IT is real matter of Lamen­tation to see so many pres­sing after Knowledge, and so few taking the right Path; or making a true Estimation thereof. I could indeed make known my Zeal on this oc­casion with pleasure, did I not know by Experience, that most that are Studious in this [Page 2]Science pass over such lines with impatience and great neglect; for their minds be solicitous only about the pra­ctice of Alchymy, they reject almost every Line that treats not thereof.

I must indeed Confess that the Arcanum of this Art is not only defirable but truly Excellent; and also that there­by Divine Truths are adum­brated, yet also do affirm it gives not the possession there­of, which is alone Entailed upon that Divine excellency that never faileth; Charity. For surely whether there be Prophesies they shall fail; or Tongues they shall Cease; or Knowledge it shall vanish [Page 3]away; but the word of the Lord (which is Christ the Charity or gift of God to the World) abideth for ever. Therefore let me admonish the Studious to pursue know­ledge in the Path thereof; who then will make a true E­stimation, and will per­ceive that it is not the ulti­mate Attainment but only a Link of the Divine Chain: And as there are steps to knowledge, so likewise there are steps beyond it; as the Holy ManDivinely sets forth and admonisheth, that Faith and Virtue precede Know­ledge; then to add to Know­ledge Temperance; to Tem­perance Patience; to Patience [Page 4]Godliness; to Godliness Bro­therly Kindness, and to Bro­therly Kindness Charity. O happy Attainment! O Divine Chain of Perfection! There­fore we must say with the Inspired Apostle, That altho' we should understand all Myste­ries and all Knowledge and had not Charity, it would availe no­thing. Farr hence, therefore ye ungodly; ye prophane and Covetous, for neither these Divine nor Natural Mysteries are your Portion.

But for the Virtuous, Pru­dent and well Accomplished Students and Lovers of Chy­mical Philosophy, I have writ­ten this short Tract in Bro­therly Love: not indeed by [Page 5]way of Invitation to the Art, (tho' its truth and excellency would warrant it) there be­ing too many rashly Concer­ned therein already, but to Instruct those rightly seeking; and also if possible to prevent all from attempting to effect our Magestery by fruitless and vain Operations, by which they not only bring Disgrace to the Art, but Poverty to themselves.

And I may assure the In­genious, that it is the very de­sire of those that have obtain­ed a reward of their Labour and study, to be helpful. But I hope such are not ignorant of the Difficulty of the Task; for as nothing Gratifies us [Page 6]more then being understood in our own Philosophical Sence, so nothing is more re­gretting then the thoughts of Introducing wicked and blocking Men.

Hence is required a peculi­ar Method in Writing that we may Instruct the one, and conceal from the other; and indeed many weighty Rea­sons perswades us to perform the Latter with what skill we can: Yet considering that we necessarily must, for the In­struction of Tyroes, Candidly Write the Truth, and that every Treatise when publish­ed, is lyable to be perused by all; we conclude therefore on good Grounds, that the Event [Page 7]is more owing to Providence then our Cunning. But in­deed the Writings of the En­vious, together with those of the Ignorant (which are not a few) have proved a suffici­ent Bulwark against the rash and confident Approachers; and they have also yielded an occasion and opportunity to the more Candid and Know­ing, to Write the more plain and Familiar. And indeed the first Care of a Tyro ought to be the Distinguishing of Writers; that he may not only shun the false, but envi­ous, and Converse with those only that are knowing and Candid.

And therefore for the In­struction [Page 8]of those that are not capable to make a true distin­ction between the true & false Writings, it being indeed dif­ficult for Tyroes, for they have Written equal in their Pro­mises both of their Candor and the Readers Reward, or ra­ther the latter have excelled, I shall recommend the more Candid as well as knowing Masters in this Science, with advice to the Studious, they need not doubt their Suffici­ency to Instruct them in all things necessary without con­sulting any others, tho'true ones, by which they may not only shun the false, but envi­ous Writings. I dare affirm there is nothing more tends to [Page 9]to bring the Searchers of this Art to the knowledge thereof, then only to read Candid and knowing Authors; nor no­thing more confounding than the reading true and false Books with equal Credit.

I shall therefore recom­mend the Writings of Hermes, Artesius, Flammel, Riply, Tre­vesan, Sendivogius, the Au­thor of the Hermetick Secrets, which are all Candid Au­thors, and to shorten the re­ckoning, all others that are quoted by these: But above any I must recommend one of our Moderns, who stiles himself Eironaeus Philale­thes Cosmopolita, whose Wri­tings are the best Piece of [Page 10] Chymical Philosophy extant, and indeed has performed that for the Lovers of Art, that Challenges the Garland of Praise from all others; for whereas he, with many more, were fain to acquire the knowledge of the Secret of the Philosophers Magnes from one; of their Magical Chalibs from another; the use of Di­ana's Doves from a third; the Air or rather Chamelian of the Philosophers from ano­ther; the gross Preparation of their Menstruum in another; the number of Eagles in ano­ther; all which, together with Internal Fires and Pro­portions; secret and Manual operation with their Circum­stances; [Page 11]he has Philosophically and Methodically taught, with more Candor and freedom then those before him.

Let Tyroes therefore rely upon this, the Authors men­tioned are abundantly suffici­ent; others may be read to confirm the studious, but such that cannot conceive the truth from these; would ne­ver from all others they can read, reap the Knowledge of our Secrets. And for the In­struction of the Studious I will Inform them what is re­quisite to be known in the reading these Authors men­tioned, and what must be ac­quired before they conclude they are understood. For it [Page 12]is not sufficient if a word or two in one and another seem to harmonize, and all the rest seem superfluous, and of no value; no, have no such mean thoughts of the knowing A­depts, as tho' either their Sub­jects were so mean, or they so Barren: I can assure you their Writings abound with requisite Matter, and Con­curring Truths; and unless they are so read and under­stood, as an Egg is eaten, viz. throwing away only the shell (which is a small proportion) they are not comprehended nor understood aright, not­withstanding any Conceit to the Contrary. Therefore, till they are thus understood, go [Page 13]not to practice any Theory with expectation of Success. In order therefore to a right understanding, I shall lay a sound Foundation for the stu­dious Tyroes, and whosoever Builds thereon according to Art, shall find it sure and the foundation of all Philosophers.

Nature therefore forbid­ding all Generation and Mul­tiplication of Species out of kind, let none foolishly endea­vour to effect it; for as in it self it is impossible, so also it is against that unanimous ad­monition of all Philosophers; apply all things to the possibility of Nature.

Know therefore the Gene­ration and Multiplication of [Page 14]all things is effected no other way than by their own Seeds and proper Matters, not from the Commixtion of four Ele­ments, as some fondly Ima­gine. The Seed of Animals Resteth in their Reins; the Seeds of Vegitables are produ­ced into the Air; the Seed of Metals resteth in their Pro­fundity, but is only to be found in the Perfect: for un­till any thing bearing Seed be come to a degree of Perfecti­on, it cannot emit its Seed; as is seen in an Aple or Pear, if pluckt from the Tree before its time, it cannot yield Seed; likewise the same is known in Humane Youth; no more can imperfect or unripe Metalls, [Page 15]tho'as in the other, the po­tentiality truly exist. How foolish then do many act who not only forsake the perfect, (which alone can yield seed) but even seek a Metaline seed from an Animal or Vegitable? O Gross Ignorance exceeding the Vulgar, who never expect Wheat without the Seed of Wheat, nor a Horse but by a Horse! Leave off therefore you foolish and vain Opera­tors, seeing the meanest Ca­pacity is able to Arraign your Philosophy, and charge it with absurdity.

So then as every thing to be Generated must have its own Seed, so must also every Seed have its proper Matter; [Page 16]for the first Matter of things is not their Seeds, but that by which the Seed and Species is Multiplyed. The first Mat­ter of Vegitables is water, without a sufficient quantity of which, no Vegitable can in­crease; nor out of one Load of Corn sowed could ten be reaped: So also, if we had ne­ver so much Matter and not Seed, the Generation is im­possible. The like also may be observed in the Generati­on of Man; for altho' the Seed may be plentifully. cast into its proper Matrix and that Matrix barren of matter, viz. Menstruum, no Generati­on follows: So on the contra­ry in those Matrix's where is [Page 17]plenty of matter and not Seed, the hopes of Generation cea­ses.

All this is applicable to Me­tals, the first matter of which is Mercury as also of all Minerals that are of Metallick imposi­tion; for untill it be Mercury it is not the first matter of Metals, but may be other­ways disposed, but when once Mercury, it tends only to Metals in a generative way. hence may be learned the fol­ly & Ignorance of those that seek after, or brag of the first matter of Mercury, yea of all things, which admit they had the very matter of which Na­ture makes Mercury they could by no art effect it, and conse­quently avail them nothing, [Page 18]as being neither seed nor mat­ter. Leave off therefore such vain attempts, and follow simple Nature, whose daily Operations would better In­struct were they Contempla­ted rightly; and learn to mul­tiply a Metallick Species, with a Metallick Seed and matter; for certainly it is possible by no other means to effect it.

And that I may evince to all, for the prevention of Er­roneous Attempts, that Crude Mercury is the matter of all Metals, Learn and understand. First, that all may be reduced into Mercury and according to the purity or impurity of the Metals is the quantity thereof; Gold and Silver, are [Page 19]wholly reduced, others aboun­ding with the Heterogeneous Superfluities not: Hence is learned the purity and impu­rity of these Bodies: This should teach all they proceed­ed from this Mercurial Root. Also it being certain that our Crysopoetick Arcanum, is Ca­pable of making Gold of no other matter in the World; for so much as any Metal has of Mercurial matter, so much only is transmutable into Gold; neither doth it differ in quality, when effected, though projected upon one, two, or more of them, but only quan­tity: hence it comes to pass that a greater quantity of Mercury is transmuted then any other [Page 20]imperfect Metal, it being joy­ned with less extraneous mat­ter, tho' not wholly without. Also, from hence may be ga­thered what the matter of our Arcanum must of necessity be; for those curious in their In­spections know, that between things assimilated by Trans­mutation, there must inter­cede precedent likeness, or no industry can cause 2 Union.

And now if what have been said, be not sufficient to Esta­blish a Tyro, reclaim the rash, and inform the Ignorant, I know not what would. Tho' indeed it is no more then has been said by many Philosophers, whose sayings would better Instruct their [Page 21]Readers, and would prevent those absurdities they run in­to, were they better obser­ved. How often has this truth been inculcated (tho' heeded by few) that no dis­solvent ought to differ from the dissolvend in matter but Proportion and Digestion: also, that no Water Dissolves Bodies in a Generative way, but that which is of the same Species, and can be Inspissated in them: what can be bet­ter spoken, or in so few words comprehends more?

But notwithstanding what is said, I expect many will per­severe in vain Attempts, For when I have Discoursed the Reason and possibility of the [Page 22]Art to some with all the skill and plainness I was able, they could not conceive it, be­ing prepossessed with a Con­ceited knowledge of true Principles: Hence the studi­ous may learn that the Ignorance of the igno­rant is more owing to their own folly then the remote­ness of truth. And truly when we see so many wise men, ca­pable of effecting any thing that falls within the bounds of Wit and Learning, Con­founded in an Art so Natu­ral, easie and true; so fully treated of, and so desirably sought after, cannot but ad­mire the protection thereof: which among others is one Reason the Philosophers have [Page 23]unanimously declared it to be the Gift of God: Therefore, seeing it is thus, with what shame ought those Sophisters to be Cloathed who pretend to dispense the knowledge thereof at their Pleasure; of such beware, and with all di­ligence shun, and seek it alone at the Hand of the true Gi­ver, to whom be praise alone.

Now therefore, let me fur­ther admonish the studious, that they wittily understand the Philosophers, not carelesly pass over those things that not only would prevent Er­rors, but introduce know­ledge: and in the first place learn the effects of our dissol­ving Water, by which a true [Page 24]estimation may be made there­of, and of the Dissolvents of the vulgar. Gold is dissolved in our Humidity, like Ice in warm Water; observe the example, and consider the Identity of matter between Ice and Water, and apply it to our Principles: Ice is Wa­ter congealed, therefore Na­turally resolves into Water, and when mixed with Water becomes one inseperably with it: therefore such an humi­dity which dissolves Gold like the Example, must be that out of which Gold is produ­ced by Nature, otherways the union will be impossible, and the Reduction not Natural. The Author of the New Light [Page 25]has candidly written the same thing. ‘Seek (saith he) such an humidity or moisture which doth dissolve Gold without noise or Violence, yea so sweet­ly and naturally as Ice doth melt in warm water; if you find out this, you have that thing out of which Gold is pro­duced by nature. Again, Our Argent Vive doth dis­solve Gold or Silver so, that it cannot be separated from them, but is as water mixed with water.’ And truly let me add (to shew you fully) our Humidity can by an easie art be actually made into Gold or Silver, whence may be lear­ned its Pondus, which at once throws off all that are short of [Page 26]Metalick weight, yea it ex­ceeds somewhat that of Com­mon Argent Vive; therefore let all beware of seeking any other for our intent.

And now, if any be igno­rant of the Matter, or arro­gantly oppose what hath been said, their ingratitude on the one hand, and ignorance on the other will exclude them the Kings Palace, and we must leave them groping for the Door, whilst the true Artists Triumphs in their Victory, and are splendidly Entertained therein.

But to as many as conceive I will add this, that if the part of an Artist be performed, to make the water that is cold, [Page 27]warm; they shall perform our Solution according to the Ex­ample.

And that I may prevent a Common Error, Viz. The Counfounding our natural dis­solvent with our Circulated Salt, or Alkahest some Igno­rant Boasters, that neither knew the one nor the other, having taught that they are both the same, shall so far shew their Difference, that no Tyro but may effectually distinguish them in his Theory. Know therefore, and note well this short Distinction; there is no Affinity between them either in Matter or Operation; they Differ in Matter as much as one Species doth from another, [Page 28]the one being Metalline, the other Saline: They Differ in their Operations, as much as Love and Wrath, the one in Love preserving, the other in Wrath destroying, Life and Motion.

I cannot but admire, not­withstanding the real Care and great Labour of many knowing and candid Philoso­phers to prevent Errors in ad­monishing the Studious to be­ware of Subtilty, Sequestring the Art from the many So­phisms, and Calling their Prin­ciples by their proper Names, to see men studious in this Art so foolish in their Conclusions and operations; some proposing to make our Secret and great [Page 29] Elixir, which is a Fire-abiding Purrity, and perfect Tincture from impure and Combustible Matters as Ordure, Wine, Ʋrine, Nitre, Blood, Dew, Rain-water, Earth, Vitriol, and many others too tedious to reckon, being led thereto by their own sor­did Fancy, or having read per­haps thereof in the Writings of the wise men (for they have by Analogie called their mat­ters almost every thing) hence no Sophister no Ignorant Wor­ker, but pretends to Justifie his Proceedings, tho' upon these fordid Subjects, from their Writings, but their End will be Disappointment, if not Disgrace and Poverty. These indeed go on in Errors [Page 30]with this Comfort, that many of the Adepts do say they er­red oft, and one particularly two hundred times, but tho' they should erre the same Number, yet not being sup­ported by a true Theory, nor understanding the nature of the thing desired, are Chusing as many Matters almost as Ope­rations, and so find the possi­bility of the Multiplication of Errors, ad infinitum, tho' not of Tincture truely perfect and Permanent; Oh miserable Blindness! O inextricable La­borinth! whose miserable state take from Geber (subtile wit­ted indeed enough but of his Candor be jealous ‘most mi­serable and unhappy is he who [Page 31]after the end of his Work God denies to see the Truth, for he ends his Life in Error: who be­ing surrounded with all manner of misfortune and infelicity, constituted in perpetual labour, looseth all the comfort and joy of this World, and spends his life in sorrow without any be­nesit or reward.’ I will add my own Opinion, their reward is just, who provoke God, en­deavour to force Nature, abuse the Adepts, and abound in ig­norance and folly.

Therefore as many as ex­pect better fare, let them seek rightly; first call upon God and know your hearts to be pur­ged from Impurity, and Faith to have possession, by which [Page 32]you may attain to Virtue then pursue Knowledge; also be sure to attempt nothing con­trary to Nature, and with great respect acknowledge the Love and Care of the Adept Brothers that have communi­cated their Experience and hinted the way; then pursue our Diana with great Industry, whose Beauty is singular and qualitys excellent; she is more fair, more grave, and yet live­ly and more fit for Generation then any other; Marry her to the Sun, and their Off-Spring shall be your Reward.

And for your Instruction know, and note it well, that our water or Mercury is a Com­pound-Simple, Compound in [Page 33]respect to quality, simple in re­spect to Matter and Homoge­neity: The Matter is Watry, the Quality Fiery, which are reconciled by Air (according to the Doctrine of Elements) but according to the Principles thus, the Matter is Mercurial, the Quality Sulphureous, Re­conciled by Salt; which also may be, and sometimes are, called the Water, the Spirit, and the Blood, or Body, Soul and Spirit; take it either way, but be sure to understand them Scientificially or Practically, the necessity of which learn from this following Discove­ry. Salt prepares Sulphur, Salt and Sulphur prepares Mer­cury, Mercury preserves them: [Page 34]So that without Salt, Sulphur cannot be prepared or set at liberty from his Prison, it be­ing the only Key thereto; without Salt and Sulphur Mer­cury cannot be qualified, and without Mercury, Salt and Sul­phur can effect nothing, it be­ing their proper Vessel or Ma­trix: But be sure all be Homo­geneal, or the Mercurial sim­plicity will be impossible; therefore make the latter Judge of the two former, for all Me­taline things are tryed in a Mercurial Ballance. First learn these things Theoretically, and see the same confirmed by ma­ny Philosophers before you en­ter upon Practice, this is safe and delightful: And then, al­tho [Page 35]Errors should happen (which expect) yet being sup­ported by a true Theory, they will Instruct, but till then confound and Distract. Be­lieve me and take this candid Advice.

Therefore, as many as sets about this Work, let them first know what they seek, and what they would effect. It is no small thing to be capable to inform matter, and that in an instant; consider who it imi­tates; did not our Lord effect this at the Marriage in Canaan on the Water, which was the matter of Wine. Think not therefore it is attained with­out a Blessing from him, pro­found Meditation, Herculean Labour and Cost.

Diligently therefore attend, and note well what I say. Mat­ter is informed by Light; of which matter and form all cre­ated Concrets consists, Light being the form in all Concretes and life of all Beings, which Light is ineffable & not known abstract from matter, as we see in the most beautiful Creature either humane or other, as al­so in the curious Flowers of the Earth, how through the with­drawing of an invisible fire or Spirit they become dead, Opake and fit only for Corruption, that Nature may again react and communicate form; such are her viscissitudes; but she also has her Darling and last perfection, wherein she has [Page 37]firmly united form with pure matter, yea so firmly that with­out the help of Art she can hardly alter the same; and see­ing the perfection of matter is Form, why should any studi­ous in Philosophy neglect to Contemplate the perfection of Gold, which is thus perfected by Nature. And truly if its Permanancy and Beauty be not sufficient to Captivate his Thoughts and Hands from working on things impure and fading, I must tell him his off­spring will not be long lived, for such as the Tree is, such is the Fruit, such as the Father is, such is the Son.

This Form is called Sulphur by the Author of the new Light, [Page 38]and in his Dialogue thereof thus Writes, ‘He is the Maker of a thousand things, he knows how to make Metals better, and Correct Minerals; and is the heart of all things, he teacheth Animals understanding, knows how to make all kinds of Flow­ers in Herbs and Trees, and is Chief over them, Corrupts the Air which he amends again; he is maker of all Odours, and Painter of all Colours. Again, Know that Sulphur is the Vir­tue of all things.’

Here let the studious in Al­chymy open their Eyes and be­hold what Reason we have to Proclaim our Principles or Sub­jects universal, viz. Matter and Form, and to be in all places, but understand such as seek [Page 39] Sulphur for our Intent, must conceive that it is nearer in somethings then in others, and without they apply themselves to those Palaces where Sulphur gives Audience to the Philoso­pers, they may for ever seek but not find him.

Arise therefore you sons of Hermes, & contemplate on the Light, the Corporification of which is the utmost bound of Nature, yea what is it else but the Sun it self? who that goes about to seek it in things fading and impure finds it, tho' truly there? but of too swift foot for the nimblest pursuers, and seeing it is invisible in the Concretes, and known only by effect; & can in no wise be at­tained [Page 40]abstract from matter, and consequently matter must enter into the work, what man would be so foolish to expect a Fire abiding purity from im­pure Matters, neither a strict union of the form therewith. Therefore seeing the matter to which the form is intimately united, must necessarily excel in purity and permanency, and also that the form in such a matter is Corporified, and doth abound, where should an Artist seek for form but in such a matter, now Gold being such is found to be the only subject capable of answering the de­sires of the Artist; who begins where Nature left, & through her assistance, and an Homoge­neous [Page 41]Agent, proceeds to let loose the form in a Natural way; which form reacting on the matter enobles it, & brings it nearer its own Nature: so that every time the form is thus set at Liberty, or stirred up to action, it goes on to its end, viz. to inform matter, and when the end of its Action is come resteth; thus it is reitera­ted till the matter be swallow­ed up in the form, which then becomes corporified form, and according to its perfection in­forms more or less matter on which it is projected. Hence also may be learned how it be­comes universal, seeing it pas­seth from specification thither; and the nearer the matter is [Page 42]brought to the form, the far­ther off specification, yea so far therefrom may it pass, that it will not be applicable to Metals in respect to Transmu­tation, but will perpetually shine and excell the Nature of tangible Bodies. This is our whole Philosophy, comprehen­ded in this short Theory.

But in order to set the form at Liberty, that it may thus re­act upon the matter, the Body must be reduced into its first matter, or water Homogeneal, in a natural way, whereby the Species is preserved; and see­ing this can be done by no o­ther means then by the first matter thereof, let none be either so rash or foolish to at­tempt it.

I have abundantly shown al­ready the difference of first matters, and that they differ so sar in each Species, that the first matter of an Animal, or Vegitable, is heterogeneous to a Metal, and so on the contra­ry; and consequently can nei­ther Generate nor encrease a Metal, which is Generated or multipled by no other matter then its own, as I have Philo­sophically and plainly shown; which is also attested by all Philosophers. The noble Polo­nian speaking of the Gold found between the Teeth of a dead man, takes occasion thus to ex­press himself, That unless Mi­neral Mercury (which is the matter of Gold) had been brought [Page 44]in thither, there could never have been Gold produced. We may say with him, many the like accidents fall out, which being not well considered by the Writer, occasions the Rea­der to err. But the honest searcher must apply all things to the Possibility of Nature, if they agree not with her, they must be let alone, who Gene­rates and multiplys all things by their own Seeds and pro­per matters.

A further proof of the diffe­rence of the first matters of each Species is learned from the acti­on of our noble Circulated Salt or Alkahest upon them, by which they are reduced into their first matters, and in their re­duction [Page 45]give certain testimony of their diversity, as Metals in­to Sulphur, and Mercury, Pearls, &c. into a milky juice. So that the vanity of endeavouring to Generate or multiply one Spe­cies by the seed and matter of another, is deservedly reward­ed with the loss both of money and time: but that it may be prevented for the future, I have candidly shown the studious the Law of Nature and Art, which strictly forbids, and most certainly punisheth such ab­surd Practices.

Also I would admonish such that presume they understand us, not to be too gross, nor to apply this our plain Writings to this or the other subtile de­vice, [Page 46]that perhaps we never thought of; for I have often known the soolithness of many on this wise, who having read often that Mercury is the matter of Metals, presently con­clude it to be the subject of our Work, and with great confi­dence and equal assurance of their success go to work, and perhaps endeavour to dissolve it into water, because the Phi­losophers say their matter must be dissolved, or to impregnate it with Air, because they say it must be impregnated with Air, or to Calcine it, they ha­ving so read, others to sublime, Distil, putrifie, separate the Elements, and many other foo­lish endeavours, not in the least [Page 47]agreeable, but destructive to Nature. Yet seem to justifie their proceedings by our Wri­tings.

Being therefore moved with respect to truth and Love to the sons of Hermetick Learning; as also with indignation of Er­ror, I will shew you wherein you erre, and where you miss the way by thus conceiving. You foolishly and Blindly ap­ply these Natural Operations of our Work to the preparati­on of our matters (of which many Philosophers have Writ but little, making the first the subject of their Discourse, for their Excellency, as indeed they have been those of their admi­ration) and also inconsiderat­ly [Page 48]apprehending the one for the other err most grosly. For if any attempt that mannually which can only be performed Naturally, no wonder if they miss of their designed end. Be­hold I have faithfully shewed you the Truth: and let me as­sure you, till this one skill be performed, that is, to distin­guish between our natural and manual Operations, you will be confounded in the writings of the Adepts do what you can. It is this alone that can enable a Tyro to go on in the pursuit of Diana with courage and de­light, yea it is the very shroud that covers her and hinders the eyes of the vulgar from behol­ding her Doves (which are so [Page 49]anxiously sought) and her beau­ty that allures the Sun. And truly we cannot but admire the Considence of some boasting Sophisters, who know not Na­ture in the least of her Operati­ons, yet presume to be conver­sant in the knowledge of this secret Pair; and do imagine to themselves, and confidently af­firm to others they are this or the other thing, and thus pre­pared. But remember what the Philosopher said, who speaks as fully concerning them as any, ‘That no eye but a true Philosophers ever saw them,’ but when seen and known this is the effect, according to the same Philosopher, ‘This one skill per­forms the Mastery of Theory, enobles a Philosopher, and un­folds [Page 50]to the knower all our Se­crets.’ By which all may know whether they conceive aright, for all pretences or Conceits of the knowledge thereof, that has not this effect is certainly of no value. And indeed the secret Doves of our secret Dyana are truly remote from every vulgar eye, her Fountain and Wood must first be known where they ascend and descend before you attempt to catch them. Seek then wisely, & when their nest is found, enclose them with a transparent Wall, so high and close that they cannot escape by flight, then stirr them up, but at first expect only the female who is more watchful then her Mate, but she will return and bring him also. But know also [Page 51]that as Art imitates Nature, so do Manual and preparatory work bear great Analogy with natural and perfect Operations; but that which is effected in the one Mechanically is lively Act­ed in the other naturally, even to the astonishment of the Artist. Therefore once more let me as­sure the Ingenious that Philo­sophers have so jointly spoken of these, which alone covers our Secrets, that a distinction can­not be made without profound Meditation and segacious Wit; which no sooner is performed but the Mastery of Theory is acquired; but till this be attain­ed all Practice is uncertain and to be shunned; for nothing is more easie then to misinterpret and consequently misapply our [Page 52]sayings. And altho' we do say, and that truly & properly, Di­stil, Sublime, Calcine, Putrifie, Separate and Reconjoyn the Ele­ments, &c. yet also admonish that our Operations are not vul­gar, but secret and truly Natu­ral, and prrformed in one only Vessel. Therefore let none per­suade themselves, or be persua­ded by Roguish Sophisters, (which abounds) contrary to this.

And truly as our Operations are secret, so are our Agents by which they are carried on with­out intermission to their End. For as was said by a knowing Master, ‘Our Instrument that bringeth the matter into moti­on in the first, second and third [Page 53]work, is not the fire of a Bath, nor Dung nor Ashes, &c.’

And therefore, as there are in our Work three Periods or ter­minations, which are three Cal­cinations or Fixations; so like­wise every one of them is ef­fected by its proper Agent, eve­ry Termination or Fixation terminating the Action of its Agent, having performed its Work, as one to kill, another to make alive, &c. Also these works differ in their Perfecti­ons; the first producing imper­fect Saturn, black and foul; the second perfect Luna, white and pure; the third Ripe Sol, red and permanent.

These things being premised presume I may speak somewhat of our Operations themselves, [Page 54]without yielding an occasion to any foolishly to endeavour the same by any vulgar means.

As many therefore as would attain the mastery of our uni­versal Mercury, that doth possess the Virtues of Superiour and Inferiour, which is the one on­ly Subject of our Secrets, let them thus proceed.

R. The Venerable matter of Philosophers, called by many Names, Adapt a fit Vessel, Furnace and Fire according to its necessity; then proceed to Calcination, which opens the Pores of the Body, being effect­ed by a moist Fire, or Bath, and not only preserves, but increa­ses radical or natural Moisture, by which means the Calx is made unctuous, and fit for dis­solution; [Page 55](hence may be learn­ed the difference between the Operations of the vulgar and ours; for which of them that vulgarly Operate makes Calci­nation with a moist Fire, or re­duceth the Body or Calx into Attoms as it were impalpable, abounding with humidity, and therefore easily flowing. We exclude from hence all Corro­sive Waters, and strange Humi­dities, which the ignorant call moist Fires, being altogether forraigne to our intent) putri­fie this Calx in a Fire of wet Ashes for fourty dayes and nights, but let the fire be such that nothing sublime; then Di­stil it gently, and according to Hermes separate the subtile from the gross, the Water from [Page 56]the Earth with great discreti­on, and thou shalt obtain a wa­ter of great force and value, which we call Virgins Milk and Whitening Spirit, and in the bottom will reside a black earth which is called the Earth that remains; Cohabate this water so often till Leton is washed, and also dissolved and become one inseparable with the water, then is the whole compound turned into Purity without any manual Separation, according to the Philosopher. ‘He that separates any thing from the subject thinking it to be neces­sary knows nothing in Philoso­phy: For that which is super­fluous, unclean, silthy, and fecu­lent, in sum the whole substance of the subject is perfected into a [Page 57]fixt spiritual body; and this the wise Men never revealed, there­fore few cometh to the Art, think­ing that to be some such superflu­ous & unclean thing.’ Another also thus Writes, ‘Wash away the blackness from Leton, not with thy hand, but with the stone or fire, &c. for this separa­tion of the pure from the im­pure is not made with hands but nature her self alone, by working it circularly to perfecti­on brings it to pass.’ This Ope­ration is not only called Sepa­ration, but also Conversion of Elements, whereby the Qua­drangle is made a Circle, and all truly conjoyned, which in­deed is our so much concealed Conjunction, and subject of Wonders, which now hath at­tained [Page 58]the Superior and Inferi­or Virtues, of which says Pon­tanus Hermes, speak obscurely. Hence forward the work is more easie and delightful, and the Reward bountiful, if accor­ding to Hermes it be made com­pleat, for, vis ejus est integra si versa fuerit in terram. But this Operation of Congealation is also Natural which is effected without any imposition of hands: Therefore let all be­ware of any other pretence or Endeavour Contrary to this.

Having taken sufficient care already, and provided against me understanding these things grosly, need say no more, a word to the wise being sufficient: yet for the further instruction of a Tyro, let me admonish, that [Page 59]they seek not to gather Grapes off Thorns, nor Figgs from Thistles, but employ their whole Study to understand these things Radically. For most cer­tain it is, every Effect has its Cause, which Cause being un­known, the consequence will be the means to bring to pass such an effect will be unknown, tho' the Effect should be actual­ly seen. For what would any be the wiser should they see the Effect of our Arcanum upon im­perfect Metals, and not appre­hend the Cause, they were no more able to effect it then be­fore. Hence the necessity of understanding the Generation of this Secret and powerful Agent in the Radix of its Nati­vity. Having therefore a desire [Page 60]to benefit the Studious (having already shewed above, that all Generation is, and indeed must be effected by an Homogeneous Agent and Patient, Seed and Matter, betwixt which a fer­ment is begot through a special appetite in them, and through this ferment an offspring is pro­duced according to the nature of the Seed, &c.) shall for a conclusion descend to the prime principles of our work. Which Principles indeed are no other then those that constitute, and every way compleat a Metaline Body, viz. Sulphur and Argent Vive, in both which is a speci­al Appetite. For a pure Mer­cury greedily coveteth a pure Sulphur, and a pure Sulphur the Mercury, for the perfection of [Page 61] Mercury is Sulphur, and the Rest of Sulphur is in Mercury. But be not ignorant that such a Mer­cury is only fit for our work, which is really female (void of Sulphur) otherways the Appe­tite will be wanting, which (let me perswade) is the very foun­dation of our Art. But this ap­petite is wanting in Common Mercury, as having a sufficient proportion of Metaline Sulphur, tho' unactive, by reason of its being pluct from its Root, and thereby become dead, and there­fore not fit for the stirring up this first Ferment, tho when the Ferment is once stirred up, it is then capable of being ferment­ed. Also our Sulphur is a pure active Sulphur (when a pure Mercury is the subject of its acti­on) [Page 62]Capable to effect what is desired by Mercury. And truly where things are thus qualified, their imbraces are effectual, and their Union easie and speedy. But beware of common Sulphur, which in no wise is fit for our intent, being an Enemy to Me­taline love; capable indeed of vi­ciating, but not really marrying a Virgin Mercury; but being am­bitious and powerful enough to compel, usurpes the Throne, and truly possesseth the same in peace, till the right Heir comes, which is stronger then he, who dispossesseth and casts him out, and takes possession himself. Let thy first work therefore in pra­ctice be to assist the right Heir, who when he possesseth his [Page 93]Throne will recompence thee with the gift of Harmonia.

Hence with ease and advan­tage may be learned, not only how our subjects are said to be living, but how they become so, and also what good reason Phi­losophers have so to call them: not that they are matters taken from any Animal (as some grosly think much to their own, and those they perswades damage) but are become such through the Fer­ment their appetite have pro­duced and Created. No other life is found in Metals, Mine­rals and Vegitables; Neither is it possible to communicate the Life or Ferment of one to the other, by reason, as is shewed above, of their difference in mat­ter, all true Ferments requiring [Page 64]an Homogeneity between Agent and Patient. Whosoever there­fore shall Meditate well on these, and see their Harmony with true mens Writings, shall certainly gain this, viz. be pre­served from the absurd and chargeable Experiments daily practiced by the foolish and in­considerate Operators; and al­so from being imposed on by ig­norant and deceitful men; who propose to make this our so highly prized Arcanum from al­most every thing, yea such things that have no unity with Metals, yet nothing less then a perfect Metaline Tincture is to be produced. O deep ignorance! O vain attempts! justly rewar­ded by nature with scorne, and by her sons detested with the [Page 65]highest Derision. Could they but remember by whom it was said, such as men Sow, such usust they Reap: and as God will not be mocked, so neither will Na­ture. Wherefore if thy inten­tion be to exalt a Metal in vir­tue beyond what nature hath done, thou must take a Meta­line nature, both in male and female, or thy endeavour will be vain, and the end Fruitless.

Seek therefore with all thy In­dustry, this secret fermental Vir­tue, which is begot between our secret active sulphur (which is our Fire) & our Air, yea our con­gealed Air, which is the cover­ing of this secret spirit, which is better then all the Earth; this is our green Lyon and Sal Armo­niack, which alone is able to [Page 66]warm, purge, and enliven the Water of our Balneum.

How this doth accord with the Operations of Nature may easily be learned, if we take an Observation of her procedure therein. Doth not the heaven­ly influences impregnate the Air with a secret Spirit of Life, which then is communicated to the Water which brings them to the Earth, by which the se­cret Life of Seeds, contai­ned in the Matrix thereof through Putrifaction are set at Liberty, and by their fermental virtue Coagulates the Water into its own Nature multiply­ing its Species thereby, it being its proper matter. This is our whole Work, this our whole Philosophy, which furnisheth [Page 67]the Possessor with health and Riches.

But the Wise men make not these things (though truly ex­cellent) the bound of their search, but with Solomon say, how much better it is to get wis­dom then Gold, and understand­ing rather then fine silver. For what would it profit in the end if a man should obtain the knowledge of the Vein for Sil­ver, and know also the place where they fine Gold; and that out of the Earth cometh bread, and under it is turned up, as it were fire; and that the stones of it are as Saphire, and that it hath dust of Gold; together with all the misteries thereof, and yet not know the place of understanding; and remain ig­norant [Page 68]of the Wisdom of God, surely the same dumbness that possessed Job, (after he had gone thus farr) would fall upon that Tongue when God shall plead; and when the great Cre­ator of every thing, and know­er of every secret Corner shall Reason?

Therefore above all get un­derstanding, and wisdom pur­sue with all thy power: But the heart is not capable to pos­sess wisdom, nor the breast to Treasure up understanding, till the Cup of Water colloured with Fire be received from the hand of God. My heart truly is moved with these things, and my spirit beats in my Breast with which I magnifie the great Creator; Yea let all the [Page 69]people Praise him, and all the Host of Heaven magnifie his ho­ly strength; yea praise ye him, Sun, Moon and Stars, Fire, Hail and Snow; for his Mercy endu­reth for ever, and is over all his works; who was, is, and is to come.

And now let me take my leave of the studious sons of Hermes, having shewed my Brotherly love in thus Candidly writing; which will be justifi­ed by the knowing, and service­able to the honest and ingenu­ous, but to the foolish who will apply our plain Discourse to their own whimsies and foolish conceptions, unprofitable. If any inquire who I am, be thus Answered I am too publick to be known, too private to be in­quired [Page 70]after and too quick foot­ed to be pursued: Yet also so near as to behold, with pitty as well as admiration, the foolish endeavours & conceited know­ledge of many; for whose In­struction and Information I have written this short and can­did Piece; and thus held forth my Brotherly hand of help.

As many therefore, as ex­pect a Reward of their Labour and study in this Science, I shall Recommend to the Teachings of the great Master, and strict Law of nature; without which [...]o approaching this Mystery.

Farewel.