AN EXPOSITION Upon Sir George Ripley's EPISTLE To King Edward IV.

Written by Eirenaeus Philalethes Anglus, COSMOPOLITA.

LONDON, Printed for William Cooper, at the Pellican in Little Britain, 1677.


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Sir GEORGE RIPLEY'S EPISTLE TO King Edward the Fourth, UNFOLDED.
THis Epistle as it was im∣mediately written to a King, who was in his Generation, both wise and valiant; so it doth comprize 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 desirable for the
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true attaining of this Mystery, both in the Theory and Practick 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 Fi∣gure, are utterly false, which we did only 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 re∣quest we make upon very good grounds, knowing that all our writings together, are nothing to this, by reason of the contradictions, which we have woven 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 in this Epistle, into several con∣clusions, and after elucidate the same.

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The first Conclusion is drawn from the Ninth Stave of this Epistle, the eight first Staves being only complemen∣tall; and that is, That as all things are multiplied in their kind, so may be Me∣talls, which have in themselves a capa∣city 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 pos∣sibility of reduction of all Metalls, and such Minerals as are of metallick prin∣ciples, into their first Mercurial matter.

The third Conclusion is in the Ele∣venth Stave, that among so many Metaline and Mineral Sulphurs, and so many Mer∣curies there are but two Sulphurs that are related to our work, which Sul∣phurs have their Mercuries essentially u∣nited to them.

The fourth Conclusion from the same Stave is, That he who understands these two Sulphurs & Mercuries aright, shal find that the one is the most pure red Sulphur of Gold, which is Sulphur in manifesto, and Mercurius in occulto, and that other
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is most pure white Mercury, which is in∣deed 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, and his Operations regular, his Event will be certain, which Event is no other then the true Mystery.

These Conclusions are but few in num∣ber, but of great weight or concern∣ment; the Amplification, Illustration and Elucidation therefore of them, will make a son of Art truly glad.

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STAVE IX. In the Edition 1591: but in Esq Ashmole's Theatrum it is Stave 8.
But notwithstanding for peril that may befall,
If I dare not here plainly the knot unbind,
Yet in my writing I will not be so mysticall,
But that by study the true Knowledge you may find
How that each thing is multiplyed in its kind,
And how the likeness of Bodies Metalline be transmutable,
I will declare, that if you feel me in your mind,
My writing you shall find true, and no fal∣ned Fable.
FOr the First; Forasmuch as it is not for our purpose here to invite any to the Art, only intending to lead and guide the sons of Art; We shall not prove the possibility of Alchymy, by ma∣ny Arguments, having done it abun∣dantly in another Treatise. He then that will be incredulous, let him be incredu∣lous;
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he that will cavil, let him cavil; But he whose mind is perswaded of the truth of this 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 1st. Conclusion, and insist there more largely, where the secrets of the Art are most couched.

For this first, which concludes in ef∣fect the truth of the Art, and its validity; he that would therein be more satisfied in it, let him read the Testimony of the Philosophers: And he that will not be∣lieve the Testimony of so many men, be∣ing most of them men of renown in their own times, he will cavil also against all other Arguments.

We shall only hold to Ripley's Testi∣mony in this our Key, who in the Fourth Stave, assures the King that at Lovain he first saw the greatest and most perfect se∣crets, namely, the two Elixirs; and in his following Verses, craved his confident credit, that he himself hath truly found the way of secret Alchymy, and promi∣seth
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the discovery of it to the King, only 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 occularly the Red and White Elixir, and the working of them, which he pro∣miseth will be done for easie costs in time So then, he that will doubt the truth of this Art, must account this Famous Au∣thor 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 History of him, of his Fame, Gravity, and Worth, will sufficiently clear him.

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STAVE X.
As the Philosopher in the Book of Meteors doth write,
The likeness of Bodies Metalline be not transmutable,
But after he added these words of more de∣light,
Without they be reduced to their beginning materiable,
Wherefore such Bodies which in Nature be liquiable,
Mineral & Metalline may be Mercurizate,
Conceive you may this Science is not opi∣nionable,
But very true, by Raymond and others determinate.
WE come to the second Conclusion; the substance of which is, that all Metalls, and Bodies of Metalline Princi∣ples, may be reduced to their first Mercu∣rial Matter; And this is the main and chief ground for the possibility of Trans∣mutation. On this we must insist largly and fully, for (trust me) this is the very hinge on which our secrets hang.

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First, Then know that all Metalls, and several Minerals have Mercury for their next matter, to which (for the most part, nay indeed always) there adheres, and is Con-coagulated an external Sulphur, which is not Metalline, but distinguish∣able from the internal Kernel of the Mer∣cury.

This Sulphur is not wanting even in common Argent Vive, by the Mediation of which, it may be precipitated into the form of a drie Powder: Yea, and by a Liquor well known to us, (though nothing helping the Art of Transmuta∣tion) it may be so fixed, that it may en∣dure all Fires, the Test and Coppel, and this without the addition of any thing to it, but the Liquor (by virtue where∣of it is fixed) coming away intire, both in its Pondus and Virtue. This Sulphur in Gold and Silver is pure, in the other Metalls less pure; Therefore in Gold and Silver it is fixed, in others it is fugitive; in all the Metalls 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
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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 Moors 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 Sul∣phur which is in Mercury coagulable, and in the Metals coagulated, is external to the Internal nature of Mercury, and may may be separated in the form of a tincted Metallick Oyl, the remaining Mercury be∣ing then void of all Sulphur, save that which may be called its Inward or Cen∣tral Sulphur, and is now incoagulable of it self, (though by our Elixir it is to be co∣agulated) but of it self, it can neither be fixt nor precipitated, nor sublimed, but remains un-altered in all corrosive wa∣ters, and in all digestions of heat. One way then of Mercury Azating all Metals and Minerals, is by the Liquor Alchahest, which out of all such Bodies as have Mer∣cury in their Constitution, can separate a running Argent Vive, from which Argent vive all its Sulphur is then separated, save
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that only which is Internal and Central to the Mercury, which Internal Sulphur of Mercury no corrosive can touch: Next to this way of universal Reduction, there are also some other particular ways by which Saturn, Jupiter, Antimony, yea even Venus and Mars may be reduced into a running Quick-silver, by the help of Salts, which because (being corporeal) they pierce not so radically as the fore-named Liquor doth; they therefore do not spoil the Mercury of its Sulphur, but that as much Sulphur as there in is Common Mercury; so much also there in is this Mercury of the Bodies, only this Mercury hath spe∣cificated qualities according to the na∣ture of the Metal or Mineral, from which it was extracted; and for that reason, (as to our work which is to dissolve per∣fect Species of Metals,) it hath no more virtue then common Argent Vive. There is than but one only humidity, which is applicable unto our Work, which cer∣tainly is neither of Saturn nor Venus, nor is drawn from any thing, which nature hath formed, but from a substance com∣pounded by the Art of the Philosopher.
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So then, if a Mercury drawn from the Bodies, have not only the same deficien∣cy of heat and superfluity of faeces as Common Mercury hath, but also a distinct specificated form, it must (by reason of this its form) be so much the farther re∣mote 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 Sulphur of Nature doth abound,) which are not yet perfect, nor yet totally imperfect, and (by con∣sequence) may therefore (by our Art) be changed or exalted, which that (which is totally perfect) cannot be; and then by Common Mercury to extract not the Pon∣dus, but the Coelestial virtue out of the compound; which virtue (being Fermen∣tal) begets in the common Mercury an Off-spring more noble then 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 discern∣able part is Sprout, and this Sprout, if it were out of the Grain, would die in a mo∣ment; the whole grain is sown, yet the
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Sprout only produceth 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 corpo∣reous parts of the Body comes away with the dregs of the Mercury. But beyond the example or similitude given of a grain of Corn, it may be observed that the hid∣den and spiritual virtue of this our Body, doth purge and purifie its Matrix of wa∣ter, in which it is sown; that is, it makes it cast forth a great quantity of filthy earth, and a great deal of Hydropical Saline moisture. For instance, make thy wash∣ings (for a tryal) with pure and clean Fountain water; weigh first a Pint of the same water, and take the exact weight of it, then wash thy compound 8 or 10 Eagles (or times,) save all the faeces, weigh thy Body and Mercury exactly, weigh thy faeces being very dry, then Distil 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 on the Coals, and all the faeculency of the Mercury will burn like a Coal, yet
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without fume; when that is all consu∣med, weigh the remaining faeces, and thou shalt find them to be two thirds of thy Body, the other third being in the Mercury; weigh the Mercury which thou Sublimest, and the Mercury prepared by it self, and the weight of both will not recompence thy Mercuries weight by far: So then, boyl 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 Crystals, which is the Salt of Mercury Crude, and no way fit for Me∣dicines; Yet it is a content for the Artists to see how the Heterogeneities of Mer∣cury are discovered, which no Art save the Liquor of Alchahest can do, and that in a destructive, 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 Fer∣ment which effecteth that which no other 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 Ferment them alone, though you might bring out of the one
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a most pure Sulphur, and out of the other Mercury of Mercury, which is the Nut of Mercury, yet with these thou couldest 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; seek then for it only, and rejoyce in it, as in a deservedly invalu∣able treasure: Now know, that Fermen∣tation works or ferments not out of kind, neither do Salts Ferment Metals. Wilt thou then know whence it is that some fixt Alcalies 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 Alcalies, that are extraordinarily dissolved or mel∣ted with it, and by this means the Mer∣curial parts are disjoyned, and the Ar∣gent vive is by fire separated. The Mercury thus separated, is spoiled of its Sulphur, when as indeed there needs, or is requi∣red only a depuration of the Sulphur by separating the impure from the pure;
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but these Salts having separated the Sul∣phur, do leave the Mercury worse; that is, more estranged from a Metallick na∣ture than it was before; for in its Com∣position that Sulphur of Saturn will not burn, for though it be Sublimed, Calci∣ned, made Sugar or Vitrified, 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 com∣mon Sulphur doth, so that the Salts act on the Sulphur of which they rob the Mer∣cury, but on the Mercury they act not for want of Ferment, which is not to be found, but only amongst Homogeneal things. Therefore the Ferment of Bread Leavens not a Stone, nor doth the Fer∣ment of any Animal or Vegetable, Fer∣ment a Metal or Mineral. So then, though out of Gold thou mightest obtain a Mer∣cury by the help of the Liquor of the first Ens of Salt, yet that Mercury would never accomplish our work: whereas on the other side Mercury made out of Gold by our Mercury, though there be three parts of our Mercury to one of Gold:
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This Mercury I say, will (by continual digestion) accomplish the whole work; marvel not then, that our Mercury is more powerful, which is prepared by Mercury: For certainly the Ferment, which cometh between the compound Body and the water, causeth a death and a regenera∣tion; it doth that, which nothing in the world can do: Besides it severs from Mer∣cury a terrestreity which burns like a coal, and an Hydropical humour melting in common water, but the residue is acua∣ted by a Spirit of Life, which is our true embryonated Sulphur of our water, not visible, yet working visibly. We con∣clude then, that all operations for our Mercury, but by common Mercury, and our Body according to our Art, are erro∣neous, and will never produce our Myste∣rie, although they be otherwise, Mercu∣ries never so wonderfully made. For as the Author of the New light, saith, No Water in any Island of the Philosophers was wholsom, but that which was drawn out of the reigns of Sol and Luna. Wilt thou know what that means, Mercury in its pondus and incombustibility is Gold fugi∣tive,
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our Body in its purity is called the Philosophers Luna, being far more pure than the imperfect Metals, and its Sulphur also as pure as the Sulphur of Sol, not that it is indeed Luna, for it abides not in the fire. Now in the composition of these three; First, our common Mercury, and the two Principles of our compound there inter∣cedes the Ferment of Luna, out of which though it be a Body, proceeds yet a spe∣cificated odour: yea, and oft the Pon∣dus of it is diminished: If the Compound be much washt, after it is sufficiently clean. So then, the Ferment of Sol and Luna intercedes in our composition, which Ferment begets an off-spring more noble then it self a thousand fold; where∣as shouldst thou work on our compound body by a violent way of Salts, thou shouldst have the Mercury, by far less noble then the Body, the Sulphur of the Body being separated, and not exalted by such a progress.

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STAVE XI.
In the said Book the Philosopher speaketh also,
Therein if it please Your Highness for to read,
Of divers Sulphurs, and especially of two,
And of two Mercuries joyned to them in∣deed,
Whereby he doth true understanders lead,
To the knowledge of the Principles which be only true,
Both Red, Moist, Pure, and White, as I have espied,
Which be nevertheless found but of very few.
WE now come to the Third Conclusi∣on, which is, that among all Metal∣line and Mineral Sulphurs there are only Two that belong to our Work; which Two have their Mercuries essentially uni∣ted with them: This is the truth of our secrets, though we (to seduce the un∣wary) do seem to aver the contrary; for do not think that (because we do insinu∣ate two ways, therefore) we really mean
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as we say, for verily (as witnesseth Rip∣ley,) There is no true Principle 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 Prin∣ciples of our Work, they ought to be Homogeneal, for it is only 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 cohoba∣tion of it upon our Hermaphroditical bo∣dy, so long till it become a fiery water.

Know therefore, that Mercury hath in it self a Sulphur, which being un-active, our Art is to multiply in it a living active Sulphur, which comes out of the loins of our Hermaphroditical body, whose Fa∣ther is a Metal, and his Mother a Mine∣ral; Take then the most beloved Daugh∣ter of Saturn, whose Arms are a Circle Ar∣gent,
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and on it a Sable Cross on a Black Field, which is the signal note of the great world, espouse her to the most war∣like God, who dwells in the house of A∣ries, and thou shalt find the Salt of Na∣ture, 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 al∣though thou hadst our Body Mercuriali∣zed (without the addition of Mercury, or of the 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 only, which hath a Celestial form and power, which it receives, not only, nor so much from the Compound Body or Principles, as from the Fermental virtue which proceeds from the composition of both the Body and the Mercury, by which is produced a wonderful Creature: So then let all thy care be to marry Sulphur, with Sulphur, that is our Mercury which is impregnated, which Sulphur must be espoused with our Sol, then hast thou two
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Sulphurs married, and two Mercuries of one off-spring, whose Father is the Sun, and Moon the Mother.

The Fourth Conclusion makes all per∣fectly 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 Mer∣cury.

These are our two Sulphurs; the one appears a coagulated Body, & 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 fluxibility of Mercury.

Sophisters are (here) in a Labyrinth, for because they are not acquainted with Metalline love, they work in things al∣together heterogeneal,; or if they work upon Metalline Bodies, they yet either joyn 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 Fe∣males whose Matrix is vitiated. Thus by their own inconsideration they frustrate
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their own hopes, and then cast the blame upon the Art, when as indeed it is only to be imputed to their own folly, in not understanding the Philosophers.

I know many pitiful Sophisters do dote on many Stones, Vegetable, Animal, and Mineral; and some to those add the fiery Angelical, Paradaical Stone, which they call a Wonder-working Essence; and because the mark they aim at is so great, the ways also by which they would attain their scope, they make also agreeable, that is a double way; One way they call Via Humida, the other they call Via Sic∣ca, (to use their languages:) The latter way is the Labyrinthian path, which is fit only for the great ones of the earth to tread in; the other the Daedalean Path, an easie way of small cost for the poor of the world to enterprize.

But this I know, and can testifie, that there is but one way, and but only one Regimen, no more colours than ours; and what we say or write otherwise, is but to deceive the unwary: For if every thing in the world ought to have its pro∣per causes, there cannot be any one end
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which is produced from two wayes of working on distinct Principles.

Therefore we protest, and must again admonish the Reader, that (in our for∣mer writings) we have concealed much, by reason of the two ways we have insi∣nuated, which we will briefly touch; There is one Work of ours, 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 fear of breaking of the Vessel, which for this reason ought to be very strong; but our lineal Decoction is an Internal Work, which advances every day & 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 whi∣tened, and the Woman bears rule: our Diana hath a wood, for in the first days of the Stone, our Body after it is whiten∣ed grows vegetably. In this wood are at the last found two Doves; for about
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the end of three weeks the Soul of the Mercury ascends with the Soul of the dis∣solved Gold; these are infolded in the everlasting Arms of Venus, for in this sea∣son the confections are all tincted with a pure green colour; These Doves are cir∣culated seaven times, for in seaven is perfection, and they are left dead, for they then rise and move no more; our Body is then black like to a Crows Bill, for in this operation all is turned to Pow∣der, 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, spea∣king of one, when we ought to speak of another; For if this Art were but plainly set down, our operations would be contemptible even to the foolish. Therefore believe me in this, that be∣cause our works are truly natural, we therefore do take the liberty to confound the Philosophers work with that which is purely Natures work, that so we might keep the simple in ignorance con∣cerning
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our true Vinegre, which being unknown, their labour is wholly lost.

Let me then (for a close) say only thus much; Take our Body which is Gold, and our Mercury which is seven times acuated by the marriage of it with our Hermaphroditical 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, or in the 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 in 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 Humiliation) and Generation, (which is Glorification and Perfection.) Now know that God only governs this way of the Internal
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Fire, Man being ignorant of the progress thereof, only by his Reason beholding its operations, he is able to discern that it is hot; that is, that it doth perform the actions of heat, which is Decoction. In this Fire there is no Sublimation, for Sub∣limation is an Exaltation; But this Fire is such an Exaltation, that it is Perfecti∣on it self, and that beyond it is no pro∣gress.

All our Work then is only to multiply this Fire, that is, to circulate the Body, so long until the Virtue of the Sulphur be augmented. Again, this Fire is an in∣visible Spirit, and therefore not having Dimensions as 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 always as well in that which subsides 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 terminated in none.

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This is the Ground of one Sophism of ours, (viz.) when we say, that in this true Philosophical Fire there is no Subli∣mation; 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, kills the Life or Fire that is in this secret Sulphur, and yet not one Grain of the matter is lost. The Elemental Fire then is that which any Child knows how to kindle and govern, but it is the Phi∣losopher only 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 Coelestial Virtue, it is uniformed; that is, it is always the same until the period of its Operation is come; and then be∣ing 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 that the moi∣sture of the Compound which is within
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the Glass, ought not to Sublime, for that it must do uncessantly; 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 advi∣sed what matter you take in hand, for an evil Crow lays an evil Egg, as the Proverb hath it; Let thy Seed be pure, and thy Matrix also pure, then shalt thou see a Noble Off-spring: Let the Fire without be such, as in which our Con∣fections may play to and fro uncessantly, and this (in a few days) will produce that which thou most longest for, the Crows Bill. Continue then thy Decocti∣on, and in an hundred and thirty days thou shalt see the White Dove, and in ninety days more the Sparkling Cheru∣bim.

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STAVE XII.
And these Two things be best, he addeth anon,
For him that worketh the Alchymy to take:
Our Gold and our Silver therewith to make all one,
Wherefore I say, who will our Pearl and Ruby make,
The said Principles look that he not for∣sake:
For at the beginning, if the Principles be true;
And if so be by craft he can them also take,
In th' end truly his work he shall not rue.
THus come we to the last Conclusion, which is, that if a Mans Operations be Regular, and his Principles true, his end will be certain, (viz.) the Mastery.

O Fools and Blind that do not consi∣der how each thing in the world hath his proper Cause and Progress in Operation; Think you, if a Seaman should with a gallant Coach, intend to Sail to any place beyond Sea, he would not find his at∣tempt
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to be foolish; Or if with a Ship gallantly furnished, he should Row at Random, he may not sooner stumble on an infortunate Rock, then arrive at the golden Coast: Such fools are they who seek our secret in trivial matters, and yet hope to find the Gold of Ophir.

For the more exact Guiding of your Pra∣ctice, take notice of these Twenty Rules following.
Rule. I.
Whatever any Sophister may suggest unto you, or you may read in any So∣phistical Author; yet let none take you from this ground, (viz.) That as the end you look for is Gold: so let Gold be the subject on which you work, and none other.

Rule II.
Let none deceive you with telling you, that our Gold is not common, but Philosophical; for common Gold is dead, which is true: But as we order it, there is made a quickening of it, as a grain of Corn in the Earth is quickened.

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So then in our work, after six Weeks, Gold that was dead, becomes quick, li∣ving, and spermatical; and in our com∣position, it may be called Our Gold, be∣cause it is joyn'd with an Agent that will certainly quicken it: So a Condemned Man, is called a Dead Man, though at present living.

Rule III.
Besides Gold, which is the Body or Male, you must have another Sperm, which is the Spirit and Soul; or Female, and this is Mercury, in Flux and Form like to common Argent Vive, yet more clean and pure.

There are many, who instead of Mer∣cury, will have strange Waters or Liquors, which they stile by the name of Philo∣sophical Mercury; Be not deceived by them, for what a Man sows, that he must look to reap: If thou shalt sow thy Bo∣dy in any Earth, but that which is Me∣talline and Homogeneal to it; thou shalt instead of a Metalline Elixir, reap an unprofitable Calx, which will be of no value.

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Rule IV.
Our Mercury is in substance one with common Argent Vive, but far different in Form; For it hath a Form Coelestial, Fiery, and of excellent Virtue: and this is the Nature which it receives by our Artificial Preparation.

Rule V.
The whole Secret of our Preparation, is, that thou take that Mineral which is next of kin to Gold, and to Mercury; Im∣pregnate this with Volatile Gold, which is found in the reins of Mars, with this purifie your Mercury until seaven times are past, then it is fitted for the Kings Bath.

Rule VI.
Yet know, that from seaven times to ten, the Mercury is made better and bet∣ter, and is more active, being by each Preparation acuated by our true Sulphur; which if it exceed in number of Prepa∣rations, becomes too fiery; which in∣stead of dissolving the Body, will Coa∣gulate it self.

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Rule VII.
This Mercury thus acuated, is after to be distilled in a Glass retort twice or thrice; and that for this reason, because some Atoms of the Body may be in it, which were insensibly left in the Preparation of the Mercury, afterwards it is to be cleansed well with Vinegar and Sal-armo∣niack, then is it fit for the work.

Rule VIII.
Chuse your Gold for this work pure and clean from any mixture: if it be not so when you buy it, make it so by Purgation; then let it be made fine, ei∣ther by Filing, Malleating, Calcining with Corrosives, or any other way, by which it may be made most subtile.

Rule IX.
Now come to your mixture, in which take of the aforesaid Body so chosen and prepared, one Ounce of Mercury, as is above taught animated, two Ounces or three at the most, mix them in a Marble which may be warmed so hot as water will heat it; grind both together till they be well incorporated, then wash the mix∣ture
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with Vinegar and Salt till it be very pure; And lastly, Dulcifie it with warm water, and dry it carefully.

Rule X.
Know now, that whatever we say out of Envy, our way is done other, and we protest, and will protest, that neither We, nor any of the Antients knew any other way; for it is impossible that our secret can be wrought by any other Prin∣ciples, or any other disposition then this. Our Sophism lies only in the two kinds of Fire in our work: the Internal secret Fire, which is Gods Instrument, hath no qualities perceptible to man, of that Fire we speak often, and seem yet to speak of the External heat; and hence arise among the unwary many Errours. This is our Fire which is graduated, for the External heat, is almost linear all the work, to the white work, it is one with∣out alteration, save that in the seaven first days we keep the heat a little slack for certainty and security sake, which an experienced Philosopher need not do.

But the Internal governing heat is in∣sensibly
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graduated hourly, and by how much that is daily vigorated by the con∣tinuance of Decoction, the Colours are altered, and the Compound maturated: I have unfolded a main knot unto you, take heed of being insnared here again.

Rule XI.
Then you must provide a Glass Tun, in which you may perfect your work, without which you could never do any thing; Let it be either Oval or Spheri∣cal, so big in reference to your Com∣pound, that it may hold about twelve times the quantity of it within its Sphere, let your Glass be thick and strong, clear, and free of flaws, with a neck about a Span or Foot long; In this Egg put your matter, sealing the neck carefully, with∣out flaw, or crack, or hole, for the least vent will let out the subtile Spirit, and destroy the work.

You may know the exact Sealing of your Glass thus, when it is cold, put the neck where it is sealed, into your mouth, and such strongly; if there be the least vent, you will draw out the Air, that is
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in the Vial, into your mouth, which when you take the Glass from your mouth, is again suckt into the Glass with a hissing, so that your ear may perceive the noise; this is an undoubted tryal.

Rule XII.
You must then provide your self with a Furnace, by wise men called an Atha∣nor, in which you may accomplish your work; nor will any one serve in your first work; But such a one in which you may give a heat obscurely red at your pleasure, or lesser, and that in its highest degree of heat, it may endure twelve hours at the least.

This if you would obtain; Observe, First, that your nest be no bigger then to contain your dish with about an Inch vacancy at the side where the Vent-hole of your Athanor, is for the Fire to play.

Secondly, Let your Dish be no bigger then to hold one Glass with about an inch thickness of Ashes between the Glass and side, remembring the word of the Philosopher, One Glass, One Thing, One Furnace; for such a Dish standing with
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the bottom level to the vent-hole, which in such a Furnace ought to be but one, about three Inches Diameter, sloping up∣wards, will with the stream of Flame, which is always playing to the top of the Vessel, and round about the bottom, be kept always in a glowing heat.

Thirdly, If your Dish be bigger, your Furnace vent must be within a third part, or a fourth as big as your Platter is Di∣ameter, else it cannot be exactly, nor continually heated.

Fourthly, If your Tower be above six Inches square at the Fire-place, you are out of proportion, and can never do rightly as to the point of heat; For if you cause it (if above that proportion) to stream with flame, the heat will be too big: And if it stream not, it will not be big enough, or very hardly.

Fifthly, Let the top of your Furnace be closed to an hole which may but just serve for casting in of Coals about three Inches Diameter or Square, which will keep down the heat powerfully.

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Rule XIII.
These things thus ordered, set in your Glass with your matter, and give Fire as Nature requires, easie, not too violent; beginning there where Nature left. Now know, that Nature hath left your Mate∣rials in the Mineral Kingdom; therefore though we take comparison from Vege∣tables and Animals; Yet you must under∣stand a Parallel in the Kingdom, in which the Subject you would handle is placed: As for Instance, if I should Analogize, between the Generation of a Man, and the Vegetation of a Vegetable, you must not understand, as though the heat for one, were to be measured by the other; for we know, that in the ground Vege∣tables will grow, which is not without heat, which they in the Earth feel, even in the beginning of the Spring; yet would not an Egg be hatched in that heat, nor could a man feel any warmth, but rather to him a numbing cold.

Since then you know that your work appertains all to the Mineral Kingdom; you must know what heat is fit for Mi∣neral Bodies, and may be called a gentle
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heat, and what violent; First, now con∣sider, where Nature leaves you, not only in the Mineral Kingdom, but in it to work on Gold and Mercury, which are both incombustible: Yet Mercury being tender, will break all Vessels, if the Fire be over extreme; Therefore though it be incombustible, and so no Fire can hurt it, yet also it must be kept with the Male Sperm in one Glass, which if the Fire be too big, cannot be, and by consequence the work cannot be accomplished. So then from the degree of heat that will keep Lead or Tin constantly molten, and higher, so high as the Glass will endure without danger of breaking, is a tempe∣rate heat; and so you begin your de∣grees of heat according to the Kingdom in which Nature hath left you.

As then the highest degree of heat which the root of a Tree feels in the bowels of the Earth; is not by far com∣parable to the lowest degree of heat an Animal hath; So the highest degree of heat a Vegetable will endure without burning, is too low for the first degree of Mineral heat as to our Work.

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Rule XIV.
Know, that all your progress in this Work is to ascend in Bus & Nubi, from the Moon up to the Sun; that is in Nu∣bibus, or in Clouds: Therefore I charge thee to sublime in a continual vapour, that the Stone may take Air, and live.

Rule XV.
Nor is this enough, but for to attain our permanent Tincture, the water of our Lake must be boyled with the Ashes of Hermes Tree; I charge thee then to boyl night and day without ceasing, that in the troubles of the stormy Sea, the Heavenly Nature may ascend, and the Earthly descend.

For verily, if we did not Boyl, we would never name our work Decoction, but Digestion; For where the Spirits only Circulate silently, and the Compound below moves not by an Ebullition, that is only properly to be named Digestion.

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Rule XVI.
Be not over hasty, expecting Harvest too soon, or the end soon after the be∣ginning: For if thou be patiently sup∣ported, in the space of fifty days at the farthest, thou shalt see the Crows Bill.

Many (saith the Philosophers) do ima∣gine our Solution to be an easie work; But how hard it is, they can only tell, who have tryed and made Experience: Seest thou not a Grain of Corn, sow it, and after three days thou shalt only see it swell'd; which being dry'd, is the Corn it was before: Yet thou canst not say it was not cast into its due Matrix; for the Earth is its true place, but only it wanted its due time to Vegetate.

But things of an harder Kernel lie in the ground a far longer time, as Nuts and Plumb-stones, for each thing hath its season; And this is a true sign of a natural Operation, that it stays its sea∣son, and is not Precipitate: Dost think then, that Gold the most solid Body in the world? will change its Form in a short time; Nay, thou must wait and wait un∣til
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about the 40th. day utter blackness be∣gins to appear; when thou seest that, then conclude thy Body is destroy'd, that is, made a living Soul, and thy Spirit is dead, that is Coagulated with the Body; But till this sign of Blackness, both the Gold and the Mercury retain their Forms and Natures.

Rule XVII.
Beware that thy Fire go not out, no not for a moment, so as to let thy Mat∣ter be cold, for so Ruine of the Work will certainly follow..

By what has been said, thou mayst ga∣ther, that all our work is nothing else but an uncessant boyling of thy Com∣pound in the first degree of liquifying heat, which is found in the Metalline Kingdom, in which the Internal Vapours shall go round about thy matter, in which fume it shall both die, and be re∣vived.

Rule XVIII.
Know, that when the White appears, which will be about the end of Five Months, that then the accomplishment
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of the White Stone approacheth; Re∣joyce then, for now the King hath over∣come Death, and is rising in the East with great Glory.

Rule XIX.
Then continue your Fire until the Co∣lours appear again, then at last you shall see the fair Vermillion, the Red Poppy; Glorifie God then, and be thankful.

Rule XX.
Lastly, you must boyl this Stone in the same water, in the same proportion, with the same Regimen, (only your Fire shall then be a little slacker) and so you shall increase Quantity and Goodness at your pleasure.

Now the only God the Father of light, bring you to see this Regeneration of the light, and make us to rejoyce with him for ever hereafter in light, Amen.

AN ADVERTISEMENT.
THis Author having wrote many Ex∣cellent Pieces on this Subject, not so much to manifest himself an Adept (as many have done) as to benefit the World by his Writings, himself professing, that


although the rest of his Adept Brethren had (as we may say enviously) sworn se∣crecie (contrary to their received Maxim of doing all the good they may with this large Talent so long as they live, and longer if it might be,) yet had not he so sworn, though they supposed it; for he had as himself confesseth, an extraor∣dinary impulse of mind, to be helpful to all sincere searchers of this secret Art, (to use his own words) and to stretch out his hand to such as are behind. Seeing therefore, that it was the Authors own desire to benefit the World by his Labours, and that he gave his consent to Mr. Starkey for Printing his Pieces, as appears in his Pre∣face to the Marrow of Alchimy; I know no reason wherefore his Writings should lie conceal'd any longer: And great pity it was that Mr. Starkey did separate this Au∣thor's Commentarie upon Sir George Rip∣ley's 12 Gates, which he did as I was in∣formed by one unto whom he gave the very Book from which he confessed he had cut the last Six Gates; the Person demanding the reason wherefore he cut them in sunder: he answered, that the


World was unworthy of them; which ne∣vertheless he promis'd to give that Person a Transcript of, but did not, which is the reason that they cannot yet be found; the loss of which is very much lamented. Wherefore if any Gentleman hath them by him, or any other piece of this Author, It is humbly desired that they will send them to the Pellican in Little Britain, London, that they may be Printed with the first Six Gates, which are now in the Press: And that I may not be wanting to contribute what I can for the discovery of this Author's Works, I here make bold to present the Reader with a Catalogue of such Pieces as are noted to be writ by this Author under the disguised name of Aeyraeneus Philalethes, part whereof are set down by Mr. Starkey in his Preface a∣forenamed, and part are mentioned by the Author himself, with several others, which he wrote (as he saith) for his own recreation, and afterwards burn'd; which Author is acknowledged by all hands to be an English-man, and an Adept & sup∣posed to be yet living, and travelling, and about the age of 55 years, but his Name is not certainly known.


These Books in this Catalogue were writ∣ten by Eirenaeus Philalethes, whereof these 15. following are Printed.
1. INtroitus apertus ad occlusum Regis Palatium, Amst. 1667. This is Re-printed in Ger∣many, with the Collection of Books called Mu∣saeum Hermeticum of the Edition 1677. in 4o
2. — Idem in English, called Secrets Reveal'd, Printed at London 1669. in 8o. being much more perfect than the Latine Editions.
3. The Marrow of Alchymy, in two Poems or Parts, in English Verse, Lond. 1654. & 1655.
4. Ars Metallorum Metamorphoseωs, Amst. 1668. in 8o. These are likewise in the afore∣said Edition of the Musaeum Hermeticum.
5. Brevis manuductio ad Rubinum Coelestem, Amst. 1668. in 8o. These are likewise in the afore∣said Edition of the Musaeum Hermeticum.
6. Fons Chymicae Philosophiae, Amst. 1668. in 8o. These are likewise in the afore∣said Edition of the Musaeum Hermeticum.
7. Methodica Enarratio trium Gebri Medicinarum, Lond. 1678. in 8o.
8. Vade-Mecum Philosophicum, sive breve manuductorium ad Cam∣pum Sophiae, Lond. 1678. in 8o.
9. Experimenta de praeparatione Mercurii Sophici, Lond. 1678. in 8o.
10. A Commentary or Exposition upon Sir G. Ripley's Epistle to Edw. IV. King of England, Lond. 1678. in 8o.
11. — Idem upon Sir G. Ripley's Preface to his Compound of Alchymy, Lond. 1678. in 8o.

12. — Idem upon the first six Gates of his Compound of Alchymy, Lond. 1678. in 8o.
13. — Idem upon the Recapitulation of his Compound of Alchymy, Lond. 1678. in 8o.
14. — Idem upon his Vision, Lond. 1678. in 8o.
15. Experiments for the Preparation of the Sophick Mercury, Lond. 1678. in 8o.
These 13. following he wrote, but we cannot as yet find where the Copies are.
1. A Comment. or Exposition upon the last six Gates of Sir G. Ripley's Compound of Al∣chymy.
2. — Idem upon Sir G. Ripley's Erroneous Ex∣periments.
3. — Idem upon Sir G. Ripley's Wheel.
4. — Idem upon Arnold's Ʋltimum Testamentum.
5. Opus Elixeris Aurifici & Argentifici.
6. Brevis via ad vitam longam, or Alchymy Tri∣umphing.
7. Cabala Sapientum, or an Exposition upon the Hieroglyphicks of the Magi.
8. Elenchus Errorum in Arte Chymica deviantium.
9. Elenchus Authorum potissimorum in Arte Chymica.
10. An Enchiridion of Experiments, together with a Diurnal of Meditations, in which were many Philosophical Receipts, declaring the whole Secret; with an Aenigma at the end.
11. Analysis Operis.
12. A Clavis to his Works.
13. Comments or Expositions upon Flammel, Artephius, and Sendivogius. But these three are rather Quaeried, then affirmed to be wrote by this Author.