PHILADELPHIA, OR BROTHERLY LOVE To the STUDIOUS In the HERMETICK
ART.

Wherein is discovered the Prin∣ciples of HERMETICK PHI∣LOSOPHY,
with much Candor and Plainness.

Written by Eyreneus Philoctetes

And God said let the Earth bring forth grass; the herb
yielding Seed, and the Fruit tree yielding fruit after its kind whose seed
is in it self upon the Earth: and it was so,


GEN, 1 11.

If thou dost desire to exalt a thing beyond what nature hath done, consider well in what, and by what it is bettered, and let it always be done in its own kind,


Sendivo. Trea. 1.
Printed and sold by T. Sowle at the Crooked
Billet in Holy-well-lane in Shoreditch. 1694.

To the STUDIOUS READER.

IN making the follow∣ing Tract and Letter in
which it was enclo∣sed, that precedes it, thine, thy Obligation to
me will bear some proporti∣on with mine to my
Friend that communicated them;

neither art thou excu∣sable without a degree
of acknowledgement to him al∣so: for, doubtless, next to
the Authors of such Tracts, our Obligations are
greatest to the Publi∣shers and Communicators.
For indeed there have not been wanting some ignoble minds,
who, when such Tracts have fallen into their
Hands, have presumed to Censure the world not
worthy the same, contrary to the sence and
intent of the Authors,

and by this means have confined their
Love and Candour, as much as in them lay, to their
own private Closets: Who not∣withstanding are not
wanting to accuse the Phi∣losophers of
Envy, in con∣cealing the Matter and Means of the
Art, whilst they manifest their own to the
Studious in that which is less. I can't reflect on the
Complaint of a Modern and Candid Author, without an
In∣dignation to the Practice,

who after he had writ∣ten an Enchyridion of
Ex∣periments, together with a Diurnal of Meditations,
wherein were many Phi∣losophical Rece•ts declaring
the whole Secret, &c. It fell into such hands he
conceived would never re∣store it. No less happen∣ned to the
Comment on Sir George Ripleys Last Six Gates. This very
unwor∣thy a generous mind, and very prejudicial to the Studious,
as well as Dis∣couraging to the Authors.

Let therefore such pos∣sess
Ignorance with their envy; want of Ability with their
Ingratitude; whilst the Generous, grate∣ful and
abhorrers of such Practices, enjoy the Bene∣fit, and
Reap the Advan∣tage of such Candor and Help even to the
attain∣ment of their hearts desire.

For me to say any thing of the Author of
Philadelphia, would be a Presumption, since he
has chosen secresie: Nor of the Tract it self since


(thou maist think) it surmounts my
understan∣ding; therefore I pre∣fer its self to any thing of
mine to proclaim its Au∣thors praise as well as
Ability and Candor: know∣ing it is too common for
Publishers to presume to Comment on that they
understand not; by which the Readers are abused, and their own
Ignorance and ambition dis∣covered; if not to
every Reader, yet to many, and to every Master at
least.


For my Part, Rather then spend time and
Pa∣per to no more purpose either to my self or
Rea∣der in such Commentations, I should think it
better Spent in Humility to Address the Sages of our
Time, that they themselves would be pleased to
Illu∣strate the obscure part of Medical Practice to the
young and Laborious Students in the Physical. Art. No doubt
but some such there are whom Na∣ture has
blessed with a

cracking of the Shell, through great
Labour and Study, tho Striplings, to whom a helping hand would
prove acceptable, which might conduct them by the nearest way
to the Cen∣ter. Who would it serve, and what would
it merit? If the production of their Red Lead, and
Reductio∣on into Potability were fa∣miliarly taught, tho the
first water, and its Preparation were wholly
concealed. Would not the sick be hel∣ped, and the happy attain∣er

of the first water be made early
serviceable.

Also the Discovery of the peculiar Operation that is
partly Mechanical on the universal Mercury, would
make the possessor capable of spending his
time and Matter to a more early ad∣vantage, and further
step in Practice; Few arriving here without a sufficient
share of the loss of both to Entitle them to such a de∣gree of
help: These toge∣ther with the Arbor vitae, or
permissible Oyle, &c. be∣ing

the Joy and Reward of every
A•eptist, and desire of the least attainer.

No less profitable to the attainer of Principles, would
the Practice of that highly serviceable, and much desired
Liquor by the Physical and Sedulous Stu∣dents, which Crown'd
Pa∣racelsus, and gave Honour to Helmont in the
Cure of Diseases, whose Practice is asserted, and
no doubt truly, by a knowing Ma∣ster, to be a hundred times more
difficult then the E∣lixir it self.


What Reader, If I shew thee my Opinion wherein? not as
one Knowing, but DESIROUS TO LEARN, and with sub∣mission to
Correction, if my conception be Wrong. The Elixir is
produced Natu∣rally; and by Natural Prin∣ciples; therefore the
Dif∣ficulty seems to be in the attainment of Principles (rather than
Practice) which are artificial to find.

But the Alkahest is pro∣duced Artificially or
Me∣chanically from Natural

Principles; and Art being more
intricate than Nature (for "she is true, plain,
pati∣ent, constant, &c.) and the Artist more
inconstant, im∣patient and consequently irregular, must
necessarily be more subject to err, and consequently the
more dif∣ficult to Effect. Art in all Natural Productions,
tho absolutely necessary for help, must go Natures
pace and way, or else more inju∣rious then
helpful, but in Artificials a greater Lati∣tude is given to
the Artists

to vary many ways as seems most
proper to eve∣ry ones Cogitations.

An Example we may find in this; Art in its
help to Nature in the production of an Herb,
Tree, or Flow∣er, is obliged to Natures pace
and way, without lay∣ing on of hands, only pre∣venting
accidents and ex∣treams of Heat and Cold;
but Art in the Mannual or Mechanical separation,
and union of the Natural Prin∣ciples, viz. Spirit, Oyle, and
Salt (which indeed are in

a true sence all one, but
di∣versisied by Art, for the more Spirit the less
Oyle and Salt (yea they both may be made
Spirit too) so al∣so the more Oyle the less
Spirit and Salt, and the more Salt the less
Spirit or Oyle; for indeed they are convertable) of that
Herb or Flower is certainly left to a Wide Field of
Practice and seeming Probabilities whereby the Artist is
abun∣dantly more lyable to err. In short I can find many
ar∣tificial ways to destroy a

Natural Life, but, but one way to
manifest or Main∣tain it: Which is accor∣ding to Natures own
Proce∣dure: No other.

Thus Reader accept my love, both in shewing my
Opinion and soliciting help for the studious.
And least the first should be charge∣able with folly, and
the last with boldness, by those I so much
value, I take leave to conceal my Name, that by that
means their dipleasure may fall more general on the studious,
for whose sake

I make the attempt. Who am a real admirer of
Di∣vine and Natural Verity, a lover of God, my
Neigh∣bour and Enemy.

Philomathes.


TO HIS Respected and Worthy FRIEND,
THy early Love to Hermetick Philo∣sophy,
sincere Respects to the Masters of it, and long
perseverance in the Study were sufficient motives to Communicate
what might fall into my hands that was rare and valuable, tho
the

Obligations of Friendship were less
numerous.

The Enclosed Manu∣script I have had by me for some
time, but for some Rea∣sons could not communicate it so soon as my
respects to thy self and it, would have
prompt me. I have not seen, nor heard of many Copies, therefore for
its No∣velty may presume, and for its worth
speak what I think, That it is a com∣pendious and
plain Theo∣ry of the Principles of Na∣ture in
general, and of Her∣metick

Practice in parti∣cular: Not
Phantastically talked of, but fundamen∣tally evinced from
the ne∣cessity thereof, and Autho∣rity of the Ancient
Philoso∣phers: Fully manifesting the impossibility of the
contra∣ry through the uniformity and Regularity of Natures
Actions in the Production of the several Species of Na∣tural and
perfect Bodies.

For the Author I shall nor presume to give
any judgement since he is plea∣sed to conceal his
Name

and Circumstances, & there by lye
obscure (the pra∣ctice of Hermetick Writers) But this we
may learn, that his Candor and Brotherly Love to the
Studious and Religious stile, Entitles him to
Christianity as well as his Matter and Method doth
to Knowledge and Practice in the School of Hermes
and Nature; whether he be old or young, Native or
Stran∣ger. And since he has been thus solicitous
and even stu∣dious to prevent Errors in all, and to direct
the feet of

the worthy in the way of Truth, we
must reasonably believe he hath taken the best method
to effect it, which is to inculcate the know∣ledge
of true Principles and possibility of Nature. And indeed
I have long concei∣ved the Multitude of Errors in
Practice, that have hap∣pened to the searchers of Art, has
been most owing to the Ignorance in Principles, and the
want of a Previous understanding in the Law of
Nature.

Nature no doubt, has a

Law she cannot transgress, let
us therefore study to know that, and we shall
not at∣tempt it neither; Art or Ac∣cidents may frustrate
her end and cause Abortion, but neither carry her to or
be∣yond her usual Perfection, but in her own
way.

This small Tract, worthy Friend, Concisely
teaches what the Fire and water, or Agent and
Patient, that are active or living are; how
they are said to be living; what their life; and how
un∣derstood: and indeed the Na∣ture

and Reason of the Hermetick Art very
much Illustrated thereby.

Neither is it barren of so much Divinity, and some
pe∣culiar Hints, (that may af∣ford pleasure and profit to
one so intent thereon) as be∣comes so deep Philosophy; which
doubtless is the shadow of Divinity, or Younger Sister.

And indeed I could wish the contemplation of Gods Works
in Nature were less omitted by the Christian
pro∣fessors of our Age, and the

Lucre of Gain more; seing
it tends to the honour of God, good of our
Neigh∣bour, and satisfaction of our selves every
way, except our satisfaction be in much Riches and
Honour, pur∣chased with our most pre∣cious time, and
possessed with Ignorance and Folly; which is
very short of the Nobility of our Intulect and
end of Creation; and for which we must
surely give an Account.

Is not the Christian ena∣bled to ascribe the
Attri∣butes

of Wisdom and Pow∣er to
God, in the Conside∣ration and Contemplation of
the Number and Mag∣nitude, Order and Beauty of the
Works of Creation, as he is those of his
goodness and Mercy, which is over all his Works,
in manifesting the same word by which they were made, to
redeem and restore them; the last absolutely
necessary, the first altogether becoming and
adorning a virtuous and pious mind, and
Christian Profession.


Doubtless the Natural and Mechanick knowledge
acquired by Solomon, no way unfitted but qualified
him for a Divine: Who when he had erected that glorious
Edifice, and beautified it with the choicest Products of
Nature and Art, as a Naturalist and
Mecha∣nick, Dedicated the same in great wisdom as a
Divine. We have Reason to believe the Psalmist
no less filled with the consideration of the Attributes that are
Ma∣nifest in the Creation, which

even compelled him to cele∣brate the same
almost con∣tinually. And indeed nothing less is to be thought than
that a mind thus possessed with admiration should
con∣tinually fear so great, love so good, and
adore so glorious a Being, incom∣prehensible
Power and Majesty: Neither has indeed the Holy
Apostles and followers of Christ fallen short but
rather excelled in this. And truly, respected Friend, the
Characters of Nature are preferable to

those of Men, since they are
Gods, and such our Lord himself chose
to shew forth the greatest Mysteries by. Therefore if ignorant of them
how shall we understand his Sermons and Doctrine aright.
Much might be said, but in as much, worthy Friend, there is
no need of Arguments to covince, tho this may
incourage one so fully satisfied of its Utility,
innocency and profit, to prosecute the same with dili∣gence
& Judgement, and to prefer it to the Mean and

unbecoming practices of our Age,
that solicite nothing but Gain or Greatness, and
miserably live in this world without the knowledge of
Gods greatness and Wis∣dom, love and Mercy, made
manifest in his Creation and its Redemption.

But least I should Trans∣gress my intended
Limits, and detain too long from the Inclosed, I shall
refer what might otherwise have been here offered in Relation to the
Secret Art of Hermes, to another Opportunity more

convenient, and in the mean while continue to desire
thy Prosperity and happiness every way, as I have
hither∣to done who am thy Friend in Sincerity and
Affection.

PHILETAEROS.

Page 1
Philadelphia, OR BROTHERLY LOVE To the Studious in the Hermetick ART.
IT is real matter of Lamen∣tation to see so many pres∣sing
after Knowledge, and so few taking the right Path; or making a true
Estimation thereof. I could indeed make known my Zeal on this oc∣casion
with pleasure, did I not know by Experience, that most that are Studious in
this
Page 2
Science pass over such lines with impatience
and great neglect; for their minds be solicitous only about the pra∣ctice of
Alchymy, they reject almost every Line that treats not thereof.

I must indeed Confess that the Arcanum of this Art is not only
defirable but truly Excellent; and also that there∣by Divine Truths are
adum∣brated, yet also do affirm it gives not the possession there∣of,
which is alone Entailed upon that Divine excellency that never faileth;
Charity. For surely whether there be Prophesies they shall fail; or
Tongues they shall Cease; or Knowledge it shall vanish
Page 3
away; but the word of the Lord (which is
Christ the Charity or gift of God to the World) abideth for ever. Therefore
let me admonish the Studious to pursue know∣ledge in the Path thereof; who
then will make a true E∣stimation, and will per∣ceive that it is not the
ulti∣mate Attainment but only a Link of the Divine Chain: And as there are
steps to knowledge, so likewise there are steps beyond it; as the Holy
ManDivinely sets forth and admonisheth, that Faith and Virtue precede
Know∣ledge; then to add to Know∣ledge Temperance; to Tem∣perance Patience; to
Patience
Page 4
Godliness; to Godliness Bro∣therly
Kindness, and to Bro∣therly Kindness Charity. O happy Attainment! O Divine
Chain of Perfection! There∣fore we must say with the Inspired
Apostle, That altho' we should understand all Myste∣ries and all
Knowledge and had not Charity, it would availe no∣thing. Farr hence,
therefore ye ungodly; ye prophane and Covetous, for neither these Divine nor
Natural Mysteries are your Portion.

But for the Virtuous, Pru∣dent and well Accomplished Students
and Lovers of Chy∣mical Philosophy, I have writ∣ten this short
Tract in Bro∣therly Love: not indeed by
Page 5
way of Invitation to the Art, (tho' its
truth and excellency would warrant it) there be∣ing too many rashly
Concer∣ned therein already, but to Instruct those rightly seeking; and
also if possible to prevent all from attempting to effect our Magestery
by fruitless and vain Operations, by which they not only bring Disgrace to
the Art, but Poverty to themselves.

And I may assure the In∣genious, that it is the very de∣sire
of those that have obtain∣ed a reward of their Labour and study, to be
helpful. But I hope such are not ignorant of the Difficulty of the Task; for
as nothing Gratifies us
Page 6
more then being understood in our own
Philosophical Sence, so nothing is more re∣gretting then the
thoughts of Introducing wicked and blocking Men.

Hence is required a peculi∣ar Method in Writing that we may
Instruct the one, and conceal from the other; and indeed many weighty
Rea∣sons perswades us to perform the Latter with what skill we can: Yet
considering that we necessarily must, for the In∣struction of
Tyroes, Candidly Write the Truth, and that every Treatise when
publish∣ed, is lyable to be perused by all; we conclude therefore on good
Grounds, that the Event
Page 7
is more owing to Providence then our Cunning.
But in∣deed the Writings of the En∣vious, together with those of the Ignorant
(which are not a few) have proved a suffici∣ent Bulwark against the rash
and confident Approachers; and they have also yielded an occasion and
opportunity to the more Candid and Know∣ing, to Write the more plain and
Familiar. And indeed the first Care of a Tyro ought to be the
Distinguishing of Writers; that he may not only shun the false, but
envi∣ous, and Converse with those only that are knowing and Candid.

And therefore for the In∣struction
Page 8
of those that are not capable to make a true
distin∣ction between the true & false Writings, it being indeed
dif∣ficult for Tyroes, for they have Written equal in their
Pro∣mises both of their Candor and the Readers Reward, or ra∣ther the latter
have excelled, I shall recommend the more Candid as well as knowing Masters
in this Science, with advice to the Studious, they need not doubt their
Suffici∣ency to Instruct them in all things necessary without
con∣sulting any others, tho'true ones, by which they may not only shun the
false, but envi∣ous Writings. I dare affirm there is nothing more tends to
Page 9
to bring the Searchers of this Art to the
knowledge thereof, then only to read Candid and knowing Authors; nor no∣thing
more confounding than the reading true and false Books with equal Credit.

I shall therefore recom∣mend the Writings of Hermes,
Artesius, Flammel, Riply, Tre∣vesan, Sendivogius, the Au∣thor of the
Hermetick Secrets, which are all Candid Au∣thors, and to shorten the
re∣ckoning, all others that are quoted by these: But above any I must
recommend one of our Moderns, who stiles himself Eironaeus Philale∣thes
Cosmopolita, whose Wri∣tings are the best Piece of
Page 10
Chymical Philosophy extant, and
indeed has performed that for the Lovers of Art, that Challenges the Garland of
Praise from all others; for whereas he, with many more, were fain to acquire
the knowledge of the Secret of the Philosophers Magnes from one; of
their Magical Chalibs from another; the use of Di∣ana's
Doves from a third; the Air or rather Chamelian of the
Philosophers from ano∣ther; the gross Preparation of their
Menstruum in another; the number of Eagles in ano∣ther; all
which, together with Internal Fires and Pro∣portions; secret and Manual
operation with their Circum∣stances;
Page 11
he has Philosophically and
Methodically taught, with more Candor and freedom then those before
him.

Let Tyroes therefore rely upon this, the Authors
men∣tioned are abundantly suffici∣ent; others may be read to confirm the
studious, but such that cannot conceive the truth from these; would
ne∣ver from all others they can read, reap the Knowledge of our Secrets. And
for the In∣struction of the Studious I will Inform them what is re∣quisite
to be known in the reading these Authors men∣tioned, and what must be
ac∣quired before they conclude they are understood. For it
Page 12
is not sufficient if a word or two in one and
another seem to harmonize, and all the rest seem superfluous, and of no
value; no, have no such mean thoughts of the knowing A∣depts, as
tho' either their Sub∣jects were so mean, or they so Barren: I can
assure you their Writings abound with requisite Matter, and Con∣curring
Truths; and unless they are so read and under∣stood, as an Egg is eaten,
viz. throwing away only the shell (which is a small proportion)
they are not comprehended nor understood aright, not∣withstanding any
Conceit to the Contrary. Therefore, till they are thus understood, go
Page 13
not to practice any Theory with expectation of
Success. In order therefore to a right understanding, I shall lay a
sound Foundation for the stu∣dious Tyroes, and whosoever Builds
thereon according to Art, shall find it sure and the foundation of all
Philosophers.

Nature therefore forbid∣ding all Generation and Mul∣tiplication of
Species out of kind, let none foolishly endea∣vour to effect it; for as in it
self it is impossible, so also it is against that unanimous
ad∣monition of all Philosophers; apply all things to the possibility
of Nature.

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

So then as every thing to be Generated must have its own Seed,
so must also every Seed have its proper Matter;
Page 16
for the first Matter of things is not their
Seeds, but that by which the Seed and Species is Multiplyed. The first
Mat∣ter of Vegitables is water, without a sufficient quantity of which, no
Vegitable can in∣crease; nor out of one Load of Corn sowed could ten be
reaped: So also, if we had ne∣ver so much Matter and not Seed, the
Generation is im∣possible. The like also may be observed in the
Generati∣on of Man; for altho' the Seed may be plentifully. cast into its
proper Matrix and that Matrix barren of matter, viz.
Menstruum, no Generati∣on follows: So on the contra∣ry in those
Matrix's where is
Page 17
plenty of matter and not Seed, the hopes of
Generation cea∣ses.

All this is applicable to Me∣tals, the first matter of
which is Mercury as also of all Minerals that are of
Metallick imposi∣tion; for untill it be Mercury it is not the
first matter of Metals, but may be other∣ways disposed, but when
once Mercury, it tends only to Metals in a generative way.
hence may be learned the fol∣ly & Ignorance of those that seek after,
or brag of the first matter of Mercury, yea of all things, which
admit they had the very matter of which Na∣ture makes Mercury they
could by no art effect it, and conse∣quently avail them nothing,
Page 18
as being neither seed nor mat∣ter. Leave off
therefore such vain attempts, and follow simple Nature, whose daily
Operations would better In∣struct were they Contempla∣ted rightly; and learn
to mul∣tiply a Metallick Species, with a Metallick Seed and
matter; for certainly it is possible by no other means to effect
it.

And that I may evince to all, for the prevention of Er∣roneous
Attempts, that Crude Mercury is the matter of all Metals,
Learn and understand. First, that all may be reduced into Mercury
and according to the purity or impurity of the Metals is the quantity
thereof; Gold and Silver, are
Page 19
wholly reduced, others aboun∣ding with the
Heterogeneous Superfluities not: Hence is learned the purity and impu∣rity of
these Bodies: This should teach all they proceed∣ed from this
Mercurial Root. Also it being certain that our Crysopoetick
Arcanum, is Ca∣pable of making Gold of no other matter in the World; for
so much as any Metal has of Mercurial matter, so much only is
transmutable into Gold; neither doth it differ in quality, when
effected, though projected upon one, two, or more of them, but only quan∣tity:
hence it comes to pass that a greater quantity of Mercury is
transmuted then any other
Page 20
imperfect Metal, it being joy∣ned with
less extraneous mat∣ter, tho' not wholly without. Also, from hence may be
ga∣thered what the matter of our Arcanum must of necessity be;
for those curious in their In∣spections know, that between things
assimilated by Trans∣mutation, there must inter∣cede precedent
likeness, or no industry can cause 2 Union.

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

But notwithstanding what is said, I expect many will
per∣severe in vain Attempts, For when I have Discoursed the Reason and
possibility of the
Page 22
Art to some with all the skill and
plainness I was able, they could not conceive it, be∣ing prepossessed
with a Con∣ceited knowledge of true Principles: Hence the studi∣ous may learn
that the Ignorance of the igno∣rant is more owing to their own folly then the
remote∣ness of truth. And truly when we see so many wise men, ca∣pable
of effecting any thing that falls within the bounds of Wit and Learning,
Con∣founded in an Art so Natu∣ral, easie and true; so fully treated of,
and so desirably sought after, cannot but ad∣mire the protection thereof:
which among others is one Reason the Philosophers have
Page 23
unanimously declared it to be the Gift of
God: Therefore, seeing it is thus, with what shame ought those
Sophisters to be Cloathed who pretend to dispense the knowledge thereof
at their Pleasure; of such beware, and with all di∣ligence shun, and
seek it alone at the Hand of the true Gi∣ver, to whom be praise alone.

Now therefore, let me fur∣ther admonish the studious, that
they wittily understand the Philosophers, not carelesly pass
over those things that not only would prevent Er∣rors, but introduce
know∣ledge: and in the first place learn the effects of our dissol∣ving
Water, by which a true
Page 24
estimation may be made there∣of, and of the
Dissolvents of the vulgar. Gold is dissolved in our Humidity, like Ice
in warm Water; observe the example, and consider the Identity of matter
between Ice and Water, and apply it to our Principles: Ice is Wa∣ter congealed,
therefore Na∣turally resolves into Water, and when mixed with Water becomes
one inseperably with it: therefore such an humi∣dity which dissolves
Gold like the Example, must be that out of which Gold is produ∣ced by Nature,
otherways the union will be impossible, and the Reduction not Natural. The
Author of the New Light
Page 25
has candidly written the same thing.

Seek (saith he) such an humidity or moisture which doth dissolve Gold without noise or Violence, yea so sweet∣ly and naturally as Ice doth melt in warm water; if you find out this, you have that thing out of which Gold is pro∣duced by nature. Again, Our Argent Vive doth dis∣solve Gold or Silver so, that it cannot be separated from them, but is as water mixed with water.
And truly let me add (to shew you fully) our Humidity can by an easie art be actually made into Gold or Silver, whence may be lear∣ned its Pondus, which at once throws off all that are short of
Page 26
Metalick weight, yea it ex∣ceeds somewhat that of Com∣mon Argent Vive; therefore let all beware of seeking any other for our intent.
And now, if any be igno∣rant of the Matter, or arro∣gantly
oppose what hath been said, their ingratitude on the one hand, and
ignorance on the other will exclude them the Kings Palace, and we
must leave them groping for the Door, whilst the true
Artists Triumphs in their Victory, and are splendidly
Entertained therein.

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

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

I cannot but admire, not∣withstanding the real Care and great
Labour of many knowing and candid Philoso∣phers to prevent Errors in
ad∣monishing the Studious to be∣ware of Subtilty, Sequestring the Art from
the many So∣phisms, and Calling their Prin∣ciples by their proper
Names, to see men studious in this Art so foolish in their
Conclusions and operations; some proposing to make our Secret and great
Page 29
Elixir, which is a Fire-abiding
Purrity, and perfect Tincture from impure and Combustible Matters as
Ordure, Wine, Ʋrine, Nitre, Blood, Dew, Rain-water, Earth, Vitriol,
and many others too tedious to reckon, being led thereto by their own sor∣did
Fancy, or having read per∣haps thereof in the Writings of the wise men (for
they have by Analogie called their mat∣ters almost every thing) hence no
Sophister no Ignorant Wor∣ker, but pretends to Justifie his
Proceedings, tho' upon these fordid Subjects, from their Writings, but their
End will be Disappointment, if not Disgrace and Poverty. These indeed go
on in Errors
Page 30
with this Comfort, that many of the Adepts do
say they er∣red oft, and one particularly two hundred times, but tho' they
should erre the same Number, yet not being sup∣ported by a true Theory,
nor understanding the nature of the thing desired, are Chusing as many
Matters almost as Ope∣rations, and so find the possi∣bility of the
Multiplication of Errors, ad infinitum, tho' not of Tincture
truely perfect and Permanent; Oh miserable Blindness! O inextricable
La∣borinth! whose miserable state take from Geber
(subtile wit∣ted indeed enough but of his Candor be jealous

most mi∣serable and unhappy is he who
Page 31
after the end of his Work God denies to see the Truth, for he ends his Life in Error: who be∣ing surrounded with all manner of misfortune and infelicity, constituted in perpetual labour, looseth all the comfort and joy of this World, and spends his life in sorrow without any be∣nesit or reward.
I will add my own Opinion, their reward is just, who provoke God, en∣deavour to force Nature, abuse the Adepts, and abound in ig∣norance and folly.
Therefore as many as ex∣pect better fare, let them seek rightly;
first call upon God and know your hearts to be pur∣ged from Impurity, and
Faith to have possession, by which
Page 32
you may attain to Virtue then pursue
Knowledge; also be sure to attempt nothing con∣trary to Nature, and with
great respect acknowledge the Love and Care of the Adept Brothers that have
communi∣cated their Experience and hinted the way; then pursue our
Diana with great Industry, whose Beauty is singular and qualitys
excellent; she is more fair, more grave, and yet live∣ly and more fit for
Generation then any other; Marry her to the Sun, and their Off-Spring shall
be your Reward.

And for your Instruction know, and note it well, that our water
or Mercury is a Com∣pound-Simple, Compound in
Page 33
respect to quality, simple in re∣spect to
Matter and Homoge∣neity: The Matter is Watry, the Quality Fiery, which
are reconciled by Air (according to the Doctrine of Elements) but according to
the Principles thus, the Matter is Mercurial, the Quality
Sulphureous, Re∣conciled by Salt; which also may be, and sometimes
are, called the Water, the Spirit, and the Blood, or Body, Soul and Spirit;
take it either way, but be sure to understand them Scientificially or
Practically, the necessity of which learn from this following Discove∣ry.
Salt prepares Sulphur, Salt and Sulphur prepares
Mer∣cury, Mercury preserves them:
Page 34
So that without Salt, Sulphur cannot
be prepared or set at liberty from his Prison, it be∣ing the only Key
thereto; without Salt and Sulphur Mer∣cury cannot be
qualified, and without Mercury, Salt and Sul∣phur can effect
nothing, it be∣ing their proper Vessel or Ma∣trix: But be sure all be
Homo∣geneal, or the Mercurial sim∣plicity will be impossible;
therefore make the latter Judge of the two former, for all Me∣taline things are
tryed in a Mercurial Ballance. First learn these things
Theoretically, and see the same confirmed by ma∣ny Philosophers
before you en∣ter upon Practice, this is safe and delightful: And then,
al∣tho
Page 35
Errors should happen (which expect) yet being
sup∣ported by a true Theory, they will Instruct, but till then confound and
Distract. Be∣lieve me and take this candid Advice.

Therefore, as many as sets about this Work, let them first
know what they seek, and what they would effect. It is no small thing to be
capable to inform matter, and that in an instant; consider who it
imi∣tates; did not our Lord effect this at the Marriage in Canaan on
the Water, which was the matter of Wine. Think not therefore it is attained
with∣out a Blessing from him, pro∣found Meditation, Herculean
Labour and Cost.

Page 36
Diligently therefore attend, and note well what I say. Mat∣ter
is informed by Light; of which matter and form all cre∣ated Concrets
consists, Light being the form in all Concretes and life of all Beings,
which Light is ineffable & not known abstract from matter, as we see in
the most beautiful Creature either humane or other, as al∣so in the curious
Flowers of the Earth, how through the with∣drawing of an invisible fire or
Spirit they become dead, Opake and fit only for Corruption, that Nature may
again react and communicate form; such are her viscissitudes; but she
also has her Darling and last perfection, wherein she has
Page 37
firmly united form with pure matter, yea so
firmly that with∣out the help of Art she can hardly alter the same; and
see∣ing the perfection of matter is Form, why should any studi∣ous in
Philosophy neglect to Contemplate the perfection of Gold, which is
thus perfected by Nature. And truly if its Permanancy and Beauty be not
sufficient to Captivate his Thoughts and Hands from working on things impure
and fading, I must tell him his off∣spring will not be long lived, for
such as the Tree is, such is the Fruit, such as the Father is, such is
the Son.

This Form is called Sulphur by the Author of the new
Light,
Page 38
and in his Dialogue thereof thus
Writes,

He is the Maker of a thousand things, he knows how to make Metals better, and Correct Minerals; and is the heart of all things, he teacheth Animals understanding, knows how to make all kinds of Flow∣ers in Herbs and Trees, and is Chief over them, Corrupts the Air which he amends again; he is maker of all Odours, and Painter of all Colours. Again, Know that Sulphur is the Vir∣tue of all things.
Here let the studious in Al∣chymy open their Eyes and
be∣hold what Reason we have to Proclaim our Principles or Sub∣jects
universal, viz. Matter and Form, and to be in all places, but
understand such as seek
Page 39
Sulphur for our Intent, must
conceive that it is nearer in somethings then in others, and without they
apply themselves to those Palaces where Sulphur gives Audience to
the Philoso∣pers, they may for ever seek but not find him.

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

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

Page 43
I have abundantly shown al∣ready the difference of first
matters, and that they differ so sar in each Species, that the first
matter of an Animal, or Vegitable, is heterogeneous to a Metal, and so on the
contra∣ry; and consequently can nei∣ther Generate nor encrease a Metal,
which is Generated or multipled by no other matter then its own, as I have
Philo∣sophically and plainly shown; which is also attested by
all Philosophers. The noble Polo∣nian speaking of the
Gold found between the Teeth of a dead man, takes occasion thus to
ex∣press himself, That unless Mi∣neral Mercury (which is the
matter of Gold) had been brought
Page 44
in thither, there could never have been Gold
produced. We may say with him, many the like accidents fall out, which
being not well considered by the Writer, occasions the Rea∣der to err. But
the honest searcher must apply all things to the Possibility of
Nature, if they agree not with her, they must be let alone, who Gene∣rates
and multiplys all things by their own Seeds and pro∣per matters.

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

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

Being therefore moved with respect to truth and Love to the
sons of Hermetick Learning; as also with indignation of Er∣ror, I
will shew you wherein you erre, and where you miss the way by thus
conceiving. You foolishly and Blindly ap∣ply these Natural Operations of
our Work to the preparati∣on of our matters (of which many
Philosophers have Writ but little, making the first the subject
of their Discourse, for their Excellency, as indeed they have been those
of their admi∣ration) and also inconsiderat∣ly
Page 48
apprehending the one for the other err most
grosly. For if any attempt that mannually which can only be performed
Naturally, no wonder if they miss of their designed end. Be∣hold I have
faithfully shewed you the Truth: and let me as∣sure you, till this one
skill be performed, that is, to distin∣guish between our natural and manual
Operations, you will be confounded in the writings of the Adepts do what you
can. It is this alone that can enable a Tyro to go on in the pursuit
of Diana with courage and de∣light, yea it is the very shroud that
covers her and hinders the eyes of the vulgar from behol∣ding her
Doves (which are so
Page 49
anxiously sought) and her beau∣ty that
allures the Sun. And truly we cannot but admire the Considence of some
boasting Sophisters, who know not Na∣ture in the least of her
Operati∣ons, yet presume to be conver∣sant in the knowledge of this
secret Pair; and do imagine to themselves, and confidently af∣firm to
others they are this or the other thing, and thus pre∣pared. But remember what
the Philosopher said, who speaks as fully concerning them as
any,

That no eye but a true Philosophers ever saw them,
but when seen and known this is the effect, according to the same Philosopher,
This one skill per∣forms the Mastery of Theory, enobles a Philosopher, and un∣folds
Page 50
to the knower all our Se∣crets.
By which all may know whether they conceive aright, for all pretences or Conceits of the knowledge thereof, that has not this effect is certainly of no value. And indeed the secret Doves of our secret Dyana are truly remote from every vulgar eye, her Fountain and Wood must first be known where they ascend and descend before you attempt to catch them. Seek then wisely, & when their nest is found, enclose them with a transparent Wall, so high and close that they cannot escape by flight, then stirr them up, but at first expect only the female who is more watchful then her Mate, but she will return and bring him also. But know also
Page 51
that as Art imitates Nature, so do Manual and preparatory work bear great Analogy with natural and perfect Operations; but that which is effected in the one Mechanically is lively Act∣ed in the other naturally, even to the astonishment of the Artist. Therefore once more let me as∣sure the Ingenious that Philo∣sophers have so jointly spoken of these, which alone covers our Secrets, that a distinction can∣not be made without profound Meditation and segacious Wit; which no sooner is performed but the Mastery of Theory is acquired; but till this be attain∣ed all Practice is uncertain and to be shunned; for nothing is more easie then to misinterpret and consequently misapply our
Page 52
sayings. And altho' we do say, and that truly & properly, Di∣stil, Sublime, Calcine, Putrifie, Separate and Reconjoyn the Ele∣ments, &c. yet also admonish that our Operations are not vul∣gar, but secret and truly Natu∣ral, and prrformed in one only Vessel. Therefore let none per∣suade themselves, or be persua∣ded by Roguish Sophisters, (which abounds) contrary to this.
And truly as our Operations are secret, so are our Agents by
which they are carried on with∣out intermission to their End. For as was
said by a knowing Master,

Our Instrument that bringeth the matter into moti∣on in the first, second and third
Page 53
work, is not the fire of a Bath, nor Dung nor Ashes, &c.
And therefore, as there are in our Work three Periods or
ter∣minations, which are three Cal∣cinations or Fixations; so like∣wise
every one of them is ef∣fected by its proper Agent, eve∣ry Termination or
Fixation terminating the Action of its Agent, having performed its Work, as one
to kill, another to make alive, &c. Also these works differ in
their Perfecti∣ons; the first producing imper∣fect Saturn, black and
foul; the second perfect Luna, white and pure; the third Ripe
Sol, red and permanent.

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

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

R. The Venerable matter of Philosophers, called by many
Names, Adapt a fit Vessel, Furnace and Fire according to its necessity;
then proceed to Calcination, which opens the Pores of the Body, being effect∣ed
by a moist Fire, or Bath, and not only preserves, but increa∣ses radical
or natural Moisture, by which means the Calx is made unctuous, and fit for
dis∣solution;
Page 55
(hence may be learn∣ed the difference between
the Operations of the vulgar and ours; for which of them that vulgarly Operate
makes Calci∣nation with a moist Fire, or re∣duceth the Body or Calx into
Attoms as it were impalpable, abounding with humidity, and therefore easily
flowing. We exclude from hence all Corro∣sive Waters, and strange
Humi∣dities, which the ignorant call moist Fires, being altogether forraigne
to our intent) putri∣fie this Calx in a Fire of wet Ashes for fourty dayes
and nights, but let the fire be such that nothing sublime; then Di∣stil
it gently, and according to Hermes separate the subtile from the
gross, the Water from
Page 56
the Earth with great discreti∣on, and thou
shalt obtain a wa∣ter of great force and value, which we call Virgins
Milk and Whitening Spirit, and in the bottom will reside a
black earth which is called the Earth that remains; Cohabate this water so
often till Leton is washed, and also dissolved and become one
inseparable with the water, then is the whole compound turned into Purity
without any manual Separation, according to the Philosopher.

He that separates any thing from the subject thinking it to be neces∣sary knows nothing in Philoso∣phy: For that which is super∣fluous, unclean, silthy, and fecu∣lent, in sum the whole substance of the subject is perfected into a
Page 57
fixt spiritual body; and this the wise Men never revealed, there∣fore few cometh to the Art, think∣ing that to be some such superflu∣ous & unclean thing.
Another also thus Writes,
Wash away the blackness from Leton, not with thy hand, but with the stone or fire, &c. for this separa∣tion of the pure from the im∣pure is not made with hands but nature her self alone, by working it circularly to perfecti∣on brings it to pass.
This Ope∣ration is not only called Sepa∣ration, but also Conversion of Elements, whereby the Qua∣drangle is made a Circle, and all truly conjoyned, which in∣deed is our so much concealed Conjunction, and subject of Wonders, which now hath at∣tained
Page 58
the Superior and Inferi∣or Virtues, of which says Pon∣tanus Hermes, speak obscurely. Hence forward the work is more easie and delightful, and the Reward bountiful, if accor∣ding to Hermes it be made com∣pleat, for, vis ejus est integra si versa fuerit in terram. But this Operation of Congealation is also Natural which is effected without any imposition of hands: Therefore let all be∣ware of any other pretence or Endeavour Contrary to this.
Having taken sufficient care already, and provided against me
understanding these things grosly, need say no more, a word to the
wise being sufficient: yet for the further instruction of a
Tyro, let me admonish, that
Page 59
they seek not to gather Grapes off Thorns,
nor Figgs from Thistles, but employ their whole Study to understand these
things Radically. For most cer∣tain it is, every Effect has its Cause,
which Cause being un∣known, the consequence will be the means to bring to
pass such an effect will be unknown, tho' the Effect should be actual∣ly
seen. For what would any be the wiser should they see the Effect of our
Arcanum upon im∣perfect Metals, and not appre∣hend the Cause, they
were no more able to effect it then be∣fore. Hence the necessity of
understanding the Generation of this Secret and powerful Agent in the Radix
of its Nati∣vity. Having therefore a desire
Page 60
to benefit the Studious (having already
shewed above, that all Generation is, and indeed must be effected by an
Homogeneous Agent and Patient, Seed and Matter, betwixt which a fer∣ment is
begot through a special appetite in them, and through this ferment an
offspring is pro∣duced according to the nature of the Seed, &c.)
shall for a conclusion descend to the prime principles of our work. Which
Principles indeed are no other then those that constitute, and every way
compleat a Metaline Body, viz. Sulphur and Argent Vive, in
both which is a speci∣al Appetite. For a pure Mer∣cury greedily
coveteth a pure Sulphur, and a pure Sulphur the
Mercury, for the perfection of
Page 61
Mercury is Sulphur, and the
Rest of Sulphur is in Mercury. But be not ignorant that
such a Mer∣cury is only fit for our work, which is really female
(void of Sulphur) otherways the Appe∣tite will be wanting, which (let
me perswade) is the very foun∣dation of our Art. But this ap∣petite is
wanting in Common Mercury, as having a sufficient proportion of
Metaline Sulphur, tho' unactive, by reason of its being pluct from
its Root, and thereby become dead, and there∣fore not fit for the stirring up
this first Ferment, tho when the Ferment is once stirred up, it is then
capable of being ferment∣ed. Also our Sulphur is a pure active
Sulphur (when a pure Mercury is the subject of its acti∣on)

Page 62
Capable to effect what is desired by
Mercury. And truly where things are thus qualified, their imbraces are
effectual, and their Union easie and speedy. But beware of common
Sulphur, which in no wise is fit for our intent, being an Enemy to
Me∣taline love; capable indeed of vi∣ciating, but not really marrying a Virgin
Mercury; but being am∣bitious and powerful enough to compel, usurpes
the Throne, and truly possesseth the same in peace, till the right
Heir comes, which is stronger then he, who dispossesseth and
casts him out, and takes possession himself. Let thy first work
therefore in pra∣ctice be to assist the right Heir, who when he
possesseth his
Page 93
Throne will recompence thee with the gift of
Harmonia.

Hence with ease and advan∣tage may be learned, not only how our
subjects are said to be living, but how they become so, and also what
good reason Phi∣losophers have so to call them: not that they
are matters taken from any Animal (as some grosly think much to their own,
and those they perswades damage) but are become such through the Fer∣ment
their appetite have pro∣duced and Created. No other life is found in Metals,
Mine∣rals and Vegitables; Neither is it possible to communicate the Life or
Ferment of one to the other, by reason, as is shewed above, of their
difference in mat∣ter, all true Ferments requiring
Page 64
an Homogeneity between Agent and Patient.
Whosoever there∣fore shall Meditate well on these, and see their
Harmony with true mens Writings, shall certainly gain this,
viz. be pre∣served from the absurd and chargeable Experiments
daily practiced by the foolish and in∣considerate Operators; and al∣so
from being imposed on by ig∣norant and deceitful men; who propose to make
this our so highly prized Arcanum from al∣most every thing, yea
such things that have no unity with Metals, yet nothing less then a perfect
Metaline Tincture is to be produced. O deep ignorance! O vain attempts!
justly rewar∣ded by nature with scorne, and by her sons detested with
the
Page 65
highest Derision. Could they but remember
by whom it was said, such as men Sow, such usust they Reap:
and as God will not be mocked, so neither will Na∣ture. Wherefore if thy
inten∣tion be to exalt a Metal in vir∣tue beyond what nature hath
done, thou must take a Meta∣line nature, both in male and female, or thy
endeavour will be vain, and the end Fruitless.

Seek therefore with all thy In∣dustry, this secret fermental
Vir∣tue, which is begot between our secret active sulphur (which
is our Fire) & our Air, yea our con∣gealed Air, which is the cover∣ing of
this secret spirit, which is better then all the Earth; this is our green
Lyon and Sal Armo∣niack, which alone is able to
Page 66
warm, purge, and enliven the Water of our
Balneum.

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

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

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

And now let me take my leave of the studious sons of
Hermes, having shewed my Brotherly love in thus Candidly writing;
which will be justifi∣ed by the knowing, and service∣able to the honest
and ingenu∣ous, but to the foolish who will apply our plain Discourse to
their own whimsies and foolish conceptions, unprofitable. If any inquire
who I am, be thus Answered I am too publick to be known, too private to be
in∣quired
Page 70
after and too quick foot∣ed to be pursued:
Yet also so near as to behold, with pitty as well as admiration, the
foolish endeavours & conceited know∣ledge of many; for whose
In∣struction and Information I have written this short and can∣did Piece;
and thus held forth my Brotherly hand of help.

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

Farewel.

EYRENAEUS PHILOCTETES.

Written
in the Year 1691.