Mr. Culpepper's TREATISE OF Aurum Potabile.

BEING A Description of the Three-fold WORLD, Viz. Elementary Celestial Intellectual CONTAINING The Knowledge necessary to the Study OF Hermetick Philosophy. Faithfully written by him in his Life-time, and since his Death, published by his Wife.

London, Printed for George Eversden, at the Mayden-head in St. Pauls-Church yard, 1657.



TO THE READER.
Courteous Reader;

SO great are the Affli∣ctions wherewith our heavenly Father hath been pleased to exer∣cise me his poor hand∣maid, that I have not only lived to see my dear husband, the stay and solace of my life, taken from me: but it hath been my hard hap also to see his Reputation, and Memory (which will be dear to all Posterity, for the Works he hath written for the

common good of this Nation) blemish∣ed, and eclipsed, by the covetous and unjust forgeries of one, who though he calls himselfe Nathanael, is far from being an Israelite in whom there is no guile; who was not content to publish a hodge-podge of indigested Collecti∣ons, and Observations of my dear hus∣band deceased, under the Title of Cul∣pepper's last Legacy; but to make the deceit more taking, he steeled his fore∣head so far, and braised it so hard, as not to be ashamed to forge two Epistles, one in mine, and the other in my hus∣bands name; of the penning of which, he nor I never so much as dream't: And yet he impudently affirmeth in my name, that my husband

Layd a se∣vere Injunction on me to publish them for the generall good, after his de∣cease; and that they are his last Ex∣periences in Physick and Chyrurgery▪

And in the Title of his Book, he saith,
They are the choycest and most profi∣table Secrets, resolved never to be published till after his death.
All which expressions in the Title and Epi∣stles, are as false as the father of Lies; and every word in them forged and fai∣ned. And he knew well enough that no discreet honest man, that was a friend to my husband, or me, would ever have agreed to such infamous and dishonest practices; and therefore I desire all Courteous Readers of the writings of my husband, to take notice of this De∣ceit, and to assure themselves that it never entred into his head, to publish such an undigested Gallimoffery, un∣der the promising and solemne name of his Last Legacy, and that whereby he gained his reputation in the world, as the Imposter makes him speak in his forged Epistle. And I desire any indif∣ferent

Reader, that hath observed my husbands lofty, and Masculine manner of expressing himselfe in his Prefaces, and Epistles Dedicatory, whether in case he had been minded or disposed to take so solemne a farewell of the world, as the Forger makes him to doe; whe∣ther, I say, he would have done it in such a whining fashion, and so in the stile of a Ballade-maker, as to say,
And now if it shall please Heaven to put a period to my life, and studies, that I must bid all things under the Sun farewell: Farewell to my dear Wife and Child, farewell Arts and Sciences, farewell all worldly glo∣ries, adieu Readers.
Certainly my husband would have been far more se∣rious, and materiall, in such a case, as any discreet man will judge. Neither can it be thought, that in such a solemn valediction, he could possibly forget his

wonted respects to the Colledge of Doctours, to whom he did so frequent∣ly addresse himselfe, in divers of his Writings.
Courteous Readers, I shall say no more touching the abuse of the Book-sel∣ler, only to prevent (as much as concerns me) thy being abused for the future, know, That my husband left * seventy-nine Books of his own making, or Tran∣slating, in my hands, and

I have depo∣sited them into the hands of his and my much Honoured Friend, Mr. Peter Cole, Book-seller, at the Print∣ing Presse, near the Royal Exchange, (for the good of my Child) from whom thou mayest expect to receive in Print, such of them as shall be thought fit to serve thee in due season without any disguises or forgeries, unto which I do hereby give my atte∣station.
Also my husband left seven∣teen

Books compleatly perfected, in the hands of the said Mr. Cole, for which he paid my husband in his life-time.
In the mean time, to save thy long∣ing, accept herewith of one of the choy∣cest of his writings (as I am informed by a learned friend that ha's taken a view thereof) for sublimity of matter, and stile, being (it should seem) a Treatise touching Aurum Potabile, or rare Golden Liquor, the TRƲE LE∣GACY, which he left me, which Au∣rum Potabile, is a rare Cordiall, and Ʋniversall Medicine, the perfection whereof was studied out, and attained unto by the joynt endeavours of Dr. Freeman, and my husband: And as my husband sould it in his life-time, so hath he left it to me, of whom any that please, may have it, at the dwel∣ling-house of my deceased husband, where I yet remaine; the vertue where∣of

in his owne words Printed with the sixth Edition of the London Dispen∣satory, are as followeth.

The Vertues, Ʋse, and Vari∣eties of Operations of the true and Philosophicall Aurum Potabile. Now made and sold by Dr. Freeman, and by the Widow of Dr. Culpep∣per, in Spittle-fields, on the East side, next door to the red LYON.
IT Cures all Agues, whether Quo∣tidian, Tertian, or Quartain; also it cured divers people of that most horrid putrid Feaver, which so vio∣lently seized on mens bodies (both before and after Michaelmas, 1653.) to the great admiration of many. And

when the parties diseased, have been both senslesse and speechlesse, so that neither that, nor any other Medicine, or Panacea, though never so gentle, could safely be administred into the body, it hath beyond all hopes, by ex∣ternall application on the stomack, re∣vived them from death. It Cures the Gout, being fitly administrated, and the patient abstaining from the causes. It prevents Miscarriage in women sub∣ject thereunto, and being administred when their time is come, it causeth a speedy and easie delivery.

It is an universall Remedy for all Diseases, for its chief aime is to exhila∣rate the heart, and vitall spirits, which supply the Microcosme, as the Sun doth the Macrocosme: It binds and stops Fluxes, and yet purges; it provokes and stayes Vomiting: It causeth sweat, yet Cures praternaturall sweat∣ing,

and performes all its operations as Nature her self would have it, because it only fortifies her in her Centre, and then she is her selfe able to expell or correct and amend her enemy.

To conclude, It's an universall for∣tification for all Complexions, and A∣ges, against all sorts and degrees of Pe∣stilentiall and Contagious infections, both preventing before their possessi∣on, and extirpating of them after it.

I shall say no more at present, but refer you to a Treatise that shall shortly be published on this subject.

Jan. 1. 1653.
NIC: CULPEPPER.

And this is that Treatise (Courte∣ous Readers) which ha's hung long in the birth, but never saw the light till now, and that thou mayest not de∣lude thy selfe with thy owne imagina∣tions,

suffer me to tell thee before 〈◊〉 part, That thou mayest not expect 〈◊〉 this following Treatise, a plain descri•¦tion of my husbands Aurum Potabil• so that all the world reading this Boo• might make it: No, it had been in va•• to leave me this Medicine as a Legac• and to make it common to every bod• His scope in this Sublime Treatise• to convince the Incredulous, from pri•¦ciples of Nature,

That it is possib•• to make such a Medicine of such ra•• and generall Virtues: And witha• To give such hints to the learned a•• experienced Philosopher, as mig•• direct him in the search of this exc••¦lent Secret.
In a word, If thou sh••• expect the Mysteries of Nature layd •¦pen after the method of Hermetic•• Philosophers, in a more distinct mann•• then perhaps ha's ever been Printed 〈◊〉 the English tongue, peruse this follo•¦ing

Treatise, and (as a learned friend ha's assured me) thou shalt receive no small satisfaction.
Neither let the Name offend any man, as if there were some deceit couch∣ed therein, or as if we would have the world believe that it consists of no∣thing but Gold, reduced to a quintes∣sentiall Liquor; no, we are sure that it must then be sold at a far higher rate then we now afford it. Let it suffice the ingenious Reader to know, That it is the most precious of all Medicines (as Gold is of Mettalls) and worth its weight in Gold, for the Excellency thereof: And that there is in it of the substance of Gold reduced into its prin∣ciples, and made agreeable to mans con∣stitution, by Art, therefore it is called Aurum Potabile. Such as it is (Cour∣teous Readers) with all its excellent virtues, if you please to take the paines

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to come, or send to my house, you m•• have of it for your use, and there I sha•• be ready face to face, to assure any o•• (that doubts) touching the truth 〈◊〉 what ha's been asserted in this Epistl• by your well-wishing Friend

Ready to serve you Alice Culpepper.

From my House, next doore to the Red Lyon, in Spittle-fields,October 9. 1655.

Mris Alice Culpepper subscribed this Epistle, the presence of nine Witnesses, who are ready to testifie the truth thereof, if n• require.

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Mr. Culpepper's Treatise of Aurum Potabile.
The motives which first moved the ancient Philosophers to this study. LIB. I.
THe ancient Philosophers (however they have been traduced with the •ame of Heathens by new upstarts) •ost certainly had the wisdome of God •anifested to them; they knew that God reated all things by his owne Almighty •ower, at first in a Chaos, which after∣•ards he separated in a naturall way, •nd preserves by Nature being so sepa∣•ated; they knew there is nothing done in leaven, but what is managed by the
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administration of Angel; nor nothi•• brought forth, or generated on or in 〈◊〉 Earth, but it is regulated by Natur•• they knew that God made man an E••∣tome of all his works, and had giv•• him such a divine spirit of knowing wh•• the high Creator was, by the things th• he had made, according to that of Dav•• in Psal. 8. When I consider the heave• the work of thy hands, the Moon and 〈◊〉 Stars which thou hast make; What is m• that thou art mindfull of him, and 〈◊〉 Son of man, that thou visitest him? 〈◊〉 thou hast made him a little lower then 〈◊〉 Angels, and hast crowned him with gl•• and honor. Thou hast made him to h•• dominion over the workds of thy han• thou hast put all things under his feet.〈◊〉 that it was the desire of the knowledge God, and not covetousnesse to be ri•• which first set them a studying these m•∣steries; for God did never reveal th•• yet, nor never will do we are confide•• to any person whose conversation is 〈◊〉 Earth, and not in Heaven. This we c••∣ceive to be one great reason, if not 〈◊〉 onely reason, why Philosophers ha••
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written of the Philosophers stone to my∣••eriously, and as it were in riddles. We ••ppose the eternall God suffers them to ••rite no otherwise, lest such divine and ••avenly mysteries should be discovered 〈◊〉 such unworthy Wretches, who ac∣••unt this World their Heaven, Mam∣••on their God, and Gain their Godli∣•esse. Truly we considering how myste∣•ously God by his Spirit hath penned ••e scripture to the sons of men, that none •ut his owne chose ones understand •e mysteries of it, have ceased to que∣••ion the integrity of Philosophers in •enning such riddles. That prophesie 〈◊〉. Isa. 6. which is so often repea ed in ••e New Testament, must be verefied: •o unto this peole, and say, Hearing you •all hear, but not understand; and seeing ••u shall see, but not perceive: for the heart 〈◊〉 this people is waxed grosse; &c. But to ••oceed, we conceive that which moved •hilosophers first to this study, was:

1. Their thoughts reflected upon their ••ter ends; they considered how short a ••me they had to live upon earth, which ••ade them double their diligence in this
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knowledge, that so they might not 〈◊〉 like fools, but do something for 〈◊〉 glory of God, and good of othe• whilest they lived. It is noted by T•∣vellers, that the Birds in Norway, wh• the dayes be at the shortest (and th• they are not above four hours long) th• fly so much the swifter: So were the a∣•cient Philosophers more studious, up•• consideration of the shortnesse of th• lives; this set them upon this subject, 〈◊〉 invent such an Art which might prese• their lives in health, even to the utm• period; for they knew well enough t• the eternall and onely wise God had 〈◊〉 dained that all things on earth should 〈◊〉 made up with a composition of cont∣ries, and therefore must consist of c••∣trary principles: If so, then the de•• of one must needs be the life of the oth•• and that which produceth one thi•• must needs consume another, and br••• forth a third more noble then the f••∣mer; for whatsoever was naturally co••∣pounded in time, they knew in time m•• also naturally be separated; where••• their studies were bent how to lengt••
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••eir lives, and strengthen their know∣••dge. But how to do this, requires ano∣••er Query.

2. It is not to be admired, for it is •ell known to them that follow their ••udies in the fear of God, and follow •ot the biass of the world, but aim with 〈◊〉 single eye at the glory of God, and ••e good of their neighbors; that he ••ernall God the great first Being of all ••ings, doth by his Spirit inspire wisdom 〈◊〉 those that seek him, and wait, and ••ely upon him: And some conclude, he ••id to these Philosophers according to •hat gracious promise of his, Jam. 1.5. •f any man want wisdome, let him ask it •f God (that giveth to all men liberally, •nd uphraideth not) and it shall be given •im. Therefore in the second place they •ook'd back to their owne originall, and •onsidered the rock from whence they •ere hewed; and there they found that man was at the first created of perfect, •ure, and incorrupted Elements, equally •empered and proportioned in quality, the one not exceeding the other in any measure of inequality whatsoever, as
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they do in the world; as Ovid well ••∣scribes,

— quia corpore in 〈◊〉
Frigida pugnabant calidis, humentia si•••
Mollia cum duris, sine pondere habe••• pondus.
— for in one body joy•••
The cold and hot, and dry and hu••• fight,
The soft and hard, the heavy with 〈◊〉 light.
Now then, if inequality be the ca••• of death, as we shewed you before, a••• all the world is framed by the four ••∣ments, which are contrary the one 〈◊〉 the other, there must needs be some co•∣bustion between them, sometimes 〈◊〉 must overcome, sometimes anoth•• for as all likes agree with their likes, 〈◊〉 all dislikes disagree with their disli•k•• every Element cherishing his owne q••∣lity in the body of man; and hence co•• diseases, decaying, and death in the bo•• of man: So man being created of p•••
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•lements, all opposition coming by rea∣••n of impurity; for all virtues in the •inde of man agree, its vices onely ••sagree, not onely with virtue, but •ith one another, We say, Man being •reated of pure Elements, equally pro∣•ortion must needs be created in an im∣•ortall condition, and so must have con∣•nued, had he not by his offence put •imself into a corruptible condition.

The knowledge of these things indu∣•ed them to reason out their Causes and Changes, they knowing how it once •ere, and how it now is, sought to finde •he Corner-stone, and where should they •oe for examples of their work, but •here Nature was acting? a Chaos were •ot to be found whence to begin anew, •n imitation of the Creation; neither were they so simple to go about it, ha∣•ing examples sufficient from what was readily separated or distinguished is the Chaos. As,

First, the generation, growth, preser∣vation, and deliverance of the Childe in, through, and out of the Mothers wombe.

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Secondly, in very truth the Unive•∣sality of all things produced into this h•∣bitable world, especially of living cre•∣tures, whether by generation or co•∣ruption, plainly shews them, that 〈◊〉 they would be perfecting of Natu•• they must begin where she her self do•• This place will permit us to speak 〈◊〉 more then others have done before 〈◊〉 as occasion serves; aenigmatically we sh•• deliver it.

3. They know that the Garden 〈◊〉Eden, as the Scripture calls it, in whic•Adam was created, and which he was s•• to till, was created also of pure Eleme•• uncorrupted, equally and harmonical•• proportioned, even in the highest pe•∣fection, and that all the sustenance the•• whereupon man lived was pure, made 〈◊〉 pure Elements, not Elements elementate• as the rest of the world was which th• Lord made for beasts to live in. The• if there were no corruption in the Garden how could there be mortality? as ther• shall be no mortality after the resurection because there shall be no corruption. W• shall not go about here to define wha•
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this Paradise was, and what it is, onely it is probable to us it may be still remai∣ning, though the common tenent be, that it was destroyed by the flood. We read, Gen. 3. that the Lord turned man out of the Garden, lest he should eat of the tree of life, and live for ever; and he placed in the Garden Cherubims, and a flaming Sword, which turned every way, to keep the way of the tree of Life. We say, we shall not dispute the point where the place is; yet these few things give us leave to lay down, as being very probable to us; in which notwithstanding we shall submit to better judgements.

1. That the place is still probably re∣maining, as appears by the former Scri∣pture; and that the bodies of Enoch and Elias may be there, it being no way proba∣ble to us that it was consumed by the flood, for that were impossible:

First, because it was pure, and therefore no way subject to corruption.

Secondly, because there were Angels set to keep it, which had been but a feeble guard, if they could not have kept out a little water.

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2. That God created this Paradise fo• men onely, and not for beasts; and thi• we conclude from Gen. 2.19. where it i• said, that God brought every beast of th• field, and fowle of the air to Adam, tha• he might name them; which plainly shew• they were not there before; but Paradis• was a peculiar place, different from th• rest of the earth. We quote this the rather• because some have stood to prove a resur∣rection of beasts.

3. We conceive the resurrection of Ma• may be proved from hence, even from Na∣turall Philosophy.

First, because his body was at first made incorruptable.

Secondly, because he had an immortal Spirit breathed into him, according to th•• Gen. 2.7. God spirited into his nostril the spirit of life, and he became a livin• soul; which spirit cannot be corrupted, be∣cause it is not nourished by food, and expe∣rience teacheth us, that even in our own bodies it still maintains a continuall en∣mity and combate against the vices of th• flesh.

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4. We conceive the ancient Philoso∣phers studyed out the cause of this change, how man being immortall, came to put on mortality; which they found to be this: After man had sinned, God drave him, or put him out of the Gar∣den, to live amongst the beasts in the corruptible world, which was composed not of pure Elements, but of Elements elementated, unequally proportioned, in respect of heat, coldnesse, drynesse and moysture; and being there, seeing he could not live without nourishment, he was forced to take his nourishment from corrupt food, by which those pure Ele∣ments of which he was made were in∣fected, and by degrees (though very slowly) declined from incorruption to corruption, untill at last one quality ex∣ceeded another in his body, as it did in the food which he took for sustenance: So his body became subject to corrupti∣on, after corruption to infirmity and sicknesse, and after sicknesse to death.

Besides, we read Gen. 5.3. that Adam begat a Son in his owne likenesse; that is, as we understand, not of pure and
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temperate Elements, of which he wa• created, but of corrupted and mixe• Elements, and therefore mortall; fo• that which is procreated of corrupte• seed, such as is bred of corrupted foo• and in corrupted Elements, cannot b• durable; and this is clear, if you do• but consider that the children of weakl• and sickly Parents seldome live long.

Here by the way (if we may digresse• little) we conceive the reasons,

1. Why the Patriarchs in the prim•∣tive times lived so long; because the•• nature was corrupted by degrees, o•• quality exceeded another by degrees, an• but very leisurely; all Philosophe• know that sudden and hasty changes a•• inconsistent with Nature, as appea•• plainly by the declination of the S•• when he is upon the tropicks; or to com•• a little lower, by the ebbing and flowin• of the water at London-bridge.

2. We conceive the more temperate•• men live, the longer their lives may b•• preserved, because they take in the les•• corruption, and by consequence burde•• Nature the lesse.

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3. We conceive that in processe of •ime, considering mens lives grow shor∣•er and shorter, and their natures wea∣ker and weaker, generation it self must needs cease, and so the world rationally come to an end.

4. All that we know can be objected against this is from the prayer of Moses, Psal. 90.10. Mans yeers are threescore and ten, and if he live fourscore, it's but labour and travell; intimating, that men lived in Moses his dayes no longer then now they do. But to that we answer thus:

1. We conceive that Moses intended the yeers of his Manhood, not the yeers of his Life, for himself lived much lon∣ger.

2. The difference of the Climate must also be considered, which there was far hotter, therefore mens lives far shorter. We are informed that 40 yeers is a great age there now, which is but the one half mentioned by Moses.

3. Hence we conceive the reason why not onely the Patriarchs of old, but also ancient Philosophers were wiser then
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now men are. We know the Animal spirit is formed of nothing else but a mix∣ture of blood & air, so that men by brea∣thing in a corrupted air, and that being mixed with corrupt blood, must need make a corrupt Animall spirit, and b• consequence a corrupt Understanding, though we confesse a great part of ou• corruption of Understanding at presen• comes by reason of a curse, as we shall shew hereafter, which we hope shall spee∣dily be done away, because we have 〈◊〉 promise, Dan. 12.4. That in the latter dayes many shall run to and fro, and know∣ledge shall be increased. To proceed,

5. The ancient Philosophers finding that the cause of this shortnesse of life proceeded from corrupt food, and the unequall temperature of the Elements; and knowing that where pure Elements are joyned together equally in their vir∣tues, such a subject must needs be incor∣rupted in it self, and therefore preser∣veth a man that useth it from corrupt on; therefore they bent their studies about finding out such a principle; in doing which, we conceive they took this course:

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First, they knew that the whole Crea∣•ion was naturall, and therefore they •ought up and down in the Book of Nature for it. They viewed the Crea∣tion, whether such uncorrupted Elements might be found in it, or whether impure Elements might by Art be reduced to purity; and being so produced by sepa∣ration, whether those pure Elements might be joyned together again. This was carryed in the Affirmative.

Secondly, they found this was not to be had in the Animall Kingdome, be∣cause all creatures preserve their lives by corrupted Elements; they live by cor∣rupted food, and breath in corrupted air.

Thirdly, in the Vegetable Kingdome it was in vain to look for it, for all vege∣tables consist of unequall temperaments, one quality exceeds another by far, as is well known to all Physicians, that one hearb is colder then another, another hotter, a third dryer, and a fourth moy∣ster.

Fourthly, they are resolved to make tryall in the Minerall Kingdome, what
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possibility of Nature might be foun• there for such a businesse; there the mo•• high God and Maker of all things r•∣vealed to them that there was such a• equality to be found in Gold, that th• Elements were to be found equally p•∣sed there, no one quality exceeding ano∣ther, and no where else.

Fifthly, then they considered wh• was friendly to Gold, and what inim•∣call, that so they might embrace the on• and reject the other; they found that 〈◊〉 was impossible to preserve, much mo•• to exalt a Metal, unlesse its enemies we•• known; they found out that the chiefe• enemies of Gold were Lead, all shar•• and corroding water, and indeed all cor∣rosive things, Salts, Antimony, commo• Sulphur, and common Mercury: How ever, late Alchymists make use of man of these in making their Aurum Potabil• which we shall omit in this place t• speak of the evill such paltry stuff ma• do to the body of man, but reserve it t• its proper place; howsoever, let it b• sufficient that Nature teacheth Philoso∣phers to mix likes with likes, and no
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••slikes, so Nature produces all things 〈◊〉 the Creation; But our modern Al∣•ymists go as preposterously to work, as ••ought a man should attempt to get a ••ilde by copulation with a Timber-log, 〈◊〉 to calcine metals out of Horse-dung, 〈◊〉 distill wood out of a dog.

6. They considered whether it were •ossible for man to attain to the know∣••dge of that; and this was carryed in the •ffirmative also, and upon good reason, ••r Man is an Epitome of the whole ••orld; nay, he was at first made of the ••ery quintessence of it, that so he might ••old forth the wonderful power and wis∣•ome of God, and glorifie and praise •od; therefore if whatsoever be in the Creation, be to be found also in the body •f man, he must needs be capable of •nowing whatsoever is in the Creation, •ecause he may finde it in his own body: ••lence is the reason of the influence of ••e stars upon the body of man, because ••e hath a Microcosmical Sun, Moon, and ••tars in his owne body.

7. Then to work they went, and con∣••dered in Gold (mystically meant) how
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they might separate the pure from 〈◊〉 impure; and by joyning pure to pu•• they might by the help of fire form 〈◊〉 much more noble then it was at first; 〈◊〉 they knew well enough that all cor••∣ption was nothing else but a grosse m••∣ter mixed with the pure, and that th•• was no way to separate this but by put•• faction, and that this putrefaction w•• to be performed by the mediation of fi•• which we shall speak of more anon.

8. They searched out where the great harmonies in the world consisted, a they found that it consisted between 〈◊〉 Sun and Gold, the Moon and Silve• (Philosophically) Wine and Man; 〈◊〉 they considered, that the vitall hear• all things proceeded from the beams 〈◊〉 the Sun; and the radicall moysture 〈◊〉 things, from the beams of the Moon, 〈◊〉 because there was no harmony betw•• these and man, without a medium, t•• resolved to spend their wits to unite 〈◊〉 terrestriall Sun and Moon to the body 〈◊〉 Man, by the help of spirit of wine; t• put them into divers disquisitions, 〈◊〉 which God revealed unto them ma••
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divine secrets in Nature; as name∣ly,

First, Aurum vitae, which though it were the first thing we found out in this study, yet we shall be silent in the way of preparing it, it being the secret of one already in London, whom we shal not dis∣hearten in future studies; only this com∣mendation we will give of it, that it is a singular medicine, especially in diseases of moysture, it being very probably the first matter of our Creation, and there∣fore a true medicine to restore and pre∣serve us.

2. Aurum Potabile, which we have at last through Gods assistance attained, and about which this Treatise is the Phi∣losophicall way of making, which we shal give you by and by; and no farther have we yet gone.

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What Naturall Philosophy is requisite to a Student in this Art. LIB. II.
LEt him that intends to imploy his Naturall Philosophy this way, namely, for the preservation of life and health, go learn it of Nature her selfe, and not of Aristotle, lest he beshrew him∣self for his pains: Let him take notice, that the most high Creator of all things hath given commission to Nature, to be Princesse both over the Coelestiall and Terrestriall words (for as there is a Tri∣nity in Unity in the Godhead, and a Uni∣ty in Trinity; so is there a triplicity also to be found in all his works) therefore
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consider that God hath created a three∣fold world.

First, Elementary; which is lowest in dignity.

Secondly, Coelestiall; which is next above that.

Thirdly, Intellectuall; which is the highest of all; and thrice happy is he that attains unto it.

2. Consider, that of these three worlds the eternall and onely wise God hath so ordered it, by his eternall and unsearch∣able decree, that every inferiour should be governed by its superiour, and receive its influence and virtue therefrom: For God the first Being, and chief Worker of all things, governs the Coelestiall world, namely, the Sun, and Moon, and Stars, and all the hoste of heaven, by the Intel∣lectuall world, namely, the Angels; and the Elementary world, and all Elemen∣tary bodies, namely, Minerals, Animals, and Vegetables, by the Coelestiall world, namely, the Stars.

3. As there is a Unity in the God∣head, so is there also one intire Unity in every one of these Worlds: For,

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First, in the Intellectuall world there 〈◊〉 one Arch-angel Michael, the supreme 〈◊〉 all the Angels.

Secondly, in the Coelestiall world ther• is one Sun, the giver of life, light, and mo¦tion to the Creation.

Thirdly, in the Elementary world ther• is one Philosophers stone, the Epitome o• all Naturall virtues.

Fourthly, there are three Arts for t• finde out these three Unities, their my¦steries and divisions.

1. Naturall Philosophy.
2. Astrology.
3. Divinity.
1. The Naturall Philosophy seeks af∣ter the virtues of the Elementary world and the various mixtures of Natural things in Minerals, Animals, and Vege∣tables; (and here by the way take no∣tice, that when at any time we mentio• Animals, we do not include Man, the ri∣diculous description of whom was give• by Plato, Homo est animal bipes sine plu∣mis; A Man was an Animal withou• feathers, that went upon two feet; fo• which Apish definition he was sufficient∣ly
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laughed at by Diogenes, we account man to be of a far nobler nature;) the naturall Philosopher moreover inquires into the causes, effects, times, places, fa∣shions, events; the whole, and every part of the whole in the Minerall, Animall, and Vegetable Kingdome; and how Nature produceth them by the Ele∣ments.

2. The Astrologer is, or at leastwise ought to be, very well versed in every part of Naturall philosophy, (or else he will hang betwixt heaven and earth (as the Papists say Erasmus doth, be∣tween heaven and hell) being not able to reach the one, nor get sure footing up∣on the other) from thence he enquires, and searcheth the motion and course of the Coelestiall bodies, and what effects such motions must naturally produce upon Minerals, Animals, and Vegeta∣bles.

3. Then in comes the Divine, who be∣ing admirably skilled in both these Arts (else we conceive him unfit to be a Di∣vine, and unfitter to receive tithes) and he teacheth what God is, what the spirit and
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soul of man, what an Angel is, and wh•• Religion is, and how a man should glo¦rifie God in his life and conversation.

Here, by the way, you see the first rea¦son of the institution of Universities for the first institution of most thing was good, corruption came in by time it was questionlesse that people might b• studious in these Arts, that so they migh• the better teach others.

Thus you have in generall what know¦ledge is requisite for him that intends th• study of Hermetick Philosophy, whic• that we may declare more cleerly, we sha•• branch it out into particulars, and shew how far an Hermeticall Philosophe• ought to be skilled in the knowledge o• these three worlds; and let each stand in a Section by it self.

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Of the Elementary World. SECT. I.
HE that would attain to these Arts, must first begin at the lower end of the Ladder, and so climbe up to the top; but let him be sure one foot be fast before he remove the other, let him take heed of building his foundation upon false∣hoods; let him not stick to the Letter what we or others write, but let him con∣sider whether it be possible in, or agree∣able to Nature, or not; if not, there is some mysticall meaning in it, which he must diligently search out.

Also, he that would attain the true knowledge of the Elements, must begin at generals, and afterwards come to par∣ticulars, and so shall we at this time: therefore consider in the generall.

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First, that there are four Elements, viz. Fire, Earth, Water, and Air; by which all things in the Elementary world are generated, not by beating o• them together, as men beat clay, to mak• Tobacco-pipes, but after another mos• secret manner, as we shall shew you by and by.

2. Consider that pure Elements are in∣visible, not subject to our sight, that wa∣ter which we see, and that fire which we see, is far enough off from being pure, but are more or lesse mixed, and are often changed into one another by Nature; as the Fire is changed into Smoak, the Smoak into Air, the Air into Water, &c. as we shall shew you more anon: it is but the garment of an Element that is to be seen by a vulgar eye; pure Elements are onely to be seen by Philosophers, and that by Art.

3. If we may make bold a little to deal with Aristotle, and his followers in folly; they held themselves, and also taught others, that every Element had two specifical qualities; as, the Fire was hot and dry, the Water cold and moyst,
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the Air hot and moyst, and the Earth cold and dry; so the Fire was inimicall to the Water, and the Air to the Earth; but if you are minded to finde the truth, you must look for it far another way, for these qualities are no way inherent in the Elements themselves, but accidentall to Elementary bodies; for he that hath but half a grain of Philosophy in him, must needs know that pure Elements are tem∣perate, else how could they be pure?

4. We told you before there was a Trinity in the Deity, and if so, there must needs be a Trinity in all his works; and because there is a Trinity in the Godhead, therefore is the number Three a most powerfull number, a number of perfection, all creatures both in the Ve∣getable and Minerall world, consists of three principles, Sulphur, Mercury, and Sal; nay, Man himself, which is an Epi∣tome of the Creation, and bears the image of the Creator, consists of three essences, Spirit, Soul, and Body; as the Apostle Paul witnesseth in these words, That your spirits, souls, and bodies may be kept blamelesse at the coming of the
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Lord Jesus Christ. These three essence• in man, answers to the three worlds; th• Spirit of man to the Intellectuall worl• the Soul to the Coelestiall, and the Bod• to the Elementary; so also every Ele¦ment consisteth of three qualities whic• are essentially in them, viz.

1. The Air hath motion, thinnesse, an• darknesse.
2. The Fire, motion, brightnesse, an• thinnesse.
3. The Water, motion, darknesse, an• thicknesse.
4. The Earth, darknesse, thicknesse and quietnesse.
5. We desire you to take speciall no¦tice of this, that the Fire is twice mor• thin then the Air, thrice more movabl• and four times more bright.
The Air is twice more bright, thric• more thin, and four times more movab•• then the Water.

The Water is twice more bright, thric• more thin, and four times more movabl• then the Earth; & vice versa: as ther•¦fore the Fire is to the Air, so is the A•• to the Water, and the Water to th•
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Earth; and on the contrary, as the Earth is to the Water, so is the Water to the Air, and the Air to the Fire.

6. Seeing then the Elements consist of three qualities, we will take them all un∣der a threefold consideration.

First, pure Elements, which are neither compounded nor changed, but are in∣corruptible, not of which, but by which the virtues of all naturall things are brought forth to act; no man is able to declare their virtues, because they are able to do all things upon all things: He that is ignorant of these, will never be able to obtain either the Philosophers stone, or Aurum Potabile.

Secondly, compounded Elements, changeable and impure, yet such as may be reduced to their purity again by Art; by the virtue of such, when they are thus reduced to their simplicity, is per∣fected all the common operations of Nature, and they are indeed the foun∣dation of the whole work of Aurum Potabile, and perhaps of the Philosophers stone also.

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Thirdly, there are those things wch a• called Elements, which indeed originalls of themselves are not Elements, but a• twice compounded and commixed, vari¦ous and interchangeable one with ano¦ther.

7. These things we thought good t• lay down in the generall, concerning th• Elements; we confesse these are dee• mysteries, which but few know; nay none but those few that learned of Na¦ture; (Tradition is a monster, away with it;) yet never think to obtain A•∣rum Potabile, till thou knowest how to reduce these out of one order into ano∣ther, impure into pure, compounded into simple, and understandest distinctly the nature, power, and virtue of them, i• number, degree, and order, without divi∣ding the substance; and when thou dos• so, there is nothing almost in the three worlds, but thou mayst understand. These things we thought good to premise con∣cerning the Elements in generall, we come now to speak of them in particular, and shall place each of them in a Chapter by it self.

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Of the Element of EARTH. CHAP. I.
BEfore we begin, give us leave,

First, to premise a Caution.
Secondly, to answer an Objection.
For Caution, consider that the ancient Philosophers minded, followed, and re∣garded Nature her self in all her wayes, and nothing else; they knew the steps of Nature were cleerly seen in the procrea∣tion and generation of Man, where she observes her own law and rules; and they being contented with the plain way of Nature alone, attained to the utmost pe∣riod of all their studies and hopes also,
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and found out those things wch the wi•• of the modern Alchymists would not, no• could not reach to, for they neglecte• the plain way of Nature, and ran altoge¦ther upon intricacies; and were so bu•• in Distilling, Calcining, Circulating Sublimating, and Precipitating, that Hermes himself (the Father of Philoso¦phers) were now alive, or Gober, or Ra•¦mundus Lullius, they would have bee• accounted Fools, and not Philosopher amongst them; for they neglect alway what they know, and either abuse wha• they have already found, or else throw it by, like an old Almanack out of date & are stil seeking after strange whimsies making Nature her self subject to thei• addle brains, and idle fancies.

The objection we shall answer before we begin, is this:

What is the reason, seeing there is a Trinity in Unity in the Go head, and all the world consist of a triplicity, that there are four Elements, how or which way came the fourth cre•ping i•?

To this we answer thus: The Deity which governs all things is a•tive, yea
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the Author of all action and motion; so •lso is there but a triplicity of Elements which have motion, and are active; the •arth is fixed and passive, and onely •upplyes matter for the other to act upon; •or as nothing can be acted, but there must needs be matter subministred to act •pon, man cannot build a Castle in the air with nothing; the Children of Israel (you know) could not burn bricks without straw, therefore of necessity •here must be one Element to subminister matter for the rest to act upon; for as •here could be no influence in the Hea∣vens, unlesse there were Elements, or E∣lementary bodies to receive this influ∣ence. Or, to come home a little neerer to the point, and use a comparison a lit∣•le more familiar to the vulgar; as in •he procreation of children, the man only •cts, but it would be long enough cro¦•• got a childe, were there not a woman •o supply matter to act upon; and then you know well enough that every active •rinciple must needs be in motion, else it cannot act, every passive principle must •eeds be fixed; for when a Carpenter
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hews a timber-log, the Carpenter m••• needs move, and the log must needs 〈◊〉 still, for it is impossible his work shoul• go forward all the while he sits sti•• upon it; or hew it, whilest it is draw• about with horses; and according as th• Carpenter is an Artist or not an Arti•• in his Calling, so the timber-log is eith•• well or ill hewed: Just so, for all th• world it is in this point we now discour• of, three of the Elements have motion and therefore are active; the other, vi• the Earth, is passive, and supplyes matt•• for the other to act upon; and accordin• as the Elements acting are either pure impure, so they are either well or ill; lame man cannot run, neither can a blin• see; according as the Earth they act up¦on is either pure or impure, so is the con¦clusion of the work either good or bad for the wisest Carpenter breathing can¦not make a good timber-log of an o• rotten tree. And thus by the way yo• see the reasons why so many have bee• studying after the Philosophers ston• and so few found it, because they eith•• work upon impure principles, or else the
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work impurely upon pure principles.

Having premised this, we come now to treat of the Element it self, viz. Earth, in which consider,

1. That the Earth brings forth no∣thing of it self, but is the Nurse and ma∣trix of all things, it receives whatsoever seed, sperm, or commixtion the other three Elements distill or project into it; when the sperm is good, it bringeth forth good things; when the sperm is impure, it brings forth what it can, for it is or∣dained so to do.

2. When the Earth hath received the sperm from the other Elements, it keeps what of it is to be kept, and what of it is to be brought to light, it brings to light.

3. It receives the Coelestial rays and influence of all the Stars, as being ordai∣ned of God to be the object, subject, and receptacle of them, whereby it doth not onely bring forth what is to be brought forth, but it multiplyes what it receives, and separates the good from the bad, the pure from the impure.

4. In the Earth are contained the seeds and seminal virtues of all Elemen∣tary
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bodies, and it hath also a triplici•• in it self.

1. Minerall.
2. Animall.
3. Vegetable.
5. It is made fruitfull by the oth•• Elements, as we told you before, as al• by the influence of the Heavens, a•• therefore it receives the abundance of a•• things, and is the fountain, foundation and mother from whence all thing• spring.

We shall a little satisfie those that a•• studious in Philosophy in the truth 〈◊〉 this, and so conclude this Chapter.

1. Take as much Earth as you will separate it, wash it, cleanse it, purifie i• calcine it, bring it even to purity it sel• if thou knowest how to do it, Philoso¦phers do; then take this Earth thus pu¦rified, and lay it in the open air, the othe• three Elements and heavenly influence of the Sun, Moon, and Stars, will in short time impregnate it with such vir¦tues, that it shall bring forth plants, m••¦tals, stones, wormes, or whatsoever it fit to produce.

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2. Take the ashes of any hearb, be it what hearb soever, provided they be all hearbs of the same sort, purifie the ashes with fire and water, till you have brought them to pure Earth; then set this Earth thus purified into the open air, and the heavenly influences by me∣diation of the Elements will again im∣pregnate it, and bring forth the same hearb again in its due season; for indeed a plant though it be burned to ashes, yet by a secret and wonderfull power of the Almighty, whereby he teaches wisdome to the Sons of Wisdome, it retains still the same form it had before, though not visibly to the eye of the vulgar.

3. We have read that this may be vi∣sible to the eye by Art, and that a Physi∣cian of Crocaven, kept in glasses the ashes of most known hearbs, which with a gentle heat he could reduce to their own proper forms; a Gentleman that came to him once for curiosity sake, desired to see a Rose, he took down a glasse wherein the ashes of a Rose were kept, and held it over a lighted candle; the ashes so soon as the heat came to them,
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began to move, and dispersed themselve• up and down the glasse, like a thick cloud, and at last by equall division of themselves, represented a Rose so fresh and fair, as if it had been naturally growing on a tree; the learned Gen∣tleman that saw it, practised himself to do the like, but without successe, till a last accident gave him the sight of what his Art could not, for having one time extracted salt out of certain Nettles he set the Lee of the ashes abroad one Winter night, and in the morning he found it frozen, but to the admiration both of himself & all that saw it, the net∣tles presented themselves upon the Ice in such perfect form and colour, that living Nettles could not surpasse them upon which he made these verses thus translated into English:

This secret proves, that though the body dye,
The form doth still within its ashes lye.
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We conceive it probable, the reason why this Gentleman bestowed this la∣bour in vain about the triall of this rare experience, was, because he did not draw the salt well out of the ashes, for till that be all drawn away, it re∣mains still a compost; however, this will absolutely prove a resurrection of man, and if wisely considered, gives no smal help to the attaining not onely of Aurum Potabile, but also of the Philoso∣phers stone.

And so much for this Chapter.
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Of the Element of FIRE. CHAP. II.
WE told you in the last Chapter that the Elements could no• work unlesse they had matter to worl• upon, which matter the Earth supplye• them with; in the next place we ought t• consider by what Nature works, an• then how she works, viz. by putrefactio• and generation.

As for the matter by which Natur• works, it's the other three Elements, on• of which, namely Fire, is the subject o• our present discourse; for indeed Fir• both quickens all things, and destroy• all things: This was very elegantl•
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(though something fabulously described by the Poets; (And here by the way, we desire young students in Philosophy to be very studious in reading of them, for he shal finde excellent truths to be fained in th••• Fables, and that we conceive was the reason of the first learning of them in the Grammar Schools, which practise is still followed, though few know a reason why:) the Poets say, that Prometheus having made curious Ima∣ges, asked Pallas what he should do to quicken them, she took him up to heaven with her, and bid him take what he plea∣sed there; and as he rode up and down in her chariot, he saw all things was quickened by Fire, whereupon he took his ferula and lighted it at the chariot of the Sun, and brought that fire down upon earth, and quickened his Images. I forbear to give the morall, it be∣ing very well known to all Philoso∣phers, and they know well enough by the help of Pallas or Wisdome, how to fetch fire from the Sun to quicken their operations.

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But that we may be plain in this E••∣ment, we shall consider,

1. What it is.
2. What its effects and oper•∣tions are.
1. What it is. Consider 〈◊〉 t•• Fire is but one, though it center in ••∣vers places; it is the most pure of a• the Elements, so hating all impurity that it dissolves and separates whatso•∣ver compound comes aneer it.

2. It is in this work, though it be b•• one, yet to be taken under a threefor• consideration.

1. As it is in the Heavens.
2. As it is central in the Earth.
3. As it is common upon th• Earth, though we confesse this last con∣duceth not much to this operation, some∣thing it doth.
1. As it is in the Heavens it is bound lesse and invisible, guarding and preser∣ving nature, enlivening all the Creation giving life and light to all the creature• and making them fruitfull. But of th•• we shall speak more when we come t• treat of the Sun.

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2. As it is centrall in the Earth, it causeth that heat which is in the Earth and Fountains, and is not onely that that which makes Minerals, Metals, and Stones, by joyning it self with the beams of the Coelestiall Sun and Moon, and causeth all Vegetables to spring and grow, but also it imparts part of it self, whatsoever it brings forth; for what∣soever lives, lives by reason of its owne proper inclosed heat, which it receives from this centrall fire.

And here by the way give us leave to tell you what was the first originall of that notable fiction, that Hell fire was placed in the middle of the Earth. The Moderns knew by the Writings of an∣cient Philosophers that there was a cen∣trall fire in the Earth, and Divinity told them that there is or should be such a place as Hell; and they being igno∣rant of the whole course of Nature, how that there must needs be a centrall fire in the Earth, or else the Earth could not subsist it self, nor yet bring forth its in∣crease, imagined that to be Hell fire; a sottish opinion, more beseeming a
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Jackdaw then a Philosopher, as thoug• the heat of Hell fire caused the Ear• to bring forth fruit for the benefit mankinde.

3. Fire is to be spoken of as it is upo• Earth, and so it is a composition ver• much commixed: This is that people u•• to dresse meat withall, and sometime to warm themselves with, though exe•∣cise is a far better way, when it can b• used to procure heat, because it quicken the vitall spirits, and equally distribute them through the body, and hears man by a principle within him, which proper to himself, and his owne; an• not by a principle without him, whic• is improper to himself, and not his own and that is the reason that that hea• which is acquired by exercise, remain• much longer then that which is procured in the Chimney corner. Besides, expe∣rience will teach every man, that tha• heat which is procured by action, ani∣mates the spirits, and makes them active; that which is procured by sitting by the fire, makes a man dull and sleepy, unfit for all actions.

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To proceed: This fire is burning, destroying, and consuming, making head against, and opposing every thing that opposeth it, as you may plainly see, that the more it is blowed, the more it burns, it dissolves and separates whatsoever Nature hath conjoyned, it mischiefs and unmakes whatsoever Nature hath made.

Thus having shewed you what Fire is, come we now in the next place to shew you what its opperations are; to which purpose consider,

1. Fire is stirred up to opperation, either by Nature, or by the skilful Son of Nature; or if you will, naturally and artificially.

2. All impurities and pollutions are naturally purged by Fire, all compoun∣ded things are dissolved, and made sim∣ple by it, if a wise man have but the hand∣ling of it.

3. We desire you to consider of this also, and consider of it seriously, that as Water purgeth, cleanseth, and dissol∣veth all things that are not fixed, so Fire purgeth and perfecteth all things
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that are fixed; and as Water conjoy••• all things that are dissolved, so Fir•• separates all things that are conjoy¦ned.

4. Fire separateth, cleanseth, digestet•• coloureth, and causeth all seeds to grow to ripen, and being ripe, it expels the•• by the sperm into severall matrixes, 〈◊〉 (if you will, into divers places of th• Earth, for the Earth is the Mother an• wombe of all things, as we shewed yo• before) these places of the Earth, a•• they are hotter or colder, dryer or moy∣ster, purer or impurer, so is the diversity of things in the bowels of the Earth caused; for the eternall and onely wise God hath ordained that all things o•• the Earth should be contrary to on• another, that so the death of the on• should be the life of the other, that that which produceth one thing, should con∣sume another, and produce a third pure cleer then the former.

Thus have you the Philosophicall cause or reason of the naturall death of all things, viz. because they are made up with a•composition of contraries; yet this
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•s certain, that where pure Elements are joyned together equally in their virtues, such a subject must needs be uncorrupted, because in purity there is neither inequality, nor yet contrariety; and such must the Philosophers Stone be, and so in a great proportion is Aurum Potabile.

Page 48
Of the Element of AIRE. CHAP. III.
THis is a most certain truth, d••∣nyed by no Philosophers, th•• all things are generated by putrefaction and that putrefaction is caused by continuall moyst heat, or hot moy¦sture, which you will; for by mean of this all things are changed from on• colour to another colour, from on• smell to another smell, from one vir¦tue to another virtue, from one pro∣perty and quality to another property and quality: But here is that which will try the skill of a Philosopher
Page 49
•nd which we desire every one that •ntends this study, to be very carefull, 〈◊〉 that this change is made either into better or worse divers wayes, so that if Philosopher go not wisely to work, •e will mend his operations, as sowre A•e mends in Summer.

The reasons of this we conceive to •e these:

1. Things are changed into better or worse, according to the nature of the things changed; for it is impossible to •ake an Animall of Gold, or Aurum ••otabile, of any excrementitious thing.
2. Things are changed into better or worse, according to the temperature of •he Air changing; and this Philosophers must be very carefull in, that the Air •either come short of, nor yet exceed its •ue proportion.
3. Things are changed into better or worse, according to the quality of the •ombe or matrix they are changed in; •or if that be foul, so will the matter •e; you know, if the pot be dirty, so will the porrage be.
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We desire Philosophers to view th•• with a heedfull eye, the exact kno•¦ledge of which is infinitely necessa•• to the attainment both of Aurum Po••¦bile, and the Philosophers Stone.

We come now to the matter it self this Chapter, viz. the Air, in whi•• consider,

1. That it is a body volatile, 〈◊〉 such as may by Art be fixed, and wh•• it is fixed, it makes every body pe••¦trable.

2. It shews forth cleerly to the So•• of men that God is ubiquitary, beca• if the Air which is but a creature fi• all places, much more must the Creat• do it.

3. It moveth, filleth, and give subsistence to all things. It is held 〈◊〉 divers Authors to be the chiefest E•∣ment, and that which gives subsistence all the rest of the Elements; for they 〈◊〉 Fire is nothing else but inflamed A•• and Water nothing but congealed A•• and Earth nothing but congealed Wat•• therefore the Hebrew Rabbies accou••
Page 51
it not an Element, but a certain Medi∣um or Glew, which joyns together all things in the Creation.

4. It receives the influences of al the Coelestiall bodies, and communicates them being received to the other Ele∣ments, and to all mixt bodies.

5. It receives into it self the species of all things, all Ideas, both natural and •rtificiall; it receives and retains all manner of speeches, whether good or bad, both prayers and imprecations; and that's the reason some peoples ill wishes, especially when they come from 〈◊〉 venemous minde, work such bad ef∣fects, and many times do mischief; for it makes impression upon men and women breathing in this Air.

6. It many times causeth strange and true Dreams to those that are asleep, and divinations and sudden true ap∣prehensions even to those that are awa∣ked, according as it is ordered or dispo∣sed either by the Spirit of God, or mediation of Angels; hence it comes •o passe, that a man passing by the place
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where a man was murdered, or a•• great battle sought, or the like, he•• presently surprized with fear and h••∣ror, together with trembling and sh••¦king all over his body, because the A••• is full of the dreadfull species of ma•• slaughter and Ideas of blood, whi•• being breathed in troubles the intern•• spirit, with the like species which c•∣seth fear and astonishment; for 〈◊〉 very sudden impression astonisheth N•∣ture.

Thus we have shewed you what 〈◊〉 operations of the Air are; now, 〈◊〉 we may come a little closer home the point, we shall treat of the 〈◊〉 properly as it is, and so it is to be co•∣dered as it is,

1. Pure.
2. Lesse pure.
3. Grosse.
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First, as the Air pure, or of its purest substance, are the vitall spirits of all living creatures made, and this is that which causeth them to breath, the word Spiritus coming from spiro, to breath: If the Etymologie of words were right∣ly considered, it would set a period to divers of scores, if not hundreds of errors, which are as frequent among •our Divines, as Butter-flyes in the Sun, they taking them up upon trust without any examination.

Secondly, as it is lesse pure, so it is •n its own proper sphere; and this is that we breath in, and commonly call Air; it was in Paradie pure, and is indeed the food of the spirit, as meat is of the body: But in the habitable world in which we live, it is not pure, but author sometimes of diseases, and sometimes of death.

Page 54
Thirdly, the Air which is grosse• compassed about with Water, as t•• centrall Fire is with Earth, because t•• Water and the Air are friendly 〈◊〉 one another. It is the Air bei•• mixed with Water in the body of t•• Earth, which causeth Earth-quake and being mixed with the water 〈◊〉 the Sea, sometimes makes the S•• work extremely when there is no win• or but very little, as Sea-men know w• enough.

Fourthly, the Air lives in all thing and placeth a seed in the other E••∣ments, as Males do in Females, it n••∣risheth them, makes them concei• and preserves the conception, bei•• conceived; for in this Element is 〈◊〉 seed of all things, which by Circu••∣tion it distributes into Matrixes 〈◊〉 Wombes, by the sperm and menstru•• of the World, which we shal speak m•• of in the next Chapter.

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Fifthly, in and by this Element, not onely Minerals, Animals, and Vege∣tables live, but also all the other Ele∣ments.

For proof of which consider,

1. Water, if it be kept from the Air, putrefies.
2. Fire, if it be kept from the Air, is extinguished, and quickly goes out, though it were never so hot before; those that are practitioners in the Art of Alchimy, know how by adding more or lesse Air to their Fire, to make it burn more or lesse fiercely; according to the quantity of Air it receives, so is the quantity of the heat it gives.
3. To wind up all briefly, the whole structure and fabrick of the World is preserved and upheld by Air, which cleerly appears, in that all Animals,
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yea man himself dies, if you take A•• from him; for as we told you befo•• the spirit was made of pure Ai• so is it preserved by breathing in th• Air.
6. In this Element, by virtue of t•• Fire; is contained that imagined se•• which constringeth the menstruum 〈◊〉 the World, as is cleerly seen in t•• growth of Trees and Hearbs; f•• there goeth forth a sperm through t•• pores of the Earth, by reason of t•• perpetuall acting of the centrall F•• which the Air by an equall proportio• according as it is decrced by the G•• of Nature, and acted and perform•• by Nature, constringeth and congeale• by drops, so that Trees grow 〈◊〉 degrees, day after day, drop aft•• drop, till at last they come to great.
7. We told you before, that in th• Element was the seed of all thing we shall now shew you how it make
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use of this seed, and so conclude this Chapter.
Presently after the Creation, there was included in this Element a magne∣tick virtue, by the great Creator of all things, which if it had not, it could not attract nourishment, and if it did not attract nourishment, the seed could not increase nor multiply. It is concei∣ved by no wise man we are confident, but that when God bid all things mul∣tiply and increase in the beginning, he gave them some naturall meanes whereby they might increase or mul∣tiply (this we confesse few study after, the more is the pity, a little know∣ledge will serve their turn, so they can but get money) then we conceive he placed this magnetick virtue in the Air, that so as the Load-stone draws Iron, so the Air draws to it selfe the nourishment of the menstruum of the World, viZ. Water, for it is the Leader of the Water, and the hidden
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virtue of it is included in all seed, tha• so it may attract to it radicall moy∣sture, to make it fruitfull.

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Of the Element of WATER. CHAP. IV.
BEfore we come to the matter it self, give us leave to premise a few things which are very necessary to be understood of all that intend this Phi∣losophicall study.

First, that the Seed of a thing is one thing, and the Sperm another.

Secondly, that the Earth receives the Sperm of things, and the Water receives the Seed in like manner.

Thirdly, that the Air distills into the Water by means of Fire, and the Water conveys the very same into the Earth.

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Fourthly, that there is alwayes ple•• of Sperm, but not alwayes Seed answ•∣rable: This causeth many defects i• the operation of Nature. We sha•• lay them down in a generall way, a•• leave every Philosopher to apply th•• every one to his own particular oper•∣tions.

I. Sometimes the Seed comes in to sparingly, or not so plentifully as 〈◊〉 expected, and this is caused by wa•• of a sufficient heat to digest it; an• this must needs hinder many goo• things which nature would have prod•∣ced, had she had a sufficiency of heat, fo• where the Sperm enters without seed, 〈◊〉 goes out again as it comes in, and bring forth no fruit.

II. Sometimes the Sperm enters in to the Matrix with a sufficiency of Seed but the Wombe of the World is fou• and not fit for conception, as being burdened with grosse, foul, sulphu∣rous and flegmatick vapors, so that 〈◊〉
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brings forth either Abortives or Mon∣sters.

Have a speciall care of this in your operations, or else you will never get Aurum Potabile while your eyes are open.

We come now to a particular disqui∣sition of the Element in hand, in which we shall observe the same method we did in the former, and shew you,

1. What it is.
2. What its operations be.
1. What it is.

It is the Menstruum of the World, the heavyest of the Elements, full of unctious flegm, cold and moyst, and well tempered with Air.

Secondly, it is divided into

1. Pure.
2. Lesse pure.
3. Grosse.
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1. The most pure Water is Coele¦stiall, yea above the heavens, as w• shall shew you more at large in th• third Section.

2. The lesse pure Water remains i• the Air, being dissolved or distille• into Air, by the heat of the centra• Sun.

3. The plain and grosse Water re¦mains in its sphere, and makes one glob• with the body of the Earth, and ac¦cording to the will of God, by th• operation of Nature, preserves an• keeps every thing that is subtil the par∣ticular way. How it doth it, we sha• shew you in the third Section.

Having thus shewed you what Wate• is, we come now to shew you wha• its operations are, and therefore consi¦der,

1. That it is the Menstruum of th• World, which penetrating the Air, b• reason of the continual distillation of th• central Fire, draws along with it a war• vapor, which causeth a naturall genera∣tion
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of those things which the Earth as a Matrix is impregnated with; for he that is well skilled in the genera∣tion of Man, cannot be unskilled in the way how Nature generates all things else, it is impossible he should; because himself is an Epitome of them all; for when the Earth as a Matrix receives a due proportion of Seed, mixed pro∣portionally with Sperm (be the Seed of what kinde soever, it matters not) Nature presently begins the conception, and proceeds without intermission, till she hath brought it to perfection, and when she hath brought it to perfection, she nourisheth it, and cherisheth it, even to its utmost period.

2. The remaining moisture or sperm which is not fit for any generation that is excellent, Nature expells to the sides or superficies of the Earth, where the heat of the centrall Fire putrefies it, and by that putrefaction is generated small vermine and worms.

3. We desire you would diligently heed this, that the Earth is easily dis∣solved
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and purified in the Water; ever one that hath but the least skill in A•• chymie knows how to do it; but th• Air is congealed in it, and radicall• joyned with it, but how this is done, onl• Philosophers know.

4. He that is a reall student in Phi¦losophy, may easily see divers wonder of Nature in this Element, as it were i• Sperm; but it is the best and safe•• course to take that Sperm in whic• the Astrall Seed by the influence 〈◊〉 the Stars is already proportioned, b• cause Nature produceth pure things b• the first putrefaction, but far mo•• pure and noble by the second.

These things we thought good 〈◊〉 inform you of concerning the Elemen¦tary world, wherein you may see,

First, that the Fire preserves th• Earth, that it be not drowned and di•¦solved.

Secondly, the Air preserves the Fir• that it be not extinguished.

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Thirdly, the Water preserves the Earth that it be not burnt.

And thus much for this Section.

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OF THE CELESTIALL WORLD. SECT. II.
Proemium
BEfore we begin, we desire to pre∣mise these few things to all such as are studious in Philosophy, and in∣deed they shall finde them very neces∣sary.

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1. That these inferiour Elemen• which we have treated of in the for¦mer Section, have a mutuall sympath• with the Coelestiall bodies, viz. th• Sun, Moon, and Stars, and must need have, because they are all made out 〈◊〉 one and the same Chaos.

2. That they are governed by th• superiour as the more worthy, and th• we prove by this argument, becau•• this thing which we call obedience is to be found onely in the Elementa• world.

3. We desire you to consider ser¦•ously, that motion is the cause of a change, both of growing and with•¦ring, both of being born and dying and although the action of movin• shall continue in the generall, yet ev•¦ry particular motion begins and en• in its proper time.

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4. We also finde out, and it is a truth, that time it selfe is measured out by motion, and that the originall of all motion is in the Heavens, and parti∣cularly in the Sun; by which motion in the Heavens, the constant change and conversion of all things out of one thing into another proceeds; he hath not lived a Philosopher a Sum∣mer and a Winter, nay indeed not a day and a night, which ignorant of this.

5. Consider also that there is no way from the beginning to the end without a mean; for there is no pas∣sage from Spring to Autumne but by Summer, nor from Winter to Summer but by Spring; and if you heed it by the eye of reason, you shall finde that all changes follow these conversions of time and yeers; these conversions of times increase heat and drynesse, coldnesse and moysture, and both life and death, generation and corruption
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increase and decrease of living crea∣tures, comes by reason of heat, cold nesse, drynesse and moysture.

6. If you consider it well, you sha•• finde that the Coelestiall bodies tal• them, quatenus bodies, are not change• nor capable of change till the fina• dissolution, but these Elementary b•∣dies are alwayes changing continually either increase or decrease, and neve• stand at a stay; and if so, as is mo•• certain, then of necessity the Coelesti••• bodies are by nature active, and the•• Elementary bodies by nature passive•• and it is that which is active whi•• causeth or produceth alterations in th•• which is passive; then it will follo•• the Coelestiall bodies give the form 〈◊〉 all things, the Elementary world su••• ministers matter for this form.

7. The truth of this will appear 〈◊〉 we may make such a comparison) 〈◊〉 all Handy crast Trades; in a Carpe•∣ter in building houses, a Brick-mak•
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in making bricks, a Tailor in stitching garments; the Carpenter by his motion hews the timber-log into its proper form, the log subministers matter for the Carpenter to work upon; the Brick-maker makes the clay into the form of a brick, the clay subministers matter to this form; the Tailor cuts out and sows the cloth into the form of a garment, the cloth administers matter to this form: Just so for all the world it is between the Coelestiall and Elementary bodies, and can be denyed by none, unlesse any be so frantick to deny that to be in the Heavens, which is conspicuous upon the Earth; or that to be higher in dignity, which God hath made higher in place. We cannot but admire to see any should be so sottish to deny it, as ever saw it rain, or knew that the rain which comes from above made the Earth fruitfull.

8. All things are moved by the Sun, who by moving his owne body, moves the Creation, and thence comes a con∣tinual
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acting and procreating faculty from thence comes that inbred he••• both in Animals and Seeds, and cause•• them to produce their like; which pro∣duction is either good or bad, pure o•• impure, small or great, according 〈◊〉 the Luminaries receive good or bad• friendly or inimicall Aspects or Raye• from the five Planets; for as a Key 〈◊〉 formed either well or ill by a Smith according to the measure of heat, mag∣nitude, number, and manner of th•• strokes and fi•ings, viz. according to the quan•ity of motion and skill o•• him that moveth, and the goodnesse o• the thing moved: Just so for all th• world is the operation of the Coelestia•• world upon the Elementary world; the•• Sun and Moon form things either good or bad, perfect or imperfect, accor∣ding as they receive pure or impur• Rayes from the five Planets, and ac∣cor•ing as they finde fit matter in the Elem•nts to work upon.

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9. Consider, that as in the genera∣tion of Man; (for we confesse inge∣nuously we have much bettered our knowledge by the due consideration of that)

The first principle of Mans genera∣tion, is the first kindling of the Mi∣crocosmicall Sun in the midst of the Seed, even as the Sun is in the midst of the Creation, (of which we shall speak more in the next Section) and this Microcosmicall Sun procreateth and disposeth the rest of the parts of the body, according to his owne in∣ward force and power, according as he is supplyed with radicall mysture from the Microcosmall Moon, and fit matter from the Parents: so the Coele∣stiall Sun, which is the centrall Fire of the Creation, according as he is affected by the Moon and the five Planets moves and disposeth these in∣feriour and obedient bodies, whose
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office is to subminister matter for him and the Moon to work upon.

10. Here by the way, you see the errors of almost all Writers in Ana∣tomy; some hold the heart of man is first formed, and that forms all the rest of the parts; others hold, the Liver is first formed, and performs the same office; when indeed the one is as true as the other, yet both of them false, for it is the Microcosmical Sun is first formed in the body; and doth all.

Again; some hold the Heart moves the body of man; others hold, the Brain moves the Body and Heart also; a third holds, it is a force of the vi∣tall Blood in the Arteries: But if you let Reason be Judge, and that will quickly tell you, that if it be the Coe∣lestiall Sun that moves the Macro∣cosme, it must of necessity be the Mi∣crocosimicall Sun which moves the Microcosme.

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11. To conclude, for we hate tedi∣ousnesse; We conceive the influence of the Heavens to conduce to the pro∣creation of all things here below after this manner.

1. The Elementary world is the wombe of all living creatures, both Minerals, Animals, and Vegetables; (we desire you once more to take notice, that we never include Man under the name of Animall, for we hold him to be a more noble creature, and made for another end and purpose, being an Epitome both of the Intellectuall, Coelestiall, and Elementary world, and therefore capable of the knowledge of either) it conceiveth them, nou∣risheth and cherisheth them being con∣ce•ved.

2. This Wombe is alwayes full of matter and usefull menstrues, fit for the forming, increasing, and conser∣ving bodies of all sorts, whether
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they be Animals, Minerals, or Vege∣tables.

3. The Coelestiall Sun gives a vital Seed, and stirs up all to motion and action, dryeth, cherisheth, quickeneth, defendeth, and preserveth what it hath quickened, neither suffers he that which dyes, everlastingly to dye, nor that which is killed, never to live again.

4. The Moon subministers moysture to perfect and finish all this, and this is that which is called radicall moysture in the body of man, viz. the Micro∣cosmicall Moon. We confesse many have talked and written of radicall moysture, but few understand what it is; this preserveth the Elements and Elementary bodies from the scorching heat which motion causeth, and so temperateth the beams of the Sun, that they may not be extreme, that they may serve for conservation, and not for destruction.

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5. Because the beams of the Coele∣stiall Sun and Moon, cannot passe to the Elementary world, but by a Me∣dium, viz. the Air, that's the reason Animals must needs breath, and all Vegetables and Minerals have an Ae∣riall spirit in them.

6. For as this Nature of ours makes use of the Microcosmicall Sun, to che∣rish, and quicken, and move the whole body; and of the Microcosmicall Moon, to feed the body, and all parts of the body, with radicall moysture, that so they may be conserved and not burnt up; so the Coelestiall Nature quickeneth and cherisheth things by the Coelestiall Sun, moystens them by the Moon, and preserves them by both.

7. Then consider, that as the Mi∣crocosmicall Sun and Moon make use of other parts of the body to assist them in their office, as the ventricles of the
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Brain to apprehend, judge, and remem∣ber things; the Spleen to help the re∣tentive faculty, the Liver to make blood, and the Gall to clarifie it, be∣ing made; the Testicles, instruments of generation, and seminall vessels for procreation, &c. So the Macrocosmicall Sun and Moon make use of the five Planets for the effecting and varying things below, and tempering them di∣vers wayes, which is performed by their divers and various motions, else all the things that are generated in the world, would be of one nature and quality, and then the World could not subsist, nor Man neither; for he having all qualities in himself, can∣not subsist without any one of them.

Thus much shall suffice to have been spoken in generall, concerning what knowledge of the Coelestiall world is requisite to a Philosopher that stu∣dies this Art.

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We come now to shew particularly what the office of the Sun, and Moon, and five Planets is; and we shall afford each of them a Chapter by it self.

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OF THE SUN. CHAP. I.
IT would make a man admire, when he considers how plain the course of Nature is in all the actions of Nature, which are especially discovered to the Sons of men in the birth and conce∣ption of man himself: What the rea∣son should be of so many preposterous opinions now conversant in the brains of the Sons of men, we knowing that Admiration was the daughter of Igno∣rance, laboured in the first place to find
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out their ignorance; we knew well enough Nature would make all men happy, according to that ancient Pro∣verb,

— Natura beatis
Omnibus esse dedit, si quis cognoverit uti,
She hath enough, if men knew how to use it,
To make them happy: Pray doe not abuse it.
The most probable cause of the Brain-sicknesses of our age, we shall shew you in the next Book; however, we consulted together which was the best way to obtain that knowledge which hath now been a long time al∣most lost in the world; and that we might proceed methodically in this, wee propounded two wayes to our
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selves, whereby we might come to finde out the truth; those that account them∣selves learned, call the first an Argu∣ment à priore, and the second an Ar∣gument à posteriore.

I. We went to School to Nature, to see which way things were made in a Naturall way, and guided being made; and we supposed, that way we might come to know their Natures, by knowing of what matter, and by what means they were made.

II. We viewed the signatures in things that were made, we searched if that we might finde their Natures thereby; we perceived work enough in this for a man to busie his head about all the dayes of his life, and yet learn some∣thing every day.

We have heard of some that will un∣dertake (and they say, perform what they undertake) to tell a man what his diseases be, by the view of his counte∣nance. We confesse our selves either
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through want of age, or experience, or something else, are not able alwayes to do it, yet we really beleeve it may be done; because,

1. We have read of a Physician that knew a young Prince was in love with his Mother in Law, because his pulse alwayes moved swifter when she was in his presence. It seems all Creatures have their proper beams as the Stars of heaven have.

2. We have read in Alkindus in his Treatise de Radiis, where he affirms, that every thing in the Elementary world contains its species in it selfe; for it is manifest, that every thing in this world, whether it be a Substance, or whether it be an Accident, casteth out its beams as the Stars do, or else it had not the fi∣gure of the Starry world in it selfe. The Fire (as it is most manifest) casteth out its beams to a certain di∣stance. The Earth sends out its beams of cold, of health, and of medicine;
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and medicines taken into the body, or outwardly applyed to the body, dif∣fuse their beams through the whole bo∣dy of him that receives them; and every coloured body sendeth out its beams, by which it is perceived of what colour it is; whence it appears to be an apparent truth, that every thing which hath actuall existence in the Elementary world sends forth its beams, which fill the Elementary world after their own manner; and every place of this world contains the beams of all things, which are actually exi∣stent in every place; and as every thing differeth from another, so the beams of every thing differ in effect, and nature from the beams of all other things; by which it comes to passe that the opera∣tion of the beams is divers in all di∣vers things.

Much more Alkindus speaks, which for brevity sake we shall omit; yet the truth of this we conceive can be deny∣able to no man that doth but consider that he may smell many things when
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he seeth them not; and then we in∣treat you but soberly to consider, that if the beams and signatures of Hearbs and Plants, &c. have their significa∣tions, must not the beams of the Sun, Moon, and Stars have much more, seeing they cause the variety and chan∣ges of the other, as Spring and Sum∣mer, Autumne and Winter evidently declare.

We have been very long upon gene∣ralls, yet nothing is tedious which is rationall.

We come now to speak of the Sun particularly, therefore we intreat you to consider,

1. That the Sun gives vitall heat to the whole Universe, to all and every part of the Creation.

By the Coelestial Sun was the Cen∣trall Sun in the Earth kindled, and also the Microcosmicall Sun in the Body of Man.

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2. This Sun by his vitall heat quickens moysture, heat and moysture so quickened is the cause of the ge∣neration of all things are bred by heat and moysture.

3. Though it be true, that radical moist∣ure comes from the Moon, as we shall cleerly prove in the next Chapter; yet it is as true that it comes principally from her when she receives the full beams of the Sunne, as is palpably and apparently seen not onely in all shell-fishes, but also in the marrow both of men and beasts.

4. For as the Sun when he is up enlightens all the Hemisphere, and this light departs again when he is down; so our life remains so long as the Coelestiall Sun quickens the Micro∣cosmicall Sun; but when either the Coelestiall Sun fails in that office, or else the vessell that holds the Micro∣cosmicall
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Sun is broken, life departs, and man dyes.

5. And this also is very agreeable to reason, that the Coelestiall Fire should have some center, from whence it should quicken, cherish, inspire, and move the Creation; it must have its place where he may keep his Court like a King, that so the Sons of Wisdome, reall Philosophers, such as preferre a drachm of knowledge before the ri∣ches of the whole world, may be in∣structed where to goe, and how, and which way by Art to help Nature in her operations; therefore the Eternall God, in mere mercy to mankinde, fixed its center in the Sun, that so his creatures which fear him, and hate covetousnesse, when they want vitall heat to quicken either themselves or their operations, they may know where to fetch it, if they know but how; and that they may easily know, if they doe but know themselves; it was not for nothing that wise Greek
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so often exhorted men to know themselves.

5. We shall be yet a little plainer with you, doe but seriously take notice of the common operations of the Sun, viz. how in Winter he prepares the Earth for Spring; in Spring, how he prepares it for Sum∣mer; in Summer, how he prepares it for Autumn; and in Autumn, how he prepares it for Winter: Nay, do but note how dayes-labour prepares a man for night-sleep, and night-sleep for dayes-labour: Heed but this with the eye of Reason, for plai∣ner then this thou shalt never be taught.

7. Take notice that all operations are perfected by the Sun, not upon a sudden, but by degrees, and re∣quire time and patie ce.

You see the Sun makes it day by degrees, and changes the seasons of the yeers by degrees, and that's the
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the reason all sudden changes are averse to Nature.

8. The Coelestiall Sun causeth the Heliocentricall motion of the Earth, and all the Planets. The motion of the Earth upon her owne Axis, is caused by the Terrestriall Sun.

9. Both Coelestial and Terrestrial Sun joyn in the generation of things upon Earth, neither can there be any generation without both.

This will appear cleer to you, if you do but consider, that the vitall spirit of all seeds proceeds from the Coelestiall Sun; but yet they must be set in the Earth, that so they may take the influence of the Ter∣restriall Sun, that so they may grow, and bring forth their in∣crease.

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Lastly, the Coelestiall Sun is in the Creation like a mighty Prince in a Kingdome, onely he is neither ty∣rannicall nor covetous, nor yet will he be flattered; for as a Prince distri∣buteth offices to people, both great and small offices, according as their capacity is to perform them; some things he acts himselfe, some he permits others to act, and some he commands; he prescribes one ad∣ministration to one man, another office to another man, and a third to a third: Even so doth the Sun in the Creation; for,

1. He gives light to the whole Creation.

2. He gives motion to it, whence proceeds that heat which quickens all things.

3. This motion heats and clari∣fies the Air, from whence men and
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boasts come to breath, and there∣fore the Latins derive Spiritus from spiro.

4. According as this spirit is re∣tent or remisse, vehement or not ve∣hement, benevolent or malevolent, according to the administration of other Planets, so is the qualities and appetites of things below, either a∣cute or dull, vehement or mode∣rate.

5. The truth of this is cleerly seen in Vegetables; for Leeks and Onyons are hot, by the administra∣tion of Mars; Lettice and Purs∣lance cold, by the administration of the Moon; Hemlock, and Hen∣bane stupefying, by the administra∣tion of Saturn.

Heed this well in all your Philo∣sophicall operations.

6. As in a Kingdome it lies in the power of a Prince, to redresse
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what wrongs his Officers or Admi∣strators commit upon his Subjects; so also in the Universe, it lies in the power of the Sun to rectifie the evil influence of the rest of the Planets, and he will doe it to such Philoso∣phers as know him.

And so much shall suffice to have been spoken concerning the Sun, we shall be a little briefer in the rest.

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OF THE MOON. CHAP. II.
AS concerning the Moon, we de∣sire you to consider,

I. That by her generation is perfe∣cted in all things here below, and with out her nothing can be perfected, no more then a Man could beget a Child without the help of a Woman; for though the Sun give vitall heat to the Creation, yet this vi∣tall heat will consume, and not
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preserve, were there not radicall moysture; for the Moon adds that moysture to the heat of the Sun, without which the Sun could gene∣rate nothing in the World: So also Philosophers have their owne peculiar Suns and Moons, where∣with they perfect their operations; as also their Saturns, and their Mer∣curies.

And here let us give you war∣ning once more, that when Philoso∣phers speak of their Sun, or their Moon, or their Saturne, or their Mercury, they intend not the vul∣gar or common Sun and Moon, but things far different, things which are in all things, and to be found every where, but no where to be bought for money.

We dare write no plainer, search them out in your selves, there you may soonest finde them.

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2. In the Habitable world she answers to the Menstruum of the world, and concocts it, giving con∣cocted moysture to all Creatures, both Minerall, Animall, and Vege∣table; for as the Sun quickens them, and gives vitall heat to them, so the Moon subministers radicall moysture to them.

3. Philosophers know how to fetch radicall moysture in their ope∣rations from their owne Philosophi∣call Moon, when they can but finde her in the Philosophicall Sea, for she is not alwayes to be found there; for though the tree of the Moon alwayes grow upon the bank, yet is not the fruit at all times to be gathered.

The Poets layed downe this in some places very truly, though very fabulously. We confesse we cannot much blame them in so doing, since God hath opened the eyes of our
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understanding to conceive of some of the deep mysteries that are layed downe in scripture; for God hath laid down his will and meaning in the Scripture to the Sons of men in deep mysteries, and though most men understand the Letter, yet few understand the mystery, which is the cause of all those er∣rors in judgement now amongst us; and of all that fighting both of tongues and hands, whereby so many men have lost their lives, and yet the truth more obscured; and the ancient Philosophers cou∣ched their truths under Riddles, that so none might understand them but such to whom God pleased to reveal them, which are those who live above this present world. So the ancient Poets delivered excel∣lent truths under fables, of which this of Virgil was one.

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Munere quinetiam lanae (si credere dignum est)
Pan Deus Arcadia captam, te Luna, fefellit,
Per nemora alta vocans, nec tu asper∣nata vocantem.
By help of Wool (if it you will be∣lieve)
Pan the Arcadian god, did once de∣ceive,
And caught the Moon; when to her he did cry
Out of the Wood; nor did she once deny.
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4. What the operation of the Moon is in the Elementary world (and Philosophers must make use of their Philosophicall Moon in like manner, else they will bring their Hogs to a fair Market) may be cleerly seen, if we look no far∣ther then the generation of Man, in which thou mayest see a lively Epi∣tome both of the operations of the Sun and her.

5. In the generation of all things in the Elementary world, as the Sun gives heat, so the Moon gives moy∣sture, and that's the reason that the generation and growth of all things is performed by heat and moy∣sture.

6. The truth of this is more cleerly shewn no where then in the Conception of Man; for the seed of both sexes being mixed, the Mother furnisheth the conception
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with excrementitious blood, called Menstruis, which she receives by means of what food she eats or drinks; which the Microcosmicall Sun in the Embryon by his heat compels into a mass, ferments it by concoction, and forms into the shape of a Man.

7. Just so for all the world the Moon doth in the Macrocosme; for by her swift circulation about the Earth, she receives the virtue of the Sun and the five Planets, from which like a Mother she gives nou∣rishment and growth to things below, in the Elementary world.

8. The Earth like a Wombe re∣ceives the vitall heat of the Coele∣stiall Sun, and the radicall moysture of the Coelestiall Moon, which the Centrall Sun in the bowels of the Earth concocts (as the stomach concocts food) and makes it fit nourishment for the severall Ideas in the Elementary world.

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9. Thus are all things in the Elementary world, both Minerals, Animals, and Vegetables, first for∣med in the Earth, till at last they live, and being alive, they grow to perfection, being nourished by the same breasts of the Sun and Moon. Heed this carefully in all Philoso∣phicall preparations; if you do not forget it in the study of Aurum Po∣tabile, you cannot do amisse.

10. Some Philosophers hold that the Microcosmicall Moon keeps her Court in the brain of Man, and that we conceive might probably give the first rise of that foolish opinion of Ar•stotle's, viz. that the brain was cold and moyst, and tempered and allayed the heat of the Heart; whereas there proceeds nothing from the Brain to the Heart, but onely one small Nerve, and the least childe in Anatomy knows well enough that it is not
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the office of the Nerves to convey coldnesse and moysture to the Body.

You see what low principles those which our Dons account famous men, were guided by, and that they understood the letter, and not the meaning of Philosophy.

Also, because they held the Mi∣crocosmicall Moon kept her Court in the Brain, that we conceive was the reason why such as are afflicted in the Brain, are commonly said to be Lunatick.

11. Onely take notice of thus much, and so we shall conclude this Chapter. That seeing the Moon so variously applyes, sometimes to this Star, and sometimes to that, seeing she is alwayes inconstant, alwayes varying; this is the reason of those inconstancies in all things here be∣low, which the eternall and onely wise God hath caused to be, that so his people seeing no constancy in
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this world, should look for it in another world hereafter, when this shall be no more.

And thus much for this Chapter.
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CHAP. III. OF SATURN.
THose things which the Vulgar call Elements, are indeed and in truth nothing lesse but compounds mightily commixed, and that appears in that they are convertable the one into another, and are daily changed into one another; he that knowes not how to doe that, will never get Au∣rum Potabile; and according to the measure of this conversion proceeds all the varieties of things below in the Elementary world: for the Pla∣nets operate upon things below very variously, of which we come now to speak: And first we begin with Sa∣turn, concerning whom

1 All know what an ill name he hath gotten amongst the Sons of men. He is called an infortune, nay, the greatest of infortunes, malevolent,
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and a destroyer of Nature, and what not? If all the rest of the Planets had hired men to have spoken against him, they could not have given him worse language: yet as bad as they make of him, Nature can produce nothing in the Elementary world without his assistance; neither can Philosophers either make Aurum Potabile, or the Philosophers Stone, without his helpe.

2 It is confessed he is cold and dry, and therefore inimicall to both the Luminaries: To the heat of the Sun by his coldnesse to the moisture of the Moon by his drynesse; but if you please to look a little further, you may see, especially if you put on your spe∣ctacles.

1 There must of necessity be some∣thing to counterpoise or ballance the heat of the Sun, and moisture of the Moon, or else there could not possible be any Generation: All things upon the earth, must needs be as the earth her selfe is, Ponderibus librata suis.

2 The composition of the earth it
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selfe is made up of contraries, else it could not be a sutable place for the things in it: And if it be composed by contraries, it must needs be also maintain'd by contraries, which could not be, unlesse the influence of Saturn, or some other Planet, were contrary to the influence of the Luminaries.

3 It is impossible that either the heat of the Sun, or moisture of the Moon could be fixed, if there were not a Planet of a contrary nature to them both: And he is yet to goe to School to Philosophy, that knowes not that without fixation there can∣not be Generation.

4 That there may be a harmony in the Creation, that so the Creation may stand and not fall by a composition of contraries, consider, that there is a simpathy as well as an antipathy be∣tween Saturn and the Luminaries; for he agrees with the Sun in drinesse, and with the Moon incoldnesse.

3 The Nature and disposition of Saturn was a little more wisely and excellently described by one in the Verses.

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Nigra semi facies, tardus gradus, hor∣rida barbar,
Et cani crines, & membra aeffeta se∣nect â:
Ingenio tamen ipse bonus, nec inutile pectus
Consilijs, constans{que} animi, prudens{que} futuri.
Black face, slow pace, with hoary beard and hair
Stooping with age, old Saturn doth appear,
But yet he wanteth not a speciall braine,
Nor constant soule; good counsell doth remaine
Within his brest, he wisely can pre∣sage
What is to happen in the worlds last Age.
4 Saturn chiefly Rules over the Earth by reason of his coldnesse and drynesse, and therefore he cherisheth its qualities, and helps it forward to∣ward
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Generation: For,

1 He stops and stayes the beams of the Celestial Sun and Moon. You know Joyners make fast their boards before they can plaine them; for no∣thing can be wrought upon unlesse it be fixed, neither can any thing be pro∣duced by the beams of the Sun and Moon in the Elementary world, unless they be fixed.

2 His inimicallnesse to the Sun and Moon by reason of contrariety of in∣fluences, conduceth something to the putrifaction of things, and without putrifaction there can be no Genera∣tion, it being an old and true adage, Corruptio unius est Generatio alterius.

3 He stands the world in the same steed that the bones (over which he rules) doe the body of man; for he fixeth, setleth, upholdeth, and helpeth to maintaine all things.

Thus you see that Saturn, as much as they cry out against him for a de∣stroyer of Nature, yet he is a helper of Nature in all her actions.

5 The Spleen answers to him in
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the body of man, and so doth Lead amongst Minerals. We have spoken as much as is needfull to a Philoso∣pher.

6 Because Omne nimium virtitur in vitium, we will not deny but Saturn hath his vices (and so hath Jupiter al∣so, as we shall shew in the next Chap∣ter) which that you may avoid in your Hermeticall works, we shall lay them downe here Physically; any Philosopher may apply so many as are needfull Philosophically.

1 He afflicts the body of man with coldnesse and drynesse, stirs up perni∣cious humours which have been long bred in the bodies of men, especially of old men: He stirres up madnesse, melancholly and paine in the joynts, paines and swellings of the Spleen, Ruptures, Foractures, and Dilocati∣ons, Feavers, Pestilence and Quartane Agues, Drowning and Shipwrack, Tooth-ach, Strangling, Poysoning and Witchcraft, Impurites in the act of Copulation, Barrennesse and Widow∣hood, Captivity and Beggery, these
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proceed from the malignity of the Star: And if he threaten death in a Nativity, he effects it one of these wayes, according as he is posited or joyned with other Starres; and by some of these means he may (if not prevented) spoyle Philosophicall pre∣parations.

2 By his cold and dry quality he in∣fects the very minde of man with Covetousnesse (and then he may well be called the greatest infortu∣nate) Envy, Solitarinesse, Austerity, Dissimulation, Sadnesse, Grief, Deceit, and Sloathfulnesse.

Thus much for Saturn, and also of this Chapter.
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CHAP. IV. OF JUPITER.
IT is well knowne to all that have studied Astrology, the Houses of Saturn are opposite to the Houses of the Luminaries, but the reason of this few know, viz. why Capricorn and Aquary are the Houses of Saturn. We shall clear this in the first place, that so we might make way for that which followes.

1. You may remember we told you in the former Chapter, that Sa∣turn fixes the influences both of the Sun and Moon, and stops the unbri∣dled motion of their beames; for though the Sun and Moon be the au∣thors of all Generation, and growth, in that sence that the father and the mother are Authors of a Child; yet such is the unequall disposition of man, that unlesse their beams were
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qualified by the other Planets, they would be found to be little better then venomous, nay, perhaps the strongest poyson in the world. We intreat you not to mistake us, neither the Astrolo∣gers whom we honour, think we slan∣der the Sun and Moon in the least. That is properly poyson which is in∣imicall to a particular individuall. For example, a Toad is poyson to a man, yet is it very good nourishment to a Duck, and a Duck fed with nothing but Toads and water, proves very good nourishment to a man. If you will not believe this, aske the next Musitian you meet, whether one con∣cord will not sweeten two discords, and make them harmony.

2 As great a prevarication as there is between a concord and a discord in Musick, is there between Saturn and the Luminaries, therefore the Anci∣ents, not without cause, place his mansions opposite to the Houses of the Luminaries.

3 We told you before that all things were fixed by coldnesse and dryness;
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the next peece of Ice you see will prove what we say is truth; therefore Capricorn a cold and dry Signe, is alot∣ted for one of his Mansions.

4 But because there must be putri∣faction of the one, before there can be production of the other, therefore A∣quary the other house of Saturn, being hot and moist, makes them the fitter for putrifaction.

5 Pray to God to open the eyes of your understanding. Hagar could not see the Well before God opened her eyes: Neither could Elisha's man see the Angels which compassed him round about. We shall deliver you the whole truth briefly.

6 Saturn in Capricorn, and Aquary, fixes the beams of the Luminaries, Ju∣piter in Pisces putrifies them, Mars in Aries calcines them, Venus in Taurus makes them fruitfull, Mercury in Ge∣mini indues them with a spirit; Is it possible an Astrologer should live halfe a year, and not give the Moral to this Fable?

7 But we must recall our thoughts
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to Jupiter, who presently steps in and begins to putrifie what Saturn hath fixed, and that's the reason Sagitarius and Pisces were alotted for his Mansi∣ons, because they are contignous to the houses of Saturn in each side, and they cast Trine to the houses of each Luminary, whereby they assisting Ju∣piter, and Jupiter them, a putrifaction cannot chuse but be made, and being made, be turned to a very good use.

8 We care not greatly now if we tell you why Jupiter is called a fortune, he is a Star hot and moist in quality; or to speak more like Philosophers, his Radij hot and moist; for one Star is as hot and as cold as another: And because he agrees with the Sun in heat, and the Moon in moisture

9 Be but pleased to consider that the whole Heavens are divided into two Semi-circles, the one of which begins at the beginning of Leo, and ends at the latter end of Capricorn, or beginning of Aquary, which you will, and is called the Solar semi-circle; the other begins at the latter end of
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Cancer, and makes a Retrograde mo∣tion to the beginning of Aquary, for women use to fall backwards, and is called the Lunar semi-circle.

10. Then doe but so much as con∣sider, that in the Solar semi-circle, the house of Saturn is Capricorn, cold, and therefore contrary to the Sun, who quickens by his heat; but Aquary in the Lunar semi-circle is hot, contrary to the disposition of the Moone; wherefore Saturn stops and fixeth both their beams, and causeth them to putrifie.

11 We can teach men no better way what the wonderfull works of God in the Creation are, then by bringing them home to their owne bodies; and this was the reason that wise man, whom our Priests call a Heathen, we mean Solon, said, The first step to knowledge was for a man to know himselfe. The meat being taken down into the stomack, Saturn fixeth it there, and putrifies it by meditation of the Spleen, and turns it into such a nasty, loathsome, and venomous quality, as
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would turne the strongest stomack to smell to; this loathsome stuffe Jupiter takes and concocts againe, and by me∣diation of the Liver turns it into most pure blood, which afterwards Mars calcines, as we shall shew by and by.

12 We told you before that all things were generated by the Sun and Moon, then which nothing is truer; yet are not the other Planets uselesse, as we shall explain a little, because upon this depends the key of the whole work, as in the body of man; for a plainer and more familiar exam∣ple cannot be; it is the Microcosmi∣call Sun and Moon which beget their like, and cherish it being begotten; yet they make use of certaine vessels to ferment the seed of others to con∣coct it, of a third sort to keep it being concocted, and of a fourth to cast it out, just so for all the world doth the Celestiall Sun and Moon in genera∣ting things here below, and so must Philosophers also in their operations, or else they will make nine pences, and when they expect the harvest of
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all their paines and care, they will set downe and scratch their heads with a paire of fools nailes: We dare pre∣sume the way will scarce ever be taught plainer; when you want any thing in your operation, look for it in your selves, you may sooner find a thing in the Epitomy, then in the Text.

13 Thus you see that whatsoever rayes the Luminaries let fall upon the earth; after Saturn hath fixed and pu∣trified them, Jupiter by his friendly and temperate beams concocts them, and from being venemous makes them wholsome and healthfull.

14 Indeed Jupiter performs the same office in the M•crocosm, that the sense of feeling doth in the Microcosme, by which sense all the rest of the senses subsist; and when that leaves any part of the body, the part of the bo∣dy so left is dead: Now feeling con∣sists of heat, coldnesse, drynesse, and moysture equally ballanced; and this plainly appears, that it is only accesse in some of the first qualities, which
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are the objects of this sense; you can∣not feele the weight of a feather, be∣cause it hath no excesse in weight; neither if heat and cold be equally tempered in any subject, are they dis∣cerned by feeling; just so Jupiter by his equall temper, preserves the same harmony in the Creation. This is enough to a Philosopher.

15 But Jupiter, as great a fortune as they make of him, hath his infirmi∣ties also as well as Saturn, and those shrewd ones also, such as will as soon, if not sooner, spoyle your Hermetical operations, as those of Saturn: We shall give you them in a Physical way, as we did the former (Nam nobis nudis non datur venia promere verbis) or at least-wise so many of them as may be applyed to our Philosophicall in∣tents.

1 He causeth all diseases of the Blood, especially inflammations, as Pleurisies, Quinseyes, Inflammation of the Lungs, &c.
2 He causeth wind in the body, especially such as proceeds from too
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much air mixed with the blood.
3. He causeth blastings with light∣ning, that's the reason the Poets attri∣buted thunder, and lightning to him.
4 He causes all diseases of heat and moysture.
5 He causeth hypocrisie and dissi∣mulation, a couple of bad qualities in a Philosopher.
6 He causeth inordinate lust.
7 By stimulating matters to Ge∣neration before the due time or before they are sufficiently cleansed and pu∣rified, he often produceth monstrous conceptions, and as monstrous births, both in the Microcosm, and in the Macrocosm.
And let this suffice to have spoken of Jupiter.
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CHAP. V. OF MARS.
MArs though he be commonly called an infortune, yet if his op∣perations be heedfully viewed, you shall find him as helpfull to Nature, and by consequence to all hermetique preparations (of which Aurum potabile is one of the greatest, neither shall it yeeld in dignity to any, the Philoso∣phers stone excepted,) as any of the rest of the planets, and indeed if we should speak the truth, we must tell you really we do not know that the influence of one planet is more neces∣sary then the influence of another, but to come home to Mars, who else would be angry, we desire you to consider.

1 After Saturn hath fixed and puri∣fied things in Nature, and Jupiter lay∣ed the foundation of their Vegetable growth, Mars comes in and blowes the
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Bellowes hard, that so he may increase the heat, and this doth a Philosopher two notable good turnes.

1 It calcines his matter, that so by a second production in may be made better th•n it was at the first. An Al∣chymist will tell how much calcin'd Vitriol is stronger then crude; and a Sope-boyler can tell you how much calcin'd Ashes are stronger then others.

2 It urgeth on all things to moti∣on, and by Philosophicall motion Philosophicall time is found out, even as the time of the day is found out by the seeming motion of the Sun; This you will confesse to be a truth, if you doe but consider, that when you are angry, your thoughts are swifter and quicker by half, then they are when you are pleased. But to pro∣ceed.

2 Mars clarifies that putrifaction which Jupiter causeth in his digestion, and makes all things fluid in the bo∣dy of man. There is scarce a Physi∣tian breathing, though he be never so
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great a Dunce, but he knowes this well enough, that the blood in our bodies is clarified and made fluid by Chollor; and if he doe so in the Mi∣crocosm, Philosophy will teach any one that knowes what it is, that it must of necessity doe the same in the Macrocosm.

3 By his heat he is assistant in di∣stributing vital heat to the Creation, and urgeth forward the motion of the rayes of the Sun; this we suppose to be the reason why Astrologers say, He is the Suns Captaine Generall, and why the Sun is exalted in his house; It is pity Astrologers study Philoso∣phy no more, that they might the bet∣ter be able to give a reason for their own Principles.

4 Because he is hot and dry, he is Diametricall opposite to the operati∣on of the Moone, and therefore he calcines and clarifies the radicall moy∣sture both in the Macrocosm, and in the Microcosm; he also causeth it to keep its Center, that so it may not dissipate it selfe too much, or in plain
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tearms, exhaust it selfe all in seed; nay more then that, that which will seem stranger, it fortifies radicall moi∣sture, by opposing it, for indeed, with∣out opposition the world could not subsist, because it consists of contra∣rieties; and therefore the one must needs strengthen the other, and cau∣seth it to make head against what op∣poseth it; and this need be doubtfull to none that ever sate still and blow∣ed the fire.

5 As all things are bred and gene∣rated by heat and moysture, as they are fixed by coldnesse and drynesse, as we told you before: So in the vege∣table Generation in man, there must needs be some exsuperance or aboun∣ding, this Mars by his heat exhales, and converts into excrements, that so they may be cast out from the pure.

6 He heats and quickens the pow∣ers of the other Planets, and stirs them up to action; he is amongst the Pla∣nets like a Criminall Magistrate in a Common-wealth, he punisheth their slacknesse, and seeth they be not idle.

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7 We care not greatly if we give a reason why at the first Mars came to be called an infortune, or at least-wise what we conceive to be the reason, what is this, Because by his congru∣ity with the Sun he either increaseth the vitall spirit in quantity, or maketh it too hot in quality; a strange positi∣on; let us see if we can make it good. To effect which, consider,

1 That there might be no confu∣sion in those active causes, the first Principles, because they are contrary the one to the other, and therefore knowne Enemies; but that all things may flow from one head, as God is one, therefore God drew all the force of working, and virtue of begetting into one narrow round compasse, and this is that which we call the Sun.

2 This he placed in the Centre of the Creation, that from thence his virtue might be sent out, spread, and bestowed equally about the world, to make one generall heat, light, life, na∣ture, and cause of all things.

3 God cast in the knowne foure
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fighting enemies, viz. The Elements, and set all the rest of the Creation in a restlesse race too and fro, this way and that way, that so by their various influences upon contrary qualities, there might be a continuall change of things here below, that so man should Centre in nothing but in God him∣selfe, when he sees all other things are subject to change.

4 After God had done so, he crea∣ted man after his owne Image, and infused a spirit into him, cloathed with a fine windy coat of the cleanest super-celestial Aire, from that place which Philosophers call Aether, if you will from the third Heavens.

5 In the Generation of man, when our life in the lusting parts thereof, is by the bellowes of thought stirred up and moved to action; it sends forth out of every part of the body the hot naturall spirit, or breath of begetting cloathed with a Garment of seed, which is cut out from the dewy part of our meat, ready to be turned into our own like, if not already turning.

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6 Give us leave here a little by the way, to have one word or two with Aristotle, who is not ashamed to aver That the seed of man is an excrement, whereas if it were our businesse in hand, we could easily prove that it is the best juyce in all our body, and the finest workmanship which is made of all our food, and that's the reason the immoderate use of Venery weakens Nature so much. But to proceed.

7 This fine Oyle or food of life af∣ter it hath remained forty dayes in the double naturall heat of the begetting spirit and the womb, is formed and fashioned into the shape of a man.

8 Now is radicall moysture at its full growth and perfection, and daily decreases, even to the time of dissolu∣tion, for the Child in the womb is put over by Nature for the rest of its nourishment, to the Menstru's of the mother, and she can add nothing to the food of life, if she could, a man might live for ever, she onely adds to the increase of the body.

9 As mans body lives by food, so
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doth the spirit also, and consumes the radicall moysture, which is indeed its proper food, and when it hath consu∣med that, sometimes it consumes the body also, as is evidently seene in Hectique Feavers.

10 To make this evident by an ex∣ample; No longer then you add combustible matter to the fire, no lon∣ger will that burn, but goes immedi∣ately out, so soon as that is consumed, even so the fine Aetheriall spirit of man feeds upon that fine fatnesse which is indeed its food, and in truth his tye to the body of man, which is commonly called radicall moysture; and when he hath consumed it, away flies he as fast as be came, and leaves his old Host at six and seavens.

11 Then we intreat you to consi∣der, and so we have done, that if the vitall spirit be not great, a little radi∣call moysture will serve the turne, for its food, and out of the slack working of them, small store of refuse breath and smoke ariseth, to make any great need of fresh and open aire to cleanse ••d feed them, as it appears in Flyes,
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which live all the winter without aire; but if the vitall heat be great and lively, great store of radicall moysture is required to feed it.

12 Thus you have the reason, as we conceive, why Mars was at the first accounted a malignant, because he increaseth the violence of the vi∣tall heat, and thereby the sooner con∣sumeth radicall moysture, to which he is inimicall, and so causeth death. But to proceed.

8 Mars hath also his faults in all Philosophicall preparations, and those not a few; we shall give them Phisically, as we did the former, and leave every man to be his own In∣terpreter; and we shall be pretty large in them, because they are more subject to Philosophicall operations, or at least Philosophicall operations are more subject to them, then to the faults of all the rest of the Planets, for by his intemperate heat and torrid drynesse, he causeth many vices both to the body and mind of man, as also to Hermeticall operation, which you may easily perceive by what followes.

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1 Warres.
2 Brawling.
3 Contention.
4 Violence.
5 Enmity.
6 Disgrace.
7 Banishment.
8 Losse of Virginity.
9 Adultery.
10 Sodomy.
11 Incest.
12 Abortion.
13 Perfidionsnesse.
14 Anger.
15 Rash actions.
16 Breaking of Vessells.
17 Over heat.
18 Impatience.
19 Thest.
20 Perjury.
21 Wounds.
22 Mutilation.
23 Slaughter.
24 Rapine.
25 Barrennesse.
26 Torments.
27 Feavers.
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28 Wounds.
29 Ʋlcers.
30 Burnings.
31 Danger by
Fire.
Iron.
Pride.
Prating.
32 Sentence of the Judge.
33 Precipitations.
34 Hurt by foure footed Beasts.
If you doe but consider, That Mars can operate no otherwise in the Mi∣crocosm, then he doth in the Macro∣cosm, the meaning is easily under∣stood.

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CHAP. VI. OF VENUS.
THe chief operation of Mars in the Common-wealth of Na∣ture, is by his heat to prepare and cal∣cine matter for seed, which Venus comes afterwards, which by her kind moisture makes fruitfull; and this is the Morall of those Poeticall Fables of the adultery of Mars and Venus, be∣cause they are both so infinite neces∣sary, both for the making of seed, and Generation of man; for as Mars by his exceeding heat and dryness tends but little to Generation, but burnes rather than cherisheth, calcines rather then quickens, so Venus being cold and moist, tends not at all to Genera∣tion, without the help of Mars; for all Generation is performed by heat and moisture.

Let us now see a little Philosophi∣cally how we can make Mars and Ve∣nus
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agree in Philosophicall prepara∣tions, and we will give it you onely by a parallel taken from our own bo∣dies, therefore be pleased to consider,

1 All the quoile and fighting in a mans body which causeth him some∣times to be merrie, sometimes sad, sometimes loving, sometimes hating, somtimes joyous, somtimes grievous, sometimes angry, sometimes pleased, sometimes sick, and sometimes in health, together with all the other changes in a mans life, proceeds from the fighting and quarrelling of those foure first knowne enemies within him, viz. Heat, Coldnesse, Drinesse, and Moisture, and he that knowes how this comes to passe in man, who is a perfect and compleat Microcosm, may easily know how this comes to passe in the world, and what the rea∣son is that men fall out, and fight, and kill one another; whereas nature teacheth men to love & preserve one another; and he that knowes it in the Microcosm, or Macrocosm, and know∣eth it not in Philosophy, is not like to be taught by us.

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2 These foure first Principles, or noted Enemies, which you will, which can never be reconciled if the strength of one of them be never so little greater then the strength of his fel∣lowes, he subdues, digesteth, and turneth them into his owne Nature, he eats them up, and is strengthned by them.

3 But if his unlikes and contraries be equall in power with him, and so prove his matches, then neither de∣voureth each other, but both stand amazed and dulled; and this is that they call an equall mixture of the foure first Principles, and by this equall mixture our life and health is maintained.

4 For example; Fire which is ve∣ry hot, and something dry withall, and water which is very cold, and moist withall, if both these be in e∣quall power in mans body, they dull the violence of one another, but nei∣ther of both can be lost or destroyed, but if this water by heat of the fire (it being too strong for it) be turned
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into aire, then it is partly like the fire, and if it be not friendly to it, yet at least-wise it is its weaker foe, and so yields to it, and strengthens the nature of the fire, for all Alchymists know, that the more aire you give the fire, the more fairer it burns; but if this aire gets more watery moisture and coldnesse, as is clearly seen in mi∣sty and foggy weather, it will easily overcome the fire, and eat him up, and that's the reason foggy weather makes men cough, by breathing in a moist aire.

5 Now the harmony of the world consists by a consent or dulling of the foure first famous Enemies, even as Musick is a harmony made by consent of concords, and discords; for when this harmony between the foure first Principles, is in the least broken, they begin to stir and fight and strive for superiority, till at last one conquers the rest; this is that which in our bo∣dies we call paine and disease.

6 At last when one first Principle gets the Lordship and dominion over
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all the rest, he turns them all into his own nature, and then the old consent and knot of life is broken, lost, and spoyled, and still goes downward till man return to the earth from whence he came.

7 To give you an example of this in a dead man.

1 When the breath is out of the body, the naturall fire waxeth luke∣warm presently, and in a short time is devoured by aire.

2 The aire presently waxeth thick, cold, and watrish, putrifies, and by putrifaction breeds a Generation of Vermine, and presently vanisheth in a watry filth.

3 The water waxeth dry and hea∣vie, and still dryer and dryer, till it be all devoured by earth, from whence man set forth at beginning.

We have now shewed, and we hope sufficiently too, the Reasons of the op∣posite qualities of Venus and Mars, see∣ing unlesse they were opposite, and equally opposite in the acting and generating of things here below, the
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world could not multiply. Come we now particularly to show you what the Office of Venus is in this our Her∣meticall medicine.

1. We desire you to take notice, that you here have the reason why Venus, being a cold planet, should be the A••hor of g•ne•ation seeing all generation i• caused by heat and moistu••. The heat of Mars fitteth the Elementary world for her cold and moist influence, that so the se∣cond production of things, by nature might be better then the first.

2. As the Celestiall Sun makes use of the heat of Mars to calcine things and fit• them for procreation, so the Celestiall moon in like manner makes use of Venus to moisten them, that so they may be fitt to generate and thats the reason the Poets faigned V•nus to be born in the Sea, because the Anci∣ents held the Centrall or Terrestiall Moon to be there.

3. Considering what an antipathy there is between Mars and Venus, and yet what a simpathy they hold one
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with another in generation, you may easily find out the reason of that sim∣pathy and antipathy of things gene∣rated.

4. If you take notice how all things are bettered by a second Ge∣neration, and that so palpably (or else what need a woman boyl water and Oat-meale to make Pottage) what need any man question but that Aurum Potabile, yea and the Phyloso∣phers Stone also is attainable.

5. As there is one sort of heat wich cherisheth, and another sort or measure whch burneth, so there is one certaine measure of moisture also to be observed both in generating and nourishing; for too much moi∣ture in hermeticall preparations will spoile all, for Omne nimium vertitur in vitium, this just and certaine mea∣of moisture, Venus by most held to give to the world, and therefore she obtained the name of a fortune.

6. But as great a fortune as she is held to be, she may doe mischeifs enough, if not heedfully looked too;
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for she makes mens bodyes very vo∣luptuous, cowardly, immode••▪ much given to women, and alwayes averse to study, unless it be in such bookes as are in sheet•.

7▪ If she must be a fortune because she furthereth Generation, then is Mars a fortune as well as she; for he adds heat, as well as s•e adds moisture, he tempers her moisture, as well as she tempers his heat.

8. However, this is true enough, that as Magistrates in a Common∣wealth leave inferiour businesses to be acted by their Substitutes, of which they have divers in Authority under them; so in matters of procreation, and increase, the Sun leaves the mat∣ter of heat to Mars, and in matter of moisture the Moon leaves it to Venus. He that is a Philosopher knowes well enough how by the Sun and Moon to rectifie the errors or neglects of ei∣ther Substitute, and can goe boldly to the Sun and Moon at any time for re∣dresse, and shall never be •enyed Ju∣stice.

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9 And here by the way you may see in what an equal ballance Nature governs things; and from thence you may sore a little higher, and know what Government is best pleasing to the God of Nature: If Kings and Magistrates would Governe so, what gallant lives might men live upon Earth? But the contrary appearing, bids the Sons of wisedome expect and hope for Heaven, where all shall be amended.

To proceed.

10 As the Sun gives vitall heat to the Creation, which stirres up to action in Generation, and the Moon moistens the rayes of the Sun, least he should burne rather then comfort; end again the Sun heats the rayes of the Moon, least they should conjeale rather then moisten: Just so for all the world it is betwixt Mars and Venus, in respect of multiplication; for just as the Sun and Moon gene∣rate, so Mars and Venus multiply, and that Mars and Venus have this
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multiplying quality, appeares in this, in that their bodies are near∣est the Earth, amongst the other Planets.

And thus much may suffice for this Chapter.
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CHAP. VII. OF MERCURY.
WEE are now come to treat of Mercury, and having looked up •nd downe for him, we could not find him, which made us think at first he was run away from us, as he did from the Alchymist; but after we had made a little more diligent search after him, we quickly discovered him, and then we found he was eve∣ry where.

1 We found him in Gold, and then he was •ure Sol.
2 We found him in Luna, and there he was pure Silver.
3 We found him in Lead, and then he was pure Saturn.
4 We found him in Jupiter, and then he was pure Tyn, &c.
Whilst we were admiring at his versattill Nature, and how volattill
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he was, and yet we had read long a∣goe in the works of many Astrolo∣gers, that Mercury assumed the nature of every Planet he was joyned wi•h, or aspected to, and we understood the letter of it well before, but never the mysticall meaning till now, which made us conceit that many Histories had Philosophicall mysteries in them. But whilst we were deeply conside∣ring this, in came a company of Philo∣sophers, and their businesse was to seek Mercury, as we did, and because he was so volattile and unconstant, making fooles of such as are fooles; but alwayes obedient to the Sons of wisedome, we resolved to take dili∣gent notice how they caught him, and what they did with him after they had caught him.

And here we saw most wonderfull strange, and mysterious things, such as it is not lawfull to speak plainly, at leastwise till such times as plaine dealingcomes again to be in fashion: Yet we shall relate very truly what we saw, if they seem Riddles, look after
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the meaning of them, as we did, you have the same means we had, and if you are no idler in Hermeticall studies th•n we have been, there is no que∣stion but you may as easily catch him as we have done.

But let us return again to the Phi∣losophers whom we saw searching for Mercury.

1 We saw them search for him in the fire, and there they found him and calcin'd him with his like, and fixed him, neither did he once offer to fly away, but followed read•ly, and did▪ whatsoever they comm•nded him, because they went to work with him in a naturall way.

2 We saw them search after him in the aire, and there also they found him, and mixed him with his like, in equall weight and proportion, there also they fixed him with ease, and without any relunctancy, and put him in their pockets, and did what they pleased with him.

3 Wee see them search for him in the water, and there
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they found him, and by mixing him with his like, they fixed •im with ease and pleasure, and made him their servant, neither did he once gainsay.

4 We saw some other most won∣derfull things almost incredible, yet most true.

1 We saw them calcine fire.
1 Into aire.
2 Into no aire.
2 We say them boyle aire.
1 Into water.
2 Into no water.
We had also the happinesse to s•e how they did this, and how they made Aurum Potabile when they had done it, but in plainer tearms it must not be revealed, nor upon our credits never will.

We have now shewed you what the Nature of Mercury is, amongst the Elements, and Elementary body, and how Philosophers deale with him: We shall now in a few words declare to you what he is in the Heavens, and leave you to busie your brains about
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the harmony between them, and so we shall conclude this Section.

1 He is changed into so many qua∣lities, as he meets with Stars, yet be∣cause naturally he rules over reason, he makes their influence rationall to the Sons of men, indeed he causes that harmony which is between the motions of the heavens, and mans bo∣dy; therefore the Poets called him, The Messenger of the Gods, and say, that he brought down the will and com∣mand of the Gods to the Sons of men, which if you will construe Philoso∣phically, and without prejudice, it is no more then thus.

1 The Sun gives vitall heat to the Creation.
2 The Moon gives radicall moi∣sture.
3 Saturn fixeth this, and putri∣fies it.
4 Jupiter turnes it into nourish∣ment.
5 Mars calcines it.
6 Venus makes it fruitfull.
7 Mercury makes it rationall.
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A word or two to prove the last would not doe amisse, and in so doing we will not exceed the dimensions of mans body: There∣fore consider,

1 If you cast an eye upon your owne bodies, you shall find that Mercury causeth such a pene∣trating and acute humour, which stirres up the mind of man to con∣templation, and inquiry after the Reasons of things, and this is that causes that imbred desire of know∣ledge which is in the Sons of men. And this appeares plainly to be a truth, if we doe but consider, that the stronger Mercury is at the Nativity of any, the more thirst∣ing desire they have after Know∣ledge.

2 He stirres up all the spirits to action and motion, which causeth those various fancies in the body of man, the variety of which seeks after the variety of knowledge of things, and finds them being sought
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for, the which Saturn fixeth, being found, and that's the reason Astro∣logers say Saturn and Mercury are such friends.

3 The Excellencies which Mer∣cury bestowes upon the World we have shewed:

We shall onely speak a word or two of what inconveniences he bringeth to the body of man, and if you can find them readily in the Epitomy, you may easily find them in the Book.

1 In the body he causeth

Madnesse,
Doting,
And all Diseases of the brain, which disturb reason, all diseases of mind. In the body

Coughs,
Falling Sicknesse,
Appoplexy &c.
2 To the mind he gives

Folly,
Lying,
Unsettlednesse,
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Unfaithfullnesse,
Evill thoughts,
And as bad actions; from whence many times arise many Calamities.

So much for the Second Section.
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SECT. III. OF THE INTELLECTUALL OR, AETHERIALL WORLD.
WEE told you in the be∣ginning, That God had Created a Three-fold world, Elementary, Celestiall, and In∣tellectual, which last is the highest in
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dignity, and thrice happy is he that attaines to the right knowledge of it. This he whoever intends to attaine the Divine Mysteries in Philosophy, must not be ignorent of; for,

1 Of these three worlds every infe∣riour is Governed by its superiour, and receives all its power and virtue from the influence and rayes thereof; for God the great first being, and chief worker of all things, governs the Celestiall world by the Intelle∣ctuall or Aetheriall: The Stars keep their constancy in motion by the me∣diation of the Angels; and he go∣verns the Elementary world by the Celestiall Elementary bodies, whe∣ther vegetable, animall, or minerall, are governed by the Stars. One sum∣mer and no more winters, are suffici∣ent to testifie the truth of it.

2 Consider, that the vertue and knowledge of all Elementary things comes to us from God by degrees, by many and equall steps which we sup∣pose God did in mercy to man, that so by the same progression we might
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climb up to the knowledge both of our God, and our selves; for the vir∣tue of all things comes from God to the Angels, from the Angels to the Stars, from the Stars to the Elements, and Elementary bodies.

3 The ready way for man to climb up to the top of this knowledge, is by the same steps and degrees this knowledge comes downe unto us, beginning at the lower end of the ladder, viz. the Elements, and climb∣ing up by steps to the top, viz. the Intellectuall or Aetheriall world: But withall have a care one foot be fast before you remove the other; we mean, take heed of building upon rotten foundations, believe nothing because we or others write it, but ex∣amine it first, whether it be possible in nature or not, if not, there is some mysticall meaning in it, search that out diligently. And now you see the reason of this our method.

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4 As there is a unity in God, so is there one en•ire unity also in eve∣ry one of these three worlds; for as in Divinity, all points are tryed by a Trinity in unity, and a unity in Tri∣nity, in a Divine way, (we confesse we are mistaken, we should have written, they should be tryed, indeed they are tryed by generall Counsells and Synods, and Committees for Plundred Ministers, the more is the pity.) So in Philosophy, all things are tryed by a Trinity in unity, and a unity in Trinity in a naturall way: The unities in the three worlds are these.

1 In the Intellectuall or Aetheriall world, is on supream intelligence, the very Ani••a mu•d•, the first Creature and fountain• of all •ines, Michael the Arch-Agel, whose name in the Scripture hath so often p••zled our dull-headed Priests.

2 In the Ce•estiall world there is
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one Sun, the Author of Generation and preservations in the Elementary world, the giver of life, light, and mo∣tion to the Creation.

3 In the Elementary world there is one Philosophers Stone, the instru∣ment of all Naturall virtues, having the quintescence of the virtues of all Elementary bodies compacted in it selfe.

5 There are three Arts to find out these three unities, their mysteries, and divisions.

1 Naturall Philosophy.
2 Astrology.
3 Divinity.
1 The Naturall Philosopher seeks after the virtues of the Elementary world, and the various mixtures of naturall things, enquires into their causes, effects, times, places, fashions, events, the whole, and every part of the whole, and how they are produ∣ced

by the Elements.

2 The Astrologer is well versed in every part of Naturall Philosophy, and from thence searcheth out the motions and course of the Celestiall bodies, and what their effects of their influence is upon the Elements, and Elementary body.

3 Then comes the Divine, or at least-wise he should come, and from both the former Arts, being admirably skill'd in them both, teacheth what God is, what the Spirit and Soule of man is (for the one of them is Aetheriall, and a∣bove the Celestiall world,) what an Angel is, and what Religion is, and how a man should glorifie God in all.

6 The last of these is our pre∣sent Task in this SECTION, in which, that we may be metho∣dicall, be pleased to Consider, That before you attaine to the Heaven∣ly Knowledge of making Aurum
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Potabile, here are belonging to this Intellectuall or Aetheriall world.

1 Some things to be known.
2 Some things to be practiced.
Of both which, so much as is ne∣cessary for these our present occasi∣sions, we shall lay downe, and aford each of them a Chapter by it selfe.
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CHAP. I. OF Intellectuall or Aetheriall Knowledge.
THat God doth some things ex∣traordinary, over now in this declining Age of the world, is a truth so manifest, that we suppose no Cler∣gi-man now living, be he Episcopall, Presbyterian, or Independant, we suppose will once offer to deny: As also, that God out of grace and love to those that fear him, bestowes many influences or beames of Heavenly knowledge upon such, more then upon others; which made a great Philosopher say, The Judgements of
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the Lord are a great depth, yea, I have infinitely admired at Divine providence, in my greatest misfortunes; for I al∣wayes had the protection of our great Creator at hand, and the Angel of the Lord of this Treasury have been alwayes my keeper. And a little after he saith, So great blessings have I received from the most high God our Creator, that it is impossible not onely for my pen, but also for my mind to comprehend. God scarce ever conferred to any mortall man greater things then he hath done upon me. And a little after that, he saith, Thou that desirest to attaine this Art, in the first place put thy whole trust in God thy Creator, for it is a vaine thing to trust in Princes, they are but men, seeke God by prayer, and then assuredly believe that he will not forsake thee; for when God knoweth that thy heart is sincere, and thy whole trust is put in him, he will by one means or another, shew thee a way, and assist thee in it, that thou shalt ob∣taine thy desire. The fear of the Lord is the beginning of wisedome. And truly this we can say by experience, that
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had it not been for Divine provi∣dence in instructing us in a speciall way, but in what manner we know not, we had never attained to it our selves: We wish that we had so much wisedome and affection, that we could render due thanks to him.

This is sufficient to prove that there is an Aetheriall or Intellectuall knowledge requisite to such as in∣tend the study of this deep Mystery. We are not writing Divinity, as we told you, but Philosophy, therefore expect not that we should teach you what God is, nor of what materialls the body of Angel consisteth, &c. we shall onely meddle with Divinity so far forth as it is of necessity to be knowne and acknowledged of such as intend the study of Aurum Potabile, in which studies thou must diligently weigh:

1 That there is one God, a unity in the Godhead, and a Trinity in that unity; for in the right knowledge of this depends all the knowledge of the Saints, both in this world or that to
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come. This is the key of all know∣ledge, which alone must let thee in to the secret Chambers of wisedome and knowledge here, and eternall glory hereafter. We confesse we have heard much talk, both in Pulpits and out of them, of a Trinity, but all the reall knowledge we had of it, we had it from God himselfe: Yet in this let us give you a Caution or two, if it be three, it makes no great matter.

1 Take heed of making Riddles of the Trinity, in thinking of it some strange and unheard of thing that never was known nor never can be; for if thou art a Saint thou art united to the father by the person of the Son, and the Spirit dwelleth within thee; therefore God who is goodnesse it selfe, will not deny thee the knowledg of himselfe; For this is eternall life, to know him the onely true God, and Jesus Christ whom he hath sent; and the way how to come by this knowledge, thou hast, Jam. 1.5. If any of you lack wise∣dome, let him ask of God that giveth to all men liberally, and upbraideth not, and
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it shall be given him.

2 Do not make non sense of the Tri∣nity, by conceiting the Trinity to be 3 severall persons, as we are, as the Pa∣pists doe, who faigned God to be an old man sitting in Heaven, with long armes that can reach all about the world, and Jesus Christ a little boy sitting at his right hand, and the Holy Ghost a Dove sitting between them. It is very like Athanasius was of this opinion, when he made that non sen∣sicall thing which he called his Creed.

3 Above 〈◊〉••••s beware you de∣ny not a Trin•••〈…〉•••y, and a unity in Trinity, 〈…〉•verthrowes the foundations of 〈…〉•sophical ope∣rations wh••〈…〉 if every hearb consist of 〈…〉 and Mercury, and you be 〈…〉, is not there an Embie••〈…〉••inity in unity? And before 〈…〉•ow how to joyne and separate these, you can never at∣tain the making of Aurum Potabile.

This was delivered by a gallant Philosopher, who wro•••• like him∣selfe,
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in these tearms, There is one God, of this one God the Son is begotten, one produceth two, two have produced one Holy Spirit, proceeding from both; thus was the world made, and so shall be the end of it. This is the first Principle in Divinity thou must not be ignorant of.

2 Although the true understanding of the first Chapter of Genesis be the radix and ground-work of all the knowledge in the world, and the deep mysteries of it understood by few, if by any, yet something of it must be known by him who intends the ef∣fecting of this Medicine: We desire of God to direct us in this so hard a task, that we may wright with such discretion, those men which can use it, and are worthy of it, may see the truth, and the rest may be blinded. The wisest way we can direct you in, is this, Compare what we wright, with what the Spirit of God did in∣dite in that first Chapter of Genesis, and see how they agree.

The first beginning of all things which the Scripture tells you, was
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without form, and voyd, which Authors call Chaos, or confusion, was a Divine work of the Trinity, performed in a most wonderfull and unconceiveable manner, before there was any such thing as Nature created, the distribu∣tion of this into this present glorious form in which now it is, was acted by the Spirit of God in such a way as we conceive God hath in no wise hid from the Children of men, neither is it out of their capacity, as the former was, therefore we conceive

1 In the beginning the onely great and wise God exalted the Quintes∣sence or purity out of the Chaos, and having circled it round made it the outmost bounds of all things: This being pure, can indure no impurity, and therefore keeps all impure things within it selfe, and in its proper bounds; this is that Aristotle, as we suppose, and from him our Divines call Calum Empyreum, which they say is the seat of the blessed soules, if a man were so mad as to believe them. It is a strange thing men of that Coat
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should say Aristotle was a Heathen, and yet teach such notions for pure Divinity.

We shall onely relate one story which one of us heard from a Priests mouth in a Pulpit, who taking occa∣sion to speak of the Imperiall Hea∣vens, affirmed, That they were square, and therefore he said a square form was the exactest. We wonder how he came by that notion, considering a round form is the first in forms. Is the Preaching of such notions the way to convert soules? Or doth it deserve Tithes think you?

2 But to proced. After this, God lifted up the purest substance of fire (for one fire is purer then another, as we shall shew by and by) above all things, and placed it next unto the pure quintessence, above described.

3 God kindled a fire in the midst of the Chaos, in the very Centre of it, and this is that we commonly call the Sun, which distilled up those most pure waters which were next to the
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former pure fire described; this we conceive to be that which is com∣monly called the Christalline Hea∣vens; for the true meaning of anci∣ent Philosophers being not under∣stood, and Aristotle must do somthing to get him a name, having all the stu∣dies of Philosophers, so far as the Con∣quest of Alexander the Tyrant ex∣tended, delivered to him, and he read∣ing as much in an houre, as would cost a wise man two year to under∣stand, invented this name of Christal∣line Heavens, which is now quoted as a piece of Divinity.

4 The dry Land began now to ap∣pear, and because there is alwayes an inimicalnesse in contraries, each first Principle retired close to it selfe, from thence, as also from the influence of the Sun, were the Centrall fires kind∣led in the worlds. We hope we may use the name worlds in the Plurall number without offence, because the Scripture doth it, as may appear if you read, Heb. 1.2. & 11.3.

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5 Because the most pure fire hath obtained the uppermost part in the Firmament, the most pure waters are condensed and made thick under it, and that they may be strongly setled and fixed there, there is a Celestiall fire more corrupt then the former, which was Aetheriall exalted, which keeps them from falling downe, so that they are shut up betwixt two fires and the Heavens.

6 The Centrall fire in the worlds never ceaseth working, but is still di∣stilling water into aire, which because it cannot exceed its bounds, is turned agen into water, and this is that which causeth rain, so that there is a perpe∣tuall circulation in the Elementary world.

Thus you see

1 The fire preserves the Earth that it be not drowned nor dissolved by continuall flux of water upon it.
2 The aire preserves the fire that it be not extinguished.
3 The water preserves the Earth that it be not burnt.
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We shall only propound two things more, and so conclude this second point of Aetherial Knowledge.

1 Give us leave to answer one frol∣lick of Van-Helmont, who goes about to prove vacuity in the aire, which if there were, all the waters upon earth would have been distilled and resol∣ved into aire; but the spheare of the aire is full, and alwayes filled with the distilling of water by the Centrall fire, which when it is over-burdened returns back again upon the earth by raine, so that the rest of the waters be∣ing kept downe by the aire, are rolled about the earth. This is a wonderfull mystery we should not leave you ig∣norant of, for

1 The Centrall fire in the Earth is alwayes kept vigorous by a univer∣sall motion.
2 Being thus kindled alwayes warmes the waters.
3 The waters being warmed are resolved into aire.
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4 The aire compresseth and keep∣eth downe the residue of the waters, and also the Earth; so that according to reason, it is impossible that the earth, as heavy a body as it is, should move out of its place. And thus is the world maintained in a naturall way, by the infinite power and wise∣dome of an Almighty God.
2 The second thing we thought good to give you notice of, is this, That from the way and manner of the first distribution of the Elements, and according to that example all Philo∣sophicall distillations whatsoever have been invented. What we have written is that which gave being to their Rules.

And let this suffice for the second Point.

3 The knowledge of that imbred corruption which is in man, as also the cause of it, ought to be known.
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The first cause of it is manifestly Ori∣ginall sin, whereby the whole bodies of men are depraved, but not their soules and spirits, as we shall plainly shew in the next Book. 'Tis not our present task to declare what the first sin of Eve was, it was something else far different from eating Apples, 'twas such a thing as must of necessity ac∣cording to the Rules of Nature cor∣rupt her, her husband, and all her po∣sterity.

4 The restitution of man, and his being united to the God-head, by the person of Jesus Christ, who took part both of God and man, must not be forgotten, for thereby is man brought into an Estate far above the Angels. God hath made the Angels ministring spirits to the Saints, and there is no man will deny but the Master is above the Servant; hold fast this as an Arti∣cle of Faith, and this will beget hope, yea, such a hope as will ne∣ver
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make thee ashamed: Such a hope as will arme thee with pati∣ence in all thy operations, accord∣ing to that Scripture, 1 Thess. 1.3. And patience of hope in the Lord Jesus Christ.

And let this suffice for this Chapter.
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CHAP. II. What Points in Divinity must be Practiced by such as intend the attainment of Aurum Potabile.
1 THe heart must be unwed∣ded from this present world, from the things of the earth whatsoever they be, the beauty, glo∣ry, pomp, profit, pleasure, and honour of this world, from whatsoever tends not to, and ends not in the great first
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being of all things; The Scripture seems to speak so much, Ro•t. 12.2. Be not conformed to this world, bu••he transformed in the renewing of your •••d that you may prove what is that good that acceptable and perfect will of God. Were we writing Divinity, we could easi∣ly given paraphrase upon the Text. This we conceive to be the reason why Philosophers of old shun the ve∣ry baits of, and intisements to riches: One of which, if Histories be true, having a large sum of money given him, gave it all away, receiving onely so much to be paid him again workly as would buy him food and r•yment. Another took his money and threw it in the Sea, saying, Be gone you filthy riches, for unlesse you perish, I should: And Dingenes preferred his T•o before Alexanders Court.

Let us not be mistaken herein, we doe not say Riches are a sin; we know a competent estate is necessary, but we know as well that riches when they exceed a competency are a snare,
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yea, perhaps the greatest snare in the world; for as far as the Heavens are above the Earth, so far is the know∣ledge of A••um from a covetous man. Though our Treatise be not concern∣ing Divinity, yet give us leave to give you a few admonitions concerning this particular: We know not but that in your reading of them the Lord may speak to your hearts.

1 Doe not account Riches the greatest things, neither let them take up the best and choicest of thy thoughts. When Solomon was put to his choice what he would desire, he desired knowledge, and not Ri∣ches, God gave it him, and Riches to boot, and he is the same God still.

2 There is a mighty uncertainty in Riches, but there is none at all in Knowledge. Look upon this Nation at this present, and you may see the truth of it through a paire of specta∣cles glassed with an inch board.

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3 It's the foolishest thing in the world for a man to spend the strength of an immortall spirit in gathering earth together, it transformes a man into a Hogge, as the Poets say, Cerse did Ʋlysses his Companions.

One of us heard lately of a Lady that had a vast Estate that was so be∣sotted with folly, that she would get up into the Coach box, and drive the Horses, and the Coach-man rode in the Coach: This was a madness you will say, yet is the madnesse as far greater, and surpasseth it as much as eternall life doth this, for a man whom God hath united unto himself to make himself a slave to the world.

4 Thou bestowes that upon the world which is ten thousand times more worth then the whole world is; if thy endeavours which thou spendest upon the world had been rightly imployed, they would have carried thee through the Heavens, yea, above the Heavens, and taught
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thee what the Trinity in Unity, and Unity in Trinity is, thou mightest have reached even to Eternity it self, and the great first being of all things.

5 Did you never heare that God sent Jesus Christ to dye for man, and unite him to the God-head, then cer∣tainly man was made for something else then to mind the earth▪ and eat, and drink, and grow rich, this might have been purchased for him at a cheaper rate by odds.

6 That Riches is sufficient for any man that will carry him but through this world with comfort; a man that goes a journey, carries no more▪ with him then is sufficient for his journey. A godly Minister, who in his life-time Preached near London, brings a pretty Simile to this purpose, If you should see a man, saith he, that is going a jour∣ney, carry a great bundle of staves upon his shoulder, and if you should aske him. why he did so, he should tell you, he did not know but he might have need enough
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of them before he came to his journeyes end, for he could not walke without a staffe, when one staffe would serve his turne very well, would it not seem ridicu∣lous in your eyes? A little will serve your turn to carry you to Heaven, all the rest is superfluous and burden∣some, and when you dye you must lay it downe, and leave it, you know not to whom, nor, as Solomon saith, whether they will be wise men, or fooles. 'Tis a common Proverb, Nature is content with little, 'tis Appetite which is like the daughter of the Horse-leach and doth nothing else but cry Give, Give.

7 God hath promised to take care for those that trust in him. Cast your care upon him, and he will ease you of the burden, he cloatheth the Lillies, and feeds the Sparrowes: Are not two Sparrowes sold for a farthing, yet not one of them falleth to the ground without your father. If God take care for Sparrowes, one of which is worth but halfe a farthing, will he not much more take care of the Saints?
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We shall conclude this first practicall admonition with that Scripture, and desire you often to meditate upon it, Col. 3.1, 2. If yee be risen with Christ, seeke those things which are above, where Christ sitteeh on the right hand of God: Set your affections on things above, and not on things on earth.

2 Labour to have Communion with the God of Heaven. 'Tis easier done to have communion with the God of Heaven, then it is to speak with the Committee, for it will cost no bribes.

Plutarch reports, that Anaxagoras a Philosopher, who was a despiser of riches, being demanded wherefore he lived, he said, He was borne to contem∣plate the Heavens, and saw such a beauty in heavenly knowledge, which he thought sufficient for the whole man. We can easily describe to you what a Philoso∣pher ought to be that intends these studies, He ought to be guided by heavenly Principles in all his wayes,
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to love and fear God above all: God is all in all to them, and all their stu∣dy is to know the wonderfull works of God in the Book of the Scripture, and Book of the Creatures, to admire at his glory and excellency, and to doe good to their Neighbours for Gods sake. These be the Principles that move them to work, and not to grow great and rich in this world. In short, they are guided by heavenly and not by earthly Principles, and this is the cause that

1 They have fellowship with the God of heaven.
2 God communicates his secrets to them.
Give us leave to enlarge our selves a little upon this, and but a little.

1 This brings much joy to a man, indeed it is the joyfullest life in the world, we know it by experience; they that have their conversations in
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heaven, know they are risen from the earth with Christ.

2 All the changes and chances in this world move them not; they can be as comfortable and as joyfull in the losse of all, as in the enjoyment of it. The reproaches and scandalls of the men of this world, which are but the Embrions of the idle braines of time, are great comforts to them, they e∣steem of them as badges of their Chri∣stianity, because they are so used as Christ and his Apostles were at his birth.

3 The joyes of Heaven are alway present before their eyes, so that they fear not death.

It was a most excellent speech of a Philosopher, and a great one in his time, Believe me, saith he, if I were not a man of that ranke and condition as I am, nothing would be more pleasant to me then a solitary life, or with Diogenes to lye hid under a Tub, for I see all things to
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be but vanity, and that deceit and cove∣tousnesse are altogether in use, where all things are to be bought and sold, and that vice doth excell virtue; I see the better things of the life to come, before mine eyes, and rejoyce in these. And now I won∣der not, as before I did, why Philo∣sophers have not cared to have their dayes shortned, because every Philo∣sopher hath a life to come so clearly set before his eyes, as thy face is in a glasse. And so give us leave to con∣clude this second point, with this sacred and Divine speech of a noble Lord now deceased, whose name we are forbidden in his writings to ma∣nifest.

3 There remaines but one more, and that is this, Labour to be con∣tented in your present conditions. Discontent makes a good condition bad, content makes a bad condition good. Doe not onely seem to be con∣tented, but be so really; be not so by constraint, but willingly; and give us leave to tell you

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1 There is an emptinesse in the Creature, yea, such an emptinesse as is uncapable to satisfie the better part of man, neither is it any way suitable to it. The spirit of man is Aetheriall,☞ and the soule of man Celestiall, and this world Elementary, therefore that part of this world which satisfies a man, must first be brought by Philo∣sophicall Art to a Celestiall, and then to an Etheriall constitution, before it can satisfie the better part of man.

I have read of one covetous Prince who imployed all his subjects in dig∣ging up Gold Mines, insomuch that he left not sufficient to till the earth; on a time when he went to dinner, his wife furnished his table all with gold, the poor man being hungry calls for victuals, his wife told him she had no other Victualls but gold, and withall, if he did not suffer his subjects to till the earth, he must in a very short time either eat gold or starve. Also a god∣ly Minister, now dead, upon the same
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occasion, brings this Simely, Suppose a man is hungry, and to satisfie his craving stomach, should gape with his mouth to take in aire, and think he is not satisfied because he hath not aire enough, when indeed the rea∣son is because it is not sutable to his stomach; and yet as sutable as the things of this world are to the soul or spirit of man.

2 This content must of necessity make things worse, but it is impossi∣ble it should make them one jot better. If a Master of a Ship when he is at Sea in a storm, should walk up and down in a discontented mood, fretting, and fuming, and scratching his head, and not give order to regu∣late the Ship, were not his danger much greater? And so truly it is with discontented people, they make the matter worse, but cannot make it bet∣ter.

3 The whole world is governed by
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vicissitude and change of times; there is a winter as well as a summer; a night as well as a day in the Creation, why therefore should not we expect adversity, as well as prosperity?

'Twas an excellent speech of a Phi∣losopher; saith he, If thou wouldest subject all things to thy selfe, first subject thy selfe to reason. And Theodotius who once had been a King, and afterwards dispossessed of his Kingdome, and li∣ving in a mean estate, one askt him what he had gotten by all his Philo∣sophy which he had gotten, seeing he could not keep his Kingdome by it, I have gotten this, saith he, I can live as contentedly without my Kingdome, as with it.

4 Take but a little notice what a base thing discontent is, how disho∣nourable it is to a man, much more to a Saint.

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Plutarch mentions a certain peo∣ple, who to manifest their disdaine they bore to such as were dejected in spirit, for outward losses, they for∣ced them to goe in a certaine time in womens Apparrell, in token of dis∣daine, because they have so unman'd themselves to be discontented.

5 Discontent makes a man more like an Antick, then like a man: Look but upon a discontented soul the next time you see him, and you shall see what a behaviour, what an unseemly carriage, insomuch that they are burdensome to our best friends.

6 And lastly, It is a great hin∣derance to the enjoyment of Gods mercies, of which we account this we treat of, none of the least. You will not give your Children any thing whilst they cry, neither will God you.

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It was an excellent speech of a Minister now living, The Spirit of God, saith he, never resteth upon an angry, or a discontented soule.

And thus much for this Second Book.

THE Conclusion.
YOU have, Courte∣ous Reader, heard a Discourse of the three Worlds, and foure Elements, and that to no other end then to let you know, You must be seen in them before you undertake so sublime a businesse in hand: To let you know that particu∣lars

are included under the uni∣versalls.

That in and to the Pro∣cesse of the Aur: Potabile is re∣quired a serious contemplative and active spirit.

And to let you know, though not so much what is, yet what is not to be used, but shunned and avoided.

In the processe of which, truly we wish you Happy Arrivall too.

And to let you know, That it's a Universall Worke that's begun when ever you begin it, and a worke whose attain∣ment lyes in the way to a high∣er scrutiny, and further procee∣dings.

It is not every precipitating

corisive thing that will doe it; not every thing that reduces the Philosophers living gold to a soluble substance: Not a de∣structive fire, but such a fire as Pontanus describes, though in our Judgements his Descripti∣on of the fire is the most Enigma∣tically described of any Philoso∣pher that writes. Such a radicall Humidity and Menstrum must be had whereof Gold had its Originall: I mean in respect of Tincture, not of Basis, which received but of Tincture which were given by Natures Admi∣nistrator.

But here some may object, and say,

That You tell us no more then what Ancient Philosophers

have long agoe wrote, so that wee are no neerer then wee were.

To which we Answer, That though at the first sight we doe not, therefore for a helpe to that, we use not so many Rid∣dles and Aenigma's in the whole, as many others have done.

Besides, let us tell you, that he whoever it is that once at∣taines the right Processe, can write no otherwise then others have done before him, unlesse it may be in some one word or two; for which cause Philo∣sophers sayings are diligently and seriously to be enquired into, and in that word or two a diligent mind may attaine the whole processe.


Wee confesse it's an old say∣ing, That better is the good the more common it is.

To which we Answer, That if this Jewell fall into such hands, by that means of community as may and will doe hurt, but can∣not doe good, the Question is already answered.

For the greatest blessings e∣ver turne the greatest curses, if not well and warily used.

To conclude, We have not much to say, but onely to crave every mans gentle acceptance of what we have said, and more especially what we shall now say, We exhort every one that hath a Philosophicall faith (and no other man) to read the writings of Philosophers, and measure

them all according to Natures universall and generall course of Creation, Preservation, Destru∣ction, and Restitution of things Naturall; and not to trust one word of their sayings unlesse he can find some fundamentall Ma∣xime of Nature to second it. Let him have a pure contem∣plative mind, and trust in the Eternall Essence of all things, and take this one thing along, and that's worth all that hath been yet said, That unlesse the Art be revealed him by a friend, he shall not attaine it by that manner of Knowledge and Rea∣son with which he first began the study.

But this is not to dehort any man from its study, but to him

that truly understands it's the greatest of all Comforts and En∣couragements; for while by his contemplation and earnest study he finds himselfe to be below, and unable, and unworthy of what he seekes: Behold the Angel of this Treasury of God Eternall reveales it.

Gentle Reader,

This is but a Theory, but know well that it must be gai∣ned before the Praxis, which will shortly be discovered, with many other things needfull and usefull to the wise, to the foo∣lish a snare; yea, such things as may reduce all labour to an end: This is no Prophecy.

FINIS.