WHETHER The Vrim & Thummim Were given in the MOUNT, Or perfected by ART.

THe clear Vision of an Essence, causeth men to glorifie God, who hath given power unto man, to manifest his e­ternal purpose of renovation of [Page 2]the creature by a natural operati­on: and although the true and natural essences of things are sel­dom manifestly known by them­selves, yet humane learning, being as a sickle, whereby we reap divine knowledge, directs us to the mark; and the Philosophers all agree, Es­sences are bright, pure, and clear, confused in the creature, and may be purified, but the manner is not easily agreed, so that they lead us to the consideration of several Arts, and of natural and Artificial things, jointly and severally: some Arts have their termination in si­lence, as Rhetorick and Pleadings: others have their perfection upon the Superficies, as painting and carving: But the true Alchymist excludes all vulgar operations to extract the internal beauty; and there are three kinds of labourers in this Art, Alchymistae, Lauchy­mistae, Lachrymistae; yet no Art may justly be condemned for the fault of the Professors. For Alber­tus Magnus saith, Hoc artificium [Page 3]omni arte certius ac sublimius est, & certissimum habet effectum. They name their Matter Adam, because from red earth he became the salt and light of the world, so onely man, and their corporate lights, are called Microcosmus: therefore they consider wisdome in a crea­ted nature, as well subject to sense as invisible, and consequently ma­terial, because quality is as the mat­ter of the Elements, and the cen­tral vertue is real, and may be spe­cificate; neither is it contrary to nature, but beyond nature, that the true sense, and lively practice make one perfection. The Philosophers say, Whosoever hath their myste­ry, knows the thing in being, and in being and use before practice, and each for himself affirms: I write nothing, save that I have seen and done, nor have I done any thing, save that I knew before. Although that which is hid, is more than can be spoken, yet their whole intent is to manifest that which is hid, and to hide that which is manifest, [Page 4]therefore they conclude: Felix scientia cum sciente, and the holy Text saith, God giveth wisdome to the wise, Dan. 2.12. and knowledge to them that know understanding. But because the question stands betwixt divine tradition, and natural disposition, we must look to the beginning, when the eternal Word comman­ded, Gen. 1. and it was made: but in the Generation of Heaven and Earth, there is inserted a power of the perpetuation of Creation, wherein Vrim & Thummim are created re­motissima. Gen. 2. Psal: 33:9: Heb. 11.3. For albeit the visible onely are mentioned, yet the invi­sible are understood, and diffe­rence taken betwixt things institu­ted without means, and those pro­duced by help of mean subjects. For Almighty God is not said to rest, as if he had travelled in his work, Esay. 48.3.40.28. but because he created no more any new kind of Creatures, than by the power of the word Fi­at; Therefore not the Vrim & Thummim, save as they subsisted in other things like Misseltoe, which [Page 5]hath body, branch, and berry, yet no root of it self. But if we re­member the things of old, we may declare these last from the first: Is. 96.9, 10. For from the end of every intenti­on springs the beginning, and the wisdom of God hath ordained di­versity, but his power maketh all things equall, and thereby is ma­nifested the eternal beauty. The Vrim & Thummim were substan­ces; for Moses put them into the breast-plate, the words signifie light and perfection, knowledge and holiness, manifestation and truth, Lev. 8.1. so the sense and substance doth predicate each other, as the convertible terms of Science and Essence make one perfection, and the substances were bright and perfect: also joint and several, be­cause none can come to perfe­ction without knowledge, and where the Almighty God appointed the end, he gives the means to de­liver the Creature from the bon­dage of the Elements. Wisdome, Understanding and Knowledge, [Page 6]are the means to attain them, and the gifts of grace are signified by them also. The Philosophers call the manifestation of the centrall vertue, Donum Dei, In their sa­cred use they were objective to the golden Cherubims, whose wings were stretched to the outmost side of the Temple, they signified the plenitude of Science, which hath identity with Essence; there was also the scarlet vail, Eze. 28.5: 14, 16: which seemed ever moving, and signified pure fire generative, and moving, which selected and fixed in clear bodies, is Ʋrim & Thummim. For when the four spirits of the heavens pro­ceed from the Lord of all the Earth, and were fixed in the North, then take silver and gold, and make crowns. There is a spi­ritual and natural use of these things, Luc: 6:5, 8, 11 the Creator by his abso­lute power, may make children of stones, but his ordinary power re­quires means; and because the in­sensible things should make his love to man more apparent; he com­mandeth [Page 7]the Ark of Noah, and the Ark of the Testimony, to be made after the proportion of mans body, Gen. 6:14: the length six times the breadth, and ten times the thick­ness; in which numbers are con­tained all perfections. Yet is ob­jected, Exo: 28:30 they were not commanded to be made, but to be put into the breast-plate. The great and glori­ous works of God are not un­known unto himself, but unto us, they are by present command, or by successive course, as the first fruits were supernatural; and again, the trees brought forth the same year, according to their natural course and perfection: also the word Es­sence, containeth the natural & spi­ritual condition of bodies, which are so fast connexed, that the true and natural Essence, is with great difficulty made apparent, although the matter be but as a light case to the form: In generation it moves a non ente ad ens, in corruption it moves ab ente actu ad non ens. Also some things have existence by the [Page 8]subject, which have no Essence in nature, neither are said to be crea­ted, as darknels, and silence, and things of putrefactive kind. So in the putrefaction of the Creature, that is not properly said to be made, which by an inward power doth purge it self by ebullition, and a kind of new generation, as doth the pure sulphur of Metal, the Ar­tist being but as a Mid-wife; so that there is a necessary difference be­twixt that which hath being by the power of Gods work, and the work of man; for no effect is said to be necessary from the first and remote causes, but from the se­cond and neerer; as in the spiritu­al operation in man, Esa: 32:17: the work of Righteousness is peace, and the effect, quietness and assurance for ever. Also taking away Evening and Morning, which is mixed knowledge, the light of the seven dayes shall be a perpetual blessing, and perfect knowledge. Now to descend again to the Philosophers, Morien Romanus saith, secretum [Page 9]secretorum est illa dispositio, quaemani­bus perfici non potest. Haec enim disposi­tio est naturarum mutatio. Another saith, Ars ergo postcontemplationem omnium horarum sequitur naturam, & recipit spiritus natura immundos, & eos sublimando subluerat & mun­dat, & tunc volendo fugere ab igne, ars ministrat naturas & natura eos convertit in corpora munda fixa, & de caeteris natura corporum domina­bitur naturae spirituum in aeternum, per hoc ingenium mir abile. Bezaleel had the spirit of wisdom, Exo: 31:3, 4: understan­ding and knowledge, which are the means to attain this effect, and his ends directed to devise works in gold, silver and brass, which although in sound of words they seem inferiour, yet they are in ex­altations in Art progressive to the producing of Vrim & Thummim. For all the glorious furniture of the Tabernacle was not for world­ly pomp, but for spiritual myste­rie and beauty of the Doctrine of the Law and the Gospel: so in natural things, there is no greater [Page 10]mysterie than that the incorrupted quality of pure sulphur, should have regal power and rest, eter­nally visible, shining as the Sun in glory. As a man is chiefest of the Creatures, so gold is purest of bodies, Lord of stones, and noblest of Metals, which one cals secretum magnum Dei, and another saith, ille spiritus in Auro idem est cum spiri­tu generante omnium creaturarum: estque cadem unica generativa natu­ra per omnia diffusa. And as the Sun is chiefest amongst celestial bodies, so his spirit doth raign over the fourfold nature, and being corpo­rate is without shadow. One of the Rabbins saith, in the second Temple they made Ʋrim & Thum­mim, therefore that which hath been done, may be done, although the materials be concealed. For good in a better, is ever more ex­cellent; but if Phidias gave him rude and obstinate stuff to carve, Esa: 45:2, 3 let his art do what it can, his work will want the beauty. And because nature of her self cannot attain her [Page 11]highest perfection, the Artist must break the gates of brass, and cut in pieces the barres of iron, that is ignorance, and the matter of the Elements, whereby the treasures of darkness, and incorporeal substan­ces are hidden from us, but being removed, 2 Kin: 6:17 the invisible Essence is apparent, as the chariots of fire a­bout Elisha. These Rabbins also hold every natural beginning to be either matter, or the cause of matter, viz. The four Elements sub nutu Dei, which they express in Numbers and figures, for number is Unity folded up, and Unity is number unfolded. The Mathema­tical number is collected of many Unites, as a line of many points; And number is said to be formed, and material signifying Principia & Elementa, because vocabulum naturale est symbolum numeri, which is expressed in the setting of the precious stones four rowes, three in a row, Exo: 28:17 four to shew the natural perfection, and three the inward genreration; as three and four the [Page 12]artificial exaltation. For these na­tural bodies do not shew forth their vertues, Rev. 21:18 until they be made spiritual; the precious stones sig­nified the excellency of gifts in the Teachers, and the Vrim & Thummim the gifts of grace in the heart, because the central ver­tues are their materials, quia vir­tutes formant adspeciem. In things of greateft concordance are greatest vertues; for that which is most abundant in vertue, doth most excel in glory and beauty: Bezaliel hath the spirit of know­ledge to devise works in gold, therefore his invention must neces­sarily consider the possibility from the object, and how to work upon the form, as well as upon the mat­ter, and upon the center as upon the superficies: For seeing the perfecti­on of the matter is glorious, the perfection of the form must neces­sarily be more glorious; because the bodily nature shall eternally predominate: In the Creation the substance of the Sun was light cor­porate [Page 13]the fourth day, light is ne­ver without heat, and radical heat is the occultum corporis, which aug­mented and fixed, shines as the Sun in glory, which shews the majesty of nature as in a liquid glass; notwithstanding, 1 Cor. 5:37 that which is sowed is not quickned, except it die, and it is a rule amongst the Philosophers: Ad perfectionem om­nium Artium requiritur renascentia. To like purpose another saith: Cor­pus ad omnes perferandas miserias est ordinatum. Oportet enim transire per ignem & aquam & renasci, aliter in requiem eternam ingredi non poterit. And another saith, Post resurrecti­onem habemus gloriam & fortitudi­nem sempiternam tunc gaudebunt om­nes in prosperitate magnâ qui sciunt nostrum progressum. So the end of every intention shews the begin­ning, the Creatures were made perfect, and to be perfect; for the formal and final cause is the same, the difference is in the perfections, Some hold that the ancient Philo­sophers by this holy art have be­come [Page 14]Prophets: And because A­dam his dominion of the creatures was the knowledge of their natures and Properties, by this Science he knew the world should be twice destroyed: For both fire and wa­ter are necessarily required to the purification of the creature. And as sense is the light of nature, so reason is the perfection of sence, & by example we see with others eys, but by reason with our own. Not­withstanding we may consider Tu­bal-Cain, Gen: 4:32 who was an instructer of every Artificer in brass and iron, that is (saith the Philosopher) a perfect Master in the decoction of Mineral vertue, which Daemogerger calleth ferrum. Et Aurora consur­gens hath these words: Ego sum ferrum siccum & durum & forte, pistans & pistatum omne bonum: Et non est res mundi agens actionem me­am. Per me enim generatur secre­tum secretorum, quando convalesco à langu [...]ribus, tunc habeo vitam leo­nis rugientis, &c. Etiam Raym Lul­lius, Absque ferro homines suam vi­tam [Page 15]sustentare non posse: Iterum Fer­rum potest quod aurum non potest, se­ipsum mortificat, seipsum vivificat, se­ipsum rubore decorat. And this ope­rative spirit is the regal sulphur, which questioneth in Marlin his Allegory. Where are mine enemies that would not that I should raign over them? bring them hither, that I may slay them. The Antimonial and Arsenical spirits must be van­quished, for onely to the benign, gentle, and most suffering Mercu­rial spirit is given absolute victory: Lux sata est justo, &c. Ps: 97:11: Therefore sow light, and reap perfection, sow gold, and reap the internal beauty. Notwithstanding the Philosophers work is not upon gold, no more than a man doth ride upon a block, because he mounts a great horse by it: but their is use of it. And one saith, gold is dissolved by wisdom, therefore in the power of Art to better, yet the fast locked body must not only be made relative, and the exterior form destroyed, but from the crude nature, and confu­sed [Page 16]substance doth naturally arise, a subtil white fume, which is said to be vita quaedam unica omnia replens, colligans & connectens, that is, aqua clarissima putrefactionis, and being corporated is clear as a Crystal looking glass, and then called ens enti admixtum essentia composita & Ʋrim, also by help of the same pure body (save that formae ex materia non nascitur) is produced a more perfect substance brighter than a carbuncle, giving sufficient light to read by, which is called essentia sim­plox, ens omnis privationis expers & Thummim. Rom: 8:21 For the creature shall be delivered from the bondage of corruption, unto a glorious liberty, and the animality being changed into spirituality, the corporal and spiritual vertues are eternally fixed. Isa: Holl: de mi: Dan: 22:3: Some hold a glorified body shall be like a Chrystal Lanthorn, with a taper in it, and like them men shall differ in glory. Certainly the wise shall shine like the brightness of the firmament, and the Creator hath given power to men to ma­nifest [Page 17]the redintegration of the world, by a lineary and successive course in short time, which him­self shall make apparent, when time shall cease. But de entibus â fortuna non potest esse veritas, nec scientia: Also we must specially remember onely the homogencal nature, is capable of so high excel­lence, which Bezaleel did work upon, and hath the spirit of know­ledge, Exo. 38.22. Heb. 8.5. which word in the origi­nal, is used for sense and experi­ence, and he made all the Lord commanded Moses, who might make nothing, save that he hath seen a pattern of in the Mount. Therefore Bezaleel was at least e­qual to those of the second Tem­ple, and the ancient Philosophers. Eze. 2 [...].5.14, 16. Zach. 4. Esay 4.5. Iob, 28, v. 5, 6. It seems also the Prophets were not ignorant of these things; for there is mentioned of the stones of fire attained by wisdome, the stone of Tinne in the hand of Zerubabel by the treasures, and stone of dark­ness, and as it were fire turned up, yet they knew not the order of [Page 18]making the physical and Metaphy­sical bodies. For in nature many things are produced by habitual vertue, which seem incredible.

SIR GEORGE RIPLYE'S EPISTLE TO King Edward unfolded.

THis Epistle as it was imediately written to a King, who was in his generation, both wise and vali­ant, so it doth comprise the whole secret, both learnedly described, and yet Arti­ficially vailed, yet as the Author testifieth, that in this Epistle he doth plainly untie the main knot. So I can and do testifie with him, that there is nothing desireable for the true attaining of the mysterie, both in the Theory and Practick [Page 20]of it, which is not in this short E­pistle fully taught. This then I in­tend as a key to all my former wri­tings, and assure you on my faith­ful word, that I shall not speak one word doubtfully or mystically, as I have in all my other writings, seeming to aver some things which taken without a figure, are utterly false, which we did onely to con­ceal this Art: This key therefore we intend not to make common; and shall intreat you to keep it se­cret to your self, and not to com­municate it, except it be to a sure friend, who you are confident will not make it publick. And this re­quest we make upon very good grounds, knowing that all our writings together, are nothing to this, by reason of the contradicti­ons w ^ch we have vvoven into them, which here is not done in the least measure. I shall therefore in this Epistle take up a new method, and that different from the former, and shall first draw up the sub­stance of the Philosophy couched [Page 21]in this Epistle, into several Con­clusions, and after elucidate the same.

The first Conclusion is drawn from the nineth stave of this Epi­stle, the eight first staves being on­ly complemental, and that is, That as all things are multiplyed in their kind, so may be Mettals, which have in themselves a capacity of being transmuted the imperfect in­to perfect.

The second Conclusion in the tenth stave is, That the main ground for the possibility of trans­mutation, is the possibility of re­duction of all Mettals, and such Minerals as are of Mettalick princi­ples, into their first Mercurialmater.

The third Conclusion is in the eleventh stave, That among so many Mettaline or Mineral Sul­phurs and so many Sulphurs there are but two that are related to our work, which Sulphurs have their Mercuries essentially united to them.

The fourth conclusion from the [Page 22]same stave is, That he who under­stands these two Sulphurs and Mer­curies aright, shall find that the one is the most pure red Sulphur of gold, which is Sulphur in manifesto and Mercurius in occulto, and that other is most pure white Mercury, which is indeed true quicksilver, in manifesto and Sulphur in occulto, these are our two principles.

The fifth Conclusion from the twelfth stave is, That if a mans prin­ciples be true, aud his operations regular, his event wil be certain, which event is no other than the true mystery.

These Conclusions are but few in number, but of great weight, the amplification, illustration, and ilucidation therfore of them will make a Son of Art truly glad.

For the first, Forasmuch as it is not for our purpose here to invite a­ny to the Art, onely intending to lead and guide the Sons of Art; we shall not prove the possibility of Al­chimy, by many arguments, having done it abundantly in another Trea­tise. [Page 23]He then that will be incredu­lous, let him be incredulous, he that will cavil, let him cavil; but he whose mind is perswaded of the truth of the Art, and of its dignity, let him attend to what is in the Illustration of these five Conclusions discovered, and his heart shall certainly rejoyce.

We shall therefore briefly Illu­strate this first Conclusion, and in­sist there more largely, where the secrets of the Art are most couch­ed.

For this first then which con­cludes in effect the truth of the Art, and its reality, he that would there­in be more satisfied in it, let him read the Testimoniy of all Philo­sophers, and he that will not be­lieve the Testimones of so many men, being most of them, men of renown in their own time, he wil cavill also against all other Argu­ments.

We shall onely hold to Riplyes Testimony in this our key, who in the fourth stave, assures the King [Page 24]that at Lovain he first saw the grea­test and most perfect secrets, name­ly the two Elixers; And in his fol­lowing verses, craves his confident credit, that he hath himself truly found the way of secret Alchimy, and promiseth the discovery of it to the King, onely upon conditi­on of secrecy.

And in the eighth stave, though he protests never to write it by pen, yet proffers the King at his pleasure, to shew him ocularly the red and white Elixer, and the work­ing of them, which he promiseth will be done for easie costs in time. So then he that will doubt the truth of the Art, must account this fa­mous Author, for a most simple mad Sophister, to write and offer such things to his Prince, unless he were able in effect to do what he promised, from which imputation his writings, and also the histo­ries of him, of his fame, gravity, and worth will sufficiently cleer him.

We now come to the second [Page 25]Conclusion, the substance of which is, that all Mettals and bo­dies of Metaline principles, may be reduced to their first Mercurial mat­ter, and this is the main and chief ground for the possibility of trans­mutation. On this we must insist largely & fully, for (trust me) this is the very hinge on which our secrets hang.

First, then know that all Met­tals, and several Minerals have ♁ for their next matter, to which (for the most part, nay indeed al­wayes) there adheres, and is con­coagulated an external Sulphur, which is not Mettaline, but distin­guishable from the internal kernel of the Mercury.

This Sulphur is not wanting even in common Argent vive, by the Mediation of which, it may be precipitated into the form of a dry pouder. Yea and by a liquor well known to us, (though nothing helping the Art of transmutation) it may be so fixed, that it may en­dure all fires, the Test and Cop­pel, [Page 26]and this without the addition of any thing to it, the liquor (by vertue whereof it is fixed) coming away intire, both in its Pondus and vertue.

This Sulphur in gold and silver is pure, in the other Mettals less pure, therefore in gold and silver it is fixed, in other it is fugitive, in all the Mettals it is coagulated in Mercury or Argent vive, it is coa­gulable in gold, silver, and Mer­cury, this Sulphur, is so strongly u­nited, that the Antients did ever judge Sulphur and Mercury to be all one, but we by the help of a liquor, the invention of which, in these parts of the World we owe to Paracelsus (though among the Moores and Arabians it hath been and is (at this day) commonly known to the acuter sort of Chy­mists) by this I say we know that the Sulphur which is in Mercury coagulable, and in the Mettals coagulated, is external to the na­ture of Mercury, and may be se­parated in the form of a tincted [Page 27]Mettalick Oyle, the remaining Mercury being then void of all Sulphur, save that which may be called its inward Sulphur, and is now inincoagulable of it self (though by our Elixer it is to be coagulated, but of it self, it can neither be fixt nor precipitated, nor sublimed, but remains unalter­ed in all corrosive waters, and in all digestions of heat. One way then of Mercury azating all Met­tals and Minerals, is by the liquor Alcabest, which out of all such bodies as have Mercury in their constitution, can separate a run­ning Argent vive, from which Argent vive all its sulphur is then separated, save that onely which is internal and central to the Mer­cury, which internal Sulphur of Mercury no corosive can touch, Next to this way of universal Re­duction, there are also some o­ther particular wayes, by which ♄ ♃ ♁ yea, even ♀ and ♂ may be reduced into a running quick­silver, by the help of Salts, which [Page 28]because (being corporeal, they pierce not so radically as the fore named liquor doth, they therefore do not so spoile the Mercury of its Sulphur but that as much Sulphur as there is in common Mercury, so much also there is in this Mer­cury of the bodies, onely this Mer­cury hath specificated qualities according to the nature of the Mettal or Mineral, from which it was extracted, and from that rea­son (as to our work, which is to dissolve perfect species of Mettals) it hath no more vertue than com­mon Argent vive: There is then but only one humidity, which is applicable unto our work, which certainly is neither of ♄ nor ♀ nor is drawn from any thing, which nature hath formed, but from a substance compounded by the Art of the Philosopher. So then, if a Mercury drawn from the bodies, have not onely the same deficien­cy of heat and superfluity of foeces as common Mercury hath, but al­so a distinct specificated form, it [Page 29]must (by reason of this its form) be so much the farther remote from our Mercury then common Argent vive is.

Our Art therefore is to com­pound two principles (one in which the salt, and another in which the Mercury of nature doth abound) which are not yet perfect, nor yet totally imperfect and by consequence) may therefore (by our Art be exalted with that (which is totally perfect, cannot be) and then by common Mercury to extract not the Pondus, but the celestial vertue out of the com­pound, which vertue (being fer­mental) begets in the common Mercury an off-spring more noble than it self, which is our true Her­maphrodite, which will congeal it self, and dissolve the bo­dies; observe but a grain of Corn in which scarce a discernable part is sprout, and this sprout, if it were out of the grain, would dye in a moment; the whole grain is so­wen, yet the sprout onely produ­ceth [Page 30]the herb: So is it in our bo­dy, the fermental spirit that is in it, is scarce a third part of the whole, the rest is of no value, yet all is joyned in the composition, and the faeculent corporeous, part of the body comes away with the dreggs of the Mercury. But be­yond the example given of a grain, it may be observed that the hidden and spiritual vertue of this our body, doth purge and purifie its matrix of water, in which it is sowen, that is, it makes it cast forth a great quantity of filthy earth, and a great deal of Hydropical saline moisture. For in­stancemake thy washings (for a try­all) with pure and clean fountain­water, weigh first a pint of the same water, and take the exact weight of it, then wash thy compound eight or ten times, save all the faeces, weigh thy body and Mercury exactly, weigh thy faeces being very dry, then distill or sublime all that will sublime a very little quick Mercury will ascend; then put the Residue of the faeces in a crucible, set them [Page 31]on the coals, and all the faeculency of the Mercury will burn like a coal, yet without fume; when that is all consumed, weigh the remaining faeces, and thou shalt find them to be two thirds of thy body, the others being in the Mercury, weigh the Mercury which thou sublimedst, and the Mercury prepared by it self, and the weight of both will not recom­pence thy Mercury weight by farre. So then boile up thy wa­ter to a skin, in which thou madest thy Lotions, for that is a thick wa­ter: and in a cool place thou shalt have Christals, which is the salt of Mercury Crude, and no way fit for Medicines; yet it is a content for the Artists to see how the Heteroge­neyties of Mercury are discovered, which no other Art save the liquor of Alcahest can do, and that in a destructive, and not a generative way as this is, for this operation of ours is made between male and fe­male, within their own kind, be­tween which there is a ferment which effecteth that which no other [Page 32]thing in the world could do. In all truth, I tell you, that if you should take our imperfect com­pound body, per se, and Mercury per se, and them alone, though you might bring out of the one a most pure Sulphur, and out of the other Mercury of Mercnry, which is the nut of Mercury, yet with these thou couldst effect nothing, for fermen­tal virtue is the wonder of the World, and it is by it, that water becomes Herbs, Trees, and Plants, Fruits, Flesh, Blood, Stones, Mine­rals and every thing, look then for it onely, and rejoyce in it as in a de­servedly invaluable treasure; Now know that fermentation, work not out of kind, neither do salts ferment Mettals; Wilt thou know then whence it is that some fixt Alcalyes do extract a Mercury out of Mine­rals, and out of the more imperfect Metals, consider then, that in all these bodies the Sulphur is not so ra­dically mixt and united, as it is in Silver and Gold. Now Sulphur is of Kin to divers Alcalyes, that are [Page 33]ordinarily dissolved or melted with it, and by this means the Mercuri­al parts are disjoyned, and the Ar­gent vive is by fire separated: The Mertury thus separated, is spoyled of its Sulphur when as indeed there needs onely a depuration of the Sulphur by separating the impure from the pure; but these salts having separated the Sulphur do leave the Mercury worse, that is, more e­stranged from a Metallick nature, than it was before, for in its com­position that Sulphur of Saturn will not burn, but though it be subli­med, calcined, made sugar, or vitre­fied, yet by fire and fluxes it still re­turns to the same it was in before, but its Sulphur being (as is afore­said) separated, will take fire, if joy­ned with Salt-peter, even as common Sulphur doth, So that the Salts act on the Sulphur of which they rob the Mercury, they act not for want of ferment which is not to be found, but onely among Homogeneall things. Therefore the ferment of bread leavens not a stone, nor doth [Page 34]the ferment of any animal or vigeta­ble, ferment a mettal or mineral.

So then, though out of Gold thou mightest obtaine a Mercury by the help of the Liquor, of the first ens of Salt, yet that Mercu­ry would never accomplish our work, whereason the otherside made out of Gold by our Mercury, though there be three parts of our Mercury to one of Gold, This Mer­cury I say will by continual digesti­on) accomplish the whole work, marvell not then, that our Mercury is more powerfull, which is prepa­red by Mercury, for certainly the ferment, which commeth be­tween the compound Body and the Water, causeth a death, and a re­generation, it doth that, which no­thing in the world can do, besides it severs from Mercury a terres trei­ty, which burns like a Coale, and an Hydropical humor melting in common water, but the residue is acuated by a Spirit of life, which is our true embryonated Sulphur of [Page 35]our water, not visible, yet work­ing visibly; We conclude that all operations for our Mercury but by common Mercury, and our body according to our Art are erronious, and will never produce our mystery, although they be otherwise never so wonderfull. For as the Author of the Newlight saith, No water in any Island of the Phylosophers, was wholesom, but that which was drawn out of the reines of the Soll and Luna. Wilt thou know what that meanes? Mercury in its pondus and incombustibility is Gold fugi­tive, our Body in its purity, is called the Phylosophers Lune being farr [...] more pure than the imperfect met­tals and its Sulphur also as pure as the Sulphur of Soll, not that it is indeed Luna, for it abides not in the fire, now in the composition of these three (1) our common Mercury and the two principles of our compound there interceeds, the ferment of Luna, out of which though it be a Body, proceeds yet a specificating odor: yea and oft [Page 36]the pondus of it is diminished: If the compound be much washt, af­ter it is sufficiently clean. So then the ferment of Soll and Luna inter­ceeds in our composition, which ferment begets an ofspring, more noble than it self a 1000 fold, whe­as should'st thou work on our com­pound Body by a violent way of Salts, thou should'st have thy Mer­cury by farre less noble, than the Body, the Sulphur of the Body being separated and not exalted by such a progress.

We now come to the third conclu­sion, which is that among all metal­line and mineral Sulphur there are onely two, that belong to our work, which two have their Mer­curies essentially united with them. This is the truth of our secrets, though we (to seduce the unwary) do seem to aver the contrary, for do not think that (because we do insinuate two waies, therefore) we really mean as we say, for veri­ly (as witnesseth Ripley) There is [Page 37]no true principles but one, Nor have we but one matter, nor but one way of working upon that mat­ter, nor but one regimen of heat, and one linear way of proceeding.

These two Sulphurs as they are principles of our work, they ought to be homogeneal, for it is onely Gold spiritual that we seek, first white, then red, which Gold is no other then that which the vulgar see, but they know not the hidden spirit that is in it. This principle wants nothing but Composition, and this composition must be made, with our other crude white Sul­phur which is nothing but Mercury vulgar, by frequent cohobation of it upon our Hermaphroditical Bo­dy, so long till it be come a fiery water.

Know therefore that Mercury hath in its self a Sulphur, which be­ing unactive, our Art is to multiply in it a living active Sulphur, which comes out of the loyns of our Her­maphroditical Body, whose father [Page 38]is a metal and his mother a mineral, Take then the most beloved daugh­ter of Saturn, whose armes are a circle Argent, and on it a sable cross on a blackfield, which is the signall note of the great World, espouse her to the most warlike God, who dwels in the house of Aries, and thou shalt find the Salt of Nature, with this Salt acuate thy water, as thou best knowest, and thou shalt have the Lunary bath, in which the Sun will be amended.

And in all truth I assure thee, that although thou hadst ourbody Mercu­rialized (without the addition of Mercury of any of the metals) made per se, that is without the addition of Mercury, it would not be in the least profitable unto thee, for it is our Mercury onely, which hath a Celestial form and power, which it receives, not onely, nor so much from the compound body, as from the fermental virtue which proceeds from the composition of both the body and the Mercury, by which is [Page 39]produced a wonderfull Creature: So then let all thy care be to marry Sulphur with Sulphur, that is our Mercury which is impraegnated, which Sulphur, must be espoused with our ☉ then hast thou two Sul­plers married and two Mercuries of one off spring, whose father is the ☉ and ☽ the mother.

The fourth Conclusion makes all perfectly plain, which hath been said before, namely that these two Sul­phurs are the one most pure red Sul­phur of Gold, and the other of most pure clean white Mercury.

These are our two Sulphurs, the one appears a coagulated body, and yet carries its Mercury in its belly: the other is in all its proportions true Mercury, yet very clean and carries its Sulphur within its self, though hidden under the form and fluxibi­litie of Mercury.

Sophisters are (here) in a labyrinth, for because they are not acquainted [Page 40]with metalline love, they work in things altogether heterogeneal, or if they work upon metalline bodies, they yet either joyne males with males, or else females with females, or else they work on each alone, or else they take males, which are char­ged with natural inabilities, and fe­males whose matrix is vitiated. Thus by there own inconsideration they frustrate their own hopes, and then cast the blame upon the Art, when as indeed it is onely to be imputed to their own folly, in not under­standing the Phylosophers.

I know many pittifull Sophisters do dote on many Stones, vigitable, animal, and mineral, and some to those add the fiery Angelical, Pa­radaical Stone, which they call a Wonder working essence, and be­cause the mark they aim at, is so great, the Waies also, by which they would attain their Scope, they make also a double, one Way they call the Via Humida, the other, the Via Sicca, (to use their languages).

The latter Way is the labirinthian path, which is fit onely for the great ones of the earth to tread in, the other the dedalean path, an easie way of small cost for the poor of the world, to enterprize.

But this I know and can testifie that there is but one Way, and but onely one Regimen, no more Co­lours than ours, and what we say or write otherwise, is but to deceive the unwary, for if every thing in the world ought to have its proper causes, there cannot be any one end, which is produced from two waies of working on distinct principles. Therefore we protest and must a­gain admonish the Reader that (in our former writings) we have con­cealed much, by reason of the two waies we have insinuated, which is the play of children, and the work of women, and that is decoction by the fire, and we protest that the lowest degree of this our work, is that the matter be stirred up, and may hourly circulate without feare [Page 42]of breaking of the vessel, which for this reason ought to be very strong, but our linear decoction is an inter­nal work, which advances every day and hour, and is distinct from that of outward heat, and therefore is both invisible and insensible. In this our work, our Diana is our body when it is mixed with the water, for then all is called the Moon, for Laton is whitened, and the Woman beares rule, our Diana hath a wood, for in the first dayes of the Stone, our body after it is whitened grows vegitably. In this wood, are at the last found two Doves, for about the end of three weeks, the soul of the Mercury ascends, with the soul of the disolved Gold, these are in fol­ded in the everlasting armes of Ve­nus, for in this season the confecti­on are all tincted with a pure green colour, these Doves are circulated seven times, for in seven is perfecti­on, and then they are left dead, for they then rise and move no more, our Body is then black like to a Crowes bill, for in this opera­tion [Page 43]all is turned to pouder, blacker than the blackest. Such passages as these we do oftentimes use, when we speak of the preparation of our Mercury, and this we do to deceive the simple, and it is also for no o­ther end that we confound our ope­rations speaking of one, when we ought to speak of another, for if this Art were but plainly set down, our operatiations would be con­temptible even to the foolish. Therefore believe me in this, that because our workes are truly Natu­ral, we therefore do take the liber­ty to confound the Phylosophers work, with that which is purely Natures work, that so we might keep the simple in ignorance, con­cerning our true Vinegre, which being unknown, their labor is wholly lost.

Let me then (for a close) say one­ly thus much; Take our Body which is Gold, and our Mercury which is seven times acuated by the martiage of it, with our Hermaphroditieall [Page 44]Body, which is a Chaos, and it is the splendor of the soul of the God Mars, in the earth, and water of Saturn, mix these two in such a pon­dus as nature doth require, In this mixture you have our invisible fires, for in the water our Mercury is an active Sulphur or mineral fire, and in the Gold a dead passive, but yet actual Sulphur now when that Sulphur of the Gold is stir­red up and quickned, there is made between the fire of nature which is as the Gold, and the fire against na­ture, which is in the Mercury, a fire partly of the one and partly of the o­ther, for it partakes of both, and by these two fires thus united into one, is caused both Corruption (which is Hnmiliation) and Generation (which is Glorification and Per­fection:) Now know that God onely governs this way of the inter­nal fire, man being ignorant of the progress thereof, onely by his reason beholding its ope­tations, he is able to discern that it is hot, that is, that it doth per­form [Page 45]the action of heat, which is decoction, In this fire there is no sublimation, for sublimation is an exaltation, but this fire is such an exaltation, as that beyond it, is no perfection.

All our work then is onely to multiply this fire, that is to circu­late the body so long until the ver­tue of the Sulphur be augmen­ted. Again this fire is an invisible Spirit, and therefore not having di­mentions, is neither above nor be­low, but every where in the Sphere of the activity of our matter in the Vessel; So that though the mate­rial visible substance do sublime and ascend by the action of the elemental heat, yet this spiritual virtue is alway as well in that which remains in the bottom, as in that which is in the upper part of the Vessel. for it is as the soul in the body of man, which is every where at the same time, and yet bounded or termined in none.

This is the ground of one Sophism [Page 46]of ours, (viz.) when we say that in this true Philosophical fire, there is no sublimation, for the fire is the life, and the life is a soul, which is not at all subject to the dimensions of Bodies, Hence also it is that the opening of the Glass or cooling of the same during the time of working kils the life or fire, that is in this se­cret Sulphur, and yet not one grain of the mettal is lost. The elemen­tal fire then is that which any child knowes how to kindle and govern, but it is the Philosopher onely, that is able to discern the true inward fire for it is a wonderful thing, which acts in the body, yet is no part of the body. Therefore the fire is a Ce­lestial virtue it is uniformed, that is, it is alwaies the same untill the peri­od of its operation is come, and then being come to perfection it acts no more, for every Agent, when the end of its action is come then rests.

Remember then that when we speak of our fire which sublimes not, that thou do not mistake and think [Page 47]that the moisture of the compound which is within the Glass ought not to sublime, for that it must do un­cesantly, but the fire that sublimes not, is the metalline love, which is above and below and in all places a­like. Now then for a close to all that hath been said, learn and be well advised what matter you take in hand, for an evil Crow laies an evil Egg, as the proverb hath it, let thy seed be pure, and thy matrix also pnre, then shalt thou see a noble off­spring, let the fire without be such, as in which our confections may play to & fro uncessantly, & this (in a few daies) will produce that which thou most longest for, the Crows Bill.

A CAVEAT FOR ALCHYMISTS, OR, A warning to all ingeni­ous Gentlemen, whether Laicks or Clericks, that study for the finding out of the Philoso­phers Stone; shewing how that they need not to be cheated of their Estates, either by the per­swasion of others, or by their own idle conceits.

A CONFERENCE Concerning this QVESTION: Whether or no each seve­ral Disease hath a particu­lar and specifical re­medy.

THe first man said, That men, following the or­der of nature, alwayes seek the neerest way: which hath caused them to make Maxims of all things, whereas in truth, there is no Maxim of any thing; for by the most certain of all Rules, there is no Rule so Ge­neral, [Page 90]but it hath some exception; nay there are so many exceptions, that we have often cause to doubt on which hand the Rule is.

And yet nevertheless men make Axiomes in all Sciences, but chief­ly in Physick, which taking upon it, the Government (as it were) of [...]rture, wraps up in general Laws, all diseases with their Causes, Sym­ptoms, and Remedies; although, as in the Law, so likewise in Physick, there never happen two cases alike. And when these Rules come to be applyed to practice, every one con­fesseth that he doth not find that po­wer of those Laws, which he had i­magined to himself. But this is chiefly to be understood of particular and specifical diseases, such as the Pleu­risie, the Cataract, and the Gout. For general diseases, and such as meet distempers, may be cured by as ge­neral remedies; that is, by such things as have contrary qualities.

The second said, That specifical is that which is determined to one; and hath above it, Generical, and [Page 91]below it, Individual: Now the question is, Whether there be any remedies so determined to one spe­cies, or sort of disease, that they are fit for none else. I do think, that see­ing there are diseases of the whole form, or frame of Man, as are pesti­lent, venomous, and malignant di­seases; so there are likewise as ge­neral remedies. And experience shewes, as in divers admirable cures, that there are remedies; the effects of which, do not depend upon their first qualities. As in Rheubarbe to be purgative, in Mugwort, to be good against fits of the mother, and in Bezoar to be Cordiall, comes not from being cold or hot in such a degree; for then every thing of the same temper with them, would be purgative; good against fits of the Mother, or Cordial, which is not so. But there is no reason why the same Remedy may not be fit for one par­ticular disease, by its occult qualities, and yet good for others by its mani­fest qualities, as food also is medici­nal.

The third said, That this questi­on [Page 92]depends upon another, namely, Whether mixt bodies work onely by their tempers and first qualities, or by their substantial forms, and specifical vertues. For if the work­ing of every thing do not depend upon its whole form and substance, then Medicines cannot cure by their qualities of heat and cold, but by a particular and specifical vertue, proceeding from their form, and wholly contrary to that of the dis­ease. For the understanding whereof, it must be observed, That as the na­tural constitution of each Mixt bo­dy doth consist in a perfect mixture of the four Elementary qualities, and in the fit disposition of the Mat­ter, and in the intireness of the form: so may it be changed one of these three wayes, either in its Temper, or in its Matter, or in its Form. And from thence it comes, that each mixt body, (as all medicinals are) can work upon our nature by its first, second, and third Faculties. The first Faculties come onely from the Mixture of the four qualities, accor­ding to the diversity of which, the [Page 93]compound body, is either hot, as Pepper, or cold, as Mandrake, or moist, as Oyle, or dry, as Bole-Ar­meniack, not immediately, but in operation. And by this Faculty on­ly which proceeds from the temper of the thing, it is, that the Medicine works chiefly upon the temper of mans body.

Their second Faculty comes from the different mingling of these same qualities, with the Matter. For a hot temper joyned with a matter, dis­posed according to its degree of heat, shall be opening or eating in, or corrosive, or burning, or of some other vertue, wherof there are many sorts, according to the degrees of their mixture, from whence they are said to be either Attenuating, or Thickning, Scouring, or Sticking to, Rarefying, or Condensing, Loos­ning, or binding, drawing, or beating back, softning, or Hardning: and by this second faculty onely, do Medicines work upon the Matter.

The third Faculty of Medicines, is that which comes not from their quality, nor from their Matter, but [Page 94]from their Form, and from their spe­cifical and occult vertue; and such is in the herb Sina, the faculty of purging away melancholy, and in Terra Sigillata, or Lemnia, the for­tifying of the heart against poysons; as also the Scorpions killing with his tail, and thence some poysons do kill, without altering the Temper.

The fourth said, That diseases are to be considered either in their ge­nus, or in their species, or in their individuals.

For the first, When the disease is nothing but a disposition disturbing the workings of nature; it may be cured by regaining the natural dis­position.

As for the second, If it be a distem­per (for example) cold in the second degree, then the specifical Medicine for it, is hot in the same degree; if it be a disease in some of the mem­bers of a mans body, as (for example) an obstruction, then the only reme­dy is, to open the Conduits. If it be a breach, then the remedy is to peice again what is parted asunder: But [Page 95]if the disease be considered in the individual, whose substantial Form it destroys; then must we use parti­cular remedies of the same nature; and those are the true spicifical ones.

The fifth said, It is the same thing with the causes of health, that it is with the causes of diseases, Now we see that the same thing is hurtful to one, and not to another, and that not onely in different species, but also in several individuals of the same spe­cies, because of several circumstances. And therefore some remedies will cure one, and will kill another; nay and that which was lately good, may be now hurtful for the same Indivi­dual: so that it is impossible to as­sign any specifical remedies for an Individual, and yet it is an Indivi­dual man that must be cured, and not the whole species of man.

The sixth said, That in nature, every thing is determined to one particu­lar Action; and this proceeds alone from its Form and Being, which hath a neerer relation to that one [Page 96]Action, than to any other: So a Tree is determined to bring forth one fruit rather than another, It is the same case with those remedies, which are had from the three Fami­lies of Animals, Vegetables and Mi­nerals. Some are proper to purge one particular humour, as choler, or melancholy, or water, or they pro­voke vomiting, or urine, or by sweat, or they are discussive, or cause sneezing, or stop coughing. Other Medicines strengthen one particular member, as the heart, the head, the liver, or the spleen; Some again are good against particular poysons; So Treacle is specifically good against a bite by a viper; So a Scorpion applyed to a place, which he hath stung, heals it; So the Oyle of Pine apple kernels is good against Orpiment; So long Hart wort & Rue are good against Aconite or Wolf-bane, and the rinde of Lemon Tree against Nux Vomica: and the seeds of winter-cherry against Cantharides, and Mummy against the Ulcers made by wilde spurge: and the flower of wa­ter, [Page 97]Lilly, against Hellebore. So the root of wilde Roses, and the herbs Gentiane, Balme, Betonie, and Pimpernel, are excellent against the biting of a mad dog, and so it is with others.

There are others called Amulets, which being worne about the neck, or laid to certain parts of the body, do preserve from diseases. So (as Galen himself reports) Pionie worne, keeps from the falling sick­ness; So Wolfes dung allayes the Cholick, and Jasper strengthens the stomack; And Trallian assures that the Aetites, or Eagle-stone, cures the quotidian Agues; and snails, and green lizards cure quartan Agues; and that an Asses forehead, and a nail taken out of a broken ship, are good against the falling-sickness; So the ashes of Tad-poles and Frogs are used against the bloody Flux; Lapis Judaicus, and Goats blood, against the stone in the kidneys; and the water of a Stags head, and the bone of his heart, against the disea­ses of the heart Now there is no [Page 98]reason why all these marvellous ef­fects should be ascribed to the first qualities; and therefore Galen laughs at his Master Pelops, who gave that reason for them.

The seventh said, That Physick, be­ing first found out by use and experi­ence, hath no need of reason in those things, which fall clearly under our senses; but only in those things which are beyond the preception of our senses; the which being confirmed by reason, are much the more infalli­ble. However, when reason seems to thwart experience, we ought rather to stick to experience, so it be foun­ded upon many observations: Seeing then that experience shews us there are many specifical remedies, where­of the weak wit of man cannot finde out the cause, it is better in this case, to rely upon sense without reason, than upon reason contradicted by experience. Now if there be specifical remedies for some diseases, there are also for all; but they are so very many, that we cannot know them. And who is that man that can know [Page 99]the vertues and p [...]perties of every thing in the world? The Chymists are of this mind, for they hold that all Medicines have their signatures, or their peculiar marks and figures, by which they resemble the parts or diseases of mans body, and that they are writings, as it were) sealed with the hand of God, to teach men their faculties.

Whence it comes that Lung-wort is good for the ungs, Stags tongue for the spleen, Poppy and green Nuts for the head, Satvrium or Rag­wort for the testicies, Winter cher­ry for the Bladder, Hart-wort for the Womb, and Madder for a bro­ken shinbone, Eyebright for the Eyes, Salomons seal, and Through-leaf for those that are burst, because the root of the first is like the Hemia, and the stalk of the other passes through its leaf, as the gut doth through the cawl, the root of Tor­mentil, red Sanders, and the Blood­stone, for the bloody Hux and Carduus Benedictus, and other prickled plants, are good against the pricking stitches in the sides.

A CONFERENCE Concerning the Philosophers-Stone

THe first man said, That the Poets had reason to say that the Gods had lefs hope formen in the bottom of Pandora's box, after all their other goods were flown away; for nature dealing gently with man, doth so order it, that the almost in­finite number of accidents of his life, (and those for the most part trou­blesome ones) cannot on the one hand lay him too low, but on the o­ther hope wil rase him again as high. For not to speak of Hope, as it is the [Page 102]chief of Christian vertues, accompa­nying a man even in death, and ea­sing him of the pain of all his evils; Is a man in affliction? He comforts himself with hope of coming out, of it; Is he of low birth? He hopes by his brave exploits to make him­self Noble. If poor, to enrich him­self, if sick, to heal himself: Nay though he want the ordinary means of obtaining these ends, yet is he not discouraged.

But that which most deserves to be laught at by those which think it impossibly, or to be admired by those who will search deeper into the whimsies and fancies of men, is that an old, weak, sick, poor man, should nevertheless hope to be one day attended like a Prince, and not onely to grow sound again, but also young and handsome. How can all this be? Why, by the Philoso­phers Stone, which is the great work, the All-heal, the Elivir, and the universal Restorative. Now this being far from all likelyhood, and there being divers other absurdities [Page 103]in that Chymerical Art, it makes me believe that there is no use of it, but to comfort miserable men with.

The second said, that the Chymists, who busie themselves about the Philosophers stone, are of two sorts.

The one sort, though they promise transmutation of Mettals by mixing, fixing, cimenting and other opera­tions, yet do nothing but give Tinctures to the Mettals by their Sophistications.

The other sort, call themselves the true Sons of knowledge, and meddle not with particulars, but onely with this great work, at which they all aim, though by severall wayes some of these, think to get it by blowing, and their way is to put gold and quicksilver together, which they keep for nine moneths long in a furnace, over a lamp. Others think it a very easie business, & call it the work of children, and say that to attain it there needs no know­ledge but of the matter, the Fire, the Vessel and the manner, for the rest comes as it were of it self, after [Page 104]one hath received it by tradition, which they say is the onely means to get it. There are some also who attribute this work to Revelation, and say that we need onely to pray to God for it, and these believe that it is conteined in the Scripture where it is said, That there needs a great deal of clay to make Pots with, whereas a little pou­der will make gold; and that it was this kinde of knowledge which did so inrich Solomon, that Gold (as is said in the Scripture) was in his reign as common as stones, and that the gold of Ophir was that which the Philosophers Stone had changed, and made much more excellent than natural gold; and what is said of the ships which he sent to fetch it, is spoken but Parabollically, and figu­ratively, as was that story of the golden Fleece; for the golden Fleece was nothing but a Parchment wherein this secret was writ­ten; but the greatest number of Chymists are of an opinion made up of both these; for they say, that to obtain it, men must work, [Page 105]and God must help by an extraor­dinary grace and favour: I do think with them, that there is a Philoso­phers Stone, or at least, that it is possible to be found out; That the matter of it is salt, and that its fire is motion. For seeing both these are found every where, this pro­perty fits them very well. For salt may be drawn out of all bodies, & heat likewise proceeds from the rubbing of bodies one upon ano­ther, in imitation of that heat w ^ch the Heavens do cause here below.

The third said, That the Philo­sophers Stone is a pouder of pro­jection, which being in a very small quantity thrown upon imper­fect Mettals (as all Mettals except gold are imperfect) doth purifie and heal them of their Leprosie and uncleanness, so that having purged them of their dross, and hightned their degrees, they obtain a more perfect Nature: for Mettals differ from one another, onely in degrees of perfection.

This pouder is of two sorts, the white, which serves to make silver with; and the red, which being [Page 106]more concocted, is fit to make gold with. To obtain this, aman needs the perfect knowledg but of three things; that is to say, of the Agent, the Matter, and the Pro­portion requisite, to the end that the Agent may draw out the inqui­red Form, out of the very bosome of the Matter duly prepared, by the application of Active to Passives: The two first of these three are easie to know; for the Agent is nothing but heat, whether it be of the Sun beams, or of our common fire, or of the dunghill, which they call the Horse besly, or of Maries bath, or of Animals? The Patients are Salt, Sulphur, Mercury, Gold, Sil­ver, Antimony, Vitriol, or some few other such like things, from which what we have to look for, experience will easily shew. But the application of the Agent to the Patient, the determination of the degrees of heat, the last prepara­tion and disposition of the Matter, cannot be known but by much pains and long experience, which [Page 107]being very difficult; from thence it comes, that in this Art, we see more cheats and impostures, than truth; and yet Histories do assure us that Hermes Trismegistus, Geber, Raymundus Lullius, Arnoldus de Villâ Novâ, Flamellus, Trevisanus, and some others have had the knowledge of it.

But whereas this small number of those which they assure have had it, an almost infinite number of others have undone themselves by it; the search of it seems to be more curious than profitable.

The fourth said, That as the Ma­thematicians, by endeavouring to square the circle, though they have not done it, yet are come to the knowledge of divers things which they knew not before; So the Chymists, though they have not light upon the Philosophers stone, yet have discovered admirable se­crets in the three great Families of Animals, Vegetables, and Mine­rals. Now though no body had ever yet had it, yet may it be possi­ble [Page 108]to be found out; not onely for this general reason, that nature hath not given us desire in vain, but particularly because all Mettals are of one kind, being made of one Matter, which is Sulphur and Mer­cury, and are concocted by the same heat of the Heavens, and dif­fer onely in the coction, as the grapes of one bunch, which ripen at several times. Which appears to be true, because gold and silver may be extracted out of all Mettals, yea, even out of Iron and Lead, which are the most imperfect of all. So that Art ought not in this case to be counted inferiour to those things which it perfects. And the Greek Etymologie of Mettals doth shew that they may be changed from one to another.

The fifth said, That as in the production of corn by Nature, the corn and the fat juice of the earth are the Matter, and the Efficient cause is partly internal and inclosed in the grain; and partly external, that is, the heat of the Sun; and [Page 109]that the place is the bosome of the Earth. So also in the production of gold by Art, the Matter is the gold it self and its quicksilver: the Efficient cause is partly in the gold, and partly in the external heat; the place is the furnace which holds the egge of glass, wherein is inclosed the Matter, which dissolves and turns black, (and this they call the crows head) then grows white, and after hardens into a red lump, so hard that they call it a Stone, which being beaten to pouder, and kept three dayes together over a strong fire, in a vessel Hermetically sealed, turns into a purple colour, and then one dram of it will turn two hun­dred drams of quicksilver into pure gold, and the whole Sea too, if it were of like Matter.

The sixth said, That Art may imitate Nature, but cannot outdo it; As it would be, if men could change other Mettals into gold, that being impossible for nature to do, even in the Mines, and in never so long time.

For Mines of Iron, Lead, Tin, or Copper, never become Mines of Gold or Silver; therefore muchless can the Alchymist do it in his fur­nace, & no more than he can produce something more excellent than gold, as this Philosophers stone would be: for gold is the most perfect com­pound of all mixt bodies, and is therefore incorruptible; muchless can the Alchymist bring to pass a thing, concerning the immediate Matter of which, its Efficient cause, its Place, Time, and Manner of working, men are not agreed; there being as many several opinions about it, as there are Authors, who are in great number.

And besides, it is a mistake to say, that Mettals are all of one kind, and that they differ but in coction, for we see that Iron is more concocted than Silver, it being harder, and not so easie to melt, and because their differing is needful for mans use. Now those perfect species which are neer of the same kind as Met­tals are, do never change into one [Page 111]another, no more than an horse changes into a Lion. Nay, if there were such a Philosophers stone could work upon Mettals, yet would it not make gold or silver, but other stones like it self, or else would onely imprint its qualities in them, accor­ding to the ordinary effects of all natural Agents. And if it were true that this pouder of Gold, being thrown upon other mettals, could produce more Gold, as one grain of corn, being sown in the ground, doth produce many other grains; yet ought the same order and progress to be observed in the multiplication of gold, that is in the production of corn: but this the Chymists do not, for they will have their multiplicati­on to be done in an instant.

The seventh said, That seeing Art doth draw so many natural ef­fects out of one fit matter, as out of little worms may be had Serpents, Frogs, Toads, Bees, and Mice, and considering that the subject of these Metamorphosies, is a great deal har­der to receive life than mettals [Page 112](which are insensible) to receive a Form as well divisible as its matter; He did not see, but that (at least, by the extraordinary help of good or evil Angels) men might come to have some knowledge of it. For be­sides, we see that several species do naturally change the one into the other, as Egpytian Nitre turns into stone; Jasper into Emerald, the herb Bazil into wilde Tyme, Wheat into Cockle, and Caterpillers into Butterflies.

And if we will believe the Scotch­men, they have a Tree, whose fruit falling into the water, turns into a bird.

PHILARETVS TO EMPYRICUS.

THough I am not igno­rant that the Secrets you possess, are equally unknown in their compositions, and fa­med for their effects; yet I dare confidently expect from your good­ness and Communication of that which was proved so successful in the cure of that disease, that the Pro­verb hath listed amongst the incon­veniences of Wealth. And though I doubt not but the charitableness of your own disposition, needs no [Page 114]Auxiliary motives to obtain the grant of so just a favour; yet a desire to let you see that Piety and Reason are no less your Petitioners in this particular, then Philaretus will I hope excuse my zeal, if to justifie your good nature as well as my re­quest, I take leave to represent to your consideration, the immensity of that goodness, that excludeth not its very enemies from its gratious effects, and there heapeth benefits, not onely where they were never deserved, but where they never can be returned: this is a noble president and fit for your raised spirit; whose imitation cannot possibly mislead you: since both Gods, Wisdome and his happiness, being no less infi­nite than his goodness, places it above controversie, that a transcen­dency in the one, is not at all incon­sistent with the possession of an equall degree of the others. Our Sa­viour assureth us, that it is more blessed to give than to receive, and in effect, we see that God that en­joyeth a felicity as Supream as any [Page 33]of his Attributes, maketh it his continual employment to oblige, and that there where he cannot ex­pect a Retribution. And therefore the more diffused, and the less selfish and mercinary our good actions are, the more we elevate our selves above our own, and the neerer we make our approximations to the per­fections of the Divine nature. But to descend from these abstracted thoughts into less Platonick consi­derations, we are all acquainted with the strong obligation, that not charity onely, but bare humanity layeth upon us to relieve the distres­ses of those, that derive their pede­gree from the same father we are descended from, and are equal par­takers with us, of the Image of that God, whose stamp we glory in. And can we fancy that all the duties of charity are fulfilled with the empty­ing the refuse of our servants tables into the poor mans basket, and flinging a piece of market money to a shivering Beggar? (though we deny not those acts their just com­mendation) [Page 134]no, as our neighbour, so far forth as he is afflicted, is the object of our charity; so all that we are to do, either to remove or swee­ten that misery, is to be compre­hended within the Acts of our chari­ty, which doth therefore not confine us to any particular kinde of assi­stance to our neighbour, that we may know it to be our duty to assist him in all kinds. Therefore doth the Scripture reckon the visiting of the afflicted and the prisoners, and the comforting of the sick amongst the prime and most eminent producti­ons of that vertue; and therefore our Saviour himself (the exactest President sure, of what his whole life was a continued practice of) did for seldomer employ his omni­potence to feed the hungry, then he wrought miracles to heal, the disea­sed, Certainly the almes of curing is it piece of charity, much more ex­tensie than that other of relieving; since onely beggars are necessitous of the last: but Princes themselves do often need the former. Why [Page 135]should we think it a greater charity (or more our duty) to give a di­stressed wretch shelter from the na­tural cold of the air, than to protect him from the aguish icyness of the blood? or to shade him from the outward salutes of the hot Sun, then free him from the inward dog-dayes of a burning Feaver? Sure this is not a charity much inferiour to the preserving of mens lives, to restore them that good, without which, life it self is but a misery. How greatly, and how justly do we detest those Usurers, that hoard up all their bags from all those uses, that onely can give riches the Title of a good? And yet the avarice of profitable secrets, is by so much worse than that of money, by how much the buried Treasure is most excellent. How universally should he be execrated, that in a scarcity would keep his B [...]rns cram'd, whiles he beholds his pining neigh­bours starving for want of bread? And yet the censured Miser cannot bestow his corn without losing it; [Page 136]whereas receipts, like Torches, that in the lighting of others, do not wast themselves, may be imparted without the least diminution. Cer­tainly if (as a wise man allegorically said) he is as much guilty of the ex­tinction of a lamp, that denieth it necessary oyle, as he that actually bloweth it out: they will not have a little to answer for, that by a cruel refusal of Soverain receipts, permit the torments, and the death of thou­sands; they might (without their own least prejudice) have preven­ted, that had rather manifest a bad nature, than reveal a good secret, and hazard the lose of an eternal life to themselves, rather than either prolong or sweeten a temporal life unto others. Lastly, had all men been of this Retentive humor, how many excellent receipts must they themselves have wanted, for which they must acknowledge themselves beholding unto others? Had all men been so covetous of, and in that particular, their possessions would be, perhaps as narrow as their cha­rity; [Page 137]that costive humor, being not more fit to bury than unapt to ac­quire. So that a kind of interest and justice as well as charity, seemeth to oblige us to make those goods communicable, that became ours but upon that score. Let us not then be less civil to our Posterity, than our Predecessors have been to us; but conveying to our Succeeders at least those benefits we derive from our Ancestors; let us not refuse our imitation to what we think worthy of our applause.

And now Sir, having thus pre­sented you with such thoughts of mine upon this Subject, as its Na­ture did readly suggest, I shall take the liberty succinctly to discuss their evasions, that are of a contrary sense. And in the first place, I find some Physitians objecting, that ha­ving laid outmuch of their mony, and more of their time, in the search of such and such a secret, that discovery is now become either their Fortune, or their Subsistence, and by conse­quent the divulging it to others, [Page 138]would prove destructive to them­selves. In this case I must ingeniously confess that all I can require is, that they deny not those that want it the benefit of the Composition, whilst that bewrays not the receipt, and refuse not to impart the Secret it self to those that need it, upon rea­sonable terms: for they that will not assent to this, must flie for shel­ter to some other excuse. In the next place it is objected by divers, that their receipts are of more curiosity, or at least have no relation to the cure of our Diseases. In which case, though I will not precisely exact their publication, yet let those whose secrets may any other way advantage the publick; (since 'tis not the kinde so much as the utility of our knowledge, that obliges us to dedicate it to the publick service) Remember his fault that folded up his Talent in a Napkin; and fear to feel his doom, whose fault they com­mit. Another thing must require both of these and of the Antecedent secretists, is, that they take a speci­al [Page 139]care to have their receipts survive their persons, consigning them into the hands of some confident or other, that they may not follow their owners to the grave (where next a bad conscience the worst com­panion is a good secret) and give men occasion to resemble them to Toads; who if we may credit the vulgars uncontro led report, when they feel themselves upon the point of dying, destroy that Antidotal stone in their heads, which is all that is worth any thing in them; lest men should have cause to vaunt themselves of being the better for them; such people are in this worse than very Usurers and Hogs themselves; that these do some kinde of good after their de­cease, but they take a great deal of pains to be as little guilty of that humanity after they have left the world, as they were whilst they lived in it. Others there are, that to excuse themselves, will tell us, that they received their receipts but upon condition, and that ratified, per­haps with an oath, never to disclose [Page 140]them; or (to give it you in a Peri­phrasis) that never any body should be the better for them. To which all that I can justly answer is, that if this promise have indeed been seri­ously made, it is a greater fault to vio­late it, than it was to make it. Though I am apt to believe that if all men declined the taking of receipts upon these terms, they might have themup­on better. But by the way I must take leave to wonder at their niggard hu­mour, that will thus stint their own charity, and in the presenting us a good, clog it with a restraint, so un­suitable to its Nature, that strips it of one of its Noblest Prerogatives, which is to be diffusive of it self. Some I have known, and those too conscientious, that alleadge, that the easie divulging of receipts, makes our Physitians less careful to beat about for remedies themselves when they find them already pared to their hands. To which I shall reply, That granting that to be true, which is not undisputable, it is far better to pleasure some few [Page 141]drones, than venture the perishing of whole swarms of Bees. Shall we not ease the pains of Legions of an­guish Christians, for fear of sparing the pains of a few undiligent Physi­tians? We know how contrary this practice is to his, that would have spared Sodom it self for the sake but of ten good men. Besides that, if our Physitians be lazy, so much the greater is our necessity of using other means to recompence that want. Of the like nature with this is their excuse, or patience rather, that pretend a fear, that if their composi­tions should come to be divulged, they would presently be sophistica­ted or disguised: whereas them­selves bestow the mixtures in their native purity. But thus they de­cline the doing of a certain good upon the fore, and perhaps causless suspition of a contingent harm; grounding their own want of cha­charity, upon an uncharitable and unlikely apprehension of anothers. As if the first inventor of navigation should have conceal'd from us that [Page 142]admirable and beneficial Art, for fear Pyrates should likewise hap­pen to abuse it. Had those Ancient Physitians that cure yet in their Coffins, and preserve the Lives of others after the loss of their own) been frighted with these ground­less jealousies, the Church-yards had been frettily throng'd ere this, and the dul Sextons spade al­ways might be as busie as the Gard­ners. Besides, that 'tis very unlikely, there should be then more false re­ceipts believed, when there are more true ones extant to confute them. If men will counterfeit re­ceipts, they may easily suppose spurious compositions in spight of the concealment of the true one: but sure the easiest way to prevent that kinde of cosenage, is to be so liberall of the Legitimate receipts, as to make men not to need it. O­thers there are, that promise in­deed a publication of their secrets, but resolve to suspend it till they die.

But to omit how much the review [Page 143]and ordering of these secrets, or their neglect will either distract or trouble us upon our death-bed, and not to mention how unfit it is, to sow in harvest what should then be ready to be reaped; and for a vain ostententation to delay both the good they might have done all their life time, and lose all the praises it would justly have deser­ved; To skip all this, I say, how ma­ny have we noted, whom either an unripe Fate would not give respite to effectuate those Intentions, or the falsusurpations of their Friends or Executors, hath cheated of that glory themselves might justly have expected. Sure these Posthumous Treatises on Theames, that have so great a tendency to the publick good, that are rather the Authors dessein than his misfortune, are not usually more void of charity than Judgement: Since they de­prive the writer both of the praise of his labours, and of the possibili­ty to reform his errors. Others there are, that seek an Apology [Page 144]intelling us that if 'twere any re­ceipt of ordinary value, they would not scruple at its communication, but being a rare and a most excel­lent secret, you must pardon them forsooth if they think thēselves on­ly worthy its possession. Whichis in my opinion the very same reason, that most should prevail with them to disclose it: for the more sana­tive the remedy is, and the greater the benefit is, its knowledge may afford, the greater obligation ly­eth upon the owner to impart it, since our services will be expected proportionable to our abilities. For the nature of good is to grow greater by extension, but careful providence foreseeing how incli­nable frail men would be to selfish­ness in the dispensation of such goods as these, hath most wisely provided, that the parting with these goods should not prejudice their possession, nor liberality im­poverish him that uses it. Whom the Nature of the riches he disper­ses, resembles to the Sun, who [Page 145]though so bountifully he bestoweth his Beams on the whole universe never findeth a scarcity of them in himself: but the much greatest num­ber of our secretists doth consist of those, who are ashamed to con­fess it, smother their secrets, one­ly that they may be still talked of for the sole proprietaries of those rarities. But to let thousands pe­rish, lest another should have the honour of their cure, to endeavour rather that our receipts should be known by few, then that they should cure many, and to preferthe vanity of possessing a Rare secret, to the satisfaction of having em­ployed a successful one, are excuses that will hardly pass for currant at that great day, when many shall be excluded heaven for suffering others to be snatcht up thither be­fore their natural time, and when all men shall be crowned not for the excellency of what they have done. But because such a kind of people, use to be very little toucht with considerations of this nature, [Page 146]I shall onely intreat them a little to consider whether it be not a greater glory to oblige (and have many wear ones Livery) than to gain the reputation of having buried hoards, by keeping ones secrets more close than Ingeneers do Mines, which the least vent defeats. Experience it self can teach us, that our Physitians have got more ho­nour by those few secrets that have died with them: as indeed it is not over probable, that closness should have like advantages with Liberality, in the acquisition of esteem and of applause. Lastly, some of our Chymists do object, that had they in their power that great Elixer it self, they call the universal Antagonist of all disea­ses, they should think it as unlaw­ful to disclose as happy to possess it; partly because such extraordi­nary discoveries being rather inspi­red than acquired, ought not to be profaned by being divulged, and partly too, because that in these dissolute times it would be a [Page 147]tempting invitation to all kinde of Ryot and Intemperance, by secu­ring us from the danger of the dis­eases that attend them. It is strange me thinks, that conscience should be fallen out with charity! But the objection it self furnisheth us with an answer to it; for if, since the negative is very probable, the Elixir be a secret, that we owe wholly to our Makers Revelation, not our own industry, me thinks we should not so much grudge to impart what we did not labour to acquire, since our Saviours prescription in the like case was this: Freely ye have received, freely give. Should God to one of our Divines reveal some newer Truths and Secrets of his Gospel, would we not condemn him for the concealment of what was imparted but to be communi­cated? Those secrets that were intended for our use, are not at all profaned by being made to reach their end: but by being fettered from the diffusiveness of their na­ture. And therefore though God [Page 148]should address those special fa­vours but to some single person; yet he intendeth them for the good of all Mankind, and to make that Almoner to whom he trusteth them, not the grace but the ste­ward of his graces.

As for the other edge of the ob­jection, shall we that think it un­Iawful to do evil that good may come of it; think it just to forbear duties left evil might ensue? And shall we let good men languish and perish for want of opportune relief lest others should be encou­couraged to expect it? besides, that the same Reason that is here alleadged, would justifie the con­cealment of all other secrets; since neither is there any of them that is not abusable, nor would our Gal­lants venture upon excesses as they do, did they not conside in the vertue of those receipts we have already. To omit that to imagine to restrain vices by refusing men the remedies of those excesses they seduce them to; is a dessein as un­likely [Page 149]as the means are uncharita­ble. Since our inclinations alone being sufficient to vice, the ob­stracting onely of the outward per­formance, whilest the desires are unreformed, doth make abstain not from the sin, but onely from the act. Sure many of these envious Salamanders, will one day finde their knowledge to be both their misery and their crime; when those rich secrets that were bestowed as jewels for their charity, shall serve but to aggravate their guilt. Then they will be forced to endure far greater torments than those that they declined to cure, and with as little pitty as they here expressed, it being as foolish as unjust for them to expect that mercy that they re­fused to give. But by this time Sir I fear that I have made you as much need a receipt against impatience, as my friend doth one against the Gout; and therefore I will here conclude both your trouble, and this letter which beseeching you to do me the right to believe, that [Page 150]I shall not more willingly owe my life to your skill, than it shall be employed in your service, by

Necessary Considerations for all learned and experien­ced men, who deal in Chyrur­gery, either as Practitioners or Teachers thereof.

BEing a lover of all know­ledge as well in Chymi­stry as Physick and Chy­rurgery, and having ob­served many things in my Travels, I came at last to consider the multi­tude of miserable souls, which pe­rish in Armies and Hospitals, and by all manner of wars. I forbear to say that they have been sent unto their last home through manifest negligence in cutting, burning and dismembring, so frequently practi­sed in Hospitals, and the like houses of charity. By which considerations [Page 160]I was convinc'd in my mind, and brought into a continual thought, if there were no better, safer, and more compendious means to be used in the aforesaid cases, than what is commonly practised. And having weighed the matter, I found, that in general respecting the whole pra­ctice of Chyrurgery, as well in new as old hurts, it would be an hard matter at present to propound such a way; but in particular, in reference to fresh hurts received in war, either in Water or Land service, as by shooting of Guns, cutting off any part or member, stabbing, gashing, beating or bruising, or what ever other fresh hurt, there may such a Chyrurgery be avouched to heal them all. To which end I have a Me­thod, which (by Gods help) will not fail, which I have for mine own part practiced, for above 25 years, finding by experience, that there is none like to it. Wherefore judging it needful in the highest degree to publish the same to the world, as one that should make conscience to [Page 161]die with such a secret unrevealed: I conceive (under correction, and without offence to any man be it spoken) that all Governours and Magistrates ought to recommend the same in charity, to all their respective Hospitals, and to make such maimed persons as lie in their houses of cha­rity partakers hereof. And besides the charitableness of such a practice, it would prove likewise very benefi­cial and profitable unto themselves, when the maimed persons shall de­part the sooner from the Hospitals, and the cries of the distressed shall not so long vex their ears, by reason that many violent and offensive pra­ctices of Chyrurgery, in such cases usual, shall by this Method be avoi­ded.

Think but what a pleasant and comfortable thing it would be for a compassionate Chyrurgeon both at Sea and Land, so lightly, and with so small charge to dress and binde up a Patient, after the way that I shall shew anon. Consider what a work it is for a young Chy­rurgion [Page 162]that would travel, to carry so many Instruments with him, such an innumerable company of Irons, so many Salves, and Ointments, and Oyles, as would lade an Ass. So that it is work enough for a beginner in Chyrurgery, to know the Medica­ments and Instruments which he is to use, too much labour to carry them, and contrary to the gentleness of his disposition to use them, to the grief of the Patients, by raking in their wounds, and cutting their flesh, &c. O Cruel way of Healing, many times unnecessarily used, and which oftentimes troubles the con­science of the Operator, especially being once convinced how unneces­sary that ordinary way of practice is. I know very well that Ignorance of­fends not, that men knowing no bet­ter must do as well as they can, and that they must not throw away the foul water before they have clean. And therefore will I by Gods help, discover a better, more convenient and easier way of practice, onely beseeching the Readers that they [Page 163]will not through any misaffection, or other conceit, cast the same behinde their backs, nor say what news have we here with this outlandish sojou­ner? We have lived so long, and our fathers before us, and have used this Method of Chyrurgery, we de­sire no better, we reft upon the An­tiquity of our Art. Nay, but we ought to know, that in all Antiqui­ty, or under the name of oldness, there hath still new matters been set on foot: and in all ages there have been, are and will be rare men, who bring things to light which are ac­counted and called new things, whereas such things are often older than those which are accounted of greater age. And every understan­ding man in his own faculty daily sees, that there is (as Solomon said) nothing new under the Sun: it hath been but for a while out of the knowledge and memory of men, and then returns into their knowledge, and therefore by such as did not know it before, it is called a Novelty. So is this that I propound, a thing [Page 164]that hath been long in the world, that is of age and Antiquity, onely it hath been parceld out, one man ha­ving one part, another a second, an­other a third, &c. and my work it hath been with great diligence, pains and cost to collect all into a Sum, yea, and by long practice I am so ex­perienced, that I am able sufficient­ly to imform thousands of men to practice the same.

Now I desire the Reader not to mis­understand me, but to remember that this Method pertains onely to fresh hurts, and that it is invented to spare (for the most part or very neer) for the future, all use of tents, cor­rosives, sawes, tongs, probes, ham­mers, nailes, yea, and the greatest part of oyles, salves, unguents, and other usual implements: forasmuch as in our Method, we very feldome or never make use of them. It may happen in some rare accident, that we may put a tent into some wound that goes just through the skin and no more, to keep the skin from clo­sing (though I seldome find occasion [Page 165]so to do) and it may fall out in a great exulceration where the matter lies visible and at hand, and the pa­tient is impatient and unruly — that we cut the skin just thorough, and so with hurting and forcing the Patient, we let the matter purge a­way. Howbeit this falls not often out, forasmuch as I hold it together with defensatives, and put it into good digestion by my Balsoms, so that it seeks and makes its own way into the light, breaking of it self; and so it becomes quieter and better disposed to the cure, forasmuch as all manual incisions, either close up of themselves, or at least are very apt to close up, which is the cause that men are forced to use a tent; which an hurt, breaking of it own accord hath no need of, which com­monly keeps open of it self to the very last, and then shuts it self up, as I by many years experience have found. And I do assure the honest truth-loving Chyrurgion, that I speak nothing at randome or uncer­tainly, but that I propound (with [Page 166]Gods blessing) a sure, sweet, soft way, which will stand him in stead at his greatest necessity. And though I propound this method, as proper for fresh hurts, yet may the skilful At­tist do incredible wōders hereby, in other cures that occur to the diligent Practitioner; of which I think not fit to make any further speech.

Know then, that this Chyrugery which I propound and offer unto you, consists onely in three Balsoms, and two Plasters. But although a good Chyrurgion may satisfie all intentions herewith, yet I have thought good to augment the num­ber to five Balsoms; all which be­ing experimented by the skilfull Ar­tist, he may make use of that which shall serve his intent the best; espe­cially seeing one Chyrurgion hath a better hand in curing than another, and there is great difference in the flesh of several men, in the point of aptness to be healed. Neither is it my meaning, that men should pre­sently cast away, and throw aside what ever belongs to the present [Page 167]practice of Chyrurgery, and use on­ly this way of mine, by no means; but my advice is, that the Cyrur­gion would have in his shop, or in his Chest, some of my Medicaments, that so upon occasion having made proof of mine and his own, he may give the commendation to those Me­dicaments that best deserve it. I shall now proceed to number and describe unto you my Balsoms.

The Appendix, Containing Mr. Gerard Malynes Philosophy, about the Essence or Existence of Metals.
Delivered accidentally in one Chapter of his Book, called, Lex Mercatorium, or, The An­cient Law-Merchant.

ALl Philosophers, by the light of Nature and long observation have determined, that the sperme or seed of all things created of the four elements, doth in a secret manner lowre within the two elements of water and earth; and that Nature doth continually work to produce perfect things, but is hindered therein by accidental causes, which are the begetters of [Page]corruption and imperfection of all things, whereby we have variety of things which are defectable to the spirit of man. Herein they ob­serve the operation of the Sun and Moon, and the other Planets and Startes, in the generation of all things which either have a being or existence, as the Elements have; or a being and life, as vegitable Trees or Plants; or a being, life and sence, as Beasts, Birds, and other living Creatures; or a being, life, sence and reason, as Man hath, and all reasonable Creatures; which knowledge and wisdom, no doubt, the holy Prophet Moses did learn amongst the Egyptians. But had these Philosophers read the Book of Moses, ( Acts 17.22. Genesis) of Creation and Generation, they would not have ascribed the gui­ding and conducting of all natu­ral things to the two Leaders, name­ly, the Stars and Nature. Hence it proceedeth, that amongst vegi­table things (which have a Being and life) they reckon all Metals, [Page]which have their beginning from Sulpher and Mercury, tanquam ex patre & matre; which meeting and concurring together in the veines of the earth, do ingender through the heat and quality of the Climate, by an assidual con­coction, according to the nature of the earth wherein they meet, which being either good and pure, or stinking and corrupt, produceth the diversity of the Mettals of gold, Silver, Copper, Tin, Lead, and Iron, in their several natures: and hereupon they have assigned them under their distinct Planets, to be benevolent, or malevolent; as Lead under Saturn, Tin under Jupiter, Iron under Mars, Gold under Sol, Copper under Venus, Quick-silver under Mercury, and Silver under Luna. So Mercury or Quick-silver is one of the seven Metals, which being volatile, and by his volubility running with every one, is in nature as they are, either good or evill: and howso­ever they have placed Tin under [Page]the benevolent planet Jupiter, experience hath proved unto us, that Tin is the poyson of all Metals. Sulphur is excluded, which they say is of two colours, being white and corrupt in the Silver, which there­fore falleth away, but red and pure in the Gold, and therefore perma­nent.

These diversities of metals be­ing come to passe by accidētal cau­ses, is the cause that Art (being Natures Ape by imitation) hath endeavoured to perform that wherein Nature was hindered: whereupon Aristotle saith, Faci­lius est distruere Accidentale, quam Essentiale, so that the Accidental being destroyed, the Essential re­mains, which should be pure.

But this cannot be done without projection of the Elixar or Quint­effence upon Metals. Hence pro­ceedeth the study of all the Philo­sophers to make their miraculous stone, which I confess is very plea­sant and full of expectation, when a man seeth the true and perfect [Page]transmutation of Metals, Lead and Iron into Copper, the Ore of Lead into Quick-si [...]ver or Mercury, with a small charge to a very great profit, as it hath been made for me, untill the maker of it died, within three months after he had made almost four thousand pound weight, as good as any natura Mer­cury could be, and that in six weeks time.

To return to our Philosophers, concerning the essence of metals, they have been transcended in the knowledge thereof, for they shew the generation of Sulphu [...] and Mercury in this manner.

The exhalations of the earth being cold and dry, and the vapours of the seas being cold and moist, according to their natures ascend­ing and meeting in a due propor­tion and equality, and falling upon some hilly or mountainous coun­trey, where the influence of Sun and Moon have continual opera­tion, are the cause of generation; or properly from it is Sulphur [Page]ingendered, penetrating into the earth where there are veines of water, and there they congeal into Gold or Silver, or into the Ores of Silver, Copper, and all other metals, participating or holding alwayes some little mixture of the best, or being in nature better or worse, according to the said acci­dental causes. So that they do attribute the generation to the operation of the influences of the Sun and Moon; where the Book of God sheweth us the creation of all things in heaven and earth, and the furniture thereof. The earth (being the dry part of the globe of the world) did appear and was made the third day, con­taining in it the Ores of all Metals and Minerals; whereas the Sun and Moon were created afterward on the fourth day, whose operati­on was incident to the things crea­ted, but not before. In like man­ner (say they) are Diamonds, Rubies, and other pretious stones ingendred, according to the purity [Page]of the matter, and the proportio­nable participation of every ele­ment therein: if the exhalations (being subtill) do superabound and prevail over the vapours, then hereof is Sulphur ingendered: and if this subtil exhalation be mixed with the moist vapours, and want­eth decoction, as being in a very cold place, it becomes Mercury or Quick-silver, which can endure no heat or fire at all.

The first Metal mentioned in the holy Scripture is Gold, which was found in the river Pison, running through the Garden of Eden into the Countrey of Havilah, where Gold doth grow, and this was in the East. According to which observation, all the veins of Mines run from East towards West, with the course of the Sun; as shall be more deciared.

To this argument appertaineth the Philosophical study of Prima Materia, to be found out by ex­perience for the great work of La pis Philosophorum, by the ope­ration [Page]of the Sun in seven yeares. The practise whereof was made about forty yeares since, by a Ger­man Doctor of Physick, at Dan­sick in the East Countries (as I have been informed by a friend of mine who was also a Physitian) and was done in this manner, ac­cording to the bigness of the body of the Sun, being 166 times bigger than the whole Globe of the earth and water, making the circumfe­rence of the world. Whereupon he took 166 vials or glasses, where­in he did put of all the Ores of Metals and Minerals, and other things which had any affinity with Minerals, and some of them mix­ed, and calcined all of them, and closing or nipping up all the glas­ses by fire, he did expose them to the Sun in an eminent place, for and during the said time of seven yeares, and found thereby (as it was reported) Prima Materia, which was reduced to seven glasses; howsoever, it was certain that he grew very rich, & bought above an [Page]hundred houses in that City before he died. Which was an occasion-that my friend (imitating him) did likewise place not far from London seven glasses, with calcined Metals and Minerals, upon a house top, against the back of a chimney, where the repercussion of the Sun did work upon them, which was admirable to behold from six moneth to six moneths, not onely by the sublimation of colours, very variable and Celestial, but also of the rare alteration of the stuffe, being sometimes liquid, another time dry, or part of it moist, ascend­ing and descending very strange to behold, as my self have seen divers times from year to year. Some had been there two, three, four, five, and one almost seven yeares, the colour whereof had been yellow, then white in the superficies, then as black as pitch, afterwards dark red, with stars of gold in the upper part of the glass, and at last of the colour of Oran­ges or Lemons, and the substance [Page]almost dry. Many were the que­stions between him and me, but he was confident, that there was the Elixar, howbeit very doubt­ful, that he should never enjoy the same; and it came so to passe, for after a long sickness he died of a burning Ague, and a Gentleman gave a sum of mony to his wife for that glasse, whereof I have not heard any thing these seven yeares. In this glass he would shew me the working of this Quintessence, according to the description of Ripley, who he was assured had the Lapis, and so had Frier Bacon, and Norton of Bristol: Kelley had by his saying some little part to make projection, but it was not of his own making. The charge to make it was little or nothing to speak of, and might be done in seven moneths, if a man did begin it on the right day. The twelve opera­tions of Ripley, he declared unto me were but six, and then it resteth; for, saith he, all Philosophers have darkened the study of this blessed [Page]Work, which God hath revealed to a few humble and charitable men, Calcination, Dissolution, and Se­paration are but one, and so is Conjuction and Putrifaction; likewise Cibation and Fermenta­tion; then followeth Congelati­on; and at last Multiplication and Projection, which are also but one. For mine own part, seeing that no man can be perfect in any one Sci­ence, I hold it not amiss for a man to have knowledge in most or in all things: for by this study of Alcumy, men may attain to many good Experiments of distillations Chymical, Fire-works, and other excellent observations in Nature; which being far from Merchants profession, I hope shall not give offence to the Reader of this book, seeing it is but in one chapter ac­cidentally handled Neither will I crave pardon of the Muses, as it were, insinuating to the world to have a far greater knowledge in these trials or conclusions. But to satisfie the curiosity of some, that [Page]it may be with a gaping mouth ex­pect to understand somewhat of the Stuffe put into these glasses; I may say as I was informed, That in some was the calcined Ore of Silver and Gold, in some other Mercury calcined, and Sulphur in some other; Arsenick for the air, Sulphur for the fire, Mercury for the water, and Sea-cole for the earth, were put all together as the four elements. In some other Glass was Vitriol and Orpiment, and what more I do not now re­member; concluding, That where Nature giveth ability, Art giveth facility.

I have read all the books of Pa­nacelsus that I could find hitherto, and in his Book De Transmutatione Rerum I do find to this purpose the Observations following, con­curring with my friends opinion concerning Ripleys 12 Divisions, comprised into six, and the seventh is the matter it self, and the labour or working resteth, wherewith I [...]oe end this chapter, and proceed [Page]to the surer grounds of the Mine [...] of Metals.

THE ELEVENTH CHAPTER. A Prognostication of what shall happen to Physitians, Chi­rurgeons, Apothecaries, and their dependants, and Al­chymists, and Miners.

WHat Griefs, Calamities, and Miseries, all Men are trou­bled with from their com­ing out of their Mothers wombs till their going into their graves; none do feel so much as they that are afflicted with diseases, and sick­ness; and to recover and preserve the health of such, is the business of Phy­sitians, and Apothecaries with their dependants; nor is there any Cal­ling or profession on earth more usefull for men, than is that of Phy­sick, next to the Apostolical and [Page]Propheticall Calling: For if a man were Master of the World, and yet had not health; what were he the better for all other things. Iudeed this profession of Physick hath ex­cellent testimonies, not onely in the sacred Scripture, but also from Ex­perience. Now though this be so, yet nevertheless shall there be an end put to the business of physitians, Apothecaries, and Chyrurgeons, and they shall be eased of all their pains and care, and let them know this Prognostication; that from my watch tower, I have heard, though not yet seen, that within a short time we shall have an universal Me­dicine, which will not onely reco­ver the sick and keep them well, but also take away death, and for ever swallow it up. Can there be any thing more acceptable to Man? see­ing that death masters every Man, though Christ dyed and rose againe, and ascended into heaven, and sits at the right hand of the Majesty of God. What a great comfort was it to wretched men in the times of [Page]Christ and his Apostles, that they were cured of divers diseases, and for this reason did Christ and his A­postles and Prophets, follow this profession, and therefore it is the most honourable of all, next to that of Prophesying, so that it is a won­der why the uncivil Civilians, should take place of the Physitians; but perhaps these wise men know not, that health is better than all the goods and riches of the World. But least you should think I tell you a Fable; I would have you understand my Prognostication of the true uni­versall Medicine, which shall serve not onely Men, but also all Flesh; namely, that there growes in Para­dice a Tree, which is, and is called the Tree of Life, which in the glo­rious and long expected coming of Jesus Christ our God and Saviour shall be made manifest, and then shall it be afforded to men, and the fruits of it shall be gathered, by which all men and all flesh shall be delivered from death, and that as truly, solidly, and surely, as at the [Page]time of the fall, by gathering the fruit of the forbidden Tree, we to­gether withall flesh, fell into sin, death, and all ill. And this glory and great joy hath God reserved for Us, that live in these latter dayes, and hath kept his good Wine untill now. Therefore as in these times shall be made manifest, whatsoever hath been hidden hitherto, and e­ven those things which are kept most secret, so now shall the way to the Tree of Life be laid open, which time the Apostle Peter hints at, when he speaks of the times of re­freshing from the presence of the Lord, and of the times of restitution, (namely of that good which was lost and taken away in paradice) and the Prophet Daniel 9.24. Acts 3.19, 20, 21. Of the great Apostle Paul we read that he was rapt into Paradice, and heard words not to be uttered, (or which it was not fit for a man to tell) and of this I will glory (saith he.) 2 Cor. 21.4. What do we believe those words were? wretch that I am; I am farre be­neath Paul: for what should this [Page]befor how should such thoughts a­rise in my heart? but this I may say in the fear of the Lord, that what I tell you, I have heard of the glory of the Sons of God, which is revealed to me, which every Creature shall enjoy with Us, having hitherto expected it with long desire and grones. Rom. 8.19.20, 21. Esdrass 47.53. and 8.52, 53, 54. But when Elias who was with Christ in the Mount shall come, he will de­clare more to you of these things. So I tell you what I have heard of the Tree of Life, which hath been sealed up hitherto, and no man hath dared to break up the seal, nor in­deed could: because a Fiery Moun­tain is in the way which shall not be removed before Christ come with great power & Glory; whose com­ing we do declare to you, is much ne­rer than men believe it is: and seeing it is so, I do foretell all Physitians, that then their Physick shall be worth nothing; for another Garden will be found, whence shall be had herbs, that shall preserve men not onely from sickness, but even from death it self. Who will not be glad of this, [Page]especially when you may partake of the benefit of it, if you receive and believe it, and do not despise my Prognostication. Besides let the Al­chymists know this from me, that the Phylosophers Stone, wherewith they have cured the sick; and their universal Medicine, and chief Reme­dy shall be worth nothing, being in­deed most vile in comparison of this universall Medicine of which I have heard, and tell you of. What think you of this? you that have so bragged of your Chymistry hither­to, and have written so many Books and brought men into many errors; (I mean not the true Al­chymists, that were good Christi­ans, and in simplicity of heart truly served their neighbour, such as were the Benedictine Monk, Basilius, Valentinus, Paracelsus, and others, for they shall have this said unto them, I was sick and ye visited me, and have not so constanly taken fees from all, as many of our money-scra­pers do, who forget mercy and cha­rity, and are therefore no true Sama­ritans,) [Page]but I mean the knavish Cole-blowers, and pretenders to Chymistry. Know therefore ye Al­chymists, that all your glory shall vanish away, both of your universal Medicine, and of your projection and Transmutation of baser Metals into Gold and Silver, and this glo­ry shall belong to the Miners, who in the New World shall dig out of the ground more Gold and Silver than needs, and that very pure and refined, without any cleansing or melting at all. Isa. 60.17. Now have you not red a Prophesie of this in Isaiah, For Brass I will bring Gold, and for Iron I will bring Silver, and for Wood Brass, and for Stones Iron. It is not to be believed what great trea­sures and unexhausted riches are hid in the Mountaines, any and in the very fields and plaines what a vast quantity there is of Gold, Silver, and precious Stones, which have hither­to been hid and sealed up till these last daies, wherein all shall be made manifest, to the glory of God. But what are these earthly things, in re­spect [Page]of that glory which is in the di­vine World, or the Original of these Worlds. For there is a thing more noble and excellent than the very Tree of Life, which is in Paradice, namely that Stone which hitherto the Builders have refused. Psal. 118. Here now will many think with them­selves: what means all this? give me the Phylosophers Stone, or tell me where those treasures are hid w ^ch you speak of, and keep your fine con­ceits to your self. Not so (say I) for it is a true prophesie, 1 Ioh. 2.17. that He which seeks these fading things, he shall decay with them. But he which first seeks the Kingdome of God, him will God seek and enrich him for ever. And therefore I wish from my very heart, that ye were of my mind, and then we would presently berich our selves, and enrich others; I wish but as much as will serve me and my small family from day to day, though I might easily grow rich if I would worship the God of the world, but when I am offered riches, I say to my self, away Satan. And who would think that I have not a [Page]peny to buy my own supper and my poor little childrens with, but what I borrow. O Man, if thou didst but know the inexhausted riches of the knowledge of Jesus Christ, and of his Kingdom & Glory: thou woul­dest utterly despise the riches and glory of this World, and think as Paull doth, Phil. 3.7 8. But what things were gain to me, those I counted loss for Christ. Teadoubtless, and I count all things but loss, for the excellencie of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. And now is that glory manifested unto thee on free cost, nor needs it to cost thee any thing, & likewise the Gos­pel of the Kingdom is now preached unto the whole world, &c unto al Na­tions, wholly on free cost; happy is he that acknowledges it, and receives it with thankfulness, but who so des­pises and rejects it, shall himself be despised and rejected.