microscope) we shall find that the whole Horizon (as was said before) will appear in every one of them altoge­ther in the same manner as they appeared in the said greater quantity of Quicksilver. And in case the said division should be yet further carried on into more minute parts than these of the subli­mate, yet the same Phaenomena would still appear in them also.

17 Q. From what hath been said, it is evident, that as well the spiritual life, and the spiritual li­ving operation of the Sun, as of the Moon and Stars, are in themselves a true spiritual Essence, and can, by means of an Out-working, be reduced to a true essential comprehensible body, which then is a true Out-birth of their spiritual contex­ture joyn'd together in one united Seed. Now it is further queried, whether the Sun, as well as the Moon and Stars, do grow less, or are diminished by parting with that which they continually give forth from themselves, as their Out-working or Out-birth, and so finally may be brought to no­thing? Or whether they receive again what they give out from other Heavens, and consequently may continue the same without any change in their own Beings?

R. Neither of these can be admitted: for if the first should be allowed, viz. that they should still give forth before they had attained to their due perfection, then by means of this their giving [Page 16] forth the heavenly Lights, would at last be brought to nothing; and this World, on the contrary, would grow to an immense, confused, and mon­strous bigness; which would be contrary to Na­ture, who (as was said before) conducts all things from an Unity into an innumerable and incompre­hensible multiplication or increase and meliorati­on: whereas in this case the quite contrary would happen, because all particular Out-workings would go to nothing and perish, and all of them (with­out the glorification and melioration of all and e­very natural Essence or being) be reduced into an unripe, unseasonable, and confused Mass, like an Abortion. And in case we should admit of the other Hypothesis, then by reason of this never­ceasing and ever-renewed Influx, this World, with all its parts and members, would never arise to its destinated and appointed age, perfection, and glo­rification, because still new Essences and Bodies would be produced; by which means the bulk or mass of matter would be continually increased, and at last mount to such an height, that it would reach beyond Sun, Moon, and Stars, and swallow up the same in it self, from whence necessarily a total confusion would over-spread Nature.

18 Q. Forasmuch then as neither of these Hy­potheses can stand, as drawing impossibilities after them, and that this World and all Beings of the same, did receive a beginning from their Creator, from a Being that never had a beginning, and there­fore can have no end, who placed and bounded [Page 17] them in a measured and exactly-determined time, in which they must work out themselves to their due perfection and glorification in all parts; what way or means is then left by which the heavenly Lights may so work out themselves, in their seve­ral set-times, in a right beautiful order and har­mony, that without losing their own proper Be­ings, and without hindring the due perfection of Nature, every one of them, according to their measure, might work together, to the glorificati­on as well of themselves, as of this lower World?

R. This way is no other, nor can there be any other than that which is represented by Jacob's Ladder: for even as upon the same the Angels of God ascended and descended, so likewise the es­sential living Powers, or spiritual Bodies of the heavenly Lights, do continually descend from a­bove through the aethereal Air to this lower World, as from the head to the feet; and after­ward, when they have finished their Out-working there to their own improvement and melioration, they mount upwards again from below to the head, for to be united again with the same, and by means of the said Union, to be more and more advanced, bettered, and glorified; until after the consummation of the destinated and set-time, all the particular imperfect parts and beings may gra­dually be conducted to obtain their perfection. And this Ascension and Descension of the heaven­ly Powers, and the continual melioration and glo­rification of the same, which depend thereon, and [Page 18] proceed from thence, endures and continues still without intermission, and must needs do so.

Now Descension and Ascension is performed with a twofold difference, viz. (as is fore-mentioned) according to Day and Night, Sun, Moon, and Stars, or a male and female property; and that in all and every Creature after one and the same man­ner: as shall be declared more amply hereafter, when we shall come to speak of Man and his Re­volution, and how the same is likewise done in his body.

The descension of the Sun, as the male, is chief­ly in the day-time; and that of the Moon and Stars, as the female-part, mostly by night. The Sun, by his descension or influence, generates a fire in the Creatures, which in Man is to be likened to his bloud; but the influential descent of the Moon and Stars, generates a water: both of which are driven about with the self-same circulation in Man, the Microcosm, as they are in the Macro­cosm or greater World.

19 Q. It is evident then that there must be a never-ceasing Revolution; by means of which, as well the fi [...]ry and male virtue of the Sun, as the cool, watry, and female influx of the Moon, are first darted from above, and afterwards must mount up again without ceasing, if ever they shall obtain a perfect spiritual body, and consequently thereby arrive to their full perfection, according to the kind and property of a perfect World. And because the Ascendings and Descendings are two­fold, [Page 19] and of two different kinds and properties, as also that the same are become a spiritual body, it will follow, that there must needs be a third, as an Uniter of both the said Essences, of which the said spiritual Body or Birth doth consist, as before hath been shewed; and that the said Uniter must be more subtile than they both, and therefore in com­parison of them a Spirit, or right true spiritual Be­ing, much more spiritual than either of them; and that to the end it may be able to pierce through them, work in them, and rule them in a wise order and harmony, being united with, and dwelling in them; that so by means of this Spirit, both these may attain to their due melioration and perfection, by continually approaching nearer to the same, and becoming more like unto it, until finally they be perfectly united with the same.

Now the Question is, whether this Spirit be [...]he same in all and every Creature, or whether it [...]t is different in every Creature, according to the Creatures particular kind and property? And whether it admits of a particular exaltation and melioration in it self?

R. Many Questions are here joyned together, which may be answered in two parts: for first, as [...]o what belongs to the first Question, the same brings its answer along with it: and as for the o­ther Questions, which are, Whether the said Spirit be one and the same in all Creatures, or different; [...]s also, whether it admitteth of its particular exal­ [...]ation? The Answer to these may be best held [Page 20] forth in this Example: A Stone is a part of the Great World, as of the whole, and is a right true living member in the body of the Great World. Now the Spirit of the Great World, it dwells and rules in this Stone: when now this Stone dies or consumes, it doth not therefore go to nothing; but by the means of a new birth, and multifarious changes, the same is reduced to a sort of Earth, and that Earth (in which the said Spirit is still working on towards perfection) when it dies also, it brings forth by means of another new birth, di­vers Herbs, Trees, and creeping Things; which when they are fed upon by Animals, or (to speak more particularly) by man for his sustenance, they are (by means of the digestion performed in his stomach, in which his vital specifick powers doth over-rule and operate) transmuted into his Essence, even into his Flesh and Bloud. And all these changes are superintended and governed by the same Spirit, which by means of those vicissitudes and alterations, doth advance and carry on its own multiplication and glorification. And this Domi­nion and Rule which the universal Spirit of the World hath (as a Mother) over the Creatures (as over her Children) doth continue so long in every Creature, as the same, like a member or part of this World, is fastened to and united with it, as a Child to its Mother, whilst yet in the Womb; but when it is born out of the Mother, and hath attained to its perfection, so as to be able to rule it self, then it begins to work for it self, and [Page 21] doth not stand in need to be ruled by its Mother; for itself is now become that, what the Mother was before. And this is the joy and glory of the Mother, that she now sees her self living in her Child.

20 Q. Since then there is (in manner as hath been said) a never-ceasing Revolution of whole Nature, as if it were a living Clock-work, bounded within a certain beginning and end, in which the whole Age of the World consists, and wherein the same must work out it self until its total perfection and Sabbath; this Query seems to be necessary in this place, viz. Whether there be not a sure way by which we may come to know and understand the true and right order of this Clock-work, even the end and beginning of the same, and that from the present point of time wherein we live? And whether there can be any other way than the course and revolution of the Sun, Moon, and Stars, which were created in the midst of the seven days of the Creation, viz. on the fourth day?

R. Yea verily, the Creator of this beautiful World, who is the Master of this Clock-work, hath pointed us to and given us such a way, by means of which we may know when this Clock-work will have accomplished its Period, or when this World (which comprehends in it self all the Wheels of this Clock-work) will have wholly wrought out it self to its own perfection in one onely harmony, as well above as below, in order to the attaining of her proper exaltation and glo­rification.

[Page 22] Now this way is to be considered in a twofold manner. First, in Man the Microcosm: for see­ing he is a Member, or rather the very Center of the Great World, in whom all the parts of it con­curre and meet together; it is not at all to be doubted, but that if man could dive so deep into himself, he would no less perceive and understand the same, than heretofore some few holy men have found and perceived it.

But because this way at present is unknown to the greatest part of men, in as much as they are too far fallen into the outward obscurity of this World, and are become lost therein: therefore the Creator doth likewise set it continually before man in the Macrocosm, that by the outward beholding thereof, he might be stirr'd up to enter into himself for to find and know that which is no less in the Microcosm than in the Macrocosm.

21 Q. Seeing then that this forementioned knowledge of the great Clock-work of this World must be gathered from the course of the Sun, Moon, and Stars, and that the total Period of the Age of this World is far greater than that it can be measured by the course of the Sun and Moon alone; forasmuch as the Sun partly compleats his course in one day through the twelve hours of it, according to what our Saviour saith, John 11. 9. Are there not twelve hours in the day? and partly also in a year through the twelve Signes of the Zodiack? And as for the Moon, she finisheth her course in a month or twenty eight days, according­ly [Page 23] as we find by experience, that by virtue of this circumvolution of the Moon, with sound and un­derstanding people, the same working thoughts which they have had before, but not wholly wrought them out, do return upon them at the same time, when the Moon comes to that point in her Revolution where she was when they had them before. But it is not so perceived with Fools and Lunaticks, inasmuch as they are so ina­mour'd of the Image once born in them out of the lunar waters, that they will not easily let it go again, and in freedom or unconcernedly work it out; wherefore also they are by means of the said Image subjected to the dominion of the Moon, whereas otherwise they ought and might rule o­ver their Moon and its Image. Is it not therefore necessary that the whole period of the Age of this World, should be reckoned and measured by a greater Clock-work consisting of greater wheels, and which make a longer motion or circumvolu­tion: and forasmuch as there is no other remain­ing but the course and circumvolution of the other Planets, must not they make far greater hours, days, and years, than the Sun and Moon do?

R. Yes certainly: for according to the com­mon received Opinion of Astronomers, the Circles of the other Planets, viz. Saturn, Jupiter, Mars, Venus, and Mercury, are so great, that some of the highest of them take up several common years in p [...]forming one of their Revolutions.

Now the right circumvolution of these, by [Page 24] which the whole Age of the World may be defi­ned, determined, reckoned, and measured, as being commensurate to its total duration, is this; when the Planets all in general, and every one of them in particular, hath so finished his Course, as that after he hath perfectly wrought out his whole cir­cumference, he returns again to the self-same point in which he stood at his creation, and from whence he at first set out; so as all the Planets in this state and at this juncture of time, become perfectly u­nited together, after that every one of them, by means of his foregoing conjunctions with them all, hath wrought out a total perfect World, according to his measure, and is made partaker of the Essen­ces of all the rest.

22 Q. In how long time is this perfect Circum­volution and Out-birth of all and every Planet ac­complished? And how many Revolutions must they perform, before their finishing of this univer­sal Revolution, when all of them shall be united together again?

R. Forasmuch as according to Scripture-indica­tion▪ Psal. 90. 4. & 2 Pet. 3. 8. One day is with the Lord as a thousand years, and a thousand years as one day: and whereas the World was created in seven days, whereof each consists of a thousand years, it follows clearly, that the whole Age of this World doth reach to seven thousand years, of which six thousand are the six work-days, but the seventh thousand of years is the day of Rest or Sabbath of this World: which is the reason why [Page 25] God commanded the day of Rest to be observed, and the seventh day to be sanctified, to the end that in the six days we might end all our works, and offer them up to God, for to enjoy a Rest the seventh day, in order to a new week.

23 Q. Forasmuch as heretofore mention hath been made of the continual Revolution of the Sun, Moon, and Stars, and that without ceasing they give out and take in again; the Query is, Whether this might not somewhat more clearly be represented and held forth to the Reader?

R. That this indeed is so, may be further clear­ed by this Example; that man perceives and ex­perienceth in all visible and living Creatures, (not one excepted) and particularly in himself, a na­tural hunger he hath continually to draw some­thing into him, as to take in the Air and Food for his support and maintenance, and to restore and fill up what continually he gives forth from him. And in like manner it happens also in the Great World: for Man, who is the Little World, must have the self-same Life and Being in him, as hath the Great World; because he hath all the parts of it in him, and is united with the same.

Concerning the Air.

1 Q. COncerning the Lights of Heaven, their Working and Revolution, some Pro­positions have already been laid down; as also that the Great and Little World do relate to each other, and stand in harmony and agreement. Now we see that Man, the Little World, hath a body which in all its parts is perfectly united: the Query therefore is, How we may come to see and know the like perfect Union in all and every part of the Great World, which there is between the members of one body. For seeing that the heavenly Lights do onely touch one another with their Rays, by means of which they work with and upon one another, and are no otherwise uni­ted with the lower parts of the Great World, their fellow-members, than by the influence and dart­ing down of their Rays, how can they be said to make up one onely Body, together with the other parts of the Macrocosm? And what a strange kind of body must that be, in which we find so great a distance between the upper parts of it, and this Earth?

R. We do see indeed that the Air interposeth between the upper and these lower parts of the World; in which Air the Birds do flie, who like­wise [Page 27] are a part of the body of this Great World. And this Air is not a Nothing, nor an empty space, but it is likewise a member of, and in the body of this World, and hath an essential body of its own, which admits of being weighed, as may be seen in my Alphabet of Nature, printed at Sultzbach 1657. pag. 49. where the same is demonstrated.

2 Q. When therefore, in manner as is there expressed, we by force separate a part of the Air from the rest of its body, and so weigh it, being shut up in a Glass, what then is that other Essence which stays behind, and from which the part we weigh is separated, is that a vacuum or empty thing in which neither life nor activity is left?

R. No, it is not an empty Being, or without any virtue or power; but rather the most power­ful and virtuous of all: for whereas the force of o­ther things is earthly and tends downwards, this continually tends and carries upwards, and conse­quently is more spiritual and heavenly. For we [...]ee, that when an ounce of Air is with violence drawn out of the Glass Vessel, and separated from the other remaining Air, it then endeavours with greater force and strength to make up again the defect of this separation and division of its parts; forasmuch as it hath been found by experience, that the remaining Air hath attracted twenty two measures of Water instead of the Air which was drawn out from it, so as it hath left no room or void space remaining in the Glass: From whence we find, that this subtile spiritual Essence can unite [Page 28] it self to the Water, and dwell in it, without in­creasing the bulk of it.

Of this spiritual Being the Weather-glasses are made, which represent to us the changes of the Weather and Air. So that we may perceive even by the eye, what a great Regiment there is in this spiritual Being or Essence of the Air, which is in­deed the vigour and strength of the Macrocosm.

3 Q. What doth this spiritual Being (which is called the spiritual vigour and strength of the Ma­crocosm) work or effect in the Air?

R. Even as in the Microcosm there be many continual Revolutions of various sorts of water and bloud, and that (according to what shall be shew­ed hereafter, when we shall treat concerning the Microcosm) the flesh and sinews take their ori­ginal from the bones; as also several living hu­mours and winds, salt and sulphurous essences, &c. In like manner in the Great World this vigour and strength in the Air (which are as the spiritual strength of the Macrocosm) do cause many and various Revolutions in the Air, streams and dri­vings of the Clouds and Winds, and several sorts of Thunder and Lightning, &c.

4 Q. What kind of operation doth this spiritual Being in the Air perform in Thunder and Light­ning?

R. The Thunder and Lightning (which smell like Brimstone and Gunpowder) have their own proper and peculiar nature and working. Thus in the month of May we have little kind of Thun­ders, [Page 29] which in Hebrew are called Ramses, which promote the fruitfulness of the Earth; so that not onely by the Rain which follows upon the said Thunder, but also by the change of the Air which then happens, the Earth is made fruitful. And therefore we read, Gen. 47. v. 11. that the best part of the Land of Egypt where Joseph placed his Fa­ther and Brethren, was called Ramses.

Now that the Thunder hath its peculiar work­ing, may be partly perceived from hence, that at the time when it thunders, Beer, Milk, &c. turn sower in the Cellars; and some that are troubled with the Gout, fell their pains much increased. So that we find that the Thunder doth everywhere introduce corruption and putrefaction, yea and in the Earth also, in order to a new Life or Genera­tion. And, as hath been before said, concerning this spiritual Essence in the Air, that it can pierce through the water, and unite it self through the same; so we may likewise perceive the same in other Bodies, how that it pierceth them also, be­cause it is living and ruling. Hence it is, that we experience when it is kindled into a living Light­ning, that it melts the blade of a Sword in its sheath without hurting the sheath, which an artificial Fire or Gunpowder cannot do. So likewise its necessary and glorious regiment and motion is so swift, that as Christ saith, Mat. 24. 27. it reacheth in less than the twinkling of an eye from East to West.

5 Q. It hath formerly been mentioned that this [Page 30] spiritual essence of the Air, doth cause and effect many and different courses and streams of Clouds and Winds in the Air; the Query therefore is. Whether and how we may know this by experi­ence?

R. That there are different streams or currents of Clouds and Winds in the Air, in order to an u­niversal effect or out-working, appears from hence, that we often see that the Winds and Clouds go together; but again, at other times, we find that the Wind goes the contrary way to the Clouds. Moreover we do often find, that when many Ships lie together in the Haven wind-bound, that the stream or drift of Wind sometimes is so narrow, that one Ship can get out into Sea, when another Ship that lies near to it is forced to abide in the Haven, for want of wind to get out to Sea. Now this stream or course of wind is oft excited and moved by the sympathetical faith or man; which faith likewise is the cause why some experienced, courageous, and believing Masters of Ships, have been still delivered from all the dangers they have met with at Sea. For all they that stand in order themselves, and understand the same, do know that all Storms and Winds are good, and that they can onely hurt those that stand in confusion, and are affrighted at them, because they do not know the order of the Universe, but are contrary to it; by which means they come into danger and suffer loss. And therefore our Saviour reproved his Disciples for their being fearful upon the Sea, Mat. 8. v. 26.

[Page 31] 6 Q. From what hath been said, appears clearly, that the Wind of necessity must have its peculiar passages, courses, and operations; but may not the same be made out more fully from other instan­ces?

R. We find in several Countries, where high Mountains are, (as for instance, upon the Alps) that one Region or Layer of the Air is more heal­thy for some than others. And according as we mount higher and higher upon the Alps, we per­ceive several sorts of Air: And it hath been oft found by experience, that when men have been at the top of the Alps, they have not perceived any wind at all, but as soon as they came down a little lower, they have found a wind to purpose. This hath been expresly tried several times for to know the certainty of it, and it hath always been found, that the Air within a very small distance, some­times of no more than twenty foot, hath been very different.

On the same Alps we likewise observe, that the higher any one goes up the same, the shriller and sharper he finds the voice of the People that dwell there; which effect proceeds also from the diffe­rence of the Air. It is likewise notorious in those places, that when a little Mist, not above two or three foot broad, like a thin Smoak mounts up on high, as through a Chimney, and reacheth another Region of the Air, that then infallibly Wind or Rain follows, and sometimes also Thunder and Lightning.

[Page 32] And that sometimes Winds and Storms are rai­sed inwardly in the Mountains, and from thence break forth, is (alas) but too well known by Miners that work in the same, several known Mi­ners having been struck down and kill'd in the Mines by such subterraneous Storms.

That also sometimes a Wind arises out of the Water, is undeniable: for it is observed upon the Boden-Sea in Switzerland (it being a thing very well know thereabouts) that when the water of the said Sea begins to look as it were boyling or troubled, and that a thin steam ariseth up from the same, then those that are upon it must haste to land as fast as they can, for as soon as the said steam or mist is mounted four foot high (where two different Regions of the Air meet) there fol­lows always so violent a Storm, that there is no a­biding upon the Sea.

In like manner, by another instance, it may yet further be proved, that the motion of the water onely, doth sometimes cause a Wind: for in seve­ral parts of Italy, where there is a Rivulet that hath a fall of fifteen or sixteen foot, if near the same an arched Vault be made, and above in the midst of the said arched Vault be put a square Pipe passing thorough into the hollowness of the Vault, and below the said Pipe a round Stone-table of three or four foot broad be set also within the Vault, and underneath the Table a four square hole be made, with a Register to widen or lessen the said hole according to pleasure, and so to let out [Page 33] the water in a due proportion to its income above. When now the water from above is let down through the square Pipe, so as no air can come in with it, then the water makes a great noise and froth by falling upon the Table; and when the said four-square hole which is under the Table is so adjusted, as that no Air can come in nor out of it, then the Vault will be filled with a strong wind or air: and when afterward a Pipe is opened, which is placed in the side of the said arched Room, there proceeds so strong a blast from the same, as serves instead of a Bellows continually day and night for to melt down Iron-ore.

When water is stirred by fire, it likewise causeth wind, as is well known, that when we take a hol­low brass Globe or Shell in which there is a little hole, and fill the same with water, and then set it against a fire with the hole of it turned towards a­nother fire, a strong blast will proceed from the said hole as long as any water is left in the Aeoli­pylae or round hollow of brass, as is commonly known by Chymists.

Furthermore, that the motion of the water pro­duceth a wind, Sea-men are very well acquainted with; who when they have a great calm at Sea, so that they are forced to lie still, they wait for the Flood, that the water may be put in motion, forasmuch as they know that then they shall get a gale of wind.

Where (by the way) we may take notice, that the ebbing and flowing of the Sea, is nothing [Page 34] [...]lse but a continual Revolution, such as is to be [...]ound in all other things.

7 Q. Hitherto hath been spoken concerning the several causes of Winds; but forasmuch as men­tion hath been already made of Thunder and Lightning (which are the work and effect of the foresaid spiritual Being in the Air) that they smell like Brimstone and Gunpowder, may not some further account of the cause thereof be given?

R. That there is in the Air an inflammable sul­phurous spiritual Being, hath in part been made out before; where we treated concerning the Sun, viz. how by means of the Air, and the Sun's shin­ing into the Water, such a Being is generated; and the same may also in the Air it self be wrought out into a corporal Pitch and Brimstone, such as was rained down at the destruction of Sodom and Gomorrah. That likewise a subtile spiritual Salt-petre and Salt is in the Air, some Salt-petre-men know very well; who when they have digged so much Earth out of Stables as will employ them a whole year to elixiviate or draw out the Salt from it, never after need to dig up any more fresh Earth for to extract their Salt-petre therefrom. For at the years end they find their elixiviated Earth, after it is again exposed, to be stored with Salt-petre anew, as being impregnated by the Air, which they afterwards again boyl out of the same Earth; and in refining the said Salt-petre, they se­parate a great quantity of common Salt. From whence it is most clear and evident, that there in­flammable [Page 35] Materials, viz. Brimstone, Salt-petre; and Salt, are spiritually in the Air, from whence the Thunder and Lightning are produced.


Concerning the Water and Quick-sand.

1 Q. HItherto hath been treated concerning the Air, its Essence, Operation, and Proper­ties; as also that the same hath a spiritual ruling essential body, which is united with the Sun, Moon, and Stars; and by means of its spiritual & essential powers and firmness, is fit and proper to unite the Earth (as being the Out-working of the said heavenly Lights) with them, and so to compleat, as it were, Jacob's Ladder before-mentioned. Now we see that this lower part of the Great World, viz. the Earth, is made up and doth consist of se­veral Waters, Seas, and Rivers, and of different sorts of Sand, Stones, and Metals, &c. The Query therefore is, how we may come to understand all these things, with the Natures and Properties of them?

R. In order to this, a brief Introduction shall be here set down from proper experience, that there by an occasion may be presented to others to search out and advance further in the knowledge of these things.

[Page 36] We find everywhere in the World, in digging, whether it be in Vallies for Springs, or in Moun­tains for to get out Metals, that though the same be never so high, yet at the bottom is always a Quick-sand found, beyond which there is no dig­ging any further: for this Quick-sand drives with the water (and is therefore called in High­dutch, Triebsands, that is, Drift or Drive-sand, and in English, Quick-sand, from its continual motion) and is always mingled with the same. Now this water with which the Quick-sand is mingled, and this Sand which is continually made in the water, is the foundation of the whole Earth, and of the highest and vastest Mountains, as being that on which they rest and are supported; and is indeed the very Root from whence the whole Earth, all Mountains, and other visible Bodies do arise and have their original, as is expressed, Gen. 1. v. 25. and from whence they likewise receive and enjoy their nourishment, as from their Mother: all which may be made out visibly to the eye.

2 Q. How can it be made out first, that the water and the Quick-sand are the foundation of the Earth, and the Creatures that are in it? And in the next place, how are the same the Root and Original of all Terrestrial Bodies?

R. As to what concerns the first Question, the same may be cleared in part from this instance▪ viz. we find in plain and low grounds, as in Bra­bant near Boisleduc, that we cannot dig above four or five foot deep in the Earth, without coming to [Page 37] the Quick-sand: so that when in these parts they go about to build a high, weighty, and square Church-steeple of Bricks, or the like, they first lay a row of Oaken or other boards (that will not rot in the water, but continue always sound and un­damag'd in the same) upon the Quick-sand; and upon the said Boards they begin to build the Church-steeple, about three hundred feet high, which proves a most strong and lasting foundation, as appears from several Steeples that have been in this manner built upon the Quick-sand, and have continued firm and unmovable for many hundreds of years.

Adde to this, that when in those parts any one digs a Pond for water, and that he digs up more Sand than is fitting, thinking thereby to make his Pond, Pit, or Well the deeper, he soon after per­ceives he is in a mistake; for that the Sand flows and falls in again continually, so that the Well or Pond continues still of the same depth. Moreo­ver, he will find by experience, that if there be built such a Steeple as was just now mentioned, within three or four thousand foot from the said Pit, Pond, or Well, the same will begin to sink and incline toward that side where the Pit is digged, forasmuch as its foundation, viz. the Quick-sand, is drawn away from that side.

From all which, it incontestably follows, that seeing such great and massie Buildings do, for so many years, continue firm and stedfast upon this watery Quick-sand, without giving way or sink­ing; [Page 38] and that (on the contrary) by the fleeting away of the said Quick sand, those Buildings are endangered; that the said watery Quick-sand is the foundation of all material Bodies, as deriving its original from above, viz. from the Sun, Moon, and Stars, and mounteth again from beneath up­wards, through several and multifarious alterati­ons and meliorations, in a [...]tinual Revolution: by means of which, the [...] World is kept firm and unmoveable on its center. Now the reason why this makes such a stedfast and unmovable foundation, is, because neither the Water nor the Quick-sand (both which are very nigh of kin to one another, for that the Sand is produced by the Water, and continually renewed by the same; of which, more in its due place) will suffer them­selves to be thrust down or pressed together, but always preserve their wonted station and mea­sure, as shall be more fully made out in what fol­lows.

And as to what respects the second Question, viz. Whether this Water and the watery Quick-sand are the Root of all other sublunary Bodies, this is evident from the Testimony of Nature it self.

For first, that the Quick-sand is produced by the Water, hath been found by true and proper experience, viz. in a certain place in the Province of Brabant, some of this Quick-sand-water hath been taken, and being distilled, hath always left some sand in the bottom of the Glass; and when [Page 39] in order to a more certain knowledge of this mat­ter, the Water hath been before filtred through se­veral Papers, that so it might be evident that no sand could remain in the water; yet notwithstand­ing, when distilled, it hath left sand at the bottom of the Glass, as before. And as it is commonly known that water in several places, as in Moun­tains and Rocks, is changed into stones, so here we find it changed into sand.

Furthermore, Experience teacheth us, that in Mountains and Rocks, the water which continu­ally mounts upwards from the Quick-sand, is still changed into many different sorts of sand and stones. The same may also be perceived in Mines, when the Miners have gone very deep to search for Metals, that though the Rock hath been so hard that it would not suffer it self to be cut with any steel Instrument, but the Miners have been forced to break it down or burst it asunder by fire; and yet in those very Stones that were thus broke off with Instruments, a water hath been found within which went through and through them, and was their food and nourishment, and could be distilled from them in great quantity.

Again, we find that Firr-trees do grow upon hard, high, and smooth shining Rocks, where they have no Earth at all, and yet that they do not die or wither, notwithstanding that their root is onely fastened to the stony Rock, so as the very ends and extremities of the said roots may be seen, as not having the least Earth to cover them. From [Page 40] whence we gather, that these Trees must draw the moisture which feeds and makes them to grow out of the said stony Rocks.

This Wood also which grows upon such high Rocks, is of great use to many purposes, as is well known to the experienced Makers of Musical In­struments, that the Firr-wood which comes from the high Mountains of Tyrol, is far better to make the belly of their Musical Instruments, than other sort of wood, for that the Firr-trees, and all strait Timber that hath had its growth from out of the mortified Rocks, are more airy, and partake more of the nature of those Rocks, and consequently give a better sound.

And here (by the way) it will not be amiss to take notice, that the Seed of these Trees is not lost or annihilated by their being burnt down on the ground where they stand, but that they are meliorated and increased by means of their being burnt by fire; forasmuch as it hath been found by experience, that after the burning down of several whole Woods, and many high-grown Firr-trees, all the said ground (which was of a considerable extent) hath been afterwards over grown, and fill'd with innumerable Burch-trees, and all that onely from the ashes of the said Firr-trees; which Metamorphosis the Ancients have alluded to, and intimated to us by their Fable of the Phaenix.

This self-same water (to return to our former matter) mounts up from the Quick-sand through the pores of the Earth, to a vast heighth, (as hath [Page 41] been said) just as the sap and moisture of a Tree, mounts up from the root to the very top of it, spreading it self through the whole body and all the branches and boughs thereof. And like as Joyners find by daily experience, that wood chan­geth as it grows, and is not the same at the top as it is beneath; so Stone-cutters likewise find the same in the stones of the Mountains and Rocks, viz. that they have several changes and various diffe­rences, notwithstanding that it be all but one con­tinued piece. Likewise as the Sap or nourishing Juice of a Tree doth change both its nature and taste, as it mounts from the root to the top-bran­ches, so also it is found in the Mountains: for the self-same life, and the same regent power is in the Mountains and Rocks, which are found to be in Trees; which Life, for its food and nourishment, takes in several sorts or various kinds of moistures or waters, and gives them out again; that is, ma­nifesteth them in their bodies, and the parts which they grow into, and produce according to the pro­portion and measure of every part and member of its body.

Moreover also, forasmuch as it may easily be ob­served, how a Tree or Vegetable consists of divers various parts, which are not all the same; as for example, the Roots, the Trunks or Bodies, the Branches, Leaves, Flowers, Fruits, &c. yea, what more is, the same sort of parts, as for example, the Leaves of one and the same Plant, do all of them differ each from other, as may be proved by obser­vation [Page 42] of any two Leaves of a Tree or Plant; which will be found to have differing Veins or nourish­ing Vessels, which in their texture and distribution are not alike, &c. Like as Man, who in his Body hath divers Members, Bones, Nerves, and Bloud, though all his parts be nourished with one and the same Bloud, yet we find that the Sweat which comes out through the pores of his Body hath its peculiar distinct smell in every part of the same: And in like manner doth the Water of the Earth and Mountains differ also.

3 Q. From what hath been already mentioned, we may understand and conclude, that the Water and Quick-sand are the foundation of the Earth; and that the Water, as the common Mother of all sublunary Bodies, being produced by the Moon and Stars, doth bring forth the Quick-sand, and maintain the same; and afterwards through the Quick-sand which is born of it, and together with the same, by a continual alteration and multipli­cation, brings forth several sorts of Stones and Rocks. So that from hence we may conclude, (according to what hath already in part been men­tioned concerning the Sun, Moon, and Stars, as likewise of the Air) that the universal Spirit of the World, by means of a continual Revolution and multifarious Glorification, doth work out it self to perfection; that so in like manner, in this Sand and Water there is a continual Revolution in order to melioration and exaltation, and that the said Catholick Spirit rules and works as well in this [Page 43] water and sand, as above in the celestial Lights and the Air: as also that there is a spiritual ope­rative life in both these, the sand as well as the water. That such a spirit and life is in the water, hath been made out before in the discourse about the Nocturnal Luminaries: it remains therefore to query, how it can be evidenced, that this spirit and life is in the sand also?

R. This appears very clearly of it self, for if the Sand had no life in it, how could it move it self in and with the water (as hath been shewed before, that out of this Sand making water, sand is produced by distillation) and propagates itself in so fruitful a multiplication, through stones and other things, whose source and original it is (forasmuch as the Life doth consist in this motion and out-working) as in part hath been already shewed that it doth.

The same may likewise plainly be seen, by spreading some of the said Sands upon a black Ta­ble, and considering them through a Microscope; for so we shall find that every grain of this sand hath a different shape and figure, so as not one of them is like another: from whence we may un­doubtedly conclude, that as every one of these grains is of a different form, so likewise there must in every one of them (as also in every particular Being of the whole Creation, as shall be more am­ply and fully declared hereafter) be a different life and specifick seed, which gave it such a form and preserves the same.

[Page 44] Moreover, every one of these grains of sand contains within it self its own nutritive and sper­matick moisture or water, which it drew in speci­ficated and digested, by its life and the powers thereof; and after its own particular ripeness or maturity is attained to, it further advanceth that its primogenial moisture, till it become fit to be given forth again as its milk, to its fruit, propaga­tion and off-spring; and this in proportion as well as the greatest Mountains, or any other Being whatever.

Furthermore, it is observed, that there is not one (though the very least grain of Sand) but contains a little spiritual subtil Gold and Silver, (which are nothing else but the light influence, and very being of the Sun and Moon, which is spe­cificated and wrought up in them) but it is in so small a quantity, that it requires much pains and charges to extract it, and is onely of use to de­monstrate, that such astral powers are there, and to teach men that all beings come from thence, and consist thereof.

Having thus shewed, that this Sand is to be esteemed as the second Mother and Root of all Sublunary Bodies, (for the first Mother of all be­ings is the water, accounting from the center of all upwards) we may from hence take occasion to enquire, how those words, Gen. 2. v. 7. are to be understood, that Adam was formed or fashioned of Aphar Adamach: Aphar signifies in the Hebrew, Dust of the Earth, Gold (viz. the least of the li­ving [Page 45] Gold that is in the Sand and Earth) as also it signifies the world.

We may also from hence (amongst other things) in part understand the reason, why God first com­manded Abraham to count the Stars, and told him, that his Seed should be so, as in Gen. 15. v. 5. And in Gen. 22. 17. promised him that he would bless his seed, in multiplying it as the Stars of Hea­ven, and as the sand which is on the sea-shore, viz. because the upper and under agree together in a continual beautiful Revolution and Harmony, and help to compleat and make up the perfect body of the world in a wise and comely order.

4 Q. Forasmuch then as it appears, that in gene­ral there is such a Revolution from things above to things beneath, and again from beneath to above, and that in a living or vital out-working and pro­pagation; and also that it hath been already de­clared, that the Revolution of the Superiour Be­ing coming downwards, doth proceed and is car­ried on in order; the Query is, how we may come to know and perceive this order also in these infe­riour bodies, viz. how the Revolution from below to above, from the Quick-sand, to Stones, Metals, &c. even up to the very highest Mountains is per­formed?

R. That the Sand-making water, and the move­able Quick-sand that is in it, are the foundation and root of all other Sublunary Bodies, hath hi­therto been made evident. Now then first of all, that the other sort of sand which is on the Sea­shore, [Page 46] as well as that which is at the bottom of it, and elsewhere also on the dry ground is formed out of it, and also wrought out by it, may be ga­thered from hence; because in the bottom of the Sea, immediately below the other sort of sand, a Quick-sand is likewise found, in which Quick-sand an Anker cannot take so very well hold, but only on the upper and other sort of sand, as is well known amongst Sea-men.

These other sorts of sand therefore, which are as an out-birth from the Quick-sand, do also in part take in water from the Sea, and, as it were, do di­gest it in themselves, which they afterwards give out again, through the Communication which they have with the other sand of the Mountains, Rocks, and other parts of the Earth; from which, as from their original or source, afterwards Foun­tains, Springs, Brooks, and Rivers do arise. Now all Rivers as they thus come out of the Sea, through this means of their Revolution, so they therefore run back again into the same, and that with gain; forasmuch as they are thus made par­takers of the essence and virtue of all those other Beings, through which they have passed, and that in a continual Revolution in order to perfection. For every thing must be continually fed, nourished, and renewed, the very Stones and Rocks not ex­cepted, for that they have also some part of Life in them, and cannot be separated from the whole, viz. the body of this world, as hath been briefly mentioned already, and will be more fully decla­red [Page 47] in what follows. But before we proceed any farther, we will briefly Treat somewhat concern­ing the other waters, viz. of the Seas, forasmuch as they have their Rise from the Deep, and by means of a continual Revolution through the Quick-sand, and the other sorts of Sand, and that in order to their being continually new-born or for­med; and further propagated and multiplied.

Concerning the Waters of the Seas.

1 Q. WHat is the operation and effect of wa­ter properly: forasmuch as we find so many different waters, Seas and Rivers, every where throughout the whole earth?

R. The Seas (which within themselves contain many Currents, and go forth in many differing streams, which by Circulation return to the Sea again) do stand, or run (as before is mentioned, and daily experience teacheth) over the Sand which is the product of the Quick-sand, and have their particular Life, Rule, Government, and Cir­culation, in all their innumerable grains or parts, as before hath been mentioned of the Sand.

2 Q. Would it not therefore be needful to set down a more plain declaration, how and in what manner the waters have their Regiment and ope­ration?

R. Yes, forasmuch as that the Seas have a di­stint Being, Life, and Regiment in themselves, [Page 48] which may partly be observed from their out-working or products; whereas they bring forth several sorts of Creatures, devoid of breathing, and without Lungs. Experience also teacheth, that in the inland Seas, Lakes and many great Rivers, every month new sorts of fish are caught, which neither were there before, nor can be found af­terwards, until the same time of the next year. Thus it is well known that in the Boden-Sea in Switzerland (through which the Rhine runs) Her­rings are caught at the self-same time that they are caught in the Sea, and in the same manner, even many Millions of them in sholes together; but neither before nor after, till the next year at the same time: from whence we must conclude, that the Boden-Sea, which brings them forth, doth like­wise consume them, in like manner as the earth consumes all things which are in it, in order to re­new them, for no seed which God hath Created can go to nothing.

3 Q. What may be the reason why the Seas are so salt, and that in one place more than another?

R. Of this many reasons may be given, amongst which this is one of the chief and most considera­ble, viz. that from the Sea all Currents do in man­ner abovesaid, proceed, and circulate to the same a­gain; as well to be made partakers of its vital o­peration, as likewise that by the power they re­ceive from the same, they might be able to produce all living Creatures. Upon which account it is ne­cessary for the Sea to have much salt, which is a [Page 49] a power of life, and a good thing, as Christ him­self witnesseth, Luke 14. 34. And as we find that there is Salt in the Sea, so likewise it is found in e­very other Creature: for all of them stand in need of Salt for to preserve and keep themselves in life, and to renew and propagate themselves. And this Salt they make themselves, as we see in Kine, Sheep, and other Beasts, who feed upon no­thing but Grass, and drink nothing but fresh Wa­ter, and yet notwithstanding they turn a great part of this their nourishment into Salt, as may be perceived by their Sweat, Urine, &c. which are very salt. And the same likewise may be seen in Man, who the more sound and healthful he is, the salter his Sweat and Urine will be; and the salter they are, the stronger is his life.

From whence likewise we may partly gather, why every Sacrifice in the Temple at Jerusalem was to be salted with Salt. Yea, for the same rea­son also it is conducible to mans health to use much Salt, as a Blessing which comes to him from above: for we see that the Air (which in part resembleth the upper waters, and without which man cannot live, forasmuch as the Air gives him life) doth contain Salt in it self, as was mentioned where we spake of Salt-petre.

4 Q. Forasmuch then as the Seas have their own Regiment within themselves, in order to a further working out, as may in part be gathered from the motion and rowling of the water: and seeing that these great motions of the Sea are as [Page 50] well found on the Ocean, as on other Seas, and that they oft cause great trouble to Sea-men right­ly to understand them, and to find out their true course; and that this is the most difficult and trou­blesome case for Sea-men, that when they are up on the Sea and can see neither Sun, Moon, nor Stars, and consequently know not whereabouts they be; Whether therefore a way might not be found out, whereby we might arrive to a greater certainty in Navigation, than hitherto hath been had; and by means of which, Sea-men might in such cases be able to know their right course?

R. That there be many things in Navigation which ought further to be inquir'd into and search'd out by experience, is not to be questioned. Of which we may have an instance in this common thing, viz. that when the Tackle of a Ship is made of clean, good, and well-dressed Hemp, and the same finely spun, it is not needful then to have the said Tackle made so thick as commonly they are, because all the filth of the Hemp is left in them; and yet notwithstanding, this Tackle made of fine spun Hemp, shall be much stronger, and last lon­ger; and that because the fine Hemp may be wrought much closer together, so that when they are dipt in Tarr, no rain nor water can pierce them. And because they have but half the thick­ness of the other, & therefore are more pliable, and consequently more easily to be managed, so that the labour of one man shall go further, and dispatch more with this fine Tacle, than the labour of two [Page 51] shall with the coarser sort: so that the greater charge will be recompensed with double profit.

Amongst other things, it may be matter of our admiration, that Sea-men have not all this while found out a way whereby they might measure exactly the length of their Course at Sea, as well as an Instrument hath been invented, which being fastened to a Coach, or to a Person that travels a­foot, as oft as the wheels of the Coach turn round, or a man steps forward, doth exactly measure the way that either of them makes. Now why might not in like manner a Water-wheel or Mill of a­bout a foot and a half diameter, be to this purpose fastened to the bottom of the Ship, about the third part of the Ship towards the Helm, the same Wa­ter-wheel or Mill being fastened to an Axel-tree or hollow Pipe which must reach to the top of the Ship; which then by its turning about will give a certain and infallible indication whether the Ship makes great or small way.

And upon this occasion it will not be amiss here to relate the Experience of a known, understand­ing, and curious Person; who to satisfie his own mind, caus'd two Ships to be built, both of them of one and the same wood, grown in the same place, and both of one form and bulk; ordered also all the Timber and Boards to be made of one thick­ness and length. The one of these Ships he caus'd to be built according to the common and cheapest way, for to spare Boards, by laying the Boards in length together on the sides with their ends tur­ned [Page 52] from one another, viz. the upper or top-part of one Board against the root-end of the other, so as that the lower part of the one made up one breadth with the upper part of the other, which was narrower. The other Ship he order'd to be built another way, viz. he made the Boards to be all saw'd of one breadth, and to be laid side by side together, according to the nature of the wood as it grew, that is, top to top, and root-end to root-end, and that the top-ends of the Timber should be all turned forwards; and thus throughout the whole Ship as far as could be. Whereupon he found by experience, that this last-mentioned Ship did always out-sail the other that was made of the same wood; yea, and all other Ships besides, so as to get soon out of their sight.

The occasion which led him to this Invention, was, that he had in other cases and at other times experienced, that Timber, even after that it was cut down, sawed, and built, did notwithstanding yet retain a life in it in all its parts; and thus he perceived that the said wood did still take in the Air, and in part enjoy it in the same order which Nature hath appointed, and as it did before, when it was yet growing, it did enjoy the same.

And that Wood or Trees do attract the Air for their growth and nourishment, we may plainly see in a Tree that is planted under a Covert, which as it grows up, doth incline and bend it self towards the Air.

This life of the Timber in a Ship, of which we [Page 53] have spoken, is also made Partaker of the life of Man, and his Spirit: for when a Ship doth good service, so that the Master of it takes a liking to it, so as to set his love upon it, and put a trust in it; we shall find that such a man who is a great lover of his Ship, shall effect more with this his Ship, than any other shall do with theirs. In like man­ner also a Horse-man that hath a good Horse upon which he relies, and loves him, so that it hath been known that some have escaped and saved their lives by riding eighteen German miles in one day with one Horse, for to get out of the Empire into Switzerland, by which means they have escaped the Gallows, and that without any prejudice to their Horse too.

In like manner, it is matter of experience, that persons who have been in love, have perform­ed so great Journeys in one day on Horse-back, as was impossible for another to do the like. From whence we may take notice, that the Spirit and Confidence of Man is operative in union with Ve­getables and Animals.

By this also we may guess at the reason, how it came to pass, that when a certain person had bought some young Trees of another, who assured him, that if any of them happened to wither, he would stand to the damage, and make it good again, that all of them prov'd well: But at another time buying othersome, without any such assurance from the Seller, they all died, viz. for that the Buy­er being covetous, had no fear concerning the for­mer-mentioned [Page 54] Trees, because of the in [...]rance, but wanting that for the latter, he became doubt­ing and fearful, and communicated his fear to the Trees, and thereby killed them.

5 Q. It hath been declared before, that the Wa­ter and Quick-sand do generate and produce all o­ther sorts of Sand and Water; but before we pro­ceed further, it will not be improper here to in­quire, forasmuch as it is notorious, that in Pits we can dig no deeper than till we come to the Quick-sand, and that this is but an inconsiderable depth, compared to the whole Globe of the Earth from the Circumference to its Center, whether (I say) this immense Bulk from the Quick-sand to the Center be nothing else but meer Quick-sand and Water?

R. That cannot be, because the Quick-sand al­ways and continually gives forth water, (and that not salt, but sweet and fresh in all places) yet with several continued alterations from the begin­ning, until it hath transmuted it self in every little grain of other sort of Sand, which hath its own essence and property, as hath been shewed: nei­ther can the Quick-sand receive or take in water from without, as will be made plain from what here follows.

1. In Fish-ponds that are dugg (in some pla­ces where the Quick-sand lieth but shallow, and a little below the surface of the Earth) until they come to the Quick-sand, the water doth not rise to above half a foot high, or thereabouts, so that they [Page 55] are forced to convey Rain or other water into the same for to fill it up. Now we find that the wa­ter thus added and conveyed, doth always keep its own heighth, and doth not sink into the Quick-sand, as it doth into other moist sand, which is at some good distance above the Quick-sand: for such Sand (as is known) will according to a cer­tain proportion, drink up a vast quantity of wa­ter.

2. Some Diggers of Wells are not unacquain­ted with this, who oft deceive people that have bargained with them to dig a Well unto the Quick-sand, and so cause that the water may stand three or four foot high in the same, who when they see that the Spring cannot rise so high, they privately fill it up to that heighth with other wa­ter, which continues so, and doth not sink into the sand; but when the Owners come afterwards and fetch water from thence, they then perceive they have been deceived, forasmuch as the water still decreaseth, and doth not fill up again, which the Undertakers had promised to perform.

3. Forasmuch as the watery Quick-sand is the foundation of the whole building of the Earth, therefore it lets no water into it self: for it is im­possible that two bodies of one and the same na­ture should enter into each other, and consequent­ly that water should enter into water, without in­creasing of its bulk, &c. that is to say, should so corporally unite it self with the other water, as that the other water and this new-added water [Page 56] should be numerically one and the same water, without all increase of its quantity.

From all which, it is most clear and evident, see­ing the Quick-sand hath continually from the ve­ry beginning of the World, given forth water from it self, and that it can do no other, as having been created for this end; and that the circumfe­rence of this water is not lessened, nor its quantity diminished: therefore it must of necessity follow, that what the Quick-sand gives out, must be made good and restored to it again from within, as the following Query with its Answer will more fully demonstrate.

6 Q. Seeing then that this is the nature of the Quick-sand, how is it possible that it should subsist, or how can it be, that since it continually gives out water, and yet can take in no water externally from above, but that thus at last it must be left emptied and destitute of all water, which cannot be allowed neither? from whence is it then that it receives the water which it gives forth continu­ally?

R. Here remains no other cause to be assigned than this natural one, viz. that (as hath been said) the waters are continually made by the Sun, Moon, and Stars; for that they, as spiritual Beings, are onely able to penetrate the water and sand. But forasmuch as the Sun, Moon, and Stars can make no water in the water, and yet continually do bring forth water, both below as well as above, we must therefore conclude, that there must be a great [Page 57] space and place of abode for the Air in the Centre of the Earth, in which the Sun, Moon, and Stars do perform their operation, and where afterwards their spiritual and continually descending Rays (as they mount from thence upwards again) do change themselves into water, that so all may pro­ceed in a beautiful order? forasmuch as the begin­ning and the end, with their whole circumference, according to all parts, not the least excepted, do continually circulate until their full age, maturity, and perfection. And is it not worth our enquiry, whether this space below, before-mentioned, be not spoke of in Scripture under the name of Abyss, as Psal. 42. v. 8. and elsewhere; as that above is in Scripture-phrase called the Sling, 1 Sam. 25. v. 29. For the lower waters must in like manner be generated of a grosser Air, and comporting with their property, as the upper waters (viz. the Air) are born of a more subtile and spiritual Air. And this water that is here below (forasmuch as it con­tinually comes down from above for to be wrought out) cannot be dead, but must mount upwards again towards its original and beginning, because it cannot be separated from the nature of its Ori­gine. And this drawing or Magnetisme is the cause of its continual Revolution, and wheeling a­bout unto Perfection.

Concerning the Earth, Stones, Minerals, and Metals.

Concerning Stones.

1 Q. FOrasmuch as the Revolution and Pro­pagation of the Quick-sand and Water hath in part been already declared, it will not be amiss to make inquiry how and in what manner this Revolution proceeds and is carried on further. And seeing that everywhere we meet with so ma­many stones in the water, as well as in and upon the Earth, how the same are generated, and to what end and use they be?

R. The Lord and Creator of this beautiful li­ving World, had and hath the Idea of the same in his mind, and therefore it is impossible there should be the least failure or oversight in the order of it, but all even from the highest Star to the very Cen­ter of the Earth, and again backwards from the Center to above, must work joyntly in one har­mony, to the end that the whole may work to­gether in a continual Revolution to perfection and old age, and that so, as not the least atome or grain of sand (forasmuch as it is a Creature by it self, though it belongs to the whole) can be forgotten [Page 59] [...]r shut out: for it is a part of the whole, and [...]herefore no body can say, that he doth not enjoy [...]he same, or that he hath no need of it, no more than we can say, that the least point or particle which God hath created in man, should be in vain, [...]nd not concordant and agreeing with the whole Body. Because Man is the Little World, and the Center of the Great, and therefore cannot be se­parated from it, which (if we speak with under­standing and any ground of truth) cannot be den­ied by us; as hath already in part been made [...]ut, and shall be more largely insisted on, when we shall speak of Man, as being a Compendium and an Abstract of all this World.

Thus we see (as oft hath been mentioned) that the Quick-sand is, as the second Universal Mother, that brings forth and maintains an in­numerable and incomprehensible multitude of sands, many sorts of Stones, Metals, and Minerals of different (and seemingly to the ignorant, of contrary) kinds and properties; all which, not­withstanding, in one Union work to one good end, and are changed into an Earth which is the more immediate Mother of Herbs, Trees, Beasts, and Men, which have their Seed in themselves, as is said Gen. 1. v. 11, 12. But at present (for brevities sake) we shall onely make mention of the chief and most remarkable Stones, from whence others hereafter may take occasion from their own experience to search out this point fur­ther.

[Page 60] All stones are by a constant and continual r [...]volution, generated and maintained by the sand▪ For when we consider the several heads in every particular member of the world, we find that e­very sand to the very least grain, doth according t [...] its kind and nature, continually and without cea­sing give forth food and nourishment to the stone as a Mother doth her Milk to her Children, which are born of her, and who from thence must have their growth and increase. In like manner al [...] these stones produce other stones, and feed an [...] maintain the same, even up to the very surface [...] the earth, where also many and different sorts [...] stone grow, as well of the common as precious for [...] or kind. Now the life or milk and moisture [...] this incomprehensible multitude of different stones, contributes much to the fruitfulness of the earth, from whence (as hath been mentioned) Herbs and Trees in every Country, according to their kind are brought forth; from which afterwards Beasts and men do take their nourishment. Our Savi­our himself bears witness to this, that there is a life in stones, Luke 19 v. 40. where he faith, If these should hold their peace, the stones would cry out. And John the Baptist hath a very remarkable say­ing, Matth. 3. v. 9. That God is able of stones to raise up children to Abraham.

Now that stones conduce to the fruitfulness of the earth, experience teacheth us; for when some Country-men have carried away from off their ground, some sorts of Pebble-stones, that their [Page 61] [...]and hath not proved so fruitful as before: con­ [...]rning which a larger account shall be given in [...]hat follows.

2 Q. But what way is there to reduce all stones [...] some general heads, to the end we may distin­ [...]uish them the better, and learn to know them?

R. The Stones and Rocks which grow in the [...]and, (Metals and Minerals excepted) are;

1. Such as cannot endure the fire, but when put [...]nto it, are burnt to Lime.

2. Another sort is of such stones, which with­out the addition of any thing else, are by fire mel­ [...]ed into Glass.

3. A third sort is of those that do of themselves endure the fire, but with Salts and other additions, suffer themselves to be run down or melted into Glass.

Now all these stones are not wholly devoid of Metal; for they are operative and living, as well as all other stones in general, whether great or small, (the high Mountains and Rocks not except­ed) and every one of them, in the measure and or­der wherein they are placed, are parts of the great body of the world.

3 Q. What is properly the Nature and Essence of the first of these three sorts of stones, viz. of those which do not abide the fire, but are burnt to Lime?

R. These stones are partly of a Sulphurous na­ture, as we may perceive by several of them, that when they are rub'd together, a sulphurous smell [Page 62] comes from them. In these stones the fire con­tinues after calcination, so that afterwards they may in part be reduced to a fixed Salt: and foras­much as some part of the fire is entred into them, and together with them turned to Salt (as before hath been shewed, that Heat being a Spiritual Es­sence, pierceth into Bodies and dwells in them) and forasmuch as by reason of the violence of the fire, the said stone hath lost its stony nature, it en­deavours to return to its own nature again, as to its rest, and therefore it attracts the water with such violence, that the water is heated thereby, as daily experience teacheth. Afterwards when this Lime is made up into Mortar, it turns again into stone, wherewith Houses may be built upon the land, yea and in the water also.

But when the Lime in any building is exposed to a moist air, the said building cannot continue long, but the Lime will become impregnated with Salt-petre: for the Salt-petre which is in the air, is by means of moisture conveyed into the Mor­tar or Lime, and mortifies it, and quickens the small quantity of Salt which is in the Lime, into Salt-petre and common salt: which happens the sooner, in a place where Privies or Stables are; as Salt-petre men know very well how to ripen and reduce Ashes and Lime to Salt-petre, by means of Salt-petre water.

Here by the way it will not be unworthy our remark, that when Salt-petre men do first begin to boil their Salt-petre, and have no mother of [Page 63] Salt-petre, which is a ferment wherewith they ri­pen their Salt-petre, they must then spend much time in boyling, until the scum ariseth, which is that they call the mother of Salt-petre, and which afterwards they mix with their earth, for to put the same into fermentation. But when once they have got this mother, then they dispatch their work with more case: in like manner as we see that Bakers and Brewers do carry on their work with more ease and speed, when they have got yest and leaven, than they could do before when they had them not.

4 Q. What is the nature and property of the se­cond sort of Stones, which of themselves without any addition are melted down into glass?

R. These shew that they do in part consist of a fixed Salt, as in the following description and elu­cidation of the third sort of stones shall be decla­red.

5 Q. What is it then we are chiefly to observe, about the third sort of stones, which do of them­selves abide the fire, but with addition are melted down to glass?

R. These stones, as for example Chrystals of the Mountain, Flints and all other fix stones, are of this sort, of which glass is made in this manner. First, these stones are made red hot in the fire, and and then cast into the water, by which means some part of the fire abiding in them, makes them soft and friable, that they may more easily be re­duced to powder: afterward this powder com­mixed [Page 64] with Salt, is put into the fire, that they may melt together; and that it may melt, more Salt must be added to it, than the glass stands in need off, for to render the fixt unfusible stone fusible. When now this powder is molten, it must be ta­ken hot out of the oven or furnace, and cast into cold water, that it may be broken again, and divi­ded into small particles, to the end the superfluous salt which is in it, may in the water be separated from it. The oftner this operation is repeated with the foresaid powder, and the oftner it is put into the fire to evaporate the relicks of the Salt, and is melted down again, the better and purer will the glass be, and become almost like to the unfusible Crystal of the Mountains.

From what hath been said, we may gather these following observables. First, that Salt hath a ve­ry particular affinity and union with stones, as pro­ceeding both from one Mother; wherefore when of them both an artificial Chrystal is made, they become so united to one another, that common water can no more separate the salt from the stone.

2. We are likewise to consider, that the fore­mentioned stones (which are as the body of the glass) must contain a small part of unfusible Salt, to which the common salt may joyn itself, when with the stone it is melted down to glass, and so in proportion unite itself with the stone, in order to the reducing of it into glass, as hath been mentio­ned. The same also happens in Metals and Mine­rals, [Page 65] when precious stones are artificially made of them.

3. We are to take notice that in the making of glass, the salt cannot be perfectly united with the stone; because the operation is mechanical and not natural: wherefore also by the addition of more salt, the salt may be wholly separated from it, and the glass be consequently reduced again into its former sand and salt.

6 Q. Forasmuch as so great diversities and changes of stones are to be seen every where in the world, and that they, as well as the Rocks themselves, contribute to the fruitfulness of the earth, would it not be necessary to Treat more largely concerning them?

R. Yes, and therefore for the Readers further satisfaction and information in this matter, here shall begin a Dialogue with stones, together with their answers to the questions propounded to them, to the end, that if any please, they may carry on and finish the same for their own satisfaction: see­ing that it may be Mechannically or Mathemati­cally demonstrated, that the stones have an opera­tive life in themselves, from whence all sublunary Creatures derive their corporeal and united es­sence, from which they cannot be separated.

The stones then were questioned in manner as follows.

1 Q. Were you stones so created at the begin­ing? And have you always been such as you are at present, viz. (as you are commonly reputed to be) dead or lifeless things.


[Page 66] R. If thou desirest to know us and our essence, then thou must be able well to understand our way of Reasoning and Speech, for we were created to bring forth all living Sublunary Creatures, and to give them a body; for we are the Earth, which is made of the Heavens, and the end of our work­ing is, that in a continual Revolution with increase and multiplication, we may become Heavenly a­gain; as may be seen in the History of our Crea­tion, Gen. 1. 10, 11, 12. that all things stand in a wise order; and try whether by thy utmost skill and endeavour thou canst find out one Sublunary Creature (be it of what kind it will) that either hath been, or is now at present, which did not re­ceive its Corporeal Essence from us, or can be without us, or that doth not stand and abide in continual union with us.

2 Q. Whence is it then that men say you are dead?

R. Consider all our operation and working, and so thou wilt be taught to understand thine own Axiom the better, and find more truth in it, viz. Corruptio unius est Generatio alterius; the Corru­ption of one thing is the begetting and bringing forth of another thing. For the fields will in part declare thus much to thee, that when they have given forth their strength in corn, they must then for some time lye fallow, until they be mortified again and get new strength.

3 Q. Are the Stones and Rocks then the very same, as ye were created from the beginning in all [Page 67] your parts without alteration? Or are ye conti­nually and without ceasing renewed in all your parts, so as that ye stand in need of constant food and nourishment, for your maintenance and growth as other Creatures do?

R. Thou dost answer thy self, for we are not God but Creatures, as well as all others that have their original from us, as our Children. How can it be then that we should be immutable, and not need, as well as they, to be renewed by food from the air and water?

4 Q. Do ye Stones and Mountains every where continue, as ye were from the beginning, always in the same form and figure, or are not ye also subject to mortification, so that in some places ye become leveld to the ground, and turned into val­leys?

R. Go and make an observation and inspection into many and divers places of the earth, but es­pecially in the midst of Europe, where (as it were) the Navel of it is, and particularly in the Principa­lity of Sultzbach, in the upper Palatinate near Bo­hemia, where there is a Spring whose water divides itself into two currents, of which the one runs East, and the other West, and poure forth them­selves into the Rhine and Donaw. In the same place thou wilt meet with many Mountains and high Rocks, which are altogether mouldred and mortified, and others that decay and dye daily. For in many places you see stones standing right up of different heights, it may be a hundred foot [Page 68] high more or less, and ten, twenty, thirty, or for­ty foot broad, which you may judge to have been the heart or kernel of some great Mountain, that formerly stood there, and now is so far spent and decayed, and (as it were) died away. Below upon the ground, near these great standing stones, are several great and unmovable stones, that are fallen down: and in many places thereabouts, thou wilt perceive that the lesser stones, wherewith the fields thereabouts are filled, are in part every year plainly, and so as cannot be denied, mouldred and turned into an Earth, or fat clay, by which means the fields are made so fruitful, that there is no need of dunging them before they sow Corn there.

In the said Principality of Sultzbach, thou wilt also find many holes or Caverns, under the said pe­rished Rocks, and that their Root is consumed and devoured, like as wood is by worms; inso­much that many passages are found there, into which those that enter, must take lighted Torches with them, that they may be able to find their way in the said Caves, which extend themselves to many miles. In like manner thou wilt find there, many curious high stone-arches, which are higher than any that are found in Churches. From which instances thou mayst clearly see and know, that in some parts of the world the Mountains and Rocks do die and perish, and are changed into valleys.

5 Q. The question is, whether it be possible, that a man within the short limit and time of his [Page 69] life, should himself see and be assured, that new stones are produced which were not before?

R. In the fore-mentioned Caverns and vast sto­ny arches in the Principality of Sultzbach, (and elsewhere in such stony places) thou wilt find a clear transparent water, which men and beasts do drink of, and hath no singular distinguishing tast, and which drops down from the old perished arch, and doth by degrees fill up the said hollow or ca­vern again, with another new production or birth, distinct from the former, viz. with an hard transpa­rent stone, which is fixt in the fire. Moreover, thou wilt find, in sundry places where the said wa­ter hath dropt down, that great pillars or columns are made by it of different figures, which look like ice, and are greater than any pillars of Church­es. Thou wilt also find in other streams and Ri­vers, that the water produceth several sorts of stones; and there is one stone, among the rest, which in a short time is produced by the water, called Terass-stone, which when it is ground and mixed with Quicklime, in the stead of other Sand, the same abides firm in the water, and unites well with the Lime.

6 Q. Might not another and clearer instance of this matter be produced?

R. In the fore-mentioned Principality thou wilt find very hard Rocks, which may wholly be burnt into Lime; and within the same, in the midst of the firm stone, thou wilt see several great and les­ser holes, of two, three, or four inches or more [Page 70] round, which within are grown over with a trans­parent white skin (as it were) or rind full of spark­ling, shining, glittering, and polished Chrystals, like Diamonds, and set in so curious an order, as it is impossible for any Artificer to imitate them: some of which are, one or two inches long, all of them six cornerd, and every one of them most curiously polished. All these Chrystals are fixt in the fire, so that they are of another nature than their Mo­ther, of whom they are born and brought forth, which (as hath been said) is a hard Lime-stone.

And like as these Crystals are found in these Rocks; so in other Rocks thou wilt meet with divers other sorts of stones.

7 Q. Is it possible for a man in his life-time to see how the Rocks makes holes in themselves, and in them bring forth other stones? And how these again are changed, and yet other properties and figures?

R. Thou wilt find in Tyrol, at a place called Schwatz, in the Silver Mine there, a sort of very hard stone, which is fix in the fire, transparent and of a whitish colour, which opens itself visible to the eye, like an Ulcer or Fistula, and doth by de­grees through a little hole, thrust forth its birth or foetus, in the appearance of a green and blewish thick moist pulp or seed, which afterwards grows hard, and changeth itself into a green and blew stone, which is called a Malachite, and is good a­gainst many diseases. And the deeper men cut their way into the said Rock, the more of such [Page 71] places do they find; which are filled up with the [...]oresaid Malachite. So that it cannot be denied, put that the Rock (as a Mother) opens her self for to bring forth her Child, and this Child doth afterwards still change it self into other shapes un­till it arrive to its perfection. For thou wilt often find such Sexangular Crystals, which in one part continue transparent, whilst the other part of them remains opace, dark, and metallick, and becomes heavier in weight, without any increase of its out­ward bulk, and keeping its former shape and fi­gure. It is further observable, that these Crystals have every where in all their parts, their own wa­ter, as the nourishment which they have from their Mother, that by means thereof they may further work out themselves, even as the Rocks (which are their Mothers) do. And this water may be got out of them by distillation.

8 Q. Is it not possible to find out a mean to know the further specialities concerning these young Chrystals, and other Stones, viz. Whether they do grow on to a greater bulk, until they have attained to their due magnitude, age, and maturi­ty? And whether their growth and increase be by opposition of something from without? Or whe­ther they increase in all their parts by means of their inward powers and life, even as a Child grows up to be a man? As also whether a way might not be found out, whereby we might be assured of this truth, and also find it so to be by experi­ence almost everywhere, and consequently that [Page 72] we should not need meerly to believe it, or to take a Journey to those places where these Rocks are; as if this truth were limited to onely, or shut up in one place, but rather that she might everywhere stand open to the eyes of all, as is highly necessary it should be: for Wisdom is everywhere, accor­ding to the testimony of Solomon, Prov. 8. vers. 1, 2, 3.

R. Observe therefore such Stones which be throughly interwoven (as it were) with several veins and strokes of various colours, which are e­verywhere to be found, and known by every one. As for example: Thou mayst find black Stones with white veins, which are wholly of another na­ture than is the Stone it self, and can very plainly be distinguished from it; which veins do intersect one another through and through from all sides: and these will answer to the Inquiry thou hast made. For consider with thy self, how it is pos­sible that a Stone should grow thus by apposition of parts from without, that every one of the said strokes or lines should abide so curiously and ex­actly every one of them in their order and pro­portion, and keep their several colours. And if thou wilt but well weigh and consider this, thou wilt find that it is absolutely impossible that this should be done by such an apposition of parts from without, but rather that it must of necessity pro­ceed from within centrally to its circumference, outwardly in various ways and manners, accor­ding to the different kind and property of the [Page 73] Stone, and thou thereby wilt perceive and ac­knowledge, that the Stones have at once opened themselves in several cracks and slits, and that out of the same, from each side of every such crack or slit, a juice or moisture comes forth, which inter­posing betwixt the sides of the slit, separate them­selves still further from one another; as it happens in the breaking of a Bone, when the parts of it are heal'd together again.

And that thou mayst be assured that it was a whole Stone, and that a slit or crack was made in it by it self, and that from within to without, and that it did not come from without; all the parts of it will shew thee the truth of the whole. As for instance: When thou breakest a Stone into several pieces, thou canst set them together and joyn them again, so as one may perceive by the eye, that they belong to one another. And if a man should have lost a piece of the said Stone, it were impossible for him to find another piece that should every way exactly suit with; or to joyn the parts together again so duely and orderly, as that one should not be able to perceive the discon­formity or unfitness of the strange part which was thrust in amongst the rest. Wherefore also if thou wilt mind it, when thou findest a Stone with such veins in it, thou shalt commonly see that both the sides of the slit or crack between which the foresaid vein runs, do belong to each other; so that in case the vein should be taken away, thou wouldst find that both the sides would exactly close and fit to­gether [Page 74] (like two Sticks slit from the same piec [...] of wood): for those sides did both grow at once▪ and was before one whole Stone. Furthermore, thou wilt see that these divers cracks or slits came at several times; and thou mayst exactly perceiv [...] how one vein runs through the other, and from thence evidently conclude, that the intersected vein [...] must needs have been before the intersecting one.

Also here in England thou wilt find in the Field [...] (in Worcester-shire and elsewhere) many little Pebble-stones of different colours and figures; and amongst them (especially if thou wilt take no­tice of those that are white as Snow, and some­what transparent) some of which have many cracks or slits, but yet hold fast together and keep their shape. Others again thou wilt find of the same colour, which in their cracks or slits have small subtile veins of several colours, which veins still grow wider, and do enlarge and expand them­selves so far, that the Pebble-stone thereby loseth gradually its former shape and figure. Sometime thou wilt find that the crack or slit doth but reach half way through the Stone, and a thick vein in the form of a Triangle growing in it, so as the o­ther end of the Stone continues whole. From whence we may gather, that there is a life in Stones which is operative, and can according to its property, and in its rank and order, fashion, bend, and move it self. In these veins thou wilt often find little Crystals, which stick fast in the same, and are all of them Sexangular, and curiously po­ [...]shed [Page 75] in the same manner as was said before. These Crystals are also sometimes changed, and [...]ecome tinctured with divers colours like Precious [...]ones, according to the Metals or Minerals they [...]re found with, even as in the Mountains.

Thus thou mayst find in these little Pebbles and [...]ther Stones, an Image and Representation of the great Mountains; and from them learn to know [...]n some sort the nature also of the Mountains themselves.

Besides all that hath been said already, this fol­lowing instance may give thee some further infor­mation concerning this matter, viz. thou mayst meet with many sorts of small Cockles or Snails which have little Stone-houses, which Cockle-shells are very Stones. And because the Hollanders have no other Lime-stone, they burn these Shells into Lime; and their Buildings continue as long as any other that are built with Lime, that is burnt from Lime-stone.

Now these living Cockle-shells tell us, that they grow and increase not from without, but from within, according to all their parts, together with the Cockles or Shell-fish which is in them, without any loss of their form, figure, and colour. For if their bulk were increased by an apposition of parts from without, how is it possible they should re­tain their true proportion in all their parts, or that the house and building should exactly correspond in bigness to the Shell-fish that is in it?

[Page 76] We do often find other Cockle-shells growing fast to these said Shells, which are the product of a petrifying water, which proceeds from the other Shells, by which means they become united and cleave close to them. Even as we find that often­times many Pebbles and other Stones are united and bak'd together, as in a piece of Dough, yet so as that every little Stone keeps its own essence and form, so as it is easie to distinguish them from one another. And this ordinarily is produced by means of an efflux or out-flowing of a petrifying water, either from the Stones themselves, or from the Matrix wherein they are formed.

Therefore these and the like instances have gi­ven occasion to the rise of that common errour, whereby (without any further considering of the matter) it hath been concluded, that Stones are increased from without onely by an apposition of parts, without any either life, order, or inward spermatick principle.

And to conclude, observe likewise, that when thou shalt take to task and examine Agates, Mar­ble, Serpentine, and Porphyre-stones, which are of several colours, and look narrowly upon them through a Microscope, thou wilt by this means be able to distinguish (as before was mentioned) the multifarious kinds and forms of Stones. And in Stones which are intermixed with two colours, as with white and red, (as some Porphyre-stones are which are sprinkled with white) thou wilt find, after a narrow search, that that part which is [Page 77] white in the Stone, was before the red, and that the white brought forth the red: for thou wilt perceive in some places of them many white parts, which in their growth and increase were once con­joyned, but by means of the red, are separated from each other, though they did before belong to one another, and that the red parts, as their bloud, proceed from them.

We proceed now to a brief declaration of the o­peration and being of Metals, and partly how they are interwoven together: which Metals are six in number, or seven, if we count Mercury together with them, (which is a water from whence the other Metals are produced or born) and withal we shall set down some short Remarks concerning Minerals and also Salts, (which are few in num­ber, and stand in harmony together, that the un­derstanding of man might the more easily be able to comprehend them) in order to give the Rea­der a small hint how he may be able to discourse with them, as well as with the Stones, forasmuch as they are very nigh of kin, and that there is a great union between them; for that the Stones are the Mother and Work-house of the Metals.

Concerning Metals, Minerals, and Salts.

ANd here first of all Mars appears in his whole Armour; wherefore it is fit to put this Que­ry to him.

1 Q. Why art thou the first of all the rest, who appear'st and shewest thy self?

R. Seest thou not that I must have a nearer al­liance in many respects with all the Metals, more than they (the rest of my Brethren) have one with another. And seeing that men cannot be without me, and I amongst all the Metals am of greatest use to them, both inwardly and outward­ly, by water and by land; therefore at Sea they must make use of my Needle in their Compass, because I have the North-Pole for my propriety, as my Magnetical living power doth demonstrate, as also doth my Minera the Magnet it self, which here in England is found near the Tinn-Oare. Moreover, the whole Earth is everywhere, as it were, sowed over with Iron-Oare. And besides this, all other Metals are best known unto me, so that I am best able to give an account concerning them.

2. What meanest thou by that expression, when thou sayst, that thou art profitable to man both inwardly and outwardly?

R. Ask the Earth and the plow'd lands where Corn grows, from whence both Beasts and Men do receive their life and nourishment.

[Page 79] 3 Q. How am I to understand this?

R. Look into my several Changes, and thou wilt find by experience, that when I am polished I shine like a Looking-glass, and am the hardest a­mongst all Metals, especially when I am changed into Steel; so that between my Hammer and my Anvil, all Instruments of Life and Death, and of Peace and War, are made and formed out of me, and through me alone can be prepared. More­over, I amongst all Metals am soonest changed into Earth or Clay: for when I am moistened with water, I become rusty, and by means of this corru­ption, corrosion, and suffering, am changed into a yellow-colour'd body, which Painters use, and is cal­led Oker; this Oker, when put into the fire, is changed into a red colour, forasmuch as it still re­tains the nature of Iron, and into which the grea­test part of it can be changed again. This foresaid yellow Oker thou wilt find in many places where my Mine or Oare is, which when it is again joyn­ed to me by those that are skilful and experienced, it makes a softer and better Iron than the ordinary, because my superfluous sulphur is meliorated in the said yellow-colour'd body, through rust, and is no more so apt to melt, but withal is less stony and brittle: whereas the other Iron wherein the said sulphur doth abound, is more apt to melt, but more stony and brittle when it grows cold.

4 Q. How can the Sulphur have this effect upon Iron?

R. When thou takest a red-hot glowing and [Page 80] fiery piece or gad of Steel, and holdest to it a piece of Brimstone, then the Steel will drop down mel­ted together with the Brimstone, and the drops will be hard, stony, brittle, and unmalleable, though more easie to melt; but when the said drops are oft put into the fire, until the Brimstone be burnt away from them, then they become har­der to melt again, but withal are softer and more malleable as they are cold.

5 Q. What further changes is this foresaid O­ker subject to, when it is not melted down to Iron, but is permitted to die and perish?

R. When the said Oker it is changed into a yellow Earth or Clay, which by means of the fire is afterwards baked or burnt into red Bricks, which by their red colour shew that there is some Iron left in them; which in the fire (by means of some additions) may be separated from them. And forasmuch as we find everywhere throughout the whole World, such innumerable multitudes of Fields which consist of such a yellow Clay or Earth, what can we else conclude from thence but this, that the said Earth was formerly Iron-oare, which now partly of it self, and partly by means of the Plough-share, is every year more and more cut off from its Root or Mine, whereby its mortification is promoted, so that it can be changed or transmu­ted into Grass, Herbs, Trees, and Corn; from whence men and Beasts have their Food and Be­ing. And from all this, thou mayst lear the great inward profit and advantage I do afford to mankind.

[Page 81] 6 Q. From this it may seem as if the advantage which ariseth from this change or alteration, were the reason of the Iron Age (so called) wherein men, forasmuch as they were sed herewith, be­came Iron-like, and cannot yet change the food, and consequently also the ess [...]ce, which they receive from the Iron-like Earth, into a better and more noble essence, viz. into Love; so that the Iron-like nature of their food still remains: which they, as being also Iron-like, do draw magnetically in­to themselves, and therefore must be ruled with a Rod of Iron, to the end that the said Iron-like na­ture, through multifarious mortifications and ad­vances, may be gradually improved, transmuted; and lost through fire, and be changed into the Gold of Love and Unity, which is fix in the fire. Give me therefore now an account also of the out­ward advantage or profit thou affordest men.

R. Concerning my Hammer and Anvil, I have (by the way) mentioned something before; to which may be yet added more particulars, accor­ding as Dr. Gilbert hath described them. When I am formed into the Needle of a Compass, and made hot, if then they let me lie upon the Anvil towards the North till I am cold, I shall by this means better turn my self towards the North, than if I had received that impression from the touch of the Magnet.

Moreover, all sorts of Instruments, which men make use of throughout the whole course of their lives, in times of Peace or War, for their Build­ings, [Page 82] Clothes, Food, &c. and for service in all the necessities of humane life, are mostly made out of me, and are prepared between my Hammer and Anvil, as hath already been mentioned. There­fore it is with reason that I have the preferrence before all other Metals, and thereupon also it is that I speak first, as being (as it were) the Foreman and Captain of the rest.

7 Q. Mention hath been made before concern­ing Steel, and the way of making it which is known, but not the reason of it; shall we suppose then that this knowledge of making Steel came by chance into the World? or is it possible for us to understand how and why this is the way, and no other?

R. When a man for example, to make a proof hereof, takes some four-square good tough Iron-rods of a different thickness, as of half, three quar­ters, or a whole inch square, and a foot in length, of the best and toughest Iron, and puts the same into a Melting-pot, whose depth must be a quarter of a foot more than the length of the Rods; then set the Rods about one inch distant from one another, and then fill up the interval with these following Materials close and hard press'd together, so as they may neither touch one another, nor the Melting-pot, viz. R. Dust of Beech-coals sifted through a coarse Sieve, and a like quantity of the Ashes of the same wood, well mix'd together, and with these fill up the Pot, the closer and harder the bet­ter, as well above as below, and on all sides. Then [Page 83] cover the said Rods or Gads the thickness of a thumb-breadth with small Sand, and cover the Pot with a lid that shuts close, and well-luted; then place the Pot upon a small Iron Trefoot, that the fire may freely play about it in a calcining Furnace, which is then made wholly red-hot, or candent rather, so as that the Pot may be red-hot likewise through and through for the space of nine hours; then the said Beech-coals which have first been chark'd (as being burnt to Coals in a close fire, and now again are put into a like fire, where they cannot wholly fume away) will press the Rods of Iron by means of their evaporating Sul­phur now kept in and repressed; when they are grown red-hot and endeavouring to fume away, they somewhat drive the two volatile parts of the Iron (of which the Iron is made and produced) from within towards the outward pores, which the fire hath swell'd up and opened. One part of the Iron which we just now mentioned, is a combusti­ble Sulphur which is partly burnt and consumed by the fire, and is partly turned into a vitrioline Salt; the other part is a white and somewhat fix Sulphur which remains still sticking in the pores of the Iron, and can go no further, for that it is so pressed on all sides with the fire in the circumfe­rence of the Iron, that he is forced to stay within his own bounds; and it is this Sulphur that pro­perly makes Steel. This we may see clearly, and to the eye made good by experience, when we take Iron-rods that are flawed, and have Bladders in [Page 84] them, and if we do to them as with those mentio­ned just before, we shall find in the hollow blown-up Bladders of the Iron, a white sublim'd powder, which is the white Sulphur but even now men­tioned; which is the proper efficient of Steel, and dwlleth in the outward parts of the Iron, & makes the Steel more fusible than the Iron is in it self.

This Steel when it hath been several times heated in the strong heat of an open fire, and ham­mered, then those particles of the white Sulphur, which were driven into the out-parts, do evapo­rate, and then the remaining is turn'd again into Iron, as it was before. And if we will proceed further, and often repeat this Operation, we shall finally observe, that the said Iron or Steel will for the greatest part thereof be turned into the fore­said white Sulphur.

The reason why the Iron-rods are to be taken of a different thickness, which we put into the Melting-pot, when we intend to make a proof of Steel, is this, that one that is curious, and a Lover of these Inquiries, may be able to calculate the heat and the time, that thereby he may see which of the Rods in the said heat is quite turn'd to Steel throughout, and which are not yet wholly trans­muted, but retain still in the midst of them a long unchanged streak or thread of Iron; by which means he shall exactly perceive how long the fire must be continued, before the thickest of the said Rods or Gads will be pierced through and through, and wrought by the fire, and wholly turned into [Page 85] Steel. And as for those Gads which in the midst of them retain something of Iron, they are by ex­perience found to be good to make Spanish Sword­blades of, forasmuch as the tough Iron which they have in the midst of them, makes that the said Blades will not snap or break.

This likewise is the reason, that if we take two Coat-Armours of the same thickness and weight, and turn one of them into Steel, yet so as that some Iron may be left in the midst of it, we shall find that the one of these Coat-Armours may be pierced and shot through; but that the other which is turned onely in part to Steel, cannot, be­cause the Iron in the inside of it, makes that it can­not break, and the outward Steel that it cannot bend.

Furthermore, when we take out the Iron-gads that were an inch thick, when first we put them into the Melting-pot, we shall find that they be grown thinner, though they be not burnt from without. From whence we may in part perceive, that the combustible Sulphur (which makes the Iron to be lighter, and its h [...]e to be more black and leaden-colour'd than that of Steel is) is part­ly evaporated and consumed in the fire.

When we give Steel and Iron the same heat, and afterwards quench them in cold water, we shall find the Steel to become white like Silver, hard and brittle; but the Iron on the contrary, black and tough.

[Page 86] This hard and brittle Steel is not fit to make o­ther Instruments of, except Files; but when we let the same lie a little longer on the fire, we shall then see that its whiteness will be changed into a yellow, and the yellow into a red, and afterwards the red into a Skie-blue, and at last also this Skie-blue into a black colour; and when we let the same thus cool by degrees, without quenching it in cold water, or exposing of it to the Air, then it will be somewhat soft. But when we quench it when it is of a yellow colour, then it is fit to make Instruments of to work with in Stone or Iron. And when we intend to make of it Ingravers Tools, we are to observe that that part or corner of the ingraving Instrument (being yet four-square in its ends) which attracts most Iron-dust, when one works with it in Iron, is the fittest part to ingrave with, because that there it is most hard and tough. Also observe, that when we make the smaller ingraving Tools and quench them in cold Quick-silver instead of cold water, they prove very good. But when Steel is quenched whilst it is yet of a blue colour, then it is fit to work with in wood.

8 Q. But what may be the reason why Steel when it comes into the cold, grows harder; but when it is in warmth or heat, it grows softer?

R. Take a Gad of Steel of a foot long and make it red hot, and thou wilt find that it is grown a quarter of an inch longer in the fire than it was be­fore; for the fire hath expanded or dilated it. [Page 87] But when Steel comes into the cold, as into cold water, it contracts it self and becomes closer, be­cause the volatile Sulphur and the fire it self, also is by this means shut up in it; which is the reason that it grows harder.

9 Q. But how are these two parts of the Iron, viz. its combustible and fix Sulphur naturally and mechanically woven and united together?

R. The word Weaving will somewhat instruct and inform thee of this: for in things that are mechanically woven together, thou wilt find two sorts, viz. long and short Filaments which are twi­sted into thread; and some short threads (so they be not too short) we see may be mixed together, and spun into a long sort of thread, of which Lin­nen, Cotton, Silk, and Woollen Stuffs are made, which serve for making of Cloath. And secondly, as for the shorter Materials, as Hair and the like, which cannot be spun into a thread without the addition of other longer Hairs, yet may (by rea­son of their shortness) be artificially and conve­niently intangled so together, as by means of hot water they are fulled into Felts to make Hats of. And this is the second way of weaving.

The third sort of weaving is this: When Lin­nen-cloath which is woven of long threads, as also that which is made of Hemp, Nettles, Cotton, Silk, &c. being first worn out, are made to Paper, viz. by beating them very well upon an Anvil in the water with Hammers, until they become like fine flocks of Wool, or the down of Feathers; and [Page 88] then these small Linnen-filaments are put into a Copper Sieve with water, and after the water is run through the Sieve, it leaves those little Flocks intangled, and, as it were, woven together, (as was mentioned before concerning Felts made of Hair) and when the water is quite pressed away from them, being put between Woollen-cloath, the Paper is made, which hangs together, and may be bended and folded at pleasure without breaking, for that it is compacted and made up of many subtile Hairs of Filaments.

This Paper when dipped in Glue-water wherein Allome hath been dissolved (that it might not cleave together and be too stiff) and afterwards dried, becomes thereby better and fitter for use. But when too much Glue is put into the water, the Paper is made too stiff and brittle, and will sooner break than bend, and that because the little Filaments cannot move themselves at liberty as before.

Moreover, when the Linnen Rags are beaten over-much, so that they be reduced into little round Pellets, then no good Paper can be made of them, but it will be apt to break; because these round Pellets cannot so well be intangled and woven together, as the foresaid thin Flocks. And this is the onely reason, why no fine Paper can be made of coarse Linnen. These various Textures may be exactly observed and perceived by the help of a Microscope.

[Page 89] It will not be amiss on this occasion to speak some­thing concerning Flax, and the way and manner of well preparing the same; which is as follows. When we take Line-seed, and sow it in the same place where it grew before, notwithstanding that the Earth be well plowed, roled, raked, harrowed and broken, so that it is very fine, as if it had been sifted through a coarse Sieve (for in this manner the ground is to be prepared) and the seed sowed therein very thick together, to the end that the stalks may grow up slender and long, as having but little nourishment; as also that the stalks be seve­ral times broken down by sitting upon them. viz. once when the Flax is weeded; and again second­ly, when they find that it grows up too fast, and that the stalks grow too gross or thick: But yet notwithstanding all this, we shall find that the Flax will still grow coarser and coarser, as long as it is sowed in the same ground; for that the Line-seed in that place doth unite it self too soon with that Earth; and consequently grows up too fast. But when this seed is sowed about fifty German miles from thence, in another far distant and strange soil, and by that means comes (as it were) into a suf­fering, then it grows and becomes good and fine again, as before. For the thin stalks have as many hairs or strings in them as the thick; and every hair or string hath again all its hairs or due members, parts or smaller filaments, as well as the grosser and coarser have.

But if any should try to make the coarse hairs [Page 90] or filaments of Flax thinner and finer than they a [...] naturally, by artificially dividing of them, the [...] the Linnen made thereof, will prove thin and a [...] to tare, because by this means they are put out [...] their due nature and strength.

And as we find it happens to Flax, that (as a­bovesaid) by suffering (as by breaking and tra [...] ­splantations) is meliorated: the same also we s [...] in Trees by means of Grafting, in Oculation, & [...] Yea, and in Man also; for all suffering is like a con­suming fire which purifies, exalts and works [...] change for the better. And here by the way [...] may take notice, that where in Holy Writ men [...] ­tion is made of fine Linnen, there it admits of [...] singular and wise signification.

10 Q. Hitherto hath been spoken concerning Mechanical or Artificial Weavings: but now to return from whence we digressed, what is th [...] Natural Weaving, and how may we come to know and understand the same in Metals?

R. Metals consist universally of a hot and cold Sulphur, as of Male and Female; both which th [...] more intimately they be united, or naturally inter­woven, the nearer those Metals approach to the na­ture of Gold. And from the difference of this union (according to every ones proportion and quantity ariseth the distinction of all Metals and Minerals viz. according as the said Sulphurs are more or less united in them.

11 Q. If Metals be produced and consist by the union of these two, where then is there room [Page 91] for a third Principle of Metals, which is vulgar­ [...]y called Salt, according to the Chymists; who make Salt, Sulphur, and Mercury the Principles of [...]ll Metals?

R. This indeed is onely an aenigmatical Speech of theirs: For when we see that the superfluous combustible Sulphur, which is found in great quantity in the Oare of the perfectly united Me­tals, is by mortification, transmutation, or calci­ [...]ation changed into an acid Salt, it ceaseth to be Sulphur. Now forasmuch as all of the said Sul­phur can be changed into a Salt; so as that it can­not be re-changed into Brimstone back again (be­cause the Salt serveth onely as a mean to dissolve the two perfect Sulphurs, in order to unite them) and whereas the white incombustible Sulphur, can never be changed into Salt; how can we then make out three parts or principles which concur to the composition of Metals? For two Fathers to one Mother would be monstrous and superfluous; forasmuch as both of them are but one and the same. Likewise also there cannot be two Mothers to one Father, in order to the bringing forth of one Birth; for so there would be two Births, out of each Mother one. For it cannot be denyed, that for to generate a Child, whether Boy or Girl (of which the one hath more of the Fathers na­ture and property, the other more of the Mothers) there needs onely a union of Man and Wife; and it is impossible that a third thing should be super­added essentially.

[Page 92] 12 Q. Thou hast now shewed, that to th [...] birth and production of Metals, Male and Female viz. a white and red Sulphur are required. Now [...] we see that in the most perfect Metals, as Gold there is but little of this red Male Sulphur, as its yellow colour doth witness, which red Sulphur doth essentially joyn and is united with the Female [...] white Sulphur; and so brings it into such a com­pact body: What is the reason then that so great a quantity of combustible Sulphur is found in the Mines where Metals are; which Sulphur may be changed into Vitriol, in which several Metals in the Mines have been found dissolved?

R. Thou mayst find an answer to this, in the answer to the next fore-going question; and in this question itself also, viz. that this Vitriol which proceeds, or is prepared from the said Sulphur, may be serviceable and helpful to dissolve Metals, but not to make them.

13 Q. We have been in part informed concern­ing the red Male Sulphur; but may not likewise an instruction be given us concerning the white Female unwoven or unwrought Sulphur (which is not yet united to the red Sulphur, or come to be a Metal) and is found by it self alone; as also together with the Metals, how may we find and distinctly understand the same?

R. Concerning the white Female Sulphur, which in the German Tongue is called [hutte [...] rauch] and by Artists, Ars Senum or Arsenicum, and is found by itself, and likewise with the perfect, as well as imperfect Metals in great quantity; it [Page 93] is unnecessary for us to treat of it at large here, be­cause the Books of Metallurgist's do give us suffici­ent information where the said Sulphur is to be [...] with in great quantity. This Arsenicum is by the Greeks called [...], probably from [...] or [...], a Man, and in the Hebrew the word that sig­nifies a Man is [Geber] from whence we may in­fer, that Geber the famed Author, hath writ with understanding, and like a man concerning this sub­ject. This Arsenick may also be compared to the Serpent, of which mention is made, Gen. 3. not onely because of the poisonous property common to them both; but also because the Serpent was to eat the dust of the Earth, even as the Serpent Arsenick must eat Ophir or dust of the Earth al­so; according to what elsewhere hath been hinted, viz. that Ophir signifies Dust, Gold, or Sand.

14 Q. Is it not necessary to have some infor­mation also, concerning the Natural and Mechani­cal Weavings of both these Sulphurs?

R. When these Sulphurs are each of them alone or by themselves, they continue brittle as Stones, so that they cannot be wrought with the Hammer, and when they are added to Metals by fusion, they spoil them, and make them impure. As for instance: When we take Arsenick and melt it down with Silver or Copper, it robes and spoils the Silver and makes it impure; and Copper it makes white, hard, and brittle.

Also when we take Arsenick, which is some­what more fixt (by reason of a little red Sulphur, which is in part nraurally interwoven with it) as [Page 94] white Zink, called Spelter, which partakes of Lead, and is in the Silver-oare at Goslar, found in a Lead-mine that contains Silver; and which sub­limes and sticks fast to the sides of the Furnace, partly in the form of a Glassie crust or rind, the other part of it being fusible, like to Regulus of An­timony: when, I say, we cast a fourth part of this in to molten Copper, it mechanically or externally interweaves itself with the said Copper; so as the Copper by means of it gets a golden colour, higher than any common Brass, which is made of Copper by the addition of Lapis Calaminaris.

For when this stony glassie crust, which sticks to the sides of the Furnace, is taken thence and put to Copper it will not melt with it, in order to make Brass of it. But when this glassie matter hath been buried several years in the Earth, the Salt of the Glass dissolves therein, and becomes nitrous, and by this means becomes a good fluxing powder; and being ground to powder, it is added to Cop­per instead of Lapis Calaminaris, and produceth a gold coloured Brass, as was mentioned; insomuch that at Goslar some Goldsmiths make Rings and Chains of the same, which to the eye may pass for Gold, but is not so in weight. But when any one goes about to hammer this Metal whilest it is hot (as they do Gold, Silver, Copper, and Iron) it breaks all to pieces under the hammer: For the white volatile Sulphurous Zink, which (as a strange guest) is unnaturally through heat forced into the Copper, as soon as it grows hot, and that [Page 95] the Copper is swelled up, sublimes away gradual­ [...]y through the Copper; which is the cause why [...] must of necessity break when struck with a hammer: But when it is grown cold, we shall find upon the Anvil, in the place where it was laid to cool, a white vapour (the same as the Lapis Ca­laminaris doth in Brass) evaporated, sublimed and sticking to the Anvil, and then it will let itself be wrought with a Hammer, as Copper and other Metals are.

By which instances we may partly understand the natural, and partly also the mechanical texture in Metals. To what hath been already said, this fur­ther may be added: that when we take the com­mon Arsenick by itself (which is very volatile and poisonous) and mix it with Copper, it makes the Copper white and hard indeed; but cannot by reason of its volatility abide in the fire so long as Spelter doth; forasmuch as it doth not par­take of the red Sulphur, and consequently is not so fixt and constant. For the volatility in Arse­nick and Mercury is the cause, that when the fire enters into the same, it makes them swell up, and divides them into small Atomes that can hover upon, and flie away in the Air, which cannot be in the fixt Metals, forasmuch as they be by nature so well and close woven together, that the fire cannot separate or divide them. And the better they are thus woven by Nature, the more like they be to Silver and Gold, as shall be more large­ly declared, when we shall come to treat of Gold in particular.

[Page 96] The common burning Sulphur which is foun [...] abundantly in Copper-oare, and some of it also in Iron, doth melt easily with the same, and make [...] them of easie fusion, because it findes its like in them, with which it can easily unite itself, which it cannot do in Gold and Silver, because it doth not find its like so open in them. But when we melt Antimony with any metals, we find that it makes it to be easily melted, for that it consists [...] both Sulphurs, viz. of the combustible and incom­bustible. The white Sulphur hath an ingress into Gold and Silver, forasmuch as their whole body consists of it, and both the Sulphurs have their in­gress into all the other metals.

Before Copper can be brought to its true form, which gives it the denomination of Copper, it stands in need of passing many fires and heates more than other metals, to the end that the great quantity of common combustible Sulphur which abounds therein may be separated from it. And when it is now become Copper, we find it in a two-fold Sulphur, viz. the Red and White Sul­phur interwoven together, from whence after­wards ariseth and appears. 1. Its deep red colour. 2. That it can like Gold endure a very strong fire be­fore it is melted. 3. Its malleability, as well when it is hot as when cold. 4. Its softness, forasmuch as it suf­fers itself to be beaten out into thin leaves; and in all this resembles Gold and Silver. 5. That both these Sulphurs by reason of their strict union com­monly flie away together in the fire, in the ap­pearance [Page 97] of a Green-blue flame. 6. That it gives tincture and colour to pale Gold; which so strong­ly and intimately unites itself with the Gold, that the fire can no more rob the Gold of it. Likewise, that seventhly, It may be melted down with Gold and Silver, without making the same brittle: and for these reasons (very well worth our consideration) it is that the Ancients have endeavour'd to prepare an excellent Medi­cine out of the same, comporting and agreeing with the nature of man. Concerning which, upon occasion, more may be expected in my Annotati­ons.

When a man will melt Iron, he must make use of a great heat; because it contains much of a hard melting, unripe, white, fix Sulphur; which is the reason why cast Iron which hath not been wrought with a hammer, hath so little toughness in it, that when we strike upon it with a little hammer, it leaves a dent in the surface of it; but when we strike on it with a great hammer, it will sooner all break to pieces then bend; and that because the texture of it is not such as it should be (according to what we mentioned concerning paper) and the reason of it is, because Iron stands in need of so great heat for to melt it, that by means thereof, it is reduced into a thin water; whereby its natural texture, is, for the most part, broken; which we experience when we go about to make it tough and malleable again; for then to bring it to its natural threads or filaments, and them to their [Page 98] natural posture, we are fain to melt it anew with a gentler fire, so that such thick drops may fall from it as makes it into a Cake; which Cake when ta­ken out of the fire proves malleable, and may be hammer'd on the Anvil, because now it is grown tough. For every one of these forementioned drops becomes a thread, and these threads twist themselves together, and the more the Iron is ex­tended on the Anvil, the tougher it grows; be­cause the threads continue the same in number, but become every time thinner, as before was said of Flax and Linnen. But when afterwards we give this tough Iron too great a heat, it will break to pieces again, as soon as it is cold, and will not be tough, as it was before, and that by reason of the threads being broken again through the great heat.

Furthermore, we may remark this Experiment, viz. when we take a foursquare Rod of Iron of an inch thick, and make it red-hot in the fire, so that the sparks fly from it, and afterwards lay this Iron on the Anvil, and swiftly and continually blow a­gainst the same with a common pair of Bellows, that the Iron will melt & drops will fall down from it, which drops are no more Iron, but are changed into Glass: for the wind which comes out of the Bellows, causeth that the fire cannot come out of the Iron, but is continually driven back by the wind; and thus by its being forced to remain in the Iron, it unites itself with it, and turns it to glass.

[Page 99] Again it is to be observed, that when a Smith doth not understand the true proportion of his fire, and the stroaks of his hammers, as well as of the thickness and heat of his Iron, but doth stretch and expand his Iron farther, than the heat of it will suffer him, with an intent to make the threads of it the thinner, he will lose by so doing, and shews thereby that he doth not understand his craft: for by this means he will break the threads of Iron. And the same is to be observed as well in Gold, Silver and Copper, for a short and general rule.

And on the contrary, it will not be amiss to take notice also of this experiment, that when a quick and active Smith takes a cold rod of tough Iron, of the thickness of a finger, and hammers the uttermost end of it, which is to be four square, very swiftly, then the said part of the Iron in the extending of it, will be made wholly or throughly red hot, after that he hath briskly given it twenty strokes with the hammer.

15 Q. Seeing then the Metals are distinct and different from one another, must we therefore suppose them every one to have a distinct and dif­ferent form and life, each for it self?

R. That all Malleable Metals have their proper and peculiar form and life, by vertue whereof they are woven in such an order, and according to the property and measure of every one of them, that they cannot so naturally and essentially by fusion be united with one another, as they are in them­selves. All Soders will make out this very clear-all [Page 100] all things must perform their Revolutions, in man­ner as was mentioned before, when we treated concerning the Earth.

68 Q. Now when all things in the Stomach of man are in good and due order, may not we con­clude that it must then needs communicate health to the whole body of man, especially to the heart and head? And like as in the Body the Heart is a more principal part than the Stomach, might we not compare the same with the most holy place in the Temple? Moreover, as the Temple was open above, and that the Head of man is placed above, and is the upper part of the body; might we not compare it to Heaven, whither the smell and sa­vour of the Burnt-offerings and Incense mounted continually? And when all this is done in its due order, will it not again come down from the Head as from Heaven, and so perform its Revolution in order to perfection?

69 Q. Now for the way and means how this right and due order may be kept and observed in the Body of Man, hath not God fully declared this to the People of Israel by Moses, and ordered the same to be registred in Scripture, as an everlasting Record, viz. that they should eat no Creatures pro­duced by Putrefaction, nor such as be of a rave­nous nature; but onely clean Beasts that divide the Hoof and chew the Cud, and revolving so the Meat?

And doth not God hereby point out to us, that such Creatures as these were the next to Man, and [Page 101] the fittest to be enobled into his nature? And whereas the Beasts amongst the Jews were to be killed, without any affrightment, as much as pos­sible, to this end their slaughtering Knives were most sharp and keen, without the least notch in them, and that for this end, that all cause of pain and fright to the Beasts might be removed, where­by otherwise their bloud might be obstructed?

70 Q. Forasmuch then as Man ought to be a King and Governour in his Kingdom which is with­in him in his Heart, must he not (in order to keep good rule by means of his spiritual upper & under Officers, each in his own place and order) so rule the whole Body, that all that is in it may be dis­pensed and regulated in good order? And by con­sequence, must not there be many under Officers, all under the command of the Stomach, which can and must distinguish what is good or bad for man? According as we see in some sick persons, in whom there is yet some strength of life left, that oft­times there ariseth in them an appetite to some strange thing by means of which, when they can get it, and feed upon it, they soon after recover: And may not the wonderful healing, renewing, and out-working power and property which is in these under Officers, be further discerned in Wo­men with Child, in that those things many time serve to procure their health and recovery, which would be the death of others if they should take them.

71 Q. Moreover, may not the extraordinary [Page 102] mentioned Arsenick. When we go about to se­parate this Red Arsenick from its redness, it divides itself into two parts; a small part of it yields a com­mon combustible Sulphur, and the remaining part is white Arsenick, which white Arsenick that hath no mixture in it of Combustible Sulphur, that is by art perceptible, is also found in great quantity in the Silver Mines, as the red is found in Gold-oare.

From some Silver-oare they sublime the com­mon white Arsenick, which is every where to be sold, as made out of Cobalt, and in that part of it which in sublimation stays below, a certain matter is found, which the Germans call [Saffer] in which are many round Pellets or Globules, which in melting run together, and are called Wismut or Bismut, which are altogether white like Silver, and heavy, but very brittle as glass, and consist of very thin leaves, lying upon one another, as it is in Izing-glass, and shining like the Regulus of An­timony, which is their form.

When this Bismuth is sublimed, it changeth in­to common Arsenick. But as for the Saffer, when it is melted with Pot-ashes and white sand, a Pain­ters blew, commonly called Smalt is made of it, which blew colour shews that it is of a Lunar na­ture, as indeed there are found several Cobalts that are rich in Silver.

As to what concerns the forms of Metals, I shall onely in this place make mention of the form of Gold, as being the most perfect Metal, and con­sequently must have the perfectest form of them [Page 103] all: for the other imperfect Metals especially are changeable, wherefore also their form cannot be so well perceived, as that of the perfect ones. This likewise is the reason why the perfect Metals re­tain their form upon the Test, and do not turn to glass without some addition, as all the other Me­tals do. Upon this account also it is, that the fire cannot dissipate these perfect Metals nor break their form, so as that they should be divided into little particles, and carried away upon the wings of the Air, as it happens to Mercury.

When we make an Aqua Regis of Vitriol or Al­loms, Salt-petre, common Salt, or Salt Atmoniack, slowly rectifie it, and then dissolve Gold in it, and afterwards cohobate and digest the same seve­ral times, and at last slowly distil the water from it; and poure again of the same Aqua Regis fresh up­on it, digesting and cohobating as before; and last of all distil it with a boiling fire in a low Retort: we shall find that some part of the Gold will come over with the water, and that when any of the said water impregnated thus with Gold, falls up­on any ones hand, it tingeth the same with yellow spots, which afterwards are changed into a bright and beautiful red; and last of all into a high pur­ple colour. This fine dissolved volatile Gold, if we let it stand long in the Air, so as the strength of the water may gradually evaporate, or put to it a little common water distilled, and then let it stand for a while; we shall observe and find, that the subtile volatile Gold will by degrees form itself [Page 104] into little flat stars, and when we hold the Glass against the light and shake it, we shall see that the whole water is full of such little shining Golden stars, which afterwards swim on the top of the water, and twist and weave themselves in one a­nother; so that we can plainly and visibly to the eye perceive, how the said Stars do vitally and na­turally form themselves, and afterward reduce themselves to a Body again. From which instance we may exactly see and perceive the form of Gold, and understand the reason why fine Gold is so flexible, and suffers itself to be Hammer'd out in­to such thin leaves; yea, and yet further to be expanded afterwards, when fine Silver is guilded with the foresaid thin Leaves, and Hammer'd out; for we find that Gold in conjunction with Silver, suffers itself yet further to be dilated and ham­mer'd out, until the Silver begins to appear or shine through the Gold, and becomes after that whiter and whiter, until that the Gold at last grows so thin, that it vanisheth from the sight and comprehension of man.

This visible, glorious, spiritual Body, may lead us to endless glorious thoughts and meditations, viz. if we consider that in all the Sands (as was said above) created by God, there is a little Gold and Silver, from whence all other Beings do exist and have their Being, as proceeding from their Father the Sun, and their Mother the Moon: From the Sun, as from a living and spiritual Gold, which is a meer fire, and beyond all throughly re­fined [Page 105] Gold; and consequently is the common and Universal first created Mover (even as is the heart of Man) from whence all moveable things derive all their distinct and particular motions; and also from the Moon, as from the Wife of the Sun, and the common Mother of all Sublunary things.

And forasmuch as man is, and must be the com­prehensive end of all Creatures, and the Little World (in whom all Seeds exist and are perfected, which thenceforth can never be annihilated) we shall not find it strange that he is counselled, Rev. 3. v. 18. to buy Gold tryed in the fire (the Greek words are [...], Gold, that is, all or throughly fired, or all a meer fire) that he may become rich and like unto the Sun; as on the contrary, he becomes poor, when he doth abase the Arsenical posion, so that his Silver by the fire must be burnt to dross, which comes to pass when he will keep and hold the Menstrual Bloud (out of which he in part exist) for his own propriety in his own thoughts and out workings, and doth not daily offer up the same in the fire of the Sun; to the end the Woman may be cloathed with the Sun, and become a Sun, and thereby rule over the Moon: that is to say, that he may get the Moon under his feet, as we may see, Rev. 12. v. 1.

17 Q. Forasmuch as we are here treating con­cerning Gold, it will not be inconvenient to query yet further. Whether is any thing more to be considered and taken notice of about Gold, viz How many sorts of Gold there be? And how Gold is properly formed?

[Page 106] R. There are three sorts of Gold.

1. There is a white Gold, which hath the weight and all the qualities of Gold, except the co­lour: for it is white as Silver, and hath either lost its colour, or hath not yet attained it.

2. The second sort of Gold is of a pale yellow colour.

3. The third sort is an high yellow coloured Gold. But how little the tincture or colour doth that is in Gold, we may perceive from what fol­lows.

1. In that the first fort, viz. the white Gold, in its substance is as ponderous as any other Gold; from which hint or instance we may see, how little the colour conduceth to the being of Gold; seeing it is not at all, or very hardly to be perceived in its weight and substance.

2. And this also appears yet further, from this new instance, viz. When we take notice how full and plain a yellow colour a little Saffron tingeth a great quantity of Milk (as if it were a white Gold) yea, into as high a yellow as that of the most yellow Gold; and not the least part of the white colour can be perceived to remain in the Milk; nor yet is the weight or ponderosity there­of sensibly increased by the Saffron.

Moreover, some Handicrafts men, as Guilders and Gold-beaters, will be able to give us full in­formation, by what means they bring the two first sorts of Gold, viz. the white and pale yellow, to a high yellow, such as the third sort of Gold hath: [Page 107] to which end they make use of divers means, as indeed it may be performed by several caements, yet those that consist of Cuprous and Antimonial materials, are found to be the most effectual: wherefore their use is to melt their Gold several times with Antimony, and as often blow it off again; and thus they give their Gold an high yellow colour, as was said before.

Now as to the tinging and colouring of Gold, it is very well worth our further taking notice, viz.

1. That the tincture of Gold thus coloured by Art, is so united with it, that with fire alone it can never be separated from the Gold, no more than its natural colour can be separated from it.

2. That an imperfect Mineral or Metal, which hath not yet obtained a perfect body (such as An­timony or Copper is) should be able to give a perfect tincture to a perfect Body.

3. That the Gold takes in no more ticture than it hath need of, and belongs to it; so that notwithstanding its being never so often melted with Antimony or Copper, yet it doth never at­tain to a higher colour than its pitch is.

4. Now seeing that pale Gold (as hath been said) which either hath lost its colour, or not yet attained it (and yet is good Gold) may receive an higher tincture, which hath a sure and firm u­nion with the Gold; upon this ground many have endeavoured to separate the colour, together with that part of the Gold, which is and must necessa­rily be united to it.

[Page 108] As to what concerns the forming of Gold, the expert refiners of Gold and silver are able to give us some information. For we shall find that in Ci­ties of great Trading and Commerce, where much wrought Silver is melted down, in order to make essays for Coyning or Minting, when some of them meet with old Silver Salt-sellers, in which Salt hath stood a long while, so that they are become black on the inside, and deeply coloured with the Salt, they are us'd to cut out that part of the Salts, and not to melt it with the other Silver, for that they have found, that a little Gold is contained in it, and that the Salt hath united part of the Cop­per, which is mixed with the Silver, by a long and natural opperation with the said Silver.

18 Q. What may be the cause why Gold and Silver (as was said) are not by fire upon the test turned to Glass, as other Metals are?

R. For that they have a perfect form, which the Lead by his vitrifying property cannot break (as he doth in other Metals) wherefore it is that Lead is made use of on the Test, as the tryer of all Metals.

19 Q. How doth it come to pass that Lead in a less fire is turned to Glass, and in a stronger is a­gain changed into Lead?

R. The reason hereof is this: When we turn a hundred pound of Lead into Minium or Red-Lead, we find that the said hundred pound are augmented ten pound, viz. when the Calx of Lead is ground to powder, and afterward exposed to a small fire, the Lead borrows part of its [Page 109] weight from the fire, in which it was calcined, and part from the water, in which it was ground; and each of these two severally, and both of them joyntly, do help to turn the easie melting Lead to Glass; because the fire is naturally and easily re­duced to a body in Lead, by which means it also turns all other things into Glass. But when the Lead is exposed to a greater heat in a strong fire, it is forced to leave its vitrifying part behind, viz. the fore-mentioned gained ten pounds, which from the fire and water were super-added to it, and consequently turns to a Metal as it was before; and then it pierceth all melting-Pots whatsoever, which is the reason why no Vessel is found which can hold such hot Lead.

20 Q. Is there no way to be found out for to make Glass of Gold?

R. Yes, for by adding Iron to it we may make Glass of Gold; and by this addition the form of Gold is partly broken; forasmuch as the Iron con­tains much unripe fix Sulphur, wherefore also I­ron requires a strong fire for to melt it down, and when it is molten with Gold, it is difficult to sepa­rate the Gold again from it, without loss of the Gold.

21 Q. Is there nothing more to be taken no­tice of concerning Gold?

R. I shall mention one thing more for a con­clusion of this matter, viz. when fine Gold is melted several times with an equal quantity of Regulus of Antimony, and after every time ground [Page 110] small, and sublimed with common Sublimate, and afterwards edulcorated; this hath been found (when well prepared) good for many sorts of di­seases, and particularly for the cure of some kindes of the Dropsy, exhibited to the quantity of two, three, or four grains; and that for this reason, be­cause that each time it is melted, some part of the Gold is volatilized, and loseth its Metallick nature, and becomes disposed to take upon itself a Vegetable nature, as being now exalted and higher digested, wherefore it can (together with the Antimony) the better perform its opperations in man, and become united with him.

22 Q. What is now further to be observed a­bout the other Metals?

R. I shall speak of some of these with all possible brevity; seeing that (as hath been said) they are not so perfect, that we can as exactly observe and take notice of their texture and formation, as we can in Gold and Silver: wherefore what here fol­lows, may serve for a short indication and hint for others to enlarge upon, as well concerning the o­ther Metals, as concerning Minerals and Salts.

The reason why the fiery Sulphur alone doth make the white Sulphur malleable, we may in part gather from what hath been said already, and in part also from what we find in Lead and Tin.

For Tin is the lightest amongst all Metals, and that by reason of the great quantity of combu­stible Sulphur it contains; as appears when a small portion of it is mixed with Silver, it makes it all [Page 111] brittle and unmalleable, which doth not happen so when it is mixed with fine Gold.

And on the contrary, when Lead is mixed with Gold, it makes the Gold unmalleable; but hath not the same effect when it is melted with Silver.

Now that the combustible Sulphur is the cause of this, may be further gathered from this in­stance, viz. when we take filings of Tin and mix them with quarter of Salt-petre, and put them into a Crusible upon the fire, then the Salt-petre will kindle the combustible Sulphur; and at the bot­tom we shall find a small portion of molten Tin, very hard, and ringing, or sounding. And if we re­peat this opperation, the whole will be changed into an unmalleable powder, of which white Glass may be made; and of itself is no more reducible into Tin. So that we see and may be assured, that the malleability of Metals, and their metal­lick from, doth proceed from the fiery Sulphur; as before hath been made out at large, when we treated concerning Gold.

We may likewise take a further observation of this, from an experiment of Lead; which can en­dure a certain degree of fire upon the Test, be­fore it turns to Glass. When the said Lead is dis­solved by Alkalies, and Salts or Oyl, which take in the Sulphur and separate it from the Body, the Lead by this means becomes changed into a vo­latile running Mercury, which can no more endure the fire, as before, but is cold and running like wa­ter, and without a metalline form.

[Page 112] From all which instances we may clearly per­ceive, that Metals are made by the union of both the foresaid Sulphurs; as also that the Metals differ from one another, according to the quantity and proportion of Sulphur they have in them, and ac­cording to the degrees of their natural union in order to perfection.

Now if any one should go about to imitate Na­ture in this her process and endeavour, mechanical­ly to effect the same mixture, which Nature per­forms in her own way and order; he will find himself mistaken, for that his eye-sight is not sharp and piercing enough, perfectly to spy and per­ceive the fine and subtile inter-weavings of Nature, and much less are his fingers fit to knit and work the same. And in case he should try to do it, by a strong fire of fusion, let him first well consider what before hath been set down concerning this matter; for he shall find that Nature doth nor make use of any such violent fire.

But if any should think to make use of violent, strong, corroding waters, in hopes by this means to dissolve the Metals and Minerals, and to unite them again; he will find by experience, that this will not succeed neither; forasmuch as Nature ne­ver makes use of any such violent and unnatural things in her process about Minerals: for all Salts which are found in the Earth are not violent, but natural, as (amongst others) Vitriol is.

From both these deductions we may conclude, that a strong fire doth burn and change a thing, but [Page 113] doth not therefore annihilate it, as may be seen in the foregoing instance of burnt Firr-wood. In like manner, when Brimstone (which is as a fire) is by heat or putrefaction changed into Vitriol, it hath no more ingress into Metals; and none have hitherto been found that have been able to reduce it to Brimstone again. But a warm Fire gives and communicates growth and life to a warm moi­sture: therefore when a strong Fire hath reduced Brimstone to Vitriol, yet the true proper life is not therefore there also, but time is required that a warmth may excite and kindle life in the moi­sture. Wherefore he that seeks for a Menstruum, which without any changing of it self, shall per­form its solutions, will find himself extremely mi­staken; for that nothing is to be found in the World that is not changeable, concerning which matter much more might be said.

Common Sea-salt is a thing well known, and doth not differ at all from Salt of the Mountains, or Sal Gemme. Now this Salt appears in two different forms, viz. as a living, or as a dead Salt; as we may perceive evidently to the eye, when we take a piece of flesh and lay it at the bottom of a Vessel which is full of little holes, and put under the same a Tub or other Vessel, and then strew salt upon the flesh, which must be turned with the convex part upwards, so that the salt as it dissolves may run down from it; we shall find that the Pic­kle which drops down through the bottom full of holes into the Vessel that is set under it, when by [Page 114] boiling it is turn'd to Salt again, will retain the form and taste of Salt, but its virtue and life will be gone, so as it will be impossible to salt or season any thing therewith any more because its life is entred into the flush, and hath preserv'd it from corruption: for we shall find by experience, that the flesh (in this case) will continue sound and good, but the salt not so: for with reference to this it is what out Saviour speaks of, Mat. 5. 13.

Salt-petre, which is made of the Air and Earth as in Stables, and out of Mortar, as also out of Ashes, doth not at all differ from the mineral Salt-petre.

Now it remains onely to speak something con­cerning Salt Armoniack. This same is found in great quantity in the Territory of Naples, at [...], and elsewhere, where the surface, of the ground is hot, by reason of a fire that burns under it, where in many places we find this Salt subli­med being mixed with Brimstone; which being made into a Lie, and afterwards evaporated by de­grees, yields a perfect Salt Armoniack, and is fold in cakes at a cheap rate, because in those parts it is got without any great pains.

Concerting the commixture and union of Sul­phurs, which are either done manually, as in the dry way, viz. by trituration and grinding; or with Mer­cury, by way of amalgamation or solution, or last­ly, by way of sublimation, I leave it to the Lover of Truth for to judge of them himself, whether they be natural ways, or ever like to reach the de­sired [Page 115] end, viz. the producing of a perfect union: for without doubt he will find that it is impossible it should be effected by any of these ways.

23 Q. We find everywhere up and down in the World, many Books, and we hear much spoken concerning the Philosophers Stone, which should have the power to tinge and transmute all meaner Metals into Gold and Silver; by which imagina­tion many have precipitated themselves into great sickness and poverty: the sum of which amounts to this, that one grain of this Stone or Tinature can suddenly on the Fire change a whole pound of Lead or Mercury into Gold; whether therefore is it thus, or no?

R. In case this be true, the thing must be sub­ject to the judgment of the Senses, and be compre­hensible; and if it be supposed so comprehensible, we'll propound these Queries, which contain only my thoughts, and as such, are onely propounded to the curious for further examination.

1. How can it be, that such a small quantity of Tincture should enter into the foresaid quantity of Lead or Mercury, and pierce through them per minima, so as to change them into another perfect body, such as Gold is, so as to abide fixt in the Fire, and not be changed into Glass, as before was said?

2. If so, it must follow that the whole body of this pound of Gold which is changed out of Mer­cury, can be through and through, or wholly no­thing else but the white incombustible fix Sulphur: [Page 116] and forasmuch as there are no more but two Sul­phurs of which Gold consists, (as before hath been shewed) shall then this grain of Tincture alone be sufficient to change the white part of Mercury into Gold, and to give it the solar tin­cture? Or shall we suppose that Lead and Mercu­ry contain in them a fiery sulphur not united, which (by means of the Tincture) must be uni­ted to the said white part? which is well to be noted.

3. We are likewise to weigh and consider how it can be, that such a little body of one grain should naturally be able so to subtiliate it self, as to be a­ble to pierce a body of a pound weight in all its parts; which commonly is held to be impossible, because they suppose the Metals to be meer gross bodies, and that one body cannot penetrate ano­ther.

4. But if any should say that a spiritual body is able to do all this, as we see that Sulphur being in Fire changed (as it were) into a spiritual body, doth with its heat or warmth pierce through all bodies in all their parts, so as nothing remains shut up to it. As for instance, when we put Mer­cury into a Crucible upon the fire, and when he swells up by the heat of the fire, before he takes wing & flies away, and sulphur be melted together with him, with what a great noise doth the molten sulphur enter the Mercury, though indeed the sulphur cannot unite it self wholly with the Mer­tury, because the sulphur which is in Mercury is [Page 117] not so perfect as that which is in Copper, neither is it united with a white, perfecting, and supera­bounding sulphur, of which also Gold and Silver have no more than they stand in need of for them­selves, as being that which hath given to each of them their peculiar form, that so they can be mel­ted without being broken or dissipated by the fire. How can these difficulties be disintangled?

In answer to this, may be alledged, that if such a Tincture should be found, it must be of such a nature, as to be able to pierce through all the parts of a metalline body, and to make it fix in the fire, and incombustible, and consequently must be in­combustible it self (and easie of fusion to stop and fix the Mercury, before he flies away from the fire) to the end it also may not flie away like the sul­phur, but abide in the said bodies united to them; forasmuch as those bodies in all their parts have a part of the perfect Metals united with them.

Seeing that (as hath been mentioned before) one grain of Tin doth pierce through a whole pound of Silver, & one grain of Lead a whole pound of Gold, so as that they cannot (without difficulty) be separa­ted even upon the test it self. Wherefore we are to consider, that if both these (which are but imperfect Tinctures) be able to do so much, then the Metals cannot be such gross bodies as commonly they are thought to be; but that indeed they are spiritual bodies, and are the life of stones, in which they are found; which likewise their very essence it self doth declare, in that they are malleable and may be bro­ken [Page 118] into many little parts, and then made whole again as they were before, without losing any thing of their form, because they retain their se­minal and attractive virtue, which the fire cannot rob them of.

24 Q. Here another doubt ariseth, viz. If such a Tincture should be found that could tinge all Metals into perfect Gold, the Question is, Whe­ther or no Silver is to be excluded, seeing that it is fix in the fire, and hath in it self a perfect essence consisting of a white sulphur, and hath also a white body, but possesseth very little united fiery sulphur, which yet alone is that which makes it to be Sil­ver and malleable but is too little in quantity to give it the weight of Gold, or to advance it to the colour of Gold, which notwithstanding it must have, before that it can become Gold; and a grain of Tincture seems too little to give a yellow co­lour to so great a quantity?

R. The whole body of common Gold is no­thing else, and cannot consist of any thing else but Silver, which is a perfect body, and wants nothing of being Gold, but the fiery male Tincture. If now it should happen that a certain quantity of Silver should be tinged into Gold with one grain of Tincture, and that the said grain should be on­ly sufficient to turn it into Gold, without giving it the true colour, to supply this, we have already shewed that the Gold-beaters and Guilders know how to give it a fixed yellow Gold-colour.

[Page 119] 25 Q. It may be further queried, how it comes to pass, that Antimony and Copper can give to pale Gold its perfect colour, and so can help others, whereas they cannot help themselves? As also whence it is that they can communicate this co­lour to Gold and not to Silver, or any other Metal, and not to themselves?

R. Forasmuch as Gold doth want this colour, and must have it as its due and property, which it hath either had before, and now lost it, or hath not yet attained to it, but must attain it for the future; wherefore the Gold, to satiate it self, takes in this Gold-colour in order to its perfection, and can naturally take no more than it ought to have.

26 Q. There remains yet one considerable Question to be asked, viz. forasmuch as it hath been said, that Gold naturally takes in no more of a Golden colour than it stands in need of for it self, and that a tincture which must first turn the imperfect Metals into Silver (as being the body of Gold) and afterwards tinge them into Gold; must consist and proceed from Gold and Silver (for no third or strange thing can be here admit­ted) and yet the said Tincture must not be Gold or Silver, but the very first principle and begin­ning of Gold and Silver, and so be partaker of the end and perfection of Gold and Silver, and have the sulphur of Gold and Silver in it: for that bo­dies of one nature (as before mentioned) cannot mechanically enter into each other, as being both [Page 120] of them equally hard to be melted. The Tincture therefore must needs be and consist of just such a sulphurous nature, (viz. which is easily fusible) as the sulphur of Gold and Silver is of, which hath given them their form, and as it was before it en­tred into the composition of Gold and Silver, at the beginning of their being made such. And forasmuch as the said Tincture is to tinge the o­ther Metals through and through, not mechani­cally, but vitally and naturally, it must of necessi­ty abound with the said perfect metallick yellow and white Tincture. Now Silver and Gold (ac­cording to what hath been said) cannot mechani­cally take in more than they stand in need of themselves; the Question therefore is, From whence such a Tincture as this must be taken?

R. Ask Nature of what she makes Gold and Silver in the Gold and Siver-Mines, and she will answer thee, out of red and white Arsenick; but she will tell thee withal, that indeed Gold and Sil­ver are made of the same, but that thou wilt not be able to find any Tincture there: for the Gold which is there in its vital place where it is wrought and made, is killed by the abundance of Arsenick, and afterwards made alive again and volatized, for to bring forth other Creatures, as Vegetables and Animals, and to give unto them their Being and Life. From whence we may conclude, that Gold is not onely in the Earth for to be digged thence, and made into Coin and Plate: for should we suppose this, it would follow, that an incom­prehensible [Page 121] great quantity of Gold must have been created in vain, and be of no use at all, there being vast quantities of Gold which never are, nor ever can be digg'd up.

It is here also to be considered, that seeing (as was mentioned) Gold and Silver are made vola­tile and mortified by the Arsenick, in order to their entring upon another and a new life, viz. into a vegetable nature, whether the Gold and Silver must not before be united with the Arsenick, as with their Original from whence they proceeded, before they can be changed into a vegetable na­ture, because it is the Arsenick which effects this new Birth in Gold and Silver: And whether this Essence, whilst it is yet of a mineral nature, and not come so far as to be changed into a vegetable na­ture, would not be a Tincture, by means of which the imperfect Metals might be brought to perfe­ction? Since it is probable that the Gold or Silver which (by means of the Arsenick) are now made spiritual, volatile, and fusible, may have ingress in­to imperfect Bodies, pierce through them, and be­ing thus united with them, change them into their perfect nature, and make them more glorious? But these are onely curious thoughts: for if this should be true, yet how could we be assured of it, forasmuch as all this is done in the Mountains, and consequently hid from our eyes and senses.

And here for a conclusion, that we may lend an helping hand to deliver men from many Diseases, Poverty, and much Toil and Labour, we recom­mend [Page 122] to their serious consideration what follows viz. That seeing (as hath been declared) to Tin­cture of Gold or Silver (of which we have here treated at large) was ever found in any Gold or Silver-Mine in any part of the whole World, nor can be found, as is very aparent; what ground then is there of that old and great [...]ry spread throughout the whole World concerning such [...] Tincture, whereby so many thousand of high and low degree have been deceived, led aside, bewitch­ed, and precipitated into utter [...]?


WE will here briefly set down what is most considerable about the Tincture of Vege­tables, viz. what Dyers do ordinarily make use of for to extract their colours, and to prepare the things they do intend to dye or colour.

Now therefore all sour liquors, out of Fruits and Vegetables, as Tartar, Vinegars, and all sorts of Salts, as Alloms, Vitriols, Salt Armoniack, Salt-petre, Sea Salt, or Sal Gemme; and finally, Urines also are useful to this purpose. Onely Alkalies are not ordinarily to be used with the Materials fore­mentioned; for that when they are mixed with Acid. Salts, they cause a praecipitation, and conse­quently a change; and therefore they are to be u­sed alone and by themselves.

All the Colours or Dyes which we make use of in Europe, are onely Mechanical, and have no natu­ral union with the things themselves which they colour or tinge, but are onely borrowed and strange to them, and therefore may be separated from them again, as at first they were introduced into them.

[Page 124] But if Dyers and Distillers would look about them, and consider what some other handycrafts men make use off, in order to the bringing about of a natural union of things, they might then be able to find out the true way of Dying. In order to which, they need only to mind and consider the practise of some Mechanicks, whom I here shall mention. As,

1. Tanners, who do bring forth life in two se­veral things, which commonly amongst men are looked upon as dead, and unite them so together, as that afterwards they cannot by any art whatso­ever be separated again. As for instance, they take the Hides of Oxen, or other Beasts, and when by means of Quicklime they have rid them of all the hair, and afterward throughly washed out the Lime, they dry them, and then lay them to steep in water impregnated with the strength and vertue of Oak-bark, wherein they let them lie for some time, and then take them out again and dry them, and so repeat this moistning and drying them again three, four, or more times, according to the thick­ness of the Hides, and then after this they take out the Hides, and lay them wet upon one another, strewing some powder of the said Oaken Bark be­tween them, and let them lie so till they grow na­turally warm of themselves, and by this means the life and virtue of the Oaken bark, becomes so intimately united with the life of the Hides, that it is impossible to separate them again; so as a third Creature is produced out of two Natures uni­ted [Page 125] together, as is a Mule. For the Leather which before would quickly rot and putrifie in the water, hath by this means obtained on Oaken nature, so as to abide in the water without damage; as ex­perience teacheth us, how that such a piece of Lea­ther hath continued for several years in a Pump, without rotting or putrifying.

We may observe the same likewise from those that make wash-leather, who also do unite two natures, viz. an earthly and watry, so as that they cannot be separated again, viz. they take several skins of beasts, and fetch off the Wool or Hair with Lime, as aforesaid, and then wash them well and dry them, afterwards they moisten them throughly with Train-oile, and beat it well into them, as a Fuller doth when he fulls Cloath: this done, they dry them in the Sun, or in a Stove, till they find that when the Skins are stretched out, there appear some white streaks in them: then they moisten and work or full them again with Train-oile, and dry them, as before, in the Sun, or beated room, which they repeat so long, until the said skins, according to the proportion of their thickness, have taken in and do retain enough of the said Train-oile. Then these skins (being al­most dryed) are laid in heaps one upon another in a stove or hot-house, until they begin to grow naturally warm of themselves, which they try by thrusting their arm into the midst of them, for when they perceive they are warm enough, they must one by one be turned, so as that which [Page 126] was under most must now lie uppermost, to the end that all of them may equally partake of the said warmth: for if they should grow too hot, and lie too long upon one another, the heat would be­come too great, and burn the skins. Those parts of the skins, to which the warmth hath not been communicated, will have no true union with the Train-oile, but the same may be washed away from them, and the Leather continues the same as it was before. But what is well united with the said Train-oile, never can be washed off again, neither can the Oile be separated from it; foras­much as it is now become of an Amphibious na­ture, as partaking of the nature of Fish and beast at once.

3. In some places they make vinegar in the manner as follows; they take the dry stalks of Raisins, and fill a Barrel or other great vessel with the same: and when any one hath got a large vessel, such as are the largest Rhenish-wine Fats full of these, he hath enough for his whole life time, for to bring wine to a natural heat withal, and so turn it to vinegar. For when the wine is poured upon these stalks (called Rap) and hath stood a while on them, the wine gets through the pores, veins, or hollow pipe vessels of these stalks, as having formerly passed through the same or like, and by means of this motion and passage it grows warm, and then is drawn off, and other wine drawn upon them instead of the former; and by this means of drawing off and pouring on again, they do make vinegar in Holland.

[Page 127] Now if Dyers would well mind and consider the practice and performance of these three sorts of Handicrafts men, they would soon find the great difference there is between the natural union which those Artists introduce into their Materials, and their own Mechanical conjunction of colours with the subjects of their Trade.

The Second PART Conc …

The Second PART Concerning the MICROCOSME: OR, MAN As being the Little World.

Of the Original and Essence of MAN, and his Vnion with the Great World.

1 Q. SEeing that the Creator of all Beings, before the foundation of the world, and before ever they were brought forth, had and contained the same in his mind and wisdom, even the little world as well as the grea­ter, according to the testimony of Scripture, [Page 2] Prov. 8. 22, 23. and the following verses; also Wisd. 8. 4. Must not then the world, the greater as well as lesser, have their Creator (as their Ori­ginal and Beginning) within themselves, so as nei­ther the Creator, nor his Creature are separate from each other? which St. Paul confirms, Acts 17. 27, 28. That the Lord is not far from every one of us, for in him we live, move, and have our Be­ings.

2 Q. Since then the Creator in and through the Son of God, is every where present in the Creatures, in the greater as well as in the lesser world, Man (who is the Seed and Fruit of the Tree of the greater world) filling the same in all parts, and working in and with the same, to the end he may advance all things to their due perfection and glory, Col. 1. 16, 17. Hebr. 1. 2, 3. Wisd. 8. 5. Syr. 24. 7, 8, 9. And seeing it cannot be said, that perfection is come, before the end hath reached its beginning, and the beginning united it self with the end, in order to a New Birth, and pro­duction.

The Question then is, whether both the great and lesser world, for to arrive at their perfection, must not in all their workings aim at this, viz. that they may return to their beginning, and to be united with it. And that seeing their beginning is the Son of God, John 1. 1, 2, 3. Col. 1. 17, 18. Rev. 22. 13. they through the Son of God, who co-operates in them, and with whom they, as the members of a Body (in order to their glorification [Page 3] and becoming Sons of God) must be united, that so they, in the Son, the first-born, as their head, may be joyned again and gathered together, Ephes. 1. 10. and further propagate themselves and be meliorated still more and more, and without cea­sing be advanced from one degree of glory to ano­ther? Because else it would follow, that God either continually must create things a new, which is not onely contrary to the unchangeableness of God, which God himself confirms to Moses, Exod. 3. 14. in these words, I AM THAT I AM, compared with the 102 Psal. v. 26, 27. and Heb. 1. 11, 12. but it is also contradictory to the clear and express Testimony of the Spirit of God in Ho­ly Writ: That there is no new thing under the Sun; but that that which was, is the same that shall be here­after. In like manner, that there is nothing of which we can say that it is new; for it hath been heretofore in former times that were before us, Eccles. 1. 9, 10, 11. and 3, 15. Or we must conclude, that if ever this continual Renovation, Melioration, and Glo­rification of the Creatures of God should come to cease, that the Creatures by this means, viz by ceasing from rising higher and higher, would ei­ther come to a stand, or else go backwards towards nothing, neither of which can be admitted, not the first, because God always works in his Creatures; not the latter, because this working of God in his Creatures, is in order to their perfection and ad­vancement, and not to their annihilation or de­struction. It would also follow from hence, that [Page 4] God would thus finally cease from Creating (see­ing, as hath been hinted before, that no new thing is created), which would also oppose the infinite­ness of God, who is from Eternity to Eternity, Syr. 43. 21. And who is also immutable and pre­sent in all things. Likewise it is against the Ho­ly Scripture, which witnesseth that whatsoever God doth, continues for ever. Also that wisdom continues the same she is, and yet renews all things. Moreover, that whatsoever is, lives and continues for ever, Eccles. 13. 14 Wisd. 7. 27. Syr. 43. 24. Now whatsoever it is that hath life, must likewise have a continual out-going, or out­working of the said life.

3 Q. Seeing then that Man the Little World be­ing created by God, must come to such a state, wherein continually without ceasing he may be meliorated, and raised from one degree of glory to another, and so becometh still more and more God-like. (if I may speak so) or be incessantly ad­vanced: because by this continual Revolution and Glorification, he still comes nearer to God, and yet can never come to an end of his approaches, (forasmuch as in God there is neither Beginning nor End) but this melioration and glorification must continue without end?

And will it not follow from hence, that man as being a Compendium of all the Creatures of God, hath had no (absolute though a respective) begin­ning, because if otherwise they must also have an end. It follows also if they have had a Beginning, that [Page 5] before the same, they were not, and consequent­ly that they sprang and came of nothing? Now seeing that this cannot be, because by this means, a nothing must be conceived to be in God; where­as indeed he is the Eternal Being of all Beings, Blessed for ever!

They indeed who imagine to themselves a Crea­turely God, and according to their gross concep­tions, or their outward senses, shut up God in a determinate place or circumference, consistently with this their imagination, must suppose that a Nothing (which neither is, nor can be conceived of, or comprehended by themselves or others) be­fore the Creation of the world, did exist together with God. For whatsoever is beyond the bound which they have set themselves, that they call a Nothing. Or else they must assert that God made a Nothing, out of which he afterwards created all things; which is a contradiction, because a No­thing cannot be made, but whatsoever is made or is, must be something. Moreover, according to this assertion God must have made himself to a Nothing (because there was Nothing then but God) which is very absurd. Since then, I say, that this cannot stand, the Question is, whether we must not conclude, that all whatsoever is, must be without beginning or end, and consequently have an Eternal Nature and Being in it self, which with­out end or ceasing, must further and further work out it self, and that in order to its rising to a still higher and higher degree of perfection; but yet [Page 6] so as it never can become God himself, though con­tinually it be made more and more like unto him.

4 Q. Seeing then that all the Creatures of God in order to their melioration and glorificati­on, stand in an endless Revolution, in order to per­fection, and yet must be known and comprehen­ded: and a thing cannot be known otherwise, than by its end and operation, or out-working, as a Tree by its fruits; and that the lesser world is the end and comprizal of all Creatures and Works of God, and consequently an Out-birth of the great world, wherein all other Creatures are comprized: the question then is, whether there be any other way by which man may attain to a right knowledge of the great world, with and in all its parts, than in and out of himself; especially since in him (as in the end and abridgement of all things) the Begin­ing hath manifested itself: for the End is nothing else but a Beginning wrought out, that is, display­ed into act and manifested; so that the End is hid in the Beginning? And whether (consequently to this) both the worlds have not a great affinity, and perfect likeness, yea and unity one with the other: and whether they must not be wrought out with one another, and thereby arrive at their highest perfection.

5 Q Now even as both these worlds the grea­ter and lesser, must always stand in harmony and agreement, and as in the great world (according to what in the first Part hath been shewed) the [Page 7] Sun, Moon, and Stars, together with all other Creatures of the great world, according to all their parts, do every moment continually flow forth, and again take in, so as still a perpetual Re­volution is performed in them, in order to their perfection.

Must not then the same consequently happen with Man also, who is the Out-birth of the grea­ter world? Must not he I say, in like manner, flow forth and take in, and that as to his whole Man, and in all his parts. So that an entire Spiritual I­deal Man, may proportionably without ceasing slow forth from him (as a fountain gusheth forth water according to all its parts, so as no part can be assign'd of which it may be said that it is not water) and return to him again. As we daily see before our eyes, that this Ideal man, as he flows forth from every man, so he is again taken in by every one that receives him through the senses, and stays with the receiver, in order to a Spiritual ope­ration or out-working, which is performed in the Head and Heart, in order to its union with the Soulish body of him who receives it. And be­cause these out-going Spiritual Ideal Beings, are not meer Spirits, but Spiritual Bodies, and bodily Spirits, as being born of the whole man, who con­sists of the Soulish Body and Spirit; and that all these Spirits have their original out of, and from the Central Spirit of man, viz. out of the Heart, and are sent abroad as his Messengers? Must not therefore these Messengers, perform that which [Page 8] they were duely sent about, and go thither, whe­ther the contral Spirit or will of man designs and aims them, and in like manner return by revolu­tion to man again? And must not therefore the works of man follow him, which he hath done in his life-time, whether they be good or evil? espe­cially seeing (as was mentioned before) that new Spiritual Bodies go forth continually from man, which belong to him, and contribute to the whole man, for to make out his full measure, until that member which he supplies in Adam or Christ, do attain to that perfection which sutes with such a Head; that so a perfect member may be joyned to a perfect Body, and a perfect Body united to a perfect Head?

Must not also finally those Spirits (as a great and well ordered Army under their Captain Gene­ral, or Adonai Zebaoth) and every least Atome, af­ter they have wrought out their revolution, return to man again, and unite themselves with his Cen­tral Spirit, and so all these Spirits being united with the Central Spirit, make up the whole man?

6 Q. When now a man hath lived long, we may consider how many of these Spiritual Bodies, must needs have flown forth from him during the time of his life, seeing that (as hath been elsewhere hin­ted) every three Months the whole man is totally renewed in all his parts: all which parts or spiri­tual Bodies which flow forth in the time of these three months, belong to the Regiment of that whole Body, which in the said three months hath been renewed.

[Page 9] And when farthermore (as follows from what hath been said) out of every part of man such a total Ideal man goes forth, and yet these altoge­ther make up but one man, though there be a ve­ry great difference between them, so as some are in the state of Children, some of Youths, and o­thers of Manhood, and these again either good or bad: the question therefore is, whether they al­ways continue in these states of imperfection? or whether or no there be a way whereby they may be advanced to their perfection, and so become right perfect men, to the end that every one of them for himself, may become a perfect member, in the perfect body of Christ.

And seeing that Christ himself in this world was to be perfected by suffering, Heb. 2. 10. whe­ther there be any other way to perfect these Spiri­tual Bodies, than by suffering in this world; since no renovation can be brought about without dy­ing, and that all dying is suffering? In like man­ner whether it doth not follow from hence, that they must so oft perform their Revolutions in this world, until they attain to their due perfection?

7 Q. Forasmuch then as every man (in manner as is shewed before) doth send forth this Spiritual Ideal Image of himself, as a Spiritual Body, or bodily Spirit, from himself into another man or thing, which he lays hold of with any of his sen­ses, and at the same time receives a like Image flowing forth from the person or any other thing he hath laid hold off; so that every one is in a state [Page 10] of uncessant giving forth and receiving in again; forasmuch as he continually gives forth his own Image, and again takes in and receives the image of every object. And seeing moreover, that this out flowing Idea is taken in by the receiving par­ty with great lust and desire, as if it were drawn in by a Magnet; so that he becomes enamoured of the Beauty of the said Image, which takes so much the deeper root in him, and becomes more powerful and operative in him, by how much the more he loves the same; so that his Central Spirit doth image himself with it; how can then this fore-mentioned giving out and receiving (when it happens in due likeness and equality) be any thing else but love it self, in such a degree as the Recep­tion is? Now as the senses of man through which this Image or Spiritual Body, and out going Spiri­tual feed is conveyed into man, cannot be separa­ted from Man, will it not follow from hence, that the received Image, cannot be taken away from Man, before it be duely wrought out according to the property of the fore-going reception or con­ception? Of which we have an example in Tha­man, Gen. 38. according to the Female property, how that after the death of her two Husbands Er and Onan (who were Brethren) Judah the Father of her Husbands, was to raise up and excite in her the seed of his departed Sons, and so bring forth the seed which remained in her of her two Husbands, and was not yet wrought out. Which likewise may be supposed to be the reason why God ex­presly [Page 11] commanded that a Brother should raise up the Seed of his departed Brother, Deut. 25. 5.

8 Q. Seeing also that this Doctrine, viz. that such a spiritual Seed, without ceasing, goes out and in from every man, is represented to us by out blessed Saviour much more clearly and expresly in several places of the New Testament, but espe­cially Mat. 5. 28. where he faith. Whosoever looks upon a woman to lust after her, bath committed adul­tery withs hers already in his heart: the Query is then, Whether or no there be any Doctrine besides this, whereby all difficulties may be removed, which not without ground are moved by the ob­jecting Jews, viz. how we can make out that our blessed Saviour Jesus was the right, true and na­tural Son of David, and consequently the true Messiah promised by God? For that the Messiah was to be the Son of David, is questioned neither by Jews nor Christians. But now it is evident from Luke 1. 5. & 36. that Mary, of whom Christ was born, was of the Tribe of Levi, (that so the Messiah might at once be both King and Priest, viz. a King by his Father's, and a Priest by his Mother's side). Now in this case a satisfactory and unan­swerable solution of this difficulty cannot be found out, by which it may appear, without the least in­jury to the pure and perfect virginity of Mary, that our blessed Saviour was also a Son of Joseph, who was of the House of David, how shall we e­ver be able to make out, that our Saviour was a true Son of David, and consequently the true Messiah?

[Page 12] Besides, how shall we else be able with wisdom and exactness, to make up the number of the four­teen Generations mentioned Mat. 1. seeing that otherwise we shall find onely thirteen Generations from the Captivity of Babylon to Christ? More­over, by what other way can we make out the reason why our Saviour in the New Testament is so often called the Son of Joseph; for Joseph and Mary being promised and betrothed to each other, became by this means united in spirit, so that this Image and David's spiritual Seed of promise en­tred into her, and hers again into him, and became united together; and being united, were wrought out by the Holy Ghost. According to which Po­sition, we see clearly that Christ was really a Son of Joseph, viz. of the spiritual Joseph, or spiritual multiplication, increase, or propagation, seeing that in Joseph the total fulness of the promised Seed of Abraham and David were concentred?

Concerning the Spiritual and Bodily Concep­tion and Birth of Man.

1 Q. SEeing that every man can know by him­self, and certainly acknowledge, that all Images which enter into him through the Senses, do retain the same bigness and measure of the origi­nal whose Image is received; may not we appre­hend [Page 13] from hence, that the central Spirit of man (being the Image of God) with which these I­mages are united, doth want no room or matter to receive them in, and work them out in time? And seeing that no Image enters into this central Spirit, but for this end, that in the same it may be wrought out and perfected; must it not follow therefore, that the more of these good Images are wrought out in the central Spirit of man, the more perfect such a man must be?

2 Q. Moreover, when the central Spirit of man which dwells in the heart, as a Center, between the two extremities of his out-flowing and recei­ving faculty (both which tend and are in order to Union) viz. as well in the upper extremity the Brain, as in the lower parts, which is demonstrable by Anatomy: If the said Spirit, I say, shall both receive and work out to perfection these spiritual Images, and we know that one thing alone can per­form no operation, because wheresoever shall be any working, there must necessarily be one that works, and one that receives, and so the thing working must contain both natures; will it not follow then that the central Spirit of man, which is both male and female in union together, hath room enough in his inward spiritual World, to range in himself every one of the received Images in the place which is alike and proper for it; and to give them their proper and peculiar food, suit­ing with their several Natures and Beings, by which the said spiritual Image may maintain its [Page 14] Being, and attain to its Perfection? Forasmuch as by means of this food it becomes united with the central Spirit, and in order to its further perfection, becomes the properiety of the said Spirit, forasmuch as it cannot return to nothing. May not we therefore conclude from hence, that the central Spirit in man, in its male and female propriety, is able to work out in himself perfectly all the Images of created things? and that in the same there is no distinction of male and female, but that they both (inasmuch as respects the central Spirit, and his receiving of the spiritual Images) are alike and perfect?

3 Q. Forasmuch as the spiritual Conception happens and is compleated inwardly, as hid in two distinct persons, and spiritually, in the central Spirit which wells in the heart, and hath its out-working in the Brain, and the lower parts of our body; and that nothing that is to be known in this outward World, is known onely in Spirit, but must mani­fest it self in a Body: must not then the foremen­tioned spiritual Conception and Birth also become bodily, to the end that likewise a corporal and fleshly Conception and Birth may follow, wherein the foregoing spiritual Conception may appear and be manifested? And seeing that the spiritual shews it self, and dwells in the corporeal, must not they both therefore needs be of near kin to one another?

4 Q. Seeing then that the spiritual Conception and Birth must become bodily, and that no bodily [Page 15] fleshly Conception and Birth can naturally be com­pleated, without a male and female: must not therefore a union of Man and Wife precede, be­cause without a foregoing Conception and Union, no Birth can be brought forth? Now how can such a Conception and Union of both be made out otherwise than thus: that Man and Wife, before they are contracted, must have been pleased with, taken delight in, and loved one another? And must not this Love ordinarily stand in a constant growth, because every right Union must proceed from a stedfast Love? And doth not the Love which a man bears to his Wife, cause him to have the Image of his Wife continually standing before him, with her face turned towards his, even face to face? In like manner, the Love which the Wife bears to her Husband, doth it not cause her to have the Image of her Husband within her stand­ing before her, which she more and more unites to her self, the said Image having its face likewise turned towards her, even face to face?

But forasmuch as no Union can be of two things which in all their parts are strange to one another, and between which there is no interceding rela­tion or affinity (as was hinted before, when we spake of the Sun, Moon, and Stars) will it not follow, that a man hath the woman in a hidden manner, and as it were asleep in himself, and so likewise a woman the man; insomuch that the one is truly in a spiritual manner partaker of the other, and this in order to the bringing forth a [Page 16] common (first spiritual, and afterwards a bodily comprehensible) Birth? And doth not all this (notwithstanding the strangeness of it at first sight) very well agree with the Doctrine of the ancient wise men, both amongst the Jews and Heathens, who with one voice witness this? And likewise with the Holy Writ it self, which with its high authority confirms the same, Gen. 1. 27. where speaking concerning the Creation of Man, Moses expresly declares, that God created man, male and female. As also Mat. 19. 4. where our Sa­viour himself doth further confirm the same?

5 Q. When now Man and Wife have taken in and received each others Image, are they satisfied with this alone, that they have received into them­selves each others Image spiritually, and retain the same? or rather have they not each of them an uncessant longing and desire to restore the Image they have taken in to the party from whom they received it? to the end that one Image being uni­ted with the other, they may by this Union be brought to a corporeal, visible, and comprehensi­ble Being? When therefore such a longing desire possesseth the whole Humanity both of Man and Wife, so that every part and member of both (none excepted) press to the union of both Ima­ges, and the bodily manifestation of them, as to a bodily likeness of themselves, is it then possible for either Man or Wife any longer to keep in them­selves the received Image, seeing that it must now be wrought out and brought to perfection?

[Page 17] 6 Q. And forasmuch as the female Image of the Wife, which the man hath taken in and con­ceived in his spiritual Wife, cannot stay with him, notwithstanding that by means of its passage through the senses of the man, it hath taken in something of man, and moreover by the nourish­ment it hath drawn to it self from him, is become yet more of a male property, because it presseth on towards its corporeal perfection. Now then, is the man able in himself alone to advance this I­mage to the full perfection of a man? Or rather must it not, in order to its becoming bodily, go down to the Birth, that it may there be wrought out and perfected? The same may be said of the Wife, because she not being operative in formati­on, but receptive, is much less able to work out the received Image of her Husband, than he is (as be­ing operative) to work out the Image received from his Wife. And must not consequently the Image which is with the Wife (as well as that of the man) descend towards the place of Birth for to attain its out-working?

7 Q. Seeing then that to the accomplishing of the bodily Out-working and Birth of the mutu­ally-received Images of Man and Wife, a bodily fleshly union of Man and Wife must go before, and they both be joyned matrimonially in order to the multiplying of themselves, and live together in Wedlock for the propagating of their like; must not the man therefore bring back again to his Wife (as being the Work-house where the Birth [Page 18] must be wrought out) the Image which hereto­fore he received from her, and which he had un [...]ted to himself, and given it a male property, [...] such manner, as that her Image which the m [...] brings along with him, and the mans Image whic [...] she foremerly hath taken in, cannot come togethe [...] otherwise than as back to back. Is it not here t [...] be considered, that when a man can rule over h [...] own spiritual Wife in himself, (of which togethe [...] with his male part he consists) and consequentl [...] over the Image also which he hath received from his Wife, that then he is in a fair way to rule over his external married Wife also, forasmuch as he [...] the head of the Wife? Now where the case stand thus, whether upon matrimonial cohabitation an [...] union of both Seeds, a Son will not be born, fora [...]much as the Image of the man, being most preva­lent, comes forth bodily, but the Image of th [...] Wife remains spiritually hidden in the Birth? O [...] the contrary, when the woman prevails, whethe [...] then for the foresaid reasons a Daughter will not b [...] born, and the Image of the man abide spiritually hidden? Is it not to be considered, that Gen. [...] v. 18, & 20. where of the production of Eve men [...]tion is made, the word [...] is twice expressed signifying that Eve was set face to face to [...]dam

8 Q. Seeing then that the soulish bodily union and conception in the Soul, is performed, or come [...] to pass after this manner, beneath in the Matrix viz. the woman hath on each side of her Womb [Page] [Page]


The Membrane of the right Testicle separated and turned back, to the end that the termination of the spermatick Vessels in the Ovarium and the Eggs themselves, might the more commodiously be seen.

[Page 19] many little Eggs, every one of which hangs by a small Filament; and these are born with her, and [...]re found in all female Creatures whatsoever, as [...]ay be seen in the annexed Figure taken out of Swammerdam's Anatomical Discourse.

Now when Man and Wife do matrimonially co­habit, and a conception follows, both their Seeds are united together, and do light or fall on a small point or particle of one of the foresaid Eggs, but so, as is incomprehensible to sense, as being wholly spi­ritual. Now the spiritual union and conception which is performed in spirit in the heart and head, hath a great affinity with the soulish bodily con­ception, because both of them are, and manifest themselves in one and the same body.

9 Q. Whilst we are speaking of this Conception and Birth of Man, seeing that so much and diffe­rently is spoken concerning the Garden of Eden where man was placed as soon as he was created, it will not be amiss to enquire what and where the said Garden was? Forasmuch then as God cre­ated Man in his own Image, and that the essences of all things are in God, will it not follow, that in [Page 20] man, as the perfect Image of God, the Images and Idea's of all created things must have been like­wise; because otherwise, if we should suppose any thing to be in the Original, which is not in the copy or likeness, such an Image could never be a perfect express of the original? And must not we therefore with reason conclude, that the Idea of the said Garden of Eden must also have been in the heart of man or his central spirit, as of all things in the greater World? and that this inward Idea is the center from which the whole outward man proceeded, who takes in through his senses the Idea of the whole outward World, as it is in it self, and hath the same vitally and essentially dwelling in him.

10 Q. Seeing then that man, as a perfect and express Image of God, had all created Beings, and consequently all living Creatures in himself, and that therefore it would have been unnecessary to bring the outward living Creatures outwardly un­to him; must it not then be supposed, that this was done inwardly in the Center, wherein Adam then stood? And that in this Center he gave to all Creatures their proper and essential names, foras­much as this could not have been done by him, in case the essential living Idea's of the said Creatures had not been in him, from which he gave forth those essential names, as water gusheth out from a living Fountain? And may we not therefore with evidence conclude from hence, that the Garden of Eden was not onely an outward place without man?

[Page 21] 11 Q. Doth it not also clearly appear from this, that the Garden of Eden was not onely a place without man? For that when Adam by his Fall had lost the inward Life out of the Center, (which proceeds from the Center to the Circumference) and was come into the Circumference, his eyes were opened, so that now he was fain to take in his Light from without from the outward World, be­cause his own inward World was hid and shut up from him; and now he saw his earthliness and bodily nakedness (which is the present state of all men in the World) for before he was full of Light from the continual eradiation from the Center.

Concerning the Body of Man, of his Forma­tion, and of some of his Parts.

Concerning the Forming of Man in his Mothers Womb.

1 Q. SEeing that in the matrimonial cohabita­tion of Man and Wife together, after that (as hath been said in the foregoing 2 Chap. 8 Quest.) both their spiritual Seeds being united, are implanted into the Egg, and it hath received them, the said Egg doth through its Ductus or Pipe slip down into the Matrix, in order to its being [Page 22] further, accomplished there; where within three days it becomes as big as the thredle of a Hens Egg (as the adjoyning Figure taken from Dr. Kerckring's Anatomy, doth shew, and in which we may see the form of the Child, but without arms or legs. And this Egg continually increaseth in bigness by means of the menstruous bloud, and is nourished until it come to perfection. Must not we of necessity conclude therefore, that from this little Egg the whole form of the Body is produced in the Womb?

Explication of the Figures.

Represents two humane eggs of a different bigness.


Represents an Embryo of three, or at the most four days after Conception.

A Represents to the eye the inward part of the Mem­branes, Chorion and Amnion being imperfectly for­med, and in which there is as yet no appearance of the Hepar uterinum.

B Represents an Embryo in which may be seen the distinction of the Head from the Body, but no de­lineation of any other parts.


Represents an Embryo of fourteen days.

A The Hepar uterinum, with the Veins and Arte­ries which are dispersed through the substance of it.

Fig I

Fig II


Fig IV

Fig V

Fig VI

[Page 23] BBBB The Membrane-Chorion dissected.

CCCC The Membrane-Amnion dissected in like manner.

D The Navel-string.

E An Embryo of about fourteen days, in which the Face now appears more distinctly, and the rest of the Members are somewhat formed and distinguish­ed.


Represents to he eye a gristly Scheleton of an Embryo of three weeks.


Represents an Embryo of one month.

A The whole gristly bulk of the Head, shewing the gristly points of both the upper and neather Jaw-bone.

bb The Clavicula now all bone.

cc The points of the ossification of the Shoulder-blades.

dd The white strokes designing the ossification of the Shoulder.

ee The white strokes shewing the ossification of the Arm-bone.

FF These white points in all the Ribs, except the first and last, do denote the ossification already begun in them.

gg The Thigh-bones, representing what is bone in them.

hh The greater and lesser bone of the Leg both clear­ly represented, and already of a bony substance.


Shews an Embryo of six weeks, which differs not from that of two months represented in my Osteogenia, but onely in bigness, and that the lesser bone (as we have before hinted) is to be seen here, which in the other did not yet appear.

A Doth exhibite the inferiour Jaw-bone distinguished into six little bones.

2 Q. Seeing that we read in Scripture, that Eve was made out of a Bone or Rib, because the Central Spirits have their residence in the Bones, they being the first Product or Out-birth of the said Spirits; the Query is, Whether it will not fol­low from hence, that the Bones are the first mate­rial being (which we may call female) from which the flesh, as from a Spring or Fountain doth continually proceed, and to which it must by revo­lution return again in order to perfection?

3 Q. It is further queried what the word [...] Tzaelà doth properly signifie, of which it is said, Gen. 2. that the woman was made, seeing that it hath several significations, as of a Beam, Prop, or Support, a Rib, a Side, a Fountain, a Building, &c. And in case any one will needs have it to signifie a Rib here, we must ask which Rib it was, and of which side? Or whether the said Rib were taken from both sides at once, because the Ribs are fa­stened to the sides of the Vertebra of the Back-bone, and most of them are likewise joyned toge­ther by Cartilages to the Sternum or Breast-bone? [Page 25] Or forasmuch as the word also signifies a Beam, or any thing that is a Support or Prop, whether if we take it in this sence, it can signifie any thing else but the whole Back-bone of man, which bears up the whole Body in like manner as Beams sup­port a Building? Moreover, whether for to re­concile all these several meanings together, we ought not to enquire where the mid-point and very center of the whole Back-bone and the Ribs, which are united to it, is? Forasmuch as this Center is that out of which Eve was made. And is not this well worth our consideration; for we may easily know that all the rest of the Bones in man proceed from this center of the Back-bone, because it is notorious that an Embryo in the Mo­thers Womb, doth first begin to have Arms and Legs fourteen days after conception. Whether, I say, after a due weighing of all this, we may not conclude that Eve was made out of the very Cen­ter of the whole Body of Man?

4 Q. Forasmuch as with all women, according to the ordinary course of Nature, every month or four weeks is found a menstruous Bloud, which [...]easeth after that they are with Child, because the Embryo in the Womb hath its nourishment in part from thence; so that the humane Body is partly made and consists of the said menstruous Bloud. Do not we by this means find the num­ber four in man, and the harmony which the Body of man hath with the Moon, which performs its course or circuit in four weeks, or twenty eight days.

[Page 26] 5 Q. Seeing that we find, as is clear from Ana­tomy, that a Child in the Mothers Womb, in the first fourteen days after conception, hath neither Arms, Legs, Hands, or Feet, but onely a meer trunk of the Body, which hath two extreme parts, viz. the Head and Belly, in the midst of which is the Heart, which is the Center from whence all Life comes into the Body of man, even as all the Life of this sublunary World proceeds from the Coelestial Sun; may not we conclude therefore, that the number one is that within which God takes up his dwelling-place? And do not these three together, the Head, the lower Belly, and the Heart, which rules over the other two, give rise or original to the number three?

6 Q. Forasmuch as we find that a Child in the Mothers Womb, within the time of three weeks, hath all his Bones, Fingers, and Toes compleat; which Bones (as may probably be conjectured) are first formed, because to them are first fastened the Muscles, Sinews, &c. and that when this num­ber 3 of the 3 weeks is multiplied by 13, the pro­duct is 39 weeks, in which time the Child is wholly perfect for the birth: may not here therefore be matter for our enquiry, whether in this case there be not to be found an agreement between the greater and lesser World? because we see that a Child is perfected by thirteen Revolutions, even as the Sun in thirteen Moons makes a year: so as thirteen Revolutions make up a perfect Child [...] year, like as thirteen Moons make a compleat So­lar year?

[Page 27] 7 Q. Seeing that in Arithmetical counting we can go no higher than 10, because then we begin again anew, which is also evidenced by the 10 Fin­gers of Man, which are the appointed Instru­ments for him to work out any thing; and that the Child lies ten months in the Mothers Womb until it be born, according to the testimony of Scripture, Wisd. 7. 2. May we not also from hence in a certain manner find out the foundation of the number Ten in man?

Concerning the Senses of Man.

8 Q. FOrasmuch as in the Head are five out­ward and five inward Senses, all which so unite in a centre, where Eyes, Ears, Nose, and Mouth meet together; so that the four Senses are [...]nited in the fifth of Feeling, even as the four fin­gers (which are the working instruments of the Head) are joyned and united with the Thumb. And these five inward and five outward Senses make up the number Ten. Do not we find here [...]hen the ground of the number Five, and in part of [...]he number Ten also?

I. Concerning the Eyes and Sight.

9 Q. We find in those that have a strong eye­ [...]ght, that when they rub their eyes in the night [...]me, they excite a small fiery light, and can see [Page 28] it as it were before them; which is a good sign that they have yet life and strength; and if it be in the time of sickness it gives hopes of recovering former health. In like manner when any one hath a pain in his eyes, or receives a stroke upon them, a fiery light is perceived, as it were, to come from them. May not we therefore conclude from these instances, that the eyes have a fiery operative life in them (like to that of the Sun) which flows from within from the centre of the eye, commonly cal­led the Pupilla, or Apple of the eye, which when by reason of the decay of life it becomes wide and fixed in that wideness, this fiery operative light withdraws from the eyes, from whence ariseth a distemper or blindness, which is called in the Ger­man Tongue [Dieschwartre Staar.]

10 Q. That the Eyes have waters or humors in them is evident from Anatomy, forasmuch as within the Eye, three several humors are contain­ed; the first and last of which are properly a hu­mour or water; the first being called Humor Aque­us, or the watry humour, the latter Humor Vitre­us, or the glassie humour; but the middlemost commonly called Humor Crystallinus, or the Cry­stalline humour, consists of a small cloudy, soft, and pulpy substance, (which may be reputed as the brain of the eye) in order to the working out of the Idea's; which we may experimentally find by taking the Eye of a Beast, and letting it freeze, wherein then with the help of a Microscope, the said pulpy substance may be easily discerned and [Page 29] clearly distinguished, from both the foresaid li­quors. And seeing that the Aqueous humor or water, is continually renewed in the Eyes, and hath its Revolutions quickly (as being the Sea of the Eyes) insomuch as we find often both with men and Beasts, that when by reason of a wound in their Eyes, the said water is shed or poured forth, that other new water will come and supply its place, without hurting of their eye-sight. Doth it not follow from hence, that this water hath a similitude and agreement with the waters of the great world? And that the foresaid fiery Being which is in the Eyes, doth work in the water of the Eyes, in order to the perfecting of the said watery substance, even as the Sun of the greater World works in its own waters?

11 Q. Forasmuch as the right Eye of man is ordained to work out, and the left Eye for to draw in and receive to the heart, by which the left side is known; and these two are like Man and Wife for to bring forth a spiritual Birth, the right Eye being the Man, and the left the Wife. For with­out this Birth of a spiritual Idea, we should pre­sently forget any thing we had seen; and there­fore this Idea must abide in man, to the end he may be able to compare the Copy with its Origi­nal. Now then seeing that (in manner as hath been said) there is a continual Revolution in the Eye-sight, viz. from the right Eye to the left, from the outward to the inward, as it is in the great World; may not we by all this perceive a [Page 30] great agreement between both Worlds, viz. the Greater and Lesser?

12 Q. Seeing that man receives his sight from the Sun, and the Sun, Moon, and Stars (as his Father and Mother, from which as long as he is fastened to this World, and hath not yet wrought them out, he cannot be separated) are a right spi­ritual Being, and communicate themselves to us, as a true Being or Essence; insomuch as what we receive from them is nothing else but a true es­sence which is subject to a continual Revolution. For the Sun by means of his daily circumvoluti­on from East to West, makes all things to become operative, and puts them in motion: In like man­ner, when the Sun in a years time passeth through the twelve Signes of the Zodiack, it doth from e­very Signe communicate to us that of which our Essence consists; and by means of its out-flowing and generative light and life, from whence also we receive our Eye-sight, which when the Sun, Moon, and Stars are just above the Horizon, can at once see no further than over a twelfth part of the World: Doth not this give us a certain inti­mation, that we must continually be made parta­kers of the said course or circumvolution of the Sun, and that we cannot be separated from the same? And therefore the said Circumvolution of the Sun continues still, to the end it might work without ceasing in us, who are its Seed, for to bring us at last for Reward to the seven thousand years Sabbath.

[Page 31] Moreover, because we can find in our selves the four distinct times of the natural day, how that in the night-time, as in death, when man is asleep, by means of the Moon and Stars, the female flee­ting waters in him are united, from whence after­wards the essential thoughts are orderly wrought out in him; which with the approach of day, when the Sun hath performed his whole course a­bout the Earth, and appears again in our Hemi­sphere, are further wrought out and perfected in­to words, as so many Births, Psal. 19. 1, 2, 3, 4, 5, 6.

13 Q. These changes by taking in and giving forth, are confirmed and made out to us by many Examples: as when in a darkened Room we leave onely a little round hole in the window, so as the light can come in through that alone; if we hang and spread forth a white Cloath opposite to the said hole, we can see all the Objects that pass by (without) as in a Glass, but turned upside down. In like manner, if we take a white Stone-horse, or of any other colour, and artificially spot and paint him with what colour we please, and then place him at the end of a Water-pond, or the like, ma­king a partition overthwart the water by means of a piece of Cloath or such-like, and on the overside of the Pond place a Mare over against the Stone-horse, in such manner, as that by means of the said partition coming between, they shall not be able to see each others form otherwise than in the water. If we let them stand thus for several days together, [Page 32] each of them bound in his own place until their Lust to one another become strong and vehement, then if we loose the Stone-horse, and let him co­ver the Mare, so that she conceives by him, we shall find that the Mare will have a Fole whose colour shall resemble the artificial painting of the Stone-horse. And must it not be concluded from hence, that all Creatures, continually without ceasing, take in a true substance, and give it out from them again? And that the Species visibiles (which we may well call Virtutes, virtues or pow­ers) have a true living Being or Essence, which they receive from the Sun as their Father; and that they do not return to nothing, but where they are not received, they do by revolution return a­gain to their original; but when they are recei­ved, become essential and corporeal? And did not Jacob (think we) very well understand this, viz. that such a living Essence continually flows forth from all Creatures, when by means of the effect and out-working of his peeled Rods he pro­cured so great an increase of Ring-streaked, Spec­kled, and Spotted Lambs from Laban's Sheep?

II. Concerning the Ears and Hearing.

14 Q. As it happens in Sight or Seeing, that the out-flowing Idea, as the living Being or Es­sence, out of all Creatures comes into Man, and abides dwelling with him, so that it cannot be se­parated from him, (because without keeping the [Page 33] Idea with him, he could never know or remem­ber the Original) and all this by means of the in­fluence of the Sun, Moon, and Stars: so we may in part understand the essentiality of all Idea's, in that Spirits and Ghosts, whenever they appear in a distinct form, do not onely take upon them the Image of the Man in whose form they appear, but likewise the Image of his Cloaths; from whence we may understand, that an essential efflux must have proceeded from the Cloathes, and entred the Spirit of Man.

And doth not the very same happen in Hearing likewise? and is it not performed by means of a real Essence: And do not the Idea's of things we take in by the Ears, stay in the common Sense (so called) by means of which we can distinguish and know such things another time? And is not this evident from hence, in that by our Hearing we can distinguish between the voices and sounds of all Creatures, so as to know which comes from each of them; which could not be, if the same had no Being or Essence? Doth not likewise the Angel confirm this, when he saith to Esdras, Shew me the image of a voice, 4 Esdr. 5. 37. And here, by the way, it is worth our enquiry, whether the said fourth Book of Esdras was not called the Wis­dom of God by Christ himself, Luke 11. 49. e­specially, seeing that what Christ there alledgeth, is nowhere to be found in Holy Writ, save onely in the fore-mentioned fourth Book of Esdras, ch. 1. v. 32?

[Page 34] 15 Q. Forasmuch as the Central Life-spirit of Man, which hath its habitation in the Bones, hath formed the Organ of the Ear of a Gristle, which is the extreme or outward part of the Bones, and by reason of its softness, is fit and adapted for the Spirit to have its out and in-working through the same. From which Gristles likewise proceeds that balsamick bitter matter called Ear-wax, which is of use in many Diseases, and is especially good for the Hearing. Accordingly we find also in the Ears, a striral Cavity which ends at the Tympanum or Drum (as is notorious from Anatomy) which Drum contains a vital Air that makes its revolu­tion with the heavenly Air of the Great World, together with the Sun, Moon, and Stars. And is not this another great instance of the harmony and agreement which is betwixt the greater and lesser World? Seeing that even as the Central Spirit of Life in Man (as the Little World) hath its continual out-workings and revolutions in the several Nerves, Sinews, Veins, and Arteries; so likewise in the Great World, the spiritual operative essence in the Air, is always at work in a continu­al and never-ceasing Revolution, causing many changeable courses of the Clouds and Winds?

16 Q. Forasmuch as we see that Nature hath wisely ordered two Ears for Man, is it not to this end, that both these Ears, as Man and Wife, or as the two Scales of a Balance, should balance and weigh what must be again given out through the voice, corresponding with what is received from the [Page 35] sound of another voice, to the end it may be wrought out in an harmonious sound, in which whole Nature stands, that so a perfect Revolution may be brought to pass? So that the left Ear, as the Wife, must receive, and the right, as the Man, work it out or judge of it; that so according to the universal sound (which hath its seat in the in­ward man) it may be wrought and formed as a spiritual Son by his Father.

17 Q. What may be the reason think we, why the Jews in the Hebrew Tongue express Deaf and Dumb with one and the same word? May it not be upon this account, that seeing the Speech of man must be sowed in him by Hearing, that so [...]he Seed of the Word may be formed and wrought [...]ut in him, especially since we find that those that [...]e born deaf are dumb likewise and cannot speak, [...]orasmuch as Speech cannot be planted in them, [...]ut by the sense of Hearing? We may likewise daily observe, how the tongues of little Children [...]re moved, as by the Seed of their Mothers voice, by which Tongue the Speech is formed. And is [...]ot this likewise the reason that we read of Zacha­ [...]ias the Father of John the Baptist, Luke 1. 20. & [...]1. that he was struck not onely deaf, but dumb, when he did not believe the Angel Gabriel, who [...]eclared unto him the birth of his Son John? for [...]hat seeing he did not lend a right believing Ear to [...]he voice of the Angel, he was also disabled from [...]ttering what he had heard; as we find that he [...]ould not speak till after the birth of John: and [Page 36] that withal, he was so deaf, that they were fain to make signes to him for to know how he would have his Son named?

III. Concerning the Nose and Sense of Smelling in Man.

18 Q. When we see that the Nose (which is in the midst of the Face, and whose substance is, for the most part, gristly, as the Ears) like a spunge, receives through both the Nostrils (as male and female) the air of Life for to smell, as also continually to feed and maintain the Life of man. And that the said air which enters the Nose, is by the inward director (who in this work makes use of the Belly for a bellows) through the Lungs (as through a spunge in which the air is concocted and digested, as the meat is in the stomach) drawn into the Belly, which is the common receiver, or place in which the attracted air is treasured up: from which afterwards the said air by a due and fit circulation or revolution, is communicated to all other parts and members of the Body, which is afterwards given out again: to supply which, new air is still drawn in, yet so▪ as that a certain part of this first attracted and wrought-out air remains in the Belly, which serves to the necessary strengthening and maintaining [...] Life. And may not we from all this, in part un­derstand, that in the Little World the Body [...] Man, as well as in the Great World, there is a con­tinual Revolution without ceasing?

[Page 37] 19 Q. Do not we in like manner perceive this continual Revolution of the Air in the Body of Man, and the Communication of the same from the Belly to all parts of the Body, and that by means of the same, the Life of man is without ceasing fed and maintained, in this instance: That when in aged Persons, and sometimes young, (who by over-hard labour have already given forth their Life and Strength) this Revolution comes to be weakened, and draws to a period, the Dropsie follows upon it, because the living power and virtue in the Air can no more be taken in by that party; and that consequently the Night and Moon, as the Lady of Water, gets the upper hand: And thus the Water takes up its residence in the hollow of the Body, where the Air before had its abode, and from thence pours forth itself into the Legs and Feet, where the Air bore sway before. And upon this account it is that the Dropsie proves incurable, when it seizeth persons in whom this revolutional power of Life is wholly lost, either by reason of old age, or over-hard labour, or long-continued sickness?

20 Q. May not we further perceive of how great concern this Revolution of the Air in the Body of Man is from hence, that when the Drop­sie is onely caused by some obstruction or disorder, by means of which, this Revolution is hindred, and that the Life be not wholly wasted, then it may be cured; as is known by experience, that many who have had life enough, and by the help [Page 38] of Medicines have had this disorder appeased and reduced, have been perfectly cured of this sick­ness? and that by different ways, in case the Di­sease have not yet taken an entire possession of man, so as to rule over him.

1. It hath been found by experience, that O­pium prepared in manner here specified, hath pro­ved very successful in the cure of this Distemper: Take one pound of Opium to eight pounds of the Juice of Quinces, with other Spices or Drugs that shall be thought fit; digest and ferment these to­gether the space of three weeks (whereby it is spiritualized and made more fit for due operation) the press it out and boyl it to a thick consi­stence, and give the Patient daily of this, six, seven, eight, nine, ten grains, or more, with regard had to his strength, as well as the strength of the Opi­um, in some warm Vehicle, taking care that he be kept warm in Bed. This, I say, is an experienced Cure of this Distemper: for it makes the Patient to sweat, and opens the obstructed hidden passa­ges.

In like manner, for cure of the Quartan Ague, which is nothing else but a bare custom left by the Agues going before, whereby Nature doth, as it were, return back from a Tertian to a Quartan: in which case we give some grains of this prepared Opium, upon the first invasion of the Paroxysm, in some warm Vehicle, and then compose the Pa­tient to sweat in a Bed: and repeat this (if need be) nine or ten times, until the Patient do mend [Page 39] and be restored; by which means many have been recovered.

The same likewise is commonly of great use in all those Diseases which proceed from an ebullition of the Bloud, or from a contrariety aversion risen in Nature, such as are the Cholick, Gripes, Bloudy Flux, Pleurisie, &c. for to bring Nature to rest and quiet again; but in cases where Vomits are ne­cessary, as in foulness of the stomach or Palsey, this Opiate must not be given.

2. Toads cut up in the midst, and their in­trails taken out, and afterwards dried and beaten to powder, with a like quantity of Sugar; give the Patient a thimble full of this Powder fasting in Wine, and it will strongly drive forth the water of the Dropsie by Urine.

3. Where it is yet seasonable, and the sick party is not wholly over-powered by the Disease, the vulnerary Herb called Asclepias or Wince-toxicum, taken inwardly every day, is very good and profi­table in this case.

Another means serviceable in the curing of this Disease, hath already been set down in the former part of this Treatise; to which we remit the curi­ous Reader.

21 Q. Forasmuch then as we do perceive that the Great and Lesser World do stand in an har­mony and agreement together, and that the Moon and Stars do continually produce water, and bear rule in the same; and that the Sun continually works in the said waters, in order to the perfect­ing [Page 40] of them, in that he makes a fiery water, by which means a perfect Revolution is brought a­bout. And do not we find that the same thing happens also in Man the Little World; so that his Moon and Stars continually generate a water in him, and bear rule in the same? And whenever this Revolution doth not happen, so that the light of the Sun cannot work orderly in the said waters, doth not then the nature of the Nocturnal Light get the dominion? And forasmuch as the same doth continually produce water, and that the said water cannot circulate for want of the light of the Sun, must not then this standing water of necessity produce the Dropsie? And according to this Hy­pothesis, can the cure of the Dropsie consist in ought else, but in appeasing of the disturbed solar life; by which means the Sun (being again duly united with the waters) doth reduce the waters to their former out-working subtilty and life: seeing that the light of the Sun, Moon, and Stars (which pierceth through all bodies, how hard so­ever they may be) doth again open the hidden spiritual passages that were obstructed, (which are far more subtile and minute, than to be per­ceived by any Anatomist, or the outward eyes of any man whatsoever) and through the said open­ed passages it afterwards (by means of the Air) drives forth that water by Sweat, Urine, and Stool? But when for want of knowledge of a true Medicine, they tap the Patient, and by making an Incision in his body, let out the water (in cases [Page 41] where the said Disease is come to such an height, that by reason of the weakness of Nature, the Physicians cannot any other way cure the same) all at once, through unskilfulness and want of ex­perience; how can it be otherwise, but that sud­den death must needs follow, because the life which is yet in the said water, and cannot in this way be separated from it, is let out together with the wa­ter?

In like manner also, when some unexperienced Physicians mistake the Tympanites or Wind-Dropsie for the Water-Dropsie, and according to this imagination of theirs, make an Incision in or­der to the letting out of the supposed water; and when now instead thereof, the air at once gusheth forth (as before was said of the Water-Dropsie) and with it the life, which as yet dwelt in the same; can it be any matter of wonder to see the Pa­tient die immediately upon the voiding of the said air? viz. in cases where the Disease is come to its height; for then the whole life is contained in the said Air. And when at any time by this undue means, one or other dropsical person is holpen, and the waters tapt from him by degrees, (though indeed the life indangered thereby, and in some measure weakened) may not we suppose that this comes to pass, because that Nature in some persons, by means of their foregoing sufferings (where the Idea or Image of the Disease, hath not yet taken such deep root) is already reduced to some quietness; so as nothing else is wanting to [Page 42] her, but that she be freed and eased of the too hea­vy burthen of water?

22 Q. Forasmuch as Experience shews, that when a Horse is over-rid or driven, and by this means draws in more air than he can well digest or circulate, he becomes seized with that Distem­per which we call Broken-windedness: for that such a Horse draws in too much breath, and hath not time to circulate and work out the same in himself; and by this means becomes puft up like a Balloon or Ball fill'd with air, so that he can take in no more air, as being quite full and over-stock'd with it; yea, it sometimes happens, that by reason hereof, the Horse falls down dead of a sudden. At Heidelberg and other places, they help this acci­dent after this manner, before it goes so far as to spoil the Horse: The Horse is fast bound in a Stall that he cannot stir, and his tail tyed up on high, and then a blunt round Stick or Truncheon is thrust up his fundament about nine inches, the Stick being of a convenient thickness to fill up the same. This done, a small Incision is made cross­wise, between the tail and fundament; after which, they take a round Iron red-hot of the thick­ness of ones little finger, being also sharpened at the end; this they thrust through the Incision downwards through the Arse-gut, till it do reach the Truncheon inwardly flaunting; and this hot Iron must be well and oft turned in the said Inci­sion. And last of all, a leaden Ring of the thick­ness of a childs finger of eight years of age, is thrust [Page 43] up through the fundament of the Horse into the hole that is burnt with the Iron, and the wound anointed with oyl, until it be perfectly cured, and then the Ring is taken away. After all this, the Horse is serviceable as before, and when he runs post, one may hear the air with a blast gushing through the said hole like a Whistle or Pipe; for that now the air (which is in the hollow of his Belly without the Guts) is not so compressed in­wardly as before, as having now a convenient pas­sage or out-let. And doth it not most evidently appear from this example, that the air which is drawn in by the Nostrils, is not onely designed to cool the heart, and after that to be blown forth a­gain, without any further operation or usefulness; but that the said air doth incessantly pass through the whole body, and perform its Revolution?

23 Q. As we find that in the Air of the Great World there is a great power which we may call the strength of the Macrocosm, as by example, when by means of a certain Instrument we do by force draw the air out of a Glass, we shall find that the Glass (how heavy soever it be) will stick fast to the Instrument; and that the more strong­ly the air is drawn out, the faster it cleaves, as hath formerly been declared more at large in our Alphabet of Nature, printed at Sultzbach, Anno 1657. 49 page. And do not we perceive some­thing of like nature in Man (who is the little World) that when he is to put his utmost strength to any thing (as when he goes to lift any thing [Page 44] beyond his ordinary force) he is fain to keep in his breath, as being that wherein his Fire-life doth consist, to the end that his life and the powers of it, may be so much the more increased and streng­thened? It is likewise matter of every ones ex­perience, that when we move much and strongly (which motions are performed by means of the Air) we can digest more than at other times, and that because we take in more Air than usually: for the powers of our life being increased and strengthened by the Air, make us to stand in need of more Food for our sustenance, than at other times?

24 Q. May not we also perceive the effect or working which the Air hath in Man, from this instance: that when a man is in pain and grief, he is apt to cry out and complain, which yet can­not in the least help him; forasmuch as by cry­ing he doth but waste his strength? Now may not we suppose this to be the cause hereof, viz. that a man naturally seeks to rid himself of the pain he feels; but seeing that this cannot be, ex­cept the life it self (in which the pain is) and the strength of it be weakened? Now this life is no­thing else but his living Air, which he hath drawn in and keeps in his Belly, it being there united to his own essence; and by his crying he strives, as by force, to thrust out this Air and his Life toge­ther with it, that by this means he may be rid of the fiery pain which is in the kindled or inflamed Life. And forasmuch as through these continual [Page 45] outcries the Fire-life is thrust forth, it so happens that a man loseth his pain and strength together; so that at length he hath no more force to cry or speak, neither doth his Belly move up and down any more: and then consequently he must have a long time to draw in again and recruit himself with air, instead of that which he hath lost, and so fill his Belly again which is the Treasury and Repository of the Air of Life. May not this also be assigned as a reason why so many women (through the unskilfulness and unexperience of their Midwives) die in Travel, because they suf­fer them to spend themselves in outcries, before the right Birth-pains are upon them?

Do not we likewise find, that when a man is very weary, he is apt to yawn? And may we not suppose this to be the natural cause of it; for that a man when he yawns hath a desire to sleep, and to that end lets out his breath, that thereby he may be the more disposed for it; because as by drawing in of the air we become strong, active, and lively, so on the contrary, the breathing forth of the same, doth make us heavy, dull, and drow­sie?

Furthermore, when a man retcheth himself and yawns, may not we suppose this to be the ground of it, that as when a man draws in air, taking in continually and digesting it, to the end that there­by he may attain life, strength and motion; in or­der to which, he doth still more concenter the air, for as he draws in his breath, his Sinews are drawn [Page 46] together and contracted: so on the contrary, when a man yawns and retcheth himself, it will follow (according to what hath been said) that by this means he must lose much more strength, than when he onely yawns without retching.

For a further confirmation of this, I have known a man, who having over-studied himself, so that he was quite weary and very drowsie, found that by his much yawning and retching of himself, his Belly grew cold: but upon his following the ad­vice of a Friend that wish'd him to forbear the said yawning, he sensibly perceived his Belly re­stored to its former warmth.

Moreover it is observed, that the Cramp oft follows after yawning and retching, where it hath been used beyond measure.

And as for sighing, may not we conceive this to be the cause of it; forasmuch, as when any man is in earnest study, or is troubled or grieved, he doth not fetch his breath so oft as otherwise he is wont; and therefore as soon as he finds in himself the want of it, he is forced to fetch in his breath long and deep: and what is that else but sighing? And when in this case the seed of Speech, which lies in the throat of man, wants breath and spirit, and consequently quickness and strength, and the par­ty then hems, doth he not thereby stir and excite the seed in his throat, as well as the strength which is in his Belly?

25 Q. Now that there is in man a fiery life, and a fiery voice proceeding from the same, which [Page 47] proceeds from him in a strong anguishful outcry, in which all the powers of the whole life work­ing in each other, do inkindle and inflame them­selves: and though it be impossible to describe the proper image of such a voice, because we cannot with Letters represent the likeness of a voice; yet [...]s it not in some part evident from hence, accor­ding to what experience shews, that when impa­tient unexperienced persons are put to the Rack, who are not able to endure the said pain, or con­tain themselves, but give forth all their strength by their outcries, we may then perceive a won­derful fiery voice proceeding from them: and such persons as these grow very weak at last, and are forced to confess what is demanded of them. But others who do know that, and how to restrain their voice at the beginning, become patient and retain their strength of life, and their whole body breaks forth into sweat, and their pains decrease, so that they cannot be forced to confess.

26 Q. Now that the life of man, and the air which is in his belly, from whence the voice pro­ceeds, is a true living fiery Essence, may not this [...]n part be made out from hence, that when wan­ [...]on Children that are in health, let a fart through their shirt kept close to their breech into the flame of a Candle, that the same makes a great blaze much like that of Brandy or Brimstone when they are kindled? But when these Children be sick, this wind will not take fire, forasmuch as no Brimstone is in it; wherefore also it hath no sul­phurous [Page 48] smell, as that of sound people hath. Now that in this foresaid stinking smell there is a true Brimstone, is not this evident from the kindling of these winds in those that are sound? We find also that Brimstone when it is dissolved in Oyl, gives forth a much like smell to that of the back­winds and excrements of sound people. Upon which account also the Balsome of Sulphur (which especially in its preparation gives forth such a smell) is good for distempers in which the Breath is concerned.

27 Q. Seeing that from what hath been said, may be gathered, that the Nose by which the air is drawn in, is an Instrument through which mans life was blown into him by God; the Query is, Whether it would not be contrary to the Divine Wisdom and disposal, if in such a noble Instrument by which man draws in his Life and Smelling, as through a carthilaginous Spunge, such an impure matter as the Snot of the Nose is thought to be, (being look'd upon as a meer Excrement by the ignorant, whereas it is without any scent, when man is in health) should have its seat and dwel­ling-place? Or whether that which is so common­ly esteemed, will not, after diligent consideration, be found a much more noble thing? And seeing that in Anatomy it is notorious, that both the Nostrils or Passages of the Nose (whereof the one hath a male property to work out, and the other a female to receive and take in, and that in order to the distinguishing of the objects of smelling) do [Page 49] by Vessels communicate with and go up to the Brain, and come down again to the Throat, and do meet together and are united in the midst of the head, in the common Centre, where the Or­gans of all the Senses meet together; from which Center a twofold matter of distinct virtue and property comes down from the Scull and Brain, which is afterwards divided, one part of it passing forwards into the Nose, the other backwards to the Throat. Now forasmuch as this matter doth appear to be no Excrement, whether we might not call this a Seed of the Brain, which comes down into the Nose, and that for the forming and working out the essential and vital Sense of Smel­ling? In like manner, as the matter or seed which comes from the Brain to the Throat, doth unite itself with the seed that comes up from beneath from the Heart, and there generates or brings forth the Speech.

IV. Concerning the Mouth, and of the Taste, and and Speech of Man.

28 Q. Forasmuch as the Mouth was chiefly given to man for this end, that he might (through his voice) bring forth the Issues and Births of the other Senses: for we find that in the Mouth are three Tongues, viz. the upper, middlemost, and under-tongue; and may not we conceive this to be the use of them, that the upper-Tongue (V­vula) which from on high hangs downwards in [Page 50] the Throat, conveys the seed for Speech from the Brain downwards to the under-Tongue (Epiglottis) or flap and cover of the Throat, which closeth the Wind-pipe on the top, as doth the lid of a Canne: which Palate when it is diseased or defective, or any way ill-affected, it causeth an hindrance to the Speech, as well as when the middle-Tongue is af­fected or indisposed. But by means of the under-Tongue or Epiglottis, the seed is conveyed from beneath upwards from the Heart, through the A­spera Arteria or Wind-pipe, for to be united with the seed that comes down from the Brain; and this Union is effected by means of the middle-Tongue, by which union the Speech is afterwards wrought out and perfected? And is it not probable, that by means of this under-Tongue, the Ventriloqu [...] (viz. such who speak through their Belly) can speak backwards or downwards in their Belly, without the least motion of their Mouths, in such manner as gives a most wonderful and strange sound, as if a third person did speak, whereby they deceive many?

Now that a seed comes down from the Brain into the Throat, may it not be gathered from hence, that when any one hath a Cold, or when he hawks or hems strongly, a tough slimy matter comes down into the Throat? And that a like seed comes up from beneath, may not we perceive that likewise, from this instance, viz. when weak persons with coughing do fetch up abundance of slimy matter, which they spit o [...]t? Now that [Page 51] some part of this slimy matter is a Seed, may we not partly perceive this from the toughness of it, and that when the said matter is spit out on any thing that is made hot, it clings together, and be­comes coagulated like the white of an Egg, which other waters doth not so do? As likewise fro [...] hence, that those who are troubled with a Cough, are at the same time indisposed for the act of Ge­neration. Moreover, that coughing is caused by the unripeness, crudity, or distemperature of this Seed, is it not evident from hence, that when the Breath (which continually passeth through the Nose) doth convey the praeternatural cr [...]de smell or scent of this Seed that lies under it in the throat, through the Nose into the Breast, it then causeth (by reason of its Distemper) an unseasonable ri­sing up of the Seed from beneath; forasmuch as all parts of the body do partake and communicate with one another, by which means the Cough is occasioned? For the cure of which, it hath been [...]ound by experience in some Coughs, that when the Seed or crude slimy matter (which in the Cough mounts up from beneath) is from the first beginning of it, swallowed down into the Sto­mach; and by this circulation out of the Breast into the Stomach, is there concocted and ripened, the Cough by this means hath sometimes been cured.

And seeing that there is a threefold Cough; [...]. Such an one as was just now mentioned. [...]. A coughing from impatience, which is chiefly [Page 52] occasioned when we cannot bear the tickling o [...] the Seed in the Throat; from which impatience it comes to pass, that the more a man spits up, the more matter for spitting is still made inwardly; as we may see in those that weep, that the more tears they shed, more water for tears is still produced and generated.

3. From both these sorts of Coughs, when they abide or continue long, a third sort of Cough [...] generated, which is, when we make a custom [...] coughing; and then it oft happens that the first Cough goes away, and the other two remain Would it not then be good from the very first (by degrees) to stop this impatient coughing and not to give the Reins to it, that is, to keep ou [...]selves from coughing so strongly or so often, as w [...] may be prone or apt to do? And is it not proba­ble, that by this means we may soon get the m [...] ­stery of a Cough? And the same may be said [...] other Diseases.

29 Q. Now how both these forementione [...] Seeds (the Upper and Under) by their unio [...] do produce the Speech and Voice, may not th [...] be made out, partly from what here follows, vi [...] It's known by experience, that when some stron [...] men in a fiery driving earnestness, by long and in­tense spea [...]ing about weighty matters, have tire [...] themselves, so that their Voice hath grown low [...] and their Speech at last quite failed them: whic [...] in some hath been known to continue for thre [...] weeks together, and afterwards upon the return [...] [Page 53] [...]heir Speech, they have been sensible of a sweet [...]limy matter which came in their Throat, of the [...]ame taste and smell with Wheat flower and wa­ [...]er mingled together (which in the Great World [...]s the true Seed of the Earth) and of much the [...]ame scent as the Seed of Man hath; and that when they have chanced (with a light coughing) [...]o spit out this sweet slimy matter (which comes into the Throat both from above and from be­neath) before it was fully perfected and united, they have again totally lost their Speech, and be­come dumb, until a like slimy matter hath afresh [...]een gathered again. It hath also been observed, that when they have eat leavened Bread, before that this Seed hath been perfectly united, they have thereupon been taken with a Cough, and so [...]spit out the Seed again, and by this means lost their Speech a third time; but when they have eaten [...]unleavened Bread, or sweat Cakes, this hath hol­pen them to retain the said Seed. They have likewise found, that a due use of Balsome of Sul­phur, hath been good for this purpose.

30 Q. Upon this occasion of mentioning un­leavened Bread and sweet Cakes, we may enquire into the reason, why God commanded the Israelites to eat unleavened Bread or sweet Cakes, at Easter in the month of March, or Spring-time, when all things begin to get a new life? whether it may not have been for this reason, because man (as the Little World) receives his Seed from the Great World, to the end that the Great World may be perfected in the lesser?

[Page 54] 31 Q. Forasmuch as Wheat, of which Bread is made and baked, is the noblest and best sort of the Food of Man, and that a certain Root commonly called Earth-nuts, ariseth from and is nothing else but Wheat turned and growing up-side down­wards (and in Holland is esteemed and common­ly held for no other) forasmuch as the same is found ordinarily in fruitful Wheat-fields: And whereas we read that Ruben found his Dudaim (Mandrakes, according to the vulgar translation) in the field, in Wheat-harvest; may not this give us great occasion to make inquiry, whether this same Earth-nuts were not the very. Dudaim of Ruben which he brought to his Mother, for which she bought or hired the company of her Husband Jacob that night from Rachel? For the word Du­daim signifies in the Hebrew Tongue (Loves) which the very forming of the sound in the word [...] doth shew: for [...] signifies Love, and the termination [...] makes it of the plural number, and signifies a multiplicity; for [...] which is the fourth Letter of the H [...]brew Alphabet, and is for­med by the Tongue when the same presseth it self forwards softly with its point against the teeth, which point is the out-worker and former of all and every Letter, and in the Hebrew is the Let­ter [...], which with the Cabalists (not without rea­son) stands for the number 10, and is likened to the virile member, as may be more largely seen in the Authors Book, intituled The Alphabet of Na­ture. When now this Letter ( [...]) in order to a [Page 55] birth, enters into the vowel ( [...]) (whose sound ex­presseth the death and dying of the word) then a new birth comes forth, viz. another ( [...]). This new ( [...]) enters with his new point, as with the lower ( [...]) into the shut-up ( [...]), which signifies the Mother or Womb, in order to multiplication: And that is the cause why this syllable [...] (with the Hebrews) always signifies the plural number. Now Love is nothing else, neither can it be repre­sented otherwise than as a Mother with her Child; and seeing that a Child (before it comes to be so) was onely humane Seed, and that this Seed of Man (the Lesser World) proceeds from the Seed of the Greater World, which is Wheat, as being the chiefest Food of Man, and that the Wheat when it turns downwards into a root, doth bring forth a Fruit, and turns to that we call Earth-nuts: and Rachel having for so long a time together (before their cohabiting together) so heartily loved her Husband Jacob, and by him again been spiritually beloved, and thereby also was spiritually impreg­nated by him; which multiplied impregnation, seeing it was spiritual, went up to the head (as being the first seat of Love) and abode there un­til the time of their coming together, when his Seed being united with hers, by reason of a long­continued custom, having past so many Revolu­tions, still went upwards, till at length these spiri­tual impregnations were so greatly multiplied, as to make her burst out into these words, which she spake to Jacob: Give me children, or else I die. [Page 56] From which manifold spiritual impregnation, at last Joseph (whose name imports multiplicity) was born. May not this therefore be supposed to have been the reason, why seeing that Rachel knew that the impregnation in her, which former­ly (in a wrong order) went upwards to bring forth fruit in Idea onely, and in the head, before that the same could take root beneath, must needs first be conveyed from above, downwards, before ever she could bring forth Children; therefore she desired the Dudaim, because she knew that they were a Fruit that had also grown in a wrong or­der (yea, wholly according to what was said of her impregnation) viz. their upper part was turn'd downwards, that so by means of this Seed of the Great World (in which the blessing of God or generative power did lie) might cause in her the Seed of the Little World, which went wrongly upwards into her head in Idea's of love to her Husband, to descend rightly downwards in order to corporeal birth.

Now that upon every cohabitation of Man and Wife, a spiritual Seed also doth come into the wo­man and abide there, and is not annihilated, may not this be evidenced from the example of Tha­mar, who after the death of both her Husbands, had their Seed raised and excited in her by her Fa­ther-in-law Judah? Gen. 38.

32 Q. Forasmuch as we perceive that the whole Mouth of Man, above, beneath, and on both sides, as well as the Tongue and Teeth, do every [Page 57] one of them, continually and without ceasing, give forth a distinct circulating moisture, so that in the Mouth there is a twofold water, one above, and the other beneath, both which must be uni­ted by means of the Tongue, in order both to eating and speaking; which latter is formed by the Tongue, which therefore is as a Spunge moving and turning itself to all parts of the Mouth, desti­nated for the forming of all the living Images and Letters, and the sounds of them in the mouth; as we may see in the printed Hebrew Letters, that they have the same figure and form as they are shaped and formed by the Tongue in the Mouth, especially when any one is forced to speak loud to another at a distance; as is more largely declared in the said Alphabet of Nature. And may not we again in this circulation of waters in the Mouth of Man perceive an evident harmony and agreement between the greater and lesser Worlds in their con­tinual Revolutions?

33 Q. Now that the lower waters which come from beneath, viz. from the Belly up into the Mouth, be of Lunar, Nocturnal, and Terrestrial property, and consequently do incline us to fleep, and allay pains, may we not perceive this from hence, that when the sweat of a mans feet is taken by the mouth and swallowed down, it asswageth the pains of the Cholick, as hath been experienced by some; and as it is commonly known, that by applying the soals of a Stocking, sore Throats are cured. In like manner also, that the Spittle of [Page 58] any one taken in the night-time, as soon as they a­wake, and applied to the place where a Ring-worm or Tetter is, doth take away the same; when on the contrary, our Spittle by day so applied, doth increase the Malady.

And may not this (perhaps) be the reason why the lower waters are of such a nature (as hath been now said) viz. for that our Feet, from whence these waters come (considered with their ten Toes) are (as it were) the roots wherein (as in the roots of a Tree) all nourishment must die, as descending into the roots, if ever they are to arrive at an operative power, and to bring forth Fruit through the Arms. Hands, and Fingers, as through Boughs and Branches? An example of which we have in Women with Child, who when by reason of a longing they have for any Fruit, or from a sudden Fright and Amazement at any thing, they lay their hand on any part of their bo­dy, the Child also which is in their Womb will in the very s [...]me part of its body get an answerable mark or t [...]ken, which retains a sympathy with the Fruit longed for, or with the thing which was the cause of the Mothers affrightment. From whence we may see, that the hands are nothing else but the essential Out-workers of the thoughts of the head.

We might further enquire here, seeing Man hath his beginning and life from the Trees by his feeding upon their Fruit, whether therefore an arboreal es­sence be not in the first original, and most inward [Page 59] imaging of his outward body? And whether this Mystery be not hinted to us in the New Testa­ment (in which all Wisdom, as in the highest di­vine Philosophy, is contained) in the story of the blind man, Mark 8. 23, 24, &c. where it is rela­ted how Christ spit in the blind man's eye, and laid his hand upon him, and asked him whether he saw any thing? whereupon he looked up, and said, I see men walk like trees. But that afterwards, when Christ a second time had laid his hand upon his eyes, he saw all things clearly.

34 Q. May not the foresaid continual Circula­tion and Revolution of waters in the Mouth, be supposed to be for the reason as follows: Inasmuch as the said waters must give the first serment, and must kindle the first life in the Food which we take in, whereby our Food comes to be united with us; of which also even the Americans them­selves do not seem to be ignorant, viz. that these waters are a true living Spirit, who when they prepare their strong Drink called Perino, they take a great Root called Cassava, which they grate, and after they have pressed out the Juice (which is poyson) bake the remainder of the grated Roots upon hot stones into Cakes of a finger thick, which they eat instead of Bread: Another part of the [...] grated or rasped Root they sleep in common water; and their women take some of the foresaid Cakes and chew them, and spit what they have chew'd into the water in which the Cassava is put to sleep, and this makes the Liquor to ferment, [Page 60] which afterwards serves them for a usual Drink.

35 Q. Furthermore, is not the Revolution of the said waters partly also evidenced from hence, that when women make use of mercurial waters outwardly, for to beautifie themselves, if then when they go to sleep they put one or two Ducats into their mouths, (because they know by ex­perience, that the Mercury doth revolve or circu­late) the said Ducats become white; but when put into the fire, the Mercury flies away, and so the Ducats come again to their first golden co­lour? In like manner, when some take Mercury inwardly, in order to salivation, by which means an internal Revolution is brought to pass; now the Mercury by its Circulation causeth salivation, because not being digested, he is not wholly e­stranged nor changed from his mercurial quality, but doth as yet in part retain the same, as may be urged from this Argument, viz. that he doth first set upon and kill that life of the parts of mans bo­dy, which yet is not absolutely the first wherewith man is born, such are the Teeth, which are not born with man; these, I say, he lays hold of in such a manner, as to cause a corruption of the Gums, and falling out of the Teeth, when the said Mercury is unmeasurably and unskilfully taken or made use off. And the reason hereof is, foras­much as the said Mercury is not yet wholly chan­ged, and therefore cannot pass through the Teeth, which are some of the Rocks and Stones of the Microcosm.

[Page 61] 36 Q. That a certain water or moisture passeth through the Teeth, and that amongst other ends, they were especially formed for this likewise, viz. to afford waters in quantity; as also that the wa­ter in all and every part of the body must suffer a change, to the end it may distribute to every part and member of mans body, its due food and nou­rishment, even as we may observe that the sweat of man, in each several member, hath a different odour; so may not we also partly form the said judgment from hence, inasmuch as we find some of the Teeth so fashioned and formed, that when we look upon them through a Microscope, we can perceive in the middle or hollow part of them ma­ny spungy bladders, by which they continually draw unto themselves much moisture, and also do renew the same.

Might not we from hence likewise gather, in some measure, that the Teeth of man, the Lesser World, bears somewhat a resemblance to the Mountains of the Great World, which continually give forth their waters for to feed and nourish the Earth; and this the rather, for that we find that a great strength and force is in the Teeth, foras­much as we daily take notice, that when Children come to get their Teeth, they about the same time also begin to speak? And on the contrary, when the Teeth by reason of age, or else through infirmity, or other accidents, do fall out, notwith­standing that the party may be able to speak all words as plainly as before, yet will he not be able to [Page 62] hold on a discourse so well as formerly, but will soon be tired.

And lastly, doth it not follow, that the Teeth were chiefly given to man, for these three reasons and uses?

1. To afford water, or to give a ferment, and thereby to excite life.

2. To bite and chew his Food.

3. To speak, that is to help to form his voice.

Moreover, seeing that the Teeth are ordinarily thirty two in number, (even just as many as the Hebrew Letters are, which likewise make up thir­ty two, the Consonants and Vowels being reckon­ed together, viz. twenty two Consonants, and ten Vowels, which are formed by the Tongue, and by means of the little Arches, which make the roof of the mouth, and which are above the upper gums inwardly) which Teeth, together with the foresaid parts, help to form the speech and words, which are afterwards uttered through the Teeth and Lips? so that through the concurrence of all these, a word is produced or born. Must not therefore both these (viz. the Teeth and Letters) have a great analogy and agreement with one a­nother?

37 Q. Forasmuch as we treat here concerning the Mouth, wherein the speech or words of man [...] formed and born, it may give just occasion to the starting of this Question, viz. Seeing that a [...] and his word must be united or made one, [...] that accordingly the words which flow from [Page 63] his heart, can as little be annihilated, as the man himself can be; whether then this being so, all the powers of man must not concur to the production and birth of his word? And forasmuch as the voice and word of man are his Off-spring and Children, viz. his out-flown Spirits and Angels which continually (from the beginning of his life, until his death) go out from him, and make up the whole man; Whether or no then man must not give an account of his words, which do follow him, as well as his works or thoughts? And whether or no his words should not be his subjects, over which his Central Life-spirit, ought to rule as a King, yea and as a Priest offer them up continually to the most High, and that so long until his perfect Revolution be accomplished, and his total Perfection attained, to the end that man might be capacitated to enjoy the thousand years Sabbath (which is made and consists of the week­ly Sabbaths) and obtain a spiritual body, and be united with Christ? For seeing that God hath made his beloved ones Kings and Priests, how could he have made them Kings, in case they had no Subjects? Or Priests, if they had nothing to offer up to him? Forasmuch then as the words of Man are to be his Subjects, and consequently must belong to his Regiment or Government; and that they (as well as his Sight, and all his Outbirths through all his Senses and Desires) are a spiritual, endless, and everlasting Being, as well as he him­self is; how is it then possible that ever they [Page 64] should be separated from man, or that they should lose themselves or perish in the Great World, which is Mans Mother, any more than a man is able to lose himself? As for example, let us suppose that if some thousands of men should be taken away from their Wives, viz. by the Turks, or the like, and carried away Captives into great slavery, and that then there should a man be found who should redeem them all out of bondage, and convoy them home again to their Wives and Children, and af­ter that (he having made them meet together in one place) should make a Speech or Discourse to them full of the greatest love and friendliness; can we imagine that these redeemed Slaves, their Wives, and Children, would ever be able to forget this mans countenance, words or works? Or may not we much rather suppose that they would from time to time relate all this to their Children and Grand-children, that so the remembrance of this their Redeemer might abide stedfast and fixed in all their Posterity? Moreover, may it not probably be supposed that some of these women, one more, ano­ther less, would become so far possessed of the Idea of this their Redeemer, as even to bring forth Children, which might resemble & be like him, and have (as it were) his perfect shape and form; just as we have had many such examples of women, who have through liking and love, strongly imprinted on themselves the Image of other men or women, and being impregnated, have brought forth Chil­dren, which have very much resembled those whose [Page 65] Image they had imprinted in themselves; inso­much as others (though strangers) could observe and take notice, that the Children greatly resem­bled such and such persons?

38 Q. Now that not onely the words of man, but also his operative thoughts, before they are yet brought forth into word or work, have a Be­ing, is not to be doubted of, seeing that it is wit­nessed by our Saviour himself, Mat. 5. 28. when he saith, Whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart. And do not we in like manner experience daily, in many that are united together by a strong and vehement love, that when they are absent from one another, yet not withstanding they are made partakers of each others thoughts and dreams by day and night; and that also when they are present, they can understand one ano­ther without speaking, and be able to answer, be­fore the other hath spoke out his meaning, or ex­pressed his thoughts?

The same, on the contrary, is likewise found in those who fall into great Anger. Envy, Jealousie, &c. against each other; of which, many examples might be here alledged, but are on purpose (as being but too notorious) omitted. Must not now this knowledge which one man hath of the thoughts of another, be caused and wrought by a continual influx, as well as e [...]flux of Spirits, which are the good or bad Angels of Man? Seeing that these Spirits, without being bound to time or place, [Page 66] do penetrate and pass through all bodies. Even as we see that when a man fights in a Fencing-School, that according to the bent and intention of his mind, all his members at once in one moment become operative and move themselves. Now like as the Spirit of a man in his body doth thus o­perate, and man cannot be separated from the Greater World, as being united to the same both in his Spirit and his Body; shall not we suppose then, that by means of this union, and sympathy a­rising from thence, man is able to work in all parts of the said Macrocosm, which are in harmony with him? As we may partly gather by a similitude from without, viz. that when two Lutes are alike tuned, if we touch the strings of the one, the cor­responding strings in the other will give forth a like fund.

39. Q. Upon this occasion we may enquire con­cerning the living Word and Wisdom that are hid in the deep and abstruse Parables, which every­where occur in Scripture, whether the reason (why the same seem to be dead to many who read the Scripture) be not this, as the Jews say by way of similitude, that the case here is the same, as when a beautiful, lovely, and virtuous Virgin dwells in a certain house, and of whom some young man becomes enamoured, who know­ing that this Virgin doth oft open a certain win­dow of that house, and shews her self thereat, to the doing of which he often secretly draws her by his strong love: whereas others on the contrary, [Page 67] who know nothing of this Virgin, nor have any love for her, they find the said window always shut; so that though they look never so often, yet they onely see the window, but do never see the Virgin. And in like manner, the inward myste­ry of the Parables in Scripture, continues hid and concealed from the unwise, as who gaze onely up­on the dead Letters.

40 Q. Seeing then that this is so, is there no Key to be found wherewith the Mysteries of Scri­pture might be opened? And forasmuch as the Old Testament was written in Hebrew, and that it cannot be translated into another Language, so as to retain its own proper force and energy; may not we therefore suppose, that in the Hebrew Lan­guage (as we consider the same to be a living Language) this Key is to be found? especially since we see that there is no radical word in the said Language, very few excepted, that consists of more than three Consonants, as of a Beginning, Middle, and End; and that they are all writ without Vowels, when especially the said Lan­guage is rightly and truly writ by the Wise; and that for this reason, that they might be read and understood so as to afford a variety of Wisdom, and diversity of Signification, yet all agreeing and harmonizing together, the like to which cannot be found in any other Speech whatsoever. And they who thus read the Hebrew without Vowels, are necessitated to read the same with understand­ing and attention, and cannot heedlesly run over [Page 68] it, as is common in other Languages. Must it not follow then from hence, that the perfection of this Speech, and the wisdom which is contain­ed in it, doth chiefly consist in this, that the most part of the radical words, very few excepted, are made up onely of three Consonants, whereas in other Languages there is great confusion, by reason of the many Letters and Syllables of which their words do consist; and we know that wis­dom is not to be found in confusion, but in or­der? Concerning this, see Alphabetum Naturae, pag. 94, 95, &c.

V. Concerning the Sense of Feeling in Man: Also concerning the Brain, and the Pith of the Back­bone, commonly called by Anatomists the Spinal Marrow.

41 Q. That there is (as it were) a Seed in the Brain of man, and that the said Seed must be generated there, is it not apparent from the three parts of which the Brain consisteth, two of which are in the fore-part of the Head, the other behind; all which unite together and generate one Spirit or Seed, which they afterwards conveigh; by the Nerves, to the other Senses and Members of the Body? For if in case the Brain were but one onely thing, would it not then follow from thence, that either a man must understand nothing at all, inas­much as there would be no Worker nor Receiver, or else that he would understand all things in uni­ty [Page 69] and perfection; which is not to be allowed, because it is onely one of the incommunicable At­tributes of God himself? It is not therefore neces­sary, that there must be two, because a spiritual and essential Image can onely be made or genera­ted by, first, a receiving from without, and next, by an out-working from within, viz. the one to be operative and male, the other receptive and fe­male? And must not we then suppose the third, viz. the little Brain (so called) which is placed behind in the head, to be the union of the other two, like the Womb in a female? And that thus these three parts of the Brain, do make out the holy number three or Ternary?

And may not we in some measure perceive from hence, what the nature of that indisposition is which we commonly call a Pose or Cold? Since we see that fools and mad men also, who want due Apprehension which is performed in the Brain, are commonly free from that Disease: whereas on the contrary, those that think aright & study much, or easily apprehend, and have subtile quick wits, when by earnest meditation they do over-drive their Brain, so as to make more Idea's than (for the forming of which) they have received matter or spiritual water sufficient from their Nocturnal Lu­minary, get thereupon a running of the Nose, which is as it were a Gonorrhaea of the Brain, by which the said Spirit or Seed doth disorderly slow from the Brain, and consequently makes the man unfit at that time to have any deep thoughts; e­ven [Page 66] [...] [Page 67] [...] [Page 68] [...] [Page 69] [...] [Page 70] as that man who hath contracted a Gonorrhaea below, is unfit to generate Children.

42 Q When now the hinder-part of the Brain, or Cerebellum, which is the union of both the other Brains, together with the Spinal Marrow, which in Holy Scripture is called the Silver Cord (or Pith of the Back) which passeth through the whole Back-bone into the Os Sacrum, or Rump­bone, (at the end of which males have hair grow­ing, because there the spiritual Seed of the Bones is wrought out) by means of which Spinal Mar­row, or Pith of the Back, the spiritual Image which was formed above in the Head, is conveyed down to the place of generation, as it is likewise done to the Testicles; just as the breath through the Mouth and Nose, passeth to the Heart, and from thence to the same place of generation and birth. May not we conclude therefore, that from the Spinal Marrow almost all Nerves, Sinews, and Bones, as well as all sense of Feeling and motion, have their derivation of their Being and Original? Forasmuch as experience doth witness to the same, because when a man by growing very crooked hath his Back-bone quite broke or intercepted, so as the Spinal Marrow, or Silver Cord, is utterly separa­ted and cut asunder, or at least totally compressed, we shall find that the party doth, at the very same instant, wherein the breach or compression is made in the Spinal Marrow, wholly lose all sense and motion, viz. from the interception of that breach or compression downwards; insomuch that [Page 71] when a Needle is run up even to the head into the flesh of that person, he is not in the least sensible thereof.

May not we likewise observe the same from such persons as break or rather dislocate the Bones of their Neck, who immediately and in a moment thereupon are deprived of all speech and motion, and lie for dead; but when some body that is very strong sets his knees against the shoulders of such a party, and puts his head between his legs, and by a strong and streight extending of his head, recovereth that dislocation, and makes his Neck streight again, so as the Spinal Marrow, or Silver Cord, is restored to its former site and erect po­sture; then the person is presently restored to his perfect life, speech, and motion, which he had be­fore.

43 Q. Seeing then that the Neck and Back-bone are governed by Sinews, Muscles, and Nerves, by the means of which all motion is performed, viz. forward, backward, on both sides, and also of tur­ning round; so that when we bow forwards, the foremost Nerves, Muscles, and Sinews, are [...] their length contracted, and the hindmost are extended: And the like happens when we move on either side, viz. when we bend towards the right, the Nerves, Muscles, and Sinews on the left are exten­ded; and those on the right side are in their length contracted: and in like manner it is when the mo­tion turns round. Must it not follow then, that when any one of these Nerves, Muscles, or Sinews [Page 72] loseth its force, and the body thereupon is over­balanced, and leans or bends that way; whether then, forasmuch as the weight of the Head, Arms, Breast, and of the whole upper part of the Body, by reason of the weakned Nerve, Muscle, or Si­new, is no longer carried in a streight or erect po­sture or line, but in a crooked and distorted, this weight causing a leaning of one side, must it not of necessity make the body more and more croo­ked, and so consequently by degrees produce great bunches and protuberances, either in the Back, Sides, or other part of the Trunk of the Body?

And may not this likewise be the reason why young Children, who are yet a growing, when they are set to work at great Spinning-wheels, or any other labour, that makes them sit crooked, do thereupon become crooked and bunch-back'd?

Is it not also evident from hence, why those who are very crooked and bunch-back'd, are also short­winded, not onely because the Lungs have no room to go up and down (which yet is common­ly supposed to be the reason of it) but because the life and motion which passeth through the Back-bone, cannot have their free course and cir­culation, as being hindred and weakened by the crookedness of the Spinal Marrow or Pith of the Back-bone.

Now I having found out an easie way for to cure and restore such as are crooked or bunch-back'd, and that after the best manner, naturally, easily, [Page 73] and without trouble; which, upon my direction, hath been often performed and accomplished: whereupon several Friends have importuned me not to suffer so useful an Experiment to Mankind to be buried with me. In compliance with whose desires, I have at the end of this Discourse (that it might not make too great a gap in the sequel thereof) described the Instrument wherewith, and manner how this Cure is performed; to which I refer the Reader.

41 Q. That the five Senses of man (of which in part mention hath been made before) do con­cur and meet together in the Head, may not this partly be inferred from this instance, viz. that when a man stops up his Ears with Wax, or by a­ny other way, and then takes a long Stick and puts one end of the same to his Teeth, and the o­ther end of it leaning on a Virginal, viz. on that part of the Instrument which is near the strings, whilst another plays upon it, he that holds the Stick between his Teeth, will hear the whole Musick most distinctly and sweetly through his Teeth, notwithstanding that his Ears be close stop'd up? Moreover, the same may be further con­firmed, because (as hath been mentioned) a two­fold Seed flows down from the Brain of man into the center or mid-part of the Head, where all the Senses meet, and there becomes divided, one part of it going forwards towards the Nose, the other backwards to the Throat.

Is not the same likewise further apparent from [Page 74] hence, that when we use a Collyrium or Eye-water to our Eyes, (as for instance, Aloes with a little Copperas dissolved in Rose-water) we presently perceive the taste of the Aloes in our Throat; from whence we see that there is a continual Re­volution of water from the Eyes to the Throat. The same being yet further demonstrable from hence, that when men weep for joy or grief, and shed many tears, that at the same time much wa­ter runs down from the Eyes to the Nose and Mouth also.

45 Q. Seeing we have here made mention of the water of the Eyes, may we not take occasion from hence to enquire for what end and purpose the natural faculty of Weeping and Laughing was given to Man? And whether or no it were not chiefly given him for this end, viz. that Man kee­ping himself betwixt both those Extreams, might not turn foolish; because we see that when a man by his imagination doth frame to himself an I­mage, which proves to be according to his desires, and such as he delights in, he thereupon is pleased and laughs, and his Eyes give forth their water (proportionably to the excess of his love for the said Image, which in order to its being perfected, ought to be free; whereas in this case the party, by reason of his love to the said Image, lays hold on the same as his propriety) for to drown the said Image, and so take away the excess of love to it?

[Page 75] And on the contrary, is it not for this reason, that we find that Fools which have no understan­ding, laugh very much, by which means they are hindred from framing any due Images? And will not this likewise be found to be the reason of their weeping, who are seized with grief and sorrow; for that when they have lost the beloved Image, which they would willingly have kept as their propriety, they begin to shed tears, in which the said Image is drowned, and their excess towards it taken away.

It being a thing of daily experience, that when any one that is in sorrow cannot weep, his sorrow increaseth, and the Image that causeth it, grows stronger; so as sometimes the party by means thereof becomes a Mope or Fool, and sometimes dies for grief: but as soon as the party comes to weep, so that his Eyes, Nose, and Mouth give forth their water, he thereby is delivered and eased of his sorrow; and the more plentiful his weeping is, and the more abundantly his Tears and Mouth­water do gush forth, the sooner is he eased, foras­much as the grief-causing Image is deluged and drowned in the said waters.

46 Q. Now that sorrow without tears doth oft take away the dolorifick Image and Life toge­ther, is not this, alas! too notorious from mani­fold experience? And that the very same may be caused by a violent and excessive Laughter with­out tears, is not this also matter of experience? For hath it not been known, that young wanton [Page 76] Children playing together, have so long tickled one another, till by excess of Laughter they have lost their breath, and swoned away? And some wicked ungodly Souldiers were not ignorant of this, who in the late German War (which con­tinued thirty years together) when they were minded to force the Country-people to tell them where their Money was, did bind them fast on a Stool or Bench, and having pull'd off their Shoes and Stockings, they anointed the soals of their Feet with Cream, or rubbed them with Salt, and let a Goat lick it off again; by means of which tickling motion they were forced to extreme Laughter, but without tears; and by this means having lost their strength, they were forced to con­fess all, and discover to them where they had hid their monies.

47 Q. Seeing we have many instances of mad people or Lunaticks, who by chance falling into the water, and by letting in the same into the up­per part of their body (so as the air in their Lungs hath been quite choak'd thereby, though not the air which was in their bellies) have been drowned to appearance, and held by all for dead, who after­wards having been laid upon their bellies with their heads and upper parts inclining downwards, and some body blowing strongly into their Funda­ment through a Knife-sheath with the end cut off, or other convenient Pipe, have thereupon begun to vomit up all the water they had taken down; and thus have not onely been restored to life, but [Page 77] at the same time also have been cured of their mad­ness, and restored to the perfect use of their Reason, and continued so.

And for a full and convincing evidence of all this, there is a certain Physician, who having made this observation out of my Fathers Writings, hath put the same in practice, so as to make a Profes­sion of it, viz. he takes mad people and binds their hands behind them, and ties their feet together with a Rope, which he runs through a Pulley, and there by lets down the upper parts of their body into a Vessel of water, and lets them hang till he think it to be enough; then he pulls them up out of the water, and blows into their Fundaments, by which means they void the water they have taken in, which having drowned the Image of their madness, the said Lunaticks have thereby been delivered and freed from the dominion of the Moon.

May we not therefore conclude from hence, that when the water of a mans own Little World, viz. his tears of weeping or laughter (as afore­mentioned) are not sufficient to drown the un­due Images man hath framed, he is then forced to have recourse to the waters of the Great World?

48 Q. Is it not likewise very observable on this occasion, that a Dog being a Beast of a very quick scent, hath a very cold Nose, which coldness is a main cause of the quickness of his scent, because the odoriferous emanations from persons and things, are by the said cold condensed, contracted, [Page 78] and repercussed, and therefore made the more per­ceptible. Now a Dog by means of this his quick scentedness, and the spiritual emanation which con­tinually goes forth from, together with the love he bears to his Master, is able to trace the way he is gone, and to distinguish him from all others; which a man cannot do: for if he had so quick a scent, his Senses would thereby be dissipated and a­vocated, and his activity or out-working would be weakened. But Man when he stands aright, is ca­pable of an higher perfection than this, forasmuch as when he hath perfectionated and wrought out his outward smelling, he then obtains a spiritual smelling, and the same may be said concerning all his other Senses, and thus becomes enabled to enjoy and rule over all. So that in this particular also he far excells a Dog and all other Beasts, in case he will but apply himself to it, and retire into him­self in his Central Spirit. Now it is upon the same account, as aforesaid, that a Dog doth so love his Master, and others that are his Benefactors, insomuch that he gives up himself willingly to death for them. And forasmuch as his quick scent makes him to be watchful, and of no sound sleep, which sleep notwithstanding all Creatures stand in need of, to the end that the old Images that are in their waters, might be drowned by means of the overflowing Night-water, and so be renewed and bettered. And is it not worth our taking notice, that when these internal waters in a Dog, through divers causes, as Hunger, over­great [Page 79] Heat or Cold, are turned the contrary way and disordered, so that he cannot take his due rest; the Image of Love he had for his Master, is turn­ed to Enmity; and by this means grows mad, and becomes shie of the outward water (forasmuch as he is at enmity with his inward water & the Images formed out of it) so that he hates it, and cannot endure it; and that because his internal disordered waters are thereby put in motion? And whilst he is thus distempered, if he chance to bite ano­ther Dog, Beast, or Man, or if he do but touch their skin with the foame of his mouth, immedi­ately the Spirit of his perverted and disordered waters and Image, doth enter into them, and cau­seth the same disorder in their waters, so that they in like manner become shie of the outward wa­ter.

Furthermore, it hath been found by experience, that the best means for curing this Distemper, is, lightly to burn or cauterize the skin of the bitten man or beast with a small red-hot Iron or Copper, and by this means to put them into a fright of fire, or else by plunging them well under water: for thus the outward Fire or Water-spirit of the Great World, which stands in its due and right or­der, will be predominant over and master the dis­ordered Spirit of the Little World, and turn about and set to right the disordered waters of the same. And is not this well worth our animadversion and consideration?

[Page 80] 49 Q. Doth it not appear very probable from all this, that the ancient wise men amongst the Jews did well understand this effect or operation of the waters; as who without doubt by a pater­nal tradition from Moses, or it may be yet further from Noah, had received and learnt this? Seeing that baptizing or plunging under water was very frequent amongst them in the Old Testament, un­til the time of Christ, and is so even to this day; so as it is plain that this Ceremony is derived from them. And we find it frequently asserted in the Writings of their Doctors, that there can be no Repentance, without Prayers, Fasting, and of Alms, and being baptized or plunged under wa­ter.

And that the Jews in Christs time were of this opinion, doth not that clearly appear from the Questions which their Messengers propounded to John the Baptist, asking him why that he baptized, seeing that he was neither the Messias, nor Elias, nor that Prophet?

Yea, there are at this very day some amongst the Jews, who endeavour to excel others in Holi­ness, that do often, yea two or three times a week plunge themselves under water. Moreover, in all places where Jews dwell, they must have a place for men and women to bathe in; the women al­ways making use of the same apart, or by them­selves: for after that they have accomplished the six weeks of their Purification, before they can a­gain cohabit with their Husbands, the first thing [Page 81] they do, is to go into the Bath. This Bath is a li­ving water or springing Fountain, into which the woman enters stark naked, without keeping so much as a Ring on her finger, and by some un­derstanding women is let down so deep into the same, that the water quite covers her head, for not so much as one hair of her head must abide a­bove water.

And this the Jews do, to the end that the old remaining Idea or Image might be drowned by the water, and renewed. This Bath, when made as it ought to be, is contrived after this manner. First, in some convenient place where a living Spring is, they dig five or six foot deep; and ha­ving made it of a fitting compass, they wall it round within, and fix a Stone-Table at the bottom of it, on which the woman that is to be baptized or plunged, doth seat her self in the water, which then (as hath been said) covers her head; under her feet is a Stone-step for a Foot-stool, upon which when she stands upright, her head is above the waters, and so comes up by the steps, made for that purpose in the Bath, out of the water.

Now that after a preceding birth there yet re­mains in women an Idea of the said former birth, which afterwards may become operative, in case it be not thus drowned and renewed in the water, do not we find this by experience? Thus we see that a Fool, so long as he continues in his foolish­ness, and is not recovered thereof by being plunged under water, doth beget no Children but what [Page 82] are meer Fools: Is there not ground therefore to fear, that a woman who hath had a Fool for her Husband, hath even after his death something of the old Idea of her deceased Husband abiding with her? And do not we partly meet with an instance hereof amongst irrational Creatures? For when a young Mare hath the first time been covered by an Ass, and Conception follows, she brings forth a Mule; and when the next time she is covered with a Stone-horse, she indeed brings forth a Horse, but yet so distinguished, as that all those who un­derstand Horses, can easily perceive that the Dam of it the time before was covered by an Ass; for­asmuch as the said Horse retains still somewhat of the properties and shape of the Mule.

50 Q. Forasmuch as we have here made men­tion of Baptism or Plunging under water, it will not be amiss further to observe, that Baptism is to be considered under a twofold notion, viz. either as particular onely, of which hitherto hath been spoken; or as common and universal, as was that of John the Baptist, who was sent to baptize unto Repentance, and the Baptism of Christ with the Holy Ghost and with Fire. In imitation of which Baptism of John, it happened about four years since, that an old pious simple Jew came amongst his Brethren, who imagined himself (and declared as much publickly to the Jews) to be sent to baptize unto Repentance, as a Forerunner of the Messiah, for that the time of the Messiah (as he declared) was near: whereupon several simple Jews were [Page 83] baptized by him; but the learned and understan­ding men amongst them, were not so ready to ap­prove of this his undertaking, or to be baptized by him, but propounded some Queries to him; to which, when he could not return any sufficient Answer, he was fain to desist from his further baptizing, and confess that it was a weakness in him, and that he had been mistaken.

Forasmuch then as according to this instance, there must be a certain ground for baptizing, we who call our selves Christians, ought in especial manner to know this ground, that we might be [...]ble to give to Heathens and Jews, whenever they [...]hall demand it, an account and reason of the [...]ame.

Concerning the Outward Members and parts of Mans Body; and lastly, concerning the Stomach.

I. Concerning the Face of Man.

51 Q. FOrasmuch as we find by experience, that when any person hath a Mole on his [...]ace, that the same is also found on another part of [...]is body, which bears proportion with that part of his Face; which is further evidenced from the [...]enereal Distemper, which hath its seat in the [...]ower parts of the belly, but in its out-working [...]oth first seize the Nose and disfigure it: May we [Page 84] not conclude from hence, that the entire propor­tion of mans body may be found in his Face? Concerning which, we might here set down many things, which for certain reasons are omitted at present.

II. Concerning the Poise and Proportion of the Body of Man.

52 Q. Seeing that man, when he lays himself with his hands stretched out over his head, upon a stiff-stretched Cord, or upon a narrow board, will find his true poise directly under his Navel (by which, as his Center, he is fastened to his Mothers Womb) and that on both sides he is of equal length and weight. In like manner, when he lays him­self down naked on his back, with his hands joyn­ed on his belly, he then finds his poise under the Rump-bone, from whence both his extremes be of equal length and weight: and when being in this posture he goes about to raise himself, he finds that his head and feet mount together. And may not we from hence plainly perceive, the exact propor­tion and symmetry of the Fabrick of Mans Bo­dy?

III. Concerning the motion of the Thighs and Legs of Man.

53 Q. It is likewise observable, that man hath two semi-circular Bones, viz. his Ankles, by means [Page 85] of which he can turn his feet this way and that way, forwards, and on either side, to the end he might be able to go surely and safely in any un­even or rough way, and not be in danger of fal­ling. As also that his Thighs and Legs are of the same length, and move themselves round, or in a circle. Furthermore, that when a man stands on one Leg, and lifts up the other, it is at the same time, by means of the Thigh, brought into a mo­tion for going; and when he lies down, and would turn himself, it must be done by means of the weight of his Legs or Arms, which likewise go round, and are just of that length, that when he sits, he can lean upon them, and help to raise him­self. Doth not all this well deserve to be weighed and considered by us?

IV. Concerning the Bones of Man.

54 Q. Forasmuch as Man hath two hundred forty eight Bones in order to his out working and motion, and that there are just so many Com­mands in the Law of Moses of things to be done, and three hundred sixty five Prohibitions of things forbidden, which correspond with a like number of Veins, Nerves, Sinews, &c. which are within the flesh of man, and which, together with the forego­ing number of the Bones, make up the number six hundred and thirteen; to which when the seven Commands of Noah are added, the product is six hundred and twenty. Now it is observed, that in [Page 86] the ten Commandments in Hebrew, there are just six hundred and twenty Letters, so that every Letter, according to this, seems to contain a Pre­cept, and consequently that the ten Commands comprehend all the rest, Commands as well as Prohibitions. May not we therefore in some mea­sure perceive from hence, the reason why our Sa­viour hath so expresly asserted, that not one Iota or one Keraia (point or stroke which the Tongue for­meth for to make the sound, and to form and shape the Letters) should perish from the Law un­til a [...]l be fulfilled?

V. Concerning the Analogie and Proportion which the ten Fingers of a Mans Hands have with the ten Head-Commands of the Law.

55 Q. Forasmuch then as in the ten Commands all the other six hundred and twenty do meet to­gether and concenter, and that Man hath just ten Fingers to his Hands, which Fingers are the out­workers of the Head or whole Man, that with them (so far as their activity reacheth) he might work out and fulfil the said ten Commands, prin­cipally with the ends of his Fingers, under the Nails, where his chief and quickest feeling lies, by which he examines and distinguisheth things. Now as it was said before, that a humane Foetas fourteen days after its conception, hath a perfect Body, but without Hands or Feet, so that the Bo­dy produces them as its own out-working; whe­ther [Page 87] this may not be a confirmation of what was just now said, that the Fingers are the out-workers of the whole Man? And doth not the great Ana­logy which there is between Man and the Law, plainly appear from what hath been said? And that the right and truly perfect man, doth consist of these Precepts, yea is nothing else but the Pre­cepts themselves; which is confirmed by Solomon, Eccles. 12. 13. where the words, according to the original Text, runs thus: Let us hear the head sum of all Doctrine: Fear God, and keep his Com­mandments, for this is the whole man.

VI. Concerning the Hair of Mans Head.

56 Q. Forasmuch as the Head of Man is of a round Figure, and consists of six parts, as above and below, before and behind, left and right side, and that some of the said parts be covered with Hair, with which a man is born; which Hair hath likewise many excellent properties, by reason of their colour, curling, thickness, &c. Concerning which, much might be said, but for brevity is past over. Amongst other particulars, it is observa­ble, that when a man hath much and thick Hair on his Head, he commonly is very strong withal. As also when any have the Hair on the top of their Heads standing upright or staring, it is an argu­ment of great activity and operativeness, and that such a person busies himself about all matters; but by reason of the multitude of his thoughts and [Page 82] [...] [Page 83] [...] [Page 84] [...] [Page 85] [...] [Page 86] [...] [Page 87] [...] [Page 88] conceptions, is not able to work them out per­fectly; but when old age comes on, and that the Hair begins to lie flat, and in process of time to fall out, he then becomes disposed to work out his for­mer thoughts, as they revolve in him?

57 Q. Now that there is a great force or strength in the Hair of Man, may not this in part be considered from hence, that when a man is in danger of his life, so as all his powers at once are in anguish and suffering, that then his Hairs rise on end, as is commonly known? As likewise from this instance of a known young man, whose Beard was not yet grown, who upon his receiving the Sentence of Death, the day before he was to be executed for Manslaughter by him committed, had the Hair of his Head turn'd gray in one night, which continued so all the days of his life (for he was pardoned, because of the terrible fright he had suffered in the expectation of death, as was evident from the change of his Hair) and when afterwards his Beard began to grow, the Hair of it was black, whereas that of his Head con­tinued gray, as was mentioned before.

May not we give further evidence to this from another instance, that when a man falls into De­spair, he bends and turns his Hands from him, con­trary to Nature, and twists and squeeseth his Fin­gers, as if he had a mind to break them (as being the Out-workers of his thoughts) and plucks off the Hair from his Head (which are the upper Roots of Man, and do receive a strong influence [Page 89] from the Stars, and afford strength to the life of man) and not his Nose, nor any other part: for Nature understands what the Hair is? And have not we likewise an abundant confirmation of this power and force which resides in the Hair, from the History of Sampson? Judg. 16. 17, &c.

58 Q. Again, that a fiery power is in the Hair, do not we perceive this, in that when some comb their Hair in the dark, a Light or fiery Glance proceeds from it; and this as well in Beasts as men? There was a certain known Lady, who by reason of her intolerable Head-ach, could not endure a Candle in her Room by night; and she having in a dark night her Head comb'd by a Waiting-Gentlewoman that was newly come into her ser­vice, who upon seeing a light or fire come from her Ladies Hair, was sore afrighted and ran out of the Room; but being afterwards perswaded to comb her own head in the dark, she perceived that a light or fire proceeded from her own Hair also; whereupon she was recovered from her fright and amazement.

VII. Concerning the Hair which is before on the Forehead.

59 Q. Don't we find likewise by experience, that those who have their Hair growing down their Foreheads triangle-wise, so as to reach to the midst of them, are of very quick apprehension; but ordinarily not so stedfast as others? And may [Page 90] not we from this instance, and from what was mentioned before, conclude what the Hair of the Head (as it stands in its proper station and order) is in general, and what use it is of to man? And that it hath its peculiar powers and out-workings? As also that they have an Analogy with, and may be compared to the Stars of Heaven?

VIII. Concerning the Eye-brows.

60. Q. Forasmuch as we find by daily observa­tion, that when a man hath variety of thoughts in his head, and is in the earnest study of any thing, he doth knit his Brows and wrinkle the skin of his Forehead, in which wrinkles then we may plainly perceive between the Eyes over the Nose, the Fi­gure of a Balance: and are not we informed from hence, that the Eye-brows of man have and receive power for to judge, find out, and rightly to weigh and consider any thing, which the Eyes have in part taken in and laid hold of?

IX. Concerning the Eye lids.

61. Q. Seeing that we find by experience, that those who by sickness have lost part of the Hair from their Eye-lids, have had their sight weaken­ed thereby, is it not rational therefore to conclude, that the said Hairs were not alone ordained to keep out dust from the Eyes, but that they also contribute much to the sight it self? which we [Page 91] may the rather infer, for that the Eye-lids, in that part where the hairs grow, are gristly, as the Nose and Ears also be, as was before declared. And ac­cordingly we observe daily, that when a man is sleepy, his upper Eye-lids grow heavy, and sink down; and will it not follow from hence, that the said gristly substance in the Eye-lids, hath a pecu­liar power of life to attract and give forth in like manner as is found in the Ears, Nose, and all other Bones whose extreme parts are all vested with such gristles?

X Concerning the Hairs in the Nose and Ears, as well as those of the Beard and Privities, and un­der the Arms.

62. Q. Forasmuch as Man hath Hairs also in his Nostrils and Ears, and that the Hairs of every part have their peculiar power and operation, ought we not therefore to consider whether the Hairs that grow on these parts, which are ordained to particular sensations, of which they are the Organs or Instruments, must not in all probability have a [...]eculiar operation, and contribute much to the [...]erfection of the said Senses? And may not we [...]onclude the same concerning the Hair which grows on other parts of his body, and is not born with him, as the Hair under his Arms, of his Beard, Privities, &c. viz. that they also have their pecu­ [...]iar powers and operations? The Hair under the Arms, is it not probable that they communicate [Page 92] to the Arms and Hands a particular power and force for to operate or work out any thing? And the like may be said of those of the Beard and Pri­vities, forasmuch as we see that Youths before they grow hairy in those parts, have but a weak and womanish voice, (as is well known by Musi­cians) but as soon as they grow hairy, their voi­ces become manly, as being then fit and disposed for the production of Seed; and is it not probable therefore, that the Hair contributes much to this Operation? Is it not likewise worth our animad­version (as that which must have its peculiar cause and reason) that women have no Hair growing in some parts of their body, where men have?

63 Q. And that these lower parts of Mans bo­dy contribute much to his Beard and Voice, is matter of experience; because we see that Eunuchs never have any Beard, and always a womanly Voice. And may not we partly gather from this instance, that the Man is properly the Generator of the Word, and is the Chief and Principal in get­ting of Children?

XI. Concerning the Skin of Man.

64 Q. Forasmuch as by the help of a Microscope we can plainly discern in the prepared Skin of a Man, or tanned Hide of a Bufalo, that the said Skins are throughout, as it were, woven together with many thin nervous Filaments, as with so [Page 93] many Threads. And moreover, that all the said Filaments do properly belong to mans make or frame, as with which he is born; and therefore we see, that when a man loseth any of the same, it is not in the power of man to restore them, or to make Hair to grow there, as before. The said Filaments are likewise lost, when proud flesh grows in wounds or elsewhere, which in the Dutch Tongue is called wild flesh, for that the same is not natural, but a Disease, and is like an Excrecence growing on a Tree, of which several reasons may be given, which for brevities sake are here omit­ted. May not we therefore conclude, that the foresaid nervous capillary Filaments, of which the Skin is woven together, are not there in vain, but that they serve for motion, dilatation, and con­traction?

65 Q. Moreover, seeing that the foresaid ner­vous Skin is covered with a thin and smooth up­per Skin, full of little Pores or Sweat-holes, and small Hairs, through which all the spiritual Pow­ers of the whole man (especially in his Face, which is an Epitome of, and represents the whole man) do continually flow out from, and enter, and that in the appearance of Light: as we do see in some persons that a light fire or shining glance doth continually proceed from their Faces and Skins; and that when in the dark we rub their Skin with a piece of Cloath, the said Cloath will appear full of light-shining flames, in like manner as hath been mentioned before concerning the Hair of the Head.


[Page 94] Moreover, experience teacheth, that in great and dangerous Diseases, the said upper Skin doth peel off, and the Hair of the Head falls (which is worth our observation) as hath partly been men­tioned; though we find also that in other Acci­dents, yea without any, during the whole life of man, the said upper Skin doth continually wear a­way and is renewed again, in order to the continu­ation of mans life; insomuch as the whole man in all his parts (not so much as the Nails of his Feet, and Hands, or Flesh excepted) is continually re­newed: which we may perceive by setting a mark at the root of our Nails, for we shall find that in the time of three months the same will be grown up to the top of them.

The same is likewise demonstrable from hence, that when a man by sickness hath lost the greatest part of his flesh, he recovers the same again in three months, accounting from the time he begins to re­cover.

Yea, the very Bones of man, from which the Flesh hath its original, are not exempt from this Renovation: for don't we see, that out of living broken Bones a moisture proceeds, by means of which they are conglutinated again: Now how can we conceive that this could ever be brought about, without a continual Renovation and alteration of the Bones and their moisture? The Seed of man likewise (which contains in it and comprehends the whole man in all his parts, the Bones as well as the Flesh) doth evidence this: [Page 95] for we see that a Child that is generated of the said Seed, doth not onely resemble his Father in shape and flesh, but also in his bones, from which the flesh is produced. And also because the Spirit of man doth properly dwell in the Bones (which probably was the reason why Joseph commanded the Children of Israel to take his bones along with them out of Egypt, viz. that his Spirit might go long with them) which Spirit is that which forms the Body, seeing it is impossible that a Body, as such, should bring forth a Spirit; but the Spirit must bring forth the Body: which Spirit therefore may be supposed to be that Rib of which Eve was built. And may not we from all this conclude, that the Bones must be renewed as well as the o­ther parts of mans Body, forasmuch as all proceeds from one and the same Spirit?

And doth it not follow from all this, that the whole man, according to all his parts (not the meanest or least point excepted) must be subject to a continual and never-ceasing Revolution?

66 Q. This continual Revolution of Man is not onely to be gathered from the Sickness and Health of man, according to what before hath been mentioned concerning his never-ceasing gi­ving out and taking in; but may likewise be in­ferr'd from other accidents happening to persons that are in perfect health; amongst which the fol­lowing instance will, I suppose, not be unaccepta­ble to the Reader.

[Page 96] A known Friend was on a time carried a Priso­ner out of Germany towards Rome, to be laid up in the Inquisition there; and passing through many great Cities and places in Italy, in all which the Streets and Houses, Doors and Windows, were fil­led with People that flock'd to see him, because the report was, that he was to be burnt at Rome. Forasmuch then as upon this account all eyes were fixed upon him, as being desirous to eye him ear­nestly, and to have a full view of him; and he on the other side, had as great desire to look upon them, as being free and unconcern'd in his mind, so as their imaginative sight could gain no en­trance into him, or be received by him, and conse­quently all the central Aspects which they cast up­on him, were fain to concenter elsewhere, and so made up a kind of shadowy Person or Image, which sate with his back towards him; insomuch that he could not imagine that the People gazed upon him, but upon the Person that sate before him, at which he was much surprized, because he did not then apprehend the reason of it.

For further confirmation of this, another person that was a Preacher, once propounded this Query to the fore-mentioned party; whence it was, that many times as he was preaching, he had seen a person in his own shape and likeness standing be­fore him, who, as he thought, preached instead of him: forasmuch as when his Sermon was ended, he found himself as fresh and lively, as he was be­fore he had begun to preach. The fore-mentio­ned [Page 97] party hereupon related to the Preacher the fore-going accident which had hapned to himself, which as he was doing, these following thoughts opened in him, viz. whether this might not be the reason of what the Preacher had related to him; that forasmuch as his words were at that time re­ceived by his Hearers and taken root in them, he again received back from them, the strength or power he had given forth; and thus seeing his Hearers continually received his image and word, with delight and satisfaction, and gave forth the same again to him, himself all this while continu­ing free and unconcerned, that from all this, it could not be otherwise but that he must see the back of his image, which his Hearers had made or fram'd before him.

XII. Concerning the Stomack of Man.

67 Q. Forasmuch as the Body of Man, accor­ding to the testimony of Scripture, is, and should be the Temple of God, 2 Cor. 3. 13. and Chap. 6. 19. 2. Cor. 6. 16. And that in the Temple at Je­rusalem, there was an Altar of Burnt-offering, up­on which many Beasts, &c. was offered: and see­ing that all the meat a man feeds upon enters into the stomack, might not the stomack be compared with the said Altar? And might it not properly be called an Altar in the Temple of God, on which all right and well ordered food for the life of man, is to be offered up?

[Page 98] For seeing that the Stomack is a wise and un­derstanding Purveyor for the whole body, which must and doth continually renew all and every part of it, not one of them excepted, by a conti­nual circulation in a two-fold form of Blood and Water: may not we for these reasons likewise suppose the Stomach to be the universal Physician that cures all Diseases; the rather, because we ex­perience that when the Stomach hath lost its strength, no Medicine can be helpful to the sick? And whether it be not therefore necessary to pre­serve the same in its strength and vigour, to the [...]end that the whole body may be kept so likewise? For must not the ferment of the Stomach (which is its own proper fire) do all that is to be done in order to the preserving of the Life of Man, and no Strange fire, even as it was forbid to bring any strange fire to the Altar at Jerusalem? Ought not we therefore in this case to observe to that old Verse,

Principiis obsta, serò Medicina paratur, &c.

And is it not so much the less strange, that [...] peculiar fire should be found in man, forasmuch as the same was very well known amongst the Jews who look'd upon this fire, when abundantly per­ceiv'd in or about any person, as a great Omen [...] Presage of something very extraordinary; accor­ding to what is mentioned of Achitophel in Cabale denudatae Tomo secundo, in tractatu de Revolutioni­bus [Page 99] Animarum (which Treatise some years since I got translated by a Friend, and was not long since printed at Francfort on the Mayn) viz. that fire proceeded from his Member?

And that such a fire as this is contained in mans Urine, and is preserved in the water as a close ba­ked and compacted slime, may not we plainly perceive this by the Phosphorus, which a few years since was found out in Germany, which is made in this manner: First, you evaporate a great quan­tity of Urine, until it become as thick as Honey, and then mix the same with three parts of Sand; which mixture being put into a coated Retort, and a large Recipient joyn'd to it with water in it, and the Retort placed in a convenient Furnace, and driven with a sufficiently strong fire, at last a shining matter comes over, which after settles it self into a thick substance; and when taken out of the wa­ter, doth give light and shine in the dark; and be­ing rubbed upon Paper, doth set it in a light flame.

It will not be thought unreasonable here, for us to enquire, whether from what hath been said, we may not in some sort understand the Analogy & re­semblance there is between that glorious fire which in former times came down from Heaven upon the Altar at Jerusalem, and the fire which is in Man? And might not we likewise find out an agreement between the Stomach of Man (the Little World) and the Grave, which is the Womb of the Woman of the Great World? forasmuch as in them both [Page 100] all things must perform their Revolutions, in man­ner as was mentioned before, when we treated concerning the Earth.

68 Q. Now when all things in the Stomach of man are in good and due order, may not we con­clude that it must then needs communicate health to the whole body of man, especially to the heart and head? And like as in the Body the Heart is a more principal part than the Stomach, might we not compare the same with the most holy place in the Temple? Moreover, as the Temple was open above, and that the Head of man is placed above, and is the upper part of the body; might we not compare it to Heaven, whither the smell and sa­vour of the Burnt-offerings and Incense mounted continually? And when all this is done in its due order, will it not again come down from the Head as from Heaven, and so perform its Revolution in order to perfection?

69 Q. Now for the way and means how this right and due order may be kept and observed in the Body of Man, hath not God fully declared this to the People of Israel by Moses, and ordered the same to be registred in Scripture, as an everlasting Record, viz. that they should eat no Creatures pre­duced by Putrefaction, nor such as be of a rave­nous nature; but onely clean Beasts that divide the Hoof and chew the Cud, and revolving so the Meat?

And doth not God hereby point out to us, that such Creatures as these were the next to Man, and [Page 101] the fittest to be enobled into his nature? And whereas the Beasts amongst the Jews were to be killed, without any affrightment, as much as pos­sible, to this end their slaughtering Knives were most sharp and keen, without the least notch in them, and that for this end, that all cause of pain and fright to the Beasts might be removed, where­by otherwise their bloud might be obstructed?

70 Q. Forasmuch then as Man ought to be a King and Governour in his Kingdom which is with­in him in his Heart, must he not (in order to keep good rule by means of his spiritual upper & under Officers, each in his own place and order) so rule the whole Body, that all that is in it may be dis­pensed and regulated in good order? And by con­sequence, must not there be many under Officers, all under the command of the Stomach, which can and must distinguish what is good or had for man? According as we see in some sick persons, in whom there is yet some strength of life left, that oft­times there ariseth in them an appetite to some strange thing by means of which, when they can get it, and feed upon it, they soon after recover▪ And may not the wonderful healing, renewing, and out-working power and property which is in these under Officers, be further discerned in Wo­men with Child, in that those things many time, serve to procure their health and recovery, which would be the [...] of others if they should take them.

71 Q. Moreover, may not the extraordinary [Page 102] sensibleness of these Spirits be gathered from those who have a natural abhorrence and antipathy a­gainst many things: as for instance, those who cannot endure Cheese, &c. how ill they grow as soon as the smell of it doth reach their Nostrils, so that their Stomach by a peculiar aversion it hath from it, is ready to vomit?

And when at any time we go about to cozen them by mixing Cheese with any of their Meat, (though so as cannot be perceived by them) yet into what disorder doth it cast them? Thus we observe likewise, that excess in eating or drinking, which makes others sick, doth not hurt fools, not­withstanding that the quantity be very extraordi­nary; but they can eat and drink whatsoever is set before them, because they have no apprehensi­on of it.

May not we likewise observe a further evidence of this, in those that cannot endure Cats, (as ha­ving a natural antipathy against them) who as soon as they come into a place where a Cat is▪ though hid from their sight, yet are ready to fall into a swound? And is it not plain from hence, what a great and hidden power man hath in him­self, which when excited, can distinguish and dis­cern the Spirits that come from Bodies, which are concealed from them?

72 Q. Seeing that Man, as the Little World, hath everywhere in himself several fiery Solar, and also cool Lunar Spirits, the union of both which is the cause of a good order and health; but [Page 103] when the said Spirits, by means of any excess, are disordered, will not that be the best way of paci­fying them, which is done without the least weak­ning of Nature? And must not a good experienced Physician be like an understanding Master of a Ship, who well weighs and considers the condi­tion his Ship is in, and the circumstances of the Storm; and look to himself and have a care that he doth not do as an unexperienced Master of a Ship, who not onely casts over board what is an overpoise to the Ship, but together with it the ne­cessary Provisions of Life, and so afterwards for want of the same, must perish together with his Ships Company.

73 Q. When therefore an experienced Ship-Master, who hath weathered many Storms, and hath seen many Ships lost, sees a Storm arising, he is not at all affrighted or dismayed thereat, but keeps all things in good order, as knowing that God is the Governour of Nature, and doth all things in number, weight, and measure, and that Storms themselves are not without their use and profit.

And ought not likewise an understanding man to consider that Sickness and Diseases prepare men for Patience and Virtues? In like manner, as a Ship-Master is not against the Wind, because he knows the Wind to be advantageous to him, as furthering his Voyage: and ought not a Physician as well to understand the same? When by means of disorderly Heats and Colds the wind in man is [Page 104] at any time raised, that the same must be laid and stilled again, and that he must wait the time when? As our Saviour did in curing Peter's Wives Mo­ther, where he did not proceed, as when he cast out Devils, but onely in the same way and man­ner as when he rebuked and stilled the raging Waves of the Sea.

Furthermore, like as a Ship-Master when he is at Sea, and hath a good Wind (though not very strong and violent) is satisfied therewith: Ought not so likewise a man to consider, who finds no Wind in himself, that the Wind is there, though he doth not perceive it, forasmuch as the Wind is his Life; but that a sensible perception of it is no more needful to him, than a strong and stormy Wind is necessary to a Ship-Master to advance his Voyage?

And forasmuch as some persons-when they per­ceive a Wind in themselves, are ignorant that it is onely some disorder of their life, and that the Wind it self is good for them and their very life; yet afterwards when they have learnt by experience that the Wind, Heat, and Cold, are not hurtful to their Life, but rather useful and profitable, can we suppose that ever after they will be against the same, and not rather love it, as the Mother loves her sick Child? And may not this be accounted the first and best step towards Recovery? And when such a ground or foundation as this is laid in those that are right Patients, will not then first the outward Medicaments be received and rightly applied by Nature?

[Page 105] Furthermore, that the Wind (as was now men­tioned) doth work in stilness in Man, without be­ing perceived, can we not infer this from the dis­section of Excrements, viz. that a Wind is made in the Guts, which by degrees thrusts forth the said Excrements?

Concerning the Revolution of Humane Souls.

1 Q. FOrasmuch as we are informed from Scri­pture, as well as Nature, that God is a God of Order, who hath created every thing in its certain and determinate number, measure, and weight, to the end that by a never-ceasing Revo­lution it might be still renewed, until it grow up to its full age, maturity, and perfection, in all the Macrocosm or great World, from above, from the Sun, Moon, and Stars, and thence down even to the Center of the Earth; and then again to move and rise up from a state beneath to one above. And seeing that man is made out of the Great World, and is the Beginning and End of the same, and continues, as it were, bound and fastened there­unto as long as he is in this life: and will it not follow then, that in like manner there must be a continual Revolution in the whole Man, as well as there is in the Greater World? Might not we also by this means be able from Nature it self, to [Page 106] answer and satisfie Jews, Heathens, and Turks in Asia, Africk, and Europe, who are wont to produce weighty grounds in relation to this matter in hand, viz. the Revolution of Humane Souls? For seeing that our Christian Religion, as it is the best, so must be the wisest of all others, in order to con­vince Gainsayers, and lead them to the perfect Truth: the Query is, how we may be able to sa­tisfie these People, when in confirmation of this their Opinion, they produce these following in­stances and proofs out of the Old and New Testa­ment of our own Bible; which we will set down here, and illustrate as briefly as may be.

2 Q. Forasmuch as we find in the Old and New Testament, that the first of all the divine Commands is this: Hear, O Israel, the Lord [...] God is one Lord. And thou shalt love the Lord [...] God with all thy heart, with all thy soul, and with [...] thy might. Mat. 22. 37. Mark 12. 30, 33. Luke 10 27. Deut. 6. 4, 5. and cb. 10. 12. Now how can a­ny one love God, when he doth not know him▪ And how can he know him otherwise than by [...] Attributes and Properties? which amongst others are these: That he is a Creator of Heaven and Earth, and of all created Beings. Moreover, [...] Unchangeableness, Goodness, Love, Wisdom, Justice, and Perfection, which are incontestable and unchangeable, and must be allowed him without the least question. Now which way can we re­concile with these Attributes of God, that he wh [...] is a wise and perfect Creator, who hath created a [Page 107] things in so wise an order, that they might all at last be able to attain their full and ultimate per­fection, should have created such imperfect Crea­tures as Fools and Naturals, Abortives and Mon­sters, and all those wicked and barbarous men we find in the World, which kill and afterwards feed on one another, &c? Now to suppose that all these must continue in this their state of imperfe­ction, would not this run directly contrary to the forementioned Attributes? But how can this be, that God should work and act contrary to his own nature and himself? And is there any other way to be found, whereby such imperfect Crea­tures should arrive at perfection, besides that very same which the New Testament points us to, and was by all the Jews and Disciples of Christ (at the time of his appearance here on Earth) held for an undoubted truth? As for instance, John 9. where mention is made of him who was born blind, and that the Disciples on that occasion asked our Sa­viour, Whether this blind man had sinned, or his Pa­rents, that he was born blind? Where we find that Christ did not reprove his Disciples for this their opinion of mans Soul returning into another re­newed body, but onely answers them, without ex­cepting against their opinion, and signifies to them the true reason why the said blind man was born blind; by which means he tacitly confirmed the foresaid Doctrine: which afterwards he himself al­so openly taught, as shall be more largely shewed hereafter.

[Page 108] And seeing that we read in the Old Testament of so many Manslaughters committed by the ex­press command of God; and yet that God by reason of his infinite goodness and wisdom, nei­ther doth, nor can do ought in his universal admi­nistration and government of the World, but what must tend to the inevitable salvation and good of mankind; forasmuch as (according to Scripture) he hath mercy upon all, because he hath power over all; and winketh at the sins of men, because they should amend. For he loveth all the things that are, and hateth nothing that he hath made: for nei­ther would he have made any thing, if he had hated it. Or how could any thing have endured, if it had not been his will? Or how could it have been preser­ved, if not called by him? But he spareth all, be­cause they are his own, who is the Lover of Souls; and his incorruptible spirit is in all things. Wisd. 11. v. 24, 25, &c.

From all which, we may take occasion to en­quire what the end and aim of God (in order to the common good of all mankind) could be, in all this killing and utter destroying of People, but this, that thereby a transplantation in this way of Revolution, for the melioration and final perfecti­on of men might be brought about. Wherefore also God in Paradise foretold to Adam. That the day wherein he did eat of the Tree of knowledge of Good and Evil, dying he should die: that is, die and die again. Thereby signifying to him, that he should then enter upon a continual and uncessant [Page 109] dying, and die in all his right Off-spring, until the great Sabbath of this World.

And may we not here take occasion to consider whether this be not one of the chief points of Scripture, and wherein is contained a singular great mystery of that Wisdom which hitherto hath been concealed and hid from the most in Eu­rope? And whether our ignorance of the same be not the cause of most of that Confusion and Con­tention, which is amongst those who are called Christians, as for instance, about Praedestination, Justification, &c. And whether all these Differen­ces and Contests may not be taken out of the way by this Doctrine of Revolution, when once the same shall be clearly made out, and generally re­ceived?

3. Q. Forasmuch as the Scripture makes men­tion of Cain and Abel, who were Brethren and Twins, as the Scripture witnesseth, Gen. 4. 1, 2. where it is said, that Adam knew Eve his wife, and she conceived and bear Cain: and that she procee­ded to bear (without Adam's knowing of her a second time) his brother Abel. Which confirms, that both the Brothers were born of one onely Conception; of whom Abel, who was born last, was the elder and first conceived, (even as Tha­mar's Midwife witnessed concerning Pharez and Zarah, Gen. 38. 28. And likewise is the reason why we cannot say, that Jacob did unjustly de­fraud his Brother Esau of his Birth-right, foras­much as the same did of right belong to him, as [Page 110] having been first conceived, though he was born last.) Seeing then, I say, that the Scripture tells us, that Cain killed his Brother Abel, and that the Lord thereupon demanded of Cain, where his Bro­ther Abel was? It is not worth our inquiry, whe­ther the Lord by this demand did not hint and signifie to him, that his Brother Abel was in him; which Cain at first was ignorant of, and therefore answered the Lord, I know not; but presently there­upon call'd to mind and perceiv'd that he himself was the Earth that had received the bloud of his Brother, wherein was his Soul. Whereat he being astonished, answered with wonder and horrour, Am I then become my Brothers keeper? Gen. 4. 9.

May not we therefore conclude from hence, that when a man in anger kills another outwardly as to his Body, that he doth it for this reason, be­cause he cannot endure the being and nature of the other inwardly in himself, and yet because he cannot kill him inwardly, according to his Soul, therefore the Party that is outwardly kill'd, con­tinues inwardly to be his Accuser and Judge, to the end that by means of a due punishment, he may be brought to right and bettered? And that thus Abel's Bloud, in which his Soul was, conti­nually cried for Vengeance in Cain, until it was executed; which was, when Cain was killed by Lamech, (who was the seventh from Adam in the Line of Cain) according to the common Opinion of the Jews.

[Page 111] 4 Q. Seeing that the foresaid Lamech was the first that is mentioned in Scripture, who had two Wives at once, and that he declared unto them the Revolution of Man in the words set down in Scripture, it will not be amiss if we enquire more particularly into the meaning of them. The words are these: Gen. 4. 23. Hear my voice, ye wives of Lamech, and hearken unto my speech: I have stain a man to my own wounding, and a young man to my own hurt: Cain shall be avenged seven times; but Lamech seventy seven times. Which last words, in the Hebrew admit of a twofold meaning: for besides seventy seven, they may sig­nifie twice seven, or seven and seven. Concern­ing which, the Jews write, that thereby is intima­ted, that Cain should be brought to judgment by a double seven, or two times seven, viz. by two men, each of which have seven names in Holy Writ, of which the one was Moses, and the other Jethro. See more of this in Rabbi Jitschak Lori­ensis de Revolutione animarum, p. 367. Francofurti, 1684.

Now when we count twenty years (which more or less is the age of a man, wherein he ordinarily attains his full growth, for to Marry, or go to War: wherefore the Lord commanded Moses to number those of the children of Israel that were of the age of twenty years and upward, that were a­ble to go forth to war, Numb. 1. 2, 3.) and to these twenty years allow one year more for the getting of a Child, and moreover some weeks for the [Page 112] wives purification, which will amount to about a year and an half, and when afterwards we multi­ply 77 by 21 1/2, we shall find the number of years from Adam to the Deluge, viz. 1656. excepting onely a small gap, which may be filled up several ways: as for example, when a man is onely entred upon the beginning of any year, he counts the same inclusively with the other years of his age, notwithstanding that the said year be not yet en­ded; but onely begun. Have not we reason then to think that a very particular hidden meaning lies wrapt up in these words of Lamech; and whether they may not import thus much? when he saith. I have stain a man to my wounding, and a young man to my hurt; that by the man Cain is to be under­stood, and by the young man his Brother Abel? And will not this interpretation lay a fair ground for the opening of many other misteries in a due and right order? As amongst other things we learn from hence, that both the Brothers Cain and Abel did, from the time of their conception, until Cain was killed, inseparably continue together, viz. Abel in Cain for his vengeance and punishment. But that after Cain was killed, they no longer con­tinued Twins, but separated themselves from each other, and by Revolution were afterwards born of two distinct Mothers. Where again we may observe, that Abel, who was the first conceived in Eve, now became the first-born of Ada, and was now named Jabal, and his Brother Jubal, (which denotes the year of Jubile) and continnes now his [Page 113] former course of life, being a keeper of Cattle as he was before: whereas Cain who was the first-born of Eve, is here the youngest Son of Zillah, and his name now is Tubal Cain (which signifies the world of Cain) and his exercise and labour is in the earth, viz. about Minerals and Metals; and his Sister is Naëmah (which denotes Beauty) of whom no further mention is made in Scripture: but ac­cording to the common tradition of the Jews, she and her Daughters did intice and seduce all men by their Beauty, according to what is mentioned, Gen. 6. 1. That the Sons of God were inticed by the Daughters of men.

But what may be the reason that in Holy Writ after the mentioning of Lamech's Speech to his Wives, nothing further is declared concerning his being avenged, nor any account of the Actions of Cain or Lamech's posterity? May not we suppose that it was, because they were all of them entred up­on Revolution? For how could they any other way have been so often avenged, except that they them­selves were present, and born anew into this World? And did not all of them afterwards perish in the Deluge, and by this means enter into Noah, for to be revolved in him, in order to their per­fection, which they in process of time, after Christs Resurrection, according to Gods wise and good Disposal, in part attained?

And is not this plain and evident from many places of Scripture, particularly 1 Pet. 3. 19, 20. where we are told, that Christ (as the Greek Text [Page 114] doth declare, compared with v. 22.) after his As­cension into Heaven, preached in Spirit (by which he was raised again to Life) to the Spirits in Prison, even to the same Spirits who formerly were unbelie­ving in the days of Noah, while the Ark was a pre­paring, wherein few, that is eight Souls, were sa­ved.

Doth it not therefore follow from hence, that all those Spirits, whose Bodies perished in the De­luge, and to whom afterwards Christ after his As­cension, in that Spirit, by which he was raised again to life, and which was poured forth upon the Apo­stles, preached in and by them (which Spirits at that time appeared again in bodies in this world, from the which they could not be separated, for­asmuch as they had not yet attained to their full and final perfection) and consequently were in a condition to hear the Sermons of the Apostles in flesh) I say, may we not infer from hence, that all these Spirits entred into these eight Souls in order to their Revolution, and so consequently were pro­pagated by them until the time of Christ?

5 Q. Noah now, as who derived his descent from Adam and Seth, was an upright perfect man, and begat three sons, Japhet, Sem, and Cham, Gen. 9. 24. and Chap. 10. 21. And may not we suppose that in him a new World began, and that the same day he entred into the Ark for to bring forth a new World, he represented the Spirit of God, which in the beginning of the Creation moved upon the Waters?

[Page 115] And may we not compare the six hundredth year of Noah's age (in which he entred into the Ark) with the sixth day of the Creation, in which Man and all Beasts were created? In like manner, may not Cham his youngest Son, be supposed to represent Adam; forasmuch as Adam in his Cen­tral Spirit, in the Garden of Eden, by his eating of the Tree of Knowledge of Good and Evil, desired through Knowledge (which is a seeing of the Spi­rit) to behold his Source and Original, by which means Adam fell out of the inner into the out­ward; and so begat Seth in his own likeness, and not in the Image of God, in which he was crea­ted: Now Cham did the same also, though in a more gross and material manner, when he gazed upon his Fathers nakedness; wherefore also he was cursed by his Father, and made a Servant of Servants; whereas his other two Brothers, Japhet and Sem, went backwards with a Garment upon their shoulders, to cover their Fathers nakedness, whereupon they obtained the Blessing, as Adam likewise might have done, in case he had behaved himself as they did, which indeed he ought to have done in his Central Spirit; viz. he should have gone backwards, and wrought out the whole Cre­ation, which was created before him (and of which [...]he was the last) viz. from the sixth day to the third, which is the middle of the six days, and not have gone from one extreme to the other, as from the End to the Beginning, viz. from Man imme­diately to the Trees; but beginning from himself, [Page 116] should have gone through all Beasts backwards, and wrought them out one after another, and glo­rified them in himself, unto the very last of them (counting backwards) which are the creeping things, as the first bestial Life, which had their Original from the putrefaction of Herbs and Trees. Is not this likewise the reason why the spiritual Serpent (as being the head and chief amongst all the spiritual creeping Creatures in the spiritual World of Man) did first speak in Adam?

6 Q. When after the Deluge, the Children of Noah, who were saved in the Ark, and in whom all the Souls that lived before the Deluge (except Henoch alone, whom the Scripture exempts) and perished in it, were ingrafted, had now propagated and multiplied themselves, until the number of their Children and Grand-children was grown ve­ry great, and perceived in themselves one Mind [...] Speech, and Expression: but withal, considering that this unity of theirs could not be lasting and constant, but that in process of time they would be divided. May we not suppose therefore, that from an apprehension of such a Division, and a [...] endeavour to prevent the same, when in their journeying towards the East, they found a Valley in the Land of Shinar, even a vast extended plain where they might dwell together; they unani­mously (as who were all of one Mind and Lan­guage) agreed to build there a City and Tower whose head should reach up to Heaven?

[Page 117] And may not this Relation contain this secret and hidden meaning, That they had a mind to build a City and Temple, according to the pattern which is in Heaven, and which was afterward shewed to Moses on Mount Sinai, and the descripti­on of it given to David, in order to the building of the Temple? But forasmuch as the right time was not then, nor they the persons whom God had chosen for this purpose to build him an House and Temple; nor had chosen the right place, because God had destinated Jerusalem for that purpose; therefore were they from thence scattered abroad upon the face of the whole Earth.

7 Q. Now by what means those that built the Tower of Babel, were, after their being scattered over the face of the whole Earth, brought together again and united, doth not the Wisdom of God hint this to us also in Holy Writ? And that the begin­ing of this union was brought about in Abraham, as in whom they first of all, in a spiritual manner did revolve, to the end that (according to the ma­nifold promises of God made unto him) all Nations of the Earth might be Blessed in him, who was the Forefather of Christ, by whom the Souls of all Na­tions were created. And did not the Wisdom of God, according to the testimony of Holy Writ, in order to this ingrafting and uniting of all Nations in Abraham, particularly make choice of three per­sons, viz. Abraham himself, Sarah (who was Abra­ham's Sister by the Fathers side, and of excelling [Page 118] Beauty, Wisdom, and Piety) and Loth the Son of Abraham's Brother? And doth not the Divine Wisdom in their History, as with a finger point out to us, how by means of these three persons, first all the head Families or Generations of all the Nations of the Earth, and by means of these, after­wards all others were by degrees again brought into union, and implanted into the holy Line of Christ, the universal Head of all Mankind, and living Corner-stone of the whole heavenly Buil­ding? May we not like wise from the said History, when duely considered, understand how first the Egyptians were implanted into Abraham, Gen. 12. 15. and following verses; afterwards the four Kings whom he overthrew, next the King and peo­ple of Sodom; and last of all the Philistines?

8 Q. Do not we find it plain in the History how the Egyptians became implanted into Abra­ham, when Abraham coming as a Prophet into Egypt with his Wife Sarah (at which time not without a particular Spirit of Prophecy, he desired of his Wife that she would upon occasion tell others that she was his Sister, that it might go well with him for her sake, and that his Soul might live be­cause of her; for God having promised to Abra­ham, that all Nations should be blessed in him, this was done by Abraham in order to the bringing all Nations into himself by means of his Wife Sarah) and King Pharaoh had commanded Sarah to be ta­ken into his House, as being resolved to make her his Wife; whereupon she became spiritually im­pregnated [Page 119] by Pharaoh (as the Ruler over people) through the love which Pharaoh had imprinted in her; concerning which matter, we have elsewhere made mention, where we treated of the Concepti­on and Birth of Man, and shewed that a spiritual impregnation must always precede a bodily or carnal one?

9 Q. That the kings which Abraham smote, and those which he deliver'd, Gen. 14. and in par­ticular the King of Sodom, whom he rescued by venturing his life for them, and so purchased them with his own life, for his propriety; that all these, I say, were likewise implanted in him, doth not this clearly appear from hence, that Abraham, upon the King of Sodom's request, did not give unto him the Souls of men, (forasmuch as they were now be­come his own) but onely the stuff and outward goods, Gen. 14. 23. and so kept the Souls united in himself, for that he was now become Lord over them?

And did not all these Souls afterwards, by means of Lot and his Wife and two Daughters, revolve in Abraham? For first they entred into Lot, when he offer'd both his Daughters to the Sodomites, for to deliver the two young men out of their hands. And into his Wife, forasmuch as the (who was a Daughter of Sodom) when, contrary to the Com­mand of the Angel, she looked back towards So­dom, and by her desire after, and compassionate love towards her Daughters Bridegrooms, and the rest of the Sodomites, who then perished, did draw [Page 120] them into, and unite them to her self, wherefore she was changed into a pillar of Salt. Which trans­mutation, forasmuch as it was impossible to natu­ral, doth not the Divine Wisdom by this Salt Pil­lar shew unto us, that the Blood (in which is the Soul) of all and every inhabitant of Sodom, by means of the said fire being purified, was turned into Salt, and became united in one Center, viz. the magnetical compassionate desire of Lots Wife, who by this means was turned into a Pillar of Salt.

And may we not further suppose, that the said Lots Wife entred into both her Daughters (as be­ing their Mother) and became united with them, because they had drawn their Mother, in her com­passionate Spirit, into themselves? And as for these Daughters, were they not afterwards im­planted in Lot, when they lay with him whilst he slept, and conceived by him, without and against his will and knowledge, in like man­ner as before he delivered his Daughters against their will to the Sodomites to abuse them? And were not both these passages superintended by a disposal and ordering of the Divine Wis­dom?

Is it not also well worth our Animadversi­on, why two Angels came to Sodom, and one­ly one of them (viz. the Lord) continued with Abraham? And what afterwards became of these two Angels?

In like manner, why Abraham commanded wa­ter [Page 121] to be fetch'd, to wash the feet of the three men that came to him, and set before them hearth-cakes of fine flower, with milk, butter, and an he-calf; (which are food fit for a child) whereas no men­tion is made that he offer'd them any thing to drink?

Moreover, what may be the signification of these words, which the Lord speaks to Abraham, Gen. 18. 14. At the time appointed returning I will return unto thee, according to the time of life? Whe­ther, I say, this can admit of any other meaning than that the Holy Ghost did contribute to the conception of Isaac? And this the rather, because in the 21. Chapter it is said, that the Lord visited Sarah, as he had said, and did unto her, as he had spoken: for Sarah conceived, &c. Concerning which much might be here said, as likewise concerning the Children of Lot's Daughters, viz. the Moa­bites and Ammonites, what kind of People they were, and why God upon the account of this their relation to Lot and Abraham and their won­derful Original, did take care of them, and ex­presly commanded the Children of Israel, that in destroying the other Nations, they should spare these. All which we pass by, to avoid prolixi­ty.

And as for Lot, who was the third Person that was an instrument of implanting the Sodomites in­to Abraham; was not he himself two several ways ingrafted in and united with Abraham? viz. First by his Birth, as being his Brothers Son, and then [Page 122] again, when Abraham with the hazard of his own Life, delivered him together with all the Inhabi­tants of Sodom, out of the hand of their Enemies.

10 Q. How the Philistines became ingrafted into Abraham? may not this be easily gathered from the 20 Chapter of Genesis, as being most expresly hinted throughout that whole Chapter, from the beginning to the end, (which the inqui­sitive Reader may be pleased to turn to, and read over, well weighing and considering the several passages of it) viz. how Sarah became spiritually impregnated by Abimelech, (the Father of Kings, according to the signification of that name in the Hebrew) and how all the Births of his House and of his whole Kingdom entred into her, which may it not be inferred from hence, For that all the wombs of Abimelech's house were shut up by the Lord, for Sarah Abrahams wife's sake? Which af­terwards were opened again upon Abraham's Pray­er; and so were healed and restored by the fruit­ful and proliferous intercession of Abraham, with whom they were already spiritually united. This I leave to the understanding Readers own conside­ration.

11 Q. Do not we likewise find a plain Argu­ment and Evidence for proof of the Revolution of Souls in the History of Dinah? Gen. 34. For can any firmer or surer union and alliance of two different People be imagined, than was that which was entered upon and concluded, betwixt Jacob and his Sons, on the one side, and Hamor and his Son [Page 123] Sichem, and all the People of the Land on the other side, as being ratified by the strong and indissoluble tie of Matrimonial Union? And seeing that this high and weighty undertaking, which was carried on with so much earnestness and concern, did to outward appearance come to nothing: What may we therefore suppose was the cause why the Di­vine Wisdom ordered the same to be so exactly and carefully set down in writing, without omit­ting of the least circumstance thereto belonging; if there were not some exceeding great Mystery hid­den in Spirit under this History? And what can this Mystery be else, but the spiritual union, transplan­tation, and ingrafting of this People, by means of a conjugal band, and the slaughter which follow­ed thereupon, into the Tribes of the Children of Israel, especially those of Simeon and Levi, who had already in their wrath Prophesied and said, That they would be United and become one Peo­ple, in case they would be Circumcised, and who killed them, and took all their Goods, Children, and Wives to themselves? For that a peculiar pro­vidence of God did superintend this whole affair, and directed all to an end sutable and comporting with the Divine Wisdom and Designe; is not this clear from hence, that God caused a fear and ter­rour to fall upon the inhabitants of the land, so that they did not pursue after Jacob and his sons; as we see, Gen. 35. 5.

12 Q. And are not some other passages concer­ning Jacob and his Sons well worth our conside­ration, [Page 124] with referrence to his Hypothesis? As that concerning Judah (who was the fourth Son of Jacob by Leah) of whose Tribe Jesus was born▪ how he raised the seed of both his Sons, in his Daughter-in-Law Thamar; concerning which men­tion hath been made already?

13 Q. And is not the History of Moses and the Children of Israel alike memorable? And the Doctrine of Revolution very plainly held forth in the same? For seeing that God began a new Uni­on in Moses, in order to reveal himself, to produce a new World, and to settle a new Government, as before he had done in Noah and Abraham: Is it not on this account that the Wisdom of God, not with­out a singular Mystery, represents to us, Exod. 2. 2, 3. how Moses when he was yet a Child, swam upon the waters in an Ark of Rushes, as before in the Creation, Gen. 1. it is mentioned that the Spi­rit of God moved upon the Waters; and as Gen. 7. 8. Noah saved himself in the Ark upon the Wa­ters, as was formerly mentioned.

And forasmuch as Divine Wisdom had chosen Moses to be a Leader and Governour of this new rising Birth; and that no new one can be without a dying of the old and foregoing: was it not therefore fitting that Moses himself from the very beginning of the work should enter upon dying, as when the Lord came unto him and would have kil­led him, Exod. 4. 24. And seeing that by means of him all the Egyptians were to be transplanted into the Israelites, and consequently be made par­takers [Page 125] of Circumcision; was not that expression of Zipporah Prophetical, think we, when she said to Moses, Thou art to me a bridegroom of bloods, and that because of Circumcision.

Now in order to the production of this new World and Birth; was it not needful for the old to perish, and that in the Water, as being the first matter; forasmuch as every new Birth and Crea­tion proceeds from the water, as Christ himself witnesseth, John 3. 5.

Now this great Renovation, as a kind of new Creation, which was to be carried on for the good and salvation of two Nations, in order to the rising of a new Life; what was it else, but the transplan­tation of the Egyptians into the Israelites? And to the end that the same might be brought about; was it not necessary for the Egyptians to die before, forasmuch as without the Death of the old Birth, no such new one can arise, according to the testi­mony of Christ? John 12. 24.

And forasmuch as every Birth must take its be­ginning from a Child-like Being; may it not have been for this reason, that the Divine Wisdom so ordered it, that Pharaoh who was the head of the Egyptians and their Center, caused all the male Children of the Israelites to be drowned, to the end that afterward by the right of Retalliation the Egyptians might be drowned likewise, and by means of the drowned Children of the Israelites, be transplanted into their Mothers? For may not we suppose that the troubled and vengeance-cry­ing [Page 126] spirit of the Fathers and Mothers, did con­stantly remain united with their drowned Chil­dren (as in whom their Life was entred) in the water, and was operative there, until the right of Retalliation was fulfilled and executed upon those that were the cause of their Deaths?

14 Q. To the end therefore that this right of Retalliation might be fulfilled upon Pharaoh and the Egyptians, and they drowned likewise; was it not necessary that an union of the Spirits of both Nations should precede, so as the Egyptians might be joyned and cleave to the Israelites; to the end that they thereby might be able to draw the Egyptians unto them, as by a magnetical pow­er?

And was not this, amongst other things a mean in order hereto, that the Children of Israel were commanded to borrow of the Egyptians Jewels of Gold, and of Silver, and Raiment, to the end that for the recovering of these, they might be put up­on pursuing after the Israelites, their hearts and minds sticking fast, and cleaving to the beloved Goods and Jewels the Israelites had taken from them?

Yea, may not yet possible a greater mystery lie hid under the veil of this outward Narrative? For seeing that here was designed a total and per­fect ingrafting of the whole man, with his three chief parts, viz. Body, Soul, and Spirit, may not we suppose, that according to a mystical under­standing, by Gold the Spirit, by Silver the Soul, [Page 127] and by Raiment the Body of the Egyptians is sig­nified to us, viz. that all these three were to be ingrafted into the Israelites?

Is not this likewise hinted to us, Exod. 3. 22. where God commanded the Israelitish women to borrow these things from the Egyptians, without making any mention of men at all? And may not we suppose this to have been the reason; for that this transplantation in order to a new Birth and Life, could not be accomplished but by women?

And is not this transplantation further intima­ted to us, in that God expresly commanded the Israelites that they should take the Jewels and Raiment (by which in a mystery was signified the Spirit, Soul, and Body of the Egyptians, as might be easily made out) which they had bor­rowed of the Egyptians, and put them upon their Sons and Daughters; because the Egyptians were [...] enter into them, and by their means be ingraf­ [...]ed into the Lineage of the Children of Israel?

And is it not clear from hence, that the Sons [...]nd Daughters which were afterwards be got and [...]orn of the Children of Israel, were even those very Egyptians which perished and were drowned [...] the Red-Sea? And that consequently the Chil­dren of Israel, by bestowing them upon their Chil­dren, did restore to the Egyptians what formerly [...] had onely borrowed of them?

And was not Pharaoh himself the King of Egypt, [...]he chief means of accomplishing this great work, [...] his being hardened, for which end God had [Page 128] raised him, as himself saith to Moses, Exod. 4. 21. Chap. 7. 3. Chap. 9. 16. To which also the A­postle hath an eye, Rom. 9. 17.

What think we also was the reason why God in order to the delivering of the Children of Israel, slew all the First-Born of the Egyptians, both of Men and Beasts; and thereupon commanded the Children of Israel to sanctifie to him all the First-Born of Man and Beast, with this express injuncti­on, that when their Children should ask of them why they did so, they should give them this an­swer, That therefore they Sanctified to the Lord every First-born, both of Man and Beast; because the Lord for to deliver them, had slain all the First-born of the Egyptians, Exod. 13. 14, 15, 16. What else can be the kernel of Wisdom and Myste­ry that lies concealed under the shell of the Histo­ry, but this; that God would thereby signifie, see­ing that what he kills he makes alive again, ac­cording to the Testimony of Holy Writ, Deut. 32. 39. Wisd. 16. 13. Tob. 13. 2. that the First-born that were killed in Egypt, were in the first place made alive again in the First-born of the Children of Israel?

Doth it not likewise seem probable, that the transplantation of those First-born of the Egyptians was chiefly into the Tribe of Levi, because God Sanctified them to himself, instead of all the First-born of Israel, and set them apart for the Priesthood and Temple service?

[Page 129] What may we likewise think to be the reason (comporting with that Divine Wisdom which e­very where shines forth in Holy Writ) why the Women, even all the Israelitish women, and par­ticularly Miriam the Prophetess, as the chief and leader of the Chorus, went out with Timbrels and made the Air resound with their Voices and Instruments, when they saw the dead Bodies of the drowned Egyptians lying upon the Shore of the Red-Sea; and without doubt by this Spectacle were put in mind of the Gold, and Silver, Jewels, and Raiment of theirs which they were now pos­sessed of; as likewise that according to the Divine Disposal they were the causes of their Death? And may it not here be worth our enquiry whether these very thoughts of theirs might not be a mean, by which the drowned Egyptians entred in­to the Women of Israel, and so in process of time were born of them, in order to their Renovation?

15 Q. Forasmuch as we read, Deut. 7. 22. that God commanded the Israelites not by destroy the Heathen People all at once, but by degrees and time after time, that the Beasts of the Field might not increase upon them, &c. Doth not this seem to bear this understanding, viz. that be­cause the Children of Israel did onely seed on the tame and clean Beasts, whereas the Heathen did promiscuously make use of the wild Beasts of the Field for food; and that in case the Heathens had been destroyed all at once, the said wild Beasts would have grown too numerous, wherefore the [Page 130] command was given to destroy them by degrees that some of them might remain to consume the Beasts of the Field?

May we not therefore conclude from all this that forasmuch as the said Beasts of the Field ser­ved for food and nourishment to the Heathen they by this means became ennobled into Mankind and when those Heathens that were afterwards de­stroyed by the Israelites, they entred by Revolution into them; by which means an advance and melio­ration was brought about: First of the Beasts, by their being ennobled, and then of the Heathens by their being ingrafted into the Line of the Sons and Children of God; and from thence still to ad­vance further and further, from one degree of ex­altation and melioration to another, until all at last return to unity again? Thus we se that all the Israelites that came out of Egypt, Caleb and Joshuah onely excepted, did even in like manner perish in the Wilderness, and did not enter into the Pro­mised Land; but were fain to revolve several times before they could arrive to a certain step or degree of perfection.

16 Q. We read further, Levit. 25. That the Land of Canaan was to be divided amongst the Children of Israel by lot, according to the names of the Tribes of their Fathers; and that the Law was made by God himself, that the Inheritance of every Tribe was to abide with it, and could not be alienated or devolve to another. Upon which account also the year of Jubile was appointed, [Page 131] [...] which whatsoever had been alienated was to [...]turn to its first owners; to the end that every [...]e being repossessed of the self-same Land, which [...] the first casting of Lots fell to be the Portion [...]d Propriety of their fore-Fathers, and which [...]as, as it were the foundation-root of their [...]hole stock, and all the boughs and branches [...]owing on the same; and from whence not one­ [...] they derived their nourishment and increase, but [...]eir very Bodies themselves: I say, that they might [...]gain (as it were) be planted into the same and [...]ecome united with it, and that so by means of their [...]oprietary enjoyment of it, the said Land might [...]evolve in them (according to the Divine Ordi­ [...]nce and Appointment) in order to its further [...]erfection and glorification. And this Inheritance [...]hus divided by Lot, not onely Sons but Daughters [...]lso, with some restrictions had a share, according [...] Gods Laws given by Moses. And so it was ad­ [...]dged and determined by God himself, in the case [...] the Daughters of Zelophehad, Num. 27. 36. viz. [...] to them should be granted the free possession [...] their Fathers Inheritance (for their Father had [...]st never a Son behind him) yet with this caution, [...]at they must marry into the Family of the Tribe of their Father. And may not we with [...]round conclude, that this was thus appointed, to [...]he end the deceased fore-Fathers Predecessours [...]nd Fathers of these Daughters might by revol­ [...]ing through them be restored again to their own [...]heritance, as also for to shew, that in case of [Page 132] the want of Sons, the Souls may revolve through Daughters?

May not we likewise here be informed of the reason why the Children of Israel were comman­ded, that the surviving Brother should raise up the seed of his Brother deceased without leaving any Heirs? And will it not follow, that the Husbands which the Daughters of Zelophehad married be­ing of their Tribe, by their Wives raised up seed to Zelophehad deceased, without leaving an Heir Male that might perform the same.

17 Q. Moreover, do not we meet with ano­ther proof of this Doctrine of Revolutions in Lev. 18. where certain Rules and Limitations are given by God himself about Marriages with those that are near of kin, determining what is lawful and what unlawful in that matter: and when we nar­rowly inquire into the ground of the said Rules and Restrictions, must not we conclude, that though it be wholly natural for men to cohabite with women, yet that God himself set these bounds, to the end that the order and way of Na­ture which is appointed for mankind, might not be neglected, perverted, broken, or removed▪ And is not this the greatest and most universa [...] Law and Ordinance, which the Creator once for all hath established in Nature, viz. that in all na­tural propagations there might be a continua [...] processions or going forwards?

Now that in Nature it is so ordered, that Life goes always forwards, and that Parents do live in [Page 133] their Children, doth not daily experience teach us this? Thus we see that when a Mother finds her sick Child drawing near to death, she is so highly afflicted and anguished, that she oft wisheth to die for her Child? Of which we have examples, that Fathers have offer'd themselves to be hang'd for their Sons; whereby they gave sufficient evidence, that their own lives were sensible of, and did suffer what ever happened to their Children.

Now this Law of Nature could never be bro­ken, in whatsoever degree of affinity or con­sanguinity Man and Wife might be related toge­ther, if (according to the common opinion) God should for every Birth create a new Soul, and put it into the Body; for so no such confusion or per­verting of the order of Nature could happen.

Whereas on the contrary, according to our Hy­pothesis, which supposeth many Souls concentred and united together, every one of which in a due order and procession must manifest and display it self in many different births and propagations: would it not sollow, that from such a promiscuous and disorderly commixture, a great confusion would arise, to the subversion of the order of Na­ture? For was it not therefore thus ordained by God, because he is a God of Order? And must not his will incontestably take place?

18 Q We will here omit many passages and examples relating to this matter, which might be alledged out of the five Books of Moses, and onely make reflection on some passages in the Ten Com­mandments.

[Page 134] When we read, Exod. 20. 5, 6. That God will visit the sins of the fathers upon the children unto the third and fourth generation of them that hate him, but shew mercy to thousands of them that love him, and keep his commandments. May it not bear this Sense? That forasmuch as formerly hath been hin­ted concerning the Conception and Birth of Man, every Child is generated and formed of the Seed of his Parents, and that each of these Seeds is twofold, viz. Male and Female, so as the Child is as it were made up of four: Is it not therefore worth our enquiry, whether or no all out-working must not happen in four Generations? For do not we ob­serve, that when a Father begins to grow cove­tous, the said vitious disposition increaseth in his Child, and in his Grand-child arrives to extreme covetousness? And then when this Vice hath at­tained to its full growth and maturity, the great Grand-child proves a Prodigal and Spend-thrift, be­cause he hath had nothing of the said covetous in­clination transmitted to him; but rather is pos­sessed with an hatred against it, forasmuch as by means thereof he hath been oft pressed and forced against his will, and thus being made sensible of the evil of it; he takes up an hatred against it, and con­sequently falls into the opposite extreme, so that he lavishly spends all what his Forefathers in their Covetousness had scraped together, and leaves no­thing but Poverty to his Child, which Poverty then occasions that his Childs great Grand-child be­comes disposed to grow up from this humble re­duction to a new propagation.

[Page 135] And the same may be said of any other Vices whatsoever. For ought we not always to keep in mind this great and fundamental Maxim, That God never punisheth for sin but with this aim, that his creature thereby may be amended, and his Sal­vation promoted (forasmuch as Sin, which is finite cannot come in any competition with the infinite Emanation of the Grace of the Creatour in his Creature) He being in the highest degree Righte­ous and Good; and gives to man the fruits of his own doing: For man himself works his own suffering and punishment; but God in and by the same works out and manifests His own Glory.

Would it not therefore prove a very false ima­gination for any one to think, that God for every Birth doth create a new Soul, and afterwards e­ternally punish the same for sin (which according to the meaning of some) it could not avoid, nor was once guilty of? For this can never comport with the infinite Righteousness and Mercy of God. Nor according to this Supposition can it be true which is said in Scripture, that we all sinned in A­dam; for how could we sin in him except we had lived and been in him.

Is it not therefore more rational for us to con­ceive, that the Soul of a Child prae-exists in its Pa­rents, and takes its original from them; and they being sinners do intangle their children in their sin, by which means they get a share in their guilt and punishment? And may not we in this way often be informed of the sin, by the punishment, and learn the sins of Parents and [Page 136] Forefathers by the punishments inflicted on their Children? As if we should suppose a wild Apple­tree that hath two main boughs, should have one of them cut off, and that a twig taken from the same, should be grafted upon the stump from whence the bough was cut off; this ingrafted twig now brings forth good fruit, and the oft­ner it is grafted the better; because each grafting being a suffering or dying, doth advance it to a better Life: whereas on the contrary, the branches of the other bough continue as they were, be­cause being without suffering or dying it cannot be advanced to a new Life? And may not we with truth infer, that for this very reason, that passage of Gods visiting the Parents upon the Children unto the third and fourth generation, was inserted into the second Commandment?

19 Q. If any one here should object, that for­asmuch as the punishment of sin continues onely to the third and fourth Generation, (as in which the utmost farthing is paid, of which our Saviour speaks, Matth. 5. 26. and Matth. 18. 23, 24, &c.) but the reward of love and obedience to God is promised to thousands; there seems to be no e­quallity or proportion betwen the rewards and punishments of God? May we not answer this Objection thus? First we ought well to mind that both of them are bounded within a certain number: And again, that Gods rewards always exceed his punishing, to the glory and magnifying of his Mer­cy and Goodness, which by far exceeds his Severi­ty and Vengeance: In the third place, that sin is [Page 137] a falling off from God downwards, which in a short time comes to its end, whereas the recovery and bringing again to God doth still mount up­wards and ascend higher and higher to Infinity, because the Divine Glory hath neither end nor li­mit, and that still nearer and nearer approaches are made to God in all Eternity. Lastly, for that wickedness must and shall have an end, because there can be no Eternal or Infinite Will. Where­fore the punishment of wicked men is not to be looked upon as that whereby the Creature should still become worse and worse; but as it is in or­der to the changing of it from Evil to good, for that when the evil is transchanged, the Good then begins to work upwards, by innumerable steps of ascension towards God, though it can never reach so high as to reach his Being or Essence, (foras­much as it is impossible that a Creature should be­come God) but must therefore continue to mount upwards, and continually attain to more and grea­ter degrees of Glory.

For is not every Creature of God Infinite? Or at least Indefinite, so as no end or bound can be as­signed to the increase and out-working of its pow­er: Forasmuch as it is a piece or part of man, who is made out of all Creatures, and is the end of them. Seeing then that man was created in the Image of God, and that no end or bound is in God; must it not follow, that this creature Man, and in him all other Creatures must still work up­wards and advance in good, to the utmost degree [Page 138] of possible perfection without all end or bounds? For God works without ceasing in the Creature through Christ, as our Saviour witnesseth, John 5. 17. My Father worketh hitherto, and I work also.

20 Q. Notwithstanding that many other places of the Old Testament might be alledged for con­firmation of this Doctrine of the Revolution of Humane Souls, yet for brevity we shall pass them by, and betake our selves to the New Testament; but there is yet one remarkable passage, Ezek. 16. 55. which we cannot pass by without some obser­vation. The Query is then, that seeing the Lord there speaks thus: When thy Sisters Sodom and her Daughters, shall return to their former estate, and Sa­maria and her Daughters shall return to their former estate, then thou also and thy Daughters shall return to your former estate: The question, I say is, how it is possible for Sodom, Samaria, and Jerusalem, to return to their former estate, without their living again in this world in flesh and body, as they did formerly? And whether this could be brought about any other way, than by being born again the com­mon way into this world?

21 Q. We turn now to the New Testament, in which we find as clear and express testimonies of the Spirit of God in Christ and his Disciples, concerning the Truth and importance of this Do­ctrine of the Revolution or return of Souls, as in the old, we shall onely take a short view of some of the said places, because in the 200 Queries they have been more largely handled.

[Page 139] The Question is then, how these following Texts of Scripture, Matth. 7. 2. Luke 6. 37, 38. Mark 4. 24. may be reconciled, viz. With what measure you mete, it shall be measured to you again. And Rev. 13. 10. He that leadeth into captivity, shall go into captivity: he that killeth with the sword, shall be killed with the sword. Now how can these words be fulfilled, when we see that many of those who have used violence and unrighteous­ness, committed Murther and Mansslaughter, led o­thers into captivity, and the like, do notwithstan­ding all this die upon their beds? or how can the just Vengeance of God be satisfied upon them, if they be not to return again into this World, there to receive a due reward and punishment for their misdeeds, which in a former life or lives they have committed, and for which they have not been pu­nished, but are yet accountable, and therefore must make restoration, payment, and satisfaction?

22 Q. Moreover when our Saviour saith, Mat. 23. 35, 36. That upon You (speaking to the Jews) may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar. Verily, I say unto you, that all these shall come upon this Generation. How shall we understand this? or how can it be suppo­sed, that that generation should have killed Abel, Zachary, and all the Prophets?

In like manner, how shall we clear the 39th v. of the same Chapter, viz. that they (to whom Christ [Page 140] there speaks) should not see him from thenceforth, un­til they should say, Blessed is he that cometh in the Name of the Lord? In case this be not admitted as a necessary consequence from these words, that the Souls of the men of that generation, had before been in bodies upon the Earth, and then commit­ted these Murthers, and shed the foresaid righteous blood? And likewise that the same persons must appear again upon the earth, if ever they shall say, Blessed is he that cometh in the name of the Lord? Forasmuch as the Jews hitherto have never said or confessed any such thing.

23 Q. Again, when Matth. 14. 1. till v. 12. we read, that when it was told Herod, what the ever Blessed Jesus had spoken and done; he presently supposed (v. 2.) that this Jesus was no other than John the Baptist, who was risen from the Dead; whom formerly he had beheaded, as appears from what follows, till v. 12.

When we also find in the Evangelist Mark, Ch. 6. 14. until 29. that he informs us there with some very express and remarkable words and cir­cumstances concerning this matter: Were it not well worth our pains once for all to inspect these and following places, which hereafter shall be al­ledged, more dilligently enquire into their mean­ing. and more maturely to weigh and consider of them than hitherto we have done? For in the foresaid place of Mark, we are told at the 15. v. that not onely Herod was of that Opinion, that Jesus was John the Baptist, but that others said that he [Page 141] was Elias, and others again one of the Prophets. From whence we may perceive, that this was a ve­ry common Opinion, and taken for granted by the King, as well as his Subjects. And we have the same repeated by Luke, Ch. 9, 7, 8, 9. that some said that Jesus was John, others Elias, and others that one of the Prophets was risen from the Dead, &c.

24 Q. Now if any man should object, that these last cited places of Scripture do not evidence or make out the Return of Humane Souls, but ra­ther the Resurrection of the Dead; may we not meet him with this answer, That the Return of Humane Souls was according to the Doctrine of the Jews, taken in a twofold meaning: to wit, First, when the Soul of a deceased person returns and is imbodied in a new born Child: And again, when a man dies, and his Soul is transposed into the body of another man, who at that time is alive, so as the said Soul becomes, as it were united with the Soul of that person; which state the Jews call Ibber, or a joyning and union of two Souls in one and the same body. In like manner as it happens to a woman that is with Child, she and her Child being so linked together, that both of them make up but one body, though the Souls both of Mo­ther and Child are in the said body, being (as it were) joyned together. As it was with Eliah and Elisha, of which we may read, 2 Kings 2. 9. till v. 15. that the Spirit of Eliah rested upon E­lisha. Now these passages of Scripture now al­ledged [Page 142] out of the three Evangelists, must be ta­ken according to the second meaning or acception of this Doctrine of the Jews, concerning the Re­turn of Souls, and not in the first.

25 Q. Doth not likewise what is said of John the Baptist, John 1. 19, 20, &c. agree perfectly with what was just now mentioned; where the Jews being desirous to know of him who he was, asked him whether he were the Christ, or Elias, or that Prophet; as being of opinion, that he was really one of the parties they had mentioned, or some such like.

And if we compare with this place, Matth. 17. 10. till v. 13. Shall we not find that our Saviour himself, as well as the Scribes, understood that E­lias must first come? Yea, in the 11, 12, and 13. v. our Saviour doth plainly confirm, that John the Baptist was indeed Elias. We may compare with this, what is said Matth. 11. 7. till v. 14. as like­wise Malach. 4, 5, 6. And will not all these places make out most clearly, that John the Baptist ac­cording to the Testimony of Christ himself, was really and truly Elias?

But in case it be objected, that John the Baptist himself, John 1. 21. expresly denied that he was Elias: and how can this be reconciled with what our Saviour saith, Matth. 17. 10, 11, &c. and 11. 5, 6. compared with Malach. 4. 5. that John the Baptist was Elias May not this objection be met with by saying, that John the Baptist answer­ed the Jews that were sent to ask of him who he [Page 143] was; that he was not that Elias whom they ex­pected, viz. One that was to re-establish and set up again the temporal and worldly Government of the Jews.

26 Q. When yet further we take notice, what was the common Opinion the Jews had of our Saviour, Mat. 16. 13, 14, 15. viz. that he was ei­ther John the Baptist, or Elias, or Jeremy, or one of the Prophets. And we find the same likewise, Mark 8. 27, 28, 29. Luke 9. 18, 19. in which last place this is added: Others say that one of the old Prophets is risen again.

What think we then may have been the reason why Christ asked his Disciples, what the People said of him who he was? Shall we suppose it was because he needed to be informed by them? No, surely he knew very well what the Jews said of him: For (as it is witnessed in the fore-mentioned place, John 2. 24, 25.) be knew all things, and needed not that any man should bear wintness of man; for he knew what was in man. But he was willing (as on another occasion relating to Lazarus, Joh. 11. 15.) for their sakes to ask them these questions; that by this means this Doctrine might be imprinted in their minds, and consequently, that it might be a perpetual memorial and remembrance, for all times and people to come; by being set down a­mongst the Testimonies of Holy Scripture.

As likewise, that it might be a means at any time, when Atheism should arise and begin to pre­vail upon the minds of men, then to deliver and [Page 144] disintangle them from the snares of many confu­sed contentions and jarrings about Gods Righteous­ness, Love, Praescience, Praedestination, and other glorious Attributes of God. And that by this Doctrine of the Revolution of Souls, they might be helped to rid themselves of the former in­tanglements; and might come plainly to see and acknowledge the Beauty, Riches, and agreeing Harmony of all the Divine Attributes.

For we must here take notice, that the Jews have always esteemed this point, as an undeniable and eternal firmly established truth, viz. that God at all times, and in all ways and manners, is perfect­ly Righteous and Good in all that he doth; and that it never can be thought of him, that in any thing he should in the least measure deal unbecom­ingly, and that all judgements and punishments which light upon any, are therefore laid upon them because they are deserved, equal and becoming re­wards of Sin. When therefore at any time the Righteousness of God should seem to be impeach'd by our dark and ignorant reason and thoughts, will it not then beseem us to take our refuge to this Doctrine and fundamental Point; forasmuch as the same doth evidence to us, all the glorious At­tributes of God, and frees them from great diffi­culties and absurdities?

27 Q. The following Testimonies taken out of the New Testament, will they not, being com­pared with what hath been already said, give a further evidence to this Doctrine? As for instance, [Page 145] John 9. 1. till v. 39. where a large account is gi­ven concerning the man that was born blind, how the same in a wonderful manner was healed by our Saviour, and how his Disciples upon their first information about the concern of this blind man, asked their Master (consonantly with this Catholick Doctrine of the Jews) v. 2. Whether he (the blind man) had sinned, or his parents that he was born blind? And doth not this question plainly imply, that this man had been in Life and corporal Being, antecedently to this his last Birth? For how could it else in a natural way be supposed of him; that he should sin before he was born? And that for the same he was now punished, by being born blind? And doth not our ever Blessed and most wise Saviour most wisely answer this question? For he seems to allow, that this possibly might have been the cause which they propounded and supposed to be; and therefore doth not in the least reprove his Disciples for the extravagance of these their thoughts, consonant to this Catholick Do­ctrine of the Return of Humane Souls; but did much more seem to approve of it, and grant that this might have been the cause; yea, tacitly to as­sert the same: But yet at last shews them, that this Hypothesis was not applicable to the case be­fore them; for he tells them v. 3. Neither hath this man sinned nor his parents (so as for his or their sin this punishment had betided him) but that the works of God should be made manifest in him: viz. that this wonderful Cure of Jesus, to the admira­tion [Page 146] of the Spectators, and the exaltation of the Glory of God might be performed upon him: as likewise, that he might serve for a Type and in­stance of the great works of Christ, who was come into the World for to open the Eyes of the Blind.

28 Q. Forasmuch as in the fore-going Questi­ons it hath been shewed, that the Revolution of Humane Souls, was not onely known amongst the Jews, and acknowledged for a certain and incon­testable Truth; but likewise confirmed by our ever Blessed Lord and Saviour Jesus Christ himself, it is worth our enquiry, whether by this means a Door be not opened, for a better and more clear understanding of the intent and aim of our Sa­viour, in all or most of the Parables he used to propound to the People, as well as his Disciples? As for instance, the Parable of the unjust Steward, recorded Luke 16. 1. till v. 8. who when his Ma­ster demanded of him an account of his Steward­ship, in the management of which he had not an­swered the trust reposed in him, and therefore knew well enough that he must lose his place; doth not he most craftily make provision for his future condition, which he was in the prospect of; concluding with himself to employ the small re­mainder of time he had left in his employment, in providing for, and promoting his own interest, as he found would be most serviceable to his fu­ture condition: and this he did by dealing friendly with the Debtors of his Lord, thereby to ingage [Page 147] them to the like friendliness and beneficence to­wards him, when he should be put out of his em­ployment, even by rebating to them a great part of their debts to his Master, as may be seen at large in that Parable: In the 9th verse our Sa­viour begins to open and declare his meaning and aim in this Parable, in these words: And I say un­to you; make unto your selves friends of the Mam­mon of unrighteousness, that when ye fail, they may re­ceive you into everlasting habitations. And after­wards further expresseth himself in the following verses. Now that the explication of this ninth verse hath occasioned much trouble to the learned Expositors of Scripture; as meeting with great difficulty in their endeavour of clearing and ex­plaining the same; is sufficiently known; where­as, if they had well understood this Doctrine of the Revolution of Humane Souls, would they not have done it with much more ease? For our Bles­sed and Wise Master Christ, hath not onely in this Parable recommended to us the good use and cha­ritable communication of these earthly good things which the Divine Providence offords us, placing us as Stewards over them; but also excited and perswa­ded us to this Love and Beneficence towards our Neighbours. For is it not plainly hinted to us, that when any one lends a helping hand to the poor, to Widows, and Orphans, or any other that are in distress; that by this means he is taken in, and gets a place in the Hearts and Souls of those who are freed from distress by him, insomuch as his [Page 148] Image is so deeply imprinted and rooted in their mind and Soul, that when this rich person comes to die, he then in and with the said poor, whom formerly he hath delivered from their distress, and into whom he hath been planted, by means of his love and beneficence, comes into Poverty and o­ther distress, in order to his Purification.

Is it not likewise well worth our Animadversion here, that the greatest Riches must be changed into the greatest Poverty? And that those Rich per­sons, who in this manner enter into the Poor, and being in want with them, are by means of such their sufferings advanced towards a Spiritual and Heavenly Birth, Growth, and Increase, and that much more than ever they could have been in all their former riches and high state? And may not we by this means arrive at the true and proper meaning of that hard saying of Christ to his Disciples, Mark 10. 23, 24. (and is also mentioned by the other Evangelists) viz. That it is a hard thing for a rich man to enter into the kingdom of heaven: but afterwards addes, that by a rich man he meant one that trusts in his riches, and Luke 18. 17. that what was impossible with man was possible with God, viz. in the way and manner as hath been said, when the rich man dies and is born again, or is ta­ken in into the poor (to whom he hath shewed himself loving and charitable) who are yet alive, to bud and bloom anew; and that by means of suffering he may grow up to a full Heavenly Sta­ture and Proportion.

[Page 149] May we not likewise to this same purpose al­ledge that other Parable of Christ in the same Chap­ter of Luke, concerning the rich man and Lazarus? But we will leave this to the enquiry and consi­deration of him that is a lover of these mysteries; and pass by several other places of Holy Writ, pointing to the Case in hand; and proceed to those testimones and proofs of this Doctrine of the Revolution of Souls, which we meet with in the writings of the Apostles.

29 Q. If any one will read the 11 Chapter to the Romans with attention, and exactly weigh and consider the same, making use of his understanding and sound judgement without partiality or pre­judice, will he not thereby be enabled to find out a true and right explication of many passages in the said Chapter, concerning the breaking off of the natural branches, and their casting away, in order to the grafting in of other strange branches, which formerly did not belong to the Tree; and then the ingrafting again of the natural branches which before were cut off, as is most expresly de­clared in the 23d and following verses: At the 25th verse Paul calls it a Mystery, and v. 26 saith, that when the fulness of the Gentiles shall be come in, then all Israel shall be saved. Besides several other remarkable passages in the same Chapter, both be­fore and after the verses now cited; which would prove very dark and hard to be understood, with­out being illustrated by this Hypothesis of the Re­volution of Souls. And we may plainly perceive [Page 150] from hence, that this Doctrine was held for a cer­tain and approved truth by the Apostles.

30 Q. And besides these testimonies, is it not worth our consideration, what the Apostle men­tions 1 Thess. 4. 14. to the end, concerning the Re­surrection of the Dead, &c? And will it not be a difficult thing to find out the Apostles meaning and sense in those verses, without laying this Doctrine for a foundation?

31 Q. That we may by way of over-poise draw some arguments from Nature, and the condi­tion and state of man, we'll propound this Query; Seeing we find that a child doth not come into the World, till he hath held out nine months, or ten Lunar Revolutions in his Mothers Body, as was al­ready mentioned, until he have attained all his parts and members; and forasmuch as all the works of God are perfect, must not therefore the Life also, which dwells and operates in Bodies, have time allowed for to arrive at its perfection by di­vers steps and degrees, even as well as the Bodies of Children stand in need of so much time for to attain their perfection? And forasmuch as we see that Children when they are newly born, are like clean white Paper, (that is without all Images) to the end they may be sit and disposed, every one ac­cording to his property, to take in all objects that present themselves to them, and to work out the same: and seeing that this out-working is very imperfect in Children; yea, that but very few are found amongst old people, which have attained to [Page 151] perfection: must not we then conclude, from the power a man hath to obtain the highest perfection possible in this World, that the said power must at one time or other be brought into act and perfe­cted? And that in this World, seeing it is very pro­bable that man must attain his end, where he hath had his beginning? For seeing man consists of ma­ny parts, and that during his Life time he doth not onely work out some few of them to any perfecti­on, as from his Childhood to his Youth, from his Youth to Manhood, and from thence to old Age; all which parts are again multifariously diversifyed, as we may perceive that from one man many do proceed, and they of different properties. Must not he therefore also have different times allotted him for the working out of those parts to perfe­ction? And what other medium can we imagine for to attain to this perfection, than by dying to their former body, by which means the ungodly are snatch'd away from the stage of this World, that they may no further proceed in their wick­edness, but may be prepared to enter into another body, therein to be punished for the sins of their former Life, and receive the measure they have measured out to others, in order to their being bettered thereby. Whereas on the contrary, to the pious and good, a way is made by means of the suffering of Death, for them to attain to a higher degree of perfection, than yet they are ar­rived to.

[Page 152] And do not we thus perceive the reason, why men must be several times born into this World? For by getting of Children, in whom they partly propagate themselves, they are disposed to receive new Idea's, both good and bad, and thereby to en­large their circumference, which is their Kingdom: Good Idea's, that by working out of the same, they may be advanced to further perfection; and evil Idea's, that they may subdue and rule over them? And to the end they may be fitted for the recepti­on of both these, is it not necessary, that by Death they lose the remembrance of their former Ima­ges?

But if we will not allow and admit of this Do­ctrine of the Revolution of Souls; then we must assert either that Souls are made perfect in this one Life (which contradicts our daily experience) or that they never arrive to it, which is contrary to the Wisdom and Goodness of God? Or lastly, that some where without this World (where yet they had their first bodily beginning, and were placed, to the end that therein they might work out their perfection) they shall attain to perfecti­on; the which for many reasons (for brevity here past by) cannot be admitted.

32 Q. Is it not likewise well worth our consi­deration, that even as the hands and feet are for­med the last of all the other members in the womb of the Mother; so they are the first that die, as experience teacheth? And doth it not deserve our serious thoughts, that whereas a Child during the [Page 153] time of nine months is formed in his Mothers Womb, amidst so many cares, sufferings, and dan­gers of Life, and all this (according to the aim of Nature) in order to a degree of out-working of Life in this World? Now when it happens that a Child dies with in a day or two after its birth, must not we own that the said Child did not reach the aim and end of Nature, to which its formati­on in the Mothers womb was directed? And though indeed there must be a cause of this sud­den cutting off, yet cannot the said cause be so prevalent and powerful, as is the Divine Wisdom and Providence, and the aim and mark of the Workmaster himself, in cutting off the Childs Life, which is, that the Child by means of Revolution should be wrought out and made perfect, to the end that what hath had a beginning may likewise attain its end.

33 Q. Moreover, when we find that Children in the womb be formed out of Eggs, of which there are so great a number in every woman, that we do not find one that bears so many Children as she hath Eggs, which she brought into the World with her: Must not we therefore conclude, that the rest of these Eggs were created in vain, in case they should not at some time or other attain to their full perfection? Now to remove this diffi­culty, must not we conclude, that the Life of these Eggs doth propagate itself another way, to the end that what doth not arrive at perfection one time, may attain it at another? And that there­fore [Page 154] the remaining Eggs must necessarily be revol­ved in order to their perfection, at which in the production of them, Nature had directed her in­tention?

In like manner, what can we suppose to be the reason of that express command of God, which we read, Deut. 23. 2. That no bastard should enter into the congregation of the Lord to the tenth generation; but this, that by means of ten Revolutions, the e­vil might be wrought out?

34 Q. If any should Query, seeing that Man is constantly changed and renewed, from one Life into another; how is it possible that notwith­standing all these changes, his memory should con­tinue with him? May not we return this answer? That how great so ever the efflux or emanation from any man may be, yet he continues still as the General and Commander over all his out­workings and emanations, onely he grows older, that is, approacheth nearer and nearer to perfecti­on, according to the proportion of his work he hath wrought out in this World: and that the Spi­rits which he hath given forth are his remembran­cers and monitors, and still abide with him. And therefore, when a man brings wisdom with him into this World, is it not a proof that he hath at­tained, and wrought out the same in another Life or preceding Revolution?

35 Q. But in case it should be further objected: how is it possible that a man should several times be born into the World, and yet not be able to call [Page 155] to mind the least of any thing that hath passed in the former times of his Life; may not we re­turn this answer, That the onely end of a mans being in this World is, that he may attain to per­fection; and if he attains the same in any of his Life times (so as he works it out himself) it a­bides with him, and accompanies him through all his Lives and Revolutions. And that it is not at all material that a man cannot call to mind, or give any account of the trouble he hath had, before he arrived so far as now he is come; no more than it is any trouble to us, or matter of disquiet, that we cannot remember how we first learn'd to go, or how many difficulties and accidents we met with in that undertaking? It is enough for us that we can go now, and upon all occasions make use of our Feet, without troubling our selves about the circum­stances and means whereby we attained the same at first. In like manner, seeing that man is possessed of all these things as his propriety; yea, that he is all these things himself; would it not be uneasie and troublesome to him, to have his head always fil­led with these unprofitable Images? And is not this the reason why it is needful for Man, during the time of his Life, as well as at his Death, to die to many of these Images, and that in order to his forgetting of those things, which it is not needful for him to keep in his memory?

36 Q. Forasmuch as we find that the Children of Men are differently gifted, viz. that some are wise and understanding, others simple and dumb [Page 156] born; we may put this query concerning those that are wise, viz. Whether or no those Spirits which come from wise persons, have not hereto­fore appeared, and acted their parts upon this The­atre? As also whether or no any one can be a Man and a Child together, and at the same time? Which if it be answered in the Negative, (as certainly it must) it may be queried further; Whether all Children be alike fitted and disposed for Wisdom? Or whether there be not a great difference between them in this respect? Now we know that no body can reach the uppermost round of a Ladder, but by passing all that are between it and the lowest; and to pass over all these in the Life of one Body, is not possible. And in case any one should go about to leap over some of these steps, would he not find this altogether impracticable? Forasmuch as this would be contrary to the order of the Creation; yea, would it not be the same as if any one should think from the first beginning of Childhood, im­mediately to become a young man, which is im­possible? Is it not therefore necessary, in case a man shall ever attain to his full perfection, as to the uppermost round of the Ladder, that in order thereto, he appears several times upon this The­atre, and be born again; until at last through of­ten Dyings and Revolutions, he attain to a perfect conquest and dominion over Death?

37 Q. Is it not likewise very observable, what we see in the transplanting of Herbs and grafting of Trees, that the said Vegetables by frequent era­dications, [Page 157] amputations, and transplantations, are meliorated? And that a young twig when fre­quently ingrafted into its own stock, becomes thereby much bettered and advanced; and that every transplanting, cutting off, and grafting, is a kind of death and suffering? And Man in like man­ner, being created in this World, must therein work out his Salvation and Happiness, and that by means of frequent and reiterated dying. And is it not upon this very account, that Adam, if he had continued in innocence, would have been able to have wrought out his Salvation in one onely Life? But that now since his fall, it must be otherwise; that is, in several Lives, or times of Life?

38 Q. Lastly, and to conclude, can it be de­nied, that all of us proceed from one Unity? Now if any one pondering this in his mind, should be troubled how to reconcile the great variety and difference which is found amongst men, with the uniformity of their Original; would not such an one, in order to the clearing of this difficulty, find it of use to him to consider the manifold members of mans body, all of which (though never so diffe­rent) make up but one man? And would not he by this means come to understand the true ground of this variety, which is found amongst men, and acknowledge, that notwithstanding all this, they are but an emanation from the highest Unity? And when we compare this body, consisting of many members (every one of which are opperative and working to a higher degree of perfection) to an [Page 158] Army? Can we make any other inference from what hath been said, but that every Souldier in this Army that hath well discharged his place, and done his duty, which belonged to him at such a time, is afterwards made an Officer, and so pro­ceeds till he comes to be a General?

But if any man should object, that this doth too far surpass all bounds of number, as well as the reason and comprehension of Man: May not we answer this Objection, by saying, that it is so much the better, forasmuch as this doth the more mag­nifie and set forth the Glory of God, who is, and is stiled the Lord of Hoasts; and hath created us after his own Image, that we might bear a resemblance with him. Upon which account we are likewise called Kings and Priests, because of the surpassing great increase and glorification of our Beings, by means of this never ceasing meliorati­on and Revolution?

As also this may teach us to have more certain, proper, and becoming thoughts of God; foras­much as one onely World is much too little to know God in, and find him out to perfection? And that therefore there are Worlds without End, for that we can never come to an end in the know­ledge of God?

For whatsoever the mind can comprehend, is less than the mind itself; and consequently man is much more happy in feeling and perceiving of God, than he would be in comprehending of him, which is altogether impossible. For there is ano­ther [Page 159] way of perceiving God in mans mind, besides that which is meerly intellectual in the understand­ing, which when it is felt, the mind loseth itself in the perception of a sweetness which is altogether incomprehensible, and therefore inexpressible, and doth not proceed from mans own will, or from himself, but purely and alone from God, and sur­passeth all understanding.

Herewithal I shall conclude this discourse of the Return of Humane Souls, and hope that there­with I have satisfied the Reader; and my promise at once, which I made in the Preface to the fore­mentioned 200 Queries, concerning the Revoluti­on of Humane Souls; to which I for further satis­faction do refer him; which Treatise upon the desire of a Person of Quality some years ago, I did dictate to a Friend, who afterwards (retain­ing the Sence) put it in another Method, he also adding to it several things of his own; which was afterwards published by me, without my name at London above a year ago by Robert Kittlewel in Fleet-street, over against St. Dunstan's Church, at the sign of the Hand and Scepter.

Now the promise which I there made, was to this purpose; that in case I should perceive this little Book to prove acceptable, I would publish two o­ther Treatises, whereof the one should treat of the same matter, which is the subject of the said 200 Queries, viz. concerning the Revolution of Hu­mane Souls, but in another way and method than it was handled there: and the other a Latin Trea­tise, [Page 160] whose Title is, De Revolutionibus Animarum, Tractatus Primus, & Manuscripto haud it a pridem ad nos perlato; ex operibus Rabbi Jitzchak Loriensis, Cabalistarum Aquilae, Latinitate donatus. This last Tractate I have caused to be added to Cabalae De­nudatae, Tom. 2. Sive Libro Zohar restituto: and is Printed at Franckfort on the Mayn. Not as if I approved all that is therein contained (for I find several things there, concerning which I desire to be further satisfied, and to have my difficulties an­swered by the Leaned Jews themselves) but onely to the end the said Treatise might be more known, and consequently also the opinion of the Jews con­cerning this matter.

The former of these two Treatises, is the same I here expose to the unprejudiced judgements of all men, as perswading my self, since upon the request I then made, none to my knowledge hath been found, that openly in print hath objected any thing against the said Two Hundred Queries, that the same hath found acceptance, or entertain­ment at least with understanding and unprejudiced minds.

Thus then I have acquit my self of my pro­mise; and do now renew to the Courteous and Truth-loving Reader, my former request; that in case any one should be found, whom this Discourse might not fully satisfie, as to the main point it treats of, and is able to produce some thing bet­ter and more consonant to Holy Scripture and sound Reason, whereby as well the Divine Attri­butes [Page 161] might be better salved, and the difficulties [...]rising about the same more easily removed, that he would have the goodness in a short and com­pendious writing (for Truth needs no amplificati­on) to signifie and impart his meaning and ground with becoming discretion; in full assurance that the same shall be most lovingly and gratefully ac­cepted by me, as well as all others, who are lovers of Truth and Wisdom. Moreover, if for the time to come I should chance to meet with any person that understands my way of speaking, and is di­sposed to take it in writing from my mouth, it is probable that for the common good, I may here­after endeavour in another Treatise to supply the defects of this (which will be published in Latine) by enlarging my self upon this point of the Revo­lution of Souls, as well as upon the other fore-go­ing matters.

In the mean time, I am not without hope (in case I should remove into another Land, and that [...]y intended Treatise should be writ in some other language) but that some Lovers will be found, who may have the Curiosity to Translate it.


WE observe and see daily, how that young Children, who are void of all Images, have a continual hunger after Knowledge, which God naturally hath planted in them; and there­fore seek to satisfie themselves of every thing they see or hear. And according as their Life increaseth in strength, this hunger increaseth also, even until they be full grown, at which time they are filled, and have got seed of their own, and so are enabled to give forth something again; and therefore are not then so fit as before to receive and take in; because in this very time of their Age their first Revolution happens, as wherein they pass from Childhood to Youth, which time comprehends a perfect Revolution of the Sun of twelve Years, or twelve Circumvolutions through the twelve Signs of the Zodiack.

And this is the natural reason why the Jews ob­serve this Rule amongst them, and have kept the same ever since the time of Moses; that when a Boy is twelve years and a day old, he is then bound to keep all the Commands and Prohibitions of the Law, which are six hundred and thirteen in num­ber, [Page 163] and together with the seven Precepts of Noah make out six hundred and twenty. Now if he shall keep these Commands, it is needful that he first know them, and have learnt them; where­fore the Parents are obliged in Conscience to in­form and cause their Children to be instructed in the Law given to their Fathers, that they may not bring the guilt of their Children upon themselves, in case their Children should not keep the said Commands. But when the Parents have dis­charged their duty in this matter, then the guilt falls upon the Children themselves, and they must answer for it.

And the very same duty is incumbent on Chri­stians in their measure now; forasmuch as our Sa­viour himself hath given us an instance hereof, when he was twelve years of age, as we may read Luke 2. 46. whose example sure we have reason to follow. Now it is there said of him, that he was found in the Temple, in the midst of the Doctors, both hearing them, and asking them Questions, and that all that heard him were astonished at his Understanding and Answers.

In like manner, Paul also testifieth of Timothy, 2 Tim. 3. 14, 15. That. from a child he had known the Scriptures, and exhorts him to continue in the do­ctrine he had learnt: It is also absurd and unnatu­ral to force and tie young Children, that are full of Life, and desire to know and do all things, to one onely thing, which makes them presently to be weary of, and loath the same, and is the cause of [Page 164] great disorder. For whereas Children naturally desire to be at work and in motion, they are com­monly forced and plagued, to sit many years to­gether, as it were in Prison, for to learn to Read, Write, &c. until they have got into their heads (not without great pains and trouble) many of their School Books; by which means these Parents who have many Children and no great estate, are necessitated to use unjust ways, that they may be able to pay for the Education of their Children, and to keep them at School.

Things being thus, it may be demanded, whe­ther a way might not be found out, whereby this great mischief and disorder might be prevented, and youth better educated, without burthening on overcharging of their parents, and for better service and profit to the Publick and Govern­ment?

For seeing God himself hath naturally planted this hunger in youth, he must also have ordained natural means, in order to the satisfying of the said Hunger: Indeed he hath given this hunger for no other end, but that it might be satisfied. And therefore it is worth our enquiry, whether this ve­ry hunger itself will not afford us the truest and best directions for to satisfie the same, as we see that a Child as soon as it is born, seeks for the Breast of the Mother, to satisfie its hunger?

In answer to this, I will here set down briefly in part what my own experience hath taught me concerning this matter.

[Page 165] We find that Dogs and other Beasts, which have their peculiar natures and properties, when we de­sire to fit them for some service or other, will not be forced or by violence compelled to the same. We have an instance of this in a young Water-Spa­niel, that is to be taught to take the water, and fetch any thing thence, who if he beat first for­cibly thrown into the water, it makes him shie of it, and will very hardly afterwards be brought to take it; but if the said Spaniel by degrees, with bread or otherwise be allured into the water, till he come beyond his depth, and begin to swim of himself, it by this means becomes his delight, and he longs for the word of command from his Master, to go into the water. And the same is the case with Children, for neither are they easily brought to do or comprehend a thing by force, or at least not so well and dexterously; for Nature in all things will be free and without compulsion.

Wherefore in the education of Children we must first of all observe, and have a care, not to con­found their Senses, and not to force that in through the Sight, which must enter and be comprehended by the Ear: and also that we do not seperate or divide the Senses, where they ought in concord to agree together, but that all may be done in good order, with reference to all the Senses.

In this manner, by observing the foresaid Rules, I have experienced that Children have been taught several Handicrafts at once, and that without any great pains taking; in order whereunto, the day [Page 166] hath been so divided, that onely one hour hath been allotted for every Art or Handicraft, by which means the Children have been so stirred up in their desire, that the more they have learnt, the more they have still longed to learn; so as they have thought the day too short for them. And thus af­ter they had every one in order learnt four Arts, they were come so far, as to be able to look out and learn an Art of themselves, without being taught and never have had any need of a Master.

I will briefly declare, how I first was led to this way of Practise, and give some short directions how the same may be further carried on in the Educa­tion of Children.

What regards the Sense of Hearing: I have ex­perienced, that in places where Musick Schools have been kept, that the neighbours Children have onely by hearing them Sing in the School, learnt to Sing, yea, even little Children that were carried in arms, have uttered their first words with a Musical tone or harmony. And at Brus­sels in some places, where the Italians commonly resort, little Children are found of four or five years of age, whose Fathers are Spaniards, their Mothers Flemmings, and their Servants French, that can speak the Languages of all these four Na­tions.

Again, I have seen that where several Children, Boys and Girls, eight in number, viz. five Bro­thers and three Sisters, have been together in one room; & the Boys have been instructed by their Pae­dagogue [Page 167] in the Latine Tongue, and that the com­mon way, by poring upon Books as Grammars, &c. that the Girls, meerly by the Ear have taken in and remembred those Latine Words and Rules, which their Brothers could not. The reason of which is, because the Girls had their Ears free, and therefore did more easily apprehend the voice and words of their Brothers Paedagogue: whereas, on the contrary, it was much more difficulty to take that in by the Eye, and breaking of their Heads, which they ought to have apprehended by their Ear, this method being contrary to Nature: for by their Eye they make to themselves forced and undue Images, which by means of a voice, would have entred freely, naturally, and rightly formed through their Ears. Whereas the other way false and dead Images are conveyed into Children, and take up the room of true and living Images in their understanding, by which means their understand­ings and judgements become darkened, disordered, and quite spoiled.

In the third place, I have known a Preacher who made about twenty persons, men and women, all poor people, that got their bread by Spinning of Wool, to come into his House one Hour in a Day (which yet this poor people could hardly dispence with, to be so long from their labour) and read to them part of the first Chapter of Genesis, one word after another, first in Dutch, and afterwards in He­brew, making every one of the said persons to re­peat every word round, and thus he continued for [Page 168] half an hour, reading some verses, and oft repeat­ing the same, and they after him. The other half hour he read in like manner, some verses out of the New Testament in Dutch and Greek. And as soon as he perceived that they began to understand somewhat of the said Languages, being encouraged thereby he continued the same method, until in a short time he had taught them not onely to read perfectly, but also to understand both the said Languages.

I have also my self often, and especially once for my diversion, taught two men and two women in eight days time (allowing onely one hour a day) to read Hebrew perfectly, and to understand the first Chapter of Genesis, and continuing this method for six Weeks together, they have been able to un­derstand the whole first Book of Moses, in the Ori­ginal Hebrew. The way I took to teach them was this: I gave them a Copy of the Hebrew Alpha­bet in great Letters, which I made them copy so often, and to express the sound of every Letter after me, until they had fully taken in and appre­hended them: then I took an Hebrew Bible, either Stephen's Edition in Quarto, or that of Hutterus's in Folio, both of which are printed in a fair and large Character; and having placed the same on a round Table, that the said four persons might see the Characters as well as my self; I began to read to them, pointing with a Fescue to every Letter, and ordered them to pronounce every word, with a loud voice after me, first in Dutch, and after­wards [Page 169] in Hebrew, and continued so until the hour was past, with reading and repeating the first verse of the first Chapter of Genesis. The next day in­stead of one verse I took three, and in eight days time (increasing every day two or three verses) they were able perfectly to read and understand the first Chapter of Genesis.

In this manner then, viz. by constant hearing and pronouncing after me, they went through the first six Chapters, and repeated the same so often, till they perfectly understood them: and after this they proceeded and learnt of themselves. And by the same way Greek may be taught from the New Testament, and this without any head-breaking at all. When now these women whom I had taught, perceived not without wonder the great advance they had made in so short a time, they were forced to confess, that women were fit­ter than men for to teach any Language to Chil­dren, according to St. Paul's Direction, Tit. 2. 3. 1 Tim. 5. 9, 10. especially if they have first learnt the same themselves, in such a way as this; though they should not understand it according to Grammar: Wherefore they also promised me, that in consideration of the pains I had taken with them, they would as occasion presented, in like manner instruct others for nothing.

I have furthermore given them directions, how each Mother might teach her Children to Read, Write, and cast Accounts, and that very naturally, without trouble, head-breaking, or charges, after [Page 170] this manner: I caused several plates of Copper or Wood to be made, and in one of them have or­dered an Alphabet to be ingraven in running Ita­lian Letters with double strokes, so as an interval of white is left between them, the body of each letter being of the bigness of a great Pease, or somewhat bigger: on another Plate the self same letters, but in a less form; and on the third Plate, yet lesser. The said Plates are now printed on se­veral sorts of writing Paper on both sides, and each Child receives one of these papers, and is or­dered to fill up the distance which is between the double strokes of the said letters, with a Pen dipt in yellow Ink, and to do it as near as they can at one stroke. Now this exercise hath put the Chil­dren upon inquiring, what this or the other letter is, and how called; and when a stop hath been put to their further inquiry, by telling them, that it was too hard for them to understand, their desires to know the said letters have thereby but been the more inflamed. And thus by means of their questions, and the answers that have been retur­ned to them, they have, even unknown to them­selves, learnt to know and pronounce their letters. The next day these Children have been made to draw over these letters again with Red Ink, and the third day with black Ink; and when at any time they have run their Pen beyond the strokes, they have been jear'd at for making drunken or staggering letters. Afterwards turning their pa­per, they have the following three days drawn o­ver [Page 171] the Letters on the other side, with three seve­ral Inks as before; so that one paper hath em­ployed them a whole week.

Now after that the first sort or great Letters have been well and exactly drawn over by them, they have been put to do the same with the second [...] of less Letters: and last of all they have had the third or least Letters given them to draw o­ [...] for all which, onely one hour in a day [...] been allotted. And after they have been found ready and expert at this drawing over of their Letters, they have left off this way of Wri­ting.

Upon the first of the three fore-mentioned Pa­pers, besides the Letters, are likewise set down the Arithmetical figures, from 1 to 10, with double strokes as was said of the Letters. Upon the se­cond, the Table of Multiplication, in form of a Triangle; and upon the third some Examples of the four most common operations of Arithmetick, viz. Addition, Substraction, Multiplication, and Division.

The several sorts of Ink needful to this intent, may be made many ways; the simplest and plai­ [...]est is to make the yellow Ink, of Saffron and Al­lome boyle in water; and the red Ink of Brasile­wood and Allome boyled in water; and the red Ink of Brasile­wood and Allome boyled as before.

Upon a fourth Plate intended, and to be printed upon Writing-paper with red Ink, must be ex­pressed the figure of a naked Boy, a House, a Horse, a Dog, a Tree, a Coat and Breeches, with [Page 170] [...] [Page 171] [...] [Page 172] all their parts, each part distinct, and all exactly ac­cording to a lesser proportional measure: so as for the House, ¼ of an inch may be a foot; and for the Clothes [...] of a yard. And this little proportional measure must be engraven on the Plate, and prin­ted on the foresaid paper, with the figures of Arith­metick, to the end the Children may learn with a pair of Compasses to measure the same, and draw over the said figures of a naked Boy, House, &c. with black Ink; by which means without any trouble, yea with pleasure and delight they will be informed of the Principles of Arithmetick, Draw­ing, Tayloring, and all other Handicrafts, of Ar­chitecture also, and other Arts that depend upon mensuration; and thus come to understand, that God made all things in number, weight, and mea­sure; so that thereby they shall at least reap this advantage, that they will not be so easily deceived or imposed on.

By this occasion I have found by experience, that it is more natural and profitable to teach Children to Write before we put them to Read; because naturally every one doth most easily and with pleasure learn to know that which he hath made himself; I having often observed, not without particular satisfaction, that children of their own motion, would ask others the signification of the Letters they had drawn over, and by means of a little information, learn to read of them­selves.

And together with this, they likewise learn the [Page 173] figures of Arithmetick, the Table of Multiplicati­on and the four species or most useful operations of Arithmetick, viz. they must be put to ask one another Questions, and so exercise themselves in the Table of Multiplication; and thus they will easily and without trouble get it by heart, especi­ally where many Children are together in one Room.

It would be of good use also, when they are busie about any necessary handy-works which make no noise, that one hour of the day were set apart, in which a Chapter might be read and spelled unto them, and they made to repeat every word after him that spelled and reads, still continuing at their work; and afterwards another hour should be al­lowed in which they might read and spell the said Chapter themselves; and this to be continued till they be perfect in reading.

I have also found this a good way to lead on Children to the understanding of what they read, and to make them read distinctly, and observing their stops, viz. to represent a Chapter to them as a whole Regiment of Souldiers under one Com­mander, in which every Company marcheth a­part, and with an interval to distinguish it from the rest; so as where a full point is (.) that is a Cap­tain, and because the interval is supposed to be greater there, a longer stop of the voice is to be made; and where two points (:) or a point and Comma (;) that that is a Lieutenant; where a Com­ma (,) a Corporal: where there is a note of admi­ration [Page 174] (!) that's a Chaplain to the Regiment? where a note of Interrogation (?) a Drummer; and where a Parenthesis () a Messenger that brings tidings. That every Word is a file of Souldiers, and every Letter a Souldier, and that at every one of the forementioned Officers, they must hold their breaths longer or shorter, according as the distance of the files of Souldiers is greater or less; as for instance, they are to hold their breath long at a full point (.) at a Colon (:) shorter; at a Comma (,) least of all.

In this manner I have seen with great pleasure and satisfaction, that Children being by this means excited, would of themselves take notice where a Lieutenant or Corporal was wanting, and would reprove other Children when they read without observing their stops.

The other remaining hours of the day, they may be set to some work for their pleasure and recreation. As for instance, they may turn one hour; in order to which, they must have a little turning-bench provided for them, which they may rule with ease, and that by means thereof they be accustomed to keep their bodies in a due posture, especially their arms, hand, feet, and head, &c. that all their members may co-operate, and they may readily know to turn themselves to the Right or Left, and by this means get a true rule to govern and command all with ease. And when they are thus initiated, they must be instructed how to turn leisurely thin chips of some hard piece of wood.

[Page 175] Moreover, they must be informed what to do first, what next; and in the third place, viz. how they are to set their body, how to hold their Iron several ways, &c. so as they may apprehend and understand it, and may afterwards be able of them­selves, by questioning other Artists to learn the said Art perfectly. Thus they may easily of them­selves, and without trouble, imitate any thing they see, in due number, measure, and order, by coun­ting how one thing is to follow another.

Another hour we may make them draw the figure of a House upon paper, with all its parts ac­cording to the foresaid little measure, and after make them to fasten the draughts they have made, upon thin boards of soft Lime-tree Wood. The thickness of the said Boards is to be measured as before, that they may be proportionate to the thickness or thinness of the wall, as well at the bot­tom as above, exactly answering to the proporti­ons of the great house, which they take for their pattern and would imitate, and which before hath been measured by themselves with a true great measure. And when the papers which with starch, or otherwise they have pasted to their thin boards are throughly dry, they must be exactly sawed through in the strokes upon the paper with a thin Saw, made of the Spring of a Watch, which must not be thicker than the stroke of a Pen, that so no­thing of the draught or measure may be lost, Afterwards these Boards must be joyned together, and the floor laid with Beams, Rafters, and Boards, [Page 176] as many as there ought to be, according to what they had before drawn upon the paper. Then they must cast up how many nails they need to one Board, and by this means they will know when they have one floor laid, how many Nails will be required to all the floors of the house, and so like­wise to the doors, &c.

After this they measure and cast up, how ma­ny Bricks be in six foot square, and how many such squares there be in the great house. Also how much Lime they will stand in need of, which they must cast up before, when a like four square wall is built, how much Lime and Sand is made use of, and how much one Labourer can do in one day.

And thus afterwards, all the necessary parts, charges and time required to the said Building, may be easily cast up. By this means Children with ease will be made to understand Architecture, and the Carpenters craft at once, and will be quickned and excited, and in time be able to serve themselves and others.

Another hour they may be taught to make narrow Silk Ribbans, and so by learning this small piece of weaving, they may in time be brought to understand and work all sorts of more difficult texture.

Now suppose a School-master should let his Scholars weave Ribbans, or knit Stockings three hours together, would not he by this means be easi­ly and richly paid, for all his pains taking and la­bour about them?

[Page 177] As for Girls they must have their separate and distinct employments, to keep them active and lively that they may not fall into Sickness, viz. they must Spin Wool and Flax, Kint, Weave Rib­bans, make Laces, Buttons, and whatsoever else is wrought with a Needle. As also they must learn to Bake, Brew, and Dress Meat, and are to be placed where they may learn these necessary Culi­nary Arts; and by being diligently employed in the foresaid works, they may so order it, as after­wards when they come to years, they may by their diligence and industry, have provided for themselves a portion against they come to Mar­ry.

Towards evening, the Children and whole Fami­ly must meet together in one place, for an hour, every one having their Bible before them, in some Language which they understand, no matter what, whether Hebrew, Greek, Latin, or Dutch. And then after a Chapter hath been read distinctly by one of the company, some verse or part of it is ta­ken (after the Parents have made them cast lots who shall be the first to chuse the said verse or part) and a discourse begun concerning some Virtue or the like. After this some one or other takes a Concordance, and looks how many places are found in Scripture treating of the same matter, and every one of them, either in their order, or as they are appointed, seek some one or more Texts in his own Bible; and when every one hath his place ready, they from the youngest to the eldest [Page 178] are commanded to read every one his Text or Texts, and withal to give their judgement upon them, no matter how simple the same may be; by which both the Children and whole Family are awakened and quickened, and in time attain to a good understanding and mature judgement; so as afterwards of themselves they are able to propound questions, and so proceed from one degree to ano­ther, till they become wise indeed.

And this in short is the way which Nature her self points out to us, and by these and the like ways, the Wise men of old instructed their Chil­dren at home, in order to prepare them for the fur­ther instructions in their publick Schools, and that from the very time of Moses, until that of Christ, and the Apostles also have constantly observed the same.

In the Jewish Church, besides the Temple at Je­rasalem, they had two sorts of Houses in which the Congregation had their publick Exercises of Piety▪ the one of which was called Beth Hacneseth, or the House of meeting or gathering together, the other Beth Hammedrasch, or the House of Enqui­ry. Of these, the first was the House of Prayer, and the other was the House of Instruction: Both these are called in the New Testament, [...], Sy­nagogues; that is meeting places or Schools, with­out distinction; even as at this day the Jews give the name of Schools to both these places: though the first of these, be also by way of distinction, Acts 16. 3. called [...], from Praying; and the other, Acts [Page 179] 19. 19. a School, as being designed for Learning and Instruction.

In their great Cities they had a great number of both these sorts of Houses, insomuch as at Bitter there were four hundred Batte Cnesioth (according to Talmud Gittin, fol. 58. a.) and at Jerusalem four hundred and eighty (as in Jalkut Jesai. 1. fol. 40. d.) from whence we may conclude, that in the foresaid places, were near as many of the Batte Me­draschoth.

Now forasmuch as the several Congregations (which were at least to consist of ten persons) did meet every Sabbath, Monday, and Thursday, in the House of Prayer, and there assisted at the pub­lick Prayers (which every one of the people were to conclude with saying Amen) uttered by the Schliach Zibbor, or Angel of the Congregation. The second thing which was perform'd in this Hcuse of Prayer, was the Publick Reading of the Scrip­ture, in the Hebrew Text, performed by seven of the Congregation (of which the first was to be a Priest, the second a Levite, if any such were pre­sent, and the rest common Members of the Con­gregation) and thirdly, the Interpreting and Ex­pounding of the Original Text, into their Mo­ther Tongue, by means of a Methurgeman, or Inter­preter thereto appointed. Where fourthly also, they had oft times Sermons preach'd to them, which sometimes were delivered to them by the foresaid Interpreter, as when at any time in expounding a Text, he was pleased to enlarge himself upon it. [Page 180] As may be seen in the Jerusalem Talmud Biccur, fol. 65. d. Sanhedr, fol. 20. c. and in the Babilo­nish Berachoth, fol. 28. a. And fifthly, sometimes by Preachers particularly thereunto appointed; who especially for the sakes of the women and com­mon people, were to preach publickly, and to move and stir their hearts. As appears from the Glosse upon Schabbath, fol. 30. b. in the Babilonish Talmud. Moreover, in this place were there Chil­dren also instructed; as appears from the Babilonish Talmud Berachoth, fol. 17. a. and the Glosse upon it.

After these exercises they went to the Beth Hammedrasch, which they also often call Keneseth and Zibbor, where they were instructed by a pe­culiar Teacher, in the so called, Oral Law; and partly also in the Ordinances, which are of com­mon use amongst them, and their secret significa­tion; partly also in the Cabala and high Myste­ries concerning Divine and Spiritual things.

Which Teaching was celebrated in this man­ner: The Doctor himself did not speak aloud to the People, but whisper'd what he had to say in He­brew in the Ear of a Minister, hereunto especially appointed, who afterwards declared the same to the People in their Mother Tongue (as appears from the Babilonish Talmud Goma, Fol. 20. b.) and at these instructions, it was usual for every Talmud Chacham, i. e. Scholar of the Wise or Learned, or any other of the hearers, though he were a Mer­chant or Handicrafts man (for it was usual for the [Page 181] most learned amongst them to exercise some Han­dicraft or other) to propound one or more que­stions, and request an answer to them from the Doctor; as we may see in the Babilon Talmud Berachoth, Fol. 67. compared with Luke 2. 46. Matth. 12. 9, 10, 11. Acts 17. 10, 11.

These Bette Medraschoth, they esteem holier and more excellent than the Batte Knesioth: because by this liberty of asking Questions, they acquired more knowledge in the Law, than in the other where they were Hearers onely. In reference to this they used that Proverb, Mibbeth Mickdasch, le beth Medrasch, from the House of Prayer, to the House of Instruction: And to this purpose also they applied that passage out of the 84 Psalm, They go from strength to strength, &c.

These Assembles and Exercises in the Houses of Instruction were never abrogated by Christ nor his Disciples; but rather confirmed and approved of by their visiting of them, and teaching in them; of which we have a special instance, Acts 19. 9. Insomuch also that in the Primitive Church, there was a particular sort of Officers whom they call Teachers, [...], of whom the Apostle saith, that the Lord had given them, Ephes. 4. 11. and of whom also mention is made, Rom. 12. 7. 1 Cor. 14. 26. 1 Tim. 5. 17. And the same is also particular­ly mentioned by the Apostle, 1 Cor. 14. through­out the whole Chapter as a Command of the Lord and a thing of great necessity and concern, as ap­pears from the 37 verse of the said Chapter, where [Page 182] he saith, If any man think himself to be a prophet, or spiritual, let him acknowledge that the things which I write unto you, are the Commandments of the Lord. And at the 38 verse, But if any will be ignorant let him be ignorant. Though most of the said par­ticulars, are now adays alas! not so much as known amongst Christians, much less put in pra­ctice; and which is the onely cause of all that ig­norance, disputing, hatred, envy, and persecution which abounds everywhere.

Concerning this way of the Ancient Wisemen now mentioned, much more might be said, which for brevity we pass by; and shall onely for a con­clusion briefly hint one thing more, viz. What the Reason may be why so many Similitudes, Pa­rables, Figurative Expressions, &c. are found in Holy Scripture, as may be seen, Prov. 1. 6. and Chap. 25. 2. Eccles. Syr. 39. 1. Math. 13. 34. 35. 1 Cor. 13. 12. Even because the outward man, hath onely an outward understanding, and there­fore can onely understand the outward and not the inward, 1 Cor. 2. 14. 15. And therefore the Scrip­ture was written in this Parabolical way; that we from thence might take occasion to pass from the outward into the inward, from the Body and Letter into the Spirit, and by this means become Spiritual.

I have many years since communicated and discoursed the Contents of this Appendix to per­sons of several perswasions, to try whether the same would be received and put in practice a­mongst [Page 183] any of them; but they all with one ac­cord told me, that the same was impracticable and impossible, forasmuch as none would be able to return an answer to all the questions which (in case this way were introduced) would be pro­pounded, and therefore must needs be the cause of numberless contests and disputes. By which an­swer of theirs they tacitly acknowledge, that they keep the Door fast lock'd which leads to the Steps of Wisdom: Without any further considering whe­ther it be likely that our Saviour or his Disciples could leave us any Commands, but what were possible to be obeyed and put in practice, &c.

Wherefore notwithstanding these discourage­ments, and in hope, that what hath not been done hitherto, may be done and put in practice here­after; I have here briefly set down the same, toge­ther with a short Introduction concerning the E­ducation and Instruction of Children.

As also added Christ's Hundred Commandments, of which by the constant use the Children may have them, as it were engrafted in them by the careful and loving Mothers direction to read and write them over daily, instead of their Horn and Coppy Books, that so they may serve them all their Lives time for their true guides. Which pra­ctice the Lord grant may tend to his most Holy Names Praise, Honour, and Glory.

CHRIST's Hundred Commandments, &c.

1. JEsus said unto him, it is written again, Thou shalt not tempt the Lord thy God, Mat. 4. 7. And Jesus answering, said unto him, it is said, Thou shalt not tempt the Lord thy God, Luke 4. 12.

2. Then saith Jesus unto him, get thee hence Sa­tan, for it is written, Thou shalt worship the Lord thy God, and him onely shalt thou serve, Mat. 4. 10. And Jesus answered and said unto him, get thee behind me Satan; for it is written, Thou shalt worship the Lord thy God, and him onely shalt thou serve, Luke 4. 8.

3. And said unto them that sold Doves, Take these things hence; make not my Fathers House a House of merchandize, John 2. 16.

4. Marvel not that I said unto thee, Thou must be born again, John 3. 7.

5. But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in Truth: for the Father seeketh such to wor­ship him, John 4. 23.

6. And saying the time is fulfilled, and the King­dom [Page 185] of God is at hand: Repent ye, and believe the Gospel, Mark 1. 15.

7. Afterwards Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole: Sin no more, lest a worse thing come unto thee, John 5. 14.

8. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me, John 5. 39.

9. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven, Mat. 5. 16.

10. But I say unto you, that whosoever is angry with his brother without a cause, shall be in dan­ger of the Judgement: and whosoever shall say un­to his brother Racha, shall be in danger of the Council: but whosoever shall say, Thou Fool, shall be in danger of Hell fire, Mat. 5. 22.

11. But I say unto you, that whosoever look­eth on a woman to lust after her, hath committed Adultery already with her in his heart. And if they right eye offend thee, pluck it out and cast it from thee; for it is profitable for thee that one of thy members should perish, and not thy whole bo­dy should be cast into Hell: And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not thy whole body should be cast into Hell, Mat. 5. 28, &c.

12. But I say unto you, That whosoever shall put away his wife saving for the cause of Fornica­tion, [Page 186] causeth her to commit Adultery: and who­soever shall marry her that is divorced, commit­teth Adultery, Mat. 5. 32.

13. But I say unto you, Swear not at all; nei­ther by Heaven, for it is God's Throne: nor by the Earth, for it is his Footstool: neither by Jeru­salem, for it is the City of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair black or white. But let your communcation be, Yea, yea, and Nay, nay; for whatsoever is more than these cometh of Evil, Mat. 5. 34, &c.

14. But I say unto you. That ye resist not e­vil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man sue thee at the Law, and take away thy cloak, let him have thy coat also. And whosoever shall compel thee to go a mile, go with him twain, Mat. 5. 39. Luke 6. 27, 29.

15. Give to him that asketh thee, and from him that would borrow of thee, turn not thou a­way, Mat. 5. 42. Luke 6. 30.

16. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, Mat. 5. 44, &c. Luke 6. 27, 35.

17. Be ye therefore perfect, even as your Father which is in Heaven is perfect, Mat. 5. 48. Luke 6. 35.

18. Take heed that you do not your alms be­fore men, to be seen of them: otherwise ye have [Page 187] on reward of your Father which is in Heaven. Therefore when thou dost thine alms, do not sound a trumpet before thee, as the Hypocrites do in the Synagogues, and in the streets, that they may have glory of men. Verily, I say unto you, they have their reward. But when thou dost alms, let not thy left hand know what thy right hand does, Mat. 6. 1, &c.

19. And when thou prayest, thou shalt not be as the Hypocrites are: for they love to pray stand­ing in the Synagogues, and in the corners of the streets, that they may be seen of men. Verily, I say unto you, they have their reward. But thou when thou prayest, enter into thy Closet, and when thou hast shut the door, Pray to thy Father which is in secret, and thy Father which seeth in se­cret, shall reward thee openly, Mat. 6. 5, 6.

20. But when ye pray, use not vain repetitions, as the Heathen do: for they think they shall be heard for their much speaking. Be not ye there­fore like unto them: for your Father knoweth what things ye have need of, before ye ask him, Mat. 6. 7, 8.

21. After this manner therefore pray ye: Our Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven. Give us this day our daily bread. And forgive us our Debts, as we forgive our Debtors. And lead us not into temptation, but deliver us from evil: For thine is the Kingdom, the Power, the Glory, for ever. Amen. Mat. 6. 9, &c.

[Page 188] 22. Moreover, when ye fast, be not as the Hy­pocrites, of a sad countenance: for they dis-figure their faces that they may appear unto men to fast. Verily, I say unto you, they have their reward. But thou, when thou fastest, anoint thy head, and wash thy face, Mat. 6. 16, &c.

23. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where thieves break thorow and steal. But lay up for your selves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal, Mat. 6. 19, 20.

24. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on: is not the life more than meat, and the body than raiment? Mat. 6. 24, &c.

25. But seek ye first the Kingdom of God, and and his righteousness, and all these things shall be added unto you, Mat. 6. 33.

26. Take therefore no thought for the mor­row: for the morrow will take thought for the things of itself: sufficient unto the day is the evil thereof, Mat. 6. 34.

27. Be ye therefore merciful as your Father also is merciful, Luke 6. 36.

[Page 189] 28. Judge not, that ye be not judged, Mat. 7. 1. Luke 6. 37.

29. For with what judgement ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again, Mat. 7. 2. Luke 6. 38.

30. And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, let me pull out the mote out of thine eye? and behold, a beam is in thine own eye? Thou Hypocrite; first cast out the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brothers eye, Mat. 7. 3, &c.

31. Give not that which is holy unto dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rent you, Mat. 7. 6.

32. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you, Mat. 7. 7.

33. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets, Mat. 7. 12. Luke 6. 31.

34. Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to de­struction, and many there be that go in thereat: Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it, Mat. 7. 13, 14.

[Page 190] 35. Beware of false Prophets, which come to you in Sheeps cloathing, but inwardly they are ra­vening Wolves. Ye shall know them by their fruits: Do men gather grapes of thorns, or figs of thistles? Mat. 7. 15, &c. Luke 6. 43, &c.

36. And why call ye me Lord, Lord, and do not the things which I say? Luke 6. 46. Mat. 7. 21.

37. Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my Yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easie, and my burden is light, Mat. 11. 28, &c.

38. Let both grow together until the harvest; and in the time of harvest I will say unto the rea­pers, Gather ye together first the tears, and bind them in bundles to burn them; but gather the wheat into my barn, Mat. 13. 30.

39. But go ye and learn what that meaneth, I will have mercy and not sacrifice: For I am not come to call the righteous, but sinners to repen­tance, Mat. 9. 13.

40. Pray ye therefore the Lord of the harvest, that he will send for labourers into his harvest, Mat. 9. 38.

41. Labour not for the meat which perisheth, but for that meat which endureth unto everlast­ing life, which the Son of man shall give unto you: for him hath God the Father sealed. Then said they unto him, What shall we do, that we might work the work of God? Jesus answered and said [Page 191] unto them, This is the work of God, that ye be­lieve on him whom he hath sent, John 6. 27. &c.

42. Then Jesus said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, John. 6. 53.

43. For God commanded, saying, Honour thy Father and Mother: and, he that curseth Father and Mother let him die the death, Mat. 15. 4. Mark 7. 10.

44. Let them alone; they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch, Mat. 15. 14.

45. Then Jesus said unto them, Take heed, and beware of the leaven of the Pharisees, and of the Saduces, Mat. 16. 6. Mark 8. 15.

46. And when he had called the people unto him with his Disciples also, he said unto them, Whosoever will come after me, let him deny him­self, and take up his cross, and follow me, Mark 8. 34, &c. Luke 6. 23, &c.

47. And Jesus called a little child unto him, and set him in the midst of them, and said, Verily, I say unto you, except ye be converted, and become as little children, ye shall not enter into the King­dom of Heaven, Mat. 18. 2, &c. Mark 9. 36, 37. Luke 9. 47, 48.

48. Wo unto the world because of offences: for it must needs be that offence cometh: but wo to that man by whom the offence cometh. [Page 192] Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt and maimed, rather than having two hands or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into Hell fire, Mat. 18. 7, 8, 9. Mark 9. 43, &c.

49. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in your selves, and have peace one with another, Mark 9. 50.

50. Take heed that ye despise not one of these little ones; for I say unto you, that in Heaven their Angels do always behold the face of my Father which is in Heaven, Mat. 18. 10.

51. Moreover, if thy brother shall trespass a­gainst thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an Hea­then man, and a Publican, Mat. 18. 15, &c.

52. Then came Peter to him, and said, Lord, how often shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times: but, until seventy times seven, Mat. 18. 21, 22.

[Page 193] 53. Judge not according to the appearance, but judge righteous judgement, John 7. 24.

54. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water, John. 7. 38.

55. Then said Jesus to those Jews which believ'd on him, if ye continue in my word, then are ye my Disciples indeed: And ye shall know the truth, and the truth shall make you free, John 8. 31, 32.

56. Notwithstanding, in this rejoyce not, that the spirits are subject unto you: but rather rejoyce that your names be written in Heaven, Luke 10. 20.

57. What is written in the Law? how readest thou? And he answering, said, Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy strength, and with all thy mind; and thy Neighbour as thy self. And he said unto him, Thou hast answered right: this do, and thou shalt live, Luke 10. 26, &c.

58. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that sheweth mercy on him. Then said Jesus unto him, Go, and do thou likewise, Luke 10. 36, 37.

59. But rather give alms of such things as you have: and behold, all things are clean unto you, Luke 11. 41.

60. But wo unto you Pharisees: for ye Tithe Mint and Rue and all manner of herbs, and pass o­ver [Page 194] judgement and the love of God: these ought ye to have done, and not to leave the other un­done, Luke 11. 42.

61. In the mean time, when there were gather­ed together an innumerable multitude of people, insomuch that they trod one upon another, He be­gan to say unto his Disciples first of all, Beware ye of the Leaven of the Pharisees, which is Hypocri­sie. For there is nothing covered that shall not be revealed; neither hid, that shall not be known, Luke 12. 1, 2.

62. And I say unto you my friends, be not a­fraid of them that kill the body, and after that, have no more that they can do. But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him, Luke 12. 4, &c.

63. And he said unto them, Take heed, and be­ware of coveteousness: for mans life consisteth not in the abundance of the things which he possesseth, Luke 12. 15.

64. Fear not, little flock; for it is your Father's good pleasure to give you the Kingdom, Luke 12. 32.

65. Sell all that ye have, and give alms: pro­vide your selves bags which wax not old, a tre­sure in the Heavens that faileth not, where no thief approacheth, neither moth corrupteth, Luke 12. 33.

66. Let your loins be girded about, and your lights burning; and ye your selves like unto men [Page 195] that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately, Luke 12. 35, 36.

67. When thou art bidden of any man to a wedding, sit not down in the highest room: lest a more honourable man than thou be bidden of him: And he that bade thee and him, come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee, Luke 14. 8. &c.

68. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the same, the blind, Luke 14. 12, 13.

69. If any man come to me, and hate not his father, and mother, and wife, and children, and bre­thren, yea, and his own life also, he cannot be my Disciple. And whoever doth not bear his cross, and come after me, cannot be my Disciple, Luke 14. 26, 27.

70. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple, Luke 14. 33.

[Page 196] 71. And I say unto you, Make to your selves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlast­ing habitations, Luke 16. 9.

72. Take heed to your selves: if thy brother trespass against thee, rebuke him: and if he repent, forgive him. And if he trespass against thee seven times a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him, Luke 17. 3, 4.

73. In that day, he which shall be upon the house top, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back, Luke 17. 31.

74. And he spake a Parable to them, to this end, that men ought always to pray, and not to faint, Luke 18. 1.

75. For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. Wherefore they are no more twain, but one flesh. What therefore God hath joyned together, let no man put asunder, Mat 19. 5, 6. Mark 10. 8, 9.

76. But Jesus said, Suffer little children, and for­bid them not to come unto me: for of such is the Kingdom of Heaven, Mat. 19. 14. Mark 10. 14 15. Luke 18. 16, 17.

77. And he said unto him, Why callest thou [...] good? there is none good but one, that is God [...] if thou wilt enter into life, keep the Command ments, Mat. 19. 17.

[Page 197] 78. But Jusus called them unto him, and said, Ye know that the Princes of the Gentiles exercise do­minion over them, and they that are great, exer­cise authority upon them, but it shall not be so a­mong you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant, Mat. 20. 25, &c. Mark 10. 43, &c.

79. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour, John 12. 26.

80. And Jesus said unto him, Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you: for he that walketh in darkness, knoweth not whither he go­eth. While ye have the light, believe in the light, that ye may be the Children of light. These things spake Jesus and departed, and hid himself from them, John. 12. 35, 36.

81. And Jesus answering said unto them, Have faith in God. For verily I say unto you, that whosoever shall say to this mountain, be thou [...]e­moved, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them, Mark 11. 22.

82. They say unto him, Caesars. Then saith he [Page 198] unto them, Render therefore unto Caesar, the things that are Caesars: and unto God, the things that are Gods, Mat. 22. 21. Mark 12. 16. Luke 20. 25.

83. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with thy soul, and with all thy mind. This is the first and great Commandment, Mat. 22. 37, 38. Mark 12. 30.

84. And the second is like unto it, Thou shalt love thy Neighbour as thy self, Mat. 22. 39. Mark 12. 31.

85. Saying, the Scribes and Pharisees sit in Mo­ses's seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not, Mat. 23. 37.

86. And he said unto them in his Doctrine, be­ware of the Scribes, which love to go in long cloathing, and love salutations in the market place, Mat. 23. 4, 5. Mark 12. 34. Luke 20. 46.

87. But be not ye called Rabbi: for one is your Master even Christ, and all ye are brethren. And call no man your father upon earth: for one is your Father which is in Heaven. Neither be ye called master, for one is your Master even Christ, Mat. 23. 8, 9, 10.

88. And Jesus answered and said unto them, Take heed that no man deceive you: for many shall come in my Name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled, for all these things must come to pass, but [Page 199] the end is not yet, Mat. 24. 48, &c. Mark 13. 28, &c. Luke 13. 8, 9.

89. But take heed to your selves, for they shall deliver you up to councils; and in the Syna­gogues ye shall be beaten; and ye shall be brought before Rulers and Kings for my sake, for a testi­mony against them. But when they shall lead you and deliver you up, take no thought before­hand what ye shall speak, neither do ye premedi­tate: but whatsoever shall be given you in that hour that speak ye: for it is not ye that speaketh, but the Holy Ghost, Mat. 24. 10. Mark 13. 9, 11. Luke 21. 12, &c.

90. In your patience possess ye your souls, Luke 21. 19.

91. Wherefore if they shall say unto you, Be­hold, he is in the desert, go not forth: behold, he is in the secret chambers, believe it not, Mat. 24. 26.

92. And take heed to your selves, lest at any time your hearts be over charged, with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawars, Luke 21. 34.

93. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these that shall come to pass, and to stand before the Son of man, Luke 21. 36.

94. If I then your Lord and Master have wash­ed your feet, ye also ought to wash one anothers feet. For I have given you an example that ye should do as I have done to you, John 13. 34, &c.

[Page 200] 95. A new Commandment I give unto you, That ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my Disciples if ye love one another. Simon Peter said unto him, Lord whi­ther goest thou? Jesus answe [...]ed him, Whither I go thou canst not follow me now, but thou shalt follow me afterwards, John 13. 34, 35.

96. If ye love me keep my Commandments, John 14. 15.

97. And as they eating, Jesus took Bread and blessed it, and brake it and gave it to the Disciples, and said, Take, eat, this is my Body, Mat. 26. 26. Mark 14. 22. Luke 22. 19.

98. And he took the Cup and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my Blood of the New Testament, which is shed for many for the remission of sins, Mat. 26. 27, 28. Mark 14. 23, 24. Luke 22. 20.

99. Abide in me and I in you; as the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me, John 15. 4.

100. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have comman­ded you: and lo I am with you to the end of the world. Amen. Mat. 19. 20. Mark 16. 15.

Here follows the Cure of the Crooked and Hunch-back'd Children, which was pro­mised in the Second Part, and is per­formed very Naturally, and without trouble to the Patient.

FOrasmuch as it is a thing well known, that Wo­men are much more handy about Children than Men, I have communicated the same to one Mrs. Sarah Matthews, Widdow of Capt. Matthews, and to her Daughter, dwelling both in Capt. Ris­bie's Buildings in Limehouse near Ratcliff-Cross, Lon­don; and have directed them how to prepare all things necessary to the said Cure, as judging them fit and qualified for the same, as well by reason of their great inclination and desire they had to this Undertaking, as also because I found in them a skill in Anatomie, very necessary to the undertaking of this employment.

Now in the carrying on of this Cure three things especially are made use of:

  • First, A Bed, whereon the Patient is to lie at Night.
  • Secondly, A Chair for to sit on in the day-time.
  • And then, [Page 202] Thirdly, A Mathematical Chair, whereby the continual decay of Crookedness, or of the Bunch may be measured and distinctly dis­cerned.

First, As to what concerns the Bedstead, the same must be made of Wood, and two foot longer than the Patient; and the bottom of it of even and smooth plained boards, and the head also of the like boards half a yard high, to which must be fastened a round board of hard Wood, upon the edge of which must be set at an equal distance the figures from 1 to 16. this round board must be a foot in Diameter, and a round hollow Nail must be struck through the Center of it, that by means thereof the head or bolster may be ordered and disposed to discretion, and must be fastned behind with a Screw, in such manner as that it may freely turn round; and the Center of it must be exactly of the same height with the Bolster or Pillow. Moreover, upon this round board must be fastned two Brass rings or loops, each of them about four inches distant from the Center, and through each of them must be put a Leading-string fastned to it, which afterwards must be fitted to the Child, being put under his Arms, and fastned before on his Breast with a Loop and Button, in the same manner as they are fitted to Children who learn to go. In this Bedstead the Child must be laid upon a Matras or Quilt, which together with the Bolster must be fastened with two loops to the Bed­stead, [Page 203] which must be made something she living or de­clining that is, higher towards the head than at the feet, that the Child who lies in it fastened to the Lea­ding-string may slip down gently and easily, for the more gentle the better, for it sufficeth that the Body by this means be insensibly and by degrees accustomed to streightness. The forementioned round Board serves for this end, that the Child may learn to turn himself on that side he should lie on, until he be accustomed to it; as likewise to keep the Bed-cloaths from falling down, they are to be fastened to the head of the Bedstead with two loops or bands.

But here is to be observed that when the Crook­edness or Bunch be upwards between the Shoulder­blades, then the Patient must have a string fastned under his Chin, or somewhere about his Head, and the string drawn through the hollow Nail, which goes through the Center of the said round Board, and so come down behind the Beds-head with a fitting weight fastned to it.

But in case the Bunch be in both places, that is, above or between the Shoulder-blades, and beneath them also, then both the foresaid strings are to be made use of; though indeed it be impossible so exactly to discribe all circumstances, and the neces­sary alterations and aids to relieve them, without leaving much to the discretion and experience of those who undertake this Employment.

And in this manner the Child must continue in Bed until ten or eleven a Clock, for the longer he continues there the better.

[Page 204] The Second thing required is a Chair, whereon the Child is to sit in the day time, furnished with two weights, hanging by different pullies under the Chair, for to lift up the Child very easily in his Leading-strings, being the same as was before done in the Bed.

Thirdly, The Mathematical Chair, which hath these properties; that a young Child from its first infancy, until it be full grown, may conveniently make use of it and sit upon it, onely the Chair must always be placed where there is a Stove or otherwise warm Room; because the Child must sit upon it the upper part of his Body naked.

Furthermore, the said Chair is so made, that the party sits upon it firm and unmoveable, and yet naturally too, and without the least uneasiness, ac­cording to and by means of a particular Rule or Register, by which it may exactly and proper­ly be known, that as a person hath once sate on it, he cannot sit otherwise, but just in the same manner he must sit on it again, though it should be several years after, and so by means of the said Register, the Body is to be measured how it grows in every particular part, both in streight­ness, length, or weight, and that to the [...] part of an inch, so as the Parent or other friends may e­very month measure their Children, and from their own eyes be satisfied of their growing bet­ter. And of this measuring (which is to be re­peated the same day every month) an exact ac­count is kept and set down in writing, to the end [Page 205] it may be seen how much the party doth advance in streightness from time to time. And all this is performed without the least trouble to the Chil­dren, in so much that the very Disease and Pain which formerly were occasioned by their Crooked­ness are thereby removed and taken away.

Besides the aforesaid means, she uses also very effe­ctually several Ointments, the Receipts of which as also the Cuts of the aforesaid Chairs and Bed she will put forth in print hereafter, for the publick good, and adde all her Observations.

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