[illustration]
Signaculum Mundi Pythagoricum
[diagram of the Pythagorean cosmos]
IEHOVA FECIT OMNIA EX NIHILO 〈…〉 SECVLA SECVLORVM AMEN AMEN

Bonum Infinitum

I · MVNDVS · ARCHETYPVS ·
DEVS
IEHOVA

Bonum Finitum
· II · ANGELICVS
· III · ETHEREVS ·
IIII ELEMENTARIS

[illustration]

[diagram of MAN amidst the four elements, represented as four triangles contained within a single triangle, but extending beyond the bonum finitum into the realms of bonum infinitum and malum.]

HOMO
COELVM
1 Mercurius
4 Stellae
6 Angeli

AQVA
2 Sal
5 Metalla
4 Pisces

TERRA
3 Sulphur
5 Lapides
6 Bestia

AER
6 Meteores
4 Aues
5 Plantae
Malum

V · IGNIS · INFERNALIS
SATAN
Ignis: Procellae Inane: Tenebrae Abijss CHAOS

[illustration]

A Philosophicall Epitaph in Hierogliphicall Figures with Explanation
A Briefe of the golden Calfe the Worlds Idoll
Glaubers golden Ass well managed
Jehior the three Principles or Originall of all things
Published by WC E••… with a Catalogue of Chymicall Bookes
☉ Ardens, et Anima ☽▪ medio spiritus aut quam ☿.
Sapientia múndi circa 3. versatúr, Animam, corpus et spiritúm.
Qúod adúersus {fire} pugnat, est {sulphur} qúod ipsúm sústinet, est ☿.
Natúra et anima é coelo Deúm dedúcúnt.
Ratio et Experientia Fúndamentúm operis firm• stabile•••upaedifi •at.
Vltima {con}iunctio 〈☐〉 4 Elimentorum Haec dicitur ph••…a 4 drupla ac Spiritualis.
Haec scientia non Enisi de occultis sapientum praeceptorū acp••…orum.
Qualis est medicina tale 〈…〉.
Corpora praeparate purgate. sol•ite 〈…〉.
Magisterium ex úna radicepcedit in plures 〈…〉
London Printed for William Cooper att the Pellican in Litle Britam 1673

THE Philosophical Epitaph of W. C. Esquire▪ For a Memento Mori on his Tomb-stone.

VVith Three Hieroglyphical Scutcheons, and their Philoso∣phical Motto's, and Explanation; with the Philosophical Mercury, Nature of Seed, and Life, and Growth of Metalls; And a Discovery of the Immortal Liquor Al∣chahest. The Salt of Tartar volatized, and other Elixirs, with their Differences.

ALSO, A Brief of the Golden Calf (the Worlds Idol.) Discovering the rarest Miracle in Nature, how by the smallest proportion of the Philosophers-Stone a great piece of common Lead was totally transmuted into the purest transplendent Gold at the Hague 1666. by Jo. Fr. Helvetius

AND, The GOLDEN ASS well managed, and Midas restor'd to Reason; Or, A new Chymical Light, Demon∣strating to the blind world that good Gold may be found as well in Cold as Hot Regions, and be profitably extracted out of Sand, Stones, Gravel, and Flints, &c. to be wrought by all sorts of People. Written by Jo. Rod. Glauber.

WITH JEHIOR. [Aurora Sapientiae,] Or, the Day∣dawning or Light of Wisdom, containing the Three Prin∣ciples or Original of all things; whereby are discovered the Great and many Mysteries in God, Nature, and the Elements, hitherto hid, now revealed.

All Published by W. C. Esquire.

With a Catalogue of Chymical Books.

London, Printed by T. R. and N. T. for William Cooper, at the Pellican in Little Britain, Anno Dom. 1673.


THE AUTHORS EPISTLE To the Courteous and Well minded READER.
Reader,

I Thought not of publishing this my Epitaph, or Hy∣eroglyphical Figur'd Scutcheons, further then my Grave Stone, being in a Living Grave, and in de∣spair of Life, when I made them; but since Al¦mighty God hath gratiously extended the Thread of my Life, and providentially put these adjoyned Treatises for my Task before I dyed; and being earnestly entreated by a Friend to publish and explain them, I thought good to offer my mean Mite to the World, so that thou mayest not only see and read an Aenygma in these my Scutcheons and Epitaph, but have me thy Aedypus to unfold them. Where als• I have set forth the Philosophers Stone, and shewed the Causes and manner of Multiplication of Life and Seed, and given thee as an Overplus, a clear relish of the Alchahest, and Salt of Tartar volatized, with other Elixirs, and Philosophick Medicines, &c. in 5 small suc∣cinct Chapters, to put thee one step forward in this know∣ledge, if thou wantst my help, or if beyond me to shame thy


backwardness of imploying thy Talent to Ʋsury, and profit of thy neighbour. And I wish all men would rather study substance and matter with Laconick-Brevity and plainness in their writings, then prolix Puff-pasted Eloquence, and Ostentation; that so our Life might be improved in sound Knowledge and virtue; and God receive all Praise and Honour, to whom it is Eternally due. Now to this my short Epitaph with Explanation, I have added Pythagoras his Metapaysical Philosophick Figure, and have adjoyned Abbreviated notes of Helvetius his Golden Calf, and Glau∣bers new Chymical Light, Treating of the rarest Trans∣mutations and Miracles of Nature; and likewise of un∣heard of Extractions of Gold and Silver (and something better) out of all Sands, and out of the very Stones of the Streets, for the Relief of all men. Proceeding from a true desire to be

Thy Christian Friend and Servant, W. C. For twice five Hundred.

Jan. 10, 1670.

L' Aurum Amice eligis Rus.

To the Honourable ROBERT BOYL, Esq Eminently Noble & Accomplisht.
Honourable Sir,

THe Translation of Helvetius his Golden Calf here an∣next, being Licenced and en∣tered in order to the Prin∣•ing thereof, in Sept. 1668. Another •ince took advantage to Print and Publish •he same, little different; That without •rejudice to the Translator we might say •ith Virgil,

—Hos ego versiculos, &c,

We beat the Bush, but others caught the Hare,
So Lambs do bear their Fleece, which others share.
So Bees make Honey, and Birds build their Nests,
And Lands yeilds others Profit plough'd with Beasts.
Nevertheless it hath brought advantage to the Reader, for I have since exceedingly abbreviated my former Translation with the Epistles, &c. not diminishing sense o• matter, and have adjoyned my own Philo∣sophical Figured Epitaph, with Alcha∣hest, Elixis, Samech, and their explana∣tions, then also to be Printed, which I de∣dicated to my worthy Friend Elias Ash∣mole, Esq But I have now further adde•Pythagoras Metaphysical Figure, with•• most excellent, brief, and rare piece of a• unknown Author, called, The Dawnin• of Wisdom, as also the new Chymic• Light of Glauber, wherein I have man•∣ged Mydas his Golden Ass, so as to ma••


him serviceable to all this Nation, to bear their burthens, bringing him with these new Lights and Treasures here before your judicious view, as to a great Mecaenas and strict examiner of Learning; hoping by the dawning or clear light of Wisdom, you will judge both this Ass and Calf to be without all Ignomy and Scandal, having a faculty to speak as well for themselves, and their Innocency, as Ba-Lambs. Nay, to be Phylosophically learned, and as rich∣ly Laden, as those formerly sent with rich Presents, to Patriarchs or Princes, being plentifully stored with Gold, and other ri∣cher, miraculous, and inexhaustible Trea∣sures. My Presumption for these Names I hope will be pardoned, being Philosophi∣cal terms; and though such their Lading may be sufficiently stored in your Treasu∣ries, and might seem boldness to be sent from so mean an Artist, yet suffer me to present them to the world, (though but as an Ec•ho or Vibrating Glass) to re-double •he sound, and reflect the Beams of your


Virtues and Learning abroad, Famous al∣ready by your own works and worth. I confess Honourable Sir, This my Dedica∣tion, as a stranger, is especially grounded on the Fame of your Goodness, and Commu∣nicative Charity, the Truest and Noblest Badges of Honour, which if so, will now pardon me. But I stop here, taking off the imputation of base self ends, or flattery, by my concealment, with Diogenes his re∣cess of Privacy, But remain

Your Honours well wishing and humble Servant,W. C. Or twice five Hundred.

April 1. 1671.

L'aurum Amice eligis Rus.

TO HIS Worthy, and much Honoured Friend, ELIAS ASHMOLE Esq One of the Kings Majesties He∣raulds at Arms, and Comp∣troller of the Excises through all England.
Honoured Sir,

HAving but barely, though faithfully Translated this Helvetius, treating of the most rare and experimen∣tal Transmutation of Metals; I thought


it not fit to make any Dedication, but seeing I have adjoyned my own Epi∣taph, with several Scutcheons, Mottos, and Explanations, with Pythagoras his General Figure, Blazoning Philosophical Herauldry, and also the Alchahest, Samech' with other Elixirs, &c. I con∣sulted it was very proper to present the same to your Judicious view, whose abilities might challenge the same, especially since I received some civilities from you, of a little like Na∣ture, in the small intermission of my Long troubles, 1662. Likewise being an Englishman, whose Patronage in general you seem to avouch by those Worthy Collections of English Philo∣sophick Chymical Authors, formerly published by you. I know you have a∣nother Coat of Arms for my Paternal Family, in your Heraulds Office, which would suit with the said Epitaph, if it were only as it is also intended for a plain Sculpture to be upon my Grave Stone: Yet such Scutcheons had not


been so proper for this place, these be∣ing chiefly here intended for the Phi∣losophers Stone, agreeing with my said Epitaph, in the Elements, Principles, and whole perfection thereof, excel∣lently manifested by our late English Phaenix, or Elias Artisto Anonymon, in his Book of The open entrance to the shut Pallace of the King. Now some perchance may think it incongruous for any man to publish his own Epitaph, or annex any such Novel Scutcheons. Yet since they and their Explanations are Philosophick (and the Philosophers Patrons are Truth and Reason, which should govern all sorts of men) I was the more confident of allowance and approbation. And indeed Sir, I may affirm, they were made in a Living Grave, 1652. From whence I never thought to come forth no more, then probably Jonas might in the Whales Belly, Daniel in the Lyons Den, or the three Children in the Fiery Furnace, Being grievously oppressed and clow∣ded


in my long Troubles, and since as little regarded. Wherefore I hope these may be better excused, especially, if it may tend to Gods Glory, as I hope it will by a continual warning, or (Me∣mento Mori) to the Reader for his souls health, though he want the Philosophick spectacles to understand the sense more perfectly. However Sir, give me leave to tender you these small Reliques of my obsequious obsequy, as Burnt Of∣ferings, Reviving and describing Aarons Calf ground to dust by Moses, with Helvetius his Golden Calf, burnt to a stone or Pouder, by the Teutonic Elias Artista, and I wish you might prove a∣nother Elias (as your name imports) in this Fiery Chariot, or Transfiguration for the benefit of this our English nation, and of the whole world, to glorifie him who is the giver of all good things. And although (as if dead) I should remain unknown in the Whales Belly, on Jobs Dunghil, or Diogenes his Tub, Yet en∣tertain


these (as your own worth de∣serves and requires) with a Noble mind not regarding the weakness or misfor∣tunes of the giver, which will the more illustrate your virtues, and oblige,

Worthy Sir, Your faithful Friend, and humble Servant, W. C. Or twice five Hundred.

July 16. 1668.

Laurum Amice Eligis Rus.

THE PHILOSOPHICAL Epitaph of VV. C. Esquire▪ FOR A MEMENTO MORI ON THE Philosophers (Tomb) Stone.

With three Hierogliphical Scutcheons displaying Minervas, and Hermes Birds, and Apollos Birds of Paradice in Philosophical Mottoes and Sentences, with their Explication.

With a Perfect Discovery of the Immortal Liquor Alchahest, or Macchabean Fire, and of the Volatized Salt of Tartar, or Samech, and of other Elixirs, with their differences and properties.

LONDON, Printed by T. R. and N. T. for Will. Cooper, at the Pellican in Little Britain.


EPITAPHIUM factum per W. C. MInante perICuLo GranDe.
Scutis{que} affixis patefaciens Avem Minervae, Hermetis, & Apollinis Avem Paradici.

In hIs HyerogLyphyCIs nVMeranDI FIgVrIs.

Bubo Minervae inter ramos Haederae. Creatio, Chaos, Corrupti•.

[illustration]
♈
Mercurius Sal▪

[illustration]
Anser H•rmo∣genis sive Pul∣lus in sole assatus. Generatio. Mortificatio. Vivificatio.

Mundo lassatus tandem 〈☐〉 iveni▪
Hunc nidum ad me in terra reficiendu•
Nudus sum n•c tamen sentio srigus
Alo hoc pridem quod me nutrivit,
Quiete{que} hoc fruor loc•,
Cum Amicis meis, Consanguineis,
Ne Plores igitu•, Fugalo Timorem,
Aut Pulvis lachrymas hic ficce tu•s,
Est Anima in Caelis, in requie, cum San∣ctis
Ubi laudes Angeli sine fine cantant
Olida sed mortalitatis haec
Parum hic Fermentant dum perfecte
Putrescant, netide{que} purgentur, & tan▪ dem,
Cum Spiritu & Anima Rediviva Re∣surgant.
Clangore Buccinae quoe juncta lucebunt,
Erunt{que} Divina, Spiritualia, & Fixa
Uti Ch•istus, Semp•r{que} manebunt unum
Quae T•ia sic facta unum Bis V. C. Restat.
Apollinis Avis Paradisi, Phae∣ni•, Icarus, vel •quila excelsa

[illustration]
Sul∣phur.
W. C.

Regeneratio. Redemptio, Glorificatio

Nemo ante Obitum faelix.
Est in Mercurio quicquid quaerunt Sapientes,

Si •ixum solvas facias{que} volare solutum,
Et volucrem figas, facient te vivere tutum
Solve Coagula, Fige.
Dum Fixum Figit, Tinctum fusibile Tingit.
Si pariat ventum, valet Auri pondera Centum,
Ventus ubi vult spirat. Capiat qui capere potest.
L'Aurum amice eligis, Rus.

An EPITAPH made by W. C. CLowDeD by threatnIng DIsasters.
With Scutcheons annexed displaying Minerva's and Hermes Birds, And Apollo's Bird of Paradice, In HIerogLIphICk NVMbers anD In FIgVres.

Minerva's Owl in an Ivie Bush. Creation, Chaos, Corruption.

[illustration]
♈
Mercury Salt.

[illustration]
H•rmog•n•s, Goose or Pullet roast∣ed in the Sun. Generation, Mortifications, Vivifica•ion

Tyr'd of the World, at last 〈☐〉 found
This Nest to rest me in the Ground;
I'm naked, yet I feel no cold,
Feed that, that had fed me of old,
And quietly enjoy this Place,
With Friends about of my own race
Weep not then here, but banish fears,
Or let this dust dry up your tears
My Soul's in Heaven with Saints in peace
Where Angels sing and never cease.
These grounds of Mans Mortality,
Rests here a while, till perfectly
Putrify'd, purg'd, cleans'd, and at last
Reviv'd with Soul and Spirit by bl•ft
Of Trumpet w•ich being join'd shall
And be spiritual fixt, Divine,
Like Christ; and One for ever •e shine, V. C.
Which being thus, is double you see.
Apollo's Bird of Paradice. Phoenix, Icarus or lofty Eagle.

[illustration]
Sul∣phur.
W. C.

Regeneration, Redemption, Glorification.

No Man's happy before his Death.
MerCVry's BIrth's best after's Death,

MerCVrI's LIfe VVas pVrg'D by strIfe.

All's in Mercury that the wise men seek.

If thou dissolv'st the Fixt, and mak'st it fly,
And mak'st the flying fixt, live safe thereby.
Dissolve, Congeal, and Fix, which being fixt will fix,
And so being fusibly Ting'd, will Tinge, and Mix.
If Wind be made of Gold, 'Tis worth a hundred fold.
The Wi•d blow th where it list th Receiv't they that can.
Laurum Amice Eligis, Rus.

[illustration]
Signaculum Mundi Pythagoricum
[diagram of the Pythagorean cosmos]
IEHOVA FECIT OMNIA EX NIHILO 〈…〉 SECVLA SECVLORVM AMEN AMEN

Bonum Infinitum
I · MVNDVS · ARCHETYPVS ·
DEVS
IEHOVA
Bonum Finitum
· II · ANGELICVS
· III · ETHEREVS ·
IIII ELEMENTARIS
[illustration] [diagram of MAN amidst the four elements, represented as four triangles contained within a single triangle, but extending beyond the bonum finitum into the realms of bonum infinitum and malum.]
HOMO
COELVM
1 Mercurius
4 Stellae
6 Angeli
AQVA
2 Sal
5 Metalla
4 Pisces
TERRA
3 Sulphur
5 Lapides
6 Bestia
AER
6 Meteores
4 Aues
5 Plantae
Malum
V · IGNIS · INFERNALIS
SATAN
Ignis: Procellae Inane: Tenebrae Abijss CHAOS
Page 1
CHAP. I. A plain and full explanation of the afore∣said Epitaph, Scutcheons and Motto's of W. C. As well for the Philoso∣phers Stone as his own Tomb-stone.
THis Epitaph is literally the work of Philosophers, and yet may revive the old useful Adigy and Motto upon this Authors Tomb-stone, to remem∣ber thy end. For as this flourish∣ing 〈☐〉 signifies this Author W C. being a Mercurialist, tired of all worldly Inquinaments▪ So it illu∣strates all the •lanets and their Mercury, and the univer∣sal Spirit and Mercury of the World, and the specificks of Nature; and no less, the true Mercury of Philosophers for this work: free from all filthy corruptions well fitted, and put naked without Garb, or any strange thing into its Glass, and private Philosophical Nest or Vessel, (as into a Grave and Coffin) with constant vapourous heat for Pu∣trifaction, and its true preparation, rectification, and per∣fection, orderly through its progression of Colours, till it come to the true Sulphur of Philosophers, which in the interim, makes good that Philosophick saying,

Page 2
•st iter ad Coelum, sed me gravis impedit Aer,
Et me perfudit, qui me cito deserit humor.
Huic mihi sunt Lachrymae, sed non est causa doloris, &c.
Englished thus,
It tends to Heaven, but the gross Air hinders,
And moisture falne quickly turns to Cinders.
Hence comes these Tears, though there's no cause of grief,
For they but nourish, th' Earth gave them relief.
And though Worms feed upon my Carkass here,
My Soul's in Heaven with my Saviour Dear.
Thus it may appear double you see▪ or one in two, Male and Female, Superiour and inferiour, Gross and Sub∣til, Coelestial and Terrestrial, Sulphur and Mercury, Water and Earth Corruptible and Incorruptible, or Spiritual. And so the parts also are three, Body, Soul, and Spirit; Sal, Sul∣phur, and Mercury; ☉. ☽. & ☿ Calx, Ferment and Tin∣cture; and the very Mercury may be termed threefold, preparing, prepared, and essential, and according to Rip∣ley, and Raimund, calcining, reviving, and essential. So likewise it may be termed four; for the Water, and Earth which are two visible Elements, comprehend Fire and Air, which are the four Elements, which are turned inside outward, whereby they shew their effects and properties. Thus Terra; Stat. unda Lavat, pyr Purgat, Spiritus intrat. The Earth fastens, Moist washeth, Fire purgeth, and Spirit enters. In and for which, also there are four Fires used, Natural, against Nature, Innatural▪ and Elemental; all which, at the last will make a fifth Essence; and so by a perfect Ternary Quadrate, and Quintessential Process, from one, two, three, four, and five. It returns again into one most perfect spiritual sub •ance, and so is Reunited, and raised to a perfect Cir∣cular Centre, a fixt fusible and incorruptible Medicine▪ to make the true Elixir of Philosophers; opening and shut∣ting
Page 3
•t pleasure, giving the •eys of happiness to all that shall enjoy it, to enter to a Kingdom of Health, Wealth, and Honour, and shutting out all ignorant dark Bodies, and Spirits. Thus then at last this Medicine may obtain the name and number, intimated by W. C. which as it is this Authors name, who is but one in Person, and in Figures, twice five hundred; so is the Medicine but one in substance, and in virtue twice five hundred, or a thousand For this cause the Jews thought Christ to be John Baptist, risen from the Dead, and therefore did such mighty works. And this we know (saith St. Paul) that such as he is, such like shall we be at the Resurrection, if we have his Spirit, and follow him in pious Obedience, Patience, and Humi∣lity. So that in this Epitaph, as well as by the said Scutch∣eons and Motto's, is plainly set forth the divine and natural Stone of the Wise-men, with their Sulphur and Mercu∣ry; though to be understood with a gr•in of Salt; and likewise the Moral, Natural, and mortal fate of Man. The whole Art therefore of this Philosophy, is to begin where Nature ends, and to take what you find most ready and perfect in Nature▪ and that which is nearest of kin; and intirely separate the Heterogeneal gross parts, and congregate the Homogeneal, make them Essential, and separate the Elements, kill the Quick, and quicken the Dead, and Circulate, Fix and Ferment all to the highest degree of Exal•ation, and Philosophical Sublimation and Perfection. As Ripley saith, Kill the Quick, and to the Dead give Life; Make Trinity one without any Strife. Thus opening and shutting by Ixions Wheel, in heavenly mansion, both in a natural and artificial vessel, till it come to the greatest perfection and number, if not Infi∣nite. And now note, though most Philosophers in their Writings, have concealed their true privy Mercury, Fire▪ Vessel, Time and Bath. Yet here thou maist easily find all the Secret; If God have ordained thee to be helpful
Page 4

towards the Redemption of his poor Creatures, groaning under their burdens of Oppressions and Mortality.

Now as this Epitaph doth thus set forth the true Elixir of Philosophers, and mans Mortality; so likewise these Scutcheons or Hyeroglifical Figures you see do the same in the honourable Pedegree of the Philosophick true Me∣dicine, or Golden▪fleece, as well for the Life and Health of mans Body as Metalls, both in the Elements and Prin∣ciples of the said Elixir, and in its Coelestial and Terrestri∣al parts, proceeding from their Saline Chaos, or first mer∣curial matter, and their glorified Sulphur to their Coelesti∣al Sphears of Multiplication, Fermentation, and Projecti∣on; and so they and their Motto's agree sincerely, with all the Philosophick sayings and intentions; namely thus, Some Philosophers would have it one thing, and affirm, that the Salt of Metals is the Philosophers Stone; Others say, all's in Mercury that the Wise-men seek; and again, others do teach, that the whole Art depends in and upon the true preparation of their Sulphur, as being the most perfect of the three principles, whose Orbs must be thrice turned about, as in my three Figures and Coelestial Wheels: and some would have it one thing, comprising the nature of two, as a Hermophradite or Embrio; moreover, some would have it absolutely two things, as Male and Female, Fire and Water, or Water and Earth, Sulphur and Mercury, or Heaven and Earth. Some likewise would have it consist of three, Salt Sulphur, and Mercu y ☉. ☽. & ☿. Body, Soul, and Spirit; Others would have it the four Elements, and say, the Conversion of them is the whole work. And some again would have it a fifth Essence and Quintessential Spiritual Body; and say their Mastery and Mistery consists in these five num∣bers, 1, 2, 3, 4, & 5. as in my said Epitaph and Circular Scutcheons appear, thus comprehended, in and by the Chaos and Products.

Page 5
The Chaos in th' Excentrick Centre still,
Hath death's Heads Ternary, Crows or owly Bill.
Whose square Face, under Times confused Glass,
Of Fire and Water, six days Angles pass,
Within the Spiny Bush, Expansion till,
A Sabatean Rest makes all stand still.
After each Colour fram'd to th' owners praise,
Then all things multiply to the end of days.
The two in number, are but one in kind,
And four in Nature, three in one do bind.
And then the Quintessence wheels thrice in'ts Sphear,
To conquer all the Mortals every where;
Which Waters thus takes name from Icarus, the lofty Eagl•s Son, and Dedalus Philosophers true Sulphur and Mercury their u•ctuous Tincture; and their water Dry.

The Owl appears in darkness, Yellowish Red,
And white are seen upon the Gooses Head.
The Bird of Paradise, and Phoenix fly,
Which Starry brightness in th' Adeptists Skye;
Through Milkie Paths up to the Moon and Sun,
To multiply till the Adept have done.
Then each that's worthy, come and Feast you here,
With Apollo, Hermes, and•inervah s Chear:
For here is Nectar, and Ambrosia still,
Ʋnder these Hyerogliphicks take your fill.
All which nevertheles, I acknowledge is really but one onely thing, or Essence in the Root, viz. the Philoso∣phers ☿, although out of two or three particulars, or more in kind; and one operation of several parts, as in my said Epitaph, and Circular Figures comprised: Nay
Page 6

indeed may be but one onely particular thing, and one continued simple and single operation, when duely pre∣pared, and superfluities removed. But if one onely thing be taken, then it is divided into several parts; or if several things be taken, they are brought to one; and so may it be said of the Operation, which all being but one, the Philosophers nevertheless are pleased to di∣stinguish it by its several Progressions, Colours, and Properties, intimated by, and within the said three figu∣red Circles and their Titles; all agreeing with this old Aenygma of Vitriol, which being in many of the Metal∣lick kind, is and hath but one thing or substance; and although but one, yet may be opened, divided, and have several parts; and being done, be brought to one again, in one single and simple operation of Nature; Thus,

V. I. T. R. I. O. L. V. M.
Visitabis Interiora Terrae, Rectificando Invenies, Occultum Lapidem, Veram Medicinam.
Visit the interiours of Earth, Rectifying,
And you shall find the hid Stone, and true Medicine.
And like it, agreeing with this work of Palyugenius, which hath two.

Hunc Juvinem Arcadium, Insidum nimiúm{que} fugacem,
Prendite, & immersum stygiis occidite Lymphis;
Post Hiales Gremio impositum Deus excipiat, Quem
•emnia Terra colit sublatum{que} in Cruce figat.
Tunc sepelite utero in calido & dissolvite putrem,
Cujus stillantes Artus de corpore nostro
Spiritus egrediens penetrabit, & ordine miro,
Paulatim extinctum nig•is revocabit ab umbris.
Page 7
Aurata indutum Clamyd•n Argento{que} nitentem,
Projicite hunc demum in prunas Renovabiter alter,
Ʋt Phoenix, & quae tangit perfecta relinquit,
Corpora, Naturae leges & faedera vincens,
Mutabit species, paupertatem{que} fugabit.
Englished thus,

Take this Arcadian slippery •ad, who's apt to fly,
And in the Glittering Stygian Lake, drown'd let him dye;
When Hi•ls juices in his breast, God saves him from loss,
Whom Lemnian Earth doth nourish, lift up fix t'a Cross,
Then in a warm Cave buried, dissolve what's Rotten,
From whose Synews, drops of this our Body's gotten.
Spirits will Pi•rce, and orderly from shades bring out,
This Offspring cloth'd with Gold and Silver round about.
At length project this on live Coals, and you'l soon see,
Another (Phoenix like) thereby renew d to be;
Which with its onely touch, perfects all Bodies here,
Past the strict bond, and laws of Natures Sphear;
And will change the Species to a higher degree,
Whereby all Grief may cease, and Poverty shall flee.
And yet understand me rightly concerning the said work, and matter of Philosophers; that Gold for certain is the principle of Gold-making powder, (be it in what subject or appearance it will) even as Fire is the principle of Firing: For nothing can give what it hath not. In Auro, semina sunt Auri. As Augurellus and others testi∣fie. In Gold, is the seed of Gold. And even the same may be said of Lune, when 'tis a Masculine. And their Mercury is the ground of both, and contains all three; and is the Earth, in which it is sown, and from whence it takes its original, and is of their own Nature. But this must be living Gold or Silver, and not the common Gold or Silver, which are Dead; or the common fowl Quick silver. And indeed these are more universal,
Page 8

cheap, common, and easie to be had, then most men, even some Philosophers do think: which caused Ingeni∣ous, and Learned Taulodanus to write against the Subject of that worthy old Philosopher Bracescus, though both true Philosophers, and their several Subjects true; and this made Claveus in his Chrysopeia, and Argyropeia to doubt of some of Lullie's Processes; For these Princi∣ples are to be found in one subject, and in divers having a Golden Nature, as Dunstan, Arnold, Guido, Ripley, Raimund, Glauber, and others do testi•e; and more ways are to the Wood then one: For out of every or any particular Metallick or Mineral Species, may by due Philosophick preparation, be extracted the subject for the Philosophers Stone; and every Chymical work called particular may by purification, good preparation & sutable fixation, volatisation, and exaltation, be made a univer∣sal work for Multiplication: Nay out of every Element, and Principle of and in Nature; and almost every abject thing whatsoever, may be extracted a Sulphurous, Sol, Lune, or Mercury, enlivened for the Philosophers work. And St. Devogius affirms, that the said first matter of Philoso∣phers, is easier to be touched with the hand, then dis∣cerned or found by subtilty of Wit or Sophistick imagi∣nations, and saith, he told it & the Process literally to some, who nevertheless had not confidence therein, for the meanness of the same, and therefore left it without trial And certainly the Antecedent and Primordial Ens Auri, is in every Element and Principle; the which are never so simple, but out of each the other may be extracted; and we may observe a kind of demonstration hereof by our Mother Earth, who brings forth all things: For take any good and fit Earth, extract all the Stones, Roots, Salt peter, and whatsoever else is included, and being then left open to the Air for some time in a convenient place, it will not onely of its self be impregnated again with new
Page 9

salt Peter, Vegetables, Stones, Mettals and Minerals, but also with Animals, and those very Stones, &c. shall hold a Sulphurous Gold and Mercury, fit for a Philosopher to work upon, and to make a fit Medicine for any of the three Kingdoms of Nature, and this being after specifi∣cated with a fit Metallick, shall perfect the impure Met∣tals, to Sol, and Lune; and 'tis strange that salt Peter, a Mineral in the Earth, should have its root and Quarry in the Air. And verily every thing brought to such like∣ness in perfection of Elements, and the three Principles, as to be Quintessential and fixt, are in community of sub∣stance with the principles of Mettals, and are in a manner universal, and may help to make the Stone for Transmu∣tation of Mettals, as well as for the health of Men, &c. For the community of matter of all things, is in Sal, Sul∣phur, and Mercury, and the purity of the four Elements is in pure Water, and pure Earth, brought to a Quintes∣sential essence, and so are in community of substance with Mettals, and will be of equal nature with their principles, namely, in Sal, Sulphur, and Mercury; For the mat∣ters and principles of Generation, are in Sal, Sulphur, and Mercury, and these may as well be had by Art, above the Earth, as by Nature in the Mines, and so may be brought to a fixt Sulphur of Nature, which is as good an Earth for the work as may be; for Guido saith of the Earth, it is no matter so it be fixed. and Raimund saith, nought is required in this Art for transmutation, but pure Earth, and pure Water; and Ripley saith, Hair and Blood cannot be the Stone for transmutation, but Elements separated from them may; and of ☿ separated from them, is little good, but if brought to Sulphur of Nature, it is as good Earth for it as may be; yet still mark, that it be brought to a community of Nature, and must be fer∣mented with pure real Gold: yet you are not tied to go to so great a distance; for things neerer of kin are easier
Page 10

transmuted, and the neerest the best. Wherefore the Artists may begin where Nature▪ left off in her simple and single operation. And (like a good Husband-man with Corn) Sow the pure grain of Gold (not common Gold) in its pure Mercurial virgin Mother Earth (not common Earth) but a white Crude, Golden Water or Essence, brought to them by the help of Eagles, or else by the mediation of the Doves; and the man in his glittering golden Robes, may drink of his Nectar in a pure silver Cup, three to the Graces, or nine to the Muses (as Ripley intimates) and according to the old Mystical Law. Ter bibe aut to∣ties ternos sic mystica Lex est. Drink Three, or thrice Three, which is a Mystery; And so the Masculine and Feminine, or ☉. ☽. & ☿. being in perfect health, and in their prime and Sperme, as one thing, willingly embrace, and joyn to spiritualize themselves into a Sprout, or living Seed, to grow up to the highest degree of the power, ener∣gy, and virtue of ☽. and Gold, and of the spiritual Stone of Philosophers, and to do whatsoever else the Philoso∣phers have need of. Nam Lapis Philosophorum nihil ali∣nd est quam Aurum in gradibus suis multiplicatum stante proportione quâ fuit in Auro primo. For the Philosophers Stone is no other thing, then Gold multiplied in its de∣degrees, standing in the same Temperature or Proporti∣on in which it was at the first: which must be nourisht with the Mothers pure Milk, till it can feed upon strong∣er Meats, and so gets vigour to Multiply. And then the Glorified King (Triply Crown'd) shall vanquish his Enemies, and redeem his Brethren and Kindred, in all or any Nations from their vile Corruptions: If they can but touch the hem of his Garment; or entertain him at his approach, as they ought; for 'tis alike to him, to raise their Essences, as to separate their Maladies. Yet you must,

Page 11
First, Learn the Eagles that foster up the Doves,
And makes Diana taste of Venus's Loves,
Where Cupid conquers Mars his furious Ire,
And makes the Magnet draw the Calib's Fire;
Which seems a Riddle, and's the Gordian Knot,
And Herculean, labour for the Artists Lot.
Without the perfect knowledge of which, thou canst never attain thy end.

CHAP. II. Of the Causes and Manner of Multiplica∣tion of Life and Seed; And one way of preparing Mercury for the Philoso∣phers Stone, and others for making of Ʋniversal Medicines, &c.
IN the beginning God gave his blessing to increase and multiply; and commanded that each Thing from its like, should draw its Form; and so created in Nature a certain Chain, or subordinate propinquity of Complex∣ions, between Visibles and Invisibles; by which the Su∣periour Spiritual Essences descend, and converse here be∣low with the matter. Yet Nature hath, nor had but one onely Agent (hidden in the universe) which is Ani∣ma Mundi, working by its universal Spirit, through in∣numerable distinct, Concreates according to their Speci∣fic{que} Forms and Seeds, which God the Father, at first Creation by his word and Idea (or Son and Holy Spirit)
Page 12

did Glance at once into the first matter, and so set Laws and Bounds in Nature: Of, In, and over all, which he is still president, upholding, strengthening, and ordering all the said Powers, as his Instruments in every particular as well as in the general; so that a Sparrow falls not with∣out his Providence and Power; and so kind by kind, pro∣duceth kind in all Natures, Three Kingdoms (Animal, V•gitable, and Mineral) by means of the said Seed; For as Fernelius saith, Nihil est in ulla naturae parte, quod non in se generis sui semen contineat. There is no part of Nature which doth not contain within it self the seed of its own kind. God and Nature still use the same, and as a mean to unite the Form to its own Matter, and to raise strength and Appetite in the Patient, and to invite the active Virtue of Form and Life to work freely. Yet still its motions to tend to its own Specifick end as God had or∣dained; except it be misplaced or abused (as Sendivogi∣us expresseth, or joyned to some unfit matter; which end being attained, the Life then seems Dead, or at a stand; and so Chained, Hedged, and imprisoned with Corporal •ences, that it can work no further upon that subject to its Promotion; but onely doth Organizare molem, and sets its Prison or House into the best order it can; Branch∣ing into several Members, that it may have the more room to employ its Faculties, evidently seen in Animals and Vegitals with various motions: But in Minerals (more opprest with matter) less apparent, and seeming slain by congelation, especially taken out of their Mines, and Mechanically used; and so onely preserves its bodily Being, till Revived with new Ferment, and Matter, where∣by the Body is opened again to manifest its living, essen∣tial Moisture hid in the Centre, wherein the seed and spi∣rit of Life is placed as Fire, and then revives and restores new operations, in the new adjoined nourishment or mat∣ter. And thus Nature by help of Art may transcend,
Page 13

(and as it were) go beyond its self; and so the Seed will still extend its power and Life, as long and often as it be thus opened and fitted with new matter and Ferments.

For Form is Light, the Source of central Heat,
Which cloth'd with Matter, doth a Seed beget;
Wherein Life, like Fire seeks it self t' increase,
And E•ernize, if Fuel ne're do cease.
Helmont in Butler, and Sendivogius in his new Light, partly testifie the same. Now this Seed is no sooner pro∣duc'd, but it assaies to change the matter, and stamps its Character therein, and so presently the Matter lives, and the matter then Coworks together with the Form, to attain that end, to which the Seed implanted doth intend.

For all things live according to their kind,
Their Life is Light, as therein you may find.
Quantum quid{que} habet Luminis, tantum habet & Nu∣minis, (saith one) And thus much for Form and Seed in general.

Know further now, That Metals in the Mineral King∣dom are thus produced. Their Sulphur unctuous, Coagu∣lates, and fixeth a fluent moisture mineral called Mercury, the which is a dry humidity that flows, yet wets not hands, its parts are so Homogeneal, that the very Fire its self doth not easily separate them. It is of waters Progeny, yet far exceeds it in weight, and firm composure, which properties come not by chance, but by Gods Decree; Providence and Power, from its Specific{que} Seed, and its hidden inward Agent, Form, and Life, from Anima Mundi, which the Water before had not; neither yet hath it parts dissimular (hand or foot▪ head or eye) as Animals, or otherwise as Vegitables: but is all homo∣geneal, and of most firm parts and Root. Now Mer∣cury
Page 14

hath most affinity with Gold, known by their equal weight, purity, firm composure, and easie mixture; next with Silver, then Jove, Saturn, Venus, and last and least with Mars, which is a Secret to understand and though Mercury may be mixt and made amalgame, with all or any, yet it will not enter into any in the Root without fit preparation and great Art; but drive away one from the other, in the Fire, which is another secret, now the rea∣son is, for that it and they are Dead, or their Life hid, imprisoned, and Dormant within their Bodies (as is said) and the Sulphur fixt, and sealed in the perfect Metals, and earthly Fowl or Crude in the impersect, which Mer∣cury abhors and rejects, or cannot Cope with, being its self also in Fetters, bound to his good behaviour; and if you separate the f•ces of the latter, which are imperfect, yet you have but a fluid Mercury from them like the com∣mon; and a Crude Sulphur, too remote to join with Gold, for Gold having passed its Enchantments and C•u∣dities, scorns to be defiled therewith any more; where∣fore common Crude Sulphur, will easier join with other imperfect Mettals, then with Gold: but pure and fixt Sulphur, sooner and better with Gold then with the rest; and therefore if you would make use of the Sulphurs or Mercuries of the imperfect Metals, or the common. They must be each prepared and fitted with a living power, and so acuate as to become a fiery quickning Agent, before it can reincrudate, open and enter the body of Sol, where∣by its own Water may appear, and its fiery Seed and Spi∣rit of Life issue forth, and be made active to work upon, and in the said Female living Mercury, it being Sols own Essence, Flesh and Bone, and its proper matter, Earth and Matrix (as is said) wherein Seed will then quickly fructifie and increase: for Sol though pure, perfect, and full of virtue in its self bodily) must be Reincrudate, Crucified, and die to Nature, that its Virtue and Tincture lockt up,
Page 15

and onely single in its self Bodily, might become exalted with its body and, spiritually living, and fixt together in heavenly mansions, and so extend and communicate more largely its powerful Virtues, and Tincture to imperfect Bodies, and Spirits to redeem them from Thraldom, Corruption, and Fire by imbracing one grain of his boun∣teous pure Spirit, and so be raised at last to him for Eter∣nity. For so Death and Destruction of outward Form, will be but as a Back-door to the Soul and Spirits true Birth, and its Bodies eternal Life and Union, till it come at last to the highest perfection, by its fulness of Tincture. Thus is the Philosophical Corner-stone, made a true Me∣dicine, though rejected and scoffed at by many. And these are the effects hid from the voluptuous, Covetous, and Worldly-wise-philosophers, and revealed to Solita∣ry, meek, humble Spirits, who forsake outward pomp and vanities, to embrace the fruits of Piety and Wis∣dom.

Now observe further, that every thing that is conver∣tible into Gold, hath its Mercury and Sulphur, which ei∣ther is, or may be acuate, and made fiery and living for a Philosophical preparation of and with Sol, and so both the common and Metallick Mercury may be thus fitted and pre∣pared to wed with Sol. All which Mercuries (as is said) beforehand in themselves are dead; for Mercuries prepara∣tion is thus, viz. By a mineral with sable silver Veins, which is the Dragon born in Saturns Den, devouring Cadmus with his Earthly Men.

First then this Dragon double strengh' to Mars,
Must be yet pierc't by him being God of Wars.
Then both will Perish and become a Star,
Where the young King is Born, who is Solar.
Then wash equal Venus in's Blood, and let
Them joyn, till Vulcan take them in a Net,
Page 16
Which Mercury gently on his Wings must bear,
Till he steals their Wealth, and Sols body tare;
Wherein then Sol will freely shed his Seed,
And this is all whereof we stand in need.
Which ordered right you cannot choose but speed.

If you can prepare your Mercury better,
Do't freely, and care not for this Letter.
For all Sulphurs and Mercuries may serve your turn,
If pure and living join'd t' Earths will not burn.
CHAP. III. Of the Subject and Marks of the immor∣tal Liquor Alchahest.
HEre Reader make a little pause, and take this short hint for thy true instruction of the Alchahest and Macchabean Fire, burning in Water, and as a Serpent (or Latex) lying hid in the Cavernes of the Earth, and in other things and places; being nevertheless but one Anomolous Balsammick Salt, passing through the world, which almost every man knows and needs, though he ob∣serves not the marks to be that thing. I say, it is the Primum ens Salium, and hath a mark or cross affixt on it from the Almighty, which (as Helmont saith) the Adept do know, and every curious Philosophick searcher, may find to be a sure and certain token of its true Alchahesti∣cal Virtue, beyond any Demonstration: And indeed we must not seek, or think to •nd that in a thing which God and Nature hath not implanted in it. For nothing can


give, what it hath not. But the vertue, operation, and power thereof, may be cleared and exalted by art. This mark then I say is not the mark of Cain, or any Bestial curse, but clean contrary, and can preserve life; so that none can kill it, though they would devour it; which mark till you find, you shoot at Rovers; and though the Ass have such an outward mark with Ignomy, yet Christ was pleased to ride upon it, and to grace the Cross after by his mighty power of sufferings on it, he having a Balsamick constant virtue of Patience therein over it. Some light is given of this mark and token upon it, both by Paracel∣sus, the glory of Chymists, and by brave Helmont his great Interpreter, but coucht close up from the Rustick observation in convenient places; yet their preparations are plainly set down to be only simple dissolution and coagulation, with easie heat, till it come to its transmuted form, without any commiscible ferment Heterogeneous to it self; but this Serpent biting his own Tail, by digesti∣on and Putrefaction becomes Invenomed, and so by solu∣tion mortified into the smallest Attoms possibly in nature; and then is raised, circulated, and revived for eternity to some higher Orb or Elixir, and so not possible to mix with any elementary impurity, or ferment to be transmu∣ted, but seperates and preserves all and every essential concrete whereto it is joyned from corruption, and the causes of death without any diminution of its or their in∣tire created virtue.


CHAP. IV. Of the Salt of Tartar volatized, or Samec, and other Elixirs.
I May tell thee here nevertheless, That though the pro∣per subject of this foregoing Liquor, called the Alcha∣hest be but one Anomalous Salt, or first beginning of Salts, with such a noted mark, and John Baptist like, doth such great or mighty works, yet nevertheless the least Elixira∣ted subject in the Philosophers Kingdom (though the low∣est perfected Salt) will doe such Alchahestical effects, and some beyond, especially being rapt up (like Paul) from the Quaternary Elements, into the Christalline third Hea∣vens above the fixt Stars and Planetary Orbs: For Para∣celsus his high prepared Samech, and every Alcalisate In∣cinerated wine of vegetables being brought to their full preparation and perfection, are Alchahestical, at least Suc∣cedaneous, as a Circulatum minus; and also all other Bal∣samick Quintessential things, and Concretes in the three u∣niversal kingdoms of nature. But more especially the true Mercurial Saline, and Sulphurous Elixirs of Philosophers wrought up and exalted to the bright Christalline or An∣gelical Orbs, influences in spiritual fusible liquid Forms, and appearencies are so universally Alchahestical, that I say they may do the same things, if not greater, and make bet∣ter exalted Balsamick separations and preparations, then the ordinary saline Alchahest. But the manner of prepa∣ration (& modus dispositionis) must be thought on to bring this to effect: For the degrees of Hierarchy are much conducing to and for the Glory of Angelical powers and influences: And yet the said Alchahest (as a good fore∣runner)


may prepare the way or Foundation to this grand Elixir. 'Tis true, the Alchalizate parts of Samech, and other Alcalyes, after their sufficient resolutions and pure soft apparelling for their first addresses to win their beauti∣ful Caelestial Bride, and her beloved and delightful influen∣ces must have a hot and most pure affection (chac'd from Adultery, yet Fusibly melting with heat;) and then each of them with a strong clutch (like a Domestick Thief, ne∣vertheless gently and at leisure) will take away his belo∣ved out▪ of her Chariot at such a time when he •nds her in her greatest beauty, and most glorious pure attire, and with a cleanly conveyance, in the cool of the evening, will carry her away with all her wealth and Jewels from her outward weak, and inward close attending strong Guar∣dians, who will then by her milder advice pacifie his heat for the present, but being once fully marryed and in his possession, her love will be so true and intire, that her tender affection will snatch and carry him on her wing∣ed embraces in her Mantle, up to the highest Mountains, from hers and his boisterous, pedantical, malicious enemies where afterwards they will live in peace upon heavenly Manna in Paradice, and dress the Garden of Eden with new Plants, and may delight in all the fruits of life, having an Angelical Guardian and Gardener with a Flaming Sword, to prevent and keep out all Rustick and Malevolent followers and pursuers.

And Reader, this greater secret may be here revealed; That some affirm, all the Concreats and things in natures, •hree Kingdoms, (Animals, Vegetables, and Minerals) may be reduced to such a quintessential perfection of the four Elements, and three Principles as to have a community of nature, and will make the matter for the Philosophers Stone in any kind; but then they must be Fermented with Gold and Silver for Metals and Minerals, and so may ea∣sily transmute course Metals into Gold or Silver, and per∣fect baser Minerals and Stones as well as they may exalt their own Specifick kinds.



I might further enlarge with some rare Philosophick particular preparations in every kind or thing, and of the universal Spirit, and general Phlegmatick Menstruum or dissolvent, and of some sweet oyls and spirits of Balsamick, Salts, Sulphurs, and Mercuries, &c. both for Menstruums and Medicines; and to set forth Butlers Magnetick, My∣stical, Physical, Anodyne Stone, with other Sympatheticks, Magneticks, &c. But it were against my intention of bre∣vity, and I have sufficiently done in the general, for the Philosophers Stone and Elixirs, (instar omnium) compre∣hends all.

CHAP. V. An Apologitical Peroration of Mans Mor∣tality, Resurrection, and State for E∣ternity.
PErhaps here some may say, it is not easie to find or understand all written in this short volume, by solitary experiments, or publick Print, which I confess to be true; nor could I, till I had the blessing to converse with some Philosophick Authors, and had living words to demon∣strate it; whereby likewise I felt and found out Paracel∣sus and Helmont, in their concealments, which I have here given thee a Key to open; and if it may be any help unto thee, acknowledge it from God; if thou dislike it, thy time and charge will not be much prejudiced by these few lines, and might he spent worse, but take it for good in∣tentions▪ or how else thou pleasest, so thou forfeit not thy Christian name by envy, or speaking evil of what thou knowest not.



And thus I hope in this short discourse I have sufficient∣ly explained my Philosophical anygmatical Scutcheons, and Epitaph, with the Alchahest, Samech, and other Elixirs, as also my adjoyning words and Figures, the rest I leave, (if thou be more curious) to be explained by the aforesaid Authors, and multitude of others better experienced in this Art; and if thou yet shalt blame me for thy want of apprehension hereof by these writings, or of my Figures and Epitaph, I am resolved to be dumb and silent like a dead man still; for if I deserve blame I ought to bear it quietly; if otherwise, I have been used to scandals and re∣proaches from Pharaohs Court, to Jobs Dunghil, and can take it for a Glory to suffer patiently; for I have set down what the Philosophers and Adeptists have said and confes∣sed, viva voce, and in Print; nor could I or they give this knowledge in the plainest words, without the peculiar in∣spiration of God: Wherefore if thou desirest this great blessing, ask it of him who giveth liberally and upbraideth not when it may tend to his glory. But be sure thou pre∣pare thy self by purity and holiness, with true mortificati∣on, as thou desirest thy work should prosper and thrive. And therefore pray affectionately, That God, in and through Christs spirit, may enliven thee from dead works, and separate light from thy dark body and Chaos of sin, that so being truly baptized into him and his Righteous∣ness, by an Essential and Living Seed of Faith, thou maiest improve thy Talent, and mount through and above the quaternary defiling world into the Trivne power, and at last come to the quintessential, or Super celestial Central circle of Peace, and Heavenly Beatitude.

Wherefore now, candid Reader, if thou beest not sa∣tisfied with this work or these expressions▪ leave them for the Author, for the said Epitaph and Figured Scutcheons will serve me well enough for a Grave Stone (which was so chiefly intended at the first) where I may lye at rest,


with or without any other Herauldry, or Applause; and wherein thou maiest plainly nevertheless read thy mortali∣ty, as on other Tombs, To prepare thy self for thy long home of Eternity, for thy Body, Soul, and Spirit, must be seperate, and the four Elements thus corrupted from the Sal, Sulphur, and Mercury, generate Worms, &c. which after a full and perfect separation, are again to be re uni∣ted at the day of doom, for a quintessential, super celestial, and everlasting being: The good in Joy and Peace of the Holy Ghost, which had fermented the same by Righte∣ousness in this life into Christs Body as Members, and was in all the Saints and true Catholick Church, the Hope of Glory. But the other that were Bad, left to their Besti∣al, Sensual, and Divelish Fermented Affections, to be tor∣mented eternally, with and by their bad Spirits, and gros∣ser Essences, for their Idolatry of Fleshly, Divelish, and Worldly vanities, with horror and everlasting anguish of mind and body, wherewith nevertheless they will be nou∣risht and enabled to endure for ever and ever. All which I have declared, and cannot be easily hid from thee, though thou shouldst want Lynceus eyes, or the Philosophick Ea∣gles eye, to behold the light of nature exalted to the high∣est degree of the Sun by art; which nevertheless I wish thou maiest find out by this or some other means; so it may tend to the Praise and Honour of God, and thine and thy neighbours Eternal wellfare, who am thy friend and true Lover of Art and Nature, and care not what thou saiest or thinkest of W. C. or twice five hundred.

Laurum Amice eligis Rus,

A BRIEFE OF THE GOLDEN CALF. OR THE Worlds Idol.

DISCOVERING The Rarest Miracle of NATURE.

How in less then a quarter of an hour by the smallest proportion of the Philosophers Stone, a great piece of Common Lead was totally transmuted into the purest transplendent Gold.

With other most Rare Experiments and Transmutations.

Written in Latin by Dr. Frederick Helvetius, And Printed at the Hague, 1666.

And now Englished and abbreviated for the ease of the Readers.

By W. C. Esquire.

Laurum Amice Eligis Rus.


THE EPISTLE Of VV. C. TO THE READER.
Reader,

I Have taught Helvetius with his Golden Calf, our English Tongue, to perswade thee (by these experi∣ments from a true Adeptist) Of the reality of the Philosophers Stone, &


Universal Medicine, and consequently to esteem the Noble Art of Chymistry by which it is wrought; And I heartily wish the laws were not so strict, nor the snares so many, against the honest Pra∣ctisers of this Art, but to punish the o∣thers more severely that abuse the same, then I question not the further demon∣stration hereof. But the Golden Calf and Fleece are sufficiently divulged al∣most in every language, and many rare English Philosophers collected by our worthy Countryman Elias Ashmole Esq in his Theatrum Britannicum. There is also published a Manuscript of a most rare Anonymon (probably yet living) who like a miracle of nature, attained the Elixir at 23 years of Age, 1645. And as a true Elias (or fore-runner) hath taught the same, in his Book En∣tituled, Secrets Revealed, or an open entrance to the shut Pallace of the King. We have likewise the bright Sun of our age, and lover of mankind, John Ro∣dolph

Glauber, Basilius Valentinus, and Cosmopolite Sendivogius, brave Helmont, Paracelsus, with several other Tran∣slations in English, wherein many rare secrets are revealed for the honour of this Art, Improvement of our English Nation, and to establish a belief of the said Stone. This Worthy Helve∣tius it seems, had formerly a mispri∣sion of this Art, but by these demon∣strations mentioned in his book, he was convinced, and as worthily recan∣ted to prefer the Truth, and Gods Ho∣nour before his own Repute, by which he hath gained more repute amongst all vertuous learned men. Now if these Experiments shall gain the like credit with you (as I doubt not but they may) you will not any ways detract or scan∣dalize this almost Divine Art. Never∣theless I do not perswade thee (with the murmuring Idolatrous Jews to adore this Ass or Golden Calf (the work∣manship of mens hands) though termed


the God of this world) Nor with Ja∣son or Hercules to hazard thy self, or a∣ny Limb, for the Fleece, or branch of the Golden Tree; but diligently to read and consider these and other lear∣ned Authors to find a true coherence amongst them, and how with Moses, or these Elias Artista's to wash the Laeton, and burn the Golden Calf, and not thy Books; but beware thou fling not away thy mony before thou understandest the Roots of Nature, and the full art to proceed. If thou intendest the thing herein mentioned, least thou come off with loss and blaspheme the truth; nei∣ther slight these Reliques of the Fleece as common dirt or dust, but rather magni∣fie the great Creator, who hath not only given us this pretious Stone for our health and wealth, but withal a most glorious white Stone, clothed in Scar∣let, viz. his Son Christ Jesus for the Example, Redemption, and Eternal Salvation of all men of that Spirit, in


and with whom are all blessings for Male and Female, Poor and Rich. But methinks these bright Stars thus emi∣nently appearing, with other manifest Tokens would perswade us that the time is come, or not far off, when the true Elias is or will be revealing this and all other Arts and Mysteries more plainly and publickly then before, though not perchance in or by any single person, but in some publick Administration of Spirit (like a second John Baptist in a Fiery Chariot) to prepare the way for a higher design, by which men may forsake their vain lusts and pleasures, to follow this and other laudable Arts. And Exercise more Justice, Honesty, and Love to their Neighbours, (hitherto ve∣ry cool and remiss) till they come to be transformed into the perfect Image of Christ, in, by, and with whom he will Reign spiritually; or else may find the smart of their vices by their violent Fiery Furies, and the Stone out of the


Rock or Mountain, Dan. 2. 45. cut out without hands, to fall upon them in Judgment, till they and their Idols, Gold and Vanities be turned to dirt, or of no esteem, and afterwards the truth of Religion in Righteousness to flou∣rish and cover the earth, as the waters do the Seas, and then God will even delight to dwell in and amongst the Sons and Daughters of men, as the Members of his beloved Son, Christs body, the true Catholick Church and Christs Kingdom; Though in some small differing outward forms, and that this his Kingdom may come and hasten, is the prayer of

Your well wishing friend, W. C. Or twice five hundred.

Laurum amice elegis Rus.

THE EPISTLE DEDICATORY Of Doctor John Frederick Helvetius. To the most Excellent and Learned, Doctors, Dr. Theodosius Retius, at Amsterdam, Doctor John Casper Fau∣sius, at Heidlebergh, and Doctor Christi∣anus Mentzelius, at Brandenburgh, My Honoured Friends and Patrons.
MOst Noble and Acute Searchers into the Vulcanick Anatomy: I would not be wanting to manifest the glory and ri∣ches of this ancient Spagyrick Art, which I have seen and done, by proje∣cting a very little of the Transmuting Powder on a piece of impure Lead, which in a moment) was thereby changed into the most fixt pure Gold, enduring the sharpest examination of fire, so that none need doubt, but certainly know the first material Mercury of Philosophers is to be found, and is as a fountain overflowing with admira∣ble effects. Yet it is not in my thoughts to teach any man this Art, of which I my self am yet ignorant, but only to re∣hearse the proceedings I have seen. For it is only the part


of Bruits to spend their life in silence▪ and not to declare that which might propagate the honour of the most Wise, Omnipotent God our Creator: It being ungrateful for men, (who ought to participate of the divine nature) not to glorifie their maker. I shall therefore without flourishing, faithfully relate whatever I saw and heard from Elias Artista, tou∣ching this miracle. For truly I was not so intimate, that he would teach me to prepare the Ʋniversal Medicine throughout the Artificial, Chymical, Physical Method, yet he vouchsafed such a rational Foundation in the Me∣thod of Physick, that I shall never sufficiently extoll his praise. Receive therefore this small present which I offici∣ously Dedicate to you for admiration. Farewell.

N. E. E. D. V.
Your most humble Servant. John Frederick Helvetius▪

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CHAP. I.
BEfore I describe the Philosophical Pigmy conquering Gyants in this Theatre of Secrets, suffer me to transcribe some of Hel∣monts words, out of his Book of The Tree of Life, fol. 630.

I am constrained (saith he) to believe there is a Stone to make Gold and Silver, though I know many ex∣quisite Chymists have consumed their own and o∣ther mens goods in search of this Mystery; and to this day (alas) we see these unwary and simple La∣borants cunningly deluded by a Diabolical Crew of Gold and Silver, sucking Hyes or Leeches. But I know many Stupid men will contradict this truth. This man will have it to be a work of the Devils, another a hodge-podge, another to be the soul of gold; so that with one ounce of this Gold may a∣gain be tinged only one ounce of Lead, and no more; but this is repugnant to Kifflers attestation, and o∣thers as I shall shew you: Another perhaps believes it possible, but says, The Sawce is dearer then the meat; Yet I wonder not at all, for according to the Proverb,

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Things that we understand not, we admire;
But things that please our fancy, we desire.
Now what will man do in natural things, who is fallen from the fountain of light into the bottomless pit of darkness, especially in this Philosophick natu∣ral Study. Nay, i• they understand a thing, they de∣spise it, not knowing that more is to be sought then is possessed. Wherefore Seneca said right, in his book of Manners, Thou art not yet happy if the ruder sort deride thee not. But whether men believe deride or contradict, there is a certainty of the trans∣mutation of Metals; for mine eyes have seen it, my hands done it, and handled this spark of Gods ever∣lasting wisdom, or the true Catholick, Saturnine, Magnesia of Philosophers (a very Fire sufficient to pierce Rocks) a treasure equivalent to 20 Tun of Gold. What seekest thou more? I believed it with the eyes of Thomas in my fingers, I have seen I say in nature, That most secret supernatural Magical Sa∣turn known to none but a Cabalist Christian: And we judge him the happiest of all Physicians, to whom this Soveraign Potion of our Medicinal Mercury is known; or of the Medicine of the Sun of our Aes∣culapius, against the violence of death, for which else grows no better Panacea in all the Gardens. But the great God reveals not promiscuously these his Solomonical gifts; for it seems to most men a wonder, when they see the creature, by an Occult im∣planted magnetical virtue of it's like, to be brought into a real activity,

As for example. The ingenerated magnetical, po∣tential vertue, in Iron from the Loadstone; in gold from Mercury; in Silver from Copper; and so con∣sequently
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in all the Metals, Minerals, Stones, Hearbs and Plants, &c.

But here I may deservedly ask, Which of the wi∣sest Philosophers is so acute, to perceive by what means or obumbration the Imagination in any wo∣man with Child doth tinge venomous or monstrous things▪ and dispatcheth its work within a very mo∣ment, if it be brought to activity by any external object, I believe many will say, it is a Morto▪ Ma∣gical divelish work; but such Bablers are afraid of the Resplendency of the Essential Light of Truth, wherewith their Owl-like Eyes are lamentably af∣flicted. But as I may 〈…〉 are a cause of this matter, though thou or I perhaps cannot compre∣hend their heavenly Influences; neither are the Plants which the earth affords to be slighted herein, al∣though I or thou cannot rightly judge from their ex∣ternal Signatures, the effects of their ingenerated virtues, which they eminently shew according to their degrees of Power, in the healing and preserving of mens bodies. But are all men defective in their light of understanding, because I or thou are want∣ing in knowledge, how the Powers Created to one and the same end may be brought into activity. Thousands of such things might be instanced; although thou dost not know the splendor in the Angels, the candid brightness in the Heavens, the Perspicuity in the air, the clear Limpidity in the waters, the variety of colours in the Flowers, the hardness in Stones and Metals, the Proportion in living Creatures, the I∣mage of God in regenerated men, Faith in true Be∣lievers, and Reason in the Soul: Yet is there in them such a beauty, which very few mortals have through∣ly perceived, or plainly known.

Now why should there not be such an admirable
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virtue in the true Philosophers Stone, which truly I have seen and known to be so. Yet hereby I endea∣vour not to perswade the worthy and unworthy alike, to labour in this work. I rather dehort busie sear∣chers, from this most perillous secret, like as from some Holy of Holies; Yea, let every discreet Stu∣dent be exceeding cautious in reading and keeping company with Sophisticate false Philosophers. Ne∣vertheless to satisfie curious Naturalists, I shall com∣municate faithfully whatsoever was acted between Elias the Artist, and Me, concerning the nature of the Philosophers Stone.

It is a thing much brighter then Aurora, or a Car∣buncle, more splendid then the Sun or Gold, and more beautiful then the Moon or Silver; Insomuch that this most recreating light, can never be blotted out of my mind, though it should not be believed by Learned Fools, or Illiterate Asses, bubling nothing but the gloss of haughty proud eloquence. For in this exulcerated old malignant Age, nothing can be se∣cured from slanderous Carpers; But all such Batts and Bratts do err from Truth, and in progress of time vanish, miserably ensnared in their own errors, yet our assertion shall stand till the very end of all ge∣nerations, being built upon the eternal foundation of Triumphant Truth. And although this Art be not yet known to all, the Adept do assert according to experience, That this natural Mistery is only to be found with the great Jehovah, Saturninely placed in the Center of the World. In the interim, we account them happy, who by the help of art, are careful how they may wash this Philosophical Queen, and circulate the Catholick Virgin Earth, within a Magick, Physi∣call Christalline Artifice; Nay, as Khunrade saith, they aone shall see the Philosophers King crowned with
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all the colours of the world, and coming forth of his Bedchamber, and glassy Sepulchre, more then per∣fect in his external glorified fiery body, shining like a bright Carbuncle, or a compact, and Ponderous transparent Christal; These shall see the Salaman∣der casting out waters, and washing therewith, the Leprouse Metals in the fire, as I my self have seen. What shall I say? These shall see the •byss of the Spagyrick Art, where this kingly art did rest and lye hid so many years in the Mineral Kingdom, as in their safest bosom. Assuredly the true Sons of this Art shall not only manifest such a river of Numitius; in which long since Aeneas being washt, and absol∣ved from his mortality, by the command of Venus, was presently transformed like to an immortàl God, but also the whole Lydian River (called Pactolus) transmuted into gold, as soon as Mygdonian Mydas hath washed himself in the some. Also in a long Series they shall partly see the Bath of naked Diana, and the Fountain of Narcissus; yea, Scylla walking in the Sea without her clothes, by reason of the fer∣vent rayes of the Sun; and shall gather the blood of Pyramis and Thysbe, by whose help the white Mul∣berries were tinged into red. Partly also the blood of Adonis, transformed by the descending Goddess Venus, into the Anemone Rose: Partly also the blood of Ajax, out of which did spring the fairest Flower of Hyacinth or Violet: Partly also the blood of the Gy∣ants, struck by Jupiters Thunderbolt: partly also the tears of Althea, shed when she had divested her self of her Golden Robes, and laid them down: partly also the drops from Medea's decocted water, out of which green things did presently sprowt out of the earth: Partly also Medeas Potion boyled out of many hearbs, gathered three days before the Full Moon, for the healing of her good old Father Jason: Partly
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also the Medicine of Aesculapius; Partly also the leaves by whose taste Glaucus was transformed in∣to Neptune: Partly also the expressed juice of Ja∣son, by whose benefit he got the Golden Fleece, in the Land of Colchos, after he had fought generously in the Field of Mars, not without great danger of his Life: Partly also the Garden of Hesperides, , from whose Trees might be gathered Apples of Gold: Partly also, Hippomines running a Race with Atalan∣ta, delaying and conquering her, by throwing down three Golden Apples, given him by Venus: Partly al∣so the Aurora of Cephalus; Partly also as it were, Romulus transformed by Jupiter into a God: Part∣ly also the Soul of Julius Caesar, transfigured by Ve∣nus into a Comes, and placed amongst the Stars: partly also Pytho the Serpent of Juno, springing up after Deucalions deluge out of the putrified Earth, heated by the rayes of the Sun: partly also the Fire, whereby Medea lighted seven Candles: partly al∣so the Moon inflamed by the great burning of Phae∣ton; partly also the dryed shrub or branch of the Olive Tree, new greening with berries as a new and tender tree: partly also Arcadia, wherein Jupi∣ter was used to walk: partly also the dwelling place of Pluto, at whose entrance the three headed Cerbe∣rus did watch: partly also that Mountain where Hercules burnt all his Members he had from his Mo∣ther upon a Pile of Wood, when the Fathers parts did remain fi•t and incombustible in the fire, yet was he not one jot impaired in his life, but at length was changed into the likeness of a God. Further, these true children of the Philosophers, shall at last enter into the Temple of the transformed rustick house, whose roof was built out of fine gold. Indeed I cannot do less then once more proclaim aloud with
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the Adeptists. O happy, and thrice happy is this Artist▪ who by the most gracious blessing of the most high Jehovah obtains this art to prepare and make this almost divine Salt, by whose efficacious operati∣on, the metallick body or mineral is broke open, de∣stroyed and killed, yet its soul is revived to the glo∣rious resurrection of the Philosophick body: Most happy therefore is he who obtains this Art of Arts, to the glory of God, by earnest constant prayers: For certainly the knowledge of this Mystery cannot be obtained, unless drawn and suckt out of the Foun∣tain of Fountains, which is God. Therefore every serious Lover of this inestimable art should believe the chief of his business is, That with uncessant desires and prayers in a living Faith, he implore, and adore the most Soveraign grace of Gods Holy Spirit in all his works: for it is the solemn custom of God to communicate his gifts candidly and liberally, only to candid and liberal men, mediately or immediate∣ly: for by this only holy way of the practice of Piety, all Students of difficult arts find what they de∣sire. But they must exercise solitary Philosophical and Religious pleadings with Jehovah, , with a pure mouth and heart: For the heavenly wisdom Sophia embraceth our friendship, offering us her Rivers of gratious goodness and bounty, never to be drawn dry. And most happy is he to whom the true king∣ly way shall be shewed by an Adept Possessor of this great Secret. But I foresee this small Preface will not satisfie my Readers alike; some perchance tax∣ing me for presuming as it were to teach them an art unknown to my self, when this hath been my on∣ly purpose to relate a History: yet I doubt not but this study of divine wisdom, will be sweeter to some then any Nectar, or Ambrosia. I say no more, but
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conclude with that of Julius Caesar Scaliger, That the end of truly wise men is the communicating of wisdom: According to that of Gregory Nysse• He that is good, Communicates willingly his goods to others, for the property of good men is to be profi∣table to others.

CHAP. II. The Testimony of divers illustrious Authors of this Arcanum.
FIrst, Paracelsus in the Signature of Natural things, fol. 358 This is a true sign of the tin∣cture of Philosophers. That by its transmuting force, all imperfect metals are changed, viz. (the white) into Silver, and (the red) into the best Gold, if but the smallest part of it be cast into a Crusible upon mel∣ted metal, &c.

Item, For the invincible Astrum of metalls con∣quereth all things and changeth them into a nature like to its self, &c. And this Gold and Silver is no∣bler and better then that brought out of the Metal∣lick Mines; and out of it may be prepared better Me∣dicinal Arcana's.

Item, Therefore ever Alchymist who hath the A∣strum of the Sun, can transmute all red Metals into Gold, &c.

Item, Cur Tincture of Gold hath Astral Stars within it: It is a most fixt substance and immutable in the Multiplication. It is a powder having the red∣dest
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colour, almost like Saffron, yet the whole cor∣poreal substance is liquid like Rosin, transparent like Christal, frangible like glass. It is of a Ruby colour and of the greatest weight, &c.

Read more of this in Paracelsus Heaven of Phi∣losophers.

Item, Paracelsus in his seventh book of Transmuta∣tion of natural things saith, The Transmutation of Metals is a great natural mistery, not against natures course, nor against Gods order, as many falsely judge. For the imperfect Metals are transmuted into Gold, nor into Silver, without the Philosophers Stone.

Item, Paracelsus In his Manual of the Medicinal Stone of Philosophers saith, Our Stone is a heaven∣ly Medicine, and more then perfect, because it cleanseth all filth from the Metals, &c.

Secondly, Henry Khunrade, in his Amphitheater of the eternal wisdom.

I have travelled much and visited those esteemed to know somewhat by experience, and not in vain, &c. (Amongst whom, I call God to witness) I got of one the universal Green Lyon, and the blood of the Lyon: That is Gold, not vulgar but of the Philo∣sophers. I have seen it, touched it, tasted it, and smelt it: O how wonderful is God in his works▪ I say they gave me the prepared Medicine, which I most fruicfully used towards my poor neighbour in most desperate cases, and they did sincerely reveal to me the true manner of preparing their medi∣cine.

Item, This is the wonderful method which God only hath given me immediately & mediately, yet sub∣ordinately
Page 10

through Nature, Fire, Art and masters help (as well living as silent) corporal and spiritua• watching and sleeping.

Item, Fol. 202. I write not Fables, with thine own hands shalt thou handle, and with thine eyes see the Azoth, viz. the Universal Mercury of the Philosophers, which alone, with its internal and ex∣ternal fire, is sufficient for thee to get our Stone; ne∣vertheless with a sympathetick Harmony, being Ma∣gick-physically united with the Olympick fire, by an inevitable necessity, &c.

Item, Thou shalt see the Stone of the Philosophers (our King) go forth of the bed-chamber of his Glassie Sepulchre, in his glorified body, like a Lord of Lords, from his Throne into this Theater of the world: That is to say, regenerated and more then perfect; a Shining Carbuncle; a most temperate splen∣dour, whose most subtile and depurated parts are inse∣perably united into one, with a concordial mixture exceedingly equal, Transparent like a Chrystal, Com∣pact and most ponderous, easily fusible in fire, like rosin, or Wax▪ before the flight of quick silver: yet flowing without smoak, entring into solid bodies, and penetrating them like oyle through Paper, dissoluble in every liquor, and comiscible with it, fryable like glass, in a powder like Saffron: but in the whole Mass shining red like a Rubie (which redness is a sign of a perfect fixation and fixed perfection) Perma∣nently colouring or tinging; fixt in all temptations and tryals, yea in the examination of the burning Sul∣phur its self, and the devouring waters, and in the most vehement persecution of the fire, always incom∣bustible, and permanent as a Salamander, &c.

Item, The Philosophers Stone being fermented in its parts in the great world, transforms it self into
Page 11

whatsoever it will by the fire; hence a Son of art may perceive, why the Philosophers have given their Azoth the name of Mercury, which adheres to bo∣dies, &c.

And further, in the same place it is fermented with Metals, viz. The Stone being in its highest whiteness, •s fermented with pure Silver to the white. But the Sanguine Stone, with pure Gold to the red. And this is the work of three days, &c.

Thirdly, Helmont in the Book of Eternal Life, Fol. 590.

I have oft seen the Stone and handled it, and have projected the fourth part of one grain wrapped in paper, upon eight ounces of quink silver boyling in a crusible, and the quicksilver with a small noise pre∣sently stood still from its Flux, and was congealed like to yellow wax, and after a flux by blast, we found eight ounces wanting, eleven grains of the purest Gold; Therefore one grain of this powder would transmute nineteen thousand, one hundred and eighty six parts •f Quicksilver into the best Gold: so that this powder is found to be of Similary parts amongst Terrestrials, and doth transmute infinite plenty of impure metal into the best Gold, uniting with it, and so defends it from Canker, rust, rottenness, and death; and makes it in a manner immortal against all tor∣tures of fire and art, and transfers it to a Virgi∣nean purity of Gold, requiring only a fervent heat,

Item, In his Tree of Life, fol. 630. I am con∣strained to believe there is a Gold and Silver making Stone or powder; for that I have divers times made projection of one grain thereof, upon some thousand
Page 12

grains of boyling quicksilver, to a tickling admirati∣on of a great multitude. And further as before is re∣hearsed in the first Chapter. He also saith,

He who gave me that powder had so much at least as would transmute two hundred thousand pounds worth of Gold.

Item, He gave me about half a grain and thence were transmuted nine ounces and three quarters of quicksilver into gold▪ and he who gave it me was but of one evenings acquaintance, &c. Besides,

The most noble expert man in the art of Fire, Do∣ctor Theodor. Retius of Amsterdam, gave me John Helvetius a large medal with this inscription, Theo-Divine Metamorphosis, &c. It was of Count Russ his making of Styria, and Carynthia in Germany, of which one grain transmuted three pound of quicksil∣ver into pure Gold at all assayes.

Item, It is written that sixty years since Alexander Scotus made such a projection at Hanaw in high Ger∣many, &c.

I cannot here pass by Dr. Kufler in an extract of his Epistle.

First • found (in my Laboratory) an Aqua fortis, and another in the Laboratory of Charles de Roy; I poured that Aqua Fortis, upon the Calx of gold prepared after the vulgar manner, and after its third Cohobation, The Tincture of that gold did rise and sub∣limed into the neck of the retort, which I mixed with two ounces of silver precipitated in a common way, and I found that ounce in an ordinary Flux trans∣muted an ounce and half of the said Silver into the best gold, and a third of the remainder into white gold, and the rest was the purest silver fixt in all examinations of the Fire; but after that time I could never find more of that Aqua∣fortis.
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And I Helvetius saw this white gold.

Item, Another rare Experiment done at the Hague.

There lived at the Hague 1664. a Silver Smith, named Grill, well exercised in Alkymy, but poor according to the custome of Chymists. This Grill got some Spirit of Salt, not of a vulgar preparation, from one Caspar Knotner a Cloth Dyer, to use as he said for metals. The which afterwards he poured upon one pound of common Lead in an open glass, dish or platter, usual for confections or conditures; and af∣ter two weeks there appeared a most curious Star of Silver, swimming upon it, as if it had been delineated with a Pensel and pair of Compasses by some ingeni∣ous Artist. Whereupon the said Grill told us with joy he had seen the Signat Star of the Philosophers, whereof by chance he had read in Basilius: I with many others saw the same to our great admiration. The Lead in the interim remaining in the bottom of an ashy colour. After seven or nine days in July, the Spirit of Salt being exhaled by the heat of the air, the Star setled on the Lead or Feces in the bottome, and spread it self upon it, which many people saw. At last the said Grill took a part thereof, and out of that pound of Lead, he found by computation twelve oun∣ces of cupelled Silver; and out of that twelve ounces, two ounces of the best Gold; and I Helvetius can shew some part of that spongeous Lead with part of •he Star upon it, and also some of the said Silver and Gold. Now whilst this envious Silly Grill, conceal∣•ng the use, endeavoured to get more of that spirit of Salt from Knotner, the said Knotner having for∣got what sort it was or else not finding it sudden∣•y; was shortly after drowned, and Grill with his fa∣mily dyed of the Plague; so that none could make
Page 14

further benefit or tryal of the said Progress afterwar• Indeed it would move admiration, that the Leads i• ward nature should appear in such a noble outwar• form by the simple maturation of the said spir• of Salt; neither is it less wonderful, that the Phil•∣sophers Stone should so suddenly transmute all M•∣tals to Gold or Silver, having its vertue potenti•∣ly implanted within its self, and raised into an •∣ctive power; as is manifest in Iron toucht with th• Load Stone.

But enough of this.

CHAP. III. The sooner a thing promised is perfor∣med, the more grateful. Wherefor• I return to my predestinated Histo∣ry.
THe twenty seventh of December, 1666. in th• afternoon, came a Stranger to my house at th•Hague, in a Plebeick habit, honest Gravity, an• serious authority; of a mean Stature, a little lon• face, with a few small Pock holes, and most blac• Hair, not at all curled, a Beardless Chin, abo• three or four and forty years of age (as I guessed and born in North Holland. After salutation h• beseeched me with a great reverence to pardon hi• rude accesses, being a great lover of the Pyrot•∣chnyan Art; adding, he formerly endeavoured t•
Page 15

visit me with a friend of his, and told me he had read some of my small Treatises; and particularly, that against the Sympathetick Powder of Sir Ke∣nelm Digby, and observed my doubtfulness of the Philosophical Mystery, which caused him to take this opportunity, and asked me if I could not be∣lieve such a Medicine was in nature, which could cure all Diseases, unless the principal parts (as Lungs, Liver, &c.) were perisht, or the predesti∣nated time of death were come. To which I re∣plyed, I never met with an Adept, or saw such a Medicine, though I read much of it, and have wished for it. Then I asked if he were a Physitian, but he preventing my question, said, he was a Founder of Brass, yet from his youth learnt many rare things in Chymistry, of a friend particularly, the manner to extract out of Metals many Medicinal Arcana's by force of fire, and was still a lover of it. After o∣ther large discourse of experiments in Metals, This Elias asked me if I could know the Philosophers Stone when I see it, I answered not at all, though I had read much of it in Paracelsus, Helmont, Ba∣silius, and others; yet dare I not say I could know the Philosophers Matter. In the Interim he took out of his Bosome Pouch or Pocket, a neat Ivory Box, and out of it took three ponderous pieces or small Lumps of the Stone, each about the bigness of a small Wallnut transparent, of a paile Brimstone colour, whereunto did stick the internal scales of the Crucible, wherein it appeared this most noble substance was melted; The value of them might be judged worth about Twenty Tuns of Gold, which when I had greedily seen and handled almost a quarter of an hour, and drawn from the owner many rare secrets of its admirable effects in hu∣mane
Page 16

and Metallick bodies, and other Magical pro∣perties, I returned him this Treasure of Treasures; truly with a most sorrowful mind, after the custom of those who conquer themselves, yet (as was but just) very thankfully and humbly, I further desired to know why the colour was yellow, and not red, ru∣by colour, or purple, as Philosophers write; he an∣swered, that was nothing, for the matter was mature and ripe enough. Then I humbly requested him to bestow a little piece of the Medicine on me, in perpe∣tual memory of him, though but the quantity of a Coriander or Hemp Seed, He presently answered, Oh no, no, this is not lawful though thou wouldst give me as many Duckets in Gold as would fill this room, not for the value of the matter, but for some particu∣lar consequences, nay, if it were possible (said he) that fire could be burnt of fire, I would rather at this in∣stant cast all this substance into the fiercest flames. But after he demanding▪ if I had another private chamber, whose prospect was from the publick Street, I pre∣sently conducted him in to the best furnished room backwards, where he entred without wiping his Shooes (full of snow and dirt) according to the cu∣stom in Holland, then not doubting but he would bestow part thereof, or some great secret treasure on me, but in vain; for he asked for a little piece of gold and pulling off his Cloak or Pastoral habit, opened his Doublet, under which he wore five pieces of Gold hanging in green silk Ribons, as large as the inward round of a small Pewter Trencher: and this Gold so far excelled mine, that there was no comparison, for flexibility and colour; and these Figures with the Inscriptions ingraven, were the resemblance of them, which he granted me to write out.



[illustration]
D. 8. Pag. 16▪

1 Amen Holy holy holy is the Lord our God and all things are full of his hononr Leo. Libra.—
2 The maruelous wisdome of the wonderfull Iehovah in the vniuersall Booke of nature I am made the 26. th of August. 1666
3 ☉ ☿ ☽ The wonderfull God; Nature and the spagyricall Art make nothing in vain.
4 To the Honour of the Euerlasting. Inuisible •ivne only wise most high & Omnipotent, God of Gods, holy. holy. holy Gouernor and praiseworthy Preseruer of all
5 Holy art thou O holy spirit, Halloluiah, ffye vpon the Diuell and neuer speake of God without light Amen.

Page 17

I being herewith affected with great admiration, de∣sired to know where and how he came by them. Who answered, An outlandish friend who dwelt some days in my House (giving out he was a Lover of this art, and came to reveal this art to me) taught me various Arts; First, How out of ordinary Stones and Christalls, to make Rubies, Chrysolites and Sapphires, &c. much fairer then the ordinary. And how in a quarter of an hour to make Crocus Martis, of which one dose would infallibly cure the Pestilential Dissentary (or Bloody Flux) and how to make a metallick Liquor most certainly to cure all kinds of Dropsies in four days: as also a limpid clear water sweeter then hony, by which in two hours of it self, in hot sand, it would extract the Tincture of Granats, Corals, Glasses, and such like more, which I Helvetius did not observe. My mind being drawn beyond those bounds, to un∣derstand how such a noble juice might be drawn out of the metals, to transmute Metals; but the shade in the water deceived the dog of the Morsel of Flesh in his mouth. Moreover he told me his said Ma∣ster caused him to bring a glass full of rain water, and fetch some refined Silver laminated in thin plates, which therein was dissolved within a quarter of an hour, like Ice when heated: And presently he drank to me the half, and I pledged him the other half, which had not so much taste as sweet milk; whereby me thought I became very light hearted. I thereupon asked if this were a Philosophical drink, and where∣fore we drank this Potion? He replied I ought not to be so curious. And after he told me that by the said Masters directions, he took a piece of a Leaden Pipe, Gutter or Sistern, and being melted put a little such sulphurious powder out of his Pocket, & once
Page 18

again put a little more on the point of a Knife, and after a great blast of Bellows in short time poured it on the red stones of the Kitchin Chimney, which proved most excellent pure Gold; which he said brought him into such a trembling amazement, that he could hardly speak: But his Master thereupon again incou∣raged him, saying, Cut for thy self the sixteenth part of this for a memorial, and the rest give away amongst the poor, which he did. And he distributed so great an Alms as he affirmed (if my memory fail not) to the Church of Sparrenda: But whether he gave it at several times or once, or in the Golden Masse, or in Silver Coyn, I did not ask. At last said he ▪going on with the story of his master, he taught me through∣ly this almost Divine Art. As soon as this his History was finisht, I most humbly beg'd he would shew me the effect of Transmutation to confirm my faith there∣in, but he dismissed me for that time in such a discreet manner, that I had a denial. But withall promising to come again at three weeks end, and shew me some curious Arts in the Fire, and the manner of projecti∣on, provided it were then lawful without prohibition. And at the three weeks end he came, and invited me abroad for an hour or two, and in our walks having discourses of divers of natures secrets in the fire; but he was very sparing of the great Elixir, gravely asserting, that was only to magnifie the most sweet fame, and name of the most glorious God; and that few men indeavored to sacrifice to him in good works, and this he expressed as a Pastor or Minister of a Church; but now and then I kept his ears open, intreating to shew me the Metallick trans∣mutation; desiring also he would think me so wor∣thy to eat and drink and lodge at my house, which I did prosecute so eagerly, that scarce any Suiter could
Page 19

plead more to obtain his Mistress from his Corrival; but he was of so fixt and stedfast a Spirit, that all my endeavors were frustrate: yet I could not forbear to tell him further I had a fit laboratory, and things rea∣dy and fit for an experiment. and that a promised fa∣vour was a kind of debt; yea, true said he, but I promised to teach thee at my return with this proviso, if it were not forbidden.

When I perceived all this in vain, I earnestly craved but a most small Crum or Parcel of his pouder or Stone, to transmute four Grains of Lead to Gold; and at last out of his Philosophical commiseration, he gave me a Crum as big as a Rape or Turnip seed; saying, receive this small Parcel of the greatest Treasure of the World, which truly few Kings or Princes have ever known or seen: But I said, This perhaps will not transmit four Grains of Lead, whereupon he bid me deliver it him back, which in hopes of a greater Par∣cel I did; but he cutting halfe off with his Nail, flung •t into the fire, and gave me the rest wraped neatly up •n Blew Paper; saying, It is yet sufficient for thee. I answered him (indeed with a most dejected Coun∣•enance) Sir, what n eans this; the other being too •ittle, you give me now less. He told me, If thou •anst not mannage this; yet for its great proportion •or so small a quantity of Lead, then put into the Cru∣•ible two Drams, or halfe an Ounce, or a little more •f the Lead; for there ought no more Lead be put in •he Crucible then the Medicine can work upon, and •ransmute: So I gave him great thanks for my dimi∣•ished Treasure, concentrated truly in the Superlative •egree, and put the same charily up into my little Box; •ying, I meant to try it the next day; nor would I •eveal it to any. Not so, not so; (said he) for •e ought to divulge all things to the Children of Art;
Page 02

which may tend to the singular honour of God, that so they may live in the Theosophical truth, and not at all die Sophistically. After I made my confession to him, that whilst this Masse of his Medicine was in my hands, I indeavoured to scrape a little of it away with my Nail, and could not forbear; but scratcht off nothing, or so very little, that it was but as an in∣divisible Atome, which being purged from my Nail, and wrapt in a Paper; I projected on Lead, but found no transmutation; but almost the whole Masse of Lead flew away, and the remainder turned into a meer glassy Earth; at which unexpected passage, he smi∣ling, said, thou art more dextrous to commit Theft, then to apply thy Medicine; for if thou hadst only wraped up thy stollen prey in Yellow Wax, to pre∣serve it from the arising fumes of Lead, it would have penitrated to the bottom of the Lead, and transmuted it to Gold; but having cast it into the fumes, partly by vi lence of the vaprous fumes, and partly by the Sympathetick alliance, it carryed thy Medicine quite away: For Gold, Silver, Quick-silver, and the like Metals, are corrupted and turn brittle like to Glass, by the Vapours of Lead. Whereupon I brought him my Crusible wherein it was done, and instantly b• perceived a most beautiful Saffron like Tincture stic• on the sides; and promised to come next morning, by nine in the Morning, and then would shew me my error, and that the said Medicine should transmut• the Lead into Gold. Nevertheless I earnestly praye• him in the interim to be pleased to declare only for m• present instruction, if the philosophick work co• much, or required long time. My friend, my frien• (said he) thou art too curious to know all things i• an instant, yet will I discover so much; that neithe• the great charge, or length of time▪ can discourag•
Page 21

any; for as for the matter, out of which our Magistery is made, I would have thee know there is only two Metals and Minerals, out of which it is prepared; but in regard the Sulphur of Philosophers is much more plentiful and abundant in the Minerals; therefore it is made out of the Minerals. Then I asked again, What was the Menstrum, and whether the operation or working were done in Glasses, or Crusibles? He answered, the Menstrum was a Heavenly Salt, or of a Heavenly Virtue, by whose benefit only the wise men dissolve the Earthly Metallick body, and by such a solution is easily and instantly brought forth the most Noble Elixir of Philosophers. But in a Crusible is all the operation done and performed, from the be∣ginning to the very end, in an open fire, and all the whole work is no longer from the very first to the last then four days, and the whole work no more charge then three Florens; and further, neither the Mineral, out of which, nor the Salt, by which it was performed, was of any great price. And when I replyed, the Philosophers affirm in their writings, that seven or nine Months at the least, are required for this work. He answered, Their writings are only to be understood •y the true Adeptists; wherefore concerning time •hey would write nothing certain: Nay, without the •ommunication of a true Adept Philosopher, not one •tudent can find the way to prepare this great Magi∣•tery, for which cause I warn and charge thee (as a •riend) not to fling away thy Money and Goods to •unt out this Art; for thou shalt never find it To which I replied thy Master, (though unknown) snew∣•d it thee; So mayst thou perchance discover some∣•hing to me, that having overcome the Rudiments, 〈◊〉 may find the rest with little difficulty, according to •he old saying. It is easier to adde to a foundation,
Page 22
then begin a new. He answered, In this Art 'tis quite otherwise; for unless thou knowest the thing from the head to the heel, from the Eggs to the Apples; that is, from the very beginning to the very end thou knowest nothing, and though I have told thee enough; yet thou knowest not how the Philosophers do make, and break open the Glassy Seal of Hermes, in which the Sun sends forth a great splendour with his marve∣lous coloured Metallick Rayes, and in which looking Glass the Eyes of Narcissus behold the transmutable Metals▪ for out of those Rays the true Adept Philoso∣phers gather their fire; by whose help the Volatil Metals may be fixed into the most permanent Metals, either Gold or Silver. But enough at present; for 〈◊〉 intend (God willing) once more to morrow at the ninth hour (as I said) to meet, and discourse fur∣ther on this Philosophical subject, and shall shew you the manner of Projection. And having taken his leave, he left me sorrowfully expecting him; but the next day he came not, nor ever since: Only he sent an excuse at halfe an hour past nine that morning, by reason of his great business, and promised to come at three in the afternoon, but never came, nor have I heard of him since; whereupon I began to doubt of the whole matter. Nevertheless late that night my Wife (who was a most curious Student and enquir•• after the Art, whereof that worthy man had discours•▪ came solliciting and vexing me to make experiment of that little spark of his bounty in that Art, whereby to be the more assured of the truth; saying to me, un∣less this be done, I shall have no rest nor sleep all th•• night; but I wisht her to have patience till next mor∣ning to expect this Elias; saying, perhaps he will re∣turn again to shew us the right manner. In the mea• time (she being so earnest) I commanded a fire to
Page 23

be made (thinking alas) now is this man (though so di∣vine in discourse) found guilty of falsehood. And Se∣condly attributing the error of my projecting the grand theft of his powder in the dirt of my Nail to his charge, because it transmuted not the Lead that time; And lastly, because he gave me too small a proportion of his said Medicine (as I thought) to work upon so great a quantity of Lead▪ as he pretended and ap∣pointed for it, Saying further to my self, I fear, I fear indeed this man hath deluded me; Nevertheless my wife wrapped the said matter in Wax, and I cut halfe an Ounce, or six Drams of old Lead, and put into a Crusible in the fire, which being melted, my wife put in the said Medicine made up into a small Pill or But∣ton, which presently made such a hissing and bubling in its perfect operation, that within a quarter of an hour all the masse of Lead was totally transmuted into the best and finest Gold, which made us all amazed as Planets struck. And indeed (had I lived in Ovids Age) there could not have been a rarer Metamorphosis then this, by the Art of Alkemy. Yea, could I have enjoyed Argus's Eyes, with a hundred more, I could not sufficiently gaze upon this so admirable and almost miraculous a work of nature; for this melted Lead (after projection) shewed us on the fire the rarest and most beautiful Colours imaginable; yea, and the greenest Colour, which as soon as I poured forth into •n Ingot, it got the lively fresh Colour of Blood; and being Cold shined as the purest and most refined transplendent Gold. Truly I, and all standing about me, were exceedingly startled, and did run with this Aurified lead (being yet hot) unto the Goldsmith, who wondred at the fineness, and after a short trial of Touch, the judged it most excellent Gold in the whole
Page 24

world, and offered to give most willingly fifty Florens for every Ounce of it.

The next day a rumor went about the Hague, and spread abroad; so that many illustrious Persons and Students gave me their friendly visits for its sake: Amongst the rest the general Say-master, or Examiner of the Coynes of this Province of Holland, Mr. Po∣relius, who with others earnestly beseeched me to pass some part of it through all their Customary trials, which I did, the rather to gratifie my own Curiosity. Thereupon we went to Mr. Brectel a Silver-Smith, who first tried it per Quartam, viz. he mixt three or four parts of Silver with one part of the said Gold, and laminated, filed, or gramilated it, and put a sufficient quantity of Aqua Fort thereto, which pre∣sently dissolved the Silver, and suffered the said Gold to precipitate to the bottom; which being decauted off, and the Calx or Powder of Gold dulcified with water, and then reduced and melted into a body, became excellent Gold: And whereas we feared loss, we found that each Dram of the said first Gold was yet increased, and had transmuted a Scruple of the said Silver into Gold, by reason of its great and ex∣cellent abounding Tincture.

But now doubting further whether the Silver was sufficiently separated from the said Gold, we instantly mingled it with seven parts of Antimony, which we melted & poured into a Cone, & blowed off the Regulus on a Test, where we missed eight Grains of our Gold; but after we blowed away the rest of the Antimony, or superfluous Scoria, we found nine Grains of Gold more for our eight Grains missing, yet this was some∣what pale and Silver-like, which easily recovered its full Colour afterwards; So that in the best proof of fire we lost nothing at all of this Gold; but gained as
Page 25

aforesaid. The which proof again I repeated thrice, and found it still alike, and the said remaining Silver out of the Aqua Fortis, was of the very best flexible Silver that could be; So that in the total, the said Medicine (or Elixir) had transmuted six Drams and two Scruples of the Lead and Silver, into most pure Gold.

Behold I have now related the full History, from the Philosophical Eggs to the Golden Apples, (as the Proverb goes) and though I have the Gold, yet where the Philosopher and Elias is I know not; but wheresoever he is the Almighty God (protector of all Creatures) shelter him from all danger under hiswings; and bring him to Eternal bliss and happiness in his hea∣venly Kingdom, after the end of his full pilgrimage in this life, for the succour and relief of Christendome. and the whole world, Amen.

Page 26
CHAP. IV. I betake me now to the Dialogue be∣tween Elias the Artist, and the Phisici∣an, to express what is past, and all other passages.
Elias
GOd save you Helvetius? I have heard of your curious search after natural things, and read thy Books, particularly against Kenelme Digbys Sympathetical Pouder, where he glories to to heal all wounds at a distance. Truly I delight in∣credibly in all such things, which we see in this Look∣glass naturally implanted in the Creatures, whether Sympathetick or Antipathetick: for the inexhaustible Treasures of the Divine light and Deity (abundantly granted us) may be perfectly known out of the Crea∣tures under the Sky, or in the womb of the Earth, or in the Seas brought forth. That with all their gifts and powers (protentially in them) they might be be beneficial to restore health and help to mortal man.

Physician.
Sir, You are the the welcomest Guest; for a philosophical discourse of nature is the only refresh∣ing of my Spirit, and Salutiferous nourishment; come I pray into this Chamber.

Elias.
Sir, It seems you have here a whole shop of the fiery Art of Vulcan, and perhaps all Spagyrical Medicines, most exactly drawn out of the Mineral
Page 27

Kingdom. But Sir? For what end so many Medicaments? when by a most few we may much sooner and safelyer restore the health of man, if the distemper be not deadly, either out of defect of na∣ture, or putrifaction of any noble part, or the whole consumption of the radical humidity; for in such desperate cases neither Galenical Cures, nor Paracel∣sical Tinctures can be helpful; but it is not thus in ordinary diseases, where nevertheless often men are constrained before their fatal Term, to travail out of this most sweet light amongst the dead, for want of speedy and potent remedies.

Phisician.
Sir, I apprehend by your discourse you are either a Physician, or an expert Student in Chy∣mistry▪ Verily I believe there are more excellent Medicaments, and an universal Medicine, which might prolong life▪ until the determinate end, and also cure and heal all distempers in mans body, but who can shew the way to such a Fountain, whence such a Medicinal Juice may be obtained, perhaps none amonst men.

Elias.
Truly I am only a Founder of Brass, yet almost from my Cradle my Genius prompted me to search Curiosities in the fiery Art, and I have dili∣gently searched through the internal nature of Metals, and though now I forbear assidual labour and accurate Scrutiny, yet such labours and lovers are delightful to me; and I believe the most high, great and good God, will in this our Age afford his Spagyrick Sons the Me∣tallick mysteries gratis yet, by praying, and labouring to attain them.

Physician.
I grant God affords his commendable good things gratis, yet he hath seldom given or doth easily sell to his Sons this Medicinal Nectar for no∣thing.

Page 28

For we know certainly that infinite numbers of Chymists have and do still draw water through a Sieve, whilst they presume to prepare the universal Stone of Philosophers, and out of the Books of tri∣umphing Adeptists, none can learn the manner of pre∣paring it, or know their first matter. And whilst one searcheth on the lowest root and foot of the Mountain, he never ascends to the highest top, where only he can eat and drink the Ambrosia and Nectar of the Macro-Sophists or Philosophers. In the Inte∣rim it is the part of a good Physician, for want of that universal Elixir, to keep a pure and safe Con∣science, and apply to diseases such restoring remedies in which he certainly finds the effect and Virtue of Curing them. Therefore in all desprate Diseases I use such most simple Medicaments, that the Patients either speedily recover, or are brought into some way of their former better health.

For there are various kinds of Salts generated in the Glandules and Lymphatick Vessels, after the pu∣trefaction of this or that received nourishment, which afterwards flourish out in various humours, and cause either internal or external distempers▪ For experi∣ence teacheth us, that as many constitutions or Com∣plexions, so many diversities of Diseases, although it be the very same Disease in general. As we have experience in them who drink Wine, where divers operations presently manifest themselves.

For Peter having drunk Wine, presently begins to be angry and furious on the contrary: Paul seems to have a Lamblike timidity; but Matthew sings, and Luke weeps.

Item.
From the contagious Scorbutical poison, the Radical Juice of Peter in his Lymphatick Vessels and Kernels is turned into Acidity, which abstructs
Page 29

the passages and Organs of all the whole body. From whence springs up under the skin discolourd Azure or Skie-colour spots; but in the time of the Plague they bud forth in the likeness of Cornes of Pep∣per.

But the Juice of the same parts in Paul is changed into an opening bitterness from whence in the skin grow red spots under the Arms and Legs▪ like unto flea∣bites; but in the plague time Carbuncles.

But the Juice or humidity of the same parts in Ma∣thew is turned somewhat sweet and easie to be putrifi∣ed, whence bud forth under the skin watry Tumors on his Arms and Legs, the like almost you may see in Hydropical Patients; but in the pestilence riseth pestilential Tumors.

But of the same parts in Luke, the Juice is changed into a sharpe salty driness, whence come forth un∣der the skin of his Arms and Legs, precipitations of the ordinary ferment of the flesh, and such exsicca∣tions as commonly fall out in the consumtive Atrophia; yea; most often into the true Atrophia: But in the Plague, come forth most ardent swellings, with distractedness until death.

Behold my friend! No Physician, by one universal Medicine can Cure this only Disease of the Scorbutick∣pestilential or Febrile-poyson, but indeed by means of a particular Vegetable or Mineral granted in na∣ture from God, we may; for I can succour and handle all Scorbutical patients, with one Scorbutical Herb, as Scurvy-grass, or Sorrel, or Fumitary, or Baccabungia, called Brooklime or Red Coleworts; yea, much less can we succour them with one remedy compounded of all these divers species; for as much as there is such an Antipathy between Scurvy-grass and Sorrel, as there is between fire and water, and the same
Page 30

Antipathy is also observed between the Herb Fumita∣ry, and Baccabungy: Therefore

The Corrector of Peters Scorbutical, colouring Salty, and sower Poyson, is made with the bitter Volatile Salt of the Herb Scurvy-grass.

The Corrector of Pauls Scorbutick, tinging, salty and bitter poyson, is made with the fixt sowr Salt of the Herb Sorel.

And the Corrector of Mathew's Scorbutick salty tinging sweet and moistening poyson, is made with the help of the fixt bitter and drying Sulphur of the Herb Fumitary.

But the Corrector of Luke's Scorbutical Tingent, Salty, sharp and drying poyson, is made by the help of the sweet moistening Mercury of the Herb Bacca∣bungy, Brooklime or Red Coleworts: As out of the External signature of those Herbs is very easie to judge the specifick internal remedy, against these divers Scorbutical Diseases. Verily my feiend; if this be well observed, a prudent Physician will doubt of the universal Medicine.

Elias.
I shall easily grant all which thou hast Argued, yet the fewest of Physicians observe this Method. In the interim it is not at all impossible that there is also in the Kingdom of Minerals (being the highest) an universal Medicine, by whose only benifit we may effect and afford all which are re∣counted by thee of many Remedies out of the lower∣most Kingdom of Vegetables. But our most great and good God for some weighty Reasons, hath not given this kind of magnificent Charismal gift or super∣eminent Science promiscuously to all Philosophers; but hath revealed the same to a few, though all the Adeptists agree that this Science is true▪ and that none ought to doubt of the truth thereof in the least.

Page 31
Physician,
Sir besides the mentioned things, there are yet other observations strenuously opposing the operation of an universal medicine; Partly in re∣spect unto mens age and strength; Partly by reason of the Sex, and other circumstances, whilst there is a plain difference between the tender and strong: Ei∣ther by nature or education, and between the male and the female; young man and maid; and between the beginning, middle, or end of the disease; And it must be known if the disease be inveterate, or but lately have invaded the party; and lastly, if the Fer∣ment in this disease be promoted, or in another be precipitated: For the Effervency of the Ferment is made in the Stomack, or intestines, and indeed many contradictions are against the Universal Medicine, and few Phisitians have Thomas a Didymus Spectacles at their fingers ends.

Elias,
You have argued very Philosophically; for so many men, so many minds. And as sweet Mu∣sick pleaseth not every Mydas ears, or the same meats and drinks please every Pallate: So the judg∣ments of unskilful persons are very different concern∣ing this Universal Medicine, both for humane and Metallick Bodies: And certainly the operation of this differs much from particular Medicines; Some where∣of nevertheless are in a manner universal, or so e∣steemed, as the Herb Scurvygrass, curing all sorts of the Scurvy, marked with Azure spots; Sorrel, eve∣ry Scurvy with red spots; Beccabungia (red Coleworts or Brooklime) Atrophia, or the Consumptive kind: and Fumitary Tumors of another kind: Especially with such Phisicians to whom the abovesaid observa∣tions are in high esteem. Besides there is a vast dif∣ference between the universal Medicine of true Phi∣losophers, which revives all the vital spirits, and the
Page 32

particular Medicament of a slight cure; where only the venome of humours boyling against nature (in this man sowre; in another bitter, &c. and in one Sa∣line▪ in another sharp) is corrected: and if these corruptions be not presently removed by the usual Emunctories of Mouth, Nostrils, Stool, Urine, or Sweat; then certainly the Corruption of one, be∣gets another disease; for every spark of Fire having food, and not quencht, will arise to the greatest con∣flagration But if there be a defect in the motions of the Vital Spirits, then this is impossible to be effected by particulars; wherefore it concerns every consci∣entious Phisitian to learn how he may promote the motion of the vital spirits, to a natural digestible heat, which is most securely and best performed by our u∣niversal Medicine▪ by which the sick are notably re∣created; for as soon as this more then perfect Me∣dicine removes the mortifying seeds, Nature is re∣stored, and so lost health recovered; and that only by a harmonious Sympathy between it and the vi∣tal Spirits; Wherefore the Adept do call it the My∣ster, of Nature, defence of old Age, and against all Sicknesses, yea, of the very Plague and Pestilence; For this being a kind of Salamander, communicates its virtue and (as a Salamander) makes a man live till his last appointed time against all the Fiery Epi∣demical Darts of the angry Heavens or their Male∣volent Influences.

Physitian,
Sir! I understand by your discourse, That this Medicine doth nothing to the correcting of depraved or corrupt humours, but only by strength∣ning the Vital Spirits, and our Balsamick Nature; but other practical Chymists teach how to seperate he impure from the pure, and ripen the unripe▪ o make the bitter become a little sower or Acid▪
Page 33

and the sower sweet, and so to turn sharp into mild▪ mild into sharp, sower into sweet, and sweet into sower. Also I understand you say this universal me∣dicine cannot prolong life beyond its prefixed time, but only preserves it from all venome and deadly sickness, which agrees with the vulgar belief, That the Life depends only upon the will of God. But passing by these things, my question is still, whether a mans former nature may be converted into another new nature? So that a slothful man, may be chan∣ged into a diligent nimble man and a Melancholy man by nature be made a merry man; or the like.

Elias,
Not at all Sir, for no Medicine hath pow∣er to transform the nature of man in such a manner, no more then wine drunk by divers men changeth the persons nature, but only provokes or deduceth what is in man potentially into Act; For the universal Me∣dicine works by recreating the vital spirits, and so re∣storeth that health which was suppressed for a time. In the same manner the heat of the Sun never trans∣mutes the Hearbs and Flowers, but stirs up their po∣tential powers to become active. For a man of me∣lancholly temper is again raised up to his natural me∣lancholy disposition, and a merry man to become merry. And so in all desperate diseases, it is a pre∣sent and most excellent preservative. Nay if there could be any prolonging of Life. Then Hermes, Pa∣racelsus, Trevisan, and many others having had the said Medicine would never have undergone the Tyran∣ny of death, but have prolonged their lives perhaps to this very day: It were therefore the part of a mad Lunatick to believe that any Medicine in the world could prolong life longer then God limits.

Physitian,
Worthy Sir, I agree now cheerfully to
Page 34

all you have said touching the Universal Medicine, be∣ing no less regular then fundamental; Yet till I can prepare the same my self, it profits me not: Indeed some Illustrious men have written of it so cautiously in dark Aenygma s, that very few can understand their progress to the end; and if one could purchase all these Authors, this short life might be therein consu¦med, and not attain the thing. It remains therefore only to pray and labour, Ora▪ & labora, Deus dat omni horae, Work and Pray, God gives every day.

Elias,
Seldom indeed can this Art of Arts be pickt out of Books without demonstration from some true Adeptist.

But waving this, let us come to Transmutation of Metals, by the most noble Tincture of which ma∣ny have written, but 'tis true, few Disciples attain this Arcanum.

Physitian,
Your convincing Arguments, and my fore going Experiments, I believe all you say; for Dr. Kuffler with the Tincture of one ounce of gold, pro∣jected on two ounces of Silver, transmuted as is said▪ an ounce and half into the purest gold, and a third of the remainder into white gold, and the rest was still the purest Silver imaginable. And Van Helmonts experiment proves the same, But especially Alexander Scotus, and Count Russes Experiment, well known at Prague, and as here you may see the inscriptiors done before the Roman Emperour Caesar Ferdinando the Third; Where with one grain of Tincture were transmuted three pound of Mercury into the noblest pure gold. Yet I confess I never saw a true Adep∣tist, or projection made, and therefore cannot so absolutely conclude these things to be true.

Elias,
My Friend, The art will remain true, whe∣ther

[illustration]


F. 1. Pag. 34.

LIKE AS RARE MEN HAVE THIS ART: SOE COMETH IT VERY RARELY TO LI∣GHT PRAISE BE TO GOD FOR EVER; WHO DO∣ETH COMMVNICATE A PART OF HIS INFINITE POWER TO VS HIS MOST ABIECT CREATVRES
THE DIVINE METAMORPHOSIS
EX HIBI∣TED AT PRAGVE XV IAN Ac MDCXLVIII IN THE PRESENCE OF HIS SACRED CAESAR∣EAN Mty. FERDINAND THE THIRD
The Thickness of that piece of gould
•ount Rusz, uppermost Hill master in Steyer •nd Carinthiae (two Prouinces of high Germany) •ath with one only graine of Tincture transmuted ••ree pounds of Quicksiluer into pure gold fixt •all assayes & proofes out of which was cast •his piece of Gould
[illustration]


F. 2. Pag. 35.

1 Amen Holy holy holy is the Lord our God and all things are full of his hononr Leo. Libra.—
2 The maruelous wisdome of the wonderfull Iehovah in the vniuersall Booke of nature I am made the 26th. of August. 1666
3 ☉ ☿ ☽ The wonderfull God; Nature and the spagyricall Art make nothing in vain.
4 To the Honour of the Euerlasting, Inuisible trivne only wise most high & Omnipotent, God of Gods, holy. holy. holy Gouernor and praiseworthy Preferuer of all
5 Holy art thou O holy spirit, Halleluiah, ffye vpon the Diuell and neuer speake of God without light Amen.
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you believe or not: For Example. In the sin∣gular exalted sulphurous virtue in the Loadstone (by its only touch derives a sympathetick vertue into the sul∣phurous Iron to become another Magnet or Load∣stone by its touch. So doth it happen in the Philo∣sophers Stone, in the which is all that the wisemen seek. Now in regard their writings are so numerous and dark: it is to be wished one Laconick short Epi∣tomy were extracted out of all for the said Art to be clearly manifested in a short time, with little labour and expence; and so a most easie Transite made to the best Authors. But look here, I will now shew you the true matter of Philosophers to confirm your belief.
Phisitian,
Is this glassy yellow Masse it indeed? I fear you do but jest or dally with me.

Elias,
Yea truly, thou hast now in thy hands the most pretious thing in the world, the true Philoso∣phers stone, none ever more real or can be better. neither shall any have another, and I my self have wrought it from the very beginning, to the very end. Then stepping into a more private Room he shewed me these five pieces of pure gold, made out of Lead by the Philosophical Tincture, which saith he, I wear in me∣mory of my Master: Now by thy great reading canst thou judge of what matter or substance it is made and composed.

Physitian,
Sir I cannot judge, but it seems you learnt it not of your self, but had a master instructed you to make it. Now I beseech you Sir, bestow a little crum of the same upon me, if it be but as much as a Coriander or Hemp Seed, only to transmute four grains of Lead into gold.

Elias,
I confess an honest good man first shewed me the possibility, and then the art and manner to pre∣pare
Page 36

the Medicine, but to give thee any of this Me∣dicine is not lawful, though I had for it as many Duck∣ets as would fill this room; not for my esteem of the matter, which is of no price at all, but for other pri∣vate considerations, and to make it so appear, I would now through all into the fire to be consumed, if it were possible for the fire to destroy fire. Be not therefore covetous, for thou hast seen more then many Kings or Princes that have sought for it. But I must now depart, and purpose to come again at three weeks end, and then if not hindred or forbid, I will abun∣dantly satisfie thy curiosity to see transmutation; in the Interim, I warn you not to tamper with this dan∣gerous art, least you lose your fame and substance in the ashes.

Physitian,
Sir, What shall I do, if it be not lawful for you to bestow so small a part of your tincture, be∣cause of your Philosophical Oath, taken at your drinking the dissolved Silver in the rain water. Yet know I do eagerly desire to learn this, and I believe Adam (thrown out of Paradice for eating an Apple) would again desire this golden Fruit out of Atlantas Garden, though to hazard the destruction you pre∣monish. And though I have not yet seen transmuta∣tion from you, I thank you for your great friendship in forewarning me of the dangers, and shewing me what I have seen, and till your return, I shall de∣light my self with what is discovered both of your Medicine and Person. But I fear Sir, if any King, Prince, or Potentate should know the same (which God forbid) they would perchance imprison and tor∣ture you, till you should reveal all the art to them.

Page 37
Elias,
I never shewed the Stone to any in the world, but to you, except one aged man, and hence∣forth shall not to any▪ but if any King, or other, (which I hope God will not permit) should Rack me to pieces, or burn me alive, I would not reveal it to them, neither directly nor indirectly, as many circum∣feranious Physitians, Mountebanks, Vagabonds, and others pretend to do.

Phisitian,
Good Sir tell me in the Interim, who are the best Authors, in regard by experience you are best able to judge.

Elias,
Indeed Doctor I have not read many books, but amongst those I have read, none more curious then Cosmopolite Sendivogius, The Dutch Borger Derwerel, and Brother Basilins 12 Keys, I can lend thee Sendivogius at my return, in whose obscure words the Truth lyes hidd, even as our Tincture lyes inclo∣sed in the minerals and Metallick bodies.

Phisitian,
Sir, I give you most hearty thanks for your exceeding kindness and love, Believing that marvellous and efficacious Essences and Tinctures, lies hid in Metals and Minerals under the external rinds and shells of their bodies; though I find few so expert in the Fire, to know how to pick out their Kernel Philo∣sophically, for (as Isaac Holland writes) the outward body of every Animal, Vegetable, and Mineral, is like to a Terrestrial Province, within which excellent spi∣ritual essences do retire and dwell, Wherefore it is needful that the sons of art should know how, by some saline, fit, sutable Ferment (pleasant and agreeable to the Metallick Nature) to tame and subdue, dissolve, separate, and concentrate, not only the Metallick, Magnetick virtue, wherewith to Tinge; but also Phi∣losophically
Page 38

to multiply the same, in their golden or silvery Homogenity. For we see that the bodies of all creatures are not only easily destroyed, but as soon as they cease to live, they hurry to their graves in putrefaction, viz. to their old Chaos and darkness of Orcus▪ wherein they were before they were brought to light by Creation in this World. But alas who or what man can or will shew us this Art in the Metallick Kingdom.

Elias▪
Sir I confess you judge right of the natural destruction of things, and if it be Gods pleasure, he can (as to me) send one (sooner then thou hopest) to shew thee the manner to destroy Metals and Minerals, in a true Philosophical manner, and to gather their in∣ward souls. In the mean time implore the blessing of this great God, who doth all things as he pleaseth. To whom I recommend thee, whose watchful eyes are always open, over all his regenerated Sons, in and through Christ Jesus So be sure I am your friend. and once more Farewell.

THus my Friend Elias taking leave, left me three weeks, and to this very day; nevertheless, (as a Spur) he impressed all these things deep in my mind, and Paracelsus confirmed them, saying, That in, with, of, and by metals spiritualized and cleansed, are per∣fect Metals made, and also the living gold and Silver of Philosophers, as well for humane as metallick bo∣dies.
Page 39

Wherefore if this guest my Friend, had taught me the manner of preparing this Spiritual and Celesti∣al Salt he spake of, by and with which I might (as it were) within their own matrix, gather the spiritual Rays of Sun or moon, out of the Corporal Metal∣lick substances, Then truly from his own light he had so enlightened me, that I should have known how Magnetically (by a Sympathetick power) in other imperfect corporeal metals, their internal souls might be Clarified and Tinged, so that their own similary bodies being of like kind, might be transmuted into Gold or Silver, according to the nature of red Seed, into a red body; or of the white Seed into a white and pure body; For Elias told me that Sendivogi∣us his Calybs was the true Mercurial Metallick hu∣midity, by help of which (without any Corrosive) an Artist might seperate the fixt rayes of the Sun or Moon, out from their own bodies, in a naked Fire, in open Crusible, and so make them Volatile and Mercurial, fit for a dry Philosophick Tincture (as he partly communicated and shewed me before he went) to transmute the Metals For all learned Chy∣mists must consent, that Pyrotechny is the mother and Nurse of many noble Sciences and Arts, and they can easily judge from the Colours of the Chaos of metals in the fire, what metallick body is therein. And truly, every day, metals and transparent stones▪ are yet so procreated in the bowels of the Earth, from their proper, noble, vapourons seed, with a spiritual Tingent Sulphurous Seed, in their divers Salty Ma∣trixes; for the common Sulphur, (or the Sulphur of any pure or impure metal, whilst yet conjoyned with its own body) being mingled only with Salt-Peter in the burning heat of Fire, will be easily changed into
Page 40

the hardest and most fixed Earth. And this Earth is afterwards easily changed by the air into most clear water, and this water after by a stronger fire, ac∣cording to the nature of either pure or impure me∣tallick Sulphur admixed) is turned into Glass, coloured with various and very beautiful colours. Almost so likewise is a Chicken generated and hatcht out of the white of an Egg, by a gentle natural heat; and thus also from the seminal Bond of Life of any metal, is made a new and much more noble metal, by a heat con∣venient to a salty fires nature, Though few Chymists know perfectly how the internal virtues of metals (al∣ways magnetically moving according to their harmo∣ny or disconsonancy) are distinguished; and why one metal hath such a singular Sympathy or Antipathy with the other metal, as is seen in the Magnet with Iron, in Mercury with Gold, in Silver with Copper, very remarkably. And so in some are notably found an Antipathy, as Lead against Tin, Iron against Gold, Antimony against Silver: And again, Lead against Mercury. There are 600 such Sympathetical and An∣tipathetical Annotations in the animal• and vegetable Kingdom, as Authors have written

Thus Candid Reader have I here printed what I have seen and done, for with Seneca I desire to know only that I may teach others: nay if wisdom were given conditionally to be kept secret, I would re∣ject it. If any shall yet remain doubtful, let him with a living faith believe in his Christ Crucifyed, and in him become a new Creature, through the most strict way of regeneration, and be fixed therein in hope, and use true love and charity to his neighbour, till his life be justly, chastly, and holily sinisht, there∣by safely to sail through the wicked and impudent
Page 41

Sea of this world, to the peaceable Haven of Hea∣ven, where is an everlasting Sabbath with true Chri∣stians and Philosophers, in the true Jerusalem. John Frederick Helvetius, Count Russ in Syria, and Ca∣rynthia in Germany, with one grain of Tincture, trans∣muted three pound of ☿ into pure ☉ at all assayes.




THE GOLDEN ASS Well managed, AND MYDAS Restored to Reason.

Or a new Chymical Light appearing as a day Star of Comfort to all under Oppression or Calamities, as well Illiterate, as Learned, Male as Female; to ease their Burdens and provide for their Families.

WHEREIN The Golden Fleece is Demonstrated to the blind world, and that good Gold may be found as well in Cold as Hot Regions (though better in hot) within and without through the universal Globe of the Earth, and be profitably extracted: So that in all places where any Sand, Stones, Gravel, or Flints are, you cannot so much as place your footing, but you may find both Gold, and the true matter of the Philosophers Stone. And is a Work of Women and play of Children.

Written at Amsterdam, 1669. by John Rodolph Glau∣ber, The bright Sun of our Age, and Lover of Mankind, like a true Elias riding on this Golden Ass, in a Fiery Chariot.

And Translated out of Latin into English, in briefer Notes, 1670. by W. C. Esq. True Lover of Art and Nature, and well wisher to all men, especially to the poor distressed Houshold of Faith; The true Catholick Church, and body of Christ, Dispersed through many Forms of Religions, through the whole World, as the perfect Israelites.


[illustration]
The Thickness of that piece of gould

LIKE AS RARE MEN HAVE THIS ART SOE COMETH IT VERY RARELY TO LI∣GHT PRAISE BE TO GOD FOR EVER; WHO DO∣ETH COMMVNICATE A PART OF HIS INFINITE POWER TO VS HIS MOST ABIECT CREATVRES
THE DIVINE METAMORPHOSIS EXHIBI∣TED AT PRAGVE XV IAN Ac. MDCXLVIII IN THE PRESENCE OF HIS SACRED CAESAR∣EAN Mty. FERDINAND THE THIRD
Count Rusz uppermost Hill master in Steyer and Carinthioe (two Prouinces of high Germany) hath with one only graine of Tincture transmuted three pounds of Quicksiluer into pure gold fixt in all assayes & proofes out of which was cast this piece of Gould


THE EPISTLE Of VV. C. TO THE CHRISTIAN AND COURTEOUS READER. Job 28. 6. & 2 Esdras 8. 2.
Reader,

GOd who made Man out of Earth or Clay, and out of Stones could raise up Seed to Abraham, hath here sent thee Manna, and commanded these very Stones to yield thee Bread,


in these Calamitous times, or rather that which may satisfie thy honest and moderate wishes more for Food and all necessaries (as was intended in the Fiction of Mydas) For every thing thou touchest by this Art may turn to Gold, and purchase whatsoever thou needest for thy self, Friends and Family, without borrowing, extorti∣on, or fear of want, or wearing lon∣ger Ears then will become a rational man and a good Christian; And so thou maiest prove a true Fortunatus, or Providential Mydas, & procure thee a lighter heart then many that have a heavier Purse, which▪ may be exhau∣sted, lost or spent on their Lusts, and yet not satisfie their fears or covetous desires, though in present Plenty of Corn and Wine. Yea, if thou hast Grace and Wisdom, out of the very Stones in the Streets, or Jobs Dung∣hill, thou maiest raise the Golden Fleece, though in extract and Jobs


small quantity, and mayest gain the Philosophers Stone, and withal make gold more plentiful then in Solomons days, and ride in Triumph over the World on this Golden Ass, by Glau∣bers new Chymical Light, without old Balams property. Quid non Morta∣lia pectora cogis Auri, sacra fames. Let this Art therefore breed in thee a holy hunger of God, rather then Gold, and improve this Talent to Gods Ho∣nour that sent it, and to thy honest Neighbours good; and fear not to be the poorer, though thou light thy Neighbours candle, by communica∣ting somthing of this Art, or the Fruicts thereof liberally, as thou wouldst be done unto; That so all may glorifie the Almighty giver for his great Treasures and bounty, and live together in Peace and Love, without Griping, Grudging, or Anx∣iety; whence may spring the true Golden Age, so long expected and


desired, with Halcion days; Neither needest thou be sollicitous for thine or their posterity, least they want bread, if thou givest them but these Stones with the use thereof for a Le∣gacy. I have no other message at present, but to wish thee herewith to be content, and provide thee Trea∣sures for Eternity, without taking notice of this mean messenger that brought it hither to thee, who though invisible or unknown, shall remain

Thy well wishing Friend and Servant, W. C. Or twice five hundred.

L'aurum amice elegis Rus.

POSTSCRIPT.
TO help thee here a little for∣warder. Take four ounces (or what quantity of powder of Emery you please, such as Cutlers use, and is bought at the Ironmongers, or else good Yellow, Red, or Purple Tal∣cum, or other good Stones or Mine∣rals, Dissolve it in Spirit of Salt, of Glaubers cheapest making, Distill or Evaporate the Menstruum gently, or precipitate the Tincture by Lixiviat Salt, with ☽ or ☿ or the properest Loadstone ☉, and reduce all by ♀, but be sure not to be too hasty for a Regulus; But when you think it sufficiently washt and digested, cast it into a Cone for the first Regulus, Then with Glaubers Martial Dis∣cipline,


Mortifie the remaining sulphu∣rious matter, and you have a courser Sol, and after a Lunary Body. Then begin again, and add the last to the first, and turn Ixions wheel in the Fire as oft as you please, till you find good profit.


JOHN RODOLPH GLAƲBER'S EPISTLE TO THE READER,
Reader,

SAtan with his Followers seeks no∣thing more, then the destructi∣on of Mankind, and to hinder him from the gifts and favour of God. Wherefore I desire thee not to slight or


judge of these things rashly, which thou knowst not; but first prove and try them throughly, and although you should fail (as it may easily happen to the inexpert) yet blame not my writings or good inten∣tions▪ but your own unfit Capacity, or inexperience; for I write nothing here, but what I have often effected, and can perform and prove true e∣very hour. Consult therefore first with other more experienced sear∣chers, whom I may hope have not all erred and lost their labour in so easie a work, that even a Boy of ten years old may understand it possible and Fecible.

Nevertheless believe not that I should set down here the manner of Extracting Gold in Lumps or great quantities for profuse usage, but I shall rather take heed and beware of that.


N. B. Now as I said throughout all parts of the World, and in every sort of Sand, Pebbles, and Stones, is held good Gold, excepting Lime-Stones, which alone seldom or never have any Gold, else in all Rocks of Greety Sand, Flints of whatever co∣lour; also in Gravel, Scurfe, or Bal∣last on Mountains, Valleys, in the Bowels of the Earth, the Sea, Ponds, Pits, Rivers, and Floods, (none at all excepted) there is Gold to be found but Sand and Stones, hold most in hot Countries; and although they be white, clear, and shining, without the least colour, yet there is some Gold; Yea, even sometimes in Clay grounds, and in Artificial baked Tyles and Bricks.


The first kind of Proof
TAke white Sand or Flints, wherein you think there is not the least Gold, to which joyn three parts of Minium, or any other pouder or Calx of Lead Flux this mixture in a Crusible co∣vered in a wind Furnace, or by blast of Bellowes, and so let them flow well together for one hour, and it will turn to yellow glass, then pour it forth least by delay it pierce the Crusible, and run among the ashes. Powder this glass, and mix there∣with half its weight of Sal Alcali, or Soap, or Pot ashes: then put this mixture into an Iron Pot or Crusible, where you may first put Nails or other Bitts of Iron, then Flux this in the Fire, and the 〈…〉 Lead will be reduced into a body again by the said Iron; pour out this into an ingot or Cone, and the Regulus of Lead will sink to the bottom, and the Flints or Sand (like Scurffe and Dross) will
Page 37

swim on the top, but the Lead will contract such a black roughness, that it will not easily flow. For the which take this remedy. Place this Regulus in a Wind Furnace, and upon one ounce of the melted Regulus cast a Dram, or something more of Salt Pe∣ter, and let them flow together; Then the Sal Nitre will draw the black roughness from the Lead into a Scurffe, which being poured forth and melted again, becomes tractable and white, and will easily flow upon a Test, but if you have not the skill to effect this work; put your black rough Regulus of Lead into such a Crusible or Test, as the vulgar call Treib∣scerbe (which is like a large hard Crusible bottom) cover it, and let it purge it self in the fire for half an hour, or at least for a quarter, and it will be white and tractable. But the washing or cleansing by Salt Peter is far better▪ weigh a peny weight, dram or scruple of this, and a like quantity of Lead; Test them in a hard fixt Cupel apart, and this Regulus will hold a grain of Gold, and the Common Lead only a grain of Silver.

The Second kind of Proof.
TAke one part of white Flints or Sand, mix thrice the quantity of Salt of Tartar, or any other Alcaly, and therewith fill a third part of a Crusible (but not more least it run over) let it stand half an hour to be glowing red, and it will turn to a white Pellucid glass, pour it into fair water, or rather into a Lee; and the Sand or Flints will be dissolved into a
Page 38

thick Oyl or Water. ☞ In this water digest for an hour or two, half an ounce of filed, rasped, or rather scraped Lead, and the Lead will extract a spi∣ritual Gold from the said Water or Flints, and will thereby become yellowish; which take forth day, and Test on a Copel, and you shall find a grain of Gold, but out of so much common Lead will be on∣ly a grain of Silver, which is the proportion to be found in any Lead; whence you may certainly con∣clude that white Flints and Sand contain in them spi∣ritual Gold, the which being joyned with Metals become Corporal.

The third kind or manner of Proof.
DIssolve ♄ or Lead in Aqua fortis▪ and pour it forth into Salt water, and all the Lead will precipitate and fall to the bottome, in a white Calx or Powder, mix three parts of this Calx with one part of powder of Flints or Sand, and add half so much Salt out of Lees or other Alcali, mix them and put them into an iron Crusible, where old nailes or bits of Iron be put in, fill it to the top and cover it close for half an hour to melt and flow, till all the sharp corrosive spirits in the Lead be mortified by the Iron, and then the Lead will be reduced to a body as before, which cast into a Taper pointed In∣got or Cone, and the Regulus of Lead will sink to the bottome, the which must be washt and cleansed by Salt Peter, or in a fixt Copel under a Tyle, till it purge out the dross or faeces, then Test it, and as
Page 39

much of the same Lead severally apart, and the one yeilds a grain of Gold, and t'other only a grain of Silver, as before is sufficiently expressed.

The true manner of proving all Flints, Rocky Stones, Pibbles, and Sands, &c. Legitimately and Infallibly; whether they contain much Gold or little; With a plain Reason for all.
TAke four ounces of Sand or Flints, or other Stones, neal them red hot in a Crusible, and quench them in cold water, and so they become tractable to be beaten or ground to powder. Put these four ounces of powder into a Glass Cucurbit or Retort, and pour thereon two ounces of Aqua Regis, to moisten the said powders very well and thoroughly, and let it stand so in warm sand for half an hour, and the said Aqua Regis will extract all the Gold out of the Flints or Sand; To which pour on two ounces of warm water, and stir it very well about, then strain or filter it through Cap Paper, and the water will pass through the paper with the Tin∣cture, and leave the sand alone in the Paper; then pour on more warm water into the paper, and let it run through the Sand again, and so it will wash a∣way all the remaining Gold and Tincture out of the sand, and carry it into the Receiver, which is like∣wise to be added to the rest; Then pour upon this im∣pregnated water or Liquor, some ordinary Lees or
Page 40

rather some spirit of Urine, and it will so mortifie the Aqua Regis, that the Gold will presently precipitate in a yellow Powder to the bottom; Cant off the wa∣ter and wash the said Gold with more fresh water till the powder of Gold be sweet and perfectly clean; after dry it very warily, else the said Gold will ful∣minate with that force as to break the glass in pieces, and whatsoever else is about it. But if you mix a little powder of vulgar brimstone to the said Calx or Powder of Gold, and let it glow in a glased Cru∣sible, then it will not fulminate at all. After this mix therewith some Borax and reduce it in a Crusible. And thus you may know what quantity of Gold is contained in the rest of the Sand or Flints of that nature. N. B. Unless perchance the said Sand or flints have Iron mixt, whereby then the Gold will become Pale and Brittle. Now in such a case you need not presently mix the said calx of Gold with Borax, because both the Gold and Iron would be reduced together, and so would be adulterate, and disappoint you of your expectation in that Trial; But such mixt Gold must be separated from the Iron on the Test with Lead, and so your proof will be good and without error.

There is another sort of trial and proof of Sand, flints, and Stones, &c. But since this way is easie and sufficient, we shall rest herein.

N. B. Yet my Councel is, instead of Aqua Regis, to make use of Spirit of Salt, which will be cheap∣er, with ☽ and ♂ for a Loadstone, and Antimony for the flux.

Now learn the difference of natural, corporal, so∣lid Gold, and that which is volatil and spiritual, which is the Primum ens Auri, or first beginning of G ld. ☞ Consider therefore that corporal gold by
Page 41

corrosive waters or salts, is easily extracted and re∣duced, but the spiritual is not so.

But now the reason that corporal gold, by the afore∣said proofs and experiments, is always▪ extracted and drawn forth, and happens upon this account, for al∣though in the said white sand there may be no cor∣poral gold at all, yet by the aforesaid proofs, some is extracted, though truly not much, nor more then the Silver was which the Lead contained which was used in the said Trials. Note therefore that the said sil∣ver in the melting, drew the said spiritual gold out of the said flints, stones, or sand; so that there∣by it became ting'd and transmuted into corporal gold; the which was very apparent hereby, for that no more gold was found then the quantity of Silver contained within the said Lead; and as it was in the other parcel of common Lead, used in that Trial; for if more corporal gold had been in the Sand or Lead, it must necessarily have exceeded the quanti∣ty of Silver in the said Lead, for the Silver contain∣ed in the said Lead, mixt with the said Flints, could not fly away in the air, to leave room only for so much corporal gold, and therefore the cause that the Silver remained not Silver (as in the common Lead was) that it was transmuted and turned to Gold▪ by the Tincture, and spiritual gold drawn out of the first Ens of sand, stones, and flints; and must be as∣cribed to the said first Ens or spiritual gold contained in the said sand, stones or flints.

Now I have written this book only for the extra∣ction of corporal gold out of sand, stones, and flints, &c but we leave the spiritual gold for the Philo∣sophers, that they may make their Stone out of it.

Wherefore, N. B. Whoever seeks to draw gold
Page 42

out of sand, stones, and flints, &c. Let them chuse such stones, sand, &c. out of which they may draw cor∣poral gold, with good profit which the Womb of common, white sand, and flints cannot bear or bring forth.

The reason nevertheless, I wisht you to take white sand or flints, &c. to make experiments and trals, was because every one might see, that in all kind of sand, good gold is contained, though out of all it cannot be profitably extracted, by reason the white sand and flints, &c. are often without corporal gold, but never without spiritual gold, by the which nevertheless silver may be tinged, and transmuted into good gold, as may plainly appear by and in the aforesaid practice and tryals.

But now the Philosophers seek not corporal gold but spiritual, and they will know where, and in what subjects the spiritual or first essence of gold is most plentifully contained, and how to get the same with ease. Therefore although the said first es∣sence of gold be in white sand, and white flints, &c. yet the said Philosophers will not meddle with that so willingly, nor will any expert true Philosophers, tye themselves so to one subject, as not to use any other thing to get their Tincture; To whom it is well known that the first essence of gold is found in every thing throughout the whole earth; for where∣ever there is any Sulphur, there may be had the first essence of Gold to have their Tincture. But now in all Vegetables, Animals, and Minerals, there is a Sulphur certainly known and found, Therefore in all parts of the world, the matter of the Philosophers stone may be had every where: so that the Poor may have the same without charge, no less then the rich, according to what the Philosophers doe pro∣claim,
Page 43

saying their matter is every were, and you may have the same in any parts of the world without money, and it meets you, and is trod on under feet, and cast out on the Dunghils; for so the true Philosophers do say, and write. Also a true Philosopher will not require or need much Gold for his Medicine; for if he have but halfe an ounce which he brings to perfection, it will suffice for his whole life, and be in in his power to multiply, and bring it to perfecti∣on as often as he please; and necessity shall re∣quire.

So that it may easily be demonstrated, that not only Gold, but somewhat more rare (viz:) the true Tincture is in Stones, which the Ancients did intimate in these words. Auro quid melius Jaspis, &c What is better then Gold, a Jasper Stone, &c. So

Paracelsus exceedingly commends Red-Talc, Gra∣nats, Antimony, and Lapis Lazuli; expressing fur∣ther, that the Tincture or first Essence of Gold may be gotten out by sublimation, &c. Take notice also further, that the first Essence of Gold may be found in any other small or meaner stones, and amongst the first and chief of these, viz. the Blood stone, Sythydis, Magnesia, Pedemontana, Emery, and such like.

In the which also it is so fixt, that to possess it there needs no other art, but the manner of extracting it, and giving it ingress by Gold. On the other side, the first Ens of Gold, in the Vegitable, Animal, and Mineral Sulphurs, Marcasites and Antimony are had in plenty; but are so Volatil, that those little stones are to be preferred.

But now in brief I shall shew, that in stones (of which hot Countries hath most Gold) there is not on∣ly fixt Gold, but also Volatil; whence the true Tin∣cture
Page 44

may be perfected: For whoever can make the first Essence of Gold that is in stones Volatil, and ga∣ther it by distillation, doth get a graduating water by which our quick fluid Mercury or Quick-silver may be coagulated to good Gold. And whoever can joyn, and marry this Volatil first Essence of Gold to Corporal Gold, and this with that to be made one, and procure Ingression, he may hope for far more good, and may expect undoubtedly to enjoy the same to a better use and profit: For that the first Essence of gold is more useful and needful to prepare the Tinctures then Corporal gold it self, as not a few Philosophers have signified by the following words▪ who say, Gold and Silver are not made by them, unless this first Essence do effect it.

The first Ens also of Gold, which lies hid in all Ve∣gitables and Animals, doth Coagulate Mercury, even to Yallowness, but not constant and fixt; but if it be made fixt, it also fixeth and Coagulateth with constancy, but doth not so before. It remains there∣fore most assured true, that where ever Sulphur is found, there is also the first Essence of Gold, and where the first essence of Gold is, there is also the Tincture; wherefore, being Sulphur is found in every thing of the world, to the least Herb, Stone, and Bone. It follows that also out of any little Herb, piece of Wood, little Stone and Bone &c. the true Tincture may be prepared.

•ow this our new light doth not profit him that is blind, and will presume and resolve to be so still,

More of this you may find in my third Century and also make first part of my Spagyrick Phar∣macopeia

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How Sand. Flints, and the like im∣pregnated Stones may be known, whe∣ther they contain little or much Gold.
FLints, Sand, Stones, &c. that are White of all sorts, contain the least quantity of Gold, and yet are never without some Volatil, though not to be extracted with profit; but most commonly the Yellow and Red have most Gold, yet not always to answer the charge in dissolving and extract∣ing.

Yellow, duskish, and Black commonly hold much, and where through White, also Yellow Sand and Stones, where Lines are found (like Veins through them) especially if they shine clear and glister with many little sparks of ☉ close together.

Likewise that Sand is rich with Gold, which appears like Talc, wherein are found some stones, in which Red or duskish Talc appears, even as in all Talc Gold is found but yet in some more some less.

All Flints and Stones in Brooks, called Bartenston, which though appearing white externally, yet after they are made red hot in the fire, and broken in water, appear Yellow like Gold, are sufficiently rich.

Green, Yellow, or Skie coloured Stones, trans∣lucid
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like Horn (Vulgarly called Horne-stone, are also for the most part rich.

Also all reddish, Black, and dark, dusky Flints, have always Gold, but for the most part mixt with Iron, which therefore frustrate the Vulgar Labourants Menstruum, and so makes it useless.

All Quarze Quarries, the coverings of Mines, and also Saphir Stones, or other in the Earth in Veins like Metals, or open to the Air or Water, being Coloured, hold Gold.

The Blood-stone, and that which is of kin to it, Emery, Granats, and Lapis Lazuli, do all hold Gold.

The Granats hold Corporal Gold, and the first Essence of Gold, some much and more then others, and others but a little: But these aforesaid Stones are so hard, that strong Waters (as Aqua Fort) cannot work upon them; yet some remedy may be found to extract them.

In all transparent Amphitams, Sapphirs, Rubies, Amathists and asinths, is the first Essence of Gold, but hard to be extracted.

All (Fluores, Oars and Flowers) used in the Mines of ☉ and ☽ to reduce them to a flux, whether Violet or Purple coloured▪ Yellow, Red or Green, are endowed with unripe Volatil Gold, which of you heat red hot▪ will vapour a king of Green, Yellow, or Red fumes, and a Snow-white Colour will remain on the stones. Now if any can tell how to save those flying fumes, he may with it Coagulate Mercury into Gold. In like manner by means of Distillation, a Green water may be drawn out of all such like stones, in the which Mercury will Coagulate it self into Gold▪ This Green water also the ancients have called their
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Green Lyon, which devours the ☉ or Gold, and pre∣pares a Tincture for ☽ or ☿.

I would say more of this matter, but shall refrain for the covetousness, and wicked men, who seek no∣thing but the ruine of their neighbour, and to live in pomp and pleasures, who as unworthy, God will have wander in darkness, without this Knowledge. Wherefore let all that by Gods Grace have any illu∣mination, beware the communicate nothing to wick∣ed men, though they seem Angels of Light: Nus∣quam tuta fides, There is no faith to be found on Earth. Soli Deo tu confidas, promissis hominum diffi∣das, Deus S•lus fidem servat, a Mundo fides exulat; which is, In God shalt thou put thy trust, mans pro∣mises distrust as Dust; God only keeps his promised plight; but from the world all faith takes flight. Wherefore I say, let all well-minded men beware of Luxurious, proud, vain, and covetous persons; for these Vices proceed from the Devil, and return again to him, and one can hardly find an honest man, though sought with Diogenes his Lanthorn, amongst many: For which cause I shall e're long publish a short Tra∣ctate of evil and wicked men, viz. How and whereby to know them by their outward signatures and form, for virtue and vice? And had I known this skill before, it had been a great advantage to have made me be∣ware of such dissembling Impostures.

If any shall hereby reap any benefit, let them give God the praise, and be mindful of the poor: If other∣wise, let them believe they are yet unworthy to have such things communicated to them; for truly I have written here so plainly and truly, as no Philosopher ever did before me.

But now nevertheless I confess I have a more easy way for these things, viz. for extracting Gold
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out of Sand, &c. and such as never was known before to the World.

1. My first Method is with a water of small charge or price, which may be had in plenty without Distilla∣tion.

2. My second is a singular Metal, of which Chaul∣drons may be made, in which these Stones and Sand, with this small prised water are boiled, and yet not corroded or consumed thereby, and after the water shall dissolve any Gold out of the Sand or Stones, then you may draw forth the sand and water with a Scoop or Bowl proper for this use, with holes in the bottom, and a wooden basket strainer thereupon, and so the impregnated▪ water or Menstruum, with the Gold, may pass through, and leave the sand or stones behind in the scoop or bowl with the strainer, then pour on more warm water on the said sand, to wash out the remaining Gold and Tincture, and after all is washt out, throw the said sand or stones quite away, as useless.

3. My third compendium is, to pour upon the said clear Menstrum, which hath the Gold or Tincture, another singular sort of water of small price, whereby all the said Gold and Tincture (at such a height and quantity.) in the solvent, will be precipitated to the bottom; and so the clear solvent being freed from the Tincture, must be Canted off to serve again for the like use, as preserving still its own strength and vir∣tue, without any abatement or diminution whatsoe∣ver, either by the said water precipitating, or by any other ways whatsoever; and if any be lost or spilt by the usage, it may be easily repaired, by getting more of the same, without much trouble or charge.

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Now if any should mix any precipitating Lixiviat Liquor or Lees with the said solvent, contrary to its Nature, and thereby mortifie the solvent by precipita∣ting the Gold (which is done in other processes, and is used in and by my former experiments and trials in this Books about the white sand and stones, &c.) what dammage and loss would come thereby; for every time there is occasion to use it, our dissolvent should be destroyed, and the extraction thereby be∣come very troublesome and chargeable; especially being done in Glass or Earthen Cucurbits or bodies; but this way all things cost almost nothing, and may be done in greater Vessels, and cheaper, and the said waters be without loss. And this kind of extraction may be compared like the making of Salt-Peter, where the workman having extracted the Salt-Peter, throws away all the ashes and dirt, and puts more matter into the (Cupam) Tubs or Bowls, for •he like common water to extract more.

1. Our fourth Compendium is that precipitated Calx of Gold, after the filtration in a bag, is taken •ut, dried, and by a good, cheap, and singular good matter flux it, is reduced to a body; and so •o part of the said Gold will be lost or diminish∣•d.

In these four Compendiums for the extraction of Gold, will come profit, but not so much other •ays▪

Now let none marvel why I reveal not here any of ••ese four Compendiums; I have been enough bitten •y the envy of other men: For where they could not •nderstand my writings by their own dulness, though •ad plainly enough expressed the matter; and so could •ot perform the same; they then publickly brought scandal on me, and reported, that whatever I writ
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were lyes; Nay, some others have seen the thing performed, and yet afterwards for hatred and envy, have slighted it and me.

But however whilst I live, (by Gods Grace and Providence) I shall be helpful to my neighbour, by using my Talent to serve them, and like a most bright shining Light will shew the wonderful great mystery of God, to the Ignorant and simple people, against the will of all the enemies of Truth, though they fret and vex never so much at it, I have resolved so to do; Yea, behold though my adversaries should all con∣spire and wholly devour me alive, they should swallow but a mean or lean Morsel of Earth; for Glauber should be and remain Glauber still, till the consum∣mation of the World or Ages; now if these men were of the ancient stamp and frame of faith and virtue, they would not detract and scandalize their Innocent neighbour, without deserving ill at their hands.

Let these things be sufficient at this time concer∣ning the extraction of Gold out of Sand, Stones, and Flints.

Now further I say; although every one should use this Extraction of Gold for their Imployment or Trade, yet the one would not be a hindrance to the benefit of the other, by reason Stones and Sand are obvious to every body in all Countries, as also the Salts that are useful to extract the same are plentiful, so that nothing is wanting but a lover of the work to set his hand unto it.

Paracelsus in his book of vexation of Alchymists saith, That more Gold and silver is found upon the Earth▪ then in the Bowels thereof, and that often times a Countrey Clown throws a stone at a Cow▪ which is worth more then the price of the Cow, and
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it is most certain true, and will remain true; for a lye cannot degenerate or exalt it self to a truth; but in its time hereafter shall be punisht in eternal darkness with the Devil (as the father and original of all liers) without doubt Democritus his Laughter, and Heraclitus his Weeping came from the contemplation of mortal mans eager pursuit after Gold and Silver through great Anxities, Labours, and Troubles with loss of health and hazard of Soul and Body sailing many times through the vast Ocean for it, and tearing open the earth to rush and sink down therein to fetch out Gold and Silver, which is so plen∣tifully and easy to be had upon the superficies of the Earth in every Region and Countrey, as that its (〈 in non-Latin alphabet 〉) abundance may be had.

Solomon writ not from the purpose saying that great virtue was in Herbs, Woods and Stones: For that which is fixt in Stones is Volatil in Herbs. As in my little Treatise Printed 1663. demonstrated; although the first Ens of Gold (whence Gold may be made) be in both.

We read also in Esdras there is much Earth to Vessels or Pots; but a little pouder or dust to make Gold. And all sorts of Earth are not so rich to gain by Extraction of Gold, nor it is to be thought that all Stones and Sand and every one are so rich in Cor∣poral Gold as to yield any profit; yet they still con∣tain the first Ens of Gold, or yield such a Calx, by which (or the help thereof) good Gold▪ may be made; the which Calx or Pouder, if we knew how to extract and order, we would make greater accompt, and esteem it more then of Gold it self. Now since such an Aurifying, or Goldma∣king Pouder is so largely extended and diffused in Stones and Sand, &c. Yet it is not easy to beat it or
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force it out with a Hammer, but only by a peculiar Art, is to be extracted, and perfected; thereupon the blind multitude of covetus Gold hunters will not believe it no more then Ignorants, who knows nothing of the Art; and yet this art hath been always e∣steemed amongst Philosophers as their greatest Se∣cret of Secrets, and so hath been preserved amongst them.

Also where Paracelsus writes of the first Ens or Essence of Gold, he tells us it may be drawn forth by sublimation; and Basilius Valentinus also tells us, That the preparation of the Universal Tincture, may be compared to the distillation or extraction of the burning spirit of wine from the Lees, and may so be obtained; Oh friends, this is truly a sufficient clear comparison; for as in a great quantity of Lees of Wine or Beer, a little of the good spirit is hidden and the residue is a useless mud; and yet that little quantity of spirit is drawn out with profit by means of Distillation out of that great quantity of mud or Faeces, and is thereby concentrated into a little room, and withall is so virtuous and piercing a spirit that one spoonful thereof is more worth, then the whole Runlet or Vessel full of Faeces. Now by such ways or means would the Philosophers have us draw forth and extract the Primum Ens or Form of Gold by art, out of Stones and Sand, though dispersed and diffused far abroad in them, and so to concentrate their virtue and Tincture into a small compass, of the which a very small quantity (if but as big as a Pea) is of more worth and value, then a great Moun∣tain of useless and unprofitable dead Earth.

Further, I would not conceal this from thee, that throughout all Germany by, and in the Rivers are found stones, the which abound with Gold and Sil∣ver,
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and are sufficiently rich; and if you beat or break them to pieces, you will find within some of them some little holes, pits, or concavities, with a yellow or fusky dark powder, which being melted with Borax will yield a silvery Gold, I must avouch and affirm I never saw or knew any mortal man, that understood or observed those stones before, much less the golden powder hid in them; which without doubt is by reason of mens carelesness to find out the Physical great mysteries of God.

Here now I must admonish all men, that it were of great consequence and concernment for Parents to place their Children to be trained up in their youth, with some honest Artist, or workman to teach them that, which in case of necessity might gain them an honest and commendable livelihood. But the rich having a plentiful estate, think they shall leave enough for their Children, never to want; yet if one misfortune or another happens upon them, or upon their Children, as Burning of Houses, or Ships, or Goods lost by Pyrats or Thieves, or Creditors fail, or Ships miscarry, Then whither to turn or what course to take they know not, but only to fly away, or live like Vagabonds, or fill a Gaol; and all this for want of some laudable Art learnt in their youth. And thus they become desperate, The one forsakes Wife and Children to Travel to the Indies, where not a few are devoured by beasts or Canibals, some drowned or starved, others sell themselves or become Souldiers, and like mad Dogs at last are slain; O∣thers after they have spent their means cannot sub∣sist or provide for their family, and so become vici∣ous livers, and have a miserable doleful life, till they perish and go to hell. All which might have been avoided by learning some good mechanick Arts in
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their youth, or flourishing conditions. But when dif∣ficult and raging times approach, or that too many be of a Trade in a City, the one beggers the other, and so there is no remedy but physick which may likewise fail. But a Physitian might learn some∣thing else that would get a livelyhood, besides his practice, Then he need not make so many visits to gape for his fees of his poor distressed Patients: And so the Lawyer need not for base Profit sell the Law or their Clients Cause to prepare himself a seat in Hell, where afterwards to dwell for ever. Nor the Divine be afraid of his Patrons, or Benefactors, and so sooth them up in their sins, but preach the truth to all without flattery, and so prefer Gods honour, and the peoples real good, with a true zeal before his private profit, to the hazard of his soul. So also of all the rest.

Now having declared or toucht this matter, I am passing and go away sighing and mourning, That the Genuine Hermetick Philosophy and Medicine, is so little practiced or esteemed, as also the natural true Alchymy (and not adulterate) which genuine Art is the Queen of all Arts, and shall remain so to the worlds end.

When as therefore this art of extracting sand and stones, is so great a treasure and useful as we have heard, and carelesly kickt by men at their feet every where; why do we not rather extract them to nourish our selves and families, and defend us from the injuries of the times, handsomly and honestly. Why do we not I say leave the Indies to their own Inhabitants, and mannage our own Countries or earth in Europe where we dwell, where is abundantly sufficient to sustaine us, for whatever we want; I cannot but again and again ingeniously confess, that
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if it were possible to renew my youth, or call back but ten years, I would not neglect publickly to profess and teach the true Philosophy▪ Medicine, and Alchymy, and so make it to be known demonstratively. But the sand of my glass is almost run, and my day far spent, so that I cannot undertake these so laborious practi∣ces, but must leave and resign the same to other more in their prime of youth and strength, whilst I am fa∣ding and vanishing hence. But all the good I can do whilst I live by faithful writing, I shall not neglect for my neighbours profit and advantage, And (God fa∣vouring my purpose) I shall shortly publish unheard of Secrets; here now it only rests to set an end to this Tractate.

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An Amonition to the Courteous Reader.
WHatsoever I have written in this little Book of extracting Gold out of Sand, Stones, and Flints, is so true and certain that there needs be no question thereof. Yet I may tell thee, as soon as this Treatice came under the Press, another way of extracting Gold out of Stones came into my mind far better then the former. By which gold may be drawn out and extracted much sooner and better: because to this my new way, there is no need at all of Kettles of Copper or Brass, &c. but great quan∣tities may be extracted without boyling in or with such vessels, but in others that are every where to be had; so that one man in this new way in one day may easily extract the Gold out of a thousand (M) pounds of sand or stones, &c. so that I cannot chuse but communicate this also (which is far beyond th eformer) If I shall understand, this may be generally profitable, and gratefully accepted in these bad times and fear of worse. Whereby to be publickly service∣able to my Country, and future generations. And so I commit all to the guidance and protection of the Almighty.

Dated at Amsterdam26/15 July, Anno Dom. 1666.


JEHIOR 〈 in non-Latin alphabet 〉 OR The Day dawning; OR Morning light of Wisdom: Containing The three Principles, or Originals of all things whatsoever.

Whereby are discovered the great and many Mysteries in God, Nature, and the Elements, hitherto hid, now made manifest and revealed.

To the Honour of God, the love of our Neighbour, and to the Comfort and Joy of the Children of Wisdom.


In the 4. Book of Esdras 6. v. 10.
The Books will be opened before the Heaven; insomuch that they all shall see.


Zachariah 14. 7.
At the time of the Evening it shall be Light.



THE EPISTLE To the honest, sober READER.
Curteous Reader,

THis Spring or Dawning of Wisdom, was published some years since; but be∣ing out of Print, and some∣thing better improved by the Author, and sutable to Pythagoras his Meta∣physical


and Physical Figure, with my smaller Philosophical Epitaph and Figures, I thought good to make them with the rest into one small Volume, where much light of Divinity and Philosophy will appear, concentrated and multiplied to any ingenious Spirits. It is Gods greatest bounty to give light and Eyes to see, not only the Corpo∣ral, and Temporal; but the Spiritu∣al and Eternal Light of Wisdom. Quantum quid{que} habet Luminis, tantum & numinis. The more Light the more of God who dwelleth in Light, and in his Children, who are Children of Light and Life: For this is the Condemnation and death, That Light is come into the World, and men love Darkness rather then Light; because their deeds are Evil. This therefore as a Trumpet, these latter days may awaken, and teach men what God, the World, and Devils are, that so their Souls


and Spirits hereby quickened and in∣spired, may the better know themselves, and arise from dead works of Sin and sensual vanities (the first Resurrecti∣on of Grace) to be sure to rise again with Christ in the Kingdom of Heaven in Glory: For many talk of Heaven, and being in its Glory with Christ; which have it not within them, or de∣sire to be there with such mortified pure and peaceable Company as go thither; who rather have Hell, and feed on it, and delight in it, and such company; which the better to distinguish and reflect upon the the way and Company for Heaven, take these four Observations. To do Evil for good, is devilish; Evil for Evil, Natural, Sensual and Bestial; Good for Good, Humane; and Good for Evil, Divine. The Wisdom therefore from above is still Pure, Holy, and Good; gotten by mortification on the Cross of Christ, and brings Joy and Peace in the Holy Ghost for the Kingdom of Heaven; but hor∣ror,


amazement, and misery attend the rest, who live not after the Gos∣pel of the Cross of Christ (which is the power of God to Salvation) but after the Flesh, and do evil to serve the Devil. To know and fear God therefore is perfect Righteousness, Wis∣dom, and Eternal Life; so that the Patriarchs and many termed Heathen, not having the outward name of Christ, may have his Spirit and Essential name, and be better members of him then we who live not thereafter: For (as the Scripture saith) he was the Rock of Ages, was slain from the beginning, and hath enlightned every one that cometh into the World, and was before Adam. But most men do not know nor fear God; but superficially believe there is a God, and therefore talk of him as Parrots, and sometimes worse by Lyes, Oaths and Curses, &c. And therefore have no true faith in him or his Son: For did they truly know


and consider him still in his proper∣ty and works, to be Infinite, Wise, Omnipotent and Omniscient (just as well as merciful) and that he is able to destroy them in a Moment, in the very Act of sin) then would they fear him, (the first degree of Wisdom) and so after Christs Example avoid all occa∣sions and appearance of sin, as they can and will do in some Acts for a very Childs being present: And so would believe that he who made and Created the Eye and Ear, and gives it Life and Sense in the instant of its exercise, can both see and hear as well as any Eye and Ear, which can see or hear nothing at any time without his help; and likewise that he is as really present (though invisi∣ble to the outward Sense) as any Crea∣ture can be which he hath made; yea, and that he knows our very secretest thoughts too, in whom we live, move, and have our Being. But I am not in a Sermon, but an Epistle; nor would I


hinder thee in the Porch from entring into this glorious building of Light, where thou mayst find an heavenly Manna▪ and sumptuous Mansion or Eternal Ta∣bernacle for thy self, not made with hands and so I take leave to be

Thy Christian Friend and Servant, W. C.

July 3. 167,


THE PREFACE TO THE Lovers of Wisdom.
Loving Readers,

WE remember and know that all understand∣ing and Wisdom co∣meth from God, and all good things we receive from the Father of Lights: and that Wis∣dom is nothing else, but the Brea∣thing of God; who sends his Spirit, and teacheth men what Wisdom is, the Truth and true Knowledge. Sy∣rach.


1. Jam. 1. Wisd. 7. 25. Job 32. 5. Wisd. 9. 17. John 20. 22. Acts 2. Psal. 94. 10. Syrach. 38. 6. Exod. 26. 1. 2.

This Knowledge consists chiefly in three things. 1. To know God. 2. Our selves▪ 3. That which God hath created▪

After Wisdom and Knowledge, followeth Judgment; namely, to discern Good from Evil; Light from Darkness; Truth from Falshood: Upon judgement and understanding followeth Election and will, to doe the one, and to shun the other.

The Knowledge or Understand∣ing of all things is threefold; Name∣ly, 1. Of Men, 2. Of Angels, 3. Of God. The understanding (or know∣ledge) of Men is but in part. The Knowledge of Angels is in fear and trembling; But Gods knowledge a∣lone is perfect.

Wisdom, Knowledge, and the ex∣amining


thereof, cometh from the spirit alone, which is in Men, An∣gels, and God. For the spirit sear∣cheth into all, even into the depth of God. 1 Cor. 10. 11.

The Wisdom, Knowledge, and Understanding of men is three-fold, after the spirit of the same. Namely, The spirit of men generally in this world is Foolishness in Gods eyes, for let men be never so Learned and VVise, yet the perfect and true wis∣dom is hidden from them, because they do not know themselves, 1 Cor. 1. 2. Mat. 11. 25. Some of these wise men are called Philosophers, accor∣ding to the Spirit of Sects boasting of the holy Scripture, of God, and of Christ: but they have no knowledge of them, because their Spirit is not of God, but they are only mens o∣pinions of God, and of Christ; and are carnally and earthly minded, full of errours and confusion.



Lastly, The Spirit of Gods holy Ones, who being godly and spiritu∣ally minded, are taught of God.

The VVisdom and knowledge of the first is full of folly, darkness and Ignorance. The wisdom of the se∣cond is full of misleading Philosophy▪ and continual contentions. The wis∣dom of the third sort of men who are Godly, is but in part, although true and good. Rom. 1. 29. Ephes. 4. 18. Colos. 2. 8. 2 Tim. 3. 4. 1 Cor. 13. 9. 11.

Truly wise men dive into the best gifts and perfection, which are of three sorts, Charity, Prophecy and Examination.

Love and Charity are the Center, and contain the circle of all godly virtues and have Faith and Hope, but Prophesying hath all knowledge, wisdom, and doctrine. Lastly, ex∣amination containeth all understand∣ing, judgment and discretion. In


these three things all is contained that belongeth to wisdom, the Center whereof is the word of God.

This is that which all men ought to study, and should communicate to others according as they have re∣ceived a gift of the Spirit of grace•; That God the Author of all good, may be glorified: and that none do boast of gifts and extol himself a∣bove others; but rather be humble: And then none ought to quench the Spirit, neither in himself nor others; but rather to stir it up. And last∣ly, let no man despise Prophecy, that he may not offend God, his neighbour, nor scandalize himself.

Love forbeareth all: The wis∣dom of the spirit searcheth all, and Examination tryeth all.

Since we have undertaken, through the admonition of the spirit, to speak of wisdom (as much as our know∣ledge in part may afford) Therefore

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we intreat the Reader in Love, that those whom we displease (or who are offended) would tolerate us in love, As knowing that wisemen also must bear with fools; And things spo∣ken of in this book may not present∣ly be rejected, but rather be suffered to stand, remembring that God also is patient unto Sinners. But if any one do think himself wise, let him shew the spirit of Judgment, and let him discern thus, least he judge himself also. For we hold that we also have received a gift of the Spi∣rit of grade, which we will not suf∣fer to dye; but to the praise of the Lord we will put it out to use, out of love to the Children of wisdom; although not as an instruction, but as a good testimony to our selves▪ that we have received a gift of the Spirit not in vain.

The reason that induced us to the writing of this book is, because we


hope to be Beneficial to the children of wisdom. It may be we have publisht the like twelve years ago, the Title of it being Aurora Sapientiae: yet since it hath been desired by some again, I have not altered the Title, hoping that it is not a little mended and corrected. I have set it out briefly, that it may neither be tedi∣ous to the Reader, nor chargeable to the Buyer, nor yet painful to the Printer. Benevolous Reader, take all in good part, and thus we com∣mend the well wishers to Gods graci∣ous ptotection.


THE CONTENTS Of the several Chapters of this Book.
OF the Books of wisdom, in which the same may be learned; how, and in what manner? Chap. 1.
Of the Principles and Beginnings of all things, as al∣so of God himself; and of all whatsoever. 2
Of the First Principle of all things which is God. 3
Of the second Principle, which is Nature. 4
Of the third General Principle, namely the Elements. 5
Of the three special Principles, Spirit, Wind, and Water. 6
Of the particular Principles; Body, Soul and Spirit. 7
Of the Elements and contrary Elements in the Cre∣ation. 8
Of the Principle or Original of that evil one, and of the Angels. 9
Of the difference of the Light and Darkness, as also of the Light and Fire. 10
Of the Principle of the Fire, and its Mystery. 11
Out of what, wherein, and whereby all things good or bad do subsist, pass away; and yet how they last for ever. 12
Of the Creation of the World. 13
Of the particular Creation. 14
Of the Mystery of the Word. 15
Of the Mystery of the Created lower visible things. 16
Of the Creation of Man▪ and of his Anatomy. 17
Of the Image of God, after which man is Created 18

Of the Mystical Image; that is of the Mystery of God. Chap. 19
Of the Truth and Spirit, by which all wisdom is justified 20
Of the Mystery of Time and to understand▪ 〈◊〉 a∣right. 21
The Conclusion. 22

AƲRORA SAPIENTIAE▪ Morning Light, OR Dawning of Wisdom.
WE take the liberty according to the gift of the Spirit, to speak briefly of Wisdom, in this little Treatise, without any prolixity. And because we made mention in the Preface of a three-fold Knowledge, as of Men, of Angels, and of God; now we will speak here that Wisdom also is threefold; as 1. The Natural of all Created things. 2. The Wis∣dom of Faith unto Salvation. And 3. The Secret and Mystical wisdom, which gener•lly is unknown: and that we call, vera Philosophia, Theologia, and The∣osophia Of these three we will speak as briefly as may be possible. The Spirit of the Lord be upon both the Writer and the Reader.

Amen.
Page 1
JEHIOR, OR THE Morning Light of VVisdom.
CHAP. I. Of the Books of Wisdom, in which the same may be learned; How and in what manner?
THere are chiefly but three Books in which all Wisdom is contained. Namely, 1. The whole Nature and Creation, 〈…〉 great Book of Hea∣ven and 〈…〉 2. The Book of the Holy Writ in the Letter of the Holy word of God. 3. Man himself. The only Center or Principle of these three is the word of God, which is the book out of which these three books have their Original.

Page 2

The first book of Nature contains seven other books which are the seven Elements, of which in particular here•fter.

These seven Books have three other books oppo∣site, which are the three contrary Elements, of which also hereafter.

The second book, the Holy Writ is divided into three other books, as into the Law of the Old: In∣to the Gospel of the New: and into the Eternal Gos∣pel of the everlasting Testament and Covenant, which comprehends the book of the Revelation of Jesus Christ.

The Third book of Man is only one book, and is sealed to the blind, but opened to the seeing. In this book is hidden, sealed; and also manifest and opened all Wisdom: and man is called the Image or Honour of God: (o• which below) and man cannot be called by any other name, 1 Cor. 11. 7.

Out of the first book we learn Philosophia the na∣tural Wisdom in and about the knowledge of crea∣ted natural things which are of the Elements: and we learn this wisdom out of the three Principles and seven Elements; and discern the same from the three contrary Elements, else we cannot find the truth of the Natural Wisdom.

Out of the second book we learn Theologia or Di∣vinity, the wisdom unto Salvation; and that in the three foresaid books through the seven spirits, Isaiah 11. and we di•••nguish it from all humane glosses, and books of Prophane ones. For the book expounds it self, and needs no humane inter∣pretation, but only hath need of Faith, which ap∣prehends all things.

Out of the Third Book, which is Gods Image, we learn the true knowledge of God; as also his be∣ing
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and essence, and his whole Mystery: in so much as he that desires to know God, must learn to know him in his image, and that perfectly; which perfect knowledge is this, That God is man, and that he is true man, who is of God; and God is in him.

This is the wisdom, that is mystical hitherto, and yet is manifest but only to the wise: and is called Theosophia; because God doth no where so clearly manifest himself as in man, who is his image, or ho∣nour, or glory, 1 Cor. 11. 7. Therefore man needs not to go far, but only into himself, to learn the true knowledge of God, and to seek after God in himself; and himself in God. If he do not thus, all is vain, and no where else any wisdom to be found. Acts 17. 27. Luke 17. 21.

Seeing the three other books proceed only from the one Book, as the world of God, therefore all three do testifie unanimously of this book 〈 in non-Latin alphabet 〉, name∣ly each in its letter, wisdom and testimony, but none so clearly as man doth. This is that great, whole and perfect Library of wisemen, wherewith in ju∣stice and equity they may be contented.

All wisdom and knowledg, with their mysteries in these books, we may not learn any where else, but only through the same Spirit, who himself hath pen∣ned these books, made, and testified. He therefore who is desirous to study these books, must from the bottom of his heart acknowledge and confess his own blindness, folly and ignorance; and must pray unto the Father of Lights, for illumination, wis∣dom and understanding, that he would send his ho∣ly spirit which may lead us into all truth, and take us away from all foolishness. and falshood, and may bring us to the Light of Gods glory.

Which may not be done by any other means, then
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through a love to God, and to mans own salvation, and through a holy life without all Hypocrisie, and through the Light that commeth from above, and not from beneath, from man and his wisdom, which all those must learn to deny, that desire to learn the wisdom of the holy ones.

We will speak thus; That hitherto all these books were sealed up, but are now opened in the end of the World according to the Prophecy, 4 Esd. 6. 20. Dan 12. 9. Zach. 14. 7. And if wise worldly men are offended at this, they betray themselves, that the wisdom of the holy one is not in them

The books of wisdom testifie unanimously of the word by which all things are created, and in which only all wisdom doth rest, and which is the beginning of all beginnings, in which is all, and without which nothing is, which is all in all, God blessed for ever; Amen.

CHAP. II. Of those principles and beginnings of all things, as also of God himself, and of all whatsoever it be.
THe Principle of all Principles, and beginning of all beginnings, as also of God himself, is only the word, according to the testimony of the divine truth and word it self, John 1. Now the word may not be defined otherwise, then that it is a Spirit,
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breath or voice of God, yea God himself in such a subsistence, essence and being, as namely, How the image of God doth represent us according to the similitude which is man, as that he is a quic•ning spirit, a spiritual Adam, and heavenly man, which is God the Lord glorined and magnified for ever, Amen.

Now we hold altogether that this is the proper de∣finition of God, and no other, which the holy writ clearly signifieth. 1 Cor. 15. 45, 47, 48. who ac∣cording to his Image and Similitude. hath created a spiritual Adam, and Terrestrial man; when God said, Let us make Adam or Man after our image, af∣ter our Similitude, Gen. 1. 26, 27.

Now the word being the Beginning of all Begin∣nings, there is contained in the same the Light, Life, and Love. The Light affords the Revelation of God, for God is Light, and dwelleth in Light, and is the Father of Lights.

Life is the virtue and power of God, and a quick∣ning Spirit, who hath, createth, and preserveth all.

Love is a Testimony of God, in which is the Fa∣ther, the Son, and the Holy Ghost; in one word which is called Jesus Christ, the spiritual Adam, and heavenly Man, Messias, who is Essential, Alpha and Omega. All in All, the Beginning and the End, the First and the Last, Blessed and Praised for ever. A∣men. Rev. 1. 22.

Now the word being the true Principle in God himself, then consequently all proceedeth from the word, out of which do chiefly manifest themselves three general Principles, in which Principles, with and through which, all things are contained, and are these, namely, God, Nature, Element.

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Now these three general Principles afford also a threefold world, namely a divine uncreated from God∣flowing world from Eternity, then an Angelical world, which proceedeth or lighteth forth, or shineth forth out of the Light in which God dwelleth; and lastly an Elementary world, whose Original came out of the water.

After these three general Principles, proceed also three special Principles, namely Ghost, Wind and Water. Now every world hath its proper Ghost, Wind and Water in their Kind and Nature. All things Created out of the divine world from above are Cre∣ated out of Water and Spirit from above, through the wind and breath of the Omnipotent God; for to the Divine world is properly competent the Spirit; to the Angelical is properly competent the wind, and to the Elementary world is water proper.

After these special Principles, follow lastly particu∣lar Principles, each of which hath its proper Being, out of which, in which, and from which it consists: But these three Principles proceed from the former, and are Spirit, Soul, and Life, and Body: All bodies are out of the Water: All Life and Soul out of the Wind: And all Spirit out of the Spirit. But concer∣ning the Angels, their Body is out of the Wind of the Angelical World, their Soul and Life a Fire∣flame, and their Soul a •ight of which else∣where:

These are our Principles in the Wisdom, out of which all things have their Original: Whether other Principles may be shewed unto us, we do much doubt.

The Primum mobile, first mover of all things is the Word, for in it is the Life.

The Secundum mobile, Second mover of all things,
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is the Spirit, through which all things are Cre¦ated.

The Tertium mobile, Third mover is the Wind, and these three moving Principles are the Perpetnum mobile, everlasting mover of all things, by which all things move, live, and have their Being.

But these three do rest upon the Water bodily; out of which the World is and all things are: And in the Air; according to the Life, wherein all things are: And in Heaven, from which all things come from above after the Spirit; but the Spirit from God, from which he cometh and returneth thither. John. 1. 4. Psal. 104. 30. Acts 17. 28. Eccles. 12. 7. But all these come together on and in the Earth, as in the heart of the world. Wisd. 1. 7.

In these Principles, out, with, and through the same, subsist all things: And without these nothing can sub∣sist, that is, or hath a Being, and are Light, Life and Love; God, Nature, and Element; Spirit, Wind, and Water; Body, Soul, and Spirit, and that in the Word.

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CHAP. III. Of the first Principle of all things which is God.
GOd, being the beginning of all Beginnings; as from which all things proceed, then his begin∣ning is from no other: He is without a beginning, because he is not from another; yet though he hath his beginning from no other, he representeth in him∣self his beginning to all.

This beginning of God is not a beginning to God himself, but to us; for he himself is all in all. Now that he might shew himself to us men, to testifie and instruct us of him, therefore God sheweth himself in his beginning, which is the Word, which is God himself.

Now through this VVord is shewed to us, testified and taught that, and what God is, and who he is: But without word or speaking may be neither Doctrine nor Testimony, nor a presentation; as Reason doth make it manifest. Therefore the VVord is the be∣ginning of God to us, out of which all Testimonies, Names and Relation of God do proceed; as out of the depths of God, which consist in their own proper Spi∣rit, wind and water.

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The name of God is but one, according to the Essence, which no man knoweth, but only he upon whom he is written, with the living Letters of the Spirit of God, and his VVord Essentially, which is Christ, and those that are of his Being. These are they in whom the VVord dwelleth Essentially, and that see his Glory in a Light and Eye that no body else can see. All the names of God come together only in this one name: For the whole fulness of the Godhead dwe leth in him bodily, who is called Alpha and Omega. Zach. 14. 9. Col 2. 9. He that seeth him seeth also God, and the Father, and the living Word, and the quickning Spirit. John 14. 9. 1 John 1. 1 Cor. 15. 45. Even so he that seeth man, seeth also with the Body, the Soul, and the Spirit, which are in their Nature invisible.

The Testimony of God consisteth in three: Name∣ly in three witnesses, which are the Father, the VVord, and the Holy Spirit. Now as the name pro∣ceeds from the word, so doth every Testimony of God, and resteth only upon the dear and true wit∣ness that is called Amen; which is the beginning of Gods Creatures. Rev. 3. 14. And the Testimony of God stands thus. God Father, Word, Holy Ghost, Amen, which is Christ.

Now because no body can testifie of God, but he himself alone; and all Testimonies of Truth must be justified by three: Therefore God also testifieth of himself by three; but they are not three persons, But one onely person, and one only God; even as in one Earthly mans Body, Soul and Spirit cannot be three distinct persons, so in God are not three persons.

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But this is the Testimony of God to us in the Name (non in Nominibus, sed in Nomine) of the Father, Son, and Holy Ghost which consist in the word, which three are one thing and one: But this Testimony none acknowledgeth save he that hath it within him∣self Essentially, that is, that hath the Spirit out of God, and is annointed and sealed with it. This is the Testimony of God with one word, through which we are Sons and Heirs of God. Rom. 8.

Lastly, The Revelation of God consists in seven Powers, which are the seven Spirits of God. Rev. 1. 4. Chap. 4. 5. Chap. 5. 6. Zech. 4. 2, 10. And rest upon him who is called, and is Jesse; who is of no other; but out, through, in and of himself, is is self subsisting, in whom is all, who hath all; Also the fulness of the Godhead. Rev. 3. 1. Isa. 11. Col. 2. 9. For through him all things are Created in Heaven and in Earth, and by him all things are pre∣served, by him also all is Redeemed and reconciled; He Reigneth over all, and hath all under his Power, through him all lost things are restored at his glo∣rious coming; He also holdeth Judgment over all flesh, over quick and dead; And lastly he will make old things new, and will aban∣don and put away all old things Everlasting∣ly.

Therefore the Mystery of God consists in One, Three and Seven; and according to this Mystery all other things are Created and consist in One, out of Three, through Seven; and are therein testified, learned, manifested, or justified; nothing at all excepted whatsoever it be; and that for this Reason That God in his mystery may be learned and glori∣fied in and on all his Creatures.

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Herein consists now the Mystery of the VVis∣dom in its measure, number and weight, as in One, Three, and Seven, whereby all things are numbred, measured, and weighed, so per∣fectly, that nothing can be added to it, or diminished from it. For all the works of God are perfect, and testifie of the Creator, accord∣ing to the Mystery of the wisdom; namely, that by the works may be known Him, that made them, that what and who he is in his Myste∣ry.

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CHAP. IV. Of the Second Principle, viz. Nature.
NAture is the second Principle and beginning of all things, and stands betwixt God and the Elements, through which God worketh into the Ele∣ments, at, through, and by means, and is in its conside∣ration even as Angelical, whose beginning is out of God a forth-blown Breath, VVind and Air of the Almighty, in which consists the Soul and Life of all Created things, and every living Soul, and is concentred and fastened together essentially, bodily, and self-subsisting in the Tree of Life, even as God in Christ, and the whole Elementary world in Man.

This second Principle is not everlasting according to the beginning▪ yet eternal according to the end, even as the Angels are. It is not Created out of nothing, as this world; but proceedeth from God, even as the Life from the Spirit, as a Breath, VVind, or Air doth proceed; and is also the breath of Gods VVord▪ in which is Life thus, that the speaking of the word is a living Eternal Breath, and is distinct from God, as a living breath or Soul from the quickening Spirit.

The living breath, Soul or Life of all things i• ac∣cording to its Original out of the Nature, but the
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Spirit out of God, namely after his measure, and the body out of the Elements. The Spirit as the Soul, or the Life are distinct thus: As God, who is Eter∣nal Life, and the quickening Spirit himself, and hath Life from no other, because himself is the Spirit: And as the living Soul, having her Life not out, from, and by, or through it self, but out of the Spirit, which maketh things alive, whose breath is the Life. Now that is soulish which hath its Life not from it self, but from the Spirit, and which is not a Spirit, but only a breath.

All things whatsoever are in their Being, have the food of thir Souls and Life out of Nature, and that from Heaven through the Wind and Air, from which all that hath breath doth live und feed, as through the forth-going breath of the VVord contained in the second Principle; for the word of God feeds every Spirit, Life and Body with its breath or blowing upon; because Life is in the word, which beareth all things by his power, even as it hath Created all things.

Now as all things consist of Body, Soul and Spirit, so they have three sorts of food to their ilfe & substance, the bodily food to the body, out of the Elements, as from that which cometh out of the waters, and out of the Earth, whence also the body doth come, is taken and is made. The soulish food to the Soul & Life in every thing out of Nature, through both the Elements of VVind and Air, from whence also the Life and Soul doth bome. The Spiritual food to the Spirit, and that from God, at from whom the Spirit is, namely each Spirit according to its measure, and to the Spirit in every way this food cometh from Heaven, through the Spirit and Light, as from the three Spiritual Ele∣ments, from whence also the Spirit did come.

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Nature doth assemble it self in her Spirits Life, and body to the wind, Air and water.

The Angelical world in its body is no earth, as the Elementary is, but it is the right body of the water, out of which it subsisteth, and that body is here beneath with us ICE, but above it is an Angelical earth like un∣to a Christal. And in a word, it is a most noble Salt of Life, fertile, or constant, or firm over all, and is the Paradise in it self. It is an Angelical Air, which doth not fetch breath there as the living Soul, for the Life of Nature is Eternal in regard of the end; but it liveth and moveth in the Virtue of Gods word Eternally, sine respiratione, or without breathing.

Therefore death cannot Reign in the Angelical world over the Nature, and over the Tree of Life, but is rather overcome by it (how much more by God) for the Tree of Life stands unmoveable: There∣fore by the breaking of the fruit of this Tree, at the glorious coming of Christ, all shall come from death to life, and shall be freed and redeemed from death, Devil and Curse. Lastly, in its Spirit also it is of an Angelical Spirit▪ by the power of the word and Te∣stimony of God. Thus namely, that the Dragon hath no power over it, but is conquered by the Spirit of the same, is cast out, and quite extruded and cast away; How much more th•n by God. There∣fore seeing the Nature in her Spirit is the wind of the Almighty, and a going forth of the Light in which God dwelleth, and cannot come to that evil one, or may not fall into an evil, neither may it be blasted or poisoned by the breath of the old Serpent.

The Divine world in its being is compared to the most noble body of the water and earth, as it were to a Heavenly body which is and are an Essential Spiri∣tual Salt, as the most noble and pure Gems, precious
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stones, and glistering Gold. In its Life it is the breath of the Almighty, a Soul and Life proceeding out of the mouth of God in and to an Eternal Life; and in its Spirit, the Spirit of the Lord it self, who is God praised for ever. God is the Spirit▪ the Na∣ture is the Soul or the Life, and the Elements are the Body: But be it known, that each world hath its pro∣per Nature and Element, and that the one world is never changed into the other, neither can it be alter∣ed, nor one Principle general into another. Now each Principle hath its proper Spirit, Life and Body.

CHAP. V. Of the third general Principle, namely of the Element.
GOd himself is all in all, out of him are all things according to the Spirit, by him are all things accor∣ding to the word, and to him are all things according to the Providence or Confidence. Rom. 11. 36. Wisd. 1. 7. Chap. 12. 1. Gen. 1. John 1. Psal. 104. 27, 28. 136. 25. 145. 15, 16.

The nature is all, but not in all; because she is not in God, who hath his own Nature, and the Ele∣ments also are not all, but something only; which is a Salt. This something is from God after the Spirit, from Nature after the Life and Soul, and from
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the Spiritual water after the body. And again, the water out of the Salt; each world is, and doth flow out of the other,

The Nature stands to the Angelical world, and is a flowing out of the divine world; and the Elementary world is an overflowing of the Nature and Angelical world.

Lastly, Man cometh forth out of the three worlds, and is the concentred or conjoyned Centrum of all the worlds.

There are seven Elements or Powers of the world, as Spirit Wind, Air and Water; Light, Heaven and Earth, and are such, by which, in, and through which this world consists and subsists, and without which it cannot subsist.

These seven Elements are Created out of such a one, which in the Elementary world are all in all, and are incorruptible; namely Salt, which is an excretion of Nature, Execrementum quasi sobriè sumptum, whereby in this world all things bodily subsist, and are preser∣ved. Now there is a threefold Salt, namely, a Spiritual, soulish, and a Bodily and Palpable. The Bodily is fixt and permanent, both in Water and Fire: Whence we know out of what, wherein, and where∣by all things stand firm and constant, both in the Wa∣ter and the Fire, that they may not be drowned, and wherewith they are closed up. The Soulish Salt is flying; because life and Soul is in it, and the growth of all whereby all things receive both body and life: but when it cometh down again, and turneth to the fixed Salt again, then they receive Life. But the Spiritual Salt is a right true essence, and in this world the most noble Being of all Being (Spiritus universi) the Spirits of the Elements, and their Light, and Hea∣ven in its Essence.

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The Spiritual Salt dwelleth in the Spirit, Light and Heaven, and giveth to the body of the Resurrection, as Spiritual from the Spirit, Light and Heaven.

The Volans or flying Salt dwelleth in the Wind, Air, Rain, and Dew, this giveth out of wind and air to the body after death,

The fixed Corporeal Salt dwelleth in water and earth, out of which this our body doth subsist: But Salt is the right fixed Salt, and the right water of Life, which is a dry water, and together water and Earth, in which the air and wind is secretly hid, and also the Heavens, Light and Spirit in its depths, which are then the seven Powers of the Element and world; and all seven may easily, undeniably, and manifestly to the eye be demonstrated, if the same be Anato∣mized.

This only Element of all Elements, is a Power of all Powers in this World: The Salt is an Excrement of Nature by the Word of God, and is bodily a seed of the water, and all Elements from whence the wa∣ter did spring, or proceed, or flow, by the breath∣ing of the Spirit of the Lord for a seed to all the world, and abundantly increased by the moving of the Spirit of the Lord; so that the whole Earth is formed out of it.

The fixed Salt is threefold, as in the Earth, in the Water, and in Heaven. The flying Salt also, as in Rain, Water and Dew, Air and Wind. The Essen∣tial also is threefold, as in the light Spirit, and upper water. The waters supplie three places or degrees, for out of them them the world did subsist, which is remarkeable, always the one is hid in the other. The flying Salt is the Key, and openeth with it, descending in the Spring, that every thing raiseth from the dead,
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greeneth and groweth, and with its ascending in the Harvest shutteth them again.

The Elements are threefold, namely, Spiritual Soul∣ish and Bodily. There are three of the Spiritual Ele∣ments, as bodily, the Heaven; Soulish the light, and Spiritual the Spirit. The Soulish are twofold, as Wind and Air. The bodily also, as Water and Earth: Always the one is hid in the other, and the one always comprehends the other six in it; and always the one of them is bodily manifest, visible, and knowing, or palpable, but the other six are hid in it.

Each Element also in it self is threefold, as spiritual, soulish and bodily. The spiritual earth is, and are the Precious stones or Jewels, and that is the body of the Spirit. The soulish earth is the gold, the spiritual water bodily are the Pearls, the soulish is the Amber, afterwards the Corals bodily.

In all these dwell many Powers, especially if out of water and spirit by means of the Fire, they are made new and spiritual. All Elements are in the one with all their Powers, which is a spiritual Rock, out of which the water of Life doth spring to all Creatures, and ebbeth and floweth in the whole world, and filleth up Elementarily all in all. And when in the end of the world, this one is taken away from them, then all the Elements are consumed in and by the fire.

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CHAP. VI. Of the three special Principles, Spirit▪ Wind, and Water.
THe three special Principles, as far as they are Principles, come according to their Original, as the spirit from God, the wind from the Nature, and the water from the Rocks and Wells of the Element. Every body in the Elementary world is out of the wa∣ter, even also Heaven and Earth. All living, soul and breath is from the wind, in all bodies, and all spirits are from the spirit: The spirit hath by it the light and Heaven, the wind, the air, the water, the earth. Now as every thing hath its original; so it is of the same fed, nourished, and thither it returneth a∣gain.

Now the water is a gathered, concentred, and bo∣dily palpable air. The air is a soft sensible bodily ga∣thered wind. And the wind is a living gathered spirit. But the spirit is such an out-spoken word, which Cre∣ateth and maketh some living thing; so that it stands there essentially, where it was before. Psal. 104. 29, 30.

In the beginning of the Creation, the spirit moved on the water; by which moving is understood the wind, by which the spirit hath breathed on the waters, and made them fertile for the Creation of the world.

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All things that are, move and have a Being, have their original from the one, infini eternal Father, EHEƲE, JEHOVAH and JESSE, which is the essential, self-subsisting, living word, which is and was in the beginning, and remaineth everlastingly▪ to which word all other things are just nothing. Through it all things are Created, are preserved, nourished and fed in their spirit and life, as through the breath of the Almighty. 4 Esd. 16. 13. Heb. 1. 3. Mat. 4. 4.

Now by the three special Principles, as spirit, wind, and water, which are Elements also, all Creation is finished, not only because they are the means by which the general Principles do work; but also because they contain in them the right seed of all things, and the same in the only true Element of which we made men∣tion afore. For these three bear in their body all Salt and feed, fixed; and flying, and essential; as also Heaven and Earth, with all that is therein, and bring forth into the world, each to its proper self-subsisting, or substance.

Now as all is produced out of the special Principles, according to the Creation and Nativity: But the sin with the curse and corruption hath made all evil; so must all that is born anew return to water, wind, spirit, and out of the spirit and spiritual water, must by the wind be born anew to the Image of the Coelestials; yet so, that in their glory they be no other then Angeli∣cal and divine, and bear the Image of the Coelestials. This new birth goeth out of the upper waters, and out of a Coelestial earth to speak Elementarily, and are nothing else but salt. There is another birth also that goeth out of the fire, and is done in pain and tor∣ment. The new birth out of the water, and through the water is done in drowning by water to death,
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That out and in the earth is done through death and Corruption: The birth out of the fire, as a contra∣ry element, is done in and through the fire in Hell. Every new birth and regeneration is done through the spirit, as also every Creation and alte∣ration.

The new birth out of the water is done, when water is to be poured upon that which shall be new born: which the bad contrary elementary doth drown, kill, and reduceth to nothing: And on the contrary stirreth up the good, draweth it out and maketh it glo∣rious, and distinguisheth the good from the bad, rejecteth the bad, and chooseth the good, and keeps it.

The new birth out of earth is done, when a thing is reduced to its proper▪ earth▪ dyeth and putrifieth therein, then afterward cometh forth again, and ri∣seth out of the earth with a new and spiritual body, and parteth with the naughty and corrup∣ted.

The new birth in the fire is done, when all is cast into the fire, and that which doth not hold fire is consumed by degrees: and only that which is spiri∣tual remaineth and is saved: and then afterward the new birth with a spiritual body cometh forth: 1 Cor. 3 13, 14, 15. 1 Pet. 4 6. Although we speak here Physically and Elementarily; yet understan∣ding men will judge Theologically, and the Wise may search Physically, how every thing hath its true Earth, Water, and Fire, and so mark and observe this mystery.

Now is the Spirit, Wind, and Water, by which all things in the world are effected. These the word sendeth forth to all Creations, Births, and Altera∣tions. These are never quiet, for they are by and
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with the Word, the Perpetuum Mobile, as above was mentioned, and co-operate continually into the Light, Heaven, Air, and Earth: which four Elements stand still unmoveable into which the three special Prin∣ciples do overflow with their body, soul, and spirit, as to the Water, Wind and Spirit; and work out all, and finish the same. The water is as it were the Element, the Wind is like as Angelical, and the Nature, and the Spirit is Divine.

CHAP. VII. Of the particular principles, Body, Soul, and Spirit.
W•th those are the Principles inclosed and consists in a threefold Trinity; and always one produceth▪ another and stand always orderly in their subordinates, and agree together, that they make up a true and whole Harmony, and are enclosed at last in the Light, Life, and Love. The body of all them is, and consists out of the water, also the Earth, the Water out of the Wind; the Wind▪ out of the Spirit; and the Spirit o•t of God

There is a threefold body, namely, a sensible or palpable out of Water and Earth: a Soulish out of Wind and Air▪ and a spiritual, out of Hea∣ven▪ Light and Spirit. So is an Elementary hody, an Angelical, and a Divine, very well to be distingui∣shed on man.

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Further the Soul is corporeal out of the Air from whence it is fed also: and soulish out of the Wind: and Spiritual out of the Light. The Spirit is Corpo∣real out 〈◊〉 from the Heaven: Soulish out of the Light: and spiritual out of the spirit of the Ele∣ments, out of the Nature, and of God, according as the Creature is. Out of these three general Princi∣ples, Man hath also a threefold spirit according to his measure, and is the perfectest creature: Always one body dwelleth in the other: and as soon as one bo∣dy is dissolved and broken; in the same moment a∣nother and more noble body is manifest, and that in all things. If now the body becometh nobler, needs must the Spirit be more noble, high and glorious. But this is the body, after which the wise do seek; Name∣ly, the Salt which containeth all in it self. This bo∣dy they drown in a Water, which floweth out of the Centrum of the Vegetables; and draw out all ver∣tues, which afterward come together in a celestial spiritual body, and afford that precious jewel. All things that are killd and dye naturally, are drownd in a cold Saturnine Water, for all natural death is done by coldness; but what is kill'd in the Fire without a Saturnine Water, is not fit to Nature for a better state. Only the Salt we seek in the fire, and then through the Water, and afterwards cleanse and purifie it with the Baptism of Fire and of Water. We should therefore six our thoughts on the water, and use the fire very carefully, because it is a contrary Ele∣ment, before which nothing can subsist, but only the Salt.

This is the true body of all Elements, and of all things in the whole world, if that be taken away, th•• all perisheth quickly, and the Gold it self also in the Fire. This is the right Heaven, wherein dwell all
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powers, and is in all things in the whole world their Heaven, and is compared to the Tree of Life in Pa∣radise.

Now the soul according to the highest degree, is out of the nature: According to the second degree, from the Light; and according to the third degree, out of the Wind. These are the Principles of the living soul: soul and spirit are distinct, as God and Nature, Spirit and Wind; as Angel and living soul, yea as spirit and breath.

The middle Principle among the three Principles, is always instead of the Mother, as the Nature, Wind, and Soul. The body is the Child; which the spirit, •s a Father begets through the soul. Out of the spirit cometh the soul, he lets it out as his breath and from both these the body: The firm soul and spirit, as the true life and spirit which is like unto the Angelical world, is always in the right body of all things that is, in the Salt, when it is opened, then they come forth in a great clearness, as in an Angelical glory.

At last the spirit of all things is out of the three ge∣neral Principles, in each according to their portion and measure. Now the spirit affords the right in∣ward essence, the forma essentialis, differentia specifi∣ca abstractum essentiae, and nothing else. From the same the body and soul also receive their essence, whereby the one from the other essentially and pro∣perly, are distinguished; as man from beasts; a beast, foul, fish, vermin, &c from others: and so one thing from another.

All Creatures are distinguished chiefly into three: as into Animalia, all living souls: into vegetabilia, all that grow and spring out of the earth: and into Mineralia, things that grow under the earth, and
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are digged out, and so in the water also. These are distinct as the three Principles, and in our wisdom always a fair harmony doth represent it self.

All living souls consist out of Water and bloud, in their seeds through a moist warmth, and a warm moistness each in its mother. All growing things con∣sist in their seed, out of a slimy water, through the Salt, which is fixed in the root, flying in the herb, leaf and grass, and essential in the flower; and all three concentre at last in the seed.

All Minerals, Metals, and what belongeth to it grow out of a fat earth, which the Salt of the earth doth hatch: and do coagulate through a cold fire, which is a Saturnine Water, that is, a fiery water, and a waterish fire that doth not burn.

Even as upon earth all things grow by rain and dew, as also in the earth it raineth, thaweth, and is misty, thereby grow the Minerals, Metals, and the like; and all this from the salt fixed, flying and es∣sential The flying Salt begets Sulphur, the essential begets Mercury.

Among the Vermin the chiefest is the Viper, with her brood and kind, and is Mercurial.

Among the Vegetables is the Vine, a channel, out of which come three sorts of water, and also a no∣ble Mineral, and is the Centre of the Vegetables.

Among the Mineral is the Gold, yea the Salt. Of all these three the Concentred Center is man, a∣bove all that is created.

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CHAP. VIII. Of the Elements, and contrary Elements in the Creation.
THe seven Elements or Powers of the world do rest only upon one, which is a right well of all Elements in our thoughts, because it containeth all. An Element is such a thing, out of which, and in which the world and all doth consist; without which, nothing can subsist Again, a contrary Element is such whereby the world and Elements are altered and cor∣rupt and at last must quite perish thereby.

Now all things are Created out of three Prin∣ciples Materialiter, namely out of the word, as out of a spiritual; out of nature, as a soulish▪ and out of the Elements and contrary Elements, as an incorporeal-corporeal, and Corporeal-incorporeal; that is, out of the Elements after something, and out of the con∣trary Elements according to nothing.

The word is the all, the Elements are the something; and the contrary Elements are the nothing The no∣thing is become something by the word of God; and the something will become nothing again, when at last the word is taken away. Although the contrary Elements were once nothing, yet in the Creation they are a Principle along, because they were made, which were not afore, and are of God counted not
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evil, but good; because God did look upon them, and hath covered and hid their Principle, which was nothing, yet concentred and fastened together, Cor∣poreal in and on the Tree of Knowledge of good and evil, which must have stood there as a witness; name∣ly, that the world was Created out of nothing; yet this should be undiscovered and not ashamed, that is, it should not be broken, namely, that the shame of the whole world might not not stand ashamed before the face of all the world, and for a confusion be quite dead and perish.

Now as long as the contrary Elements remained un∣known, and in their concentrated Center were not broken, they are very good: But so soon as they are known in their depths, they are such a thing as puts the world to a shame, and at last altogether doth con∣sume it, and reduceth it to nothing.

These contrary Elements are three, Darkness as Corporeal, Fire as Soulish, and corruption as Spiritu∣al; yet Corruption before the fall was no Corruption, but only an alteration, not unto evil, but unto good, and a change and exchange of all Created things. The Fire before the fall was not consuming, but in its knowledge was good and useful: In like manner dark∣ness was very good, and for a rest and refreshing to all Creatures; but now it is an habitation to ill Spirits, and as far as darkness in the air reacheth and goeth, so far and high also in the air hath Satan his Dominion and Reign. Ephes. 22. Chap. 6 12. And so are the contrary Elements become hereditary to Sa∣tan through sin, who is the Prince of darkness, and Potentate of the fire, and the fire over him, and a principle and beginner of perditi∣on,

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Out of darkness, Hell is harched, which is three∣fold. 1. Corporeal, according to its place, under the earth in the nethermost places. Ephes. 4. 9. Luke 16. 28. 1 Pet. 3. 19. 2. Soulish in the Reign of the Devil, and Prince of darkness in high places. 3, Spiri∣tual in the Devil himself and his Children. This Hell will be cast at last into the fiery Lake.

Out of the fire is produced an unquenchable ever burning Sulphur, and such a consuming fiery flame, which killeth life, and yet always maketh death a∣live.

The Hellish fire is three fold; in the Hell, in the Devil and his Children, and in the fiery Pool: Out of this alteration, or rather perdition, is at last Death gotten; which in its bodyliness is a cold fire, and a fiery coldness: According to the Soulishness, a gnaw∣ing worm that continueth, devoureth, and never eat∣eth, yet always consumeth and still begetteth again: According to the Spirit, Death is the Devil himself essentially, who hath begotten sin, and sin hath begot∣ten him, the Devil.

Now darkness was good before the fall; for light was hid therein, which God commanded to come forth out of the darkness: The fire also was good before the fall; for life rested therein, because no flame was burning in the fire, nor was manifest. The change and alteration was good also before the fall; because love did shew it self therein, by the increase of the Creatures. Now since Light, Life and Love in∣clude all, therefore they were comprehended also in the contrary Elements; but they were separated from the same, and thrust out and parted through sin; and so that▪ which was very good became exceeding bad, and turned good and evil to a contrary and adverse thing.

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After the fall Hell and Death were begotten, and the fire was made manifest, Visible and Corporeal; So that it went up into the height by Reason of sin; so that by Gods permission and command it may fall down from Heaven upon the wicked world, especially it doth lye in and on the fiery Cherub before the door of Paradise, and guardeth the way to the Tree of Life; but in the glorious and joyful coming of the great God Jesus Christ▪ this fiery Cherub must be gone and come down, and all contrary Elements must reduce to nothing, that is, they must no more Reign; and also the Devil himself must from above be cast down, taken Captive, and in Prison must be bound a thousand years, to the glorious liberty and Redem∣tion of the Creature, from the Vanity, Curse and Death, where all things as they were Created, will be renewed.

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CHAP. IX. Of the Principle or Original of that evil one, and of the Angels.
BEfore this Elementary world was Created of God, the Angels, and the Angelical world, and Para∣dise, which were above the upper waters, were first, and that so certain, as the nature was first before the Elements, and God before all things. Therefore al∣ways out of the upper things, things beneath were gotten, and the upper is always before that which is below, even as the Spirit is first before the Soul and Body,

Now the Angels God hath called through his word out of the same light, wherein God dwelleth after their spirit, for that end, that they should serve him, and hath presented them in the fiery flame, after the Soul, and as a wind, after their body.

Now the Angels being out of the light, wherein God dwelleth, therefore they can know on, in, and out of the same, what Gods command is, and this light is the face of God in Heaven, a spiritual food of the Angels, which light the Angel of the Children may behold, whereas on the contrary the Angels of sinful men may not behold it, until the sinner doth true re∣pentance,
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then his Angel may appear again before that light, and before the face of the Lord, of which there is great joy among the other Angels: But as long as the sinner doth not repent; so long appeareth the Devil before God, and accuseth the sinner day and night before him.

Now amongst God' Angels▪ •ucifer was the chief; for he carryed the 〈…〉 clear morning Star, which was and is the son of 〈◊〉 but he was not con∣tent with that great Honour and Dignity; but would fain have been Lord and God himself, and no more a servant. This coveting was in Lucifer gotten by an ill look and eye toward God, inflamed within him∣self, in the same fiery flame, out of which the Angels, after their Soul are, and that so much and heavy, that the light did depart in his Spirit from Lucifer, and in∣stead thereof an unspeakable great darkness came out of the fire, which Lucifer himself had kindled; and so instead of Heaven, a Hell it self.

So the fiery flame unknown to Lucifer, undiscover∣ed and hid, was blown up by himself out of envy and grudgings, so that it turned to an essential anger, yea to a consuming fire, wherein at first did rest the life▪ but was afterwards turned into a living death, which never dyeth, and a deadly eternal life made manifest, as a soul to Satan. At last through Lucifers pride a strange wind was gotten in Lucifer, as a body unto him, and Satan hath quite lost the Angelical Principle, and self-subsistance, and became a strange Bird, and a wild Fly.

Lucifer did try whether he could not be a God, or like unto God, which yet he was in his portion and measure, therefore he is called a Tempter and Satan▪ and he was become such an one, namely, both a God and a Creator, and a Creature of his own, and lost all
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all Gods Testimony wholly, as also the Testimony of good Angels. He is a Knave or Lyer from the begin∣ning through sin, which hath begotten him, and he hath begotten sin, he is sins father, and sin is his mo∣ther; that hath begotten him, and he her through covetousness in the leering eye of self-love and imagi∣nation.

Now as sin is that evil, and found out in its Princi∣ple by Lucifer, so it hath turn'd him into an evil one, and one is the Principle of the other; and so he can be excused by no means. So Lucifer hath murdered himself, and hath lost the Angelical Printiple, and is, and remaineth a forlorn Child, and son of Perdition the right Antichrist for ever.

Thus is sin gotten through coveting, and coveting through looking upon, and looking upon through imagination, and that through self-love, and that through an arrogant liberty, this through security, and that through wantonness, where there is no fear; for as fear is the beginning of wisdom, so is wanton∣ness the beginning of folly and sin. He that is fearful will not easily hazard upon sinning.

Lucifer was Created of God a good Angel; and that so, that he might easily have been kept from sin∣ing: So also might Man if he would himself; but self-will brought him to that sin, yea his own wanton∣ness; but now he could not be so perfect Created, that he could not fall into sin at all. The reason is, because his weight, measure and number could not en∣dure it; because he was not born of God, but had his Principles besides God, although through God; but what is born of God and of his seed, that cannot sin, because it is born of God, to whom it is impossible to commit sin.

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Thus is made clear and manifest the mighty abun∣dant difference in the Creation, which was very good at the Renovation, which was done in and on the old Creature, by means and help of the spirit of God, and among the new births from above of God, which is it alone to make Children and Heirs of God, and Co-heirs of Christ, unknown to the world, and their wise Children.

Now the Angels consisting out of Wind, Fire and Light, and the fall of Lucifer standing before them as a warning; therefore they cover their feet and faces before God with fear and trembling, and are ra∣ther ashamed of themselves, that they may find grace before the Lord God.

Now they are a fiery flame for a protection of the godly, and a perdition and death to the wicked: God also is a consuming fire in his Angels, not on, or in him∣self, and will come also with his Angels, and his Power, and with fiery flames to judgment.

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CUAP. X. Of the difference of the light and dark∣ness, as also of the light and fire.
HItherto the light was not reckoned under the Ele∣ments by the wise of the world, though it be the first of them in the Creation, for in all Creatures the Bloud and Eyes are first▪ and not the Heart. Now the light is a going forth of Gods glory▪ and it never goeth down or decayeth in its spirit, an• is a dwelling of the seven spirits of God, as the darkness is an habi∣tation of Evil spirits. In the light dwelleth the spirit of the Lord, the spirit of wisdom and understanding, the spirit of Counsel and of strength, the spirit of Knowledge and of the fear of the Lord. All wisdom understanding and knowledge, all judgment and exa∣mination, and every truth and righteousness cometh from, and out of the light, and through the same.

And as the light doth illuminate the whole world, and maketh day, and is the day it self: So it illumi∣nates also every spirit in all living souls; and as there is no day without light, neither can be; so no wisdom, nor knowledge nor understanding can be without light. But the light in its body, in our opinion, is a pure essential spiritual Salt from which all Gemms and preci∣ous
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stones get their Colour; as also all Flowers and Beauties their fairness. All which the spirit of light doth work, and adorneth all things with beauties; for in the light all Colours are hid, and are gotten by the same, the soul of the light is nothing else, but a joyful Life out of Nature, as an Angelical Life, and his spirit and eternal love proceeding from the spirit of the Lord.

Out of this light God hath made the lights of Hea∣ven, which are coagulated, living and comprehensi∣ble lights, and are nothing else in their essence, but a spiritual essential and exceeding pure Christalline salt, so high tempered, as ever any thing may be without any quality or property of heat; coldness, warmth, moistness, drought, and have their proper motion in and on themselves; especially the Sun •unneth always with the light and day, but the Moon with the dark∣ness and night, and the other stars in and on their places and order.

Those lights of Heaven do shew always and every where clearly the power of the Elements and contrary Elements, what their operations be, through which powers all things in the whole world are finished and wrought upon, but through the lights of Heaven no less then a Looking Glass sheweth such and such you see.

Now the powers of the Elements and contrary Ele∣ments change and revolve daily, weekly, monthly, and yearly. Now because out of the light cometh know∣ledge, which searcheth out all the depths in every spirit, soul and body, and presents them in the lights of Heaven, prophesie, tell, and give to understand to the beholders, who are the Children of the light. The spirit of light searcheth all in all things, and shew∣eth by the lights of Heaven every ascendent or spirit
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in all things, and also in Man, namely what spirit, soul and body he hath received at his nativity▪ out and ac∣cording to the Elements and opposite Elements, as also what spirits do incentre in him: All which if bad or evil Man may decline▪ or resist by the holy and good spirit, as a beast can shake off the dust or flyes.

Now the Lights of Heaven rule the whole world, namely acording to their time, and shew things pre∣sent, past, and future: Now because every Element hath its spirits, as the Earth, the Water, and the Air, and their eyes are more spiritual then our bodily▪ they can therefore spy something in the lights of Hea∣ven, and reveal it to Man: But the Children of light do not use the Communion of such spirits at all, neither should it be; because it is the next degree to Witch-craft▪ The Natural Magick can do much; of which the wise Men of the East made use profitably, who clime to Christ: But the Angelical may do more yet, and much more the divine. But we must strive always after the best, and Man hath within him a threefold Magnet or 〈◊〉 whereby he can draw to him all spirits in the world, and can do wonders. But what saith the Lord to it Mat. 7. 22 Luke 10▪ 20. For by the natural Magick, Devils may be cast out, and great wonders done by it. The Prince of darkness can turn to the shape of of an Angel of light, and will have every where his hand in the work. Now is a very dan∣gerous time; because all spirits are stirring; be∣cause their end is so nigh, that it is hardly be∣lieved. The Air is fuit of spirits, and the he Earth also is full of them, and every man
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hath his proper Angel, and his bad Angel also: By the good Angels all good things man doth, are set down truly, and the bad Angels observe all evil that man doth, and when once the books are to be opened, men will be judged according to their works and words. Well be it with him, who hath blotted out his black Register with repenting tears. The spirit we cannot see, un∣less our eyes be opened.

Lastly, between light and darkness, light and fire is such a great difference, as between life and death; blessedness and perdition; yea as be∣tween God and the Devil. The light is and will be an Eternal dwelling of God: But dark∣ness and fire is an everlasting habitation of De∣vils and the damned.

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CHAP XI. Of the Principle of the fire, and its Mystery.
THere is a threefold fire, namely, the fire of the contrary Element, the fire of the Angels, and the fire of the Devils.

The fire of the contrary element is threefold. First before the fall, a still resting and unmanifested fire, without a burning flame. Secondly, after the fall, a kindled, manifested, burning, flaming fire. Thirdly, a cold waterish fire, which doth not burn, yet smoketh, & worketh into the earth upon Minerals, and Metals. With this cold waterish fire all things are forced, and the Metals also; for it doth calcinate them, and turneth them as it were into ashes, destroy∣eth and openeth them.

This fire is chiefly threefold, as 1. Vegitable, which is as it were tempered, and is a well rectified Vineger, which is extreamly useful. Of which not many words, Sat sapienti dictum.

Secondly, it is a mineral fire, which chiefly is the true spirit of Nitre, a spiritual water out of Salt-peter, which hath both heat and cold, and is Infernal and Coelestial.

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Thirdly, Mercurial or Saturnine, a strong Salt that hath not its fellow. Without this no Metal is en∣gendred, nor broken, or groweth, in which is a great mystery hid, more then can be Imagined. But the true spirit of Nitre must not be prepared without a cold fire; for the raging, horrible, and furious Hell, which is in Saltpeter, must in its devouring and consuming fire be over whelmed, drowned and devour∣ed, and be reduced to a blessed Heaven.

Now when a Heavenly Water is at hand, then a new birth from above out of water and spirit can follow. Here lyeth hid a great Medicine in time of the raging Plague, Head-aches, Leavers, Stone, Gout, and many more diseases, to be used. And truly the time is come, when all things must be made manifest; and although we have not yet with our hands prepared it; yet the spirit of wis∣dom can teach us all what is secret and mystical, who searcheth into all deepnesses▪ and can shew, testifie▪ and make known to us that which no eye hath seen, no• Ear hath heard, and which hath never entred into mans heart.

Thirdly, There is also a Metalline cold fire, which reduceth all Metals, yea Gold it self to nothing; only that noble grain in the Gold hidden, stayeth and re∣maineth, which cannot be forced, and that fire is Lead, Saturn, which devoureth all Metals, and consumeth also it self in the fire at last: Even as the common fire doth consume and devour all wood, and at last it self is consumed, and goeth out: But in the Cinders that remain, there lyeth the treasure hidden, which must be drawn out of it with hot water.

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The Metals have two sorts of waters, a Cold and a Hot, and both are fire. The Cold is Saturn, Lead, the Hot is Mercury. Now as the one is an extream Hellish Cold; so is the other extream hot of a Hellish Heat; so that by reason of heat it stands in a continual flowing, although it feels outwardly Cold.

Now in this fire water, the Metals, especially Gold, after their death, are born anew, namely, in the Metalline world, and Reign; and yet are anew Clarified, Christalline, Spiritual, Heavenly body; which is so glorious, that it can make inferiour and less pre∣cious, yet to his nature not unlike Metals to his own substance.

So much is it worth to know the nature of fire, and its mystery, without which no good or profitable use of it may be had, for our good; for all must be kil∣led first in the cold fire, even as it were through its Winter, according to the proceeding of nature, must dye and putrifie, if it shall be produced again in a new body▪

Now the fire according to its principle, is begot∣ten out of darkness, from thence it is produced, and returneth into it again: But darkness was be∣gotten out of the Nothing, and that Nothing stood there in the beginning of the Creation to the Something, as a Testimony of that which was Created: For all that is made and Created, that was before nothing, and before it be fashioned, then it was not fashioned without a frame, and was as it were a dark Ens or Being, out of which after∣ward is born the Light, that is a fashionable Be∣ing that is out of the invisible, a visible thing is made.

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Therefore the darkness and fire, in a good sense, and before the fall, are an excrement of the Light, yet are good and useful, even as that which a Work∣master heweth or cutteth away from that matter, which he intends to make some fashionable thing: Even as Chips from wood are of the same substance with that which is framed out of it; yet an excre∣ment of it, and when these Chips are flung into the fire, they return to nothing. So the contrary Ele∣ments when they are known▪ they are no more good, but an opposition, adverse and stark nought.

Further be it known, that in the divine world are no contrary Elements, nay there can be none in it, although their power hath pressed into it yea in the depths of God, in which it grew dark, when the Lord of glory dyed on the Cross, and the fire of the raging wrath of God consumed the same, and death and per∣dition killed him, Who can speak it out, or who knows what this saying doth mean!

Also in the Angelical world there is no darkness▪ but yet there is fire. This Angelical fire is an Excre∣tion of the light, out of which the spirit of the •ngels is; and this fire also in the beginning, and before the fall hath been a quiet and unknown fire, and very good; because it was and is the soul of the Light in the Angels: But after the fall it was manifest, known and turn'd to a flame, and such a one wherein the raging anger of God doth rest, in which all Gods Judgments do consist, and come out of the same.

This fire now in the Angels with its rage, anger, and consuming flame is not evil at all; but a just fire of Gods justice to punish the wicked. All anger, rage and judgment proceed out of the Angelical world, as also the Law, which was promulgated with fire. Exod. 20. Acts 7. 53, 38. Gal. 3. 19. Heb. 2. 2.

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Of the Devils fire was spoken above: More things could be said of the fire, which for brevity sake we omit.

CHAP. XII. Out of what, wherein, and wher by all things good and bad do subsist, pass away, and yet how they last for e∣ver.
ALthough our knowing and prophesying be but part; yet we will not quench the spirit, and we are not to despise prophesying: And the Reader in the Lord may know, that we have our wisdom, be it about natural things, or spiritual, learned out of the Holy Scripture, and not out of pro hane writings; for the Bible is sufficient to us to all wisdom, and we used in 24 years no other book to find out wisdom, but the Bible: Out of this book the spirit of wisdom through the anointing, can teach us all things, and needs no other spirit or man to teach us.

Every thing in a word subsists only by Salt, they perish without it, and in the same, and it lasteth for ever in them both good and bad.

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There is a threefold salt, namely a Divine, Angeli∣cal and Elementary. All must be seasoned with salt, if it shall last good, and salt is the most noble and wholsomest Balm, the best preservative and Conser∣vative, the highest strengthening. The salt of the Divine world is a true light, a Spirit and VVater from above, whereby we are illuminated, breathed on, and baptized, yea seasoned and salted, that the hellish may have no power over us. For every one must be seasoned with fire, and must be tried with fire, who and what doth subsist in it, that is blessed, else it is nothing at all. Mark 9. 49, 50. 1 Cor. 13. 14. The salt of the Angelical world is a quick life, in its glory concentred of God into the Tree of Life; which when it shall be broken at the glorious coming of Jesus Christ, then all Created things in Heaven and Earth, in this Elementary world, he will so glorious∣ly and powerfully season with salt, that they shall be freed and redeemed from sin, Curse, Death, Devil, Vanity, Pain and Misery, and that will be a noble food at that great Supper, of which as of an Angelical, and Coelestial Manna, all flesh, that is, all Created things and whole Creatures, shall eat, and drink, and feed, And then also shall be put away the sharp, bitter, sowre, consuming, devouring, perishing, and •o no∣thing, reducing salt of the contrary Element, it shall dye, and to its place be separated. Of the elementa∣ry salt we have spoken already above.

There is another salt also of the contrary element, which is threefold; namely in the Earth, Sea and Air, The salt of the contrary element, is a sharp devouring, consuming salt, and reigneth in all Crea∣tures, and is always mixed with the good salt which in the consuming sharp salt is held Captive, and can no sooner be set at liberty, till that which holds it Cap∣tive
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be drowned and killed by a cold fire, which is a water above mentioned.

This Salt now is predominant chiefly in the Mine∣rals of the Earth, in the Mineral Salts, as common Salt, Vitriol, Saltpeter, Alume, Salmoniak, &c. and is as it were fixed in this. In all Sulphur, especi∣ally in the common Sulphur the Salt of the contrary Elements is flying: But he that can make it fixed with a cold fire hath a more precious thing then Gold is. But what is more abused then Saturn, Saltpeter and Sulphur? They shoot it into the Air, being so pre∣cious. O malice and wickedness of men! Is it not so that God hath made choice of things, which the world holds to be ignoble, foolish, and rejected, and base.

Lastly in all Arsenicks is the Salt of the contrary Elements, essential and spiritual. True it is a right Poison, but having an essence, why should not some thing be hidden in it.

It must be carefully and purely killed with a cold fire, and be reduced to a new noble birth.

It is to be observed by the by, that every Lee, especially that of quicklime is a cold fire, and that same in the unmature Metals, that have yet their Sul∣phur, Mercury and Arsenick, may doubtless be of good use, especially in some Iron or Copper Mines, in which the Sulphur of Sol, the glory of Gold suffici∣ently appeareth; for the flying must through a fixed, be made firm and glorious. And truly herein is more hid then the world believes.

Now in the Salt is both life and death: And as good things have their Salt; so have bad, and both are firm, the good therefore; because the life is in it; and the bad also therefore; because there is both life and death in it. For what death killeth with extream
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coldness, that life reviveth again by fire: Therefore the fire is the life in the Devil and his Children, and the cold is death: But it is such a life which is not of God; nor out of the light and love but out of the De∣vil himself, out of darkness and anger, which is with unspeakable torment, anguish▪ pain, misery.

The Salt in the Sea is a soulish Salt, raging and furi∣ous, of which something may be said, because a My∣stery is hid in it; it shineth also in its fire, and is a Sul∣phurious light so that it may be seen.

Lastly, the Salt in the Air is essential, and Arsenical, and poisoneth things on Earth, man, beasts and fruits, &c. These three sorts of Salt of the contrary element, are made known after the fall, therefore we must se∣parate Salt from Salt, that is good from bad, to reject bad, and embrace that which is good In the end all bad things fall to the Devils share, especially the con∣trary elements with their Salt, which maketh up the fiery pools▪ devouring and gnawning, and yet not consuming, living for ever; yet not alive, but dead, dyeth for ever, and yet never liveth: And thus it hath rightly the name of a contrary element.

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CHAP. XIII. Of the Creation of the World.
NOw having known the Principles in their subordi∣nates, and the Center concentrated both in and on the Elements, as also in the contrary elements; thence we may observe how all things are Created by the word, and then to know also what Scha Ma Jm is, of which is written in the book of the Creation▪ that God Elohim in the beginning have Created Scha Ma Jm which the Interpreters have rendred Hea∣ven and Earth, which runnneth contrary to the Text, and against the order of the Creation. Who can tell us what Scha Ma Jm properly is? True we cannot speak with Tongues; for we are more taken up with Prophesying, according to the grace bestowed upon us. Therefore we will give the interpretation of it to others, to let them search, to learn what Scha Ma Jm meaneth.

So much is known, that out of Scha Ma Jm all other things are come, as also the water, out of which Heaven and Earth in the beginning of the Creation were Created; for it is not enough that we know, how that the world was Created out of the water; but we ask also from whence came that water then, out of which the world was made? For the wise go after wisdom, even to her depths, and give not
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over, till they find the bottom, and all Princi∣ples.

The book of wisdom saith, Chap. 11. v. 23. The whole world is before thee, God, as a moment of the little Tongue in the Weights and Scales, and as a drop of the Dew that falleth in the mornings upon the Earth.

It is manifest, that all Water and Dew, before it is a bodily Water, is first a Vapour. But how▪ and out of what, and from whence, and whereby that Vapour ariseth, must be searched into: And in our opinion it is nothing else, but such a bodily spirit, who in him∣self incloseth all in all, and yieldeth and giveth all to all, and at last gathereth all to himself. Out of which now the world is Created, that same is also in all things, and without it there is nothing no where, and when that is taken away from it again, then it can be no more of a being.

That we may set out the depths of the Creation, out of which it was produced, these are threefold. First the Word of God in which is Light, through which all things were made, and that which is in all things, is in∣stead of the spirit, according to the highest degree in the Creation of the world; and this is the true spiri∣tual Seed of all things, without which nothing is, nei∣ther can be. Afterwards is the Soul of all the world, and is distinguished from God, as the breath from the spirit, and is the breath of the speaking Word of God and instead of the soul is the true life of all things, ac∣cording to the highest degree, and is the soulish seed of all things in the world.

Lastly, the salt is the body and bodily seed of all things, and of the whole world, in which dwelleth and resteth the Word, and the Spirit of God.

These three hatch from themselves a water, which is a Scha Ma Jm, out of which the whole world hath
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its original, according to the middle degree, but the lower degrees are the elements. These three give and set down the three general Principles for the Creation, as God, the Nature, and the Elements: And again these three, the Spirit, Wind, and Water; and at last in these three every Creature, and all is inclosed totally in the Light Life and Love.

The word is God, and God is the word, the Spirit is the Nature, and an out-breathed breath of God, and the Nature is the Spirit and Soul of the World. The Salt is an element of all elements, and the elements in their glory are nothing else but a Salt, 〈 in non-Latin alphabet 〉. Out of these three consists Scha Ma Jm, and the whole Creation of the world, in each and all their true Principles. In all Creations the word is the beginning, the spirit the middle, and the salt is the end.

In the beginning of the Creation Scha Ma Jm was unfashioned and unframed; there were also darknesses over the face of the depths, and there was a Chaos or confused being: But the spirit of the Lord moved up∣on the water, thereby it became seedy, and the first thing that was Created in it was Light, but was com∣prehended of the darknesses so long, till God said Lehior, come forth thou light, and come before the day, and make a day, that it may be Light: And pre∣sently light parte• from the darkness▪ and is accor∣ding to its body and being▪ an essential most refined spiritual salt, which not otherwise, but by the eye may be brought to the sense. The darkness containeth in it Fire, and the light was parted from darkness, and the fire lay secretly hid therein▪ which afterward by reason of sin broke forth to be visible; and is called not Or, Light, but Ʋr, Fire.

After the the Light was Created the Heaven, a Firmament out of the water, as Ice and Chrystal:
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In which the flying soulish salt of life became fixed an firm, and Heaven it self is such a salt, in which dwe• all the powers of life, and of the soul, and from thenc• from above are poured forth into the nether world through the Spirit, Wind, and Air, whose body i• the water, into which the flying salt is carryed.

After the Heaven was Created, the Earth, the bodily Centre of the world, a gross body which con∣taineth in it self the fixed salt into which earth all the elements do incenter. The light is compared to the divine world, the Heaven to the English, and the earth to the elementary.

Above the Heaven and the Firmament are the spiri∣tual, above the waters, into which nature doth pour forth it self, which above the upper waters have their world, and the true Paradise, where there is meer light and no darkness. Which world in these last times is made manifest, in which the Nuptial of the Lamb and his Bride, and the great true Supper will be kept: Those that in the first Resurrection and Change at the coming of Jesus Christ have part, shall meet the Lord, and taken up into the Air to go with him into Pa∣radise, and shall thus be with the Lord always. The whole Sphere of the world of earth and water are car∣ryed and held up by the air, even as a body is kept and held up by the spirit and breath, that it may not fall.

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CHAP. XIV. Of the particular Creation.
THe Creation in its order is threefold. First Ge∣neral in the Scha Ma Jm, which was the first Materia, and is yet, out of which corporally all things are Created, into which all Principles come together, and are concentred: Afterward Special, on and in the Element, as Lights, Heaven, Earth, and Water, Spirit, Wind, and Air, are contained in Scha Ma Jm. Lastly Particular, as in all these things, which out, on, in, and by the Elements were Created, produced and made.

The first that was made in the particular Creation, were the Vegitables, all growing things on earth, as Grass, Herbs, Trees, amongst which the Vine Tree is the chiefest. Now every thing hath its proper seed in it self: Therefore here ceaseth Creation; and Con∣ception and birth begins, out, in, and by his own seed; but at first all things were brought forth out of the earth, on Grass, Trees and Herbs, through the Word, Spirit and Salt. The Salt hath given to the Grass, Herbs and Trees their bodies, which they all have in them. The Spirit hath given them Power and Virtue, especially for Physick; but the Word giveth the blessing to it. The true Physick. Virtue and Blessing may be sought, and gathered out of the salt of the
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earth, and of every Herb, and be made Corporeal; and at the time when it doth greeny, that the essence may be extracted, and reduced to a Spiritual and Coe∣lestial body, which cometh forth green, and yieldeth power to Physick.

Christ saith unto his Disciples, Mat. 5 13. Ye are the Salt of the Earth The Reason, because thereby the whole world was seasoned, and made fertile, that it did grow up to everlasting life and happiness. But now all Salt is become unsavoury; the Reason, be∣cause there is no Spiret nor Word of Life in it. There∣fore it is cast upon the Dunghill, and trampled upon: And behold the Lord will Create a new one Amen. Halelujah.

The particular Creati•n hath begun from, and on the lower, and went upwards. As now the earth is adorned with Grass, Herbs and Trees; So had God on the fourth day adorned the Heaven and Firma∣ment with Lights, Sun, Moon and Stars, which came forth and grew out of fixed flying and flying-fixed Salt of the Heaven, and are even as the precious stones of the earth. They are fixed in their Heavenly body, and at the highest temper, but they are flying in their course, although some of them do stand still.

The chief Lights of Heaven are the seven Planets. Saturn is the highest, and belongeth to the earth, and standeth to the earth; who knoweth whether he were the highest at the beginning, or whether he came to be the highest after the fall, and that Mercury was to give place to him. Many things are to us hid, and much of mystical secrecy is in them. For Saturn eat∣eth all, and is Death, and domineers over all. But Mercury maketh alive and growing. Of all much were to be said, but Sapienti satis. Therefore we must take good heed to the contrary elements, which
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over the fall ruled over all: But we must be careful and witty to rule over them, that death may be drown∣ed and swallowed up in victory.

On the fifth day God Created out of the Waters all things that live therein, and also the Birds out of the flying salt in the water: Hence it is that they are so flying▪ and these have their particular consideration by reason of the flying salt, and in their Feathers they are Physical in flying Mercurial diseases, as in the Falling▪sickness, Madness, Giddiness; for these dis∣eases have their original from the Spirits, through Gods permission, and must be cured with a flying Salt, which is reduced to the highest degree.

Be it known also, that there is great Virtue in Pre∣cious stones, as in Pearls, Amber, Coral, namely, when they are first baptized with a Coelestial water, which be altogether Spirit. The Load-stone also hath its mystery: And who can tell all? We may well say, Great are the works of the Lord: He that observeth them taketh delight therein, and to them they are propounded. On the sixth day God Created all the beast of the earth, and the Worms, and at last man, with him he closed up the Creation. Among the •er∣mius or Beasts, the Serpent is the Center; in the be∣ginning she did not creep upon her belly, and did not feed upon earth, but that was laid on her as a Curse from God. Whether she had Wings we will not de∣ny: There is great subtilty in her, and a Mystery hidden therein: At the beginning she was not venom∣ous; and among all the Beasts she was the next by and about Man, as she will also be the next about him in the new world, when that enmity is at an end. Isa. 11. 8. No Creature is so bodily fair and subtil as the Serpent. Now because she was at first always about Man, therefore the Devil did perswade her to per∣swade
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Man, that he should break of the Tree of Know∣ledge, and eat of the fruit thereof.

Because the Serpent is Mercurial and flying, and is the Center of all Beasts, therefore needs must there be a great mystery in her for Physick, if rightly prepared for the Mercurial diseases, especially being full of bones.

Therefore God hath finished the work of Creation on the sixth day, with and on men; of whose Crea∣tion hereafter; and on the seventh day the Lord did rest, and blessed that same day. The six days bear a Curse by Reason of sin; but the seventh day that now truly cometh, that bringeth blessing and rest, Joy, Honour and Glory; which joyful day of our Re∣demption, we through the spirit of Prophesying do an∣nunciate to all Creatures under Heaven in an everlast∣ing Gospel, and a very joyous Message, which to an∣nunciate is given to us from the spirit of prophesying.

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CHAP. XV. Of the Mystery of the Word.
II is known out of the Holy Scriptures, that all things are made and Created by the word, and that yet all things are made by the word, and are preserved through the word. But here we will not speak The∣ologically, but only naturally according to the Cre∣ation; Neither do we speak Theosophically of the depths of God, both which we save till another time and place.

The word of Creation is the general power of God, out of which, in which, and by which all things are, subsist, and will be. This general power of Almighty God every Creature makes use of for its best good: But only Man abuseth it, as also do the Devils and Spirits by Gods permission: Hence it cometh, that men must give an account of every idle word; be∣cause they have abused the breath of the Almighty, and use it to sin. Oh, that I could lay a Lock to my mouth, that I might not transgress with my Tongue.

Because now all Mysteries are hid in the word, therefore the same also performs all things in the world: Therefore we will say, that hence ariseth a three fold Magick through faith, that is a power to know some∣thing to bring it to an effect.

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First there is a Natural Magick, which cometh out of Natural Faith, wherein there is such a Magnet or Load stone, that it can draw all things to it. This faith is gotten in Man, either of nature in his Spirit, which is the true and right ascendent, namely the spirit of man, and by no means this or that Astre or Con∣stellation, as the ignorant do imagine, which is only in signam ascendentis, &c▪ Or this faith through the art and instruction of the natural Magick, is wrought in man, so that his spirit receiveth the ascendent, and rejoyceth in the same. As the ascendents in an may very well be transmuted, transplanted, and altered by the spirits.

Of his natural Magick, without Witchcraft, the wise men of the East made lawful use, who knew the Star, and proceeded so far therein, that they go not only great knowledge, but have also done wonders.

This natural Magick is learned out of the true and perfect degree from the Spirit of God, and goeth before and beyond the ascendent, because commonly other Spirits do mingle themselves into it. This Magick art Daniel and his fellows had studied, as also Moses the Prophets, and went beyond the wise m•n & Magicians of Egypt far with th ir skill.

From this natural Magick art the false Magicians took theirs, and because the true ascendent was not in them, namely the Spirit of God, but had only their Ele∣mentary, or their Masters ascendent, therefore also Lu∣cifer made shew of an Angel of Light, and became ascen∣dent in them, and made Sorcerers of them. Now as true Magicians know and perform all by the Word of God, which speaketh in them, operates out of them, and by them; so the Sorcerers abuse the word in its power, and perform wonders thereby, till Moses his staff and
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Serpent devoureth theirs, and Daniels wisdom exceleth all the others wisdom.

Balaam was a right natural Magician; but the co∣vetous spirit was ascendent in him, that he went to the Sorcerers, that is to the spirit of Sorcery, and the spirit of Avarice had blinded his eyes, that he could not see the Angel that resisted him▪ but the Ass saw him and was shye, therefore Balaam must be kill'd by the Sword, as others that deserved it. Num. c 31. v. 8.

Out of this false Magick art come all S rcerers and Witchcrafts with their bewitching spel•, tokens, words and works, and all those that have familiarity with Spi∣rits: Let every one take heed of spirits, and let them not rejoyce when spirits draw near unto them; but rather fly from them, and pray to the father of Lights for the Holy Ghost, that he may come to them.

Secondly, There is a Prophetical and Apostolical Ma∣gical art, which cometh out of faith of Gods Spirit in his Children, in which the word with glory dwelleth; the same speaks to them, in them, as in the Prophets we read, The Lord hath spoken to me; namely, not always outwardly with a loud voice, but rather inwardly. Thus old Simeon had an answer from the Lord; thus the Lord also spake through the Ephod, &c. By this Magi∣cal art the Prophets and Apostles have done so many Miracles, raised the dead, and only by the word.

This Magical art the Devil presumeth to imitate, namely that the word should speak out of Chrystals, by looking into it, out of Rings, wherein perhaps dwel∣leth a spirit, and speaketh out of it, &c. But this is not the word, but only a spirit bewitched into it.

Lastly, There is yet a higher Magick of Gods Chil∣dren▪ which worketh over and beyond nature, and that through faith, as when Moses divided the waters with his Red, and Jos•uah bid the Sun and Moon to stand
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still, and the like; which things are beyond the course of nature, but all is done by and through faith: So also when Elias shut up the Heavens that it should not rain, and all these things are performed in, out, and by the power of the word of God, which when it calleth and commandeth, then it must stand there.

The Sorcerers also think to make use of this Magick, but theirs is meer Witchcraft by Gods permission; and yet things are performed really by them, even as the Egyptian Sorcerers brought up Frogs, &c. but not by the finger of God, but by the spirit of the Devil, by which shortly the three unclean spirits and Frogs will do wonders, to seduce the Kings of the earth, as also other false Prophets. Rev. 16. 13. Mat. 24. 29. Lastly the word speaketh out, in and by all things, because it is in all things, and that by the signature and mark of every thing in the external viewing, and sheweth clearly what is hidden within of power and virtue, if only the speech and voice of the word could be heard and understood: But in the renewed future world, all these things will be clear and manifest to the praise of God.

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CHAP. XVI. Of the mystery of the Created lower visi∣ble things.
GOd hath brought forth all Created visible sublu∣nary things out of the invisible that were so at the beginning, he made them to something and visible, and gave to every of them a Body, Soul and Spirit after their kind, and in them he hath hid his in∣visible glory, that is the invisible in the visible. and the Coelestial in the Terrestrial. This is the mystery after which we must diligently seek, that is after the hidden wisdom, which no eye hath seen, nor can see, neither ear hath heard, nor hath it entred into mans heart.

All these sublunary Created things visible, have a Terrestrial body, and is visible: But they have also a Coelestial body hid within them inwardly: The same is so long invisible, till the visible body is dissolved and broke; and afterward the invisible body is set forth to appear visibly, which is heaven∣ly and Spiritual, consisting out of water and spirit, and is nothing else but a Christalline, yea new born salt of life, which cannot be overcome by the contra∣ry Element.

Further, every thing hath a soulish life, that is such a one which must fetch breath out of the com∣mon air, and this is nourished by the same, a life, which in a moment is and must be mortal, so that nothing is lasting of it. Now to this soulish life is a quickening Spirit, which doth not fetch breath, as
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soulish life; but it hath life, and is in it self a Spirit of life, and not a breath, and hath eternal life in him, and is nothing else but the Spirit of God, and the breath of the Almighty that quickneth all. Lastly, all things have a spirit, that returneth thither from whence it came, and doth not stay in the dead; be∣cause it is not the spirit of the dead, but of the living, and is the Spirit of God, which in and by the old Creation and Creature doth not stay for ever, but only in and by the new, which is from above. Thus nothing is lasting in this world, but vanity and cor∣ruption, but it sheweth to us clearly, how that all these Created sublunary visible things are an Image of the things above.

This mystery God hath discovered to his Children and to the wise, that namely this lower Created visi∣ble Elementary world is an Image of the upper visible Spiritual, Coelestial, yea divine world. Therefore when the visible Elementary world doth vanish, then the spiritual world yet invisible, will be made m nifest and visible: Therefore there is no Crea∣ture, which doth not shew the mystery of the supe∣riour spiritual world; of which mystery and wonders in the future renewed world in Zion will be preach∣ed.

Now the Apostle siath clearly, We do not look upon the visible, but upon the invisible, 2 Cor. 4. 18. Seek the things that are above, and not the things on Earth. Col. 3. 2. In my fathers house are many dwellings that last for ever, saith Christ. John 14. Why should we regard the visible things which are fading away. The Apostle saith, If there be a Soulish body, then there is a Spiritual body also. 1 Cor. 15. 44. And when this house of our Earthly Tabernacle is broken, then we have an house from above of God, which
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is not made with hands. 2 Cor. 5. There are Terrestri∣al bodies, there are also Coelestial. 1 Cor. 15. 40. Yet always the Spiritual, Coelestial, and yet invi∣sible, are hid within the soulish, Terrestrial, and visi∣ble.

Now as God his invisible glory continually pour∣eth down into this sublunary world, so he gathereth it to him again, and then when all is ended in the end, he will set them before him in a new Creation, as it is written Rev. 21. 5. Behold I make or Create all things new.

But before this new Creation cometh, the renewing of the old Creation and Creature goeth before. Name∣ly, in the joyful coming of the Lord, which will be with great power and glory, because all shall be set free that is called Creature. Rom. 8. 23. From the Devil, Curse, Death, then will be the joyful Jubile.

Now we must know, that there will be great diffe∣rence between the renewing, and the new being it self. The old Creature is made new in its old being; but the new Creature hath a new essence, and that not from below, as the old, but from above, For above is the right essence, below is o ly the type and Image; this is the mystery we are to observe. Above are the right Principles and Elements; these below are only a shadow: Below are meerly Ter∣restrial bodies; but above are the Coelestial, although they are hid in those below.

The Terrestrial bodies are meer Ashes, but the Coelestial are a noble salt of life. The Terrestrial life is only soulish and a mouth full of breath: If that be gone, then down falls all. But the Coelestial life is an Eternal life and cannot dye. The Terrestrial spirit is but a wind, if that be gone it flyeth into the air and
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vanisheth: But the Spirit of God is a quickening Spirit' even as God himself is.

Now as all things are an Image of the Heavenly, so in truth the soulish Adam, and Terrestrial man, is an Image also of the Spiritual Adam, and Heavenly man, which is Christ in God, and God in Christ. This is the great and miraculous Mystery which thou O man, O Adam, O thou Image of God chiefly above all things shouldst observe, that thou maist know thy self in God, and God in thee, and maist know and learn what man is, what Adam is, what the Image of God is, that is, what thou thy self art (of which in our book Adam) which is the greatest wisdom; Namely for one to know himself, after a perfect and true knowledge, which is spirit and truth: He that doth not regard this, but despiseth it, which yet is Gods Image, rebuketh himself, and will be rebuked of God also.

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CHAP. XVII. Of the Creation of man and his Ana∣tomy.
MAn hath nothing so much to care for, as himself that he may know his own best, and salvation, Now he that knoweth himself aright in spirit and in truth, knoweth God also, and all things. There∣fore mans knowing himself availeth most to himself. Now to speak briefly, all things, and man also con∣sist in one, three and seven. The one is individual, a self-subsisting in it self. The three are Body, Soul and Spirit. And the seven are chiefly the seven Pow∣ers, after the seven Powers of the seven Elements, and after the seven Spirits of God, which seven Powers every Creature hath in it self in its glory.

Even so man is an only man in himself personally, 〈 in non-Latin alphabet 〉individualiter, in his self▪subsistance: But is put together of three, as of Body, Soul and Spirit, and is testified by seven Powers, as 1. by Moving, 2. by Hearing, 3. by Seeing, 4 by Smelling, 5. by Tasting, 6. by Thinking and Reasoning, 7. by Sounding or Voice. Moving containeth the life, to feel, see, go, &c. are reckoned all to one.

In this part now Man is Soulish, like unto the living Souls and Beasts, which have all these but in their portion and measure, number and weight, namely as much as belongeth to them. According to this, man hath no more then they, and hath with them a living Soul, out and after the Elements, of equal beginning out of the earth, and of like going down to the earth
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again. Sal. in Eccles 3. 19. After, Man hath more then the Beasts which is out of another world, namely out of the Angelical; which is the Mind, which in its spirit is a Preacher of the Law, in all men from Nature, and hath the Knowledge, Will and Conscience to good, directs Man to all good, and accuseth man in evil things, in his Conscience. Num. 2. 15, 16. Lastly, Man hath also a higher and more glorious thing in him, which is the Breath of the Almighty a Heavenly Soul and life from God, which God breathed into the first mans Nostrils and face, wherewith he hath marked and testified his divine inward love to his Image, in and on a piece and part of the Eternal light and life. Gen. 2. 7. Job 27. 3. c. 33. 4. According to this part, Man is Immortal, because he hath such a treasure within him, namely the Breath of the Almighty, and thus herein he is very much distinct from the beasts, yea▪ he is above the Angels In this Heavenly Soul is hidden the Kingdom of God, and in this Breath of the Almighty consists the true Manhood, by which he becometh a true immortal man: But in the other Ele∣mentary part, he is like unto the Beasts, Terrestrial, Corruptible, Mortal, Dust and Ashes,

Now man having received at the Creation such a part out of God, from thence he can be made partaker of the new birth, Creation and Creature from God, of his Nature and Essential seed, which is the most holy Flesh and Bloud of the Word, which is Christ, and thus the new man is the new Creature out of Gods, and his quickening Words seed, that is of Christ, and of this Spiritual Adam and Heavenly man, of his flesh and bone▪ John 1. 13. c. 3. 1. John 3. 9. 1 Pet. 1. 23. 2 Pet. 1. 4. 2 Cor. 5. 17. 1 Cor. 15. 45, 47, 48. Eph. 5. 30. This Seed of God Man receiveth into his Hea∣venly Soul, through the Holy Spirit to a new life of
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Gods Inheritance: And this body together with this Heavenly Soul, and the Holy Ghost from God in its full self-subsistance, doth not personally appear, till after the Angelical glory and laying down of the same body. Lastly, in the end it entreth into the divine world: Hence it is said not to be manifest yet, what the Children of God are, 1 John 3. Only in a Riddle and obscure word is it spoken of.

After the part of the first Resurrection of the chang∣ing, at the coming of Christ, and according to the Jewel of the Heavenly calling, all these that are partakers of it, receive an An elical body, life and spirit, therewith they enter into Paradise, and the Angelical world, and will be 〈 in non-Latin alphabet 〉, like to the Angels. Mat. 22. 30. Mark 12. 25. Luke 20. 36.

Each body of man; also the soul and spirit are nou∣rished and preserved from that, from which they come and are taken as the Elementary body out of Water and Earth, the soul out of Wind and Air, and the spirit out of Heaven, and go again into the same, when they are dissolved.

According to the Elementariness there is a threefold body in man, whilst he liveth out of Water and Earth, when he is dead, out of wind & earth till the Resurrecti∣on, & when he riseth out of Spirit, Light and Heaven, and know that every Element hath its proper body, life and spirit. Further Gods Holy ones rest after they de∣part in the Elementary part in the Earth, Grave, or where they are deceased. So Samuel was heard out of that place of his Grave where he deceased, to pro∣nounce a ruine to the rejected King Saul. According to the Angelical part they rest in Abrahams bosom, which are the Chambers of the Just in the high Hea∣ven:
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But according to the divine part, they are in Pa∣radise; of all three the Scripture testifieth clearly.

Lastly, Infidels come to Hell and Prison with all, ex∣cept the dead body: But those that have sinned against the Holy Ghost, and have no pardon for it, neither in this nor in the other world, are buried in the Death, be∣cause they have committed a deadly sin. All the dead rise incorruptible, that is in a Spiritual and Coelestial body. But what glory or shame every body shall re∣ceive, shall be known after the general judgment is past

CHAP. XVIII. Of the Image of God, after which Man is Created▪
THat man is Created after Gods Image, is mani∣fest out of Scripture. Gen. 1. 26, 27. Jam. 3. 9. But only this is the question, what this Image is, after which Man is Created. Every Creature or Beast are made after their own Kind and Image, but Man only after Gods Image. This Image is Christ, 〈 in non-Latin alphabet 〉, essentially, bodily the Image of the invisible God. Col. 5. 15, For God is a Spirit, and and may not be felt nor seen, unless it be in his essential substance, and substantial essence. Even as Man in his true Manhood, after which he is distinguished from all other living Souls, a Spirit or Spiritual in and on his Spiritual Soul, and Mans Spirit cannot be seen, felt or known, otherwise then in his body, in which he dwelleth with all his fulness. So the invisible God, who is a Spirit, cannot be seen or known but in Christ, and his substantial body, as in which God the Father,
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the Word and the Holy Ghost, together with the whole fulness of the Godhead dwelleth bodily. John 14 9. 1 John 1. Col. 2. 9. And this is the Spiritual Adam, a quickening Spirit, the Heavenly Man, the Lord out of Heaven 1 Cor. 15. 45, 47.

The Image of God is threefold; Namely 1. the Image of the Essence essentially, after man is, his own Image in his own proper Essence and Body: So Christ also is the essential and bodily Image in God, even as Mans body in Man, and so is God in Christ, as Man is in his body, his own essential self-subsisting bodily, and personal Image. 2. The Image of that form, on the outward appearance of that form, Face and Members, 3. The Image of the living proper∣ties, Power, or what name soever it may be called. Here is manifest the Mystery of the Image of God, and that God in Christ, and Christ in God was much sooner a Man then we; for we are in all things fashion∣ed after him, and so his counterfeit.

Christ the Image of God, and Man who is out of Gods Image and honour are thus distinguished; Namely, 1. As the Image and Essence. 2. As Essence and Essence. 3. As Spiritual, Heavenly and Divine, and as Soulish, Terrestrial and from beneath, that is as Adam and Adam, Man and Man, and as above and beneath. The Soulish Adam is not an Image of God after the Essence, as Christ, Reason, because his Essence is Terrestrial, and from beneath; but in and on that Terrestrial body only that Image in that manner, as a counterfeit, and that in a Terrestrial soulish Essence from beneath out of the Earth: So is the Soulish Adam and Terrestrial Man, an Image of the Spiritual Adam and Heavenly man, as a stony wood∣en or Image of Wax of a living mans Image, is not in humane Essence, on the Flesh and Bloud, but in another being.

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Now as Essence and Essence are one distinct from another; so is frame and frame. 1, The inward form of God, is the most holy Godhead, which with all ful∣ness dwelleth bodily in Christ. Of this form man hath received the Breath of the Almighty in a Heavenly Soul to his inward essential form and true Manhood. 2. The bodily visible, palpabl and personal form of God, essentially in which God personally appeared, and personally was made manifest, is the flesh of the word the body of Christ After this man hath a body of flesh, bloud and bones, but not Divine, Spiritual and Heavenly, but Soulish, Terrestrial, and from beneath. 3. The manifest face. 〈 in non-Latin alphabet 〉, and looks, and presence on the head, body and all Members, and their Powers and strength. After this also is Man framed, and thus to be looked on; in which consideration ma∣ny Mysteries may be observed, although the spirit of Errour saith, as if God had no Head, Eyes, Ears, Face, Nose, Mouth, no Hands nor Feet, because he is a Spirit▪ which rather befalls those Spirits of Errour, he hath Eyes and seeth not, neither acknowledgeth the Image of God in Christ and in Man, hath Ears and heareth not, and a Heart, and understandeth nothing,

Further Man is made after Gods similitude, and is like unto God; Namely 1. on the Heavenly Soul, Eternal and Immortal▪ and thence he is of God. 2. Like in Power, that he can do much, namely after his part, measure and weight. 3. Like in Glory, as a God, over all other Creatures a Lord and Ruler,

Good Reader here you must know and observe, that this great Mystery doth manifest here, and Bringeth along the right Jehior let it be light, the day of the Re∣velation of the Son of Man, of which Christ saith▪ ex∣presly, Luke 17. 22. &c. On which the the Son of man is revealed, and that this is the Revelation and ap∣pearance
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of Jesus Christ, of whom the Holy Apostles have prophesied. 1 Pet. 1. 7. & 5. 1 Tim. 6. 14. 16. •Joh. 2. 28. Tit. 2. 13. 2 Tim 4. 8. & 2 Thes. 2. 8. Thus The Revelation or appearance of the coming is clear∣ly distinguished. Mal. 3. Mat. 24. 30. And chiefly Rev. 12. He that hath Eyes let him see, and he that hath Ears let him hear, and an understanding Heart hearken unto it.

But this is the Revelation and appearance of Christ, the day of the Revelation of the Son of Man, namely, that God in Christ, and Christ in God, a Spiritual, Divine, Heavenly Adam, and man from Eternity is, and hath been in a Divine, Spiritual, Heavenly Essence, flesh and bloud, and after this his essential Image he hath in the Creation created and framed a Soulish Adam, and Terrestrial Man.

CHAP. XIX. Of the Mystical Image, that is of the Mystery of God.
THis is the Mystery of God, as was said already, which is clear and manifest on the Soulish Adam and Terrestrial Man from beneath, that namely above is the true Adam and Man, but beneath is only his Image. Wonderful is Gods counsel, and who hath known the Lords mind, who was so pleased, that the last should be the first, and should receive the Money or Peny, and the blessed glory at first. Well may these last say, This is the day which the Lord hath made, let us rejoyce in it▪ it is marvelous in our Eyes.•sal. 118, To day is fulfilled the Word which is writ∣ten,
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The Stone which the builders rejected, is become the Corner Stone, and it is marvellous in our Eyes; for the Spiritual Rock, of which all the Fathers have eaten and drunk from the beginning of the world, and upon which the Church of God is founded and build∣ed, remained unknown, till to the seventh Trumpet, where the Mystery of God must be manifested, and is also made manifest; for the Spiritual Adam, and Hea∣venly Man in his Divine Flesh and Bloud, through which we are so dearly bought, is thrust away from the Holy place; and on the contrary another Flesh and Bloud from beneath out of sinners is brought into the Holyest for an abomination of the desolation.

But now the new Creation is come, in which the Word saith, and the Lord himself speaketh, as he hath promised. Isa 52. 6. c. 40. 5. Saying, Jehior, or let it be light for the day is come, which is known to the Lord, & to them to whom he will reveal his Mystery. Zech. 14.

Concerning the Mystery of God in the Creation of Man, it is thus that God hath Created Man, a Man and Woman. Gen. 1. 27. And took the Woman out of the Man, Chap. 2. 21, 22. To shew the great Mystery of Christ, and of his Church, which is his Wife and spouse, out of his flesh and bones. Ephes. 5. 30, 31, 32. But the Divine, Spiritual and Heavenly Eve is three∣fold. 1. The most holy Godhead it self. 2. The Church of Christ. 3 The Heavenly Soul in Man. This is the body of Christ his Church, whose Saviour he was made, for which he gave himself. The Divine Eve as the most Holy Godhead is the Mother of us all, and the right Jerusalem which is from above. The Spiritual Eve as the Church of Christ is the Mother, the Spouse of the Lamb. The Virgin and Daughter of Jerusalem. The Heavenly Soul is the Heavenly Eve, a Maid of the Lord, a Daughter of Jerusalem, who was married
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to a Terrestrial Man, who brought her to great mise∣ry and death; but the Lord was made a Servant for her, and hath made her free again through his death, and hath married unto her a new Adam man, out of his flesh and bone, of which she hath a divine Inheritance.

Now if we ask after the Mystery of God, how that may be made known, answer is, on man it may be known: There is but one man in one Person, but in it three witnesses of his substance, as Body, Soul and Spirit, and in seven Powers: The Spirit is always in stead of the Father, and is the Father himself also, and begetteth by the Soul, as by the true Mother, to himself a body, which is the Child and the Son, in which dwelleth all fulness. So there is but one God, in one only Per∣son, but in three Witnesses, Father, Word and Holy Ghost, and in seven Spirits or Powers of God: God is a Spirit and a Father, and begets through the Word, and in the same to himself a Body, a Child, a Son, in which he with all his fulness dwelleth bodily, in this manner, that he that seeth the Father, seeth the Son also, the word it self, the quickening Spirit, and the quickening Adam himself.

Afterward God begets a Son, not after the Person, or a personal distinction, as one Man another Man, else there would be two Gods, although there is but one only God: But after the Testimony for our sakes he begets a Son, that we namely by that Witness, as of the Father and Son in God, might be made Gods Chil∣dren, Heirs and Co▪heirs out of his Seed, flesh and bones; for God in and for himself needs neither Father nor Son, because there is never no more in him but one in num∣ber, but even himself is Jesse, and all in all, neither are there two or three, but One only, and none else.

3 Lastly God begets also a Son, and is a father after the Testimony, and that to all Creatures, and what ever
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he hath Created, namely, that all might have a trust and confidence in him as also the young Ravens, when they are forsaken by the old ones. This Testimony is done by the Spirit, which from God is in all things, and fills up all. Wisd. 1. 7. Chap. 12. 1. Who it is that cryeth to God out of the young Ravens, Who is a God of the Spirits of all Flesh. Num. 16. 22. And remembreth to God, that he is a father of all Creatures, and cannot, neither ought to forsake them. Now the Spirit is it, that calleth upon God in all Creatures, and praiseth and glorifieth, him where is is said in the Psalm. All that hath breath Praise the Lord; Every Spirit Laud and Praise the Lord; The Earth, the Sea, and the Trees in the Forest Praise the Lord. O man there is much in the Spirit, the knowledge of him availeth much; for if you do not know him, you are but a Beast without a Spirit, as Ecclesiastes and others more have it.

CHAP. XX. Of the Truth and Spirit, by which all Wisdom is justified.
WHen we intend to speak of the Wisdom, it must be done in the Spirit and Truth. Now no∣thing is Truth but only the Spirit, and the same can lead us into all Truth, can teach us all, and can tell us of things to come; for all Spirits are in subjection to him, he penetrates through them all, even as fire doth to Gold and Silver seven times, and the good that re∣maineth in it, it doth not undoe, but rather thinks that there is a blessing in it, and bloweth into the smoking •lax, a fire of Life, Light and Fire, and in•useth it
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self into the same, that it may be fitted for a new Cre∣ation, for a multiplication into many thousands.

But nothing may attain unto Wisdom, unless it be first gone to the fire for a Tryal, even as the Gold can∣not come to its glory, unless it be gone in the Crusible through the consuming fire seven times, that after∣ward it may be Baptized with Water and Spirit to a new birth, and become a new Gold, and become out of the same Spirit and Water increased into many thou∣sands, and as a Heavenly Gold, Spirit and Metal, whereby other inferiour metals may be turned into the substance of the best Gold. So it fareth with man that shall get Wisdom, first he must be baptized with Fire, then with Water, and then with the Spirit, and all this is done in the Crusible of the Terrestrial man.

But all wisdom is sufficient through the Spirit, and in Truth, through Principia subordinata, & Concordantia, which do concenter afterward in a Harmony. The Principia contain the true beginning of every thing from whence it came, thither it doth return also, and from thence it is preserv'd also. The Subordinata con∣tain the Order, straitness and perfection of every thing, as they do hang one in another, stand and subsist one by another, even as a Ladder or Stairs, there must not be one step amiss or wanting, else the subordinata are not true. Commonly there are seven subordinata, and follow one upon another orderly, and things that follow one after another are subordinata, and thus it is perfect,

Lastly this is a Concordance, that all things may agree one with another, and a Contrariety be no where found, seen or heard. Even as in sweet Musick all things are Harmonious, let the Voices be as many as they will, and change one in another, going out of one into another, and an everlasting Ternarius remaineth therein, and so the Principles and Concordance consist
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in Ternarius and Ʋnity, where one floweth out of ano∣ther till to the number of seven of the Subordinata, which reach after the greater number till to Twelve.

At last the Harmony concentreth, and encloseth all, which taketh altogether in One, Three and Seven, and presents one as the other, namely the upper as the lower, and the lower as the upper; so that none be a∣gainst the other, although they be so far distinct as God and Creature, Spirit and Soul, Heaven and Earth, yet one is in the other, the one is known by the other, and the one is justified by the other, and that in Spirit and Truth. Search now and see, try and learn, hear, ob∣serve, and judge what Wisdom this is, and what Truth and Spirit is presented in this Book. The fool know∣eth nothing of the Wisdom, and doth not understand her way. Lyers do not understand the Truth, nor do they know her Principles; and the soulish, bruitish, and profane know nothing of the Spirit, although they hear his wind blow, yet they know not from whence it cometh, nor whither it goeth. Therefore do not look upon men, do not inquire after men that is no∣thing, and do not stare upon the image to the intent to adore it, as all those do that dwell on Earth. Rev. 13. But only inquire after the Spirit and fear him; for he will direct all in the Word of Truth and Righteousness: Him you are to Honour, and against him do not think, speak, or do, that you may not be condemned out of your own mouth.

Now all Spirit, Truth and Wisdom reveal themselve; in these three, and are thereby known and justified, namely in a Divine Light, in a Divine Life, and in a Divine Love, where these three are in, on, and about man, there is really Spirit, Truth and Wisdom. The Divine Light containeth all wisdom, understanding, and knowledge. The Divine Life containeth all Truth,
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Holiness and Righteousness: And the Divine Love containeth the whole Spirit, and poureth him out into our hearts, and thereby we know, that God hath loved us, because he hath given us of his Spirit, which cryeth in us Abba, and giveth Testimony to our Spirit, that we are the Children of God; He poureth forth our Tears and Prayers before God, that we might find grace before the Lord, and teacheth us to pray aright before the Lord about things that are above, & maketh intercession for us with unspeakable sighs.

Thereby we know in the Spirit and in Truth, where the right Wisdom, the Divine Truth, and the Holy Ghost is, for these three Light, Life and Love proceed from God, and God himself is Light, and there is nei∣ther Darkness nor Fire, in or about him. God is Eter∣nal Life, there is neither Death nor Perdition out of him, in or about him. God is Love it self, and there is neither VVrath, nor Pain, Hell nor •amnation, out or of him. He that stayeth by, in, and on these three, namely by the Divine Light, in a Divine Life, and in a Divine Love, he stayeth and abideth in God, and God in him, in the Spirit and Truth, according to the wis∣dom and true knowledge of God, and knoweth what is Truth, Spirit and Wisdom, and tells their true Prin∣ciples, Subordinates and Concordances in a Divine Harmony, proved to the Elect Angels and Men in Spirit and in Truth.

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CHAP. XXI. Of the Mystery of Time, to understand it aright.
NOthing so secret at night, but the day may re∣veal it, when the Light cometh to its Day, and the day to its light, and the clear Sun doth shine over all that is under Heaven. The Night is past, and behold the day breaks on with its fair morning light, which is a light fire, and a fire-light, who can now subsist; for the Lord cometh, yea the Lord cometh coming, Amen, Halelujah! He is like unto the fire of a Founder, and like unto the sharp Lee of Sope boylers, he will melt, prove try, &c. He will wash, purifie and cleanse, And who can stand before him. Mal▪ 3. This he doth therefore, that all filth may be done away be∣fore the Sun riseth, and may not put the whole Earth and world to banishment or destruction. Chap. 4.

Now that day being come with its light in this time, then the Mystery of the time of the whole world will be revealed: But always is included and closed in and with the number of Seven. For in the seventh day God finished the Creation, and so in Seven always in∣cluded: But the number 7 standeth thus, 7, 49. 70. The number Seven after our time, standeth chiefly upon the Seventh Trumpet, in and with it the Mystery of God is finished, yea revealed. Rev. 10, 11, 12. Chap. As also with the seventh Vial of Gods wrath: But as much as we know in part, we are and live betwixt the fifth and sixth Vial. The number 49. sheweth expresly that fair Mystery of the time of the refreshing
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and restitution of all that is lost. Levit. 25. And the number 49 is the end of the little seventh day, and a beginning of the great seventh day, and Sabbath of God. Lastly the number 70 seeth upon the 70 weeks in the Prophet Daniel, as also upon the expiration of the 1335 days. Chap. 9. 24. & 12. 12. When these are about, then the transgression will be reconciled, every Prophecy fulfilled, and the most Holy, Holy with his Saints will take the Kingdom, and Jerusalem rebuilded, and the Eternal righteousness, and all what hath been lost by the fall shall be restored.

Of this great glory and unspeakable joy, the Spirit prophesieth in all Creatures, yea in all Lights of Hea∣ven, and in all the Elements. But where are the Seers, where are the Hearers, and where are the Observers.

Further concerning the time of the world, it is divi∣ded in 1. 3. and 7. The one time generally contain∣eth the whole great day of the World 12 hours. Mat. 12. Which shall be 6000. years, and so there were 500. years to an hour▪ but the days shall be shortned, so that they shall not be full 6000. years and the days or years of that shortning are clear in the Book of Genesis, at the first judgment over the world, &c. The three times of the world now are, that they shall be divided▪ name∣ly, the 6000. years into three times: As the first time from Adam till Noah at the Deluge, and containeth 1656. years: From the Deluge till to the Messiah, born of the Virgin Mary is the second time divided into 12 parts, each containeth 214. years, or 214. ½ year, which added together make 2568. years from the Deluge till to the Messias. 4 Esd. 14. 11. Now if 1656. are summed up with the other, then the Messias is born into the world of the Virgin Mary, in the year of the world 4230.

The third time of the world is from Christs Nativi∣ty,
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till to his glorious coming; the Mystery of which year is mystically signified in 4 Esd. 7. 28, 30▪ & Chap. 9. Calculation.

Concerning the abovesaid threefold number, 7. 49. 70. therein is the Mystery clearly signified without any diminution or addition, if only you will open your Eyes, Ears and Hearts to see, hear and observe, clearer it cannot possibly be told, these numbers in themselves calculated, namely, to know certainly how many years every hour of the twelve do contain, because the 6000. years are not compleat, but those days must be shortned

But now as in the former times and judgments over the world, always seven days went before the judg∣ment came upon the world: So it is now in and with the time of the judgment over this world. Gen. 7. 4. Josh. 6. Levit. 25. Now when the judgment is proclaim∣ed, seven days goeth before the Proclamation. Now if you have the Spirit of Daniel, then number and rec∣kon how many days are past, and how many are be∣hind to the judgment. None believeth what alterati∣ons there are at hand, the whole World lyeth in wick∣edness, and it will perish in it.

But that we may keep nothing from the Reader, and wellwisher to wisdom, and that he may ful∣ly conceive the time of the end, namely in the sure to∣ken of it, then there are three signs of it; the first is, that presently after the great horrible bloudy Battel, that is at hand, he do come, whom we expect. Mal. 3. & 4. and the Gospel of the Kingdom be Preached in the whole world for a Testimony over all Nations, that one Shepherd and one Flock may be. Mat. 24. 14.▪ Rev. 14. 6. Zeph. 3. 8 9. The second time is, when the Ten lost Tribes of Israel are found out again over the Water into the Land, and upon the Mount Israel do come from the Orient after the sixth Vial is poured
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out, Rev. 16, 12. 4. Esd. 13. 4. Isa. 11. 11. Chap. 27. 13. Jer. 31. 8. Deut. 30. 4. Mica. 4. 6. 7. Rom. 11. 25. Yea whole Israel and whole Juda will come again into their Countrey, and will turn to the Lord their God. Hos. 3,

Lastly, The last sign of the coming of the Lord is when the Beast, and all Kings of the Earth, together with Gog and Magog, by the seduction of the three unclean Spirits into the Land of Israel, and to the Val∣ley of Jehosaphat, and upon the Hill of Israel come together to a Battel, &c. and are destroyed with fire from Heaven. Rev. 19, 19, 20, 21. Ezek. 3. 8. Joel 3. Isa. 24. 21, 22.

This is the end, then beginneth the Kingdom and Priesthood of Melchisedech, Halelujah,

Come Lord Jesus, and deliver us from the Evil One. Amen.

Conclusion.
COurteous Reader, we conclude this our Jehior or Morning Light, and salute you in the Lord, from the Lord in the Spirit of Grace and Supplication, which the Lord will pour out over us all, through the Power from above, that we might find Grace before him at his coming, and may not be put to shame when he judg∣eth.

Reader, if you are a wellwisher to Wisdom, then take of us the Crumbs which we have gathered from the Lords Table, and accept of them till Melchise∣dech cometh, and distributeth the Holy Shew-bread, and to drink of the New Wine of his distributing at the great Supper of the Nuptials of the Lamb in Paradise, the fruits whereof himself will


set up. You are to give thanks with us to him, from whom all good gifts come from above the Father of Lights, pray∣ing▪ that he would inlighten us all, turn us to him, and make us happy for ever. This is according to the love of God, whose de∣desire is, that all men may be saved, and that all may come to the knowledge of the Truth: Therefore let us be merciful, loving and perfect, Even as our Heaven∣ly Father is merciful, loving and per∣fect, that it may be known and revealed, that we are his Children.

But Curteous Reader, if you affect fol∣ly, and art a despiser of Wisdom, go to, and despise, but be sure that you do not despise men herein, but God himself, who hath given us his Spirit, and from whom all Wisdom cometh, and think that the Spirit of judgment will require an ac∣count of you in that day.

But Reader, if you are a Pharisee and Hypocrite, and seekest rather Honour from Men, then from God; We'll consider

then, what the Lord saith, 1 Sam. 2. 30. He that honoureth me, him I will ho∣nour also, and he that despiseth me, shall be despised again. And Christ saith, Mat. 10. 3•. He that confesseth me before men, him will I also confess before my Heavenly Father that is in Heaven. He that denieth me before men, him will I also deny before my Heavenly father.

But Reader, if you are a simple Heart, and art not fit for Wisdom, then abide on, in, and by the fear of the Lord, in a God∣ly life; which fear is not only the begin∣ning of Wisdom, but also the end of Wis∣dom, and it is no help to man, though he be able to speak with an Angelical Tongue, and had all knowledge, and understood all Mysteries, and had such a faith, whereby he could remove Mountains, and withall had not the Love of God, which endured everlastingly, all will profit you nothing. Therefore blessed are the Babes and suck∣lings which know not these outward


things, for theirs is the Kingdom of God, because the Spirit of God is decla∣red in them. Therefore let no man be puffed up with Knowledge: And for our part we are not extol'd therewith, for Sa∣tan also doth buffet us with fists, and doth upbraid us with our shame. Therefore we humble our selves that the Lord may ac∣cept of us in mercy, Who giveth Grace to the humble, and beholdeth low things, and him that is of a contrite heart, and trembleth at his Word.

Lastly, This is the Conclusion, that e∣very one examine himself, and that accor∣ding to the Spirit, Truth and Wisdom, and no otherwise, whether God, Christ, and the Holy Ghost be in him, which every one may know by his thoughts, Words and Works, in his affection, will, and plea∣sure, and in his Knowledge and Conscience. Every good thing is from God, and of God, and not of Men. All Sin is from the Devil, who seduceth man, and leadeth him to perdition and destruction. Well be to him,


who separates bad from good, rejects bad things, and maketh choice of good, and beareth fruit thereby.

The Lord Zeboah will at last take a∣way the evil Eternally, and restore the good again, and return bad things to that evil one, and recompence it upon his head, Amen.

The Lord our God be gracious un∣to us, and help forward the works of his hands, yea, the works of his hands he will help forward, Amen.

Praised be the Lord that cometh, and blessed be his glorious name. All the world be full of his Honour,

Amen▪ Hallelujah.
FINIS.


A Catalogue of Chymical Books which have been written Originally, or Tran∣slated into English.
ELias Ashmole Esq his Theatrum Chymicum Bri∣tanicum; Or, a Collection of our Famous English Hermetical and Poetical Philosophers, (viz.) Th. Norton, Geo. Ripley, Geofr. Chaucer, Jo. Dastin, Pearce the black Monk, Rich. Carpenter, Abrah. Andrews, Th. Carn•ck, Will. Bloomfield, Ed Kelley, Jo. Dee, Th. Robinson, the Magistery of W. B. Jo. Gower, Mystery of Alchymists, Jo Lydgate, Will. Redman, with divers Anonymi, and certain fragments with Annotations upon the same. Lond. 1652. 4.
—His Fassiculus Chymicus; Or, Chymical Col∣lections of the •ngress, progress, and Egress of the Secret Hermetick Science, Collected out of the Choicest & most Famous Authors, Lond. 1650. 8o.
—The way to Bliss. Lond. 1658. 4o
Don Alexis of Piemont, His Collection of Secrets, with the manner of making Distillations, &c. Lond. 1580. 4o
Fr. Antonies Apology for his Medicine called Aurum Potabile, Lond▪ 1616. 4.
Aula Lucis, Or, The House of Light▪ by S. N. Lond. 1•52. 8,
Artefius his Key of the greater Wisdom, 8. vide Flammell.
Abr. Andrews his Hunting of the Green Lyon, vide Theatrum Chymicum Britanicum.

Alphonsus King of Portugal his 2 Treatises of the Philo∣sophers Stone, vide Treatises.
Albertus Magnus, his secrets of the Virtues of Herbs, Stones, Beasts, &c. Lond. 1637, 8.
Anonymi quidem.
A Discourse of Magical Gold, vide Discourse.
A True order to Distil Oyls, &c. aide true and per∣fect order.
A Profitable Discourse against bad garbling of Spices, vide Profitable.
Secrets revealed concerning the Philosophers Stone, vide Secrets.
Secrets and Wonders of the world, vide Secrets.
Physical Dictionary, vide Physical.
Hermetick Banquet, vide Hermetick.
Enchiridion Physic• restitutae, vide Enchiridion.
Liber Patris Sapientiae, vide Theatrum Brit.
Hermes Bird, vide Th. Brit.
Experience and Philosophy, Th. Brit.
The Hermets Tale, vide Th. Brit.
Description of the Stone, vide Th. Brit.
The standing of the Glass for the time of Putrifaction and Congelation of the Medicine, vide Th. Brit.
The distillation of all manner of Spices, Seeds, Roots, and Gums, vide Distillation.
The Method of Chymical Philosophy and Physick, vide Method.

Th. Brown's Natures Cabinet Ʋnlockt; Or the Natural causes of Metals, Stones, Precious Earth, Juyces, Humours and Spirits; the Natures of plants in gene∣ral; the affections, parts, and kinds in particular, &c. Lond. 1657, 12.
Jo. Beguines Tyrocinium Chymicum; Or Chymical Essays from the Fountain of Nature, and Manual Ex∣perience, Lond. 1669. 8.
Hier. Bruynswayke's Virtuous Book of Distillation of the Waters of all manner of Herbs, with the Figures of the Stillatories, Translated by Lawr. Andrew. Lond. 1527. fol.
Geo. Baker's New Jewel of Health; Containing the most excellent Secrets of Physick and Philosophy; and of all Distillations of VVaters, Oyles, Balmes, Quintescences; with the Extraction of Artificial Salts, the use and preparation of Antimony, and Potable Gold, with the Vessels and Furnaces, and other Instruments thereunto belonging; Being the Second part of the Treasury of Euonymus. Lond. 1576. 4.
Andr. Bertholdus, Of the wonderful Effects, Virtues, and strange use of the new Terra Sigillata, found in Germany. Lond. 1587, & 1589. 8.
R. Bostock Esq Of the difference of the ancie•t Physick first taught by Godly Fathers; and the latter from Idolaters and Heathens, as Galen, and such others, Lond. 1583.
Ed. Boldnest's Aurora Chymica; Or a rational way to prepare Animals, Vegetables, and Minerals for Physical use, and preservation of the life of Man, 1672. 8.

—His Medicina Instaurata; or the Grounds and Principles of the Art of physick made by Chymical operation; and the Insufficiency of the vulgar way of preparing Medicines. Lond. 1665. 8.
R. Bacon's Art of Chymistry 16.
—His Mirror of Alchimy 1597. 40.
—His Admirable force of Nature and Art. 4o
—His Tincture of Antimony, vide B. Valentine.
Fr. Bacon Lord of Verulam, his Natural History, with Articles of enquiry touching Metals and Minerals, &c. Lond. 1670, fol
Ld. Blaise of Viginere, his Discourse of Fire and Salt, Lond. 1640. 4.
Will. Bloomfield's Blossoms, vide Th. Brit.
B. G. Penotus à Portu Aquitano, his Excellent Works, vide Firovant.
Sam. Boultons Magical but Natural Physick; With a Description of the most excellent Cordial of Gold, Lond. 1656. 8.
Rob. Boyle Esq Sceptical Chymist. Lon. 1661. 8.
—His Essay about the Origine and Virtues of Gems▪ Lond. 1672. 8.
—His considerations touching the usefulness of Ex∣perimental Natural Philosophy, 2 parts, Oxford, 1664, & 1671, 4.
—His New Experiments Physico Mechanical, touching the spring and weight of the Air, and their effects, Oxford 1660. 8. ibid. with additions, and continuation, Oxf. 1662, & 1669, 4.
—His phisiological Essayes, and other Tracts; with some Specimens to make Chimical Experiments useful to illustrate the Notions of the Corpuscular Philosophy, &c. Lond. 1669. 4.

—His Experiments and Considerations touching Colours, begining the Experimental History of Co∣lours, Lond. 1670, 8.
—His Origine of Forms and Qualities according to Corpuscular Philosophy; Illustrated by Considerati∣ons and Experiments, written by way of Notes upon an Essay about Nitre, Oxon. 1666, & 1667, 8.
—His Tra••s of Cosmical qualities, Things and suspitions of the temperature of Subterraneal and Sub∣marine Regions, and of the bottom of the Sea; As also. An Introduction to the History of particular qualities, Oxf. 1671, 8.
—His Experimental History and Observations of Cold, London 1665, 8
—His Hydrostatical Paradoxes made out by New Experiments, Lond. 1666. 8.
Dan. Coxe's Discourse of the Interest of the Patient in re∣ference to Physick and Physicians; With a detection of the abuses of the Apothecaries, and their unfitness for practice discovered, Lond. 1669. 8.
Osw. Crollius & J. Hartmans Basilica Chymica; or Royal and Practical Chymistry: Or a Discovery of those excellent Medicines & Chymical Preparations of our Modern Chymists, Lond 1670, fol.
—His Philosophy Reform'd and Improv'd; Discovering the great and deep Mysteries of Nature. To which is added, the wonderful Mysteries of the Creation, by Th. Paracelsus, Lond. 1657. 8.
Th. Chaloner's Virtue of Nitre, and the Effects thereof, &c. Lond. 1534. 4.

Will. Clark's Natural History of Nitre; Or, a Philoso∣phical Discourse of the Nature, Generation, place, and artificial extraction of Nitre, with its Virtues and use, Lond. 1670. 8.
Will. Clever's Flower of Physick, with three Books of Philosophy for the due temperature of mans life, Lond. 1540. 4.
Nic. Culpeper's Treatise of Aurum Potabile; Being a Description of the three-fold world, Elementary, Caelestial, and Intellectual▪ Containing the know∣ledge necessary to the study of Hermetick Philoso∣phy, Lond. 1656. 8.
—His New Method of Physick; Or a short view of Paracelsus and Galen's Practice of the Nature of Physick and Alchimy, &c. Lond. 1654. 8.
Lancel. Colson, vide Philosophia Maturata.
Geof. Chaucer's Channons • eomans tale. vide Th. Brit.
A Chymical Dictionary, Lond. 1650 4. vide Sendi∣vogius.
Th. Charnock's Breviary of Natural Philosophy, and Aenigma's, vide Th. Brit.
Lud. Combachius, Sal, Lumen, & Spiritus Mundi Philosophici; Being a Treatise of the true Salt, and Secret of the Philosophers. Lond. 1657. 8.
Rich. Carpenter's Works, vide Th. Brit.
Dr. Croon's Letter concerning the present state of Phy∣sick, and the Regulation of the Prastice of it in Eng∣land▪ Lond. 1665. 4.

Dud. Dudley s Metallum Martis, Lond. 1665. 8.
Jo. Dees Testament▪ vide Th. Brit.
St. Dunstan of the Philosophers Stone, vide Philos. Matu∣rata.
A Description of the Philosophers Stone, vide Th. Brit.
The Distillation of all manner of Spices, Seeds, Roots, and Gums, Lond. 1575. 8
Dictionary, vide Physical and Chymical.
A Discourse of Magical Gold.
—Against bad Garbling of Spices, vide Profitable Jo. Dastin's Dream, vide Th. Brit.
Euonymus His treasure of the Secrets of Nature, and apt times to prepare and Distill Medicines, as Quin∣tessence, Aurum Potabile, Aromatick, Wines, Balms, Oyls, Perfumes, Garnishing Waters, &c. Lond. 156•. 4.
—His Treasury, the Second part, vide Baker's Di∣stillations.
Enchiridion Physica Restitutae, Lond. 16.
Experience and Philosophy, vide Th. Brit.

Nicas. le Febure, His Compleat Body of Chimistry for the knowledge of that Art and its Practice, London. 1670. 40.
—His Discourse on Sir Walter Raleighs Great Cordial, Lond. 1664.
Leon. Firovants Compendium of the Rational Secrets of Physick, &c. with the hidden Virtues of sundry Ve∣getables, Animals, and Minerals; whereunto is an nexed Paracelsus his 114 Experiments; with certain excellent works of B. G. Penotus à portu Aquitano; also Is. Holland's Secrets concerning his Vegetal and Ani∣mal works; with Queritan's Spagyrick Antidotary, Lond. 1652. 40.
Ed. Fentons Secrets & wonders of Nature, Lond. 1569.
Jo. French's Art of Distillation of the choicest Spagyrical preparations, Experiments and Curiosities; With the Description of the Furnaces and Vessels used by ancient and modern Chymists, and the Anatomy of Gold and Silver, with their preparations, curiosities, and virtues; with two Books of Sublimation and Calci∣nation. Also, The London Distiller, exactly shew∣ing the way to draw all sorts of Spirits and Srong∣waters; together with their Virtues, 1651, 1667▪ 4.—His London Distiller in 8. with a Clavis to un lock the deepest secrets in that mysterious Art▪ Lon. 8.—His Yorkshire Spaw; Or, a Treatise of Four Medicinal Waters, (viz) The Spaw, or Vitrioline, the Sting, or Sulphur; the Dropping, or putrifying; and S. Magnus Wells in York-shire, their Cause, Virtue, and use, Lond. 1654, 8.
Nic. Flammel's Hyerogliphical Figures of the Philoso∣phers Stone; with Artefius his Key of the greater Wisdom, Lond. 1624. 8.
Fragments of the Philosophers▪ vide Th. Brit.

Jo. Rod. Glaubers Description of the new Philosophical Furnaces; Or, the Art of Distilling of the tincture of Gold, or the true aurum potabile, with the first part of the Mineral work. Lond. 1651, 4.
—His Golden Ass well managed, and Mydas resto∣red to Reason. A new Chymical Light, shewing that Gold may be found in cold as well as in hot Regions, or be extracted out of Sand, Stones, Gravel, or Flints, &c. vide Philisophical Epitaph.
Neh. Grews Anatomy of Vegetables; With a General account of Vegetation, Lond. 1671. 12.
Jo. Goddard's Discourse of the unhappy condition of the practice of Physick in Lond. 166•. 4.
Jo. Gower of the Philosophers Stone, vide Th. Brit▪
Will. Gratarolle of the Philosophers Stone, vide Treatises▪
Jam. Hasolle, alias Elias Ashmole.
Jo. Bapt. Van Helmont's Works of Physick & Chimistry, Lond. 1664. fol.
—His Ternary Paradoxes of the Magnetical cure of Wounds, the Nativity of Tartar in Wine, and the Image of God in Man, Translated by Dr. Walter Charleton, Lond. 1650. 4.
Helmont Disguised, or the Vulgar Errors of Emperical

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and unskilful Practisers of Phisick confuted, Lond. 1657. 8.
—His Vindication, vide Starkie.
Isaac Holland's Secrets concerning his Vegetal and Ani∣mal work vide Firovant.
—His Work of Saturn, vide B. Valentine.
Jo. Hesther's Secrets, vide Quercitan.
The Hermetical Banquet drest by a Spagyrical Cook for the better preservation of the Microcosme, Lond. 1652. 8.
Io. Fred. Helvetius his Golden Calf which the world adores and desires; Or, The incomparable wonder of Nature in transmuting Lead into Gold, Done at the Hague Lond. 1670. 8.
—Ibid. Epitomized, vide Philosophical Epitaph.
The Hermits Tale, vide Theat. Brit.
Jo. Hartman's Royal Chimistry, vide Crollius.
Jo. Heydon's Exhavaranna; or, English Physicians Tutor, in the Astrobolisms of Mettals, Rosie crucian, Miraculous Saphiric Medicines of the Sun and Moon; the Astrolasmes of Saturn, Jupiter, Mars, Venus, Mercury, &c. all Harmoniously united, with his Psonthonphanchia, &c. Lond. 1665, 8.
Jo. Jones his Discourse of the Natural begining of all growing and living things, Lond. 1574. 4.

—His Bathe of Bathes Ayde, the Antiquitie, com∣moditie, propertie, use and knowledge thereof, in Diet and Medicines; with the Benefit of the ancient Bathes of Buckston, Lond. 1572, 4.
Jehior, the Day dawning or the Morning light of Wis∣dom, containing the three Principles or Originals of all things, vide Philosophical Epitaph.
Edw. Iordans Discourse of Natural Baths and Mine∣ral Waters, and Original of Fountains, Lond. 1632. 4o,
Sir Edward Kelley's Work of the Philosophers Stone vide Th. Brit.
Rob. Lovel's Compleat Historie of Animals and Mine∣rals; Being the sum of Ancient and Modern Gale∣nical & Chymical Authors concerning Beasts, Birds Fishes, Serpents, Insects, and Man; and of Earths Metals, Semi-metals, Salts, Sulphurs, and Stones, both Natural and Artificial; With their place, mat∣ter, names, kinds, temperature, virtues, use, choise, &c. Oxford, 1661
—His Compleat Herbal, or the sum of Galenical and Chymical Authors, touching, Trees, Shrubs Plants, Fruits, Flowers, &c. Lond. 1665. 12o
Reym. Lullys Philosophical and Chymical Experiments, with the right and due preparation of both Elixers, and the perfect way of making the great Stone of Phi∣losophers, as it was truly taught in Paris, and some time practiced in England by R. Lully, in the time of King Edward the Third, vide Paracelsus.

Jo. Levens Path-way to health, for Distilling of divers Waters, and making of Oyls, &c. Lond. 1587. 4o & 1664. 12.
Lathams Spaw in Yorkshire, with some remarkable Cases and Cures effected by it, Lond. 1672. 8.
—A further account of Latham's Spaw in Yorkshire, as it may conduce to publick advantage, Lond. 1672. 8.
A Letter sent by a learned Physitian to his friend, where∣in are detected the manifeld Errors used hitherto of the Apothecaries, in preparing their Compositions, as Syrups, Condites, Conserves, Pills, Potions, E∣lectuaries, Lozenges, &c. with a far better manner to preserve and correct the same, Lond. 1586. 8.
A little Book of Secrets for liquifying and using of Gold and Silver, Lond. 8.
Jo. Bapt. Lambye His Revelation of the secret Spirit, decla∣ring the most concealed secret of Alchimy, Lond. 1623. 8
Jo. Lydgate's Secreta Secretorum, or Letter of Alexan∣der the great to Aristotle, vide Theatrum Brit.
Liber Patris Sapientiae, vide Th. Brit.
The London Distiller, vide French.
Lev. Lemnius His secret miracles of Nature, with Phi∣losophical and prudential Rules for the health of Body and mind of man, fit for those that search into the hid∣den secrets of Nature, Lond. 1658. fol,
Magnetical Philosophy, 8o
Nicol. Monardus Of the vertues of divers Herbs, Trees, Oyls, Plants, and Stones, with their use in Physick, and a discourse of the Bezoar Stone, of Iron, and the Vertues of Snow, Lond. 1577. 4o.

Jo. Maplets Green Forest of Sovereign Vertues, in all the whole kind of Stones and Metals, Plants, Herbs, Trees, and Shrubs; of Beasts, Fowls, Fishes, creeping Worms, and Serpents, Lond. 1567. 8.
Chr. Merret's View of the frauds and abuses committed by Apothecaries, in relation to Patients and Physitians, Lond. 1069. 4o.
Mich. Majerus His Themis Aurea, or Laws of the Ro∣sie Cross, Lond. 1656. 12o,
—His Lusus serius, or serious pastime. Lond. 1654. 12o.
The Magistery of W. B. vide Th. Brit.
The Mystery of Alchimists, vide Th. Brit.
The Marrow of Chymical Physick, or the Practice of making Chymical Medicines, shewing the order to draw forth from Vegitables, Minerals and Metals, their Spirits, Oyls, Vinegars, Salts, Extracts or Tinctures, Essences and Magisteries, Flowers and Salts, &c. Lond. 1669, 12o.
Hen. Nollius His Chymists Key, or Doctrine of Cor∣ruption and Generation, Lond 1657. 8o. & 16o.
—His Hermetical Physick, or the right way to preserve and restore health, Lond. 12o.
Ant. Neri His Art of Glass, shewing the ways to make and colour Glass, Pastes, Enamels, Lekes, and other Curiosities by fire, Lond. 1662. To which is added an account of the Glass-drops made by the Royal So∣ciety, 1672. 8o.
Th. Nortons Ordinal of Alchimy, vide. Th. Brit.

Hen. Oldenbourg Esq His Collection of the Philosophical Transactions, for several years, 40.
The Method of Chymical Philosophy and Phisick, Lond. 1664. 8.
Edw. Mainwaring's Compleat Physitian, wherein are the Characters of the Chymical Emperick, and Chi∣mical Physitian, with the Excellency of Chymical preparations, Lond. 1668. 8.
March. Needham His Medela Medicinae, or Plea for the free profession and a renovation of the Art of Phy∣sick, Lond. 1665. 8.
Philosophia Maturata, or the Practick and operative part of the Philosophers Stone, with the way how to make the Mineral Stone, and the Calcination of of Metals with the work of St. Dunstan concerning the Philosophers Stone, and the Experiments of Rumelius, and the preparation of Angel. Sala, published by Lan∣celet Colson, Lond. 1668. 12o
The Philosophical Epitaph of W. C. Esq for a memen∣to mori on the Philosophers (Tomb) Stone, with three Hieroglyphical Scutcheons, displaying Mi∣nerva's and Hermes Birds, and Apollo's Bird of Para∣dise in Philosophical Mottos and Sentences with their Explication, and a discovery of the Liquor Alchahest, Of Salt of Tartar volatized, and other Elixirs, with their differences and proprieties; also a Brief of the Golden Calfe, discovering the rarest miracle in Na∣ture, of a strange transmutation of Lead into Gold, made by Dr. Jo. Fred. Helvetius with Figures▪ like∣wise

Jo. Rod. Glauber his Golden Ass well managed, and Midas restored to Reason, a new Chymical light for comfort of the oppressed, demonstrating Gold to be easily extracted in all places out of Sand, Stones, Gravel or Flints, and the true matter of the Phi∣losophers Stone, to which is added. Jehior the day Dawning, or the Morning Light of Wisdom, con∣taining the three Principles or Originals of all things whatsoever, discovering the great and many My∣steries in God, Nature, and the Elements, all publish∣ed by W. C. Esq Lond. 1673, 8.
—His Secrets of Alchimy▪ Lond. 8,
Aur. Theo. Paracelsus His Treatise of the Cure of French Pox, with all other Diseases arising and growing thereof, Lond. 1590. 4.
—His 114. Experiments, vide Firovant.
—His Key of Philosophy, or The most excellent se∣crets of Physick and Philosophy, with the Order of Distillation of Oyls, Gums, Spices, Seeds, Roots, and Herbs, with their perfect Taste, Smell, and Virtues, and how to Calcine, Sublime, and dissolve all manner of Minerals, and how to draw forth their Oyl and Salts, Lond. 1580, & 1633. 8.
—His Dispensatory 8.
—His Archidoxes, 8▪
—His Chymical Transmutation, Genealogy and Generation of Metals and Minerals, with the Vertues, and use of Dr. Trigs water, with the Mumial Trea∣tise of Tentzelius. The Philosophical and Chymical Experiments of Rym. Lully, with the right and due preparation of both Elixirs, and the perfect way of making the great Stone of Philosophers, as it was

truly taught in Paris. and some time practiced in Eng∣land by R. Rully, in the time of King Edward the Third, Lond. 1657. 8.
Paracelsus His wonderful mysteries of the Creation, vide Crollius.
—His Philosophical and Chymical Treatise of Fire and Salt, 8.
—Of the Nature of things, 9 Books, 1650. 4o▪ vide Sendivogius.
—Of the Supream Mysteries of Nature, of the Spi∣rits of the Planets, occult Philosophy, the Magical, Sympathetical and Antipathetical Cure of Wounds and Diseases, the Mysteries of the Twelve Signs of the Zodiack, Lond. 1656. 8.
Eug. Philalethes Anthroposophia Theomagica, Lond. 1650 8.
—His Magia Adamica, Lond. 1650. 8.
—His Anima magica abscondi•a, or a Discourse of the universal Spirit of Nature, Lond. 1650, 8:
—His Euphrates or Waters of the East, or a Dis∣course of the secret Fountain, whose Water flows from the Fire, Lond▪ 1671. 8.
Eir. Phil. Philalethes, alias Geo. Starkies Marrow of Alchimy, being an experimental Treatise of the secret and most hidden mystery of the Philosophers Elixir, Lond. 1654. 8.
Hugh Plats Jewel house of Art and Nature, with divers Chymical Conclusions of the Art of Distillation, &c. Lond. 1594. 4o.
—His Subterraneal Treasure, Lond▪ 40.
Jo. Partridges Treasury of hidden secrets, Lond▪ 1591. 8:
Nic. Prepositas Practice of approved Medicines, precious Waters, &c. Lond. 1588▪ 4o.

Sim. Partlisius His new Method of Physick, or a short view of Paracelsus, and Galens Practice of the Nature of Physick and Alchemy, Lond 8.
Hen, Power's Experimental Philosophy; or new Mi∣croscopical, Mercurial, Magnetical, and Subterra∣neal Experiments, Lond. 1664. 4o
Bern. G. Penotus a Portu Aquitano His ex•ellent Works, vide Firovant.
A Profitable discourse Composed by divers Grocers against the bad Garbelling of Spices used in these days, and against the Combination of the Workmen of that Office, Lond. 4o
A Physical Dictionary, or an Interpretation of such crabbed Words and terms of Art, as are derived from Greek and Latine, used in Physick, Anatomy, Chy∣rurg•ry and Chymistry, 8.
Eug. Philalethes Lumen de Lu•ine, Lond. 1651. 8.
—His Forms and Confessions of the fraternity of the Rosie Cross, Lond. 1652. 8.
Ioach Poleman Novam Lumen Medicum, Lond. 1662.
Pearce The black Monck upon the Elixir, vide Theat. Brit.
Geo. Phaedro's Physical & Chymical works to cure most difficile Diseases, with the secrets of Coelestial Physick, Lond. 1654. 8.
Io. Quercitan His true and perfect Spagyrick prepara∣tion of Minerals, Animals and Vegitables, with their use, whereunto is added divers secrets of Io. Hesther, Lond. 1591. 8.
—His answer to Iacob Aubertus, concerning the Ori∣ginal

causes of Metals, set forth by Aubertus against the Chymists, Lond. 1591. 8.
—His Spagyrick Antidotary. vide Firovant.
—His Practice of Chymical and Hermetical Phy∣sick, for the preservation of health, Lond. 1604. 4o
Th. Raynoldes Declaration of the Vertues, use and ex∣cellency of the Oyl Imperial, Lond. 1551. 8.
Io. Rhenodeus His dispensatory of the natures, proper∣ties and vertues of Vegitables, Minerals and Ani∣mals, of Galenical and Chymical materials, with an absolute Pharmacop•ia, Lond. fol.
Lud. Rowzet Of the Queens Wells, or a Tteatise of the Natures and Vertues of Tunbridge-water, Lond. 1670. & 1671. 8.
Th. Robinson Of the Philosophers Stone, vide Th. Brit.
Will. Redmans Aenigma Philosophicum, vide Th. Brit,
Geo. Ripley's Compound of Alchimy, his vision, his verses, on the Emblematical Scrowl, his mystery of the Al∣chymists. Preface to Medulla, and his short work, vide Th. Brit.
Ian. Cunr. Rhumelius His Experiments, vide Philos. Maturata.
Florianus Randorff Of the Philosophers Stone, vide Treatises.
Mich. Sendivogius His new light of Alchimy, taken out of the Fountain of Nature▪ and manuel Experience,

together with a Treatise of Sulphur; also Paracelsus his nine Books of the Nature of things, with a Chymi∣cal Dictionary explaining hard words in Paracelsus, and others, Lond 1650. 4o
Alex. van uchtens Secrets of Antimony, in 2 Treatises with Basill, Valentines Salt of Antimony, and its use, Lond. 1670. 8.
Io, Schroders Compleat Chymical dispensatory treating of Metals, Precious Stones, Minerals, Vegitables and Animals. and how rightly to know and use them, Lond. 1669. fol.
—His History of Animals and their use, Lond. 1669. 8.
Tho. Shirleys Philosophical Essay, declaring the probable causes whence Stones are produced in the greater world, with a search into the Origin of all bodies, Lond. 1671. 8
Dan. Sennertus His Institutions, wherein are the grounds, of Chymistry. Lond. fol. & 8.
Geo▪ Starkies Natures Explication, and Helmonts vin∣dication, or a full Apology for Chymical Medicaments with a vindication of their Excellencies, against the Gallenists, Lond. 1658. 8.
—His Marrow of Chymical Physick, or a Treaetise of making Chymical medicines, Lond. 1661. 12o
Will. Salmons Synopsis Medicinae, or a Compendium of Astrological, Galenical and Chymical Physick and Philosophy, deducted from the Principles of Hermes and Hippocrates, Lond. 1671. 8▪
Will. Sympsons Hydrologia Chymica, or the Chymi al Anatomy of the Scarbrough and other Spaws in Yorkshire, with some observations upon Dr. Witties Treatise of Scarbroughs Spaw, with a Description of the Spaws at Malton and Knarsbrough▪ with the Ori∣ginal of Springs, Fountains, &c. Lond. 1669, 8.

—His Hydrological Essays, or a vindication of Hydrologia Chymica, being a further discovery of the Scarbrough Spaw, and of the right use thereof, with an account of the Alom-works at Whitby, &c. Lond. 1670. 8.
Rob. Sharrock Of the propagation and improvement of Vegitables, by the concurrance of Art and Nature, &c. Lond, 1671. 8.
Simon Sturtevant's Treatise of Metalica.
Secrets for liquifying and using of Gold and Silver, Lo. 8.
Secrets revealed, or an open entrance to the shut Pallace of the King, containing the greatest Treasure in Chy∣mistry, never so plainly discovered concerning the Phi∣losophers Stone, Lond. 1669. 8.
Secrets and wonders of the world, Lond. 1587. 4o
The Store-house of Physical and Pholosoprical secrets, teaching to distil all manner of Oyls, from Gums, Spices, Seeds, Roots, Herbs, Minerals, &c, Lond. 1633. 4o
Patr. Scots Tillage of light, or a true discovery of the Philosophical Elixir, Lond. 1623. 8.
Angel. Sala's Preparation, vide Philosoph. Maturata.
Io. Sawtre Of the Philosophers Stone, vide Treatises,
Geor. Thomsons Galeno Pale, or a Chymical trial of the Gallenists, Lond. 1665 8.
—His Gag for Iohnsons animadversions upon Ga∣lenopale, or a scourge for Galen. Lond. 1665. 8.
—His vindication of my Lord Bacon, and an assertion of

experimental Philosophy, with some observations of true Chymical Science, Lond. 671. 8.
—His Letter to Dr. Stubs, wherein the Galenical me∣thod of Medicaments are proved ineffectual, by experi∣mental demonstrations, Lond. 1672, 4.
—His Apology against the Calumnies of the Gallenists, vide his Book of the Pest Anatomized, Lond. 1666. 8.
Dr. Trigs Water, with its vertues and use, vide Paracelus.
P. Thybaults Art of Chymistry, as it is now practiced, Lond. 1668. 8.
Geo. Tonstal Of the Scorbroughs Spaw Spagyrically Anatomized, 1071. 8.
And. Tentzelius His Mumial Treatise, vide Paracelsus.
Will. Turners Treasury of English Baths, and of the Baths of other Countries, Lond. 1587. 4o
The true and perfest order to Distill Oyls out of all man∣ner of Spices, Seeds, Roots and Gums, Lond. 1575. 8.
Five Treatises Of the Philosophers Stone, two of Alphon∣sus King of Portugal, one of Iohn Sawtre the Monk, one of Florianus Randorff a German Philosopher, and one by Will. Gratarole, by H P. Lond. 1652. 4o
Th. Tymmes Philosophical Dialogue, wherein Natures secret Closet is opened, Lond 1612. 4o
Geo. Thor. His Cheiragogia Heliana, an easie Intro∣duction to the Philosophers Magical Gold, to which is added, Zoroasters Cave, and Jo. Pontanus's Epistle upon the Mineral Fire, Lond. 1659, & 1667. 8.
Basil. Valentine His last Will and Testament, with two Treatises, one of manual operation, the other of things natural and supernatural, Lond. 1670. 8.

—His Triumphant Charriot, of Antimony, Lond. 1656. 8
—Of Natural and Supernatural things, of the first Tincture, Root and Spirit of metals and minerals, how the same are conceived, generated, brought forth, changed and augmented with Rog. Bacons, Tincture of Antimony, and Is. Hollands work of Saturn. Lond. 1671. 8.
—His Salt of Antimony and its use, vide Suchten.
Io. Websters Metallographia or History of metals, with Signs of Ores, and minerals, before and after diging, the causes and manner, of their Generations, their kinds, sorts, and differenc s, with a description of new metals, and Semi metals, and other things pertaining to mi∣neral knowledge, also of Vegitability, of mystical Chymistry, of the Philosophers Gold and Mercury, of the Liquor Alkahest, Aurum Potabile, and such like, Lond. 1671, 4.
Dan. Widdows His Natural Philosophy, or Description of the world and several Creatures therein, (viz.) of Angels, Mankind, Heavens, Stars, Planets, the 4 Elements with their order, nature and goverment, as also of minerals, Metals, plants, and pretious stones, with their Colours, Forms and Vertues, Lon. 1631 4o
Tim. Willis His search of causes of a Theophysical Inve∣stigation of the possibility of Transmntatory Alchymy, Lond. 1616. 8.

Rob. Witties Pyrologia Mimica, or an answer to Mr. Sympsons Hydrologia Chymica, Lond. 1669. 8,
—His Scarbroughs Spaw, or a Description of the na∣ture and vertnes of the Spaw at Scarbrough in York∣shire, and of the nature and use, of Sea, Rain, Snow, Pond, lake, Spring and River-waters, with a discourse concerning Mineral-water, Lond. 1660. 8.
Will. Williams His occult Physick, or three principles in Nature Anatomized, by a Philosophical operation from Experience in three Books of Beasts, Trees, Herbs, and their Magical and Physical vertues, Lon. 1660. 8.
Weckers Secrets, Lond. fol.
The Yorkshire Spaw, vide French.
Zoroastres Cave, vide Thor.

THE BOOKSELLER TO THE READER.
Courteous Reader,

BE pleased to understand, that some (small Number) of these Books in this Catalogue cannot absolute∣ly be called Chymical, but have a very near affinity thereunto, the knowledge of natural Philosophy being an Introduction to supernatural things; nor do I pre∣tend to publish this as an absolute Collection of English Chymical Authors; (distrusting I may have forgotten some of common note) but rather as an Essay to pro∣voke others (better able) to perfect it. Several of these Books I have drawn out of the Catalogues of And: Maunsel, William London, and the Mercurius Li∣brarius; others I have more largely transcribed from the Books themselves, with the Date when Printed, and in what Volume, as near as the shortness of my time would permit, having but a few days to Collect it; and therefore I crave excuse for my mistakes, and leave the perfecting thereof to time, and other mens ingenuity, who shall please to take the pains to add what shall come within the verge of their Knowledge, or be presented to their view. Vale.