THE firſt of the Medicines aforeſayde of the auncient Phiſicke which is the vniuerſall Medicine, is ſuch, as by that onely, all and al maner diſeaſes of what ſort and kinde ſoeuer they be, are cured. It is ſo perfect, temperat, pure and incorruptible, that it is able to correct, amende aud conſume all corruptions in mans body, euen as fire doth conſume the impure part, and ſeparateth it from the pure. It increaſeth the vitall ſpirites, and defendeth and preſerueth the body from corruption, becauſe it is ſeparated from all corruptible ſubſtance, from all qualities of heate, colde, &c. It is not moyſt, could, drie nor hotte, but it is Aethereall, ſeparated from the inferiour Elements: and it is of an incorruptible nature in reſpect of the bodie from whome it is taken. And becauſe it is agreeable with our Anima (the Medium aforeſayd) it nouriſheth, fortifieth and ſtrengtheneth it, whereby it is made able to digeſt, conſume and expell, all the corruption and impedimentes of mans body, wherewith it is ouerwhelmed and let, that it was not able to exerciſe, performe and accompliſh his office, duetie and actions. If this naturall liuely fire in man like to the Aethereal fire, were not continually nouriſhed, it would conſume it ſelfe and alſo that is ingendered of it. Therefore when nature in the ſtomacke hath ſeparated the pure from the impure, of meates which we eate, and of our drinke, hee doth expell the impure partes by their proper paſſages, but it reteineth and keepeth the fine and pure bodies, that be the cariers of the heauenly vertues, for nouriſhments of two ſorts, the one is of all the members of the body, the which nouriſhment alſo is ſeparated into the nouriſhment of the three ſubſtanties, whereon we conſiſt. That is of our Salt, Sulphur and Mercury. The other which is the liquor of the heauenly Luna, is the nouriſhmeut of our naturall fire or Anima. But if this be oppreſſed, ſtopped, or let of his operation or working by the corruptiō of our bodies, then is it to be nouriſhed, holpen & fortified with this Philoſophical and Aethereal medicine, in which is no groſſeneſſe, impuritie, nor any thing ſuperfluous. And our Anima liuely and naturall fire doth take and receiue to it this Aethereall medicine, vertue, and heauenly power like to it ſelfe, Whereby it is holpen, ſtrengthened and made able to bee deliuered from his impediments and lettes, and to conſume and expell ſuperfluitics of the bodie, whereby the body is compelled to agree and to bee changed into the like nature, voyde and clean from corruption and ſuperfluitie. Becauſe nature delighteth to bee ioined with her like, with peace rather then with warre, with vnitie and concord, rather then with diſcord. And all naturall bodies deſire in their kindes to be perfected: which naturall deſire is the cauſe of all perfection. This Medicine Vnary, among the Philoſophers and Chymicall Phyſitions, is called by diuers and many names, and couered vnder diuers parables & darke kinde of ſpeaches, which brought the right vſe of this Arte into obliuion, and deceiued worldly men, and brought many from rich eſtate to extreme beggery. For whereas the Philoſophers were louers of wiſdom and not of the world, nor of worldly riches, but deſired to haue ternam atque quaternam beatitudinem, vz. mentem ſanam in corpore ſano. Therefore they vſed this vniuerſall medicine, wherewith they diſgeſt and expell the corruptions out of their naturall bodyes, wherby the body was ſo prepared, that therein was made a perfect vnion betweene Corpus, Anima & Spiritus, and tranſitus ab extremo perfecto per medium ad imperfectum. Whereby the body was made ſubiect to the ſoule, whereof ſeperatio mentis à corpore might enſue. This ſurely they accounted pureſt Golde and chiefeſt riches, as appeareth aſwell by other Philoſophers, as by them that write of this arte. But they that did write of this Medicine, did it ſo couertly, that men thought that thoſe Philoſophers promiſed in their writinges mountaynes of Golde, and ſuch a Stone or fixed matter that could conuert and turne al other baſe metals into materiall Gold, wherein (I thinke) they were greatly deceiued. For though ſome ſay that they doe finde by experience, howe to take out of an ounce of Gold, a ſmall quantity, wherewith they wyll turne an Dunce of Duick ſiluer or Leade into perfect Golde, yet they get nothing thereby, for by this meanes they make no more Gold, then that weight of Gold was, ftō whence they tooke their medicine, becauſe the medicin had no more goldiſh nature, then ſerued onely for an ounce, therefore could giue no more to others, but may ſlightly colour more metall, but then it is no Golde. The probable and likely reaſons of concockting, digeſting, purging and ſeparating of the rawe and impure mettals, and ſo to make them pure by arte, as nature in the earth doth make perfect Golde and ſiluer, by conquocting and purging of Sulphur and Mercury, becauſe arte is the folower of Nature, hath deceaued and vndon many men. But if there may be ſuch trāſmutation made into gold, as men imagine and hope for, yet I would aduiſe no man, to ſtudy this Arte to that end, nor yet to aſſay or practiſe that way, leaſt he doe repent to late, as others haue don before. For in my opinion, the Philoſophers Gold is ſuch a temperate medicine as I haue declared, which in deede is Aſtrum ſeperated from his impediments and groſſe ſubſtance, and brought to ſuch puritic that it worketh in mans body, euen as the vertue and power of the Starres worke in any matter prepared therefore, by nature. For this cauſe the Philoſophers called the Mynerall diſeaſes and inſtrmities of mans body, by the name of imperfect metals, as of Leade or Saturne, of Coper or Venus, of Iron or Mars, &c. like as the Aſtrologians doe, aſwell by reaſon of their place in mans body, as for their nature and properties. For there be double Excrements in mans body, the one proceding of his Balme which is his Gold, the other proceeding of nouriſhment. The excrements comming of his Gold be called Myuerall excrements, of the likeneſſe of the droſſe which is about the Gold, before it be fyned with Antimony. Theſe Mints are as it were Starres or Seedes, therefore they make influencies & blomings, which are the fruites of Starres and Seedes. Therefore they call bealth and ſickneſſe in man, Minerals, that is the fruits of man. Such diſeaſes in mans Gold are called Mynerall diſeaſes, which be purged onely with Mynerall Medicines. For Mynerall excrements are onely purged with Minerall medicins, which conſiſt in the vniuerſall medicine and in the tinctures of Gold, Mercury & Antimony, which purge mans Balme▪ and remooueth it from all filth, which being purged, all other filth will eaſely be voyded. But if theſe myneral excrements be not purged, then they hinder the operation and working of mans Gold or Balme, into the three Principia, of mans body aforeſayd. Whereof followeth their corruption, and of the corruption of the Salts in man, followe Boyles, Vlcers, Impoſtumes & griefes not outwardly diſcerned, moſt paynefull, &c. So that whē any man yt had any of theſe infirmities, was brought to perfect temper by this vniuerſall medicine, then they ſaid, that thoſe imperfect metals were turned into Golde. And by this meanes, was this great treaſure of medicine hidden, ſo that very fewe Phiſitians and profeſſors of Philoſophie did vnderſtand it, though the Philoſophere themſelues in their writings exhorted al men that did reade their bookes, that they ſhould not credit the bare letters of their writings, but ſhould rather make an allegorical expoſition thereof. This ſeeking of materiall golde by this Arte, did bring it out of the right vſe of phiſick, and did (as I ſaid) bryng many rich folke to extreme beggery, whereby they grewe to ſophiſtication of mettalles, and ſo when they had waſted their owne ſubſtance they proceeded to exerciſe deceite, lying and deuiſes to bring others into like ſtate & caſe vnto them ſelues, which mooued princes in their countreyes to make Lawes agaynſt Multiplyers as they were termed.

The auncient Chymicall Phyloſophers and Phiſitions, did vſe ſuch darke ſpeeches and parables in their writings, becauſe Secretes are to be reueyled onely to the Godly, and vnto the children of doctrine and knowledge, and vnto the wiſe, therefore they did write vnto ſuch, that the ſecrets might be hidden from the vngodly, fooliſh, ſlouthfull and vnthankefull hypocrites, whereby the wiſe and diligent with trauayle and labour might attaine to the vnderſtanding thereof, as one of them ſayde, it is not meete to prouide for a man, a Pigion, and to roſt it for him and alſo to put it vnto his mouth, or chawe it for him. The auncient Aegyptians did vſe no letters in holy and ſecret matters, but pictures, figures and charects grauen of things and beaſtes, leaſt the Secrets and myſteries ſhould be prophaned among the vulgare people. Such was the maner of the wiſe men of the oldeſt age, to deliuer the profund and deep inquiſition and ſearch of wiſedom, by allegogories of ſecret Letters, and by Myſteries. Therefore all the wrytings of the auncient Philoſophers and Poets are full of Riddles, darke ſpeeches and parables, to auoyde the contempt of the common people. Such were the often teaching of our ſauiour Chriſt. So in the Primatiue Church, thoſe that were Catechymeni and Energymeni, and thoſe that had penance enioyned them, might heare the Pſalmes and the reading of the holy Scriptures, but they might not be preſent at the miniſtration of the Sacraments, nor at the holy workes which were done afterward, but they onely were preſent which were thought worthy.

BVt becauſe this vniuerſall medicin and knowledge thereof is gr • ūted of ye almighty God but vnto very fewe, and is rather to be wiſhed and praied for, then to be looked for, therfore the particular medicin called Ternarii, as is aforeſayd, is diligently to be laboured for and ſearched out, which often times performeth and worketh the effet of the vniuerſall medicin, euen in greeuous diſeaſes, in conſuming the impure ſeedes of diſeaſes, and in confirming and fortifying the power of our inwarde and naturall Balme. This medicin of Ternarii cōſiſteth in ye three ſubſtāties, which are to be foūd in euery body▪ that is to ſay in Sal, Sulphur and Mercuri. For as eche body is compounded of theſe three, ſo they be cauſes of all diſeaſes and not humors. In theſe three conſiſteth all mans health and ſickneſſe, as long as they doe agree together, the body is in health, but as ſoone as they diſagree, and vnitie is broken betweene them, and if any of them be exalted or breake vnitie the body is ſicke. Therefore there be three generall kinds of diſeaſes, and eche of them haue their eſpeciall ſortes of infirmities, as there be ſundry ſorts of Sal, Sulphur and Mercuri of diuers and ſundry natures. There be like wiſe three kinds of medicine required, and eche kinde of ſondry nature to preſerue or reſtore mans body to health. So that if any of theſe three be exalted to much and paſſe their meane, or breake vnitie, he muſt be amended and reduced to perfect ſtate by his owne kinde, and not by a contrary kind, by way of traſmutation. If the diſeaſe be mixed or compounde of any of theſe (for there is no diſeaſe almoſt but is mixed by ſome meanes, yet it hath one of theſe three that is chiefe) then muſt ſuch diſeaſe bee holpe with oue or two of theſe taken out of ſome other fit body or ſubſtance. per propriū ad ſuum innatum, becauſe nature cou • teth his like nature, and deſireth much to be coupled ioyned and chaunged into his like. This naturall deſire is cauſe of all perfection. As long therefore as the three ſubſtanties aforeſayd, doe abide in vnitie peace and concord in mās body, and in their owne proper degrees, without pride doing their office, their body continueth in health. But becauſe nothing is perpetual nor continueth in eſtate long, among creatures conſiſting of fleſhe, therefore by reaſon of the diuerſitie of the giftes, vertue and power which be in them, and by reaſon of the impure ſeedes ioyned with our noriſhment, they abide not long in their office, they abide not long in their degrees, they exalt themſelues, they breake vnitie peace and concorde, the badd is ſeperated from the obedience and mixture of the good: which breach of vnitie and ſeperation doth ſhew thoſe ſickneſſes and deſeaſes in mans body, which before by reaſon of the vnitie concorde and obedient mixture could not breake forth appeare nor be made manifeſt. The which thinges as they come to paſſe in man, that is Mycrocoſmus, ſo doe they likewiſe in the great world. Which therefore is called Mycrocoſmus or the little world, becauſe after God had made all thinges in the great world of nothing, he made man in whom ſpiritually be conteyned all thoſe thinges that is the properties of all thoſe thinges which bee really in the greate worlde, as the auncient Philoſophers haue taught by theſe and like wordes, homo naturaliter habet naturam omnium tincturarum. Therefore that this Mycrocoſmus may bee inwardly knowne to the Phiſition, he had neede to haue lumen naturae, that is the knowledge of thinges in the great world, how all of them doe grow increaſe be chaunged and dye, whereby he may by the inſight of his minde vnderſtand the inward and hidden nature of man. Wherefore he that would perfectly knowe what inward thinges be in man, he had need to compare the vertues and properties of the naturall things in the great worlde with the inward thinges of man. As you may perceiue by wine (for this purpoſe) which as long as his ſpirite doth abide in him mingled with the tarte vineger in vnitie and peace, the wine is ſounde pleaſaunt and perfect, but as ſoone as the ſpirite of the wine is ſeperated from the mixture of the ſharpe vineger, then the vineger doth appeare is manifeſted and may bee taſted. Likewiſe when the vineger is ſeperated from the tartar, thē doth the tartar appeare. So is it in all thinges when they growe to corruption putrifaction and diſſolution, then the good that was in them is ſeperated from the bad ſeedes, the bad doe no longer abide in obedience of the good, but haue broken peace, concord, vnitie and obedience, whereby thinges doe growe to corruption & death. This auncient Chimnicall Phiſicke doth teach ſuch ſeperation of the good from the bad out of all thinges, and to make them manifeſt to viſible and palpable experience, which the Ethnicke Phiſicke hath nothing to doe with, nor his followers hath any ſkill thereof, yet they barke and bite againſt this ſkill through their ignoraunce.

THE Ethnick Philoſophers lay the foundation of their Philoſophie vppon Ariſtotle a Heathen and ignoraunt Mayſter and teacher of the true knowledge of God and of his trueth.

The Chymicall Philoſopher layeth the foundatiō of his Philoſophie in Gods booke, and alloweth none other principles of Philoſophie, but ſuch as be there ſounde, or ſuch as may bee deduced out of the ſame, or bee not contrary to it.

2 The Ethnicke Philoſophers aſcribe the efficient chiefe and principall cauſe of thinges vnto nature, which is in them, wherby they tye and bind God to the ſecond cauſe, and take away his prouidence ouer his creatures.

The Chymicall Philoſophers affirme, that all nature of things be onely inſtrumentall cauſes, not working of them ſelues nor principally, but depending wholly vpon the power and commaundement of God.

3 The Ethnicke Phiſitions doe ſeeke with mortall medicines (that is to ſay) ſuch medicines as haue corruption ioyned with immortalitie, whereof muſt needes followe diſſolution, whereof commeth death, to cure and helpe the heauenly and Aethereall vertue in mans body. And they ſeeke to cure the materiall body ſubiect to the worker and mouer, and leaue the worker and mouer and his arte and cunning vnthought on, and not prouided for, becauſe his arte and cunning is not to them knowne.

The Chymicall Phiſition teacheth for the perfect Philoſophicall medicine, to ſeperate the gift of nature, the life, the Science, cunning and arte •• the worker & mouer, (which he calleth immortall) and the artificer worker and mouer, in a metaphiſicall body, from the corruptible materiall body, ſubiect to the worker, into which it moueth and worketh therewith • o cure and helpe the Aethereall and heauenly vertue & power in man, which is the ſubiect wherein life conſiſteth and ſhineth, by whoſe power and vertue the body ſubiect to the mouer is preſerued and maintayned, and by it reſtored, when the corruption thereof doth oppreſſe, let, and hinder his operation. So that it appeareth that the followers of the Ethnicke Phiſitions in miniſtring of their medicines, do as if they would go about to reſtore a fire, where is remayning a fewe ſparkles, vnder greene wood, by heaping on more greene wood, thinking therby to make the ſparkles to kindle and burne, but they will not put more fire to the ſparkles, nor yet vſe any meanes to blowe then▪ to make them burne. And as if they would miniſter medicines to a ſicke mans houſe wherein he dwelleth, and not to the man that is ſicke.

4 The Etnick Phiſitions lay their foundation vpon the falſe Center of Binarii and dualitie, which is the Roote of contrarietie diſcorde and diſſention, therefore moſt commonly they teache that contrary things are to be cured by their contraries.

The Chimicall Phiſition layeth his foundation vpon the true Center of Vnarii or vnion, which is the roote of concord and vnitie. So that when any contrarietie in mans body that is to ſay, any infirmitie or weakeneſſe of nature muſt be remooued or amēded, which did riſe, beginne and growe by reaſon of the contrarietie and inwarde diſſention of the three ſubſtanties of Sal, Sulphur, and Mercury, whereon mans body conſiſteth, which haue broken vnity and concord among them ſelues, or exaited themſelues one aboue an other, it muſt be done with peace and concord, and not with diſſention & diſcord. One diſeaſe may not be added to another. And the Monarchie of mans body muſt be preſerued by harmony, conſent and agreement, and not by Mono • nachie. Therefore the Medicine ought to be ſuch as may bring the ſicke body to vnitie, which can not be done by Binarii the author of diſcord and contrarietie • , but by vnarii ruling equally in three. But this doctrine the folowers of the Ethnikes can not digeſt, becauſe they knowe not the three ſubſtanties aforeſayd, though by arte they may be made manifeſt out of eche thing to the eye and touche: neither doe they knowe the concordance and agreement of the three in one, nor their exaltation.

5 The followers of the Ethnicke Phiſitions, be ruled by the doctrine and principles of Galen, Auicen, and ſuch other.

The Chymicall Phiſition in his phiſicke firſt and principally reſpecteth the worde of of God, and acknowlegeth it to be his gifte, next he is ruled by experience, that is to ſay, by the knowledge of three ſubſtanties, whereof eche thing in the great world and man alſo conſiſteth, that is to ſay, by their ſeuerall Sal, Sulphur and Mercury, & by their ſeueral properties, vertues and natures, by palpable and viſible experience. And when he knoweth the three ſubſtanties and all their properties in the great worlde, then after ſhall he knowe them in man. For man is Microcoſmus for this cauſe, that hee might haue the good and bad ſickneſſe & health of the great world. The right way to come to this knowled is to trie all things by the fire: for the fire teacheth the ſcience and arte of Phiſicke. It is the Phiſitions maiſter: it teacheth the Phiſition experience, by digeſting, fixing, exalting, reſoluing, reducing, compounding, and ſuch like. By this experience ſhall he find out the three ſubſtanties of all creatures in the worlde, of what nature, facultie, propertie and condition they be of. So ſhall he knowe all things by viſible and palpable experience, ſo that the true proofe and tryal ſhal appeare to his eyes & touched with his hands. So ſhall he haue ye three Principia, ech of them ſeparated frō ▪ the other, in ſuch ſort, yt he may ſee them, & touch them in their efficacie and ſtrength, then ſhal he haue eyes, where with the phiſition ought to looke and reade with al. Then ſhal he haue that he may taſte and not before. For thē ſhall he know, not by his owne braines, nor by reading, or by reporte, or heareſay of others, but by experience, by diſſolution of Nature, and by examyuing and ſearch of the cauſes, beginnings and foundations of the properties and vertues of thinges, which he ſhall finde out not to be attributed to colde or heate, but to the properties of the three ſubſtanties of each thing and his Arcanum. Then may he vſe Lumen Naturae, and by meanes of that vſe his eyes in thoſe thinges that hee to bee ſeene. This is the ſure way as one of their owne coate ſayth, it is in vayne to leaue the vſe and helpe of ſences for reaſons ſake. And an other of the ſame ſtamp, ſayth: Experience is the mayſteries of thinges.

6 The followers of the Ethnickes in the nature of Simples, as Hearbes, Plantes, Rootes, &c. father themſelues vpon Gallen, Meſue, dioſcorides, &c. and ſay it is written that in their Bookes. So that who is learned in their Bookes may proceeve Doctor of their Phiſicke.

The Chymicall Phiſition trieth all thinges by fire, whereby the vertue, nature, and propertie of each thing appeareth to the palpable and viſible experience. By this is foūd in Honey a venomous tartiſ • neſſe, and much filthineſſe in Surgar. And in Arſenicke excellent good medicine, wholeſome and frendly for man • body, when the impuritie is ſeperated and caſt away. By this meanes bee found eſpeciali thinges euen of one kinde only to differ from an other of the ſame kind. As the Roſine of one Countrey is not of that nature as the Roſine of an other Countrey. Wheate that groweth vpon ſome grounde hath the propertie of Garlicke, or ſome other propertie according to the nature of the ſoyle or grounde either wholeſome or vnwholeſome. And the things growing vpon Mountaines doe differ from their like, or from thinges of the ſame kind growing on the plaine. And generally ech Countrey moſt commonly hath his proper deſeaſe (beſides them that be cauſed of Influencies) by reaſon of ye foode which wee receiue for nouriſhment, either of the vegetables which receiue their nouriſhment of the reſolued ſpirites of the Myneralles, or of the Animals which be nouriſhed of the vegetables, in the ſoyle wherupon they feede. Whereby it commeth to paſſe, that if a Phiſition do follow the opinion of Writers of other Nations, or be cunning onely in his owne Countrey and Region, he ſhal erre in his medicine. So that Nature made manifeſt by fire and the right applying it to medicine, maketh a Phiſition according to this Arte. He that liſteth to leane to Bookes, let him learne of thoſe Bookes which Paracelſus hath moſt Godly and learnedly expreſſed in his Labyrinth. In compariſon of which al other Aucthorities in thoſe matters are ſmall or none. Ars Signata alſo hath his place to giue euidence of the properties of things.

7 The Ethnickes themſelues that write of Symples, &c. meaſure (as the plowe man doth) the nature of them by their outwarde taſtes and accidentes, which periſh in digeſtion, ſo fewe outward things keepe their degrees, which the Hearbals deſcribe, for the middle bodie doth blinde the phiſition.

The Chymicall Phiſition in triall of the nature of thinges, firſt ſpoyleth them of all their outward formes, qualities, impurities, and accidents, which be couerts and clothes of the vertues and garments, or ornaments of nature, becauſe ſuperfluities, impurities, &c. doe come to bodies accidentally and not borne in them, in their firſt nature, nor bee in them radically, therefore they are fugitine, by reaſon whereof it is poſſible to ſpoyle them of their accidents, and by the fire artificiall to purge and cleanſe them, and to take away all their ſuperfluities and externe things, meete for the plowman to iudge vpon, leauing only their Arcana, inward and ſecret things remayning for the phiſition to iudge vpon. For mortification is the beginning of diſſolution and ſeparation of good from euill. Whereby the inwarde Nature and arcana thereof doeth remayne free from his accidentes which then do ſhewe the verie properties and nature of things. Aron called in engliſh Coccowpint, hath a very hotte taſte in the leaues and roote. Wormewod hath a bitter taſte, yet by light digeſtion, preparation and ſeparation of their vertues and properties from their bodies, they vaniſh away and be loſt. It is otherwiſe in Ginger, becauſe his heate is ſtable, liuely and foū • ed in his naturall ſeede, vertue or propertie, and cleaueth to it ſtedfaſt. The Vitrum of Antimonie is without any taſt, yet for all that is vehement Purgation. Lead like wiſe hath no taſte, yet notwithſtanding, a pleaſaunt ſweete Sugar wilbe drawen out of it, comfortable or pourging medicines, or ſuch as cauſe ſleepe, can neuer be found out by their taſte of heate or cold. The practiſers in this arte doe finde by experience by healpe of the fire, that eche thing hath two natures, that is occultum and manifeſtum, and that manifeſtum is commonly contrarie to occultum. By this meanes of the fire, they find Quicſiluer in manifeſto is cold and moyſte. and within his occultum, is hotte and drie, And farder that in ech thing is good and bad: of the bad doe diſeaſes riſe, by the good being ſeparated from the bad, the ſame diſeaſes are cured & holpen. This good thing is Arcanū of that thing, and is in the inner parte of the thing in occulto, and is not taſted before ſeparation, as in Arſnick and poyſons. And diſeaſes cauſed by Quickſiluer, Lead, or any other thing bee cured by Arcana taken out of them. Hony and Sugar haue good in manifeſto, but in occulto they haue ſharpe poyſon, which can not be taſted before ſeparation, Glaſſe is hidden in aſhes & Glewe in leather, Therefore the outward taſtes of the inwarde body of any thing doeth not, nor can trie the inwarde nature, vertue or propertie of any thing, which ſhould ſerue for medicine. Euen as the Stomache doth prepare all things put into it, and diſſolueth, ſeperateth, and breaketh all the accidents of heate, colde, &c. and ſearcheth out all their Arcana and ver • nes of the meate, becauſe all other thinges dye in the ſtomack: euen ſo the Herbe▪ Plant, &c. muſt putrifie and dye in putrifaction, and bee borne againe before it be a medicine. But the ſ • cend life which is after putrifaction is profitable for medicine. For a Graine doth not bring forth fruite vnleſſe it bee firſt caſt into the grounde, and ſuffer putrifaction: ſo the ſtomacke leaueth nothing whole or vnputrified, but ſeperateth, digeſteth, and putrifieth all thinges put into it, but if they dye not and putrifie in the ſtomacke they doc no good: but it is a ſigne of weakeneſſe thereof. So what ſoeuer of the Hearbes, Plantes, &c. dyeth or goeth away with the life thereof (as the outwarde ornamentes doe) whatſoeuer doth not remaine after putrifaction, nor doth paſſe in regeneration that is not ſubiect to the Phiſition. Therefore thoſe thinges that let putrifaction let health. And vnleſſe all the outward thinges bee ſpoyled there can bee no knowledge of their natures. And vnleſſe all the olde nature of things doe paſſe into regeneration, there will bee no right medicine. Therefore all the Phiſitions labour and endeuour ought to be bent about the ſeperation of the pure from the impure, and about regeneration. For from thence ••• w Tynctur • s, Arcana, Quintum eſſe, in which be repoſed and hidden all miſteries, the whole foundation true labour and care of the Phiſition.

8 The Heathen Phiſitions and their followers ſay there be fower humours in man, and according to thoſe humours they attribute to man fower complexions.

The Chymical Phiſition ſayth, ech member hath his proper humour not like to any of the fower, but according to the c •• itution of the members, and their effect, ech member poſſeſſeth his owne humour. and that ech diſeaſe conſiſteth vpon one qualitie, and not vppon two or many. And that there is but one heate, one colde, one moyſture, and one dryneſſe: becauſe it cannot bee proued that there is a dubble or treble colde, ſubſtaunce, hott, moyſt, or drie ſubſtaunce. Neither doe thoſe humours receiue any anatony, nor yet can they bee ſhewed as the three principia can. And humors are dead thinges without life or power of life.

9 The Heathen Phiſitions and their followers take vpon them to diſcerne the deſeaſes in man, by the complexions, humors, and qualities.

The Chymicall Phiſition teacheth, if the Phiſition couet or deſire to know the nature of mā, with al his deſeaſes, he muſt firſt know the deſeaſes of all thinges which nature ſuffereth in the greate worlde, by reducing thoſe bodies into their three ſubſtanties: So then ſhall he ſee one deſeaſe in this kinde of thing, in that kinde an other deſeaſe, but in man he ſhall ſee them all. For by the Anatomy of the three ſubſtanties, the Seedes, Rootes, foundations, cauſes, ſimilitudes, and likeneſſes of the effects, panges, griefes, and fittes, which appeare in deſeaſes & ſickneſſes are knowne and eſpyed. If he ioyne theſe thinges together, he ſhall be indowed with the knowledge of all deſeaſes. And the knowledge of the nature and effect of deſeaſes of the great world pertayneth to the Phyloſopher. Thereby therefore ſhall he bee a perfect Phyloſopher. And where the Philoſopher endeth, there beginneth the Phiſition. And he that can know the nature of man and his deſeaſes, and the efficient cauſes of them, as the Phyloſopher knoweth the cauſes of deſeaſes of externe thinges (for that which hurteth Hearbes and Plantes, &c. that cauſeth the like in man) and can bring nature to that point and paſſe, that it may bee made fit and apt to helpe and cure the deſeaſe by extracting out of things in the greate worlde that which is wholeſome and fit, and by caſting away that which is vnprofitable, and knoweth the efficacie, ſtrength and vertue thereof, and doth ſo apply and miniſter the ſame, that it cureth the deſeaſe, ſuch an one is to bee accompced a Chymicall or Spagyricall Phyloſopher and Phyſition. For Chymia and Medicina may not be ſeperated aſunder, no more thē can preparation or ſeparation from knowledge or ſcience.

10 The Heathen Phyſitions and their followers, attribute the cauſes of all deſeaſes to dead accidents, vz. to the firſt and ſeconde qualities, &c. So they make no difference betwixt fire and ſmoke, betwixt ſeedes and their fruites, betweene ſubſtanties and their accidents, betweene the thing it ſelfe and his excrements.

The Chymicall Phyſition proueth, that there bee ſpirituall Seedes of all maner deſeaſes, indowed with liuely power, which bring forth thoſe qualities, & all other fruites of deſeaſes, and their ſundry kinds of griefes in our bodies, as ye earth bringeth forth fruite by meanes of ſeedes in it. And that thoſe qualities be onely ſignes, colours and Symptomata of deſeaſes. And though ech deſeaſe be either hot or colde, &c. yet they be but ſignes and conditions of the deſeaſe, and not the deſeaſe it ſelfe. But all deſeaſes are in the three ſubſtanties of Sal, Sulphur, and Mercury. For the ſpirites or ſpirituall eſſent • es being kindled, reſolued, ſublimed, and brought to action, doe aſcribe the cauſe of their operations and actions to thoſe principia. Yet it is to bee vnderſtanded, that ſome greeſes doe come to man which be not properly deſeaſes but leſiones or hurtes.

11 The Heathen likewiſe meaſure their medicins according to thoſe accidentall qualities aforeſayd.

The Chymicall Phyſitions in their medicines conſider the eſſentiall vertues and actions of the medicines not the qualities accidentall. But the followers of the Ethnickes them ſelues in taking one hott thing before an other, as Pepper before Camamil, &c. and one cold thing before an other, doe teſtifie ſufficiently that they ſeeke not heate nor cold, but Arcana which they thinke to be degrees. Therefore the Chymicall Phyſitions conſider the nature of things, and not the humors or qualities, their ſeedes and the effects of their Mechanicall ſpirites: As whether they be Attractiua, Anodymae, Abſtergentia, Aperitiua Conſtringentia contrahentes. Quale membrum principale reſpicientia: or in carne cartilagine oſſibus ſanguine Synouia, &c. operantia condenſantia, conglutinantia, Corroſiua confortantia, coagulantia digeſtiua diuretica, dyaphoretica, dormire facientia diſcuſſiua expulſiua eracuantia, extenuantia, famen morentia grauedinem morētia, horrorem morentia, renouantia incidentia, incraſſantia, inflamantia, incarnatiua mundificatiua mollificatiua maturantia, mortificatiua, morbos quoſdam reſpiciētia Martialia Narcotica Nitroſulphureae nutritiua oppilantia purgatiua penetratiua, retentiua regenerantia repellantia repercuſſiua reſoluentia trahentia vlceratiua venenum repugnantia vomitum morentia and ſuch like. Some curing of a wounde they take things that haue propertie to bring or ingender fleſhe, without conſideration of heate or colde. And for the Dropſie thoſe thinges are to be taken which doe expell Sal reſolutum without conſideration of heate or colde. And in Purgatiōs Colocynthis doth purge without reſpect of the qualities. So in all Purgations the Ethnicks them ſelues are driuen away from their qualities accidentall. Hereby appeareth the cauſe, why the followers of the Heathen often tymes, yea after their conſultations, either knowe not what to doe, or els determine often the worſt rather thē good for their patient: as when in a Mynerall deſeaſe the toe or foote is growing towardes mortification, becauſe Balſamū humanum that ſhould keepe vnitie betweene the three principia, in that parte is oppreſſed with impediments, as Gold in his Myne, and faileth there and is not mingled with that parte, wherefore it cannot preſ • rue it from putrifaction: whereby that parte groweth firſt to a ſ • n •• l • ſſe Aduſt • o • : • nd after if an vnnatural heate doe come to it, then it groweth to Gangreua: for cure whereof the naturall Balme inwardly ought to be clenſed, and outwardly preſeruantia, as Mumy or Balme taken out of other fit matter ought to bee applyed to it. Then regenerantia and renouantia, & not that paynefull cutting and mangling of that parte of the body. Likewiſe in Caukroſe and corroſiue Vlcers they pur • e and • uacuate moyſture out of the body which ſhould mitigate the corroſiueneſſe of the Salt, and ſo increaſe the deſeaſe. Alſo when any corroding Salt in the bloud exalted hath frett through ſome vayne within the body, whereby ſometime the patient auoydeth pure bloud douneward they vſe Purgations, the next way to make an ende of them, or els that ſhipmans hoſe and ſuprema aucora of the diet, the profitableſt thing that euer they could deuiſe for their purſes, and not alwaies for their patients, whereas ſanguinē renouantia, dulcedines out of apt things rightly extracted, and potiones vulnerariae and conſolidātia ought to bee vſed. Finally, all thinges haue their power and vertue, not of the qualities but of their nature which excelleth in them. Wherfore all vertue of things are their Arcana, that they may heale the deſeaſes after that maner as they be cauſed.

12 The Ethnikes doctrines ſtandeth vpon contemplation, Sophiſtrie argument, opinion and probabilitie of reaſon without proofe, and commonly fighting againſt experience.

The Chimical doctrine ſtandeth and foū ded vpon experience ioyned with knowledge of the propertie, vertue and nature of euery thing, and not vpon the knowledge onely of his operation and working, nor vpon contemplation onely but in action, not vpon reaſon onely, but vpon experience, whereby his workes bee made perfect and trueth tried. Thereby he learneth what man is, what the medicine is, howe they agree in right Anatomy. For medicin conſiſteth in nature, ſo that nature is medicin, which ought to be learned in nature: and nature hath brought forth medicine by experience, ſo that by fire and labor the phiſition maketh nature manifeſt, wherefore without the doctrine of fire, there is none other ſchole, by the which we may learne phiſicke. So that experience and practiſe ought not to proceede of ſpeculation, but ſpeculation ought to be deriued out of practiſe. This practiſe and experience teacheth that a medicin prepared by the heate of the Sunne, hath an other power then that which is prepared by the fyre Coles and dung, and that the heat of water and ſand doe worke diuerſly, though they be outward heates: and that one medicin or ſimple, by preparation may be made to worke diuers operations, and made fitte for diuers purpoſes, as appeareth by experience. So that probabilitie of reaſon onely againſt true and perfect proofe, found out by practiſe and experience, maketh the folowers of the Ethnikes to ſay, that all medycins prepared by this Arte, doe get a fretting corroſiue and hurtful property by the fire. For it by the fire the medicin doth get at the firſt any euill corroſiueneſſe, yet by operation and by degrees of working (to the ſkilful knowen) it ſhal not only loſe that & haue it cleane takē away, but alſo it may bee brought to the higheſt degree of operation and working, and made moſt perfect like to ye Aethereall fyre, which nouriſheth and quickeneth mans body, whoſe property is to conſume all corruptions, cauſed hy the elementall fyre, and with his batefulneſſe to reſtore the naturall moyſture which was conſumed by the Elementall Fyre. In theſe things labour and diligence is required which the followers of the Ethnicks for the eaſe ſake loue not to heare of. Yet God which hath created medycine, would that the Phiſition ſhould prepare it by his labour and diligence. For he ſelleth all things to vs for the price of our labour: & he willeth vs we ſhould eate our bread in the labour and ſwette of our face. There like probabitie of reaſon without knowledge of the working by this Arte, maketh them to inueigh againſt medicins taken out of Mettals, becauſe they knowe not that before they be medicin, they are not reducible into mettall againe, but bee volatill ſpirits: and they themſelues being ignorant to get out ſuch their nature, vertue and propertie by Arte, are glad to ſeeth Golde, and ſteale in Drinke or Brothe, and to giue Golde beaten into fiue leaues in medicin, and to vſe Pearls and Precious ſtones (which be Mynerals alſo) in power (which is their body) for medicin and ſometimes the very bodies of ſome Mettals: which is contrary to the Rules of this auncient Chymycall Phiſicke, and thinke they doe much good therewith.

13 The folowers of the Ethnikes do call the names of diſeaſes only the humors, heate, cold, &c. which be onely the ſignes of the diſeaſes, not the matter or cauſe of them. So is the Agewe by them called and Agewe without any foundation in reaſon. For this name is deriued of his heate, which is onely the ſigne of the diſeaſe.

The Chimical Phiſition taketh the names of the diſeaſes of the matter, property and nature of the true ſubſtance (for all diſeaſes are in the three ſubſtanties aforeſayde) therefore the Agewes ought to be called the diſeaſe of Sulphur, of ſalt peter kendled, for this cauſe diuers diſeaſes are called tartareall diſeaſes, becauſe of the likeneſſe of the propertie, that thoſe diſeaſes haue vnto the Salt of Tartar, which is moſt ſharpe: but the followers of the Ethnikes not knowing that Salt, are ſore grieued for that name, and becauſe the Chimical Phiſitions doe lay tartar to be the cauſe of diuers diſeaſes. Or els the name is to be taken of the Medicin yt healeth & cureth ye diſeaſe: ſo by this meanes euery diſeaſe hath his right name, and is rightly vnderſtanded.

14 In the medicins of the followers of the Etnickes, no Anatomy is obſerued, but phantaſie, for qualities accidentall receaue no Anatomie.

In the Chymycall Medicins the Anatomy of the diſeaſe and medicine doe agree and ioyne together. Hee conſidereeh the amitie, concord and agreement of nature of externe and outward things with man, and how they doe receiue and embrace eche other, ſo is hee cunning and ſkilfull of the Anatomy: and of the concordance of the two Anatomies the Phiſition doeth growe: ſo man is taught of the great world and not of man. This Anatomy maketh a perfect Phiſition when he knoweth the great worlde, & of that knoweth the diſeaſe in man, by the diſeaſe of externe things: and the▪ Medicin by the medicine, by the helpe of the Anatomie.

15 The Medicins of the Ethnickes and their followèrs doe conſiſt in groſſe and rawe ſubſtancies, in which the vertues of the medicine be faſt tyed, bound and incumbered with hurtfull baggage, and therefore hard to be ſeparated in the ſtomache, and commonly they prouoke the pacient to vomite, or at leaſt his ſtomache abhorreth them.

The Chymycall Medicines for the moſt part be purifyed and pourged by the fire, and the impure ſeparated from the pure. And the vertue and pure part onely miniſtred, and therefore may be receaued without offence: and that in ſmall quantitie, (becauſe the vertue of eche thing is ſmall in quantitie) but he miniſtreth not the ſubſtance and groſſe quantitie or bodyes as the other doe, vnleſſe it bee in ſome Alimentary diſeaſes.

16 The followers of the Ethnickes in diſccening diſeaſes, & the original of them are merueilouſly trobled wt the cauſes antecedēt and conſeqnent, and with ſignes repugnant, and agreeing, and ſuch other very doubtfull cauſes, tokens and ſignes. And ſo likewiſe in curing, they proceede without reſpect of the right difference betwixt diſeaſes, vehement, long, circulated, rooted, and in places hard to bee remooued, and their contraries, with medicins groſſe, groſſe, groſſe, and ſickly, euen in ſuch rooted diſeaſes and in ſuch places.

The Cimycall Phiſition teacheth that the right cauſes ſignes and tokens of diſeaſes, be founded in the properties of nature: their originals be by them rightly diſcerned. And that ſome diſeaſes be Caeleſtes, other ſome be Terreſtres, by reaſon of the lower and vpper globe in mans body. And they that be in the vpper globe are made mighty and vehement, and harder to be remooued then thoſe that be in the lower globe. Wherfore thoſe Alimentary diſeaſes of the lower Globe, may be cured with Arcana of vegetables, but if they be in the vpper Globe, they require medicins of higher degrees of preparation. Likewiſe if the cauſe of the diſeaſe proceede of the Minerals or metals, they muſt be cured with Arcana of Mynerals, becauſe ſuch will not yeeld to Arcana of vegetables, that is of hearbes and rootes, &c. But if the diſeaſe bee cauſed by influencies of the heauens, neather of the other Arcana will ſerue, but they are to be cured by A •• ronomy and influencies. But thoſe Diſeaſes and griefes that come by ſupernaturall meanes, will not be holpen by any meanes aforeſayde, but by ſupernaturall meanes. Likewiſe the agreement of the Medicin with the diſeaſe in one degree, is thus by thoſe Phiſitions cōſidered, that the Midicine that hath the pure onely ſeparated from the impare, may agrée in one degree, with the diſeaſes of the loweſt degree, of leaſt danger, and in places of leaſt parrell, and of leaſt continuance. And Medicins that haue that pure body ſublymed, and a purer thereby ſeparated from it, may agree with diſeaſes more ſtubborne, of longer continuance, & in place more perilous. And medicins ſo ſublymed, after diſtilled in the Sunne, may agree in degree with diſeaſes, moſt ſtubburne, and of longeſt continuance. For vnleſſe the Mecicine doe agree with the diſeaſe in oue degree, he can not preuayle, becauſe the weaker can not drawe, conſume, nor expell the ſtronger. In this ſort doth the Chimycall Phiſition proceede from medicins fyne and pure, to purer, fyner, and moſt excellent, and maketh choyſe of his medicins as occaſion ſerueth, by the reaſon of the cauſe, place, vehemencie and continuance of the diſeaſe. Such medicins doe not moulde and putrifie, but will continue in the vertue, a mans lyfe. Furthermore, by operation and working according to this Arte, you ſhall ſee with your eye, and perceyue the reaſon, why one diſeaſe is vehementer then an other, why in one place it is more painefuller then in an other, why in continuance of time the diſeaſe is harder to bee remooued then at the firſt: why ſome diſeaſes be vehement and yet continue long: why ſome be ſuddenly vehement and ſeone gonne: Why other bee long in growing: why ſome be extreame: why ſome be not, why in ſome places of the bady they he more eaſely remooued, then in an other, wherby you ſhalbe led into the knowledge of that parte of the body wherein the roote of the diſeaſe lurketh.

17 The folowers of ye Ethnikes in iudgement of Vrin. (moſt of them) take vpon them to pronounce of al diſeaſes in any part of mās body, by looking on the water. Other ſome of them confeſſe, that they bee able to iudge of thoſe diſeaſes onely, which be in thoſe partes of the body, through the which the Vryn paſſeth. And ſome of them affirme that the Urin is Meretrix and deceitfull, yet all of them are contented to make gaine of the looking vpon the Urin.

The Chymicall Phiſition affirmeth that ſuch iudgement of vrine is monſtrous, and that the right iudgement is to bee had after due ſeperation thereof be made by fire: ſo ſhal he ſee the matter of ech deſeaſe and his medicine and touch it with his hande, whereby he ſhalbe able to giue a perfect iudgement if he bee able to iudge as becommeth a Phyloſopher and a Phyſition. By this meanes ſhall hee finde the vrine not to bee Meretrix nor lyar.

18 The followers of the Ethnickes, to purge ſpirituall tyncturs of deſeaſes, doe miniſter rawe and indigeſted medicines, which drawe from the ſtomacke and other partes thinges neceſſary for them, aſwell as excrements: And alſo ſuch Purgations do withall purge humidum radicale, and thereby doe ſhake the body and weaken it, and leaue behinde them much venenoſitie, for lacke of due ſeperation. But in ſuch deſeaſes greeuous and deepely rooted, or in places principall, or parts where deſeaſes are hard to be remoued, ſuch Purgations doe vexe and torment the bowels (which haue not deſerued it) in vaine, without any helpe or eaſe, becauſe the ſtronger is not drawne of the weaker.

The Chymicall Phiſition knowing, that onely the ſuperficiall and groſſe impurities, in primis officinis alimentorum will yeeld to Purgations, and be expelled by ſeege and ſtoole, therefore to purge ſpirituall tyncturs of deſeaſes, and alſo againſt deſeaſes in places farre diſtant from the firſt receptacles of our meates, or in principall partes of the bodie, he vſeth ſpirituall tyncturs for Purgations, which doe purge radicitos, within and without: that is to ſay, they take away not onely, the ſuperficiall impurities by ſeege and ſtoole, but alſo the deepe rooted ſpiritual tyncturs, of long continuaunce and fine circulation, either by abſolute and perfect conſuming of them, without any ſenſible auoyding or expulſion, or els by mundifying and clenſing of Balſamum, and the Spirites and Elementes of man, and renuing of blood, or els by diſſoluing, clenſing & ſending abroad, the rooted ſpirituall tyncturs of deſeaſes by vrine, ſweate and inſenſible tranſpirations.

19 The followers of the Ethnickes in their medicines, credite Recipe of Gallen Auicen, and ſuch other, though in theſe daies the bodies of men bee not ſo ſtrong as they were in their time. And though deſeaſes in nature doe dayly alter, and newe are bredd, which were not in their time knowne. And if they doe not followe thoſe olde receiptes of their Authors, but make newe medicines of themſelues, yet they haue none other ſkill, but to trie them, and make their experiment vpon men.

Thè Chymicall Phiſition calleth ſuch receiptes, decipe, and willeth their followers to leaue ſuch receiptes, and to prouide that the medicine doe agree with the deſeaſes in one degree. For if it fayle in degree it fayleth in cure. And as in manuall operation he willeth his followers not to worke before they know the nature of the worke which they intende. So in miniſtering of medicines, he willeth thē not to miniſter, before they know the cauſe and nature of the deſeaſe, and what and how much it wanteth of his proper nature, and what and how much it hath gotten of an other nature. For incognita cauſa, à caſu procedit cura, to the knowledge wherof wee ought to come, as the Alkimiſtes doe come to the knowledge of the body that is to them vnknowne, and not by trying of the medicine in man. For, Ve his qui neſciunt experiri niſi in hominibus, as that worthie Chymicall Phyloſopher and Phyſition Roger Bacon ſayth, and per effectus facta, & ſigna, cauſa tuenda eſt.

NOwe are wee come to the time of of Hipocrates of Cous in Greece which liued at the tyme of the wars of Peloponenſus which began about the yere of ye world 3536. Geſnerus and Andreas Lacuna for credit of their Phiſicke, ſay that he was deſcended from Aeſculapius, and that Apollo taught Aeſculapius Phiſicke, which likewiſe did teach his ſonnes which were called Aſclepiades after their father Aeſculapius, and ſo Phiſicke by inheritance ſucceſſiuely did deſcende from the Parents to the Children vnto Hypocrates. And that it was not lawfull for them to communicate the ſame to any man that was not borne of that family or kinred, therefore they that were cunning in that arte, were called the ſonnes of Phiſitions. And though his anceſtors & kinred before him did deteine their arte in their families, & did not cōmunicate ye ſame to others, yet he reduced it into method, and did commit it to writing, that it might be common to all men. And therefore he is ſayde to be author of method and princeps naturalis medicine, and the firſt that did write of Phiſicke.

That Hypocrates was deſcended from Aeſculapius, I will not contend, becauſe it ſhould ſeeme by auncient writers to be ſo, or els for reputations ſake they did terme him of that progenie. But that the Phiſick which Hypocrates did leaue in writing, was in all poynts the ſelfe ſame which Aeſculapius did learne of Apollo his father, and which he did teache to Machon and Podalirius, and was deliuered ſucceſſiuely by tradition downe the right lyne from them, to Hypocrates by the ſpace of 800 yeres (for ſo long time was betweene Aeſculapius and Hypocrates) is hard to be proued, becauſe tradition of doctrine without writing, not coſ • ſting vpon naturall practiſe, nor continuing in one place certeine, but at large, is no faithfull preſeruer of the trueth therof, ſo many yeres, neither is it like that the iſſue of Aeſculapius line could bee knowen, and did not fayle in 800 yeres, nor ceaſe nor degenerate from the ſteps and ſtudious loue of that arte of their Aunceſtors, neither is it lyke that Hypocrates woulde haue broken his oth if it were true that goeth vnder the name of iuſiurandum medicorum Aſclepiadarū, or Hipocraticū iuſiurandū, and would make that common which ſhoulde haue bene kept ſo ſecret. But if the Phiſicke of Apollo & Aeſculapius was any other then exerciſe of Surgery, (as is aforeſayd) then no doubt was their medicins ſimple, pure, and like to the Aethereall fire, and therefore altogether vnlike vnto groſſe medicins that be nowe ſtoutly defended, (as is before declared) And that it may appeare, that the phiſick which Hypocrates had learned, was not ſo precious, nor kept ſo ſecret in one kinred, line and family, as we are borne in hand, thou muſt vnderſtand gentle Reader, that Plinie in his 29 booke, cap. 1. and Strabo in his 8. booke doe write, that from the time of Aeſculapius, Phiſicke laye hidden and couered in moſt thicke darkeneſſe, vntill the time of Hypocrates, which did bryng it to light by this meanes. For whereas it was the maner and faſhion of thoſe that were cured and deliuered from any ſickneſſe, to write in the Temple of Aeſculapius which was in Cous, the maner & forme of their remedie, and cure thereof, to the ende, that the like diſeaſes might be by them cured, Hypocrates did write out theſe Medicins, and out of them began Phiſicke. Here thou ſeeſt, gentle Reader, that the Phiſicke of Aeſculapius was not knowē at Cous, at the tyme of Hypocrates, but he out of the experiments of olde wiues, men and women of the Countrey and Citie, which were not kept ſecret, but by cuſtome and vſage were written and faſtened to the wall of Aeſculapius, his Temple openly to be ſeene, he deriued his Phiſicke: He wrote out thoſe experienſes of men and women of all ſortes, he brought them into order. Out of the which afterward he drewe Aphoriſmes and briefe Rules of Phiſicke. Beſides this, it hath bene ſayd of ſome, that Hypocrates for enuie that he bare to Aeſculapius, did ſet a fire his temple, and ſo conſumed the writings of the auncient Phiſitians. And beſides them that bee folowers with them, it appeareth by Sudas and other writers, that before Hypocrates, diuers did write of Phiſicke, though we haue not their works extant among vs, as Democritus the Sonne of Caliphon, which was Aeſculapius his Prieſt. Nichomachus the Sonne of Machaon, did write ſixe bookes of phiſicke and one of Philoſophie. Alſo Hypocrates the firſt of the ſeauen, which Suidas ſpeaketh of, did write of Phiſike, Orpheus alſo did write of hearbes, and ſo did Pithagoras and diuers others, whereby it appeareth, that Phiſicke was not kept ſo ſecret in one famely, but it was at libertie for euery man to ſee their writings. But this is true, yt they which did write of ye right, true aunciēt phiſick Chimical, did write darkly and in figuratiue kind of ſpeaches, to the entent they would only be vnderſtoode of the children of their Science. And therefore they did write filiis ſcientie. So they which were cunning in that Arte, might well be called the Sonnes of Phiſitions, as is before declared. But to what purpoſe ſhould any man write darkely of that Phiſicke, which is ſo groſſe? whoſe medicins be ſo common to olde wiues, and men and women of all ſorts. And why ſhould any man be called the Sonne of a Phiſition, for ſuch Medicins, rather then the man or woman of the Countrey, which had done the like good with ſuch a medicine as the profeſſor of Phiſicke did.

AS you haue heard of the continuaunce of this Arte in Aegipt vntill Plato his tyme, and from thence how it hath bene deriued into Greece and into other places: ſo alſo you ſhall vnderſtande, that it floriſhed mightely in Aegipt, in the tyme of Diocleſian the Emperour of Rome, which liued in the yeare of the worlde 4252. and after the Natiuitie of Chriſt 292. as Swydas & others doe write. And as this Arte was brought into Italy by Pythagoras, and there continued by his Schollers and followers, ſo no doubt as the Romaines did get and gather the vſe of the beſt lawes of thoſe Countries which they conquered, ſo did they alſo the beſt Artes Sciences, learning & knowledge out of all partes of the worlde, which they ſubdued to their dominion: as appeareth by the ſkil that Ouid and Virgill had in this Art, and diuers others after them. And alſo by that moſt auncient Monument and wonderfull proofe of this Arte of Chymia, that was found at Padway or Pauie in Italy, that is in an earthen pot, wherein were theſe verſes written.

An other litle pot of earth was within this, mulierū, and Ludus puerorum, Roſarius▪ and diuers workes intituled, de Alchymia, and de magni lapidis compoſitione. The names of their Authors bee vnknowne, and many others aſwell in Print as in written hande.

AS concerning the ſeparation of materiall and vizible bodies Paraſelſus in his booke de meteoricis axpreſſionibus ſaieth, that in the beginning God created the iiii. Elements of nothing by his word, fiat: and that nothyng was made ſomewhat by hym, and was made into one ſubſtance and one bodie, ſo that all thynges were included in that one vz materia prima. After that he ſeparated ech of them out of that as pleaſed hym, wherefore God did woorke ſix daies, vntill he had drawen out, ſeperated and formed, out of Materia prima materiàs vltimas, yt is to ſaie all creatures, and had put in eche of them peculierly his proper nature condition and ſtate, and placed and ordeined hym in his place and mantion, ſo that after that he ceaſed from creatyng: and all places were repleniſhed with the number of creaturs of all kinds and their Eſſentiis: Euen as the Potter hath his earth or claie before hym, in which be contained diuers formes of veſſelles and inſtruments, for he maie out of one lumpe of claye frame and faſhion a thouſand and more ſondrye faſhions of pots and veſſelles: Likewiſe the Carpenter and image maker maie forme out of one peece of timber what he liſt, ſo that he knowe how to ſeperate from it, that which is ſuperfluous and not meete for the Image, ſo God did drawe and ſeperate all creatures out of one lumpe and matter which he made of nothyng: And as the earth in the winter is bare rude and baren, without beautie, but yet hath in it al colours, as greene, blewe, white, with all other fine and noble colours and all other things, which in the ſpring and ſommet doe appeare and come forth, whiche a man woulde not beleue to be in it vnleſſe he did ſee thē, euen ſo all the diuerſitie of bodies did proceed out of materia prima: This doctrine doeth ſeeme to agree with that place of the holy Scripturs whiche ſaiethe God made the worlde de materia infromi vel inuiſa. And with Sainct Baſill and others which affirme that there was ſome what before this vizible world: And it auoideth certaine obiections, whiche certaine heretikes did make againſt Gods holy worde, and did aſke from whom the water was, vpon which the ſpirite of God was caried: for it was not written before that God made the waters and ſuche like queſtions: for the water is not ſo called in this place that we ſhould thinke it to be ſuche as we can nowe ſee and touche, neither was the earth which is there called voide and inuizible, ſuch as this whiche maie bee ſeene and handled, but where it is ſaide in the beginnyng God made heauen and earth, vnder the name of heauen and earth, all creatures are ſignified, which God made and created out of it afterwarde: For prima materia was made, confuſed, and without forme, out of the which all thynges were made, whiche were ſeuerally formed: And therefore it is rightly beleeued that God made all thynges of nothyng: For though all thynges were made of that prima materia, yet that was made of nothyng: and that prima materia whiche God made of nothyng was calle Co • lum & terra, as it is ſaied in the beginnyng God made heauen and earth not becauſe it was ſo preſently, but becauſe it was ſo potentia for it is written that God made heauen after: Euen as we maie ſaie of a kernell of an aple, that in it bee the roote, bodie, bowes, leues, and fruites, notSapient. •• . In hexam • . ho •• il. • . becauſe they be ſo preſently, but becauſe they wilbe ſo after. So it was ſaide in the beginnyng God made heauen and earth, as it were the ſeede of heauen and earth, whileſt the matter of heauen and earth was therein confuſedly. And becauſe it was certaine, that the heauen and earth ſhould thereof be made, therefore the ſame matter was called the heauen and earth. This is the opinion of Sainct Auguſtine in diuers places of his workes: and in his xii. book Confeſſionum he ſaieth God made this world de materia informi which he made of nothyng out of which he made all thynges which be in this world: And an auncient Chimiſt likewiſe ſaiethe de ſimplici ſubſtantia, primordialis cuiuſlibet elemē tii elemēta que ſunt materia naturae, fuerant pure creata cum diuina ſeparatione.

THus I haue giuen thee gentle reader a taſte of the dealing of Eraſtus aganſt Paracelſus, he hath ſtuffed fiue volummes with the •• ke ſtuffe, for ſuche matters in • einyg againſt hym as either he is ignorant and vnſkilfull in, and which he doeth not vnderſtand, or ſuch as he hath miſtaken and for ſuch as by hym be falſly gathered, or peruerſly re • eited or craftely handled, and maliciouſly mangled, hauyng either ſomethyng cut from them, or ſome more added, or racked out of their place, or wreſted to a wrong meanyng whiche the place giueth not, or elſe whiche in ſome other place of his worke he him ſelf doth better expound and declare, and by ſuch as be perfect and true principles of true Philoſophy agreable with the puritie of Gods word, contrarie to the rules of the Ethnickes, Paracelſus bo •• eth the riddles, parabels, & dark ſpeches wherewith he ſhadowith and hireth this Arte, and the matter whereof the vniuerſall medecine is made, and the operation and workyng thereof out of the Scriptures: And becauſe in ſuche writyng he muſt obſerue the ſence of the Scripturs, and alſo therein comprehend the Doctrine he hath in hande, therefore be thoſ • phraſes, ſentences, and ſpeches, darke and ſubiect to cauilation. Therefore who ſo euer wil rightly vnderſtand hym wher he writeth of our creation, conception▪ & birth and alſo of Babtiſme, regeneration, both kindes of death, reſerection &c. Muſt know and vnderſtand this auntient Chimical rule, that the Chimicall worke in parte, ex creatione hominis deriuatur: Generally in other places. where he doeth not purpoſly intreate of Diuinitie he that will vnderſtand hym rightly, muſt know and vnderſtand that he teacheth Metaphiſicall principles in naturall thyngs, then ſhall he vnderſtand how all thynges participate in nature, whereby the nature of the thyng that is left perfect, doeth deſire and couite his perfection, and the one is made perfect by an other by reaſon of their concordance and agrement, whiche doe participate together in nature for Natura, natura delectatur & coniungi appetit which is ye cauſe of perfection. Then ſhal he perceiue what doth ioyn the Elementes together in the worke of Nature beeyng ſo contrarie, and wherewith they be quickened. Then ſhall he perceiue howe God woorketh in his creatures, and how all parts hang together as it were in one chaine. Then ſhall the reader perceiue and find in his great Philoſophie dedicated to the Athenians (wherein Eraſtus doeth finde ſo many faults) a treatiſe of the right & true obſeruing the Sabbaoth daie, wherein he hath taught deliuered, and ſet doun many good and wholeſome preceptes for the keepyng of the Sabbaoth rightly in the plaine letter ther written: yet couertly and darkely, hath he hidden as many rules and preceptes of true naturall Philoſophie in that treatiſe, as of the kepyng the Sabbaoth, though in the bare letter no ſuche thyng appeareth, but filii ſcientiae maie vnderſtand them: Therefore gentle reader in readyng of hym and other Chimicall writers follow their owne counſell and warning, that is ſearch out their meanyng and cleeue not to the bare letter of their wordes, ſticke not in the barke and rinde, but finde out the pithe, haue not regarde to the bodie, but to the ſoule and life of that which is written, otherwiſe thou ſhalt doe the Author great wrong and thou ſhalt neuer vnderſtand hym: and if in one place the Author write darkly, in ſome other place ſome particuler thyng maie bee found that ioyned with the other may explicate the meanyng, for they diſperſe their meaning in ſeuerall places, to the ende they would be vnderſtode onely of the deligent and painfull reader and not of the vnworthie. As concernyng his ſtraunge wordes and phraſes of ſpeche in his medicines and practiſe, they are to be learned, by manuell experience and practiſe by the fire, which is the Chimicall Phiſitions Scholemaiſter, ſo ſhall he vnderſtand his ſtraunge wordes and phraſes of ſpech by his meanyng, but he muſt not thynke to finde his meaning by his ſtraunge words and phraſes: as for example he that would learne what this worde Alcool meaneth, he muſt knowe what Contritio Philoſophica is, ſo ſhall he find that it doth not ſignifie a powder ſtamped and moſt finely ſerched, though he did waſh it in water, and take the powder after the water be dried awaie. Againe he that knoweth what Circulation meaneth doeth knowe that theſe figures 3000. do not ſignifie three thouſand yeres: Likewiſe he that can ſkill to reſolue ech thyng into his three ſubſtancies, and hath reſpect to the liuely vertues of thynges and not cleaue to the ded qualities, maie finde what Sanguinea, Cheri, Anthos, & ſuch like be in Paracelſus▪ & would not call his darke words Diabolicall as Eraſtus and others doe, beſids this he that knoweth that by diuerſe operations by the fire one thyng maie bee made to woorke diuerſe effects, ſhal find the difference betwene Arcana, Eſſentiae Miſteria &c. And ſhall finde this rule true that Medicus in ſecunda vita averit a • tem ſuam. Likewiſe he that knoweth the worke and effect of Putrefactio Philoſophica, would not ſaie that medicines prepared by the fire do get a Corroſiue Nature or hurte by the fire, though it be by Calcination, yea the Chimicall Phiſition knoweth by Fixation to take awaie all venenoſitie from thynges: And to take awaye their ſharpeneſſe, by ablution, and ſolution. Beſides this he that is inſtructed, that it is againſt the grounds and principles of the Chimicall Phiſicke to miniſter any Marcheſitt or metall, to any pacient inwardly, before it bee made Volatile and Spirituall, ſo that it can not bee reduced into Metall againe, will not ſaie that Vitrum antimonii (which purgethe and ſhaketh the bodie ſo ſore, or the common Aurum potabile and ſuch like) be mediciens warranted by this Arte, or by Paraſelſus, whiche ſo laborreth to teach the ſeparation of the pure form the impure. But he would perceiue that he is taught fuſtio ſpiritum & non corporum, but they would rather turne this accuſation vpon the Ethnicke Phiſitions and their folowers whiche ſticke not to miniſter the ſcales of Iron and Braſſe in powder inwardly,Aetius Lib. 14. Ma • heolus in dioſcoe Lib. 5. Rōdolerius Some ſticke not to miniſter Quickſiluer raw, ſome when it is burned into aſhes: So do thei miniſter gold in leaues, & pretious Stones, brimſtone & vitriell alſo in powder.