NOT to trouble our Rea­der with the Names or Writings of those many Ancient and Excellent Philosophers, who first Treated of this most Noble Art (seeing they writ very obscurely; and those Obscurities, by Collection, are swell'd into very large Volumes.) I will descend to such of them as are accounted Mo­dern, and particularly to those, who have made Explication, for the sake and instruction of the Ingenious: And of [Page 2] those, none I presume more Learned, e­specially more Generous, than they of the English Nation, how carelesly soever, their Works are look'd upon in this our Iron age: If any Man will contend for it, he has the liberty to produce his Proofs; but before I bring you to plain matter of Sense, give me leave to touch a little upon the accidents of Chance­medley, and the down right Nonsense of conceited Ignorance; I mean such Authors as either by chance have pick'd up some Sentences proper enough in themselves, but yet disorderly applyed, and therefore lead to confusion, or else such as are not only Improper, but also Unnatural, and therefore are grosly Ri­diculous.

Of the first sort are many of the Col­lections in the six Volumes of Theatrum Chemicum, by Lazarus Zetznerus, Fas­ciculus Chemicus, Cheiragogia Heliana, Zeroasters Cave, or an Intellectual E­cho, and the like.

The second sort are they, who only gather up the glimmering Recipes and Decipes, which are here and there Scattered on purpose, by the Jocose, to catch the unwary in their own Imagi­nations, throwing to them the Shells, but reserving the Kernels for their [Page 3] Friends, the cautious and diligent In­quirers. Andyet these mistaken ones, fondly supposing themselves true Adep­tists, immediatly thereupon cry out, Sirs, Wee will shew you Diana Naked, for we have caught her in our Volumes; When alas! She is slipt from their fin­gers, having first Metamorphosed such daring Sophisters, not as she did Act­eon into a swift sooted Beast with large Horn's, but into another sort as oppo­sitly dull and slow with long Ears: and yet forsooth they cease not to cry out, Here are the Menstruums of Diana, here is Circulatum Majus & Minus, here are the Secrets of the more Secret Chemy. A Catologue of Menstruums, in four Books, under four and twenty Heads, and of four and twenty Kinds, all collected form the Writings of the Adepts; These my Friends (say they) are the Menstruums of Diana, for Diana has superfluity of Menstruums, she hath Simple, Vegetable Menstru­ums, made of Philosophical Wine on­ly, others of the Spirit of Philoso­phical Wine, and the hottest Vege­tables, Herbs, Flowers, Roots, &c. being Oyly.

Also, Simple Mineral Menstruums made of the matter of Philosophical Wine [Page 4] only, others of that and acid Spirits, as Aqua Fortis, Spirit of Nitre &c.

Also, Mineral Menstruums Compoun­ded of Vegetable, and Mineral Menstru­ums mixed together; Cum multis aliis quae nunc perscribere longum est.

If Men will be seduced by such Slipp­slop-Sawse-makers, no wonder if at last they say, All is Vanity and Vexation of Chymists: But let us look upon them, and their fond followers no otherwise than meer Foolosophers, catch'd in a Mouse-trap.

This by way of removing the Rub­bish, next we proceed to lay a sure Foundation for the Ingenious to Build on.

This Art, I say, and doubt not to The Foun­dation of this Art. make clearly appear, consists in the true knowledge of a Metalline Sulphur and Mercury, which are to be Compoun­ded of four Metalline Principles or Ele­ments, viz. Metalline Fire, Air, Earth and Water; all to be reduced into a quick, running, clear, and splendid Mercury; In which Mercury is contain'd the Grand Secret of the Philosophers, viz. their Sol and Luna, for then they say, Est in Mercurio quicquid quaerunt Sapientes; All is in Mercury that the [Page 5] Wise men seek: Because this prepared Mercury may easily be digested into Silver and Gold; and then also, and not till then, is this saying verified, Esttamen unum, &c. That there is in the Metalick Kingdom one thing of a mira­culous Original, in which our Sol is nearer, than in Common Sol and Luna, if you seek it in the hour of its Nativi­ty, &c. Introit apert. pag. 51. Which will melt in our Mercury, as will Ice in warm Water; and yet it hath resem­blance with Gold. The same thing may be found by digestion in our Mercury for the spaee of an hundred and fifty days, &c. See Secrets Reveal'd, pag. 75. For this Mercury so digested into Sol and Lu­na, will again easily be dissolved in that Mercury from whence it was form'd: Whereas to dissolve Common Gold by prepared Mercury, is a Work of great difficulty, and ought not to be attemp­ted by any, unless he be an experienced Master in this Art, and yet he that so operates, shall labour for the worst and not the better, unless he knows how to car­ry on both works a part, and afterwards in a due measure to Reconjoyn them.

This I say, is the Scope and Intention of all the Philosophers, and now it re­mains, that I clear my Position.

[Page 6] The Composition of these four Prin­ciples or Elements is perfected by three Three Works. Works or Operations.

• 1. The first is the joyning of the Fire and Air.
• 2. The second by adding the Earth to the other two.
• 3. The third by joyning thereto the Liquor, or Element of Water.

Which are also by Prince Geber Cal­led Medicines of the first, second, and third Order

These three Conjunctions are also called,

• 1. Conjunction Diptative.
• 2. Conjunction Triptative.
• 3. Conjunction Tetraptive.

Of which more hereafter.

The Philosophical Maxims are,

Man from Man, Beast from Beast, and Metal from Metal, &c.

Dastin's Dream, Theat. Chem. Britt. pag. 259.

Pearce the Black Monk upon the Elixir. Theat. Chem. Britt. pag. 271.

Nothing is oftener said by the Philo­sophers than that their Stone is made of the four Elements. And Ripley in his Epistle to King Edward the IV. Theat. Chem. Britt. pag. 111. saith thus, viz.

This I know also hath another Expo­sition, of which hereafter.

Theat. Chem. Britt. 152. Numb. 19, Ripleys Compound, Speaks thus,

Sandivog. pag. 5. If thou dost purpose to make a Metall out of Herbs, thou shalt labour in pain, as also thou shalt not bring [Page 9] forth wood out of a Dog, or any other Beast.

Aeyr. Phil. de Metall. Metamor. pag. 46. Qui vero ex Herbis & istjusmodi rebus Mercurium educere tentant sunt Minervae crassissimae at (que) ingenij nequissimi.

Aeyr. Phil. in his Ripley revived pag. 160. 161. &c. Some will say of my Book that I have writ very Enviously and Mis­teriously: he calls the matter Gold and Mercury, but that is but Allusively; but he meant Egg-shells calcined, or Vitriol, or Mans Blood, or Dew, or Rain Water, or Salt Peter, or Nitre, or Tartar, or this or that thing (&c.) Gross Sotts, thus to think, that what I without any Equivocation call Gold and Mercury, they should make to allude to such trifles.

O Fools and Blind! think you to ga­ther Grapes of Thorns, or Figgs of Thisles. Page 162. If Gold and Silver be your intention to produce, in what would you find them? in Eggs, or Blood, in Salts or such things, what a madness is this? (&c.)

But enough of these Cautions, tho' much more may be said from many o­ther Authors. And if any raise an Ob­jection, or put the Question, why this [Page 10] great Universal Medicine, is only to be prepared from Metalls, they shall find it answered in another place.

Sandivog. pag. 79. If thou wilt imi­tate Nature, let me perswade thee, to abide in the Simple way of nature, and thou shalt sind all good things.

Simplicitas veritatis sigillum.

The Composition of the four Ele­ments How the Elements are Com­pounded. or Principles.

Now to our purpose. Aeyrenaeus Phi­lalethes natu Anglus, Cosmopolita, A true Adeptist, and the last and best Interpre­ter of all the Ancient Philosophers, in his little Book called, Introitus Aper­tus, &c. Shewing that this Work tends Chap. 1. pag. 2. 3. to digest Gold to the highest Purity and subtle Fixity, to which by Nature and Art it may be brought, says, their Gold is twofold, viz. Ripe Gold and Crude Gold, Male and Female (Sulphur and Mercury) That the whole Secret con­sists in the Mercury, without which the work of Alchimy would be in vain.

And in Chap. 2. Concerning the Prin­ciples of which this Mercury is Com­pounded, he saith, Sciant itaque, aquam Pag. 4. nostram componi ex multis, &c. Let the Operators therefore know that our Water [Page 11] is Compounded of many things, but yet they are but one thing made of divers created Substances of one Essence, that is to say,

1. There is requisite in our Water, first of all, Fire. Requisits.

2. Secondly the Liquor of the Vege­table Saturnia.

3. The bond of Mercury. And

4. (Therefore fourthly, by conse­quence the Liquor of Mercury, and that which is common, so it be not Adulte­rated.)

The first (for my intent) is the Ele­ment of Metaline Fire, the second of Air, the third of Earth, the fourth of Water.

This will better appear in the 11th. Chap. pag. 18. De Inventione perfecti Magisterij, where he tells you, That the first Inquirers into this Magistery, sought only how they might exalt im­perfect Metals to the nature of Gold, and perceiving, that all Metallick Bodies were of a Mercurial Original, and that Mercury was both as to its Weight and Homogeneity most like unto Gold, which is the perfectest of Metals; They therefore endeavoured to digest it to the maturity of Gold, that in order to this and to purify Mercury, they sought for 1. [Page 12] and found an active Metalline Sulphur 2. in the House Aries, which they gave to the Off-spring or Child of Saturn (which 3. Child abounded with the most Purged Salt of Nature, but had before no Me­talline Sulphur in it) that then they en­deavoured to purge Mercury with this prepared Matter or Air, but could not effect it, because they would not mix, therefore they contemperated this Air by the Doves of Diana, and then the e­vent was answerable to their desires; 4. and that this Mercury in its Coagulation yeilded them pure Sol and Luna, &c.

Now to make the Planets Retro­grade, here is Mercury the last Element, united by the Doves of Diana, to the Off-spring of Saturn, who was purified by a Metalline Sulphur or Fire; all which amounts to no more than a Com­position of the four Metalline Elements, Water, Earth, Air and Fire. With this agrees the works of Prince Geber in his Medicines of the first, second, and third Orders.

Also the Intention of Basil Valentine, and Sandivogius, of the Arcanum, or Grand Secret of Hermetical Philo­sophy, of Norton, Ripley and many o­thers, (not to mention the more Anci­ent) is the same

[Page 13] Vera confectio Lap. Philo. pag. 121. Scopus istius Medicinae primi ordinis, est manifestare occultum, & occultare mani­festum, quod fit omnia intus & extra mun­dando.

The Fire, saith my Master (for so I Of the Fire Introit apert. pag. 5. will make bold to call that most Lear­ned and Ingenuous Author Aeyrenaeus Philalethes) is of a Mineral Sulphur, and yet is not properly Mineral nor Metalline, but a middle betwixt a Mi­neral and a Metal, and neither of them, partaking of both, a Chaos or Spirit, be­cause Chaos. our Fiery Dragon (who over­comes all things) is notwithstanding penetrated by the Odour of the Vegita­ble Saturnia; whose Blood concretes or grows together with the juyce of Satur­nia, Saturnia. into one wonderful Body, yet it is not a Body, because it is all Volatile; nor a Spirit, because in the Fire it re­sembles a molten Metal; it is therefore in very deed a Chaos which is related to all Metals as a Mother, &c.

Here with the Fire, he takes occasion ☜ to joyn the Air, which two makes his Chaos, viz. The Fiery Dragon, and the Liquor of the Vegetable Saturnia; never­theless I know that the Fire is sometime called Earth, and sometimes Water; so also is that of the Air and Earth; but it [Page 14] is not properly our Air till the two first are Conjoyn'd and Purged.

This Chaos is called, our Arsenick, our Air, our Luna, our Magnett, our Calybs or Steel, but yet in divers re­spects, Pag. 5. because our matter undergoes various States before that the Kingly Diadem be brought, or cast forth out of the Menstruum of our Harlot.

Note, The first is called Fire because it is, hot and dry, it is a flying Sol, and the Fire of Nature, and hath the Ope­ration of Fire, which digesteth the crude Air and divideth the Mine from the Metal.

This is that Fire (says one) which the wise men have taken unspeakable pains to find out, It is Donum Dei, and they have called this mistery the Philosophers Stone, the Blessed Holy Stone, for this cause that God hath placed it in an Earthly Stony and contemptable matter, it de­videth the good from the bad, and what is not mature it matureth, and in this mistery, according to the Similitude, it is called Sol or the Sun; and the other Principle is also called the Moon, because of her Crudeness and watry Humidity, but both being joyn'd together, is called our Chaos or Air.

The Fire by Basil is called Gold, also [Page 15] by Sandivog, it is called the same, and sometimes Chalybs, by Ripley it is cal­led Sol, by Norton it is called Lytharge, Chalybs. so Aeyrenaeus calls it, in his Treatise De vera confectione Lapidis Philosophici, pag. 21. And of the two first Principles calls it the Body. Quod ad corpus attinet sufficiat hoc tempore solo Lithargyrij vel corporis nomine vocare, Corpus autem hoc, ad omnes perferendas miserias est ordi­natum, oportet enim transire per ignem & aquam, & renasci, aliter in requiem aeternam ingredi non poterit, cujus color Pags 22. est brunus subrubeus, & non fulgidus, Item opus ejus est dissolvi, exaltari mori & ad altum ascendere. It is also called Leo, and Servus Rubeus, Corpus Rubeus, &c.

The second Principle he also calls Wa­ter, Aqua, prima, ignis corrodens, ignis Of the Se­cond prin­ciple. contra naturam, Luna, magnes, mater, ma­teria, &c. Sperma Mercurij dissolventis, Mercurins, Mercurius crudus, Quinta essen­tia, Stomachus Struthionis, vas Philoso­phorum, & argentum vivum crudum à mi­ner a Simpliciter extractum, (&c.) Norton calls it, Titanos & Magnesia. Ripley calls it Venus, and the Green Lyon.

We will consider these two, the first, under the name of the Fiery Dragon, or Introit. apert. peg. 6. & 7. Chalybs, which he says is the Minera of Gold: The second, he says is Satur­nia, [Page 16] or Magnet, and is the true Miner a of the Chalybs.

Sumantur Draconis nostri ignei, &c. Let there be taken of our Fiery Dragon, Praxis. page. 12. which hides the magical Chalybs in his own Belly four parts, of our Magnet nine parts, mix them together with a strong Fire, in the form of a Mineral Water, upon which there will swim a Scum, which is to be cast away, re­move the Shell and take the Kernel, Purge it the third time with Fire and Salt, which will easily be done if Saturn shall behold himself in the Looking-Glass of Mars: Thence is made the Chamae­leon or our Chaos, in which all Arcanas lies hid virtually but not actually. This Chaos. is the Hermaphroditical Infant, (&c.) Herma­phrodite.

Introit. apert. pag. 6. & 7. de Chalybe & Magnete, Our Chalybs is the true Key of our Work, without which the Fire of the Lamp could not be by any art Kindled: It is the Minera of Gold, a Spirit, very pure beyond others; It is an Infernal Fire, Secret, in its kind very Volatile, the wonder of the World, a System of the Superior Vertues in the Page 6. Inferiors, and therefore the Omnipo­tent hath mark'd it with that notable Sign, whose Nativity is declared in the East: Cujus Nativitas per Orientem in [Page 17] Horizonte Hemisphiaerij sui Philosophi­cum annuntiatur. pag. 7. Cursum dirigat per aspectum Astri Septentrionalis, quod Aspect. Astri. faciet tibi apparere magnes noster, pag. 21. Quare activum Sulphur ulterius quae­rentes, &c.

Wherefore seeking further for an ac­tive Sulphur, the Magi sought most throughly, and at length found it hid­den in the House of Aries. This Sul­phur Aries. is most greedily received by the Of-spring of Saturn, which Metallick matter is most pure, most tender, and most near to the first Metallick ens, void of all actual Sulphur, but yet in a power to receive a Sulphur, wherefore it doth draw this to it self like a Magnet and swallows it up, and hides it in its own Belly, and the Omnipotent, that he might highly adorn this Work, hath Imprinted his Royal Seal thereon.

Sendivog. pag. 36. Recipe ergo ma­rum vivum, &c. Take therefore a Li­ving Male and a Living Female, joyn these together, that betwixt them there may be Conceived a Sperm, for the bringing forth of Fruit after its kind.

Pag. 44. Propterea unum datur Me­tallum, &c. Moreover there is granted [Page 18] to us one Metal, which hath a Power to consume the rest, for it is almost as their Water and Mother; yet there is one thing, and that alone, the radical Moisture, viz. Of the Sun and Moon that withstands it and is bettered by it, but that I may discover it to you, it is called Chalybs.

Pag. 45. Est & alius Chalybs, &c. There is also another Chalybs, which is like to this, created by it self of Nature, Qui scit ex radiis solis, &c. Which knows how by a wonderful Power and Vertue, to draw forth from the Beams of the Sun, that, which so many Men have sought after, and is the beginning of our Work. Here he singly names them The begin­ing of our Work. both Chalybs, yet sometimes both joy­ned together are called Calybs, as before.

Pag. 47. Naturalis ejusmodi est, &c. The natural Dissolution is this, That the Pores of the body be open'd in our Water, whereby the Seed that is digested may be sent sorth and put into it's Matrix; but our Water is Heavenly Water, not wetting the Hands, not vulgar, but almost Rain Water. 48. The Body is Gold which yeilds Seed. It is our Luna (not common Silver) [Page 19] which receives the Seed of the Gold, &c. (This also alludes to the Great Work.)

Pag. 55. Fa [...]igitur, &c. Cause therefore that there be such an operati­on in our Earth, that the central heat may change the Water into Air, that it may go forth into the Plains of the World, and may scatter the residue as I said thro' the pores of the Earth, and then on the contrary the Air will be turn'd into Water, far more subtil than the Water was, and this is done thus; If thou wil'st give our old Man Gold and Silver to swallow, that he may consume pag: 56. them, and that he at length dying may be Burnt. [Let his Ashes be scattered in­to Water, Boyl it until it be enough and thou shalt have a Medicine to cure the Leprosy.]

Pa. 63. Res est vilis & pretiosissima, &c. It is a thing of little account, yet most pretious, which being divers times de­scribed, I do now again repeat: Take X. parts of Air, of Living Gold or Living Air. Silver I. part, put all these into thy Ves­sel, boyl this Air first until it be Water, and then no Water. If thou art Ignorant of this, and know'st not how to Boyl Air, without all doubt thou shalt Err, [Page 20] seeing this is the matter of the ancient Philosophers; for thou must take that The Water of our dew. which is, and is not seen, until it be the Artificers pleasure. It is the Water of our Due, out of which is Extracted the Salt-peter of the Philosophers, by which Sal petrae. Philoso. all things Grow and are Nourished, Ma­trix ejus est centrum solis vel Lunae, The Matrix of it, is the center of the Sun or Moon, as well Celestial as Te­restial, and that I may tell more plain­ly, it is our Magnet, which before I Our Mag­net or Chalybs. said was Chalybs: The Air generates the Magnet, and the Magnet generates or causes our Air to appear; Sanctè tibi veritatem hic manifestavi, &c. This is the Sal Akali, which the Philosophers have Sal Akali. named, Salt Armoniack and Vegetable, hid in the Belly of Magnesia. Operatio ejus Magnesia. talis est; The operation of it is this, That thou Dissolve the Congealed Air, in which thou shalt Dissolve the tenth part of Gold, Seale this up and work with our Fire, until the Air be turn'd into Powders and there appear, the Salt of the World being had divers colours, &c. And a little after, pag. 64. Propte­rea satis mihi fuit, &c. It therefore suf­ficed me to treat only of the first and second matter, which is done clearly, &c.

[Page 21] In his Eleventh Chapter, concerning the Practice, pag. 48. he say, Take of our Earth through xi. degrees xi. grains. of our Gold and not of the vulgar i. grain, of our Luna and not of the vulgar ii. grains, but be thou well advised that thou take not common Gold and Silver for these are dead; take ours which are Living, then put them into our Fire, and let there be made of them a dry Liquor, first the Earth will be resolved into Water, which is called the Mercury of Philoso­phers, and that Water shall resolve those Bodies of Gold and Silver, and shall con­sume them, so that there shall remain but Radical moisture. the tenth part with one part, and this shall be the Metallick radical moisture, &c. And pag. 65. Perpende diligenter, weigh diligently what I have said before, viz. How the four Elements distil into into the center of the Earth a radical Moisture, and how the central Sun of the Earth by its motion, bringeth it forth, and Sublimes it to the Superficies of the Earth, &c. The same Author in his Philosophical Riddle, tells you, That Neptune shew'd him two Mines, the one of Gold the other of Chalybs.

Page 77. That Saturn drew the Wa­ter, and put into it of the Tree of the Sun, wherein it resolved like Ice in [Page 22] warm Water, and this Water is Aqua Vitae. That, that Water is the best which is drawn by vertue of our Cha­lybs, which is found in the Belly of Aries, &c.

In the English Book of Hermetick Secrets, called Arcanum: Or, The Grand Secret, Numb. 11. you have these words, As for that clear Water, saught for by many, found out by few, yet obvious and profitable unto all, which is the Base of the Philosophers Work. A Noble Polonian, not more Famous for his Learning than Subtilty of Wit (not named) whose name not­withstanding a double Anagram hath betrayed; In his Novum lumen Chymi­cum, parabola, & Aenigma; as also in his tract of Sulphur, hath spoken free­ly and largely enough: Yea he hath exprest all things of it so plainly, that nothing can be satisfactory to him that desireth more.

Numb. 19. He says that most Philo­phers have affirm'd that their Kingly work is wholly composed of the Sun and Moon. Others have thought good to add Mercury to the Sun: Some have Divers sayings of the Philo­sophers. chosen Sulphur and Mercury, others have attributed no small part in so great a work to Salt mingled with the other [Page 23] two. The very same Men have professed, That this clear Stone is made of one thing only, sometimes of two, other whiles of three, at othertimes of four and of five; and thus, tho' Writing so variously upon the same Subject, doe nevertheless aḡree in sense and meaning, &c. He also adds,

Numb. 20. That he holds that this intire work is perfected by two Bodies only; to witt, the Sun and the Moon rightly prepared.

Numb. 46. The Philosophers Mercury, hath divers names, sometimes it is cal­led Earth, sometimes Water in a divers respect, because it naturally ariseth from them both, the Earth is subtle white Sulphureous, in which the Elements are fix'd and the Philosophical Gold is sown, the Water is water of Life Burning Per­manent, most clear, called the Water of Gold and Silver, &c. Last of all, the most precious substance is Venus, the Ancients Hermaphrodite, glorious in Venus Herma­phradite. each Sex.

Numb. 47. Seperate therefore the clean from the unclean, the Substance from the Accidents, and make that which is hid Manifest, by the course of Nature, otherwise make no further progress, for this is the Foundation of the whole Work, and Nature.

[Page 24] Numb. 48. That dry and most pre­cious Radical moisture. Liquor, doth constitute the Radi­cal Moisture of Metalls, wherefore of some of the Ancients it is called Glasse, for Glasse is extracted out of the Radical Moisture, closely lurken in Ashes which In Ashes. will not give place, unless it be to the Hottest Flame, notwithstanding our in­most or central Mercury, discovers it self by the most gentle and kindly (though a little more tedious) Fire of Nature.

But to come to our own English Authors.

Ripley in the Preface to his Medulla, tells the Arch-Bishop of York that if he would

Theat. Chem. Brit. Pag. 391. Numb. 14.

Bloomfeild in his Blossoms. Numb. 32. adviseth thus,

Then Imediately after in his second Book, he begins,

In the Hermet's Tale. The Cyclops having offended Mars, are represented to say,

In the Hunting of the Green Lyon, Theat. Chem. Britt. Pag. 279.

In the Verses belonging to Sir George Ripleys Scrowl Theat. Chem. Britt. Pag. 377.

Pearce the Black Monke upon the E­lixir, Theat. Chem, Britt. Bringing in Mercury extolling her self, Pag. 272, 273. hath these words, viz.

Ripley in his Works, in Theat. Chym. and particularly in his Preface speaking of their three Mercurys, Pag. 125. says thus,

Now we are return'd back again to the Works of Geber, of whose writings, I say my Master Aeyrenaeus is the best Interpreter, and doth give the best ac­count of all the Names which to each of these two first Principles may properly in any manner be applyed, and which are many, as witnesseth his Enarratio Methodica Trium Gebri Medicinarum, Yet because in his Book called Ripley Revi­ved, (which he says he intends as a key to all his formmer writings) he hath ex­plained these two Principles, without Pag. 2. Printed 1677. by Will. Cooper at the Pel­lican in Little Brittain. any room for Doubt or Exception, we will examine them, to try if they be plain and easy, and answering or rather confirming what is before recited.

In his Exposition upon Sir George Ripleys Epistle, in pag. 20. of this Book, he writes thus,

Take then the most beloved Daugh­ter of Saturne, whose Arms are a Circle Argent, on it a Sable Cross on a Black Feild, which is the Signal note of the Great World, Espouse her to the most Warlike God, who dwells in the House of Aries, and thou shalt find the Salt [Page 32] of Nature, with this Salt Acuate thy Water, as thou best knowest, and thou shalt have the Lunary Bath, in which the Sun will be amended.

And in the same Book in his Exposi­tion upon the Praeface of Sir George Riply, pag. 7. He saith of the Fire,

That it inhabits, the Fiery Dragon, and it yeilds its Soul to the true Saturnia, and is Embraced by it, and both be­come one together, bearing the Stamp of the Most High, even the Oriental Lucifer, the Son of the Morning: This Soul is Chalybs Magical Volatile, and Chalybs very tender, the true Minera of Sol, out of which Sol Naturally proceeds, which I my self know to be true, and have spoken of it in my little Latin Treatise called, Introitus apertus ad oc­clusum Regis palatium.

This is true Sulphur, which is imbil­ed True Sul­phur. by the Mercuriallity of Saturnia, and notes it with the Royal Signet, &c.

But to put the matter clear out of doubt, and beyond any cause of Ob­jection, let us view some of his Philoso­phical Verses, which he calls, The Lear­ned Sophies Feast.

[Page 33] Vide. His Exposition upon the Pre­face of Sir George Ripley, pag. 49.

This is sufficient to shew the nature of the two first Principles, and the ne­cessity of their Conjunction.

And this differs not from what Basil Valentine Writes, who teaches to Dis­solve Gold by a deep glittering Mineral, [Page 35] grown in the Mine of Saturne, and is of the first matter of Metals.

Also in his Treatise of Natural and Supernatural things, he says, Mars and Venus can perform nothing to attain pag. 38. Chap. 2. any thing with wealth without the Lyon. And says, their Melioration lies conceal'd in their Signet Star or Magnet, out of which all Metals have themselves recei­ved their Gifts.

Then Speaking of the first matter Pag. 40. from the Center, he says tis compared to the middle World, he further says, 'tis a true water, a Soulish water, the Pag. 41. Mother of all Metals; is heated by the Spirits of Sulphur, which by its digesti­on makes the Earthly Body Lively, wherein the Salt is evidently found, which preserves from Putrefaction, &c.

And in the third Chapter of the Spi­rit of Mercury, pag. 43. he says, All visible Tangible things are made of this Spirit: That it is a meer Air flying, a Pag. 44. moving wind, but if it can be caught and made Carporal, it resolves into a Body, and becomes a pure clear Tran­sparent Water, and the first Mercurial Root of the Minerals and Metals. That it is that Celestial water whereof very Pag. 45. much hath been written, for by this Spirit of Mercury all Metals may if need [Page 36] require, be broken, opened and resolved into their first matter without Corro­sive: That this is the Master Key of his second Key, (&c.)

And pag. 59. That this Spirit of Mer­cury is the only true Key, and that without it, you can never make Cor­poral Gold potable, nor the Philosophers Stone.

This also may suffice, to shew that all the Philosophers are upon one and the same Foundation, and do mean one and the same thing, and process.

The Purifying and Joyning of these two first Principles is contain'd in the gross or foul work, as appears by Norton in his Ordinal. Chap. 4. Theat. Chem. Britt. pag. 45. Where he tells us of two kinds in the grounded Matter: Their Names he says are before, viz. Magnetia & Litharge. Litharge & Magnesia.

These two Principles he also calls two Stones.

In Chap. 3. Pag. 41. Speaking to Tonsile, he saith,

[Page 37] Then he says they are as Mother and Child, as Male and Femal, Sister and Brother, as in Pag. 43. And afterwards thus in Pag 41.

Here you see how cautious he is of discovering too much, and yet he must be well read in this Art, that can by his Words know these two Principles; but he tells us he was taught by a Master, and I sup­pose received his Secret under an Oath; for in pag. 11. he hints as much in these Words, and the Figure there representing the same.

[Page 40] In Pag. 47. He speaks to this effect, That the foulest Work is to clarifie our means Mineral; that Extremities may not well be wrought without many means wisely sought, and that every Mediums. mean must be made Pure; that the gross Work is soul and full of Perils, and that the Clerk as well as Lay-man may fail in it. And as for Magnetia he says thus, (viz.)

And here you may observe, that as the first is purified by the second, he calls it Litharge; and as the se­cond is purified by the first he calls it Magnesia.

The Conjunction of both is called, Rebis & resuna, Aes Philosophorum, Arsenicum, Air, Chaos, Herma­phrodite, with many other Names, of which hereafter.

[Page 41] This Magnetia, it seems, was to be had ready prepared in Catalonia; and truly it may be now had ready prepared in England, though the Preparors make it not for this purpose, and not always after the true Metalline way; 'tis best the Artist prepare it himself. Again, the preparing of it is something dange­rous to the Work-man. Norton speak­ing of the Fires to be used in this Work, pag. 104. says,

'Tis true, the Scent in preparing it is not Pleasing, Smelling Sulphureous, and like late-made Graves newly open'd, like dead Mens Bones, as saith Basil Va­lentine; yet not so dangerous as repre­sented.

But to return to Chaucer, who calls it Titanos, in his Tale of the Chanons Teoman, Theat. Chim. Britt. page 254. he writes thus.

Thus you see how the ancient Philo­phers were Sworn not to discover their Rock of clear Water, and that this Work is the highest piece of Philoso­phy [Page 44] in Nature. This Water is made of the four Elements said Plato; so is the joyning of the two first Principles said to be the mixing of the four Elements; the one being Hot and Dry, the other Cold and Moist. This Water is also called Aqua Divina, Aqua Benedicta, Aqua Coelestis, (&c.) with many other Names.

One Author (that shall be nameless) speaking of the Conjunction of these two Principles, saith it is a Magistery, and calleth the first the Divine Instru­ment, and the second he calls Mercury, and saith that the Addition of the In­strument, that is Quintessence, goeth through the Mercury, and remaineth with it; and seeing that Quintessence belongeth to Life, it changeth the Mer­cury, so that now Mercury is nothing else but Life also; and this Operation is done very quickly, without any ele­mental Working, for as every Work­man adorneth his Work, and giveth it his Mark, by the which the Master­piece is known, so also God Marketh this his Creation, and giveth it the no­blest Sign that is in Heaven. (&c.)

So, now you have his Words, you may easily find out the Man. He also calls this Matter (being purged) Lu­na; [Page 45] so soon (saith he) as Mercury perceiveth the power of God Sol, it is no longer Mercury but Luna, that this Mercury is wholly changed and turn'd about; so that was inward is drawn out­ward, but no part separated from ano­ther, &c.

But what needeth many Words, you have the thing before so sufficiently described, that I may say, he that can­not thereby easily name it, savoureth nothing at all of Ingenuity.

This Soul (saith my Master) as it is drawn from the Saturnia sollid and dry, is called our Air, or rather the Chamelion, which is an Airy Body (but indeed it hath a hundred other Names.)

This, says he, is true Sulphur which is imbibed by the Mercuriality of Satur­nia, and Notes it with the Regal Sig­net; and being united and revived into a Mineral Water, by the mediation of Dianas Doves, it is the sharp Spirit, which in the Water, moves the Body to putrefie, &c [Thus is made a Medi­cine of the first Order by Calcina­tion.]

[Page 46] Next we will proceed to the third Principle of Earth, after we have observed a few of the Names of these two Principles: First as they are apart, and afterwards as they are joyned; besides such as you have heard before.

Of the Great Work.

Sendivog. Lat. pag. 161. Engl. 117. Now we say that this Art is nothing else but the Virtues of the Elements equally mix'd, it is a natural Equality of Hot, Dry, Cold, Moist; a joyning together of Male and Female, which the same Fe­male begot, i. e. a Conjunction of Fire and the Radical moisttue of Metals, &c.

119. But Philosophers for brevities sake add to it its own Sulphur, and so they work.

122. We say that Argent vive is the first matter of that Work, and truly nothing else; whatsoever is added to it ariseth from it, &c.

Pag. 136. Speaking of Sulphur: But do not thou despair in finding of him Our Sul­phur, or Sol. out, I tell the of a truth that he is in Gold and Silver most perfect, but in Argent vive most easy.

And in pag. 140. Now we grant that unto the unworthy this Art is nothing, but to the lovers of Vertue, and the true Searchers and Sons of Wisdom, we do most highly commend it, and do affirm it not only to be true, but [Page 92] altogether the truest; which some­times we have really made good before men worthy of such sight, I say before Men of high and low Condition: Yet this Medicine was not made by us, but received from a Freind and yet most true, for the finding out of which we have sufficiently instructed the Sear­chers thereof, &c.

But to return to Aeyrenaeus, (second to none in explaining this Art) Introit. Chap. 18. pag. 45. Sol proinde noster, &c. Our Gold therefore is commonly vend­able, but not commonly to be bought, because that it may become ours, there is need of our Art.

Pag. 46. Thou maist find our Gold; in Gold or Silver vulgar, I my self have sought it in these, and have found it, but it is no easie Labour. The Stone itself A hard Labour. may be Easier made, than than that thou mayst find the next matter in Gold commonly bought.

Wherefore our Gold is the next mat­ter of our Stone, the common Gold is a near matter, the rest of the Metlas are remote, and those things which are not Metallick are most remote, or ra­ther estrang'd to it.

[Page 93] But if thou seek our Gold in a mid­dle matter between the perfect and im­perfect, seek it, and thou maist find it; but otherwise loose the Body of com­mon Gold, which is called the first pre­paration, by which the Inchantment off the body is loosed, without which the work of the Male cannot be perform'd: If thou goest in the former way, thou Two ways art bound to proceed with a most benign Fire; but if in the latter, then thou must implore the help of a torrid Vulcan; such a Fire ought to be Ad­ministred as we use in Multiplicati­on, when to perfect our Elixir, we Ferment with common Gold or Silver.

This indeed will be a Labyrinth, unless thou knowest how to get thy self out, yet in either progress, thou art in need of an equal and continu­al Heat, whether thou workest in Common Sol or in ours. And thou Requisit heat. shalt know, that our Sol will perfect the Work two or three Months soo­ner than Common Gold, and it will be an Elixir in its first perfection, of a Thousand Fold, which in the o­ther will scarce be of a Hundred Fold Vertue, &c.

[Page 94] Chap. 19. pag. 51. Est tamen unum, Est tamen unum, &c &c. Yet there is in the Metallick Kingdom one thing, of a Wonderful Original, in which our Sol is nearer than in Common Sol and Luna if thou seek it in the hour of its Nativity, which melts in our Mercury as Ice in warm Water, and yet, after a sort, it is like Gold: Thou shalt not find this im­mediately in common Sol, but from it with our Mercury in governing it, by 150. days thou mayst find this true, and the same matter, which is our Gold sought the furthest way about, nor yet of such vertue, as that which Nature have left to our hands, &c.

Note, The ingenious Author former­ly mentioned, however he came short of the Doves of Diana, is notwithstand­ing most Excellent in his Exposition upon this Sentence, Est tamen unum, &c. which is well worth to be here inserted. Disceptatio de Lapide Physico. Cap. 1. pag. 9. Est tamen unum in reguo Metallico originis mirae.

So far this Ingenious Gentleman: Now to return again to our Country­man and Master Aeyrenaeus, concerning the several ways of Working, in Chap. 19. pag. 48. of his Introitus.

[Page 97] Parato Mercurio nostro, &c. Having Praxis. prepared our Mercury and Sol, shut them in our Vessel, and govern them with our Fire, and within Forty days, thou shalt see the whole matter turn'd into a Shadow or Atomes, without any visible mover or motion, or without any heat perceptable to the touch, save only that it is hot.

But if ye be yet ignorant both of our Sun and Mercury, meddle not in this work, for Expence only will be thy Lot.

But if thou does not yet fully know the Mystery of our Sun, having attain'd the knowledge of our Mercury; then take of common Sol, well purged, one part, and of our Mercury, very clear, three parts, joyn them as is said before, and set them to the Fire, giving a heat in which it may boil and sweat, and his sweat may be circulated, and this Day and Night for ninety Days and Nights, and thou shalt see this Mercu­ry to have separated and again con­joyn'd all the Elements of the common Sol; boil it afterwards for other fifty Days, and thou shalt see the common Sol to be converted by our Mercury in­to our Sol, which is a Medicine of the [Page 98] first Order. This therefore is now our Our Sal­phur by common Sol. Sulphur, but doth not yet teign; and, believe me, many Philosophers have wrought this way, and attained the Truth; and yet it is a most tedious way, and it is for the Grandees of the Earth. When thou hast got this Sul­phur, don't think that thou hast the Stone, but its true matter, which in an imperfect thing thou maist seek and find it in a Week. This is our rare and easie way, and this hath God reserved for his poor contemned and abject Saints, &c.

Pag, 50. Dico ergo, &c. I say then that each way is true; for it is but one way in the end, but not in the begin­ning, &c.

Much more from him out of that little Book may be gathered, whereby the Heart of an honest and ingenous Man would be apt to rejoyce; but we must consider he has told us before that such plain Passages as these the Philosophers do many times use to deceive the sim­ple; and this he has said in his last Rip. Rev. pag. 2. Book, which he declares he intends as a Key to his former Writings; and fur­ther says all his other Books together are nothing to this, by reason of the [Page 99] Contradictions which he hath woven in them, which in this he hath not done in the least Measure. Let us there­fore resort to them, and see if this our fuddain Rejoycing is built upon a good Foundation, lest we have cause to be sad too late.

In Rep. Rev. pag. 23. He hath these words; viz. I know many pitiful Sophi­sters do dote on many Stones vegetable, animal and mineral; and some to those add the fiery Angelical Paradaical Stone, which they call a wonder working Es­sence; and because the mark they aim at is so great, the ways also by which they would attain their Scope, they make also agreeable, that is, a double way: One way they call Via humida, the other they call Via sicca, (to use their Languages) the latter way is the Labyrinthian Path, which is fit only for the great ones in the Earth to tread in; the other the Daedalean Path, an easie way of small cost for the poor of the World to enterprize.

But this I know, and can testifie, that there is but one way, and but only one Regimen, no more Colours than ours; and what we say or write other­wise, is but to deceive the unwary; for [Page 100] if every thing in the World ought to have its proper Causes, there cannot be any one end, which is produced from two ways of working on distinct Prin­ciples.—Therefore we protest, and must again admonish the Reader, that (in our former Writings) we have con­cealed much, by reason of the two ways we have Insinuated, &c.

Pag. 31. Let none deceive you with telling you, that our Gold is not com­mon, but Philosophical; for common Gold is dead, which is true; but as we order it, there is made a quickning of it, as a Grain of Corn in the Earth is quickned.

34. Chuse your Gold for this work pure and clean from any mixture, &c. if it be not so when you buy it, make it so by Purgation, &c.

35. Know now that whatever we say out of Envy, our way is none o­ther, and we protest, and will protest that neither we, nor any of the Anci­ents knew any other way; for it is impossible that our Secret can be wrought by any other Principles, or any other disposition than this, &c.

☞ Proh dolor! How inconstant are the Philosophers in many of their Say­ings? [Page 101] What is become now of that rare and easie way reserved for the Saints? Is there then no other way, but this with common Gold? What then is the meaning of all those solemn Sayings in Introitus Apertus, and particularly this? [Pag. 54. Sin. minus, &c. but other­wise in Sol vulgar with a due heat and in due time thou shalt prepare it; but it is a way hedged with a thousand Briars, and we have made a Vow to God and Equity, that we will never in naked Words declare each Regimen distinctly.] Well, there must be some­thing more in it, Sense, Reason and Nature, confirming the same; for if our Mercury is crude Gold, and will (if sufficiently accuated) congeal itself, which is no where denied, What then must it be? Surely nothing else but our Gold, which is nearer related to our Water than any common Gold:—But let me see, what more says my Master in his 19th Chap. of Introit. [Pag. 53. Ea propter si artem noris, &c. Therefore if thou knowest the Art, extract our Sol out of our Mer­cury, then thou maist perfect the Work from one thing; which, believe me, is more perfect than all worldly Perfecti­on, [Page 102] according to the Philosopher; if, says he, thou knowest how to make the Work out of Mercury alone, thou shalt verily be the finder out of a most pretious Work. In this Work there are no superfluities; but the whole, by the living God, is turned into Purity, be­cause the Action is made only in one thing].

So this indeed is a very good Reason; and now, my Friends, I begin to be a little comforted again, and should con­tinue so, were it not for this last Book of Ripley Revived; I shall therefore ne­ver be at rest, till I have turned it all o­ver.—Let us see further, perhaps we may find something to fix the mat­ter.

Take of thy clean Mercury, which is animated according to what I have faithfully taught in my little Latin Introi­tus Aper­tus. Treatise, and mix it with thy Body as there I told you, without ambiguity; put it into a Glass, &c.

This now turns me back again to Introitus Apertus. pag. 53. Atsi, &c. But if thou shalt proceed in the Work of Sol vulgar, then both the Action and Passion is in a twofold matter, and only the middle Substance of both is taken, the Faeces being rejected. If thou dost but well consider these things which I have absolved in few words, you have a Key to open all the appearing Contra­dictions amongst the Philosophers. Wherefore Ripley in his Chapter of Cal­cination teacheth to turn the Wheel round thrice, where he expresly speaks of the Sol vulgar, and is so to be under­stood. In his Doctrine of Proportions [Page 104] he is very obscure, because those three Proportions do serve to three Works. One Work is most Secret, and purely Natural, and is made in our Mercury with our Sol; to which Work belong all the signs described by the Philoso­phers, Three ways. &c.

Pag. 54. The other Work is in Sol, purged with our Mercury, &c. (in which the true juice of Lunaria is to be taken, and the Faeces to be re­jected,

Thirdly, and Lastly, There is a mixt Work when Gold vulgar is mixt with our Mercury, &c.

☞ Well, now we find there are three ways or works; but I am altogether for the way purely Natural. Let us there­fore go on.

Rip. Rev. Pag. 366. Our Principal know that it is but one, and that is in Metals, even in those Metals which you may buy commonly, to wit, the perfectest of them; but before you can command it out of them, you must be a Master, and not a Scholar; namely as it is wisely said in Norton.

But trust me this is not for a Tyro, nor for every one of us, unless he have the Secret from his own Studies, and not by Tradition from a Master or Guide. Know then that this fore reci­ted way is true, but involved in a thou­sand Broileries.

But our way which is an easie way, and in which no Man may err, our broad way, our linear way, we have Vowed never to reveal it, but in Meta­phors: I being moved with Pity, will hint it to you. A hint.

Take that which is not yet perfect, nor yet wholly imperfect, but in a way to Perfection, and out of it make what is most Noble and most Perfect: This you may conceive to be an easier Re­ceipt, than to take that which is alrea­dy perfect, and extract out of it what is imperfect, and then make it perfect, and after out of that Perfection to draw a plusquam Perfection; and yet this is true, and we have wrought it. And [Page 106] because it is an immense Labour for any to undertake, we describe that way; but this last Discovery which I hinted in few words, is it which no Man ever did so plainly lay open, &c.

Pag. 369: The reward which this Mastery will bring to the Artist, is in­deed inestimable; for having it, he needs want no worldly Blessing; for Wealth he need take no care, and from all Frailties of Body he hath a most sure Antidote.

Pray then to God that he would be propitious unto your Studies and Labours, in giving thee the true Knowledge of this Secret Myste­ry; it is the Gift of GOD, I have [...]um [...]i. holpen thee what I can; but ven­ture not to practice barely upon my Words; for know that what I have only hinted is far more than what I have discovered.

And what I have declared to thy first apprehension most openly, hath yet its lurking Serpent under the Green Grass; I mean some hidden thing which thou oughtest to understand, which thou be­ing Cock-sure at first blush will neglect; [Page 107] but yet it will bite thee by the Heel when thou approachest to practice, and make thee begin again, and, it may be, at last throw away all as a Man despe­rate: For know that this is an Art very Pag. 370. Cabalistical, and we do study Expressi­ons, such as we know will almost suit with every Man's Fancy, in one place or other: But be sure to take this Max­im from one who knows best the Sence of what he has written: Where we speak most plainly, there be most cir­cumspect; for we do not go about to betray the Secrets of Nature, especially then in those places which seem to give Receipts so plain as you would desire, suspect either a Metaphor, or else be sure that something or other is supprest, which thou wilt hardly, without Inspi­ration, ever find of thy self, which in tryal will make all thy confident Know­ledge vanish; yet to a Son of Art we have Written that which never hereto­fore was by any revealed.

☞ And to conclude all, take these further Words of my Master Aeyrenaeus.

A further Account of the Great Work.

It plainly appears that this Great Work is grounded upon the Mercury and Sulphur, or Gold of the Philoso­phers: (and not common Gold, or Sul­phur from it, unless we go far about, or can perfect each Work apart, and know afterwards how to reconjoyn them in a due Proportion:) The Weight or Measure, Regimen and Colours are suf­ficiently described by Aeyrenaeus in his Introitus, and Ripley Revived: None Sie also Secrets re­vealed. have done the like before him, and pro­bably none will do so after him. Let it be said then, in honourable Remem­brance of him, that the World is more obliged to him for Instruction in this Art, than to all his Predecessors.

The Conjunction of these two Prin­ciples, in the Glass or Egg, the Philo­sophers also call Rebis; and Conjun­ction Diptative, that is two things (to wit) in Number; for you may yet se­parate each from other in its intire Na­ture. See Rip. Rev. in the Exposition on the Preface, pag. 32.

These two being joyn'd, do operate so within the Vessel, till the Compound [Page 128] become a black Powder, which is then called the Ashes of the Platter.

This Powder relenteth into a black Broth, which is called Elixir, or Water extracted by elixation, which is reite­rate liquefaction.

This Elixir is divided into a more subtle part, which is called Azoth, and Pag. 33. the grosser part is called Leton, which is by Azoth washed and whitened.

These are by Ripley called his three Mercuries.

The first is to be prepared and joyn'd, as aforesaid, and is the Philosophers Key; the other two are Natures Keys.

And pag. 41. This Azoth, he says, is our Stone; for it is inseparately uni­ted [Page 129] not in a Diptative Conjunction, which is barely a mixture of the Sun with our Mercury, or Triptative, which is a mixture and union of the Body, Soul and Spirit, which is before Putre­faction; but Tetraptive, which is the Anatization of Qualities, which is the first degree of the white Stone, which will then grow higher and higher, till the Moon come up to the full, &c.

☞ So we see the same Conjunctions and Operations are mentioned by the Philosophers, as well in the Great Work as the Less, and oftentimes confounded one with the other.

The joyning of the two first are also said to be the two Sulphurs, with two Mercuries joyn'd to them indeed.

See Theat. Chem. Britt. pag. 111.

[Page 130] Rip. Revived, pag. 22. says, The fourth Conclusion makes all perfectly plain, which hath been said before; namely that these two Sulphurs are, the one most pure Red Sulphur of Gold, and the other of most pure clean White Mercury.

These (says he) are our two Sul­phurs; the one appears a coagulated Body, and yet carries its Mercury in its Belly: The other is in all its Proporti­ons true Mercury, yet very clean, and carries its Sulphur within it self, tho' hidden under the form and fluxibility of Mercury.

So Sendivog. tells us Saturn, to make the Philosophers Stone took two Mer­curies of differing Substance, but of one Original, and called them Sulphurs of Sulphurs; and mixed the fixed with the volatile, &c. Then they made the Phi­losophers Stone; because of a true mat­ter a true thing must needs be made; and this is that Art which he commends so highly.

You may understand that the Philo­sophers, in their Great VVork, observe only three principle Colours, as Black, Colours. VVhite and Red; though there be se­veral mean or middle Colours. The [Page 131] Black they say, with their Sol and Mer­cury, will happen about the end of forty days, as, appears in Introit. Chap. 19. The Moon in its full or the white Stone See Secrets Reveal'd, Chap. 19. in five months, and the Red in seven, or nine or ten at the most.

The other way with common Sol you may be a year and a half or two years to the perfection of Red, which way is also very difficult.

Mr. Norton in his Ordinal pag. 88. In­forms us that his Master told him how that many by teaching and patience at­tained the White Stone, but scarce one in fifteen the Red, which words made Norton sad, his whole desire being for the Red Medicine; but his Master told him he was too Young to know it: that at last he obtain'd his Masters Love and the Doctrine of the Red Stone, which is not to be sought, till the White is per­fected, and he is much affraid to disclose this Secret,

[Page 132] Then he tells us, That neither Alber­tus Magnus the Black Freer, neither Fre­er Bacon his Compeer, knew the Multi­plication of the Red Stone: Nor had he himself assay'd it, till the time he writ his Book; at last it comes out, That the Red is hid within the Center of the White (as is also affirmed by Aey­renaeus and others.)

This Stone he says will be as Red as Perfect Red. Blood, and that then the Masculine Seed has wone the Victory, and the Stone compleate.

He also tells us, pag. 72. That it is Dangerous to taste of the Stone, till it be perfect Red, nor much or oft of that.

And Sir George Ripley in his Preface to the Arch Bishop of York avers the same. Theat. Chem. Brit. 389. And Its Vertue. Sendivogus pag. 183. Lat. 133 Eng. [Page 134] Causeth the Vox to answer the Alchy­mist to the same purpose (Alch.) Sir, the Universal Medicine being had, how long may a Man preserve himself from Death? (Vox) Even to the term of Death: but this Medicine must be taken cautiously, for many wise Men, have been destroyed by it before their time. (Alch) And what say you Sir, is it Poyson? (Vox) Hast thou not heard that a great Flame of Fire destroys a little one? There were many Philoso­phers which received the Art from o­ther mens Experience, who did not so throughly search into the Vertue of the Medicine. Yea, by how much the more powerful, and subtiler the Medicine was, it seemed to them to be the more whol­some, and if one grain of it can pass through many thousands of Metals, much more mans Body. (Alch) Sir, how then must it be used? (Vox) It must be so used, that it may strengthen the Natural heat, but not overcome it.

But the Maxim is, Ex summo veneno, summa Medicina. And Aeyrenaeus says that in its perfection, it is a So [...]ereign Medicine, which hath not its like in the whole Universe.

[Page 135] Rip. Rev. pag. 245. It is not the Triacle of Galen, nor yet of Hippocra­tes (which yet if right made are of great efficacy) that can compare to it: For first, it kills all the Venom of any Disease or Malady; so that those Di­seases which do astonish the beholders are by this overcome, even ad miracu­lum: For suppose a Man dying with the Tokens of the Plague, so that he is upon the very point of departure (and the Decree be not past, for then there is no Recovery) if he have but a drop of this Elixir, so that he swallow it, he shall immediately recover, and in short time he will be restored to his former Health.

Pag. 246. Now that it doth imme­diately reach the Root of Life, I shall demonstrate. Suppose one with a very languishing Disease be consumed to no­thing, in comparison, and for want of Spirits be just going out of the World; so the Decree be not past, if he have but strength, even in the agony of death, but to take a drop of this Elixir, he will recover and revive, and in a few Days, in comparison, will be doubly stronger than ever he was before. Sup­pose one of a very weak Constitution, [Page 136] and sickly, and every Day ill, feeble all over; if he take of this Elixir, it will in a short time alter his Constitution fun­damentally, so that he shall be far stron­ger than any other Man ordinari­ly is.

Pag. 247. A Man or Woman, who is born to hereditary Weakness, may be changed into a more than ordinary Strength, by the use of our Medicine; or a Man who by Labour, Sickness and Years, is come to the Grave's Mouth, even to drop into it, may by use hereof be re­stored, his Hair, his Teeth, his Strength, so that he shall be of greater Agility than in his Youth, and of greater Strength, and may live many Years, provided the Period of the Almighty's Decree be not come.

248. For Minerals are, of all subli­mary Why this great Me­dicine is from Mi­nerals. Bodies, the most perfect, and the best part of them are Metals, which when they are perfect defend themselves from all fear of Corruption perpetually. Now the Spirit of the Metal, when it is exalted to a millena­ry Perfection, it tingeth all Metals im­perfect to an incorruptible Purity; but then this Spirit must be made a Body, according to the saying of Hermes, Vis [Page 137] ejus est integra, si versa fue [...] it in terram.—But this transcendent Tincture may be dissolved into an Oyl, or rather a pure Liquor, which then is not pro­per for Metals, but is only Medecinal; for it is of the nature of Light, and Light. therefore it doth as readily concur with our formal vital Principle, as one flame will enter another.

Thus much, and more, saith that learned Adeprist, concerning the Ver­tue of this great Medicine; also you may read many things concerning its Vertue in his Vera Confectio, pag. 175, 176, &c.

Sendivogius seems to give a good Rea­son why this Medicine is rather to be found in Metals, than in any other Subject in the three Kingdoms of Na­ture. About pag. 106. Engl. he speaks of Man's being immortal in Paradise; Of Mans Creation and Im­mortality. for that Paradise was created of true Elements, not elementated, but most, pure, temperate, equally proportioned in the highest Perfection; that Man was there created of the same incorrup­ted Elements; that afterwards for the sin of Disobedience, he was driven out of Paradise into corruptible Elements, and was forced to receive Nutriment [Page 138] from such corrupt elementated Ele­ments; and thereby declined by little and little into Corruption, until separa­tion and death of the whole Compound followed.—That the Philosophers knowing that Man was created of such Elements as were sound and pure, and that this was a natural Creation, they began to search further into it, whether such uncorrupted Elements could be had, or if they could be joyn'd toge­ther, and infused into any Subject. Now Pag. 109. to these the most high God and maker of all Things, revealed that a Compo­sition of such Elements was in Gold; for in Animals it could not be had, see­ing 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, they made tryal of the possi­bility of Nature in this mineral King­dom; which being discovered, they saw that there was innumerable other Secrets in Nature, of which, as of Di­vine Secrets, they have wrote sparing­ly, &c.

For the Philosophers Gold or Tin­cture, is nothing else but Gold digested [Page 139] to the highest Degree; for vulgar Gold is like an Herb without seed, when it is ripe it brings forth Seed; so Gold when it is ripe yields Seed or Tincture. Sendivog. Engl. pag. 28, 29.

Pag. 37. What Prerogative should all things in this World have before Me­tals? Why should we undeservedly ex­clude these alone, from the universal Be­nediction of the Great Creator for Mul­tiplication, by denying them Seed, which holy Writ affirms was put in and bestowed on all created Things pre­sently after the World was made? Now if they have Seed, Who is so sot­tish to think they cannot be multiplied in their Seed, &c. And pag. 19. Let this be granted, for a truth, that no­thing grows without Seed; for where there is no Seed, the thing is dead, &c. He further teacheth, that the Genera­tion of the Seed in Metals, is caused by a ponderous Vapour of Water, called Mercury for its fluxibility, and likened to Sulphur because of its heat, and by Congelation becomes to be the radical Moisture. That the Seed is contain'd in the Sperm; that by the Sperm the Philosophers mean the second Matter; that the second Matter is such, which, [Page 140] as soon as 'tis conceived, cannot be chan­ged into another Form; that the second Matter is to be taken by the Artist, in which the Seed invisibly lies hid; but that multiplication is not in the Sperm, but in the Seed.

That from the variety of Places pro­ceeds the variety of Things; and that there is the same Seed in Saturn as in Gold, the same in Silver as in Iron; the difference is from the purity of the Place, &c. as you may read in Treatise the 1st. 2d. 3d. 4th. 5th. and 6th. &c.

Aeyrenaeus sufficiently confirms the same, in his Treatise, De metallorum Transmutatione, pag. 12, &c. Inter quae non levis momenti hoc est, quod semen sit cujusque rei semen habentis perfectio, et quod semen non habet, est de toto im­perfectum.

Pag. 27. Materia proinde unum est omnium metallorum; nempe Mercurius qui proprie tend it ad Solem lunamve procrean­dum, &c. quòd superfluitates non sunt me­tallicae, quòd faeces sunt per accidens, pag. 28, 29: quod faeces sunt seperabiles, suarum seperatio ante coagulationem est metalli perfectio. Verum si non, tamen adhuc sunt seperabiles, quamvis non per naturam absque alterius adminiculo, &c. [Page 141] Hinc Alchemiae fundamentum, nempe Agens trium­phans. quod impurius metallum in se possideat idem purum, ex quo aurum, &c. quod impuram seperari valet per agens triumphans, id es agens digirens. Tale agens est arcanum nostrum divinum, id est aurum in supre­mum digestum et fixum.

Pag. 31. Arcanum nostrum per mini­ma The Adep­tists pre­tend not to create Gold or Silver. intrat, &c. Quare non (quod indigni quidam obtractatores objiciunt) aurum Argentumve creare profitemur, at agens reperire at (que) efficere, quod supra imper­fecta metalla projectum per minima possit intrare propter suam homogeneitatem ac spiritualitatem, &c.

Pag. 54. Nos enim non (quod fals [...] non nulli criminatores objiciunt) aurum sive Argentum creare profitemur, veru [...] ex iis solummodo, in quibus haec insunt a Naturâ arte nostrâ ducimus, ex metallis minirum, quae sunt ejusdem cum Auro et Argento materiae, inaequalis vero dige­stionis, et propter hoc imperfecta manent, quae projectione Arcani nostri super illa But to di­gest the crudity of imperfect Metals by their Me­dicine. digerimus et hoc modo perficimus, cum ad ea perficienda nihil aliud praeter simplicem hanc cruditatis eorum decoctionem requi­ratur, quod abunde praestare potest Medi­cina nostra.

[Page 134] In his fourth Chapter he tells us (to this effect) That Seed is the Perfection of every thing, and that it is not to be doubted but there is a metalline Seed; that all things were either created in the first six Days, or otherwise daily increa­sing grew together.

That Reason and Experience denies the first; that if the latter be granted, then there is a metalline Seed, which the Metal doth not lose in the Coagulation, but the Seed is thereby rather enobled.

That all Metals have one and the same Seed with Gold, which in some is nearer, in others more remote, and tending to Perfection: By the Seed he does not mean the Mercury that is in Metals, but that Vertue in which, and by which they are multiplied, &c.

That as the least part of Gold is Gold; therefore its Seed lies in every Par­ticle, and cannot be discerned from its Body, the Body remaining whole, &c.

That all the Gold, in respect of the The hea­venly form or Vertue. Stone, is matter, when the profundity is manifested, it is all Sperm, and by Circulation, it becomes all form or a Heavenly Vertue, &c.

That the place in which the Seed next resides is Water, for properly and [Page 135] exactly speaking the least part of the Metal is Seed, and that Invisible, and because this invisible is Universally dis­fused thro' all the Water of its own kind, and inhabits it, and exerts its vertue, in it, nor any thing else appears to sight than water, in so much that it cannot be separated from it, except by reason only, altho' reason perswades that there is in it an internal Agent (which pro­perly Internal Agent. is Seed) therefore they call the whole water promiscuously Seed, like as the whole Grain is called Seed, when as the Germinating Life, is only a little part thereof; tho' in metals it is inseparably commixt, per minimum cor­poris continentis. That this Golden water, or the Seed by the Ancient Philosophers is called their occultum fermentum, vene­num, Occultum Ferment­um. ignis item invisibilis, secretò agens.

That common Mercury is the true matter; but the form or the fiery Ver­tue of the Philosophical Mercury is wanting, and must therefore be supplied, that it receives its Vertues from the form and not the matter.

That the form is a certain unspeak­able particle of ligiht, a Heavenly Ver­tue which is presently at hand, illumi­nating the whole dwelling, if so all [Page 144] things are rightly disposed from with­out. Vid. ib. pag. 25. and 48. and is the true Author of all Transmutation.

This form is that which the Book The form a Heaven­ly Vertue. called, Sal lumen & Spiritus mundi Philosophici, or the first and Universal Spirit of the World, also aims at writ­ten originaly in French and now in En­glish, to which I refer you, only I shall set down one passage he cites out of Doctor Bacon, pag. 184. Wise men be­gin their works from the root, and not from the branches; chusing, as Doctor Bacon saith, to congeal the thing, that Nature begun her first operation about, by proportionate mixion, and union of a pure living Mercury, with a like quantity of Sulphur into one Mass: Oh Holy words! Wherein this good Angli­can, or rather Angel clearly depinged that one and true matter, whereof all Philosophers have writ Volumes under divers Figures and Enigmaical Fables; not because they would Maliciously hide it, but keep the Priviledge of this Kingdom for Learned and Pious men, who by continual Study and Laborious Experience find and adorn it.

Eugenius Philalethes in his Anima Further difinition of the form magica abscondita (Writing also against [Page 145] the Peripateticks, whose Philosophy he does not like, because he says it is built on general empty Maxims, that may be applied to any thing, but conduce to nothing; for that Aristotle tells him, Nature est Forma, and by Consequence Forma est Natura, which is idem per idem; but he allows they call it Vis for­matrix, which he says is only an Ex­press of the Office and effect of Forms, but nothing at all to their Substance or Essence. The same he saith of their description of the Soul, shewing the Operations and Faculties which the Soul exerciseth in the Body; but discover not her Nature or Original at all. In pag. 8. he says, That there is in Na­ture a certain Spirit which applies him­self to the Matter, and actuates in eve­ry Generation: That there is also a pas­sive Intrinsecal, where he is more im­mediately resident than in the rest; and by mediation of which he communi­cates with the more gross material Parts; for there is, he says, in Nature a certain Chain or subordinate propin­quity of Complexions between Visibles and Invisibles, &c.

Pag. 9. That every Body in the World is subject to a certain species of [Page 146] Motion, as Animals, the Heavens, the Air, the Sea, and finally the Earth with her Minerals; and all other Creatures are subject to alteration, that is to Ge­neration and Corruption. Now the Matter of it self being meerly passive, The Mat­ter passive. and furnished with no motive Faculty at all, we must (says he) of necessity Pag. 10. conclude, that there is some other in­ward Principle which acts, and regulates it in every several species of motion.

This Principle (or Form) he says is Anima Mundi, or the univeral Spirit of Nature, which is retained in the Matter by certain other proportionate Natures; and missing a vent doth Organizare mo­lem, and put her Prison into some good Order.

That in every Frame there are three leading Principles.

1. The First, Is Anima Mundi.

2. The Second, Spiritus Mundi; and that this Spirit is a Medium per quod ani­ma infunditur et movet suum corpus.

3. That the Third is a certain Oleous aetherial Water; that is, Menstruum et Matrix Mundi, for in it all things are Framed and Preserved.

[Page 147] 1. Pag. 11. The Anima, he says, is a Compound ex aura tenuissima et luce simplici.

2. The passive Spirit is a thin real Substance, the only immediate Vest­ment wherein the Anima wraps her self when she descends and applies to Ge­neration.

3. The Radical vital Liquor, is a pure Coelestial Nature, answering in Proportion and Complexion to the su­periour interstaller Waters.

Then he shews you how they attract one another. And pag. 12. Here, he says, lies the Magicians Denarius, his most Secret and Miraculous Pyramid, whose first Unity or Cone is always in Horizonte Eternitatis; but his Basis or Quadrate is here below in Horizonte Temporis.—Then he proceeds to shew you the Chain of Descent and Ascent, with the means and secrets of Nature (as he understands them).

Pag. 13. The Anima (he says) is an instrumental Agent, a seed or glance of Light, simple and without any mix­ture, descending from the first Father of Lights.

[Page 148] Pag. 14. Says, Natures Game here below is such, she cannot play it with­out this Tutor; instances the Spiders Mathematical Weaving her Webb, and forcasting to catch the Flies; and says if she did not know there were Flies for her Sustenance, she would not watch for them. Also instances the Counter-march of the Hare, when she doubles her Trace to confound the Scent, &c.

Pag. 15. Says, the Agent which de­terminates and figures the Matter, is a discerning Spirit, and hath the Matter before him, as Potters hath the Clay, or the Limner his Colours, &c.

Pag. 21. He tells us of another Tri­plicity of Principles, which are the Keys of all Magick.

1. The First, he says, Is a pure White Virgin, and next to that which is most pure and simple, and is one in one, &c.

2. The Second was the First; but by ad haesion to the Matter it con­tracted an Impurity, &c. and is called Binarius.

[Page 149] 3. The Third, by separation from the Second, called Trenarius, a pro­duct of Art, &c. a Compound consisting of inferior and superior Powers.

Pag. 22. This (says he) is the Magicians Fire, this is Mercurius Philo­sophorum, celeberrimus ille Microcosmus & Adam, this is the Labyrinth and wild of Magick, where a World of Students have lost themselves, &c.

4. That this Ternarius being redu­ced per quarternarium ascends to the Magical Decad, which is Monas Unitis­sima, in which state quicun (que) vult potest; for it is united then per aspectum to the first eternal spiritual Unity. But of these three (says he) hear the Oracle of Magick, the great and solemn Agrip­pa, Quatuor itaque quae diximus sunt Elementa, sine quorum notitia perfecta, nullum in Magia producere possumus ef­fectum, &c.

Then he tells us, pag. 27. That there is a twofold Binarius Lucis et Confusio­nis.

[Page 150] In pag. 28. He alludes to Moses con­cerning the Creation of the Heaven and Earth; that is (says he) Virgin Mer­cury, and Virgin Sulphur: And then shews that the feminine Principle is the Wife of the Sun, &c. (To this Chap­ter of Moses also alludes the Author of Hermetical Secrets, and Aeyrenaeus in his Introitus).

Pag. 30. Trust not (says he) those Impostures then that tell you of a Sul­phur tingens, and I know not what Fa­bles, who pin also that new and narrow Name of Chemia, on a Science both an­cient and infinite. It is the Light only The Light only truly multipli­ed. that can be truly multiplied; for this ascends to, and descends from the first Fountain of Multiplication and Gene­ration; and that this Light applied to any Body whatsoever, exalts and per­fects it in suo genere.

In pag. 44. he says, Some Philoso­phers, who by the special Mercy of God, attained to the Ternarius, could never notwithstanding obtain the perfect Me­dicine, neither did they understand it.—And much more he says very my­stically (in his way) relating to the Philosophers Stone, which I was willing to insist upon, that so you may under­stand [Page 151] that the true Elements or Princi­ples being known and relied on, no Book is so mystical concerning it which you may not, in a tollerable measure, be able to explain.

The same Author in his Lumen de Lumine, or a New Magical Light, speaks much of the Principles, though ob­scurely. In pag. 95. he says, The Phi­losophers did not use common Gold to make their Stone, as some Scriblers have written; they used it only to qua­lifie the intensive Power of it when it is made, that they might more easily find what quantity of base Metal they should Project upon. And pag. 97. he con­cludes, Amen in Mercurio, qui pedibus licet carens decurrit, Aqua, et metallice universaliter operatur.

But to return to Aeyrenaeus Philale­thes, pag. 42. in his Exposition on Sir G. Rip. Preface, he says, Were it not that this Tincture which in the Mer­cury is Sol and Luna, were as a Soul, The Tin­cture as a Soul, or spiritual Thing. that is a spiritual Thing, it were impos­sible that the Tinctures should be multi­plied in a manner infinitely: It is there­fore the very Dos saecunditatis which is in Minerals (which doth appear in their [Page 152] solar and lunary Tinctures) which was put and planted on, and in them in the first Benediction of (Crescite et Multi­plicamini) which increasing, is, in some things, juxta quantitatem; but this is in quality.

Pag. 43. So then the Matter of Mi­nerals is a dead passive thing, in which there is included a Light which is cloath­ed (vitali aeura aetheria) as I may speak. This Form of Light is it which doth actuate and specificate, or deter­mine the matter; and this Splendor or The Form determins the mat­ter. Light is in all Metals, Sol or Luna, which are conspicious more eminently in those two perfect Bodies Gold or Sil­ver, but are in other mineral Bodies more Clouded, and Eclipsed with an earthly faeculent In erposition between the Fulgor and the Superfliuties, which is the Imperfection of such Bodies, and is accompanied with a rawness and in­constancy in the Fire, the Impure car­rying away the Pure.

Pag. 44. That the matter of Sol and Our work is to ad­vance the Light in the mat­ter. Luna is Earthly; but our Work is to advance the Light in the matter to a millenary Vertue, that it may seem to be swallowed up of the Form.

[Page 153] And pag. 164. I grant and know that all things Originally owe all their principle Material unto Water, and all their formal unto Light, &c. So then the matter resides in Water, the infor­ming in Light, and the determination of the Form, which is, as I may say, the forms Formality, is in the Will of the Creator; first impressed or sealed in the word (fiat) and ratified in his Command (producat unumquodque jux­ta speciem suam, &c.) That mixture cannot be made but in the same Genus or Species, and sometime disproportion hinders mixture.

Pag. 260. The most noble Fire is To multi­ply the natural Fire. Natural, which is that which we seek to have multiplied; and that is the Sul­phur of Gold, or rather its very Tin­cture: It is that which we seek for; and we use Mercury for Sol his sake, &c.

Pag. 264. The Seed of Gold, is a fiery Form of Light, which nothing in the World wanteth, and therefore it would be a great Anomalum, if it should be only definite in Metals, the choice of all sublimary Bodies.

Pag. 26, 27. Upon the Exposition of Sir G. R. Epistle, speaking of the inter­nal Fire, he tells us, all our Work then [Page 154] is only to multiply this Fire, so long until the Vertue of the Sulphur be aug­mented. Again this Fire is an invisible Spirit, and that God only governs this way of internal Fire, Man being igno­rant of the Progress thereof, only by Reason beholding its Operations, &c.

From all which it plainly appears, that this Art tends to the multiplication of the Fire of Nature, which is a fiery Form of Light, an invisible Spirit, &c. Now it is granted, on all hands, that this multiplication is made by reitera­tion of the Work, whereby both quali­ty and quantity may be greatly aug­mented; for the Vertue of it, at the first, is nothing in respect to what it may be advanced to.

This Art of multiplication, &c. is now taught by many Books, tho' the ancient Philosophers would scarcely discover it to a Brother, as it is some­where said of Count Trevisan (as I remember) that one who knew both the matter and working of the Stone, followed him about ten Years to re­quest him to teach him the manner of multiplying, which he would not grant, because the other had the same Book as himself had: Yet there are diffe­rent [Page 155] ways of it, both by Cibation, Fermentation and Projection, of which Sir George Ripley has treated in his last six Gates, which the famous Aeyrenaeus also Expounded; and doubtless there was a great Love and good Will mani­fested by him, for the sake of the in­genious; but we are not like to be any better for his good Intent, Malice or Self-conceitedness having deprived us of them; for there is an Advertisement in the Book of Ripley Revived, after pag: 44. which tells us, that it was Aeyre­naeus his own Desire to benefit the World by his Labours; and that he gave his Consent to Mr. Starkey for the Mr. Star­keys Deed. Printing his Pieces, as appears in his Preface to the Marrow of Alchymy. And that great pity it was that Mr. Starkey did separate this Author's Commentary upon Sir George Ripley's Twelve Gates, which he did (says the Book) as I was informed by one unto whm he gave the very Book; from which he confes­sed he had cut the least Six Gates. The Person demanding the Reason whereof he cut them asunder. He An­swered that the World was unworthy of them; which nevertheless he pro­mised to give that Person a Transcript [Page 156] of, but did not, which is the Reason that they cannot yet be found; the Loss of which is very much lamen­ted, &c.

Well, since it can no better be, let us see what Mr. Starkey has left the World, to requite us for this great Loss.

I find George Starkey's Natures Ex­plication, and Helmont's Vindication, &c. 8. Lond. 1658.

—His Marrow of Chymical Phy­sick, Of the Li­quor Al­kahest. or making Chymical Medicines, 12. Lond: 1661.

—His Pyrotechny Asserted and Illustrated, lately Reprinted, 1696. It was Dedicated to Robert Boyle, Esquire.

The two first I have not read; the latter I have by me, wherein he would have us understand he knew the Na­ture of the Liquor Alchahest, which can divide the Principles of all things.

In pa. 18. He promises (amongst other) to discover its matter and manner of making; which (says he) I presume to a Son of Art, will be accounted a rich Legacy. In Chap. XIII. Pag. 35. he comes to the matter and manner, (but I think very few will understand either of them from his words). He [Page 157] tells us that it takes its Original from a loathsome Subject, from a matter in all the World most Corruptible, Impure and Mutual; that it is from a Body of two distinct Natures, and that the means of its Production is by reiterated Solution, and an intervening Coagula­tion; and thus is the Subject brought to the most subtle Atoms, of which in Nature it is capable. This is the sum of his Discovery.

But we have another Book of the Liquor Alchahest, by J. A. Pyrophilus. 1675. Dedicated to R. Boyle, Esq which, he says, he partly Published in justness to the Dead, who (he says) was abold Cham­pion of Pyrotechny, but died in 1666. and that this Tract was Posthume: It thereby also appears to be Mr. Starkey's Tract; wherein, he says, the matter is vile and costs nothing, every man hath it, the Poor as well as the Rich; that Adam carried it with him out of Paradise; and about pag. 20. gives some Receipt of it, and that 'tis the product of man's Urine.

This indeed is ingenuous and profita­ble to the World; for this Liquor Al­chahest (as is said) can reduce all things to its first Principles, and separate the good from the bad, yet mixing intirely [Page 158] with none, always to be intirely sepa­rated from them in Vertue and Quanti­ty, whereby excellent Medicines may be prepared. The Knowledge of this Liquor, he saith, he gathered from Hel­mont and Paracelsus.

Pag. 2 and 3. The Knowledge and Preparation of it, he says, is the work of most abstruse Philosophy, the Hope and Crown of the Adepti. And in his Pyrotechny Asserted, pag. 26, 27. he says, it is the noblest and most eminent of all Keys, more universal (in its O­peration) than the particular Mercury of the Philosophers, which is but a par­ticular thing, applicable to its own kind; and that in reference to a gene­rative multiplication of Species, where­as this Liquor acts universally, and without limitation on all Subjects in the whole World, which it destroys as to their Vita ultima, and perfectly redu­ceth their first Matter, in which their eminent Vertue is found; by which means those noble Medicines may be prepared, of which both Helmont and Paracelsus Glory, not without Cause, sithence by them may be cured all the Infirmities incident to the Body of Man; and so the Life vindicated from [Page 159] the danger of Diseases, which by any one of those great Arcanas are conquer­ed and cut down, as Hay or Grass with a Scythe. Thus far he.

Now let us hear what Aeyrenaeus Medicines by Liquor Alkahest not to be compared to Philo­phers grand E­lixir. says to this Liquor Alchahest, and the Medicines prepared by means thereof, and that of the Philosophers Stone by their Mercury:

In his Exposion upon Sir G. R. Pre­face, pag. 78. he says, There is but one Menstruum that hath the Power to re­solve both Gold, and all other Bodies to their first matter; which Paracelsus names his Alkahest, Ignis Gehemiae, &c. The Medicines hereby made he allows to be Excellent, but not so as our great Medicine, nor can it touch or reach long Life; but the Philosophers Oyl, so Pag. 80. called, is the very. Tree of Life, not a Arbor Vi­tae. Tincture extracted by Alchahest, but by an universal changing of the sickness of the metalline Off-spring into a true po­sture of Health, and is the most incom­parable Treasure of the whole World.

Pag. 208. He says the Liquor Alcha­hest is an unprofitable way for our work.

[Page 160] Pag. 243. He doth again mention Vertues of the grand Elixir. this Arbor vitae, and its Vertue of pe­netrating even to our constitute Prin­ciples, which no other mineral Medi­cine can do. He further adds,—Though Paracelsus Glory much of his Renovantia & Restaurantia (which we have known, as being Master of his Secret Alchahest, of which, if I live, I will write a particular Treatise); yet it is not his Haematina, nor yet his Arca­na, Vide. Col­lectanea Chymica. nor his Elixiria, nor his Essentiae, nor any of his Secrets (which are sure­ly noble Medicines) that can reach the Root of Life, which this can and will: For it performs all, only it cannot pre­vail against the appointment of God; otherwise, were it not for that Decree, it could really keep a man immortal; for it renews Youth, retards Age, and restores to most exquisite and compleat Health, encreaseth Strength wonder­fully.

Pag. 244. Yea it will not only re­new Hair, to those whom it is fallen, but it will change the hoary Head into a youthful Colour, which will not grow hoary again for many Years, nor ever, if the use of it were fully known, and it were used as it ought to be.

[Page 161] Pag. 279. He mentions the noble Bruxilian, whose promised Treatise when the World shall enjoy, I suppose (says he) the profoundest piece of Philosophy that ever was revealed to the World; which I admire not (con­tinues he) so much for his Experi­ments, of none of which I am ignorant, nor Paracelsus to boot, many; yea most of which are far harder (though sooner wrought) than the Elixir, and the Alchahest is a hundred times more difficult, &c. Yet he thinks (for ma­ny Reasons and Expressions Vide pag. 82. 246, 247.) that this grand Arcanum was not known to ei­ther of them, otherwise that one of them was, without flattery, Natures Privy-Councillor, &c. and says that he could as heartily desire his Acquaintance as any Man's in the World, and would endeavour familiarity with him if Fates prevented not, &c.

You may read much more of this Liquor Alchahest in Glauber's Book of Furnaces, but more effectually in Aey­renaeus his Dialogue of this Liquor, printed in the Book called Collectanea Chymica. In pag. 262, 263. Glauber says, though he durst never try the Work of the Philosophers Stone, being [Page 162] scared by other Mens Loss therein, and wanting Time and Place, he was suffi­ciently convinced of the Truth of such a Medicine.

But to return to Rip. Revived, pag. 86. besides what he said of himself be­fore, he tells us, That by Virtue of this Quintessence, Artephius testifieth that he lived above a thousand Years. Flam­mell also recordeth of it, that it trium­pheth over all the Miseries of the World. Johannes de Laznioro is more bold, and saith that if in the Agony of Death a Man should taste but a Grain of it, all the mortal Pestilence would depart from him.

In Pag. 72. He hath these words; And in this Mercury thus circulated, is doubtless the Mystery of the never fa­ding Light, which I have actually seen, but yet never made.

And pag. 248. Speaking of the Tin­cture to be dissolved into an Oyl, adds, yea and beyond this, it may be exalted beyond the Nature of Man, yea and of a tangible Body, to become a most ra­diant perpetual Light, which I have seen, though not my self actually made: All this is done by the Divine Vertue of our Water, &c.

[Page 163] Also Mr. Ashmole, in his Prolegomena, before Theat. Chem. Britt. tells us, That he who shall have the Happiness to meet with S. Dunstan's Work, De Occulta Philosophia, may therein read such Sto­ries, as will make him amazed to think what stupendious and immense Things, are to be performed by Virtue of the Philosophers Mercury (of which he there mentions some part).

This shall suffice for the Quality and Vertue of the Philosophers Stone: Next, we will see something con­cerning the Truth and Plainness of the Art, also some of the Philoso­phers Directions to such as intend to set themselves about this Great Work.

First concerning the Truth and Nature of this Art.

IN the First Volume of Theat. Chemi­cum, and in the First Treatise writ­ten by Robertus Vallensis, pag. 1. He takes notice of some Words or Senten­ces, from Esdras, Salomon and David, &c. Pag. 2. He produces the Testi­monies of Hermes, B. Tho. Aquinas. 3. Gulielus Parisiensis. Jo. Duns Scotus Doctor Subtilis, Vincentius Monachus, Raymundus Lullius, Chrysogonus Polydo­rus vel Osiander. 4. Joann. Andreas ju­risperitus, Oldradus jurisperitus. 5. A­vicenna, Jo. Dastimus Theophrastus, Al­bertus. 6. Aristot. Titelmannus. 8. Pa­normitanus jurisperitus. Hippocrates. Abuhali. 10. Rhazes. Haly. Dioscori­des, Arnaldus. 11. Bernardus Comes Treverus, Marsilius. 12. Alexander Imperator. Geber. 13. Virgilius lib. 6. Aeneidos, Suidas, &c.

Pag. 14. He shews you many that writ of this Art in Arabick, many in Greek, many in Latin, many in French, &c.

[Page 165] And pag. 15. He tells us Veteres con­sueverunt res divinas, altas et sublimes, sub velo multorum aenigmatum et fabula­rum poeticarum scribere, which certain­ly is very true; for till of late Years little Light therein hath been held forth to the World.

In pag. 44. of this Volume, De jure Artis Alchemiae; the Lawfulness of the Art is proved ex Sybilla. 45. From Car­danus. 46. From Thomas Aquinas, from Snidas. 47. From Pliny.

Pag. 48. Next he proves it from the Answers of several learned Lawyers or Counsellors; viz. Ex Oldrado Consil. Ex Panormit: Ex Joan. Andr. Ex Andr. Iserninc. Ex Baldo Perusino. Ex D. Fa­biano de Monte. Ex Alberico. Ex Al­berto Bruno. Ex Guidone Papa. Ex Jo­an. de Platea. Ex Hieronymo de Zane­tinis. Ex Thom. Arfoncini, &c.

Next follows a Dialogue, De Jure et Praestantia Chemicorum Medicamentorum.

Next of the Difficulty of the Art, pag. 129. All which, and much more may be read in the Six Latin Volumes of Theatrum Cheimcum. There are o­ther Witnesses; viz. Daniel Sennertus, Cornelius Martinus A [...]tuerpianus, Conra­dus, Horneius, Marcellus Palingenius, &c.

[Page 166] Sendivogius tells us in many places of his Book, That the Art is true, but that the Workman seldom is true; that the Art of Chymistry hath found out such Subtilties, that scarce greater can be invented, and differ as much from the Art of the ancient Philosophers, as a Clock-smith doth from a Black-smith; and that if Hermes, Geber and Lully were alive, they would be accounted by our Chymists for Scholars rather than Phi­losophers. He adviseth often to abide in the simple way of Nature; and saith that simplicity, or plainness is the Seal of Truth.

In his Preface to the Treatise of Sul­phur, he says Nature is most plain and simple, and delights in nothing so much as Plainness: That whatsoever in Na­ture is more Noble, by so much also the more Easie and Plain it is, because all Truth is Plain and Simple.

Mr. Norton, in his Ordinal, calls this Art the subtil Science of holy Al­chimy.

Aeyrenaeus, in his Book De Metallo­rum Metamophosi, affirms that the Art is true, &c.

In his Exposition upon Sir G. R's. Preface, pag. 86. he affirms that the Art [Page 167] is so plain, that if it were nakedly de­scribed it would be contemptible.

Pag. 87. That he speaks knowing­ly that the Art is both true and easie; and that in less than two Years and a half, of a vulgar Ignoramus he became a true Adept; that in some particular Turnings he erred oft; yet so, as in his Errors, he knew himself a Master, &c.

And in his Metamorphosis, pag. 8. He affirms himself Fidus Naturae Testis.

In his Brevis Manuductio ad Rubin. Coelestem, pag. 58. he says, Dicit enim Philosophus quod sit Lapis et non Lapis: quod perperami intelligunt non nulli, id (que) The Art Evil thought of through Ignorance semper vulgus, interpretatur enim ad li­teram esse aliquid, quod autem ignorat, Lapidis formam referens, quodlibet eti­am vel ipso tactu in aurum probatum tin­gens, sive ligneum suerit, sive lapideum, quod pro falsissimo (idque merito) repu­tat: omni ita (que) arti (excepta Diaboli­ca) impossibile judicat, quare audito vel Chemistae nomine, abhorrescit statim, et abominatur, nec aliter eum, quam impi­um, stolidum (que) suorum bonorum profuso­rem existimat, falsâ hac et confusa lapi­dis nostri secretissimi acceptione ad hoc nicitatus: Ideo Rudiores homines jure Homines Rudiores. Civili puniendos esse tales homines super­stitiosè [Page 168] credunt: Sub nomine [...] num rudiorum non illos tantum [...], qui plebii seu illiterati sunt et indocti, verum etiam nonnullos imò plurimos viros aliter doctissimos, forsan etiam et pios, in­telligo; quos rudes ideo nomino, tum quia hujus Artis rudes sunt & ignari, necnon etiam, quòd rudibus adeo sunt moribus praediti, ut canino more quidquid igno­tum sit, oblatrent, et de iis maledicant, quae nunquam mente suâ aut conceperunt, aut concipere poterant. Hos pessimè ha­bet haec mea reprehensio, quia quod tàm pietati, quàm Doctrinae contrarium est, illi et docti et pii faciunt, talia nimirum judicant, quae nec discernunt; nec discer­nere valent: cum enim moneat Doctrina, suadeat pietas, ut ea quae quis judicat perpendat, et examinet, hi contrà illud indubitanter condemnant; quod tamen postquam damnarunt, adhuc quid sit nes­ciunt, et ignorant, quod omni Philosopho est indignissimum.

In his Introitus, pag. 2: he speaks to this purpose, I could cite all the Philo­sophers concerning this matter; but I want not Witnesses, because I my self am an Adeptist, and write more clear­ly than any hath hitherto done: Let him believe me that will, disprove me [Page 169] that can; and let him carp who list, he shall certainly, for his reward, gain a high Ignorance. I confess the subtil Wits dream of many Chimaeras; but he that is diligent shall find the Truth in the simple way of Nature.

And Sendivogius in his Twelfth Trea­tise, saith to this effect; If any Man doubt of the Truth of the Art, let him read the Voluminous Writings of the Philosophers, verified by Reason and Experience, whom we may deservedly give Credit to in their own Art: But if any will not give Credit to them, then we know not how to dispute with 'em, as denying Principles; for deaf and dumb Men cannot speak, &c. (and it may be added) neither can blind Men judge of Colours.

And in his Epilogue or Conclusion, he cries out, O holy and wonderful Na­ture, who doest not suffer the Sons of Wisdom to err! &c. Moreover in these Twelve Treatises I have produced so many natural Reasons, that he which is desirous of the Art, and fears God, may the more easily understand all things, which through God's Blessing, with my Eyes I have seen, with my own Hands have made without any Deceipt of So­phistication.

[Page 170] And elsewhere, he says, we could cite the Writings of Philosophers to con­firm what we have said; but because we have wrote clearer things than are in their Writings, they need not any Confirmation; he shall understand who looks into other Mens Writings, &c. Know also for certain, that this Art is not placed in Fortune, or casual Inven­tion, but in real Science; and that there is but this one matter in the World, by which, and of which the Philosophers Stone is made, &c:

Elsewhere, he says, It was not my purpose; for some Reasons before men­tioned in the Preface to publish this Book, but a desire to deserve well of those who are Studiously given to libe­ral and philosophical Arts, prevailed with me that I might hold forth to them, that I bear an honest Mind; al­so that I might declare my self to them that understand the Art, to be their equal Fellow, and to have attain'd their Knowledge, &c.

So Aeyrenaeus avers, that at the time of his writing, he had that great and wonderful Medicine in his Possession, and before his Eyes. And in his Expo­sition of Sir George Ripley's Vision, p. 24. [Page 171] he says, I have been a true Witness of Nature unto thee, and I know that I write true; and all Sons of Art shall by my Writings know that I am a Fellow-Heir with them of this Divine Skill. To the Ignorant, says he, I have written so plain as may be; and more I had written, if the Creator of all Things had given me larger Commission, &c.

Also in his Introitus, page 33. Ego Sanè non exdono, (Nisi Dei mei) non furto illum possideo, habeo, feci, et quoti­die meâ sub ditione servo, &c. Page 34. Et scio quae scribo et novit cordium Scru­tator Deus, quod Scribam vera, nec est quod invidiae me accuses, quoniam inter­rito Calamo, inaudito Stylo, in honorem Dei, usum, fructum proximi, mundique et divitiarum contemptum scribo.

He that would be further convinced of the Truth and Reason of this won­derful working Powder, let him read the Treatise, called, The Way to Bliss; published by Elias Ashmole, Esq pro­ving by Philosophy and Reason, the possibility of this universal Medicine; and that there are many things in Na­ture far more strange than this natural Work: Indeed that Book shews but little of the matter or manner of work­ing [Page 172] it; he says in brief, Dissolve Gold in a Water of its own kind, I care not how, but best with his beloved for ease in in working.

It also appears, That in late times there have been many Adeptists, who knew, and practised this Art, though formerly it was very rare to hear of one.

Norton, in his Ordinal, page 52. tells us, That once three Masters of this Sci­ence lay in one Bed near to Leaden-hall (which he says was a wonderful Thing, whilst it is hard to find one in millions of Men). One of them, he says, was of the Dukedom of Lorain; the other two, it seems, were English.

Sendivog. in his Epilogue, hath these words; I doubt not but many Men of good Consciences and Affections, do enjoy this Gift of God secretly.

And Aeyrenaeus, in his Preface to his Introitus, says that he knew many, who together with himself, enjoyed this Se­cret, and was perswaded that there would be many more, with whom he should, in a short time, have daily fa­miliarity.

And towards the end of this thir­teenth Chapter, he says, he knew very [Page 173] many who possessed the Art, and the true knowledge of it, who (as it were) had Vowed a most secret Silence, and that he writ his Book without the knowledge of any one of those he dai­ly conversed with: And in so doing he hoped he had improved his Talent well. He further adds, That he foresaw some Hundreds would happily be enlightned by his Writing; therefore he consulted not with Flesh and Blood, &c.

Also in the same Chapter he breaks out in these words; Novi, novi, quod haec mea scripta erunt plurimis instar au­ri obryzi et aurum Argentumque per haec mea scripta vilescent instar fimi, credite Juvenes Tyrones, credite Patres, quia tempus adest ad fores, non ex vano con­ceptu haec scribo, at in spiritu video, &c.

And Joannes Langius, in his Preface before this Book, says to this pur­pose; viz.

Yea, if those things which Mary Rant (an English Woman) by inward Revelation promised con­cerning the making of Gold, (that it would become Vulgar or Com­mon in the Year 1661) come to pass and hundred Years after; [Page 174] then I doubt not at all but it hath taken some beginning from this.

Neither did these famous and honest minded Philosophers conceal themselves, or the Art out of Envy or Pride; but for fear of evil disposed Persons, who continually sought to do them Mis­chief.

Aeyrenaeus, in his fourteenth Chap­ter, says we have professed, and do a­gain profess, that it is not for the Cre­dit we give to other mens Writings that we have published this; we have seen and known (adds he) those things which we faithfully declare; we have made do, see, and possess the Stone, the great Elixir; nor truly do we envy thee the knowledge of it, but wish thou maist learn it from our Wri­tings, &c.

And, in his thirteenth Chapter, he says, I dare affirm that I do possess more Riches, than the whole known World is worth; but cannot make use there­of, because of the Snares of Knaves: Also, in his last Chapter, he says, An Adeptist may so increase the Stone at his Pleasure, both in Weight and Ver­tue; so that if a Man would, one Man [Page 175] that is an Adeptist, might transmute into perfect Gold and Silver all the im­perfect Metals that are in the whole World.

But for a further warning of these Dangers and Snares he speaks of, let us examine his thirteenth Chapter a little closer.

In the beginning of it he tells us, he hath delivered many Secrets, which be­fore were barren enough to the World; because almost all Chymical Books do abound either with obscure Aenigmas, or sophistical Operations, or with a heap of pitiful contagious Words; but that he hath not so done, resiḡning his Will in this thing to the Divine Pleasure, who (says he) in this last period of the World seems to me to be about the opening of these Treasures: Therefore I do not fear that the Art will be dis­esteemed; far be it from me, this can­not be; for true Wisdom will defend it self in eternal Honour. I could wish, says he, that Gold and Silver, would at length be of as mean in esteem as Dirt; that great Idol, hitherto adored by the whole World: Then we who know these things, should not so much con­trive to hide our selves, &c.

[Page 176] From this he goes on to make a piteous Complaint, because of the Dangers and Perils that attend these Artists, through the Wickedness of evil Men, and that there is scarce an honest Man to be found; that himself was forced to fly by Night, to shave his Head, and alter his Name; and all this because he (ha­ving done some wonderful Cures by means of the grand Elixir) was laid in wait for by wicked Men, meerly for suspicion only, accompanied with a most greedy thirst after Gold.

Then he proceeds further to shew the Difficulties that Adeptists meet with, and says, He hath known some to have been strangled, through the Suspicion only of Desperate Men, that these o­ther knew the Art, tho' they were meer strangers to it: That some will Tattle of their Counterfeiting Money, others can easily know this Gold and Silver from common, because 'tis Finer than any other, and that a Man runs the hazard of his Head by Allaying or A­dulterating it, because of the strict Laws of all Nations, who have provided, That every Deterioration of Gold and Silver (altho' according to Standard) yet if it be not done by a Professed and [Page 177] Licensed Metalourgist, shall be account­ed a Capital Crime. Then he shews how he and others were forced to leave and lose 600 l. value of Silver, &c. and concludes in these words, We being taught by these Dangers, have determi­ned to lye hid, and will communicate the Art to thee, who dreamest of such things [that is who think'st these sorts of fears and dangers ridiculous, and that if thou knew'st these things thou wouldst do otherwise] that so we may see what Publick Good thou wilt do when adepted, &c. Then he proceeds to shew and explain the Mysteries of the Art, and adds; Versly, as for my self, I do not possess the Stone by Theft, but by the Gift of my God, &c.

Afterwards, he tells us, That Elias the Artist is already born, and now glorious Things are declared of the City of God; from which he again falls into his Complaints against evil minded Men, and professes his aversion to Avarice, in these words.—I dis­dain, I loath, and deservedly detest this idolizing of Gold and Silver, by which the World celebrates her Price, Pomp and Vanities: Ah, filthy Evil! Ah, vain Nothingness! Believe ye that I conceal [Page 178] these things out of Envy? No, verily; for I profess I grieve from my Heart, that we are driven, as it were, like Va­gabonds from the Face of the Lord throughout the whole Earth. But what needs many words, that thing that we have seen, taught and handled, which we have, possess and know, these we do declare, being moved with meer Compassion towards the Studious, and with indignation of Gold and Silver, and of precious Stones, not as they are Creatures of God, far be it from us; for in that respect we Honour them, and think them worthy Esteem: But the People of Israel adores them, as well as the World; therefore let it be ground to Powder like the Brazen Ser­pent, &c.

Afterwards he shews his Hopes and Expectations of this Art, and why; al­so the value of his Writings; then he seems to prophesie concerning the fu­ture State of the Adepts, and shews his Zeal for the good of Israel. These things, says he, I send before in the World, like a Preacher, that I may not be buried unprofitably in the World; and draws to a conclusion, in these words, pag. 35. Esto Liber meus prae­cursor [Page 179] Eliae qui paret viam Domini re­giam, et utinam quilibet in toto terrarum orbe ingeniosus artem hanc calleret, tum copiosissimè abundante auro, argento, gem­mis (que) nullus haec magnifaceret nisi quate­nus scientiam continerent: Tunc tandem virtus nuda ob sui ipsius naturam amabi­lem in honore haberetur.

Thus we have heard some of those great Troubles, with which this honest Hearted Adeptist was surrounded; and which (believe me) are sufficient to deter any serious Man from appearing publick in this Matter, did things re­main now in the same posture in which he left them; but to our great Satisfa­ction the Scene is alter'd, the Palace Gates are laid open, and those that were heretofore shut out, are once a­gain admitted to kiss the Royal Hand of their Prince.

But if any one should suppose that this hard usage only happened to the Adepts, in this our Masters time, (tho' it's probable he is still living) let him hear what the Noble Sendivogius has to say on this Subject: In the Epilogue of his Twelve Treatises, he hath words, to this purpose; I doubt not (says he) but many Men of good Con­sciences [Page 180] and Affections do enjoy this Gift of God secretly. These being warn'd by my Example, and Dangers are made more Cautious and Wise, ha­ving that commendable Silence of Har­pocrates: For as often as I would disco­ver my self to great Men, it always turned to my Loss and Danger.

Also, after he has for the sake of the Ingenuous largely described the nature of the four Elements, and their Act­ings, he descends unto the three Prin­ciples of Things; in which Treatise Lat. pag. 166. Engl. 120. he says, Conclu­sivè dicimus, &c. To conclude there­fore, we say, That this Art is the Gift of God alone; which being known he must also be pray'd to, that he would give his Blessing to the Art; for without this Divine Blessing it would be of no use, and unprofitable, which we our selves have had Experience of, seeing we have, by reason of this Art, under­gone great Danger; yea we have had more Mischief and Misfortune by it, than Advantage; but there is a time when Men are wise too late.

Then he proceeds to shew how he was protected by Divine Providence in his Misfortunes, and how shamefully [Page 181] his Enemies perished: For I have heard (says he) that my Enemies have fallen into that Snare which they laid for me, they who would have taken away my Life, have lost their own; and some of them which would have taken away my Goods, have lost Kingdoms. More­over, I know many that would have detracted from my good Name, have perished with Disgrace; so great Pre­servation have I always had from the great Creator of all things, &c.

And in the end of his Philosophical Riddle; Believe me (says he) if I were not a Man of that Rank and Con­dition as I am, nothing would be more pleasant to me than a solitary Life, or with Diogenes to lye hid under a Tub; for I see all things that are, to be but Vanity, and that Deceit and Covetous­ness are altogether in use, where all things are to be sold, and that Vice doth excel Vertue, &c.

And in the Preface to his Treatise of Sulphur, he also seems to foretel that the dawning of the happy Day of the Adepts was at hand. Pag. 112. Lat. 78. Engl. He tells us those times are now past, when Fidelity amongst Friends flourished, and this Art was communi­cated [Page 182] by word of Mouth; but now it is not (says he) obtained, but by the In­spiration of the most high God a­lone, &c.

Pag. 79. Now those times are co­ming in which many Secrets of Nature shall be revealed; now that fourth Mo­narchy of the North is about to be­gin; now the Times are at hand, the Mother of Sciences will come; greater things shall be discovered than hath been done in these three last past Mo­narchies, &c.

And in the very Preface to his Book begins to this effect; viz.

To all Searchers of the Art of Chy­mistry; namely the true Sons of Hermes, the Author wisheth all Health, and prays to God for a Blessing.

Thus from him it also appears, that the Adepts have been evilly intreated by the ingrateful World; nevertheless for the sake of the ingenuous, they have not ceased to leave sufficient Te­stimony of the Truth of this Art: What here I write (says he) by way of Testimony to that undoubted philo­phical Truth, comprehended in few [Page 183] Lines, have been taken out of that ma­nual Experience, which the most High hath vouchsafed to me, that they which have laid the principal and real Founda­tions in this commendable Art, may by this Encouragement not forsake the pra­ctice of the best Things, and so be se­cured from that wicked Swarm of Smoke-sellers, whose delight is to cheat. They are not Dreams, &c. it is the phi­losophical Truth it self, &c. And a little afterwards adds, Many Men both of high and low Condition, in these last Years past, have to my knowledge seen Diana unveil'd, &c.

There is yet one sad and lamentable Story behind, and that Acted by our own Countrey-men; yet therein also is a great Providence set forth; it is in Mr. Norton's Ordinal, page 35. concer­ning the Misfortune and ill Usage of one Thomas Daulton (formerly a Clerk to one Deluis, Esquire and Confident to King Edward) caused by the said Deluis and one Thomas Herbert also Esquire to the Body of the said King: The Sub­stance of it is this; That Daulton (a true Adeptist) had by him great store of the Red Medicine; that Herbert forced him out of an Abby in Gloucester­shire, [Page 184] and brought him before King Ed­ward; hereupon Deluis swore that Daulton, in a little space, had made him a thousand Pound of as good Gold as the Royal was. Daulton told Deluis he was Forsworn. Deluis Answered, not in what he had then said, tho' he had for­merly taken an Oath to Daulton not to discover him, which Oath he might break for the Weal of the King and his Land. Daulton Reply'd, that avoided not his Perjury: However he soberly told the King, that by reason of having the Medicine, he often had been brought into great Troubles; and to avoid it for the future, he cast it into a foul and common Lake in the Abby where he was taken, &c. The King would have him to make it again. Daulton said it could not be; for it was given him by a Canon of Lichfield, whose Work he had attended many Years. The King being sorry for the Loss, gives Daulton four Marks, and his Liberty; but Her­bert deceitfully lay in wait for him, and brought him to Stepney, and his Ser­vants took away the Money. After­wards Herbert conveys Daulton to Glou­cester-Castle, where he kept him long; from thence he had him to Troy, and [Page 185] kept him in Prison about four Years, and afterwards brought him out for Execution. Then Daulton Addresses himself to the Lord in Prayer.

Then he submitted to dye, and bids Herbert do his Will. Herbert here­upon repents, weeps, and dimisses Daulton; but Daulton departed with heavy Heart; for he had no great mind to live longer.

Then he concludes that vicious Men may not learn this Art, because of the Ambition and Violence they would attempt by means of it.

There is some other Pains which Mr. Norton says may happen to them who follow this Art: As first, To con­sider how many seek, and how few 1. find, &c. To be learned in the Secrets of Nature, and that a man though he be taught it may fail, that hast faileth; therefore he recommends Providence and Dread.

It is great Pain, he says, to be some­times of one Mind or Opinion, and some­times of another [which certainly is very true].

That it will be a Pain to find out a true Master and get his Love, &c. This 2. indeed is like to prove a very difficult matter; Where shall we seek for such a Master? For my part I know of none: [Page 187] I had not the Happiness of, or Acquain­tance with any Master, other than my Books; neither dare, or will I pretend to be an Adeptist; my Business lies not in the least towards Chymistry, nor have I as yet seen the Thing called a Laboratory. It was my Zeal to revive the Worthy Memory of this most noble Art, and of its true Professors, which caused me to make this Essay. There may be others far more able, though not so willing to lay open this Mystery; for in this I am free, having not pre­engaged either my Hand or Heart to Secrecy; yet all things must be taken with a Grain of Salt. Had not then Mr. Norton (think you) a good fore­sight to send you to Hortolan to learn how to prepare, and part the Elements? Ay, but he did not mean Hortolanus Jun^r. Did he not, say you? No mat­ter; he is however now most likely to fulfil his Words.

And will it any longer (think you) be accounted a Mystery to hear of pre­paring a Medicine from plain, easie and natural Principles, but four in Number openly described in order, commonly known, and almost every where to be had, and the whole Work not a thou­sand [Page 188] part so Tedious as it is Excel­lent?

Ay, but you'll say 'tis a difficult Work, Obj. 1. and requires a man's whole Atten­dance, &c. Not so neither; but if it were, I cannot help it. There are ma­ny men in England, and elsewhere that know how to keep a Fire in an equal and continual Heat for twelve Hours together; and if so, I see no Reason they have to be always peeping in their Glasses. Hear then, I pray you, what Art and Honesty saith of this matter.

Aeyrenaeus, in his Exposition upon Sir G. Ripley's Preface, pag. 86. Since then this Knowledge is so wonderful being the very Looking-glass of Na­ture, the Antidote against Poverty and Sickness, and consequently the Cut­throat of Covetousness, Pride, Ambi­tion, and such like sordid Affections; Who would not bestow a little time in the Inquiry of it? In which let me as­sure thee, in the very Words of Trevi­san, the Art is so plain, that if it were nakedly described it would be contemp­tible; and yet in vulgar Mechanicks, How frequent is it for men to serve seven, eight, yea ten Years Apprenti­ship [Page 189] to attain them? And in some that are a little more ingenuous, How fre­quently are considerable Sums of Money bestowed to boot; yet in this noble Art, so far excelling all humane Scien­ces, as the Sun doth a Candle, who will imploy himself with Diligence? Unless it be some Money minded Sots, who seek only for Riches, And yet how soon are even they weary? So that few or none persist in their Inquiry, save a few Ro­guish Sophisters who live by Cozening; by reason of such the Art is scandali­zed, and ill spoken of. Yet trust me, for I speak knowingly, the Art is both true and easie; yea so easie, that if you did see the Experiment, you would not believe it, &c.

If this Art be so easie (say you) Obj. 2. why then little Mr. Hortolan are not you an Adeptist? Surely your mouth was set a watering; and if so, Why would you not then have a taste?

Hort. Truly Sir, were I an Adeptist, It is very probable, you had not heard from me in this open manner; yet, if you will take my honest word for it, I will assure you, for satisfaction sake, I did endeavour the Joyning and Purging of the four Elements, according to the [Page 190] Books and Rules before mentioned, and tho' I did it by ghuess only, and not by weight or measure, yet in a weeks time I both Joyn'd them, and Purg'd, Distill'd and Sublimed my Mercury, so that it answer'd as much as I could rea­sonably expect: But I digested it not, for I had no Athanor or true digest­ing Furnace: Besides I am allotted to serve others, and in Publishing this, I hope I shall serve and satisfy all Ingenu­ous Men, after which I may endeavour to serve my self; yet remembring that tho' many are called, a few only may be chosen: He that shall attain this gift, will take care enough to keep it Se­cret. Furthermore you may take Notice that this is only an Essay, I have told you before, I will not swear to make you give Credence, neither will I further perswade any man about the Work; Let every man use his own di­scretion, Capiat qui capere vult et po­test; but to return again to the pains attending this Art.

[Page 191] And that in three manners, viz. with Haste, Despair and Deceipt, against which he sets down some Remedies.

Afterwards he adviseth to consider the Vertues of the Teacher, and for what Reasons he Pretends to teach you, &c. I presume he means such who vo­luntarily (for reward sake) offer their service to instruct others; and by the way he shews the Deceits of some of these pretenders, as that of the Deceit­ful Monk of Normandy, who proposed to build fifteen Abbies on Salisbury Plain, and thereupon applies himself to Nor­ton; Norton examines his Cunning, and rejects his Proposals; soon after the Monk's Craft was clean overcast, after which having cheated many, he goes in­to France, &c.

Another Story he tells of Saunce Pe­ere the Parson, who had a conceit by means of this Art, to make a Bridge over the Thames, and to deck it with Carbuncles to shine by Night, but that his Work also came nothing.

Ripley also cautions you against De­luders, and Cheating Multipliers, pre­tending to this Art, Pag. 154. Theat. Chym.

Then he shews their great boastings, and how they (in those days) haun­ted about Westminster-Abby, borrowed Money almost of every one, and for a Peny promised to pay them a Pound; but Shame and the Prison was their last Portion.

Pag. 158. He adviseth to meddle with nothing of great Cost; and lays it down for a Rule, that like must bring forth like, &c.

And concludes thus, pag. 159.

We will next consider some of the chief qualifications, which are altogether convenient for a Studient and Work­man, in this Art, (as they are recom­mended to us by the Adepts) and so conclude.

Mr. Norton in the Preface to his Or­dinal, tells us, That upon Inquiry, many People were found to Address themselves to Alchimy only for Lucre sake, and for Covetousness of Riches, as Popes, Cardinals, Archbishops, Ab­bots, Priors, with Fryars, Hermets, pag. 6. Priests, &c.

And Merchants also, with com­mon Workmen, Goldsmiths, Weavers, pag. 7. Free Masons, Tanners, Parish Clerks, Taylers, Glasiers and Tinkers (he says) have desired and endeavoured, for this Noble Craft, and that with great Presumption; (though he allows that some colour there was, for all such Men as give Tincture to Glass:) but he says it had been better for many [Page 195] Artificers, to have left oft in time, before they wasted their Estates.

Then he shews how all Masters of pag. 8. this solemn Work writ very darkly, &c. as Hermes, Rasis, Geler, Avicen, Merlin, Hortolan, Democrit, Morien, Bacon, Rai­mond and Aristotle.

Anaxagoras, he says, wrote the plainest, and was therefore rebuked by Aristo­tle thro' Envy.

He proceeds to shew the Malice of a Monk, who writ a Thousand false Re­ceipts for despight.

He cautions to avoid Receipts and De­ceipts, pag. 9. and not to attempt to Work any thing unless you know how and where­fore, for nothing is wrought but by its proper Cause.—That truth is to be followed, Falshood and Counterfeits [Page 196] to be eschew'd; That Grace is necessa­ry, also Riches sufficient; and says he had this Art by Grace from Heaven (yet he was taught it by a Master). Pag. 11. Adviseth to read his Book of­ten, and also other Books.

Pag. 13. He tells us Holy Alchimy is not found out by Labour, nor sold for Money, but given by Grace; and An­swers some Mens Allegations, that this Art is not Holy.

14. That it was taught only to the Vertuous, &c. by a Master, with an Oath of Secrecy to teach it to one man that is Vertuous, without any regard to Blood or Kindred.

Pag. 15. He again tells us that 'tis found only by Grace, and is Donum Dei, [Page 197] not to be unadvisedly cast away; that it is granted only to few; for great Do­ctors have not been able to find it, p. 16. who through despair have denied the Art; but the Wise know it to be true, tho' it is not for blind Men to paint, or to pretend to take down St. Paul's Steeple, lest it might hap to break their Crown, &c.

And pag. 17. concludes, That true Searchers must know the Principles of Philosophy, and patiently trust in God.

Pag. 33. He says the Adepti are next to the Saints.

Pag. 28. He says the true Children make this Confession.

[Page 198] This Advice is no other than what all the Ancients have formerly taught; but because it will swell our Treatise be­yond its intended Limits, we will satis­fie our selves, at present, with the Do­ctrine of some few modern Adepts.

Mr. Norton also tells us pag. 92. That the mind of the Workman ought to agree with the Work; that he ought to have Servants that be Sober, Wise and Dili­gent, True and Watchful, &c. also fit­ting Instruments and Furnaces, with convenient Time and Place: And then a little to colour the matter, he draws a Scheme, and says you ought to ob­serve the Signs and Planets, &c. and to fortune your Work, &c. [which last thing some men have taken literatim, and so become superstitious].

Sir George Ripley, unto King Edward the Fourth, writes thus in his Epistle:

Then he desires the King will agree to him by an Oath, and to pardon him for not writing openly; for that he would plainly declare it unto him by Mouth, and shew him the Practice; yet he says in his Writing he will not be so Mystical, but that the King might by study find the Knowledge of it, &c. [But it appears he had writ to the King secretly of it before].

He further adds,

And in his Prologue to this Work, he adviseth to good Living and Humi­lity, to fear God, to seek Wisdom and Prudence; and shews the Punishment of Sin and Reward of good Living, &c.

[Page 200] Then concludes with a further admo­nition, to follow Vertue and eschew pag. 120. Vice, enjoyns Secrecy, and a good Use.

Mr. Chaucer, in his Channons Yeoman, after he hath shewn the Deceipts of false pretending Multipliers and Impostors, which he saith he writ.

Concludes the Philosophers were sworn not to discover it, and that it is Donum Christi; and where he only li­keth and adviseth, that no Man pre­tend to work it contrary to his Will; for if he do he shall not thrive, though that he multiply term of his life, &c.

Thomas Charnock, in his Breviary of Philosophy (out of which, though little or nothing of either matter or manner is to be learnt; for all his large Promi­ses in his Preface) informs us he was [Page 201] told this Secret, under an Oath, by a Monk of Bath, who took a liking to him, and who had lost his Medicine at the dissolution of Monasteries; and for Grief, &c. afterwards growing Blind was lead about by a Boy.

[Page 202] Then he having consented, within three or four Words the Monk (he says) revealed to him the great Miste­ry of Minerals Prudence; and says, if it had not been for his Oath, he would have told us more, &c.

Bloomfield, in his Blossoms, first tells us that Time lead him into the Camp Theat. Ch. Brit. 305, &c. of Philosophy, bid him have Faith, and gave him a Key of Knowledge to open the Secrets of this Art; and told him the first Lock being opened, all are opened: That the first Lock is called Chaos, the Secrets of all Wise Men, &c.

Then going on (he says) Time be­ing his Guide, he met a parcel of lean Philosophers, as Brooke the Priest, and Yorke, Martin Perien, Major and Thomas De lay Hay, the Vicar of Malden, Ri­chard Record, and little Master Eden, Hugh Oldcastle, and Sir Robert Green.

These (he says) had deceived King Henry with their Whites and Reds, &c. Then Time advises him to Labour and [Page 203] Patience, and leads him to Lady Phi­losophy, before whom he humbles him­self, and plights his Troth to serve her.

In his Practice, pag. 319. He makes his last Will and Testament; adviseth his Son to be Holy, Sober, Honest, Meek, &c.

Eugenius Philalethes, in his Anima Magica abscondita, pag. 51. Now be­cause the Law of Nature is Infallible, and confirm'd to the Creature by God's Royal Assent, think not therefore there is any necessity upon God; but what he hath enacted in general, he can repeal in any particular, &c. He cursed the Earth once for Adam's sake; take heed he doth not curse it again in thy Work for thy sake. And again, he says, he must be a good Steward, that shall over-look the Trea­sures of God; have therefore a Chari­table Seraphick Soul, Charitable at home, in being not destructive to thy self, as most Men are; Charitable a­broad, in a diffusive Goodness to the Poor, as many are not, &c.

Sendivogius, in his First Treatise Engl. pag. 3. tells us God is the Original and Bounds of Nature, and worketh all things by it, and without Nature is nothing.

Pag. 4. That the Searchers of Na­ture ought to be as Nature her self is, [Page 205] True, Plain, Patient, Constant, &c. and that which is chiefest of all, Reli­gious, fearing God, not injurious to their Neighbour; and then shews that every thing must be exalted in its own kind, &c.

37. That the Art of Alchimy, in its kind, is true; Nature also is true; but the Artificer is seldom true.

39. He laboureth in vain, that put­teth forth his Hands to labour, without the knowledge of Nature in this Sacred and most True Art, &c.

41. For without the light and know­ledge of Nature, it is impossible to at­tain to this Art, unless it come to any by God's special Revelation, or some special Friend doth privately shew it.

42. If therefore thou dost not un­derstand, or believe the Truth, do not blame me but thy self, and perswade thy self that God was unwilling to re­veal this Secret to thee; be therefore earnest with him by Prayer, &c. Do not wonder that I have wrote so many Treatises; for I did not make them for my own sake, seeing I lack not Books, but that I might advertise many that work in fruitless Things, that they should not spend their Costs in vain.

[Page 296] 44. He shews us plainly the whole Art is only an Extraction of our Sea-Water, or Metallick radical Moisture, &c.

47. He says many Men, conceited of their Understanding and Wisdom, could not savour his meaning, tho' he intimated the Art to them from word to word; but they could by no means understand him, not believing there was any Water in our Sea, and yet they would be accounted Philosophers. Since therefore (says he) they could not un­derstand my Words, which I delivered by word of Mouth, I do not fear (as other Philosophers were affraid) that any one can easily understand what I have wrote: It is the Gift I say of God, &c.

But let me give you this Caution, That if you would attain to this Secret, know that first of all God is to be pray­ed to, then your Neighbour is to be lo­ved; 49. and lastly, do not fancy things that are subtil, which Nature knew no­thing of; but abide, I say, abide in the plain way of Nature, &c. I will (says he) reveal to no mortal Man whilst I live more than I have done in this pub­lick Writing.

[Page 207] 76. That the Art did daily decline into obscurity, and as he believed thro' the Writings of envious Philosophers; that one Book explains another; that Geber had need to be read a thou­sand times over; that were these hard Writers ignorant of, and to learn the Art out of such hard Books, they would find it out with greater difficulty than Men in these days who search into the Art.

Pag. 78. That now the Art is not obtained, but by the Inspiration of the most high God alone; therefore let not him that searcheth diligently, and fears God, despair; if he seeks after it he shall find it, because it is more easily obtain'd from God than from Man, &c. Be of good Courage therefore, and he will also not deny this Favour unto thee; if thou puttest thy whole Trust in him, Wor­ship him and call upon him, he will open to thee the Gate of Nature, &c.

79. Cease not to seek, for to him that knocks it shall be opened.

102. That the Philosophers esteem'd highly of this Art, not so much out of Covetousness for Gold and Silver, but for Knowledge sake.

[Page 208] 119. He adviseth to taciturnity, saith that tho' some casually fall upon the matter of our Argent vive, yet he ends the Work when he should begin, &c. Saith that this Art is the Gift of the most High God; and unless God reveals it by means of a good Wit, or Friend, it is hardly known. That Lully learnt it of Arnold, and Arnold received it from a Friend, &c. but saith, God scarce ever conferred upon any mortal Man, so great things as upon himself; and ac­knowledges he deserved them not, yet that he always trusted in God.

122. Adviseth again to trust in God, and to pray to him; for if thou be sin­cere he will by one means or other shew thee a way, and assist the in it, that thou shalt obtain thy desire; pray, but yet work, saith he; and concludes that a good Understanding and Opportunity are the Gifts of God.

123. That there is but one true Ope­ration, and that it is easier to make the Elixir than any particular, to abide a natural Examination and Tryal, not­withstanding some Mens Boasting; but the Broth will have its Taste from the diversity of the Flesh boyl'd in it. Advi­seth against Receipts of Mountebanks and all false Sophistications, &c.

[Page 209] 141. He adviseth to essay nothing contrary to Nature, &c.

143. That every searcher ought to know the four Elements and their Ori­ginal, [in which indeed he is very Na­tural and Ingenuous] and to apply all things to the possibility of Nature, if they do not agree with Nature, they must be let alone and waved.

147. Then he ends his Book with this conclusion, viz. That this Art is always acquired by the same kind of Wits and Dispositions; Which Art (says he) we after this kind of clear Manifestation of it, lay up in the Bosom of God the most high Creator and our Lord, and com­mend our selves together with all ho­nest hearted Readers to his Grace, and Infinite Mercy: To whom be Praise and Glory for ever and ever.