And ſeeing it is granted by the Interpreters of Secret Nature, that there is nothing in the whole Univerſe, every particular whereof is not alſo in that Microcoſm Man, as hath been ſaid; yea and that the ſeeds of all things lye hid in him, as of the Stars, Meteors, Mineralls Vegetables, Animalls, Spirits, even of Daemoris, in reſpect of the Spirit of Man: upon diligent conſideration of this Symmetricall concord and Phyſicall anagoge, it hath been the part of True Phyſitians to enquire, that if the internall Heart of the Microcoſm or Man ſhould be ſick, how they might borrow ſtrengthning remedies from his Parent or the externall Heart of the Microcoſm which is one like the other (if not in outward, yet in inward figure and forme) which remedies are analogically repreſented,All the whole inferiour Nature is divided into three principall parts, i. e. Vegetable, Animall, and Minerall. ſuch as may many ways be got out of thoſe three ſhops of Cures. For God created an inexhauſtible ſupply of medicines, and diſtributed to every Country ſufficient for it ſelfe.

Thus among Mineralls men may find Gold (which cheareth up the Spirits when a man hath enough of it in his purſe) Antimony and the like, which are produced out of the Element of Water, as Gemms and precious ſtones in ſhells are generated of drops of water, as alſo all bodies of Oyſters, Muſles, and ſhell fiſh, which by a ſpecifick and Harmonicall vertue ſerve to cure and comfort the heart, &c. Thus alſo among Mineralls there Magicall and Hieroglyphicall Characters, which ſage Antiquity hath without raſhneſſe or ſuperſtition attributed to them, that doe ſufficiently inſinuate to Inlightned men, and Magically diſcloſe their hidden vertue to thoſe more ſecret Phyloſophers that are inſtructed therein. Although the choyceſt things among them which are moſt exquifitely and laboriouſly prepared by Nature doe,As he that hath much Gold may know nothing of its medicinall vertue. by Natures juſt decree, with-hold their benigne and vitall Element from thoſe that poſſeſſe them: And many there are who confound the Univerſall Lawes of Nature, and yet thinks to partake of her Banquet in the end. There is no queſtion to be made but the Gold would diſcover moſt Divine actions if it were rightly refined, and had its power reduced into act by a Naturall and due Reſolution, that it might exerciſe its vertues,Art imitateth Nature and ſupplyeth its defects; it correcteth, chaſtiſeth, aſſiſteth and promoteth, yea it exceedeth Nature. (for there is but one way to Reſolve and to compound things, becauſe Art and Nature, like mother and daughter, conſent to each other) but few men have this gift of God beſtowed on them, ſo as to make ſolid and maſſy Gold potable, that it may be drunk.

Amongſt Vegetables there is Saffron, Rue, Balme, Scordium, Celandine, Mace, Ocymum, with ſix hundred of the like.

Amongſt Animalls there is Hart's horn, Unicorns horn, the Bone in Staggs hearts, &c. All which being rightly prepared in due manner, doe cure the diſeaſes of the Heart, not (as I have ſaid) by their Externall ſuperficiary qualities, but by an Internall, proper, ſpecifick, harmonious, ſimiler virtue; for all things whatſoever ſerve to our health, are all contained in the Spirits, which onely know how and where to find out the diſeaſe; the earthy part is altogether dead, husks and rinds beget nothing, the Spirits onely in the bodies of things doe all: The Formes in thee medicines or Aſtra's of the medicaments ſeparated by Alchymie from their bodies are the true Directoryes: not the body, but the Aſtrum or hidden Heaven gives all the direction: for the horſe knoweth his manger, the birds their neſt, the Eagle the carkas, and every medicine ſtriveth to get to its place, and ſeeketh after that member that is like unto it by an • mbred magnetick vertue which may well be called the inexpreſſible property, 〈 in non-Latin alphabet 〉 . like to like domeſtieks to domeſticks naturally apply themſelves, as the true Phyloſophicall Phiſitians have diligently obſerved by long Experience the moſt undouted Rule of all. Wherefore Celſus the Roman Phyſitian confeſſeth of all Arts,Experiment, as alſo judgement, without knowledge is but fallacious difficult and fortuitous, but with Science it is true and infallible. where by many good old country women have gone beyond great learned Phyſitians. The ſame may be ſayd of the other ſix principall members and parts of mans body: The external Macrocoſmicall Braine is the Oyle of Silver, Water of the Sophire Emerold, Moſſe, Vitrioll, &c. cheriſhing and ſtrengthening the internall Braine of man. The flower or CHIBUR or Brimſtone are a Balſam for the lungs and the whole breaſt.

There is no cauſe to complaine of the want of medicines but onely of our ignorance of them. There are two ſorts of Phyſitians, one cure miraculouſly, the other naturally by means. So there are two originalls of every diſeaſe, the one naturall, the other caeleſtiall; the Caeleſtiall is cured by the Word of the Lord, the Naturall is recovered by naturall means.After this manner not only ordinary diſeaſes are cured by every Dunce, but alſo thoſe Chronicall, Aſtrall and fixed diſeaſes which by many are accounted deſperate by reaſon of their long continuance, and the common ſort of Phyſitians who know not the ſeat, ſeeds, nativities, roots, and centres of diſeaſes judge to be incurable. For there is no diſeaſe, as it is a diſeaſe, but there is a medicine for it, unleſſe ſuch as prodeth onely from the anger of the Divine Majeſty by ſecret predeſtination, which cannot be found out by man; the cure whereof was never given to Phyſitians, but to the Apoſtles, who by true faith in Chriſt healed all Diſeaſes: unleſſe with Pliny we ſhould belye Nature in its perfections as an unjuſt Step-mother, whereas indeed ſhe is the benigne Parent of all Things; provident and wiſe Nature hath by naturall inſtinct beſtowed upon poor bruite creatures the knowledge of their Remedies. It were therefore great folly and ſottiſhneſſe to think that the great Creator would hide theſe things from men; in vaine had he created theſe things, eſpecially ſeeing he would make them known onely to ſuch creatures as have no underſtanding.

Every Creature knoweth his proper remedy.The Stork having eaten a Serpent, is cured with Organy. The Sow ſtung with a Serpent, is cured by eating Turnſole, or Waterwort. The Bore with Ivy. The Crane with Bullruſhes. The Tortuiſe and Snaile with Organy. The Toad when ſtung or poyſoned with any other venomous creature, eateth Rue, Sage or Plantin, or rubs the wounded part therewith and is recovered, therefore it is not good to eat Sage before it be waſhed. The Weaſill eateth Rue when it is to fight with the Baſilisk. The Pye when ſick carryeth a Bay-leafe into her neſt and is well. The Lapwing ſick with grapes is made well with Maidenhaire. The Bear eateth Piſmires to expell the diſtemper of Mandrakes. Geeſe, Ducks, and other water fowle, are cured by Pel • itory of the wall: Pigeons by Vervin; Swallows with Celandine; Hawks with Sowthiſtles. And other living creatures have found out other innumerable Hearbs.

No M • n therefore that is in his right wits will queſtion that the Caeleſtial Father (as becoms the pious and ſacred Parent of all things) would in this particular neglect his own children, which he created after his own Image, and prefer the Beaſts before them, for whoſe ſake all things were created; For he that gave us his Son, and commanded us to pray for his Holy Spirit, how much rather will he ſubject the whole Creature, both things viſible and inviſible?

The moſt High Author of Nature ath created Medicines out of the Earth, Eccl. 38. not defectives but perfect, he hath commanded the Phyſitians to ſearch them out and ſeaſonably adminiſter them to every diſtemper being by due faith prepared and made up: It is alſo diligently to be obſerved, that all medicines which are appled to mans body become efficacious and obtaine their wholeſome effect, not of it ſelfe, but by the gift of God. For unleſſe God be preſent and infuſe virtue into the Hearbs what good can Dittany doe, or any other ſoveraigne medicine.

All theſe inferiour things, as living creatures, hearbs, ſtones, mettalls have their force by ſubminiſtration from the Heaven, and the Heaven from the Intelligences, and theſe from the great Worker, in whom all things praeexiſt in the greateſt vertue. The Naturall life is from God the fountaine of the Univerſall life. For the Elements live by the Firmament, the Firmament from the Intelligible World, and this onely in God, or his Eternall Word; For he is all,In all the things of the God of Nature, not Nature but t • e Will of the Lord is earneſtly to be implored. and the onely life of all, and in all, yet variouſly ſprouting forth according to the ſubject into which it flows. Wherefore if we intend to doe any good with hearbs, we muſt not truſt ſo much to them as to God, and ſo we ſhall obtaine a deſired and happy ſucceſſe in recovering our health; otherwiſe all our endeavours will be to no purpoſe if we forget the Worker, and have no faith in him, from and by whom all our undertakings become proſperous.2 Chro. 16.12. Aſa dyed becauſe he truſted more to the Phyſitians then to God.

The Caeleſtiall Medicine onely, or the WORD of God (which is the Firmament of all Phyſick, Pſal. 33. & 107.20. Eccl. 38.9, 10, 11, 12. without which no drug will doe good) is that which healeth all things, and by the efficacy of the WORD (in which lyeth hid, and from which proceedeth all force beyond any naturall actions) all Medicines become powerfull: As the bark is not the kernell, ſo hearbs are not the medicines, but a ſigne onely of the Word ſignified.

Phyſick is two-fold in the Earth, Viſible, which the Father hath created, & ought not to be adminiſtred before there be a ſeparation of the pure from the impure; Inviſible, from the Son by the Word, and is but one: the Phyſitian cureth by means which are the Hearbs in which the medicine is, the Hearb is not the medicine, for that is inviſibly hid in God himſelfe.

Theſe things wiſely and rightly conſidered, we ſhall not wonder that Almighty God could (and can) make men whole by the Prophets and True Cabalists with a word onely. Acts 3.6. God is a living God, the NAME alſo of the living God is lively, and ſo the Letters of the living Name are alſo lively: God liveth for himſelfe, his Name liveth becauſe of him, the Letters live by reaſon of the Name; as God hath life in himſelfe, ſo hath he given to his Name to have life in it ſelfe, and the Name alſo to the Letters.

Great things have been affected by True Magicians (by whom I doe not mean Nicromancers or them of the Black Art) thoſe accurate ſearchers out of Nature, by a Word written and Characters or Signes, Such Names are the Divine Power. framed at a certaine time according to the power of Heaven, far from all ſuperſtition, which ariſeth onely from ignorance, without any prophanation or ſcandall of the Divine Majeſty, or any wrong to Faith and Religion; otherwiſe it were better for us alwayes to be ſick then to be cured with the diſhonour of God: For Characters or conſtellated Names according to Agrippa, have no force from the Figureors Pronunciation, but by reaſon of the Vertue or Office which God or Nature hath ordained to ſuch a Name or Character: There is no vertue or power either in Heaven or Earth which deſcendeth not from God, nor can it give or actually exerciſe any thing it hath but by his permiſſion.

Medicines are viſible bodies; Words are inviſible bodies: whether the Hearb or Word healeth, it is by God the Naturall Vertue thereof, to wit, Paracelſ. ſaith that Characters are •• e Compounds and Syrups of Spirits. by the Spirit of God made One with Nature by his Word FIAT. Concerning Characteriſticalll Cure which affecteth Naturall operations by words pronounced, written, carved and hanged about the neck, by the caeleſtiall properties of the Stars through a marvellous Influence agreeing with our bodies, if any deſireth to be ſatisfied herein let him read Rog. Bacon of the wonderfull power of Art and Nature.

Phyſitians alſo have wrought great cures by the Created Word, or the incarnate Mercy: for all theſe things are done by the efficacy of the Triune and Divine Word onely, which healeth and preſerveth all things, Luke 11.14. as we ſee in our Saviour miracles, who when he reſtored the deafe and dumb (to whom the Pills and Syrups of all the Shops in the world could doe no good) he did it not by Nature, but by himſelfe; he did it by One Word, and he is that Word, to wit, the increated Mercy of God, John 1.3. Not by bread alone, Mat. 4.4. Grace exceedeth Nature, and the thing ſignified excelleth the ſigne. by which are all created things, from which all ſimples flow, which alſo with the Father dayly worketh all in all. What vertue and operation ſoever there is in the Creatures, as well in the great as in the little world, all that for certaine is wrought of God incarnate in his explicit and manifeſt bond of one Spirit filling all things inſeperably gathered into one, which Spirit therefore is the only fulnes of the whole world, Eccl. 24.8, 9, 10, 11. and may well be called The Fulneſſe. Nothing is made out of God, for in him all things live, are moved and doe ſubſiſt.

This WORD of God, the Firſt begotten of every Creature, is truly our Dayly Bread for which our Saviour commanded us to pray; it is the ſupercaeleſtiall Mummy, the ſupernaturall Balſome comforting poor Mortalls more then Mans own Mummy or naturall Balſom.Without this benediction the ſtaffe of bread is broken, a God threatned his people by his Prophets. It is of mere mercy and goodneſſe not of juſtice that we have both the bread of nouriſhment and of healing. The vertue in bread is the bleſſing of God, yea God himſelfe: the Word in our Earthly food is the true Bread which is given to good and bad; Man liveth not by bread alone, but by that which is in Bread; So that our Food and Life are not of the Earth, but of God by his Word: If the Word were not, or of it ſelfe were not the onely Bread, then the Earth would be our God, but that may not be, therefore is it not of the Earth, but of God by his word.

This Word then is the true medicine that healeth all things, but is not known to every one, nor can every Scholler treat and write of it though plunged over head and eares in the duſty learning of School-Divinity: 〈 in non-Latin alphabet 〉 . our friend Theophraſtus Paracelſus a Diſciple of the Moſaicall and Living Phyloſophy hath written of the Secrets of Nature and the Wonders of God, to wit, of the WORD of God INCARNATE which may be found in the Creatures, John 1.10. Heb. 11.3. Pſal. 107.20. and is the Phyſick and Staffe of our Life; by this Word, FIAT, the ſeed of the whole world, were Heaven and Earth created, and this is that which is efficacious in all the Creatures, and to which the Creatures are juſtly in ſubjection as to their own ſoule.

Whatſoever therefore the Phyſitian doth effect Naturally or by HEARBS working ſucceſſively by the ſpace of time,The explication of a common ſaving (1) in Hearbs Stones and Words there are great vertues. that the MAGUS, the Wiſe man or Caeleſtiall Phyſitian performeth ſuddenly and much ſooner by Characters and Stones with a moſt powerfull impreſſion, to wit, the Gamahaea of Influentiall Wedlock to the Terreſtiall ſigne, by matrimoniall combination of the Superiors and Inferiors ASTRALLY: For ſuch is the mutuall tye and continuity of Nature, that like a ſtretched cord, all the Superiour vertue floweth through every inferiour thing even to the utmoſt, diſperſing its beams by a long and continued order and ſucceſſion; on the other hand, the inferiour paſſe through all to their Superiours, becauſe the working Vertue is one, and the participation of the ſpecies is diffuſed through all; Divine Matrimony; Hence is that wonderfull tye, continuity, influence and ſimpathy between inferiour & ſuperiour Naturall things: many things may be done in Magick and Cabal by the interceſſion of the worlds marriage.

And the True Cabaliſt (whom Paracelſus calls the Naturall Divine, who is equall to the Prophets, and whoſe mind being united and coaequant to God doth whatſoever he will, for he willeth onely what God doth) he doth above Nature, DEALLY or like God accompliſh compliſh in a moment by firme confidence and ſtrong faith,Every Creature feareth and reverenceth his Name that made it. the very GATE of miracles in that Only Divine Name ISHUH in which all things are reckoned up and contained, that is he doth performe it in the WONDERFULL WORD by the Mind, Faith and Prayer, to wit, prayers made in Spirit and in Truth. The New Birth is the Field of Caeleſtiall Phyſick which healeth with a word without Externall means: that one operation is in reſpect of God as the Artificer, and in reſpect of Man as the Inſtrument; every creature is at the beck and command of their faith who are men innocent and taught in the Law of the Lord,Read the books of the Kings. 1 Kings 3.12. Wifd. 7. who are heard in all things whatſoever they pray for, witneſſe Elias, Eliſha, &c. By prayer in Faith we obtaine all things, I mean (not a lazy, ſluggiſh prayer, but) a conſtant asking, ſeeking, knocking: by faithfull Prayer we aſcend in a ſtraite and moſt ſure way to the higheſt Wiſdome of Divine and humane Things; For in theſe Three principall Poynts alſo conſiſteth the whole Foundation of the Magicall and Cabaliſticall Art, as appeareth by Paracelſus in his third book of the Signature of Things.

We are not to aſcribe our bodily health to the Phyſitian but to God. Mark this O ye Phyſitians who ſlight and undervalue God like the Heathen, whereas he onely healeth all our ſickneſſes: alſo ye regard not the appoynted time according to the Divine Will, but proudly and raſhly promiſe a ſet and certaine time of recovery which is to be left to God onely.Honour and Praiſe and Glory therefore belongeth to the Creator, who worketh all in all, for the deſired ſucceſſe of his Medicine or Word which he hath given. But to the Phyſitian who is the obedient Miniſter of God and Nature, there is no other reward due but that of his faithfull paines and Charity in that by his hand as an Inſtrument he hath duely adminiſtred the power which he received from God to miſerable and needy mortalls, that ſo he may not uſurp to himſelfe thoſe things that belong onely to God: For there is nothing at all of his own in it beſides Art and right preparation, whoſe good will, not his help, is to be reſpected. God who alone is to be praiſed and bleſſed in all, and over all, will not give his Honour to another, and becauſe he giveth all he alſo will have and take againe all unto himſelfe.

Nevertheleſſe the true and ſincere Phyſitian, who among all arts and faculties is moſt accepted of God, is to be honoured as the Scripture commandeth.

Firſt, becauſe God worketh and doth his own will by him as by his Miniſter, when he ſleepeth and knoweth it not, by affording Phyſick enough from the Earth, and his Word from above, without which nothing can be efficacious to our health, For without me, John 15. ſaith our Saviour, ye can nothing.

Secondly, becauſe (Health being the greateſt Good to men) he ought to excell all mortalls in the ſearch and knowledge of Nature and the Light thereof: Not in vaine therefore did Homer require a Phyſitian to be furniſhed with all knowledge in reſpect of thoſe ſmall cures which he is to doe. 〈 in non-Latin alphabet 〉 .

Thirdly, becauſe he alone manifeſteth to all, the wonderfull works of God both in the great and little world, ſo that through the Phyſitian the Praiſe and Glory of God may paſſing much be heightned and extolled, not onely by opening his myſteryes and hidden ſecrets, but alſo by curing the ſick.

Therefore among all Sciences and Faculties, Phyſick is to be accounted the moſt excellent, wherein the greateſt wonders of God are miraculouſly ſeen. It taketh its riſe from Theology or the Light of Grace, and endeth in the Light of Nature.

Mercury may three manner of wayes be exalted above the Naturall degree as by the heat of an Accidentall digeſtive Vertue, or by the heat of Exerciſe and labor, or by heat proceeding from the Aſtra's: By the heat of digeſtion it is diſtild, and ſo cauſeth all ſorts of Apoplexies; by the heat of Excerciſe it is ſublimed▪ whence follow madneſſe and Phrenſye: by the heat of the ſtars it is precipitated, and then cauſeth the Gout in hands and feet &c. from eating and drinking thoſe things that have too much Tattar in them: thoſe diſeaſes that are bred of Salt, he calleh Saline and Nitrons. Salt deſtroyeth health 4 wayes, by Reſolution, Calcination, (looſing its liquid and humid Temperament) Reverbertion. Alcalization, and ſo breed greivous diſeaſes as Ulcers, Scabs, Tetters, Ringwormes, Itch and the like, all which are diſeaſes ariſing from the Salt diſſolved. Surfetting and gluttony which deſtroy the digeſtion is the cauſe of the Salts deſtruction: Exceſſe and Luxury diſſolve and melt the Salt of man: The ſtarrs alſo thruſt the Salt out of its degree: Which Salt may be changed and turned into all ſorts of Salts, and ſuch as is the Tranſmutation ſuch alſo is the diſeaſe. He ſaith therefore that the Sulphur kindled in mans body is to be quenched with the Sulphur of the great world, which harmonically agreeth with the other, but he that conſidereth to what end he ſpake it will find that ſuch a remedy will be contrary to the diſeaſe, for to quench ſuch burning Sulphur in Mans body (to wit, if the feveriſh fire be univerſall and flow from the heart) his meaning is, that appropriate Sulphur ſhould be uſed, ſuch as whereof▪ there are many to be had in Natures Garden, and the Family of Hearbs and Mineralls, as Sulphur of Vitriol, Niter, common Salt, and ſuch like.

Likewiſe he ſaith that Ulcers proceeding from Salts muſt be cured by Salts: but if we obſerve his drift, ſuch Salts are contrary to that which was the cauſe of the diſeaſe, and quite oppoſite to the diſeaſe it ſelfe;All Terreſterity is the Salt of Paracelſus. Cumfry cureth the corroſion of Salt. S • ffron reſtoreth the diſſolution of Sulphur. Gold thickneth the too much ſublimation of Mercury. Our Nature cureth all diſeaſes when he impediments are taken away: we are to aſſiſt Nature againſt theſe impediments which are the cauſes of diſeaſes. for they are incarnative and conſolidative, as Frankencenſe, Maſtick, Myrrhe, Aloes. Whence tis plaine, that ſometime he calls that Salt whatever it be that will melt, and may be reſolved into a watry moyſture, and then dryed and hardened by Fire, ſuch are the thickned ſap and juyces of Trees and Hearbs.

As there are Three from which all Phyſick proceedeth, Mercury, Sulphur, Salt; ſo likewiſe there are three ſorts of diſeaſes, Mercuriall, Sulphurean, Saline: All Ulcers are cured by incarnating Mercury; All mattery gluiſh ſores by Salt; All Inflamations by Sulphur. This needs no Reaſons to confirme it.

Medicament though they be contrary to the diſeaſe, yet they muſt of neceſſity be altogether courteous to Nature; for ſhe ſeeks a ſweet Peace in every controverſie, and that onely by the help and aſſiſtance of her friends; if ſhe ſinck or miſcary the Phyſitian can doe no good.

On the contrary, if ſhe abide and be kept ſafe and ſound ſhe worketh incredible wonders.

A ſtupendious and true Story.As was ſeen in the New City at Prague, Anno 1602. in a certaine ruſtick or countryman of Bohemia, whoſe name was Mathew, about 36 years of age; who for the ſpace of two years by a ſtrange and unheard of dexterity of throat would many times among his potcompanions hide an Iron knife of a good bigneſſe in his huge and wide throat as in a ſheath, thruſting the horny haft of it foremoſt in imitation of a Jugler, and under that name call for a good draught of Ale and drink off, after that at his pleaſure he would by a ſinguler art pull it out againe by the poynt: But, I know not by what diſmall and witleſſe fool hardineſſe, ſo it was that the morrow after Eaſter day, the ſame year that he ſwallowed it ſo far that it went down quite into his ſtomack, ſo that he could by no means get it up againe; after he had kept it there ſeven full weeks and two dayes as a man halfe dead from the apprehenſion of unavoydable death, at laſt by application of drawing Plaiſters made of the Load-ſtone and other things, the poynt of the knife began to force its paſſage, by a naturall impulſe, near the mouth of the ſtomack, which when the man perceived he begg'd with much importunity (though many perſwaded him to the contrary for fear he ſhould dye whilſt 'twas doing) that it might be cut out, which at laſt was granted, and by Gods bleſſing with many prayers for good ſucceſſe in ſo doubtfull a caſe it was proſperouſly performed by Florianis Mathis of Brandeburge chiefe Surgion of the Kingdome and City, upon thurſday after Whitſunday at ſeven a clock in the morning: The knife was nine fingers breadth tranſverſe in length, his ſtomack had changed the colour of it juſt as if it had laine ſo long in the fire, it is now laid up among the Emperors rarityes, and hath been ſhewed as an incredible Miracle to many both in Court and City: After a few weeks the Country man could eat and drinke and ſleepe, as he told me, without any manner of paine or trouble after the Chyrurgion had applyed ſuch things as he ſaw fit, and thus by Gods helpe and many mens liberallity to the poor fellow, he was made as ſound as ever he was in his life and coſt him nothing (contrary to the determinate aſſertion of Phyſitians Aphoriſmes) and ſhortly after he was marryed.

Likewiſe in the year 1606. at Prague a certaine Sileſian to get mony did in the preſence of many ſwallow ſix and forty white flints which he gathered at banck ſide, weighing almoſt three Phyſick pounds, the leaſt of which was about the bigneſſe of a Pigeons egge, all of them being almoſt four of my handfulls: by this bold adventure, without impairing his health, he went up and down getting his living for many years together, &c.

Not that other mens inventions are altogether to be ſlighted, by ſtickling onely for one ſect; for all ſects, be they never ſo many, may well be admitted, becauſe in every one of them there is ſome thing excellent which is not common to another, as ſaid that moſt noble and wiſe Picus Mirandula the Phaenix of Phyloſophers, the inimitable patterne of moſt profound ingenuity, and variety of learning.

There is no book ſo baſe and bad but hath ſome good in it which the beſt Authors have ſomtimes let ſlip without taking notice of it. This latter age, ſaith Fabius, hath endeavored to make the former more compleat, and becauſe knowledge thriveth as ingenuity is improved, therefore many loathſome errours of the Heathen have been as by a ſecond ſong,All Secret are by divine Ordination to be diſcovered. wip'd away by men of greater wiſdome coming after them.

Doubtleſſe there are more ſecrets yet concealed in the Treaſures of Wiſdome and Nature then we perceive, which (being ordained for Times and Nations, by an immutable decree, to the end of the world) are to be ſought out by wiſe-hearted men.

For Nature certainly, being Circularly, can hardly be wholly comprehended by any mortall man by reaſon of the ſhortneſſe of his life.

God forbid therefore, that, ſleighting the example of the Ancients, I ſhould either deny ſuch precious Wonders of GOD, and darken the wonderfull powers of Nature (for he that deſpiſeth knowledge, him the glorious and high God deſpiſeth for rejecting this moſt true Art) or which is worſe, to revile them as the moſt doe, as if they were but the ſpeculations of idle men, or the empty dreams and fictions of a ſottiſh and doting mind, who yet among wiſe men doe but betray the weakneſſe of their judgement and openly call witneſſe of their folly: Thoſe therefore that revile and are ignorant of theſe divine Banquets, whom the Phyloſophers call fools, are not to be admitted to them, thoſe alſo that dote in their Phantaſticall dreams are utterly to be excluded.

Here ſome are liſtning, whether truſting to my own ingenuity I dare boaſt alſo of the preparation hereof in this place, or whether fot oſtentation ſake I ambitiouſly arrogate to my ſelfe the abſolute knowledge of this Art,Here I would be taken as an Index, or as one ſtanding at the door to direct others the way they ſhould goe, whom I may profit more then my ſelf; or as a whetſtone to incourage them on. as thoſe covètous Mountebanks and greedy Phyloſophiſts uſe to doe.

But becauſe I promiſed the Courteous Reader a little before, that I would ſet down at leaſt thoſe things which I had made tryall of, I was unwilling in this place openly and moſt wickedly (which is not the part of a wiſe man, but of cheaters) to falſifie any thing concerning the undoubted certainty of this matter.

For this Sacred and Divine Art and Science, not of Sophiſters, but Phyloſophers, which the ignorant baſely and wretchedly condemn of falſhood (for doubtleſſe among all Arts, as well Liberall as Mechanick, none aboundeth with ſo many Impoſters as this) doth deſerve to be reverenced for the wonderfull Secrets that are in it, and to be preferred before all other earthly Sciences by thoſe that are true Phyſitians, who being inlightned with the Spirit of Divine Wiſdome, content and furniſhed with honeſt food and rayment (for it cannot be that a poor or covetous man ſhould ſpend his time in the ſtudy of Phyloſophy) doe with religious veneration pray unto God after the example of Solomon, not for wealth, but wiſdome, that he would open to them the Magazine of Divine knowledge.

And who meaſure their happineſſe at leaſt by Heaven, and the Love of God the giver of every good thing.

Who alſo are moved and ſpurred on to ſearch it out by the love of Secrets and of Nature, according to the Divine Grace.

And who through a deſire of getting knowledge, without any fooliſh hope of gaine or affectation of vaine glory,By Wiſdome the heart is made conſtant. doe in the fear of God refuſe no honeſt, conſtant and poſſible labor of the hands.

And laſtly, who without any malignant intention, neglecting the ſpring of dry humane thirſt, doe moſt humbly with fear and trembling deſire to uſe ſuch great gifts to that End which belongs to the Maſter of Nature, to wit, the Praiſe and Honour of God, and the good of his needy neighbor, in a conſtant Taciturnity, without pride, which provoketh the envy of all men.

They that carry about their Treaſure and uſe it publickly. Job 22.25.By • heſe, I ſay, among the Children of the golden doctrine (whoſe gold is the Omnipotent God) that moſt rare Good, which is to be prefer'd before all riches, is juſtly and of right to be ſearched out for the health ſake of men, who quitting all other buſineſſe and imployment, and leaving the mettalls to thoſe who with an impious hunger, and a thirſty and inſatiable deſire of being rich, making no difference between right and wrong, do horribly vex and torment themſelves night and day, to the great hazard both of body and ſoul.

A Phyloſopher muſt covet Nothing but Wiſdome, which is converſant about Divine things; therefore a true Phyloſopher never ſought after nor deſired riches, but is rather delighted with the Myſteries of Nature, for verily he that is adept or hath attained the ſame may carry about with him in his purſe, not the worth of one Kingdom only, but the wealth almoſt of the whole World, and in God & with God poſeſſe as a Lord all things of the whole World, and in the Fear and ſervice of God command the whole Creation. But that gift is acquired, neither by wrath nor forced violence, but either by the immediate inſpiration of the moſt High, or by the expert ocular demonſtration of a wiſe Maſter in this Art.

That without all controverſie this is ſo, no man that doth apply himſelfe to Phyloſophy will deny. But who among many thouſands is it, who while he ſeeketh this very knowledge by a certaine and ſubduing judgement and due means, to whom the Stars are ſo benign, that he can by anothers diligence and endeavor paſſe thorow the porch and gate of the Heavens into the Oratory or Chappell of Apollo, and get to the top of the mount of Chymiſtry?

But where is that Aegyptian Bird to be found, that we may commend ſuch a Phaenix? See Paracel. in his fragments of Phyſick, which are to be refer'd to the 4 Tome fol. 311. No man hath entrance hereunto bu • by Divine revelation, or by word of month from h • m that hath the Secret, & teacheth it while he liveth. There is no perfection of things without the help of Divinity, and its demonſtration.For who durſt lend a hand to another herein, except he hat for a long time, and by much experience known him to be ſingularly eminent in the Feare of god, Holineſſe of life, pure and Harpocraticall Faith?

He that deſireth this Art, muſt not be a ſlave to other mens judgment, nor live upon their purſe, and muſt retire himſelfe, For

For certainly that moroſe inhability even of our companion, the arrogant loquacity, the pertinacious incredulity, the envy and deteſtable infidelity and an Epicurean indignity, doth hinder and much diſturb the effect in any operation. Reverend antiquity, with one conſent acknowledgeth that never any from the firſt man to the laſt could find ont the Divine ſecreu of that Art by 〈◊〉 even Natural ingenuity, according to Nat ••• ll Reaſon only, nor according to Experience, ſe • ng it is ſomthing Divine and hid, and that which is above Reaſon, even as the perpetuall and tedious paines eſpecially of thoſe who have labored and toyled to find out this knowledg by dayly reading and comparing of Authors, do witneſſe; But that the glorious God and moſt bleſſed beſtower of all graces hath reavealed and made it plaine to his faithfull wiſe ones, Eccleſiaſtic. 38. to ſuch as feare and honor him, that they might underſtand, meditate upon and love his omnipotent goodneſſe, and by glorifying him in his wonders and all his power and virtues, ſerving him without any blemiſh, vice or ſin in his holineſſe, and true Righteouſneſſe, they might ſee how much he hath done for men of good will: And ſo finally they that are inflamed with a moſt fervent love of piety and Gratitude might find him that is worthy of infinite thanks, who is infinite in mercy, whoſe moſt holy and Fearful name be bleſſed for ever and ever.

The one only and true way to all Secrets is to have recourſe to God the author of all good, according to our Saviours command.Theſe things ſeriouſly conſidered, no man will wonder if (when men ſeek the Kingdome of God, and ſtudy to finde out the Celeſtiall Stone in the laſt place) among ſo many thouſands that ſeek, there is not one to whom the doors of Nature are unlockt, and that hath the Divine bolt removed, the Will no doubt of the Omnipotent God reſiſting the ſame, who tryeth the Hearts and Reines of men, who giveth his gifts to whom he will, and withdraweth them from whom be pleaſeth. For this W ••• is not in the power of him that willeth, but in •• e will of God that ſheweth mercy, who knoweth that it is not expedient for all to their ſalvation, that they ſhould have Honors & riches with their health.

And though happily ſome one or other may get the key of the Phyloſophicall Garden (as I know ſome that have) yet becauſe the Gate was bolted, that is, the Divine Grace and Benediction was denyed and did reſiſt; they could never open, much leſſe enter, and gather thoſe deſired fruits of the Hermetick Tree, and eate the moſt ſweet kernells of this myſtery. Thus ſome Impoſtors in our age who right or wrong by unlawfull means having got the moſt true Phyloſophycall Ferment or Leaven (but prepar'd by others) have not been able to improve or multiply it any further by reaſon of the ignorance of the principle or beginning, for verily this moſt holy ſcience never admitted any ſuch unskilfull Thraſo's into its inner rooms.

This is that work that is hid under the robe of the Phyloſophicall Virgin, which even one brother would not teach another; and therefore it is to no purpoſe to tempt an Adept Phyloſopher with promiſes of rewards, favour, or any other kind of reſpects that can be imagined, to part with it.

This is that Secret laid up and buryed in the moſt ſecret Treaſury of the Mind and Memory, concerning which the genuine and more occult Phyloſophers (who fearing the malediction of God, and execration of thoſe Sophe's or wiſe men which they leave to their poſterity,God would not manifeſt this knowledg to all, to avoyd offence. doe ſtudy and ſtrive to be harſh and rugged, leaſt they ſhould diſcloſe their more abſtruſe or dark ſence to any, and expoſe the moſt noble Gemm of this Science to hogs and ſwine) have in a wiſe and ingenious craft covenanted and ſworn they would never write it plainly in any Book: Nor hath any of them who kept this knowledge in the ſecret of their heart, made it known to any but ſuch who had an underſtanding allegorically. For doubtleſſe that liberty is granted to the Phyloſophers, that becauſe they are made Lords of Things, they ſhould alſo have power to diſpence or give Names at their pleaſure,This is not believed, but being proved with the gain of labor, toyl and hazard, it is made plain toward the end which proveth the work. On this the hinge of the whole buſines turneth, as Gold animated by the Salt of Niture is made the chief ſubject of the Phyloſophers metallick Phyſicks and cloath their children as they liſted. Though True Phyloſophers exactly & with greateſt ingenuity, have mutually ingag'd and ſet themſelves upon one and the ſame thing; they that till the field have ever obſerved it, for certainly in their precepts, as in a glaſſe, it hath been ſufficiently made known to men of a wiſe underſtanding, who are choſen of God to ſuch myſteries, worthy men, and ſworn in this Art. But they have attributed it to the glorious God, who according to his good pleaſure may inſpire whom he will, and deny it to whom he pleaſe: Nevertheleſſe religouſly affirming, that none can attaine the deſired end (though they ſleight all particulars, which naturally doe altogether want the virtue of tincturing, unleſſe they proceed from the firſt fountaine) before the fat or blood of the Sun and the Dew of the Lunary, be joyned into one body by the circular wheel of the Elements with the help of Art and Nature in the form of an Hexagon, Read Gen. 1.27, 28. Hermes his Table, Morienes, Alan. Rodargir. Monad. T • eviſan. Lull. which can never be done except the moſt High God pleaſe, who alone of his ſpeciall mercy graciouſly beſtoweth this ſingular gift of the Holy Spirit, and impreciable price, both to whom and when he ſeeth good. And to whom he will not beſtow any of his Treaſures, let that man uſe what Arts ſoever he can, yet ſhall he never get any thing againſt the Will of God; for the Spirit proceedeth from Grace, who inſpireth whom he will.

Seeing therefore all mans endeavor is but vaine except God proſper it (unleſſe any with the loſſe of this moſt undoubted Truth, Levit. 26.20. will deny that God is the moderator of the univerſe, and will ſet himſelfe in oppoſition to the Will of his gain-ſaying Creator with a raſh gigantick, ſacrilegious boldneſſe, and with manifeſt danger incur the indignation of the Divine Majeſty) I cannot wonder enough, that in our age many great men,Great men commit great errours. Pſal. 25.14. Prov. 3.32. Wiſd. 1.4. Eccl. 43.32, 33. waſting their time and eſtates, ſhould ſuffer themſelves to be cheated and deceived, with the greedy world by the golden promiſes of circumforaneous, vitious, and moſt lying Impoſtors, againſt their own conſcience, not conſidering that without the liberall and right noble arts (of which thoſe Phyloſophiſts and Impoſters are altogether deſtitute, having not taſted ſo much as a drop of the Springs of Nature) no perfect perception of Myſteries can be attained to.

Thoſe Gymnoſophiſts with their Fantaſticall and Frantick inventions, inrich the eares of credulous men that they may make their pockets poor, they promiſe great matters and faine that they can doe all things, but their unwary diſciples get nothing from them, but after three or four cheats, to be againe deceived by freſh and moſt ſubtile juggling, deceit and fraud; whoſe company we ſhould avoyd even as the moſt raging torments of hell.

And that which is the chiefeſt thing of all, the Wiſdome of the Lord, whoſe myſterie is onely with them that Fear him,Great gaine is the ſcope of ſophiſticall craft, becauſe Duſt & Aſhes is the end of ſuch ſmock-ſellers. entreth not into ſuch wicked and unworthy ſouls who have ſpent the whole courſe of their life in ſearching out Vanities and Deceits, and of ſet purpoſe maliciouſly have deceived almoſt all the world, with their guilfull devices of painting white and red, and pargetting womens faces.

Thus theſe men playing away and loſing the ſtory of Pandora, at length nothing elſe falls to their ſhare but what Alphidius foretold ſhould happen to them, that when their braines grow giddy, inſtead of the Tincture they ſhould find only the colour, inſtead of the Hermetick Stone a pibble or glaſſe, and inſtead of great Treaſure and riches nothing but coals and aſhes.

Piety is the moſt neceſſary key to the knowledge of all Secrets. See Rodargirus BRITTO SARMATUS his verſe in Zodi • co Piſciū • againſt thoſe ſacrilegious ſouldiers who threatningly and malepertly ruſh into the Veſtry of Phyloſophy. It is not expedient to reveal it to any carnall man, becauſe thou wilt be accuiſed for making known ſo great a Secret. He that publiſheth this Art, let him die an evill death, ſaith Lully, becauſe it is a ſecret to be given and revealed by God alone who hath created Nature, and no other, for he will reveal it to whom he will, and to whom it doth belong to be revealed, and not to others, becauſe it is the Gift of God and not of any mortal Man. Job 34.11. Prov. 24.12. Apoc. 2.23. & 22.12. Eſ. 3.10, 11 Jer. 17.10. & 32.19. Ezek. 33.20.And who would not admire this efficacious tranſmutatory virtue of theſe Impoſtors, which makes wiſe men fools, ſtrong men weak, rich men poor, and poor bankrupt men deſperate and vagabond beggers?

But as the envy of Phyloſophers is not againſt the Children of Art and Science, who ſeek not their own but Gods glory, and who have lived to the praiſe and honor of GOD, the good of their Neighbour, and the Salvation of their own ſoule: ſo he that is an Adept and compleat Phyloſopher, a keeper of Gods Secrets, and is conformed to the dignification of his work, after he by the Bleſſing of God hath happily labored like Hermes more then twenty years, fearing to offend the Divine Majeſty, will be leſſe afraid to die an hundred moſt cruell deaths, and indure all manner of miſeries and puniſhment, rather then by any means, whether through wrath or what force ſoever ſhall be uſed, to publiſh to the wicked enemies of the Children of Art and Science, or to ſuch as are unworthy of it, this greateſt and richeſt Terrene Treaſure, the Perfect Benefit or good gift of GOD, deſcending from the Father of Lights (as a Kingdom that will ſuffer no Com-peer) from the King of Kings and Lord of Lords, that terrible and fearfull avenger of every unrighteous perſon, who hath intruſted him onely to keep it, which Secret would by evill men, with the ruine of the whole world, be abuſed to judgement or condemnation of an Eternal curſe, becauſe he knoweth moſt certainly that he ſhall be moſt grievouſly puniſhed with the damnation of his ſoul, and loſſe of eternall ſalvation, by the Holy Trinity, and Chriſt the juſt and ſevere Judge of quick and dead, except he can give a good account of his Stewardſhip and the Talent committed to him, at the formidable and terrible Tribunal, before which we ſhall all ſtand, even of that Greateſt and Eternall Judge (whoſe Terrible and Ineffable Majeſty all mortall men ought to ſtand in fear of) who at the great Judgement day will examine our deſerts, who will juſtifie the works of none that hath done evill, and deprive none that hath done well, of his reward.

When, I ſay, in that Terrible day he ſhall hold the exeltrees of the poles from turning about any longer, and the motion of the Elements ſhall ceaſe, then all things ſhall run to ruine, and the heat of the Centre united to the heat of Sun ſhall ſet all corruption of the Elements on fire, when every evill and impure thing ſhall be caſt like lead with the damned into Hell, Apoc. 20.10. The end of the world is by fire. There is a Sea of glaſs mingled with fire. Apoc. 15.2. The property of fire is to ſeperate the impurity of the Elements. Read Iſa. Holand in opere minerali. Rom. 8.19, 23. where all things ſhall be tormented for ever, yet not conſumed, with unquenchable brimſton like molten glaſſe, continually burning and never waſting.

And all that is of the Virtues and pure Truth and Nature of the Elements, which feare not the Fire of Heaven ſhall remaine like a pure, cleare, incorruptible and fixed Eſſence in a ſerene reſplendent Chryſtalin Earth, and be for ever at reſt with the happy ſaved Ones, carryed upward like an Eagle, or as Smoak excited by the Fire: For when God ſhall change all things by making them new according to his will, and ſhall make them all like Chriſtall, then the motions of the Supernaturall Nature ſhall abide in thoſe things without corruption.

I wiſh the Great Ones of our time who are ſufficiently enriched with Gold and Silver from the revenues of their ſubjects, would beſtow ſome part of their wealth upon men piouſly and conſcienſciouſly learned and skilfull in Chymiſtry, and that they would ſet every man his task, as he is fit for it, and as he ſhall deſire it, to find out one out of thoſe Three Families of Nature, that out of the ſame things in which all Phyſick is founded, viz. Animalls, Vegetables, and Mineralls, they might fetch out the moſt choyſe Phyſicall Myſteries,All beauty, corporeal and incorporeall is nothing elſe but the ſplendor of the Divine countenance and Light ſet in created things, glittering & ſparkling out through faire bodies, and making all that love it to be amazed at it like the Image of God. For ſo much Light as a King hath in him, ſo much Majeſty hath he. Quantum Luminis, tantum Numinis. ſeparating them by Fire into their Three Firſt (things.)

The Phyloſophicall Conclave of any Prince furniſhed with ſuch moſt precious and wholeſome a Treaſure, might compare even with the riches of Pactolus, for queſtionleſſe it would delight, and, like a Loadſtone, attract the eyes of the ſpectators to contemplate the open riches of ſecret Nature: From the beholding of whoſe pleaſant and inſatiable beauty, what recreation I pray of the eyes, and what admirable elevation of the mind would it cauſe to the Creator himſelfe? To behold here the moſt choyſe and ſelect ſtore of the Vegetables anſwering to the members of our body by an Harmonicall Anatomy, diſcovered in a wonderfull and moſt acceptable variety in their Three Firſt (principles) with their garments put off; made naked and viſible: There (to ſee the like) of Animalls; yonder (to behold the ſame) of Mineralls and Mettalls, viz. the TRIUNE naked DIANA ſhining with ſo many colours of variety and alwayes with a Triple Form in every claſſis or diſtribution, a moſt limpid or clear MERCURIAL, a moſt garniſhed SULPHUREAN or oyly, and a moſt bright pure SALINE form, who otherwiſe covereth her ſelfe from the diſhoneſt looks of mortalls, and deſireth not to come into the company of men in this worldly ſcene with her veile: A work truly becoming a great King and Prince.

Francis the Firſt King of France, the greateſt Favorer of Phyloſophers and learned men, intended to go about one of the Three, but was prevented by death.

And (the ſole fountaine being reſerved to it ſelfe for its own uſes, but by drawing forth ſpare ſtreams) is it not a work of Humanity and Liberality, and the duty of an Almoner in this great Hoſpitall of Piety moſt worthy of all praiſe and eternall memory, to do good to God, with this Talent, in our poor neighbour and his members?

By the Light of God, ſecret and hidden things are revealed and made manifeſt. For without him no good and perfect thing can be attained. Pſal. 145.19. Prov. 10.24.Without queſtion the Father of Lights (from onely as from the Efficient, Principall, and Finall Cauſe of all Creatures and Operations, every good Gift upon amendment of Life is by asking, ſeeking, and knocking, to be obtained) would load this pious and laudable purpoſe heap upon heap with far greater and perhaps unlookt for bleſſings (for he performeth the will of them that Fear him) to them that proceed this way in the Fear of God, and love of their neighbour.

For this onely is the Kings high-way, not onely to come all the deſired Secrets of Nature, but that which is the chiefeſt thing of all it leadeth even to the very workmaſter of the univerſe,Divine confidence never left any without help to do good. He that knows One knows All things, he that Earneth many things learneth nothing Eccl. 34.12, 13, 14. Bleſſedneſſe conſiſteth in the apprehenſion of the chiefeſt good. God is the Immutable Reſt, after which every Creature doth gaſpe and groan with all its endeavor. Levit. 25. Tob. 12.13. Eccl. 2.5. Prov 17.3. We cannot get the Victory and Crown of Patience without ſtriving & fighting. Per Anguſta i • u • ad Anguſta by which ONE infinite OCEAN of all Divine GOODNES through Regeneration (alterity being ſwallowed up of unity) in the Sabath of Sabbaths or when the eternal Jubile is come for which we were created, we do by conſent of divine Clemency, attaine the ſcope and true mark in the full fruition whereof we ſhall hereafter be delighted, juſt like a miſerable Exile and pilgrim (toſſed up and down through various hazards, hardſhips, ſtreights, and miſerable ſufferings) reſtord againe to his rightful Country: for he deſerveth not ſweet, who hath not taſted of bitter things: There is no recovering or returning to what we have loſt but by the Croſſe and Death: Nor will God have mortall Man who now is wandring from him that he ſhould come to immortall bleſſedneſſe and glory in a delicate journey, but through the Fire of Temptation and Tribulation, with a ſad and ſharpe death, becauſe the Coronation and wiping away of all teares is after the victory, when we have overcome all our enemies, eternall Life will recompence greater wars and wreſtlings.

But, to returne to the ſupream, though croſſe fortune hath not onely hindred me who have alway been deſirous of the honeſt and moſt ſincere Truth, many times though in vaine aſpiring and earneſtly deſiring to enter into the inner rooms of that ſupream Phyloſophicall Oratory, (not to the end that I might make Gold and Silver, for truely they are rich enough who are content with a little and make it not their buſineſſe to get much, but with an exceeding love to find out the True Phyſick and upright deſire of the wonderfull works of God) but I know not by what ſiniſter and moſt unhappy deſtiny of mine it ſo fell out, that with how much the more fervent endeavor of mind I have followed thoſe moſt ſecret Studies, by ſo much the more bitterly have I been worryed hitherto by the ſlanderous Envy of malevolent men, and waves or fruits of of Fortune; the neceſſity of equity enforceth, that though I cannot proceed further as yet, I comfort my ſelfe with the cogitation onely, and thinking upon ſo great a Thing. God himſelfe knoweth what, to whom, when and how is fit, whoſe Name be glorified and bleſſed for ever: who many times turneth away thoſe things which happily might do us hurt, becauſe he is good: Num. 11.33. Pſal. 78.30, 31, & 104. & 105. Tob. 12.7. nor doe I thinke their miſerable life is to be deſired whoſe felicity is their ruine, and who looſe by that that ſhould advantage them: and who in the height of fortune do yet deſire fortune for the chains and fetters ſake, even when the indulgents of Fools could ſcarce add any greater happineſſe: and on whom God beſtoweth ſomethings as a puniſhment when he is angry, which he denies as a bleſſing when he is pleaſed.

Yet ſince the works of God are to be publiſhed and celebrated, and that by this monument here left it may hereafter appear that that Divine Benificence hath not been denyed to men of our age alſo who did not begrudge poſterity their felicity, I cannot but in atteſtation and confirmation of the Truth here remember that ſingular Divine Clemency to me, which, not without the clear favour of God, was ſhewed to me as an eye-witneſſe in my travells, which was denyed to many others who earneſtly deſired it, that I ſhould ſee and taſte it, at ſome Great mans houſe, Cui in aeternum bene ſIt, & Cumprimis egregium Helioch Antharum bor EaLem, nunc in Chriſto quieſcentem: cujuSmodi lENtis DenIque conſueVerunt latitare tempOrum currIcVlis. Which I forbear to Engliſh.

The Phyſophycall Baſilisk like Lightning ſuddenly and unawares burneth up any imperfect mettall whatſoever, and on a ſudden Produceth another new forme. Therefore the ſearching it out is moſt to be commended to all that are ſtudious of the Truth.Whence being a long time aſtoniſhed and amazed at the greateſt miracle of Nature wrought by Art, among the various and manifold metamorphoſis of the Inferior Aſtronomy made in the cold (the Moyſt way of the Ancients not as yet intenſly exalted to the eye of the Baſilisk) this one prodigie, paſſing the admiration of all wonders, ſeemed ſtrange and moſt worthy to be ſeen, that by giving one onely drop of that Latex or liquor (in which as in a ſtorehouſe the diſperſed vertues of all Celeſtiall and Terreſtriall bodies were by a wonderfull artifice inviſibly gathered together in an heap, nay, in which the whole world was centred) a man deſperately ſick and at the point of death was recovered by its Fiery, Aſtrall, and Celeſtiall Inviſible Nature conveying to the Heart a beam of the Naturall Life, and renewing the organs of Life, and repairing Nature, which (by an accidentall ſickneſſe cauſing a remotion) was ſpent and waſted, reſtoring him to firme and perfect health in one night: For this Kingly medicine, and the Empreſſe of all other, cauſeth Humane Bodies immediately and as it were miraculouſly to riſe againe from what deſperate diſeaſes ſoever,There is no Phyſitian can cure death, but Chriſt. if God hath not otherwiſe decreed, for many diſeaſes are a Divine innate puniſhment, for which there is no cure in Nature. For ſurely this whole new regenerate world is able by vertue of its Regeneration to renew the little old corruptible world Man, to reſtore whatſoever is amiſſe in Mans body, to conſume what is ſuperfluous, to mend what is defective, and reduce the whole Microcoſm into a true Temperament, and preſerve it therein till the appointed Terme of death impoſed on mortalls for their ſin.

Imperfect and impure mettalls are cleanſed from their infirmities and accidents by the ſame ſpirit of the world, by the ſame Heat of Sun and Moon as mens bodies are, they are reſtored to their True Health, which is aureity or goldneſs, without a new motion of generation and corruption, by way of alteration onely, and remotion of accidents which are the cauſe of the ſickneſſe and diſtemper, for mettals doe not differ in ſpecie but onely in accidents.

This incredulous doubtfulneſſe will fall out to the gaine rather than to the loſſe, as heretofore to our anceſtors ſo hereafter to all poſterity, becauſe there are few that believe that this Art is true, and with 〈◊〉 ſtedfaſt confidence are perſwaded of it: for upon that account God provideth for the ſecurity of thoſe that give themſelves truly to the ſtudy of Phyloſophy. Exod. 32.20. Job 14.19.No marvell if this ſecret, by reaſon of the proclaimed uncertainty of ſo great myſteries, ſhall ſeem incredible, and juſtly not to be made known (though it be truer then true) to our Vulgar ſort, though Athenians of a clean noſe, as being ignorant becauſe they never heard any thing in all their life of the Heat of the Sun and Moon, who know not theſe Vulcanean metamorphoſes and this Power of GOD joyned to Nature, but admire the Heatheniſh Phyſick, who to excuſe their own ignorance doe (fooliſhly enough) account the ſayings of Prudent men but as fables and fictions, no marvell I ſay, when the underſtanding of the intelligent, clouded with no precepts or traditions of fooliſh men, can hardly apprehend it; much leſſe that the Element of EARTH ſhould by the help of Mechanick Magick ſwim upon the water.

To know this Phyloſophicall Secret truly is principally neceſſary to an Aſtrall Phyſitian, none of which Phyſitians can come to any operation or knowledge of wonderfull effects, nor be certaine in his Art, except he cleave to this Science, eſpecially in the cure of deſperate diſeaſes in our body, to wit, the four Monarchs of all diſeaſes, the Epilepſie, Gout, Dropſie, Leproſie. Theſe four chiefeſt kinds of Diſeaſes, Paracelſus, It is not Chriſtian-like to aſcribe to the Devill a greater poſſibility and power, than to the Infinite divine Wiſdome & omnipotence. The chiefe Foundation & Scope of true Phyſitians, becauſe it is not the firſt but ſecond birth that produceth it. through the help of Chriſt, not of the Devill, cured by a wonderfull Art, proving in ſome of his works that God taught him the medicine, for he did it not by our common ordinary medicines, but by Reſtoring or regenerating ones, which are known to very few, by which Nature being renewed afterward of her own accord ſhe expelleth all things that offend her, as his Epitaph at Salisburg doth truly and ſufficiently witneſſe to poſterity.

All diſeaſes proceeding from the corruption of humors, how great and deſperate ſoever their cures be, are healed by this univerſall medicine, as a Carpenter that ſquareth all kind of timber, except the party be at the utmoſt Terme appointed him by the ſupream Being; or the diſeaſe be inflicted by God, beſides Nature, as a puniſhment and ſpeciall affliction.

But no man, as hath been ſaid, can make uſe of this peculiar and celeſtiall Gift, but he on whom God himſelfe hath beſtowed it, who onely both inlightneth the obſcurity, and darkneth the clearneſſe of theſe myſteries, ſo that none can underſtand the plaineſt things, except he enlighten them, nor be ignorant of the darkeſt if he illuſtrate them; for ſo great a faculty is there given by the rich and peculiar Grace of the moſt high Creator.

Therefore Lullius that Divine and moſt perfect Phyloſopher, rightly concluded, that between the Artiſt and God the firſt cauſe, there ought to be an agreement without contrariety, that the firſt mover, as the principall Forme ſhould move the Intelligence or Soule of the Artiſt to a true Underſtanding, that he may open to him what is hid in the magiſtery of this Art. Bleſſed will he be to whom the Lord God ſhall be pleaſed to inſpire the Gifts of his Grace: For it is the Lord of Heaven who knoweth the heart of thoſe in whom he would uſe the form & meaſure. Notwithſtanding we ſee men ſomtimes offend not onely againſt God by their ingratitude, but alſo againſt their undeſerving neighbour by ſtrange devices not becoming an Aedpt Phyloſopher: with which ſome eminent men heretofore and two publick Phyloſophers of divers Nations in our time abuſing the Gifts of God againſt thoſe moſt horrid Anathema's of Phyloſophers, afterward (as doubtleſſe every man according to his dexterity which the ſydereall ſpirit cauſeth and exciteth is the forger of his own fortune) they came to dolefull and lamentable end, to the perpetuall reproach of their Name anſwerable to the unworthy publiſhing of this moſt True Phyloſophicall Art, miſerably waſted and reſtrained by the Wrath of GOD the Righteous Revenger, as well for their arrogant pride, puniſhment and repentance accompanying their provoking loquacity, as alſo for their cheating Impoſtures of the firſt Hapocraticall ſilence,The originall of the Philoſophicall Magiſtery. Moſt doe otherwiſe now, who make thir boaſt among others that they have the clear knowledge of it, when it is only but imaginary, and ſo hinder themſelves by their credulity and perſwaſion, ſo that they cannot profit or proceed to learn any more. which they did by turns to cloak the matter for their ſafety.

Thoſe more ancient and skilfull Phyloſophers who were born in a happy ſigne, the children of Hermes who firſt found out the ſcience, among whom nothing was more ancient than Truth, nothing more filthy and abominable than falſhood and deceit, and who have even judged it a thing more ſafely worth their labor to have it indeed without the witneſſe of a ſottiſh ignorant multitude, then ſeeme or be ſuppoſed onely to have it: who alſo have endeavoured to leave behind them an unſpotted memory to poſterity, not as many too credulous imagine, that being deceived with their own vaine imaginations they would deceive others in like manner, which is not the property of an honeſt man.