good God out of the confused Chaos, in the first place exalted the
quintessence of the Elements, & that is made the utmost bound of all
things: then he lifted up the most pure substance of fire above all
things, to place his most Sacred Majesty in, and set and established
it in its bound. In the Center of the chaos (by the good pleasure
of Gods infinite wisdom) that Fire was kindled, which afterward did
distil those most pure waters. But because now that most pure fire
hath obtained the place of the Firmament, together with the throne of
the most high God, the waters are condensed under that Fire: and that
they might be the more strongly fortified, & setled, the fire that is
grosser then the former, was then raised (this by means of the Centrall
Fire) and remained in the sphere of Fire under the Waters: and so the
Waters are congealed, and shut up betwixt two Fires in the heavens. But
that Centrall Fire never ceaseth, but distilling more Waters, and those
lesse pure, did resolve them into Aire, which also abides under the
sphere of Fire in its proper sphere, and is enclosed by the Element of
Fire, as with a sure, and strong foundation; and as the Waters of the
Heavens, cannot goe beyond that supercelestiall Fire, so the Element
of Fire cannot go beyond the Waters of the Heavens, neither can the
Aire go beyond, or be exalted above the Element of Fire. As for the
Water, and the Earth, they remained in one globe, because they have
no place in the Aire, except that part of the Water, which the Fire
doth resolve into Aire, for the daily fortifying of this fabricke of
the world. For if there had been a vacuity in the Aire, then all the
Waters had distilled, and been resolved into Aire: but now the sphere
of the Aire is full, and is alwaies filled through the distilling
Waters, by the continuall Centrall heat, so that the rest of the
Waters are by the compression of the Aire rolled round the Earth, and
with the Earth make up the Center of the world; and this operation is
performed dayly, and so also this world is fortified daily, and shall
for ever bee naturally preserved from corruption, unlesse it bee the
good pleasure of the most High Creator (whose will is absolute) that
it shall be otherwise. Because that Centrall Fire never ceaseth to
bee kindled by the universall motion, and influence of the heavenly
vertues, and so to warm the Waters; neither shall the Waters cease to
bee resolved into Aire; neither shall the Aire cease to compresse, and
keep down the residue of the Waters with the Earth, and so to contain
them in the Center, that they may not bee moved out of their Center:
thus even in a naturall manner this world is made, and continued
through the mighty wisdome of God; and so according to the example
of this it is necessary that all things in the world bee naturally
made. We are willing to discover to thee further this creation of this
fabricke of the world, that thou maist know that the foure Elements
have a naturall sympathy with the superior, because they were made
out of one and the same Chaos: but they are governed by the superior,
as the more worthy; and from thence came this obedience into this
sublunary place. But know that all those things were naturally found
out by the Philosopher, as shal be shewed in its own place. Now to our
purpose concerning the Courses of Waters, and the ebbing & flowing of
the Sea, how by the polarie Axell tree they are carryed from one pole
to another. There are two Poles, the one is Artick, and in that part
that is superior, and Northerne, but the other Antarticke under the
Earth, and in the Southerne part. The Articke pole hath a magneticke
vertue of attracting, but the Antarticke pole hath a magneticke vertue
of expelling, or driving from: and this Nature holds forth to us in the
example of the Loadstone. The Articke pole therefore drawes Waters by
the Axell-tree, which after they are entred in, break forth again by
the Axell tree of the Antarticke pole: and because the Aire doth not
suffer an inequality, they are constrained to return to the Articke
pole, their Center, and so continually to observe this Course. In which
Course from the Articke pole, to the Antarticke pole by the midle,
or Axell-tree of the world, they are dispersed through the pores of
the Earth, and so according to more or lesse do springs arise, and
afterward meeting together increase, and become to be rivers, and
are again returned thither, from whence they came out; and this is
uncessantly done through the universall motion. Some (as I said before)
being ignorant of the universall motion, and the operations of the
poles say that these Waters are consumed in the heart of the sea, and
generated by the stars, which produce, and generate no materiall thing,
impressing only vertues, and spirituall influences, which cannot give
any weight to things. Waters therefore are not generated; but know
that they come forth from the Center of the Sea, through the pores
of the Earth into the whole world. From these naturall Conclusions,
or Principles Philosophers have found out divers instruments, and
conveyances of Waters, as also fountaines, since it is known, that
Waters cannot naturally ascend higher then that place is, from whence
they come; and unlesse it were so in Nature, Art could never doe it,
because Art imitates Nature; and that which is not in Nature cannot
succeed by Art; for Water, as I said before, doth not ascend higher
then the place from whence it was taken: thou hast for an example that
instrument, with which Wine is drained out of a barrell.
To conclude therefore, know that Springs, or breakings forth of Water
are not generated of Stars, but that they come from the Center of the
Sea, whither they return, and that thus they observe a continuall
motion. For if this were not so, nothing at all either in the earth,
or upon the earth could be generated, yea the ruine of the world would
of necessity follow. But lest it may bee objected, that in the Sea all
Waters are salt, and that the Waters of Springs are sweet: Know, that
this is the reason, because that Water distills through the pores of
the Earth, and passing many miles through narrow places, and through
sands, the saltnesse being lost, is made sweet: After the example of
which Cisterns are found out. There are also in some places greater
and larger pores, and passages, through which salt Water breaks
through, where afterwards are made salt pits, and fountains, as at
_Halla_ in _Germany_. Also in some places the Waters are constringed
with heat, and the salt is left in the sands, but the Water sweats
through other pores, as in _Polonia_, at _Wielicia_, and _Bochia_: So
also when Waters passe through places, that are hot, sulphureous, and
continually burning, they are made hot, from whence Bathes arise: for
there are in the bowells of the Earth places, in which Nature distills,
and separates a sulphureous Mine, where, by the Centrall Fire it is
kindled. The Water running through these burning places, according to
the neernesse or remotenesse are more or lesse hot, and so breaks forth
into the superficies of the Earth, and retains the tast of Sulphur,
as all broth doth of the flesh, that is boiled in it. After the same
manner it is, when Water passing through places where are Mineralls,
as Copper, Allum, doth acquire the savour of them. Such therefore
is the Distiller, the Maker of all things, in whose hands is this
Distillatory, according to the example of which all distillations have
been invented by Philosophers; which thing the most High God himself
out of pity, without doubt, hath inspired into the sons of men: and he
can, when it is his holy will, either extinguish the Centrall Fire, or
break the vessell, and then there will be an end of all. But since his
goodnesse doth intend the bettering of all things, hee will at length
exalt his most sacred Majesty, and raise up higher the purest Fire of
all, which is higher then the Waters of the Heavens which are above the
Firmament, and will give it a stronger degree of heat then the Centrall
Fire, that all the Waters may bee exhaled up into the Aire, and the
Earth be calcined, and so the Fire, all the impurity being consumed,
will make the Waters of the purified Earth, being circulated in the
Aire, to be more subtile, and will (if wee may thus speak in a way of
Philosophy) make a world much more excellent.
Therefore let all the Searchers of this Art know, that the Earth, and
Water make one globe, and being together make all things, because they
are tangible Elements, in which the other two being hid doe work.
The Fire preserves the Earth, that it bee not drowned, or dissolved:
the Aire preserves the Fire that it bee not extinguished: the Water
preserves the Earth that it bee not burnt. It seemed good to us to
describe these things, as conducing to our purpose, that the studious
may know, in what things the foundations of the Elements consist, and
how Philosophers have observed their contrary actings; joining Fire
with Earth, and Aire with Water: although when they would doe any
excellent thing, they have boiled Fire in Water, considering that one
blood is purer then another, as a tear is purer then urine. Let that
therefore suffice which we have spoken, _viz._ that the Element of
Water is the Sperm, and Menstruum of the world, as also the receptacle
of the Seed.
[Illustration: *decorative divider*]
OF
The ELEMENT of
AIRE.
The Aire is an entire Element, most worthy of the three in its quality,
without, light, and invisible, but within, heavy, visible, and fixed,
it is hot, and moist, and tempered with Fire, and more worthy then
Earth, & Water. It is volatil, but may be fixed; and when it is fixed,
it makes every body penetrable. Of its most pure substance the vitall
spirits of living Creatures are made; that which is lesse pure is taken
up into its proper sphere of the Aire; but the residue, _viz._ the
grosser part abides in the Water, and is circulated with the Water, as
Fire with Earth, because they are friendly the one to the other. It is
most worthy, as wee have said; and it is the true place of the Seed of
all things: in it Seed is imagined, as in man, which afterward by the
circulating motion is cast into its own Sperm. This Element hath the
form of entirenesse to distribute the Seed into Matrixes by the Sperm,
and Menstruum of the world. In it also is the vitall spirit of every
Creature, living in all things, penetrating, and constringing the seed
in other Elements, as Males doe in Females. It nourisheth them, makes
them conceive, and preserveth them; and this daily experience teacheth,
that in this Element not only Mineralls, Animalls, or Vegetables live
but also other Elements. For wee see that all Waters become putrefied,
and filthy if they have not fresh Aire: The Fire also is extinguished,
if the Aire be taken from it: (Thence Chymists come to know how to
dispose of their Fire into severall degrees by means of the Aire, and
to order their registers according to the measure of the Air:) The
pores also of the Earth are preserved by Aire: In briefe, the whole
structure of the world is preserved by Aire. Also in Animalls, Man dies
if you take Aire from him, &c. Nothing would grow in the world, if
there were not a power of the Aire, penetrating, and altering, bringing
with it selfe nutriment that multiplies. In this Element by vertue of
the Fire is that imagined Seed, which constringeth the Menstruum of the
world by its occult power, as in trees, and herbs, when through the
pores of the Earth, by the acting of the spirituall heat, there goeth
forth a Sperm with the Seed, and the vertue of the Aire in a proportion
constringeth, and congeals it by drops; and so trees by growing day
after day, drop after drop, are at length raised to be great trees; as
wee have treated in the book of the Twelve Treatises. In this Element
are all things entire through the imagination of Fire; and it is full
of divine vertue: for in it is included the Spirit of the most High,
which before the Creation was carryed upon the Waters, as saith the
Scripture, _And did fly upon the wings of the Wind_. If therefore it
bee so, as indeed it is, that the Spirit of the Lord is carryed in it,
why needs thou question but that he hath left his divine vertue in it?
For this Monarch is wont to adorn his dwelling places; hee hath adorned
this Element with the vitall spirit of every Creature: for in it is the
seed of all things, dispersed, in which presently after the Creation
was (as wee said before) by the great Maker of all things included
that magneticke vertue which if it had not, it could not attract any
nourishment, but so the Seed must be left in a small quantity, neither
would increase, or bee multiplyed; but as the Loadstone drawes to it
self hard Iron (after the manner of the Articke pole, drawing waters
to it selfe, as we have shewed in the Element of Water) so the Aire by
a Vegetable magnetick power, which is in the Seed, draws to it selfe
the nourishment of the Menstruum of the world, _i.e._ Water. All these
things are made by Aire, for that is the leader of the Waters, and the
occult vertue thereof is included in all Seed for the attracting of
radicall moisture, and this vertue is, as wee said before, alwaies the
280^{th.} part in all Seed, as wee have shewed thee in the third of the
Twelve Treatises. If therefore any one would successefully plant trees,
let him bee carefull that hee turne the attractive point towards the
Northern part; so hee shall never lose his labour: for as the Articke
pole drawes to it selfe the Waters, so the verticle point draws to it
self Seed; and every attractive point doth answer to them. Thou hast an
example in all manner of Wood, whose attractive point doth naturally
tend to the verticle point, and is drawne by it. For let a bowle of
Wood, if thou wilt know which is the superior point, be put into water,
and let it sink (so that the water exceed the length of the Wood) thou
shalt alwaies see that point rise up before the opposite part; for
Nature knows not how to erre in her office: but of these we shall treat
further in our book called _Harmonia_, where wee shall speak more of
the magneticke vertue (although he shall bee easily able to understand
the Loadstone, to whom the nature of Metalls is knowne). Let this
suffice that wee have said, that this Element is the most worthy of the
three in which is Seed, and vitall spirit, or dwelling place of the
soule of every Creature.
[Illustration: *decorative divider*]
OF
The ELEMENT of
FIRE.
Fire is the purest, and most worthy Element of all, full of unctuous
corrosivenesse adhering to it, penetrating, digesting, corroding, and
wonderfully adhering, without, visible, but within invisible, and
most fixed; it is hot, dry, and tempered with Aire. Its substance is
the purest of all, and its essence was first of all elevated in the
Creation with the throne of divine Majesty, when the Waters of the
Heavens were established, as we have said in the Element of Water: out
of the lesse pure part of its substance the Angells were created; out
of that which was lesse pure then that, being mixed with the purest
Aire, were the Sun, Moon and Stars created. That which is lesse pure
then that is raised up to terminate, and hold up the Heavens: but the
impure, and unctuous part of it is left, and included in the Center of
the Earth by the wise, and great Creator, for to continue the operation
of motion, and this wee call Hell. All these Fires are indeed divided,
but they have a Naturall sympathy one towards another.
This Element is of all the most quiet, and like unto a charriot, when
it is drawed, it runs, when it is not drawed, it stands still. It is
also in all things undiscernibly. In it are the reasons of life, and
understanding, which are distributed in the first infusion of Mans
life, and these are called the rational soule, by which alone Man
differs from other Creatures, and is like to God. This soule is of that
most pure Elementary Fire, infused by God into the vitall spirit, by
reason of which Man after the Creation of all things was created into
a particular World, or Microcosme. In this subject God the Creator of
all things put his seal, and Majesty, as in the purest, and quietest
subject, which is governed by the will, and infinite wisdome of God
alone. Wherefore God abhors all impurity, nothing that is filthy
compounded, or blemished may come neer him, therefore no mortall man
can see God, nor come to him naturally: for that Fire which is in
the circumference of the Divinity, in which is carryed the Seale and
Majesty of the Most High, is so intense, that no eye can penetrate
it: for Fire will not suffer any thing that is compounded to come
neer to it: for Fire is the death, and separation of any thing that
is compounded. Wee have said that it is the most quiet subject (for
so it is) or else it would follow (which so much as to thinke were
absurd) that God could not rest; for it is of most quiet silence,
more then any mans mind can imagine. Thou hast an example of this in
the Flint, in which there is Fire, and yet is not perceived, neither
doth appear, untill it be stirred up by motion, and kindled in it that
it may appear: so the Fire in which is placed the sacred Majesty of
our Creator, is not moved, unlesse it be stirred up by the proper will
of the most High, and so is carryed where his holy Will is. There is
made by the Will of the supream Maker of all things a most vehement,
and terrible motion. Thou hast an Example of this, when any Monarch of
this world sits in his pompe, What a quietnesse there is about him?
What silence? and although some one of his Court doth more, the motion
is only of some one, or other particular man, which is not regarded.
But when the Lord himself moves, there is an universall stirre, and
motion, then all that attend on him, move with him. What then? when
that supream Monarch, the King of Kings, and Maker of all things
(after whose example the Princes of the world are established in the
earth) doth move in his own person of Majesty? What a stirre? What
trembling, when the whole guard of his heavenly Army move about him?
But some one may ask, How doe wee know these things, since heavenly
things are hid from Mans understanding? To whom wee answer, that they
are manifest to all Philosophers; yea the incomprehensible wisdome of
God hath inspired into them, that all things are created after the
example of Nature, and that Nature hath its bounds from those secret
things, and accordingly works; and that nothing is done on the earth,
but according to the example of the heavenly Monarchy, which is managed
by the divers offices of Angells. So also there is nothing brought
forth, or generated, but what is done naturally. All humane inventions,
yea and Arts, which either are, or shall bee, proceed not otherwise
then from Naturall principles. The most High Creator was willing to
manifest all Naturall things unto man, wherefore hee shewed to us
that Celestiall things themselves were naturally made, by which his
absolute, and incomprehensible power, and wisdome might be so much the
better known; all which things the Philosophers in the light of Nature,
as in a Looking-glasse, have the cleer sight of. For which cause they
esteemed highly of this Art, _viz._ not so much out of covetousnesse
for Gold, or Silver, but for knowledge sake, not only of all Naturall
things, but also of the power of the Creator, and they were willing to
speak of these things sparingly, and only figuratively, lest divine
mysteries by which Nature is illustrated, should be discovered to the
unworthy, which thou, if thou knowest how to know thy selfe, and art
not of a stiffe neck, maist easily comprehend; who art created after
the likenesse of the great world, yea after the image of God. Thou hast
in thy body the Anatomy of the whole world, thou hast in stead of the
Firmament the quintessence of the foure Elements, extracted out of the
Chaos of Sperms, into a matrix, and into a skin, which doth compasse
it round, thou hast most pure blood in stead of Fire, in the vitall
spirit whereof is placed the seat of the soule (which is in stead of
the King;) thou hast a heart in stead of the earth; where the Centrall
Fire continually works; and preserves the fabrick of this Microcosm in
its being; thou hast thy mouth in stead of the Articke pole; and thy
belly in stead of the Antarticke, and all thy members answer to some
Celestialls: of which in our booke of Harmony wee shall treat more
fully, _viz._ in the Chapter of Astronomy, where we have wrote how that
Astronomy is easy, naturall, how the aspects of Planets, and Stars
are efficacious, and why Prognostication is given of Raine, and other
events, which would bee too tedious to reckon up here, and all these
are linked together, and performed in a naturall manner, onely God doth
some things extraordinary. Because the Ancients omitted it, we are
willing to shew it to him that is diligently studious of this secret,
that the incomprehensible power of the most High God, may so much the
more cleerly come home to his heart, and that hee may love, and adore
him the more zealously. Let therefore the Searcher of this sacred
science know, that the soule in a man the lesser world, or Microcosme
substituting the place of its Center, is the King, and is placed in the
vitall spirit, in the purest bloud. That governes the mind, and the
mind the body: when the soule conceives any thing, the mind knows all
things, and all the members understand the mind, and obey the mind, and
are desirous to fulfill the will thereof. For the body knows nothing,
whatsoever strength, or motion is in the body, is caused by the mind;
the body is to the mind, as instruments are to the Artificer; Now the
soule, by which man differs from other Animalls, operates in the body,
but it hath a greater operation out of the body, because out of the
body it absolutely reigns, and by these things it differs from other
Animalls, who have only the mind, not the soule of the Deity. So also
God, the Maker of all things, our Lord, and our God, works in this
world those things, which are necessary for the world; and in these hee
is included in the world; whence wee beleeve that God is every where.
But hee is excluded the body of the world by his infinite wisdome, by
which hee workes out of the world, and imagines much higher things,
then the body of the world is able to conceive, and those things are
beyond Nature, being the secrets of God alone. You have the soul for an
example, which out of the body imagines many most profound things, and
in this it is like unto God, who out of the world works beyond Nature;
although the soule to God bee as it were a candle lighted to the light
at Noonday: for the soul imagines, but executes not but in the mind;
but God doth effect all things the same moment when hee imagines them;
as the soul imagines any thing to be done at _Rome_, or elsewhere in
the twinckling of an eye, but only in the mind; but God doth all such
things essentially, who is omnipotent. God therefore is not included
in the world, but as the soul in the body; he hath his absolute power
separated from the world, so also the soul of any body hath its
absolute power separated from the body, to doe other things then the
body can conceive; it hath a very great power therefore upon the body,
if it pleaseth, or otherwise our Philosophy were in vain. By these
therefore learn to know God, and thou shalt know in which the Creator
differs from the Creature. Thou thy selfe shalt be able to conceive
greater things, when as now thou hast the gate opened by us. But lest
this Treatise should grow too big, let us returne to our purpose.