Centrum Naturae Concentratum, or The Salt of Nature Regenerated

Centrum Naturae Concentratum: OR THE Salt of Nature Regenerated.

For the moſt part improperly called THE Philoſopher's Stone.

Written in Arabick by Alipili a Mauritanian, born of Aſiatick Parents; Publiſhed in Low Dutch, 1694. and now done into Engliſh, 1696. By a Lover of the Hermetick Science.

That which hath been is named already, and it is known that it is Man. Eccleſ. 6. 10.

LONDON, Printed for J. Harris at the Harrow in Little Britain. 1696.

Price One Shilling.

The Engliſh Tranſlator TO THE READER.

I Cannot but recommend this little Book, of high worth and value to the ſerious conſideration of all Men; and heartily deſire they may ſeek and find that ineſtimable treaſure, that deeply lies hidden in themſelves, which this ſmall Tract with great clearneſs demonſtrates and lays before them: The higheſt wiſedom conſiſts in this, for Man to know himſelf, becauſe in him God has placed his Eternal Word, by which all things were made and are upheld, to be his light and life, by which he is capacitated to know all things both in Time and Eternity: This is that precious thing which Adam and Eve brought out of Paradiſe with them for their conſolation and refreſhment, and left it through their Offspring to poſterity. For it was given them after their lamentable fall, as the higheſt pledge of the grace and favour of God, and inbreathed into them as a new centre of their light and life, to comfort them in their baniſhment; for this alone, having all power and virtue in it ſelf, and being the central virtue and power in all things, or uniting it ſelf with them in an indiſſolable band of love and union, was able to comfort them in their toil and miſery, to take away all their ſpots and deſilements contracted by the fall, and at laſt through death bring them into Paradiſe again, and make them partakers of a greater glory than they had before, which was performed in the perſon of our Lord Jeſus Chriſt the Son of God and Man. This as it is the higheſt treaſure, ſo it comprehends and contains in it all other inſeriour bleſſings, for ſo the Holy Scripture tells us, in him is hid all the treaſures of wiſedom and knowledge. Therefore let the high inquirers and ſearchers into the deep Myſteries of Nature learn firſt to know what they have in themſelves, before they ſeek into forinſick matters without them; and by the divine power within them, let them firſt heal themſelves and tranſmute their own Souls, then may they go on proſperouſly, and ſeek with good ſucceſs the myſteries and wonders of God in all natural things; let them retire into the inmoſt centre of their own hearts, and with their whole deſire, as with the magnet of their Souls, attract and imbibe the Divine Spirit there, which will readily enter, and intimately mix it ſelf with the Soul, and radically and ſweetly diſſolve it, and turn all its harſh, fierce, corroſive, rough and bitter eſſences, into a moſt pleaſant, ſweet, meek and friendly gentle frame and temper, and of all the adverſe contrary properties, will make one harmonious quinteſſential heavenly nature; and thus will they be inſeparably united, and the divine beams of light and love from the center of the Soul, as the Sun in the Firmameut, will throughly penetrate and illuminate the whole Microcoſm; and the bleſſings from above and beneath, the upper and the uether ſprings will be his portion. But I would not detain the Reader any longer, I ſhall only add, that our Author being on Addept, and having obtained his skill by the alone Grace of God, and not by Man, may well be allowed his liberty of ſpeech, and his ſharp reproofs may be the better received, and tho' he ſeems to gainſay moſt of the Philoſophers as to his matter, yet he tells us it is his own experience, which he has wrought with his own hands, and is to this day a poſſeſſor of the great Myſtery. Providence brought the Copy into my hands, which having ſeen I thought it might be an acceptable piece of ſervice to get it publiſh'd in our modern tongue; and tho' ſome may ſlight and reject it, yet others I hope will value it and find benefit from it, for whoſe ſake and for which end I undertook this labour, and commit it, my ſelf and them to the bleſſing and protection of Almighty God, in his Son Jeſus Chriſt our Lord, in whom I ſubſcribe my ſelf a friend and lover of all men,

E. Brice.

TO THE READER.

THoſe hungry and thirſty Souls after Gold, courteous Reader, are deſervedly to be driven hence in the firſt Entrance; for he ſhall not find what he ſeeks, who is incited thereunto by the pleaſing allurements of covetous deſires: let him who appears before the Lord with his Prayers and Deſire conſider his own Heart, whether it be pure and alienated from wicked deſires; if not, he will receive his anſwer from that principle which moves him to ask, and will have his deſire according to the impurity of his heart; but that the heart be pure and right, there is required much light, and much purifying fire to go before, and much conſtant humility; for ſubtle fraudulency is hatefull to the holy Deity, and he that with it comes before the face of God, will be detected, and ſhall receive ſuch help as he deſerves▪ In ſhort, inſtead of the pure ſpirit, an impure and fraudulent ſpirit will meet him, armed with greater deceit, hypocriſie and appearance of light than he himſelf is; that Oracle will give to him an anſwer in his prayer, and by occult inſpirations will lead him into the labyrinths of a thouſand phantaſies, and ſeduce him. Like ſeeketh its like, and to what a man in his own nature does moſt nearly approach, that ſeemeth beſt and divine unto him, that alſo does moſt nearly approach to man, and ſcts it ſelf in the place of God, and will give counſel to him that asks.

For as every one is, ſuch a God will he have, and ſuch a word; in the very Sons and Daughters of God, according to the maturity of the ſpirit, more or leſs was the word more or leſs covered and veiled with an aenigmatical and typical ſpeech, the internal genuine ſenſe whereof none can well underſtand, but thoſe to whom the veil of the Moſaical law and figures is revealed. The Iſraelites received the divine word under the voice of a Trumpet, and beholding God, by Moſes ſeen in clarity, veiled under the coverings of thick darkneſs and thundrings were afraid; who if they had with Moſes been tincted with the virtue of the ſweet light, verily they had not ſeen the darkneſs, but the glory and majeſty, which in a manner appeared to Peter in Mount Thabor, whence it is that they which ſpeak from aeternity, for the moſt part are lyers in time, becauſe of the too great diſtance between them, when Man takes that in a human manner, which ought to be underſtood in a divine.

What therefore is to be done? Firſt to ſeek the renewing of his wretched heart in God in true and eſſential humility, to will to be without deſire, without will, without the knowledge of any thing, and to caſt away himſelf as an unprofitable piece of wood in the preſence of the Lord, that he may make of it an Ark, or Cheſt, wherein he may work, wherein he may not find reſiſtance from Ihood, from a ſtrange fire, in ſtrange motions, which may hinder the purity of the divine motions. This is neceſſary: For bleſſed at length are thoſe dead, who ceaſe from their own works, and ſo in God loſe their own life, and part with all their own delights. Thou who ſtirreſt up thy ſelf to begin this work, art thou certain this ſpirit that moves thee is pure? certainly if there be the leaſt impetuoſity, it is not the ſpirit of God that moves thee, for he is far off from any impetuous deſire. And truly this is the beſt Examen, that ſuch a ſpirit that compells with force is far off from the ſpirit of divine truth, becauſe we know that God inhabits not in the fire, nor in the earthquake, but in the ſtill ſmall voice.

Plainly another, in this way, ought to be a guide and author to thee: That will not preſently ſucceed according to thy deſire, which thy phantaſie ſuggeſts unto thee: If thou art called to this work, he that is to ſhew thee the way, without which it is impoſſible to attain the end, will make himſelf known to thee by word of mouth, and will lay ſuch ſtrict bands upon thee, that preſently in that very moment thou ſhalt ceaſe to be Maſter of thy ſelf or of thy work: for why does wretched Man attempt without the ſpirit of God to intermeddle with this work; or does he think he ſhall effect any thing in this matter, without an internal word ſpeaking inwardly, or an expert Maſter.

Verily he deſerves to be counted a Fool, who thinks divine treaſures are not kept in ſtronger holds. But if any one thinks he will with feigned words deceive God, and with an impetuous deſire is inſtigated, and will conceive hope where there is none, and as the Poet ſaith, flectere ſi nequeo ſuperos, Acharonta movebo; let him look well to himſelf, and hearken to this admonition, leſt he invites ſuch gueſts from which it is very difficult, yea impoſſible to be free again. For God is a pure ſpirit, far diſtant from all terreſtreity. Let the tincture be as wholly as may be, yet the curſe and anger of God is in all terreſtreity and corporeity, which is a truth we certainly affirm. In that accurſed part the Devil finds an open entrance, through the impetuous deſire of Man, and in various ways deludes thoſe whom he finds in his Kingdom, of which thing it would be very irkſome to bring examples: But God is a Spirit, and will be worſhipp'd in ſpirit and truth; and whoſoever is one ſpirit with him, will ſee that his ſpirit has the rule and dominion in and over all things, yea in and over Hell and the Devil, and will admire, and yet he will not touch the forbidden tree. Therefore where there is any covetous deſire, it were better for them to leave the work.

For ſeeing terrene things belong to the Devil, the Prince of this World, and this work is partly coeleſtial and partly terreſtrial, let every one know that is covetous of this Art, that the Devil has an entrance in his covetouſneſs, for it is his own proper habitation: For the corrupt nature of Man, and the malignant ſpirits by Man, do eaſily mix together; and what they are not capable to doe of themſelves, they are made capable of by Man, and they teach him the Science to uſe their power, and mingle their malignity together with it. But he that is ruled by the Spirit of God, will always behave himſelf in a paſſive manner, and if Heaven were opened to him, he would not enter in, unleſs he were ſweetly introduced by a divine power, holy, pure, quiet, friendly, lucid and ſerene, beyond his own will and expectation. Nothing can remain in the divine fire, which Jeſus Chriſt has not wrought in the Soul, in the light of his Conſcience, by which every one may be ſaved without an hiſtorical faith, whether he be Chriſtian, Turk, Jew or Gentile. He that is faithfull to that light in the ſmalleſt things, ſhall receive a greater light in greater things. The word which was with God from eternity ſhineth in the darkneſs, as John writeth, enkindleth this light in its beginning, and more and more enkindles it as man is faithfull, as in its own propriety, in eternity, and what is there wrought is a new birth, plainly another thing from the Natural man, and it worketh all thoſe things which the Natural man cannot work; as the Imitation of Chriſt in meekneſs, and patience, and ſelf-denial; and it ſeeketh, and with ardor deſireth to perform thoſe things which are written from the Lord, Matth. 3. 4, 5, 6. He that hath built his houſe on this foundation, that in all fights againſt natural motions, he firſt ſeeks the renewing of his heart, his ſtructure will not eaſily be overturned by the ſtorms, but will ſtand againſt the ſwelling waves of the Sea: it will ſwim above them as in an Ark, by the power of a well exerciſed ſpirit. He will know the Devil and the Dragon ſitting on the waters, and will overcome him. But he that, as Solomon, by a large effuſion of gifts (without eſſential regeneration) founded on death and deſertion of the ſpirit of grace, thinks he can ſtand, will be much deceived, and in the end will ſee the ſlippery firmneſs of his foundation. Whoever had greater knowledge than Lucifer? who greater riches than he? was he not the greateſt of all the Angels? could all thoſe gifts help him, who had not yet ſufficiently learned to bridle his own motions? therefore there is need of the oppoſer and ſlayer of this diabolical poiſon ſown in us. What is without us can help us nothing; but it muſt be born, wax ſtrong, and exerciſe its power over us; our Eſauitiſh birth muſt be oppoſed and overcome by the Jacobean birth Jeſus Chriſt, in the womb of this principle by the power of love and patience. All knowledge and riches cannot ſave us from the judgments of the Father, nothing is admitted to his purity but what is from the ſpiritual ſeed of his Son.

He therefore that in all things acknowledgeth juſtice, and in juſtice, mercy, and well underſtands, that where ſin is, it is his own fault, and of thoſe good things which he hath received and doth daily receive judgeth himſelf unworthy, yea unſufficient for any thing, who after that he has been according to the fleſh and ſpirit judged, he will in humility of heart remain ſafe from all flatteries, and poiſoned darts of the enemy. But they who like thieves come and arrogate that to themſelves which belongs to God, and attribute that to God which is their own, ſhall one day hear that voice, Friend how cameſt thou in hither, not having on a wedding garment?

Truly none ought to be ignorant of this, that myriads of ſpirits are gone forth to deprive men of that nuptial garment, through a too great deſire after knowledge and miraculous gifts. And theſe truly are natural ſpirits; but the Devil, who envies man that glorious veſtment, mingles himſelf with them, and by all means ſtudies to deprive man of his rightfull inheritance, which he receiveth in the diligent imitation of his Saviour. Therefore it behoves the ſearcher of the Art to be wary and vigilant. For there be many who are deſtitute of true Regeneration, yet have great Gifts, and acquieſce in them, not remembring the deluge will come and try the ſoundation of their houſe. But when they are tryed it will be ſufficiently manifeſt that they have lived in their own deſires, error, or conceit of themſelves, and have not yet the patience and continency of the lamb. There is no neceſſity why we ſhould ſtrive ſo much about the proceſs of the outward ſtone, the inward is far more excellent and more noble.

Neither do I deny that I have known men unlearned and ignorant of Nature rather Servants to Covetouſneſs than Prieſts of Nature, yet ſuch to know the Art, who unleſs they had been governed, yea overruled by a higher ſpirit, in their ruſtick ſimplicity had fallen into the greateſt perils. The things I ſpeak are ſtrange, yet moſt true. I have known one, who had the Art, and was a Magus, and yet ſcarce had the reaſon of a Man, who without the ſpirit leading him in every thing could ſcarce live a day. I ſpeak this therefore, that thoſe who promiſe ſo many divine myſteries of the Art, do not believe it is not in the Art, but in a natural ingeny of rightly uſing the Art, which hath need of a divine light and illumination of grace. The Art of it ſelf makes no man wiſe, neither that an incurable Diſeaſe has been cured by the tincture, I know it; neither have I been made more wiſe by it than before, and I know that others have not gotten divine Wiſdom by it▪ From whence it appears that it is natural; therefore if there be any made more wiſe by it, they attribute that rightly to the divine Light enlightning the Mind, and cauſing Tranquility there, and all Virtues which every one by this Art cannot get: Many without this Art poſſeſs more than the very Poſſeſſors of it. There be many that think the Poſſeſſors of the Art to be rich: But what does it profit a Man to be rich, and not to be able to make uſe of his Riches▪ but at the Will of another? That is good indeed to a Man, to have his Will one with the divine Will, who hath Tranquility of Mind, and is free from all Deſire. But this is indeed a Tantalizing pain, to ſee beautifull Apples, and not dare to taſte them; and in the midſt of Plenty to be poor almoſt to the loweſt. I ſpeak not this of thoſe who in the Croſs ſeek for Roſes, to whom the Croſs is a delight, who have devoted themſelves to the Croſs, but of thoſe who have gotten the Art, before they have been internally renovated, which brings with it a deſire and longing after the Croſs. Let every one therefore know, that the Poſſeſſors of the Art are Magi, and have Spirits aſſiſting them, whether they poſſeſs it in the Love or Anger of God; Therefore they deſervedly are laugh'd at, who think they can deceive them. Of this there is no time now to diſpute, how many ways the Art may be had: But this I know, all do not poſſeſs it in Purity; yea, there are very few that poſſeſs it ſo, that they contract not Loſs to their Souls thereby. But they who poſſeſs it by the Love of God, will appear in their time, when a better order of things from on high ſhall be born; and now they are prepared for that time: But let none ſeek them for the Art, for they know to whom they ought to come, and will anſwer him, though he does not ask; and their number will be greater, when the Adamantine hearts of Men are cloven, and made more fit to receive the divine Graft; for this cauſe the rumours of theſe things will more encreaſe, that Mortals may know upon what a ſlippery foundation their Riches ſtand; for this Art, in its time, will be helpfull in the deſtruction and overthrow of the Anti-chriſtian Kingdom, together with other means from God. What the Author writeth of the Books laid up among the Sophy of the New World, without doubt is true; thoſe Writings are reſerved for the New World, which from that Orb have come to my underſtanding: There have plainly been ſingular things which the wickedneſs of the world hinders a freer diſcourſe of them. But this thing only I would have none to be ignorant of, that whatſoever comes to the hands of any one under this name, ought with great diligence and circumſpection to be examined. One may eaſily be deceived with writings having Solomon's name in a deteſtable manner prefixed to them. Alſo to ſuch men whoſe minds are upon the earth, ſuch terrene plutonick ſpirits, in good figures are wont to appear, deluding covetous men divers ways, and teaching them divers arts under the name of Solomon's wiſedom. It were good for theſe [〈 in non-Latin alphabet 〉] to inhabit only in the earth. But alas now above the earth every where they aſſume bodies to themſelves: But I will no longer now inſiſt on Alchymy. I only ſay this, there is open to the infernal ſpirit a great ingreſs in thoſe ſpirits, who are in conjunction with the nature of Man, and ſo being taught to join Agents with Patients, they perpetrate all evil by that more powerfull ſpirit, and bring the ſimple into ſnares, promiſing many things, and in the end perform nothing, but deſtroy Man and lay him naked; therefore it is our duty that every one ſhould learn to beware of theſe, whether they be under the forms of Men, or forms of Spirits, leſt he come to a too late and inglorious repentance. Farewell Reader, and another time expect more of this matter, from thine,

H. C. K.

THE PREFACE OF THE Belgick Interpreter.

Vino vendibili non opus eſt ſuſpenſa haedera.

THIS Treatiſe without many Elogies will commend it ſelf. The Author, as I have been informed, both from the relation of thoſe that were familiarly converſant with, as alſo from his own Writings, was an Aſiatick Mauritanian, his name Alipili, who having abdicated Mahometiſm, and embraced the Chriſtian Faith, ſet forth divers Treatiſes, of which only this, as I am certainly informed, is in Europe, and is come to my hands: As to the honeſty of the Man, his virtues and liberality to the Poor, all ſay of him that he privately poſſeſſes hidden treaſures unknown to all men: But all that know him account him the true poſſeſſor of the Ʋniverſal Tincture; I my ſelf am certainly informed by thoſe that have been eye-witneſſes, that he with a ſmall quantity of his Regenerated Salt, hath divers times tranſmuted a great quantity of baſe Metal into good Silver and Gold: It is alſo well known to many, that an eminent perſon, with a little quantity of this Regenerated Salt, communicated to him by Alipili himſelf, had tranſmuted ſix thouſand parts of common Lead into the beſt and pureſt Gold in the preſence of many, beholding it with admiration. This Salt is the Subject here treated of.

Centrum Naturae Concentratum: OR THE Salt of Nature Regenerated.

THere is no Subject I believe to be found in the World, which hath ſo much exerciſed the Pens of ſo many Men, for which ſo much labour is loſt, which by ſo many ways is ſought after, as that which they improperly call the Philoſophers Stone. Many have found deficiency of Wit, and want of Money, but the wiſh'd for end very few attain unto: Becauſe thoſe who have ſought this Art, being ſwayed by a greater deſire after Riches than Wiſdome, it is but juſt they ſhould ſee the perverſe fruits of their vain deſires. For ſeeing the root of all evil is the luſt after Honour and Money, it is neceſſary that unlucky and unhappy effects ſhould ſpring from thence.

O ye vainly labouring Alchymiſts! how well had it been for you to have known your own peace and ſpend your time in better ſpeculations and operations! Deſiſt from ſuch a labour, and take care for that which is incumbent on you, to ſupply your Wife and Family with neceſſaries for the Body. You are not called to the Prieſthood of Nature, you have not received the talent that is neceſſary for this Office, you ought to be content with food and rayment; you brought nothing into the world, you will carry nothing out; naked came you in, naked will you go out, and in nakedneſs expect your reward.

What do you think the Lord will ſay to that Servant, to whom with others he committed the care of his Houſhold, and culture of his Land▪ that he ſhould gather in the Fruits of the Field, and take care to lay them up in his Store-houſes: If he forgetting his Office, will with the other Servants take upon him the care of the Sheep, do not you think he ſhall receive of his Lord ſtripes for a reward? O unfaithfull and wicked negligence of his family-buſineſs!

Whoſoever thou art, Prince, Lord, Prieſt, Lawyer, Phyſician, Tradeſman, Labourer, Citizen, Ploughman, will it not be truly ſaid, thou haſt not performed thy Office, if omitting of it, thou betake thy ſelf to another buſineſs, by which thou thinkeſt thou canſt do greater ſervice to God and thy Neighbour, and forgetteſt thy own buſineſs, by ſpending thy time and labour in vain chymical operations? Doſt thou think it a ſufficient excuſe of thy perverſe labour, if thou ſay the Subjects of thy Kingdom are too heavily oppreſſed with taxes, that many Countries lie waſle? we muſt connive at much knavery, that the Revenues in our Exchequer be great enough to ſupport the magniſicence and ſtate of the Court. Yea, they ſay, if we learn the Gold-making Art, all things will be free, all things trim and fair. Love and Righteouſneſs will rule. The Prieſt promiſeth, if he knew this Art, to perform Religious worſhip without hire: The Lawyer will no more foment brawling contention, but ſeek peace and juſtice gratis: The Phyſician will cure the ſick without Money: The Tradeſman, Labourer and Ploughman will live at eaſe, and labour no more having found this treaſure, nor will they be any more ſollicitous in the outward care of their domeſtick affairs; but, as they ſay, will begin to ſerve God with a peacefull mind.

But this I would not have you ignorant of, that every Order of the State is appointed by God. The Prince to rule his Subjects, and if he be a Chriſtian indeed, whoſe Name he profeſſes, only to doe the will of his Heavenly King, his Subjects will follow him in the fear of God in Humility, Love, Obedience, and Righteouſneſs will reign. The bleſſing of the Lord will be upon thoſe that inhabit the City, and on thoſe that dwell in the Countrey: Bleſſed ſhall they be coming in, bleſſed going out. The Lord will be an enemy to their enemies, and will overthrow thoſe that riſe up againſt them. Fountains ſhall be in the Fields, and new Wine and Corn ſhall not fail. Their Heaven ſhall diſtill down the dew, and the Mountains ſhall afford abundance of Air and there will be no need to ſeek after the Gold-making Stone of the Sophy; but ſuperfluous and uſeleſs are ſo great coſts, calamities and ſollicitudes, mixt and aggrevated with the tediouſneſs of ſo great labour. The Food and Rayment which the Preachers of the Word require, let them expect it from their hearers. None will deny to the Lawyer his due reward, if with ſincerity he perform his Office. For Tradeſmen, Citizens, and Ploughmen, it is better to work than be idle, from whence if it ſhould ſo come to paſs, doubtleſs the Commonwealth would receive the greateſt detriment, as alſo the things belonging to the ground.

The Lord hath inſtructed Man to ſeek his Bread in his ſweat, and during the time of his life, to till the Ground, till we return to the Earth from whence we were extracted. Paul ſerved both God and fervently in preaching the Goſpel, yet nevertheleſs he wrought with his hands to get his Bread.

Idleneſs is the Mother and ſource of all vice; to put a Sickle to another man▪s Corn is contrary to equity and the divine precept.

If thou hadſt the poſſeſſion of the Stone of the Wiſe men, it is to be feared thou wouldſt be too fat and luxurious. Thou maveſt eaſily forget thy Creator, and lightly eſteem the Rock of thy Salvation. Therefore it is better to abide at home, and in ſimplicity to maintain thy ſelt, to ſear God, and obey his Commands. Be thou rich or poor that will not help thee. To the good all things ſhall work together for good; mind thy duty faithfully with ſervent deſire, and learn by the example of other men, who having been buſied in ſtrange occupations, have yielded their name and ſubſtance to lamentable tragedies.

Every one may live of his own Revenue. If he deſire to ſerve God, his Neighbour and himſelf, he will find work enough, and will have no leiſure for vain chymical labours, if he diligently ſtudy to obſerve theſe three duties, with his whole heart, ſoul, and all his might, and valiantly and ſtrenuouſly to fight with the Fleſh, the Devil and the World. Make trial of this for once in divine power, with thy whole heart earneſtly incline to piety, and whatſoever thou wouldeſt be done unto, do thou to others; love thoſe that hate thee, bleſs thoſe that curſe thee, and do good to thoſe that ſeek thy life; hate thy fleſh, and all thoſe things thy fleſh delights in; bridle the unruly motions of thy mind, forcibly compell and gather them together, from the tumultuous and wide ſpreading inquietude of the circumference into the quiet and calm centre of thy mind, then ſhalt thou hear in thy ſoul a ſweet tranquillity and pleaſant whiſpering, which will not permit thee any more to precipitate into that acute and ſinfull fire, from the holy and pleaſing light. It will forbid and drive thee from pride, ſelf-love, and deſire of Gold, and will command thee always to be content in humility▪ After this change thou wilt be plainly another Man, and nothing will grieve thee more, than the time thou haſt ſpent in ambition, covetouſneſs of Gold, and voluptuouſneſs. Then the wonderfull works of God, and the creatures always before thine Eyes will be admired, and thou wilt ſay, O Lord, I rejoyce in the works of thy hands; in thee I very well ſee Omnipotence, and Divine Wiſdome, neither is there any need to the underſtanding of theſe incomprehenſible things, to deſire to know and ſearch out the great myſtery of the Philoſophers.

Mind what I now propound to you: Which is moſt difficult to apprehend? either this, that of the baſe Metals, Lead, Tin, Copper, Iron, Argent Vive, may be made a Metal more excellent than Gold? or this, that of one Graſs, or Herb, or Fruit, may be made Milk, Blood, Fleſh, Bones, Hides, Skin, Hair, Briſtles, Salt, Oyl, Sour, Sweet, Reſin, Dung, Wine, Sand and Gravel, Bladder and Reins, with ſo many Juices and Moiſtures; I ſay, whether this is not a more excellent miracle of Nature, that of this Herb and Graſs may be made an Animal Seed, out of which a Man, or other Brute, without addition of any other thing at length proceedeth, than that of the baſe Metals, Gold is generated. That I ſay much more deſerves admiration than this: Becauſe the tranſmutation of the baſe Metals into better, abideth and hath its proceſſion in one and the ſame ſcale of Nature, in the ſame Metalline Kingdom. But Bread, and Graſs, on which the Animal Creatures feed, is by the Salt of Nature tranſmuted into very many and various ſorts of materials in them.

Here is a great and hidden myſtery of Nature, which whoſoever underſtandeth, does penetrate into the moſt intimate centre of Nature, without impediment, and may, by the divine aſſiſtance, have and enjoy it.

But becauſe the growth of Animals, increaſe of weight, and tranſmutation of Graſs, and Bread into an Animal is a vulgar ruſtick Science, and perſpicuous to all men, the more learned mind it not, but ſeek novelties, though of leſs value and unworthy of their conſideration.

If thou canſt, my Friend, make that ſpirit familiar to thee, which by its energy in the Animal Creatures maketh all things that enter into them to live an animal life; what and how great an effect, doſt thou think, that ſpirit will produce if thou joyn it for the Agent to a metalline nature? There have been many induſtrious ſearchers of Nature who have attempted this, but have not found the end they longed for.

Therefore my Friends, firſt learn thoſe things that are obvious to your eyes, before you ſet your mind to find the cauſes of things remote, immerſt in profound darkneſs, and hid in the depth of the earth. It is ſufficient for you to know God and your ſelves, ſeek with joy true ſincere and holy love: It is enough, if by this means you have gained for your ſelves treaſures in Heaven, which neither moth nor ruſt can conſume, and in which there is no fear of thieves.

Leave off from vain chymical labours, and bridle your exceſſive deſire after the Philoſophers Stone: your labour and coſt will daily increaſe, your hopes will decreaſe: of a thouſand ſeekers there will be hardly one Adept. Thou Reader, whether thou wilt be one of theſe, a poſſeſſor of ſo great a good, wilt very much doubt, if right reaſon bear any great ſway in thee. The moſt wiſe and ſubtle in this way have failed, and with all their wiſedom have not obtained their end.

Therefore ſpend thy time after the eternal bleſſed life, becauſe thou art not certain whether this day thy ſoul ſhall not be taken from thee. Look whether thou canſt give a good account of thy life here. Conſider whether thy ſoul has acted well in the houſe of thy body? whether it has not too often provoked it by inordinate motion? whether it does not yet burn, and is inflamed in the fire; void of peace, wherein is trembling, fear and horror; darkneſs, cold and miſery; ſtirred up by the fierce inordinate motions of the mind? whether the Salt of thy Soul has not loſt its ſavour, be not made acid and corroſive by ſuch an impetuous heat? what kind of ſavour will thoſe exhalations, and bitter exits of thy heart yield to the bleſſed and ſweet palate of God Almighty? will not the Holy God ſpue ſuch a ſoul out of his mouth?

O my Friends, you have not one moment of your life ſecure from death; labour ye and find your ſelves, and tranſmute your own ſouls, which have attracted the hardneſs, coldneſs and impurity of Lead, the auſterity, bitterneſs and ardent nature of Copper, and inconſtancy of Argent Vive, and by the Divine Spirit render them peacefull and better: Becauſe this Spirit, like the Spirit of the Air before your mouth, is always hovering before your ſouls, and continually moving it ſelf, which with a gentle and pleaſant whiſpering greatly deſires to be attracted by your will.

O Man draw in this Spirit; for this will warm thee, yea even melt thee by its holy motions, and as in an open melting fire, will tinge thy ſoul with love and wiſedom, to make it perfect and more excellent than any Gold, that the corroſive Devil can no more corrode, diſturb or bring any change into it.

But if theſe my friendly exhortations, which God forbid, find no place in you, I will ſet before you honour that is good; a good Name, your own Repute, and Money, for the ſake of which in a thing uncertain there is ſo great waſte of treaſure, ſuch ſottiſh dilapidations. If thou deſireſt to be a Politician, wiſe and prudent, thou very well knoweſt that a little in the purſe is better and more certain, than that which by a vain and uncertain hope may be expected. You have known that thoſe, who with great labour ſeek the Art of making Gold, are the common talk of all men; and when they have found nothing, are mock'd and ridicul'd of every body; every one calls them fools (and that not without reaſon) becauſe they ſuffer themſelves to be deluded by thoſe, who put to ſale lying proceſſes, and proclaim through the world their Arcana's. For by theſe they give their money for ſmoke, and when they have been ſufficiently diſquieted and vexed by them, and have loſt their time and health, and the Gold they ſought for, being ignorant alſo what Gold is, whence it is, and what kind of matter, at length they come to a too late, inglorious, yea infamous repentance. Therefore I exhort thoſe that would avoid this precipice, to remain in the beaten and common road, which is plain and leads not aſtray.

But I do not dehort thoſe from any further ſearch into the wonders of God, who have been called by a divine ſpirit to a divine light, who being drawn by true humility ſearch into the wonders of nature, and deſire to communicate and make them known to their Neighbour, who being filled with unfeigned and ſincere love, in the poverty of their knowledge, and that little of the gifts of God granted to them, are found faithfull in the leaſt things: but rather I exhort them to it, and ſtir them up to go forward ſervently, and in ſimplicity of heart follow that light, which in this darkſome way Ikindle in this little Book. But they ought throughly to examine themſelves, without any flattery or ſelf-love, whether they are ordained for this Art. Whether above all things he love God, and his Neighbour as himſelf; and whether he will freely help the poor, becauſe a drop of water and one mite ſeaſonably given in ones poverty, and from a true love to our Neighbour, is as great in the ſight of God, and will have as great a reward as a large quantity of wine and money given by the rich▪ If their life agrees with this rule, they may go on to the full knowledge of nature and obtain their deſired end.

They loſe their labour and coſt, who with great carefulneſs riſe early and ſit up late, and eat their bread in anxiety: For the Lord beſtows it on them that love him while they ſleep, who ſeek the Kingdom of God and his righteouſneſs: that is, he who patiently endures divine judgments, and in all judgments, though he be judged, and his ſoul is grieved, and even againſt nature is forced to endure; yet always he acknowledges and underſtands that God is juſt, good and mercifull, and does acquieſce in his juſtice, and deſires not to enter into the Kingdom, but by the fiery trial, purification and obedience to the word, his reaſon being made ſilent, the paſſions of his mind tamed and ſubdued by a power ſupernatural, to him all other things ſhall be added.

But I ſhall here ſpeak no more of the holy ſilence, nor uſe many words of the nature of this Myſtery, but will ſet upon the thing it ſelf, with the help of God. And becauſe I am certain that the wiſe will obſerve their duty, but the fooliſh ſhall get nothing, I will begin after the finiſhing of this Prayer.

O God our Father, thou Lord of every good thing; thou who wouldſt make all things by thy word, who haſt formed Man by thy wiſedom, that he ſhould rule over every Creature, which thou haſt made: give me wiſedom, which is always round about thy throne; neither drive us back from thy face, for we are thy Servants and the Sons of thine Handmaid; weak and infirm, and of few days, full of errour and unconſtant; neither are we fit or able without thy help, to render unto thee in this our office that talent which of thy bounty thou haſt committed to us, with that increaſe we ought. All perfection is from thee and thy wiſedom, but there is no capacity or worth in us; ſend unto us and enlighten us with thy wiſedom which cometh from above, ſend her with a ray from thy holy Heaven, from the Throne of thy Glory, ſend her that ſhe may be with and labour with us, that we may know thy will; grant that ſhe may lead us by her glory, that the works of our hands may be accepted with thee; for nothing can be accepted by thee, that is not wrought by her in us; and ſo it will come to paſs, that we ſhall ſee thy truth in thy creatures to be admired. O Lord, our Cogitations are full of error and doubts, and darkneſs environs our judgment. Send thy holy ſpirit from on high, and enlighten us, that we may always go in the right way, that we may perform thy will, to the honour of thy holy Name, and proſit of our Neighbour, through Jeſus Chriſt. Amen.

WHen that matter, wherein Lucifer held his Reign and Center, had with him and his Angels, or out-going Powers, put on the nature of burning and corroding fire, by a too great and inordinate motion (whereby he deſited to exalt his light, and render it equal with the Deity) and from the nature of light was turned into obſcure darkneſs. There was progenerated from the light, in the firſt place Air, then from the Air a Miſt, and laſt of all from the Miſt a Viſcous Water. And here doubtleſs this Water, through the bitter, vehement and ſtinging cold, the light being taken from it, (and further and further would have departed) had ſuffer'd the force and power of an horrible Coagulation, unleſs God had a-new ſent in a ray of his divine light for a new Center, and conveyed it through the whole matter, (for the Devil ſhall no more be the Center of this World) the agonizing matter perceiving the ſplendor and ſweetneſs of this light began to awake. The bitterneſs of the corroſive, greedy and auſtere power, moving thus ſtrongly, decreaſed; and the ſtupified matter, as it were in a fright began to conſide in the form of a glutinous Water.

God would not that the whole Heaven, Manſion and Kingdom, or Matter, wherein Lucifer reigned, ſhould be utterly deſtroyed, which before the Fall had its word, light and motion from him as from the Center. For this Matter was not made ſuch by its own will, but by conſtraint, in the ardent imagination of the overruling ſpirit or intelligence: For this ſpirit did with force exerciſe his rule and magical power in the Matter. From thence the ſweetneſs of the light departing to its original, left the corroſive darkneſs to the burning deſire of the ſpirit, and the moſt kind motion of the heat, was changed by the horrible attraction and vehement compaction of the Cold. The ſerene face of Heaven did put on the ſorrowfull countenance of the terreſtrial Water, and Wateriſh Earth.

But God, willing to bring the Idea of the world, which from eternity he had a knowledge of in his mind into figures, began to make ſomething new, in which he could ſet forth the manifeſtation of himſelf, and have complacency in it. Therefore he began a new Creation, and by his ſpirit with his word expanded the Matter, and divided it into three, which working together in one harmony, an effluvium from one to one, by one thing, ſhould be the beginning of all things, yet ſo that one of thoſe three cannot conſiſt without the other two; ſo there is made out of this one Chaos, or viſcous Water, a fixed, fluid and volatile, Body, Spirit and Soul, Earth, Water and Air. The fluid ſpirit is too unconſtant, the volatil ſoul too ſubtile, the fixed body too groſs to receive that infuſed power of the light to its motion. But when from this threefold union a fourth generation ariſeth, there is the ſeed of love, and the center of vertues and powers; a center that cannot properly be named Water, for it is a viſcous Earth, in which is the Water of Nature, and yet it is not Earth, becauſe it floweth and maketh moiſt, neither is it Air, becauſe it may be handled and reſts in ſtillneſs; and yet it is Air, Earth and Water together, the birth of a triple union of Air, Earth and Water. The various Creatures ariſe from heat, moving it ſelf in the Animal, Vegetable and Mineral Kingdom, which thus from unity return again to triplicity, and appear under the figure of Air, Water and Earth.

Infinite is this proceſs of Nature, there is not a Materia whether Vegetable or Mineral can propagate and multiply its ſelf, unleſs its Seed be firſt made a viſcous Water, or is already ſuch; all the Animals are progenerated and procreated by ſuch a Water; in all vegetable Seeds, that viſcous whiteneſs appears before any thing can grow from it. The very Minerals and Metals proceed from ſuch a viſcous Water, and muſt of neceſſity return to it. Thus without any addition in themſelves, they ought by the Artiſt to put on a better nature. If any Animal, Mineral or Vegetable arrive to a radical ſolution, inſtantly will apppear either a viſcous Water or Earth. Therefore the ends of things do excellently agree with their beginnings.

But now in every viſcous Water, there lies hid intimately in the Center, a hidden Center concentrated, which I call by the name of the Salt of Nature. This Salt is the Light of the World. Every where where it fixes its ſeat it drives its circumferences to motion; it does illuminate, ſtrengthen and uphold them in their motions. But this very Salt without the Divine Spirit of Nature does adhere and is annexed to the inviſible ſpeaking of the Divine word, and by this light is nouriſhed and moved.

This is that Salt, which Chriſt among all created things only caled good: And it is that Spirit which aſcends up into the Airy Heaven, and which again deſcends, which reſtrains the Winds, and holds them in the Fiſts of its power, which gathers together the Waters into their places. This Spirit of Salt is the medium of all things, by which the higheſt are knit with the loweſt, and keep in harmony. From both the Natures, both ſuperiour and inferiour, it hath nutriment in abundance; and in like manner doth give and divide its plenty to all things. By it and through its virtue Vegetables and Minerals do grow, and by it the divine Power doth perform whatſoever he will, in the Firmament, in the Air, the Earth, the Sea and all in deeps. By this he commands the Clouds to appear from the ends of the Earth. This Spirit is the cauſe and beginning of the Lightning and the Clouds; he commands the Winds to come from hidden places. This Spirit is the Inſtrument by which God wills that terrible thundrings be heard from the Clouds. For this cauſe the ſatneſs of the Earth is in it, and wonderfull plenitude of benediction. Without this nothing in nature can ſubſiſt. It is found every where; the pooreſt as well as the King ſeeks his nouriſhment from it, and conſervation of his vital Spirit. O Lord, how great and wonderfull and how many are the works of thy hands? Thou haſt ordained all things wiſely. The Earth declares thy goodneſs and fullneſs, who ſilleſt all things. Praiſe ye the Lord. Hallelujah.

From this Salt, if it be regenerated by an Artiſt, a wonderfull and noble thing proceedeth; which maketh every corroſive thing ſweet, every weak and infirm thing ſound and ſtrong. This thing giveth both Riches and Health; and in this life it deſerves the name of a moſt pretious Treaſure. Neither is there a greater thing amongſt viſible things which exiſt in this time than this, which ſometimes the Lord beſtows upon ſome men for a ſpecial cauſe. It is a Type and Image of the Reſurrection and Immortality; and our Heavenly Father, by the operations and exiſtence of this Eſſence, hath in great perſpicuity made plain unto us the underſtanding of the higheſt Myſteries. I have ſeen by this thing as through a Glaſs, the Image of the Creation, and the diſtribution and ordination of that Maſs, which they call the Chaos, the amicable Seed or Effluvium of the 3 Principles, the ſeparation of that Seen into various forms: I have alſo ſeen by this thing, how the Eternal Word was made Fleſh; I have ſeen the internal ſplendour of his glorious light, and the veil of the Humane Fleſh, by which as by a Cloud that glory was cover'd; how he walked among the Phariſees, doing many Miracles; and becauſe his appearance was in ſo mean a figure, they inflicted on him the higheſt contempts and torments; and laſt of all undergoing death, he entred into the Sepulchre, and with a glorious and clarified Body aſcended up into Heaven, and from thence how by his Spirit he freed his Brethren and Siſters from infirmities; and how even to this day by the holy Effluvium of his light and tincture he flows into prepared and faithfull Souls, and there makes all holy things holier and better, and at length perfects them until the day of the univerſal and laſt Judgment, and the time of the new World. Great are the works of God; he that ſets his mind upon them, will find his delight in them. He hath left the monument of his wonders with us, he who is for ever mercifull and kind. Hallelujah.

But although this Salt as has bin ſaid is every where and in all places according to number, weight and meaſure, every where the matter of every thing, yet it cannot ſo eaſily be ſound, neither is it out of all things fit to all things.

He that deſires to make Gold, he ought to be carefull to go about it by Gold, or the neareſt matter to Gold, ſay the more wiſe; and it is their opinion, that the change of any one thing into a better, cannot proceed unleſs it be in its own ſpecies, kind and likeneſs; and ſo they have believed that Animai, Vegetable and ſharp powers, avail nothing to the perfection of Metals, but are altogether unprofitable: but they affirm, that every of the three Kingdoms (as they call them) is in its own nature ſeparated and divided from the other.

This is a perverſe opinion in him, who deſires to ſhew the way in which I will not goe. But I ſay this, that all things come, grow and proceed from one root; but the only diverſity of the matter and motion cauſeth the diverſity of the ſubjects. One virtue and power filleth the univerſal orb of the Earth and Heavens, and bringeth it ſelf into forms and figures, groſs and ſubtile, ſweet and ſour, hard and ſoft, Animal, Vegetable and Mineral.

But I cannot at this time paſs over this in ſilence; that that Spirit and Univerſal Salt of Nature, though it be neareſt to the breath of the divine ſpeaking, and miniſters to all things its increated power: yet it can produce nothing new; but is only made uſe of by the word of God, ſuſtaining and upholding all things for the ſuſtentation, conſervation and motion of thoſe works, which ſometime began to have their being by the alone word of God creating them.

Here thoſe Doctors are to be reproved, who make that noted difference between the nature of Animals, Vegetables and Minerals, and feign as it were three Kingdoms of the things of Nature, altogether unknown and never ſeen by her Prieſts, and they daily cantradict themſelves, and the thing it ſelf, and evident experience, ſpeaks againſt them: for they adminiſter infinite mineral and metalline Medicines to an Animal, or ſick Man; and themſelves confeſs and ſay (when theſe Medicines are prepared without fire or corroſive liquors) that the ſick much better and ſooner recover their health from theſe than the others: For healing is nothing elſe but the correction of the acid and degenerate ſpirit; and becauſe that which is corrupted cannot be corrected, unleſs the corrector from its firſt eſſence radically enter into that which is corrected, and inſeparably unite it ſelf with it, all muſt of neceſſity grant unto me, that the eſſence of Minerals and Metals may very well unite with an Animal nature: and if they may in their firſt nature be united and be of the ſame eſſence, it is neceſſary that the diverſity and diſſimilitude be only contingent. Neither do all Metallicks nor Calx Vive produce ſo ſudden and good an alteration to the ſpirit of Vitriol, or Emetick Salt, as Crabs-Eyes, Shells, and Bodies of that kind taken from the nature of Animals.

Aqua fortis will not touch on Gold unleſs Sal-armoniac or Salt of Urine be added to it. The fat of Eares will augment the weight of Duccats, if they have not the due and deſired pondus: others make uſe of new Horſedung to increaſe their weight, or put them for ſome time under the ſoles of their Feet, that their ſtrong ſweat might penetrate or tinge their ſubſtance.

Thoſe of the Eaſt Countries have known how to make Gold coloured or flexible, and to give to Copper the moſt elegant and durable colour of Gold, by a certain animal fat: and whoever will make trial with Man's dung, or the dung of little Children in a due manner, may in Silver in its ſeparation from the Gold gain ſome grains of Gold, if he proceed rightly. Wheat bruiſed into moſt fine parts, and ſtratified with fineſt lamens of copellated Silver, put into the Fire in a cementary veſſel, exactly cloſed, and made red hot and combuſt, in the examen of Aqua fortis, Gold will be left from the Silver. New and freſh Butter, by a ſimple manual is apt to extract the tincture of Corals from the ſtony nature. That unconquered Talk mocking the vexations of the Alchymiſts, and all Fire, ſuffers it ſelf to be diſſolved into an oily ſubſtance by nothing ſo well as Vegetables, but chiefly by Animals, as I very well know. The Oils and vo'atile Salts of Herbs extract the tincture of Sulphur. Neither is it needfull here that I make a long Diſcourſe of the virtues of Spirit of Salt, and Oil of Tartar, for their radical operations on Metals and Minerals is more or leſs ſufficiently known to any one skilled in the Chymical Art. But I think without Wine and Man, can never any make a true, perfect and genuine tincture.

How Graſs, Herbs and Bread gives food to the Creatures, conſerves them and makes them better, and in them is changed into various matters, is above ſpoken of.

It is a thing well known to Countrymen, that Vegetables are made better and fatter by the dung and urine of their Beaſts that ſeed on Vegetables.

Man himſelf to his own coſt feels the vegetable and mineral virtues in his own Body, and apparent dolours compell him oft-times even againſt his will to confeſs it. The ſand and gravel in the Reins, muſt it not be confeſſed it is of a mineral nature; or have they any other original, than of the juices of Animals and Vegetables, which Man feeds on? Is it not certain that Gold has grown between the teeth of a man's Skull?

I my felt by the Grace of God prepare a matter out of Animals, which in preparing it in a ſingular way for what I uſe it, affords unto me, one way Animals, another way Vegetables; again another way, often uſing the ſame thing, Minerals and Metals, Argent Vive, true Copper, Vitriol, Chryſtal Glaſs of Saturn, Lead, and the viſcous and glutinous firſt ſubſtance of Minerals: All which this only one matter affords, without the addition of any peregrine thing, of it ſelf, and of its own only proper ſubſtance; but I am too open, and tranſgreſs the preſcribed limits. He that deſires to know more, let him in ſimplicity follow the ſimplicity of Nature. I only propounded this to my ſelf, to ſhew in ſhort, that Animals, Vegetables and Minerals are one and the ſame in their eſſence, and that they differ in themſelves, and are diſtinct accidentally only, in reſpect of a greater or leſs perfection, and in their ſoun ain and root there is no difference: But that the Salt of Nature is every where, and in all things to be found, according to the Nature of every thing, in due weight, number and meaſure; but it is not alike eaſie to educe it out of every ſubject, neither is it apt or ſit enough for all things out of every matter, eſpecially for that which they call the Philoſopher's Art, or hath it a virtue deſired and ſufficient for ſo great a work. Therefore the beſt in all nature ought to be choſen, unleſs the induſtrious ſearcher propound to himſelf to loſe his labour and coſt, and would gain his deſired end. Hic labor hoc opus eſt.

But now to ſearch out and find the Univerſal Centre of all Creatures ſeems to be a matter of no ſmall difficulty, and verily it is ſought of many, but found of very ſew. When yet the thing is not ſo difficult, if with a perſpicacious and due attention we conſider the holy Scripture, and reading it throughly mind the genuine ſenſe of the words.

Man therefore (without any dark cloud or veil, or any aenigmatical hieroglyphical manner of ſpeaking uſual to all other Philoſophers) I now ſay is that Univerſal Centre of the Earth, Air and Water.

Out of a ſpiritual incorporated deſire of the love of whole Nature, God, on the ſixth day, out of a ſpiritual incorporated deſire of loves, would have him to be as it were a concentrated Body and Compendium of the whole Univerſe. In this ſixth light, all the harmonies of all the properties, by a divine moving within themſelves, gave their conſent and harmonious accord, to produce one Centre, and one Light out of their ſweet concord and friendly wedlock, and with an unanimous counſel, as I may ſo ſay, decreed, conſtituted and confirmed this Centre, their King, ſuſtainer and conſerver, and gave him full power and an eternal empire▪ But the Divine Power, above the ordained laws of Nature, plainly by a new manner, or as it were by a new ordination or creation, made this Center corporeal in his own Image, according to his own Form and Similitude, as it were, God of God, to his own glory: That Man for whoſe ſake all things were created, that in five days ſaw the light, might be the God and Lord of all elementary and created things, only God alone ſhould be his Lord.

Thus God placed Man in the middle, between that which is ſuperiour, and that which is inferiour; and did inſpire into him (by the word Ruach Elohim noted in the Hebrew Book) through the two noſtrils the breath of a twofold life, one whereof was the breath of the eternal word of God, or of the eternal life: the other was the elementary and aſtral airy breath, or ſpirit and word of time.

Both theſe infuſed powers of life in Man divided themſelves ſo, that each formed and poſſeſſed its own Center to it ſelf, which was the continual will and deſire of each of them after its firſt original or primordial nature. Both of them deſired its Mother from whence they proceeded, and each deſired for her ſelf to be nouriſh'd by her eſſence. So the Will as the Father did generate in the Lifes Center for himſelf, the Appetite or Deſire as his Son and Offspring; from both which the Will and Deſire did proceed the Spirit as the power of living, by the attracting and breathing nature from God and the Airy world.

But the Body of the Element did alſo produce out of their properties, the Center, the Will, the Deſire, and Power of attracting out of its Mother (the Earth and Water) and out of it deſired to quench its thirſt, and ſuck her Breaſts; he eat therefore and fill▪d himſelf with her, containing in himſelf a tripl triunity in one body of Man, and living in this manner, that Man might be an Image of God after his likeneſs.

But yet the Center of the Body, Spirit and Soul were not compelled by any neceſſity, to ſill and ſatiate themſelves from the Water, Air and Earth; but the higheſt liberty of Will was left unto them after the likeneſs of the Free-will of God. It was free to the good, lucid, pleaſant, ſweet will, which took its beginning from the pleaſant meekneſs to contract it ſelf, and diffuſe it ſelf, in and through all circumferences, over which, as their Center and Ruler, ſhe held her Empire: Yea it was lawfull and free to him to divide himſelf more or leſs, as it pleaſed him.

He could alſo without any thing oppoſing him, by a too ardent, ſtrong and vehement motion of his Seed, and out-going powers from himſelf, produce in himſelf another ſharp peſtilent appetite, and malignant deſire after a ſharp, auſtere, and venemous food.

He could alſo ſhut his mouth and appetite, by not attracting that aliment which was neceſſary for him.

But it would be too long and large here to tell, what was the nature and condition of that food; and how at that time Adam and Eve, by a power and hurtfull pleaſure did eat together, and dyed that death, which in heavenly natures happeneth in a heavenly and ſpiritual manner.

It is alſo not our buſineſs here to relate, how they fell in their Will, and kept as it were impriſoned the Appetite and Power of the good, which they receiv'd from the higheſt good and made it unfruitful, and how they cloſed, obdurated the mouth of their ſoul, and choaked the very good, exerting it ſelf in them, becauſe the lamentable condition of them both, O! alas! maketh it ſufficiently known.

But not only the Soul in Adam and Eve did undergo the deplored condition of death; but ſeeing all were knit together in one Body, the burning fire of the Soul kindled alſo the Spirit and Body, the Spirit and Body did infect the Air, Water and Earth, and compell'd them to conſent, and precipitated them into that miſerable condition with themſelves; becauſe the Body and Spirit were the Center and Univerſal Heart, and held the potency of their Imagination in their Mother, the Air, Water, and Earth, it was of neceſſity it ſhould ſo come to paſs.

Like as in this time, when the Heart in the Body is ſick the whole Body is ſick and ſuffers pain. When ſelf-deſires go forth from the Heart (according to the word of God) all things pertaining to that Man contract thence ſome impurity. Yea ſometimes for the Offences of the Heart all the other Members ſhall be afflicted, although they have done nothing but a forced duty, and by a neceſſary obedience. After the ſame manner the Earth ought and yet muſt bear, for Adam's ſake, the horrour of the curſe. But let us not expatiate too much in the Field of Theology. We muſt return to Natural Philoſophy.

I have affirmed that Man is the Center and Compendium of all created things; to him before the Fall all things in this World were obedient, through the force and power of his Imagination, which he exerciſed from the Center into all his Circumferences. But as the Devil, through the malignant force of his Imagination, loſt the right and power of the good Imagination in his firſt Kingdom (this our World) ſo Adam who was conſtituted by God in the place of the lapſed Angel, which then aſſumed a groſſer ſubſtance through the fall of Lucifer, who rendred that place of a groſſer ſubſtance, by the like falſe and malign Imagination, deſtroyed and loſt the firſt or ancient power of the good, and the right of the Divine Nature.

His imagination in this time and ſtation is odious to nature and abominable, neither hath it any ingreſs, ſo nothing is left remaining to Man but a miſerable Body, which with its Spirit is heavily, or with grief ſuſtained by nature. He has but a weak and ſlender power even to this day given to him, through his judgment, reaſon, and labour of the body to bring ſome things in nature from worſe into better, and from better into worſe, and by this means to make ſome particular and groſs mutations.

The Natural man therefore doth draw the Vital Spirit from the Air, Water and Earth in a twoſold manner, from beneath and from above. From above by the attraction of the Air, or his reſpiration, he enjoyeth the ſpirit, power and breath of the out-flowing and out-going word; to wit, the gale or out-flowing ſpirit of the Air, and turneth it into his nouriſhment; but from beneath he partakes of the Fleſh and Blood of the World. The Fleſh of the World, Animals, Vegetables and Minerals afford; the Blood the Water affordeth; the quinteſſence and ſpirit or moſt ſubtle breath and higheſt outgoing power of this Fleſh and Blood Man enjoyeth. That Spirit with its ſpiritual Salt doth not only refreſh and nouriſh the Spirits of Men, but from it alſo the Alchahiſtical diſſolving power of the ferment in the Stomach derives its original: the other parts of the Body do alſo take their ferment from thence; ſo the Fleſh and Blood of all the Macrocoſm, receiving a kind diſſolution in the Humane Body, by ſeparating and preparing, do afford and yield his Salt, to the preparation of the Fleſh and Blood of the Microcoſm; ſo that the thirſty and hungry particles of the Microcoſm do eagerly deſire and imbibe it; but the excrementitious outſides do find their egreſs through the emunctories of the Head, the pores, parts, and clandeſtine exits beneath and above.

Here if thou canſt from the inferiour parts of the World draw out the inward Centre, or Salt of Nature; or from the ſuperior, the Heart or Center moſt of all hidden, thou ſhalt be to me Magnus Apollo: But greater yet will I admire thee, if thou canſt find out the Aſtral and Central Salt of Nature in abundance and great plenty united in one thing as in Man. If thou knoweſt this, I will confeſs that thou poſſeſſeſt natural wiſedom; and I promiſe thee, that with this light thou canſt unlock the moſt hidden and recluſe myſteries of Nature, and make ſamiliar to thee hidden treaſures.

He that hath the knowledge of the Microcoſm cannot long be ignorant of the knowledge of the Macrocoſm. This is that which the Aegyptian induſtrious ſearchers of Nature ſo often ſaid, and loudly proclaimed, that every one ſhould know himſelf. This ſpeech their dull Diſciples took in a moral ſenſe, and out of ignorance aſſixt it in their Temples. But I admoniſh thee whoſoever thou art that deſireſt to dive into the inmoſt parts of nature, if that which thou ſeekeſt thou findeſt not within thee, thou wilt never find it without thee. If thou knoweſt not the excellency of thine own houſe, for what doeſt thou ſeek and ſearch after the excellency of other things? The univerſal Orb of the Earth contains not ſo great myſteries and excellencies as a little Man, formed by God to his Image. And he that deſires the primacy amongſt the ſtudiers of Nature, will no where find a greater and better reſerve to obtain his deſire, than in himſelf.

Therefore I will here follow the example of the Aegyptians, and from my whole heart and certain true experience proved by me, ſpeak to my Neighbour in the Aegyptians words, and with a loud voice now proclaim. O Man know thy ſelf; in thee is hid the treaſure of treaſures: Thine it is, by the external breath in the Air, to enjoy that breath of the Firmament, which the wonderfull Aſtrum attracting from the ſupercoeleſtial Waters hath breathed into the middle region of the Air, where it by the motion of the Air, ſuffers it ſelf in the Air to be coagulated and incorporated with the Air.

Thou, O Man, art he who thro' the Air enjoyeſt the breath and power of the Water and Earth, and in thy ſelf enjoyeſt both the Elements and maked them one; and thy ſelf not knowing what a treaſure thou haſt hidden in thee, from the coagulation and conſent of theſe powers, produceſt an eſſence, called by us the expert, the great and miraculous myſtery of the World, that is the true fiery Water Eſchva-mayim, Haſcha-mayim; yea it ſurmounts in its power the Fire, Air, Earth, and Water; for it diſſolves and radically incrudates the mature, conſtant, and very fixt fire, abiding maſs and matter of Gold, and reduceth it into a fat and black Earth like to thick Spittle, wherein we find a Water and the true Salt, deſtitute of all ardor, vehemency, and corroſive nature of the Fire. There is nothing in the whole world to be found which can doe this; nothing is ſhut to it; and though it is a precious thing, more precious than every thing, yet the poor as well as the rich has it in the ſame and equal plenty. The Wiſe men have ſought this thing, the Wiſe men have found it: Hermes of this thing compoſed his twenty and eight Books, and theſe Books I have ſeen with theſe Eyes, and the Wiſe men of the new World have them, and keep them in their own hands without any mixture of falſhood. And you my Friends ſeek this in divers things, but perhaps none of you have known its ſecret receſſes where it is hid, or have found its ways, and can tell what ſhape it ſhall be of, if at any time he chance to ſee it.

But it is (I tell you the ſimple and plain truth) the Spiritual Water, and Watery Spirit, the Water of Life, which Adam and Eve brought out of Paradice with them for their conſolation, and which by their Offspring they left to poſterity. O noble Water! lucid and ſweet: O deſpiſed Water! obſcure and bitter: O Water comforting us till death. This is that Cornerſtone, which the wiſe builders, the great Phyloſophers, and expert Maſters of Alchymie, and of Iſrael, from unskilfull ignorance neglecting rejected even to this day.

Sometimes at length open your Eyes O mortal Men, with your whole heart love God and your Neighbour; pray in Humility and Meekneſs, that the Lord would be gracious to you, and turn the darkneſs of your Mind into Light. In theſe words I have openly ſhewed the way; and to theſe I will add over and above this further Explication.

The World, in which the matter of the Sophy is nigheſt and beſt to be found, is Man; the higheſt Artifice is in him, his metalline Mine is to be opened the tenth time, the Braſs which there is dug is the beſt and worſt in Nature, the Water moſt precious and moſt vile, the Water Earth together, and always in themſelves joyned with another thing; the Son, Birth and Seed of the moſt pure Bodies is born in Man for his profit and neceſſity, its name is Teſſa.

If by your induſtry you have found your matter, ſeperate the pure from the impure, without fire or admixtion of any other thing; prepare a Virgin-earth, which ought to be without Odour, without Taſt, without Colour, ſeperate from that the Central Salt, the Microcoſmick Vitriol, the Philoſophick Venus, the Mercury of the Microcoſm, the Philoſophick Luna; purifie and produce out of it a Son more noble than his Parents.

Then thou wilt ſee the cauſes and reaſons that impreſt the Egyptians, that they gave the Signature of Luna and Venus to Argent Vive, why they put beneath the ſign of Copper, the character of Luna above.

The uppermoſt or Aſtral Salt is moſt volatile, ſweet, and ſhines and gliſters like pure Silver, and its nothing elſe than the Silver of the Sophy, and the Mercurial Saline Spirit. But the central Salt is a Vitriol of infinite, wonderfull and ineffable Virtue, which coagulates the Argent Vive, and changes it into pure Silver. But Venus is incloſed in Saturn's Veſtment, from which ſhe muſt be freed, that ſhe may appear Naked in her Beauty to the Eyes of the Artiſt.

From theſe two kinds of Salt all the Metals are generated, and there is the ſame reaſon of the Microcoſm, as of the Macrocoſm.

So I have ſhewn you the Metalliue Mine in your own Body, and have demonſtrated to you how out of it, with the addition of no other thing, you may prepare Gold, Argent Vive, Copper, Lead, &c. I ſhew you the way which I my ſelf have gone; for I have ſeen with a moderate and due fire produced out of this matter, the medicine of the [〈◊〉] Minerals and Animals, concerning which ſo many Books have been diſperſt about.

Whether the ancient or modern Phyloſophers have gone in this way, it's not my buſineſs now to diſpute. I ſeek no ones teſtimony, no ones refutation; It ſuffices me as a poſſeſſor of the Art to need neither the living nor the dead. Experience it ſelf hath made me a Maſter, and hath made a certain thing more certain than was needfull for a Maſter, to have brought to light the truth of Nature.

Verily I ſhould rejoyce, if they had obtain'd their end by another matter; for ſo I ſhould believe the divine grace, through my Prayers and Induſtry of ſeeking, had opened to me a new and heretoſore unknown Miracle of Nature. For my Salt of Nature by artifice regenerated out of my matter, hath perform'd the ſame things, which the Arcanum of the Ancients is believed at any time to have performed. Therefore he that will follow me, muſt beware of Coſts and great Labour: If he find the tenth opening, and the matter, Nature it ſelf without manual operation will help him, and make him poſſeſſor of the wonderfull earth; only let him follow Nature, and conſider its operations, all things are little, eaſie, and of no Coſt.

But how to go forward after the poſſeſſion of the true Philoſophick Mercury, in the knowledge of which many are deceived, thinking the Mercury of the Philoſophers to be the Salt of Nature regenerated, is not my work now to write, becauſe I write to Philoſophers, not lovers of Gold.

Therefore in the firſt place learn the wiſedom of the Soul; which if you find, all will ſucceed proſperouſly, and according to your wiſh, and your hope will not be fruſtrated. From her cometh every good thing, and infinite riches are in her hand. If thou findeſt the true Centre of Man, other things of their own accord will ſlow in.

Whoſoever thou art take in good part this my admonition and follow my experience, unleſs thou wilt be a fool with the common multitude: follow others if thou wilt, and read their obſcure ſtyle and veiled ſpeeches. Not one of them all hath uſed that fidelity towards their Neighbour as I have. Never any, in ſuch perſpicuous words, hath made the derfull matter to be drawn out of Man ſo manifeſt. They may compare their Writings with their Books, whoever will may bend their words to his own meaning. But yet whoſoever will write better and clearer things, I will be thankfull to him. I have received the truth freely from God. In communicating of it I fear not the curſes of the Philoſophers, for I have learned nothing out of their Writings. I commit this little Book more clear than the Sun to the Divine moſt wiſe Providence▪ For he onely gives wiſedom to the wiſe, and underſtanding to the prudent. Things occult and deeply hidden he reveals. He ſearches the profound abyſs of darkneſs by his Spirit in us, from which light alone all is derived.

I give thee thanks O God my Father, who haſt beſtowed on me wiſedom, and haſt revealed that thing to me, for which I prayed to thee. Illuminate the eyes of all men, who love thee with a pure heart, that they may glorifie thy Name.

To the Tri-une God, the great mercifull Father, the Son and Spirit, from whom alone floweth all truth, light and wiſedom, be honour and praiſe for ever and ever.

Help O Lord thy Servant by Jeſus Chriſt. Amen.

Let things tranſitory give place to eternal. Here we ſee in a glaſs, and know through a cloud, but then we ſhall ſee him as he is.

O how vain are things which affect the Senſes, compared with thoſe which make the Soul happy, that he may live for ever with his Saviour!

FINIS.

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