The Philosophical Epitaph of W. C. Esquire

London Printed for William Cooper att the Pellican in Litle Britam 1673

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

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

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

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

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

All Publiſhed by W. C. Eſquire.

With a Catalogue of Chymical Books.

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

THE AUTHORS EPISTLE To the Courteous and Well minded READER.

Reader,

I Thought not of publiſhing this my Epitaph, or Hyeroglyphical Figur'd Scutcheons, further then my Grave Stone, being in a Living Grave, and in deſpair of Life, when I made them; but ſince Almighty God hath gratiouſly extended the Thread of my Life, and providentially put theſe adjoyned Treatiſes for my Task before I dyed; and being earneſtly entreated by a Friend to publiſh and explain them, I thought good to offer my mean Mite to the World, ſo that thou mayeſt not only ſee and read an Aenygma in theſe my Scutcheons and Epitaph, but have me thy Aedypus to unfold them. Where alſ[•] I have ſet forth the Philoſophers Stone, and ſhewed the Cauſes and manner of Multiplication of Life and Seed, and given thee as an Overplus, a clear reliſh of the Alchaheſt, and Salt of Tartar volatized, with other Elixirs, and Philoſophick Medicines, &c. in 5 ſmall ſuccinct Chapters, to put thee one ſtep forward in this knowledge, if thou wantſt my help, or if beyond me to ſhame thy backwardneſs of imploying thy Talent to Ʋſury, and profit of thy neighbour. And I wiſh all men would rather ſtudy ſubſtance and matter with Laconick-Brevity and plainneſs in their writings, then prolix Puff-paſted Eloquence, and Oſtentation; that ſo our Life might be improved in ſound Knowledge and virtue; and God receive all Praiſe and Honour, to whom it is Eternally due. Now to this my ſhort Epitaph with Explanation, I have added Pythagoras his Metapayſical Philoſophick Figure, and have adjoyned Abbreviated notes of Helvetius his Golden Calf, and Glaubers new Chymical Light, Treating of the rareſt Tranſmutations and Miracles of Nature; and likewiſe of unheard of Extractions of Gold and Silver (and ſomething better) out of all Sands, and out of the very Stones of the Streets, for the Relief of all men. Proceeding from a true deſire to be

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

Jan. 10, 1670.

L' Aurum Amice eligis Rus.

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

Honourable Sir,

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

Nevertheleſs it hath brought advantage to the Reader, for I have ſince exceedingly abbreviated my former Tranſlation with the Epiſtles, &c. not diminiſhing ſenſe o[•] matter, and have adjoyned my own Philoſophical Figured Epitaph, with Alchaheſt, Elixis, Samech, and their explanations, then alſo to be Printed, which I dedicated to my worthy Friend Elias Aſhmole, Eſq But I have now further adde[•] Pythagoras Metaphyſical Figure, with[••] moſt excellent, brief, and rare piece of a[•] unknown Author, called, The Dawnin[•] of Wiſdom, as alſo the new Chymic[•] Light of Glauber, wherein I have man[•]ged Mydas his Golden Aſs, ſo as to ma[••] him ſerviceable to all this Nation, to bear their burthens, bringing him with theſe new Lights and Treaſures here before your judicious view, as to a great Mecaenas and ſtrict examiner of Learning; hoping by the dawning or clear light of Wiſdom, you will judge both this Aſs and Calf to be without all Ignomy and Scandal, having a faculty to ſpeak as well for themſelves, and their Innocency, as Ba-Lambs. Nay, to be Phyloſophically learned, and as richly Laden, as thoſe formerly ſent with rich Preſents, to Patriarchs or Princes, being plentifully ſtored with Gold, and other richer, miraculous, and inexhauſtible Treaſures. My Preſumption for theſe Names I hope will be pardoned, being Philoſophical terms; and though ſuch their Lading may be ſufficiently ſtored in your Treaſuries, and might ſeem boldneſs to be ſent from ſo mean an Artiſt, yet ſuffer me to preſent them to the world, (though but as an Ec[•]ho or Vibrating Glaſs) to re-double [•]he ſound, and reflect the Beams of your Virtues and Learning abroad, Famous already by your own works and worth. I confeſs Honourable Sir, This my Dedication, as a ſtranger, is eſpecially grounded on the Fame of your Goodneſs, and Communicative Charity, the Trueſt and Nobleſt Badges of Honour, which if ſo, will now pardon me. But I ſtop here, taking off the imputation of baſe ſelf ends, or flattery, by my concealment, with Diogenes his receſs of Privacy, But remain

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

April 1. 1671.

L'aurum Amice eligis Rus.

TO HIS Worthy, and much Honoured Friend, ELIAS ASHMOLE Eſq One of the Kings Majeſties Heraulds at Arms, and Comptroller of the Exciſes through all England.

Honoured Sir,

HAving but barely, though faithfully Tranſlated this Helvetius, treating of the moſt rare and experimental Tranſmutation of Metals; I thought it not fit to make any Dedication, but ſeeing I have adjoyned my own Epitaph, with ſeveral Scutcheons, Mottos, and Explanations, with Pythagoras his General Figure, Blazoning Philoſophical Herauldry, and alſo the Alchaheſt, Samech' with other Elixirs, &c. I conſulted it was very proper to preſent the ſame to your Judicious view, whoſe abilities might challenge the ſame, eſpecially ſince I received ſome civilities from you, of a little like Nature, in the ſmall intermiſſion of my Long troubles, 1662. Likewiſe being an Engliſhman, whoſe Patronage in general you ſeem to avouch by thoſe Worthy Collections of Engliſh Philoſophick Chymical Authors, formerly publiſhed by you. I know you have another Coat of Arms for my Paternal Family, in your Heraulds Office, which would ſuit with the ſaid Epitaph, if it were only as it is alſo intended for a plain Sculpture to be upon my Grave Stone: Yet ſuch Scutcheons had not been ſo proper for this place, theſe being chiefly here intended for the Philoſophers Stone, agreeing with my ſaid Epitaph, in the Elements, Principles, and whole perfection thereof, excellently manifeſted by our late Engliſh Phaenix, or Elias Artiſto Anonymon, in his Book of The open entrance to the ſhut Pallace of the King. Now ſome perchance may think it incongruous for any man to publiſh his own Epitaph, or annex any ſuch Novel Scutcheons. Yet ſince they and their Explanations are Philoſophick (and the Philoſophers Patrons are Truth and Reaſon, which ſhould govern all ſorts of men) I was the more confident of allowance and approbation. And indeed Sir, I may affirm, they were made in a Living Grave, 1652. From whence I never thought to come forth no more, then probably Jonas might in the Whales Belly, Daniel in the Lyons Den, or the three Children in the Fiery Furnace, Being grievouſly oppreſſed and clowded in my long Troubles, and ſince as little regarded. Wherefore I hope theſe may be better excuſed, eſpecially, if it may tend to Gods Glory, as I hope it will by a continual warning, or (Memento Mori) to the Reader for his ſouls health, though he want the Philoſophick ſpectacles to underſtand the ſenſe more perfectly. However Sir, give me leave to tender you theſe ſmall Reliques of my obſequious obſequy, as Burnt Offerings, Reviving and deſcribing Aarons Calf ground to duſt by Moſes, with Helvetius his Golden Calf, burnt to a ſtone or Pouder, by the Teutonic Elias Artiſta, and I wiſh you might prove another Elias (as your name imports) in this Fiery Chariot, or Transfiguration for the benefit of this our Engliſh nation, and of the whole world, to glorifie him who is the giver of all good things. And although (as if dead) I ſhould remain unknown in the Whales Belly, on Jobs Dunghil, or Diogenes his Tub, Yet entertain theſe (as your own worth deſerves and requires) with a Noble mind not regarding the weakneſs or misfortunes of the giver, which will the more illuſtrate your virtues, and oblige,

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

July 16. 1668.

Laurum Amice Eligis Rus.

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

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

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

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

EPITAPHIUM factum per W. C. MInante perICuLo GranDe.

Scutisque affixis patefaciens Avem Minervae, Hermetis, & Apollinis Avem Paradici.

In hIs HyerogLyphyCIs nVMeranDI FIgVrIs.

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

Mercurius Sal▪

Anſer H[•]rmogenis ſive Pullus in ſole aſſatus. Generatio. Mortificatio. Vivificatio.

Apollinis Avis Paradiſi, Phaeni[•], Icarus, vel [•]quila excelſa

W. C.

Regeneratio. Redemptio, Glorificatio

Nemo ante Obitum faelix.

Eſt in Mercurio quicquid quaerunt Sapientes,

L'Aurum amice eligis, Rus.

An EPITAPH made by W. C. CLowDeD by threatnIng DIſaſters.

With Scutcheons annexed diſplaying Minerva's and Hermes Birds, And Apollo's Bird of Paradice, In HIerogLIphICk NVMbers anD In FIgVres.

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

Mercury Salt.

H[•]rmog[•]n[•]s, Gooſe or Pullet roaſted in the Sun. Generation, Mortifications, Vivifica[•]ion

Apollo's Bird of Paradice. Phoenix, Icarus or lofty Eagle.

W. C.

Regeneration, Redemption, Glorification.

No Man's happy before his Death.

MerCVry's BIrth's beſt after's Death,

MerCVrI's LIfe VVas pVrg'D by ſtrIfe.

All's in Mercury that the wiſe men ſeek.

Laurum Amice Eligis, Rus.

CHAP. I. A plain and full explanation of the aforeſaid Epitaph, Scutcheons and Motto's of W. C. As well for the Philoſophers Stone as his own Tomb-ſtone.

THis Epitaph is literally the work of Philoſophers, and yet may revive the old uſeful Adigy and Motto upon this Authors Tomb-ſtone, to remember thy end. For as this flouriſhing [〈☐〉] ſignifies this Author W C. being a Mercurialiſt, tired of all worldly Inquinaments▪ So it illuſtrates all the [•]lanets and their Mercury, and the univerſal Spirit and Mercury of the World, and the ſpecificks of Nature; and no leſs, the true Mercury of Philoſophers for this work: free from all filthy corruptions well fitted, and put naked without Garb, or any ſtrange thing into its Glaſs, and private Philoſophical Neſt or Veſſel, (as into a Grave and Coffin) with conſtant vapourous heat for Putrifaction, and its true preparation, rectification, and perfection, orderly through its progreſſion of Colours, till it come to the true Sulphur of Philoſophers, which in the interim, makes good that Philoſophick ſaying,

Thus it may appear double you ſee▪ or one in two, Male and Female, Superiour and inferiour, Groſs and Subtil, Coeleſtial and Terreſtrial, Sulphur and Mercury, Water and Earth Corruptible and Incorruptible, or Spiritual. And ſo the parts alſo are three, Body, Soul, and Spirit; Sal, Sulphur, and Mercury; ☉. ☽. & ☿ Calx, Ferment and Tincture; and the very Mercury may be termed threefold, preparing, prepared, and eſſential, and according to Ripley, and Raimund, calcining, reviving, and eſſential. So likewiſe it may be termed four; for the Water, and Earth which are two viſible Elements, comprehend Fire and Air, which are the four Elements, which are turned inſide outward, whereby they ſhew their effects and properties. Thus Terra; Stat. unda Lavat, pyr Purgat, Spiritus intrat. The Earth faſtens, Moiſt waſheth, Fire purgeth, and Spirit enters. In and for which, alſo there are four Fires uſed, Natural, againſt Nature, Innatural▪ and Elemental; all which, at the laſt will make a fifth Eſſence; and ſo by a perfect Ternary Quadrate, and Quinteſſential Proceſs, from one, two, three, four, and five. It returns again into one moſt perfect ſpiritual ſub [•]ance, and ſo is Reunited, and raiſed to a perfect Circular Centre, a fixt fuſible and incorruptible Medicine▪ to make the true Elixir of Philoſophers; opening and ſhutting [•]t pleaſure, giving the [•]eys of happineſs to all that ſhall enjoy it, to enter to a Kingdom of Health, Wealth, and Honour, and ſhutting out all ignorant dark Bodies, and Spirits. Thus then at laſt this Medicine may obtain the name and number, intimated by W. C. which as it is this Authors name, who is but one in Perſon, and in Figures, twice five hundred; ſo is the Medicine but one in ſubſtance, and in virtue twice five hundred, or a thouſand For this cauſe the Jews thought Chriſt to be John Baptiſt, riſen from the Dead, and therefore did ſuch mighty works. And this we know (ſaith St. Paul) that ſuch as he is, ſuch like ſhall we be at the Reſurrection, if we have his Spirit, and follow him in pious Obedience, Patience, and Humility. So that in this Epitaph, as well as by the ſaid Scutcheons and Motto's, is plainly ſet forth the divine and natural Stone of the Wiſe-men, with their Sulphur and Mercury; though to be underſtood with a gr[•]in of Salt; and likewiſe the Moral, Natural, and mortal fate of Man. The whole Art therefore of this Philoſophy, is to begin where Nature ends, and to take what you find moſt ready and perfect in Nature▪ and that which is neareſt of kin; and intirely ſeparate the Heterogeneal groſs parts, and congregate the Homogeneal, make them Eſſential, and ſeparate the Elements, kill the Quick, and quicken the Dead, and Circulate, Fix and Ferment all to the higheſt degree of Exal[•]ation, and Philoſophical Sublimation and Perfection. As Ripley ſaith, Kill the Quick, and to the Dead give Life; Make Trinity one without any Strife. Thus opening and ſhutting by Ixions Wheel, in heavenly manſion, both in a natural and artificial veſſel, till it come to the greateſt perfection and number, if not Infinite. And now note, though moſt Philoſophers in their Writings, have concealed their true privy Mercury, Fire▪ Veſſel, Time and Bath. Yet here thou maiſt eaſily find all the Secret; If God have ordained thee to be helpful towards the Redemption of his poor Creatures, groaning under their burdens of Oppreſſions and Mortality.

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

Which Waters thus takes name from Icarus, the lofty Eagl[•]s Son, and Dedalus Philoſophers true Sulphur and Mercury their u[•]ctuous Tincture; and their water Dry.

All which nevertheles, I acknowledge is really but one onely thing, or Eſſence in the Root, viz. the Philoſophers ☿, although out of two or three particulars, or more in kind; and one operation of ſeveral parts, as in my ſaid Epitaph, and Circular Figures compriſed: Nay indeed may be but one onely particular thing, and one continued ſimple and ſingle operation, when duely prepared, and ſuperfluities removed. But if one onely thing be taken, then it is divided into ſeveral parts; or if ſeveral things be taken, they are brought to one; and ſo may it be ſaid of the Operation, which all being but one, the Philoſophers nevertheleſs are pleaſed to diſtinguiſh it by its ſeveral Progreſſions, Colours, and Properties, intimated by, and within the ſaid three figured Circles and their Titles; all agreeing with this old Aenygma of Vitriol, which being in many of the Metallick kind, is and hath but one thing or ſubſtance; and although but one, yet may be opened, divided, and have ſeveral parts; and being done, be brought to one again, in one ſingle and ſimple operation of Nature; Thus,

Viſit the interiours of Earth, Rectifying,

And you ſhall find the hid Stone, and true Medicine.

And like it, agreeing with this work of Palyugenius, which hath two.

Engliſhed thus,

And yet underſtand me rightly concerning the ſaid work, and matter of Philoſophers; that Gold for certain is the principle of Gold-making powder, (be it in what ſubject or appearance it will) even as Fire is the principle of Firing: For nothing can give what it hath not. In Auro, ſemina ſunt Auri. As Augurellus and others teſtifie. In Gold, is the ſeed of Gold. And even the ſame may be ſaid of Lune, when 'tis a Maſculine. And their Mercury is the ground of both, and contains all three; and is the Earth, in which it is ſown, and from whence it takes its original, and is of their own Nature. But this muſt be living Gold or Silver, and not the common Gold or Silver, which are Dead; or the common fowl Quick ſilver. And indeed theſe are more univerſal, cheap, common, and eaſie to be had, then moſt men, even ſome Philoſophers do think: which cauſed Ingenious, and Learned Taulodanus to write againſt the Subject of that worthy old Philoſopher Braceſcus, though both true Philoſophers, and their ſeveral Subjects true; and this made Claveus in his Chryſopeia, and Argyropeia to doubt of ſome of Lullie's Proceſſes; For theſe Principles are to be found in one ſubject, and in divers having a Golden Nature, as Dunstan, Arnold, Guido, Ripley, Raimund, Glauber, and others do teſti[•]e; and more ways are to the Wood then one: For out of every or any particular Metallick or Mineral Species, may by due Philoſophick preparation, be extracted the ſubject for the Philoſophers Stone; and every Chymical work called particular may by purification, good preparation & ſutable fixation, volatiſation, and exaltation, be made a univerſal work for Multiplication: Nay out of every Element, and Principle of and in Nature; and almoſt every abject thing whatſoever, may be extracted a Sulphurous, Sol, Lune, or Mercury, enlivened for the Philoſophers work. And St. Devogius affirms, that the ſaid firſt matter of Philoſophers, is eaſier to be touched with the hand, then diſcerned or found by ſubtilty of Wit or Sophiſtick imaginations, and ſaith, he told it & the Proceſs literally to ſome, who nevertheleſs had not confidence therein, for the meanneſs of the ſame, and therefore left it without trial And certainly the Antecedent and Primordial Ens Auri, is in every Element and Principle; the which are never ſo ſimple, but out of each the other may be extracted; and we may obſerve a kind of demonſtration hereof by our Mother Earth, who brings forth all things: For take any good and fit Earth, extract all the Stones, Roots, Salt peter, and whatſoever elſe is included, and being then left open to the Air for ſome time in a convenient place, it will not onely of its ſelf be impregnated again with new ſalt Peter, Vegetables, Stones, Mettals and Minerals, but alſo with Animals, and thoſe very Stones, &c. ſhall hold a Sulphurous Gold and Mercury, fit for a Philoſopher to work upon, and to make a fit Medicine for any of the three Kingdoms of Nature, and this being after ſpecificated with a fit Metallick, ſhall perfect the impure Mettals, to Sol, and Lune; and 'tis ſtrange that ſalt Peter, a Mineral in the Earth, ſhould have its root and Quarry in the Air. And verily every thing brought to ſuch likeneſs in perfection of Elements, and the three Principles, as to be Quinteſſential and fixt, are in community of ſubſtance with the principles of Mettals, and are in a manner univerſal, and may help to make the Stone for Tranſmutation of Mettals, as well as for the health of Men, &c. For the community of matter of all things, is in Sal, Sulphur, and Mercury, and the purity of the four Elements is in pure Water, and pure Earth, brought to a Quinteſſential eſſence, and ſo are in community of ſubſtance with Mettals, and will be of equal nature with their principles, namely, in Sal, Sulphur, and Mercury; For the matters and principles of Generation, are in Sal, Sulphur, and Mercury, and theſe may as well be had by Art, above the Earth, as by Nature in the Mines, and ſo may be brought to a fixt Sulphur of Nature, which is as good an Earth for the work as may be; for Guido ſaith of the Earth, it is no matter ſo it be fixed. and Raimund ſaith, nought is required in this Art for tranſmutation, but pure Earth, and pure Water; and Ripley ſaith, Hair and Blood cannot be the Stone for tranſmutation, but Elements ſeparated from them may; and of ☿ ſeparated from them, is little good, but if brought to Sulphur of Nature, it is as good Earth for it as may be; yet ſtill mark, that it be brought to a community of Nature, and muſt be fermented with pure real Gold: yet you are not tied to go to ſo great a diſtance; for things neerer of kin are eaſier tranſmuted, and the neereſt the beſt. Wherefore the Artiſts may begin where Nature▪ left off in her ſimple and ſingle operation. And (like a good Husband-man with Corn) Sow the pure grain of Gold (not common Gold) in its pure Mercurial virgin Mother Earth (not common Earth) but a white Crude, Golden Water or Eſſence, brought to them by the help of Eagles, or elſe by the mediation of the Doves; and the man in his glittering golden Robes, may drink of his Nectar in a pure ſilver Cup, three to the Graces, or nine to the Muſes (as Ripley intimates) and according to the old Myſtical Law. Ter bibe aut toties ternos ſic mystica Lex eſt. Drink Three, or thrice Three, which is a Myſtery; And ſo the Maſculine and Feminine, or ☉. ☽. & ☿. being in perfect health, and in their prime and Sperme, as one thing, willingly embrace, and joyn to ſpiritualize themſelves into a Sprout, or living Seed, to grow up to the higheſt degree of the power, energy, and virtue of ☽. and Gold, and of the ſpiritual Stone of Philoſophers, and to do whatſoever elſe the Philoſophers have need of. Nam Lapis Philoſophorum nihil alind eſt quam Aurum in gradibus ſuis multiplicatum ſtante proportione quâ fuit in Auro primo. For the Philoſophers Stone is no other thing, then Gold multiplied in its dedegrees, ſtanding in the ſame Temperature or Proportion in which it was at the firſt: which muſt be nouriſht with the Mothers pure Milk, till it can feed upon ſtronger Meats, and ſo gets vigour to Multiply. And then the Glorified King (Triply Crown'd) ſhall vanquiſh his Enemies, and redeem his Brethren and Kindred, in all or any Nations from their vile Corruptions: If they can but touch the hem of his Garment; or entertain him at his approach, as they ought; for 'tis alike to him, to raiſe their Eſſences, as to ſeparate their Maladies. Yet you muſt,

Without the perfect knowledge of which, thou canſt never attain thy end.

CHAP. II. Of the Cauſes and Manner of Multiplication of Life and Seed; And one way of preparing Mercury for the Philoſophers Stone, and others for making of Ʋniverſal Medicines, &c.

IN the beginning God gave his bleſſing to increaſe and multiply; and commanded that each Thing from its like, ſhould draw its Form; and ſo created in Nature a certain Chain, or ſubordinate propinquity of Complexions, between Viſibles and Inviſibles; by which the Superiour Spiritual Eſſences deſcend, and converſe here below with the matter. Yet Nature hath, nor had but one onely Agent (hidden in the univerſe) which is Anima Mundi, working by its univerſal Spirit, through innumerable diſtinct, Concreates according to their Specificque Forms and Seeds, which God the Father, at firſt Creation by his word and Idea (or Son and Holy Spirit) did Glance at once into the firſt matter, and ſo ſet Laws and Bounds in Nature: Of, In, and over all, which he is ſtill preſident, upholding, ſtrengthening, and ordering all the ſaid Powers, as his Inſtruments in every particular as well as in the general; ſo that a Sparrow falls not without his Providence and Power; and ſo kind by kind, produceth kind in all Natures, Three Kingdoms (Animal, V[•]gitable, and Mineral) by means of the ſaid Seed; For as Fernelius ſaith, Nihil eſt in ulla naturae parte, quod non in ſe generis ſui ſemen contineat. There is no part of Nature which doth not contain within it ſelf the ſeed of its own kind. God and Nature ſtill uſe the ſame, and as a mean to unite the Form to its own Matter, and to raiſe ſtrength and Appetite in the Patient, and to invite the active Virtue of Form and Life to work freely. Yet ſtill its motions to tend to its own Specifick end as God had ordained; except it be miſplaced or abuſed (as Sendivogius expreſſeth, or joyned to ſome unfit matter; which end being attained, the Life then ſeems Dead, or at a ſtand; and ſo Chained, Hedged, and impriſoned with Corporal [•]ences, that it can work no further upon that ſubject to its Promotion; but onely doth Organizare molem, and ſets its Priſon or Houſe into the beſt order it can; Branching into ſeveral Members, that it may have the more room to employ its Faculties, evidently ſeen in Animals and Vegitals with various motions: But in Minerals (more oppreſt with matter) leſs apparent, and ſeeming ſlain by congelation, eſpecially taken out of their Mines, and Mechanically uſed; and ſo onely preſerves its bodily Being, till Revived with new Ferment, and Matter, whereby the Body is opened again to manifeſt its living, eſſential Moiſture hid in the Centre, wherein the ſeed and ſpirit of Life is placed as Fire, and then revives and reſtores new operations, in the new adjoined nouriſhment or matter. And thus Nature by help of Art may tranſcend, (and as it were) go beyond its ſelf; and ſo the Seed will ſtill extend its power and Life, as long and often as it be thus opened and fitted with new matter and Ferments.

Helmont in Butler, and Sendivogius in his new Light, partly teſtifie the ſame. Now this Seed is no ſooner produc'd, but it aſſaies to change the matter, and ſtamps its Character therein, and ſo preſently the Matter lives, and the matter then Coworks together with the Form, to attain that end, to which the Seed implanted doth intend.

For all things live according to their kind,

Their Life is Light, as therein you may find.

Quantum quidque habet Luminis, tantum habet & Numinis, (ſaith one) And thus much for Form and Seed in general.

Know further now, That Metals in the Mineral Kingdom are thus produced. Their Sulphur unctuous, Coagulates, and fixeth a fluent moiſture mineral called Mercury, the which is a dry humidity that flows, yet wets not hands, its parts are ſo Homogeneal, that the very Fire its ſelf doth not eaſily ſeparate them. It is of waters Progeny, yet far exceeds it in weight, and firm compoſure, which properties come not by chance, but by Gods Decree; Providence and Power, from its Specificque Seed, and its hidden inward Agent, Form, and Life, from Anima Mundi, which the Water before had not; neither yet hath it parts diſſimular (hand or foot▪ head or eye) as Animals, or otherwiſe as Vegitables: but is all homogeneal, and of moſt firm parts and Root. Now Mercury hath moſt affinity with Gold, known by their equal weight, purity, firm compoſure, and eaſie mixture; next with Silver, then Jove, Saturn, Venus, and laſt and leaſt with Mars, which is a Secret to underſtand and though Mercury may be mixt and made amalgame, with all or any, yet it will not enter into any in the Root without fit preparation and great Art; but drive away one from the other, in the Fire, which is another ſecret, now the reaſon is, for that it and they are Dead, or their Life hid, impriſoned, and Dormant within their Bodies (as is ſaid) and the Sulphur fixt, and ſealed in the perfect Metals, and earthly Fowl or Crude in the imperſect, which Mercury abhors and rejects, or cannot Cope with, being its ſelf alſo in Fetters, bound to his good behaviour; and if you ſeparate the f[•]ces of the latter, which are imperfect, yet you have but a fluid Mercury from them like the common; and a Crude Sulphur, too remote to join with Gold, for Gold having paſſed its Enchantments and C[•]udities, ſcorns to be defiled therewith any more; wherefore common Crude Sulphur, will eaſier join with other imperfect Mettals, then with Gold: but pure and fixt Sulphur, ſooner and better with Gold then with the reſt; and therefore if you would make uſe of the Sulphurs or Mercuries of the imperfect Metals, or the common. They muſt be each prepared and fitted with a living power, and ſo acuate as to become a fiery quickning Agent, before it can reincrudate, open and enter the body of Sol, whereby its own Water may appear, and its fiery Seed and Spirit of Life iſſue forth, and be made active to work upon, and in the ſaid Female living Mercury, it being Sols own Eſſence, Fleſh and Bone, and its proper matter, Earth and Matrix (as is ſaid) wherein Seed will then quickly fructifie and increaſe: for Sol though pure, perfect, and full of virtue in its ſelf bodily) muſt be Reincrudate, Crucified, and die to Nature, that its Virtue and Tincture lockt up, and onely ſingle in its ſelf Bodily, might become exalted with its body and, ſpiritually living, and fixt together in heavenly manſions, and ſo extend and communicate more largely its powerful Virtues, and Tincture to imperfect Bodies, and Spirits to redeem them from Thraldom, Corruption, and Fire by imbracing one grain of his bounteous pure Spirit, and ſo be raiſed at laſt to him for Eternity. For ſo Death and Deſtruction of outward Form, will be but as a Back-door to the Soul and Spirits true Birth, and its Bodies eternal Life and Union, till it come at laſt to the higheſt perfection, by its fulneſs of Tincture. Thus is the Philoſophical Corner-ſtone, made a true Medicine, though rejected and ſcoffed at by many. And theſe are the effects hid from the voluptuous, Covetous, and Worldly-wiſe-philoſophers, and revealed to Solitary, meek, humble Spirits, who forſake outward pomp and vanities, to embrace the fruits of Piety and Wiſdom.

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

Which ordered right you cannot chooſe but ſpeed.

CHAP. III. Of the Subject and Marks of the immortal Liquor Alchaheſt.

HEre Reader make a little pauſe, and take this ſhort hint for thy true inſtruction of the Alchaheſt and Macchabean Fire, burning in Water, and as a Serpent (or Latex) lying hid in the Cavernes of the Earth, and in other things and places; being nevertheleſs but one Anomolous Balſammick Salt, paſſing through the world, which almoſt every man knows and needs, though he obſerves not the marks to be that thing. I ſay, it is the Primum ens Salium, and hath a mark or croſs affixt on it from the Almighty, which (as Helmont ſaith) the Adept do know, and every curious Philoſophick ſearcher, may find to be a ſure and certain token of its true Alchaheſtical Virtue, beyond any Demonſtration: And indeed we muſt not ſeek, or think to [•]nd that in a thing which God and Nature hath not implanted in it. For nothing can give, what it hath not. But the vertue, operation, and power thereof, may be cleared and exalted by art. This mark then I ſay is not the mark of Cain, or any Beſtial curſe, but clean contrary, and can preſerve life; ſo that none can kill it, though they would devour it; which mark till you find, you ſhoot at Rovers; and though the Aſs have ſuch an outward mark with Ignomy, yet Chriſt was pleaſed to ride upon it, and to grace the Croſs after by his mighty power of ſufferings on it, he having a Balſamick conſtant virtue of Patience therein over it. Some light is given of this mark and token upon it, both by Paracelſus, the glory of Chymiſts, and by brave Helmont his great Interpreter, but coucht cloſe up from the Ruſtick obſervation in convenient places; yet their preparations are plainly ſet down to be only ſimple diſſolution and coagulation, with eaſie heat, till it come to its tranſmuted form, without any commiſcible ferment Heterogeneous to it ſelf; but this Serpent biting his own Tail, by digeſtion and Putrefaction becomes Invenomed, and ſo by ſolution mortified into the ſmalleſt Attoms poſsibly in nature; and then is raiſed, circulated, and revived for eternity to ſome higher Orb or Elixir, and ſo not poſsible to mix with any elementary impurity, or ferment to be tranſmuted, but ſeperates and preſerves all and every eſſential concrete whereto it is joyned from corruption, and the cauſes of death without any diminution of its or their intire created virtue.

CHAP. IV. Of the Salt of Tartar volatized, or Samec, and other Elixirs.

I May tell thee here nevertheleſs, That though the proper ſubject of this foregoing Liquor, called the Alchaheſt be but one Anomalous Salt, or firſt beginning of Salts, with ſuch a noted mark, and John Baptiſt like, doth ſuch great or mighty works, yet nevertheleſs the leaſt Elixirated ſubject in the Philoſophers Kingdom (though the loweſt perfected Salt) will doe ſuch Alchaheſtical effects, and ſome beyond, eſpecially being rapt up (like Paul) from the Quaternary Elements, into the Chriſtalline third Heavens above the fixt Stars and Planetary Orbs: For Paracelſus his high prepared Samech, and every Alcaliſate Incinerated wine of vegetables being brought to their full preparation and perfection, are Alchaheſtical, at leaſt Succedaneous, as a Circulatum minus; and alſo all other Balſamick Quinteſſential things, and Concretes in the three univerſal kingdoms of nature. But more eſpecially the true Mercurial Saline, and Sulphurous Elixirs of Philoſophers wrought up and exalted to the bright Chriſtalline or Angelical Orbs, influences in ſpiritual fuſible liquid Forms, and appearencies are ſo univerſally Alchaheſtical, that I ſay they may do the ſame things, if not greater, and make better exalted Balſamick ſeparations and preparations, then the ordinary ſaline Alchaheſt. But the manner of preparation (& modus diſpoſitionis) muſt be thought on to bring this to effect: For the degrees of Hierarchy are much conducing to and for the Glory of Angelical powers and influences: And yet the ſaid Alchaheſt (as a good forerunner) may prepare the way or Foundation to this grand Elixir. 'Tis true, the Alchalizate parts of Samech, and other Alcalyes, after their ſufficient reſolutions and pure ſoft apparelling for their firſt addreſſes to win their beautiful Caeleſtial Bride, and her beloved and delightful influences muſt have a hot and moſt pure affection (chac'd from Adultery, yet Fuſibly melting with heat;) and then each of them with a ſtrong clutch (like a Domeſtick Thief, nevertheleſs gently and at leiſure) will take away his beloved out▪ of her Chariot at ſuch a time when he [•]nds her in her greateſt beauty, and moſt glorious pure attire, and with a cleanly conveyance, in the cool of the evening, will carry her away with all her wealth and Jewels from her outward weak, and inward cloſe attending ſtrong Guardians, who will then by her milder advice pacifie his heat for the preſent, but being once fully marryed and in his poſſeſſion, her love will be ſo true and intire, that her tender affection will ſnatch and carry him on her winged embraces in her Mantle, up to the higheſt Mountains, from hers and his boiſterous, pedantical, malicious enemies where afterwards they will live in peace upon heavenly Manna in Paradice, and dreſs the Garden of Eden with new Plants, and may delight in all the fruits of life, having an Angelical Guardian and Gardener with a Flaming Sword, to prevent and keep out all Ruſtick and Malevolent followers and purſuers.

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

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

CHAP. V. An Apologitical Peroration of Mans Mortality, Reſurrection, and State for Eternity.

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

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

Wherefore now, candid Reader, if thou beeſt not ſatisfied with this work or theſe expreſsions▪ leave them for the Author, for the ſaid Epitaph and Figured Scutcheons will ſerve me well enough for a Grave Stone (which was ſo chiefly intended at the firſt) where I may lye at reſt, with or without any other Herauldry, or Applauſe; and wherein thou maieſt plainly nevertheleſs read thy mortality, as on other Tombs, To prepare thy ſelf for thy long home of Eternity, for thy Body, Soul, and Spirit, muſt be ſeperate, and the four Elements thus corrupted from the Sal, Sulphur, and Mercury, generate Worms, &c. which after a full and perfect ſeparation, are again to be re united at the day of doom, for a quinteſſential, ſuper celeſtial, and everlaſting being: The good in Joy and Peace of the Holy Ghoſt, which had fermented the ſame by Righteouſneſs in this life into Chriſts Body as Members, and was in all the Saints and true Catholick Church, the Hope of Glory. But the other that were Bad, left to their Beſtial, Senſual, and Diveliſh Fermented Affections, to be tormented eternally, with and by their bad Spirits, and groſſer Eſſences, for their Idolatry of Fleſhly, Diveliſh, and Worldly vanities, with horror and everlaſting anguiſh of mind and body, wherewith nevertheleſs they will be nouriſht and enabled to endure for ever and ever. All which I have declared, and cannot be eaſily hid from thee, though thou ſhouldſt want Lynceus eyes, or the Philoſophick Eagles eye, to behold the light of nature exalted to the higheſt degree of the Sun by art; which nevertheleſs I wiſh thou maieſt find out by this or ſome other means; ſo it may tend to the Praiſe and Honour of God, and thine and thy neighbours Eternal wellfare, who am thy friend and true Lover of Art and Nature, and care not what thou ſaieſt or thinkeſt of W. C. or twice five hundred.

Laurum Amice eligis Rus,

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

DISCOVERING The Rareſt Miracle of NATURE.

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

With other moſt Rare Experiments and Tranſmutations.

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

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

By W. C. Eſquire.

Laurum Amice Eligis Rus.

THE EPISTLE Of VV. C. TO THE READER.

Reader,

I Have taught Helvetius with his Golden Calf, our Engliſh Tongue, to perſwade thee (by theſe experiments from a true Adeptiſt) Of the reality of the Philoſophers Stone, & Univerſal Medicine, and conſequently to eſteem the Noble Art of Chymiſtry by which it is wrought; And I heartily wiſh the laws were not ſo ſtrict, nor the ſnares ſo many, againſt the honeſt Practiſers of this Art, but to puniſh the others more ſeverely that abuſe the ſame, then I queſtion not the further demonſtration hereof. But the Golden Calf and Fleece are ſufficiently divulged almoſt in every language, and many rare Engliſh Philoſophers collected by our worthy Countryman Elias Aſhmole Eſq in his Theatrum Britannicum. There is alſo publiſhed a Manuſcript of a moſt rare Anonymon (probably yet living) who like a miracle of nature, attained the Elixir at 23 years of Age, 1645. And as a true Elias (or fore-runner) hath taught the ſame, in his Book Entituled, Secrets Revealed, or an open entrance to the ſhut Pallace of the King. We have likewiſe the bright Sun of our age, and lover of mankind, John Rodolph Glauber, Baſilius Valentinus, and Coſmopolite Sendivogius, brave Helmont, Paracelſus, with ſeveral other Tranſlations in Engliſh, wherein many rare ſecrets are revealed for the honour of this Art, Improvement of our Engliſh Nation, and to eſtabliſh a belief of the ſaid Stone. This Worthy Helvetius it ſeems, had formerly a miſpriſion of this Art, but by theſe demonſtrations mentioned in his book, he was convinced, and as worthily recanted to prefer the Truth, and Gods Honour before his own Repute, by which he hath gained more repute amongſt all vertuous learned men. Now if theſe Experiments ſhall gain the like credit with you (as I doubt not but they may) you will not any ways detract or ſcandalize this almoſt Divine Art. Nevertheleſs I do not perſwade thee (with the murmuring Idolatrous Jews to adore this Aſs or Golden Calf (the workmanſhip of mens hands) though termed the God of this world) Nor with Jaſon or Hercules to hazard thy ſelf, or any Limb, for the Fleece, or branch of the Golden Tree; but diligently to read and conſider theſe and other learned Authors to find a true coherence amongſt them, and how with Moſes, or theſe Elias Artiſta's to waſh the Laeton, and burn the Golden Calf, and not thy Books; but beware thou fling not away thy mony before thou underſtandeſt the Roots of Nature, and the full art to proceed. If thou intendeſt the thing herein mentioned, leaſt thou come off with loſs and blaſpheme the truth; neither ſlight theſe Reliques of the Fleece as common dirt or duſt, but rather magnifie the great Creator, who hath not only given us this pretious Stone for our health and wealth, but withal a moſt glorious white Stone, clothed in Scarlet, viz. his Son Chriſt Jeſus for the Example, Redemption, and Eternal Salvation of all men of that Spirit, in and with whom are all bleſſings for Male and Female, Poor and Rich. But methinks theſe bright Stars thus eminently appearing, with other manifeſt Tokens would perſwade us that the time is come, or not far off, when the true Elias is or will be revealing this and all other Arts and Myſteries more plainly and publickly then before, though not perchance in or by any ſingle perſon, but in ſome publick Adminiſtration of Spirit (like a ſecond John Baptiſt in a Fiery Chariot) to prepare the way for a higher deſign, by which men may forſake their vain luſts and pleaſures, to follow this and other laudable Arts. And Exerciſe more Juſtice, Honeſty, and Love to their Neighbours, (hitherto very cool and remiſs) till they come to be transformed into the perfect Image of Chriſt, in, by, and with whom he will Reign ſpiritually; or elſe may find the ſmart of their vices by their violent Fiery Furies, and the Stone out of the Rock or Mountain, Dan. 2. 45. cut out without hands, to fall upon them in Judgment, till they and their Idols, Gold and Vanities be turned to dirt, or of no eſteem, and afterwards the truth of Religion in Righteouſneſs to flouriſh and cover the earth, as the waters do the Seas, and then God will even delight to dwell in and amongſt the Sons and Daughters of men, as the Members of his beloved Son, Chriſts body, the true Catholick Church and Chriſts Kingdom; Though in ſome ſmall differing outward forms, and that this his Kingdom may come and haſten, is the prayer of

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

Laurum amice elegis Rus.

THE EPISTLE DEDICATORY Of Doctor John Frederick Helvetius. To the moſt Excellent and Learned, Doctors, Dr. Theodoſius Retius, at Amſterdam, Doctor John Caſper Fauſius, at Heidlebergh, and Doctor Chriſtianus Mentzelius, at Brandenburgh, My Honoured Friends and Patrons.

MOſt Noble and Acute Searchers into the Vulcanick Anatomy: I would not be wanting to manifeſt the glory and riches of this ancient Spagyrick Art, which I have ſeen and done, by projecting a very little of the Tranſmuting Powder on a piece of impure Lead, which in a moment) was thereby changed into the moſt fixt pure Gold, enduring the ſharpest examination of fire, ſo that none need doubt, but certainly know the firſt material Mercury of Philoſophers is to be found, and is as a fountain overflowing with admirable effects. Yet it is not in my thoughts to teach any man this Art, of which I my ſelf am yet ignorant, but only to rehearſe the proceedings I have ſeen. For it is only the part of Bruits to ſpend their life in ſilence▪ and not to declare that which might propagate the honour of the moſt Wiſe, Omnipotent God our Creator: It being ungrateful for men, (who ought to participate of the divine nature) not to glorifie their maker. I ſhall therefore without flouriſhing, faithfully relate whatever I ſaw and heard from Elias Artiſta, touching this miracle. For truly I was not ſo intimate, that he would teach me to prepare the Ʋniverſal Medicine throughout the Artificial, Chymical, Phyſical Method, yet he vouchſafed ſuch a rational Foundation in the Method of Phyſick, that I ſhall never ſufficiently extoll his praiſe. Receive therefore this ſmall preſent which I officiouſly Dedicate to you for admiration. Farewell.

N. E. E. D. V.

Your moſt humble Servant. John Frederick Helvetius▪

CHAP. I.

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

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

Things that we underſtand not, we admire;

But things that pleaſe our fancy, we deſire.

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

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

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

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

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

CHAP. II. The Teſtimony of divers illuſtrious Authors of this Arcanum.

FIrſt, Paracelſus in the Signature of Natural things, fol. 358 This is a true ſign of the tincture of Philoſophers. That by its tranſmuting force, all imperfect metals are changed, viz. (the white) into Silver, and (the red) into the beſt Gold, if but the ſmalleſt part of it be caſt into a Cruſible upon melted metal, &c.

Item, For the invincible Aſtrum of metalls conquereth all things and changeth them into a nature like to its ſelf, &c. And this Gold and Silver is nobler and better then that brought out of the Metallick Mines; and out of it may be prepared better Medicinal Arcana's.

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

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

Read more of this in Paracelſus Heaven of Philoſophers.

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

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

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

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

Item, This is the wonderful method which God only hath given me immediately & mediately, yet ſubordinately through Nature, Fire, Art and maſters help (as well living as ſilent) corporal and ſpiritua[•] watching and ſleeping.

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

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

Item, The Philoſophers Stone being fermented in its parts in the great world, transforms it ſelf into whatſoever it will by the fire; hence a Son of art may perceive, why the Philoſophers have given their Azoth the name of Mercury, which adheres to bodies, &c.

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

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

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

Item, In his Tree of Life, fol. 630. I am conſtrained to believe there is a Gold and Silver making Stone or powder; for that I have divers times made projection of one grain thereof, upon ſome thouſand grains of boyling quickſilver, to a tickling admiration of a great multitude. And further as before is rehearſed in the firſt Chapter. He alſo ſaith,

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

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

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

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

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

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

Item, Another rare Experiment done at the Hague.

There lived at the Hague 1664. a Silver Smith, named Grill, well exerciſed in Alkymy, but poor according to the cuſtome of Chymiſts. This Grill got ſome Spirit of Salt, not of a vulgar preparation, from one Caſpar Knotner a Cloth Dyer, to uſe as he ſaid for metals. The which afterwards he poured upon one pound of common Lead in an open glaſs, diſh or platter, uſual for confections or conditures; and after two weeks there appeared a moſt curious Star of Silver, ſwimming upon it, as if it had been delineated with a Penſel and pair of Compaſſes by ſome ingenious Artiſt. Whereupon the ſaid Grill told us with joy he had ſeen the Signat Star of the Philoſophers, whereof by chance he had read in Baſilius: I with many others ſaw the ſame to our great admiration. The Lead in the interim remaining in the bottom of an aſhy colour. After ſeven or nine days in July, the Spirit of Salt being exhaled by the heat of the air, the Star ſetled on the Lead or Feces in the bottome, and ſpread it ſelf upon it, which many people ſaw. At laſt the ſaid Grill took a part thereof, and out of that pound of Lead, he found by computation twelve ounces of cupelled Silver; and out of that twelve ounces, two ounces of the beſt Gold; and I Helvetius can ſhew ſome part of that ſpongeous Lead with part of [•]he Star upon it, and alſo ſome of the ſaid Silver and Gold. Now whilſt this envious Silly Grill, conceal[•]ng the uſe, endeavoured to get more of that ſpirit of Salt from Knotner, the ſaid Knotner having forgot what ſort it was or elſe not finding it ſudden[•]y; was ſhortly after drowned, and Grill with his family dyed of the Plague; ſo that none could make further benefit or tryal of the ſaid Progreſs afterwar[•] Indeed it would move admiration, that the Leads i[•] ward nature ſhould appear in ſuch a noble outwar[•] form by the ſimple maturation of the ſaid ſpir[•] of Salt; neither is it leſs wonderful, that the Phil[•]ſophers Stone ſhould ſo ſuddenly tranſmute all M[•]tals to Gold or Silver, having its vertue potenti[•]ly implanted within its ſelf, and raiſed into an [•]ctive power; as is manifeſt in Iron toucht with th[•] Load Stone.

But enough of this.

CHAP. III. The ſooner a thing promiſed is performed, the more grateful. Wherefor[•] I return to my predeſtinated Hiſtory.

THe twenty ſeventh of December, 1666. in th[•] afternoon, came a Stranger to my houſe at th[•] Hague, in a Plebeick habit, honeſt Gravity, an[•] ſerious authority; of a mean Stature, a little lon[•] face, with a few ſmall Pock holes, and moſt blac[•] Hair, not at all curled, a Beardleſs Chin, abo[•] three or four and forty years of age (as I gueſſed and born in North Holland. After ſalutation h[•] beſeeched me with a great reverence to pardon hi[•] rude acceſſes, being a great lover of the Pyrot[•]chnyan Art; adding, he formerly endeavoured t[•] viſit me with a friend of his, and told me he had read ſome of my ſmall Treatiſes; and particularly, that againſt the Sympathetick Powder of Sir Kenelm Digby, and obſerved my doubtfulneſs of the Philoſophical Myſtery, which cauſed him to take this opportunity, and asked me if I could not believe ſuch a Medicine was in nature, which could cure all Diſeaſes, unleſs the principal parts (as Lungs, Liver, &c.) were periſht, or the predeſtinated time of death were come. To which I replyed, I never met with an Adept, or ſaw ſuch a Medicine, though I read much of it, and have wiſhed for it. Then I asked if he were a Phyſitian, but he preventing my queſtion, ſaid, he was a Founder of Braſs, yet from his youth learnt many rare things in Chymiſtry, of a friend particularly, the manner to extract out of Metals many Medicinal Arcana's by force of fire, and was ſtill a lover of it. After other large diſcourſe of experiments in Metals, This Elias asked me if I could know the Philoſophers Stone when I ſee it, I anſwered not at all, though I had read much of it in Paracelſus, Helmont, Baſilius, and others; yet dare I not ſay I could know the Philoſophers Matter. In the Interim he took out of his Boſome Pouch or Pocket, a neat Ivory Box, and out of it took three ponderous pieces or ſmall Lumps of the Stone, each about the bigneſs of a ſmall Wallnut tranſparent, of a paile Brimſtone colour, whereunto did ſtick the internal ſcales of the Crucible, wherein it appeared this moſt noble ſubſtance was melted; The value of them might be judged worth about Twenty Tuns of Gold, which when I had greedily ſeen and handled almoſt a quarter of an hour, and drawn from the owner many rare ſecrets of its admirable effects in humane and Metallick bodies, and other Magical properties, I returned him this Treaſure of Treaſures; truly with a moſt ſorrowful mind, after the cuſtom of thoſe who conquer themſelves, yet (as was but juſt) very thankfully and humbly, I further deſired to know why the colour was yellow, and not red, ruby colour, or purple, as Philoſophers write; he anſwered, that was nothing, for the matter was mature and ripe enough. Then I humbly requeſted him to beſtow a little piece of the Medicine on me, in perpetual memory of him, though but the quantity of a Coriander or Hemp Seed, He preſently anſwered, Oh no, no, this is not lawful though thou wouldſt give me as many Duckets in Gold as would fill this room, not for the value of the matter, but for ſome particular conſequences, nay, if it were poſſible (ſaid he) that fire could be burnt of fire, I would rather at this inſtant caſt all this ſubſtance into the fierceſt flames. But after he demanding▪ if I had another private chamber, whoſe proſpect was from the publick Street, I preſently conducted him in to the beſt furniſhed room backwards, where he entred without wiping his Shooes (full of ſnow and dirt) according to the cuſtom in Holland, then not doubting but he would beſtow part thereof, or ſome great ſecret treaſure on me, but in vain; for he asked for a little piece of gold and pulling off his Cloak or Paſtoral habit, opened his Doublet, under which he wore five pieces of Gold hanging in green ſilk Ribons, as large as the inward round of a ſmall Pewter Trencher: and this Gold ſo far excelled mine, that there was no compariſon, for flexibility and colour; and theſe Figures with the Inſcriptions ingraven, were the reſemblance of them, which he granted me to write out.

I being herewith affected with great admiration, deſired to know where and how he came by them. Who anſwered, An outlandiſh friend who dwelt ſome days in my Houſe (giving out he was a Lover of this art, and came to reveal this art to me) taught me various Arts; Firſt, How out of ordinary Stones and Chriſtalls, to make Rubies, Chryſolites and Sapphires, &c. much fairer then the ordinary. And how in a quarter of an hour to make Crocus Martis, of which one doſe would infallibly cure the Peſtilential Diſſentary (or Bloody Flux) and how to make a metallick Liquor moſt certainly to cure all kinds of Dropſies in four days: as alſo a limpid clear water ſweeter then hony, by which in two hours of it ſelf, in hot ſand, it would extract the Tincture of Granats, Corals, Glaſſes, and ſuch like more, which I Helvetius did not obſerve. My mind being drawn beyond thoſe bounds, to underſtand how ſuch a noble juice might be drawn out of the metals, to tranſmute Metals; but the ſhade in the water deceived the dog of the Morſel of Fleſh in his mouth. Moreover he told me his ſaid Maſter cauſed him to bring a glaſs full of rain water, and fetch ſome refined Silver laminated in thin plates, which therein was diſſolved within a quarter of an hour, like Ice when heated: And preſently he drank to me the half, and I pledged him the other half, which had not ſo much taſte as ſweet milk; whereby me thought I became very light hearted. I thereupon asked if this were a Philoſophical drink, and wherefore we drank this Potion? He replied I ought not to be ſo curious. And after he told me that by the ſaid Maſters directions, he took a piece of a Leaden Pipe, Gutter or Siſtern, and being melted put a little ſuch ſulphurious powder out of his Pocket, & once again put a little more on the point of a Knife, and after a great blaſt of Bellows in ſhort time poured it on the red ſtones of the Kitchin Chimney, which proved moſt excellent pure Gold; which he ſaid brought him into ſuch a trembling amazement, that he could hardly ſpeak: But his Maſter thereupon again incouraged him, ſaying, Cut for thy ſelf the ſixteenth part of this for a memorial, and the reſt give away amongſt the poor, which he did. And he diſtributed ſo great an Alms as he affirmed (if my memory fail not) to the Church of Sparrenda: But whether he gave it at ſeveral times or once, or in the Golden Maſſe, or in Silver Coyn, I did not ask. At laſt ſaid he ▪going on with the ſtory of his maſter, he taught me throughly this almoſt Divine Art. As ſoon as this his Hiſtory was finiſht, I moſt humbly beg'd he would ſhew me the effect of Tranſmutation to confirm my faith therein, but he diſmiſſed me for that time in ſuch a diſcreet manner, that I had a denial. But withall promiſing to come again at three weeks end, and ſhew me ſome curious Arts in the Fire, and the manner of projection, provided it were then lawful without prohibition. And at the three weeks end he came, and invited me abroad for an hour or two, and in our walks having diſcourſes of divers of natures ſecrets in the fire; but he was very ſparing of the great Elixir, gravely aſſerting, that was only to magnifie the moſt ſweet fame, and name of the moſt glorious God; and that few men indeavored to ſacrifice to him in good works, and this he expreſſed as a Paſtor or Miniſter of a Church; but now and then I kept his ears open, intreating to ſhew me the Metallick tranſmutation; deſiring alſo he would think me ſo worthy to eat and drink and lodge at my houſe, which I did proſecute ſo eagerly, that ſcarce any Suiter could plead more to obtain his Miſtreſs from his Corrival; but he was of ſo fixt and ſtedfaſt a Spirit, that all my endeavors were fruſtrate: yet I could not forbear to tell him further I had a fit laboratory, and things ready and fit for an experiment. and that a promiſed favour was a kind of debt; yea, true ſaid he, but I promiſed to teach thee at my return with this proviſo, if it were not forbidden.

When I perceived all this in vain, I earneſtly craved but a moſt ſmall Crum or Parcel of his pouder or Stone, to tranſmute four Grains of Lead to Gold; and at laſt out of his Philoſophical commiſeration, he gave me a Crum as big as a Rape or Turnip ſeed; ſaying, receive this ſmall Parcel of the greateſt Treaſure of the World, which truly few Kings or Princes have ever known or ſeen: But I ſaid, This perhaps will not tranſmit four Grains of Lead, whereupon he bid me deliver it him back, which in hopes of a greater Parcel I did; but he cutting halfe off with his Nail, flung [•]t into the fire, and gave me the reſt wraped neatly up [•]n Blew Paper; ſaying, It is yet ſufficient for thee. I anſwered him (indeed with a moſt dejected Coun[•]enance) Sir, what n eans this; the other being too [•]ittle, you give me now leſs. He told me, If thou [•]anſt not mannage this; yet for its great proportion [•]or ſo ſmall a quantity of Lead, then put into the Cru[•]ible two Drams, or halfe an Ounce, or a little more [•]f the Lead; for there ought no more Lead be put in [•]he Crucible then the Medicine can work upon, and [•]ranſmute: So I gave him great thanks for my dimi[•]iſhed Treaſure, concentrated truly in the Superlative [•]egree, and put the ſame charily up into my little Box; [•]ying, I meant to try it the next day; nor would I [•]eveal it to any. Not ſo, not ſo; (ſaid he) for [•]e ought to divulge all things to the Children of Art; which may tend to the ſingular honour of God, that ſo they may live in the Theoſophical truth, and not at all die Sophiſtically. After I made my confeſſion to him, that whilſt this Maſſe of his Medicine was in my hands, I indeavoured to ſcrape a little of it away with my Nail, and could not forbear; but ſcratcht off nothing, or ſo very little, that it was but as an indiviſible Atome, which being purged from my Nail, and wrapt in a Paper; I projected on Lead, but found no tranſmutation; but almoſt the whole Maſſe of Lead flew away, and the remainder turned into a meer glaſſy Earth; at which unexpected paſſage, he ſmiling, ſaid, thou art more dextrous to commit Theft, then to apply thy Medicine; for if thou hadſt only wraped up thy ſtollen prey in Yellow Wax, to preſerve it from the ariſing fumes of Lead, it would have penitrated to the bottom of the Lead, and tranſmuted it to Gold; but having caſt it into the fumes, partly by vi lence of the vaprous fumes, and partly by the Sympathetick alliance, it carryed thy Medicine quite away: For Gold, Silver, Quick-ſilver, and the like Metals, are corrupted and turn brittle like to Glaſs, by the Vapours of Lead. Whereupon I brought him my Cruſible wherein it was done, and inſtantly b[•] perceived a moſt beautiful Saffron like Tincture ſtic[•] on the ſides; and promiſed to come next morning, by nine in the Morning, and then would ſhew me my error, and that the ſaid Medicine ſhould tranſmut[•] the Lead into Gold. Nevertheleſs I earneſtly praye[•] him in the interim to be pleaſed to declare only for m[•] preſent inſtruction, if the philoſophick work co[•] much, or required long time. My friend, my frien[•] (ſaid he) thou art too curious to know all things i[•] an inſtant, yet will I diſcover ſo much; that neithe[•] the great charge, or length of time▪ can diſcourag[•] any; for as for the matter, out of which our Magiſtery is made, I would have thee know there is only two Metals and Minerals, out of which it is prepared; but in regard the Sulphur of Philoſophers is much more plentiful and abundant in the Minerals; therefore it is made out of the Minerals. Then I asked again, What was the Menſtrum, and whether the operation or working were done in Glaſſes, or Cruſibles? He anſwered, the Menſtrum was a Heavenly Salt, or of a Heavenly Virtue, by whoſe benefit only the wiſe men diſſolve the Earthly Metallick body, and by ſuch a ſolution is eaſily and inſtantly brought forth the moſt Noble Elixir of Philoſophers. But in a Cruſible is all the operation done and performed, from the beginning to the very end, in an open fire, and all the whole work is no longer from the very firſt to the laſt then four days, and the whole work no more charge then three Florens; and further, neither the Mineral, out of which, nor the Salt, by which it was performed, was of any great price. And when I replyed, the Philoſophers affirm in their writings, that ſeven or nine Months at the leaſt, are required for this work. He anſwered, Their writings are only to be underſtood [•]y the true Adeptiſts; wherefore concerning time [•]hey would write nothing certain: Nay, without the [•]ommunication of a true Adept Philoſopher, not one [•]tudent can find the way to prepare this great Magi[•]tery, for which cauſe I warn and charge thee (as a [•]riend) not to fling away thy Money and Goods to [•]unt out this Art; for thou ſhalt never find it To which I replied thy Maſter, (though unknown) ſnew[•]d it thee; So mayſt thou perchance diſcover ſome[•]hing to me, that having overcome the Rudiments, [〈◊〉] may find the reſt with little difficulty, according to [•]he old ſaying. It is eaſier to adde to a foundation, then begin a new. He anſwered, In this Art 'tis quite otherwiſe; for unleſs thou knoweſt the thing from the head to the heel, from the Eggs to the Apples; that is, from the very beginning to the very end thou knoweſt nothing, and though I have told thee enough; yet thou knoweſt not how the Philoſophers do make, and break open the Glaſſy Seal of Hermes, in which the Sun ſends forth a great ſplendour with his marvelous coloured Metallick Rayes, and in which looking Glaſs the Eyes of Narciſſus behold the tranſmutable Metals▪ for out of thoſe Rays the true Adept Philoſophers gather their fire; by whoſe help the Volatil Metals may be fixed into the moſt permanent Metals, either Gold or Silver. But enough at preſent; for [〈◊〉] intend (God willing) once more to morrow at the ninth hour (as I ſaid) to meet, and diſcourſe further on this Philoſophical ſubject, and ſhall ſhew you the manner of Projection. And having taken his leave, he left me ſorrowfully expecting him; but the next day he came not, nor ever ſince: Only he ſent an excuſe at halfe an hour paſt nine that morning, by reaſon of his great buſineſs, and promiſed to come at three in the afternoon, but never came, nor have I heard of him ſince; whereupon I began to doubt of the whole matter. Nevertheleſs late that night my Wife (who was a moſt curious Student and enquir[••] after the Art, whereof that worthy man had diſcourſ[•] ▪ came ſolliciting and vexing me to make experiment of that little ſpark of his bounty in that Art, whereby to be the more aſſured of the truth; ſaying to me, unleſs this be done, I ſhall have no reſt nor ſleep all th[••] night; but I wiſht her to have patience till next morning to expect this Elias; ſaying, perhaps he will return again to ſhew us the right manner. In the mea[•] time (ſhe being ſo earneſt) I commanded a fire to be made (thinking alas) now is this man (though ſo divine in diſcourſe) found guilty of falſehood. And Secondly attributing the error of my projecting the grand theft of his powder in the dirt of my Nail to his charge, becauſe it tranſmuted not the Lead that time; And laſtly, becauſe he gave me too ſmall a proportion of his ſaid Medicine (as I thought) to work upon ſo great a quantity of Lead▪ as he pretended and appointed for it, Saying further to my ſelf, I fear, I fear indeed this man hath deluded me; Nevertheleſs my wife wrapped the ſaid matter in Wax, and I cut halfe an Ounce, or ſix Drams of old Lead, and put into a Cruſible in the fire, which being melted, my wife put in the ſaid Medicine made up into a ſmall Pill or Button, which preſently made ſuch a hiſſing and bubling in its perfect operation, that within a quarter of an hour all the maſſe of Lead was totally tranſmuted into the beſt and fineſt Gold, which made us all amazed as Planets ſtruck. And indeed (had I lived in Ovids Age) there could not have been a rarer Metamorphoſis then this, by the Art of Alkemy. Yea, could I have enjoyed Argus's Eyes, with a hundred more, I could not ſufficiently gaze upon this ſo admirable and almoſt miraculous a work of nature; for this melted Lead (after projection) ſhewed us on the fire the rareſt and moſt beautiful Colours imaginable; yea, and the greeneſt Colour, which as ſoon as I poured forth into [•]n Ingot, it got the lively freſh Colour of Blood; and being Cold ſhined as the pureſt and moſt refined tranſplendent Gold. Truly I, and all ſtanding about me, were exceedingly ſtartled, and did run with this Aurified lead (being yet hot) unto the Goldſmith, who wondred at the fineneſs, and after a ſhort trial of Touch, the judged it moſt excellent Gold in the whole world, and offered to give moſt willingly fifty Florens for every Ounce of it.

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

But now doubting further whether the Silver was ſufficiently ſeparated from the ſaid Gold, we inſtantly mingled it with ſeven parts of Antimony, which we melted & poured into a Cone, & blowed off the Regulus on a Teſt, where we miſſed eight Grains of our Gold; but after we blowed away the reſt of the Antimony, or ſuperfluous Scoria, we found nine Grains of Gold more for our eight Grains miſſing, yet this was ſomewhat pale and Silver-like, which eaſily recovered its full Colour afterwards; So that in the beſt proof of fire we loſt nothing at all of this Gold; but gained as aforeſaid. The which proof again I repeated thrice, and found it ſtill alike, and the ſaid remaining Silver out of the Aqua Fortis, was of the very beſt flexible Silver that could be; So that in the total, the ſaid Medicine (or Elixir) had tranſmuted ſix Drams and two Scruples of the Lead and Silver, into moſt pure Gold.

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

CHAP. IV. I betake me now to the Dialogue between Elias the Artiſt, and the Phiſician, to expreſs what is paſt, and all other paſſages.

Elias

GOd ſave you Helvetius? I have heard of your curious ſearch after natural things, and read thy Books, particularly againſt Kenelme Digbys Sympathetical Pouder, where he glories to to heal all wounds at a diſtance. Truly I delight incredibly in all ſuch things, which we ſee in this Lookglaſs naturally implanted in the Creatures, whether Sympathetick or Antipathetick: for the inexhauſtible Treaſures of the Divine light and Deity (abundantly granted us) may be perfectly known out of the Creatures under the Sky, or in the womb of the Earth, or in the Seas brought forth. That with all their gifts and powers (protentially in them) they might be be beneficial to reſtore health and help to mortal man.

Phyſician.

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

Elias.

Sir, It ſeems you have here a whole ſhop of the fiery Art of Vulcan, and perhaps all Spagyrical Medicines, moſt exactly drawn out of the Mineral Kingdom. But Sir? For what end ſo many Medicaments? when by a moſt few we may much ſooner and ſafelyer reſtore the health of man, if the diſtemper be not deadly, either out of defect of nature, or putrifaction of any noble part, or the whole conſumption of the radical humidity; for in ſuch deſperate caſes neither Galenical Cures, nor Paracelſical Tinctures can be helpful; but it is not thus in ordinary diſeaſes, where nevertheleſs often men are conſtrained before their fatal Term, to travail out of this moſt ſweet light amongſt the dead, for want of ſpeedy and potent remedies.

Phiſician.

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

Elias.

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

Phyſician.

I grant God affords his commendable good things gratis, yet he hath ſeldom given or doth eaſily ſell to his Sons this Medicinal Nectar for nothing.

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

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

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

Item.

From the contagious Scorbutical poiſon, the Radical Juice of Peter in his Lymphatick Veſſels and Kernels is turned into Acidity, which abſtructs the paſſages and Organs of all the whole body. From whence ſprings up under the skin diſcolourd Azure or Skie-colour ſpots; but in the time of the Plague they bud forth in the likeneſs of Cornes of Pepper.

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

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

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

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

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

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

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

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

Elias.

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

Phyſician,

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

Elias,

You have argued very Philoſophically; for ſo many men, ſo many minds. And as ſweet Muſick pleaſeth not every Mydas ears, or the ſame meats and drinks pleaſe every Pallate: So the judgments of unskilful perſons are very different concerning this Univerſal Medicine, both for humane and Metallick Bodies: And certainly the operation of this differs much from particular Medicines; Some whereof nevertheleſs are in a manner univerſal, or ſo eſteemed, as the Herb Scurvygraſs, curing all ſorts of the Scurvy, marked with Azure ſpots; Sorrel, every Scurvy with red ſpots; Beccabungia (red Coleworts or Brooklime) Atrophia, or the Conſumptive kind: and Fumitary Tumors of another kind: Eſpecially with ſuch Phiſicians to whom the aboveſaid obſervations are in high eſteem. Beſides there is a vaſt difference between the univerſal Medicine of true Philoſophers, which revives all the vital ſpirits, and the particular Medicament of a ſlight cure; where only the venome of humours boyling againſt nature (in this man ſowre; in another bitter, &c. and in one Saline▪ in another ſharp) is corrected: and if theſe corruptions be not preſently removed by the uſual Emunctories of Mouth, Noſtrils, Stool, Urine, or Sweat; then certainly the Corruption of one, begets another diſeaſe; for every ſpark of Fire having food, and not quencht, will ariſe to the greateſt conflagration But if there be a defect in the motions of the Vital Spirits, then this is impoſſible to be effected by particulars; wherefore it concerns every conſcientious Phiſitian to learn how he may promote the motion of the vital ſpirits, to a natural digeſtible heat, which is moſt ſecurely and beſt performed by our univerſal Medicine▪ by which the ſick are notably recreated; for as ſoon as this more then perfect Medicine removes the mortifying ſeeds, Nature is reſtored, and ſo loſt health recovered; and that only by a harmonious Sympathy between it and the vital Spirits; Wherefore the Adept do call it the Myſter, of Nature, defence of old Age, and againſt all Sickneſſes, yea, of the very Plague and Peſtilence; For this being a kind of Salamander, communicates its virtue and (as a Salamander) makes a man live till his laſt appointed time againſt all the Fiery Epidemical Darts of the angry Heavens or their Malevolent Influences.

Phyſitian,

Sir! I underſtand by your diſcourſe, That this Medicine doth nothing to the correcting of depraved or corrupt humours, but only by ſtrengthning the Vital Spirits, and our Balſamick Nature; but other practical Chymiſts teach how to ſeperate he impure from the pure, and ripen the unripe▪ o make the bitter become a little ſower or Acid▪ and the ſower ſweet, and ſo to turn ſharp into mild▪ mild into ſharp, ſower into ſweet, and ſweet into ſower. Alſo I underſtand you ſay this univerſal medicine cannot prolong life beyond its prefixed time, but only preſerves it from all venome and deadly ſickneſs, which agrees with the vulgar belief, That the Life depends only upon the will of God. But paſſing by theſe things, my queſtion is ſtill, whether a mans former nature may be converted into another new nature? So that a ſlothful man, may be changed into a diligent nimble man and a Melancholy man by nature be made a merry man; or the like.

Elias,

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

Phyſitian,

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

Elias,

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

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

Phyſitian,

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

Elias,

My Friend, The art will remain true, whether

you believe or not: For Example. In the ſingular exalted ſulphurous virtue in the Loadſtone (by its only touch derives a ſympathetick vertue into the ſulphurous Iron to become another Magnet or Loadſtone by its touch. So doth it happen in the Philoſophers Stone, in the which is all that the wiſemen ſeek. Now in regard their writings are ſo numerous and dark: it is to be wiſhed one Laconick ſhort Epitomy were extracted out of all for the ſaid Art to be clearly manifeſted in a ſhort time, with little labour and expence; and ſo a moſt eaſie Tranſite made to the beſt Authors. But look here, I will now ſhew you the true matter of Philoſophers to confirm your belief.

Phiſitian,

Is this glaſſy yellow Maſſe it indeed? I fear you do but jeſt or dally with me.

Elias,

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

Phyſitian,

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

Elias,

I confeſs an honeſt good man firſt ſhewed me the poſſibility, and then the art and manner to prepare the Medicine, but to give thee any of this Medicine is not lawful, though I had for it as many Duckets as would fill this room; not for my eſteem of the matter, which is of no price at all, but for other private conſiderations, and to make it ſo appear, I would now through all into the fire to be conſumed, if it were poſſible for the fire to deſtroy fire. Be not therefore covetous, for thou haſt ſeen more then many Kings or Princes that have ſought for it. But I muſt now depart, and purpoſe to come again at three weeks end, and then if not hindred or forbid, I will abundantly ſatisfie thy curioſity to ſee tranſmutation; in the Interim, I warn you not to tamper with this dangerous art, leaſt you loſe your fame and ſubſtance in the aſhes.

Phyſitian,

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

Elias,

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

Phiſitian,

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

Elias,

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

Phiſitian,

Sir, I give you moſt hearty thanks for your exceeding kindneſs and love, Believing that marvellous and efficacious Eſſences and Tinctures, lies hid in Metals and Minerals under the external rinds and ſhells of their bodies; though I find few ſo expert in the Fire, to know how to pick out their Kernel Philoſophically, for (as Iſaac Holland writes) the outward body of every Animal, Vegetable, and Mineral, is like to a Terreſtrial Province, within which excellent ſpiritual eſſences do retire and dwell, Wherefore it is needful that the ſons of art ſhould know how, by ſome ſaline, fit, ſutable Ferment (pleaſant and agreeable to the Metallick Nature) to tame and ſubdue, diſſolve, ſeparate, and concentrate, not only the Metallick, Magnetick virtue, wherewith to Tinge; but alſo Philoſophically to multiply the ſame, in their golden or ſilvery Homogenity. For we ſee that the bodies of all creatures are not only eaſily deſtroyed, but as ſoon as they ceaſe to live, they hurry to their graves in putrefaction, viz. to their old Chaos and darkneſs of Orcus▪ wherein they were before they were brought to light by Creation in this World. But alas who or what man can or will ſhew us this Art in the Metallick Kingdom.

Elias▪

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

THus my Friend Elias taking leave, left me three weeks, and to this very day; nevertheleſs, (as a Spur) he impreſſed all theſe things deep in my mind, and Paracelſus confirmed them, ſaying, That in, with, of, and by metals ſpiritualized and cleanſed, are perfect Metals made, and alſo the living gold and Silver of Philoſophers, as well for humane as metallick bodies. Wherefore if this gueſt my Friend, had taught me the manner of preparing this Spiritual and Celeſtial Salt he ſpake of, by and with which I might (as it were) within their own matrix, gather the ſpiritual Rays of Sun or moon, out of the Corporal Metallick ſubſtances, Then truly from his own light he had ſo enlightened me, that I ſhould have known how Magnetically (by a Sympathetick power) in other imperfect corporeal metals, their internal ſouls might be Clarified and Tinged, ſo that their own ſimilary bodies being of like kind, might be tranſmuted into Gold or Silver, according to the nature of red Seed, into a red body; or of the white Seed into a white and pure body; For Elias told me that Sendivogius his Calybs was the true Mercurial Metallick humidity, by help of which (without any Corroſive) an Artiſt might ſeperate the fixt rayes of the Sun or Moon, out from their own bodies, in a naked Fire, in open Cruſible, and ſo make them Volatile and Mercurial, fit for a dry Philoſophick Tincture (as he partly communicated and ſhewed me before he went) to tranſmute the Metals For all learned Chymiſts muſt conſent, that Pyrotechny is the mother and Nurſe of many noble Sciences and Arts, and they can eaſily judge from the Colours of the Chaos of metals in the fire, what metallick body is therein. And truly, every day, metals and tranſparent ſtones▪ are yet ſo procreated in the bowels of the Earth, from their proper, noble, vapourons ſeed, with a ſpiritual Tingent Sulphurous Seed, in their divers Salty Matrixes; for the common Sulphur, (or the Sulphur of any pure or impure metal, whilſt yet conjoyned with its own body) being mingled only with Salt-Peter in the burning heat of Fire, will be eaſily changed into the hardeſt and moſt fixed Earth. And this Earth is afterwards eaſily changed by the air into moſt clear water, and this water after by a ſtronger fire, according to the nature of either pure or impure metallick Sulphur admixed) is turned into Glaſs, coloured with various and very beautiful colours. Almoſt ſo likewiſe is a Chicken generated and hatcht out of the white of an Egg, by a gentle natural heat; and thus alſo from the ſeminal Bond of Life of any metal, is made a new and much more noble metal, by a heat convenient to a ſalty fires nature, Though few Chymiſts know perfectly how the internal virtues of metals (always magnetically moving according to their harmony or diſconſonancy) are diſtinguiſhed; and why one metal hath ſuch a ſingular Sympathy or Antipathy with the other metal, as is ſeen in the Magnet with Iron, in Mercury with Gold, in Silver with Copper, very remarkably. And ſo in ſome are notably found an Antipathy, as Lead againſt Tin, Iron againſt Gold, Antimony againſt Silver: And again, Lead againſt Mercury. There are 600 ſuch Sympathetical and Antipathetical Annotations in the animal[•] and vegetable Kingdom, as Authors have written

Thus Candid Reader have I here printed what I have ſeen and done, for with Seneca I deſire to know only that I may teach others: nay if wiſdom were given conditionally to be kept ſecret, I would reject it. If any ſhall yet remain doubtful, let him with a living faith believe in his Chriſt Crucifyed, and in him become a new Creature, through the moſt ſtrict way of regeneration, and be fixed therein in hope, and uſe true love and charity to his neighbour, till his life be juſtly, chaſtly, and holily ſiniſht, thereby ſafely to ſail through the wicked and impudent Sea of this world, to the peaceable Haven of Heaven, where is an everlaſting Sabbath with true Chriſtians and Philoſophers, in the true Jeruſalem. John Frederick Helvetius, Count Ruſs in Syria, and Carynthia in Germany, with one grain of Tincture, tranſmuted three pound of ☿ into pure ☉ at all aſſayes.

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

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

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

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

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

Count Ruſz uppermost Hill maſter in Steyer and Carinthioe (two Prouinces of high Germany) hath with one only graine of Tincture transmuted three pounds of Quicksiluer into pure gold fixt in all aſsayes & proofes out of which was caſt this piece of Gould

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

Reader,

GOd who made Man out of Earth or Clay, and out of Stones could raiſe up Seed to Abraham, hath here ſent thee Manna, and commanded theſe very Stones to yield thee Bread, in theſe Calamitous times, or rather that which may ſatisfie thy honeſt and moderate wiſhes more for Food and all neceſſaries (as was intended in the Fiction of Mydas) For every thing thou toucheſt by this Art may turn to Gold, and purchaſe whatſoever thou needeſt for thy ſelf, Friends and Family, without borrowing, extortion, or fear of want, or wearing longer Ears then will become a rational man and a good Chriſtian; And ſo thou maieſt prove a true Fortunatus, or Providential Mydas, & procure thee a lighter heart then many that have a heavier Purſe, which▪ may be exhauſted, loſt or ſpent on their Luſts, and yet not ſatisfie their fears or covetous deſires, though in preſent Plenty of Corn and Wine. Yea, if thou haſt Grace and Wiſdom, out of the very Stones in the Streets, or Jobs Dunghill, thou maieſt raiſe the Golden Fleece, though in extract and Jobs ſmall quantity, and mayeſt gain the Philoſophers Stone, and withal make gold more plentiful then in Solomons days, and ride in Triumph over the World on this Golden Aſs, by Glaubers new Chymical Light, without old Balams property. Quid non Mortalia pectora cogis Auri, ſacra fames. Let this Art therefore breed in thee a holy hunger of God, rather then Gold, and improve this Talent to Gods Honour that ſent it, and to thy honeſt Neighbours good; and fear not to be the poorer, though thou light thy Neighbours candle, by communicating ſomthing of this Art, or the Fruicts thereof liberally, as thou wouldſt be done unto; That ſo all may glorifie the Almighty giver for his great Treaſures and bounty, and live together in Peace and Love, without Griping, Grudging, or Anxiety; whence may ſpring the true Golden Age, ſo long expected and deſired, with Halcion days; Neither needeſt thou be ſollicitous for thine or their poſterity, leaſt they want bread, if thou giveſt them but theſe Stones with the uſe thereof for a Legacy. I have no other meſſage at preſent, but to wiſh thee herewith to be content, and provide thee Treaſures for Eternity, without taking notice of this mean meſſenger that brought it hither to thee, who though inviſible or unknown, ſhall remain

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

L'aurum amice elegis Rus.

POSTSCRIPT.

TO help thee here a little forwarder. Take four ounces (or what quantity of powder of Emery you pleaſe, ſuch as Cutlers uſe, and is bought at the Ironmongers, or elſe good Yellow, Red, or Purple Talcum, or other good Stones or Minerals, Diſſolve it in Spirit of Salt, of Glaubers cheapeſt making, Diſtill or Evaporate the Menſtruum gently, or precipitate the Tincture by Lixiviat Salt, with ☽ or ☿ or the propereſt Loadſtone ☉, and reduce all by ♀, but be ſure not to be too haſty for a Regulus; But when you think it ſufficiently waſht and digeſted, caſt it into a Cone for the firſt Regulus, Then with Glaubers Martial Diſcipline, Mortifie the remaining ſulphurious matter, and you have a courſer Sol, and after a Lunary Body. Then begin again, and add the laſt to the firſt, and turn Ixions wheel in the Fire as oft as you pleaſe, till you find good profit.

JOHN RODOLPH GLAƲBER'S EPISTLE TO THE READER,

Reader,

SAtan with his Followers ſeeks nothing more, then the deſtruction of Mankind, and to hinder him from the gifts and favour of God. Wherefore I deſire thee not to ſlight or judge of theſe things raſhly, which thou knowſt not; but firſt prove and try them throughly, and although you ſhould fail (as it may eaſily happen to the inexpert) yet blame not my writings or good intentions▪ but your own unfit Capacity, or inexperience; for I write nothing here, but what I have often effected, and can perform and prove true every hour. Conſult therefore firſt with other more experienced ſearchers, whom I may hope have not all erred and loſt their labour in ſo eaſie a work, that even a Boy of ten years old may underſtand it poſſible and Fecible.

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

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

The firſt kind of Proof

TAke white Sand or Flints, wherein you think there is not the leaſt Gold, to which joyn three parts of Minium, or any other pouder or Calx of Lead Flux this mixture in a Cruſible covered in a wind Furnace, or by blaſt of Bellowes, and ſo let them flow well together for one hour, and it will turn to yellow glaſs, then pour it forth leaſt by delay it pierce the Cruſible, and run among the aſhes. Powder this glaſs, and mix therewith half its weight of Sal Alcali, or Soap, or Pot aſhes: then put this mixture into an Iron Pot or Cruſible, where you may firſt put Nails or other Bitts of Iron, then Flux this in the Fire, and the [〈…〉] Lead will be reduced into a body again by the ſaid Iron; pour out this into an ingot or Cone, and the Regulus of Lead will ſink to the bottom, and the Flints or Sand (like Scurffe and Droſs) will ſwim on the top, but the Lead will contract ſuch a black roughneſs, that it will not eaſily flow. For the which take this remedy. Place this Regulus in a Wind Furnace, and upon one ounce of the melted Regulus caſt a Dram, or ſomething more of Salt Peter, and let them flow together; Then the Sal Nitre will draw the black roughneſs from the Lead into a Scurffe, which being poured forth and melted again, becomes tractable and white, and will eaſily flow upon a Teſt, but if you have not the skill to effect this work; put your black rough Regulus of Lead into ſuch a Cruſible or Teſt, as the vulgar call Treibſcerbe (which is like a large hard Cruſible bottom) cover it, and let it purge it ſelf in the fire for half an hour, or at leaſt for a quarter, and it will be white and tractable. But the waſhing or cleanſing by Salt Peter is far better▪ weigh a peny weight, dram or ſcruple of this, and a like quantity of Lead; Teſt them in a hard fixt Cupel apart, and this Regulus will hold a grain of Gold, and the Common Lead only a grain of Silver.

The Second kind of Proof.

TAke one part of white Flints or Sand, mix thrice the quantity of Salt of Tartar, or any other Alcaly, and therewith fill a third part of a Cruſible (but not more leaſt it run over) let it ſtand half an hour to be glowing red, and it will turn to a white Pellucid glaſs, pour it into fair water, or rather into a Lee; and the Sand or Flints will be diſſolved into a thick Oyl or Water. ☞ In this water digeſt for an hour or two, half an ounce of filed, raſped, or rather ſcraped Lead, and the Lead will extract a ſpiritual Gold from the ſaid Water or Flints, and will thereby become yellowiſh; which take forth day, and Teſt on a Copel, and you ſhall find a grain of Gold, but out of ſo much common Lead will be only a grain of Silver, which is the proportion to be found in any Lead; whence you may certainly conclude that white Flints and Sand contain in them ſpiritual Gold, the which being joyned with Metals become Corporal.

The third kind or manner of Proof.

DIſſolve ♄ or Lead in Aqua fortis▪ and pour it forth into Salt water, and all the Lead will precipitate and fall to the bottome, in a white Calx or Powder, mix three parts of this Calx with one part of powder of Flints or Sand, and add half ſo much Salt out of Lees or other Alcali, mix them and put them into an iron Cruſible, where old nailes or bits of Iron be put in, fill it to the top and cover it cloſe for half an hour to melt and flow, till all the ſharp corroſive ſpirits in the Lead be mortified by the Iron, and then the Lead will be reduced to a body as before, which caſt into a Taper pointed Ingot or Cone, and the Regulus of Lead will ſink to the bottome, the which muſt be waſht and cleanſed by Salt Peter, or in a fixt Copel under a Tyle, till it purge out the droſs or faeces, then Teſt it, and as much of the ſame Lead ſeverally apart, and the one yeilds a grain of Gold, and t'other only a grain of Silver, as before is ſufficiently expreſſed.

The true manner of proving all Flints, Rocky Stones, Pibbles, and Sands, &c. Legitimately and Infallibly; whether they contain much Gold or little; With a plain Reaſon for all.

TAke four ounces of Sand or Flints, or other Stones, neal them red hot in a Cruſible, and quench them in cold water, and ſo they become tractable to be beaten or ground to powder. Put theſe four ounces of powder into a Glaſs Cucurbit or Retort, and pour thereon two ounces of Aqua Regis, to moiſten the ſaid powders very well and thoroughly, and let it ſtand ſo in warm ſand for half an hour, and the ſaid Aqua Regis will extract all the Gold out of the Flints or Sand; To which pour on two ounces of warm water, and ſtir it very well about, then ſtrain or filter it through Cap Paper, and the water will paſs through the paper with the Tincture, and leave the ſand alone in the Paper; then pour on more warm water into the paper, and let it run through the Sand again, and ſo it will waſh away all the remaining Gold and Tincture out of the ſand, and carry it into the Receiver, which is likewiſe to be added to the reſt; Then pour upon this impregnated water or Liquor, ſome ordinary Lees or rather ſome ſpirit of Urine, and it will ſo mortifie the Aqua Regis, that the Gold will preſently precipitate in a yellow Powder to the bottom; Cant off the water and waſh the ſaid Gold with more freſh water till the powder of Gold be ſweet and perfectly clean; after dry it very warily, elſe the ſaid Gold will fulminate with that force as to break the glaſs in pieces, and whatſoever elſe is about it. But if you mix a little powder of vulgar brimſtone to the ſaid Calx or Powder of Gold, and let it glow in a glaſed Cruſible, then it will not fulminate at all. After this mix therewith ſome Borax and reduce it in a Cruſible. And thus you may know what quantity of Gold is contained in the reſt of the Sand or Flints of that nature. N. B. Unleſs perchance the ſaid Sand or flints have Iron mixt, whereby then the Gold will become Pale and Brittle. Now in ſuch a caſe you need not preſently mix the ſaid calx of Gold with Borax, becauſe both the Gold and Iron would be reduced together, and ſo would be adulterate, and diſappoint you of your expectation in that Trial; But ſuch mixt Gold muſt be ſeparated from the Iron on the Teſt with Lead, and ſo your proof will be good and without error.

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

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

Now learn the difference of natural, corporal, ſolid Gold, and that which is volatil and ſpiritual, which is the Primum ens Auri, or firſt beginning of G ld. ☞ Conſider therefore that corporal gold by corroſive waters or ſalts, is eaſily extracted and reduced, but the ſpiritual is not ſo.

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

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

Wherefore, N. B. Whoever ſeeks to draw gold out of ſand, ſtones, and flints, &c. Let them chuſe ſuch ſtones, ſand, &c. out of which they may draw corporal gold, with good profit which the Womb of common, white ſand, and flints cannot bear or bring forth.

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

But now the Philoſophers ſeek not corporal gold but ſpiritual, and they will know where, and in what ſubjects the ſpiritual or firſt eſſence of gold is moſt plentifully contained, and how to get the ſame with eaſe. Therefore although the ſaid firſt eſſence of gold be in white ſand, and white flints, &c. yet the ſaid Philoſophers will not meddle with that ſo willingly, nor will any expert true Philoſophers, tye themſelves ſo to one ſubject, as not to uſe any other thing to get their Tincture; To whom it is well known that the firſt eſſence of gold is found in every thing throughout the whole earth; for whereever there is any Sulphur, there may be had the firſt eſſence of Gold to have their Tincture. But now in all Vegetables, Animals, and Minerals, there is a Sulphur certainly known and found, Therefore in all parts of the world, the matter of the Philoſophers ſtone may be had every where: ſo that the Poor may have the ſame without charge, no leſs then the rich, according to what the Philoſophers doe proclaim, ſaying their matter is every were, and you may have the ſame in any parts of the world without money, and it meets you, and is trod on under feet, and caſt out on the Dunghils; for ſo the true Philoſophers do ſay, and write. Alſo a true Philoſopher will not require or need much Gold for his Medicine; for if he have but halfe an ounce which he brings to perfection, it will ſuffice for his whole life, and be in in his power to multiply, and bring it to perfection as often as he pleaſe; and neceſſity ſhall require.

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

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

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

But now in brief I ſhall ſhew, that in ſtones (of which hot Countries hath moſt Gold) there is not only fixt Gold, but alſo Volatil; whence the true Tincture may be perfected: For whoever can make the firſt Eſſence of Gold that is in ſtones Volatil, and gather it by diſtillation, doth get a graduating water by which our quick fluid Mercury or Quick-ſilver may be coagulated to good Gold. And whoever can joyn, and marry this Volatil firſt Eſſence of Gold to Corporal Gold, and this with that to be made one, and procure Ingreſſion, he may hope for far more good, and may expect undoubtedly to enjoy the ſame to a better uſe and profit: For that the firſt Eſſence of gold is more uſeful and needful to prepare the Tinctures then Corporal gold it ſelf, as not a few Philoſophers have ſignified by the following words▪ who ſay, Gold and Silver are not made by them, unleſs this firſt Eſſence do effect it.

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

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

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

How Sand. Flints, and the like impregnated Stones may be known, whether they contain little or much Gold.

FLints, Sand, Stones, &c. that are White of all ſorts, contain the leaſt quantity of Gold, and yet are never without ſome Volatil, though not to be extracted with profit; but moſt commonly the Yellow and Red have moſt Gold, yet not always to anſwer the charge in diſſolving and extracting.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An Amonition to the Courteous Reader.

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

Dated at Amſterdam 26/15 July, Anno Dom. 1666.

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

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

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

In the 4. Book of Eſdras 6. v. 10.

The Books will be opened before the Heaven; inſomuch that they all ſhall ſee.

Zachariah 14. 7.

At the time of the Evening it ſhall be Light.

THE EPISTLE To the honeſt, ſober READER.

Curteous Reader,

THis Spring or Dawning of Wiſdom, was publiſhed ſome years ſince; but being out of Print, and ſomething better improved by the Author, and ſutable to Pythagoras his Metaphyſical and Phyſical Figure, with my ſmaller Philoſophical Epitaph and Figures, I thought good to make them with the reſt into one ſmall Volume, where much light of Divinity and Philoſophy will appear, concentrated and multiplied to any ingenious Spirits. It is Gods greateſt bounty to give light and Eyes to ſee, not only the Corporal, and Temporal; but the Spiritual and Eternal Light of Wiſdom. Quantum quidque habet Luminis, tantum & numinis. The more Light the more of God who dwelleth in Light, and in his Children, who are Children of Light and Life: For this is the Condemnation and death, That Light is come into the World, and men love Darkneſs rather then Light; becauſe their deeds are Evil. This therefore as a Trumpet, theſe latter days may awaken, and teach men what God, the World, and Devils are, that ſo their Souls and Spirits hereby quickened and inſpired, may the better know themſelves, and ariſe from dead works of Sin and ſenſual vanities (the firſt Reſurrection of Grace) to be ſure to riſe again with Chriſt in the Kingdom of Heaven in Glory: For many talk of Heaven, and being in its Glory with Chriſt; which have it not within them, or deſire to be there with ſuch mortified pure and peaceable Company as go thither; who rather have Hell, and feed on it, and delight in it, and ſuch company; which the better to diſtinguiſh and reflect upon the the way and Company for Heaven, take theſe four Obſervations. To do Evil for good, is deviliſh; Evil for Evil, Natural, Senſual and Beſtial; Good for Good, Humane; and Good for Evil, Divine. The Wiſdom therefore from above is ſtill Pure, Holy, and Good; gotten by mortification on the Croſs of Chriſt, and brings Joy and Peace in the Holy Ghoſt for the Kingdom of Heaven; but horror, amazement, and miſery attend the reſt, who live not after the Goſpel of the Croſs of Chriſt (which is the power of God to Salvation) but after the Fleſh, and do evil to ſerve the Devil. To know and fear God therefore is perfect Righteouſneſs, Wiſdom, and Eternal Life; ſo that the Patriarchs and many termed Heathen, not having the outward name of Chriſt, may have his Spirit and Eſſential name, and be better members of him then we who live not thereafter: For (as the Scripture ſaith) he was the Rock of Ages, was ſlain from the beginning, and hath enlightned every one that cometh into the World, and was before Adam. But moſt men do not know nor fear God; but ſuperficially believe there is a God, and therefore talk of him as Parrots, and ſometimes worſe by Lyes, Oaths and Curſes, &c. And therefore have no true faith in him or his Son: For did they truly know and conſider him ſtill in his property and works, to be Infinite, Wiſe, Omnipotent and Omniſcient (just as well as merciful) and that he is able to destroy them in a Moment, in the very Act of ſin) then would they fear him, (the firſt degree of Wiſdom) and ſo after Chriſts Example avoid all occaſions and appearance of ſin, as they can and will do in ſome Acts for a very Childs being preſent: And ſo would believe that he who made and Created the Eye and Ear, and gives it Life and Senſe in the instant of its exerciſe, can both ſee and hear as well as any Eye and Ear, which can ſee or hear nothing at any time without his help; and likewiſe that he is as really preſent (though inviſible to the outward Senſe) as any Creature can be which he hath made; yea, and that he knows our very ſecreteſt thoughts too, in whom we live, move, and have our Being. But I am not in a Sermon, but an Epiſtle; nor would I hinder thee in the Porch from entring into this glorious building of Light, where thou mayſt find an heavenly Manna▪ and ſumptuous Manſion or Eternal Tabernacle for thy ſelf, not made with hands and ſo I take leave to be

Thy Chriſtian Friend and Servant, W. C.

July 3. 167[•],

THE PREFACE TO THE Lovers of Wiſdom.

Loving Readers,

WE remember and know that all underſtanding and Wiſdom cometh from God, and all good things we receive from the Father of Lights: and that Wiſdom is nothing elſe, but the Breathing of God; who ſends his Spirit, and teacheth men what Wiſdom is, the Truth and true Knowledge. Syrach. 1. Jam. 1. Wiſd. 7. 25. Job 32. 5. Wiſd. 9. 17. John 20. 22. Acts 2. Pſal. 94. 10. Syrach. 38. 6. Exod. 26. 1. 2.

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

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

The Knowledge or Underſtanding of all things is threefold; Namely, 1. Of Men, 2. Of Angels, 3. Of God. The underſtanding (or knowledge) of Men is but in part. The Knowledge of Angels is in fear and trembling; But Gods knowledge alone is perfect.

Wiſdom, Knowledge, and the examining thereof, cometh from the ſpirit alone, which is in Men, Angels, and God. For the ſpirit ſearcheth into all, even into the depth of God. 1 Cor. 10. 11.

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

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

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

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

Love and Charity are the Center, and contain the circle of all godly virtues and have Faith and Hope, but Propheſying hath all knowledge, wiſdom, and doctrine. Laſtly, examination containeth all underſtanding, judgment and diſcretion. In theſe three things all is contained that belongeth to wiſdom, the Center whereof is the word of God.

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

Love forbeareth all: The wiſdom of the ſpirit ſearcheth all, and Examination tryeth all.

Since we have undertaken, through the admonition of the ſpirit, to ſpeak of wiſdom (as much as our knowledge in part may afford) Therefore [〈1 page duplicate〉] [〈1 page duplicate〉] we intreat the Reader in Love, that thoſe whom we diſpleaſe (or who are offended) would tolerate us in love, As knowing that wiſemen alſo muſt bear with fools; And things ſpoken of in this book may not preſently be rejected, but rather be ſuffered to ſtand, remembring that God alſo is patient unto Sinners. But if any one do think himſelf wiſe, let him ſhew the ſpirit of Judgment, and let him diſcern thus, leaſt he judge himſelf alſo. For we hold that we alſo have received a gift of the Spirit of grade, which we will not ſuffer to dye; but to the praiſe of the Lord we will put it out to uſe, out of love to the Children of wiſdom; although not as an inſtruction, but as a good teſtimony to our ſelves▪ that we have received a gift of the Spirit not in vain.

The reaſon that induced us to the writing of this book is, becauſe we hope to be Beneficial to the children of wiſdom. It may be we have publiſht the like twelve years ago, the Title of it being Aurora Sapientiae: yet ſince it hath been deſired by ſome again, I have not altered the Title, hoping that it is not a little mended and corrected. I have ſet it out briefly, that it may neither be tedious to the Reader, nor chargeable to the Buyer, nor yet painful to the Printer. Benevolous Reader, take all in good part, and thus we commend the well wiſhers to Gods gracious ptotection.

THE CONTENTS Of the ſeveral Chapters of this Book.

• OF the Books of wiſdom, in which the ſame may be learned; how, and in what manner? Chap. 1.
• Of the Principles and Beginnings of all things, as alſo of God himſelf; and of all whatſoever. 2
• Of the Firſt Principle of all things which is God. 3
• Of the ſecond Principle, which is Nature. 4
• Of the third General Principle, namely the Elements. 5
• Of the three ſpecial Principles, Spirit, Wind, and Water. 6
• Of the particular Principles; Body, Soul and Spirit. 7
• Of the Elements and contrary Elements in the Creation. 8
• Of the Principle or Original of that evil one, and of the Angels. 9
• Of the difference of the Light and Darkneſs, as alſo of the Light and Fire. 10
• Of the Principle of the Fire, and its Myſtery. 11
• Out of what, wherein, and whereby all things good or bad do ſubſiſt, paſs away; and yet how they laſt for ever. 12
• Of the Creation of the World. 13
• Of the particular Creation. 14
• Of the Myſtery of the Word. 15
• Of the Myſtery of the Created lower viſible things. 16
• Of the Creation of Man▪ and of his Anatomy. 17
• Of the Image of God, after which man is Created 18
• Of the Myſtical Image; that is of the Myſtery of God. Chap. 19
• Of the Truth and Spirit, by which all wiſdom is juſtified 20
• Of the Myſtery of Time and to underſtand▪ [〈◊〉] aright. 21
• The Concluſion. 22

AƲRORA SAPIENTIAE▪ Morning Light, OR Dawning of Wiſdom.

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

Amen.

JEHIOR, OR THE Morning Light of VViſdom.

CHAP. I. Of the Books of Wiſdom, in which the ſame may be learned; How and in what manner?

THere are chiefly but three Books in which all Wiſdom is contained. Namely, 1. The whole Nature and Creation, [〈…〉] great Book of Heaven and [〈…〉] 2. The Book of the Holy Writ in the Letter of the Holy word of God. 3. Man himſelf. The only Center or Principle of theſe three is the word of God, which is the book out of which theſe three books have their Original.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II. Of thoſe principles and beginnings of all things, as alſo of God himſelf, and of all whatſoever it be.

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

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

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

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

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

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

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

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

After theſe ſpecial Principles, follow laſtly particular Principles, each of which hath its proper Being, out of which, in which, and from which it conſiſts: But theſe three Principles proceed from the former, and are Spirit, Soul, and Life, and Body: All bodies are out of the Water: All Life and Soul out of the Wind: And all Spirit out of the Spirit. But concerning the Angels, their Body is out of the Wind of the Angelical World, their Soul and Life a Fireflame, and their Soul a [•]ight of which elſewhere:

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

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

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

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

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

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

CHAP. III. Of the firſt Principle of all things which is God.

GOd, being the beginning of all Beginnings; as from which all things proceed, then his beginning is from no other: He is without a beginning, becauſe he is not from another; yet though he hath his beginning from no other, he repreſenteth in himſelf his beginning to all.

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

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

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

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

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

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

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

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

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

CHAP. IV. Of the Second Principle, viz. Nature.

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

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

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

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

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

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

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

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

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

CHAP. V. Of the third general Principle, namely of the Element.

GOd himſelf is all in all, out of him are all things according to the Spirit, by him are all things according to the word, and to him are all things according to the Providence or Confidence. Rom. 11. 36. Wiſd. 1. 7. Chap. 12. 1. Gen. 1. John 1. Pſal. 104. 27, 28. 136. 25. 145. 15, 16.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VI. Of the three ſpecial Principles, Spirit▪ Wind, and Water.

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

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

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

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

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

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

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

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

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

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

CHAP. VII. Of the particular principles, Body, Soul, and Spirit.

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

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

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

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

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

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

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

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

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

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

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

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

Among the Vegetables is the Vine, a channel, out of which come three ſorts of water, and alſo a noble Mineral, and is the Centre of the Vegetables.

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

CHAP. VIII. Of the Elements, and contrary Elements in the Creation.

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

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

The word is the all, the Elements are the ſomething; and the contrary Elements are the nothing The nothing is become ſomething by the word of God; and the ſomething will become nothing again, when at laſt the word is taken away. Although the contrary Elements were once nothing, yet in the Creation they are a Principle along, becauſe they were made, which were not afore, and are of God counted not evil, but good; becauſe God did look upon them, and hath covered and hid their Principle, which was nothing, yet concentred and faſtened together, Corporeal in and on the Tree of Knowledge of good and evil, which muſt have ſtood there as a witneſs; namely, that the world was Created out of nothing; yet this ſhould be undiſcovered and not aſhamed, that is, it ſhould not be broken, namely, that the ſhame of the whole world might not not ſtand aſhamed before the face of all the world, and for a confuſion be quite dead and periſh.

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

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

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

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

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

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

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

CHAP. IX. Of the Principle or Original of that evil one, and of the Angels.

BEfore this Elementary world was Created of God, the Angels, and the Angelical world, and Paradiſe, which were above the upper waters, were firſt, and that ſo certain, as the nature was firſt before the Elements, and God before all things. Therefore always out of the upper things, things beneath were gotten, and the upper is always before that which is below, even as the Spirit is firſt before the Soul and Body,

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

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

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

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

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

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

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

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

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

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

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

CUAP. X. Of the difference of the light and darkneſs, as alſo of the light and fire.

HItherto the light was not reckoned under the Elements by the wiſe of the world, though it be the firſt of them in the Creation, for in all Creatures the Bloud and Eyes are firſt▪ and not the Heart. Now the light is a going forth of Gods glory▪ and it never goeth down or decayeth in its ſpirit, an[•] is a dwelling of the ſeven ſpirits of God, as the darkneſs is an habitation of Evil ſpirits. In the light dwelleth the ſpirit of the Lord, the ſpirit of wiſdom and underſtanding, the ſpirit of Counſel and of ſtrength, the ſpirit of Knowledge and of the fear of the Lord. All wiſdom underſtanding and knowledge, all judgment and examination, and every truth and righteouſneſs cometh from, and out of the light, and through the ſame.

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

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

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

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

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

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

CHAP XI. Of the Principle of the fire, and its Myſtery.

THere is a threefold fire, namely, the fire of the contrary Element, the fire of the Angels, and the fire of the Devils.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XII. Out of what, wherein, and wher by all things good and bad do ſubſiſt, paſs away, and yet how they laſt for ever.

ALthough our knowing and propheſying be but part; yet we will not quench the ſpirit, and we are not to deſpiſe propheſying: And the Reader in the Lord may know, that we have our wiſdom, be it about natural things, or ſpiritual, learned out of the Holy Scripture, and not out of pro hane writings; for the Bible is ſufficient to us to all wiſdom, and we uſed in 24 years no other book to find out wiſdom, but the Bible: Out of this book the ſpirit of wiſdom through the anointing, can teach us all things, and needs no other ſpirit or man to teach us.

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

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

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

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

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

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

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

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

The Salt in the Sea is a ſouliſh Salt, raging and furious, of which ſomething may be ſaid, becauſe a Myſtery is hid in it; it ſhineth alſo in its fire, and is a Sulphurious light ſo that it may be ſeen.

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

CHAP. XIII. Of the Creation of the World.

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

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

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

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

That we may ſet out the depths of the Creation, out of which it was produced, theſe are threefold. Firſt the Word of God in which is Light, through which all things were made, and that which is in all things, is inſtead of the ſpirit, according to the higheſt degree in the Creation of the world; and this is the true ſpiritual Seed of all things, without which nothing is, neither can be. Afterwards is the Soul of all the world, and is diſtinguiſhed from God, as the breath from the ſpirit, and is the breath of the ſpeaking Word of God and inſtead of the ſoul is the true life of all things, according to the higheſt degree, and is the ſouliſh ſeed of all things in the world.

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

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

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

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

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

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

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

CHAP. XIV. Of the particular Creation.

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

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

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

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

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

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

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

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

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

CHAP. XV. Of the Myſtery of the Word.

II is known out of the Holy Scriptures, that all things are made and Created by the word, and that yet all things are made by the word, and are preſerved through the word. But here we will not ſpeak Theologically, but only naturally according to the Creation; Neither do we ſpeak Theoſophically of the depths of God, both which we ſave till another time and place.

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XVI. Of the myſtery of the Created lower viſible things.

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

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

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

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

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

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

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

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

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

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

CHAP. XVII. Of the Creation of man and his Anatomy.

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

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

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

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

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

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

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

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

CHAP. XVIII. Of the Image of God, after which Man is Created▪

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

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

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

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

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

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

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

CHAP. XIX. Of the Myſtical Image, that is of the Myſtery of God.

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

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

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

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

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

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

CHAP. XX. Of the Truth and Spirit, by which all Wiſdom is juſtified.

WHen we intend to ſpeak of the Wiſdom, it muſt be done in the Spirit and Truth. Now nothing is Truth but only the Spirit, and the ſame can lead us into all Truth, can teach us all, and can tell us of things to come; for all Spirits are in ſubjection to him, he penetrates through them all, even as fire doth to Gold and Silver ſeven times, and the good that remaineth in it, it doth not undoe, but rather thinks that there is a bleſſing in it, and bloweth into the ſmoking [•]lax, a fire of Life, Light and Fire, and in[•]uſeth it ſelf into the ſame, that it may be fitted for a new Creation, for a multiplication into many thouſands.

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

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

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

At laſt the Harmony concentreth, and encloſeth all, which taketh altogether in One, Three and Seven, and preſents one as the other, namely the upper as the lower, and the lower as the upper; ſo that none be againſt the other, although they be ſo far diſtinct as God and Creature, Spirit and Soul, Heaven and Earth, yet one is in the other, the one is known by the other, and the one is juſtified by the other, and that in Spirit and Truth. Search now and ſee, try and learn, hear, obſerve, and judge what Wiſdom this is, and what Truth and Spirit is preſented in this Book. The fool knoweth nothing of the Wiſdom, and doth not underſtand her way. Lyers do not underſtand the Truth, nor do they know her Principles; and the ſouliſh, bruitiſh, and profane know nothing of the Spirit, although they hear his wind blow, yet they know not from whence it cometh, nor whither it goeth. Therefore do not look upon men, do not inquire after men that is nothing, and do not ſtare upon the image to the intent to adore it, as all thoſe do that dwell on Earth. Rev. 13. But only inquire after the Spirit and fear him; for he will direct all in the Word of Truth and Righteouſneſs: Him you are to Honour, and againſt him do not think, ſpeak, or do, that you may not be condemned out of your own mouth.

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

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

CHAP. XXI. Of the Myſtery of Time, to underſtand it aright.

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

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

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

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

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

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

But now as in the former times and judgments over the world, always ſeven days went before the judgment came upon the world: So it is now in and with the time of the judgment over this world. Gen. 7. 4. Joſh. 6. Levit. 25. Now when the judgment is proclaimed, ſeven days goeth before the Proclamation. Now if you have the Spirit of Daniel, then number and reckon how many days are paſt, and how many are behind to the judgment. None believeth what alterations there are at hand, the whole World lyeth in wickedneſs, and it will periſh in it.

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

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

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

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

Concluſion.

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

Reader, if you are a wellwiſher to Wiſdom, then take of us the Crumbs which we have gathered from the Lords Table, and accept of them till Melchiſedech cometh, and diſtributeth the Holy Shew-bread, and to drink of the New Wine of his distributing at the great Supper of the Nuptials of the Lamb in Paradiſe, the fruits whereof himſelf will ſet up. You are to give thanks with us to him, from whom all good gifts come from above the Father of Lights, praying▪ that he would inlighten us all, turn us to him, and make us happy for ever. This is according to the love of God, whoſe dedeſire is, that all men may be ſaved, and that all may come to the knowledge of the Truth: Therefore let us be merciful, loving and perfect, Even as our Heavenly Father is merciful, loving and perfect, that it may be known and revealed, that we are his Children.

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

But Reader, if you are a Phariſee and Hypocrite, and ſeekeſt rather Honour from Men, then from God; We'll conſider then, what the Lord ſaith, 1 Sam. 2. 30. He that honoureth me, him I will honour alſo, and he that deſpiſeth me, ſhall be deſpiſed again. And Chriſt ſaith, Mat. 10. 3[•]. He that confeſſeth me before men, him will I alſo confeſs before my Heavenly Father that is in Heaven. He that denieth me before men, him will I alſo deny before my Heavenly father.

But Reader, if you are a ſimple Heart, and art not fit for Wiſdom, then abide on, in, and by the fear of the Lord, in a Godly life; which fear is not only the beginning of Wiſdom, but alſo the end of Wiſdom, and it is no help to man, though he be able to ſpeak with an Angelical Tongue, and had all knowledge, and underſtood all Myſteries, and had ſuch a faith, whereby he could remove Mountains, and withall had not the Love of God, which endured everlastingly, all will profit you nothing. Therefore bleſſed are the Babes and ſucklings which know not theſe outward things, for theirs is the Kingdom of God, becauſe the Spirit of God is declared in them. Therefore let no man be puffed up with Knowledge: And for our part we are not extol'd therewith, for Satan alſo doth buffet us with fists, and doth upbraid us with our ſhame. Therefore we humble our ſelves that the Lord may accept of us in mercy, Who giveth Grace to the humble, and beholdeth low things, and him that is of a contrite heart, and trembleth at his Word.

Lastly, This is the Concluſion, that every one examine himſelf, and that according to the Spirit, Truth and Wiſdom, and no otherwiſe, whether God, Christ, and the Holy Ghoſt be in him, which every one may know by his thoughts, Words and Works, in his affection, will, and pleaſure, and in his Knowledge and Conſcience. Every good thing is from God, and of God, and not of Men. All Sin is from the Devil, who ſeduceth man, and leadeth him to perdition and destruction. Well be to him, who ſeparates bad from good, rejects bad things, and maketh choice of good, and beareth fruit thereby.

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

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

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

Amen▪ Hallelujah.

FINIS.

A Catalogue of Chymical Books which have been written Originally, or Tranſlated into Engliſh.

• ELias Aſhmole Eſq his Theatrum Chymicum Britanicum; Or, a Collection of our Famous Engliſh Hermetical and Poetical Philoſophers, (viz.) Th. Norton, Geo. Ripley, Geofr. Chaucer, Jo. Daſtin, Pearce the black Monk, Rich. Carpenter, Abrah. Andrews, Th. Carn[•]ck, Will. Bloomfield, Ed Kelley, Jo. Dee, Th. Robinſon, the Magiſtery of W. B. Jo. Gower, Myſtery of Alchymiſts, Jo Lydgate, Will. Redman, with divers Anonymi, and certain fragments with Annotations upon the ſame. Lond. 1652. 4.
• —His Faſſiculus Chymicus; Or, Chymical Collections of the [•]ngreſs, progreſs, and Egreſs of the Secret Hermetick Science, Collected out of the Choiceſt & moſt Famous Authors, Lond. 1650. 8o.
• —The way to Bliſs. Lond. 1658. 4o
• Don Alexis of Piemont, His Collection of Secrets, with the manner of making Diſtillations, &c. Lond. 1580. 4o
• Fr. Antonies Apology for his Medicine called Aurum Potabile, Lond▪ 1616. 4.
• Aula Lucis, Or, The Houſe of Light▪ by S. N. Lond. 1[•]52. 8,
• Artefius his Key of the greater Wiſdom, 8. vide Flammell.
• Abr. Andrews his Hunting of the Green Lyon, vide Theatrum Chymicum Britanicum.
• Alphonſus King of Portugal his 2 Treatiſes of the Philoſophers Stone, vide Treatiſes.
• Albertus Magnus, his ſecrets of the Virtues of Herbs, Stones, Beaſts, &c. Lond. 1637, 8.

• Anonymi quidem.
• A Diſcourſe of Magical Gold, vide Diſcourſe.
• A True order to Diſtil Oyls, &c. aide true and perfect order.
• A Profitable Diſcourſe againſt bad garbling of Spices, vide Profitable.
• Secrets revealed concerning the Philoſophers Stone, vide Secrets.
• Secrets and Wonders of the world, vide Secrets.
• Phyſical Dictionary, vide Phyſical.
• Hermetick Banquet, vide Hermetick.
• Enchiridion Phyſic[•] reſtitutae, vide Enchiridion.
• Liber Patris Sapientiae, vide Theatrum Brit.
• Hermes Bird, vide Th. Brit.
• Experience and Philoſophy, Th. Brit.
• The Hermets Tale, vide Th. Brit.
• Deſcription of the Stone, vide Th. Brit.
• The ſtanding of the Glaſs for the time of Putrifaction and Congelation of the Medicine, vide Th. Brit.
• The diſtillation of all manner of Spices, Seeds, Roots, and Gums, vide Diſtillation.
• The Method of Chymical Philoſophy and Phyſick, vide Method.

• Th. Brown's Natures Cabinet Ʋnlockt; Or the Natural cauſes of Metals, Stones, Precious Earth, Juyces, Humours and Spirits; the Natures of plants in general; the affections, parts, and kinds in particular, &c. Lond. 1657, 12.
• Jo. Beguines Tyrocinium Chymicum; Or Chymical Eſſays from the Fountain of Nature, and Manual Experience, Lond. 1669. 8.
• Hier. Bruynſwayke's Virtuous Book of Diſtillation of the Waters of all manner of Herbs, with the Figures of the Stillatories, Tranſlated by Lawr. Andrew. Lond. 1527. fol.
• Geo. Baker's New Jewel of Health; Containing the moſt excellent Secrets of Phyſick and Philoſophy; and of all Diſtillations of VVaters, Oyles, Balmes, Quinteſcences; with the Extraction of Artificial Salts, the uſe and preparation of Antimony, and Potable Gold, with the Veſſels and Furnaces, and other Inſtruments thereunto belonging; Being the Second part of the Treaſury of Euonymus. Lond. 1576. 4.
• Andr. Bertholdus, Of the wonderful Effects, Virtues, and ſtrange uſe of the new Terra Sigillata, found in Germany. Lond. 1587, & 1589. 8.
• R. Boſtock Eſq Of the difference of the ancie[•]t Phyſick firſt taught by Godly Fathers; and the latter from Idolaters and Heathens, as Galen, and ſuch others, Lond. 1583.
• Ed. Boldneſt's Aurora Chymica; Or a rational way to prepare Animals, Vegetables, and Minerals for Phyſical uſe, and preſervation of the life of Man, 1672. 8.
• —His Medicina Inſtaurata; or the Grounds and Principles of the Art of phyſick made by Chymical operation; and the Inſufficiency of the vulgar way of preparing Medicines. Lond. 1665. 8.
• R. Bacon's Art of Chymistry 16.
• —His Mirror of Alchimy 1597. 40.
• —His Admirable force of Nature and Art. 4o
• —His Tincture of Antimony, vide B. Valentine.
• Fr. Bacon Lord of Verulam, his Natural Hiſtory, with Articles of enquiry touching Metals and Minerals, &c. Lond. 1670, fol
• Ld. Blaiſe of Viginere, his Diſcourſe of Fire and Salt, Lond. 1640. 4.
• Will. Bloomfield's Bloſſoms, vide Th. Brit.
• B. G. Penotus à Portu Aquitano, his Excellent Works, vide Firovant.
• Sam. Boultons Magical but Natural Phyſick; With a Deſcription of the moſt excellent Cordial of Gold, Lond. 1656. 8.
• Rob. Boyle Eſq Sceptical Chymiſt. Lon. 1661. 8.
• —His Eſſay about the Origine and Virtues of Gems▪ Lond. 1672. 8.
• —His conſiderations touching the uſefulneſs of Experimental Natural Philoſophy, 2 parts, Oxford, 1664, & 1671, 4.
• —His New Experiments Phyſico Mechanical, touching the spring and weight of the Air, and their effects, Oxford 1660. 8. ibid. with additions, and continuation, Oxf. 1662, & 1669, 4.
• —His phiſiological Eſſayes, and other Tracts; with ſome Specimens to make Chimical Experiments uſeful to illuſtrate the Notions of the Corpuſcular Philoſophy, &c. Lond. 1669. 4.
• —His Experiments and Conſiderations touching Colours, begining the Experimental Hiſtory of Colours, Lond. 1670, 8.
• —His Origine of Forms and Qualities according to Corpuſcular Philoſophy; Illuſtrated by Conſiderations and Experiments, written by way of Notes upon an Eſſay about Nitre, Oxon. 1666, & 1667, 8.
• —His Tra[••]s of Coſmical qualities, Things and ſuſpitions of the temperature of Subterraneal and Submarine Regions, and of the bottom of the Sea; As alſo. An Introduction to the Hiſtory of particular qualities, Oxf. 1671, 8.
• —His Experimental Hiſtory and Obſervations of Cold, London 1665, 8
• —His Hydroſtatical Paradoxes made out by New Experiments, Lond. 1666. 8.

• Dan. Coxe's Diſcourſe of the Intereſt of the Patient in reference to Phyſick and Phyſicians; With a detection of the abuſes of the Apothecaries, and their unfitneſs for practice diſcovered, Lond. 1669. 8.
• Oſw. Crollius & J. Hartmans Baſilica Chymica; or Royal and Practical Chymiſtry: Or a Diſcovery of thoſe excellent Medicines & Chymical Preparations of our Modern Chymiſts, Lond 1670, fol.
• —His Philoſophy Reform'd and Improv'd; Diſcovering the great and deep Myſteries of Nature. To which is added, the wonderful Myſteries of the Creation, by Th. Paracelſus, Lond. 1657. 8.
• Th. Chaloner's Virtue of Nitre, and the Effects thereof, &c. Lond. 1534. 4.
• Will. Clark's Natural Hiſtory of Nitre; Or, a Philoſophical Diſcourſe of the Nature, Generation, place, and artificial extraction of Nitre, with its Virtues and uſe, Lond. 1670. 8.
• Will. Clever's Flower of Phyſick, with three Books of Philoſophy for the due temperature of mans life, Lond. 1540. 4.
• Nic. Culpeper's Treatiſe of Aurum Potabile; Being a Deſcription of the three-fold world, Elementary, Caeleſtial, and Intellectual▪ Containing the knowledge neceſſary to the ſtudy of Hermetick Philoſophy, Lond. 1656. 8.
• —His New Method of Phyſick; Or a ſhort view of Paracelſus and Galen's Practice of the Nature of Phyſick and Alchimy, &c. Lond. 1654. 8.
• Lancel. Colſon, vide Philoſophia Maturata.
• Geof. Chaucer's Channons [•] eomans tale. vide Th. Brit.
• A Chymical Dictionary, Lond. 1650 4. vide Sendivogius.
• Th. Charnock's Breviary of Natural Philoſophy, and Aenigma's, vide Th. Brit.
• Lud. Combachius, Sal, Lumen, & Spiritus Mundi Philoſophici; Being a Treatiſe of the true Salt, and Secret of the Philoſophers. Lond. 1657. 8.
• Rich. Carpenter's Works, vide Th. Brit.
• Dr. Croon's Letter concerning the preſent ſtate of Phyſick, and the Regulation of the Prastice of it in England▪ Lond. 1665. 4.

• Dud. Dudley s Metallum Martis, Lond. 1665. 8.
• Jo. Dees Teſtament▪ vide Th. Brit.
• St. Dunſtan of the Philoſophers Stone, vide Philoſ. Maturata.
• A Deſcription of the Philoſophers Stone, vide Th. Brit.
• The Diſtillation of all manner of Spices, Seeds, Roots, and Gums, Lond. 1575. 8
• Dictionary, vide Phyſical and Chymical.
• A Diſcourſe of Magical Gold.
• —Againſt bad Garbling of Spices, vide Profitable Jo. Daſtin's Dream, vide Th. Brit.

• Euonymus His treaſure of the Secrets of Nature, and apt times to prepare and Diſtill Medicines, as Quinteſſence, Aurum Potabile, Aromatick, Wines, Balms, Oyls, Perfumes, Garniſhing Waters, &c. Lond. 156[•]. 4.
• —His Treaſury, the Second part, vide Baker's Diſtillations.
• Enchiridion Phyſica Reſtitutae, Lond. 16.
• Experience and Philoſophy, vide Th. Brit.

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

• Jo. Rod. Glaubers Deſcription of the new Philoſophical Furnaces; Or, the Art of Diſtilling of the tincture of Gold, or the true aurum potabile, with the firſt part of the Mineral work. Lond. 1651, 4.
• —His Golden Aſs well managed, and Mydas reſtored to Reaſon. A new Chymical Light, ſhewing that Gold may be found in cold as well as in hot Regions, or be extracted out of Sand, Stones, Gravel, or Flints, &c. vide Philiſophical Epitaph.
• Neh. Grews Anatomy of Vegetables; With a General account of Vegetation, Lond. 1671. 12.
• Jo. Goddard's Diſcourſe of the unhappy condition of the practice of Phyſick in Lond. 166[•]. 4.
• Jo. Gower of the Philoſophers Stone, vide Th. Brit▪
• Will. Gratarolle of the Philoſophers Stone, vide Treatiſes▪

• Jam. Haſolle, alias Elias Aſhmole.
• Jo. Bapt. Van Helmont's Works of Phyſick & Chimiſtry, Lond. 1664. fol.
• —His Ternary Paradoxes of the Magnetical cure of Wounds, the Nativity of Tartar in Wine, and the Image of God in Man, Tranſlated by Dr. Walter Charleton, Lond. 1650. 4.
• Helmont Diſguiſed, or the Vulgar Errors of Emperical [〈1 page duplicate〉] [〈1 page duplicate〉] and unskilful Practiſers of Phiſick confuted, Lond. 1657. 8.
• —His Vindication, vide Starkie.
• Iſaac Holland's Secrets concerning his Vegetal and Animal work vide Firovant.
• —His Work of Saturn, vide B. Valentine.
• Jo. Heſther's Secrets, vide Quercitan.
• The Hermetical Banquet dreſt by a Spagyrical Cook for the better preſervation of the Microcoſme, Lond. 1652. 8.
• Io. Fred. Helvetius his Golden Calf which the world adores and deſires; Or, The incomparable wonder of Nature in tranſmuting Lead into Gold, Done at the Hague Lond. 1670. 8.
• —Ibid. Epitomized, vide Philoſophical Epitaph.
• The Hermits Tale, vide Theat. Brit.
• Jo. Hartman's Royal Chimistry, vide Crollius.
• Jo. Heydon's Exhavaranna; or, Engliſh Phyſicians Tutor, in the Aſtroboliſms of Mettals, Roſie crucian, Miraculous Saphiric Medicines of the Sun and Moon; the Astrolaſmes of Saturn, Jupiter, Mars, Venus, Mercury, &c. all Harmoniouſly united, with his Pſonthonphanchia, &c. Lond. 1665, 8.

• Jo. Jones his Diſcourſe of the Natural begining of all growing and living things, Lond. 1574. 4.
• —His Bathe of Bathes Ayde, the Antiquitie, commoditie, propertie, uſe and knowledge thereof, in Diet and Medicines; with the Benefit of the ancient Bathes of Buckſton, Lond. 1572, 4.
• Jehior, the Day dawning or the Morning light of Wiſdom, containing the three Principles or Originals of all things, vide Philoſophical Epitaph.
• Edw. Iordans Diſcourſe of Natural Baths and Mineral Waters, and Original of Fountains, Lond. 1632. 4o,

• Sir Edward Kelley's Work of the Philoſophers Stone vide Th. Brit.

• Rob. Lovel's Compleat Hiſtorie of Animals and Minerals; Being the ſum of Ancient and Modern Galenical & Chymical Authors concerning Beaſts, Birds Fiſhes, Serpents, Inſects, and Man; and of Earths Metals, Semi-metals, Salts, Sulphurs, and Stones, both Natural and Artificial; With their place, matter, names, kinds, temperature, virtues, uſe, choiſe, &c. Oxford, 1661
• —His Compleat Herbal, or the ſum of Galenical and Chymical Authors, touching, Trees, Shrubs Plants, Fruits, Flowers, &c. Lond. 1665. 12o
• Reym. Lullys Philoſophical and Chymical Experiments, with the right and due preparation of both Elixers, and the perfect way of making the great Stone of Philoſophers, as it was truly taught in Paris, and ſome time practiced in England by R. Lully, in the time of King Edward the Third, vide Paracelſus.
• Jo. Levens Path-way to health, for Diſtilling of divers Waters, and making of Oyls, &c. Lond. 1587. 4o & 1664. 12.
• Lathams Spaw in Yorkſhire, with ſome remarkable Caſes and Cures effected by it, Lond. 1672. 8.
• —A further account of Latham's Spaw in Yorkſhire, as it may conduce to publick advantage, Lond. 1672. 8.
• A Letter ſent by a learned Phyſitian to his friend, wherein are detected the manifeld Errors uſed hitherto of the Apothecaries, in preparing their Compoſitions, as Syrups, Condites, Conſerves, Pills, Potions, Electuaries, Lozenges, &c. with a far better manner to preſerve and correct the ſame, Lond. 1586. 8.
• A little Book of Secrets for liquifying and uſing of Gold and Silver, Lond. 8.
• Jo. Bapt. Lambye His Revelation of the ſecret Spirit, declaring the moſt concealed ſecret of Alchimy, Lond. 1623. 8
• Jo. Lydgate's Secreta Secretorum, or Letter of Alexander the great to Ariſtotle, vide Theatrum Brit.
• Liber Patris Sapientiae, vide Th. Brit.
• The London Diſtiller, vide French.
• Lev. Lemnius His ſecret miracles of Nature, with Philoſophical and prudential Rules for the health of Body and mind of man, fit for thoſe that ſearch into the hidden ſecrets of Nature, Lond. 1658. fol,

• Magnetical Philoſophy, 8o
• Nicol. Monardus Of the vertues of divers Herbs, Trees, Oyls, Plants, and Stones, with their uſe in Phyſick, and a diſcourſe of the Bezoar Stone, of Iron, and the Vertues of Snow, Lond. 1577. 4o.
• Jo. Maplets Green Foreſt of Sovereign Vertues, in all the whole kind of Stones and Metals, Plants, Herbs, Trees, and Shrubs; of Beaſts, Fowls, Fiſhes, creeping Worms, and Serpents, Lond. 1567. 8.
• Chr. Merret's View of the frauds and abuſes committed by Apothecaries, in relation to Patients and Phyſitians, Lond. 1069. 4o.
• Mich. Majerus His Themis Aurea, or Laws of the Roſie Croſs, Lond. 1656. 12o,
• —His Luſus ſerius, or ſerious paſtime. Lond. 1654. 12o.
• The Magiſtery of W. B. vide Th. Brit.
• The Myſtery of Alchimiſts, vide Th. Brit.
• The Marrow of Chymical Phyſick, or the Practice of making Chymical Medicines, ſhewing the order to draw forth from Vegitables, Minerals and Metals, their Spirits, Oyls, Vinegars, Salts, Extracts or Tinctures, Eſſences and Magiſteries, Flowers and Salts, &c. Lond. 1669, 12o.

• Hen. Nollius His Chymiſts Key, or Doctrine of Corruption and Generation, Lond 1657. 8o. & 16o.
• —His Hermetical Phyſick, or the right way to preſerve and reſtore health, Lond. 12o.
• Ant. Neri His Art of Glaſs, ſhewing the ways to make and colour Glaſs, Paſtes, Enamels, Lekes, and other Curioſities by fire, Lond. 1662. To which is added an account of the Glaſs-drops made by the Royal Society, 1672. 8o.
• Th. Nortons Ordinal of Alchimy, vide. Th. Brit.
• Hen. Oldenbourg Eſq His Collection of the Philoſophical Tranſactions, for ſeveral years, 40.
• The Method of Chymical Philoſophy and Phiſick, Lond. 1664. 8.
• Edw. Mainwaring's Compleat Phyſitian, wherein are the Characters of the Chymical Emperick, and Chimical Phyſitian, with the Excellency of Chymical preparations, Lond. 1668. 8.
• March. Needham His Medela Medicinae, or Plea for the free profeſſion and a renovation of the Art of Phyſick, Lond. 1665. 8.

• Philoſophia Maturata, or the Practick and operative part of the Philoſophers Stone, with the way how to make the Mineral Stone, and the Calcination of of Metals with the work of St. Dunſtan concerning the Philoſophers Stone, and the Experiments of Rumelius, and the preparation of Angel. Sala, publiſhed by Lancelet Colſon, Lond. 1668. 12o
• The Philoſophical Epitaph of W. C. Eſq for a memento mori on the Philoſophers (Tomb) Stone, with three Hieroglyphical Scutcheons, diſplaying Minerva's and Hermes Birds, and Apollo's Bird of Paradiſe in Philoſophical Mottos and Sentences with their Explication, and a diſcovery of the Liquor Alchaheſt, Of Salt of Tartar volatized, and other Elixirs, with their differences and proprieties; alſo a Brief of the Golden Calfe, diſcovering the rareſt miracle in Nature, of a ſtrange tranſmutation of Lead into Gold, made by Dr. Jo. Fred. Helvetius with Figures▪ likewiſe Jo. Rod. Glauber his Golden Aſs well managed, and Midas reſtored to Reaſon, a new Chymical light for comfort of the oppreſſed, demonſtrating Gold to be eaſily extracted in all places out of Sand, Stones, Gravel or Flints, and the true matter of the Philoſophers Stone, to which is added. Jehior the day Dawning, or the Morning Light of Wiſdom, containing the three Principles or Originals of all things whatſoever, diſcovering the great and many Myſteries in God, Nature, and the Elements, all publiſhed by W. C. Eſq Lond. 1673, 8.
• —His Secrets of Alchimy▪ Lond. 8,
• Aur. Theo. Paracelſus His Treatiſe of the Cure of French Pox, with all other Diſeaſes ariſing and growing thereof, Lond. 1590. 4.
• —His 114. Experiments, vide Firovant.
• —His Key of Philoſophy, or The moſt excellent ſecrets of Phyſick and Philoſophy, with the Order of Diſtillation of Oyls, Gums, Spices, Seeds, Roots, and Herbs, with their perfect Taſte, Smell, and Virtues, and how to Calcine, Sublime, and diſſolve all manner of Minerals, and how to draw forth their Oyl and Salts, Lond. 1580, & 1633. 8.
• —His Diſpenſatory 8.
• —His Archidoxes, 8▪
• —His Chymical Tranſmutation, Genealogy and Generation of Metals and Minerals, with the Vertues, and uſe of Dr. Trigs water, with the Mumial Treatiſe of Tentzelius. The Philoſophical and Chymical Experiments of Rym. Lully, with the right and due preparation of both Elixirs, and the perfect way of making the great Stone of Philoſophers, as it was truly taught in Paris. and ſome time practiced in England by R. Rully, in the time of King Edward the Third, Lond. 1657. 8.
• Paracelſus His wonderful myſteries of the Creation, vide Crollius.
• —His Philoſophical and Chymical Treatiſe of Fire and Salt, 8.
• —Of the Nature of things, 9 Books, 1650. 4o▪ vide Sendivogius.
• —Of the Supream Mysteries of Nature, of the Spirits of the Planets, occult Philoſophy, the Magical, Sympathetical and Antipathetical Cure of Wounds and Diſeaſes, the Myſteries of the Twelve Signs of the Zodiack, Lond. 1656. 8.
• Eug. Philalethes Anthropoſophia Theomagica, Lond. 1650 8.
• —His Magia Adamica, Lond. 1650. 8.
• —His Anima magica abſcondi[•]a, or a Diſcourſe of the univerſal Spirit of Nature, Lond. 1650, 8:
• —His Euphrates or Waters of the Eaſt, or a Diſcourſe of the ſecret Fountain, whoſe Water flows from the Fire, Lond▪ 1671. 8.
• Eir. Phil. Philalethes, alias Geo. Starkies Marrow of Alchimy, being an experimental Treatiſe of the ſecret and moſt hidden myſtery of the Philoſophers Elixir, Lond. 1654. 8.
• Hugh Plats Jewel houſe of Art and Nature, with divers Chymical Concluſions of the Art of Diſtillation, &c. Lond. 1594. 4o.
• —His Subterraneal Treaſure, Lond▪ 40.
• Jo. Partridges Treaſury of hidden ſecrets, Lond▪ 1591. 8:
• Nic. Prepoſitas Practice of approved Medicines, precious Waters, &c. Lond. 1588▪ 4o.
• Sim. Partliſius His new Method of Phyſick, or a ſhort view of Paracelſus, and Galens Practice of the Nature of Phyſick and Alchemy, Lond 8.
• Hen, Power's Experimental Philoſophy; or new Microſcopical, Mercurial, Magnetical, and Subterraneal Experiments, Lond. 1664. 4o
• Bern. G. Penotus a Portu Aquitano His ex[•]ellent Works, vide Firovant.
• A Profitable diſcourſe Compoſed by divers Grocers againſt the bad Garbelling of Spices uſed in theſe days, and againſt the Combination of the Workmen of that Office, Lond. 4o
• A Phyſical Dictionary, or an Interpretation of ſuch crabbed Words and terms of Art, as are derived from Greek and Latine, uſed in Phyſick, Anatomy, Chyrurg[•]ry and Chymiſtry, 8.
• Eug. Philalethes Lumen de Lu[•]ine, Lond. 1651. 8.
• —His Forms and Confeſſions of the fraternity of the Roſie Croſs, Lond. 1652. 8.
• Ioach Poleman Novam Lumen Medicum, Lond. 1662.
• Pearce The black Monck upon the Elixir, vide Theat. Brit.
• Geo. Phaedro's Phyſical & Chymical works to cure moſt difficile Diſeaſes, with the ſecrets of Coeleſtial Phyſick, Lond. 1654. 8.

• Io. Quercitan His true and perfect Spagyrick preparation of Minerals, Animals and Vegitables, with their uſe, whereunto is added divers ſecrets of Io. Heſther, Lond. 1591. 8.
• —His anſwer to Iacob Aubertus, concerning the Original cauſes of Metals, ſet forth by Aubertus againſt the Chymiſts, Lond. 1591. 8.
• —His Spagyrick Antidotary. vide Firovant.
• —His Practice of Chymical and Hermetical Phyſick, for the preſervation of health, Lond. 1604. 4o

• Th. Raynoldes Declaration of the Vertues, uſe and excellency of the Oyl Imperial, Lond. 1551. 8.
• Io. Rhenodeus His diſpenſatory of the natures, properties and vertues of Vegitables, Minerals and Animals, of Galenical and Chymical materials, with an abſolute Pharmacop[•]ia, Lond. fol.
• Lud. Rowzet Of the Queens Wells, or a Tteatiſe of the Natures and Vertues of Tunbridge-water, Lond. 1670. & 1671. 8.
• Th. Robinſon Of the Philoſophers Stone, vide Th. Brit.
• Will. Redmans Aenigma Philoſophicum, vide Th. Brit,
• Geo. Ripley's Compound of Alchimy, his viſion, his verſes, on the Emblematical Scrowl, his mystery of the Alchymiſts. Preface to Medulla, and his ſhort work, vide Th. Brit.
• Ian. Cunr. Rhumelius His Experiments, vide Philoſ. Maturata.
• Florianus Randorff Of the Philoſophers Stone, vide Treatiſes.

• Mich. Sendivogius His new light of Alchimy, taken out of the Fountain of Nature▪ and manuel Experience, together with a Treatiſe of Sulphur; alſo Paracelſus his nine Books of the Nature of things, with a Chymical Dictionary explaining hard words in Paracelſus, and others, Lond 1650. 4o
• Alex. van uchtens Secrets of Antimony, in 2 Treatiſes with Baſill, Valentines Salt of Antimony, and its uſe, Lond. 1670. 8.
• Io, Schroders Compleat Chymical diſpenſatory treating of Metals, Precious Stones, Minerals, Vegitables and Animals. and how rightly to know and uſe them, Lond. 1669. fol.
• —His Hiſtory of Animals and their uſe, Lond. 1669. 8.
• Tho. Shirleys Philoſophical Eſſay, declaring the probable cauſes whence Stones are produced in the greater world, with a ſearch into the Origin of all bodies, Lond. 1671. 8
• Dan. Sennertus His Institutions, wherein are the grounds, of Chymiſtry. Lond. fol. & 8.
• Geo▪ Starkies Natures Explication, and Helmonts vindication, or a full Apology for Chymical Medicaments with a vindication of their Excellencies, againſt the Galleniſts, Lond. 1658. 8.
• —His Marrow of Chymical Phyſick, or a Treaetiſe of making Chymical medicines, Lond. 1661. 12o
• Will. Salmons Synopſis Medicinae, or a Compendium of Aſtrological, Galenical and Chymical Phyſick and Philoſophy, deducted from the Principles of Hermes and Hippocrates, Lond. 1671. 8▪
• Will. Sympſons Hydrologia Chymica, or the Chymi al Anatomy of the Scarbrough and other Spaws in Yorkſhire, with ſome obſervations upon Dr. Witties Treatiſe of Scarbroughs Spaw, with a Deſcription of the Spaws at Malton and Knarsbrough▪ with the Original of Springs, Fountains, &c. Lond. 1669, 8.
• —His Hydrological Eſſays, or a vindication of Hydrologia Chymica, being a further diſcovery of the Scarbrough Spaw, and of the right uſe thereof, with an account of the Alom-works at Whitby, &c. Lond. 1670. 8.
• Rob. Sharrock Of the propagation and improvement of Vegitables, by the concurrance of Art and Nature, &c. Lond, 1671. 8.
• Simon Sturtevant's Treatiſe of Metalica.
• Secrets for liquifying and uſing of Gold and Silver, Lo. 8.
• Secrets revealed, or an open entrance to the ſhut Pallace of the King, containing the greateſt Treaſure in Chymiſtry, never ſo plainly diſcovered concerning the Philoſophers Stone, Lond. 1669. 8.
• Secrets and wonders of the world, Lond. 1587. 4o
• The Store-houſe of Phyſical and Pholoſoprical ſecrets, teaching to diſtil all manner of Oyls, from Gums, Spices, Seeds, Roots, Herbs, Minerals, &c, Lond. 1633. 4o
• Patr. Scots Tillage of light, or a true diſcovery of the Philoſophical Elixir, Lond. 1623. 8.
• Angel. Sala's Preparation, vide Philoſoph. Maturata.
• Io. Sawtre Of the Philoſophers Stone, vide Treatiſes,

• Geor. Thomſons Galeno Pale, or a Chymical trial of the Galleniſts, Lond. 1665 8.
• —His Gag for Iohnſons animadverſions upon Galenopale, or a ſcourge for Galen. Lond. 1665. 8.
• —His vindication of my Lord Bacon, and an aſſertion of experimental Philoſophy, with ſome obſervations of true Chymical Science, Lond. 671. 8.
• —His Letter to Dr. Stubs, wherein the Galenical method of Medicaments are proved ineffectual, by experimental demonſtrations, Lond. 1672, 4.
• —His Apology againſt the Calumnies of the Galleniſts, vide his Book of the Peſt Anatomized, Lond. 1666. 8.
• Dr. Trigs Water, with its vertues and uſe, vide Paracelus.
• P. Thybaults Art of Chymiſtry, as it is now practiced, Lond. 1668. 8.
• Geo. Tonſtal Of the Scorbroughs Spaw Spagyrically Anatomized, 1071. 8.
• And. Tentzelius His Mumial Treatiſe, vide Paracelſus.
• Will. Turners Treaſury of Engliſh Baths, and of the Baths of other Countries, Lond. 1587. 4o
• The true and perfest order to Diſtill Oyls out of all manner of Spices, Seeds, Roots and Gums, Lond. 1575. 8.
• Five Treatiſes Of the Philoſophers Stone, two of Alphonſus King of Portugal, one of Iohn Sawtre the Monk, one of Florianus Randorff a German Philoſopher, and one by Will. Gratarole, by H P. Lond. 1652. 4o
• Th. Tymmes Philoſophical Dialogue, wherein Natures ſecret Cloſet is opened, Lond 1612. 4o
• Geo. Thor. His Cheiragogia Heliana, an eaſie Introduction to the Philoſophers Magical Gold, to which is added, Zoroaſters Cave, and Jo. Pontanus's Epiſtle upon the Mineral Fire, Lond. 1659, & 1667. 8.

• Baſil. Valentine His laſt Will and Teſtament, with two Treatiſes, one of manual operation, the other of things natural and ſupernatural, Lond. 1670. 8.
• —His Triumphant Charriot, of Antimony, Lond. 1656. 8
• —Of Natural and Supernatural things, of the firſt Tincture, Root and Spirit of metals and minerals, how the ſame are conceived, generated, brought forth, changed and augmented with Rog. Bacons, Tincture of Antimony, and Iſ. Hollands work of Saturn. Lond. 1671. 8.
• —His Salt of Antimony and its uſe, vide Suchten.

• Io. Webſters Metallographia or Hiſtory of metals, with Signs of Ores, and minerals, before and after diging, the cauſes and manner, of their Generations, their kinds, ſorts, and differenc s, with a deſcription of new metals, and Semi metals, and other things pertaining to mineral knowledge, alſo of Vegitability, of mystical Chymiſtry, of the Philoſophers Gold and Mercury, of the Liquor Alkaheſt, Aurum Potabile, and ſuch like, Lond. 1671, 4.
• Dan. Widdows His Natural Philoſophy, or Deſcription of the world and ſeveral Creatures therein, (viz.) of Angels, Mankind, Heavens, Stars, Planets, the 4 Elements with their order, nature and goverment, as alſo of minerals, Metals, plants, and pretious ſtones, with their Colours, Forms and Vertues, Lon. 1631 4o
• Tim. Willis His ſearch of cauſes of a Theophyſical Inveſtigation of the poſſibility of Tranſmntatory Alchymy, Lond. 1616. 8.
• Rob. Witties Pyrologia Mimica, or an anſwer to Mr. Sympſons Hydrologia Chymica, Lond. 1669. 8,
• —His Scarbroughs Spaw, or a Deſcription of the nature and vertnes of the Spaw at Scarbrough in Yorkſhire, and of the nature and uſe, of Sea, Rain, Snow, Pond, lake, Spring and River-waters, with a diſcourſe concerning Mineral-water, Lond. 1660. 8.
• Will. Williams His occult Phyſick, or three principles in Nature Anatomized, by a Philoſophical operation from Experience in three Books of Beaſts, Trees, Herbs, and their Magical and Phyſical vertues, Lon. 1660. 8.
• Weckers Secrets, Lond. fol.

• The Yorkſhire Spaw, vide French.

• Zoroaſtres Cave, vide Thor.

THE BOOKSELLER TO THE READER.

Courteous Reader,

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