I Have resolved with my self, to discourse of Light, and to deliver it over to the hands of posteritie, a pra­ctice certainly very anci­ent, and first used by those who were first wise. It was us'd then for Charitie, not for pomp, the designs of those Authors, ha­ving nothing in them of glorie, but much of benefit; it was not their intention to brag, that they themselvs did see, but to lead those, who in some sense were blind, [Page 2]and did not see: To effect this, they pro­ceeded not as some modern Babarians doe, by clamorous, malicious disputes; a calme instruction was propos'd, and that being once rejected, was never afterwards urged; so different, and remote a path from the the School-men did they walk in, and ve­rily they might well doe it, for their prin­ciples being once resisted, they could not inflict a greater punishment on their Ad­versaries, then to conceale them. Had their doctrine been such as the Ʋniversi­ties profess now, their silence indeed had been a vertue, but their positions were not meer noyse and Notion, they were most deep experimental secrets, and those of infinite use, and Benefit: Such a traditi­on then as theirs was, may wear that style of the noble Verulam, and is most justly called traditio Lampadis. But I observe, that in their deliverie of mysteries, they have as in all things else, imitated nature, who dispenseth nor her light without her shadows: they have provided a Veile for their Art, not so much for obscuritie as ornament, and yet I cannot deny but [Page 3]some of them, have rather buried the truth then drest it; for my own part, I shall observe a meane way, nei­ther too obscure, nor too open, but such as may serve posteritie, and add some splendor to the Science it selfe, And now whosoever thou art, that in times to come, shalt cast thine eyes on this book, if thou art corrupted with the common Philosophie, doe not pre­sently rage, and take up the pen in defiance of what is here written. It may be thou hast studied thy three questions pro forma, and a quick dis­putant thou art: but hast thou con­cocted the whole body of Philosophie? hast thou made nature the onely busi­ness of thy life? and bast thou arri­ved at last to an infallible, experimen­tal knowledge? If none of these things, upon what foundation dost thou build? It is meer quacking to oppose the dead, and such perhaps as thy betters durst not attempt in time of life, but as one said, that advantage breeds base­nes, so some may insult because their [Page 4] Adversarie is out of the way, and tell mee with that friendly Stoick.

If any such Tares spring above ground, when I am under it, I have alreadie looked upon them as an idle, contemptible bundle, I have prepar'd them a convenient Destinie, and by my present Scorn, annihilated their future malice: It is a better and more serious Generation I would bee serviceable unto, Generation that seek nature in the simplicitie thereof, and follow her not only with the Tong, but with the hand. If thou art such then as this Character speakes, let me advise thee not to despaire; give me leave also to affirm unto thee, and that on my soule, that the consequences and treasures of this Art, are such, and so great, that thy best and highest wishes are farre short of them, reade then with diligence what I shall write, and [Page 5]to thy diligence add patience, to thy patience hope, for I tell thee neither fables nor follies.

I tell thee a Truth, as ancient as the fundamentals of the world: and now lest my Preface should exceed in Re­lation to the discourse it selfe, which must bee but short, I will quit this kind out-work, that I may bring thee within doores, and here will I shew thee the Throne of Light, and the Chrystalline Court thereof.

Light originally had no other birth then manifestation, for it was not made but discovered, it is properly the life of every thing, and it is that which Acts in all particulars, but the communion thereof with the first mat­ter was celebrated by a generall con­tract before any particulars were made; the matter of it self was a passive thin [Page 6]Substance, but apt to retaine Light, as Smoke, is to retaine flame. After im­pregnation, it was condens'd to a Chrystalline moisture, unctuons and fiery, of nature Hermaphroditical, and this in a double sense, in relation to a double Center, Celestial, and Terrestrial. From the Terrestrial Center proceed­ed the earthly Venus, which is Fierie and Masculine, and the earthly Mer­cury, which is Waterie and Faeminine; and these two are one against the other. From the Celestiall Center pro­ceeded two living Images, namely a White, and a Red light, and the white light setled in the Water, but the Red went into the Earth. Hence you may gather some infallible signes, whereby you may direct your selves in the knowledge of the Matter, and in the Operation it selfe, when the Matter is knowne. For if you have the true Sperm, and know withall how to prepare it, which cannot bee without our secret fire; you shall find that the Matter no soonerseels the Phi­losophicall [Page 7]heat, but the white light will lift himself above the water, and there will hee swim in his glorious blew ve­stiment like the Heavens. But that I may speak somthing more concer­ning the Chaos it self, I must tell you it is not rain-water, nor dew; but it is a subtile mineral moisture, a water so extreamly thin and spiritual, with such a transcendent incredible bright­ness, there is not in all nature any li­quor like it, but it self. In plain terms it is the middle substance of the wise­men's Mercurie, a water that is coagu­lable, and may bee bardned by a pro­per heat into stones, and metals: Hence it was, that the Philosophers cald it their stone, or if it be lawful for mee to reveal that, which the Devil out of envie, would not discover to Illardus, I say they cal'd it a stone, to the end that no man might know what it was they cal'd so: for, there is nothing in the world so remote from the com­plexion of a stone, for it is water, and no stone. Now what water it is, I [Page 8]have told you already, and for your better instruction I shal tell you more: it is a water made by nature, not ex­tracted by the hands of Man, nor is it meere water, but a spermatic viscous composition of Water, Earth, Air, and Fire; all these foure nature unites in one Chrystalline coagulable Mass, in the form or appearance of water, and therefore I told you it was a water made by nature: But if you ask mee how nature may be said to make any such water, I shall instruct you by an example that's obvious. Earth and water are the onely materials where­upon nature works, for these two be­ing passive, are compassed about with the active superior bodies, namely, with the Aire, Heaven, Sun and Stars. Thus doe they stand in the very fire, at least under the Beams and ejaculati­ons thereof, so that the Earth is sub­ject to a continual torrefaction, and the water to a continuall coction: Hence it comes to pass, that wee are perpetually overcast with Clouds, and [Page 9]this by a Physicall Extraction or subli­mation of water, which nature herself distils, and rains downe upon the earth: Now, this water, though of a different complexion, from the Phi­losopher's Mineral water, yet hath it many circumstances, that well deserve our observation. I shall not insist long upon any, I will onely give you one or two instances, and then returne to my subject. First of all then, you are to consider, that nature distils not be­yond the body, as the Chymist doth in the Recipient; she drawes the water up from the Earth, and to the same earth doth she returne it, and hence it is, that shee generates by circular and seasonable imbibitions. Secondly, you must observe, that shee prepares her moisture before shee imbibes the body therewith, and that by a most admirable preparation; her nethod in this point is very obvious and open to all the World, so that if men were not blind, I needed not much to speak of it. Her water (wee see) shee rarisies [Page 10]into Clouds, and by this meanes doth shee rack and tenter-stretch the body, so that all the parts thereof are expos'd to a searching spiritual purgatorie of winde and fire; for, her wind passeth quite through the Clouds, and cleans­eth them, and when they are well cleansed, then comes Heaven in with her Fire, and fixeth it in Ente puro Sa­phirico: But this is not all, there are other circumstances, which nature useth above ground, in order to her ve­getables, and now would I speak of her subterraneous preparations, in order to her Minerals, but that is not lawfull for mee as it was for the Poet,

Howsover I shall not fail to tell thee a considerable truth, whoever thou art that studiest this difficult Sci­ence. The preparation of our Animal and Mineral sperm (I speak of the true preparation) is a secret upon [Page 11]which God hath laid his Seale, and thou mayst not find it in books, for it was never intirely written, thy best course is to consider the way of nature, for there it may bee found, but not without reiterated, deep, and search­ing meditations. If this Attempt fails thee, thou must pray for it (not that I hold it an easie or a common thing to attaine to Revelations, for wee have none in England) but God may dis­cover it to thee, by some ordinarie and meere natural meanes: In a word, if thou canst not attaine to the knowledg of it in this life, yet shalt thou know it in thy own body, when thou art past knowing of it in this Subject; but becaus I will not deprive thee of those helps which I may lawfully communi­cate, I tell thee that our preparation is a purgation, yet doe not wee purge by common ridi [...]uous sublimati­ons, nor the more foolish filtrations, by a secret, tangible, natural fire, and hee that knowes this Fire, and how to wash with it, knowes the key [Page 12]of our Art, even our hidden Saturn, and the stupendious infernall lavato­rie of nature; much more could I say concerning this Fire, and the proprie­ties thereof, it being one of the high­est mysteries of the Creation, a subject questionless wherein I might bee vo­luminous, and all the way mysterious, for it relates the greatest effects of Magic, being the first male of the Mer­curie, and almost his Mother: Consi­der then the Generation of our Mercu­rie, and how he is made, for here lyes the ground of all our secrets. It is plain that outwardly wee see nothing but what is grosse, for example, Earth, Wa­ter, Metals, Stones, and amongst the better Creatures Man himselfe. All these things have a lumpish, ineffe­ctual outside, but inwardly they are full of a subtil, vital limositie impregnated with fire, and this nature makes use of in generations, wherefore wee call it the sperm: For instance sake, wee know the body of Man is not his sperm, but the sperm is a subtil extraction ta­ken [Page 13]out of his bodie: Even so in the great world, the bodie or fabric it self, is not the seed, it is not Earth, Water, Aire, or Fire: for these foure if they were put together, would bee still four Bodies of different formes, & Complex­ions. The seed then, or first matter is a certaine limositie extracted from these foure, for every one of them contributes from its very Center, a thin slimie substance, and of their se­veral slimes nature makes the sperme by an inessable union and mixture; this mixture and composition of slimie principles, is that Mass which wee call the first matter, it is the Minera of Man, whereof God made him; in a double image did hee make him in the day that he becam a living soule; hence a famous Artisi speaking of the Crea­tion of Adam, and alluding to the first matter, delivers himself in these terms. Creavit Deus Adam de limosita­te Elementorum, scilicet de limo­sitate Terrae, Aquae, Aeris, & [Page 14]Ignis, & vivificavit eum a so­le Sancti Spiritus, & de Luce, & claritate, & lumine Mund [...]. Have a care then that you mistake not any specified body for the sperm, be­ware of quick-silver, Antinomie, and all the metals, and have nothing to doe with ought that is extracted from metals. Beware of Salts, Vitriols, and everie minor mineral: beware of Ani­mals, and Vegetables, and of every thing that is particular, or takes place in the Classis of any knowne species. The first matter is a miraculous sub­stance, and of which you may affirme contraries without Inconvenience. It is very weake, and yet most strong, it is excessively soft, and yet there is no­thing so hard. It is one and all: spirit and body: fixt and volatile, Male and Female: visible and inviflble. It is fire, and burnes not: it is water, and wets not, it is Earth that runs, and Aire that stands still; in a word it is Mercurie, the laughter of fools, and the wonder [Page 15]of the wise, nor hath God made any thing that is like him. Hee is borne in the VVorld, but was extant before the world, and hence that excel­lent Riddle, which hee hath some­where propos'd of himselfe. Habito in Montibus & in Plani­tie, pater antequam Filius: ge­nui matrem meam, & mater mea, sive pater tulit me in matrice sua generans me, non opus habens Nutrice.

I dwell (saith hee) in the Moun­tains and in the Plains, a Father be­fore I was a Son: I generated my Mo­ther, and my mother carrying mee in her womb generated mee, having no uye for a Nurse. This is that substance which at present is the Child of the Sun and Moon; but originally both his Parents came out of his Belly. Hee is plac'd between two fires, and there­fore is ever restless. Hee growes out of the earth as all vegetables doe, and in the darkest night that is, receives a [Page 16] light from the starrs, and reteins it. Hee is attractive at the first, because of his horrible emptines, and what hee drawes downe is a Prisoner for ever; hee hath in him a thick fire, by which hee captivates the Thin, and he is both Artist and matter to himselfe. In his first appearance he is neither earth nor water, neither solid nor fluid, but a substance without all forme, but what is universal; hee is visible, but of no certaine colour, for Chamaelion-like, hee puts on all colours, and there is nothing in the world hath the same figure with him; when hee is purg'd from his Accidents, hee is a water co­lourd with fire, deep to the sight, and as it were swollen, and he hath some­thing in him that resembles a commo­tion, in a vaporous heate hee opens his belly, and discovers an azure Heaven, ting'd with a milkie light, within this coelum hee hides a little Sun, a most powerfull red fire, sparkling like a car­buncle, which is the red gold of the wise-men. These are the Treasures of [Page 17]our sealed fountain, and though many desire them, yet none enters here, but hee that knowes the Key, and withall how to use it; in the bottom of this Well lyes an old Dragon, stretch't a­long and fast asleep; awake her if you can, and make her drinke, for by this meanes shee will recover her youth, and bee serviceable to you for ever, in a word, separate the Eagle from the Green-Lyon, then clip her wings, and you have perform'd a mi­racle: but these you'l say are blind termes, and no man knowes what to make of them. True indeed, but they are such as we received from the Philo­sophers; howsoever that I may deal plainly with you. the Eagle is the wa­ter, for it is volatil, and flies up in Clouds as an Eagle doth, but I speak not of any common water whatsoever. The greene Lion is the Body or Magicall earth, with which you must clip the wings of the Eagle, that is to say, you must fix her, that shee may fly no more. By this wee [Page 18]understand the opening, and shutting of the Chaos, & that cannot be done with­out the proper key, I meane our se­cret fire, wherein consists the whole mysterie of the preparation; our fire then is a naturall fire, it is vaporous, subtil, and piercing; it is that which workes all in all, if wee looke on Phy­sical digestions, nor is there any thing in the world that answers to the stomack, and performes the effects thereof, but this one thing, it is a sub­stance of proprietie solar, and there­fore sulphureous; it is prepar'd as the Philosophers tell us, ab antiquo Draco­ne, and in plaine termes, it is the fume of Mercurie, not erude but cocted. This Fume utterly destroyes the first forme of gold, introducing a second, and a more noble one. By Mercurie I understand not quick silver, but Sa­turn Philosophicall, which devoures the Moone, and keeps her alwaies in his Belly: by gold, I meane our sper­matic green gold, not the ador'd Lump which is dead, and ineffectuall, it were [Page 19]well certainly for the Students of this noble Art, if they resolved on some ge­neral positions, before they attempted the books of the Philosophers.

For Example, let them take along with them these few Truths, and they will serve them for so many rules, whereby they may censure, and exa­mine their Authors.

First, That the first matter of the stone, is the very same with the first matter of all things.

Secondly, That in this matter all the essential principles, or ingredients of the Elixir, are already shut up by Nature, and that wee must not pre­sume to add any thing to this matter, but what wee have formerly drawne out of it; for the stone excludes all ex­tractions, but what distill imme­diatly from its owne Chrystalline uni­versal Minera.

Thirdly, and lastly, that the Philo­sophers have their peculiar secret me­tals, quite different from the metals of the vulgar, for where they name Mercu­ry [Page 20]they mind not Quick-silver; where Saturn not lead, where Venus and Mars, not Coper and Iron, and where Sol or Luna, not gold or silver. Their stone verily is not made of common gold and silver, but it is made as one delivers it, Ex Auro & Argento vilibus, faetentibus simul & suaveolen­tibus, virentibus, animatis, ubique repertitiis, sed ad­modum quam paucis cognitis, Of gold and silver that are reputed base that stinke, and withall smel sweetly, of green, living gold and silver to bee found every where, but known of ve­ry few: away then with those Mounte­banks, who tell you of Antinomie, salts, Vitriols, Marchasits, or any mi­neral whatsoever; Away also with such Authors as prescribe or practise upon any of these bodies, you may be sure they were meer cheats, and did write onely to gaine an opinion of knowledge: There are indeed some uncharitable but knowing Christians, [Page 21]who stick not to lead the blind out of this way; these are full of elaborate studied deceits, and one of them who pretends to the Spirit of God hath at the same mouth vented a slipperie spi­rit, namely, that the stone cannot bee opened thorough all the grounds as hee cals them, under seven years. Truely, I am of opinion that hee never knew the stone in this naturall world, but how well acquainted hee was with the Tinctures in the spiritual world, I will not determine. I must confess many brave, and sublime truths, have fallen from his Pen, but when he descends from his inspirati­ons, and stoopes to a Physical practise, hee is quite besides the But. I have e­ver admir'd the royal Gieberim, whose religion if you question, I can produce it in these few words, Sublimis natu­rarum Deus, Benedictus, & gloriosus. This is the title, and the style hee al­waies bestowes upon God, and it is e­nough to prove him no Atheist. Hee I say, hath so freely, and in truth so [Page 22] plainly discovered this secret, that had hee not mixt his many impertinencies with it, he had directly prostituted the mysterie. what I speak, is apparent to all knowing Artists, and hence it is that most Masters have so honour'd this A­rabian, that in their books hee is com­monly cal'd Magister magistrorum; we are indeed more beholding to this Prince, who did not know Christ, then to many profest Christians, for they have not onely conceal'd the Truth, but they have publish'd falsities, and meere inconsistencies therewith, they have studiously, and of meer purpose deceiv'd the world, without any res­pect of their credit or Conscience. It is a great Question, who was most envious the This receip [...] was extant in Bodiley' Archieves. Devil in his Recipe to our Ox­ford-Docter, or See Arnol [...]us his Flos Florum. Ar­noldus in his accipe to the King of Ara­gon, I know well enough what that Gentleman de Villa novâ prescribes, and I know withall his instructions [Page 23]are so difficult that Count Trevers when he was Adept suo modo, could not un­derstand them: for hee hath written most egregious Non-sense, and this by endeavouring to confute greater My­steries, then hee did apprehend. Now if any man thinkes mee too bold, for censuring so great an Artist as Arnoldus was, I am not so emptie, but I can rea­son for my self; I charge him not with want of Knowledge, but want of Chari­tie, a point wherein even the possessors of the Philosopher's stone are common­ly poore. I speak this, because I pitty the distractions of our moderne Alchi­mists, though Thilalethes laughs in his sleeve, and like a young Colt kicks at that Name. For my own part I advise no Man to attempt this Art without a Master, for though you know the Matter, yet are you farr short of the Medicine. This is a Truth you may be confident of, and if you will not believe my Text, take it upon Raymund Lullie's Experience, Hee knew the Matter, it being the first thing his Master taught [Page 24]him, then hee practic'd upon it in his own phrase, multifariè multis (que) modis: but all was to no purpose, hee had the Cabinet but not the Key. At last hee found himself to bee (what many Do­ctors are) a confident Quack, a Broy­ler and nothing more, as it appears by his subsequent confession. Eleganter (sayth hee) dixerunt Philoso­phi, quod opus magnum non est nisi solutio & Congelatio, sed ista fiunt per viam Circulorum, quorum ignorantiâ plures Magnates in lite­ratura decepti fuerunt in magiste­rio, credentes notabiliter cum con­fidentiâ, se intelligere formam, & modum Circulandi, ex quibus nos fuisse unum lethaliter vulner atum celare non intendimus. Cum sola enim presumptione & temeritate, scientiae hujus naturam firmiter nos intelligere credebamus, sed [Page 25]nullo modo intelleximus, donec tem­pus adfuit, in quo spiritus nos docu­it, non immediatè sed mediate per Magistrum Arnoldum de Villa nova qui largitate suà immensà refici­enter in nos inspiravit.

Thus he: and now I shall advise the Chymist to set a watch at his lips, because of some invisible Gentlemen, that o­verheare. I my selfe have known some men to affirme, they had seen and done such things, which God and Nature can­not doe according to the present Laws of Creation, but had my young friend Eugenius Philalethes been present, hee had langh'd without mercie. Take heed then what you say, least you make sport for the Wise, for they are something like the immortals.

Many men there are, who think it Or­dinarie to be instructed in these secrets, [Page 12]but in this they are confidently mista­ken. Hee must bee a knowne tryed Friend, a friend of years, not of dayes; not a complement all thing, whose Acti­on is all Hypocrit: not a severe dissem­bler who gives thee fair words, but if once tryed, his heart is so sarr from his Promises, that like a Fly in a Box, it is scarce a part of his Body. Raymund Lul­lie hath in a certain place deliver'd him­self handsomly in relation to the pra­ctise, and this for his friends sake; but how rigid then was hee in scriptis? His Disciple (if hee could understand him) was to bee accomptable to him in the use of the mysterie, and therefore he tels him plainly, that hee did it mutuo tan­tum, & sub restitutione coram judice ge­nerali, wee must not expect then to be instructed, because wee are acquainted, and verily acquaintance with such per­sons is a thing not common. In ordina­rie favours it is suppos'd, that men should deserve them, before they receive them: but in this thing, which is a Be­nefit incomparable, it sals out otherwise, [Page 9]wee looke for present discoveries, wee believe the Philosophers will teach us, and in plaine termes tell us all their Art, but wee know not where­fore they should bee so kind unto us. Such impudent Hopes have no more reason in them, then if I should spend a complement on a rich Gentle­man, and then expect hee should make mee his Heire in lieu of my phrase, and so passe his Estate upon mee. This is very absurd, but nothing more common, though I know there is another sort of well-wishers, but they are most miserable, for they cast about to foole those men, whom they know to bee wiser then them­selves. But in this point the Philoso­phers need no Instructions, they can act many parts, and hee that plots to over-reach them, takes a course to breake before hee sets up. It remains then, that we bestow our Attempts on their Books, and here wee must con­sider the two Ʋniversal Natures, Light and Matter. Matter as I have formerly intima­mated, [Page 28]is the House of Light, here hee dwels and builds for himself, and to speake Truth, hee takes up his lodging in sight of all the World. When he first enters it, it is a glorious transparent Roome, a Chrystall-Castle, and hee lives like a Familiar in Dia­monds. Hee hath then the Libertie to look out at the Windows, his love is all in his sight, I meane that liquid Venus, which lures him in, but this continues not very long. Hee is busie as all Lovers are, labours for a more close Ʋnion, insinuates and conveyes himself into the very substance of his Love, so that his Heat and action stirre up her moyst Essences, by whose meanes he becomes an absolute Priso­ner. For at last the Earth growes o­ver him out of the water, so that he is quite shut up in darknesse, and this is the secret of the AEternall God which he hath been pleas'd to reveale to some of his Seruants, though mortall Man was never worthy of it. I wish it were lawfull for mee to enlarge my [Page 29]selfe in this point for Religion's sake, but it is not safe, nor convenient that all Eares should heare even the myste­ries of Religion. This leprous Earth (for such it is if it bee not pur'gd) is the Toad that eates up the Eagle, or Spirit, of which there is frequent mention in the Philosopher's Bookes. In this Earth also have many of the wisemen seated that tincture, which wee commonly call darknesse: Truly they may as well bestow it on the water, or the Aire, for it appears not in any one element, but either in all Foure, or else in two, and this last was that which deceiv'd them. Now the water hath no blacknesse at all, but a majestic, large Claritie. The Earth likewise in her owne nature is a glori­ous Chrystallized body, bright as the Heavens. The Aire also excels both these in complexion, for hee hath in him amost strange inexpressible white­nesse, and serenitie. As for the Fire, it is outwardly red and shining like a Jacinth, but inwardly in the spirit [Page 8] white as Milke. Now if wee put all these substances together though pur­ged and celified; yet when they stirre and worke for Generation, the blacke colour over-spreads them all, and such a blacke, so deepe and horrid, that no common darkenesse can be compared unto it. I desire to know then whence this Tincture ariseth, for the Roote of every other Colour is known. It is to be observed, that in the sepa­ration of the Elements, this blackenesse appeares not any where, but in that Element which is under the Fire; and this onely whiles you are drawing out the Fire, for the Fire being, separated the Body is white. It is plaine then that Darkenesse belongs to the Fire, for in truth Fire is the Manal of it, and this is one of the greatest Myste­ries both in Divinity and Philosophie; but those that would rightly under­stand it, should first learne the dif­ference betweene Fire and Light.

Trismegistus in his Vision of the Cre­ation, did first see a pleasing, glad­some [Page 21] Light, but interminated. After­wards appeared a horrible sad Darke­nesse, and this moved downe-wards, descending from the Eye of the Light, as if a Cloud should come from the Sunne. This darkenesse (saith he) was condens'd into a certaine water, but not without a mournfull inex­prossible Voyce or Sound, as the Va­pours of the Elements are resolved by Thunder. After this (saith that great Philosopher) the holy word came out of the Light, and did get upon the wa­ter, and out of the water he made all Things. Let it bee your study then who would know all things, to seek out this Secret water, which hath in it selfe all Things. This is the Phisicall and famous Pythagorean Cube, which surpriseth all Formes, and retaines them Prisoners Huic sundo (said my Capnion) Si qua forma demersa, huic solido Receptaculo si fuerit illapsa, & in hanc sedem mate­rialem reposita, non vage nec [Page 32]communiter recipitur, sed stabi­liter & singulariter, fit indivi­dua & incommunicabilis, tan­quam ascriptitia glebae, tempori & loco subjecta, & quasi de li­bertate in servitutem Materiae proscripta.

The Consequences of this Prison, which sometimes are sad, and the steps that lead unto it, are most ele­gantly exprest in the Oracles.

In a word all things in the World, as well Events as Substances flow out of this VVell. Hence come our fortunes and our misfortunes, our Riches and our povertie: and this according to the scales of the supreme Agent in his dis­pensations of Light and darknesse, wee see there is a certain face of light in all [Page 33]those things which are very deare, or very precious to us. For Example, in Beautie, Gold, Silver, Pearls, and in every thing that is pleasant or carries with it any opinion of happiness. In all such Things I say there is inherent a certaine secret concomitant lustre, and whiles they last the possessors also are subject to a Clearenesse and Serenitie of Mind. On the contary in all Adver­sities there is a certaine corroding, heavie sadness; for the spirit grieves because he is Ecclips'd, and overcast with darknesse. Wee know well e­nough that povertie is but obscuritie, and certainely in all disasters there is a kind of Cloud or something that an­swers to it. In people that are very unfortunate, this darknesse hath a Cha­racter, and especially in the forehead there lies a notable judgement, but there are few can read in such Books. Of this Virgil (who was a great Poet, but a greater Philosopher) was not ig­norant, for describing Marcellus in the Elysian fields, hee makes his sad [Page 20]countenance an Argument of his short life.

But these are Things, that ought not to bee publickely discussed, and therefore I shall omit them. Hee that desires to be happy, let him looke after Light, for it is the Cause of Hap­pinesse both Temporall, and Eternall. In the House thereof it may bee found, and the House is not farr off, nor hard to find, for the Light walks in before us, and is the guide to his owne habi­tation. It is Light that formes the gold, and the Rubie, the Adamant and the [Page 17] silver and he is the Artist that shapes all things. Hee that hath him, hath the Mint of Nature, and a Treasure alto­gether inexhaustible. He is blest with the Elect substance of Heaven and Earth and in the opinion of the Tur­ba, Felix dici meretur, & super circu­los mundi elevatur.

Nor indeed without Reason, for Na­ture her selfe dictates unto us, and tels us that our Happinesse consists in Light, Hence it is that we natural­ly love the Light, and rejoyce in it, as a Thing agreeable and beneficiall unto us. On the contrarie wee feare the darkenesse, and are surprised in it with a certaine Horror, and a Timorous Ex­pectation of some Hurt that may be­fall us. It is Light then that wee must looke after, but of it selfe it is so thin and spirituall, wee can not lay hands upon it, and make it our Possession. We cannot confine it to any one place, that it may no more rise, and set with the Sunne; wee cannot shut it up in a Cabinet, that we may [Page 36] use it when wee please, and in the darkest Night see a glorious Illustrati­on. Wee must looke then for the Mansion of Light, that oylie Aethereal substance that retaines it, for by this meanes wee may circumscribe, and confine it. Wee may impart and communicate it to what Bodies wee please, give the basest Things a most pre­cious Lustre, and a Complexion as la­sting as the Sunne. This is that My­steric, which the Philosophers have delivered hitherto in most envious and obscure Termes; and though I doe not Arrogate to my selfe a grea­ter Knowledge then some of them had; yet I doe affirme, and that knowingly, that this Secret was never communica­ted to the World in a Discourse so plaine, and positive as this is. It is true, this Script is short, and the Bo­dy of Magic hath no Proportion to these few Lines. To write of it at large, and discover its Three Scenes, Elementall, Caelestiall, and Spirituall, was sometimes the Design [Page 27]of one that was able to performe. But Hee (and it was ever the Fortune of Truth to be so served) was not one­ly Oppos'd, but Abus'd by a barbarous malicious Ignorant. I should thinke that Gentleman did set up for Bartho­lomew Faire, he hath such Contrivan­ces in his second Lash. The Tutor De­dicates to his Pupill, and the same Pu­pill versifies in Commendation of his Tutor. Here was a Claw, there was never any so Reciprocall: Sure Rozi­nant and Dapple might learne of these Two.

But this is stuffe to stop our Noses at, let us leave it for Cambridge, whence it first came. The Coagulati­on of our Water, and the Solution of our Earth, are the two greatest and most difficult Operations of the Art, for these two are Contrarie Keyes, the Water opens, and the Earth shuts. Be sure then to add nothing to the Sub­ject, but what is of its owne Nature; for when it is prepared, it is al-suffici­ent: Hee coagulates Himselfe, and [Page 16]dissolves Himselfe, and passeth all the Colours: and this by vertue of its owne inward Sulphur, or Fire, which wants nothing but Excitation, or to speake plainely a Simple, Naturall Coction. Every body knowes how to boyle Water in Fire; but if they knew how to boyle Fire in Water, their Physic would reach beyond the Kitchin. Study then, and dispaire not, but study no Curiosities: It is a plaine straight Path, that Nature walks in; and I call God to witnesse I write not this to amaze Men, but I write that which I know to bee certaine­ly true.

This is all I think fit to commnicate at this time, neither had this fallen from me, but that it was a command impos'd by my Superiors, &c.

They that desire experimentall knowledg, may studie it as a sure guide, but hee that rests at his lips, and puts not his Philosophie into his Hands, needs not these instructions: Wits Commonwealth, or a Book of Apoth­egms [Page 25]may serve his turne. I pre­scribe not here for any, but such as looke after these principles, and they must give mee leave to inform them, if they be not perfect Masters of the art. As for Libertie of opinion, I rob not any man of it, I am one that gives and takes, and this to avoid Contenti­ons I can suffer the School-man to fol­low his owne Placets, so hee doth not hinder mee to follow mine. In a word, I can tolerate mens Errors and pitty them: I can propound the truth, and if it bee not follow'd, it is satisfa­ction to mee, That what I did was wel done.