Chapter IV: Front Matter (4)

The Earth is of great worth in its quality, and dignity: in this Element, the other three, especially the fire, rest. It is the most excellent Element to conceale, and discover those things which are intrusted to it: it is grosse, and porous, heavy in respect of its smallnesse, but light in respect of its Nature; it is also the Center of the world, as also of the other Elements; through its Center passeth the axell tree of the world, and of both poles. It is porous, as wee said, as a spunge, and brings forth nothing of it selfe, but all things whatsoever the other three distil, and project into it, it receives, keeps all things that are to be kept, brings to light all things that are to be brought to light. It brings forth (as wee said before) nothing of it selfe, but it is the receptacle of other things, and it is that, in which every thing that is brought forth, doth abide, and by heat of motion is putrefied in it, and is multiplied by the same, the pure being separated from the impure: That which is heavy in it is hid, and the heat drives that which is light unto its superficies. It is the nurse, and matrix of all seed, and commixtion. It can indeed doe nothing else, then preserve the seed, and what is made of it, till it be ripe. It is cold, dry, tempered with water; visible without, and fixed; but within invisible, and volatile. It is a virgin, and the _Caput Mortuum_ left after the creation of the world, which shall hereafter at divine pleasure bee calcined, after extraction of its moisture, that of it a new Crystalline Earth may be created. Also this Element is divided into a pure part, and an impure. The water makes use of the pure to bring forth things, but the impure remains in its globe. This Element is the hiding place, and mansion of all treasure. In its Center is the fire of hell, preserving this fabrick of the world in its being; and this by the expression of water into the aire. That fire is caused, and kindled by the _primum Mobile_, and the influences of the Stars: the heat of the Sunne tempered with the aire meets with this heat for the ripening, and drawing up of those things, which are already conceived in its Center. Moreover the Earth partakes of fire, which is the intrinsecall part of it, neither is it purified but in the fire: and so every Element is purified with its intrinsecall part. Now the Intrinsecall part, or inside of the Earth, or its Center is the highest purity mixed with fire, where nothing can rest: It is as it were an empty place, into which all the other Elements doe project their vertues, as hath been spoken in the book of the Twelve Treatises. And thus much of the Element of Earth, which wee have called a Spunge, and the receptacle of other things, which serveth for our purpose.

OF
The ELEMENT of
WATER.

Water is the heaviest Element, full of unctuous flegme, and it is an Element more worthy in its quality then the Earth, without, volatile, but within fixed, it is cold, and moist, and tempered with the aire: it is the sperm of the world, in which the seed of all things is kept: it is the keeper of the seed of every thing. Yet wee must know, that the Seed is one thing, and the Sperme another: the Earth is the receptacle of the Sperme, but Water is the receptacle of the Seed. Whatsoever the Aire doth distill into the Water, by means of the fire, the same doth the water convey to the Earth. Sometimes the sperme lackes sufficiency of seed, for want of heat which should digest it; for there is alwayes plenty of Sperm, expecting Seed, which by the imagination of fire through the motion of the Aire it carryes into its matrix: and sometimes there being lack of Seed, the Sperme enters, but it goeth forth againe without fruit: but of this more at large hereafter in the third Treatise of Principles, _viz._ in that of Salt. It happens sometimes in Nature, that the Sperme enters into the matrix with a sufficiency of Seed; but the matrix being indisposed, by reason of being filled with offensive, sulphureous, & flegmatick vapors, doth not conceive, neither doth that come to passe that should. Also nothing is properly in this Element, but only as it is wont to bee in the Sperm. It is delighted chiefly in its own motion, which is made by the Aire, and it is apt to mixe with things by reason of its superficiall, volatile body. It is, as wee said before, the receptacle of all manner of Seed: in it the Earth is easily purified, and resolved; and the Aire is congealed in it, and is joined with it radically. It is the menstruum of the world, which penetrating the Aire, by means of heat, drawes along with it selfe a warm vapour, which causeth a naturall generation of those things, which the Earth, as a matrix is impregnated withall, and when the matrix receives a due proportion of Seed, of what kind soever, it proceeds, and Nature workes without intermission to the end; but the remaining moisture, or Sperme falls to the side, and by vertue of the heat in the Earth is putrefied (that which is cast to the side) and of that afterwards are generated other things, as small vermine, and wormes. The Artificer of a quicke wit may indeed see in this Element, as it were out of Sperme, divers wonders of Nature; but it will be needfull to take that Sperm, in which the Astrall Seed in a certaine proportion is already imagined, or conceived; because Nature makes, and produceth pure things by the first putrefaction, but by the second farre more pure, worthy, and noble; as thou hast an example in wood, which is vegetable, where in the first composition Nature maketh wood, but when that is after maturity corrupted, it is putrefied, and of it worms are bred, and such kind of vermine as they are, which have both life, and sight: for it is manifest, that a sensible thing is alwaies more worthy then a vegetable: for to the organs of sensible things much more subtile, and purer matter is required: But to return to our purpose.

This Element is the Menstruum of the world, and is divided into three sorts, _viz._ pure, purer, and most pure. Of the most pure substance of it the Heavens are created, the purer is resolved into Aire, but the pure, plaine, and grosse remains in its sphere, and by divine appointment, and operation of Nature doth preserve and keep every thing that is subtile. It makes one globe together with the Earth: it hath also its Center in the heart of the Sea: it hath one axell tree and pole with the earth, by which all courses, and fountaines of water issue forth, which afterward increase, and grow up into great rivers. By these issuing forth of waters the Earth is preserved from burnings, and with this moistning the universall Seed is carryed forth through the pores of the whole Earth, which thing is caused through heat, and motion. Now it is manifest that all courses of Waters return into the heart of the Sea; but whither afterward they run is not known to every body. There be some that think that all rivers, water, and springs which have their course into the sea, do proceed from the stars, who, when they know no other reason why the sea should not increase, and bee fuller, by reason of them, say that these Waters are consumed in the heart of the sea. But this Nature will not admit of, as wee have shewed when we spake of the Rain. The stars indeed cause, but doe not generate Water; seeing nothing is generated but in its owne like of the same species: Now the Stars consist of Fire, and Aire; how then should they generate Waters? And if it were so, that some Starre should generate Waters, then necessarily also must others generate Earth, and also others other Elements: because this fabrick of the world is so upheld by the four Elements, that one may not exceed another in the least particle, but they strive one with the other in an equall ballance; for otherwise if one should exceed the other, destruction would ensue. Yet let every one persevere in what opinion hee please, it is thus shewed to us by the light of Nature, that this fabrick of the world is preserved by these four Elements, their equality being proportioned by the great God, and one doth not exceed the other in its operation. But the Waters upon the basis of the Earth are contained as it were in some vessell from the motion of the Aire, and towards the Articke pole are by it constringed, because there is no _vacuum_, or vacuity in the world: for this cause is there in the Center of the Earth the fire of hell, which the Archeus of Nature doth govern.

For in the beginning of the Creation of the world, the great and 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.

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.

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.

Wee said before that the Element of Fire is the most quiet of all, and that it is stirred up by motion, which stirring up wise men knew. It is necessary that a Philosopher know the generation, and corruption of all things, to whom not only the Creation of the Heavens is manifest, but also the composition, and mixture of all things: but although they know all things, yet they cannot doe all things. We know indeed the composition of Man in all respects, yet wee cannot infuse the soule; because this mystery belongs only unto God: & he exceeds all things by these kind of infinite mysteries. Seeing these are out of the corse of Nature, they are not as yet in the disposition of Nature: Nature doth not work before there be matter given unto her to work upon. The first matter is given to her by God, the second by the Philosopher. Now in the operation of the Philosophers Nature hath a power to stir up the fire, which by the Creator is secretly included in the Center of every thing: This stirring up of the fire is done by the will of Nature, sometimes by the will of the skilfull Artificer disposing of Nature. For naturally all impurities, and pollutions of things are purged by Fire: All things that are compounded, are dissolved by Fire: as water washeth, and purgeth all things imperfect, which are not fixed; so the Fire purgeth all things that are fixed, and by Fire they are perfected: As Water doth conjoine all things that are dissolved; so fire separates all things that are conjoined; and what is naturall, and of affinity with it, it doth very wel purge, and augment it, not in quantity but in vertue. This element doth severall ways secretly work upon other Elements, and all things else: For as the Animall soul is of the purest of this Element, so the Vegetable is of the Elementary part of it, which is governed by Nature. This Element doth act upon the Center of every thing in this manner: Nature causeth Motion, Motion stirs up Aire, the Aire the Fire; Now Fire separates, cleanseth, digesteth, coloureth, and maketh all seed to ripen, and being ripe expells it by the sperm into places, and matrixes, into places pure or impure, more or lesse hot, dry or moist; and according to the disposition of the matrix, or places, divers things are brought forth in the earth, as in the booke of the Twelve Treatises concerning Matrixes mention hath been made, that there are as many Matrixes, as places. So the Builder of all things, the most High God hath determined, and ordained all things, that one shall be contrary unto the other, yet so that the death of the one be the life of the other: that which produceth one, consumeth another, and another thing from this is naturally produced, and such a thing which is more noble then the former: and by this means there is preserved an equality of the Elements, and so also of the compositum. Separation is of all things, especially of living things the naturall death: Wherefore man must naturally die because hee is compounded of four Elements, hee is subject to separation, seing every thing that is compounded is separated naturally. But this separation of Mans composition must needs have been done in the day of judgement, _i.e._ the first judgement, when the sentence of a naturall death was passed upon him: for in Paradise Man was immortall. Which all Divines, as also Sacred Writ doth testifie; but a sufficient reason of this immortality no Philosopher hitherto hath shewed; which it is convenient for the Searcher of this sacred Science to know, that he may see how all these things are done naturally, and bee most easily understood. But it is most true, that every compound thing in this world is subject to corruption, and separation; which separation in the Animall Kingdome is called death: And man seeing hee is created and compounded of foure Elements, how can hee bee immortall? It is hard to beleeve that this is done naturally; but that there is something above Nature in it. Yet God hath inspired it into Philosophers that were good men many ages since, that this is so naturally. Which take to be thus. Paradise was, and is such a place, which was created by the great Maker of all things, of true Elements, not elementated, but most pure, temperate, equally proportioned in the highest perfection; and all things that were in Paradise were created of the same Elements, and incorrupt; there also was Man created and framed of the same incorrupted Elements, proportioned in equality, that he could in no wise be corrupted, therefore he was consecrated to immortality: for without all doubt God created this Paradise for men only, of which and where it is wee have largely treated in our book of Harmony. But when afterwards Man by his sinne of disobedience had transgressed the comandement of the most High God, hee was driven forth to beasts into the corruptible world elementated, which God created only for beasts: who of necessity, seeing he cannot live without nutriment, must from corrupt elementated Elements receive nutriment. By which nutriment those pure Elements of which he was created, were infected; and so by little and little declined into corruption, untill one quality exceeded another, and destruction, infirmity, and last of all separation, and death of the whole compound followed. So that now they are neer unto corruption and death, who are procreated in corrupt Elements, of corrupt Seed, and not in Paradise; for Seed produced out of corrupt nutriments cannot be durable; and by how much the longer it is since the driving forth of man out of Paradise, so much the neerer men are to corruption; and by consequence their lives are so much shorter, and it will come to this passe, that even generation it selfe by reason of the shortnesse of life shall cease. Yet there are some places, where the Aire is more favourable, and the Starres more propitious, and there their Natures are not so soon corrupted, because also they live more temperately: Our Countrey-men by reason of gluttony, and inordinate living make quick hast to corruption. This experience teacheth, that they that are born of the seed of infirme Parents doe not live long. But if man had continued in Paradise, a place sutable to his Nature, where all the Elements were as incorrupt, and pure as a virgin, hee had been immortall for ever. For it is certain that when pure Elements are joined together equally in their vertues, such a subject must be incorrupted, and such must the Philosophers Stone bee: To this Creation of Man the ancient Philosophers have likened this Stone, but Modern Philosophers understanding all things according to the letter doe apply it to the corrupt generation of this age.

This Immortality was the chief cause that Philosophers exercised their wits to find out this Stone, for they knew that man was created of such Elements which were sound and pure. They therefore meditated upon that Creation, which, when they knew to bee naturall, began to search further into it, whether such uncorrupted Elements could bee had, or if they could be joined together, and infused into any subject. Now to these the most High God, and Maker of all things revealed, that a composition of such Elements was in Gold: For in Animalls it could not be had, seing they must preserve their lives by corrupt Elements; in Vegetables also it is not, because in them is found an inequality of the Elements. And seeing all created things are inclined to multiplication, the Philosophers propounded to themselves that they would make tryall of the possibility of Nature in this Minerall Kingdome; which being discovered, they saw that there were innumerable other secrets in Nature, of which, as of Divine secrets, they have wrote sparingly. So now thou seest how corrupt Elements come to bee in a subject, and how they are separated; when one exceeds the other, and because then putrefaction is made by the first separation, and by putrefaction is made a separation of the pure from the impure, if then there be a new conjunction of them by vertue of Fire, it doth acquire a form much more noble then the first was. For in its first state, corruption was by reason of grosse matter mixed with it, which is not purged away but by putrefaction, the subject thereby being bettered; and this could not be but by the vertues of the foure Elements, which are in every compound thing, being joined together: for when a Compositum must perish, it perisheth by the Element of Water; and whilest they lie thus confusedly, the Fire together with the Earth, and Aire which it is in potentially, agree together, and by their united forces do afterward overcome the Water, which they digest, boile, and lastly congeal; and after this manner Nature helps Nature. For if the hidden Central Fire, which is the life of all things overcomes, and works upon that which is neerer to it, and purer, as it selfe is most pure, and is joined with it: so it overcomes its contrary, and separates the pure from the impure, and there is a new form generated, and if it bee yet a little helped, much more excellent then the former. Sometimes by the wit of a skilfull Artificer there are made things immortall, especially in the Minerall Kingdome. So all things are done by Fire alone, and the government of Fire, and are brought forth into a being, if thou hast understood mee.

Here now thou hast the originall of the Elements, their Natures, and operations described unto thee very briefly, which is sufficient for our purpose in this place. For otherwise if every Element were described as it is, it would require a great volume not necessary for our purpose. All those things, as wee said before, wee refer to our book of Harmony, where God willing, if wee live so long, wee shall write more largely of Naturall things.

OF THE
THREE PRINCIPLES
Of all things.

These four Elements being described, we will now descend unto the Principles of things. But how they are produced of the foure Elements, take it thus. After Nature had received from the most high Creator of all things the priviledge of being Princesse over this Monarchy of the world, shee began to distribute places, and Provinces to every thing, according to its dignity; and in the first place shee made the Elements the Princes of the world; and that the will of the most High (in whose will Nature was placed) might be fulfilled, she ordained that one should continually act upon the other. The Fire therefore began to act upon the Aire, and produced Sulphur, the Air also began to act upon the Water, & brought forth Mercury, the Water also began to act upon the Earth, and brought forth Salt. But the Earth, since it had nothing to work upon, brought forth nothing, but that which was brought forth continued, and abided in it: Wherefore there became only three Principles, and the Earth was made the Nurse, and Mother of the rest. There were, as wee said, three Principles brought forth; which the ancient Philosophers did not so strictly consider, but described only two actings of the Elements (or if they were willingly silent in it, who shall censure them, seeing they dedicated their writing only to the Sons of Art?) and named them Sulphur, and Mercury, which also may suffice us, to be the matter of Metals, as also of the Philosophers Stone.

Whosoever therefore will bee a true Searcher of this sacred Science must of necessity know the Accidents, and an Accident it self, that hee may learn to what subject, or Element hee purposeth to come to, that through mediums hee may apply himselfe to that, if otherwise hee desire to fill up the number of four. For as these three Principles were produced of four, so also by diminution must these three produce two, Male, and Female; and two produce one incorruptible thing, in which those foure shall being equally perfect, be purified, and digested to the utmost; and so a quadrangle shall answer a quadrangle. And this is that quintessence, which is very necessary for every Artificer, being separated from many contraries. And so thou hast in these three Principles, in what naturall composition soever, a body, a spirit, and an occult soule; which three, if thou shalt joine them together being separated, and well purified, as wee said before, without doubt will by imitating Nature yeeld most pure fruit. For although the soule be taken from a most noble place, yet it cannot come whither it tends but by a spirit, which is the place, and mansion of the soule; which if thou wilt reduce to its due place, it is necessary that it be washed from all its faults; and that the place be purified, that the soule may be glorified in it, and never more be separated from it. Now therefore thou hast the originall of the three Principles, out of which it is thy part, by imitating Nature, to produce the Mercury of Philosophers, and their first matter, and to bring those Principles of things, especially of Metalls to thy purpose: seeing without those Principles it is impossible for thee to perfect any thing by Art, since also Nature her selfe can doe nor produce nothing without them. These three are in all things, and without them there is nothing in the world, or ever shall bee naturally. But because wee said before, that the ancient Philosophers named only two Principles, lest the Searcher of the Art should erre, hee must know, that although they did not describe any other but Sulphur, and Mercury, yet without salt they could never have attained to this work, since that is the key, and beginning of this sacred Science: it is that, which openeth the gates of Justice; it is that which hath the keyes to the infernall prisons, where Sulphur lies bound, as hereafter shal be more fully shewed in the third Treatise of the Principles, of Salt.

Now to our purpose, which is that these 3 principles are altogether necessary, because they are the neer matter. For the matter of Metalls is twofold. Neer, and remote. The neer is Sulphur, and Mercury. The remote are the four Elements: out of which God alone is able to create things. Leave therefore the Elements, because of them thou shalt doe nothing; neither canst thou out of them produce any thing but these three Principles, seeing Nature her selfe can produce nothing else out of them. If therefore thou canst out of the Elements produce nothing but these three Principles, wherefore then is that vaine labour of thine to seeke after, or to endeavour to make that which Nature hath already made to thy hands? Is it not better to goe three mile then four? Let it suffice thee then to have three Principles, out of which Nature doth produce all things in the earth, and upon the earth; which three we find to be entirely in every thing. By the due separation, and conjunction of these, Nature produceth as well Metalls, as Stones, in the Minerall Kingdome; but in the Vegetable Kingdome Trees, Herbs, and all such things; also in the Animall Kingdome the Body, Spirit, and Soule, which especially doth resemble the work of the Philosophers. The Body is Earth, the Spirit is Water, the Soule is Fire, or the Sulphur of Gold: The Spirit augmenteth the quantity of the Body, but the Fire augmenteth the vertue thereof. But because there is more of the Spirit in weight, then is of the Fire; the Spirit is raised, and oppresseth the Fire, and drawes it to it selfe: and so every one of them, encreaseth in vertue, and the Earth, which is the midle betwixt them encreaseth in weight. Let therefore every searcher of this Art conclude in his mind what he seeks for out of these three, and let him assist it in the overcomeing of its contrary; and then let him adde to the weight of Nature his weight, that the defect of Nature may be made up by Art, that shee may overcome what is contrary to her. We said in the Element of Earth, that the Earth was nothing else but the receptacle of other Elements, _i.e._ the subject in which those two, Fire and Water, do strive, the Aire mediating; if the Water be predominant, it brings forth things that are corruptible, and continue but for a time; but if the Fire overcome, it produceth things that are lasting, & incorruptible. Consider therefore what is necessary for thee. Moreover know, that Fire, and Water are in every thing, but neither Fire, nor Water makes any thing, because they only strive together, and contend concerning swiftnesse, and vertue, and this not of themselves, but by the excitation of the intrinsecall heat, which by the motion of the heavenly vertues is kindled in the Center of the Earth; without which those two could never doe any thing, but would both stand still in their own bound, and weight: but Nature afterward joined them two together proportionably, and then stirres them up by an intrinsecall heat, and so they begin to contend one with the other, and each of them will call to its help its like, and so they ascend and encrease, untill the Earth can ascend no higher with them; in the mean time those two by this retaining of the Earth are subtilized; (for in that subject of the Earth the Fire, and Water ascend incessantly, and act through the pores which are reserved, and which the Aire prepares) and out of their subtiliation proceed flowers, and fruit, in which they become friends, as you may see in Trees; for by how much the better they are subtilized, and purified by ascending, so much the better fruit doe they bring forth, especially if they end with their vertues equally joined together.