PARACELSUS
HIS
Aurora, & Treasure
OF THE
PHILOSOPHERS.

As also

The WATER-STONE
OF
The Wise Men;
Describing the matter of,
and manner how to attain the
universal Tincture.

Faithfully Englished.

And Published by J. H. Oxon.

LONDON,
Printed for Giles Calvert, and are to be sold at
the Black Spred Eagle, at the West end of Pauls, 1659.

[illustration]


Reader,

THese three Pieces
of Mysterious
Learning, need
not any Apolo∣gy,
nor ought of those flat∣tering
titles that many
worthless Books are usher∣ed
in withal; Tis sufficient
that two of them were writ∣ten
by the experienced Pa∣racelsus;


and that the other
viz. The Water-stone,
hath the testimony of that in∣lightned
man Jacob Beh∣men,
in his 23. Epistle. It
is (in truth) a discourse so
sober, its title so modest, and
the plain-hartedness of the
Author so evident, that it
will be but lost labour to
commend that which is so
really excellent. And where∣as
the Genius of many an
English-man tends after
these noble employments,


and is destitute of those
helps that many Authors
extant in the Latine tongue
might haply afford them; I
do therefore intend to pub∣lish
these ensuing, viz. The
Rosary of the Philoso∣phers.
The Mineral
work of Isaac Holland.
Bernard Trevisan of Al∣chimy.
The last Testa∣ment.
The Experiments
and several other Tracts
of Raymund Lully. Glau∣bers
second and third


part of the Mineral
work. Paracelsus his Ar∣chidoxis
and Book of de∣grees.
All which, except
the two last-mentioned,
(and they may shortly be
ready) are compleatly fi∣nished.

Some (haply) will be
displeased with, othersome
will deride whatsoever they
meet with of this subject;
such may please themselves
and wallow in their frothy
fancies; but the ingenuous


man will consider, that to
attain to the useful under∣standing
of things of this
nature, there is required the
labour of the body, integri∣ty
of the mind, and a pa∣tient
perseverance in both:
these are the usual keyes
that give admission to this
despised Science,

Farewell, Thy Friend, I. H.

The most material Errata's are to be corrected as followeth.

PAge 3. line 9. read with; p. 21. l. 16. r. Trutae
or Trouts; p. 23. l. 18. r. Haematites; p. 25.
l. 17. r. revification. l. 18. r. urine; p. 34. l. 23.
for their r. the; p. 37. l. 26. set a full-point at time;
p. 42. l. 15. r. mysterie; p. 47. l. 26. r. meets; ib.
r. Cahoick; p. 55. l. 27. r. and it; p. 57. l. 17. blot
out or thus; p. 60. l. 9. r. Balny; l. 11. r. vive;
p. 62. l. 3. for below, r. all over; p. 69. l. 9. r.
Cinnabre; l. 15. r. cohobation; p. 72. l. 17. r. all;
p. 75. l. 14. r. ounces; p. 94. l. 14. r. 47. p. 107.
l. 27. r. Aes. p. 112. l. 18. r. cover; p. 116. l. 24.
r. so; p. 174. l. 23. r. caring; p. 184. l. 25. r. aāa;
p. 187. l. 9. blot out unto it self; p. 195. l. 10. r. ears;
p. 210. l. 20. blot out be.

Page 1

The Aurora of the Philo∣sophers by Paracelsus.

CHAP. I.
Of the Original of the Philosophick Stone.

ADAM was the first Inventor
of Arts, because he had the
knowledge of all things, as
well after the fall as be∣fore
the fall; from thence he
presaged the worlds de∣struction
by water; Hence also it came to
pass that his Successors erected two tables
of stone, in the which they ingraved
all Natural Arts, and that in Hiero∣glyphical
Characters, that so their Suc∣cessors
might also know this presage, that
it might be heeded, and provision or care
Page 2

made in time of danger. Afterwards, Noah
found one of the tables in Armenia under
the Mount Araroth, when the deluge was
over: In which [Table] were described
the courses of the superiour Firmament,
and of the inferiour Globe, and [also]
of the Planets; then at length this Uni∣versal
Notion of Knowledge was drawn
into several particulars, and lessened in its
Vigor and Power, in so much that by
means of that separation, One became an
Astronomer, another a Magus, another a
Cabalist, and a fourth an Alchymist: Abra∣ham
that most great Astrologer and Arith∣metitian
conveyed [it] out of the Coun∣trey
of Canaan into Aegypt, whereupon
the Egyptians arose to so great a head and
dignity, that the wisdom [or science] of
the same thing was derived from them to
other Nations and Countreys. And for
as much as the Patriarch Jacob painted
[as twere] the sheep with various co∣lours,
it was done by a part or member of
Magick; for in the Theology of the Chal∣deans,
Hebrews, Persians and Egyptians,
they proposed these arts (as the highest
Philosophy) to be learned by their chiefest
Nobles and Priests: So it was in Moses his
time, wherein both the Priests and even
Page 3

the Physitians were chosen amongst the
Magi▪ they indeed [viz. the Priests] for the
Examination or Judging, of what related
to soundness or health, especially in
the knowledge of the Leprosie; Moses
likewise was instructed in the Egyptian
Schools at the Costs and Care of Pharaohs
daughter, so that he excelled in all their
Wisdom or Learning; So was it which
Daniel; he in his young dayes suckt in the
Learning of the Chaldeans, so that he be∣came
a Cabalist. Witness his Divine fore∣tellings,
and exponnding of those words,
Mene Mene Tekel Phares: These words
are to be understood by the Prophetick
and Cabalistick Art: The Tradition of
this Cabalistical Art, was very familiar
with Moses and the Prophets, and most of
all in use; The Prophet Elias foretold
many things by his Cabalistical Numbers.
Even so the Antient wise men, by this
Natural and Mystical Art, learned to
know God rightly, and abode and walk∣ed
in his Laws and statutes very firmly;
It likewise is evident in the Book of Sa∣muel,
that the Berelists did not follow
the Devils part, but became (by Divine
permission) partakers of Visions and
true Apparitions, the which we shall treat
Page 4

more largely of in the book of Snpercele∣stials.
The gift thereof is granted by the
Lord God to the Priests who walk in the
divine precepts. It was a custom amongst
the Persians, never to admit any one as
King, unless a Sophist [or Wise man]
exalted both in reality and name; and this
is clear by the usual name of their Kings,
for they were called Sophists. Such were
those Wise men and Persian Magi that
came from the East to seek out Christ Je∣sus,
and are called natural Priests. Likewise
the Egyptians having obtained this Ma∣gick
and Philosophy from the Chaldeans
and Persians, would that their Priests
should also learn the same wisdom, where∣in
they became so fruitfull and succesfull,
that all the neighbouring Countreyes ad∣mired
them▪ This was the cause why
Hermes was truly stiled Trismegistus be∣cause
he was both a King, a Priest, and a
Prophet, a Magitian, and a Sophist of Na∣tural
things; such another also was Zo∣roastes.

Page 5

CHAP. II.
Wherein is declared that the Grecians drew a good part of this Learning from the Egyptians, and how it came from them to us.

AFter that a Son of Noah possessed the
third part of the world after the
Flood, this Art brake in violently [as it
were] into Chalde and Persia, and from
thence into Egypt; The which [Art]
being a little smelt out by the superstiti∣ous
and idolatrous Grecians, some of them
that were more wise and sage, betook
themselves to the Chaldeans and Egypti∣ans,
that so they might draw in, out of
their Schools the same wisdom; But now
whereas the Theological or Bible-study of
the Law of Moses did not so well please
them, they confided in their own proper
Genius, and fell away from the right foun∣dation
of those natural secrets and arts.
This is evident by their fabulous Concep∣tions
and stumblings about the doctrine
of Moses. Twas the Egyptians custom
to propose those Traditions of that so ex∣cellent
wisdom meerly in Enigmatical fi∣gures
Page 6

and abstruse Histories and Terms.
The which was afterwards shadowed by
Homer, by an admirable poetical artifice:
Herewith was Pythagoras also acquainted,
who mixed [with his writings] very ma∣ny
things out of the Law of Moses and
the Old Testament. In like manner Hip∣pocrates,
Thales Milesius, Anaxagoras,
Democritus and others, did not forbear to
apply their conceptions hereunto. Al∣though
none of them were skilfull of the
true Astrology, Geometry, Arithmetick or
Medicine; for their pride so hindered, that
it would not admit of Disciples of other
Nations. And when they had got some
sight as twere from the Chaldeans and
Egyptians, they became by this accident
far more proud then they were afore na∣turally;
and without any fear did acuate
or set out the thing or substance it self
with subtiler figments and lyes, and then
attempted to describe a certain kind of
Philosophy, which came and descended
from them to the Latines. They being now
seasoned and instructed herewithal, adorn∣ed
it with their dictates also: from all
which this Philosophy was sowed abroad
all Europe, and then many Academies
were made for the propagation of their
Page 7

Decrees and Rules, that so youth might be
instructed; and this doth now flourish
with the Germans and other Nations even
nuto this very day.

CHAP. III.
What was taught in the Schools of the Egyptians.

THE Chaldeans, Persians and Egyp∣tians
had [all of them] the same know¦ledge
of the secrets of nature and the
same Religion, the names only being
changed. The Chaldeans & Persians called
their doctrine Sophia and Magick; and the
Egyptians, because of the sacrifice, called
their wisdom the Priest-hood. The Ma∣gick
of the Persians, and Theology of the
Egyptians were both of them heretofore
taught in the Schools. Albeit there were
many Schools and Learned men in Ara∣bia,
Africa & Greece, as Albumazar, Aben∣zagel,
Geber, Rasis and Avicen, amongst
the Arabians Machaon, Podalirius, Py∣thagoras,
Anaxagoras, Democritus, Plato,
Aristotle and Rodianus amongst the Gre∣cians;
but yet there were various opinions
amongst themselves as to the Egyptian
Page 8

wisdom, wherein they differed, and disa∣greed
from it. For this cause Pythagoras
would not be called Sophist, because the
Egyptian Priesthood and Wisdom was not
at all perfectly taught as was fitting, al∣though
he received thence many Mysteries
and Arcanums; and Anaxagoras [had recei∣ved]
most or exceeding many. This appears
by the disputations which he made of Sol
& the stone thereof, & which he left after
his death, yet he was in many things con∣trary
to the Egyptians; Wherefore even
they would not be called Sophists nor Ma∣gi,
but imitating Pythagoras in that thing
they assumed the name of Philosophy;
but yet they reaped no more then a few
Glances like shadows, from the Magick
of the Persians and Egyptians; But Mo∣ses,
Abraham, Solomon, Adam, Elias, and
the Magi that came from the East to Christ,
were true Magi, and Divine Sophists, and
Cabalists; which Art and Wisdom the
Grecians knew very little of, or none at all;
and therefore we shall leave that Philoso∣phical
Wisdom of the Greacians as a Spe∣culation
widely and largely distant, and se∣parated
from other true arts and sciences.

Page 9

CHAP. IV.
What Magi the Chaldeans, Persians and Egygtians were.

MAny have attempted both to search
out and bring to use the most se∣cret
Magick of those wise men; but yet it
hath not hitherto been done; Many even
in this our age do exalt Trithemius, others
Bacon and Agrippa for Magick and the
Cabal, which [two things] seem not in
the least to agree, not knowing why they
do so; Magick indeed is an art and faculty
by which the Elementary bodies, and their
fruits, their proprieties, virtues, and ob∣struse
operations are attained unto. But
the Cabal, by a subtile understanding of
the Scriptures seems to trace out the way
for men to God, how to act with him, and
prophecy from him; for the Cabal is full
of Divine Mysteries, even as the Magick
is full of natural secrets; for it teacheth
presages and foretellings of or from the
nature of things to come and things pre∣sent;
for its opparation consisteth in the
knowing of the intrinsecality of all Crea∣tures
as well Celestial as Terrestial bodies,
[viz.] what is hidden in them, what
〈2 pages missing〉
Page 12

ry and Ternary ascend to the denary
[then] is made their regress [or redu∣ction]
unto Unity. Therein is concluded
all the occult wisdom of things, the which
[wisdom] God hath made openly
manifest to men, both by his word, and
the Creatures, of his hands, that so they
might have a true knowledge of them, the
which shall be declared more at large in
another place.

CHAP. V.
Of the chiefest and most supream es∣sence of things.

THE Magi by their wisdom affirmed,
that all creatures might be brought
to an united substance, which [sub∣stance]
they affirmed, might by their
mundations and purgations, ascend
unto so high a subtilty, divine nature and
occult propriety, so as to work and effect
things admirable. For they considered
that by the returning into the earth, and
by a supream Magical Separation, a cer∣tain
perfect substance would come forth,
the which at length, is by exceeding many
industrious and very prolix preparations
Page 13

exalted and lifted up out of Vegetable
substances into Mineral, and out of Mi∣neral
into Metalline, and out of Mettal∣line
perfect substances into a perpetual and
divine Quint-essence concluding in it self
the essence of all Celestial and Terrestial
Creatures; The Arabians and Grecians
by the occult Characters and Hierogly∣phical
descriptions of the Persians and
Egyptians, attained to secret and abstruse
Mysteries, the which being gotten, and
in part understood, and partly not, they
ocularly saw (by trying and experien∣cing)
many admirable and strange things.
But because the Supercelestial Operations
lay more profoundly hid, then their capa∣city
could reach unto, they called not this
a supercelestial Arcanum according to the
intention and mind of the Magi; but the
Arcanum of the Philosophers, and (ac∣cording
to the advice and judgement of
Pythagoras) their stone. Such now as
ever obtained this [stone] did shadow it
over with various Enigmatical figures, and
deceptory similitudes, comparisons,
and fictitious sayings, that so the matter
thereof might be occult and hidden, very
little or no knowledge whereof can be
had [from them.]

Page 14

CHAP. VI.
Of various Errors as to the matter, its finding out and knowledge.

The Philosophers have prefixed sundry
most occult names to this matter of
the stone, grounded on sundry similitudes;
The which Arnoldus observing, saith in
his Rosary, that the greatest difficulty is to
find out the matter of this stone; for they
have called it Vegetable, Mineral, and
animal, not according to the litteral sence,
as is well known to such wise men as have
tried the divine secrets and miracles of the
same stone. For example sake Raymund
Lullies Lunaria may be produced, which
gives flowers of admirable virtues fami∣liar
to the Philosophers themselves. But
yet this was not the intention of those
Philosophers, that you should think
they meant thereby any projection upon
mettals, or that any such preparation
should thence be made; but the abstruse
mind of the Philosophers hath another
intent; In like manner they called their
matter by the name Martagon, to which
they applyed an occult Alchymical ope∣ration,
Page 15

when as notwithstanding that
[name] denotes nothing e•se but a cer∣tain
most occult similitude.

Besides, 'tis no small error that is risen
in the Liquors of Vetegables, with which
very many have endeavoured to coagu∣late
Mercury, and afterwards to convert
it (with fixatory waters) into Luna, sup∣posing
that he who by this way could co∣agulate
it, without the help of mettals,
should attain to be the greatest Master.
And although that the Liquors of some
Vegetables do effect this, it comes to pass
meerly from the Resinousness, fat, and
earthly Sulphur with which they abound.
This [now] draws the Mercuries humi∣dity
and life unto it self, whereby it mix∣eth
it self with the substance thereof, by
coagulation, but without any profit. For
I well know that no thick and external
Sulphur in Vegetables is fit for a perfect
projection in Alchymy, which some have
to their great cost experienced. Albeit that
some have coagulated Mercury with the
white and milky juice of Tithymal, by rea∣son
of the acute and intense heat exist∣ing
therein, and have called that Liquor
Lac Virginis; but yet this is a false foun∣dation;
The like may be supposed of the
Page 16

juice of Celandine, albeit it coloureth as
if it were of a Golden endowment. From
hence they conceived a vain phantasie, and
at a certain and determinate time they
pluckt up this Vegetable, out of which
they hunted for a soul or Quintessence,
whereby they might make a coagulating
and transmuting tincture; but verily
from hence arose nothing butt a foolish
Error.

CHAP. VII.
Of the Errours of those who seek the Stone, from Vegetables, as above.

SOme of the Alchymists have expressed
a juice out of Celandine, and boyled it.
to a thickness or consistency, and put it
open to the Sun, that so it might be Coa∣gulated
per se into a hard Mass, the which
being afterwards beaten into a most small
powder of a black or spadicious colour,
should turn Mercury in projection into
Sol, the which they found to be also vain.
Others have admixed Sal Ammoniack to
this powder, others the Celcothar of Vi∣triol,
Page 17

supposing that thereby they should
arrive to their wished for end; They
brought [it] by their Solutions into a yel∣low
water, that the Sal Ammoniack gave an
ingress of the tincture into the substance
of the Mercury; yet nothing was thereby
done. Some there are that instead of the
aforesaid things, do take the juices of
Arsmart, Bufonaria, Dracunculus, the
leaves of Sallow, Tithymal, Cataputia,
Flammula and such like, and shut them up
in Glasses with Mercury, for some dayes
keeping them in ashes; now thence
it comes to pass that the Mercury is turn∣ed
into ashes, but rashly and without any
fruit; For they were deceived with the
vain rumours of the Vulgar, who boast
that he who is able to coagulate Mercury
without mettals, hath the entire Magistry,
as we have afore mentioned; Many of
them extracted Salts, Oiles, aud Sulphurs
out of the Vegetables by art, but all in
vain. For out of snch like Salts, Oiles,
and Sulphurs, no coagulation of Mercury,
or perfect projection or Tincture can be
made. But whereas the Philosophers do
compare their matter to a certain Golden
Tree of seven boughs, they mean that it
[viz. the matter] doth conclude the se∣ven
Page 18

mettals, in its sperm, and that there∣in
they lye hidden: on this account they
called their matter Vegetable; as also be∣cause
as the natural trees do (in their
time) bring forth sundry flowers; so
the matter of the stone doth discover
most fair colours in the production of its
Flowers; Likewise on this acount [the
comparison is suitable] because, there
ariseth a certain matter out of the Phi∣losophical
earth as a company of sprouts
and twigs, like to the spunge of the
earth; therefore they say that the
fruit of their Tree hath its tendency to
the Heaven. Therefore they have dis∣closed
and deciphered the whole knack
of the thing in the Vegetables as to the
nature, but not in Vegetables as to the
matter; and also because their stone doth
contain in it self a soul, body, and spirit, as
the Vegetables do.

Page 19

CHAP. VIII.
Of those who have sought the Stone in Animals.

THey have also by a certain kind of si∣militude
called this matter Lac Virgi∣nis,
& the blessed blood of a Rosie colour,
the which notwithstanding is agreeing to
[or enjoyed] only by the Prophets and
Sons of God. From thence the Sophi∣sters
gathered, that this Philosophical mat∣ter
was in the blood of Animals or of
man; hereon taking occasion also, be∣cause
they are nourished by Vegetables;
Others have sought it in hairs, in Salt of
Urine in Rebis; Others in Hen-eggs,
and in milk, and in the Calx of Egg-shels,
with all which they thought to have fix∣ed
Mercury. Some have extracted a Salt
out of stinking piss; supposing that to
have been the matter of the stone. There
wants not some persons also that have
judged the little stones fouud in Rebis, to
be the matter; Others have macerated
the Membranes of Eggs in a most sharp
Lixivium, wherewith they have also mix∣ed
calcined Egg-shells most white like
Snow; to these they have attributed the

Page 20

Arcanum of fixation, for the transmu∣ting
of ☿; Others comparing the white
of the Egg to silver, and the yoke to gold,
have chosen it for their matter, [and have
therewith] admixed Common Salt, Sal
Armoniack, and burnt Tartar; these they
have shut up together in a Glass and pu∣trified
it in a B. M. and that so long, until
the white colour became as red as blood.
This they have destilled into a most stink∣ing
liquor wholly useless for that work
for which twas sought after. Others have
putrified the white and yelk of Eggs, from
whence hath been generated a Basilick,
the which they have burnt into a most red
Powder, and have thought to tinge there∣withall;
the author whereof was the Car∣dinal
Gilbert in his Treatise; Many also
have macerated the Galls of Oxen and of
other Creatures mixt with common Salt,
and distilled it into a Liquor, with which
they having moistned the Cementatory
powders, supposed that by this Magistery
they should tinge their mettals, which
they call by the name of a part with
a part, and thence came just nothing.
Others have attempted to transmute Tu∣tia
by the addition of Sanguis Draconis
and other things, [also] Copper and

Page 21

Electrum into Gold; others (according
to the Venetians art (as they call it)
take twenty Lysard-like-creatures, or
more or less, and shut them in a pot, and
make them even mad with hunger, that
so they may devour one the other, so
long till but one of them survives, which
then is fed with the filings of Copper or
Electrum, supposing that this Ani∣mal
will by the digestion only of his
stomack, effect the wish'd for transmuta∣tion;
Last of all they burn this Animal
into a Red powder, which they thought
must be Gold, but they were deceived;
Others also having burned the fishes cal∣led
Tratas, have by melting found some∣times
some Gold in them; but there's no
other reason of it but only this, viz. those
fishes in Rivers and Brooks do sometimes
meet with small scalings and sparkles of
Gold, and eat them; yet tis but seldom; such
Cheaters are to be found chiefly in the
Courts of Princes, [Verily] the matter of
the Philosophers is not to be sought after
in Animals; and this I do admonish all; but
yet tis known that the Philosophers have
called their stone Animal, because in its
[or their] last operations, the virtue of
this most noble fiery mystery causeth an

Page 22

obscure Liquor to sweat forth out of tha•
matter in [their] Vessel, drop by drop▪
From thence they presaged and foretold
that in the last times there should come•
most pure man upon the earth, by whom
the redemption of the world should be ac¦complished;
and that this same man
should emit or send forth bloody drop•
of a Rosie or red colour, by which mea•
he should redeem the world from sin•
After the like manner, also the blood o•
their stone (yet, in its own kind) di•
free the Leprous mettalls from their in∣firmities
and Contagion. On this account
therefore they supposed, that they deser∣vedly
said their stone was animal; Con∣cerning
this Mysterie thus speaks Mercu∣rius
to King Calid, This Mysterie is permit∣ted
only to the Prophets of God to know,
whence it comes to pass that this stone
is called Animal. For in the blood of this
stone doth its soul lie hid. Tis likewise
composed of body, spirit, and soul. On
the same account they have also called it
their microcosm, because it hath the like∣ness
of all the things in the world, and
thence they again called it Animal, as Plato
called the great world an Animal.

Page 23

CHAP. IX.
Of such as have sought after the Stone in Minerals.

HEre we may add the many Ignorant
men that suppose the stone to be
threefold, and to be hidden in a threefold
stock or kind, viz. Vegetable, Animal, and
Mineral; Hence tis that they have sought
for it in Minerals; [Now] this Opinion
is far wide of the Opinion of the Philoso∣phers;
For they affirm that their stone is
Uniformly Vegetable, Animal, and Mi∣neral;
Now here you are to note, that
Nature hath distributed its Mineral sperm
into various kinds, [or subjects] viz.
into Sulphurs, Salts, Borax'es, Nitres,
Armoniacks, Allums, Arsenicks, Atramen∣ta
or Vitriols, Tutiae's, Trematites, Orp∣ments,
Realgars, Magnesias, Cinnaber, An∣timony,
Talch, Cachymia, Marcasites, &c.
In all these nature hath not as yet attain∣ed
to our matter, albeit that in some of the
said species it layes it self open in a won∣derfull
aspect, for the transmutation of
imperfect mettals that are to be brought
to perfection; for verily, a long experi∣ence,

Page 24

and fiery exercise do shew many
various permutations in the matter of
Minerals; not only from some colours
into other Colours, but also out of one
essence into another, and from their im∣perfection
to perfection; And although
that nature hath by the means of Mine∣rals
prepared, attained some perfection,
& prosecuted it; yet the Philosophers will
not, that the matter of the Philosophick
stone should proceed forth out of any of
the Minerals, although they say their
stone is Mineral; Hence then the Sophi∣sters
taking occasion, do persecute Mercu∣ry
himself with various torments; Some
with Sublimations, Coagulations, precipi∣tations,
Mercurial waters and Aq. fort.
&c. All which erroneous wayes are to
be shun'd, with the other sophistical pre∣parations
of Minerals; the purgations, and
fixations of Spirits and Mettals; Where∣fore
all the preparations of the stone as of
Geber, Albertus Magnus, and the like,
are Sophisticall, their Purgations, Ceme∣nations,
Sublimations, Distillations, Re∣ctifications,
Circulations, Putrefactions,
Conjunctions, Solutions, Ascentions,
Coagulations, Calcinations, and Incerati∣ons,
are wholly unprofitable; both in

Page 25

the tripode in the Athanor, in the rever∣bera•ory
furnace, in the melting furnace,
the accidia or slow Henry, the dung, ashes,
sand or such like, and also in the Cucurbit,
the Pelican, Retort, Viol, fixatory, &c.
The like is to be thought of the sublima∣tion
of Mercury by Mineral spirits, for
the white and the red, as by Vitriol,
Salt-peter, Allum, Crocus ♂, &c. Of
all which things, that Sophister Johannes
de Rupescissa doth prate in his Treatise of
the white and red Philosophick stone; The
which [put them] altogether, are all of
them meer lying dreams. You must also
shun the particular Sophistry of Geber, as
his sevenfold Sublimations, or Mortificati∣ons,
and also revisitation of Mercury, with
his preparations by Salt of Rine, or [Salts]
made by a Sepulchre, al which things are
false. Some others have endeavoured to
fix Mercury by the Sulphurs of Minerals
and Mettals, but have been highly decei∣ved;
Truly I have seen Mercury (in
this art) to have been brought into a
Mettalick body by such like fixations, and
resembling and counterfeiting good sil∣ver
in all likely-hood and respect, but
when it hath been brought to the Test,
then it hath appeared as tis, viz. false.

Page 26

CHAP. X.
Of those who have sought after the stone, and [also] particulars in Minerals.

SOme Sophisters have tryed to squeez
out a fix Oil from Mercury seven times
sublimed and so often dissolved; and that
by the means of Aq. fort. Strong waters,
whereby they would bring imperfect met∣tals
unto perfection; but they have been
constrained to relinquish this vain opera∣tion.
Some have purged Vitriol seven
times by Calcination, Solution and Coa∣gulation,
and with an addition of two
parts of {sal armoniac}, and by sublimation, that so it
might be resolved into a white water,
whereto they have added a third part of
Quick ☿, that it might be Coagulated by
that water; then afterwards they have
so often sublimed the Mercury from the
said Vitriol, and {sal armoniac}, that it went into [or
became] a stone; This [stone] they
affirmed (being conceived of the Vitri∣ol)
to be the red Sulphur of the Philoso∣phers,
with which they have (by Solutions
and Coagulations) made progress to

Page 27

[attain] the stone, but in projection it all
hath come to nothing. Others have Co∣agulated
Mercury by a water of Allum,
into an hard Mass like to Allum, the
which they have unprofitably fixed with
fixatory waters. The Sophisters do propose
to themselves very many wayes of fixing
Mercury, but in Vain, for in him is nothing
perfect or constant to be had. Hence it
is that tis a vanity to add Minerals unto
him by Sophistical processes; for by all of
them he is stirred up to a greater malice
and is rendred more lively, and is rather
brought to a greater impurity, then to
any perfection: So then the Philosophers
matter is not to be from thence sought
for, for that it [viz. ☿] is an imperfect
somewhat, the which to bring to perfe∣ction
will be very difficult, yea impossi∣ble
for any Sophisters progress; for
there's nothing therein that can be stirred
up or compelled into perfection; Some
have taken Arsenick often sublimed, and
many times dissolved with the Oil of Tar∣tar,
and Coagulated, the which they have
pretended to fix, and by which they would
turn Copper into Silver, but yet even
that is nothing else but a meer Sophi∣sticate
whitening; for verily Arsenick

Page 28

cannot at all be fixed, except the work∣man
be an Artist, and doth well know its
tinging Spirit, in which verily all the Phi∣losophers
have slept vainly attempting
to effect any thing thereof. Whoever
therefore is ignorant of this spirit, can∣not
have any hope of fixing it, or of
giving it that Virtue as may make it ca∣pable
of the Virtue of transmutation;
Wherefore I make known to all, that the
whitening whereof I spake but now, is
grounded on a false foundation, and that
thereby the Copper is deceitfully white∣ned
but not changed; Now Sophisters
take the Copper thus counterfeited, and
mix it with twice its weight of Lune, and
sell it to the Gold-smiths and Mint-men:
And at last they transmute themselves into
false Coyners, not only they who sell, but
such also as buy it: Some Sophisters in∣stead
of white Arsenik do take red, and
with this they fall upon some false art;
because (however tis prepared) it af∣fords
nothing but a whiteness; Some
again have gone further, and dealt in com∣mon
Sulphur, the which being so yellow,
they have boiled in Vinegar, Lixivium, or
most sharp Wines, for a day and a night,
untill it became white; then after this,

Page 29

have sublimed it from common Salt, and
the Calx of Eggs, and boyled and sub∣limed
it, and that many times; yet for
all this, it hath been alwayes combustible,
although white. Now with this they
have notwithstanding endeavoured to fix
☿ and turn him into Gold, but in vain;
yet indeed thence doth come the most
excellent and fairest Cinnaber that ever I
saw; This they suppose to fix with the
oil of Sulphur by cementation and fixa∣tion;
it gives somewhat of shew or ap∣pearance,
but falls out otherwise then de∣sired.
Others have reduced common Sul∣phur
into the form of a Liver, boyling it in
Vinegar, with an admixtion of Linseed
Oil, or Oil of Tiles, or Oil Olive; After∣wards
have poured it forth into a marble
stone, aud made the form of a Liver;
The which they have distilled into a Ci∣trine
Oil, first with a gentle fire; but they
have (to their loss) tried, that they
could not do ought as to the transmutati∣on
of Lune into Sol, as they supposed;
and as there is an infinite number of Mi∣nerals,
so also is there much variety of
their preparation; the which to make
any farther mention of in this place I
shall forbear, because they require a pecu∣liar

Page 31

Treatise: beware also of Sophisticate
Oils of Vitriol and Antimony; Likewise
of the Oils of the Mettals, imperfect, or
perfect, as ☉ and ☽: because although
the operation of these be most potent in
the nature of things, yet the true pro∣cess
is known but to a very few, even to
this day. You are also to abstain from
the Sophistical preparations of common
Mercury, Arsenick, Sulphur and such like;
viz. by sublimation, descention, fixation
with Vinegar, Salt-peter, Tartar, Vitriol,
Sal Ammoniack, in that way and manner
which the books of Sophisters do teach;
Likewise avoid the Sophisticate Tinctures
taken from Marcasites, and Crocus ♂, and
of that Sophistication called by the name
of a part with a part, and of fix Lune,
and such like trifles. For although they
have some superficial appearance of truth,
(as the fixation of Lune, by little labour
and industry) yet the progress of the
preparation thereof is of nought and in∣valid.
Being therefore moved with com∣passion
towards the good Operators of
this art, I am willing to lay open, the very
whole foundation of Philosophy, in 3. par∣ticular
Arcanums, viz. in one by Arsenick,
in a second by Vitriol; and in the third, I

Page 31

shall explain it by Antimony. Out of, or
from which I will teach the true proje∣ction
upon ☿ and the imperfect mettals.

CHAP. XI.
Of the true and perfect particular Ar∣canum of Arsenick, for the white Tincture.

SOme have written that Arsenick is
compounded of Mercury and Sulphur;
others of earth and water; and most
[say tis] of the nature of Sulphur; But
whatever matter tis of, the nature there∣of
is such, as to transmute Copper into
whiteness; Also it may be brought to
that perfection of preparation, that it may
truly and perfectly tinge. But not by
that way which evil Sophisters teach, as
are Geber in the summ of perfection, Al∣bertus
Magnus, Aristotle the Chymist,
in the book of the perfect Magistery, Rasis,
and Polydorus; for those writers, be they
never so many, do either err, or write
false things out of envy, and propose
receipts, because they are even ignorant
of the truth. Arsenick contains in it self

Page 32

three natural spirits, the first [is] Vola∣tile,
adustible, Corrosive and penetrating
all mettals. This spirit whitens Venus,
and after some dayes makes it spongious;
The which artifice pertains only to those
who exercise the Caustick Art. The se∣cond
spirit is Chrystalline and sweet;
The third is a tinging spirit, separated
from the others aforesaid. The true Phi∣losophers
have searched after [or found]
these three natural proprieties in Arsenick
for the perfect projection of the Wise
men; But the Barbers who exercise
Chyrurgery, do desire that sweet and
Chrystalline nature separated from the
Tinging spirit, for to use in the cure of
wounds, and for Bubo's, Carbuncles,
Anthrax and such other filthy Ulcers,
not cureable but by a mild artifice or
remedy. But [as for] that Tinging spi∣rit,
except the pure thereof be separated
from the impure, the fix from the Vola∣tile;
and the secret tincture from the com∣bustible,
[it] will not at all answer your
desire in projection upon Mercury, Ve∣nus,
or any other imperfect mettall. All
the Philosophers have hidden this Arca∣num,
as a most excellent Mysterie; This
tinging spirit, separated from the other

Page 33

two, as above, thou shalt conjoyn to the
spirit of Lune, and digest them together
for the space of thirty two dayes, or un∣till
they have put on a new body; Af∣ter
that (at the fortieth natural day) it
shall be kindled into inflammation by the
heat of the ☉. the spirit appears in a
bright whiteness, and is endued with a
perfect Tingeing Arcanum: Then tis at
length fit for projection, viz. One part
thereof upon sixteen parts of an imper∣fect
body, according to the acuity or
sharpness of the preparation; From thence
[then] appears shining Lune [or Silver]
and as excellent as what comes out of the
bowels of the earth.

CHAP. XII.
Of the Arcanum of Vitriol, and the Red Tincture to be thence extra∣cted.

VItriol is a very Noble Mineral,
amongst the rest, [was] alwayes of
very much admiration with the Philoso∣phers,
because the most high God hath
adorned it with wonderfull endowments.
Page 34

They have vailed over its Arcanum with
aenigmaticall figures, as thus, viz. Thou
shalt vifit the inward parts of the earth,
and shalt find by rectification the occult
stone, a true medicine; By the earth they
understood the Vitriol it self; and by
the Inward part of the Earth, its sweet∣ness
and redness; because in the occult
part of the Vitriol, a subtile, noble, and
most fragrant juice and pure oil lyes
hid. The manner of drawing it forth is
not at all to be attempted by Calcinati∣on
or distillation; for it must not at all
be deprived of its greeness; for assoon as
ever tis rob'd thereof, the Arcanum of it
also is gone, and so necessarily it must
want its vertues. Verily tis to observed
here in this place, that not only the Mi∣nerals,
but also the Vegetables themselves
and such like, that outwardly shew a viri∣dity
or greeness, contain an Oil within
them as red as blood, the which is their
Arcanum. Thence tis evident that their ri∣diculous
distillations of the Apothecaries,
are vain and foolish and of no moment,
because they do not at all know how to
bring forth the bloodlike redness of the
Vegetables. Nature it self being wise,
turns the waters of all Vegetables into a

Page 35

Citrine Colour, and from thence (after∣wards)
into a most red Oil like blood;
Now the cause of its coming to pass so
slowly on, is the too much headlongness
of the ignorant distilling operators,
whereby the Viridity is absumed; They
have not learned to corroborate Nature
in its virtues, whereby the noble virour
[or greeness] ought to be rectified into
a redness, per se: For example sake,
White wine digests it self into a Citrine
colour; and in success of time the Green
colour of the Grapes themselves is turn∣ned
per se into a red, lying hid under the
Sky Colour. The greeness therefore
of the Vegetables and Minerals being
lost by the sluggishness of the Opera∣tors,
the essence of them, and the spi∣rit
of the Oil, and most noble balsome of
Arcana's is also lost.

Page 36

CHAP. XIII.
Of the Process of Vitriol for [or to] the red Tincture.

VItriol contains in it self many dirty
and viscous [or slimy] imperfecti∣ons;
therefore its greeness must be often
extracted with water, and rectified until
it hath put off all the Impurities of the
earth; All which rectifications being fi∣nished,
there must be much care taken
that the matter lie not open to the Sun;
because it will turn the greeness thereof
into a paleness, and together there∣with
swallow up the Arcanum: Let it be
kept (covered over) in a stove, that no
defilement come thereto; [then] after∣wards
let it be digested in a glass shut for
the space of some moneths, or so long
untill there appears various colours, and
the highest redness. But yet you must not
think that (by that process) the redness
is sufficiently fixed, but must be farther
purged from the Interiour accidental de∣filements
of the earth, and that on this
wise. Tis to be rectified with Acetum
untill the earthly defilment be wholly re∣moved,

Page 37

and the feces separated; This
now is the true and best rectification of
its Tincture, of which the blessed Oil is
to be extracted; From it [then] being
diligently shut in a glass and an Alembick
speedily set thereon, and the joints done
with bitumen [or luted] that the spirits
exhale not, in the distillation of its Oil,
the spirit is to be drawn forth with a sweet
and gentle fire. This Oil is much more
delectable and sweet then any dispensato∣ry
Aromatical balsome whatsoever, and is
void of all other acrediny or sharpness;
Now in the bottom of the Cucurbite there
will reside a certain most white earth,
bright aud shining like Snow, the which
keep charily from all dust and filth. That
same earth is wholly separated from its
redness; From thence [now] follows
the greatest Arcanum, viz. a Super-cele∣stial
marriage of the soul most highly pu∣rified
and washed by the blood of the
Lamb, with its own bright, lustrous, and
purified body; This is the true super-ce∣lestial
matrimony whereby the life is
prolonged even to [its] last appointed time
after this manner; therefore the soul and
spirit of Vitriol (which are its blood) are
coupled with their own purified body that

Page 38

they may be eternally inseparable; Take
therefore this our foliated earth in a glass
phial; pour thereto its Oil by little & little;
the body will in a moment receive and
embrace its soul, for as much as the bo∣dy
is most earnestly affected with the desire
after its soul, and the soul doth most per∣fectly
delight in the Embracements of the
body; This conjunction therefore of them
being put into a furnace of secrets, conti∣nue
it there for fourty dayes, which being
over, thou shalt have a most absolute oil
of a wonderfull perfection; wherewith
Mercury, and all the other imperfect met∣tals
are turned into Gold. Now wee'l
speak a word or two of the multiplication
thereof. [viz.] Take corporal Mercury,
the proportion of two parts, the which
wet over with three parts of the like
weight of the said Oil, and let them re∣main
together for forty dayes. By this
proportion of weight, and by this order,
the multiplication may be made to Infi∣nity.

Page 39

CHAP. XIV.
Of the Secrets and Arcana's of Anti∣mony as to the red Tincture, for trans∣mutation.

ANtimony is a true Bathe for Gold;
But the Philosophers have called it
their Examinator and Stilanx, or

The Poets say that in that
bath Vulcan wash't Phoebus, and purged
him from all filth and imperfection;
Tis born of a most pure and most Noble
Mercury aud Sulphur, under a Vitrioline
stock or kind, in a mettalline form and
splendour; Some of the Philosophers have
called it the white lead of the wise men,
or simply Lead. Take therefore Antimony,
and that the very best, as much as thou
wilt; this ♀ being dissolved into its own
Aq. fort. let be cast out into Cold water,
adding a very little Crocus ♂: that it
may fall into a sediment at the bottome of
the Vessell; for otherwise it will not put
off its feces; Now then after tis thus dis∣solved,
it will acquire a most high fair∣ness;
Put it into a Glass fenced all about

Page 40

with a most compact Lute, or into a stone
Bocia, or bolt-head, and let be admixed
thereto of calcined Tutia, sublimed to the
perfect degree of the fire, and diligently
beware of Liquefaction, because it breaks
the glasses by the overmuch heat; from
one pound of this Antimony is a perfect
sublimation to be had in the space of two
dayes. This sublimate being put in a phial
that a third part may touch the water, and
the Vessell Luted, that the spirits fly not
away, let it be hang'd over a Tripode of
secrets, and let the work be urged at first
with a gentle fire, like to the heat of the
Sun in the midst of Summer; then at length
on the tenth day let it be a little augment∣ed.
For by too much heat the glasses
break, and sometimes also, the furnace
leaps a pieces. Whiles the Vapour ascends,
various colours appear. Let the fire be mo∣derated
and governed so long, untill the
matter be seen red; Afterwards let it be
dissolved in most sharp Vinegar, and cast
away the feces; Let the Vinegar be ab∣stracted
and let [it] be again dissolved
in common distilled water, which must
be again abstracted, and the sediment be
distilled with a most vehement fire, in a
glass most accurately shut; [then] the

Page 41

whole body of the Antimony will ascend
into a most red Oil, resembling the colour
of a Ruby, and will flow down drop by
drop into the receiver, of a most fragrant
Odour, and most sweet Savour. This is
the highest Arcanum of the Philosophers
in Antimony; the which most [of them]
make [or place] amongst the Arcana's of
Oils. Then lastly, let the Oil of Sol be made
after this manner; Take of the purest
Sol, as much as you will, the which
you must dissolve in rectified spirit of
Wine; Let the spirit be sometimes abstra∣cted
therefrom, and be again so often
dissolved; Let the last Solution be kept
with the spirit of wine, and circulated for
a moneth; Afterwards let the the Vola∣tile
gold be distilled, and the spirit of
Wine by an Alembick three or four times,
that it may fall down into the Receiver,
and be brought into its highest essence:
To half an ounce of that dissolved gold,
let one Ounce of the oil of Antimony be
added. This Oil doth presently embrace
the other, in the heat of a B. So that it
doth not easily let it go from it self, al∣though
the spirit of Wine be abstracted;
By this way shalt thou have the highest
mystery of Nature, and an Arcanum which

Page 42

cant be equalled by any thing in the nature
of things. These two Oils thus united after
the manner thus spoken of, are to be shut
up in a Phial, and hanged up in a Tripode
for a Philosophical moneth and to be
cherished with a most gentle fire; Al∣though
if the fire be tempered after a due
proportion, this work will be finished in
one and thirty dayes, and brought unto
perfection, whereby Mercury and all
other Imperfect mettals do acquire the
perfection of Gold.

CHAP. XV.
Of the Projection to be made by the Ministry and Arcanum of Anti∣timony.

THere can be no weight assigned in
this work of projection although the
Tincture it self may be drawn from some
subject by [or in] a certain and sure
proportion, and fit instruments; for that
medicine doth tinge sometimes thirty or
fourty, sometimes sixty, eighty and an
hundred parts of imperfect mettal; so that
the chiefest knack or art in this business is

Page 43

about the mundation or cleaning of the
medicine, and in the industry of the ope∣rator;
also according to the greater [or
lesser] cleaness and purity of the Imper∣fect
body used hereabouts. For example,
One Venus is purer then another ♀: from
whence it comes to pass that a determi∣nate
weight in projection cannot be had.
This only is worth the noting, that if it
chanceth that the Operator hath taken
too much tincture, he may correct this
error by the addition of [more] imper∣fect
mettal. But if there be too much of
the subject whereby the virtues of the
Tincture are rendred too weak, this fault
may be remedied easily by the Cineritium
or Test, or by Cementations, or by ab∣lutions
with Crude Antimony; as to this
part [of work] there's nothing that may
hinder the Operator; only he's to set
that before himself, which is omitted by
all the Philosophers, and of purpose con∣cealed
by some; viz. in projections, the
revivification of imperfect bodies is neces∣sary,
that is, the Animation (or as I may
so call it) the spiritualization [of them]
concerning which some have said, that
their mettals ate not the vulgar, because
they live and have a soul.

Page 44

The Animation is thus done.

TAke Venus, reduce it into thin Plates,
as much as you will, ten, twenty, or
forty pound; let them be incrustrated or
smeared over with a pulse made only of
Arsenick and calcined Tartar, and let them
be calcined in their Vessel for the space
of four and twenty hours; then at length
let the Venus be beaten into powder, be
washed and cleansed exceeding well. Let
the Calcination be repeated, [together]
with the ablutions three or four times;
By this way it becomes purged and clean∣sed
from its gross viridity and its unclean
Sulphur; Verily yon must beware of the
Calcinations that are made with common
Sulphur; for it doth wholly deprave all
the good is in a mettal, and renders that
which is evil worse. [Now] to ten
Marks—of that putged Venus let be
added one of pure Lune; But that by the
projection of the medicine the work may
be the sooner accelerated and hastned, and
that it may the more easily penetrate the
imperfect body, and expell all such parts
as are contrary to the natute of Lune,
that very thing may be easily done by the

Page 45

medium of a perfect ferment; For the work
is defiled by an unclean Sulphur, so that
there will be [as twere] a cloud stretched
over the superficies of that which is trans∣muted,
or the mettal will be mixed with
some of the Offals or Scoria's of the Sul∣phur,
and be cast away with them. But
verily, if you would project, of the red
stone, for the red transmutation, it must
first fall [or be projected] upon Gold,
and afterward upon Lune, or upon any
other purged mettal, as we have declar∣ed
above; [then,] from thence doth
come most perfect Gold.

CHAP. XVI.
Of the Vniversal matter of the stone of the Philosophers.

AFter the mortification of Vegetables
[they] by the concurrence of two
Minerals, as Sulphur and Salt, are trans∣muted
into a Mineral nature, so that at
length they become perfect minerals;
for in the Mineral holes and dens and
wide fields of the earth, are found Vege∣tables
which in long success of time, and

Page 46

by the continued heat of Sulphur, do pu•
off the Vegetable nature, and put on a
Mineral; And that doth chiefly happen,
where the appropriate nutriment is taken
away from these Vegetables, whereby
they are afterwards constrained to take
their nourishment from the Sulphurs and
Salts of the earth, so long, untill that
which was afore a Vegetable, do pass into
a perfect Mineral; And thus out of this
Mineral condition a certain perfect Met∣tallick
essence doth sometimes arise, and
that by the progress of one degree into
another: But to return to the stone of
the Philosophers, the matter whereof (as
some have mentioned) is a most difficult
matter of all others to be found out, and
abstruse for the understanding; Now the
way and the most certain rule of the find∣ing
out of this as well as of all other
things, what they contain, or are able to
do, is a most diligent examination of their
Root and Sperm, whereby knowledge is
attained; for the accomplishment of
which, the consideration of principles is
very necessary; as also by what way, and
medium nature doth at first go from im∣perfection
to the end of perfection; For
the consideration whereof, tis chiefly re∣quisite,

Page 47

most certainly to know, that all
things created by nature do consist of
three principles, viz. of natural Sulphur,
Mercury, and Salt, mixt into one, [so]
that in some things they are Volatile,
in other things fixt: As often as a cor∣poral
Salt is throughly mixt with a spiri∣tual
Mercury and Animated Sulphur
into one body, then doth nature begin
to work in subterranean places,
(which serves for its vessels,) by a sepa∣rating
fire, by which the gross and impure
Sulphur is separated from the pure, and
the Earth from the Salt, and the cloudi∣ness
from the Mercury, those purer
parts being reserved) the which parts
nature doth again decoct together into a
pure Geogamick—body. The which
Operation is accounted [of] by the
Magi, as a Mixtion and conjunction by the
Union of the three, viz. body, soul, and
spirit. This Union being compleated,
from thence doth result a pure Mercury,
the which if it flows through the subter∣rean
passages and Veins thereof, and
mess with a Caheick—Sulphur, the
Mercury is Coagulated by this [Sulphur]
according to the condition of the Sulphur.
But notwithstanding, tis as yet volatile,

Page 48

and scarce decocted into a mettall for the
space of an hundred years. Thence arose
this so much common an opinion, that
Mercury and Sulphur are the matter of
mettals, the which is also evident by the
Relation of the Miners. Yet com∣mon
Mercury and common Sulphur are
not the matter of mettals, but the
Mercury and Sulphur of the Philosophers
are incorporated and innate in perfect
mettals, and in the forms of them, that
they never fly from the fire, nor are de∣praved
by the force of the corruption of
the Elements. Verily by the dissolution
of that same natural mixtion our Mer∣cury
is tamed or subjected, as all the Phi∣losophers
speak; Under [or from] this
form of words, comes Mercury to be ex∣tracted
out of perfect bodies, and [out of]
the virtues [and puissance] of the earth∣ly
planets. The which Hermes affirms in
these words, The ☉ and ☽ (saith he) are
the roots of this art. The Son of Hamuel
saith that the stone of the Philosophers is
a Coagulated water, viz. in Sol and Lune;
from whence tis evidently cleer, that the
matter of the stone is nothing else but ☉
& ☽: this is also hereby confirmed, in that
every like thing generates and brings

Page 49

forth its like; And we know that there
are no more but two stones, white and
red; there are alfo two matters of the
stone, Sol and Lune coupled together in a
proper Matrimony, both natural and arti∣ficial;
And as we see, that either man or
woman cannot generate without the seed
of both; in like manner, our Man ☉ and
his Woman ☽ cannot conceive, or frame
onght for generation without both their
Seeds and Spermes; Thence have the
Philosophers gathered, that a third thing
is necessary, viz. the Animated seed of
both, of man and woman, without the
which they have judged all their whole
work to be vain and foolish: Now such
a Sperm is [their] Mercury the which
by a natural conjunction of both bodies
of ☉ and ☽, receives their nature into it
self in Union; and then at length and
not before is the work fitted for congress,
ingress and Generation by the manly and
feminine virtue and power. On this ac∣count
the Philosophers took occasion to
say, that Mercury is composed of body,
soul, and spirit, and that it hath assumed
the nature & property of all the Elements—Therefore
from a most powerfull in∣genuity
and discretion or understanding

Page 50

they have affirmed their stone to be ani∣mal,
the which also they have called their
Adam, who carryes his inv•sible Eve hid∣den
in his own body, from that moment
of time wherein they were united by the
power of the most high God, the framer
of all the creatures; for which cause it
may deservedly be said, that the Mercu∣ry
of the Philosophers is nothing else but
their most abstruse compounded Mercury,
and not that common ☿: Therefore have
they discretly told the wise, that there
is in Mercury whatsoever the wise men seek.
Almadir the Philosopher saith, we do ex∣tract
our Mercury out of one perfect bo∣dy,
and two perfect natural conditions
incorporated together; the which [☿]
indeed doth thrust forth its perfection
outwardly, whereby tis able to resist the
fire, and that its intrinsecal imperfection
may be defended by the extrinsecal perfe∣ctions;
By this place of the most witty
Philosopher, is the Adamical matter un∣derstood,
the Limbus of the Microcosm,
the homogeneal, Only matter of all
the Philosophers, whose sayings also
(which we have afore mentioned) are
meerly golden, and to be had in most
high esteem, because they contain nothing

Page 51

superfluous, or invalid; Briefly there∣fore
the matter of the Philosophers stone
is nothing else but a fiery and perfect
Mercury, extracted by—Nature and
Art, that is the artificially prepared and
true Hermaphrodite Adam, and Micro∣cosm,
That most wise Mercurius the
wisest of the Philosophers affirming the
same, hath called the stone an Orphan:
Therefore our Mercury is that very same
that contains in it self the perfections,
forces and virtues of the Sun, and which
runs through the Streets and houses of all
the Planets, and in its regeneration
hath acquired or gotten the virtue of
things above and beneath; to the
marriage also of which [things viz. above
and below] it is compared, as is evi∣dent
from the whiteness and redness
wound or heaped up together therein.

Page 52

CHAP. XVII.
Of the Preparation of the matter of the Philosophers stone.

THis is that which nature doth most
chiefly require, viz. that its own Phi∣losophick
man be brought into a Mercurial
substance, that it may spring forth into
the Philosophick stone. Moreover
you are to note, that those com∣mon
preparations of Geber, Albertus
Magnus, Th. Aquinas, Rupescisca, Poli∣dorus,
and such like, are nothing else but
some particular Solutions, Sublimations
and Calcinations, not at all pertaining to
our Universal [work] which [work]
doth want only the most secret fire of the
Philosophers; Therefore the fire and
Azoth may suffice thee; [And whereas]
the Philosophers do make mention of
some preparations, as of putrefaction, de∣stillation,
sublimation, calcination, coa∣gulation,
dealbation, rubification, ce∣ration,
fixation, &c. you are to un∣derstand,
that in their Universal [work]
Nature it self doth accomplish all the
operations in the said matter, and not

Page 53

the workman, [and that] only in a Phi∣losophical
Vessel, and with a such like fire,
not a common fire. The white and the
red do proceed out of one root, without
any medium. Tis dissolved by it self,
coupled by it self, albifyes, and rubifyes;
is made saffrony and black by it self,
marries itself, and conceives in it self: Tis
therefore to be decocted, to be baked, to
be fused, it ascends, and descends. All
which Operations, are indeed [but] one
Operation made by the fire alone; But
yet some of the Philosophers have by a
most high-graduated essence of Wine, dis∣solved
the body of Sol, have made it Vola∣tile,
so as to ascend by an Alembick, sub∣posing
that this is the Volatile, true Phi∣losophick
matter, whereas it is not; And
although it be no contemptible Arcanum,
to bring this perfect mettalline body into
a Volatile and spiritual Substance, yet not∣withstanding
they err in the Separation
of the Elements; the which process
of [those] Monks, viz. Lully, Richard
the Englishman, Rupescisea, and others,
is erroneous; By which [process] they
supposed to separate gold by this way in∣to
a subtile, spiritual, and elementary pow∣er,
each one a part; [and] afterwards

Page 54

by circulation and rectification to couple
them again into one, but in vain; for ve∣rily,
although one Element may after a
sort be separated from another, yet ne∣vertheless
every element, after this man∣ner
separated, may again be sepatated
into another element, the which parts
cannot at all (afterwards) either, by pel∣licanick
circulation or destillation, return
into one again, but they always remain a
Certain Volatile matter, and Aurum
Potabile as they call it; The cause why
they could never arrive to their intention,
is this; because nature is not in the least
willing to be thus distracted or separated,
by humane disjunctions, as by terrene
[things] glasses and instruments. She
her self alone, knows her own operations,
and the weights of the Elements, the se∣parations,
rectifications and copulations
of which she accomplisheth, without the
help of any Operator or Manual artifice;
Only the matter is to be contained in the
secret fire, and in its occult Vessel; The
Separation therefore of the Elements is
impossible [to be done] by man; which
separation should it have some appear∣ance,
yet notwithstanding is not true,
whatsoever is spoken thereof by Raimund

Page 55

Lully, and his English golden noble
Work, which he is falsly supposed to have
framed. For Nature it self hath in her
self her proper Separater (which doth
again conjoyn what it separates) without
the help of man, and doth best know all
[her Trade] and the proportion of eve∣ry
element, and not man; whatever such
erroneous Scriblers do (in their frivolous
and false receipts) boast of this their vo∣latile
Gold. This [then] is the opinion
[or mind] of the Philosophers, that
when they have put their matter into the
more secret fire, it be all about cherished
with its [own] moderate Philosophical
heat, that [so] beginning to pass through
corruption it may grow black: This ope∣ration
they call putrefaction, and the
blackness they name the head of the
Crow: They call the ascension and de∣scension
thereof distillation, ascension
and descension; they call the exsiccation,
coagulation; and the dealbation, calcina∣tion:
And because it is fluid and soft in
the heat, they have made mention
of Ceration; when it hath ceased to
ascend and remain liquid in the bottom,
then they say fixation is present.

After this manner therefore, the Ap∣pellations
Page 56

and terms of the Philosophical
operations are to be understood, and no
otherwise.

CHAP. XVIII.
Of the Instruments and Philosophical Vessel.

THE Putatitious Philosophers have
rashly understood [and imagined]
the Occult and Secret Philosophical Ves∣sel,
and Aristotle the Alchymist (not that
Grecian Academical Philosopher) hath
[conceited it] worser, in that he saith
the matter is to be decocted in a threefold
Vessel; but he hath worst of all [under∣stood
it] that says, viz. that the matter
in its first separation, and first degree, re∣quires
a Mettalline Vessel; in the second
degree of Coagulation and dealbation of
its [own] earth, a glass Vessel; and in
the third degree, for fixation, an earthen
Vessel. Nevertheless the Philosophers
do understand by this [Vessel] one Ves∣sel
only in all operations, even to the per∣fection
of the Red Stone; seeing there∣fore,
that our matter is our root for the
white and the red; tis necessary that our
Vessel ought to be on this wise, that the
matter therein may be governed by the

Page 57

Celestial Bodies; for the invisible Celesti∣al
Influences and impressions of the Stars
are exceeding necessary to the Work;
otherwise 'twill be impossible for the in∣vincible
Oriental, Persian, Chaldean and
Egyptian Stone to be accomplished; by
which [Stone] Anaxagoras knew the
vertues of the whole Firmament, and
foretold of the great Stone that should
descend [down] upon the earth out of
Heaven, the which also happened after
his death. Verily our Vessel is most chief∣ly
known to the Cabalists, because it
ought to be framed according to a truly
Geometrical proportion and measure,
and of [or by] a Certain [and assured]
Quadrature of a Circle: or thus, that thee
Spirit and soul of our matter, may in this
Vessel, elevate with themselves (answerable
to the altitude of the heaven) the [things] se∣parated
from their own body. If the Vessel
be narrower or wider, higher or lower
then is fit, and then the ruling and opera∣ting
Spirit and Soul desires the heat of our
Philosophical Secret Fire (which is indeed
most acute) would stir up the matter too
violently, and urge it to overmuch ope∣ration,
that the Vessel would leap into a
thousand pieces, to the hazard and dan∣ger

Page 58

of the body and life of the Operator:
whereas contrariwise, if it be more wide
or capacious then for the heat to operate
upon the matter according to proportion,
the work will also be frustrate and vain.
And therefore our Philosophical Vessel is
to be framed with the greatest diligence:
But as for the matter of this our Vessel,
they alone do understand it, that in the
first Solution of our fixt and perfect mat∣ter,
have adduced or brought this [mat∣ter]
into its first Essence; and so much
for this. The Operator must likewise most
accurately note what it is, that the matter
(in the first Solution) lets fall, and casts
out from it self: The manner of descri∣bing
the form of the Vessel is difficult; it
must be such as nature it self requires [tis]
to be sought for and searcht after, out of
one and the other, that [so] it may (from
the altitude of the Philosophick Heaven,
elevated from the Philosophick Earth) be
able to operate upon the fruit of its own
earthly body. Verily it ought to have
this Form, that a separation and purifi∣cation
of the Elements (when the Fire
drives the One from the other) may be
made, and that each [Element] may
possess its own place in which it sticks;

Page 59

and the Sun and the other Planets may
exercise their operations round about the
Elemental Earth, and the course of them
may not be hindred in their circuit, or be
stir'd up with too swift a motion: Now
according to all these things here spoken
of, it must have a just proportion of
Roundness and Height: But the Instru∣ments
for the first mundification of Mine∣ral
Bodies, are melting Vessels, Bellows,
Tongs, Capels, Cupels, Tests, Cemen∣tatory
Vessels, Cineritiums, Cucurbits,
Bocia's for Aq. fort. and Aq. regia, and
also some things as are necessary for pro∣jection
in the last Work.

CHAP. XIX.
Of the secret Fire of the Philoso∣phers.

THis is the renowned Judgement and
Opinion of the Philosophers, viz.
the Fire and Azoth may suffice; for the
fire alone is the whole work, and the En∣tire
art: Moreover, as many as do build
up their fire with coals, do err, contain∣ing

Page 60

the Vessel in that heat, some have in
vain attempted with the heat of horse-dung;
they have with the fire of Coals
without a medium sublimed the matter,
but not dissolved it. Others have caused
an heat with their Lamps, affirming that
to be the secret fire of the Philosophers,
for the making of their Stone; some have
placed it in a Ball: [but] first in an heap
of Ants Eggs; others in Juniper Ashes;
some have sought the fire in Calxvine, in
Tartar, Vitriol, Nitre, &c. Others in
Aq. ardens, as Thomas Aquinas falsely
speaking of this fire, saith, that God and
the Angels cannot want this fire, but do
use it daily: What a blasphemy is this? Is
it not a most manifest Lye, that God can∣not
be without the Elemental Fire of Aq.
ardens? All those heats with those medi∣ums
spoken of, that are excited by the fire,
are altogether unprofitable for our work:
Take heed thou beest not seduced by Ar∣noldus
de villa nova, who wrote of this
fire of Coals; for verily he will deceive
thee herein.

Almadir saith, that the invisible rays
alone of our fire are sufficient; ano∣ther
brings in [as an] example, that the
Celestial heat doth by its reflections, make

Page 61

for the Coagulation and perfection of
Mercury, as also for the Mettallick gene∣ration,
by its continued motion; again
the same [saith] make a vaporous Fire,
digesting and cocting [or ripening] con∣tinual,
yet not flying or boyling, shut
close, compassed about with ayr, not burn∣ing,
but altering and penetrating. Now
I have truly told you all the manner of the
fire and of the heat to be stirred up, if
thou art a true Philosopher, thou wilt
well understand; thus much he. Salma∣nazar
saith, Our fire is a corrosive fire,
which spreds [as 'twere] ayr-like a
cloud over our Vessel, in which cloud the
rays of this fire are hidden. [Now] if
this dew [of the] Chaos and moisture of
the cloud fail, an error is committed. A∣gain,
Almadir saith, unless the fire doth
heat our Sun with its moisture, by the
dung of the mountain, in or with a tem∣perate
ascending, we shall not be parta∣kers
either of the white or the red Stone.
All these things do openly demonstrate
unto us, the Occult Fire of the Wise
men. Briefly, this is the matter of our
Fire, viz. that it be kindled by the quiet
Spirit of the sensible Fire, the which
drives upwards (even as the heated Cha∣os)

Page 62

directly opposite [or under] and
above our Philosophick matter, which
heat glowing above, or below our Ves∣sel,
doth after the manner of a perfect ge∣neration,
constantly urge or press on∣wards
temperatly and without intermis∣sion:
Thus I.

CHAP. XX.
Of the ferment and Weights of the Philosophers.

THE Philosophers have very much
laboured in the Art of Ferments and
Fermentations, the which [art] seems
to be the chiefest of [all] others; con∣cerning
which also, some have made a
Vow to GOD and to the Philosophers,
that they will never manifest the Arca∣num
of that thing either by similitudes or
parables. Whereas notwithstanding, Her∣mes
the Father of all the Philosophers in
the Book of his 7. Treatises doth most
clearly lay open the Ferments, saying, that
it consists of nothing else but its own paste,
and more largely [saith] that the Fer∣ment
Page 63

whitens the Confection, and hin∣ders
adustion; and doth wholly keep back
and retard the Flux of the Tincture, doth
comfort bodies, and encrease union. Also
he saith, that this is the Key, and the end
of the Work; concluding that the Fer∣ment
is nothing else but the paste, as [the
Ferment] of Sol is nothing else but Sol,
and of ☽ 'tis nothing else but Lune; o∣thers
affirm that the Ferment is the Soul,
the which if it be not rightly prepared
according to the Magistery, it will effect
nothing. Some Zealots, or zealous men
of this Art do seek the Art in common
Sulphur, Arsenick, Tutia, Orpment, Vi∣triol,
&c. but in vain, because the sub∣stance
which is sought after is the same
with that from which it must be drawn
forth: Tis therefore to be noted, that
the Fermentations thereof [and of that
kind] do not succeed as these Zealots
would have it, but (as appears by the
thing spoken of above) only in natural
successes [or progress.] But now at last
to come to the weight, 'tis to be obser∣ved
in a twofold manner; the first is na∣tural,
but the other is artificial: The na∣tural
obtains its effect in the earth, by na∣ture
and concordancy. Of the which Ar∣noldus
Page 64

speaks: If there be more of less
earth added, then nature endures or can
bear, then the soul is choaked, and no
fruit perceived thence-from, nor fixation:
The same thing is to be considered of as
to the water, viz. If more or less there∣of
be taken, then 'twill bring as incon∣venient
a loss; for the superfluity there∣of
will render the matter beyond mea∣sure
moist, and the defect thereof will
render it dryer and harder then is just. If
there be too much ayr, then is there an
impress of too much tincture; if too
little, then the body becomes pallid:
Likewise if the fire be too vehement, the
matter is burnt up; if too remiss it hath
not the power of drying up, nor of dis∣solving,
nor of heating the other Ele∣ments;
in these things doth the Elemen∣tal
weight consist. But the Artificial
[weight] is most occult; for it is shut up
in the Magical Art of Ponderation [or
weights:] Now the Philosophers say,
that between the Spirit, Soul, and Body,
the weight consists of Sulphur, as the
Guider of the work; for the soul doth
greatly desire Sulphur, and doth necessa∣rily
observe [it] by reason of [or in re∣lation
unto] the weight. Understand it
Page 65

thus; our matter is united to a red fixt
Sulphur, to which [Sulphur] a third part
of the Regiment or Governance is com∣mitted,
even unto the ultimate degree,
that it may perfect [even] to infinity the
operation of the stone, and may there∣with
persist or abide, together with its
fire, and may consist of a weight equal
with the matter it self, in all and through
all, without the variation of any degree
of permutation or change. Therefore
after that the matter is fitted, and mixed
in its proportionable weight, 'tis to be
excellently well shut with its Seal, in the
Philosophers Vessel, and be committed to
the secret Fire, in the which the Philoso∣phical
Sun will arise, and spring up, and
will enlighten all things which expect its
Light, and do with exceeding much hope
desire it. Thus in these few words we
will conclude the Arcanum of the Stone,
which is not maimed or lame in any one
point, nor defective; for the which we
give God immortal praises and thanks:
Now wee'l unlock to you our Treasure,
which all the riches of the whole world is
not able to buy.

Page 66

---

The Treasure of Trea∣sures, by Theophrastus Paracelsus.

NAture hath produced in the
bowels of the earth one
kind of Mineral, the which
is wonderfull, and twofold;
and this is to be found in
sundry places of Europe.
The best that ever came to my hand, and
that was proved so by experience, of [or
according to] the figure of the greater
world, is in the East, of the Astrum of the
Sphear of the Sun; the other doth con∣sist
in the Meridional [or Southern]
Astrum; in its first budding forth, it is
the Viscus [or gum] of the earth, pro∣duced
[or brought forth] by its [own]
Astrum into light; and is (in its first Coa∣gulation)
Page 67

adorned with a redness; in it
are included all the flowers and colours of
the Minerals, of the which much hath
been spoken by the Philosophers: And as
to what appertains to the cold and moist
nature, it hath been (by a kind of com∣parison)
adapted [or suited] to water:
But verily the perfect experimental
knowledge thereof, hath hitherto lain
hidden from very many, yea almost all
the Philosophers that have (afore my time)
hitherto shot their Arrows towards the
Mark, and having used vain Attempts
have most widely declined [and erred]
from the true and compleat scope. They
have thought that Mercury and Sulphur
are the mother and father of all Mettals;
but verily they have not remembred [or
minded] the third: yea (which is more)
there's none of these that could yet take
[or get] that Net pertaining to [this]
Fishing into [their] hands, because [this
net] is agreeable to [or resembling] a
true Water, the Mother of Mettals, the
which [water] being separated by a Spa∣gyrical
Artifice, lays open its Fishes, but
such Fishes, as neither the Galenical Fish∣ing,
nor Avicens broken and torn net can
ever be able to catch or lay hold of. Should
Page 68

I but demonstrate to our Modern Physi∣tians,
even the bare name only of the
Conjunction, Solution, and Coagulation,
which Nature it self in the beginning of
the World hath laid open and demonstra∣ted
in this its [own] created [Subject] a
year would hardly suffice; no, nor all the
Paper that can be got, would be enough
to instruct or inform them: Verily, I say,
that in this Mineral, [there are three sub∣stances
to be had, as Mercury, Sulpur and
a Mineral Water, of which [three] it is
composed; and being separated Spagyri∣cally
is dissolved in its Own proper [and]
not yet ripe Liquor, and is hidden as a
Pear in its proper Tree. The hider of the
Pear is the Tree, upon the which as the
Stars and Nature do agree [and work]
together, it gives forth green bows, and
afterwards in March yields Buds, and
manifesteth Flowers, and so proceeds
on even to the production of the fruit of
the Pear; then at Autumn the fruits de∣part
[or are ripe.] Not unlike hereto,
is is to be considered of, as to the Mine∣rals
in the bowels of the earth, which are
thrust or brought forth by the Astrum's
or Stars; the which thing those Alchy∣mists
must chiefly consider of, that
Page 69

breathe or pant after the Treasure of Na∣ture:
The manner of which Artifice, as
to its beginning, middle and end, I shall
lay open in the following Treatise, and
also its Water, Sulphur and Balsom. By the
Solution of which three, and their Con∣junction
again into One, is the whole bu∣siness
of the thing finished after this
manner. Take the Mineral of Cinnatre,
the which wash and purge with a Celestial
Water for three hours; then strain it
and dissolve it in Aq. Regis, made of Vi∣triol,
Salt-Peter and common Salt; Let it
be abstracted by an Alembick, be again
poured on, and care taken by Cohovati∣on,
that the pure be separated from the
impure, as followeth beneath. Let it pu∣trifie
in Horse-dung for a moneth, then
afterwards let the Elements be separated;
and when they discover their Signs, let
them be distilled by an Alembick in a fire
of the first degree, whereby the water
and the ayr do ascend first, and then the
fire, and that [is done] by the other
degrees [of the Fire] the which may be
discerned by an expert Operatour: In
the bottom of the Vessel remains the
earth, in the which lyes hid [even] all that
which many have sought for, and but most
Page 70

few have found. This earth thou must
shut up in a Reverberatory, and Aritifi∣cially
Calcine it, proceeding from the
first to the fifth degree, and in each de∣gree
the space of five hours; by this 'twill
come to pass that thou wilt have a Vola∣tile
Salt, exceeding subtle like an Alcool,
and the Stable and constant Astrum of the
Fire and the Earth, the which thou shalt
separate by the Elements of the water
and the ayr which thou keptst afore. Then
put it in digestion of a B. M. for eight
hours, and thou shalt see that which is
hitherto unknown unto, and not at all
considered by many Alchymists. Separate
[them or it] according to thy experience
artificially, and after a Spagyrical manner,
the earth it self will be rendred white in a
wonderful manner, out of which the
Tincture hath been extracted. Conjoyn
the Element of the Fire with the Alcoli∣zated
Salt of the earth by digestion, and a
Pellicanick Artifice, [then] that substance
will yet again put [down] another Sedi∣ment,
the which thou shalt separate from
the pure: Then at length take the Pel∣licanated
Lyon which at the beginning
was sound out and obtained: [And]
when thou seest the Tincture thereof, and
Page 71

the Element of the Fire above [or at top
of] the water, ayr, and earth, separate
it by a Tritory or Separating-glass, and
strain the Sun thereof by inclination; for
it is Aurum potabile. Moisten it over
with the sweet Alcoole of Wine, and let
it be again abstracted until the Acuity and
sharpness of the Aq. Reg. be no more
perceived: Separate this Oil of Sol, and
put it in a Retort, closed with an Herme∣tical
Seal for its elevation, that is, its ex∣altation,
that it may be doubled in its
degree: Take this Glass [thus] shut,
and put it in a cold place, it will not be
there dissolved but will be Coagulated;
this is to be repeated three times, by So∣lution
and Coagulation. By this Artifice
the Tincture of the Sun is perfected in its
degree. Then at length take twice as
much of this Verus (most highly prepa∣red
after a Spagyrical manner) to which
pour the elements of the Water and Ayr
which thou keptst; dissolve and putrifie
it for a moneth as afore: And when 'tis
come to its perfection, thou shalt see the
sign of the Elements, separate the one
from the other (for there will be an ocu∣lar
appearance) viz. of the red secret
from the white; This then thou shalt se∣parate
Page 72

from the white, for it is the red
Tincture, so potent, that it can tinge
all white bodies into redness, or red [bo∣dies]
into whiteness, which is very won∣derful;
urge this Tincture by a Retort,
thou shalt see a blackness to arise up,
the which urge again by a Retort, and
that so often untill it be white; Prosecute
this thy work, neither despair in thy
minde, because of the very much labour.
Rectifie it so often until you see the green
Lyon true and clear, ponderous and hea∣vy,
which tingeth into perfect Gold: Do
not desist from the work which we have
now mentioned, until thou hast the signs
[or marks] and seest the Lyon and Trea∣sure,
not to be bought with [at] the
the Treasure of the Tenth Lion [or Leo
the Tenth] the Pope of Rome. 'Tis well
for him that hath found it, and knows
how to apply it for Tincture. This is the
true Balsom of the Celestial Astrum•, or
Stars, the which suffers not any body to
go into putrefaction, nor doth it leave
either Lepry, Gout, or Dropsie unex∣pelled,
by (or in) the administration of
one grain; if it shall be fermented with
the Sulphur of Sol: O thou German
Charles, Where's thy Treasure? Where
Page 73

be thy Doctors and Physicians? Where
are thy Boylers of Lignum Guaicum?
who do purge only and make Laxative.
What! Is thy Heaven thus provoked, &
thy Stars [thus] wandred from the
right course, and thy straight Line decli∣ned
unto another way? What! are thine
eyes transmuted into Glass and Carbuncle
that they see those things only which per∣tain
to ornament, and to a superficial Spe∣ctacle,
disdain and pride? Verily, if thy
Doctors did but know, that their Prince,
whom they call Galen, did live with the In∣fernal
[Spirits] and that he wrote back
from thence hither, whereby he might
make evidently known to the whole
world the deserved Condemnation of
himself, they would (out of meer asto∣nishment)
flap themselves with the Foxes
tail: Nor is Avicen to be otherwise
thought of, but that he sits in the Porch
of Hell, with whom I have had some
Disputation and Controversie about his
Aurum potabile, Philosophers Stone, and
Triacle. O ye troop of Sophisters, who
plainly counterfeit the Medicinal Art,
whereas tis born from God, and commit∣ed
to Nature, and not to you ye most
unworthy men; for ye do too too un∣worthily
Page 74

despise her. Look to it, O ye
Cheaters of Mankinde, Ye who love the
upper Seats, in the earth, whereupon ye
also sit: After my decease shall my Di∣sciples
arise, who shall lay you open ye
Hypocrites, and bring you abroad to the
Light, together with your most unclean
Cooks; ye miserably deceive your Prin∣ces
and Christian Potentates, and bring
them to the grave by your Medicine: Wo
be unto you at the last Judgement day. I
hope that my Monarchy will triumph with
the honour due unto me; not that I ex∣toll
my self, but Nature her self doth ex∣toll
me; for 'tis from her that I am born
a Physitian; her I follow; she knows me,
and I her, because I have seen the Light
that is in her, and have approved [or
made it good] in the Figure of the Mi∣crocosm,
and have found it so in her
world, the which is true. But to return
to what I began, I shall do enough for my
Disciples, on whom also I bestow my Do∣ctrine,
& do much favour them, as long as
they seek it in the light of nature, so that
they do make experience, do get the know∣ledge
of the Stars, and become Learned
in Philosophy; the nature of the water
and every thing that I have written
Page 75

will make apparent, and teach all things
unto them.

Take therefore as much as thou wilt of
the Liquor of the Minerals, of the Salt of
the red earth two parts, of the Sulphur
of Sol one part; let them be put in a Pel∣lican,
be dissolved and Coagulated, and
that the third time: By this way shalt
thou have the tincture of the Alchymists,
the weight of which is not at all to be de∣scribed
in this place, but in the book of
transmutations: Whosoever hath one
ounce of the Astrum of the Sun, and shall
project it upon some ounce of Gold, it
shall tinge its own proper body. If he
hath the Astrum of ☿, he shall likewise
tinge the whole body of Common Mer∣cury.
If the Astrum of ☿, it shall in like
manner tinge the whole body of Venus in∣to
the best Gold, and into the highest and
durable perfection. The like is to be sup∣posed
of the Stars of the other Mettals,
as ♄, ♃, ♂, &c. Out of [all] which also
are the Tinctures to be extracted by the
same reason or way, and which we shall
not at all describe here, because they are
to be had in the Book of the nature of
things, and of the Archidoxis: In these
few words, I have abundantly enough de∣clared
Page 76

to the true Alchymist, the first
Ens of the Mettals and Minerals of the
Earth, together with the Tincture of the
Alchymists: Nor is there [any Cause]
why any Operator should be deterred
with the space of nine moneths time, but
let him proceed on without tediousness in
a Spagyrical way, by which he shall be
able in the space of fourty Alchymical
days to fix, extract, exalt, putrifie, fer∣ment,
and Coagulate the Stone of the
Alchymists, to the honour of God, and
profit of his Neighbour.

To GOD alone be Praise,
Honour and Glory for evermore,
Amen.

Page 77

---

THE WATER-STONE OF THE VVise Men.

THere have been ever
since the beginning of
the World in all Times
[and Seasons] many
and several men, and
most experienced Phi∣losophers,
highly illu∣minated
by GOD, and likewise [many]
Gentiles have been found [at all times]
most learned in worldly wisdom, who
have most diligently considered of the
nature and internal Vertues of the Crea∣tures,
Page 78

and have thereupon endeavoured
to learn [and know] them exactly:
From [the consideration of] all which
they bent their study and made it their
task, with much earnestness and labour
to search out and enquire, if any thing
could be found in natural things that had
a possibility of conserving the terrene
or earthy body of man (afore destructi∣on
and mortality [came in]) in a per∣petual
life, and in a whole, or sound,
and prosperous state: Now then by a
singular Divine Influence, and by the
light of Nature they saw and knew, that
'twas expedient and fitting that [this]
singular, secret, and wonderfull thing
be in this world, the which the Almighty
God had appointed for the benefit of
Mankinde, viz. that all such things as
(throughout the whole universe) were
imperfect, maimed, and corrupted, might
be again renewed by that singular secret
Arcanum, and be again restored to their
perfect fulness [and State.]

So then by this most diligent search and
inquiry of theirs they at length found
and learned, that nothing at all was to
be found in this world, that could free
the earthy and corruptible body from
Page 79

death (the which was constituted and im∣posed
upon our first Parents, Adam and
Eve, as a punishment, and never suffer∣ed
it self to be separated from their off∣spring
[and children]) but only this
one thing, the which being in it self [not]
corruptible Naturally is appointed
by God for the benefit of man, to take
away corruption, and to be capable of
healing again all imperfect bodies; to
purifie the old, and to prolong the short∣ness
of life, as in [the time of] the An∣cient
Patriarchs.

These wonderfull Secrets, the honest
and skilfull Philosophers did (with their
greatest study and diligence) so long
search for and inquire after, untill they
found both them and the profitable use
of them, by which they refresht and pre∣served
themselves all their life time.

This great and admirable mysterie all
the ancient Patriarchs truly knew and
possest, and (without doubt) it was at the
beginning revealed and discovered by
God himself to Adam the chiefest, or first
father of the Fathers; and all the Patri∣archs
received it afterwards as by right
of inheritance from Adam himself, and
by the vertues thereof they obtained bo∣dily
Page 80

health, long life, and also store of
riches. Now, the aforesaid Gentiles
after that they had obtained that Divine
and wonderful thing, they accompted it
as a singular gift of God, and as the high∣est
and most secret Art; and did likewise
perceive that it was (according to Di∣vine
Providence) revealed but to a small
part of men, and that it is hid from the
greatest part of this World: On this ac∣count
they (likewise) studiously to their
utmost kept it concealed in every Age.

But yet notwithstanding, lest it should
wholly vanish again, and be forgotten af∣ter
their decease, and being also desirous
of the propagation thereof to their Suc∣cessors,
and that it might be preserved in
the time to come, they sowed or plant∣ed
it therefore in their Books, and by
this means communicated, and left be∣hinde
them many most excellent instru∣ctions
and teachings in their Writings to
their most faithfull Disciples, but yet not∣withstanding
they so hid and weaved
over as 'twere all their Art with such Al∣legorical
words, as that even to this day
there are but a few to be found that can
draw thencefrom a sufficient and sure
foundation. Now they did thus, not in
Page 81

a rash mood, but for some weighty Rea∣sons,
viz. that such as seek for this wis∣dom
may invoke the Almighty (in whose
hand all things are) the more ardently
and readier for the obtaining thereof, and
may (after that it is revealed unto them)
ascribe the honour and glory to GOD
alone, and give him due thanks; and
moreover [they writ thus] lest the
most noble Pearls should be cast before
Swine. For were it made known to the
wicked world, then (it being so full of
avarice) nothing else would be desired
but this thing only, and then at length all
labour and diligence would be neglected
and a dissolute and beast-like life would
follow.

But albeit that the so oft spoken of Phi∣losophers
have disputed and discoursed
diversly and very much of that most ex∣cellent
Art, and have hinted it (for the
now said reason) and pointed it out un∣der
various & sundry names, and parables,
and wonderfull strange and sophisticate
expressions: Yet nevertheless they do
by all these borrowed sayings unanimous∣ly
and with one consent discover and lead
unto the One only end, and the One on∣ly
matter, that doth appertain unto that
Page 82

Art. But yet the Searchers out of that
secret matter do most frequently wander
and stray from that Art, and have there∣by
transgressed the bounds and limits:
for, in all ages, and even to this very day
have been found not only common men,
but also many other excellent men, and
in worldly wisdom most expert, who pant
(as 'twere) after that wisdom, and such
as have bestowed in the search thereof
not only great study and diligence, but
much labour and cost, and have much de∣sired
the attainment thereof; and yet for
all this, could never arrive thereto, much
less be made partakers thereof: Yea ra∣ther,
very many there have been who fish∣ing
with a golden hook, have frequently
precipitated themseves into irrecoverable
losses, and have been at last necessitated
to abstain from any further search after
that wisdom to their great reproach & de∣rision.
Now lest any one should doubt of
the fundamental certainty of this Art, and
haply accompt it (according to the man∣ner
and custom of this wicked world) as
a meer fiction, and falsity; I will there∣fore
(setting aside such as are mentioned
in the holy Scripture it self) orderly
reckon up, and describe by name the au∣thentick
Page 83

Philosophers, together with
their successors, who truly knew that Art,
had it, and were made partakers thereof,
and these are, viz. Hermes Trismegist. Py∣thagoras,
Benedictus Jesu, Alexander the
great, Plato, Theophrast. Avicen, Galenus,
Hippocrates, Lucianus, Longanus, Rasis,
Archelaus, Rupescissa, the Author of the
Greatet Rosearie, Marie the Prophetess,
Dionysius, Zacharius, Haly, Morien, Calid,
Constantius, Serapion, Albertus magnus,
Estrod, Arnoldus de villa nova, Geber,
Raymund Lully, Roger Bacon, Alanus,
Thomas Aquinas, Marcellus Palingenius,
Some also as lived in our times, as Bernard
Trevisan, Basil Valentine, Philippus Theo∣phrastus,
and many more. And likewise
(without doubt) there are some who
(even at this day) are (by the grace of
God) partakers thereof, and do even to
this day enjoy it with great silence.
Whereas therefore the now reckoned up
Philosophers have truly written of that
Supream Magisterie, without any deceit,
and have also learned their demonstration
out of the true foundation, and right
fountain of nature, yet notwithstanding
there are (contrarily) many false Philo∣sophers
and Deceivers, who falsly boast of
Page 84

the knowledge of that art, and do in like
manner endeavour to teach [or Com∣ment
upon] that art, and do basely and
wickedly abuse the writings of the afore∣said
Philosophers, whereby to cover and
hide their own deceit, and so cast a mist
afore mens eyes, and thrust [their con∣ceptions]
upon them at their pleasure;
And therefore it is necessarily expedient,
that as well the deceived as the deceivers,
do well consider this following admoni∣tion.

Note, O Chymist! the form of the
letter ♊ in the Greek alphabet, and
what it points at; also tis elsewhere said,
[viz.] Remember this, Deceive no man
under the pretence of right and truth;
and beware, that thou closest not up the
day with a mournful tone.

Likewise.

Trust not that Chymist that shall distill
thy money out of thy Chest; therefore be
wary; and if thou wouldst shun loss & de∣rision,
then also shun such wicked men;
Follow such only as are of a single inge∣nuity,
pious, modest and humble; it is
praise-worthy to be able, and to enjoy
what is good.

But now, tell me where to find such?

Page 85

You must enquire and search for them,
they are rare, and are very scarce this
year [but thus may you know them]
they excell the others both in weight,
substance, and workmanship or la∣bour.

Seeing therefore that there are to be in
many places found many faithful and
diligent Labourators and Disciples of this
secret Philosophical art, who would wil∣lingly
attain thereto in a way true and
certain, and void of many doubtings [or
ridles] but are (notwithstanding) so
disturbed and involved in errour, by
those aforesaid wicked men, and sophisti∣cating
cheaters, and by their barkings and
pretences that are of no moment; inso∣much
that many are in a doubt what to
do, whether tis best for them to proceed
on in the said art, or to go back again:
Therefore, I have intended to produce or
publish, and explain a few true and right∣ly
founded [discoveries] concerning
that Art. And although I judge my self
very unworthy and sufficiently rude [or
rustical] to treat or write of so great a
mysterie; Yet nevertheless, seeing that
by the Grace of the most glorious great
God I have made such a progress, (that I
Page 86

may so speak without vain-glory) as but
few, yea many innumerable thousands of
men have not at all arrived unto; and be∣sides,
that that talent which is most mer∣cifully
bestowed by the omnipotent God,
upon me an unworthy Tenant, may not
lie wholly buried with me, I will therefore
shew (as far forth as lawfully I may)
from a faithful heart, a short Compendium
and Declaration of all that whole Art, to
all the Lovers of the same; and also by
what means that art is to be attained un∣to,
and I will discover to thee the sure in∣fallible,
yea the most certain and most
right way; that so, haply the eyes of
some may (by divine grace) be opened,
and that they may be drawn from their
afore-conceived false opinion, and be led
into the right Path; and also that this di∣vine
miracle may be thereby so much the
better revealed. But for the better and
easier understanding, and remembring
thereof, I will divide this Treatise into
four Parts.

In the first Part, I'le shew the begin∣ning,
and the way of the entrance of that
art, and how a man must prepare himself
thereunto.

In the second, shall be shewed (accord∣ing
Page 87

to a Philosophical description and in∣struction)
how the matter of this Art is
to be gotten and known; and moreover,
the manner of the whole preparation,
and the institution of the regiment
[thereof] shall be demonstrated.

In the third, we shall speak of the
most plentiful profit and benefit of that
Art; of the high and unspeakable effica∣cy
and vertue thereto given and attri∣buted.

In the fourth Part, shall follow the Spi∣ritual
Allegory, the which may in all
things be compared with this magistery,
it being a true painted Idea of the true,
celestial, everlasting, blessed, most high
Corner-stone, wherein shall be described
briefly and plainly, (for I do not much
mind many curious and beauteous cir∣cumstances)
the true and right golden
Leadings (as 'twere) by the hand, there∣unto▪
appertaining.

Page 88

THE First Part,

Psalm 25. v. 12.
Who is he that feareth the Lord? him shall he direct in the best way.

FIrst of all, Every Godly
Chymist that truly fears
God, and is a Philosopher of
that Art, must (above all
things) consider, that this
Art and Arcanum, is to be accounted, as
not only the highest and greatest, but
likewise as an holy Art, (for the highest
Page 89

good and [stamp of the] most holy,
celestial Omnipotent God, is imprinted
therein, and painted thereon;) if there∣fore
any one thinks to attain to that high
and unspeakable mysterie, let him know,
that such an Art is not in the power of
man, but consists in the most gracious will
[and pleasure] of God, and that it is
not the Will or Desire, but the meer Mer∣cy
of the Almighty that helps [man]
thereunto: Tis very expedient there∣fore,
that (above all things) thou beest
Pious, and that thy heart be lifted up to
him alone, and that thou askest that gift
of him alone, by a true, most ardent, and
undoubtful praying; for from him alone
it is to be obtained, and by him alone is
given.

If therefore the Omnipotent God
(who is the most certain Searcher of all
hearts) perceives and finds that thou
hast in thee a right and faithful mind, void
of deceit; and that thy endeavours in
the search, and learning thereof, are for
no other end but the praise and glory of
God, then without all doubt, he will also
(according to his promise) hear thee,
and will so guide thee by his holy Spirit,
that thou mayst commodiously arrive, by
Page 90
mediums, to some beginning, of which
verily thou never hadst a thought, and
shalt moreover thy self perceive in thine
own heart, how the most merciful God
hath most graciously heard thy prayer,
and will even (as 'twere) forthwith ex∣hibit
thee a revelation, and shew thee an
happy entrance.

Then after this, prostrate thy self up∣on
thy knees, and with an humble and a
contrite heart, give unto him due thanks,
praise, glory and honour, for the hearing
of thy prayers; and withall, beg and en∣treate
him, again and again, that he
would vouchsafe also to propagate, by his
holy Spirit, that grace he hath begun to
shew thee, and which thou hast perceived
in thine heart; and that he would so guide
thee, as rightly to use so high a mysterie,
(if it be now perfectly revealed unto
thee) and that thou mayst so mannage it,
that it may be wholly directed to the on∣ly
glory and honour of his most holy bles∣sed
name, and to the benefit and succour
of thy needy neighbour.

Besides, thou must consider, and then
duly advise with thy self, that thou never
revealest that mysterie to the wicked and
unworthy one, (much less communicate
Page 91

it) or make him a partaker thereof, for
fear of the loss of thine eternal health and
happiness. Briefly, do not at any rate
abuse it, but convert it (as we said but
now) to the glory of God only, and
not to thine own proper praise. Further∣more,
thou must likewise consider, and
believe that except thou doest thus, thou
maist haply run much hazard in the run∣ning
of thy race; and God will not leave
thee unpunisht; and then it would have
been a thousand times better for thee
never to have known any thing there∣of.

These things being well weighed, and
having (as 'twere) devoted thy self to
God therein, (who will not be mocked) &
having prefixt to thy self on this account
a [good] scope and aim; then at length,
first of all begin to learn, how the Triune
God did from the beginning ordain an
universal nature; [then learn] what
that is, what it can do, and how it ope∣rates
even to this very day after a certain
manner in all things, invisibly; and con∣sists
in the alone will and pleasure of God,
and hath its aboad there; For without
the true knowledge of nature, thou
canst hardly begin that work without
Page 92

rashness and danger; But the quality
and property of nature is, viz. that it be
one only, true, simple in its own perefect
essence, and moreover that a certain
occult Spirit be shut up and hid there∣in.

If therefore, now, thou wouldst know
her, then its behovefull that thou beest
even as Nature her self is, viz. true,
simple, constant, patient, yea pious, and
no waies hurtful unto thy neighbour;
but briefly, such an one must be a new and
regenerated man.

If therefore thou knowest thy self to
be thus qualified, then nature will pre∣sently
suit it self to nature, and there
will necessarily follow to thee an evident
unspeakable benefit both of body and
soul.

For the diligent Search and Speculati∣on
of that Art will be so very exceeding∣ly
profitable and assistant unto thee, that
(provided thou rightly knowest the prin∣ciples
therein) they will (as it were vio∣lently)
draw and lead thee to the know∣ledge
of divine wonders, in so much that
in comparison of it, every temporal
thing, and what is most highly valued by
the world, will be esteemed by thee as a
Page 93

thing of no price. But contrariwise, he
that endeavours by riches to aspire unto
that Art, and labours to convert it to the
pride and vanity of this world, let such
a one never perswade himself that he
shall ever attain his wished end: And
therefore let thy mind, and consquently
all thy cogitations be estranged from all
earthly things, and be (as it were)
created anew and given up to God
alone; For, you must note this well,
that these three, viz. the body, soul and
spirit, are to be suitable and alike, and tis
necessary that they operate together;
for, if the heart and mind of man be not
so regulated after the like manner, as the
whole work is to be wrought, thou, [O
man!] wilt also wholly err from the
Art.

So therefore, maist thou in all things con∣form
all thy actions suitable thereunto;
for the Artist hath nothing else here
to do but to Sow, Plant, and Water or
Moisten, but God alone gives the en∣crease:
Therefore if God be against any
one, to him also nature is an enemy; and
contrarily, if God be a friend, then the
heavens, the earth, and also all the ele∣ments
are even constrained to come to
Page 94

thy help. If therefore thou exactly con∣siderest
of this, and hast ready to thy
hands the knowledge of the true first
matter (which we shall hereafter speak
of) then mayst thou commodiously set
about the manual operation, and make a
beginning of thy labour; wherein like∣wise
tis fitting that thou implore the
grace and guidance of the Almighty in
all thy purposes and actions; And then
thy affairs will not only succeed prosper∣ously,
but will also obtain a true, happy,
fortunate and desired end.

The 11. of Ecclesiast. 18. He that
abideth in the fear of the Lord, and cleaveth
to his word, waiting upon his duty; [—]
nor black nor white moves him; He, easily
shall make silver and gold out of copper and
tin: And shall (by Gods help) do many
more things: But especially if Jehovah
favours him, he may then well make Gold of
Clay and dirt.

Page 95

THE Second Part▪

The 28. of Isaiah, v. 16.
Therefore thus saith the Lord, Behold I lay in Sion a foundation stone, a tryed stone, a precious Corner-stone, that is well founded; He that hath it shall not be confounded.

THE Philosophers in their
writings, could never suf∣ficiently
praise this so-often
spoken of, and most noble
Art, [both] afore and
after [its] perfection; nor
could they by any the highest and most
excellent titles worthily enough extoll it;
Page 96

Therefore they have generally called it the
Stone of the Philosophers; the most an∣tient,
occult, unknown, natural, and in∣comprehensible
[Stone;] yea they have
called it the celestial, blessed, holy and
triune universal Stone of the wise men.
But now, the cause why they termed it a
stone, and why they compared it to a
stone, is (amongst other reasons) chief∣ly
this; when the matter thereof [doth]
at the beginning [come] like a mineral
out of the earth, it is truly a stone; and
then [again] because [this matter] is
hard and dry, because also tis beaten and
ground [to dust] like a stone, but espe∣cially
[the reason is this] if it be di∣vided
into the three parts (which nature
her self hath conjoyned) then is it ne∣cessary
that it itself be again digested in
all the same [parts] and made of the
nature of a constant wax-like flowing
stone.

But as to the great concernment and
necessity of such mens knowing the first,
otherwise or rather, the second matter of
this secret Philosophical Stone, that en∣deavour
the attainment thereof, they,
viz. the aforementioned Philosophers,
could not sufficiently inculcate or too too
Page 97

much press them to understand a reason
thereof, nor enough exhort them there∣unto;
the which matter is (notwith∣standing)
one only thing, out of which
only and alone this stone is necessarily to
be prepared, without any peregrine ad∣dition,
albeit it be called by a thousand
names; the quality, species, and proper∣ty
whereof they have wonderfully de∣scribed,
and have happily described it af∣ter
a compendious way and manner as
followeth, viz. That at the beginning tis
conjoyned of three, and yet notwith∣standing
is but only one; likewise it is pro∣created
and made of one, two, three,
four and five, and is also to be found in
one and two, and is everywhere. They
also call it the Catholick [or universal]
Magnesia, or Sperm of the world, out of
which all natural things have their origi∣nal.
Likewise, that it is of a wonderful
and singular birth and species or shape,
and that it hath an unknown and an un∣searchable
nature, and that therefore tis
neither hot nor dry, like the earth, but is a
certain perfect preparation of all the ele∣ments;
that it is also of a certain incor∣ruptible
body, which cannot be touched
by any element, and which may as to all
Page 98

its properties, and in all [respects] be
compared to the heaven which is above
the four elements, and the four qualities,
and as a Q.E. and what cannot be de∣stroyed.
Likewise [they have said] that
it is as to its external corporality, figure,
form, and shape a stone, and yet not∣withstanding
is no stone, because it may
be compared with the white Gum; they
also call it the water of the Ocean, Aqua
vitae, yea a most pure and most blessed
water; but yet notwithstanding it is not
the water of the clouds, or of any com∣mon
fountain, but a thick, permanent,
saline [or saltish] water, and (accord∣ing
to the divers considerations of some)
a dry water, that moistens not the hands,
or a certain pituitous [or phlegmy] wa∣ter
which ariseth out of the saltish fatness
of the earth; likewise they call it a two∣fold
☿ and Azoth, whch is sustained by
the supremest or highest and lowest vast∣ness,
[or] of the celestia•
and terrestrial Globe; the which also i•
not consumed in any fire; for it hath in
it self the universal and sparkling fire o•
the Light of nature, and withall a certai•
celestial Spirit that penetrates all thing
with which [qualities] it was animate
Page 99

by God, at the beginning and (according
to the saying of the antient Philosophers)
blessed with, and is by Avicen called the
soul of the world, who said, viz. Even as
the soul is to be found in all the members
of mans body, and doth there move it
self; so also is that spirit found to be and
to move it self in all elementary crea∣tures,
the which [spirit] is likewise the
indissoluble conjunction of the body and
soul, and consequently a most pure and
most noble essence, wherein even all my∣steries
lie hidden; tis also fully replenished
with wonderful efficacy and vertue.
Moreover they ascribe thereunto an infi∣nite
power and divine efficacy and ver∣tue;
for they say, that it is that Spirit of
the Lord that filled the earth, and swim'd
at the top of the waters: They call it al∣so
the Spirit of truth, which is hidden
from the world, and such as cannot be
comprehended or obtained without the
inspiration of the holy Spirit, or the in∣formation
of such as know it; and yet
notwithstanding is in every thing and in
every place to be found, [but] as to its
potency [tis] in this only alone, and
altogether [or wholly perfect. Briefly,
[they say] that it is such a spiritual sub∣stance
Page 100

as is neither celestial nor infernal,
but an aereal, pure and excellent body,
which is posited as a medium betwixt the
highest and lowest; tis likewise the most
choice and most precious thing under the
whole heaven; Contrariwise it is esteem∣ed
by such as understand not the thing,
or are new beginners to learn it, for a
most vile thing, and most abject or base
as 'twere, yet notwithstanding though
many a wise man seek after it, there are
but a few that find it; it is to be consider∣ed
of [or be beheld] afar of, and is to
be taken near at hand, and besides, it is
to be seen of all, yet is known but by a
few, as is to be seen in this here-following
verse, viz,

This precious good, is divided into three,
and yet is but one. Tis what the world cares
not for, but disesteems it. It hath it in its
sight, carries it in its hands, yet is ignorant
thereof; for it passeth away with a sudden
pace without being known. [Yet] these
treasures are the chiefest; and he that knows
the Art, the Expressions, and hath the me∣dium,
will be richer then any other.

Page 101

A Philosophical Enigma.

IN which the first material subject of
the Art of the wise men, (otherwise
[called] the Phenix of the Philoso∣phers)
being wholly divided, is to be tri∣plicitly
[or threefold wise] found.

The Enigma Philosophi∣cal.

IF I tell thee of the three parts of every
thing, thou hast no cause to complain,
for I tell thee the truth. Thou needest the
three-leaved grass; sue to Jehovah by thy
prayers. Seek for one in three, and thou
shalt have one out of three. Tis called
by a thousand names; tis a body, soul and
spirit; Is beautified with Salt, Sulphur
and an heavy Mercurie. Trust me, if thou
understandest the three-leaved grass, and
knowest the Voice and Song, then art
thou a wise Artist.

Page 102

Another Enigma much more plain.

THere is one thing in this world, is
everywhere to be found; and that
as it were accidentally or casually, with∣out
care; of a grayish and greenish
colour, and of a wonderfull power. In
this thing is both a white and red colour;
It flows hither like a swift stream, and
runs away like a river; It wets not, and
is made of an heavy weight light. I could
give it a thousand names, but thousands
know it not: Tis common to be seen, but
the Art of it is difficult; He that dissolves
it by a medium, and finisheth it the third
time, is a wise man, and rightly hath this
noble subject.

Page 103

Another Enigma.

THE place of the birth of this stone
is everywhere; its conception is in
the deep, its birth in the earth, it finds life
in the heavens; it dies in time, and then
at length obtains everlasting blessedness.
If therefore any one hath ready at hand
this thus-mentioned matter that is so ver∣tuously
endowed, (the which is partly
celestial, and partly terrestrial, and is at the
beginning a right confusion [or com∣mixtion]
or a certain mixt essence wor∣thily
so called, whose colour is not to be
named [or, which hath no proper colour
to be named by—] and doth know it
rightly and well (the which knowledge
hath been accounted at all times by the
Philosophers for a principal member of
this work) then must all such things as
are requisite thereunto, and which are re∣quired
in the preparation thereof, be with
the greatest study [and diligence] per∣formed:
But yet notwithstanding, afore
that the singular manual labour there∣withall
be undertook, tis very necessary
that every pious Artist do again recall
Page 104

to his mind with much diligence, the do∣ctrine
aforesaid; and that withall he be
faithfully admonished not to infold (as
'twere) himself with that secret work,
and that unsearchable Spirit (that lies
hidden thereunder) except he shall first
have diligently searched it in its profound
qualities and proportion, and according
to the requisite conformity to nature:
even as some of the Philosophers do ad∣monish
us concerning that thing, and say,
See thou hast no commerce with this Spi∣rit,
except thou first hast an exact know∣ledge
and understanding thereof; For
God is wonderful in his works, and his
wisdom is without number, and (as is
aforesaid) he will not suffer himself to be
mocked. Verily, here might be some ex∣amples
produced, viz. of many that have
too too slightly infolded themselves (as
twere) [or intermedled] with this
Art, and having adventured thereon,
their successes have been very bad, inso∣much
that some have been found dead in
the work it self, or else most grievously
wounded by some other unfortuate mis∣chance;
for tis not a thing of such a
small concernment as many dream and
imagine, because the Philosophers com∣pare
Page 105

it to boies play, and womens work,
and that they are able to do the same. The
Philosophers intention was otherwise
then so; for they meant the following and
successive labour of this work; which is
in it self easie enough, and utterly [as
twere] void of any great moment, and
they accounted it as simple and easie to
such only as were ordained by God there∣unto,
and were endowed with the know∣ledge
thereof: Beware therefore, be∣ware
I say, and take heed to thy self that
thou dost not over-rashly involve thy self
in danger, but much more rather begin
thy purposed [work] with prayers
poured out to God for divine help, (as
we have at the beginning faithfully ad∣monished
thee) and then shalt thou fear
nothing at all, nor (haply) shalt thou
be subject to any danger.

If therefore now thou hast employed
thy self with much diligence in thy Ora∣tory,
and hast the known matter at hand,
then mayst thou commodiously apply thy
self to a studious diligence in thy Labora∣tory,
and apply thereto a convenient
Manual Labour, and so make a be∣ginning.

Page 106

First of all therefore it is necessary
that (above all things) you dissolve that
so oft spoken of first matter, or first Ens,
which the Philosophers likewise have cal∣led
the highest good of nature; then is it
to be purified from aquosity [or its wa∣terishness]
and [its] terrestreity (for it
doth at first appear to such as behold it an
earthy, grave, heavy, gross, pituitous,
and (as it were a kinde of cloudy and) a∣queous
body) and its darkish, and gross
cloudy shadow wherewith it is shadowed,
must be removed by thee, that so by this
means its heart and inward soul that lies
hidden therein, may [likewise and] next
that [precedent purifying] be by a more
ample sublimation divided thereout of,
and be reduced into a sweet and pleasant
Essence. But now all this may be done
by the great and excellent Catholick or
Universal water, the which (by its most
swift and as 'twere flying course and pas∣sing
to and fro) doth moisten and make
fruitfull the whole circuit of the earth;
and [is] indeed [done] so sweetly, fair∣ly,
clearly, brightly, and splendidly, that
the splendor thereof appears much fairer
then Gold or Silver, or the brightness of
the Carbuncle or Diamond, and is admi∣rable
Page 107

to behold; the which blessed water
doth hold [or cover over] that said mat∣ter
conjoyned [with and] also inclosed
therein: It [viz. the water] extracts the
heart, soul, and spirit; then moreover it
is to be distilled with its own proper Salt
(the which [Salt] is implanted therein by
the aforesaid means [and] also in a pecu∣liar
way; and is (as to its internal co∣lour)
red or blood-like; but at its pre∣paration,
white, clear, bright, and tran∣sparent,
or resplendent, and is therefore
called by the Philosophers the Salt of
wisdom) and be congealed, that it may
be again reduced into one only thing. And
thus, by this thy process thus far exerci∣sed
and used (which is called the former
Work) thou hast [now] first of all sepa∣rated
the pure from the impure, or thick
and gross, and from the rough [or au∣stere]
[part;] the which is [not] any
more so rough [or austere] so grievous,
so discourteous as 'twere, and inhumane,
as it was at the beginning, but is most
brightsom, and of a most savoury odour,
and of an aereal kind [or nature] in so
much that were it but freed from its Eni
—its evident and apparent, that it
would of it self (seeing thar notwith∣standing
Page 108

it is in it self just [or right] and
perfect) betake it self [to the wing] and
flie and vanish away. For which reason
the Wise men do also call it a Mercurial
water, or the ☿ of ☉; and also their
[own] ☿: Now if you would use that
subject in the aforementioned Species [or
Form] for Medicine, without any fur∣ther
preparation [of the same] thou
wilt reap but little help therefrom; but
it would much rather (contrariwise) be∣come
a poyson unto thee: And there∣fore
if thou wouldst enjoy that as a most
plenteous rich gift and blessed profitable∣ness
and utility, then must thou make a
further progress, and by other singular
mediums attempt something else.

But yet notwithstanding tis necessary
that thou beest admonished to be very
studious and diligent, as to thy operati∣on,
in heedfully observing the way of
nature, viz. how she in success [or
length] of time, shews her self in [her]
operation, that by this means thou mayst
direct all this thy labour according to her
[way.] So then if thou knowest that
[thing,] then take of the aforesaid pre∣pared
aqueous [or watery] matter
twelve parts; and then again, afterwards
Page 109

[Make] three diverse [or distinct] parts
of them; the two former parts of which
thou must preserve and keep very heed∣fully.
[Then] again [add] in the first
place to the former third part, a certain
other material matter (the which is the
body of Gold, being also a most elegant,
highly gifted Creature by [the pleasure
of] God, (the which said body is neerest
of kin to the first matter, and also is most
gratefull and acceptable thereunto) [this
I say] shalt thou place [and appoint] for
the first Fermentation (computing one
part to a twelfth) and shalt conjoyn it
therewith; for both [the parts] being
as 'twere the forme of the Spiritual pre∣pared
watery matter, [they I say]
and this earthly body of Sol, must be
conjoyned and reduced into one bo∣die.

But yet you are to note, that common
Gold serves not for this affair, or business,
but is to be adjudged as unfitting, and as
it were dead; and although it be so dig∣nified
by the Omnipotent God, as that it
is the most elegant and most precious of
all the other Mettals; yet nevertheless,
whilest it lay in the Mines, it was [even
there] impeaded [or hindred] in [its]
Page 210

growing on, in [or to] its perfection:
Besides its inward vertues, that is, its
Sulphur and Soul, are much weakened by
the daily using thereof, and then 'tis dai∣ly
also mixed with unlawfull and unlike
things, such as have not a suitability or
harmony therewith; is united with, and
defiled by them, and is thereby daily ren∣dred
more and more unfit for this Work:
Therefore make it thy chiefest study and
care to provide thee of pure Gold, such
as hath in it self a living Spirit, and such
as is not debilicated in its Sulphur (as we
said afore) nor falsifyed with any deceit,
but is found to be wholly pure ([such] as
hath passed through ☿, or through the hea∣ven
& sphear of ♄, & hath thereby purified
it self from all its defilements; for other∣wise
the other matter cannot (with its
spirituality, vertue, and efficacy) enter
thereinto: For this Work doth in all
things require a pure body, nor can it
ever endure or brook ought of impu∣rity
with, at, or about it self.

If therefore now these [unequal or]
unlike parts, viz. of the water, and of
the Gold (for they are of very great un∣likeness
both as to Quantity as well as
Quality; for the first [of them] when
Page 111

'tis prepared, is light, thin, subtle, and
soft; but the other is very heavy, firm,
and hard) [when these therefore] are
conjoyned in the Solutory Vessel [or
Dish] and are reduced as it were into a
dry Liquor or Amalgama, then leave
them at first for six or seven days in a luke
warm heat, that it may only have a kinde
of small warmth: Then again, take out
one Part of the three former [aforesaid]
parts of the water, and put it in a round
Glass Vessel (like to a Phial or Egg) as
was never used, put the temperate liquor
into the midst thereof; and then again
leave it so for six or seven days, and the
body of ☉ is dissolved by the water, by
little and little: This being done, here
begins the Conjunction of these two, and
there is such a sweet and dainty entrance
of the one into th'other, and such a mix∣tion,
as is like to Ice in warm water: And
therefore the Philosophers have diversly
described it, and have compared it to a
Bridegroom and his Bride (as Solomon in
his Canticles [hath done.]) [NOW]
when this is done, then add likewise the
first reserved third part unto the others;
but yet do not put it in all at one time, or
in one day, but at seven divers turns; for
Page 112

else the body that you have put in will be
rendred over moist, and being at length
drowned would be wholly corrupted or
destroyed.

For even as no seed when 'tis at first
cast into the earth, can (if it hath over
much water, rain, or moisture) thrive
and bring forth fruits, but (as for instance
the Husband mans Corn) is drowned and
choaked; even so may the Comparison
hold with this same thing: [But now]
having in like sort done this, then Seal up
your Glass, or little Glass Vessel most di∣ligently,
or else Conglutinate [or Lute it
up] lest haply the Composition, you put
therein be rob'd of its odour, and lest
it flie away. Then moreover put on your
Alembick [or] [over] and sub-minister
[or put thereunder] a Fire of one [or
the first] degree; let it be gentle,
continual, aereal, and vaporous, the
heat whereof is to be compared with
[or to imitate] the heat of an Hen, sit∣ting
upon her Eggs.

Page 113

Note.

THE Philosophers have delivered
various Writings concerning the va∣porous
Fire, the which they call the Fire
of Wisdom, and withall (amongst other
sayings) do affirm, that it is not an Ele∣mental
and Material [Fire] but an Essen∣tial
or preternatural Fire, the which is
also properly called a Divine Fire, that is,
the water of ☿, which is to be incited
[and stirred up] with the Common-fires
help, and by Art; at the beginning
you must gently digest and concoct it;
and must be most especially careful and di∣ligent,
that nothing thereof sublime up,
or (to use the Parabolical Philosophick
expressions) that the Wife doth not rule
over the Man, nor the man abuse his Au∣thority
over his Rib [or Wife] &c. and
then it doth of its own self perfect its pro∣cess
in a continual order, without any
other labour thereto belonging, save on∣ly
the care and administration of the fire;
viz. that first of all the terrene body
of the ☉ [here] added, is to be wholly
dissolved, ground, destroyed and putri∣fied,
Page 114

and so consequently be spoiled [or
devested] of all the vertues and power
that it hath (for verily at first it brings
forth a darkish colour, and then after∣wards
a perfectly black dark colour; and
is therefore by the Philosophers called the
head of the Crow, and is usually done in
fourty days time) and so furthermore in
them, the soul thereof is likewise put off
[or loosned] from it, [and] is carryed
up aloft, and is wholly and altogether se∣parated,
where (for some space of time)
it sticks without any vertues [and the bo∣dy
is just] like to dead ashes in the bot∣tom
of the glass. But the true time and
space being over, if your Fire be encrea∣sed
one degree more, and it be digested
without wearisomness [or ceasing] it
doth then again let down it self by little
and little, and drop by drop, and imbibes,
moistens, gives to drink, and doth so con∣serve
the body that it be not at all com∣bust,
nor pine or wither away. Then
again it lifts up it self upwards [and a∣loft;]
then again presently it lets it self
down, and thus it will do (perhaps) the
seventh time; and then again the fire is
to be made one degree stronger; but yet
not for this intent to have thee make
Page 115

haste with thy Work; for verily the me∣diocrity
and Regiment of the Fire is to
be most carefully and diligently admini∣stred;
for in it is placed very exceeding
much. But now in the interim there will
appear various signs and colours in the
Glass or Vessel, the which [colours] are
to be especially observed, and well noted;
for, (according to them) is your directi∣on
to be taken [and framed.] So then
having seen an orderly succession of them
'tis a good testimony that a most happy
event will follow.

First of all there shew themselves
granes like the eyes of Fishes, then [ap∣pears]
a Circle about that matter, the
which is as it were red; then shortly af∣ter
whitish; [then] moreover it be∣comes
green and yellow, like the Peacocks
tail, [then] afterwards most white, and
then red and shining, [then] after a cer∣tain
time when a greater Fire is admini∣stred,
and the extream [or last] heat given
[thereto] the Soul and the Spirit is a∣gain
perfectly united with its own body
lying in the bottom, into a certain disso∣luble,
and indissoluble Essence; the
which Union and Conjunction then (be∣cause
of the unspeakable admiration
Page 116

thereof,) cannot be seen and considered
of without fear and trembling; and then
is seen and beheld the new raised up body,
living, perfect and glorified, the which
hath in it self a most elegant redness, of a
purple colour, and like a Crimson or Scar∣let
dye, the tincture of which doth also
transmute, tinge, and heal all the imper∣fect
bodies; of which we shall speak
more hereafter.

The Work therefore being happily
brought to an end (by the help and assist∣ance
of the most great and blessed God;
and the Phoenix of the Wise men being
beheld) then upon thy bended knees, and
with a devout heart give thanks to the
Omnipotent GOD (who hath been the
chief Guider of all this whole Work for
those his especial benefits that he hath
vouchsafed thee so graciously: And then
further, see that thou managest it well,
to his praise and glory, and for the bene∣fit
of the needy Members, and do not
abuse it. See therefore thou hast in these
[words] the true information of the
whole Process, whereby this noble Art,
& high Work, and Philosophers Stone, like
as the Philosophical Egg, may be opened,
prepared and finished.

Page 117

For a Conclusion (for tis no ways ex∣pedient
slightly to slip this over) [observe]
that if haply any mischance or errour, or
any misapprehension (which may easily
happen, and so vehemently impede the
perfection) should be committed, or in∣tervene,
then must a seasonable remedy
be sought after, and the evil [or errour]
must be remedied. If therefore you per∣ceive
(in the first place) that before dis∣solution
and liquefaction, any thing
sublimes it self up, and ascends; or if
there swim at top of the matter a red oil
as 'twere (which is a very evil testi∣mony)

And Secondly, If it begins to become
red, either together with, or before [the
white] or if after the whiteness it be red
afore its time:

Or Thirdly, If it will not, in the end,
give it self forth [as 'twere] or not
suffer it self to be rightly Coagu∣lated:

Or Fourthly, if the matter be so
changed and inverted by the greatness
of the heat, that it will not (when 'tis
taken out) presently melt upon a red hot
Iron, like to Wax, and tinge and paint
[or colour] the Iron; and if (afterwards)
Page 118

it be found not abiding the firie tryal:
All these things (I say) are remarkable
signs, by the which it may be gathered,
That this work is not rightly ordained
and instituted, but that it hath been neg∣lected
through want of diligence and
care.

All which defects (notwithstanding)
and all these erroneous waies, if not too
too strong and powerful, and if in time
lookt unto, may be easily met withal, and
may be well corrected and restored: But
the highest diligence of dealing here with
them is requisite, and consequently arti∣ficial
manual apprehensions [or opera∣tions]
and ordinary, [or orderly] me∣diums
which are necessarily to be known
to a skilfull and experienced Artist.

But yet notwithstanding, for the sake of
the Tyroes, or young beginners, that are
Lovers of this Art, and disciples thereof,
(for their sake) I say, I will orderly re∣cite
those mediums very briefly; as for
example, if it chance to happen that one
or more of those aforesaid errours should
come to pass, then must you again take
out of the glass the whole composition
that you did put in, and again dissolve it,
and imbibe it with the aforesaid water of
Page 119

☿ (which the Philosophers also call Lac
Virginis, or the first matter, [also] the
milk, the blood and the sweat thereof;
also an indestructible fountain, or Aqua
vitae, the which notwithstanding con∣tains
in it self the greatest venom) and
moisten it, and [so] render it efficaci∣ous,
and then again, [digest and] boyl
it so long until there sublimes nothing up
nor ascends aloft any more; or [until]
the congelation and fixation doth rightly
and perfectly shew it self in the said
work, according to what is afore men∣tioned;
As for its following fermentati∣on
and multiplication, we shall speak
more thereof in the third part [where
we treat] of the utility and profit there∣of.
Besides, as to the time thereto requi∣site,
as to the time of dispatching each
Act [or Scene] here should be somewhat
spoken a little more largely, but yet as to
this there can be no certain bounds pre∣scribed,
[or set time mentioned] for
those aforesaid Philosophers are of diffe∣rent
opinions, as may evidently be seen
in their writings; for alwaies some have
obtained their end afore other some. But
we have formerly admonished and told
you, that nature is to be well observed in
Page 120

all things (even as it represents it self in
all things.) The which if any one doth
do, and diligently observe that [I
have said] and doth likewise in every
thing observe a right medium, he may the
sooner be able with such a work [or
proceeding] to arrive to the perfection.
But I do exhort and withall inform thee,
as to this thing, that as to the entrance
upon or beginning the former or latter
labour, thou doest not exceed or out∣strip
as 'twere, in thy calculation, this
character X [its] middle or point, but
divide it justly; and then moreover, with
the half part of this character, (that is V)
must you go backwards [or retrograde]
in the composition of this work. The
which being done, then afterwards if
thou joyntly recollectest [or unitest] it
again, and rightly numberest up XX [be∣ing]
the part [or product] thereof;
in that number or time, (if no farther
obstacle intercede) mayst thou attain to
the end of thy work. Be therefore con∣tent
with such a time [or calculation;]
for if thou covetest the finding out a
somewhat nearer end, tis rashly done of
thee, and presently succeeds an errour;
for verily one onely hour may drive thee
Page 121

back an whole moneth, whereas about
such a time (as I have hinted) thy pro∣gress
may lead thee to hit the mark: But
note well, that thou dost not too too
closely [or niggardly as 'twere] con∣tract
[this] calculation; Or (as I infor∣med
thee but now) at all exceed it; for
shouldst thou do so, thou wouldst have an
abortive; For verily, many by their
[as 'twere] abreviating hastiness and
unskilfulness, do, instead of their hoped
for Elixir, obtain and get a certain Nixir.
And whereas in this thing much of con∣cernment
is placed as to this Magicall
Science, I was the rather willing thus
briefly to describe it to the sons of wis∣dom,
that they may consider and judge
thereof more deeply.

Page 122

An Enigma.

THere are seven Cities, and seven met∣tals,
so counted.

There are seven daies, and a seventh
number.

Seven Letters, and seven Words in or∣der.

There are seven seasons, and so many
places.

Seven Hearbs, seven Arts, and seven
little stones.

Divide seven with three, with [much]
wariness.

Let be no coveting to precipitate the
half [or rashly to shorten the time.]

Briefly, all things do quietly rest and
prevail in this number.

Page 123

The process of the whole work is here briefly declared.

The first or former Labour.
DIssolve the matter, and also Putri∣fie
it:

Afterwards let it be distilled, and then
Coagulate it.

The second or Latter Labour.
COnjoyn two things; Putrifie them,
then blacken them:

Digest them till it become whitened by
thy Art.

Then at length rubifie it to the highest;
Coagulation is a thing Profitable to this
Art; This done, fix it, and thou shalt be
a great man.

And if thou shalt (after all these
things) ferment this, thou hast luckily
finished the whole work of the Art, Cir∣cularly.

Page 124

Then hast thou solemnly atchieved such
a noble portion as will (suddainly) mul∣tiply
for thee a thousand-fold riches.

Or thus, more briefly.
SEek three in one, and again seek one
in three.

Dissolve, and conclude [or congeal]
and thou shalt be sure of the Art.

An Enigma, wherein also the Process is described.

THe Spirit it self is given to the body
for a time [or in time] and that re∣freshing
[or cheering] Spirit washeth
the soul by Art.

That Spirit suddenly draws [or mar∣ries]
the soul to it self, and then nothing
can dis-joyn or separate it from it
self.

Then do they consist of three, and yet
abide in one seat, until the body be dissol∣ved,
([which is] a noble work) and
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doth putrifie and die, and sepraate from
them.

But [then] (after some time) the
spirit and the soul do come together in
the extream [or utmost and last] heat;
and each possesseth its proper seat with
constancy.

Then an intire sound state and perfe∣ction
is at hand.

And the work is made renowned, and
attended on with great joy.


Proverbs 23.
My Son, give me thy heart, and let my
waies be delightful to thine eyes.

Page 126

THE Third Part,

Eccles. 43. v. 31, 32, 33.
Who can magnifie him as he is, and tell us how high he is? We see but the least of his works, and much greater things are hid from us, for the Lord made all that is, and makes them known to such as fear the Lord.

AS to this so oft-spoken of
highest Art, or profound∣ly
comprehensible Philoso∣phers-stone,
(provided it
be brought to the desired
end;) The Philosophers could never suf∣ficiently
write enough, nor worthily
Page 127

enough proclaim and celebrace its praise,
vertue, efficacy and unspeakable benefit;
for first of all, they esteemed it as the
highest and greatest felicity in this earth,
without the which none can arrive to per∣fection
in this world; for Morien saith,
he that hath this stone, hath every thing,
nor needeth any other help; for there is
in it all temporal felicity, bodily health,
and all fortune [or] wealth and riches.

Moreover they have so commended
that same stone [unto us] because the
spirit and efficacy thereof (which lies
therein hidden) is the spirit of the Q.
Ess. which [spirit] is under the circle of
the Lunar brightness, yea [they have
called it] the supporter of the heaven,
and the mover of the Sea; and besides,
[have said] that it is a chosen or choice
spirit above all the other spirits; that it
is a most subtile, a most noble, and a most
pure spirit; the which, all the other Spi∣rits
are obedient unto as to their King:
and which (likewise) confers upon m•n
all health and prosperity; heals all dis∣eases,
bestows upon the pious, temporal
honour and long life; but as for the evil
ones who misuse it, it subjects them to
eternal Punishment.

Page 128

Now in all those [aforesaid] things,
tis found to be proved [or experienced]
perfect and infallible. Upon which ac∣count,
Hermes and Aristotle call it, viz.
true without lies, certain, yea of all the
most certain, the secret of all secrets, of
a divine efficacy, concealed and hid from
fools. Briefly, they bave termed it the
very utmost and chiefest thing that can be
seen under heaven, and the wonderful epi∣logue
and conclusion of all Philosophical
operations: Therefore some pious Philo∣sophers
are wholly of the opinion, that it
was revealed from above to our first Pa∣rent,
the first man Adam, and that it was
sought for with a singular desire by all
the holy Patriarcks: For 'tis said, that
Noah the framer of the Ark, and Moses
that made the Tabernacle and the Golden
Vessels therein, and likewise Solomon that
to the glory of God finisht the Temple,
and many other curious works and orna∣ments
of all kinds, and did many other
mighty great acts, did from thence ob∣tain
their long life and great riches. Even
(in like manner) the Philosophers will
acknowledge the same, that (viz.) by
it they found out the seven Liberal Sci∣ences,
and Arts, and that from thence they

Page 129

had their sustentation (or supply): fur∣thermore,
God bestowed this upon them
(for their benefit and comfort) that so
they might not (through poverty) hap
to be impeded [or hindred] in their
studies and search after wisdom; and al∣so,
that they might not be necessitated to
flatter with the rich and wicked ones of
this world for the sake of money, and to
reveal their secret Arcanaes unto them;
and so be despised and mocked, (together
with their wisdom) because of their beg∣gerliness.

Moreover, they have even yet other
great and hidden mysteries of divine
wonders, and from thence also knew and
learned the great riches of that glory, [or
his glory.] And therein their hearts have
been so stirred up and inflamed by God,
that they have been led and guided on to
a further knowledge of him: For they
sought not (by that treasure) after
great riches, and worldly temporal vo∣luptuousness
and pride, but rather concei∣ved
much pleasure, and [took] their
[delight] rejoycing at the miraculous
seeing and knowing the creatures; the
which most excellent workmanship, and
creatures of the omnipotent God they did

Page 130

verily far otherwise consider of and be∣hold,
then (the more's the pitty) is
wont at present to be done by the world
at this day, who look upon them but lit∣tle
otherwise then as heifers or calves do;
and do (moreover) seek after and covet
the Learning of this most noble Art for
Avarice, Luxury, Pride, and Temporal
honour and pleasure, and do herein (in
such intentions and thoughts) widely err
from the true scope; for God doth not
communicate such gifts to the wicked
ones, and to the contemners of his Word,
but to the godly only, such as lead an ho∣nest
and quiet life in this evil and unclean
world, and do honestly sustain themselves,
and reach forth their helping hands to
their needy neighbours. According to the
verses of the Poet, viz.

God gives the Art to th' honest men alone,
Which all the worlds Gold cannot pro∣cure;
Tis not fit that the vulgar know it, for its
Wickedness; It doth in vain therefore seek for this stone:
He that in secret possesseth it, resides in any place he lists,

Page 131

And fears neither mischance nor evil.
Few are there to be found to whom are gi∣ven these sacred gifts.
Tis in Gods hands, and he bestows it on whom he pleaseth.
And although there are various wri∣tings
published by others concerning the
operation, vertue, and utility of this
Art, viz. how this Stone being prepared
and made more then perfect, is the high∣est
of all Medicines, wherewith not only
all diseases, as the Gout and Leapry, are
cured; but also being used by such as are
decrepid, it makes them to become young
again, and restores unto them their lost
strength and former vigour; and doth re∣fresh
and revive again such as are half
dead: yet nevertheless I shall omit to
speak of that in this place, and in this my
Treatise, because I am no Physitian, that
so (by such an high extolling and com∣mendation
thereof) I may not seem to
prescribe any thing here to their faculty
or Profession: But whoever (by the
grace of God) hath it, and knows how
to use it commodiously, to him I say who
enjoys it, I shall remit [or send] to his
home, both respect and glory: As to the

Page 132

other qualities and profitable Use, such as
daily experience doth subject to the sight
(part of which I my self have through the
Divine grace been made a partaker of) I
shall here add a few things.

First of all: As to what belongs to the
knowledge of God, as also those miracles
of nature which have been manifested by
the benefit of that Art, I cannot suffici∣ently
enough describe or declare it, ac∣cording
to its supream dignity. For in
this a man shall be able most elegantly to
see, as if 'twere painted in a glass, the
Image of the most holy Trinity, in one
Divine indissoluble Essence, and how it
differs, and is (notwithstanding) but one
only God; and withall in the second per∣son
of the Deity, as concerning his As∣sumption
of Humane Flesh, his Nativi∣ty,
Passion, Death, and Resurrection.
Likewise in his exaltation, and that
eternal happiness merited by his death for
us men, his Creatures. Moreover also,
[may be seen] as to the Purification of
Original Sin by obtained med•ums, with∣out
which the Counsels and Actions of
all men, and all their Works are in vain
and nothing [worth.] Briefly, all the
Articles of the Christian Faith, and the
Page 133

whole process that a man must necessarily
pass, through various streights and tri∣bulations,
untill he (at length) doth a∣gain
arrive or rise up to a new Life, is
likewise neatly represented hereby, con∣cerning
which we shall speak more in the
Fourth Part.

Secondly, As to what concerns the
Corporal and Natural Utility that ariseth
from the having thereof; how by its
Tincture it changeth all the imperfect
Mettals into clear and pure gold: I shall
here likewise for the satisfaction sake of
my promise, briefly Demonstrate.

So thereofore, for to bring now the said
Stone or Elixir to shew its efficacy, and
moreover to cause it to serve for the now
spoken of use, and to tinge, tis necessary
that it be further Fermented, and aug∣mented;
otherwise there can hardly be
obtained any profitable projection with
its Tincture (by reason of its great sub∣tilty)
upon the other imperfect Mettals
and bodies.

Therefore in the first place, take one
part of the so oft spoken of Medicine,
and to that one Part, add three other
parts of the [same] weight, of the best
and choicest Gold, that hath been well
Page 134

purged and putrified by Antimony, and
then afterwards reduced into as thin
Leaves as possibly can be, put them toge∣ther
into a melting Pot, and place it
in the Fire, that so the matter may melt
and flow well; according as the prepara∣tion
thereof is well known to every Ar∣tificer.

This done, the Composition thus put in,
will be also transmuted into a pure and ef∣fectual
Tincture, insomuch that one part
thereof will be capable of transmuting
and tinging a thousand parts of the simple
Mettals into pure Gold.

But yet you must here note, that by
how much neerer the Mettals are to the
matter, and by how much the purer they
are, so much the more easie is the ad∣mittance
and reception, and the multipli∣cation
will also be the higher and more
commodious; for whatsoever impurity
or improperness is found to be in them, is
separated, and is wholly cast away as the
drossy fece of the Mettals: Thus then
may a transmutation be made with the
imperfect Mettals, and with unsound or
faulty precious Stones; and Crystal may
be [also] so tinged therewith, that it may
be well compared with the most noble
Page 135

and most precious Stones; and moreover
there are many other things that may be
done thereby, which are not at all to be
revealed to the wicked world; But yet
the aforementioned Philosophers, and all
such true Christians as at this day are en∣dued,
and gifted by the most great and
blessed God, with this Art and Science,
did accompt of those and such like other
most excellent things of that kind, as the
meanest and least [excellency] in this Ma∣gistry;
for verily those [things] in com∣parison
of the most excellent knowledge
of things Celestial, and being compared
[I say] therewithall, was wholly ac∣compted
as a thing of nought, and dis∣esteemed.

For verily, know of a truth, that he
to whom the most High hath graciously
vouchsafed to bestow this Gift, doth
esteem of all the money and riches in this
earth (in comparison of the Celestial
good) no better then of the dirt in the
Streets; for his heart and all his desire
tends to this only, viz. that he may be∣hold
in a heavenly manner, and may also
in reality enjoy that in life eternal, which
he hath seen here figured out (as 'twere)
in an earthly manner only; according to
Page 136

the testimony also of that wisest of Kings,
King Solomon, in his Book of Wisdom,
chap. 5. where he saith, I esteemed wisdom
at a greater price then Kingdoms and prin∣cipalities,
it was dearer to me then riches;
all gold in respect of her is as sand, and
silver as dirt before her. Such therefore as
seek after this Art for no other end, but
for temporal honour, pleasure, and the
sake of riches, are to be reckoned of as
more foolish then Fools, for verily they
will never attain it: notwithstanding all
their great costs, labour and trouble, and
their miserably tormenting their hearts,
minde, and all their cogitations. On
which account the Philosophers esteemed
of temporal riches (for the most base
abuse of them,) (not that in themselves
they be evil; for in Gen. 2. they are high∣ly
commended by Moses, and likewise in
many other places of Scripture, as a pre∣cious
thing, and a great gift of God) ve∣ry
disdainfully, and as destructive, because
it is such a thing, as instead of leading men
to God, doth rather cast a remora [and
hindrance] upon men, from arriving to
a right and true good, and doth convert
likewise all that which is •ight in this
world, into a perverse confusion: even
Page 137

as that most famous Marcellus Palinge∣nius
Stellatus in his Poem, which he hath
called the Zodiack of life, hath under the
Sign of ♐ elegantly described it, and cu∣riously
pointed out detestable Covetous∣ness,
to whom we shall at present refer
the wel-minded Reader.

Out of which it may be seen and col∣lected,
how viz. That most excellent man
as truly hath this Art (as is to be percei∣ved
and understood in his Zodiack of Na∣ture)
doth esteem of those temporal
goods of gold and silver, as a thing of
nought, and as a thing contemptible in
respect of vertue.

And therefore they all preferred Wis∣dom
and the knowledge of heavenly
things far before the earthy and fading
things (as we advised afore) and had in
all their life time, and consequently in all
their Actions, an eye to the event and end
alone, that they might be able [or fit] to
reap therefrom an immortal name and
perpetual praise; the which even that
most wise Solomon doth also teach in the
sixteenth chapter of his Proverbs, ver. 16.
saying, Entertain or accept wisdom, for it
is better then gold, and understanding is
more precious then silver: And also in

Page 138

Chap. 22. he saith, A good name, and
[a good] report is more precious then great
riches, and the Art [or knowledge] is bet∣ter
then gold or silver. So also Syrach's
Son that Wise man in [his] 24. chapter
doth exhort men, saying, See that thou
retainest a good name, for its continuance is
more certain then a thousand treasures of
gold. For these, and such other kind of
vertues, that flow forth from that Philo∣sophy
of the Stone, the Philosophers
could never sufficiently enough praise
and celebrate that so oft named stone.
And therefore their whole care and stu∣dy,
and all their Labour in their writings
was for this end, that that Art might be
further enlarged, wisdom embraced, and
the life rendred conformable thereunto.
But all [their Writing] is, as to the un∣wise,
obscure, dark and hard to be under∣stood,
even as Solomon in his Proverbs,
from the beginning thereof, even to ch. 6.
doth exceedingly complain of, and be∣wail,
and doth to his utmost perswade
men to the following of that Wisdom,
and in the 3. chap. of Ecclesiasticus: he
saith thus, My Son, be content with a low
estate; for better is it then all that which
the world covets after: By how much
Page 139

the greater thou art, so much the more
must thou humble thy self, and then the
Lord will bless thee; for the most High
God doth do even great things by the
humble.

Page 140

THE Fourth Part,

Psal. 78. and Matth. 13. 35.
I will open my mouth in Parables, and utter things hidden from the beginning of the world.

WHen the Omnipotent GOD
was minded to reveal by
his Divine voice any hard
and singular thing to Man∣kinde,
of his wonderfull,
high, and Celestial Myste∣ries,
it pleased him to do it for the most
part Parabolically, the which notable
Page 141

Parables in this earthly Life are daily ob∣vious
to our eyes, and are as 'twere paint∣ed
out unto, and set before us; for ex∣amples
sake, when God (in Genesis 3.)
intended to shew to Adam in Paradise af∣ter
his Fall, his punishment, viz. Mor∣tality
and Corporal death, it pleased
him to signifie it in the following manner;
that whereas the earth hath not by it self
any life at all; and whereas he was ta∣ken
and framed out of the earth; there∣fore
also must he be made like the earth
again: So in the 15. and 23. chapter of
Genesis, when God would discover to
Abraham the encrease of his Seed and
Family, he bad him to behold the Stars
in the Heaven, the Sand in the Sea, and
the dust of the earth, as a Type. Such
like various, very pleasant, and sweet
Typical Prefigurations God commanded
his Prophets to propose and demonstrate
to his People Israel, when he would de∣nounce
[or declare] any singular thing
unto them. This Christ himself likewise,
who is the mouth & foundation of truth,
did do in his Testament, and proposed
all things in Parables, that so his Doctrine
might be the better understood; as for
example, when he would hint unto us
Page 142

the highest happiness, his Divine Word
and Gospel, then doth he use (for a type)
the good and evil seed, or tares, which
the enemy sowed in the ground; likewise
[he useth typically] the hidden trea∣sure,
and pearl, the grain of wheat, the
grain of mustard-seed, leaven, &c. as in
Luke 18. Mat. 13. & 23. Luke 19. &
Mat. 20.

Moreover, when he prefigurates to
us the Kingdom of heaven, he proposeth
to us the parable of the great Supper,
and the wedding of the King; Even as
also he compares the whole Christian-Church,
and the state thereof, with a
Vineyard, and a King requiring an ac∣count
from his Servants. Likewise also he
useth a similitude of a noble Lord, who
committed his goods to his servants; and
of a lost sheep, and Ox, and of a lost Son;
and other such like Parables.

See Mat. 18. Luke 16. Mat. 25. Luke
18. Mark 12. Luke 10.

Seeing therefore that such like ex∣amples
and similitudes were solely and
alone given for this end, that that which
is Celestial, and consequently difficult to
comprehend by reason of humane frailty,
might be the easier understood and better
Page 143

conceived of by us; How much rather
therefore [seemeth it expedient] that
the eternal God should propose unto us
by some corporal figure, the highest
good, [viz.] His Son and our Lord and
Saviour Jesus Christ, who by his obedi∣ence
and merit, freed all mankind from
eternal death, and restored the Kingdom
of heaven [again unto them] For veri∣ly
that most high mysterie of God Al∣mighty,
is most difficultly comprehended
by mankind, Ephes. 3. Colos. 1. Esay 45.
verse 8. Let the heavens send down dew, and
the clouds rain [on the just] Let the earth
open it self and wax green, and bring forth a
Saviour. And although that this hath
been signified unto us (in the Old Testa∣ment,
and elswhere in other types, as in
the sacrifice of Isaac, in Jacobs Ladder,
and in the selling and wonderful state of
Joseph, and in the brazen Serpent, in
Sampson, David and Jonas, &c. Yet never∣theless,
the Omnipotent God hath shew∣ed
[or taught] and clearly discovered
to us men in the great Book of Nature,
this high and Celestial good, by another
certain wonderful and secret thing, and
that very abundantly; that so we may be
able to have likewise by this means [or
Page 144

on this account] even a certain corpore∣al,
visible, and apprehensible idea of those
Celestial goods and benefits.

The which terrestrial and corporeal
thing, he himself hath so proposed [or
published] in his Word, where he
speaks thus by his Prophet Isaiah, in Ch.
28. viz. Behold I lay in Sion a Corner stone,
a tryed and well-founded stone; he that be∣lieves
makes not haste. Likewise also the
Kingly Prophet David speaks thus by the
Spirit of God, in the 118. Psalm, viz.
The stone which the builders refused, is be∣come
the Corner-stone. This is the Lords
doing, and is wonderful in our eyes; This
prefiguration or representation, also the
now-spoken-of Corner-stone, Christ
himself doth in Mat. 21. derive [or
convert] unto himself, saying, Did you
never read in the Scriptures, The stone
which the builders refused is become the
Corner-stone? this is the Lords doing,
and is wonderful in our eyes; he that falls
against it shall be broken; but he upon
whom it shall fall, shall be ground to
powder: This likewise Saint Peter in
Acts 4. and in his Epistle; So also Paul in
Rom. 9. doth repeat and describe this in
almost the self-same words.

Page 145

Now all the chief Fathers and holy
Patriarcks, as also all their successors, il∣luminated
by God, did (ever since the
beginning of the world) expect (with
great desire) that proved, blessed and
Celestial Stone, Jesus Christ, Luke 10. v.
23, 24. and earnestly endeavoured by
their utmost and chiefest prayers, that it
would please God to communicate unto
them, (according to his promises) the
beholding of Christ even in a bodily and
visible shape. Rom. 10. v. 12, 13. and
therefore having rightly known and ob∣tained
him in the Spirit, they were then
delighted with him all their life time, and
consequently did (in all dangers) even
to the end of their lives, trust upon that
invisible prop and support.

But although that that heavenly and
blessed stone was given by God to all
mankind, without exceptions of rich or
poor, and that without any merit, viz.
freely, as Mat. 11. v. 6. yet neverthe∣less
there have been but a very few in
this world, even from the beginning to
this very day, that could find it, and ap∣prehend
or comprehend it; but rather
hath it been at all times hidden from the
greatest part of men, and hath alwaies
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Page 146

been a grievous offence and scandal, or
stumbling to them; as Isaiah in the
eighth Chapter prophesied thereof, say∣ing,
It shall be a stone of offence, and a rock
of stumbling. Also, a pit and a gin where
many shall stumble, fall and be broken, and
took and ensnared. The which [hea∣venly
stone] old Father Simeon saw in
the Spirit, in Luke 2. v. 34. where he
saith to Mary the Mother of that Celesti∣al
Corner-stone, viz. Behold, behold this
[stone] is set for the falling and rising of
many in Israel, and for a sign which shall be
spoken against. The like doth S. Paul also
testifie in Rom. 9. v. 32. saying, They
stumbled at the stumbling stone, and at th•
rock of offence, but he who believeth in him
shall not be confounded. So likewise Sain•Peter in his first Epistle, Chap. 2. v. 7, 8.
&c. This stone is precious to those tha•
believe; but to the unbelieving, a stone o•
offence, and of stumbling, and a rock o•
scandal, [even to them] which stumbl•
at the Word, and believe not on him, i•
[or by] whom they are placed [o•
built up] Eccles. 43. So therefore,
shall now shew here fundamentally, how
the now mentioned precious, blessed an•
heavenly stone, doth artificially [or har∣moniously]
Page 147

agree with this so-oft-mentioned
terrestrial, Corporeal, Philo∣sophical
stone, I will shew both their de∣scriptions,
and the comparison of the
one with the other: Whereby it shall be
known and seen (even invincibly) viz.
how the terrestrial Philosophical stone
may be accounted as a true type of the
true, spiritual, and heavenly stone, Jesus
Christ, [and how] he is herein set before
us, and discovered (as 'twere) in a vi∣sible
shape by God, even in a Corporeal
manner.

First of all therefore, Even as in the
true knowledge of the first matter (1 Cor.
ch. 2. v. 7. but we speak of hidden things,
&c.) of the aforesaid terrene Philoso∣phical
stone, (for this is to be accounted
of as a principal member [or part] and
[of] highest concealment [or secre∣cy])
tis very much behovefull for those
who [would] prepare it, (Rom. 11. v. 33.
Oh how profound, &c.) and that endeavour
thereby to obtain all that happiness as is
provided by God for us to eternity, and
that are (withall) busied [or seriously
bent] on the knowledge of the eternal
heavenly stone, (that is, of the true,
Page 148

right, and living God, and Creator of
heaven and earth, his indissoluble triune
essence) (tis I say) needful that they
do know further and more things, and
therefore also, (as I have shewed above
in the first part) the way of the entring
upon it, and the universal nature, toge∣ther
with all its properties (without
which that work will be but rashly and
in vain attempted) is to be above all other
things well learned and known; for if a
man covets to arrive to the highest good,
then is it expedient that above all other
things, he first learns rightly to know
God, then himself, (Acts 17. for in him
we live, &c.) for the learning to know
God and ones self (that is, to know what
men we are, from whence we have our
original, to what we were created, and
how near a kin we are to God) is de∣servedly
to be accounted and esteemed of
as the highest wisdom, without which
'twill be most difficult (yea impossible)
for us to attain to the aforesaid happi∣ness.

But now, as to how, and where such a
knowledge of that highest Celestial good
is to be found, known or learned; (Eccl.
24. I am every where, &c.) you must know
Page 149

that it is and ought to be sought after,
even as the terrestrial Philosophick stone
[is] the which [stone] is according to
its description, in one, and in two, which
are to be everywhere found; tis in one
only, and yet in two; to this may it be
compared; the which is no other thing
then the eternal Word of God, and the
holy divine Scriptures of the Old and
New Testament (as Isaiah 8. Yea to the
Law, &c.) in the which the right, cele∣stial,
fundamental Corner-stone is to be
Only and Solely sought for, and enqui∣red
after; even as also God the Father at
that Glorification made in Mount Tabor,
doth point with his finger (as twere) at
this his own Word, when he saith, as in
Mark 9 and Luke 9. This is my beloved
Son, hear him, &c. Likewise even Christ
himself, the very essential and eternal
Word of God derives this to himself,
(Psalm 119.) In John 14. saying, I am
the way, the truth, and the life, none cometh
unto the Father but by me; [and there∣fore]
to the holy divine Scripture, or in∣fallible
testimonie of the divine Word,
(Isaiah 34.) in Isaiah 8. 'tis said, To the
Law, and to the testimony: And Christ
himself that said Corner-[stone] doth
Page 150

in John 5. partly also require it, when he
saith, Search the Scriptures, for ye think to
have life therein, and that is it which testi∣fieth
of me. Therefore David also in Psal.
119. hath a long time afore confessed this
same thing, saying, I delight O Lord in thy
testimonies, for they are my Counsellors: Thy
word O Lord is a Light to my feet: I de∣light
more in the way of thy testimonies then
in any riches: Again, I consider thy waies, and
walk in thy testimonies.

(See Genes. 13. Psalm 45. Isaiah 9. 49.
Jerem. 32. John 10. 14. Rom. 9. 1 Cor.
5.)

Moreover, as to where, and in what
place of the holy Scripture, (Eccles. 24.
from the beginning of the world, &c.) the
first matter of this heavenly stone, or
essence is founded and repaired [or pla∣ced]
know, that it is in many places to
and again fundamentally and expresly
demonstrated and set before your eyes,
but especially in Mich. 5. 'tis written,
Whose going forth was from the beginning,
and from eternity; This self same thing
also the Corner-stone it self doth also te∣stifie,
John 8. When the Jews askt him
who he was, he answered, Even the same
that I said unto you from the beginning; And
Page 151

moreover he thus tells the Jews, viz,
Verily, verily, I say unto you, afore Abra∣ham
was, I was. By which testimonies it
doth uncontroulably follow, that he had
no beginning, but had his first Ens from
all eternity, and that it will so re∣main
without end to all eterni∣ty.

And although that that knowledge
consists nowhere but only in the word of
God, viz. in the Old and New Testa∣ment;
and may from it itself be gotten
and obtained; yet nevertheless, I will de∣clare
to such an one as seeks there-after,
(2 Tim. 3. And whereas thou from thy
childhood, &c.) that he must herein use
the highest diligence; for whosoever
doth at the beginning err in that know∣ledge,
or miss the right subject, then is all
the following labour that he bestows
thereon, vain, and fruitless. Therefore all
[those that seek after it] ought rightly
to prove [or try] themselves, and here
rightly to learn in the separation [as it
were] of the word, the true Golden
apprehension [thereof] and well and
rightly to open the eyes (viz. of the
mind and soul) and accutely [or dili∣gently]
to behold and know it by the
Page 152

internal light, 1 John 5. the which God
at the beginning enkindled in nature, and
in our heart. Now he that endeavours to
obtain that by the externality and corpo∣rality
only (in a literal way) without
the internal eye and divine light, such an
one may as soone take Saul for Paul, and
thencefrom choose and draw in (as it
were) to himself an erroneous way and
sinister understanding instead of what is
right: for even as in this terrene stone,
according to the description thereof, [it
so happens that] tis hidden from many
thousands of men: So also doth it daily
appear (the more is the pitty and grief)
in the knowledge of this Celestial stone,
[it being hidden] to the greatest part
[of mankind]: the which is not to be
imputed to the Word or Letter (for as
for that, it is well and firmly founded) but
much rather to the eye that is false in
man, 'tis to be imputed only and solely to
that; Even as also Christ himself in Luke
11. and 1 Cor. 3. saith, The eye is the
light of the body, but if thine eye be evil,
then also thy whole body is obscure and
dark, and the Light in thee is made dark∣ness.
Likewise in Chap. 17. He saith, Be∣hold,
the Kingdom of God is within you. By
Page 153

which tis evidently apparent that the
knowledge of the Light in man must first
of all [arise] from within; and not be
brought in from without; the which also
the holy Scripture doth in many places
bear testimony unto.

The which external object, (as we
may so speak) or Letter, was written for
our weakness sake, by the internal Light
of grace implanted in, and granted unto
us by God only for a testimony [or wit∣ness]
Mat. 24. even as also the orall
[or uttered] received [or apprehend∣ed]
word, is to be accounted and
esteemed as a stirring up, and as a mediate
help and promotion thereunto. For ex∣ample,
Suppose that there is a white and a
black table set before thee, and it be de∣manded
of thee, which of those is white,
and which black? Thou would hardly
resolve my Question thus propounded to
thee, from the bare and mute objects of
the said tables, if thou hadst not the
knowledge of those two divers colours
in thee afore, (John 2. But this I have
written unto you concerning those that seduce
you) for the knowledge thereof doth
not arise from those tables, which are
dumb and dead, but ariseth from thy
Page 154

innate [understanding] and daily exer∣cised
knowledge.

The objects do indeed (as we have
said afore) move [or quicken] the sen∣ses,
& set (as 'twere) an edge to know∣ledge,
but do not at all bestow the know∣ledge;
for as for that, It must arise from
within; from a knowledge and discern∣ing
understanding of those colours: So
likewise if any do desire from thee a ma∣terial,
external fire, or a Light, [or
kindling] out of a Pyrite [or fire-stone]
wherein the fire or the light is
hidden; then tis expedient to make it
manifest, and extract (as 'twere) out of
the stone, that same occult and secret fire,
and not to bring it into the stone; the
which is to be done by a steel (as apper∣taining
hereunto) and by it the occult
fire in the stone must be excited [or stir∣red
up] the which fire must (notwith∣standing)
be received by a well prepared
sutable firing or fewel, and so blown
up, unless you'l intend to have it vanish
and be extinguished.

The which being so done, you shal
have a right shining brightsom fire, and
as long as you preserve and cherish it,
you may do therewith what you please,
Page 155

according to your desire. Even so like∣wise
after the same manner is it with that
divine Celestial hidden Light in man; the
which (as we have said before) doth not
come into a man from without, but ra∣ther
proceeds from within, outwards:
Now this may (at the beginning) be
made bright by a true faith in God, and
then furthermore by mediums, as reading,
hearing, preaching, and also afterwards
by the holy Spirit which Christ hath re∣stored
unto us, and hath promised to give
us, (John 14. No man comes unto the Fa∣ther
but by me) [this may I say] be en∣kindled
in the obscure and darkish, but
yet glowing heart, [which is] as 'twere
a prepared fire, and be again rightly
breathed on and made shining; for in such
an heart God will afterwards operate
and work; In such an ones heart as be∣lieves,
and in that one Light to which
none can attain, doth he desire to have
his abode. And although no man ever
saw God with his external bodily eyes,
nor indeed can see him, yet nevertheless
may he be seen, discerned and known by
the internal eyes of the heart. More∣over,
although that that clear Light hath
sent forth its brightness into the whole
Page 156

world, and doth as yet daily enlighten all
men without any difference, yet (for all
that) the world, because of its corrupt
and depraved nature [cannot, or] will
not rightly see it, much less know it:
and therefore also are there so many er∣roneous
waies, and dangerous opinions
vented thereabouts. The which is (in
this thing) to be well considered of,
heeded and observed, viz. That God hath
not in vain, and casually placed two eyes
and as many ears in the top part of the
body; for he would thereby hint unto us,
viz. That tis expedient for a man to learn
and give good heed unto a twofold sight
and hearing, viz. internal and external;
and by the internal to judge of spiritual
things, and the external is to perform its
part, 1 Cor. 2. The which distinction al∣so
in the Word of the Spirit and of the
Letter, is to be most diligently observed;
for the sake whereof even I also am wil∣ling
here (by way of admonition) brief∣ly
to discover, and in a few words only,
to the more simple [sort] whereby they
may the better be informed, and attain to
the better and more commodious [or
profitable] knowledge of the triune
stone, in which the very top of the thing
lies.

Page 157

Now even as the matter of the ter∣rene
Philosophical stone is of no value
or esteem with the world, but is rather
wholly rejected (as it were) even so
likewise, Christ the eternal Word of the
Father, the most noble and celestial, pro∣ved,
triune stone is dis-esteemed by the
greater part of men in this world, and is
(as 'twere) cast out of our sight, and in∣deed
(to speak the truth) there's almost
nothing more unworthy, more vile and
abject, then the saving Word (of God)
it self; and therefore in 1 Cor. 3. it is
accounted, especially by the wise ones of
this world, for foolishness; Nay it is not
only so disesteemed and slighted, but also
condemned as Heretical, and cast forth
to banishment; the which to hear (it
being so great a blasphemy) is to a god∣ly
heart, the highest grief. But however,
be it as it will, tis behoveful that the right
believers be thereby tryed, and that con∣sequently
the afore-mentioned testimo∣nies
be yet rightly fulfilled, the which also
John in his first Chapter testifies saying, It
(viz. the Word) was in the world, and
the world knew it not; Likewise, he
came unto his own propriety, and yet was
not received by his own.

Page 158

Even as also the Corporal and Ter∣rene
Water-stone of the Wise men,
(whose vertue and efficacy is unsearch∣able)
is (in reference to its matter)
called by the Philosophers by sundry
names. So likewise that Deity and that
only light, (whose vertue and Omnipo∣tency
is (in like manner) unsearchable)
hath many various titles and names in the
holy Scripture, the chiefest of which we
shall here orderly reckon up, on both
hands: The stone of the Philosophers is
called the most antient, the hidden or
unknown, the natural, incomprehensible,
celestial, blessed, consecrated stone of the
wise men; tis also called true, without
lyes, the certainest of things most certain,
the secret of all secrets; a divine vertue
and efficacy, hidden from fools, the high∣est
and the lowest that can be seen under
heaven; the wonderful Conclusion, or
knitter up of all Philosophick works; tis
likewise called a fit and perfect Agree∣ment
of all the elements; an incorrupti∣ble
body, that can be touched by no ele∣ment.
'Tis moreover called a Q. E. a
double or twofold, and vivifying ☿,
which hath in it self a celestial Spirit, the
healing of all the sick and imperfect
Page 159

mettals, the eternal light, the highest me∣dicine
for all diseases, the noble Phoenix,
the highest and most noble treasure, or
choicest good of nature, the universal
triune stone, which is (by nature) con∣joyned
of three, and yet nevertheless is
but onely one; yea tis generated and
[ingendred or] effected out of one,
two, three, four and five: Likewise 'tis
called, the Catholick Magnesia, or Sperm
of the world; and by many other such
names and Titles as are to be found
amongst the Philosophers, all which titles
may not unfitly be reckoned up and com∣prehended
in the highest and most per∣fect
number, viz. a thousand.

Even as therefore now this terrene
Philosophical stone, I say, hath (as in re∣ference
to its matter) many and divers,
yea almost a thousand titles (as we have
said) and is therefore now and then cal∣led
wonderful; Even so likewise these
and such like other afore-mentioned
titles and names, may be much rather,
and that also in the highest degree said
or published of God the Omnipotent
Good; for verily God, yea the Word
of God, his eternal Son, is the right, eter∣nal,
precious, and tryed corner-funda∣mental-stone,
Page 160

which the builders rejected
and banisht, Isaiah 28. Psalm 118. Mat.
21. Acts 4. Rom. 9. 1 Pet. 2. He is the
true, the antient, yea the most antient,
who was before the foundations of the
world were laid; yea even from eternity,
Isaiah 45. Daniel 7. Esay 43. Psalm 90.
He is the right, the hidden, and unknown
God, supernatural, incomprehensible, ce∣lestial,
blessed and most praise-worthy,
Mark 16. the alone Saviour, and conse∣quently
the God of all Gods, Deut. 10.
He is certain and true, and cannot lye;
Numb. 23. Rom. 3. yea the most certain
of all, and doth even what pleaseth him,
and is the alone Potentate, Genes. 17.
Ephes. 3. He is the most secret [or un∣known]
and eternal, in whom all the
treasures, and mysteries of wisdom lie
hidden, Rom. 16. Col. 2. The alone di∣vine
vertue and omnipotency, which is
hid from, and unknown unto fools, or
the wise ones of this world. He is the
right, the alone, and perfect agreement
of all the elements, from whom and by
whom all things proceed, and in whom
all things are, Rom. 11. James 1 viz. of
an incorruptible essence, which no ele∣ment
can dissolve or separate, Psalm 16.
Page 161

Acts 2. 13. Likewise, he is the Q. Es.
yea the essence of all essences, and yet
notwithstanding is properly no essence;
he is the true and right duplicate Mer∣curie,
or the Gyant [and Champion] of
a twofold substance, Matth. 26. Even as
tis sung (of him) in the Hymn or Song,
viz. By nature a God, a man, a worthy,
&c. who hath in himself a Celestial Spi∣rit,
who [also] vivifies all things, yea,
is the life it self, Wisd. 7. Esai. 42. Joh. 14.
He is the alone only perfect Saviour of all
the imperfect bodies and men; the true,
heavenly Physitian of the soul, the eter∣nal
Light that enlightens all men, Isa. 60.
John 1. the highest medicine for all dis∣eases,
the right Spiritual Panacaea, Wisd.
16. The noble Phoenix, that doth again
refresh and quicken with his own blood,
his own chickens, as are wounded and
slain by that old Serpent the Devil; Yea
he is the choicest treasure, or highest
good in heaven and earth, Psalm 83.
Wisdom 7. The triune universal essence,
which is called JEHOVAH, Deut. 6.
and [is] of One [viz.] the divine es∣sence,
then of two, God and man;
[then moreover] of three, viz. Per∣sons;
[also] of four, viz. three Per∣sons
Page 162

and one divine essence. So likewise
of five, viz. three Persons and two es∣sences,
viz. divine, and withall humane.
Besides, God is the right Catholick Mag∣nesia,
or universal Sperm of the world,
John 1. of whom, and by whom, and in
whom, all, both celestial, and terrestrial
creatures have their essence, motion and
original, Gen. 1. Iohn 1. Acts 17. Rom.
11. Heb. 1. and briefly, he is the Alpha
and Omega, the beginning and the end∣ing,
saith the Lord, who is, who was,
who is to come, the Almighty,
Rev. 1.

But now, even as (in the afore-men∣tioned
Philosophical work) it is not suf∣ficient
to know the matter only, and to
receive [or acknowledge] it for a triune
essence, and to learn the Quality and
Property thereof; But tis (moreover)
necessary, that you know how to obtain
it, and how to be made a partaker of the
benefit thereof; the which cannot be
done by any other means, then as we
have said above, [viz.] those three
things are to be first dissolved and putri∣fied,
whereby its darkish shadow, and
hairy rough essence, (wherewith it was
at first shadowed over, and was conse∣quently
Page 163

beheld [and visible] in a de∣formed
and inhumane [or ungentle]
shape) may be again taken off; then al∣so,
even as by a further sublimation, its
heart and internal soul that lies hid there∣in,
is to be again drawn out of it, by the
universal, pleasant, and fire-like-shining
Sea-water, and reduced into a certain
corporal essentiality: Even so, and (in∣deed)
much less able are we to know
that triune divine essence, which is called
JEHOVAH, unless it be first of all
(in relation to us) even as it were dis∣solved
and putrified, and the veil of Mo∣ses,
and the wrathful visage or shape
(the which shape is naturally to us all
an impediment or hinderance, and a ter∣rour)
be took away therefrom, and that
the heart and inward soul, which lies hid
therein, (that is his Son, who is the
Lord Christ) be, by the help and assist∣ance
of the holy Spirit (the which doth
likewise purifie our hearts like to clear,
pure water, Ezek. 36. Esai. 44. yea doth
also (like to the divine fire enlighten us)
Jerem. 23. Mat. 3. and doth fill us with
a sweet and pleasant comfort, Iohn 16.
Ephes. 4.) produced thereout of, and
learned, and be furthermore converted
Page 164

or turned into an humane God, or
God-man. But now, even as in the Phi∣losophick
work, the matter being dissol∣ved
into its three parts or principles, must
be congealed with its own proper salt,
and reduced into one only essence; the
which is afterwards called the Salt of
wisdom; So likewise, [is it with] God,
and his heart, that is, the Son must be uni∣ted
to the Father by their proper Salt;
the which [Salt] is in like manner, es∣sentially
implanted in God, and must ne∣cessarily
be believed and acknowledged
for one God, and not be accounted as
two, or three Gods and Essences. If
therefore thou hast by this means known
God by his Son; and as it were separated
them; and hast again (notwithstanding)
coupled and conjoyned them by the Spi∣rit
of divine wisdom, and the bond of
charity [or agreement] Then behold,
the invisible and unknown God, Isa. 45.
is made visible, knowable and intelligible;
who doth no more appear then as afore,
so wrathful and so displeased, but appears
after a most courteous, gentle and most
friendly way and manner,—and
doth then suffer himself to be felt, beheld
and seen by thee; whereas formerly,
Page 165

God, (afore that his Son Christ was
formed and fashioned in us, Gal. 4.) was
much rather a terrible God, Deut. 7. 18.
yea a consuming fire, and is so called:
But yet notwithstanding the knowledge
of that divine triune essence, is not as yet
sufficiently, and fortunately or blessedly
enough used or conceived of, except
thou makest a further progress in the
knowledge of him (especially of his
heart) and so growest more and more
on; for even as the abovesaid, and hither∣to
prepared subject in the Philosophical
work, is (without further preparation)
rather hurtful then profitable to thee in
medicine for the body; even so also is
Christ, 1 John 4. whom unless thou
knowest better and more perfect, he is but
very little as yet conduceable [or availe∣able]
for a spiritual medicine for thy
soul, but will much rather turn to thy
condemnation; and therefore also if
thou wouldst be made a partaker of him;
and of those celestial gifts and treasures,
and enjoy them prosperously, then is it
necessary that thou proceedest on farther
in the personal knowledge of him, and
not set him before thee, and conceive of
him as pure-meer-God; but well to ob∣serve
Page 166

that fulness of time appointed by
God, Gal. 4. wherein he received his ad∣ditional,
that is, God and man toge∣ther,
yea he was made the Son of
man.

For even as in the Philosophick work,
it is again said, that if you would bring
your work to its effectual power, and
make your tincture to perfect the other
simple mettals, then 'tis expedient that
you put to your first matter, and unite
therewith a certain other metallick
highly dignified body, & of near affinity to
the aforesaid Prima materia, and such as
is most acceptable and grateful thereun∣to;
and you must reduce them into one
body. Even so is it here in the Theolo∣gical
work of the divine nature of the
Son of God, (if we should well enjoy
it, and be made partakers thereof) 'twas
behoovful that (as it were) another
mettalline body, (that is, flesh and blood,
the humanity or the humane nature,
which also is (amongst all the highest
dignified creatures of God in the
earth) the one, that is nearest akin, is
also the most acceptable, and the most
grateful, and besides, is created after his
nature) adjoyned and united it self
Page 167

therewith, and consequently, 'twas fitting
that both were reduced and united into a
certain undissolvable body.

But, (even as tis chiefly to be noted
and observed in the aforementioned Phi∣losophical
work, as we then informed you,
that,) even as this common, or vulgar
body of gold, is not in the least agreeable
or convenient for that work, but because
of its imperfection, and many other va∣rious
defects that it is subject unto, is
unprofitable, and is to be accounted of as
a dead thing, and that likewise for that
same reason there must be produced such
[a body] as is clear and pure, and without
mixture, and such as was never falsified
by any deceit, but is free from all impu∣rity,
and without defect, and what was
never as yet debilitated in its eternal Sul∣phur;
Even so, much less can there be,
or ought there to be any universal hu∣mane
nature (such as is conceived in sin,
polluted with original transgression, and
is daily falsified and defiled with real sins,
and preternatural infirmities, under
which all men do generally lie) accept∣ed
[of] imputed [to] and incorpo∣rated
[with] the divine essence of the
Son of God, but only the unmixed, pure,
Page 168

and perfect humanity, void of all sin: for
if the earthly Adam, who was but a crea∣ture
only, was (afore the fall) without
sin, and was an holy and perfect man;
how much more then is that celestial
Adam, which the only begotten Son of
God hath in himself?

And therefore the celestial, eternal,
fundamental and Corner-stone Jesus
Christ, (according to the description of
the Philosophick) is, and ever will be,
according to both his natures, of a most
highly admirable birth and rise, and con∣sequently
of an unsearchable nature and
property. According [or in relation]
to his divinity [he was] from eternity,
of the alone divine essence of his celestial
and eternal Father, true God, yea the
Son of God, whose out-going (as the
Scripture testifies thereof) was from the
beginning and eternal (Mich. 5. Psal. 2.
Mat. 16. Col. 1.) But as in reference to
his humanity, he was born in the fulness
of time, without sin and fault, Isa. 53.
John 8. according as the Scripture testi∣fies,
a true and a perfect man; with a bo∣dy
and also a soul, Mat. 26. so that now
he is of an indissolvable, personal, and
God-man essence, that is, a true God, and
Page 169

true man, in one only person, indissoluble
to all eternity, and must and ought to be
so acknowledged and worshipped as God
Omnipotent.

But yet notwithstanding, it could be
wished that the eyes of the greater part
of the imaginary learned men were better
opend, and their dark spectacles, and their
sophistical vizards that hang before them
were removed, and that at length they
might yet once recover their lost sight,
Luke 10. But especially, all the Aristote∣lians,
and the sophisticate, blind-sighted,
purblind [as 'twere] in divine works,
amongst whom there have been so many
various and divers disputations even to
this very day, in divine things, too too
unchristianlike; nor is there any end at
all of the manifold distinctions, divisions
and permixtions, concerning the highly
venerable Article of the union of na∣tures,
and community [as 'twere] of
Idioms in Christ, so well founded in the
holy Scriptures, 2 Tim. 3. But now, if
they will not believe God or his divine
Word, they may yet notwithstanding by
the conjunction made of the said Chymi∣call
work (as afore-mentioned) and by
the unition of the two waters, viz. of ☿
Page 170

and ☉, know the essence, and be able to
feel him (as it were) with their fingers.
But alas! the highest Scholastick art of
their Ethnick [or heathenish] philoso∣phy,
so little or meanly founded in the
holy Scripture or in Christian Theologie,
and their fundamentals and Aristotelian
precepts of no value or moment, about
substance and accidents, and many other
more [devices] do not at all lead them
to the attainment thereof, little consider∣ing
that Tertullian, that old man, hath
not in vain written, That these Philoso∣phers
are the Patriarchs or chief Fathers of
the Hereticks; But we conceive it no
waies worth our while to discourse more
largely of this thing.

And moreover, even as (in the Phi∣losophick
work) that said composition,
the two essences being conjoyned now
together, must be placed over the fire,
and be putrified, ground or broken, and
be well boiled, in which putrefaction and
boyling there do (until it be rendred
more then perfect) in the mean while,
manifold and various acts or scenes fall in
between, and divers colours do shew
themselves, about which you may find
more written in the description of the
Page 171

terrene work: Even so, this God-man
and man-God person Jesus Christ, so ap∣pointed
by God, his heavenly Father, in
this world, was cast into the firie furnace
of tribulation, and was therein well boyl∣ed
(as 'twere) that is, he was encom∣passed
with various troubles, reproaches,
the Cross and tribulation, and was
changed and transmuted (as 'twere) in∣to
various shapes, that is, he suffered hun∣ger,
Mat. 4. then presently upon his re∣ceiving
of baptism, and after his devoting
himself to the ministry of the preaching
the holy divine Word, he was by the im∣pulse
of the holy Spirit in the desart, and
there tempted by Satan; and must there
necessarily undergo with him a triple
combate, for a testimony and witness to
all bought and purchased Christians, as
having entred upon Christianity, and
professing the faith of Christ, are tempted
by the Devil, and are by various tempta∣tions
again sollicited and enticed to a fal∣ling
off from Christ.

Likewise, he was wearie in John 4. al∣so
he cryed and wept lamentably, Luke
19. 41. also he trembled, [and was sore
amazed] Mark 14. he combated with
death, and sweated a sweat of blood,
Page 172

was likewise taken and was bound, Mat.
26. was smitten on the face by the high
Priests servant, was mocked, derided, spit
on, whipt, crowned [with thorns] con∣demned
to death; and then fastned to
the Cross (which himself carried, Joh. 19.)
betwixt two thieves, had Gall and Vine∣gar
given him to drink, Psalm 69. and
cryed out with a loud voice, and com∣mended
his Spirit into the hands of God
his Father, expired it, and at last dyed on
the Cross; and many other afflictions
and tribulations did he necessarily under∣go
in his life and at his death, of which
you may read more at large in the holy
Evangelists.

And even as the Philosophers write,
viz. that that boiling and putrefaction in
the afore-mentioned terrene work is usu∣ally
made and perfected within fourtie
daies: So are there described and laid
down to us in the holy Scripture [a de∣scription
of] many and divers miracles
that God hath done, by that afore-men∣tioned
number: as for instance, that of
the people of Israel's, when they aboad
in the desart for fourty whole years, and
had the tryal of a very hard exile, Psal. 59.
Deut. 8. Likewise Moses his being in
Page 173

Mount Sinai, Exod. 34. Also Elias in his
flight, because of Ahab, 1 Kings 19. So
Christ in the desart fasted forty daies and
as many nights: Likewise also he preach∣ed
on the earth for fourty moneths, and
performed miracles: He lay forty [hours]
in the Sepulchre; and fourtie daies (be∣tween
his resurrection from the dead, and
his ascention into heaven) did he walk
about and visit his Disciples, and shewed
himself alive unto them, Acts 1. Likewise,
the City of Hierusalem was destroyed by
the Romans and razed to the ground, the
fortieth year after the ascention of our
Lord. But you must here principally
note, that the Philosophers call that pu∣trefaction,
because of its black colour,
(Cantic. 1. I am black.) the head of the
Crow; Even so Christ himself, (Isa. 53.
He had no form, nor, &c.) was wholly de∣formed
as to his form [and beauty] the
most vile of all, full of griefs and sorrows,
and also was despised, in so much that we
even hid our faces because of him, and
esteemed him as a thing of nought.
Moreover himself doth likewise in Psalm
22. complain of that thing, viz. he was
a worm and no man, the mocking stock
of men, and contempt of the People.

Page 174

In like manner also, this may not unfit∣ly
be compared with Christ. viz. As that
Putrified body of Sol doth lie for a sea∣son
like to ashes in the bottom of the
glass, and dead without any efficacy, un∣til
by [the addition of] a stronger heat,
its soul doth again let down it self drop
by drop, and by little and little, and
doth again imbibe the sick and as it were
dead body, doth moisten it, give it to
drink, and preserve it from a total de∣struction;
even so happened it to Christ,
when he was in the Mount of Olives, and
upon the Cross, and was roasted (as it
were) by the fire of the divine wrath,
Mat. 26. 27. he complained that he was
wholly forsaken by his heavenly Father,
and yet nevertheless was he alwaies re∣freshed
and strengthened, Mark 4.
Luke 22. and imbued (as 'twere) and
moistened and imbibed with the divine
Nectar; even as 'tis wont to be in the
terrene body by a daily (airing for, and
refreshment) yea also, when in his most
holy passion, and mediating death, his
power and strength, together with his
Spirit, was wholly withdrawn from him,
and he plainly [or truly] arrived [or
came] to the lower and deepest parts of
Page 175

the earth, Acts 1. Ephes. 1. 1 Peter 3.
he was (notwithstanding) even yet
conserved, refreshed, and again lifted [or
raised] up, by the vertue and power of
the eternal Deity, and thereby vivified
and glorified, Rom. 14. and here 'twas
that his soul and spirit did first of all pro∣cure
[or bring to pass] a perfect, true,
and indissolvable union with his dead bo∣dy
in the Sepulchre, and by a most joyful
and victorious resurrection and ascenti∣on
to the heavens, was it exalted through
our Lord Jesus Christ, to the right hand
of his Father; Mat. 28. Mark 16. with
the which [body] he doth now, by the
efficacy and vertue of the holy Spirit (as
being a true God and Man, in equal power
and glory) rule and bear command over
all things, Psal. 8. and by his most effica∣cious
Word preserves and sustains all
things, Heb. 1. yea he vivifies all things,
Acts 17. The which wonderful union, and
also that divine exaltation cannot be well
seen, and much less considered of by An∣gels
and men in heaven and on earth; yea
and under the earth, Phil. 2. 1 Pet. 1.
without fear and trembling; Whose ef∣ficacy,
power, and rosey-coloured tincture
is able to transmute us imperfect men and
Page 176

sinners, even now, in body and soul, to
tinge, and more then perfectly to cure
and heal us, concerning which we shall
speak more anon.

Having now therefore, briefly and plain∣ly
disclosed to you, how viz. the Celestial,
Fundamental Corner-stone Jesus Christ
may be compared with the terrene Philo∣sophical
stone of the wise men, the matter
and preparation whereof is (as we have
heard) a notable type and lively counter∣poise
(as 'twere) [and resemblance] of
the divine assumption of humane flesh in
Christ: We therefore likewise judge it
necessary, that we also behold and learn
his efficacy, virtue, and Tincture, as also
his fermentation and multiplication in us
men, who are destitute of efficacy and
virtue, and are as it were Imperfect met∣tals.

And albeit, that God created man, at
the beginning, above all his other Crea∣tures,
and made him a most noble and
most perfect Creature, yea he made him
after his own Image, and breathed into
him a living Spirit and an Immortal Soul;
Yet nevertheless, after his fall, was he
transmuted into a deformed, contrary
and pernicions [or mortal] shape [and
form.]

Page 177

But now, to restore again such a most
noble Creature to his former brightness
[or lustre] and perfection, the Omni∣potent
God did, out of his meer mercy,
ordain such a medium, as his [viz. mans]
restitution might be brought to pass by
after the manner following, viz. as we
have afore said, that the more then per∣fect
stone, or Tincture after this its per∣fection,
is to be (in the first place) yet
further fermented, augmented or multi∣plyed,
if at leastwise you would obtain
its manifold profit, and have its efficacy
and operation beneficial; Even so, also,
Christ, that heavenly blessed stone, must
(according to his God-man perfection)
be yet moreover also further fermented
and multiplyed (as 'twere) with us, as
with his members; that is, we must be
purifyed and united with him, by his own
saving ticture of a Rosey colour, and be
prepared and conformed to a pure, un∣fermented
and celestial body: for (as
Paul testifies in Rom. 8.) he is the first be∣gotten
among many brethren, yea the
first begotten before all other Creatures
whatsoever, Coloss. 1. by whom all things
in Heaven and Earth are created and re∣conciled
with God: for if we who are
Page 178

naturally impure, mortal and imperfect,
would be again, made pure, new-born or
regenerate, immortal and perfect, then
verily, that cannot be done by any other
medium (Hebr. 13.) then by that cele∣stial
fundamental corner stone only,
Jesus Christ, who is alone holy, yea the
most holy, Dan. 9. the new-born, raised
up and glorifyed heavenly King, who
both is and eternally remains God and
man in one person.

Likewise, even as the stone of the Phi∣losophers,
and Chymical King, doth (by
its tincture) bestow this benefit; and doth
also comprehend in it self (by its per∣fected
process) this efficacy and virtue, as
to be capable of transmuting and tinging
the other imperfect simple and dis∣esteemed
mettals into pure gold; So also,
yea▪ and much more rather doth that
heavenly King, that fundamental corner
stone Jesus Christ, only and alone purify
us, by his blessed tincture, that is, by his
blood of a Rosey colour, and cleanse us
sinners and imperfect men from our in∣nate
adamical defilements and dregs, yea
he doth more then perfectly cure and
heal us, 1 John. 1. and as the Scripture
speaking thereof doth testify, that there
Page 179

is no other salvation nor medium either
in the Heaven or the Earth, whereby we
may obtain everlasting blessedness and
perfection, but only the name of Jesus,
Acts 4. For, albeit that the blind and
mad world hath (by the cozenage and
deceit of Satan) sought after many and
various mediums and wayes of obtaining
everlasting happiness and perfection, and
have earnestly busied themselves there∣about;
yet notwithstanding Christ Jesus
is the only and alone Saviour and Media∣tour,
in whom, and by whom, we are
justifyed, and blessed before God, and
are again purified from the Spiritual Le∣prosy
of sin; even like unto the one only
terrene Saviour and Chymical King by
whom all the imperfect mettals do pur∣chase
and obtain their perfection; and
moreover by it are cured all diseases, but
especially the incureable and corporal
Leprosy: So therefore all the other
mediums, and those arts that are studyed
and contrived by men themselves, viz.
such as the Jews, Turks, Heathens, and
other hereticks have published, and are
as yet defended [and maintained] as
necessary mediums, are (to speak proper∣ly
thereof) much rather void of Spirit,
Page 180

are false and Sophisticate Alchimy
(Col. 2. Beware least any one, &c.) by
which we men are not purifyed, but are
hindred, are not vivifyed [or enlivened]
but weakned, yea are (at length) wholy
mortifyed; like to the falsely so called Al∣chimy,
which hath found out many and
diverse tinctures and colours, by which
men are not only deceived, but likewise,
as (too toomuch misery it is) daily ex∣perience
doth more then enough testify,
they are oftentimes cast into the peril
and danger of their goods and corporal
life.

But now, if we men would be again
purifyed from our impure filths and feces,
viz. from that Adamical Original sin,
wherewith the whole nature of man was
at the beginning corrupted, as if it were
with some destructive poyson inspired
[or breathed] into our first parents by
the devil, and in which we are all con∣ceived
and born, Psal. 51. Job 15. and
would be again made perfect and happy,
John 3. then it must be done by a new
regeneration of the holy Spirit; yea by
water and the spirit (even like as the
Chymical King also is regenerated by
water and the spirit, and doth [there∣by]
Page 181

obtain its perfection) in which new
and spiritual regeneration, (1 Pet. 3.)
the which is accomplished from above, in
the holy Baptisme by the water and the
spirit, must we be washed and purifyed
by the blood of Christ and so be made
one body with him; and cloath our selves
with him as 'twere with a garment, as
Paul saith, in Col. 3. and Ephes. 5. for
even as the Philosophers stone doth aftet∣wards
unite it self by its Tincture with
the other Mettals, and is together with
them reduced into a perfect and indissolu∣ble
body; so also Christ (as being the
head of us all, 1 Cor. 4. doth even unite
himself with his members by his rosey
coloured tincture, and reduceth and per∣fects
it into a perfect body and building,
Rom. 12. 1 Cor. 12. Ephes. 5. which is
created according to God in (Joh. 3.)
right and true Justice and holiness,
Eph. 4. And verily, that regeneration of
man which is performed by the holy
Spirit in holy Baptism, is properly no
other thing than a certain inward spi∣ritual
renewing of fallen man with God
and Christ, 1 Cor. 12. In so much that
whereas afore we were carnal in relation
to the birth made by our father and mo∣ther,
Page 182

and were by nature enemies to
God, and sons of wrath, (Rom. 2.) Eph. 2.
we are now by means of the second and
spiritual birth in holy Baptism, made
friends and sons, yea heirs of God, and
coheirs with Christ, Heb. 3. For, for this
reason Christ also dyed, and rose and re∣vived,
Rom. 14. that by this his process,
that is, by his Passion, Death, Resurre∣ction,
and Ascension, we might have
an entrance into an holy place [or
house] not made with hands, and that
he might prepare for us the way to an
everlasting Country. And therefore also
is it necessary, that we likewise as his bre∣thren
and sisters, (Math. 12. Ephes. 5.
and Psal. 22.) do follow him in sufferings,
Math. 8. and grow up and increase in an
acceptable humility, Luke 12. and in other
virtues; and moreover, that we be alto∣ther
conformable [and suitable] to
[or for] his body; that so at last, even
we also who have followed him here in
the regeneration, and are dead and mor∣tifyed
in him, may likewise live with him
and enter into his glory.

The which spiritual exhortation and
Christian imitation of our celestial King
his life and deeds, comes not from our
Page 183

worth, merit, or proper and peculiar plea∣sure
(for the natural man is, together
with all his faculties, blind, deaf, and dead
in spiritual things) but meerly and only
(1 Jo. 5.) by the efficacy and operation
of the holy Spirit, which is effectual and
powerful in us, by the blessed washing or
bath of regeneration and baptism; after
the same sort is it with minerals and Met∣tals,
which being in themselves dead,
(Hebr. 10.) and rusty as it were, and
cannot possibly purify or amend them∣selves,
are even by the help of the spagy∣rical
spirit purified, renewed, dissolved
and perfected.

If therefore now we are again (as we
have heard) regenerated by the water
and the spirit, (2 Cor. 5.) that is, by the
blessed baptism, and by the red fountain
or stream tincted by Christ, and incorpo∣rated
with the Lord Christ, our heavenly
King, (1 Cor. 3.) and are washed with
his blood from our hereditary sins, and
are purified, and are made partakers of
the first fruits of his holy Spirit, Then is
it expedient, that we be fed and that we
drink at the beginning, a little and a little,
(according to the saying of St. Peter, with
pure and wholsome milk, like new born
Page 184

[babes] yea like infants in Christ, until
at length we becoming like living (Apoc.
1.) and ripe stones, are built up to a spi∣ritual
house and high Priest-hood, and
made fitting to offer up spiritual Sacri∣fices,
such as are well pleasing and accept∣able
to God through Jesus Christ; for
verily, a Christian man regenerated by
the water and the spirit, doth not com∣prehend
all at once, nor is able to appre∣hend
all, but 'tis needful that he grow up
and increase day by day, and by little
and little in the knowledg of God and
Christ.

For even as in the Philosophers work
'tis to be seen, how that at the conjun∣ction
of the two [matters] of the Wise
men, (Cant. 3. It was but a little that I
passed from them, &c.) viz. of the ter∣rene
gold, and of the watery matter pre∣pared
as it were after a celestial manner,
when (at the beginning) they are put in a
certain dissolving dish, or vessel, and re∣duced
into as it were a dry liquour, and
ana; All is not put to the composition
together, and at one time, but one part is
added after another, and that by little
and little, and at certain diverse times;
Even so, yea and much more rather ought
Page 185

this to be done in the Theological work;
for assoon as the conjunction and spi∣ritual
union is made of Man with Christ
in Baptism, and that we are so reduced
(as we said afore) into one body with
him, so soon also [or, then] must such a
man learn the Christian faith by little and
little, and comprehend one Article after
another, until at length he be altogether
confirmed in them, and attain to a per∣fect
knowledge.

Therefore also the Christian faith
(Phil. 3.) is (like as is done with the
terrene watery prepared matter, of which
we have made mention in its proper
place) divided in twelve Particles, or
short Articles, according to the number
of the 12. Apostles, and further is then
again distributed into 3. principal Arti∣cles,
as 1. Concerning our Creation.
2. Our Redemption. 3. Our Sanctifica∣tion,
the which 'tis expedient that a man
propose to himself to learn one after the
other. But yet it must be done by little
and little, and at divers [distinct] times,
[and seasons] least he should be burdened
more then is fit, and be (as it were) wholy
overwhelmed with his learning of them,
by which he mought haply be a loather
Page 186

thereof, and be plainly alienated from
the faith. To prevent which, even the
third Article concerning our Sanctifica∣tion
may be divided into 7. diverse mem∣bers
or particles; ([see] in the Commu∣nication
of [the book of] the infallible
Epilogue or conclusion, Amen,) and may
be prest upon men to learn at seven di∣stinct
times (according to the informati∣on
given in the terrene work; the which
being done, and the faith being thus fully
comprehended from part to part, then
the chiefest and most necessary thing is,
that a man doth most diligently preserve
in himself that knowledge of the faith
that he hath so comprehended by the
grace of God, and most cautiously be∣ware
that he neither falsify it or lose it.
And, even as (as we have before told
you) in the said Philosophical work you
are to take for that fermentation and
multiplication of the only terrene King
or meer and pure tincture, three singular
parts or Particles of the best pure, yea the
most purified Gold, purged by ♁, not be∣cause
of any defect in the stone, or im∣perfection
of its Tincture, but because of
the impotency and weakness of the Met∣tals
themselves; And (that you may the
Page 187

better understand my intention) [know]
that although the tincture or stone be
perfectly prepared in it self; yet never∣theless,
the gross and imperfect Mettals
cannot (by reason of their natural infir∣mity
and weakness) draw to themselves
and apprehend that (as I may so say)
Angelical perfection and subtility of the
stone or Tincture unto it self, except a
commodious and requisite [medium] be
also taken, by the which they will be
transmuted the more easily.

Even as therefore it is and ought to be
so done (I say) in the Chymical work,
even so in like manner must there be had
a very special care here in our Theological
work, (Phil. 2.) of the spiritual reno∣vation
and Celestial regeneration of man;
for although that our Celestial King
Jesus Christ hath perfectly freed us from
all impurities, by that plenary obedience
of his which he performed to his heaven∣ly
Father in our stead, and hath made us
sons and heirs of God; yet nevertheless
we cannot in all things and wholy com∣prehend
and receive that saving and
plainly divine tincture of himself, (nei∣ther
his other treasures and great bene∣fits,)
because of our innate infirmity and
Page 188

weakness (2 Cor. 4.) nor can we firmly
apply it to our selves, [unless we do thus]
viz. we must (if we would rightly per∣take
of him) come yet a little neerer, and
must have added those three saving sin∣gular
parts, reckoned up and mentioned
by God himself, which parts are thereto
requisite, and they are chiefly termed
(Eph. 2.)

(1) His holy Word, the which is pure,
yea purer then Gold and Silver that hath
been seven times tryed in a fornace of
earth, Psal. 12. and 18. Yea, it is to be
loved more then thousands of golden
wedges.

(2) A saving faith, the which is a sin∣gular
gift of God (Joh. 6. 2 Thess. 3.)
and ariseth by the Word of God, Rom. 10.
and doth also unite the hearts of men,
Acts 5. and is tryed in the fire of tribula∣tion,
Gal. 3.

(3) A plain-hearted love to God and
ones neighbour, the which likewise is the
gift of God, and the fulfilling of the Law,
Rom. 13. yea 'tis God himself and so is
it called, 1 Joh. 4. chap. by which singular
[and principal] parts, viz. the word
faith, and charity, (Eph. 5.) if they
be exercised and made use of after an or∣derly
Page 189

way and manner, then (first of all)
the Lord Christ can rightly operate in us
simple and imperfect mettals or men, and
make a perfect projection, and have a sa∣ving
ingress with his divine tincture and
heavenly Unction; for without this
[aforesaid medium] 'twill be most diffi∣cult
for us to lay hold on him, or to be
made rightly partakers of his tincture.
For presently that terrible and lying false
Chymist Sathan doth there shew himself,
and doth daily lay snares and gins for the
new and regenerated Men and Sons of
God, (especially if they accomplish their
covenant made with Christ in the holy
Baptism, and do as St. Paul bids to be
done, viz. to fight a good valiant fight,
to keep the faith and a good conscience,)
and endeavour by his faithful [or trusty]
helpers (1 Pet. 5. •) such as are our flesh
subject to sins, (James 3.) and the wicked
seducing world, to draw and headlongly
to thrust them into his dangerous net:
and also (which grief be it spoken) he
doth most oftentimes, by Gods permissi∣on,
(for in Prov. 24. even the just man
falleth seven times a day) bring many a
one to a headlong fall. Even so he at∣tempted
vehemently to insnare and in∣trap
Page 190

the Lord Christ our head and Cap∣tain,
and earnestly tempted him presently
upon his Baptism, and at his entrance
upon his holy ministry; and as he did
then, so likewise after the like manne•
doth he evidently shew and discover a•
all times and seasons his secret fly tricks▪
subtilties, and deceits against the Christi∣an
Church even to this very day. Now
first he busied himself to tempt Christ by
telling him of the great penury [or want
tribulations and various streights he was
in, and that he should doubt of the Word
of God, and of his most merciful and gra∣cious
promise, pretending that God was
not his friend thus to suffer him to en∣dure
hunger so long in the desart; But
now if this temptation doth not wor•
with Christians, then this enemy sets upon
men with anothet temptation, on the
other side [or extream] and would have
them to rely upon God for more then he
hath promised them in his Word, (Deut▪
10.) for so he endeavoured to perswade
even Christ himself, viz. that he should
cast himself down, (Math. 4.) from the
highest top of the Temple; for God will
sufficiently protect [and defend] him▪
But now, if this will not do, he will ye•
Page 191

shamelesly have a third temptation, and
this is by promising Riches, viz. that
for mony and temporal honours sake, he
should depart from God from his
Divine Word, and become an Idolator,
and fall down and worship himself (viz.
Sathan) Thus feared he not boldly to
wrestle with Christ himself and to drive
him to a fall. The which also the faith∣full
God and Father in Heaven (Job 2.)
doth out of his peculiar Counsel and for
certain causes, sometimes permit such a
thing to be done against his own [people]
that so they may by this means grow and
encrease in faith, hope, patience, in a true
and right invocation (or prayer) unto
God, and may by those rudiments or be∣ginnings,
and exercisings of the Cross,
well prepare to themselves the way to
the last conflict [viz.] of death, (which,
our old man must necessarily undergo,)
and that they may by this means
obtain an eternal victory against that
enemy; the which will come to pass, if
they first know all his tricks, and most
crafty snares; and do then valiantly
and stoutly accomplish that as by the
divine grace meets with and opposeth
him.

Page 192

For, whereas we are to fight and strive,
not with flesh and blood, but with Prin∣cipalities
and Powers, as Saint Paul
speaks, viz. with the chiefest of this
world, (who rule in the darkness of this
world) and with the evil Spirits under
heaven; therefore we are not in the
least able to resist them or their spiritual
temptations by our own proper strength
and power; but here we must (according
to the example of Christ our Saviour and
standard-bearer) lay hold on spiritual
weapons; and with them and the Word of
God (as with the sword of the Spirit)
Ephes. 6. in or by Faith, are those our
spiritual enemies to be smitten and over∣come.
And to this purpose, 'twill seem
necessary for us to do as that Christian
warriour Saint Paul the Apostle in Eph 6.
commands to be done; viz. We must be∣take
our selves to the armoury [or store∣house]
of the holy Spirit, and there
(1 Tim. 6.) take the iron breast-plate
of God, and put it on, and our loins must
be girt with truth, and we must be clad
with the breast-plate of righteousness,
and our feet must be shod [or harnessed]
as ready prepared for the Gospel of peace,
and lets take the sword of the Spirit, the
Page 193

which (as we said before) is the Word
of God; But above all things, let us take
the shield of faith, by which we shall be
able to blot out, and quench all the fiery
darts of the devil; for the faith in Jesus
Christ is a most firm buckler, the which
the Devil can never perforate, nor pos∣sibly
wound the heart through it. More∣over,
whereas the regiment of the fire
also in the Philosophick work is to be
heeded with the greatest diligence, and
must necessarily be administred and at∣tended
on (in the coction [or digestion]
of the matter) without ceasing; and
even as we have afore briefly mentioned
the Philosophical fire (by which the
whole business is chiefly to be perfected)
v•z. what it properly is, and how called,
viz. an essential, a preternatural, and a
divine fire, that lies hid in the compound,
and unto which must be afforded [or ad∣ministred]
an help and stirring up with
the terrene material fire, (1 Tim. 1.)
Even so likewise, is the pure Word of
God, or (which is the same) the Spi∣rit
of God; (which is also compared
with a fire, Jerem. 23. and is so called)
hidden in us men, forasmuch as it was in∣deed
implanted in us by nature, but by the
Page 194

corruption thereof, was again blotted
out and made dark, (Phil. 3.) And there∣fore
must there be an helping and succour
exhibited after such a manner by (as
'twere) a certain other external fire, that
is, by a continual and daily use and exer∣cise
of Piety and Christian Vertues in the
time of joy and sadness; as also by a
diligent consideration of the pure divine
Word, if (at least) we would have that
internal light of grace that is granted
unto us, and the Spirit of God to operate
and work in us, and not be plainly extin∣guished,
(Eccles. 10.) and with this aid
and assistance must it be continually
blown up and incessantly quickned with∣out
wearisomness and desistency. As for
instance, tis wont thus to be done in
earthly things; for if a workman strong∣ly
files Iron, (which in it self is cold) it
will by the continuance of that motion
become hot; So a Light or Lamp, Col. 3.
unless it be continually nourished with
supply of oyl, 'twill at length fail and be
extinguished: Even thus it is with man
as to his internal fire; except it be daily,
and without wearisomness and tedious∣ness
exercised (as we said above) it doth
by little and little decrease, until at length
Page 195

he be deprived wholly thereof: Upon
which account, the Word of God (as
we have often informed you, and as an
important necessity requires it) is to be
diligently heard, well considered of, and
to be exercised without ceasing.

And what we have here spoken as to
hearing thereof, the which is not to be
done only with the external and beastlike
eyes, but with the internal eyes of the
mind, (1 Tim 1.) the same is to be un∣derstood
of the sight after the same man∣ner.
But that you may the better under∣stand
my meaning, know, that I speak of
the right and pure Word of God, and
not of those humane glosses or expositi∣ons
of either the Antients or Modern,
nor of the Pharisaical Ferment and Lea∣ven
of the Scribes, (Rom. 16.) which
(with grief be it spoken) is now adaies
preferred before the divine Word; or at
leastwise, (though it be but as it were
mouse-dung mixed with pepper) is ear∣nestly
prest upon men to be heard and ac∣counted
of as the preaching of the word
of God.

But I mean no such thing in the least;
Those kinds of trifles, and such Sermons
as fill the ears of men only, I value not a
Page 196

rush; nor do I here speak of such; but I
speak (according as we have mentioned
it in its proper place) of the true and
clarified Word of God, Psalm 19. & 119.
that passed out of the mouth of God,
Deut. 8. Mat. 4. and is even yet [to this
day] preached by the holy Spirit, 1 Cor. 1.
the which is not only (as some do re∣proachfully
and sottishly speak thereof)
a meer empty sound, but is Spirit and
Life, and the saving Power of God,
(John 6.) to all such as believe therein.
Concerning which hearing, the Kingly
Prophet David doth thus speak
(Psal. 64.) I will hear what the Lord will
speak in me. Out of the which internal and
divine hearing the Word of God, (as out
of a certain spring or fountain) a true
vivifying faith, which is efficacious by or
through charity, (Gal. 5.) doth take its
original; for as Paul saith, Rom. 10.
Faith comes by hearing, and hearing by the
Word of God, (2 Pet. 2.)

So therefore, now, if the Word of
God be pure and clear, then may the
hearing be also pure and clear, Luke 21.
and so consequently that faith, which
(as 'twere) flows out of that hearing,
will be pure and uncorrupted, and is effe∣ctual
Page 197

by charity, [and shews it self] as
towards God in an humble obedience to
his holy Precepts and Will, and also in
praying, in praising, and in giving of
thanks; and as towards ones neighbour
in a well-minded loving exhibition [or
doing] of divers good Works; inso∣much
that Charity is not the least, but (as
Paul saith) the highest vertue of all
others.

So likewise Christ himself in his long
fare-well Sermon at his departure, Ioh. 13.
doth with much dilgence exhort unto
that exercise of Charity, and left behind
at that time this lesson as a fare-well,
saying, This is my Commaudement that ye
love one another, even as I also loved you;
for so shall all men know that ye are my Dis∣ciples.
Likewise in 1 Iohn 2. He that saith
he knows God, and yet doth not keep his Com∣mandements,
is a lyar, and there is no truth
in him; But he that keepeth his word, in him
verily the Charity [or Love] of God is
perfect. And besides in 1 Iohn 4. God is
Charity [or Love] & he that abides therein,
abides in God, and God abides in him, Col. 1.
By all this 'tis evident, how that Charity
is the true bond of Perfection, by which
we are incorporated into Christ himself;
Page 198

So that he is in us, and we in him,
(2 Iohn 3.) he in his Father, and his Fa∣ther
in him; and this is his will; The
which Christ himself doth also testifie in
that place aforementioned, where he
saith, If any one keepeth my saying, he it is
that loves me, and I will love him, and 〈◊〉
will come unto him, and make our abode with
him. Iohn 5. he saith, If ye shall keep my
Commandements, ye abide in my love; con∣cerning
the which Charity, and how it
relates to our neighbour, 'tis elegantly
described in 1 Iohn 4. If any one (saith
Iohn) doth say that he loveth God, and yet
hateth his Brother, he is a lyar; for he that
loveth not his brother whom he hath seen,
how shall he love God whom he hath not seen?
And this command have we from him,
that he who loveth God, do love his bro∣ther
also; But as to the property of that
Love, what it is, Saint Paul expresseth it
in the following words, 1 Cor. 13. Love
(saith he) is long-suffering and kind, envi∣eth
not, vaunteth not it self, neither is it puff∣ed
up, nor is it weary of doing good to its
neighbour. Tis therefore easie to be seen
and understood, that [viz.] there can
be no true and right Love [or Charity]
which doth not serve its neighbour with
Page 199

good and charitable works, Col. 3. and
yet [indeed] there are many of [such
as call themselves] Christians that do
rashly boast thereof: Moreover tis evi∣dent
that good works as are pleasing unto
God, do not precede faith, but is as it is
with fruits which follow [or succeed]
the stock and tree; the which if it be
good, doth also bring forth good
fruits; and for this cause, works do not
make faith, but faith makes works good,
grateful and acceptable, Ierem. 5. Upon
this account therefore (the which is the
chiefest thing here) we are justified by
faith alone, and obtain life eternal
[thereby.]

If therefore now the regenerate man
doth so Christianly and piously behave
himself (after the aforesaid manner) in
his life and in all his actions, then also will
he not in the least want his fruits. Such a
man now is like unto the composition in
the terrene work; he is placed by God in
the fornace of tribulation, and is so long
pressed with straights of all kinds, and
with various calamities and troubles, un∣til
he becomes dead to the old Adam and
flesh, Eph. 4. and be like a truly new
man, which (according to God) is crea∣ted
Page 200

in a right and true justice and holi∣ness,
and is again risen up, as Saint Paul
in Rom. 6. doth testifie, where he saith,
We together with Christ are buried in death
by baptism; for even as Christ is risen from
the dead, so let us also walk in newnesse of
life. If this now be done, and that a
man doth daily cease to sin, that so by this
means sin may bear no more rule over
him, then doth the solution of the ad∣joyned
body of gold (as in the terrene
work) take its original in him, and (as
we have afore said) the putrefaction, so
that he becomes (as 'twere) wholly dis∣solved,
ground, destroyed, and putrified
after a spiritual manner; the which solu∣tion
and putrefaction notwithstanding is
wont to be sooner done with one then
another, but however tis fit that it be
done even in this temporal life. That is,
such a man is so well digested, boiled and
mollified in the fire of tribulation,
1 Pet. 4. that he even despairs of all his
own power and strength, and seeks for
his comfort in the alone grace and mercy
of God, 2 Cor. 4. in the which fornace
of the Cross, and continual fire, the man
(like the terrene body of the gold) ob∣tains
the right black head of the Crow,
Page 201

that is, he is made altogether deformed,
and as to the world, Wisdom 5 (Iob 30.)
is only derided and mocked by it; and
that not only forty daies and nights, or
years, but oftentimes also for his whole
life time, insomuch that he necessarily un∣dergoes
many a time more grief of heart
then comfort and gladness, and more
sadness then joy in this life-time. And
here then, by this his spiritual death, his
soul is wholly taken out, and is (as 'twere)
carried up on high; that is, he is as yet
with his body on the earth, but with his
Spirit and soul (which lives no more
now to the world but unto God, nor
takes delight in earthly things, but placeth
his highest comfort in spiritual things,
2 Cor. 4.) he tends upwards to an eter∣nal
Life and Countrey, and doth so insti∣tute
and order all his actions, that they
are not earthly, but (as far forth as may
be done in this time [or place]) are hea∣venly;
and now he lives no more ac∣cording
to the flesh, but after the Spirit,
not in the unfruitful works of darkness,
but (as in the day-light) in the works
that abide the tryal, (all being done in
God.) The which separation of the bo∣dy
and soul of man is done (as is said
Page 202

[afore]) in spiritual dying to sin, and
not in the corporal dying of the sinful•
flesh: For even as it is with the solution
of the body and soul in the Philosophical•
[or terrene work] where indeed the
body and soul are separated as it were the
one from the other, yet nevertheless
have a most streight [or close] cohe∣rency
in the glass, and abide conjoyned∣ly,
[or together] and moreover the
soul doth daily refresh the body, and
preserve it from final destruction; and
do even to the time appointed by God
2 Cor. 5. remain (as yet) inseparable
Even so also the wither'd and as it were
dead body in man (1 Peter 3.) is not it
this its School of [or exercise with]
the Cross, even wholly forsaken by the
soul, but is daily (if the fervency of the
tribulation exceeds measure) moistened
by the Spirit from above, with the hea∣venly
dew and divine Nectar, is imbibed
comforted and preserved [thereby] th•
which [is a] celestial refreshment and
recreation of the deadened terrene bo∣dy
in men; For our temporal death
(which is the wages of our sins, Rom. 6.
is not a right death, but a natural solution
of body and soul, and is much rather a
Page 203

kind of a gentle sleep, yea now ['tis]
truly an indissoluble conjunction (under∣stand
in the godly) of the Spirit of God
and of the soul, and so remains.

Besides, 'tis very fitly compared with
that wonderful ascending and descending
in the terrene work, as to its number,
which happly is wont to be done seven
times; for there are to be found six thou∣sand
years troubles and tribulations, viz.
as long as the world shall endure. In
which, such men as are void of all com∣fort,
are at all times, in their crosses, cala∣mities,
and diversities of troubles, plen∣tifully
erected, comforted and strengthe∣ned
again by the Spirit of God; And
this (praise and glory be to God [for
it]) is even yet daily so done, and likewise
will be so long done until the great uni∣versal
Sabbath and day of rest of the se∣ven
thousandth year shall take its be∣ginning;
and there, then, that spiritual
refreshing or cooling shall in that change
or time only cease, and shall obtain its so
long-wished for end; and in the room
thereof (when God shall be all in all,
2 Tim. 4.) shall that eternally abiding joy
and rejoycing be begun.

But during that digestion and coction
Page 204

of the spiritual dead body in man, there
will also after such a like manner, (as is
to be seen in the terrene work) many
divers colours and signs, that is, miseries,
and troubles, and tribulations of all kinds
(the chiefest of which is that afore men∣tioned
temptation, which is done and
caused by the devil, the world, and our
flesh) shew and represent themselves;
all which do notwithstanding betoken a
good beginning, viz. that such a well
vexed [or digested] man; will in the end
obtain an happy, blessed and wisht-for
issue; whereof the Scripture likewise is
a witness, in which (in 2 Tim. 3. and
Acts 4.) 'tis written, viz. that all those
as will live happy in Christ Jesus, must suf∣fer
persecution, and that we must necessa∣rily
enter into the Kingdom of heaven
through many tribulations and streights.
To which end also, Saint Anstine saies
thus.

Do not wonder (my Brother) if (when
thou shalt be made a Christian) a thousand
troubles do beset thee round on every side, for
Christ is the head of our faith, and we are
his members, and therefore we must not only
follow him, but also imitate his life: Now
Page 205

the life of Christ was encompassed with all
kinds of tribulations and extream want; be
was derided by the Scribes and Pharisees,
and was (finally) delivered up to a most
shameful death for us miserable sinners:
Hence maist thou easily conclude, that if God
vouchsafe thee such a life, and chastise thee
with such a like persecution, he intends to
bring thee into the number of his Elect; for
we cannot possibly come unto God without
those persecutions and tribulations: For such
as endeavour to enter into Paradise, must ne∣cessarily
walk through the fire and water,
though it be Peter, to whom the keyes of hea∣ven
are delivered, Or, Paul a chosen Vessel
and Armour of God; Or, John to whom all
the secrets of God are revealed; For all must
necessarily confess, that by various tribulati∣ons
we must enter into the Kingdom of God.

Thus much Saint Austin saith.

Moreover, this likewise is to be well
heeded, viz. that the Chymical Philoso∣phers
have stamped or signed Antimony
with this same Character or Mark, by [or
through] which [♁] (as we have said
in the Chymical preparation) the fol∣lowing
fermentation must be done [or
Page 206

pass] and that afore it be put to the ob∣tained
elixar or chymical King; or must
undergo the sudatory [or stoving] bath
with the old white [or grey-headed]
Saturn. The which may verily be ac∣counted
of as a kind of miracle and my∣sterie,
and is to be so lookt upon; for
even that form or figure is to be found
also amongst us Christians, and is made
use of and set down almost in a like con∣cealment
[or secret hiding] for there
was a mast, [or piece of straight wood]
with a cross piece at the top, delivered in∣to
the hands of our chiefest Captain, and
Emperour of the whole Christianity;
and by it is hinted unto us, that he, afore
he could arrive to a peaceable and quiet
Possession, must necessarily be well tryed
by the Cross, miseries, and other calami∣ties
of this world; and be (as 'twere)
tossed therewith, and be by them exer∣cised
and proved; the typical prefigura∣tion
and signification of which, those said
Philosophers as lived in those antient
times, did not (perhaps) rashly and ca∣sually
only signifie by such a sign [or
character] and that, even in the Chymi∣cal
work, which requires also such a
Process.

Page 207

All which things may not unfitly be
referred to the aforementioned School
[or Lesson] of the Cross, and the tri∣bulations
and persecutions of Christians,
(viz) that they also, afore they can
enter into that everlasting rejoycing and
rest, must be constrained to lead and run
their race through the burdensom and
difficult course of the world, or to un∣dergo
the School of conflicts [or stri∣ving]
and the sweating-Bath, with the
old inimicitious Saturn, that is, with the
old Adam and Satan, Job 26.

Now, according to those afore menti∣oned
tribulations and calamities, there
are many and divers signs and miracles,
and also great changes here and there in
the world, that are well to be observed,
and diligently considered of and weigh∣ed;
for there's mention made of wars,
and rumours of wars, various sects, the
plague, and scarcity of corn, all which
things are true fore-runners and messen∣gers
(as it were) of our redemption,
and its being very near at hand.

Briefly, when the universal resurrecti∣on
of the dead shall be at hand, then (at
first) those men that have overcome by
the blood of the Lamb (for the former
Page 208

new regeneration made in baptism, is the
beginning only of this second right, and
now, (first of all) perfect, and new rege∣neration
in life eternal) shall quicken
and rise up to that new and never fading
life, their soul and spirit being again so
united with the body, and again reduced
into an indissoluble [or inseparable]
eternally abiding copulation, [or con∣junction;]
So that we shall be made,
by the vertue and efficacy of the Omni∣potent
heavenly King Christ (with
whom we shall be by faith, really, truly
and efficaciously coupled, above the rea∣son
of all men) glorified with a pure,
spiritual and wonderful vertue, strength,
agility, and glory, and excellency, yea
shall be made transparent, excellent, and
more then perfectly happy, Isaiah 26.
The which wonderful unition of the
body, soul and spirit, and likewise its
divine glorification, and this exaltation
of the elect, may (as 'tis in the terrene
work) be considered of by us in this
life, but not without amazement and
trembling, much less be seen without
much terrour.

Page 209

And therefore, for this cause, even the
very Angels themselves are (as 'twere)
ravished into admiration, and desire to
peep into all these things: Where we
shall then raign (with Christ our eternal
Prince of heaven, and with all the An∣gels
and ministring Spirits) in eternal
joy and glorious majesty; and bear
rule over all things for evermore,
Gal. 6.

And (that we may at last conclude)
even as in the Chymical work Philoso∣phical,
we added after the beginning a
short, but yet necessary correcting of
[or way to amend] the neglected or
corrupted composition (viz. how it
may be commodiously holpen in time;
where we likewise have orderly shewed
the whole Process, together with the
suitable means thereto appertaining)
even so likewise must be here considered
in the Theological work, and that very
diligently, the correction [or amend∣ing]
and the restitution of a miserable
spiritual sinner; as for instance, if hap∣ly
either one or two [or the first and
second] defects, do shew themselves in
any man, that he falls into sin, by the
permission of God, and by the impul∣sion
Page 208
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Page 209
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Page 210

of the abominable Satan, of the
wicked world, and of his own flesh; and
should slip, either through pride and ar∣rogancy,
the which are innate in us all,
(and may be compared with the danger∣ous
sublimation, or redness, which we
have termed the first and second defect
in the terrene Kingdom) Or else should
(because of his enormious, grievous and
corporal sins that he hath committed) at
length despair of the mercy of God,
or should (by reason of the overmuth
heat of tribulations) rise up against God
his Creator, and impatiently undergo
the Cross, (which said two defects
have a resemblance with the third
and fourth errours) Then must such a
miserable and infected man be (like as
tis to be done with the terrene composi∣tion,
that you put in and spoiled) be
again dissolved (in the first place) that
is, after the acknowledgement of his ex∣cess,
he is to be again absolved and puri∣fied
(by the solutory [or dissolving]
key of holy solution as oft as he shall
need it) from his sins and daily defecti∣ons;
Then (moreover) must he be
necessarily fed, his thirst quenched, be
refreshed and comforted (in the holy
Page 211

Supper of the Lord, with the pure and
heavenly milk, 1 Cor. 3. and with the
true sweat of the celestial Lamb, 1 Joh. 5.
as (if 'twere) with blood and water,
yea with water and the fountain of life;
and even as it were, with the fat feast of
pure wine and marrow, Isaiah 25.
(Apocal. 19.) and [that] publick
[proffer] of the fountain of grace,
Zach. 13. the which (like to the Mercu∣rial
water in the Chymical work) is to
the unworthy and wicked ones, the
highest poyson, until at last (as 'tis with
the terrene body [or work]) he ar∣rives
to a final congelation and plenary
fixation; that is, to a perfect and abiding
perfection of eternal happiness.

The which two most wholsom mediums
for the curing and healing of a poor mi∣serable
sinner, (viz. The holy absoluti∣on,
and the holy Supper) the Faithfull
and Omnipotent God hath appointed
for the benefit of man; and hath delive∣red
and committed them to his most be∣loved
Church, to be administred and com∣municated
in a time of necessity; For we
are (there) by the now spoken of ab∣solution
(or (as 'tis called) the office
of the keyes) a true repentance going
Page 212

afore, pronounced free and absolved; or
else if we remain impenitent and boldly
persevere in our sins, then are we (by
the Christian key of cursing and excom∣munication,
which doth likewise apper∣tain
to that office) tyed in our sins, and
delivered to Satan, for the destruction of
the flesh, that the Spirit may be saved in
the day of the Lord, 1 Cor. 5.

Page 213

The Epilogue or Conclusion.

THus hast thou, my friend and cur∣teous
Reader, a brief and simple de∣monstration
and declaration, and (with∣all)
an infallible counterpoise, and alle∣gorical
comparison of the terrene Chy∣mical,
and the true Celestial stone Jesus
Christ, by whom thou maist attain to a
certain happiness and perfection, not only
here in this earthly life, but also in the life
eternal: Now although this comparing
might have been more accurately (per∣haps)
and more copiously handled in the
afore mentioned Theological work, yet
you are to know, that I am no Professor
[or Teacher] of the Scripture, or any
Aristotelian Thelogist [or Divine] ac∣cording
as the custome of the World is
now a dayes; but that I am a citizen and a
private person; for, as for that knowledge
vouchsafed me by God, I obtained it not
by study in any of their famous Acade∣mies,
or Universities, but in the Univer∣sal
School of nature, (Job 12.) and out
of the great book of Miracles (in which
all the God-learned did for many ages
Page 214

past exercise themselves) did I likewise
learn. And therefore I have directed
that description of mine, not according
to the decked and as 'twere, foot and
half, or lofty letter [and expression] but
(as I said afore) according to simplicity
and plainness. Besides, 'tis not my office
[or function] to set down here any more
plentiful and larger treatise [or Com∣mentary]
about Theological things; but
that which I have done, I did it (as much
as concerns me) for such as have not as
yet made such a large progress; to them
was I willing to prescribe some short de∣lineation,
whereby they may make an
higher search thereinto. For it seems to
be the duty of every lover of the truth,
by no means slightly to pass over the
wonders of God, nor to wrap them up in
a perpetual silence, but to celebrate, am∣plify
and magnify them. Moreover I
could willingly make a publick confession
of my faith, viz. what I think or believe
of the Articles of the Christian Religion;
But, alas! alas! the case stands thus at
present, that many pious Christians, Psal.
116. are proclaimed for hereticks by the
rash judgments of most slanderous lying
back-biters, (unless they sing their song)
Page 215

and are prosecuted with a bitter hatred,
and are suspected of heresy. The which
wicked blasphemies of the world, and
their rash judgments do not in the least
offend any true Christian that is reviled
with those calumnies; for verily the Devil
and his filthy Children have alwayes ac∣customed
so to do, and have done the
same to Christ himself, and to all such as
imitate his way, (Psal. 94. Jerem, 11.)
and do even to this day do it; concerning
which I shall not at present say any more,
but refer it to the supream judge of all
judges, who alone is the true searching
stone of all hearts, (1 Chron. 19.) God
is the searcher of all hearts.

Moreover as to what we have afore
spoken in relation to the afore-mention∣ed
terrene stone, we are here willing in
this conclusion, (by way, (as 'twere) of
an overplus) to put the lover of the Chy∣mick
Art upon the consideration of the
former relation which I have made, and
again faithfully to press it (as 'twere)
upon him. For even as in an excellent
song some good clause is repeated oftner
then once only; so also as concerning this
Point, the same is wont or fit to be done
by us, viz. that a man ought not to di∣rect
Page 216

his purpose and his cogitations to
the terrene Philosophical stone, or make
a beginning or entrance upon that kind
of labour, except he first know the Cele∣stial
[stone] aright, (for whose sake
it is that the terrene stone is given by
God,) hath prepared it, or at least wise
hath begun to prepare them both joyntly
together in very deed and with his utmost
study, viz. the spiritual and corporal
stone, Eccles. 1. And herein I do (in this
part) consent or agree with all the true
Philosophers, viz. that a beginning to
labour in so high a work without the
knowledge of nature, is rashness, yea
(also) the terrene stone is not only very
difficulty obtained without the true
knowledge of the Celestial Corner-stone
Christ, as in whom the whole nature per∣fectly
consists, but verily also in my judg∣ment
'twill be even almost impossible;
this, I conceive it my part, diligently to
note and discover. And therefore this
Point must well be considered of, nor
must there be such a greedy and inconsi∣derate
striving after that supream Art (as
many men are accustomed to do) when as
(for the most part) they are not at all
apt and fit for such an Art, nor have been,
Page 217

no not so much as a very little, rightly
exercised in that so oft-spoken of know∣ledge
[of Christ] unless they desire to
experimentate [or meet with] a shame∣full
event and issue of that same thing.
For, as is the beginning, so (most an end)
is the success of the event; and this (with
grief be it spoken) the experience it self
of many a one can witness; and this is to
be meerly imputed to their immature in∣tention,
and to their ignorance.

But further, here's another thing to
be more admired at; for there are some
men to be found that do not only earnest∣ly
seek for that supream Art, but do even
endeavour to handle and to excercise it,
Eccl. 7. and yet nevertheless are in a
doubt whether or no it be natural and
truly magical, or whether it be un∣natural
and nigromantical, and to be
acquired only by spirits, and unlawful
mediums: Alas! my good man, 'Tis even
no such matter; for the Devil and all
wicked men have not (without the divine
permission) so much power as to have to
do with the very least portion of this Art,
much less to have it as their own, and to
use it as they list themselves. No, no;
'tis not at all so; for (I say) it consists
Page 218

only in the hands and power of God, that
bestows it to whom he will, and again
takes it away at his pleasure. For no
voluptuous men, much less the cursed and
hellish spirits are admitted to that Art,
which hath its Original from and of God,
but such an one only whose spirit is (con∣trary-wise)
simple, right, true, constant,
and of a pure and pious essence. The
which spirit notwithstanding the secure
and wicked world doth not know even
to this day, and is therefore likewise ig∣norant
in many things, as to the essence
and supream mysterie thereof; for assoon
as it hears with its ears any thing spoken
thereof, and cannot so soon and easily
comprehend it, then those worldly com∣panions,
(Wisd. 1.) do call it foolishness;
and upon that score also, that same spirit
will (by reason of their blindness) be
perpetually hidden, and will (at last) be
took from them altogether.

But now, that I may not proceed in
the rementioning [of this thing] farther
from my purpose then is necessary, but
may again touch it [or briefly handle it]
and so make an end; I am therefore very
desirous to press this exceedingly upon
the pious artist, (by way of a friendly ex∣hortation)
Page 219
viz. that according as he
orders his heart, mind, and his life and
actions towards God, (Eccles. 18. & 29.)
even so [answerable thereunto] shall he
perceive an eminent utility [and success]
in the progress of the stone, and of the
work that he hath under his hands, and
that even daily and hourly; the which
thing I my self have observed all [my]
dayes with the highest diligence and great
devotion, and have (even in very deed,)
experienced it; And therefore every one
must at the beginning so direct all his
actions, and so prepare himself, that he
may afterwards obtain a more happy end
thereby in the two [stones, earthy and
heavenly.]

But now here some may make this
Objection, viz. that there are some to
be found, who have really had that same
Philosophical stone or Tincture, by which
they have truly transmuted the simple
Mettals into Gold and Silver, and yet
nevertheless (according to what I have
shewed) have been very unfit for •hat
thing, nor have so well known the Cele∣stial
stone, (Eccles. 19.) yea, do walk
even as yet in a vain and slight life,
(Wisdom 1.) To such I likewise an∣swer,
Page 220

that as for such men I shall leave
them as I find them, and shall not here
make any disputation as to, where, and
how they got that same tincture; But,
that themselves made and prepared the
true and right tincture which I have here
spoken of in all this Treatise of mine, that
no body (verily) shall perswade me unto,
much less can I be induced to believe it;
especially considering that tragical event
into which those kind of vain men do
(with the tincture that they have) pre∣cipitate
themselves; testimonies where∣of,
and such kinds of examples we find
(the more is the grief) even now to this
very day. I shall omit to speak how the
Chymick Art, together with its appurte∣nances,
is not only one, but is divers;
And even as in other faculties there are
divers and mutable sectaries [or such
whom others follow] to be found, Gen.
30. But Jacob took the Rods or Sticks, &c.
So also is it in this art. They are all ge∣nerally
called Chymists, but yet are not
all informed and directed after one and
the same intention or scope.

But I do here speak only of the true ar∣tificial
Alchimy, as is agreeable to nature,
the which doth especially teach, viz. how
Page 221

the evil and impure is to be known and
distinguished from the good and pure, by
which (Prov. 2.) the inbecillity and cor∣ruption
of nature may be succoured, and
a right promotion [or forwarding] may
be administred; the which then, in the
augmentation [and encrease] of Mettals,
may be compared after such a like man∣ner
as the endeavours of them are that
would afford help to the ripening of any
fruit, that by some accident or other hath
been impeded from arriving to a just
maturity; or that obtain of one little
grain or seed a manifold encrease; and it
may be done and perfected with a very
mean price. As for the other sophisticate
and false-chymick Art, I do not at all
mean that, nor understand it, neither
do I desire to learn it, Eccles. 3.

For albeit those kind of masters do
therein prate of many a crooked way, and
do vainly promise meer golden Moun∣tains
(which notwithstanding are haply
far enough off from them) yet, that false
Chymick art bestows nothing at all con∣stant,
but is only wont to spend much
charges and costs, and procure rash la∣bours,
and doth (finally) oftentimes waste
away the body and life it self. And there∣fore
Page 222

if there be some one or other of
those kind of Chymists that thou maist
meet withall (who brag of the true Chy∣mical
Art, and of such an Art as is agree∣able
to nature, and would willingly teach
it thee, or any other body, for the sake
of money, and pretend that themselves
are not able to disburse the costs and
charges that belong thereunto) then be
faithfully admonished that thou dost not
trust such men too much; for most times
there lies a Snake in the grass, (Mich. 2.)
If I should be of an erring spirit, &c.

Besides, I can truly affirm, that all the
cost which haply is to be expended about
the whole universal work, (setting aside
the daily food and nourishing or sustain∣ing
of the fire) doth not exceed the price
of 3. Florins; for the matter (as we have
heard above) is partly vile [or abject]
and by reason of that its vileness, partly
contemptible as it were, and is every∣where
to be found more then enough for
the supply of your necessity, and that
without much trouble. So also the la∣bour
is easie and not very laborious or
painful. Briefly, the whole Art is most
simply and most easily comprehended by
the pious, and by such as are chosen by
Page 223

God thereunto, Psal. 112. But 'tis most
difficult to the impious and wicked, and
in a manner impossible, Prov. 3. And
now, that I may at length finish my Epi∣logue,
therefore I shall as for a farewel
communicate this likewise unto thee,
viz. that if the omnipotent God shall
bestow upon thee his grace (in revealing
to thee that pious and holy Art,) then
must thou rightly use it, and be a silent
man, and (for the sake of that thing) put
a strong bolt before thy mouth, Eccl. 23.
O that I could keep, &c. v. 7. &c. and shut
it fast, lest haply thy arrogancy and
pride throw thee headlong (as well by
God as men) into danger, and loss, and
into temporal and eternal destruction.
And therefore have an especial care
thereunto.

Whoever seeketh riches by this holy Art,
Let him be pious and simple, silent and up∣right.
He that doth not thus, shall (on the con∣trary)
Be made poor, beggerly, bare and miserable.
All these things, my beloved friend,
as well for admonitions as valedictions
Page 224

sake I would not have concealed from
thee, being fraught with an undoubted
hope that thou hast sufficiently under∣stood
me in all points, (unless God hath
barred up thine eyes and ears; for verily I
could not disclose it more faithfully and
expresly, nor describe it more manifestly
(with the keeping of a good conscience)
then I have done. So therefore if thou
art not able to understand or learn it
from hence, then verily I fear me that
thou wilt most hardly comprehend it by
any other institution.

Page 225

The Appendix.

KNow likewise, that if (by reason of
that gift vouchsafed thee by God)
thou hap to wax proud, or to be covetous
under the cover or excuse of a provident
care of thy family and sparingness, and
dost hereby tempt thy self to a turning
away from God by little and little, then
know (for I speak the truth) that that
Art will vanish from under thy hands,
insomuch that thou shalt not know how
thou didst it. The which thing verily hath
befallen more then one beyond their ex∣pectation.

Page 226

In the Summary, &c. ['tis written]

IF thou followest this my doctrine, and beest pious,
And takest the matter that I have rela∣ted unto thee;
If likewise thou preparest it after the ac∣customed manner,
Thou shalt have the treasures of the whole World.
But now if thy intention be good,
and that thou beest careful [of good
things] the Omnipotent God may most
graciously bestow upon thee his favour
and divine blessing. The which thing I
pray God from the very root of my heart
to bestow upon thee.

Page 227

A Prayer.

O Omnipotent eternal God,
the Heavenly Father of
Light, from whom even
every good and perfect thing pro∣ceeds;
We beseech thee (of thy
Infinite mercy) to vouchsafe us
rightly to know thine eternal wise∣dome,
which is continually about
thy Throne, and by which all
things were created and made, and
are governed and preserved even
to this very day; send it us from
thy holy Heaven, and from the
Throne of thy glory, that it may
be together with us, and may assist
us in our labour, because it is the
Page 228

mistress of all Celestial and hidden
Arts, yea it also knows and under∣stands
all things; Grant that it
may in some measure accompany us
in all works, that so by the Spirit
thereof we may certainly and
without any errour learn the true
understanding and infallible pro∣cess
of this most noble Art; that
is, the miraculous Stone of the
Wise men, (which thou hast hid∣den
from the World, and art wont
to reveal to thine elect only,)
and may then first begin rightly
and truly that highest and chiefest
work that we can here accomplish,
and may constantly proceed in that
same labour, and also at length
happily finish it, and may eternally
enjoy it with rejoycing, through
Page 229

that Celestial and from eternity
founded miraculous Corner-stone
Jesus Christ, who together with
thee, O God the Father, and with
the Holy Spirit, true God in one
divine indissoluble essence, ruleth
and reigneth, a tri-une God, most
worthy of praise for ever and ever∣more,
Amen.


Joshua 21. v. 43, 45.
And the Lord gave unto Israel all the
Land which he promised to give unto
their Fathers. There failed not ought of
any good thing which the Lord had spo∣ken
to the house of Israel; all things came
to pass.


Deut. 32. v. 3.
Ascribe glory to our God only, Amen.

FINIS.