CAP. I. The Preface.

NOble and worthie to be written in Let­ters of Gold is that saying of Cicero, Virtutis laus omnis in actione consistit; To which agrees that of the Poet, ‘Quo mihi fortunam si non concesseris uti?’ What profit is there of curious speculations, which doe not lead to real experiments? to what end serves Theorie, if not applicable unto practice.

And as this holds in all cases, so more especially is it true in Pyrotechny, of which the whole would be vain and useles, unless the Theoremes of it were demonstrable practically by the Fire.

As therefore I have in my foregoing Trea­tise Apologetically defended the Cause of Chy­mical Medicine from the unjust reproaches of Galenists, and have proved that their Medi­dicines are really (that which they falsely charge upon Chemical Modicines) virulent and dangerous, [Page 2]and have moreover convinced them at large of im­potency and insufficiency, now it is time to bring on the Stage such a Medicinal apparatus as may be, and appear both safe and effectual.

The only whine of the Galenists against Hel­mont, that ever I could hear, is and hath been, that he pulls down, but doth not build up, la­bours to overthrow the used method of Medicine, but doth not introduce a better.

How farre that Noble Philosopher hath pro­ceeded in the discoverie of the true Medicinal Art, there is no Candid Son of Art, but must confess it, and hath cause to bless God for the same.

But they who thus complain would be dealt with as infants are by Nurses, have their meat not only prepared and provided, but also chewed and praemasticated for them, which is a thing unreason­able to expect; foolish to demand.

My advice to such is, that they would once cordially lay to heart, what a great charge lies upon them who have the care of lives, and what a great account will be taken of them at the last day, of which knowing the terrour, they may cease from Covetousness, Idleness, and selfconceited Pride; and acknowledging their ignorance, en­deavour to attain true skill and knowledge, by those waies and means which God hath appoin­ted.

For our Books and Writings are onely as goads and pricks, and may serve for exhortations to all that are studious and sedulous, that every one for his own particular may endeavor to profit by his own labour and industrie, so far as the Almighty shall be pleased to assist him.

Nor do we as in other Arts, write with intent that our writings may be understood promiscuous­ly by every Reader, and this is peculiar to this Art, and commanded in the Gospel, that Pearles be not cast before swine, and for this end we so write as not to be understood.

To what end then do we trouble our selves and others, will some supercilious Galenist object, if not to be understood? and will urge his example, who meeting wi [...]h a Book he could not understand, threw it away with this farewell, Quid mihi cum Au­tore qui non vult intelligi?

I answer, that practical and speculative doctrines are far different, the one informs the judgement in the Reason of things, the other directs the hand in the mechanical practice.

Now as to the speculative part, our demonstra­tions are most plain, true, and evident, as being drawn forth of, and grounded upon, the very na­ture of the things we treat of; so that of the existencie and efficacie of our Medicines, I know nothing that can be desired, but what is fully and cleerly extant already in Helmont, Para­celsus, &c.

But as touching the practical part, we are to be excused, if we so write, as onely to be understood by Sons of Art, and that not by bare reading, but by serious meditation, and unwearied praier to God, joined with indefatigable pains of searching in the Fire, which (under God) is the main Key to unlock all our Misteries.

These things being attended; our Books then may serve profitably as Sea-marks, to those who shall travail in these practices, that he may by pondering our Words, know if his operations [Page 2] [...] [Page 3] [...] [Page 4]be true or no; and if not, where his errour is, and how to amend it.

CAP. II. Of the Art of Pyrotechny in General.

THis Art, called by some Chemeia, or the Art of Separation, by some Alchemeia, or [...], that is the Art of separating Salts, is by us called Pyrotechny, or the Art of governing and using the Fire; because that the Fire is the principal agent in our work.

All other Agents are either singular, and serve each of them but in some Works, as Spirit of Wine, Vinegar, &c. or universal, and serve for the uni­versal solution of all Bodies, as the liquour Alcha­hest, yet these are neither made nor used but by the means of the fire; therefore that is the most uni­versal Agent in our work, though not of most virtue; of the largest use, though not of greatest efficacie; for we have a liquor which will dissolve and destroy, what it cannot, and what will abide fixt and constant therein, will in our liquor be dis­solved, volatized, and separated into its Elements; yet this is our hidden name, or Diploma not com­municable: but our outward Agent (the Fire) is visible, and of most universal use, our Agent, sinc quo non, by which we take our Denomination, and rejoice with Helmont, rather to be per Ignem Philoso­phi,) then to be created without it, by the Schools.

The Art of Pyrotechny then (in brief,) is no­thing [Page 5]else, then by the help of Vulcan to know how to unlock Natures secrets, which are shut up in con­cretes Vegetable, Animal, and Mineral; and to exalt them to the height of their perfection, and that by the means of hidden and secret Agents preparable in Nature, by the fires help, and the Ar­tists craft.

So then since our Agents themselves, owe their formal being to the preparation of the fire, this as the more universal agent gives name to our Art, which from the fire is Denominated Pyrotechny.

CAP. III. That all that pretend to this Art, are not to be reputed Artists.

FRom this that hath been said, it may easily be gathered, that all who contend for a share in this Art, are not to be accounted Heirs of the same; For it is not every one that can make a Fire, or a Furnace, that is to be accounted Philosophus per Ignem, that is an Adeptus, but he only who knows how to work with the fire according to the true principles of Nature. Even as it is not every one that can furnish himself with a good pen, a neat inkhorn, and fine paper may be adjudged a good Scribe; nor any who can procure to himself a good sword, that is to be reckoned among expert Fencers, but they onely who can with skill and [Page 6]dexteritie use both the one and the other. Right so is it in this case, Convenient furnaces, and fit­ting vessels are so necessarie to this work, that with­out the same, nothing can be done; yet many may provide themselves of these external instruments, who yet in Philosophie are as blind as moles, and as stupid as Asses.

Nor yet is it every one that can make many sub­tle operations in the Fire, that is an Adeptus; for the works of God are various and wonderful, and as any subject is handled diversly, it will produce di­vers effects, which though they may seem glorious to the eie, may yet be really trivial in value, which yet the inventors of them (through ignorance ad­miring their value at a high rate,) prate and pro­mise, themselves know not what, concerning them; to the disrepute at last not only of themselves, but of their Art.

Therefore that true Art may not be censured for the sake and cause of these pretenders, who are no Artists, but at the best, are Mimicks and Apes unto true Sons of Art, it will not be amiss to decipher some of them, and paint them in their Colours, that so they may be known and esteem'd for what they are, and not for what they are not, nor ever were.

CAP. IV. Of erroneous Operatours more particularly.

ANd first, in this discoverie, I meet with such, who having gotten into their hands some Phi­losophical Treatise, forthwith have their minds on fire, till they set about the practical part, and en­deavour to effect that which in their minds they have conceived.

These for the most part, chiefly level their aim, at the attainment of the Golden Fleece; for this they spend and are spent, they beleeve what they read, and imagine thereupon, and account nothing worth their inquiry, but the masterie of Hermes, and think every thing unworthie their pains and trou­ble, unless it be the great Flixer, no fortune can be­fall them unless they may happen to stumble upon that unhappy stone.

This their design (unwilling to be ridiculous,) they will conceal to their power, pretending to the search of some or other more than ordinarily noble Medicine, which they prosecute with that vigour that they may, when that is ended, cure all diseases, hoping in that time to cure the maladies of their purse, and then as for the care of the sick they will leave that to others.

These Philosophers at their first initiation have som one thing or other on which they dote, one on Rainwater, another on Maydow, a third on Sulphur vive, a sourth on ☿, a fifth on ♁, a sixth on Tartar, a [Page 8]seventh on Cold, an eigth on the Nitre of the earth, on which subject they imagine to themselves strange Chimaereal operations, of which as oft as they miss, they are still to begin again, and when they find not what they look for, they ac­count what they find as good as nothing. And thus they run from subject to subject, working subtilly but to no end, for because that they hit not the mark proposed, which perhaps, out of the subject they handle is but dotage to imagine, they never proceed to see & seek what God and Nature hath put in the subject, but as soon as oft unsucces­ful Trials have convinced them, that the Philosophers stone is not there, they straitway set themselves to another search.

These mens knowledge at best is but negative, they can tell you that there the Philosophers Stone is not, but what is contained in those subjects, that they know not, because they never attempted to know.

Of this kind of Philosophers there are ano­ther sort equally sottish with the former, but far worse.

These having spent their time and monies for a long season in these unprofitable studies, and at last having neither monie to subsist upon, nor an Art honestly to subsist by, they fall to meer Im­posture, and commend that for all diseases of men, which would never cure any disease in Metalls, Thus one takes the bones of men long buried, for his universal subject, and of them distills a faetid liquour, and sublimes a volatile urinous Salt, such as Harts-horn will give, and all bones, especially those which have lien rotting a long time; and this he commends for an universal medicine, [Page 9]and sels at the price of Gold, attributing to it, out of a vain confidence, whatever the Phi­losophers have ascribed to their Great Elixir.

Another for his subject takes foot of wood, which by the heat of the bath he promiseth to decoct into the great Elixir, and presuming on this as the true subject, he distills from it a Water impregnated with a volatile urinous salt, and a faetid Oile, which rectified tvvice or thrice, he calls it his Ignis Vitae, and commends it against all diseases, and values it at half the rate of Gold.

These dotages are so gross, that to name them is enough to confute them, and therefore I shall leave these dregs of Chemical Artists, fit to be noted with a black coal.

Others there are, who having tryed the insuffi­ciency of vulgar medicines, do flie unto mineral remedies, and Chemical preparations, and they at first, conceiving great pleasure in the preparation of the same, and perhaps finding some greater success in some of these then in ordinary Drugs, straightway fall to writing of their discoveries that they may appear very learned, and will com­pile a large Volume of preparations, some perhaps only taken on trust, many imagined only in phan­tasie, but never tried; This is a very great disinge­nuitie, and to those who first give their Names to this Art, very prejudicial, especially when they shall extoll dangerous poisons for choice Medi­cines, such as Turbith, and other preparations of ☿, and many preparations of ♁, which are not to be reck'ned among medicines, nor are they remedies fit for an honest man to use.

These sort of men have brought into the Apothe­caries shops a great sort of Empyrical preparations, [Page 10]which for gains sake, are daily more and more a­dulterated, insomuch that Chemistry on this score had almost been brought into disgrace, had not some true sons of Art, in every Age appeared, who might pluck off the vizard from these preten­ders, and shew them to be indeed what they are, empty bubbles, making a great show without any realitie, clouds without water, not vvorthie to be accounted vvhat they boast themselves to be, no­thing less then true Philosophers.

CAP. V. Of the true Sons of Pyrotechny.

WHoever then desires to be a true Son of Art, he must resolve to give himself up vvholly un­to it, and the prosecution of the same, next unto the service of God, ought to be his chief and main end intended and aim'd at.

He must join prayer unto God, vvith serious meditation, and diligent industrie, this is the vvay to attain true knovvledge; His end must be Chari­tie tovvards the sick and vveak, vvhich God vvill bless, but be that out of a Covetous mind, and vvith desire of vainglory shall search after these misteries oftimes he shall come short of his desires, There­fore is true medicine a serious, secret & sacred art, vvhich requires the vvhole man, and as it is to be sought for charitable ends, so is it to be imployed onely vvith designe to glorifie God in doing good.

There are therefore several obstacles of true knowledge, which it is good that every one who wil give up himself unto Art, be advised of; that he may avoid and shun them: and these they are.

First of all, neglect of God, when the Artist doth not seriously implore Gods blessing, how can he expect to be prosperous in his search after these mysteries of Nature, since every good guift is from above, coming down from the Father of lights; It is not the reading of Books, nor is it painful search in the sire, that can do any good; onely the blessing of the Almighty, which must be implored by earnest and daily praier.

Secondly, vitious living, and wicked Conversa­tion: This will make all a mans endeavors unfruit­ful, nay rather, this hinders a man from an industri­ous search; for he who is once infected with vice, will never seriously, as he ought, apply his mind to ingenuitie.

Thirdly, Idleness and Laziness, when a man would fain reap a plentiful harvest, but will ne­glect the breaking up of his ground, and sowing of his seed: This is the fault of many, who if they cannot attain a thing by reading, or by once attem­ting, they are discouraged and leav off.

Fourthly I ride and Conceitedness, vvho think that all knovvledge is vvith them already, and if for a short time they have laboured in this inquiry, they straight presume themselves nothing inferior to Hermes or Paracelsus; of these, that of Seneca may be verified, Multi ad virtutem pervenire potuissent, nisi se putass nt pervenisse.

Lastly Covetousness, vvhen men are unvvilling to venture their monies in search of knovvledge, and finding a pompous practise accompanyed [Page 12]vvith large gain, vvithout this expence and trou­ble, they embrace the cheapest and easiest vvay of gain and profit, accounting mony svveet, though gotten out of the ruines of Families, and the de­struction of the sick, verefiing the Maxime of an unvvorthie Emperour, Dulcis odor lucri, ex re qua­libet.

To all such my advice is to keep from medling vvith these secrets, they are not for them, but prae­supposing thee, friendly Reader, rightly qualified, Pious, sedulous, humble, and charitably endovved: I shall be thy guide, so far as one to another may communicate, vvithout transgressing the Rules of Philosophie, vvhich is to exclude all unvvorthie persons from this Art, to our povver.

CAP. VI. Of the Operations in Chemistry.

IT is not my purpose or intent, to begin vvith the Doctrine of Furnaces, nor is this Treatise in­tended for such as knovv not vvhat they are: But supposing thee to be skilful in managing of the fire, I shall come to the matter intended, remit­ting such, who doe not know the Mechanical Principles of Pyrotechny, to some other Instructer.

And to deal ingenuously; let me advise every young Artist, that he must by his ovvn Ingenie, con­trive forms both of Furnaces, glasses, and pots, as may suit his intended Work, and accordingly let him alter or varie the same.

Some men can make their own furnaces, others order vvorkmen (every where to be had) to make them for them,) this makes an Artist neither bet­ter nor worse, for as a Fencer useth a sword which a Cutler makes, so may it be in this case, but to di­rect about the form of Furnaces, so as to fit them to the Work intended, this is absolutely required in a Philosopher.

Nor is there any thing that doth quicken inven­tion more, than a destitution of such things as are to be desired, in want of which oft times an In­genious man, for a shift finds out such compendi­ous Encheiria's which he would never else have thought on.

But Instruments being prepared, and materials provided, I advise all that will undertake these dis­coveries, not to spare pains, study, nor cost, implo­ring alwaies divine Assistance. And forasmuch as the principles of this Art are most abstruse, let a man not be wearied although he miss often, for these very Errours he may improve greatly to his advantage, if he note all his operations, and serious­ly ponder every effect. Thus by erring may errors be avoided, and to any that shall thus search, he will perceive, that by asking, seeking, and knocking, he shall find, receive, and have opened to him, the se­crets and mysteries of Nature.

Let his aim be at the most noble Medicines, yet so let him prosecute them, that those of an infe­riour Rank, which God shall discover unto him, be not neglected, imitating that sloath­ful servant, who buryed his Talent, because it vvas but one; but imploying and improving vvhat God doth bestovv, let him expect a grea­ter improvement of his Abilities, which ordina­rily [Page 14]God doth grant, and give to just and faithful servants.

CAP. VII. Of the different degrees of Medicines which are to be prepared by this Art.

ANd thus I am brought by the good hand of God, to take a survay of Medicines, vvhich is indeed but the beginning of my intended task, And here on the Readers part I crave attenti­on, and I on my part shall promise Candour, and Truth.

Medicines therefore vvhich are truly vvorthie to be so called, are of tvvo sorts; either specifick, or universal, that is, preeisely applicable to some fevv diseases, or universally povverful in all cases. This division vvill also admit of a subdivision, vvhich I shall attend in its place.

The vvay by vvhich a Medicine (such as ought to be desired) vvorks its effect, is Diaphoretically and Diuretically, by svveat and urine, as for vo­mits, purges, and the like, I leave them to such vvho approve them, rather consenting to Helmont, vvho concludes thus, Reus sim coram Deo, nisi suasero, a purgantibus prorsus abstinendum.

As for medicines vvhich God hath made for ma­ny (not to say most or all) maladies, in their simpli­citie, that belongs not to this place: for this Treatise only concerns such medicaments which are to be made by the fire.

And in this discoverie it behoves onely to relie upon Gods blessing and assistance, and to attend the effect of all operations most dilgently, for there is no rules that can be set down before hand, to direct one in his search, for as the Fire is a Heteroclite A­gent, so [...]s products are not demonstrable by Rea­son; by mean of it, Corrosives are dulcified, and sweet things made corrosive, Coagulated bodies are resolved and fluid substances congealed, fixt things are made vo­latile, and volatile things sixed: In a word the Concrete gives very little, or no light, by which to estimate the things produced; Nature herein is most free in her operation, wonderful in her effects, her foot­steps are vailed with much obscuritie, yet by the good hand of God, to be found out vvith industrie.

CAP. VIII. Of the Keies of this Art in General.

THE Keies of this Science are Congelation, and Dissolution, Volatization and Fixation, to these all Operations Chemical doe tend.

Separation and Digestion, Fermentation, and Cohoba­tion are all intended for this end, to make that fluid and subtle that before was gross, or that volatile which before was fixt, or on the contrary.

The mean of all (on Natures part) is Ferment, on the Artists part, the Application of due Agents and Patients, and external heat according to the exigen­cie of the thing required,

By these means is sought the hidden virtue of the Concrete, and made to appear openly, which is so far beyond the Concrete in vertue, as it was in [Page 16]its crude simplicity, as the best wine is before the crude juice of grapes in excellency.

For although some things have their vertue re­strained to their form, depending on the vita ulti­ma of the subject, as is especially apparent in all things, which work magnetically, yet seriously in the vast Catalogue of simples, how few things are of use without praevious preparation or cor­rection, either their gross corporality, or their virulent malignity, being an obstinate obstacle to their effectual Energie: for the Corporeous im­pediment, it is taken away by Dissolution, and Vola­tization, in which two operations for the most part all the malignitie of the subject is either taken away or suspended.

For the fire as it cleanses that which was foul, so it ripens that which was crude, it digests what was virulent, and inverts its malignity; making it appear with new qualities, and by means of it is the virtue of somthing exalted, and made more noble by a thousand fold.

But because the fire alone is but the Destroyer of seminal virtue, and whatever it masters, it doth not only extinguish the same, but it doth alter it nota­bly into strange Heterogeneities, in which that eminent Crasis (of which we boast) is not to be seen, therefore have the Sons of Art invented and pre­pared means for the praevious dissolution of com­pacted bodies, by which means the bodies being o­pened, the more noble parts may be severed from the ignoble and unactive, and by this their end is attained.

CAP. IX. Of the Keyes in particular, and first of the Li­quour Alchahest.

I Am now brought to the Contemplation of a subject of wonder, which is indeed one of the most admirable secrets in Nature, it is an immor­ral Ens, incorruptible, of power to resolve all the Concretes of the World into their first liquid mat­ter, destroying their corporiety, and bringing them to volatilitie.

Its name first given by Paracelsus in the Germane tongue, sounding as much as all Spirit, Al-gehest, may denote its nature; it is a spirit of so homoge­neal a substance, that it is not to be altered in Na­ture, except only by its compeer, by which it is al­tered, and loseth its virtue being once joined and mixed with it.

Of this I intend here to speak very briefly, ha­ving elsewhere in a peculiar Treatise handled it sufficiently, and cleerly, nor shall I in this place re­peat what there is fully set down.

Yet because that our intent is here to give a short Systeme of the whole Art of Pyrotechny, which cannot be, without this Liquour be treated of, since by means of it the most noble end eminent preparations are performed, therefore it behoves us not to neglect this so worthie a subject, lest our work may appear, (and that most justly) to be lame and imperfect.

This liquour then is no other then that fire, of [Page 18]which it may be said Vulgus igne cremat, nos aquâ, which the noble Helmont calls his summum and perpe­tuum Corrosivum, and his Gehennae Ignis, of which we shall discover first its efficacie; secondly its matter and manner of making: which I prefume to a Son of Art, will be accounted a rich Legacie.

And first it will be necessary to remove a preju­dice, which unremoved may derogate much from the esteem of what I am now about to write, and that is, that I may not be accounted a writer at [...]o­vers, a disputer of things vvhich I know not, and a Teacher of what I never yet learned. And here I must appeal to God the searcher of all hearts, who knoweth, that I write not mine own Imaginations or Phantasies, but what I know to be true, not noti­onally by bare reading, but really by practical ex­perience.

For from my tender years I alwaies coveted true Philosophy above all attainments, not valuing any thing in the World comparably therewith.

For this I was willing to spend and to be spent. and to the glorie of Gods grace be it spoken, he was plea­sed so far to be propitious to me (though infinitely unworthie,) that he discovered unto me many se­crets, hidden & concealed from most of those vvho seek after these misteries, not beleeved by others, though the Learned men (so esteemed) of the vvorld.

Novv above all things in this World, there vvas nothing by me so desirably prosecuted as the liquor Alchahest, vvhich I employed my self so seriously upon, that for the space of full eight years, that vvas ever one of my most painful attempted discoveries, in vvhich tedious journie, my chief refreshing Cor­dial vvas the consideration of its excellency and profit vvhen attained, though its tediousness in pre­paration [Page 19]vvas a grand discouragement on the other hand, vvhich yet never could prevail vvith my un­broken spirit to knock me off from this search, til at last through the great mercy of God by seeking and knocking, and asking from the Father of Lights, from whom cometh every good & perfect guift, I attained the true knowledge of this secret, its true original, and manner of preparation, which I shall candidly here lay open so cleerly to a son of Art, that he shall not desire a better guide, by whose direction and Gods blessing, he may by pains and studie attain what I by the same means have attained.

CAP. X. Of this Liquours virtue and efficacy in general.

NOW forasmuch as bonum and utile, good and profitable are so convertible, that a thing can­not truly be denominated the former, which is not truly and really the latter, I think it not amiss, in the next place to give an account of the utility of this liquour, which being known, a man will be incoura­ged to attend with pains in the search of the same.

The Encomium therefore of this so worthie a se­cret, I think fit to begin in the words of noble Hel­mont. In Nature, saith he, there is but one fire, which is our consuming Vulcan, which is originally in Na­ture, and therfore producible by Art, as to wit, when by striking of the flint & steel together, it is made vi­sible in its sparks, which being taken in tinder, are by an easie art (known to each Kitchinmaid) multiplied into a fire as big as the maker of it pleaseth, which at first though out a Spark, yet being cherished with Fuel proper to it, becomes in short space so great [Page 20]a flame, as would be able to consume whatever is combustible in the whole World, if it were put into it.

So likewise there is but one Liquour compara­rable to Fire, yet far more powerful and vehement then the common flame: For those things which will abide in this Fire, being not conquerable by it, are by the other fire destroied, and altered radically and fundamentally.

This Fire being distilled from any mettal soft and imperfect doth at first time or second, leave them in a fusible substance like waxe, of which the Sul­phur or tincture is dissolvable in the best Spirit of Wine, and from the residue (being kept three daies in a vapouring heat) ☿ quick and running may be se­parated; The same may be done in harder mettals, yea in the perfect mettals, in a longer time, by oftner reiterated cohobations.

But if this Fire be once distilled from ☿ vulgar, it leaves it coagulated and fixed, so that it will en­dure the test of Saturne, It is left spongious like to a Pumice stone, but heavie like Turbith minerale, brittle, and therefore without difficultie pulverisa­ble, which then cohobated with Water distilled from whites of Egges, it causeth that distilled water to stink, but becomes of the colour of the best Coral, whence it is denominated Arcanum Corallinum.

This fire if it be distilled from any Gem or stone subtilly pulverized, it turns into a meer Salt of e­qual weight to the Jem or stone; Pearls it resolves into a milk, which is their first Ens, so also Crabscies (as they are vulgarly called, being other­wise no eies, but stones found in the head of the Crab) and all vegetable stones, as Peach stones, dates stones, or the like.

In a word, it doth resolve all Vegetables, Ani­mals and Minerals into their first Ens, and in such concretes as contain in them Heterogeneities, it doth discover and sever, (that it makes separable,) the same.

The advise of this old Philosopher, to all who had given up their Names to Art, is, that they should with all their might endeavour to attain this Fire, if their aim were at Noble and more than vulgar Medicines; yet concludes it to be so hard and high an attainment, that not every searcher, but only such as are chosen of God, shall be masters of it; therefore that the Champions, (who with Industrie strive for this Masterie) be not discouraged with its difficultie, which is the greater, because of the uncouth obscurity of all who hitherto have handled this Subject, being chiefly Paracelsus, and his great expositour Van Helmont.

I shall a little more particularly handle this hidden Mysterie in its effects, and properties, (such to wit vvhich are to its self peculiar, and to other dissolving liquours incommunicable) by which means the signs and marks by vvhich it may be knovvn vvill be laid open, vvhich to a studious Sonne of this Art vvill be an unpa­raleld guide and directorie, and therefore a Work very acceptable.

CAP. XI. Of this Liquours Virtue and Efficacy more particularly.

ANd in the first place, it may not seem from our intended purpose to distinguish between this liquor and other Subjects, between which may be thought a great affinity, the misapprehending whereof hath caused, doth cause, and will cause ma­ny Errors, to such who have devoted themselves to this discoverie, who imagining uncertain grounds to work on, proceed as ridiculously in prosecution of their end propounded.

Of these first are those who indistinctly confound this Liquour with the ☿ of the Philosophers, of which sort I know many, who by no means will be beaten off from this conceit, then which there can be none more absurd, if weighed in the ballance of right Reason.

For first these two differ materially and substan­tially, the one being ☿ truly and properly so called, the other Salt, and is therefore called Sal circulatus major, Salium summus & faelicissimus; Liquor Salis.

Secondly they differ formally and essentially, The one being not onely mettallick but a mettal, to wit Philosophical, according to the Philosopher, In metallis per metalla proficiuntur metalla, and according to the joint consent of all masters in that science, who all conclude, that all the principles of the Phi­losophical Elixir are Homogeneal, coessential one to other, and therefore they do formally remain [Page 23]each with other, and are transmuted, so each into o­thers natures, that agents become passive, and pati­ents active in the progress of the great Elixir.

And therefore the Philososophers water is cal­ed, Aqua sicca non madefaciens manus, nec quicquam hu­mectans, nisi quod conveniat sibi in materiae homogeneitate atque identitate; Nor is there any difference allow­ed betwixt perfect Gold, and the ☿ of the Magi, save only this, that one is ripe & perfect, the other crude and imperfect: And Artephus, to put all out of doubt, saith it is the ☿ of Saturnine ♁, in which no met­tal is dissolved or drowned but Gold, and this he affirms to be the only Agent in the world for the Art.

Also both he and Trevisan (to put this matter beyond all controversie) conclude and positively determine, that for their work, there is not any A­gent profitable, which doth not formally abide with the dissolved bodies, so as with them to becom one thing, as the moisture of the ground doth with a grain of wheat which is dissolved in it, and therfore reject as sophistications all dissolving liquors which are not permanent with the Bodies dissolved, and which the bodies resolved cannot recongeal with themselves, so that the Philosophical dissolution of the body, doth cause at the same time, a congelation of the dissolving spirit, that so they may be made one together, with an inseparable Conjunction, for this, read Artephus his secret Book. Also Count Trevisan his book extant in the first vol. of Theatr. Chem. and his Epistle to Thomas of Bononia extant in the 2. vol. of Ars Aurifera.

Whereas on the contrary the Liquour Alchabest is a real Water, which will wet either hand or any thing else; it will join with any Concretes [Page 24]in the whole World, not barely moistning them; but resolving them, and remaining with them dis­solved, distilling over with them, in a fire of the second degree in sand, and yet radically mixing with nothing, being separable from every thing, to which it is mixed in dissolution, as Phlegme is se­parable from 🝆 of Vitriol.

So likewise though it dissolve Gold, yet doth it not abide with it when dissolved; which is absolute­ly requisite in all generations: therefore in brief we shall give the differences which are between the one and the other, and that as they appear in mat­ter, form, and operation.

Philosophers ☿ is Antimonial Saturnine Argent vive, a middle Substance, cleer like pure silver, (Artephus.)

The Liquour Alchahest, is a Salt of an exquisite fiery nature, the like of which is not in the world beside, not mineral nor metalline, circulated till it become a very Spirit, which is Algehest.

Philosophers ☿ wets not the hand, nor ought else that is not of its own (that is a metalline) nature, nor will it join with any thing else.

The Liquour Alchahest wets the hand, or any thing besides in the World, and will dissolve each thing according to its kind, and reduce it to its pri­mitive matter, and will mixe with it when dissolved as a spirit with an Aquous flegme, but being not ra­dically joined, is therefore separable from all things that are dissolved by it.

In the Philosophers ☿ Gold, and Gold onely, is drowned, and the dissolver and the dissolved, after dissolution, are united with an inseparable union, so that of both is made one.

In the Liquour Alchahest Gold and other me­talline [Page 25]substances are dissolved, but it abides with none of them, nor is it altered by any of them.

To conclude, the solution made by the ☿ of the Philosophers is in a way of generation, not separa­ting the tincture from the ☿ all part, but conjoining them more firmely each to other, that both may grow up together to a Substance in its own kind multiplicable.

But the solution made by the Liquour Alchahest is in a destructive way, extinguishing the seed, as to a generative power, for it divides betwixt the Tincture and the ☿, so as vvhen once severed they can never be united again, making the Tincture vo­latile, which though then admirable, as to medicine, yet is it quite alienated from its metalline nature and disposition.

To shut up then this discourse, vve conclude that though both the ☿ of the Philosophers and this Li­quour are very noble secrets, yet are they so distinct each from other, that one hath no dependance on the other, being in their matter, form, and ope­rations, as much different, as can almost be imagi­ned.

Others there are, vvho conceive this Liquor, to be a Mercurial vvater (of vvhich number the Au­thour of the Chemical Dictionary is one, these are his vvords, Alchahest, est ☿ optimè praeparatus contra hepatis obstructiones) some vvould have it out of Vitriol, the Spirit of it, to vvit, mixed and circulated vvith the pure spirit of Wine; Some vvould have it to be a pure Spirit of Salt, not to mention dotards, vvho vvould have it to be an Aethereal Spiritual vvater, dravvn out of the Air, impregnated vvith an Esurine Salt; others beleeve it to be a Spirit of [Page 26]true Nitre, which they distinguish from Saltpeter, but, I presume, know not where to find it themselvs, or to direct any body else to find it.

For my part, I shall willingly admit, and per­mit, that every one should abound in his own judgement, nor am I careful what mens opinions concerning it are.

This I know, that the subtilties which are oft in speculative Theorie, prove dotages in practice, this my own experience hath to me put out of question.

The noble Helmont saith positively, That in the whole World, as there is but one Fire, so there is but this one Liquour, nor any other that hath its quali­ties, which the Adepti do know and can testifie, this (as Scholar) I beleeve, but to deal ingenuously, I know not how to demonstrate to my self, and yet am sure, that such a liquour which he describes, I know to prepare.

He affirms it also to be, taediosissimae praeparationis, Cap. 9. de Lethiasi, and in his chapter intituled Due­lech resolutum, where he teacheth the preparation of the Ludus into Altholizoim, he saith, This is almost difficult work, not in respect of the preparation of the Ludus, for that is done in two hours space, but in reference to the making of the Liquour Alchahest, and for this he saith, the Adepti have a proof which goes beyond all demonstration.

This demonstrable proof I must seriously profess is to me unknown, yet (as I said) such a liquour I know to prepare, that shall do all that this great Phi­losopher attributes to his, but whether mine and his be in every respect one, as I cannot affirme, so I cannot deny it, yet I hope to prepare this which I know, in 50 ♁, nor should I be out, if I should say 40.

Yet that, which first I did prepare, was done at [Page 27]uncertainty, and therefore in making of it, as I oft erred, so (I presume) I went alway the longest and furthest way to the Wood, besides, expecting many errors, I wrought on much of the matter at once, that if one, two, or three trials should fail, I might have matter sufficient to begin again.

Besides, it being only a discoverie, I made it not my whole business, but attended things that I knew together with it, yet since I effected my propounded desire, I considered my operations, and if my calcu­culation be not amiss, I know many Chemical pre­parations, more tedious then it, unless the tedious­ness of the work were accounted by Helmont on an­other score, then in reference to the time, which I rather beleeve, & that is the noisomness of the sub­ject wrought on in its first preparations, which to one operator may be much more then another, ac­cording to the way he proceeds in his working and method he follows, or instruments he useth, for great variety may be herein, yet all tending to one end, but this onely by the by, I shall now come to the matter intended.

This is a ponderous liquor, being indeed all Salt, without any wattie Phlegine, it is all volatile, being wholly a Spirit, without any corporietie left in it, of no eminent odour, for all things vvhich send out an odour considerable, are for the most part of a very volatile nature, or consist of many heterogeneities Is is not therfore volatile after the manner of Spi­rit of Wine, Vrine, or the like, vvhich flie vvith the smallest degree of heat, but (like unto a ponde­rous Spirit vvhich yeelds its flegm in the first place) this vvhen it hath dissolved any vegetable concrete, and made it volatile, vvill suffer the same by a gentle heat of Baineum Mariae, to be all separated [Page 28]from it self, and to ascend in its various colours, leaving this dissolving Liquour in the bottome of the Cucurbit, no vvhit vveakned in virtue, nor di­minished in quantity.

Thus is it an immortal Ens, that is, vvhose virtue is not exantlated, by reiterated acting upon con­cretes, but retaining its vigour unaltered, it is of povver to resolve bodies perpetually, being subject to Casualty, but not to mutability, (saue onely by its compeer,) and is therefore vvorthily esteem­ed by those vvho knovv it as an unparalelled mysterie.

CAP. XII. Of the Medicines which are preparable by this Liquour, &c.

FRom vvhat hath been discovered, concerning this Liquours vvonderful Nature, it may ea­sily be imagined vvhat a Key this is into Physick and Philosophie to such as are masters of the same.

I need not to illustrate this, urge the admirable medicinal virtue that is in Metals and Mineral Bo­dies, in Jems, Pearls, and Animal and Vegetable stones, for it doth resolve also Vegetals into their first liquid matter, distinguishing in them all their heterogeneities, by several colours, and distinct places, one above another; in vvhich resolution there alvvaies seats it self in a distinct place a small Liquour, eminently distinguishable from the rest in Colour, in vvhich the Crasis of the vvhole Herb, tree, or seed doth reside.

In vvhich retrogradation of the Concrete, by this vvay of dissolution, there is no loss of virtue, but an exalting of the same by many degrees, only vvhatever virulencie is in the Crude concrete, by this operation is vvholly extinct, vvith a preservati­on notvvithstanding of all specifick virtues appa­rent in the Concrete in its simplicitie.

These preparations, (I doubt not but) you vvill in your mind highly commend, and vvish vvith your self, that you could make the like, and to say Truth, they are eminent and very desirable, but ‘Velle suum cuique est, nec voto vivitur uno.’ If you vvish the thing and be vvise, vvish also the means of attaining it, and that is vvith industrie set about it, so shal you be able to resolve al Herbs into their principles, liquid vvithout sediment, of vvhich part vvill be unctuous and fat, especially in Trees, Gums, Seeds, and many Roots, and part aqueous, in vvhich the volatile Salt of the Concrete vvill ap­pear to the tast, the Liquour vvith its ovvn Oil, you may circulate into an essential Salt, vvhich is indeed the first Ens of the Concrete, but if you vvould have things done in a lesser time, make your dissolutions in a stronger heat, and distil over your Liquour vvith the dissolved Bodie, in a due fire, so vvill the Oiliness be vvholly turned into a saline Spirit, vvhich in a distillation by Bath, vvill come over in various Colours, the Crasis separating it self from the Flegme, (both by colour, tast, and smell, as also by its time of coming over the Helme distinguishable,) and your Liquour left behind at bottom, as much in quantity, and as effectual in vir­tue as before.

Thus, out of Hellebore may be made a noble spe­cifick against the Gout, the Hypocondriack melan­cholly [Page 30]Calentures and Delitias in Fevers, out of Colocyn­thida an excellent Febrifuge. and out of Myrrh, A­loes, and Saffron, an excellent Antihectical medicine, as also against Lypothymy's, Deliquia's, Convulsions Palsies, &c. In a vvord get this Liquour, and the most rich excellencie of vegetables shall be at your command. Of vvhich Helmont commends the first Ens of the Cedar for long life, and next to it the Elixir proprietatis, provided it be prepared by dissolution in a gentle heat, like to the heat of the Sun in the Spring, and after that digested in a like heat till the Oil and Water be united, into an essential Salt, I should advise all Vegetables to be prepared in the like Nature, if you desire to have their eminent Virtue, vvithout losing those peculiar excellencies vvhich depend on the vita ultima of the Concrete, othervvise a speedier pre­paration makes the Medicine no less effectual for curing diseases, though less povverful as to long life.

Yet although the blessing of long life, may be found in the vegetable familie, by means of this Liquour, in vvhich respect these concretes deserve an high estimation, yet is there nothing compara­bly of such medicinal efficacie, in these prepara­tions, as is in metalline extracts, vvhich perform that in cure, vvhich to all vegetable means is im­possible.

Of these I purpose to speak but briefly, reser­ving a more thorough discoverie of them to better times; for to deal ingenuously, I have travelled in these searches, as Israel did to the promised land, through a Wilderness of Difficulties, straits, and crosses, all caused through Gods permission, by the malice of Sathan, and the envie of unreason­able [Page 31]men, insomuch that from the first time, that I was so happy as to see my labour in these sear­ches crowned with success, to this very day, I ne­ver had conveniency of reiterating these operati­ons, but have lived contented, that if ever God pleased to make me so happy as to be this way ser­viceable to mankind, he would grant me opportu­nitie, which hitherto I have wanted, and at present injoy not, if otherwise, blessed be his name, who ha­ving bestowed on me talents, and finding me un­worthie, hath made me unserviceable to others, and unprofitable to my self.

In this Liquour many things I have seen, ma­ny things I know by Analogy, and am confirmed of them by what I have read and meditated, and it may suffice any ingenuous man, that what I write I know to be true, by experimental ocular demon­stration, then which no testimony on earth can be more certain.

Come we then from the Vegetable to the mine­ral kingdom, in which our Liquour doth approve it self, and may justly be esteemed the Phisitians crown and the Philosophers Diadem, by means of which all diseases, though never so deplorable, may be over­come and cut down, as hay, or weeds with a Sith in the hand of a Mower.

And here we might take a survey of what it ef­fects on mettals; then on minerals; and lastly on Salts, Stones, Pearls, Corals, &c. All which we could represent as in a smal map, or Landskip, but that we are unwilling to have this small Treatise swell into a voluminous bulk.

The King of mettals, Gold, of Nature most fixed, that endures, without the least diminution, the most exquisite trials of Vulcan, yet if Calcined [Page 32]into fine Atomes, or laminated into thin leaves, it be put into this Liquour, and digested in a glass well closed, in a heat, such as is the heat of a boil­ing Bath, in a few daies, the Gold will be dissolved in the Liquour, without any sediment; the Liquor then being distilled from it, leaves it in the form of a Salt fusible, which cohobated often with the same Liquour, is made volatile, and comes over in two Colours, white and red, the red is the Hema­tine Tincture, and the white may be reduced into a white Mercurial Bodie, after the dissolving liquour is separated from the same,

This is the highest preparation of Gold that can be made by means of this Liquour, being its fift Essence, and is of power to cure the most deplorable diseases, to which the nature of Man is subject. But the magistery of Gold, which is the first preparation of it, by means of this Liquour, is a most eminent Medicine, against all Malignant Fevers, the Pestilence, Palsies, Plagues, &c.

Most excellent also is the fift essence of Silver, and Silver potable, made by the same way and pro­cess: but the sweet Oil of Venus doth exceed in Virtue both the one and the other, and is thus made.

Calcine good Vitriol till it be thoroughly wasted, what will wast, then dulcifie the Colchotar with pure Water, and drie it, to this dried, put an equal part of this Liquour, for it will be dissolved easily and speedily, distill off your liquour, and pour it back again, and thus cohobate it, at the least twelve or fifteen times, so vvill all the Bodie of the Colchotar be brought over the Helme, in form of a green liquour, digest this fame, in a gentle heat, [Page 33]of a Bath, for about a month, and then distill it in a slow fire, so will the whole Metalline substance of the Venus, come over, leaving the Liquour below in the bottome of the Retort, in its intite pondus and Virtue. To this Liquour or Spirit, put an equal quantitie of 🜹, dissolved in as much water, as will dissolve it, so shall you separate the green Liquour from a white sediment, which white se­diment will give white mettal, as fixed as Silver, and which will abide the test of ♄, but yet for­mally distinct from Silver, which thou (if a Philo­sopher) shalt easily perceive, however as good to a Metallurgist, as the best Silver, the green Li­quour drie up in a viol glass, by evaporating all the moisture, for it is the Sulphur of the ♀, mixed with the 🜹, by which (note that) it is fixed, so that it will abide all Fire, this Sulphur extract with the most pure Spirit of Wine, which will dissolve it, leaving the 🜹, distil away then from it (thus dissolved) your Spirit of Wine, and you have left a very fragrant green Oil of ♀, which is its Sulphur essensificated, by these operations, as sweet to tast as the best Honie, then which Nature hath not a more soverain remedie, for most (not to say all) diseases: This is the true Nepenthe of Philoso­phers, causing certain Rest, and asswaging all pains, but ever after sleep, leaving the pattie, either sensibly amended, (in more violent and diutur­nal diseases) or quite well, in less rigid maladies.

Of this subject I can write more experimen­tally; and upon ☿, as also on Sulphur, and ♁, as being of no great value, though when prepared of most transcendent virtues, I shall be able when I make this Liquour again, to give a larger dis­course of it, being unwilling to be a relatour, of [Page 34]what I have on trust from others, but what I in truth know my self: So much I have seen as con­vinceth me, both of the existencie and of the uti­litie of this Liquour, nor doe I conceive it so long, or so tedious in making, of which I purpose to satisfie my self (God permitting) shortly, for if it were so tedious to make, and casual in making, neither Helmont nor Paracelsus could try so many experiments with it: Sure I am, that what I made, and was the result of many years tryals, (off and on) but of nigh two years almost daily (I am sure weekly) search, though I was choice of it, yet, my care notwithstanding, my glass (once in distilling) broke, and my skill was at an end, as to practise, but during the time it was in my custody, it was not idle night nor day: For Magisteries I made many, but was mostly unhappy in Quintessences, partly because I was hastie, and would have things done faster then Nature allowed, at last being about to per­fect my Sulphur of Venus as I described, I broke my glass, and lost both one and other, being both Volatile.

But it is safer to make Magisteries, that is, to dissolve the Metalline Calxes, and then draw a­way the Liquour, and if you please to repeat this three or four times in hard Mettals, then have you the Mettal or Mineral left, like a sweet Salt, of a fragrant sent, potable in any Liquour, and which will yeeld its tincture, if dissolved in pure Spirit of Wine.

However, if you have sure furnaces, that will give heat to your mind, then proceed on, not only to the making mettals potable, but also volatile, separate then the Central ☿ from the Tincture, [Page 35]which is the Oil or Sulphur, and fix this, as is taught concerning the Sulphur of Venus, and so you have medicines, which will effect whatever can be desi­red by either Patient or Doctour.

I should easily here, (if I should follow the dictate of my Genius) run out into a large Vo­lume, but I should then prejudice and lame a Trea­tise, which is concerning this Liquour in Latine, which was chiefly written, while my Trials were in the very working, and which I purpose, shall ere long see the light, in which Reader (if thou canst but attain the Liquor) thou maist abundant­ly be instructed how to use it, and so I shall end this discourse, and come to the last thing on this subject promised by me, and I presume expected by thee, and that is, to declare the matter of it, and its man­ner of making,

CAP. XIII. Of the matter out of which this Liquour is made, and its manner of making,

THis Secret so efficacious, and so wonderful as it it is of unspeakable use when found, so it hath found in the World many who have attempted the attainment of the same, & not without good reason since being attained it abundantly recompenseth the pains, & cost laid out upon it, in its virtue & use.

But as it is in all things, which are sought in the universe so is it in this, there is no endeavour profitable, unless the search be made first In debita materia, and nextly, Per debita media.

It is not every new thing, nor yet every strange thing, that is, or may be made, that will, when produced, prove to be this Liquour, No verily; let the Artist work his pleasure, yet will not Na­ture transgress her own known rules, to make what the Operatour in his Idle Phantasie shall expect, but that onely to which she is bound by the Law of the Creatour.

Now from this mastery, We shall exclude first, all mettalls, and metalline Bodies, for first, as to the Central ☿ of them, as it is a peerless Crea­ture, so it is commiscible with nothing in the World, but is a single, indestructible Ens, which being a real ☿, will not wet any thing, but that which is Homogeneous to it self (that is) ☿ al, and so is not the Liquour of it self, nor can be by any Art mixed with ought else, either by Sublimati­on or Dissolution.

Now as for the Sulphurs of Metals, they can­not be separated radically from the Mercurial Cen­ter, without this Liquours help, and so would come too slowly in, to be the matter of that, which must be perfected, ere they can be separa­ted and had.

Now for mineral combustible Sulphurs, as they are very sluggish unactive Bodies, so they cannot be really altered in their Nature, but they are made passive medicaments, not active Menstrues, though these passive Medicaments, as to the cure of diseases, are mightily operative, yet as to a dis­solutive virtue, in reference to bodies, that they have not, (unless burnt,) and so they yeeld an acid Liquour.

We are therefore excused from mineral and me­talline Sulphurs and ☿ es, now as for metalline Salts, [Page 37]they also are to our purpose museful, since all of them (none excepted) yeeld an acid Spirit, and so are contradistinct from our Liquour, which is not acid, for so it could nor be immutable in acting, according to the true rule in Chemical Philoso­phie, which is, Omnis acidus Spiritus corrodendo corpus ipse fatiscit.

Our Liquour then being no acid, but a con­tradistinct Spirit from acidity, we reject from it Salt Peter, Vitriol, Sal Gem, Sea Salt, and in a word, all Salts naturally growing in the earth, or extracted out of the Earth, which all (none excepted) yeeld an acid Spirit.

Alcalies may, above all that are named, claim the praecminence, and truly they deserve it; their Spirits not being acid, and therefore they are dissolvents next to the great Liquour, of high­est esteem, of which hereafter we shall treat at large.

Yet these also, though most noble Spirits, doe notwithstanding spend their virtue in dissolving Bodies, and are Coagulated upon them, into a Salt (yet retaining its volatility,) We therefore exclude them from being the Subject of our Li­quour.

To be brief therefore in what I intend, I shall come to the matter indeed, and with it shall dis­cover the practice of the Liquours preparation.

It is by Helmont called Latex, in these words, Stu­pefacta est Religio reperto Latice, qui, &c. In which place because the whole misterie is in few vvords couched, I shall become a Candid Interpreter of his aenigmatical Sense and meaning.

He first saith, Ars indagando sollicita est corpori quod tantae puritatis Symphonia colluderet noblscum ut a Cor­rumpente [Page 38]nequiret dissipari, &c. which we may thus render in English, The Master-peece at which our Art is level'd, is to find out a Body, which may play with us in such a Symphony, or consenting Harmony, by reason of its exquisite purity, that no corruptive prin­ciple can find in it any Heterogeneities by which to work in it a dissipation of parts. This is the true sense of that Paragraph, and indeed is a brief, but very full Description or Determination of the highest object, and the unparallel'd Master-peece of out Art, For it is our (or the Chemical) Art that is solli­citous about this discoverie, the Logician (mean while) minding his Categories, Enunciations, Moods, Figures, and Demonstrations, &c. the Grammarian his Criticismes in Languages, the Astronomer the Course of the Planets, and the suuation of the sixed Stars: but the honest conscionable Physitian, he minds the recovering of sick persons, and the con­quering of maladies, which that he may perform, his search is after the secret hidden Spirit of things, for the extracting and exalting of which, he laies out with diligence to attain the means, and those are, this Body, here hinted in this forerecited Para­graph, and our immortal liquour, which is the pro­duct of that Body.

This body is neither singly fixt, nor volatile, but both, one substance of two distinct Natures, and essences, which is not obscurely gatherable out of the words themselves, which sound thus, That a Body is sought, which may collude with us, or make sport, play, or game with us in the Symphony, or consenting sound of so great purity.

This Word Symphony is but a borrowed metaphor from Musicians, from whom this Author borrows oft especially when he discovers and describes these [Page 39] Alchahestical operations, as for instance, where spea­king of the grand Arcana's, and their operation, he useth this expression, That they do perform their Cures in Tono unisono, alluding to instruments of Musick, which when tuned to Vnisons, do then sound in the most perfect concord, being in unity, al other con­cords being but approaching steps to that perfecti­on: to this a second, which is the most absolute discord, is contradistinct.

But as a Symphony must alwaies be imagined be­tween two notes at least, so this Metaphor denotes a duality of qualities in this Body, which yet must consent together in Harmony, this is a Cosounding or Symphony.

That the duality is not in the Body, but in the di­versity of qualities under which this one body ap­pears, the words are proof enough, therefore saith the Old Philosopher, Sollicita est Ars (indagando cor­pori, non indagandis corporibus) which must have been said, if various Bodies had been to be taken for this mastery, as is the judgement of some, who would have ☿ and Tartar, with several other bodies to be used for this vvork, but out of this Hotchpotch can be expected nothing, but a liquour most certainly vveakned much, if not vvholly destroied, as to any active Virtue, by Reason of this irrational mix­ture.

It is a Body then (not bodies) which Art desires to save her longing in this particular, and such a Body, vvhich being one in essence and radically, shevvs to sight distinguished into a tvvofold diver­sity, yet only distinct in qualities or complexion, but agreeing so fundamentally, as being touched by an Artists hand, may in an Artists ear make a musi­cal Harmonie and melodie.

Of this body, vvhich is one in essence or kind, tvvo in number or apparency, may be said, that vvhich Hermes in another (but very like) case said of the ☿ of Philosophers and its compeer, That which is above is like to that which is beneath, and that below like to that which is alost, & all to the production or making out the miracles of one thing: This is our first discoverie, concerning the matter of this noble Liquour (vvhich engrave in your mind) that it must be one Body in Kind and Realitie, distinct vvith tvvo faces, that is, superficially and appa­rently.

Nor is this body easie to be found our and ob­tained, of vvhich the voords are a plentiful Wit­ness, vvhich run thus, Ars indagando sollicita est corpori, Art is sollicitous, or carefull or sedulously indu­strious, about finding out such a Body: Where observe likevvise that the vvord vvhich is put for finding, signifies such a finding as is made by studious search and inquiry, as a hound that follovvs upon the sent of the Foot, is properly said, thus to find his game, being compounded of inde and ago, and signifies an uncessant acting upon knovvn grounds, till the thing propounded for to be found be attained; and this is our next discoverie, con­cerning the matter of this noble Liquour, vvhich lesson I advise you so to imprint in your mind, as not to let it slip.

A third thing in this Body, vvhich is very consi­derable is, that as it is tvvo numerically, to be found vvith pains and industrie, yea and vvith difficultie, so is it also admirable vvhen found, enough to puzzle reason, and nonplus sense, to consider hovv such a Body should be in such a sub­ject, as it is discovered to lie in; Therefore the [Page 41]profound Philosopher adds, Tandem flupefacta estre­ligio reperto latice, &c. It brings the Artist to a religi­ous astonishment to consider vvhat he hath found and inforceth him to cry out, O Lord, how wonderful art thou in thy works, &c.

The thing vvhen found, the discovery vvhen made, may truly be said to be the vvork of God, and not of man, Who can bring (saith Iob) a clean thing out of an unclean pure out of impure? this God alone must doe.

Here are Riddles enough to amaze and amuse, both our reason and our sense, that a subject so loathsome should yeeld a body so pure, that vvhat in its felf is so Proteus like, and mutable, that nothing can be more, should give an Ens so un­changeable; Here is requisite a Chemical faith to beleeve this before sight, vvhich after sight, vvill astonish reason to contemplate it.

Not much unlike is this Misterie to the miracle of the Creation, vvhere out of the inform Abysse did spring so many, so rare, so admirable formes: out of the Bosome of the dark rude Chaos, did pro­ceed all that glorie, and excellencie of beauty that did after appear in the matchless Paradice, Nor is there to reason less likelyhood, in this peerless production, where the subject is as unlikely as a man could Imagine, no marvel then if Art be so sollicitous in this inquirie, to find such a Bo­dy as this, (since it searches for it vvhere it doth) vvhich must be so pure and indissolvable an Ens, so efficacious in its activitie, and so permanent in its virtue.

To recollect our selves therefore, and to see vvhere vve are, here to vvit, that vve have found the Subject in vvhich this Ens lies hidden so invi­sible, [Page 42]as that it requires in a mannet a Solifidian, to beleeve its existency, but with industrie it is to be attained, and made visible and apparent, and then is so incredibly differing from the subject in which it was couched, that it raiseth an admiration in the Artist to contemplate the effect.

And yet if the briefness of this Treatise would permit, I could easily silence this admiration, with the contemplation of the like, if not less probable productions, since out of the bosome of corruption all generations do spring forth, but that my inten­ded purpose calls me off; as speedily as may be, I having task sufficient to perform; after this is end­ed, so great, to wit, as will swell this Treatise to a bulk beyond what I intended.

A fourth thing therefore that falls under our ob­servation in this discoverie is, that this Body being single, contemneth all mixtures with any ferment.

And inasmuch as Ferment is Parens transmutatio­nis, since this Body will admit no marriage with any other Ferment, it is therefore the washing of a black More, to attempt its transmutation.

The Reason is rendred, For that it cannot find, Dignius se corpus cui nuberet. The means operative by which it attains this dignitie, and peculiar emi­nencie, is by reduction Ad Atomos minimos in Natura possibiles.

Thus is this Latex, which is vile and con­temptible, advanced to transcendent height of puritie, and perfection, which Word is soon said, not so soon understood, but hardest of all to be done

This operarion is in few words taught by Para­celsus, where he saith in his Treatise De Viribus mem­hrorum, Cap. de Hepate, The Process of the Al­chahest [Page 43]is (ut à Coagulatione sua resolvatur, ac deinde Coaguletur in formam transmutatam, sicut processus coagulandi & resolvendi docet, &c.) which short process, is the greatest light that acute Philosopher gives concerning this misterie no marvel then if its doctrine hath remained so obscure in the World to this day.

Nor is Helmonts Doctrine much more plain, this being their intent to write so as not to be under­stood, intending their precepts should be on­ly as goads to young Artists to stir them up to a serious inquiry after such things, which they onely gave hints of, but leaving the discovery of all to God only, who will be the dispencer of these his gifts even to the Worlds end.

But I have resolved much more apert Candidnes, knowing how profitable this secret would be, if more commonly known unto the Sons of men, ther­fore I have so far adventured the Censure of al pre­sent and future Artists, as to discover these miste­ries with much more openness then every yet hath been done.

To return therefore to our task proposed, vvhich is the explication of that place of Helmont, vvhich of all his vvritings, doth most fully teach the Matter and manner of making of the Liquour Alcha [...]est, of vvhich We have unfolded part, in vvhat We have already vvritten.

Which that vve may recollect, in order to a fur­ther progress, this in brief is his Doctrine, concerning that Liquour, It is a Body of Salt, appearing in tvvo forms, yet reducible to such a Symphony, that it is not corruptible for the future, it is found in a Latex, by curious and diligent search, and considering the subject in vvhich it lies, it vvould astonish a man to [Page 44]Contemplate its Nature, as it is, when perfected by Art, and so it is in its original matter, a Sub­ject of contempt, and in its exaltation an object of wonder.

For finding afterwards, no body more noble then it self to join withall, it is not commiscible with any ferment, and so not capable of transmu­tation.

Now that which is added, Sed labor Sophiae anoma­lum in natura fecit, is but only a further illustration of what had been said before; for the whole that is said of this Liquour, may very aptly be reduced to four heads.

The first is what the Artist desires: and is comprehended in these vvords, Ars indagando sol­licita est corpori, quae tantae puritatis Symphoniâ collu­deret nobiscum, ut à corrumpente nequiret dissipari, This is the summe of vvhat the Artist vvould at­tain, and is the chief of all vvhich can be by art sought for.

The second is, What Art by industrie doth find, comprehended in these Words, Et tandem stupe­facta est Religio, reperto Latice, qui ad minimos re­ductus Atomos in Natura possibiles, caelebs, omnis fermenti Connubia sperneret. Desperata est ergo ejus transmutatio dignius se Corpus non reperiens cui nu­beret.

The third discovers the Anomality of this pro­duction, in these vvords, Sed Ars Sophiae anomalum in Natura produxit, quod absque fermento commiscibili a se diverso surrexit.

The fourth contains a short adumbration of the process, in these vvords, Serpens isle seipsum momordit à veneno revixit, & mori deinceps nescit.

Thus vve have discovered unto us this Liquour [Page 45]in its subject matter, vvhich is a Latex, in its pro­duction mediate, vvhich is a body of tvvo Na­tures, betvvixt vvhich in the end must be a Sym­phony, so to cause incorruptibility, in its final production, vvhich is a Subject uncapable of fet­ment, and beyond the possibilitie of transmutation (this to be understood vvith due limitation:) novv let us cousider vvhat is added, Sed Labor Sophiae anomalum in Natura secit, &c. But the labour of Philosophie hath brought forth an anomalous pro­duct in nature, vvhich took its being vvithout mixture of any ferment, Heterogeneous to it self. This serpent hit it self, revived from that Venome, and is from thence forth immortal.

The Anomalitie of this Generation, vvould require a sull Treatise to unfold and lay open, in this place I shall therefore discover it but briefly.

It is Anomalous, first in its operations, That any Agent in the World should act vvithout repas­sion (though to Heavenly Bodies natural, yet) vvith Sublunary Creatures it is unusual, except Vulcan, and this Liquour.

It is Anomalous in its matter, for the tree (usual­ly) is known by its fruit, and the matter by its pro­duct, but here it is othervvise, for this product is immortal, most pure, and incorruptible, though the matter of it be of all in the World most corrupti­ble, impure, and mutable.

It is Anomalous in its manner of production, for it self becomes ferment to it self, so that vvith­out addition of ought, but vvhat is of it self, this so strange an Ens is produced.

The means of its production is by reiterated solution, and an intervening coagulation, and [Page 46]thus is the Subject brought to the most subtle A­tomes, of vvhich in Nature it is Capable.

This is the Serpents biting of it self, being indeed nothing but a Serpent comparatively, vvhich begin­ning at its tail, by degrees devours it felf, and at last is renevved into a pure essence, over vvhich Death hath no povver.

Of its mortality, and immortality, hovv both are true concerning it, I might largely dispute, and enlarge this Discourse upon the Subject, in­to a svvelling Volume, but the brevity at first proposed to my self, and promised to the Reader, calls me off, and my intended task minds me vvith vvhat speed I can, to pass forvvard to that vvhich is behind.

CAP. XIV. The Conclusion of this Subject, with a Perora­tion unto Sons of Pyrotechny.

THus have I (Courteous Readers) vvith much Ingenuitie, endeavoured to unmask unto you Nature in her Physical and medicinal secrets, shevved you the true vvay and means of proceed­ing in these disquisitions, so as to be fuccessful in them, having taught the necessity of Philosophi­cal Keies, vvithout vvhich nothing can be done in this Art, of vvhich the noblest of all the Liquour Alchahest, We vvould not pass over in silence, but as becomes a true Interpreter of Nature gave it its due dignity of precedency, as being the noblest, [Page 47]and most eminent of all Keys, more universal (in its operation) then the ☿ of the Philosophers which is but a particular thing, applicable only to its own kind, and that in reference to a generative multi­plication of Species, whereas this Liquour acts u­niversally, and without limitation on all the subjects in the vvhole world, which it destroies as to their vita ultima, and perfectly reduceth to their first mat­ter, in whith their eminent virtue is found, by which means those noble Medicines may be prepa­red, of which both Helmont and Paracelsus glory, nor without cause, sithence by them may be cured all the infirmities incident to the Body of man, and so the life vindicated from the danger of diseases, which by any one of those great Arcana are conquered, and cut down, as Hay or Grass with a Sith.

It is a thing very desirable to have those medi­cines at command, and who would not be willing (though with great pains and cost) to purchase the Horizontal Gold, which being taken inwardly with a few doses, cureth the most desperate diseases, either inward or outward, to which mans Nature is sub­ject, as the Leprosie, Gout, Palsey, Epilepsie, Cancers, Fi­stulaes, Wolves, Scorbute, Kingse vil, venereal disease, &c. and with one dose, cures all Fevers, and Agues, the Hectick only excepted, which it cures in a month, as also any sort of Consumption, and (in a word) is a perfect remedy for any maladie, prevailing over all, but death, (which yet by curing all the miseries of life, which reach the health,) it makes less truculent and dreadful.

I need not instance in the Glorified Sulphur of Vi­triol of Venus, otherwise named the Sulphur of the Philosophers, nor in the Arcanum Corallinum, the [Page 48]glorified Sulphur of the Metallus masculus, by Par­celsus called, his Vinum Vitae, and Membrorum essen­tia, nor in the ☿ of life, the Lili of ♁, nor in ma­ny others, of which the Catalogue would be te­dious to give, which the studious Reader may find in both Paracelsus and Helmont, all which as being so many precious Iewels (having this Key,) he may (unlocking Natures Cabinet) command at plea­sure, for it is but to tantalize a Reader, to com­mend to him what he is scarce likely to attain, and surely such is this secret, which scarce the hundredth thousand Artist may or shall be master of, nor any but such only whom the Almighty by a more then ordinary grace shall bring thereto. I would hear­tily wish (if it so seemed good to the Almightie) that this Secret were more commonly known then it is, But I dare not prescribe Rules to the Most High, knowing that he only will be the Dispenset of this Talent, unto the Worlds end; nor shall any attain unto it whom he by a peculiar grace, shall not bring unto this knowledge, forasmuch as it is not in him that willeth, nor in him that run­neth, but onely in the blessing of the Lord, that such secrets are revealed to such as he hath chosen: To him only be everlasting praise, and dominion, and eternal benediction. Yet would I advise with Helmont, that as many as desire to be masters of the more noble Arcana's in Medicine, should with all their might endeavour the attainment of that secret fire so much esteemed, for its almost mira­culous virtue and effects, of which may be said, Vulgus igne cremet, nos aquâ, and doubtless he that will be industrious and diligent may be pains taking and praier perfect his desires, to the glory of God, his own comfort, and the relief of many thousands.

Yet would I not advise any young Artist to make this Secret the beginning of his Chemical Studies as many doe, of which fault my self was not in­nocent, for this is but a preposterous course of searching into Natures secrets. This being indeed as it were the Corollary or Topstone of Medici­nal Art, (not to vie this Secret with the Medicine of the Magi, their Aurum potabile; attained by means of their Stone,) now, who but a madman being to climb up a Ladder, will begin at the up­permost round, and refuse the lower steps, resolving not to step one step, unless he may at first reach the uppermost of all, so mad is he, who would devote himself to the studie of true Medicine, and yet will account nothing worth his inquirie, except it be the Masterie of Hermes, or this peerless Key, the Liquour Al­chahest.

From which preposterous practise, that I may seriously dehort thee (whoever thou art) a studi­ous Beginner in the Discoverie of, and inquitie after Natures secrets: consider with me that all the works of Nature, are concatenate or linked toge­ther in such admirable order, that one doth subor­nately and successively discover another, God in his wisdome providing for the necessity and conveni­ency of unworthie mankind, making one thing to be a Key unto another, and each subordinate discovery a help unto a higher.

Now that all things in the World are made for the sake and use of man, is confirmed by several places of Scripture, and appeares by experience, each day affording Testimonies of the same.

From Hunger man is secured by a plentifull [Page 50]provision of food, both meat and drink, from cold by cloths and fire, from diseases by medicines.

Nor hath God adjourned the cure of the sick un­to the time of the attainment of the highest Arcana, since very few there are in an Age, that have this skill (although I beleeve it to be chiefly the fault of our neglect, that so few do know, what Legacies out Heavenly Father hath left us in the Creatures) for in simple Concretes may be found the perfect Cure of most (not to say all) diseases, were we but as dili­gent, as we ought in the inquirie and search after them.

But because the number of Herbs is almost infi­nite (as to our knowledge) the virtues of them known to very few, and those which are known, are more precise in operation, and efficacie, so that, a practise upon simples would be very tedious, and difficult, therfore there are some simples that with an casie preparation work admirable effects (as to in­stance in one Salt, to Wit, Nitre, by which slightly prepared how many diseases may be cured, and by its Spirit many more, and more difficult.

For verily, although many Concretes are, as nature hath formed them of singular virtue, yet the diffi­culty of practising by them, may appear by instance. As suppose a man who is troubled with Nephritical pains, would be cured, or at least eased, by such a way of practise, for several intentions, several Herbs are gathered, as Virga Aurea, Becapunga, Althaea, Malva Sem. Dauci, &c. These by infusion are composed in­to a drink, and by it ease is found, yet if a Phisician should have many such Patients, they would re­quire a large stock of these simples, which if gathered out of season, are of little or no virtue, and therfore must be provided in due time, and because these [Page 51]diseases will not be confined to such seasons of the year, in which these herbs are in their greatest vir­tue, they must be therefore gathered seasonably, dried carefully, and kept safely, else their virtue be­fore use, may be either notably impaired or quite lost, now to have sufficient quantitie of all herbs which are commended for all the sorts of disea­ses, to which mans frail Bodie is subject, seasona­bly gathered, carefully dried, and safely kept, is a task (I fear) too shamefully neglected by the Doctours of our Age, who commit all this Care to the Apothecaries, in which they are so supinely negligent, that it is a shame to con­sider.

But besides this trouble, herbs, or seeds, or flow­ers, or roots, though never so seasonably gathered, or maturely dried, or carefully kept, yet in short time are liable to a spontaneous loss of Virtue, which is (when gone) irrepatable, which inconveni­ence to remedie, many inventions are used, but to very little purpose.

However the Medicinal apparatus for such a pra­ctise is so great, that a man may at easier rates re­move a Ship of great Burden from Port to Port, then transplant a well furnished Apothecaries Shop, from Town to Town, so that all the reme­die that is left, a Phisician in this Case, (unless he will be so tied to a place, as not to be able to leave it) is to expect Apothecaries furnished wherever he goes, and for his own part, to attend onely the Goosquill practise, (which is the Trade of all our modern Doctors) by which way he may as confidently assure himself, or his befool­ed Patients of good success, as that Mounte­bank could, who copying out thousands of Receits, [Page 52]for several distempers, of which he knew not one, put his patients to draw each one his Chance, at adventure, out of a Bag, with this short praier, God send thee good luck.

Moreover who sees not, that notwithstanding the large provision, God hath made for the cure of dis­eases, by the means of simple Medicaments, that scarce a certain cure of one maladie in ten, hath yet been found out, in the common way of practise, and If I should say, not one in so many, I should do them no wrong.

Therefore hath the necessity of mankind put men upon the search of a more accurate preparati­on of Simples to the end, that Nature being help­ed by Art, through her Administration, and its Cooperation. Medicaments may be prepared, which may effect that which before was sought for, in several Simples, and without success, because of either ignorance of their absolute Virtue, or negligence in their gathering, or keeping, or indiscretion in their Application, or Admini­stration.

Now this is done many waies, and according to the several waies of handling of them, Me­dicines may be made of various Virtues, and ex­cellencie.

Bare decoction, which is the height of the Gale­nicalaribes Therapeucie, is a slovenly, ignorant, biun­dering dotage, the unsufficiency of which kind of preparation of Vegetables, sundrie successive Ages have restified, and many sick people to the loss of both their expectation and monies, and not rarely of their lives, have experimented.

Which insufficiencie, several studious Sons of Art observing, have with all possible diligence, at­tended [Page 53]the preparation of Simples, and this for the taking away of their superfluous faeces, the matura­ting of their Crudities, the extinction of their viru­lencie and malignitie, and advancing of the hidden Spirit which is aethereal to its transcendent degree of putitie.

To these, in testimony of their being sent from God for the pulling down of the old ruinous way of the blind Philosophie of the Heathens, were given certain Diplomata, or Evidences of their mission, by the miraculous Testimony of powerful Arcanas, commanding credit in their Doctrine, so new (as to repute) and so Diametrically opposed to the good old way, (so stiled and beleeved) of the Ancients, which without such commanding Arguments, would never lose the repute they had by long pre­scription gained in the World.

By this means, the Ingenuous sort being awake­ned, all of them seeing their own Nakednesse, some triflingly sought only for sgleaves to hide the same, others being convinced thoroughly of the in­sufficiencie of Vulgar Medicines, seriously inqui­red after a more secure way.

And reading of the rare, and almost miraculous Virtue of some Choice secrets, which so highly adorned, and for that cause were so highly commen­ded by the Antistites or Champions of this discoverie, their minds were wholly inslamed with the desire, of them, rejecting, and neglecting all other things below these Top Secrets, as being unworthie their search.

To these, my present peroration, concerning this foredescribed Subject, is intended, to vvhom I shall address my self in this sort.

That you are convinced of the insufficiency of [Page 54]the vulgar method, I am glad for your sakes, I also am of your mind and opinion, and can convincing­ly satisfie my self and the world, of the Truth of the same, as in the first Apologetical Treatise I have in part done.

That you also are desirous of the most noble me­dicines, I commend, only advise, that this devotion of yours be managed by discretion.

But that you should wave all practice upon, or disquisition after inferiour Medicaments, and on­ly prosecute the Liquour Alchahest, the Horizontal Gold, &c. it is so high an injurie to discretion, as if a man who is convinced of the realitie of the Philosophical Tinging Elixtrs, Red and White, should reject all means of lively-hood, unless he might attain this matchless way of mainte­nance.

Should a man never attempt a draught of Painting unless he were certainly able to mend Apelles his draught of Venus, it is unlikely he should ever be a good Limner: or should a man refuse all emploi­ment in the Commonwealth, unless he could attain to the Supremacy? He might and certainly would spend all his life unprofitably, or should one absolutely resolve against all deeds of Charity, till he were able to releeval the poor round about him he would be accounted (and worthily) a rash resolved man, yet not unlike to him, who adjourns his practice in me­dicine, till he may equal Helmont or Paracelsus in medicines.

For such a man is unerateful to God, injurious to himself, and unrighteous to his neighbour, and with his own hands doth what in him lies to ruine the foundation of his future hopes and expectation.

If God hath given thee (O man whoever thou [Page 55]art) one Talent; and thou shalt resolve to burie it because but one, how canst thou hope to evade the doom and destinie of the unfaithful servant; for this very sloathfulness, made an example to all poste­ritie.

The gifts of God are not our own to imploy at our pleasure, but are to be used for his Glorie, and the good both of our selves, and such among whom we converse, and in so doing we shall both reap comfort, and may expect an en bettering of our Talents and Guifts, but otherwise if laid aside in despondencie, because they are not such as please and like us, they rust, that is, grow worse for want of using, and decrease for want of im­proving.

For I look upon a man, that is ingaged in these discoveries of Nature, like to a Traveller in his jour­nie, whom every short step advanceth forward to­ward his journies end, who if he should forbear to step a step, because a step is but short, and makes him little the neerer to the End proposed, he will never reach the place appointed, and to resolve to stay in one place, till he may with one jump accom­plish his desire, is both foolish to imagine, and im­possible to perform.

Iust so is it in this Case, the Adept Magical skill, or knowledge, is a long way at a distance from a young Beginner or Tyro, yet is the whole interval filled with varietie of Rarities, of admirable Virtue, and still higher and higher in excellencie, by how much neerer they approach to the perfection of Nature, which Art can attein to, these intervening secrets are (as it were) so many steps on ward in the journie toward perfection, & do lead to it, & w^ch neglected, it is very rare that any arrive [Page 56]the highest, unless some Chemieal Angel by inspira­tion, or a Master by information, do that for the Artist vvhich the Angel did by Habakkuk, vvhen he brought him, vvithout stepping one step by the hair of the head, out of Iudea into Babylon to releeve ca­ptived Daniel, vvhich is not an ordinary accident.

The troden beaten path, is by imploying vvhat Talents God bestovvs on us, to expect an increase of the same, for first of all, the Analogy that is be­tvveen Gods Creatures, is such, that by the contem­plation of some in their Causes and Operations, vvhich are more visible, & vvith less difficulty attained, vve learn to order and to examine, to vvork upon, and prepare other things, that are more secret, although not in fallibly, as to any particular receipt, yet not uncertainly, as to the Philosophical Doctrine, and in­struction, vvhich vve receive thereby.

Adde to this that the hidden spirit vvhich is in all things, is in some more, and in some less noble, and efficacious, and so proportionably is in some more at liberty, in other things more streightly shut up, and sealed, and among Concretes of the 3 distinct Kingdomes, Animal, Vegetable, and Mineral may be found, and is to be seen such an agreeableness in nature that one is as it vvere the Key unto the other, by vvhich it may be opened, and both together (through the povver of a supervening serment) may be graduated to a virtue far more noble, then vvas in them before,

But more over vve are to be remembred, (vvhich else vve shall feel vvith a Witness) that this disco­verie of nature is not carried on vvithout charge, & expence, when a man shal besides his necessary char­ges of meat and drink, be necessitated to provide a house convenient for his intent, and in it, to build [Page 57]surnaces, provide several sorts of instruments, besides coals, glasses, servants vvages, and all Materials, vvhich charge if it produce nothing that vvill defray it self, It makes the Philosopher onely a fit subject for a Balladmonger, to be sung to the tune of, For­tune my Foe, &c.

Such incouragement vvill soon make a man vveary of his Philosophie, being to himself onely a subject of discontent, and to others, especially his Kindred an object of reproach and derision, vvhich are but very bad means to incite a man to a reso­lute progress or to vvhet his ingeny, for a more ac­cute finding out the things sought for, and desired.

I shall therefore in brief give the tvvo chara­cters of a vvise and disereet, and of a foolish and preposterous searcher after the mysteries of nature, to the end, that being thus personated, and repre­sented, the Reader may the better judge of each of them, and pr [...]ound him for imitation, vvho may (in Reason, be most approved, and reject the other.

CAP. XV. The Character of a Praeposterous searcher after Natures secrets.

AND first I shall begin with him, who without due discretion, enters this field, and manageth his undertaking without prudence, or Reason, of such a one I spake very briefly in the fourth Chap­ter, I shall more largely, and lively describe him now.

Such a one is generally credulous, and confi­dent, and therefore seldome but deceived, he is some way or other convinced of the insufficiencie of Vulgar Medicine, both in the method, and me­dicaments of it, and by some fortune or other, he falls upon some Treatise that speaks of a more effe­ctual way of practise, or meets with some Artist or other, from whom either by Argument, or ocular proof he gets Conviction of the Realitie of noble and effi­cacious Medicines.

Hence he is invited to studie, and entering the List, he meets with varietie of Authors, writing con­cerning rare secrets, and being a man of a readie clo­sing faith, concludes himself alreadie an Artist, and an Adepius in potentia, little doubting, but in short time to be Master of whatever he reads, and to be able to do, whatever he reads or hears, hath been done before him.

He is for the most part garrulous, and vainly glorious, and in defiance of whatever is beneath his own hopes, is oft declaiming of his Art, where of he hath alreadie promised himself the true at­tainment; and therefore respects himself as a Ma­ster, though of little experience, yet of infinite ex­pectation,

He overvalues his own parts, and overweening his own judgement, is apt to laughat such, who seek for the Art in vain, of which he is before hand as sure, as he who sold a Bearskin before he had kil­led the Bear.

On this account he propounds to himself either the Liquour Alchahest, or the Philosophers Stone, or both and by means of these (when they are effect­ed) wealth at will, together with rare jems at plea­sure, malleable glass for delight, the perpetual light, [Page 59]and Cold potable, which vvere the undiscoverable misteries of the Magi.

Helmonts and Paracelsus secrets then, shall be his trivial experiments, the Horizontal Gold, the first Ens of Perles, the Elemental fire of the Sulphur of ♀, the ☿ of life, and shall be only his recreative diversions.

But stay, novv it is time to see him in his devoti­on, he vvill grovv gray only in the Contemplation of Eternitie, Charitie shall be his Alpha and Omega, the Cure of the poor, is the prime of his intenti­ons, nay his only desires, but as for Covetousness, Am­bition, Pride, and Vanity, against these he declaims, as against detected malefactors.

With consideration of vvhat he vvill do hereafter, he is abundantly satisfied and vvholly taken up, & for this end he is seldom unfurnished of a device or tvvo in his head, that may bring to pass, and effect al this, and a great deal more, vvhich my intended bre­vitie vvill not give me leave to particularize.

Let us therefore come, and it is time) to take a survey of him in his operations, his receits (because devoted unto everlasting secrecie) I shall not teach, though I might, as knovving not a fevv of the means, by vvhich a thousand rare intentions are, or have been designed to be brought about.

If it be the stone, that our Philosopher longs for, he hath first of all, the thing so exquisitely pourtraied in Idaea, that a more curious Dramma cannot be gi­ven, vvhat it must be, of vvhat form, and hovv to be used to any of his intentional devices.

Then he falls foul upon his matter, in vvhich for the most part he begs his question, namely, That such a thing, by such operations, will be the result of that mat­ter so prepared, on vvhich he falls furiously to practise, stil expecting or hoping for his propounded desires

Now because that he aimes at nothing inferiout to the perfect masterie, and presumes himself Cock­sure of the same, he contemns any thing inferiour to the highest attainments, and so although Me­dicine generally be his pretence, yet with this pro­viso, that when such Medicines, which he ga [...]es for are perfected, then woe be to all diseases that shall dare to come in his way, and till then, he will neither meddle with one thing nor other in practise esteeming whatever is below what he seeks, scarce worth the thoughts that are spent in contemning of them.

By which means he is professedly ignorant of e­very thing, but what is his ultimate End propoun­ded: and of that he cannot but be really igno­rant enough, having no knowledge of it, but what an ignorant imagination hath framed unto him. For what ever a man knowes not, he may vvell be adjudged ignorant of, vvhich may easily be understood by any, and can be denied by none, novv vvhat an Idea, any man in likelihood, can make to himself, of a thing he never savv nor vvas ever instructed in, but by various books, the Authors of many of vvhich never savv vvhat they desctibed, nor knevv vvhat they treat of, in vvhich number many vvhose books are extant may be reckoned, I shall leave to the Consideration of the Indifferent Reader.

By this means he verifies the Proverb of him, vvho reaching at a star stumbles at a straw, resolving to appear nothing, unless he may equal the high­est, he lives all his life in obscuritie, care, and anxietie.

Although vvhile his hopes are in their blossome he is no small Philosopher in his ovvn imagination, [Page 61] Hermes and he differ little in his ovvn apprehension save that one vvas of larger practice, but the other vvas of as acute Theorie, this opinion of himself he vvill nourish so long, until that gray headed experience compell him to alter his judgement.

For so long as he can defray the charge and ex­pence, he vvill never be out of practice, and sel­dome out of Courage, but looking onely for the Stone of the Wise, or the Immortal dissolver of Hol­mont, and Paracelsus, if his Operations miss this mark, he judgeth them onely fit for the Dung-hill and so addresseth himself to another, (perhaps to another kind of) operation.

Thus is he daily impoverished, by expence of Coals, and Instruments of Glass, Earth, Iron, &c. And the Charge of the Materials he useth, besides Labourers Wages, and various Furna­ces daily made and altered, vvhich vvill soon sink a fair estate.

Yet by all means, these Philosophers must have their operations cheap, and to be done for a small charge and cost: Hovvever these receipts, vvhat one vvay and vvhat another, (are in the conclusion) ruinously chargeable.

For vvere it no more, but to maintain a mans self, for ten, tvvelve, or tvventy years, and in the mean time to do nothing to the getting of one groat to defray this charge, it vvould require a fair inheritance to perform this.

But vvhen a man shall account himself Craesus in effect, hovv far this mad dotage doth stir him, vvho beleeves it to exceed his former allovvance in or­dinary expence, fevv that have knovvn any of these Philosophers (and vvho is it that hath not knovvn some?) but can satisfie themselves, and then besides [Page 62]this, the superadditionarie charge, of erecting Laboratories, cont [...]iving furnaces, pots, glasses, &c. The varietie of materials vvrought on, besides the continual vvast of Coals, doth amount to such an expence, as vvill in short time, sink a fair E­state, not to mention the Hydropick thirst, that they, vvho once have entred this List, doe ex­presse, and all to regain vvhat they have expend­ed, and to better their Fortunes, according to vvhat they have proposed in their ovvn Imaginati­on and Phantasie, by vvhich they are carried on so eagerly in their pursuit, that nothing but the falling short of Monie, can reclaim them.

This is the usual end of these Philosophers, hovv great soever their Estates or Hopes vvere at the first, and then they lead a life useless to the World, and comfortless to themselves.

Against these (vvere it not pittie to add afflicti­on to the afflicted) I could declaim Satyrically e­nough, but I shall rather choose to shevv both them and others, their errours, vvhich in the Cha­racter of a true Son of Art (vvho searches in the fire, according to the true principles of discretion) may be done most conveniently, as being the pro­per and due place for the same.

CAP. XVI. The Character of him, who so searcheth Na­tures Secrets, as to reap profit thereby, and so attends Pyrotechny, as to be made, Per Ignem Philosophus.

HAving taken our view of a preposterous inter­medler with Natures Secrets, and traced him to his end, to wit, want and penury, by reason of which he lives uncomfortably to himself, and unprofitably to mankind the reason of which is (as we have shew­ed at large) an obstinate addiction to one or two grand Secrets, til the attaining of which, he adjourns all his intentions to medicine, as scorning to appear without the grand Arcana's, we now shall come to characterize and represent such a Student in Natures Book, who in probabilitie with Gods blessing, will have his searches crovvnd vvith success.

Such a one is from his childhood given to studi­ousness, & from the first of his yeers of maturity, his mind is busie, and his thoughts pensive, hovv he may live serviceable to God and mankind, according to the Talents, vvith vvhich he is intrusted from above.

Temporal preferments are the least of his thoughts, as being dangerous baits, both for soul and bodie hazarding oftentimes both: The Gentlemans life of pleasure is to him a burthen to think of: the Lawyers Art of Contention is to him a purgatorie to embrace: & to live an idle Speculator, both odious and itkesome.

He knovvs that this life is but a race, in vvhich vve ought (as to a Gole) to run to Eternity, and therfore the highest emploiment, he esteems, is to glorifie God himself, and exhort others to do the same.

But because he is rare to be found, who is suffici­ent for these things, he is sensible of his own in­sufficiencie, and dares not meddle therein further then concerns his own salvation, and being unwil­ling to partake in other mens sins, and yet absolute­ly resolved, by no means to live out of emploiment; he therfore (next to the glorie of God, and service­ableness in advancing pietie in himself and others) accounts Medicine to be the most desirable, and highest attainment.

And truly, he that wil seriously and soberly weigh and ponder matters as he ought, cannot but con­clude the same upon undeniable grounds and rea­sons; for who is he who cannot experimentally con­clude with him who advised to pray, Vt sit mens sana in corpore sano? it being evident, that while we inha­bit these Cottages of Clay, bodily infirmities are (next unto sins) the disturbers of the mind, disabling the soul in all her functions, and rendring our life more burthensome than death, by reason of which many (with Iob) wish for death but cannot find it, that in the grave they might cease from all worldly sor­rows, miseries and infirmities.

Which though most justly and righteously infli­cted for our sins, were yet the object of Christs mercy and compassion, who went about doing good and curing all manner of diseases among the people, and the A­postles, who after Christ were to publish the Gospel through all the World, they through the power of Christ confirmed the same by Miracles, not to the Con­quest, and subduing of Kingdomes, but the Cure of Diseases and Maladies: in imitation of whom this Son of Art is carnest at the Throne of Grace in pray­er, and sedulous as to the search after Natures secrets in the fire, that he may (through the blessing of the [Page 65]most High) by seeking, knocking and asking, find, re­ceive, and attain medicinal Secrets for the restoring of the defects of poor afflicted mankind, of which himself is a member, and so subject to the like mise­ries and infirmities.

For this end, he takes advice of those, who went before him, according to the Apostles rule, Proving all things, but holding fast onely what is good; on which score, he consults Galen, Hippocrates, Avicen, Rhafis Mesue, Fernelius, Sennertus, &c. all, to wit, both ancient and modern, and this with a sincere aim and intent to better his judgement, and ripen his skill in order to a medicinal practice.

He doth not (as many do) for company sake, rail at, & crie down the old way, received in the Schools; but makes trial of it according to the Scholastick promises, to bring about (with sincere intentions) his patients expectations.

But alas! upon proof, he finds the whole Art, as it is Academically taught, to be but an Embleme of that Stable which was cleansed by Hercules, a miscellaneous Hotchpotch, partly false, partly ridiculous, generally desperate and dangerous.

I grant indeed, that Nature hath produced almost infinite Simples of rare and excellent virtues, which with duc preparation and application, would cure most (if not all) diseases.

Yet considering the determinateness of the sea­son, in which they grow & are in their virtue, their restriction to this or that particular soil, according to the Proverb, non omnis sert omnia tellus, their precise­ness required, and curiositie in gathering, drying, and keeping, the observance necessarie in their fit­ting for, and application to diseased persons, and lastly their singularitie in operation, being each of [Page 66]one sufficient for any case, in these considerations it must be granted that he who would deserve the name of a Physician, must have a larger knowledge then that of Simples, lest he oft be accused by his practice, of a lame and insufficient Method of me­dicine.

Add to this, the new Catalogue of Diseases, which daily appeareth on the Stage, and many of them ac­counted by our Methodists incurable, and so added to a large scroll of the same sort, which hath long since been compiled by them, and all because they wanted distinguishing medicines, with which a Son of Art is stored, as evidences of his being created by and sent from God, and not the Schools.

Considering which, a true Son of Art, finding the insufficiencie of the vulgarly professed method of medicine, doth address himself to other means and waies of furnishing himself with such medicaments which God hath made for the comfort and behoof of man.

And hearing of Medicaments, commended by Sons of Art (such who were curious to search and studie Nature, for finding out of the same, for their virtue, and efficacie against such diseases, which to the old Methodists appear, & by them are confessed incurable; He thereupon ingageth himself in the search of the same, especially besides their verbal testimony, having on one hand the evidence of Reason, and on the o­ther hand, the unanswerable conviction of proof, & Experiment to confirm the same unto him.

What concerns proof and experiment, the Cures of Paracelsus: Quercetan: Suchten, and Helmont, and before them of Basilius Valentinus, &c. are beyondal denial and question, and although that might be a suffici­ent conviction, to a man rational, yet moreover, [Page 67]there is so cleer a light of Reason, for the authori­sing of the Pyrotechnical way of Medicine, as doth suf­ficiently convince the Sons of Art, and inables them to stop the mouth of Gainsayers.

Of this I have spoken largely enough, in my first Chapters of this Treatise, nor do I, nor should Loring the same in again, but that I intend this Chapter, as a short Comprisal of what I wrote before.

To proceed therefore, a true Searcher of Nature having by practical observation proved the insuffici­encie of the Old (though vulgarly adored) way of Medicine, resolves (with Gods assistance) to spare no labor, nor studie, nor expence, in pursuance of such Secrets, which (by Reason he is convinced, and by te­stimonie of Artists he is confirmed) are in Nature, for the enabling of him, who is possessor of them, unto the help of such, to whom it shall please God, they be administred.

On these grounds he goes on, with a mind reso­lute and fixed, not wavering nor inconstant to his principles, but with resolution prosecuting his at­tempts when once undertaken.

And because he goes about the discovery of secret and hidden mysteries, he provides himself according­ly, resolved not to be discouraged, though he hap to miss again and again, nor to give over his search, although for a long time, he fall short of his desired expectation.

He acknowledgeth and admireth the greater Arca­na,, and could if God saw it good wish himself a ma­ster of the highestmedicines, yet contemneth he not, the least knowledge that is true, so that, wt whatsoever it is is possible for him to do the least real good, he doth it.

He ascribeth the glorie of his knowledge unto God, from whom acknowledging its receipt, he dare [Page 68]not bury any Talent, but imploies each improve­ment, which God grants him upon his labours, to do more and more good each day then other, and thus with the help and assistance of the Almightie, he increaseth knowledge day by day.

And seriously when I contemplate the Series of Natures Arcana's, I adore therein, the wisdome of the Almighty, who in them seems to point out the Method of a mans studie, which an Artist can­not miss, if he Consider first, his Neighbours necessitie, and secondly, his own conveniencie, to both which in wisedome, God hath suited nature most exactly.

The necessitie of our Neighbour may instruct us, if we consider the variety of diseases, to which poor man is subject, not all of them, of alike diffi­cultie to cure, and yet, the least difficult to cure are as truculent, as any, if not helped by Art.

To instance in a few cases, first the Fever, how general each yeer is it among, and how afflictive, yea dangerous and mortal to mankind, and yet certainly to be helped by many preparations, easily made, at any place, at any (and in a short) time, of which kind are our Agues, by us so called, but all known to the Latines and Greeks under one de­nomination.

Tis true, that the Greater Arcanas do cure all these diseases with all other, both acute and chronical) in a short time, seldome exceeding, in any fever (except onely the Hectick; which is a real Tabes) above one dose, of these Arcana's there are many, ad­mirable of Virtue, but rarely given to any Artist, yet in defect of these, there are many febrifuges, on which a careful Phisician may confide, and adven­ture [Page 69]his credit, not will they ever blemish the re­putation of such as use them.

These particular succedaneous medicines, are the Crown usually of the endeavors of many, to whom the greater secrets are (in Gods wisdome for a time) denied: nor are these secrets so rare in num­ber, so difficult in preparation, nor require so long time, being destined, as it were by God, to be easily and quickly provided, for the remedie of such dis­cases which will accept of no truce, of which sort, I could tell many, but that I reserve that discoverie to another more proper place.

Besides these, many other diseases are cured by casie medicines, which (if not mortal are yet) burthensome to the partie afflicted, rendring the life uncomfortable, as the Scorbute, Hysterical fits. the Iaundise, Convulsions, Cholical fits, Nephritical pains. &c. Which by Gods blessings are, have been, and may be certainly cured, by parti­cular Medicines, succedancous to the great Ar­cana.

Yea, and those very Diseases, which are so out­daring to Phisicians, as the Gout, the Epilepsie, &c. have their mitiora Symptomata,, which are easily cu­red by particular Remedies.

Which things considered, it is a madness unex­cusable, for any one vvho shall engage himself in these Discoveries, to resolve against all medici­nal practice, till he may be Majorum Arcanorum Adeptus.

For since there are so many Diseases, so afflictive, nay so truculent, the Cure of which needs not the Greater Arcana, how cruel is he to mankind, and in­grateful to God, and injurious to Nature, who pre­tending to studie Nature, shall neglect the search [Page 70]of such medicaments which are of so great virtue and efficacie, especially so many poor creatures in every hole and corner, standing in need of help, which may abundantly be supplied by succedane­ous Medicines to those Grand Alchahestical Arca­na, by which a Careful Philician may cure all disea­ses incidental to the Bodie of man (though not all with one Medicine, yet) many Acute difeases even with one, and all Chronical diseases (if not by one, yet) each by one, two, or three medicaments varied, as Indications may require.

I know it will be objected against me out of Hel­mont, who in his 9. Cap. de Lithiasi writes thus, Nemo sanaverit Lepram qui Liquore Alchahefl non sit potitus, &c. to which I cannot answer experimentally, as never having had a Leper for my patient, yet with all respect to that great Philosopher, I must crave leav, to be of another mind, nor is my diversitie in opinion, grounded without a Collateral experiment to con­firm me, of which, I shall take time elsewhere to speak more largely.

I shall conclude this Chapter speedily, having a little touched at the Artists convenience, which (I said before) was to be as it were his line and plum­met in his searches, together with his Neigh­bours necessitie, of which I have alreadie spo­ken.

In which place, it is not unseasonable to remem­ber what, and what manner of men they are who usually betake themselves seriously to the studie of Ingenious Arts, they are at the best mediocris, for the most part nullius fortunae homines, those of large for­tunes in the mean time minding pleasure and luxu­rie, by which means their lives are shortned, their health impaired, and themselves become objects at [Page 71]last of pittie (as to their health) to such, whom God makes heirs of Medicinal Science.

So that according to the Proverb, Soli Philosophan­tur pauperes, which is a true Proverb suiting with our wretched Age, Philosophie formerly being repu­ted an entertainment for a Prince, and such who were Philosophers being reputed the companions, only fit for Monarchs and great Personages, where­as now, the Art must take its fare, being admired on­ly of the meaner (at the best) of the middle sort of men (as to fortune) and those for their pains, by the Vulgar reputed mad, and deserving to live in want, and disesteem, for addicting themselves to so fool­ish a Science.

Of such Sons it is had in esteem, yet according to the Poet, Virtus laudatur & alget, these favourites of Philosophie, although they love her never so well, yet they cannot dress her out in that dress, which she deserves, to make her seem beautiful.

Hence it is, that whoever he is that courts Nature, he had need court her for an inheritance to have with her a Competencie, by which he may both live comfortably, and continue in her service without distraction.

For this end, he is willing to be at reasonable ex­pence, until he may come a little into her inner ac­quaintance, expecting then from her a pension pro­portionable to his service, by which he may be en­abled to continue the same, and not be compelled to court another Mistriss for a lively-hood, whether war, or Courtship or the like.

And this indeed is the Courtesie of that Nymph, that she suffers none of her servants to be long un­rewarded, but doth according to the time, and faith­fulness of their service, alot unto each a reward, [Page 72]by vvhich he may both comfortably subsist, and carefully goe on, in his future Search, and studie.

But to be master of her greatest secrets, is the Crown that few attain, and those only such, who by an especial grace are elected thereto.

Now for any one to resolve that unless he may be the commander and disposer of Natures most rare, and feldome bestowed secrets, he will refuse such as are offred him, it is so high an indiscretion, as cannot be pleaded for.

Forasmuch as the search into Nature, and her se­crets is not to be performed without cost and charge, which, so soon as a man is master of any (though inferiour) secret, that vvill defray; for him to refuse this, because it is not the top secret of Art and Nature, is no less madness, then for a man to refolve to go naked, till he is able to go clad in the richest Sattin.

But such as are sober Sons of Nature, they knovv and are sensible that each discoverie of Na­ture requires cost and charge, to bring it about, and therefore vveighing the necessities of man­kind, they are sensible, that many secrets of Nature of an inferiour, and some of a middle rank to the highest are very noble, and efficacious, and so not to be sleighted, vvithout incurring the censure of folly and madness.

These therefore he accepts of God thankfully, as pledges of future blessings to be bestovved, or as Io shuah received the Bunch of Grapes, as an ear­nest of the Promised Land, or as a Metallist ac­cepts a Marchasite, as an Index of a Mine, not far from discoverie, many of vvhich pledges, a careful Son of Art shall meet vvith in this Tra­vell [Page 73]vvhich improved as they ought, vvill bring glorie to God the Giver, comfort to the Patient that makes use of them, and support and incou­ragement to the Physician the Possessour of them, by experience of vvhich he is incouraged, and by the profit and benefit, enabled to go on vvith more and more courage, untill by industrie and the bles­sing of the Almightie, he by degrees shall discover greater and greater Secrets, till at the last, he arrive to the highest pitch, namely the greatest Secrets of all.

Some perhaps vvho vvill seek means to Carp, and to object, may cast in my Dish, vvhat I in my first part (vvhich vvas Apologetical) vvrote, name­ly, that in nature there vvere so many Secrets Iu­criferous, that a man should not be compelled, to practice Phisick for necessitie of mainte­nance.

This Objection I might have let alone, till I had met vvith it, but (if possible) to remove all visible, and seeming Grounds from Cavilling spirits, I shall here anticipate it.

T'is very true, that Nature is rich and abundantly stored vvith varietie of choice secrets, and those very lueriferous, so bountiful a Ladie she is, that none ever yet courted her serionsly, and constantly in vain.

But yet her vvaies by vvhich she revvards her ser­vants are good to be considered, for she doth not usually requite their pains and diligence vvith coined monie, (as some great personages being in danger of their lives, to divert their follovvers have throvvn Checkeens and Pistolets among them) No verily, her revvard consists in secrets, vvhich are of use and benefit to those, by vvhom they [Page 74]made use of, and upon that score, lucriferous to the Master and Possessour of them.

Now these Secrets are of various kinds, which the studious searcher of Nature (unless strangely led by an unfortunate destinie) cannot but meet withall, at the least one or other of them, of which sort I might mention many, but that it is needless in this place, by this Art the Bow Die was found out, by this Art the white­ning Yellow Pearles, and coloured Diamonds, hath been found out by others, besides many parti­cular gradations and mineral extractions, known to many, and the product real, true, and not sophisti­cate mettals.

But the Cure of the Sick is an Emploiment, that engageth the Consciences of all such, to whom God hath given abilities, as being of a more excellent Nature, yea a Work of Mercie, not misbecoming the hands of a Prince, as God experimentally (for a long time taught our Kings, in the Cure of that Disease; common­ly known, and called by the name of the Kings Evil.

But if must be granted, nor can it be denied, that he who shall devote himself to these studies, must have a Competent Maintenance, else no wise man would, or could excuse his Philoso­phie of Follie, which maintenance although he might have several waies, he onely admires the goodness of God, who so many waies, hath pro­vided in Nature for such as are studious, as they ought, but (as every wise man is known by his choice, where he hath libertie of various choi­ces) makes that his means of support, by which he may doe most good, and lead a life [Page 75]most beneficial to many, such is the life of practi­sing the Art of Medicine, and so is the objection answered.

So then, it is not out of necessitie of a lively­hood, that a Son of Art is compelled to practice Medicine, for he having other waies at command may make use of any, although (out of consci­ence) he makes choice of that among many, by which he may do most good, and therefore attends the Practice of Medicine, and attending it, he Conscionably expects, and honestly reaps a living from it.