A Revelation of the Secret Spirit

A REVELATION OF THE SECRET SPIRIT. Declaring the moſt concealed ſecret of ALCHYMIE. Written firſt in Latine by an vnknowne Author, but explained in Italian, by IOHN BAPTISTA LAMBYE, Ʋenetian.

Lately tranſlated into Engliſh, by R. N. E. Gentleman.

Hee brought water out of the rocke.

Pſal. 77. v. 13.

And oyle out of the hardeſt ſtone.

Deut. chap. 32. v. 19.

LONDON, Printed by Iohn Haviland for Henrie Skelton, and are to be ſold at his ſhop a little within All-gate. 1623.

TO THE RIGHT Reuerend Father in God, my honourable Lord, Iohn Thornburgh, Lord Biſhop of Worceſter, health and happineſſe.

THe Fowlers of the Hermeticall Bird (Right reuerend Prelate) being of ſo different quality, that ſome liue in extreme pouerty to the very laſt point of their age, others in plenty; as I haue obſerued theſe eight yeeres, in my trauels through France, Italy, and Germany, maketh me to thinke that the Poets haue deſcribed Atalanta for a type of Alchymie. She being a maid of moſt admirable ſwiftnes, in which gift ſhe ouerpaſſed all mankind, did couenant with her ſuters to runne for life and death, vnder condition of marriage; that whoſoeuer of them were ouerrunne, ſhould be put to death, but who did ouerrunne her, ſhould liue and marry her. Many did runne, many were ouerrunne, many killed. Vntill that Hippomanes running with her, and almoſt ouercome, threw downe three golden Apples one after another, the gifts of Venus. Which, Atalanta ſtooping to take vp, hindred her courſe, was wonne and obtained in marriage. Whereby the dangerous courſe of Alchymie in many is manifeſtly ſeene, that who doth not ouercome it, periſheth; and whoſoeuer is to ouercome it, muſt firſt receiue three golden Apples from Venus. The Philoſophicall Mythologie thereof, none that I haue knowne or heard of, can better explaine than your Lordſhip, whoſe ſingular learning, not in ſhadow or ſuperficiall, but ſolid and in ſubſtance, from time to time vnder two glorious Princes, Queen Elizabeth and King Iames, hath exalted you to higher and higher degrees of Eccleſiaſticall dignity, and whoſe courteous, generous, graue, and comely hauiour in ſpeech and actions, doth declare your Lordſhip to beare ſo noble a mind, that it dwelleth rather in an heauenly Palace, than an earthly body. Your diuine ſtudies requiring healthfull intermiſſion, hath admitted no other relaxation of Spirit, than the moſt worthy ſight of philoſophicall trialls. Wherein God hath ſo bleſſed your Lordſhip, that albeit you haue largely beſtowed charges therein, yet without decay of any part of your eſtate, or loſſe of time, or failing in expectation, you haue found out moſt rare ſecrets, as well for profit as for the health of man, approued with great admiration of many, both the nobleſt Patients, and beſt Phyſitians of the Kingdome: neither is that all, but imitating the bounty of GOD, whoſe glory is moſt eminent in the communication of goodneſſe vnto others; your Lordſhip to benefit the whole world, and to ſaue the painfull ſearchers of nature from dangerous and chargeable courſes, hath moſt learnedly, moſt perfectly, and moſt curiouſly penned and publiſhed your late Treatiſe, LITHOTHEORICOS, of nihil, aliquid, omnia.

Theſe conſiderations haue moued me to eſteeme none worthier than your Lordſhip, vnto whoſe honour ſhould be conſecrated, this Philoſophicall Apocalypſis with the expoſition thereof, much eſteemed amongſt the learned in Italy, but in England regrated to bee heretofore ſo put in print, that it ſeemed to be a Leopard ſpotted with diuers colours; ſo that one part thereof was Italian, and another Latine. Whereby they who vnderſtood the one part, could not vnderſtand the other, vnleſſe they were skilfull in both the Languages. I haue now reduced it all to one language ſo neere as could bee done, word by word, without addition or diminiſhing in any thing, that your Lordſhip may the better iudge thereof. Which I doe heartily offer vnto your Lordſhip, as a teſtimony not onely of that reſpect, which generally all men of learning doe owe vnto your Lordſhip (your houſe being vnto them for an Apollinian retreat, as a liuing Library, a flouriſhing Academy, or a religious Abbey) but ſpecially for the whole Scottiſh Nations ſake, which hath alwaies found your Lordſhip a conſtant and effectuall friend, a louing Father, a royall Maecaenas, and a vertuous patterne of all goodneſſe. In this Dedication may bee found my intention honeſt, the gift ſmall, your honour great, the euent happy; if your Lordſhip accepting thereof, doe according to your accuſtomed prouidence, carefully proceed in the practical ſearch of that Chryſtalline central Salt, whereof this Treatiſe wittily handleth, which all that know your Lordſhips moſt worthy diſpoſition, doe earneſtly wiſh vnto your Lordſhip, with all felicity both corporall and ſpirituall, temporall and perpetuall, and in that wiſh I reſt

Your Lordſhips moſt dutifull Seruitour, R. N. E.

To the diſcreet and true ſearchers of the ſecrets of Nature, leading a ſolitary life.

Iohn Baptiſta Lambye, Venetian, wiſheth health.

HAuing ſpent many yeeres, and ineſtimable labours, about that Science, which by all the wiſeſt Philoſophers is called diuine and ſecret; according to the experience which I haue had in my ſelfe, I cannot chooſe but haue compaſsion of thoſe noble Spirits, who are turmoiled in the difficulty thereof; and therefore as it hath beene a great comfort vnto me, to finde him who in any thing could haue helped my ſtudy; euen ſo will I freely (ſo farre as I can) helpe others; inſomuch as by long trauell and experience I could attaine: Neuertheleſſe without departing any waies from the cuſtome of our wiſeſt Maſters, who in writing neuer addreſſed themſelues to the vulgar, but to the onely children of truth. Wherefore hauing in my hands a little Treatiſe of an vncertaine Author, intituled, A Reuelation of the ſecret Spirit, ſhort in number of leaues, but according to my iudgement, in ſentences and learning moſt graue: and to my knowledge no more Copies ſeene in light, I thought good to ſet it forth vnto the benefit of you all, who are inamoured of this diuine Science. And that it might become ſo much the more profitable and acceptable, I haue purpoſed yet to adorne the ſame with a ſhort Expoſition and allegation of ſentences of the beſt Philoſophers. Not perhaps in ſuch manner as you could haue wiſhed, or the matter hath required, but at leaſt as my weakneſſe could, and the cuſtome of our Maſters doth permit to doe. Therefore I pray you accept cheerefully this ſo much as a courteous minde deſirous to helpe and to further, could for the preſent giue; praying our Lord God, without whoſe fauour ſo excellent a ſcience cannot be obtained, that he would both giue vnto me the grace to be able to ſhew ſome thing profitable, and vnto you to vnderſtand and to preuaile, no otherwiſe than to the honour and glory of his glorious and bleſſed name.

THE REVELAtion of the ſecret SPIRIT.

HErmes, Plato, Ariſtotle, and other Philoſophers in former times flouriſhing, the originall Springs of Sciences, and the inuentors of liberall Arts, earneſtly approuing the vertues of things vnder the Heauens, did inquire with great deſire, if any thing was amongſt the creatures that might ſaue mans body from all corruption, and preſerue it aliue for euer.

Vnto whom it was anſwered, that there was nothing that could deliuer our corruptible body from death, but that there was one thing that could remoue all corruptions, renue youth and prolong ſhort life, as in the firſt Patriarches; becauſe vnto the firſt Parents Adam and Eue, for penance of ſinne death was giuen, which will neuer be ſeparated from the whole poſterity.

Wherefore the ſaid Philoſophers, and many others moſt painfully ſeeking that one thing amongſt all things, haue found that it which ſhould preſerue mans body from corruption, and prolong life, is ſuch amongſt qualities as the Heauen amongſt Elements.

They vnderſtood the Heauen to bee aboue the Eſſence of the foure Elements, and ſo that to bee aboue the Eſſence of the foure qualities.

The Heauen in compariſon of Elements, is called Quinteſſence; becauſe it is incorruptible, vnchangeable, not receiuing ſtrange impreſſions; ſo alſo that thing, in reſpect of the qualities of our body, is in corruptible, expelling al ſuperfluities from the body.

It is called of the Philoſophers by the foreſaid name, neither hot and dry with the fire, nor cold and moiſt with the water, nor hot and moiſt with the aire, nor cold and dry with the earth, but of all the elementary qualities a perfect proportion, a true coniunction of naturall power, a ſpeciall addition of ſpirituall vertue, and an inſeparable vnion of body and ſoule: a ſubſtance moſt pure, moſt pretious, artificially extracted from an incorruptible body, which no waies can be deſtroyed, nor in any thing be defiled with the Elements.

Whereof Ariſtotle did make an Apple, with whoſe ſmell hee did prolong his life, when through length of age, he could not eat nor drink, fifteene daies before his death.

This ſpirituall ſubſtance is that onely thing, which from aboue was ſhewed vnto Adam, and moſt deſired by the holy fathers, which Hermes and Ariſtotle doe call the truth without lye, the certaine moſt certaine, and the ſecret of all ſecrets, hid [〈◊〉] in nature, and the maruellous finall concluſion of all philoſophicall workes.

In the which is found the dew of the Heauen, the fat of the earth, and what the power of man cannot expreſſe, in this ſpirit is found; becauſe as Morien ſaith, who hath it, poſſeſſeth all things, and ſhall need the helpe of no body in any thing, becauſe in it is all temporall felicity, corporall health, and earthly proſperity.

This is the Spirit of the Quinteſſence, the Spring of ſublunary health, vpholder of Heauen, retainer of Earth, mouer of Sea, ſtirrer of winde, ſender of Raine, container of all things and vertues, and ſpirituall and choſen aboue all ſubceleſtiall Spirits, giuing health and proſperity, ioy and peace; it yeeldeth loue, diſſolueth hatred, chaſeth away ſadneſſe, bringeth in mirth, and generally remoueth all euils, moſt ſpeedily cureth all diſeaſes; finally, deſtroyeth miſery and pouerty, maketh and bringeth all good, cannot ſpeake or thinke euill, giueth vnto man what his heart deſireth, vnto the good temporall glory and long life, but perpetuall paine vnto the euill that vſe it.

This is the ſpirit of truth which the world cannot apprehend, but by the grace of inſpiration, or the teaching of them that know it; it is of an vnknowne nature, wonderfull vertue, and infinite power; this the Saints from the beginning of the world haue wiſhed to ſee.

This Spirit, by Auicen, is called the ſoule of the world, becauſe as the ſoule moueth the members, ſo this Spirit moueth all bodies; and as the ſoule is in euery part of the body, ſo in euery elementary thing this Spirit is found: which is ſought by many, but found by few, it is thought to be farre of, and found neere at hand, becauſe in euery thing, place, and time, it is found, hauing the vertues and effects of all things, and being equall in all the Elements, and whatſoeuer is proper to euery thing, in this onely thing is found moſt effectually. By whoſe vertues Adam and the Patriarches had health of body, and length of life, and many others haue flouriſhed in riches.

Which being laboriouſly ſought and carefully found, the Philoſophers haue hid in aenigmaticke termes, that they ſhould not ſhew ſo worthy a thing to the vnworthy, nor throw ſo pretious a pearle amongſt Hogs, which if it were knowne to all, the ſtudy and labour of all men would ceaſe, and man would deſire no other thing but only it, and ſo men would liue vnworthily, and it would bee the cauſe of the ruine of the whole world, as well through health as through abundance, men would much more offend God: Becauſe the eye hath not ſeene, nor the eare hath not heard, nor it hath not hitherto entered into the heart of man, what the Heauen hath naturally placed into this Spirit.

Therefore I haue briefly compiled certaine properties of the ſaid Spirit, approued by Philoſophers, vnto the praiſe of God and the profit of good men, that they might moſt deuoutly magnifie God in his gifts, at leaſt they who hereafter ſhall receiue ſuch a gift, becauſe theſe gifts are not belonging to euery one, but to them whoſe minds ſhall bee good. Now what properties and vertues that Spirit hath in euery eſſence, and how it appeareth corporally, that it may the ſooner be found and knowne, hearken with the vnderſtanding of the heart.

In its firſt eſſence, it appeareth in an earthly body foule and full of infirmities, in which it hath a property and vertue of curing wounds and corruptions in the entrails of men, it purgeth putrifaction and ſtinke abiding in any place whatſoeuer, it cureth all things inwardly and outwardly.

In the ſecond Eſſence, it appeareth vnto the ſight in a watry body, ſomewhat fairer than the firſt, containing corruptions, but more plentifully working his vertue, neerer vnto the truth, and in euery worke more powerfull, in which generally it giueth aid to all ſickneſſes both hot and cold, becauſe it is of an hid nature, chiefly it helpeth them that ſuffer venome in the breathing parts, for it chaſeth venome from the heart, diſſolueth without violence things contained in the lungs, and (notwithſtanding the commotion) it doth conſolid the ſame vlcerated, it cleanſeth bloud, it purifieth corruption contained in the breathing parts, and it preſerueth them cleanſed from corruption, being thrice a day drunke by any that languiſheth, it maketh good hope, &c.

But in the third Eſſence, it appeareth in an airy body, oyly, almoſt freed from all diſeaſes, in which it ſheweth wonderfull workes; for it helpeth young men to laſt in body, ſtate, ſtrength, and beauty, if they vſe it by little and little, and in a ſmall quantity in their meat, becauſe it ſuffereth no waies melancholy to exceed, nor choller to burne. Moreouer, aboue meaſure it encreaſeth bloud and feed, and therefore it behoueth them who vſe it, often to bee let bloud. Alſo this oyle doth open the Nerues and Veines; and if any member bee fading, it reduceth it to his due meaſure; and if a young man before the ſtate of age, hath an eye burſt, if one drop bee put therein euery day, and that he be quiet for a month, without doubt his ſight ſhall bee reſtored. And if any thing be putrified in any member, or ſuperfluous, it diſſolueth it ſpeedily, and ſeparateth it. And if it find it diminiſhed, it reſtoreth it, &c.

But in the fourth Eſſence, it appeareth in a fiery body not fully cured from all diſeaſes; containing water, and not fully dried: in the which it produceth many vertues. The old it maketh young, and if in the houre of the hickocke of death, there be giuen of this fire, ſo much as the weight of one graine of wheat tempered with Wine, ſo that it goe downe the throat, it reuiueth, and entreth, and warmeth, and pierceth euen to the heart, and ſuddenly annihilateth all ſuperfluous humours, and expelleth poiſon, and viuifieth the nature of heat vnto the Liuer. And if old folke vſe this fire in a moderate quantity, and ioyne thereto the water of gold, it remoueth the infirmity of age; So that they may enioy young hearts and bodies: and for this it is called the Elixir of life.

In the fifth and laſt Eſſence, it appeareth in a body equally glorified, wanting all faults, ſhining like the Sunne and Moone. In which it hath all the foreſaid vertues and properties, which it poſſeſſeth in other eſſences, both fairer, and more wonderfull. For his natural workes are eſteemed the miracles of GOD, becauſe if it bee put to the roots, the bodies of trees long dead and dried, are made liuing, flouriſhing and fruitfull; and if the lights of a Lampe bee mixt with the ſelfe Spirit, they are not extinguiſhed, but are burning eternally without diminiſhing. And it maketh the pretious ſtones of Cryſtall moſt coſtly with diuers colours; they that are of the Mine ſhall neuer bee better, and it doth many other things, which are not lawfull to bee reuealed vnto the vniuſt, which are eſteemed vnpoſſible vnto man, becauſe it cureth all bodies both dead and quicke, without any other medicine.

By Chriſt Ieſus witneſſe I doe not lie in any thing, becauſe the influences of all heauenly bodies, which in all and euery thing are infuſed, are found in it.

In this Eſſence it ſheweth the treaſures drowned in the Sea, and hid in the earth, and it maketh all the bodies of metals moſt pure gold and ſiluer, and nothing like to it is contained vnder the Heauen.

This Spirit is the myſtery which was hid from ages reuealed to ſome Saints, to whom it pleaſed God to make knowne the riches of glory, which remaineth fiery in water, and carrieth with it earth in the aire, and out of his belly floweth flouds of liuing water and life.

This Spirit flies through the midſt of the Heauen, as a morning cloud, containing burning fire in water, and earth clarified in aire. It expelleth the malice of Saturne and Mars, ioyning Iupiter with the Moone and Mercury, and in the light of the Sunne, giuing vnto his ſiſter Venus hony of the rock, and liueth with her for euer.

And albeit theſe works appeare erronious and falſe vnto the Readers, yet to the skilfull and thoſe that proue them actually, they are true and poſſible, if the figuratiue ſpeech be faithfully vnderſtood, and therefore vnleſſe thou vnderſtand ſufficiently, do not intrude thy ſelfe any waies into this Spirit, becauſe God is maruellous in his works, and there is no number of his wiſdome.

This Spirit in a fiery nature is called Sandaracha, in airy Alkebrit, in watry Azoch, in earthly Aliochaph; by which meanes they who ſeeke him are deceiued, thinking the Spirit of life to bee in ſuch things, which to our knowledge bee of no value.

And albeit this Spirit whom wee ſeeke, by reaſon of his property is called by theſe names; yet in theſe bodies, hee is not, nor cannot be; for the glorified Spirit cannot appeare but in a bodie agreeing to his kinde, albeit he is named by theſe and many other names.

Neither ſhould any man thinke, that there be diuers ſpirits, but howſoeuer it is called, it is one and the ſelfe ſame ſpirit, that worketh all in all things.

This is the ſpirit whom in aſcending the cleerneſſe of the Heauen hath ouerſhined, and in deſcending the puritie of the earth hath incorporated, and flying about the wideneſſe of the Sea hath receiued. It is not of the lower Hierarchie, where is Raphael called the Angell of God, moſt ſubtill, moſt precious and moſt pure, vnto whom as vnto a King all the reſt obey.

This ſpirituall ſubſtance is not celeſtiall, nor infernall, but a certaine airy body gloriouſly purified betwixt the higheſt and loweſt, placed in the midſt, ſpiritually animated, wanting reaſon, but fruitfully profiting; aboue all things vnder the Heauens choiſed and adorned.

This diuine worke is made too profound, that the foole may not vnderſtand it, becauſe it is the laſt of the ſecrets of nature.

This is the Spirit of the truth of the Lord, who hath repleniſhed the Globe of the earth; and in the beginning was carried vpon the waters, whom the world cannot conceiue, but by the grace of inſpiration, or the teaching by thoſe that know it; and whom the whole world hath deſired, for his vertues that appeare ineſtimable.

For it entreth the Planets, chaſeth away the Clouds, giueth cleerneſſe to euery one, and conuerteth all vnto Sunne and Moone: it giueth all health and abundance of treaſure, it cleanſeth the leproſie, cleareth the ſight, comforteth the ſad, healeth the ſicke, rendreth hid treaſures, and generally cureth all diſeaſed.

By this Spirit the Philoſophers haue found out the ſeuen Sciences, and had abundance of riches. By this Moſes made the Veſſels of pure gold in the temple, and King Solomon many and pretious ornaments to the worſhipping of God. And many others haue made wonderfull and great workes. Noe built the Arke, Moſes the Tabernacle, Solomon the Temple, Eſdras recouered the Law, Mary the ſiſter of Moſes kept hoſpitality, Abraham, Iſaac, Iacob, and other godly perſonages obtained length of daies with abundance of riches, & flouriſhed, & the godly knowing it glorified God.

Therefore the obtaining thereof is better than the trafficke of gold or ſiluer, becauſe it is more pretious than any workes: and all things that are deſired in this age cannot be compared vnto it, becauſe it is proued and found perfect and infallible.

For in it only conſiſteth the truth, wherefore it is called the ſtone, or ſpirit of truth, & in his workes there is no vanity, whoſe praiſes I cannot expreſſe becauſe I am not ſufficient to tell his vertues.

For his goodneſſe, property and vertue, is greater than the minde of man can conceiue, or the tongue expreſſe by words; becauſe the properties of all things are hid in it, and all that nature hath giuen to other things, in it being true, is truly found. What ſhall I ſay more? there is not, was, or euer ſhall be, any who ſhall ſearch nature deeper.

O the height of the wiſdome of God, becauſe what all bodies haue, thou haſt encloſed in the power of one Spirit! O ineffable glory! O ineſtimable ioy, ſhewne vnto mortall men! becauſe the corruptible things of nature by vertue of the Spirit are made better. O ſecret of all Secrets, health and remedy of all, the laſt ſearch of nature vnder the Heauen, and the wonderfull concluſion of the ancient fathers, and of the latter wiſe men, and of all Philoſophers, the which the world and all the earth deſireth. O moſt wonderfull and much praiſe-worthy Spirit▪ It is the purity in which all delights and riches are contained, and alſo the fruitfulneſſe of life, Science the ſtrength of Sciences, giuing temporall ioy to thoſe that know it.

O knowledge worthy to be deſired and beloued aboue all things vnder the Moone! by which nature is ſtrengthened, the hearts with the members reioyced, flouriſhing youth preſerued, age remoued, infirmitie deſtroyed, and moſt pleaſant health kept, abundance of goods had, and all that delighteth man plentifully purchaſed.

O ſpirituall ſubſtance commendable aboue all things! O wonderfull power comfortable vnto all! O ſuperiour vertue in things inuincible! Which albeit it hath appeared contemptible vnto the vnwiſe, yet to thoſe that know it, it is to be beloued, for praiſe, glory, and honour; becauſe it expelleth naturally all manner, of death cauſed by humors: O Treaſure of Treaſures! O Secret of Secrets!

This is the infallible ſubſtance called and named of Auicen the ſoule of the world, moſt pure, moſt perfect, and moſt powerfull. Nothing vnder the Heauens ſo precious, of hid nature and of wonderfull vertue, operation, and [〈◊〉] power. Vnto which nothing is like amongſt creatures, which hath all the vertues of the bodies vnder the Heauen, for out of it floweth waters of life, hony and oile of euerlaſting health, and ſo with the rocke, and hony hee hath filled them. Therefore ſaith Morien, who hath it poſſeſſeth all things, and needeth no waies the helpe of others.

Bleſſed art thou, O Lord God our father, who gaue this knowledge and vnderſtanding to the Prophets and Philoſophers, that ſo they haue hid it, that the blind filled with worldly luſt might not finde it, and the well diſpoſed by this haue praiſed thee.

Grant that it may bee diſcouered to none, but to the louer of thee, and to the deſirer to doe good things by it. Becauſe who vnworthily diſcouereth or reuealeth the ſecret of this thing, hee is the breaker of the heauenly ſeale, and the hid reuelation, ſo farre as in him lieth hee diminiſheth the Maieſty of God, and hee is neere vnto many miſchiefes to follow him.

And therefore with a godly heart I [••]ſeech all you faithfull in Chriſt, hauing this knowledge, that you would not ſpeak therof nor communicate to any but to the godly liuers, and diſpoſers of themſelues vertuouſly, long knowne and proued, and that you praiſe God who hath giuen ſuch a treaſure vnto men.

This many doe ſeeke, but few doe finde it, for the defiled with vices or polluted, are vnworthy to know ſuch things. Therefore it is not ſhewne but to the deuout, becauſe it is incomparable to all prices.

God being my witneſſe, I doe not lie in any thing, albeit it appeare vnpoſſible vnto the fooliſh. For none is, was, nor ſhall bee, who hath ſo much ſearched the depth of nature. Bleſſed bee the moſt high and Almighty God, who hath created this Science, and hath beene pleaſed to ſhew vnto the faithfull the knowledge thereof. Amen. So endeth this moſt worthy, and moſt excellent worke, the worke called the Reuelation of the ſecret Spirit, in which all the ſecrets and myſteries of this world are hid, &c.

But the Spirit a power, is one maruellous and holy, hauing for a gift the whole world, for it containeth it in it ſelfe, is, ſhall be, and was alſo a fift ſubſtance.

An Abridgement of the Preamble to the Expoſition.

• The parts of this Expoſition teach
  • Firſt, the matter whereof the Spirit of the Philoſophers ſtone is extracted, where is teached
    • Firſt the vnity of that thing in which this Spirit is found, Chap. 1.
    • Secondly, the diſcerning of this one thing, Cha. 2.4.8
    • Thirdly, the preparation of the matter for the ſeparation of the Elements, Chap. 3.
  • Secondly, the foure apparitions of the formes, or the manner of the ſeparation of the foure Elements, Chap. 7
  • Thirdly, the coniunction and vnion of the Elements, for to obtaine the fifth apparition, Chap. 6.

The Preamble to the Expoſition of the ſecret SPIRIT.

IN the name of God then to beginne this buſines, I ſay, that this Philoſopher would haue ſhewed & declared the wonderfull vertues and properties of that ſecret Spirit; ſaying, that it is ſuch a thing, that remoueth all corruption, in theſe words: But that there was one thing that could remoue all corruptions. And after he ſaith, that the ſaid Philoſophers painfully ſeeking that one thing amongst all things, &c. the which a little after he ſaith, to be a glorious Spirit, called Quinteſſence.

But hee telleth not, out of what thing it may be taken; vnleſſe that he ſaith, It is a ſubſtance moſt pure, moſt precious, and moſt ſubtill, from an incorruptible body artificially extracted, that no waies can be deſtroyed, nor in any thing defiled with the Elements.

Agreeing with Iohn de Rupeſciſſa, who ſpeaketh thus; And I ſaid that the moſt High created the quinteſſence, which is extracted out of the body of nature created by God, with humane Artifice, &c.

Much leſſe doth he ſhew the manner nor the maſtry of being able to haue it, except that in ſome place he toucheth a little, and that vnder Metaphores and Figures; therefore to declare this Text, I will ground my ſelfe vpon three principall parts, to the end that this moſt noble Spirit may bee found.

The firſt part ſhall bee vpon that body whereout of the ſaid Spirit may be taken.

The ſecond ſhall be, where he ſaith, How that Spirit corporally appeareth that it may bee the ſooner found and knowne, &c.

And becauſe the Author followeth fiue apparitions, continuing without making other diſtinction, yet becauſe the matter doth require it, I will diuide it into two parts, and for the ſecond part ſhall bee taken the foure apparitions.

And for the third part, that fifth apparition where he ſaith, in the fifth and laſt Eſſence it appeareth in a glorified body, &c.

In the firſt part ſhall be ſhewed, that ſo as the Text ſaith, this Spirit is one thing amongst all things, that as yet the ſaid Spirit or Quinteſſence is not found, but in one only thing created by God; according to the authority of all the Philoſophers, who haue written of this diuine Science; who all doe affirme, that there is nothing but one onely thing, of the which, and by the which, and with the which, the deſired end is obtained.

And in the ſecond ſhall be ſeene, that the apparition of the ſaid Spirit in foure corporall formes, is no other thing, but the ſeparation of the foure Elements.

And in the third and laſt part ſhall bee ſhewed, what is to bee vnderſtood by the coniunction, and vnion of the ſaid elements, after their perfect rectification, reducing thē in a glorious fifth being, called Quinteſſence or Elixir, and in many other diuers names nominated by diuers Philoſophers, & it ſhal be that, which this Philoſopher vnderſtandeth, when he ſaith, but there is one thing, &c.

Where to follow this order, for the better declaration of the Text before alledged, the firſt part ſhall be diuided into three parts.

In the firſt ſhall bee ſhewed (as is aboue ſaid) that there is one only thing, in which the ſaid Spirit is found.

In the ſecond ſhall bee ſeene (by the meanes of many authorities, and ſentences of diuers Philoſophers) if it may bee iudged, what thing is this onely thing.

And becauſe there is no comming to the ſeparation of the Elements, if firſt that body, or truly one thing (as they ſay) bee not diſpoſed, that it bee fit for the ſaid ſeparation, which is nothing elſe, but the reducing it to his firſt matter, and this ſhall bee taken for the third part, in which ſhall bee ſeene the neceſſity of the ſaid ſeparation.

Thereafter in the ſecond part of the Text, ſhall be ſhewed the manner of the ſeparation of the Elements deſcribed by an vncertaine Author, inſerting therein ſome faire gloſſes of other Philoſophers, for the more declaration of the myſtery.

And in the third and laſt part ſhall bee ſeene the coniunction of the ſaid Elements, of which ſhall grow a Cryſtalline and glorious ſtone, called Elixir, or Quinteſſence, (as ſome would haue it) and it ſhall be (as is ſaid before) the ſecret Spirit of our Philoſopher, &c.

The firſt Chapter; Wherein it is proued that there is only one thing, out of the which the ſecret Spirit, or the Philoſophers Stone, may be taken.

HErmes, Father of all the Philoſophers ſaith, that our ſtone is made of one thing, becauſe all our Science and myſtery is made of our water, that is copper: And Ariſtotle, In one thing onely conſiſteth truth, and in multitude vanity.

And Pythagoras in the booke of his documents ſpeaketh, And I ſay vnto you that the foundation of this Art, for which many haue periſhed, is one thing, that to the Philoſophers is ſtronger and higher then the natures, and to the fooliſh is baſer then any thing we eſteeme.

And Geber; It is one thing, one medicine, to which we adde nothing, we diminiſh nothing, except that in ſeparation wee remoue the ſuperfluous.

And Raſis; Know my ſonne that it is one diſpoſition, and one nature, and one worke, and one veſſell to make the white and red.

And Morienus; This myſtery is wont to be made of one only thing, therefore put this in thy mind, for thou needeſt not many things, but one onely thing.

And Lucas in turba; For our verity is one, in which is the Spirit that we ſearch.

And another vncertaine Philoſopher ſaith, For our matter is one, containing in it ſelfe the eſſence of all the ſeuen metals, and in that ſubſtance is the dei[•]g Spirit which we ſeeke.

And in the booke intituled, The ſecret of Auicen, it is written thus; And know for certaine, that the Philoſophers cared not for the names, but one name, and one action; to wit, to ſeeth the ſtone, and bring forth his ſoule, becauſe their ſtone is alwaies one.

And Iohn of Damaſcus, in his Roſary of Phoebus ſaith, Therefore it is doubted of the ſtone, which is called the Philoſophers, which is it, and what; Seeing it was neuer named openly by any Philoſopher: Therefore in this many iudged diuers things, when in one onely conſiſteth truth. We do hold him dearely, teaching to auoid all others, and ſurely it is manifeſt by the Philoſophers Writs, that it is one thing, and that no ſtrange thing ſhould be ioyned thereto, becauſe nothing agreeth to a thing, but what is neerer to his owne nature.

And Arnoldus de villa noua, in his Roſary ſaith, Therfore it behoueth the ſearcher of this Science to be of a conſtant will in worke, that he preſume not to try ſometime this, ſometime that, becauſe our Art is not perfected in the multitude of things, for it is one.

And Raymund Lullius in the 49. Chapter of the Theoricke of his Teſtament ſaith, Thou muſt no waies be ignorant hereof, ſeeing it is neceſſary, that our Medicine of one onely kind, and one ſole nature be made.

And in the ſeuenty fiue Chapter, Moreouer wee ſay recapitulating, that ſeeing this thing is of one ſole nature, and of that onely this is made which mighty men deſire to haue and ſearch, and in many other places he mentioneth, which for ſhortneſſe ſake ſhall bee left out.

And George Ripply the Engliſh, in his Ladder of twelue degrees, ſaith, yet the matter of this worke according to all the authenticall Philoſophers, is one onely thing, containing in it ſelfe all neceſſaries to the accompliſhing of its owne perfection.

And Henricus Cornelius Agrippa, in the ſecond Booke of hid Philoſophy, in the fourth Chapter ſaith, There is one thing by God created, the ſubiect of all wonderfulneſſe, which is in earth and in heauen, it is actually animall, vegetable, and minerall, found euery where, knowne by few, by none expreſſed in his proper name, but couered in numbers, figures, and riddles, without which neither Alchymy nor naturall magicke can attaine their perfect end.

And in the Roſary of the Philoſophers it is written, But I aduiſe, that no man intrude himſelfe into this Science to ſearch, except hee know the beginning of true nature and her gouernement, which being knowne, he needeth not many things, but one thing; nor requireth great charges, becauſe the ſtone is one, the medicine one, the veſſelbone, the gouernement one, and the diſpoſition one, &c.

Many other authorities and ſentences of diuers Philoſophers (for the confirmation of this paſſage) I could produce, but for ſhortneſſe ſake, as alſo becauſe I thinke that the foreſaid ſentences of ſo many worthy Authors, are ſufficient enough for confirmation of this matter, we let them alone.

The ſecond Chapter; In which ſhall bee ſeene, (by meanes of many ſentences of diuers Philoſophers) if it can bee iudged, what thing is this onely thing.

THis is the paſſage which abaſeth the wings of the ignorant ſearchers of this glorious and diuine Science. Ignorant call I all thoſe (to wit of this Science) who are ignorant of the true matter, of which the Philoſophers ſtone is made, albeit that in other Sciences they were moſt excellent and moſt learned.

But before I proceed further, two cauſes doe make me ſtand ſomewhat doubtfull of the manner which I ſhould hold in my writing: the one is two ſentences, one of Ariſtotle, and another of Geber.

The firſt of Ariſtotle in his light of light, ſaith that the ancient Philoſophers haue therefore ſo carefully hid this myſtery, that few might vnderſtand it; becauſe if it were vulgarly knowne, there were no further place for prudence: ſeeing the fooliſh would be equall to the wiſe.

And the other of Geber, Wherefore the Science is not deliuered without interruption, becauſe the wicked as well as the good, would vſurpe it vnworthily.

The other cauſe is for the difficulty of the matter, or ſubiect: but conſidering that this ſecret is the gift of the moſt high God, as all the Philoſophers ſay, and chiefly Morien with theſe words, And know you that this Maſtrie is no other thing but the myſterie and ſecret of ſecrets of the moſt high and great God.

Therefore I hope that our Lord Ieſus will put ſuch forme to my ſpeech, that without offending his moſt high Maieſtie, I may helpe the children of the truth. And if about the difficulty, and depth of the matter, my forces be not ſufficient, the minde neuertheleſſe is moſt ready, and moſt deſirous, to make the vertuous ſpirits profeſſours of this noble Science, participant of a part of my long trouble and ſtudy made therein, not yet as one that would perſwade my ſelfe to be ſuch, that I vnderſtood the ſecret hereof, but as a louing profeſſor of the ſearch of it, wherein I haue wearied my ſelfe for the time of twenty fiue yeeres.

Now to returne to our firſt purpoſe: I ſay then for to beginne this ſecond part, that in the beginning of the booke called the blaſt of the trumpet, it is written thus, Of the firſt eſſence, the firſt Philoſopher Thales the Mileſian ſaith, God is the moſt ancient of things vnbegotten, eternall; and therefore Pythagoras ſaith, I ſay that God was before all things, nothing was with him when hee was, and vnderſtand that God when hee was alone in the beginning created one ſubſtance, which he called the firſt matter; and of that ſubſtance he created other foure, fire, aire, water, and earth; of which now being created, hee created all things, as well high as low, and ſo before all other things, except the firſt matter, hee created the foure elements; out of which he created afterward what he would, to wit, diuers natures, &c.

And Raymund Lully, in the third chapter of the Theoricke of his Teſtament ſaith, God created that nature of nothing into one pure ſubſtance, which wee call quinteſſence, in which whole nature is comprehended, &c.

And in many other places hee ſaith the like; becauſe hee conſidereth, that this Science proceedeth from God, as all the Philoſophers doe affirme, therefore Mireris ſaith, that this ſtone proceedeth from the moſt glorious high place, and of the greateſt Creator, which hath put to death many wiſe men, which is like vnto euery thing, whoſe name cannot be ſpoken.

Where I conſidering the height and difficulty of this matter, as I haue aboue ſaid; ſeeing that out of the Philoſophers the conſtruction concerning this thing cannot be had: I purpoſe to ſee if out of the holy new or old Teſtament ſome iuyce may bee extracted, ſtudying the which in my iudgement, many moſt excellent ſentences may be taken to the purpoſe of this matter, and of the whole ſcience, the which ſhall bee left out, and onely I will ſerue my ſelfe with that which ſeemeth vnto me moſt to the purpoſe of this paſſage.

I finde the firſt thing that our Lord God created was the light, as it appeareth in the firſt of Geneſis: there after hee made that wonderfull ſeparation of the elements, whereby there commeth in my minde ſome ſentences of Vincentius in his Naturall mirrour, in the ſecond booke the three and thirtieth chapter: where he ſaith, Therefore his Spheres, which is true light, are begun from light, and in light all things are accompliſhed, &c. And furthermore, from the light he begun, that he might ſhew his workes to be the workes of light, not of darkneſſe, &c. And after he ſaith, So alſo by his example, hee hath taught man to worke in the light.

And in the thirty fifth he ſaith, Therefore the firſt ſubſtance is light, &c. and after following he ſaith, Euery thing therefore, how much it hath of light, ſo much it holdeth of diuinity: becauſe God is light, and every thing hauing more of light than another, is called more noble than it; for in all things, nobility is remarked according to the greater neereneſſe, and partaking of diuine eſſence. And this alſo is manifeſt by induction in the firſt bodies, when they are compared together, the water is nobler than the earth, becauſe it hath more light than the earth: Likewiſe the aire than the water, and the fire than the aire, and the fifth body than all other: therefore it is called amongſt them the firſt and moſt noble; therefore the perfection of all theſe things which are in euery order of the world, is light.

And in the thirtie eight chapter he ſaith, Therfore worthily amongſt all bodies, the light holdeth the firſt place. For as S. Auguſtine ſaith, Euery ſubſtance common to two ſubſtances, according to nature is before them both; but light is a ſubſtance common to fire, and ſtarres, which precede all other bodies. Wherefore the firſt of all bodies is light. After in the thirty nine chapter he ſaith, But light is cauſed in the aire, not from the aire it ſelfe, or the forme of the aire, but from the Sunne, &c. And he ſpeaketh many other notable ſentences, which ſhall be left to be ſtudied by ſtudious men.

Now ſeeing the light is the firſt thing which God created, I may ſay vnto you that the ſelfe nature is deriued from that light, as all Philoſophers doe affirme, ſaying, vſe venerable nature: And for confirmation hereof, I will ſee if wee can agree, many pretty ſentences of diuers Philoſophers, who ſpeake of this Science in fauor of this opinion.

But before that wee come thus farre, I would know by what occaſion, many and diuers wiſe Philoſophers, haue entitled many of their bookes belonging to this Science, vnder the name of Light; As Ariſtotle called one, the light of light. Raſis fiue, to wit, the light of lights, the booke of the Sunne, the booke of the Moone, the booke of cleereneſſe, and the booke of Light. Iohn of Damaſcus, the Roſary of the Sunne. Iohn of Vien, the mirrour of the elements. Arnold de Villa noua, the new light. Roger Bacon the mirror of Alchymy. Iohn de Rupeſciſſa, the booke of light; and many and diuers others the like, which truly I cannot thinke that they would doe it, but becauſe this diuine Science is the worke of light.

But perhaps ſome may ſay, the Philoſophers vſe to ſay, when they will declare any thing obſcure, that they giue light, or illuminate. But I my ſelfe doe not finde that they haue entitled their bookes of other Sciences vnder the title of Light, as they haue done this. Let euery one beleeue as moſt pleaſeth him.

Now let vs come to the foreſaid ſentence, and firſt, Ariſtotle in his firſt booke of the Secret of Secrets ſaith, For with thee is the Light of Lights, and for this all darkneſſe ſhall flie from thee.

And Mireris, in his booke of documents, ſpeaking of that ſecret ſpirit, vnder the name of water, he ſaith, And know that the Philoſophers declare, that the permanent water is taken out of Light; but the light maketh fire, and the light ſhining, and tranſparent, becommeth like one ſtraying ſeeking lodging: but when light is conioyned vnto light, it reioyceth; becauſe it came out of it, and is conuerted vnto it, &c.

And Albertus Magnus, in the preface of his right path, inuocating the Lord God, praieth and beſeecheth him in this manner: Thence in the beginning of my ſpeech, I call for his helpe, who is the fountaine aad ſpring of all good, that hee through his pitty and bounty, would vouchſafe to ſupply the ſmalneſſe of my Science, that by the grace of the Holy Spirit, I may make manifeſt in my doctrine, the light, which ſhineth in darkneſſe.

And Raymund Lully in the ſeuenth chapter, in the Theoricke of his Teſtament ſaith, Therefore ſonne I ſay vnto thee, Take a Myne of the kinde ſpoken of, in which are the two ſtarred lights, which ceaſe not to ſhine vpon the earth, and they are the Sunne and Moone, who by their beames darken the fire.

And in the 20. Chapter, We chooſe therefore two bodies, the lights, which doe fixe all that is not fixt.

And in the 48. Chapter, Sonne, when thou wilt worke and beginne our Maſtry, beware that thou worke not but vpon natures, or matters lightſome, and not vpon others, whereof the leſſer world is created.

And in the tenth Chapter of the Practiſe he ſaith, Son it behoueth thee now to diſſolue the light of the world, or a part of it, by the firſt regiment, &c. And in many other places hee ſpeaketh, which ſhall be omitted, that I bee not too long.

And George Ripply in the Chapter of the ſixt degree of his Gates ſaith, Therefore our ſtone is that ſtarred Sunne, budding like the flowers of the Spring, from whom proceedeth by alteration euery colour, &c.

And for ſhortneſſe ſake, I will put an end to this ſecond Chapter, with a concluſion of an vncertaine Engliſh Author, ſaying, For indeed to ſpeake without fiction, there is no other to be ſought but a body of the body, and a light of the light. Which is as much worth as it were to ſay, Separate the ſhadow from the beame, that is, from the Sunne his earthlineſſe.

The third Chapter; Wherin is proued, that of neceſſity it behoueth to reduce the body to the firſt matter, that it may be diſpoſed for the ſeparation of the Elements.

HItherto it is ſeene with the confirmation of all the Philoſophers, that it is one thing only, out of the which is taken the ſecret Spirit, and with the which is made the Philoſophers ſtone: and furthermore are ſhewed many pretty ſentences of diuers Authors, by the meanes whereof, it ſhal be left to be iudged by the children of the truth, what thing can be this ſole thing, or one thing.

Now in this Chapter ſhall be ſhewed (by authority of many authors) that it is neceſſary to diſpoſe this thing or body, that it may bee fit for the ſeparation of the Elements which could not be done, if firſt it were not reduced to the firſt matter: for any body ſtanding in his being hard, ſolid, and compact, is not fit for the ſeparation of the Elements, much leſſe for the metallicke tranſmutation.

Therefore it is need (as is aboue ſaid) to reduce it to the firſt matter, according to the ſpeech of Ariſtotle, in the fourth of the Meteors, who ſaith, Let the Artificers of Alchymy know, that the kinds of metals cannot bee tranſmuted, vnleſſe they be reduced to the firſt matter, but the reduction to the firſt matter is eaſie, as Arnoldus de villa noua ſaith, and Iohn of Vien, in his mirrour of the Elements, and ſo affirme all the other Philoſophers.

And in the practiſe of Philoſophers it is written, In the name of God, Amen, and with his helpe, let vs reduce firſt the bodies into no bodies, vntill the natures be made thin, becauſe in the beginning, the body is made a thin water, that is Mercury, &c.

And in the Roſary of the Sunne it is written, Therefore euery body is an Element, or compoſed of Elements, but the generation of any compound of the foure Elements, conſiſteth of ſimples. Wherefore neceſſarily it behoueth that our ſtone be reduced to the firſt matter, or ſpring of his ſulphure & Mercury, that it might be diuided in the Elements, otherwiſe it cannot be purified nor conioyned, &c.

And Villa noua ſo ſaith, For the firſt worke of the Philoſophers, is to diſſolue the ſtone into his Mercury, that it may bee reduced to his firſt matter.

And Raymund Lully, in the ſeuenty fiue Chapter of the Theoricke of his Teſtament ſaith, But this diuiſion cannot be made by the change of nature, without loſſe of the property, and the loſſe of the property cannot bee made except that nature which is in an hard maſſe, and dry, with all her parts bee turned in the likeneſſe of that firſt nature, in which the age was firſt ordered by diuine power, like vnto a confuſed forme, in which all middle things were confuſed, without the which nature could not accompliſh her actions, &c.

Agreeing with Hermes, who ſaith; All things were from one confuſed clod, or maſſe confuſed, by the meditation of one; that is, the creation of one omnipotent God, and ſo all things were ſprung frō this thing, that is, al metals are engendred of our ſtone, that is quick-ſiluer, as all things were ſprung from this confuſed maſſe, and purged with one fitting, that is, only by the command of God and his miracle. So our ſtone is ſprung, and commeth out of a clayiſh maſſe, that is, Quick-ſiluer changed, containing in it ſelfe the foure Elements, which are Fire, Aire, Water, and Earth; that is, heat, moiſture, coldneſſe, and drineſſe, &c.

And in the Roſary of the Philoſophers; The reduction of the bodies to the firſt matter Quick-ſiluer, is no other than the reſolution of the congealed matter, by which the locke is opened, by the entring of one nature into another. Whereupon the Philoſophers ſaid, that the Sun is no other thing but ripe Quick-ſiluer.

And this propoſition or ſentence of Ariſtotle, of the neceſſity of the reduction to the firſt matter, being ſo famous, I will not enlarge my ſelfe otherwiſe in alledging other Authors; but only I will labour in the next Chapter, to ſee if it be poſſible to know (by the meanes of many authorities of diuers Philoſophers) what thing is this firſt matter.

The fourth Chapter; Where it ſhall bee ſeene if it bee poſſible, to know what thing is this firſt matter.

HAuing ſeene that the reduction to the firſt matter, is neceſſary, that the matter may bee fit for the ſeparation of the Elements, now it is to bee ſeene what thing is this firſt matter.

And it is aboue ſaid, that all Philoſophers agreeing, do affirme this ſentence, vſe venerable nature. Therefore in confirmation of this paſſage, I will ſerue my ſelfe only with ſome of their ſentences, which ſhall ſeeme vnto me moſt to the purpoſe for the declaration of this matter.

Arnold de Ʋilla noua, in the firſt Chapter of his Roſary ſaith, It is therefore manifeſt, that the operation of the Medicine is the operation of nature, and that the Medicine it ſelfe is the ſame nature; for the Medicine it ſelfe only is compoſed of nature, &c.

And Raymund Lully in the 72. chapter of the Theoricke of his Teſtament ſaith, Our Maſtry is by nature, and with nature, and of nature, and is made by the meanes of nature.

And in the 76. Chapter, Wherefore who will make any thing, let him make it by nature, and let him know the concordance of nature: becauſe without that, neuer any thing can bee done. Seeing that nothing of the world which is facible, is beyond the limited bounds or waies of nature, becauſe by it and with it, it is made, and is to be made.

And in the 14. Chapter of the Practicke he ſaith, Sonne, if thou vnderſtand this, thou ſhalt vnderſtand & know how all things of the world are made by nature, and how thou may make them to the reſpect of nature, if thou can haue the aire which is cauſed by nature, &c.

And in many other places hee maketh mention, and the Roſary of the Philoſophers ſaith, Wherby firſt we make knowne, that all workers beyond nature are deceiuers, and that they worke in a thing vnfit.

And thereafter he ſaith, In the Art of our maſtry, nothing is hid by the Philoſophers, except the ſecret of the Art, which is not lawfull for any man to reueale: which if it were done, he ſhould be curſed, and ſhould incurre the indignation of the Lord, and ſhould die of an Apoplexie. Wherefore all errour in the Art ariſeth of that, that they take not the due matter: therefore vſe venerable nature, becauſe of it, by it, and in it, our Art is engendred, and in no other. And therefore our maſtry is a worke of nature, and not of the workeman, and ſo who knoweth not the beginning, doth not obtaine the end, and who knoweth not what hee ſeeketh, ſhall not know what he ſhall find.

But becauſe vpon this authority ſome may ſay, that this Philoſopher intendeth and ſpeaketh of the true matter, on which wee muſt lay the foundation: I ſay that it is true, but out of what matter it behoueth vs to take the ſame nature as yet hee maketh no mention, which is incloſed in the centre of the ſame matter, witneſſing Raymund in his 7. Chap. of the Theoricke of the Teſtament.

Where he ſaith, And wee haue ſaid aboue, that in the centre of the earth is the virgin earth, and the true Element, and that it is created by nature, therefore nature is in the centre of euery thing, &c. As yet alſo more manifeſtly ſhall be ſhewed, when it ſhall bee declared, which followeth, what thing is this nature.

Now hauing aboue ſhewed the neceſſity to reduce the body vnto the firſt matter, and in this chapter proued that it behoueth to worke with nature, ſo that it appeareth almoſt that this firſt matter is the ſelfe ſame nature, by the meanes of the authorities aboue alledged of the Philoſophers; therefore for better declaration it is good to proceed from degree to degree.

Firſt it is ſaid the matter to bee one ſole thing, there after wee haue ſpoken of the reduction vnto the firſt matter; and now it appeareth that this firſt matter is (as ſaid is) the ſame nature. It remaineth then to be ſeene, what thing is this nature, and it ſhal be the laſt concluſion about this paſſage.

I ſay that of diuers Philoſophers, it hath beene named with diuers and infinite names, ſome doe call it Chaos, ſome Hyle, others the firſt Matter, others a confuſed Maſſe, Matter without Forme, Confuſed Clodde, others Mercurie; alledging that ſpeech of Hermes, who ſaith, In Mercurie is all which the Philoſophers ſeeke, &c. and with many other infinite names, as I haue aboue ſaid, the which would bee too much to deſire to remember all.

But I my ſelfe am diſpoſed, leauing all other names, to name it vnder the name of Salt in this my little treatiſe, alledging for confirmation of my opinion, a number of ſentences of diuers Philoſophers.

And firſt we ſhall begin with Geber, who in his Teſtament ſpeaketh of no other, but of the ſalt of metals, and ſheweth that therewith is made the Elixir, as he may ſee who would ſtudy it.

And the Roſary of the Philoſophers ſaith, The ſalt of metals is the Philoſophers ſtone.

And a little further, The ancient wiſe men, becauſe they ſpoke many things, did conclude vpon ſalt which they call the ſope of the wiſe, and the little key which cloſeth and openeth, and againe ſhutteth, and no man openeth; without which little key, they ſay none in this age, can attaine to the perfection of this ſcience, that is, vnleſſe he know to calcine ſalt after his preparation, &c.

And after he ſaith, Who hath not taſted the taſte of ſalts ſhall neuer obtaine his wiſh.

And Gratianus ſaith, Of euery thing may be made aſhes, and of that aſhes may be made ſalt, and of that ſalt is made water, and of that is made Mercurie, and of that Mercury through diuers operations is made Sol.

And Auicen ſaith, Sonne if thou wilt bee rich, prepare ſalts vntill they be a pure water, becauſe ſalts are converted into a ſpirit by fire.

And Raymund in the ſeuenty two chapter of the practicke of his Teſtament ſaith, And we ſay vnto thee that the ſaid natures are nothing but ſharp ſalts, &c.

And there after, But ſonne we ſpeake to thee with reuelation, that thou remember of the ſalt, which we haue told thee aboue, with one part of his propertie; becauſe at no time muſt you vnderſtand here of other ſalt; vnleſſe it be of metals, which are reſolued vnto it, as by artifice you may ſee to the eie. If therefore thou know how to ſweeten this ſalt, it will enter in the bodies, as the true nature which will ſtand inwardlie, and can transforme them from one kinde to another; becauſe ſeeing ſalts are the firſt nature of metals, of a metallicke propertie, by the friendſhip of that thing, they are conioyned together. Seeing ſalt is nothing but fire, nor fire is but ſulphure, nor ſulphure is but quicksiluer reduced into a ſtone; after that it is the matter of a nature altered and changed from baſeneſſe to nobility.

Heere clearely is verified and confirmed that paſſage aboue ſaid, That in the centre of the earth is the virgin earth, &c. and that nature is in the centre of euery thing, &c. And in many other places mention is made, which for ſhortneſſe ſake ſhall be left out: O what labours, what ſweats, what troubles, muſt be done! What moſt thicke and moſt hard walls muſt be broken and paſſed! and what ports and locks muſt bee opened, before it can bee penetrated and entred into that centre, where that bleſſed virgin earth is found, otherwaies by the ſaid Raymund called the earth of labour.

And truly the earth of labour it may be called, becauſe it is purchaſed with great trouble and watching.

The which was well vnderſtood by Chryſogonus Polydorus, in his preface of Geber, when he ſaid, The golden fleece is not giuen vnto Iaſon, vnleſſe firſt he vndergoe the ſure and dangerous labours. And ſo much the more, becauſe it is to bee knowne, that where the glorious God hath put great vertue, there yet hath he left greateſt difficulty for cuſtody: but let vs leaue this, and returne to our firſt diſcourſe. I ſay then that I haue gathered together many ſentences of diuers Philoſophers, all which haue treated of ſalt: whoſe names to bee ſhorter I will conceale, as alſo becauſe ſome of theſe ſentences are taken out of bookes of vncertaine Authors: and I will repeat only their ſayings with a continuall order one after another.

And firſt the firſt ſaith, Our ſtone is no other thing but ſalt; who worketh in this Art without ſalt, is like vnto him who will ſhoot not hauing a ſtring. If the omnipotent God had created no ſalt, the Art of Alchymie had not beene. Salt is Coproſe, and Coproſe is ſalt: all leſſer and greater minerals truly are nothing elſe but ſalt: nothing is more fluxible than ſalt: nothing more piercing than ſalt, and his nature: nothing cleaner, purer, more ſpirituall, and more ſubtill, than ſalt and his nature. Nothing ſtronger than ſalt and his nature; nothing more incombuſtible than ſalt and his nature; nothing more volatile than ſalt and his nature; nothing ſweeter than ſalt and his nature; nothing ſowrer than ſalt and his nature.

Theſe two paſſages doe ſeeme to bee repugnant, ſaying ſweet and ſowre, which is vnderſtood, ſowre before the preparation, and ſweet after.

And following they ſay, nothing is neerer to the fire than ſalt and his nature, nothing more laſtying and fit to preſerue things from putrifaction, than ſalt and his nature.

Then ſeeing the ſalt euen ſo as he is, without other preparations, is of ſuch vertue, that it preſerueth things from putrifaction, as is ſeene by experience; what will it doe, when from it the elements ſhall bee ſeparated and reduced into a fifth Eſſence? I thinke with my ſelfe that it ſhall be that, which our Philoſopher vnderſtandeth of the ſecret Spirit.

Now let vs follow. The ſalt is the life of all things: I cannot faile when any braue place of importance commeth to my hand, but I muſt ſpeake my opinion agreeing the Philoſophers together.

This Philoſopher ſaith, Salt is the life of all things. And Morienus ſaith, But this ſtone is not a vulgar ſtone, becauſe it is more precious, without which nature worketh nothing at any time, whoſe name is one.

By the which I ſay that ſeeing ſalt is the life of all things, it is neceſſary to ſay and affirme with Morien, that without it nature worketh nothing at any time.

And Raymund in the Chapter before alledged, ſpeaking of Salt vnder the name of nature, ſaith, Seeing this is, becauſe nothing can be engendred without it, &c, and I may bring hither many other Philoſophers for confirmation of this wonderfull ſentence, the which I will omit, for to follow the reſt.

Salt is nothing elſe but a pure dry water; nothing more tranſparent, nothing more ſhining, nothing more lightſome than ſalt and his nature. If I would tell my opinion vpon all theſe ſentences worthy to be written in letters of gold, I ſhould enlarge my ſelfe too much.

But this I cannot let paſſe with ſilence, for confirmation of ſo many excellent ſentences aboue ſpoken in the 2. Chapter concerning the light. And here is ſeene this Author to confirme the ſame, ſaying, Nothing more tranſparent, &c.

Now let vs follow; Nothing is neerer vnto mett all than ſalt and his nature. How is it poſſible to be ſilent with this ſentence worthy to be grauen in plate of Gold, and not written in Paper? O how open a field is here to diſcourſe! but let vs follow, Nothing more excellent, created by nature, than Salt and his nature. Nothing more ſimple than Salt and his nature. Nothing more ſtinketh than Salt and his nature. Nothing more odoriferous than ſalt and his nature.

Seeing theſe two paſſages do appeare to be diſagreeing, it behoueth to vnderſtand them as theſe others aboue, of ſweet and ſowre; to wit, before and after the preparation.

Nothing better in nature created by God than Salt and his nature. Nothing is in the world that containeth ſo diuers colours in it, as Salt and his nature. Nothing heauier and weightier than Salt and his nature. Salt is of a nature animall, vegetable, and minerall, and hath in his nature the actiues and paſſiues.

And here is verified the ſpeech of Ariſtotle, ſaying, It is a Stone and no Stone, and it is minerall, animall, and vegetable, which is found in euery place, in euery time, and beſide euery man, &c. Our oile, our water, our ſulphur, our Mercury, is no other thing in his vertue than Salt. There are three ſtones of white things, which three are found in Salt. Salt is a vertue mixt with all the Elements. There is nothing that ſo ſtrongly containeth in it the foure Elements as Salt.

I will ſay nothing vpon this place, becauſe who will ſtudy well all this which is aboue ſaid, ſhall find to bee here the laſt concluſion and Key of all.

Therefore let the mockers of Alchymy hold their peace, ſeeing without true diſſolution they can doe nothing, and true diſſolution can they not haue, without they reduce the things diſſoluable into the nature of Salt, and make them reſolued that they may the ſooner be reſolued.

And to put an end to this Chapter, I will with the helpe of all the Philoſophers conclude, who ſay, Therfore who knoweth Salt & his diſſolution, he knoweth the ſecret of the ancient wiſe men. Therefore ſet thy mind vpon Salt. Thinke not vpon other things. For in it onely is hid the ſcience & the chiefe myſtery, and the greateſt ſecret of all the ancient Philoſophers.

The fifth Chapter; In which is handled the ſeparation of the foure Elements, which the apparitions of that ſecret Spirit doe ſignifie.

THe body now being reduced into the firſt matter, and made fit, and diſpoſed for the ſeparation of the Elements, the reſt is now to ſhew the manner of the ſaid ſeparation. Albeit many and diuers Philoſophers haue at large handled it, neuertheleſſe I will ſhew one way cleere enough, written by an vncertaine author, and ancient, very pretty for the purpoſe of that ſecret Spirit, with ſome addition or gloſſe of other Philoſophers, for better declaration of the maſtry.

Now let vs returne to the Text, which telleth how that Spirit corporally appeareth, that it may be found the ſooner & knowne, &c. For declaration then of this ſecond part, we will ſpeake with the aboue named Author in this manner that followeth.

Take the bleſſed ſtone which is no ſtone, nor hath the nature of ſtone, and ſeparate the Elements. And note that the Philoſopher calleth ſtone all that from which the Elements may be ſeparated by Art: For by coniunction of them in the worke of Alchymy is raiſed a ſubſtance like vnto a ſtone.

And he calleth it bleſſed, becauſe beyond the foure Elements there reſteth a fifth Eſſence, called the Spirit, becauſe the Spirit cannot bee ſeene by vs, nor felt, without a body aſſumed in ſome Element &c.

This Spirit for the nobleneſſe of his nature, taketh a body in a nobler and ſuperiour Sphere, to wit, of the Elements; namely, of the fiery Sphere of the noble fire, but yet his ſpirituall nature remaining: therefore neither is it fire, nor hath it the nature of fire, ſo much as is of it ſelfe.

And againe, Becauſe that body of the Spirit is fiery, for his ſubtilty and purity, and this cannot be ſeene by vs: therefore with fit inſtruments, by meanes of the workemans induſtry, thickning its ſubtill ſubſtance, it is conuerted in the forme of water and floweth.

Therefore ſeparate the ſaid Spirit, and conioyne it with the Elements.

But the operation in the coniunction is twofold; to wit, one that the Elixir may be made to congeale Quickeſiluer, another that the Elixir may bee made for to preſerue the life of man, and to throw away all ſuperfluity of bad humors, and to eſchew all corruption of the body: Therefore if thou wilt make the Philoſophers Stone to congeale Quickeſiluer, do in this manner.

Separate firſt the Spirit, and the ſooneſt that thou canſt, becauſe thou ſhalt neuer ſeparate him ſo warily, but that hee will retaine ſome part of the former ſubſtance of Phlegme.

This Spirit once ſeparated is called the burning water: whoſe ſigne is, that if thou dip a linnen cloth in it, the cloth will be inflamed and not burne.

But if you ſeparate oftner, it is called the burning water rectified, whoſe Signe is becauſe a cloth dipt is altogether burned.

So haue you one Element made ſpirituall, with the Spirit of the Quinteſſence. And ſo the firſt apparition of that ſecret Spirit becommeth manifeſt in forme of water.

The which is that water whereof the Philoſophers ſay, The ſecret of the Art is to know the celeſtiall water, diuine, and glorious, &c.

It followeth; And ſo it behoueth the other three Elements, to be made ſpirituall with the ſaid Spirit, retaining the corporall vertue, in this manner.

Separate the whole ſuperfluous Phlegme from the ſaid ſtone, vntill the oyle come to fume out, and nothing at all remaine of the Phlegme, and it ſhall be turned like vnto pitch.

And then mixe the firſt burning water rectified with this ſubſtance made like pitch, well ſtirring till it be incorporated.

And then againe diſtill twice or thrice, and then it is called mans bloud rectified, and of this ſaith the Philoſopher, the winde hath carried him in his belly.

And ſo haue you two Elements exalted in the vertue of the fifth Eſſence, to wit, water and aire.

And this is the ſecond apparition of that ſecret Spirit in the forme of aire; of which another Philoſopher ſaith, This is truly humane bloud, the true Celandine, in which the ſecrets of nature are hid, &c.

It followeth; Thereafter take the foreſaid ſubſtance, which remaineth like pitch, and ſeparate all the ſuperfluous oyle by a glaſſe Alembicke, vntill that no oyle remaine.

And then it will be a blacke dry ſubſtance, which powder well, and grinde well with humane bloud rectified, and let it ſo ſtand for the ſpace of three houres.

Thereafter diſtill, and then it is called the fiery water; and doe in the ſame manner the ſecond time, and then it is called the fiery water rectified.

And ſo haue you three Elements in the vertue of the Quinteſſence, to wit, aire, fire and water.

And ſo appeareth the third apparition of that ſecret Spirit in forme of fire.

But becauſe this Philoſopher maketh no mention of the ſeparation of one Element from another, and this I thinke is, becauſe the ſeparation of the airy Element is not neceſſary to deſire to follow the whole worke. But who wil ſeparate it, to vſe it for the vertue deſcribed by the Author of the ſecret Spirit, many Philoſophers haue told the manner.

But if you read the manner of the ſeparation of the foure Elements of Celandine, deſcribed by many Authors, & chiefly by Philip Vlſtadius in his Heauen of Philoſophers, there you ſhall finde the manner of the ſaid ſeparation, therefore I will not enlarge my ſelfe otherwiſe to write it.

And more I will ſay, that the Philoſopher who hath written the ſeparation of the Elements of Celandine, is that ſame of the ſecret Spirit, who would ſerue himſelfe vnder the name of Celandine, that is, the gift of the Heauen; and that this is true, you ſhall find deſcribed the vertues of theſe Elements word by word, as thoſe of the ſecret Spirit in the fifth apparition outward. And the like did another vnder the name of humane bloud. And as it is aboue ſpoken at full, it is no matter of the names otherwiſe, becauſe all doe vnderſtand one onely thing.

Now followeth here a moſt pretty gloſſe, worthy to be noted vpon this paſſage of 3. houres, the which will giue great light to the children of the truth, and it ſaith thus:

And in that ſpace is melted all the white volatill Salt, which is in the blacke earth with the foreſaid water; and the water becommeth more ſharpe and burning: which whiles it is diſtilled, it carrieth with it all this Salt volatill and ſpirituall, and flieth out in the ſtilling.

The which Salt is called fire, and therefore this water is called fiery; of the which Salt the names are theſe, the Salt of the yolkes of eggs, the Starre Diana, the morning Starre, the flying Eagle, the Secret of Nature, and infinite other names. Therefore Mercury is ſublimed and made Salt: and ſo when you heare in the bookes of Philoſophers any thing of theſe names, know that it is no other thing but the honored Salt, and in it there are more than fifty names.

And ſo oft rectifie vntill that it deſtroy all things by burning.

Followeth, After take the ſaid blacke ſubſtance, and calcine it in a furnace of reuerberation, vntill it become like lime, and with this lime mixe the fiery water rectified, and diſtill it, and then it will be a water of life rectified.

And ſo haue you the foure Elements rectified, and purified with the fifth Eſſence, and with the Spirit of the fifth Eſſence, and this is the water of life, which is ſought in the worke.

And here endeth the ſeparation of the foure Elements, with the fourth apparition of the ſecret Spirit in an earthly forme; as more cleerely appeareth in this gloſſe, which followeth vpon that place (vntill it become like lime) which ſaith;

And this ſhall be when all ſuperfluities and foule humidities ſhall flye out, and be ſeparated by the flame of fire, and no otherwiſe: and the lime ſhall not be white, but blacke, ruſty.

And this is the true earth of the Philoſophers, which is called the ſecret of the Stone: in this lurketh the hid gold, and this hid gold cleanſed from his earthlineſſe and filth, I haue touched with mine owne fingers, and ſeene with mine owne eyes. For this earth excelleth all other earths of Alchymiſts: neither any doth hold in it ſelfe naturally the hid gold, but this alone. And therefore the medicine which is made by this is called one and ſole, &c.

And ſo an end is giuen vnto the ſecond part of the apparition of the ſecret Spirit in foure corporall formes.

The ſixt Chapter; In which ſhall be declared the fifth apparition of the ſecret Spirit in a glorified body.

FOlloweth yet in the ſame Author, and he ſaith;

And this water fixeth all ſpirits, and maketh them enter; for this water hath her ſuperiour and ſpirituall ſtrength that is not fixed, and hath her inferiour and corporall fixed, and yet is not fixed, but hath power to fix.

And this is it that the Philoſopher ſaith, That which is aboue is like to that which is beneath, for the working of the miracles of one thing; that is, it behooueth that this fifth eſſence, that is the ſpirit, haue or retaine her ſpirituall power, and haue all the corporall power of the foure elements, if miracles ſhould be done thereby: becauſe if it haue ſuch power, many miracles are done vpon the worke of Alchymie.

Alſo the Philoſopher ſaith, it aſcendeth from the earth vnto heauen, that is, theſe foure elements haue aſcended from the earth vnto heauen; that is to ſay in the ſpirit of the ſtone.

There after ſaith the Philoſopher, And againe it hath deſcended into earth; that is to ſay, theſe foure elements haue aſcended into heauen, and againe deſcended into earth; So that they be fixed in vertue of the ſpirit of the fift eſſence, and remaine one Cryſtalline ſtone: and it ſhall be Elixir retaining perfectly Mercury or the fugitiue ſlaue.

And ſo is manifeſt the fift apparition of the ſecret Spirit, vnder the forme of a Cryſtalline and glorious body.

But here is to be noted, that this Philoſopher ſheweth not the manner particularly, how this coniunction of the ſpirit with the body ought to be done; but onely metaphorically ſaith, they haue aſcended into heauen, and againe deſcended into earth, ſo that they be fixed, &c. Wherefore if I would produce the manner written by diuers Philoſophers, I ſhould be too tedious.

It ſufficeth vnto me onely to ſay, that Raymund in the threeſcore and ſecond chapter of his Codicill doth declare at large, and endeth in the threeſcore and fourth chapter of the ſaid place. And in his repertory ſheweth very well and cleerely.

And here is verified the ſpeech of Hermes, who ſaith, The earth is the mother of all the elements, and out of the earth they proceed, and to the earth they are reduced.

And Raymund in the third chapter of the theoricke of his Teſtament ſaith, And by this thy conſideration may be cleared, that in the end euery thing ſhall goe to his owne proper place, from whence it firſt came, &c.

And here endeth the third and laſt part of the ſecret Spirit, where he ſaith, In the fifth and laſt eſſence it appeareth in a glorified body. And it is the deſired end and true intention of the Philoſopher, when he ſaith, But there is one thing, which remoueth all corruptions.

Now this authour (as I haue aboue ſaid) ſheweth not the manner of the coniunction of the elements, but vnder figures: and the like doth the Author of the ſecret ſpirit, but vnder other figures and another manner of ſpeech, according to the letter; but as for the ſenſe, it is the ſame.

And therefore to giue matter to the diligent to ſtudy, and to accord one Philoſopher with another, I thinke good to ſet downe here the metaphors of the ſaid ſecret Spirit, the which are theſe following.

Which remaineth firie in the water, and carrieth with it the earth in the aire, &c.

There after he ſaith, containing fire burning in water, and earth clarified in aire, &c.

After, The glorified ſpirit cannot appeare but in a body agreeing to his kinde, &c.

Furthermore, Let not any man thinke, that the ſpirits are diuers; but howſoeuer it is called it is one and the ſelfe ſame ſpirit, who worketh all in all. This is the ſpirit which in aſcending the cleereneſſe of the heauen hath ouerſhined, and in deſcending, the purity of the earth hath incorporated, &c.

Albeit there be ſome others, yet they are not for this purpoſe, therefore they ſhall not be ſet downe otherwiſe.

I ſay then, if you interpret well theſe ſentences, with the others aboue alledged in the maſtrie of the ſeparation and coniunction of the elements, you ſhall finde them meet together, and agree very well.

Moreouer, it is to be noted, that the foreſaid author of the ſeparation of the elements, maketh diſtinction of the aforeſaid Elixir, for to congeale Mercury, from the other for medicine to mans body; which the Author of the ſecret ſpirit doth not. Alſo he ſaith, that it is a medicine fitted not onely for both, but alſo hath many other vertues as in him you may ſee; and the like many other Philoſophers doe affirme.

Neuertheleſſe, for to ſatisfie euery man, as alſo becauſe there are many very fine ſentences, very neceſſary, appertaining to the foreſaid Elixir to congeale Mercury, yet another manner ſhall be ſhewed for the health of man, as this Philoſopher would, the which is this that followeth.

The ſeuenth Chapter; Wherein is ſhewed the manner to make the Elixir, or medicine to conſerue the life of man.

BVt if thou wilt make the water of life, to conſerue the life of man, and to cure all diſeaſes, proceed thus.

Make a burning water very well rectified. But make not of it mans bloud, for if it were humane bloud, it would loſe his force attractiue of the vertues of herbes, by reaſon of his too much vnctuouſneſſe; and would defile all the taſte: and ſo would bee vnfit to be receiued by mans nature.

Alſo make not of it the firie water, becauſe then it would be of ſo great force and ſharpneſſe, that it would deſtroy all by burning, and ſo it ſhould bee dangerous to be taken and receiued.

But, becauſe the perfection of euery ſtone, conſiſteth in the vertue of his earth; becauſe it is called the nurſe, or leauen vnto it: witneſſing the Philoſopher and conſenting, who ſaith, The nurſe of it is the earth: without the which leauen, the ſpirit of the ſtone can no waies be retained or detained perfectly, or poſſeſſe the accompliſhment of his vertue: Therefore, giue vnto this water the vertue of her earth, and then it ſhall obtaine compleatly and intirely its owne vertue.

And this is it which the Philoſopher ſaith, His vertue is whole, if it be turned into earth: and then it is called the water of life, but if you diſtill it from that earth, it ſhall be the water of life, rectified and perfited.

Know therefore, that in this ſtone the earth is ſmall and of great vertue. And care you not if there be little of the earth; becauſe as a little leauen leaueneth the greateſt quantity of the paſte; ſo this little of earth which this ſtone containeth, ſufficeth to fulfill the nouriſhment of the whole ſtone.

Therefore ſeeke not a ſtrange earth, as ſome doe, who take the tartar of wine and ſay that it is the earth of the ſtone, ſome the dreggs of wine calcined, others the aſhes of the vine: and theſe doe erre, ſo the blinde leadeth the blinde, and both fall in the pit, beleeuing to make the water of life, and make the water of death. Becauſe the earth muſt not be ſtrange, witneſſing the Philoſopher Geber, ſaying, one ſtone, and one medicine, to which no ſtrange thing is added, but all ſuperfluities remoued.

So it is in this water of life, No ſtrange thing is added, but all ſuperfluous things are remoued. Therefore this is the bleſſed ſtone rectified.

Or the foreſaid water if it bee thriſe ſublimed through his dreggs, that when a drop thereof is put into a ſpoone, and kindled with a candle, it is all burned, ſo that nothing remaine in the ſpoone; and then, it is rightly rectified, and this may be perceiued in the preperation thereof, for this end that it may bee profitable to cure diſeaſes, and to conſerue the life of man.

And becauſe the earth is neceſſary before, that the rectified water ſhould be diſtilled from it, then it is neceſſary that the oile be drawne out, and ſeparated from the earth.

Know that the foreſaid earth is all burned, and ſtinketh as burnt things. And vnleſſe the foreſaid earth be waſhed with the water of the Phlegme, ſo that it loſe altogether his ſtinke, the rectified water would retaine ſomething of the ſtinke, which muſt paſſe through the earth, and be diſtilled from it.

And therefore before you make the water of life now rectified paſſe through the earth, firſt waſh the earth well with the water of the Phlegme; ſo that it loſe well the ſtinke of his burning. Which done, from the ſaid earth, that is to ſay, through the ſaid earth, make the water of life rectified paſſe. And this you ſhall doe at leaſt ſeuen times, and then ſhall you haue the water of life medicinal as I haue aboueſaid.

And note that ſcarſe can you haue a pint of the foreſaid water of life well rectified, out of thirty pints of wine.

Let it paſſe through his earth many times, and it will be more effectuall, and his vertue will be multiplied and increaſed, becauſe the oftner it is diſtilled through his earth, ſo much the more effectuall and powerfull ſhall bee the ſaid water.

Item, Note that in the ſaid water are diſſolued the leaues of moſt thin gold, and ſo of gold is made aqua potabilis, and it is wonderfull to conſerue the life of man, and to take away all diſeaſes. And which is more, it maketh old men yong againe. Therefore regard warily the foreſaid water.

The water of life aboue written, is ſometime made to bee Elixir or Medicine, to congeale Mercury. Sometime a part to be medicine for to conſerue mans life: the vertues which are communicated to euery one, we will briefly ſet downe in this Chapter.

Know therefore that the water of life, which is made to be Elixir to congeale Mercury, not only congealeth Mercury, but alſo blancheth Venus, and diſſolueth Spirits, and calcineth bodies, &c.

But where it is made to be medicine for the conſeruing the life of man, you haue his vertues and praiſes in other bookes: For it breaketh the impoſtumes, and cureth wounds from rottenneſſe, &c.

The ſimple water of life is drawne out of wine, and is called the ſoule of wine, whoſe glory ineſtimable, is the Mother and Lady of all ſimple Medicines and Compound, whoſe effects are wonderfull, and eſpecially againſt all cauſes and paſſions of mans body.

There are many waies to rectifie it, but in the aboue written Chapter I haue put the beſt inuentions.

When the foreſaid water of life is diſtilled at leaſt foure times, there is no meanes to diſtill it from its earth, as I haue ſet downe in the chapter aboue written. But it ſufficeth that it be diſtilled as commonly it vſeth to be diſtilled, that the health of mans body may be conſerued, and loſt health reſtored.

This water is ſo ſtrong, and of ſo great vertue, and of the greateſt naturall heat, that by it ſelfe and without commixion, it cannot bee drunken without hurt.

Item, If the eyes be weakned through a web, or for want of ſpirit, let there be put in wine the leaues of eye-bright, Rue, and Ʋeruene, of each one handfull, of Celandine a little, and all being bruiſed amongst the hands, let them be put in wine, and ſtand there ouer night, and thereafter the forefaid water of life be diſtilled.

Item, If the herbe Baulme-mint be put in wine, and afterward the water be diſtilled, then one ſpoonful be taken with a faſting ſtomacke, it maketh a man well remembring things paſſed, and retaining things heard.

Item, If Sage and Mint be put in wine, and thereafter the water of life bee diſtilled; the water drunke, killeth wonderfully all kind of wormes.

Item, The water of life made with Terpentine, careth the quartane Ague, if it be taken before the ſit, and muske water alſo with it.

Item, Note that whatſoeuer odoriferous Powders, or whatſoeuer greene or dry herbes ſhall be diſtilled in the foreſaid water, it ſhall retaine the ſmell, and ſhall bee powerfull and ſmelling according to their qualitie. And the vſer of ſuch water ſhall feele the power and vertue of theſe ſpices, and if gueſts chance to come, wine being mixed with the foreſaid water, incontinent ſhall retaine the taſte and ſmel of the Spices and herbs put into it, and ſo it ſhall appeare to be Cloue wine or Sage wine, &c. And ſo euery diſcreet, wiſe and vnderſtanding man may ſeeke out the vertues of the water.

And note that al which are written, to wit medicines, you vnderſtand of the water of life, which is called the burning water, & is the greateſt ſubtilty of wine or ſpirit to the ſoule. And the ſecond water which is extracted or ſublimed from wine by the ſame manner, is the Element of aire and burneth not, but ſome call it the water of Phlegme, becauſe it is of a cold nature, wherefore I will deſcribe ſome things after this ſort.

If you will make haires yellow, make aſhes of Iuy wood, and make a Lee of the foreſaid ſecond water. Thereafter often waſh thy head with the foreſaid Lee, and know that in two moneths the effect followeth, and it will kill all kind of wormes that is in the haires.

Item, The waſhing cleanſeth the face, for if the face be waſht therewith, the roſe gut (or ſauce Phlegme) is taken away.

And if oile be made of the inward kernels of pine Apples mixed with the foreſaid water, it ſhall heale and cure it quickly, chiefly if the ſaid oile be applied in hot milke, and that this be done with the fat ſwimming aboue.

The eight Chapter; Where are handled the diuers workers in this Science.

SEeing that hitherto by the grace of the Lord God an end is put vnto the Expoſition of the ſecret ſpirit; and it is ſhewed by many ſentences of diuers wiſe Philoſophers, the great difficulty and deepeſt depth of ſo high a ſecret, not onely in knowledge of the matter, but alſo in preparation thereof: wherefore the Philoſophers ſay that it is very difficult, and they doe ſpeake in this manner.

The Philoſophers haue hid the preparation of the ſtone, becauſe it is the Key of the Art, and difficulteſt of things.

Some others ſay, The working and gouernment thereof cannot be knowne but by the gift of God or inſtruction of a maſter who ſhould teach it. The ſame ſaith our Philoſopher of the ſecret Spirit.

Therefore that would I know, what wee ſhould thinke and ſay, of ſo great a multitude of men (which otherwiſe I know not how to name) that when they haue ſeene a ſimple and ſophiſticate receit, ſay and affirme with an oath, that they can make the precious and moſt beloued ſtone of the Philoſophers; the which they haue purchaſed with ſo long ſtudies, troubles, teares and ſweats.

Which is altogether againſt the vſe and order of all the Philoſophers, as Villa Noua ſaith, The Alchymiſts of latter time, are for the moſt part mockers, and whiles by ſophiſtications they ſeeke rather to ſeeme wiſe then to be, they deceiue the yeelders to them, but the ancients not profiting according to their owne couetouſneſſe, haue wrapped vp this Art in riddles, ſhewing rather their owne ignorance then ſcience, &c.

I ſay then what ſhould we ſay of theſe? truly it cannot be otherwiſe anſwered but with the conference of Ianus Lacinius, and Petrus bonus ferrarienſis, in his precious new pearle, to exclaime & ſay, And no wonder becauſe it falleth out in this deſperate age, that men of euery ſort, and ſome the moſt ignorant, dare ſearch the hid cauſes of the Art and Science of this moſt happy and moſt high Philoſophy, thinking to wreſt and ſteale that bleſſed ſtone out of paper tricks, and deceits of ſome Idiots: For they are Smithes, and Weauers, Carpenters, and ſuch kind of men, deſiring to bee inriched without labour. An anſwer certainly to the purpoſe, worthy of ſuch kind of people.

But moreouer, what ſhall we ſay of an infinite number of lettered and learned men? of whom I know enow, who are ſearchers of this Science, and neuertheleſſe vnderſtand not the moſt obſcure bookes of the Philoſophers, to be written vnder Metaphors, but as the letter ſoundeth; and conſider not, or elſe will not conſider what the Philoſophers ſay, We haue not written our Bookes but vnto our children, and our children are they who vnderſtand our ſayings.

And Plato ſaith, Who knoweth our purpoſe, and our intention is now a Philoſopher, and is inriched; and who knoweth not our ſayings, he is in the ſnares of nature, &c.

And Geber: For whereſoeuer we haue ſpoken plainly, there we haue ſaid nothing, but where vnder riddles and figures wee haue put ſomething, there haue we hid the truth.

And Arnoldus: But the fooliſh vnderſtanding the ſayings of the Philoſophers according to the letter, are become blind, and haue found nought but a lie; and then they ſay the Science is falſe, becauſe we haue tried, and find nothing, and then they are like deſperate men, and doe deſpiſe the bookes and the Science, and therefore the Science deſpiſeth them, for our Science of the hid things of nature, hath no enemy but the ignorant.

Therefore this diuine Science is not purchaſed by being lettered and learned only, ſeeing it is the ſecret of God, as all men do affirme, for the which it is written.

Becauſe all wiſdome is from the Lord God, and therefore ſometimes theſe things are giuen to the ſimple which the moſt ſtudious cannot know.

Now let vs leaue this. I could in particular tell ſome manners of working of many, which I haue ſeene in my iournies of diuers workers, which I will leaue, that I bee not too long and tedious.

But I wil tell two ridiculous, which I haue ſeene in this noble City of London, where I was preſent my ſelfe, of two of my beſt friends ſearchers of this Science.

The one of which hauing diuers waies tryed fortune, and being one day by chance in a very ancient Palace, where hee ſaw a glaſſe window, in the which was painted the hiſtory or fable of Iaſon, when he went to Colchos, to purchaſe the golden fleece. Where reading ſomthing written, a fantaſie entred his head, ſo that he would not vnderſtand that the Philoſophers ſtone was made of other then of glaſſe, alledging a ſentence of a Philoſopher ſaying, in ſalt, and glaſſe is all the ſecret.

And againe hee ſaid that Alſidius ſpeaketh, breake the glaſſe and extract the ſtone, and put it in a glaſſe veſſell, or bolts head, and extract the oyle from it, and you ſhall finde this which the Philoſophers deliuered vnto vs, in this glaſſe is the quicke ſiluer which ouercommeth the fire, and is not ouercome by it.

And Raymund confirmeth the like in the eighty ſix chapter of the Theoricke of his Teſtament, where he ſaith, draw the quick-ſiluer out of the caues of glaſſe, &c. but what more?

He alledgeth two paſſages of the Reuelation of S. Iohn the Euangeliſt, chapter 21. where he ſaith, And the building of the wall thereof was of Iaſper ſtone, but the city it ſelfe, pure gold like to pure glaſſe ▪ And furthermore after, And the ſtreet of the city pure gold, like tranſparent glaſſe.

Where I remaining a little wondering, at this his fantaſticke fantaſie, asked him what affinitie and friendſhip, and what to doe had glaſſe with metall? He anſwered me that I vnderſtood not, and that it was vnderſtood the glaſſe made of metals, alledging the ſpeech of the Philoſophers ſaying, That the glaſſe of metall changeth euery metall to better, &c.

And Iohn Braceſcus vnderſtood the ſame in his dialogue of demogorgon: and Geber, when it is ſaid, that glaſſe made of iron is the Philoſophers ſtone. And ſo likewiſe may be made glaſſe of gold, and ſiluer, and of all other mettals.

Wherefore leauing him with this his Chimera: I will ſpeake of the opinion of the other no leſſe fabulous than this.

I ſay that this my other friend ſaid and affirmed, that he had the knowledge of the true Lunaria, ſo much mentioned by the Philoſophers, and that in it did conſiſt all the ſecret of this Art.

Out of the which (as he ſaid by a Philoſophicall way) he did take the iuyce, and of which hee made a ſalt, which was greene, ſaying that this was the true ſalt which the Philoſophers vnderſtood, alledging a ſentence of Hermes, that ſaith, All ſalts of what kinde ſoeuer are contrarie to our Art, except the ſalt of our Lunaria.

Of which ſalt he ſaid, by diuers operations he tooke the Mercury, the which was the Mercury vegetable; of which afterward he ſeparated, not onely the foure elements, but alſo he tooke a water, which hee called the ſpirit of the ſtone or fifth eſſence, alledging an infinite number of ſentences of diuers Philoſophers for his purpoſe.

And chiefly Raymund Lully, and principally, in his apertory, where he ſaith, Take of the beſt iuyce of Lunary which thou canſt finde, &c. And the Roſary of the Philoſophers, where it ſaith, The iuyce of Lunaria, the water of life, the fift eſſence, the burning wine, the Mercury vegetable, are all one, the iuyce of Lunary is made of our wine, which is knowne to few of our children. And with it, by the meanes of it, is made our potable gold, and without it no waies.

And more he ſaid, that after he had taken his Mercury out of the ſame dregs or earth, he could take as much of the ſame Mercury as he pleaſed, without end, the ſame earth remaining neuertheleſſe euer in his proper weight and quantity, as at firſt: Which appeared wonderfull vnto me.

And I asking the reaſon thereof, hee anſwered me with Ʋincentius in his naturall, The light hath the property of the fountaine, the cauſe of multiplication.

And more he ſaid, that this his earth was like a well of ſuch water, as neuer could be dryed, and it was the body vnderſtood by Iohn Auguſtine Pantheus, in his Voarcha dumia, where he ſaith, That the vegetable body is full of iuyce, &c.

And moreouer he ſaid, that this was that true Salamander, that was ingendred, and nouriſhed in the fire, alledging many authorities of Philoſophers, amongſt which he made vſe of a booke intitled, The water of life perpetuall, which ſaid, it is fire of fire, and is ingendred of fire, and is nouriſhed in the fire, and it is the daughter of the fire, &c.

And that more he ſaid, that it was alſo that thing, and the ſpirit of the world, which Henricus Cornelius Agrippa ſpeaketh of, in the foureteenth chapter of the firſt booke of his Philoſophy, where hee ſaith, But it is more infuſed into thoſe things which haue taken moſt of this Spirit. For it is taken by the beames of the ſtarres, according as things render themſelues conforme vnto them. Therefore by this Spirit euery hid property is propagated in herbes, ſtones, and metals, and beaſts, by the Sunne, by the Moone, by the Planets, and by the Starres higher than the Planets, yea this Spirit may be more profitable vnto vs, if any man know how to ſeparate him well from other elements, or at leaſt vſe thoſe things which abound moſt in this ſpirit.

So that he made me remaine ſo confuſed, that I knew not what to anſwer. Whereby I am diſpoſed to ſtay no more with theſe melancholicke and fantaſticke humors, that I make not my ſelfe fall into ſome Hereſie to no purpoſe.

For the which I will exhort the true ſearchers of this noble ſcience, that they ſuffer not themſelues to be fooled with vaine opinions, nor to ſet a worke in the day that which they dreamed in the night, as theſe two my foreſaid friends haue done. But to bee conſtant and follow the documents of the foreſaid good Philoſophers. And ſo ſhall be made an end of this my ſhore diſcourſe, which is dedicated and preſented to the children of the truth, who delight in a ſolitary life.

Now my deare and rude booke, thou haſt endeuored to ſet forth all thy will in ſpeaking, and declaring by a method, and continued order. Gathering together ſo many fine ſentences, deſcribed by ſo many worthy and wiſe Philoſophers, and ſcattered not only in many chapters, but in diuers bookes, againſt their precept. Who doe command, that this noble Science ſhould be written obſcurely, and not with a cleare and continuated ſtile, to the end it bee not vſurped by the ignorant and vnworthy people.

But ſeeing that ſo it hath pleaſed thee to doe; at leaſt flie from the multitude of men, and learne the ſolitary life: and conuerſe only with thoſe noble and ſolitary ſpirits, to which thou art dedicated: becauſe in the ſolitary life is found this moſt noble ſecret ſpirit: ſecret it is called becauſe alſo it truly ſhunneth the conuerſation of the vulgar, and goeth to hide it ſelfe in ſolitary and ſecret places. And moreouer, becauſe that in the ſolitary life is learned to know God; In a ſolitary life, is learned to loue God; In a ſolitary life (I ſay) is learned to giue glory and praiſe to the moſt high, and moſt glorious creator of all, to whom bee praiſes through infinite ages of ages. Amen.

FINIS.