Philadelphia, or Brotherly Love to the Studious in the Hermetick Art

PHILADELPHIA, OR BROTHERLY LOVE To the STUDIOUS In the HERMETICK ART.

Wherein is diſcovered the Principles of HERMETICK PHILOSOPHY, with much Candor and Plainneſs.

Written by Eyreneus Philoctetes

And God ſaid let the Earth bring forth graſs; the herb yielding Seed, and the Fruit tree yielding fruit after its kind whoſe ſeed is in it ſelf upon the Earth: and it was ſo,

GEN, 1 11.

If thou doſt deſire to exalt a thing beyond what nature hath done, conſider well in what, and by what it is bettered, and let it always be done in its own kind,

Sendivo. Trea. 1.

Printed and ſold by T. Sowle at the Crooked Billet in Holy-well-lane in Shoreditch. 1694.

To the STUDIOUS READER.

IN making the following Tract and Letter in which it was encloſed, that precedes it, thine, thy Obligation to me will bear ſome proportion with mine to my Friend that communicated them; neither art thou excuſable without a degree of acknowledgement to him alſo: for, doubtleſs, next to the Authors of ſuch Tracts, our Obligations are greateſt to the Publiſhers and Communicators. For indeed there have not been wanting ſome ignoble minds, who, when ſuch Tracts have fallen into their Hands, have preſumed to Cenſure the world not worthy the ſame, contrary to the ſence and intent of the Authors, and by this means have confined their Love and Candour, as much as in them lay, to their own private Cloſets: Who notwithſtanding are not wanting to accuſe the Philoſophers of Envy, in concealing the Matter and Means of the Art, whilſt they manifeſt their own to the Studious in that which is leſs. I can't reflect on the Complaint of a Modern and Candid Author, without an Indignation to the Practice, who after he had written an Enchyridion of Experiments, together with a Diurnal of Meditations, wherein were many Philoſophical Rece[•]ts declaring the whole Secret, &c. It fell into ſuch hands he conceived would never reſtore it. No leſs happenned to the Comment on Sir George Ripleys Laſt Six Gates. This very unworthy a generous mind, and very prejudicial to the Studious, as well as Diſcouraging to the Authors. Let therefore ſuch poſſeſs Ignorance with their envy; want of Ability with their Ingratitude; whilſt the Generous, grateful and abhorrers of ſuch Practices, enjoy the Benefit, and Reap the Advantage of ſuch Candor and Help even to the attainment of their hearts deſire.

For me to ſay any thing of the Author of Philadelphia, would be a Preſumption, ſince he has choſen ſecreſie: Nor of the Tract it ſelf ſince (thou maiſt think) it ſurmounts my underſtanding; therefore I prefer its ſelf to any thing of mine to proclaim its Authors praiſe as well as Ability and Candor: knowing it is too common for Publiſhers to preſume to Comment on that they underſtand not; by which the Readers are abuſed, and their own Ignorance and ambition diſcovered; if not to every Reader, yet to many, and to every Maſter at leaſt.

For my Part, Rather then ſpend time and Paper to no more purpoſe either to my ſelf or Reader in ſuch Commentations, I ſhould think it better Spent in Humility to Addreſs the Sages of our Time, that they themſelves would be pleaſed to Illuſtrate the obſcure part of Medical Practice to the young and Laborious Students in the Phyſical. Art. No doubt but ſome ſuch there are whom Nature has bleſſed with a cracking of the Shell, through great Labour and Study, tho Striplings, to whom a helping hand would prove acceptable, which might conduct them by the neareſt way to the Center. Who would it ſerve, and what would it merit? If the production of their Red Lead, and Reductioon into Potability were familiarly taught, tho the firſt water, and its Preparation were wholly concealed. Would not the ſick be helped, and the happy attainer of the firſt water be made early ſerviceable.

Alſo the Diſcovery of the peculiar Operation that is partly Mechanical on the univerſal Mercury, would make the poſſeſſor capable of ſpending his time and Matter to a more early advantage, and further ſtep in Practice; Few arriving here without a ſufficient ſhare of the loſs of both to Entitle them to ſuch a degree of help: Theſe together with the Arbor vitae, or permiſſible Oyle, &c. being the Joy and Reward of every A[•]eptiſt, and deſire of the leaſt attainer.

No leſs profitable to the attainer of Principles, would the Practice of that highly ſerviceable, and much deſired Liquor by the Phyſical and Sedulous Students, which Crown'd Paracelſus, and gave Honour to Helmont in the Cure of Diſeaſes, whoſe Practice is aſſerted, and no doubt truly, by a knowing Maſter, to be a hundred times more difficult then the Elixir it ſelf.

What Reader, If I ſhew thee my Opinion wherein? not as one Knowing, but DESIROUS TO LEARN, and with ſubmiſſion to Correction, if my conception be Wrong. The Elixir is produced Naturally; and by Natural Principles; therefore the Difficulty ſeems to be in the attainment of Principles (rather than Practice) which are artificial to find.

But the Alkaheſt is produced Artificially or Mechanically from Natural Principles; and Art being more intricate than Nature (for "ſhe is true, plain, patient, conſtant, &c.) and the Artist more inconſtant, impatient and conſequently irregular, muſt neceſſarily be more ſubject to err, and conſequently the more difficult to Effect. Art in all Natural Productions, tho abſolutely neceſſary for help, muſt go Natures pace and way, or elſe more injurious then helpful, but in Artificials a greater Latitude is given to the Artiſts to vary many ways as ſeems moſt proper to every ones Cogitations.

An Example we may find in this; Art in its help to Nature in the production of an Herb, Tree, or Flower, is obliged to Natures pace and way, without laying on of hands, only preventing accidents and extreams of Heat and Cold; but Art in the Mannual or Mechanical ſeparation, and union of the Natural Principles, viz. Spirit, Oyle, and Salt (which indeed are in a true ſence all one, but diverſiſied by Art, for the more Spirit the leſs Oyle and Salt (yea they both may be made Spirit too) ſo alſo the more Oyle the leſs Spirit and Salt, and the more Salt the leſs Spirit or Oyle; for indeed they are convertable) of that Herb or Flower is certainly left to a Wide Field of Practice and ſeeming Probabilities whereby the Artiſt is abundantly more lyable to err. In ſhort I can find many artificial ways to deſtroy a Natural Life, but, but one way to manifeſt or Maintain it: Which is according to Natures own Procedure: No other.

Thus Reader accept my love, both in ſhewing my Opinion and ſoliciting help for the ſtudious. And leaſt the first ſhould be chargeable with folly, and the laſt with boldneſs, by thoſe I ſo much value, I take leave to conceal my Name, that by that means their dipleaſure may fall more general on the studious, for whoſe ſake I make the attempt. Who am a real admirer of Divine and Natural Verity, a lover of God, my Neighbour and Enemy.

Philomathes.

TO HIS Reſpected and Worthy FRIEND,

THy early Love to Hermetick Philoſophy, ſincere Reſpects to the Maſters of it, and long perſeverance in the Study were ſufficient motives to Communicate what might fall into my hands that was rare and valuable, tho the Obligations of Friendſhip were leſs numerous.

The Encloſed Manuſcript I have had by me for ſome time, but for ſome Reaſons could not communicate it ſo ſoon as my reſpects to thy ſelf and it, would have prompt me. I have not ſeen, nor heard of many Copies, therefore for its Novelty may preſume, and for its worth ſpeak what I think, That it is a compendious and plain Theory of the Principles of Nature in general, and of Hermetick Practice in particular: Not Phantaſtically talked of, but fundamentally evinced from the neceſſity thereof, and Authority of the Ancient Philoſophers: Fully manifeſting the impoſſibility of the contrary through the uniformity and Regularity of Natures Actions in the Production of the ſeveral Species of Natural and perfect Bodies.

For the Author I ſhall nor preſume to give any judgement ſince he is pleaſed to conceal his Name and Circumſtances, & there by lye obſcure (the practice of Hermetick Writers) But this we may learn, that his Candor and Brotherly Love to the Studious and Religious ſtile, Entitles him to Chriſtianity as well as his Matter and Method doth to Knowledge and Practice in the School of Hermes and Nature; whether he be old or young, Native or Stranger. And ſince he has been thus ſolicitous and even ſtudious to prevent Errors in all, and to direct the feet of the worthy in the way of Truth, we muſt reaſonably believe he hath taken the beſt method to effect it, which is to inculcate the knowledge of true Principles and poſſibility of Nature. And indeed I have long conceived the Multitude of Errors in Practice, that have happened to the ſearchers of Art, has been moſt owing to the Ignorance in Principles, and the want of a Previous understanding in the Law of Nature.

Nature no doubt, has a Law ſhe cannot tranſgreſs, let us therefore ſtudy to know that, and we ſhall not attempt it neither; Art or Accidents may fruſtrate her end and cauſe Abortion, but neither carry her to or beyond her uſual Perfection, but in her own way.

This ſmall Tract, worthy Friend, Conciſely teaches what the Fire and water, or Agent and Patient, that are active or living are; how they are ſaid to be living; what their life; and how underſtood: and indeed the Nature and Reaſon of the Hermetick Art very much Illuſtrated thereby.

Neither is it barren of ſo much Divinity, and ſome peculiar Hints, (that may afford pleaſure and profit to one ſo intent thereon) as becomes ſo deep Philoſophy; which doubtleſs is the ſhadow of Divinity, or Younger Sister.

And indeed I could wiſh the contemplation of Gods Works in Nature were leſs omitted by the Chriſtian profeſſors of our Age, and the Lucre of Gain more; ſeing it tends to the honour of God, good of our Neighbour, and ſatisfaction of our ſelves every way, except our ſatisfaction be in much Riches and Honour, purchaſed with our moſt precious time, and poſſeſſed with Ignorance and Folly; which is very ſhort of the Nobility of our Intulect and end of Creation; and for which we muſt ſurely give an Account.

Is not the Chriſtian enabled to aſcribe the Attributes of Wiſdom and Power to God, in the Conſideration and Contemplation of the Number and Magnitude, Order and Beauty of the Works of Creation, as he is thoſe of his goodneſs and Mercy, which is over all his Works, in manifeſting the ſame word by which they were made, to redeem and reſtore them; the laſt abſolutely neceſſary, the firſt altogether becoming and adorning a virtuous and pious mind, and Chriſtian Profeſſion.

Doubtleſs the Natural and Mechanick knowledge acquired by Solomon, no way unfitted but qualified him for a Divine: Who when he had erected that glorious Edifice, and beautified it with the choiceſt Products of Nature and Art, as a Naturaliſt and Mechanick, Dedicated the ſame in great wiſdom as a Divine. We have Reaſon to believe the Pſalmiſt no leſs filled with the conſideration of the Attributes that are Manifeſt in the Creation, which even compelled him to celebrate the ſame almoſt continually. And indeed nothing leſs is to be thought than that a mind thus poſſeſſed with admiration ſhould continually fear ſo great, love ſo good, and adore ſo glorious a Being, incomprehenſible Power and Majeſty: Neither has indeed the Holy Apoſtles and followers of Chriſt fallen ſhort but rather excelled in this. And truly, reſpected Friend, the Characters of Nature are preferable to thoſe of Men, ſince they are Gods, and ſuch our Lord himſelf choſe to ſhew forth the greateſt Myſteries by. Therefore if ignorant of them how ſhall we underſtand his Sermons and Doctrine aright. Much might be ſaid, but in as much, worthy Friend, there is no need of Arguments to covince, tho this may incourage one ſo fully ſatisfied of its Utility, innocency and profit, to proſecute the ſame with diligence & Judgement, and to prefer it to the Mean and unbecoming practices of our Age, that ſolicite nothing but Gain or Greatneſs, and miſerably live in this world without the knowledge of Gods greatneſs and Wiſdom, love and Mercy, made manifeſt in his Creation and its Redemption.

But leaſt I ſhould Tranſgreſs my intended Limits, and detain too long from the Incloſed, I ſhall refer what might otherwiſe have been here offered in Relation to the Secret Art of Hermes, to another Opportunity more convenient, and in the mean while continue to deſire thy Proſperity and happineſs every way, as I have hitherto done who am thy Friend in Sincerity and Affection.

PHILETAEROS.

Philadelphia, OR BROTHERLY LOVE To the Studious in the Hermetick ART.

IT is real matter of Lamentation to ſee ſo many preſſing after Knowledge, and ſo few taking the right Path; or making a true Eſtimation thereof. I could indeed make known my Zeal on this occaſion with pleaſure, did I not know by Experience, that moſt that are Studious in this Science paſs over ſuch lines with impatience and great neglect; for their minds be ſolicitous only about the practice of Alchymy, they reject almoſt every Line that treats not thereof.

I muſt indeed Confeſs that the Arcanum of this Art is not only defirable but truly Excellent; and alſo that thereby Divine Truths are adumbrated, yet alſo do affirm it gives not the poſſeſſion thereof, which is alone Entailed upon that Divine excellency that never faileth; Charity. For ſurely whether there be Propheſies they ſhall fail; or Tongues they ſhall Ceaſe; or Knowledge it ſhall vaniſh away; but the word of the Lord (which is Chriſt the Charity or gift of God to the World) abideth for ever. Therefore let me admoniſh the Studious to purſue knowledge in the Path thereof; who then will make a true Eſtimation, and will perceive that it is not the ultimate Attainment but only a Link of the Divine Chain: And as there are ſteps to knowledge, ſo likewiſe there are ſteps beyond it; as the Holy ManDivinely ſets forth and admoniſheth, that Faith and Virtue precede Knowledge; then to add to Knowledge Temperance; to Temperance Patience; to Patience Godlineſs; to Godlineſs Brotherly Kindneſs, and to Brotherly Kindneſs Charity. O happy Attainment! O Divine Chain of Perfection! Therefore we muſt ſay with the Inſpired Apoſtle, That altho' we ſhould underſtand all Myſteries and all Knowledge and had not Charity, it would availe nothing. Farr hence, therefore ye ungodly; ye prophane and Covetous, for neither theſe Divine nor Natural Myſteries are your Portion.

But for the Virtuous, Prudent and well Accompliſhed Students and Lovers of Chymical Philoſophy, I have written this ſhort Tract in Brotherly Love: not indeed by way of Invitation to the Art, (tho' its truth and excellency would warrant it) there being too many raſhly Concerned therein already, but to Inſtruct thoſe rightly ſeeking; and alſo if poſſible to prevent all from attempting to effect our Mageſtery by fruitleſs and vain Operations, by which they not only bring Diſgrace to the Art, but Poverty to themſelves.

And I may aſſure the Ingenious, that it is the very deſire of thoſe that have obtained a reward of their Labour and ſtudy, to be helpful. But I hope ſuch are not ignorant of the Difficulty of the Task; for as nothing Gratifies us more then being underſtood in our own Philoſophical Sence, ſo nothing is more regretting then the thoughts of Introducing wicked and blocking Men.

Hence is required a peculiar Method in Writing that we may Inſtruct the one, and conceal from the other; and indeed many weighty Reaſons perſwades us to perform the Latter with what skill we can: Yet conſidering that we neceſſarily muſt, for the Inſtruction of Tyroes, Candidly Write the Truth, and that every Treatiſe when publiſhed, is lyable to be peruſed by all; we conclude therefore on good Grounds, that the Event is more owing to Providence then our Cunning. But indeed the Writings of the Envious, together with thoſe of the Ignorant (which are not a few) have proved a ſufficient Bulwark againſt the raſh and confident Approachers; and they have alſo yielded an occaſion and opportunity to the more Candid and Knowing, to Write the more plain and Familiar. And indeed the firſt Care of a Tyro ought to be the Diſtinguiſhing of Writers; that he may not only ſhun the falſe, but envious, and Converſe with thoſe only that are knowing and Candid.

And therefore for the Inſtruction of thoſe that are not capable to make a true diſtinction between the true & falſe Writings, it being indeed difficult for Tyroes, for they have Written equal in their Promiſes both of their Candor and the Readers Reward, or rather the latter have excelled, I ſhall recommend the more Candid as well as knowing Maſters in this Science, with advice to the Studious, they need not doubt their Sufficiency to Inſtruct them in all things neceſſary without conſulting any others, tho'true ones, by which they may not only ſhun the falſe, but envious Writings. I dare affirm there is nothing more tends to to bring the Searchers of this Art to the knowledge thereof, then only to read Candid and knowing Authors; nor nothing more confounding than the reading true and falſe Books with equal Credit.

I ſhall therefore recommend the Writings of Hermes, Arteſius, Flammel, Riply, Treveſan, Sendivogius, the Author of the Hermetick Secrets, which are all Candid Authors, and to ſhorten the reckoning, all others that are quoted by theſe: But above any I muſt recommend one of our Moderns, who ſtiles himſelf Eironaeus Philalethes Coſmopolita, whoſe Writings are the beſt Piece of Chymical Philoſophy extant, and indeed has performed that for the Lovers of Art, that Challenges the Garland of Praiſe from all others; for whereas he, with many more, were fain to acquire the knowledge of the Secret of the Philoſophers Magnes from one; of their Magical Chalibs from another; the uſe of Diana's Doves from a third; the Air or rather Chamelian of the Philoſophers from another; the groſs Preparation of their Menſtruum in another; the number of Eagles in another; all which, together with Internal Fires and Proportions; ſecret and Manual operation with their Circumſtances; he has Philoſophically and Methodically taught, with more Candor and freedom then thoſe before him.

Let Tyroes therefore rely upon this, the Authors mentioned are abundantly ſufficient; others may be read to confirm the ſtudious, but ſuch that cannot conceive the truth from theſe; would never from all others they can read, reap the Knowledge of our Secrets. And for the Inſtruction of the Studious I will Inform them what is requiſite to be known in the reading theſe Authors mentioned, and what muſt be acquired before they conclude they are underſtood. For it is not ſufficient if a word or two in one and another ſeem to harmonize, and all the reſt ſeem ſuperfluous, and of no value; no, have no ſuch mean thoughts of the knowing Adepts, as tho' either their Subjects were ſo mean, or they ſo Barren: I can aſſure you their Writings abound with requiſite Matter, and Concurring Truths; and unleſs they are ſo read and underſtood, as an Egg is eaten, viz. throwing away only the ſhell (which is a ſmall proportion) they are not comprehended nor underſtood aright, notwithſtanding any Conceit to the Contrary. Therefore, till they are thus underſtood, go not to practice any Theory with expectation of Succeſs. In order therefore to a right underſtanding, I ſhall lay a ſound Foundation for the ſtudious Tyroes, and whoſoever Builds thereon according to Art, ſhall find it ſure and the foundation of all Philoſophers.

Nature therefore forbidding all Generation and Multiplication of Species out of kind, let none fooliſhly endeavour to effect it; for as in it ſelf it is impoſſible, ſo alſo it is againſt that unanimous admonition of all Philoſophers; apply all things to the poſſibility of Nature.

Know therefore the Generation and Multiplication of all things is effected no other way than by their own Seeds and proper Matters, not from the Commixtion of four Elements, as ſome fondly Imagine. The Seed of Animals Reſteth in their Reins; the Seeds of Vegitables are produced into the Air; the Seed of Metals reſteth in their Profundity, but is only to be found in the Perfect: for untill any thing bearing Seed be come to a degree of Perfection, it cannot emit its Seed; as is ſeen in an Aple or Pear, if pluckt from the Tree before its time, it cannot yield Seed; likewiſe the ſame is known in Humane Youth; no more can imperfect or unripe Metalls, tho'as in the other, the potentiality truly exiſt. How fooliſh then do many act who not only forſake the perfect, (which alone can yield ſeed) but even ſeek a Metaline ſeed from an Animal or Vegitable? O Groſs Ignorance exceeding the Vulgar, who never expect Wheat without the Seed of Wheat, nor a Horſe but by a Horſe! Leave off therefore you fooliſh and vain Operators, ſeeing the meaneſt Capacity is able to Arraign your Philoſophy, and charge it with abſurdity.

So then as every thing to be Generated muſt have its own Seed, ſo muſt alſo every Seed have its proper Matter; for the firſt Matter of things is not their Seeds, but that by which the Seed and Species is Multiplyed. The firſt Matter of Vegitables is water, without a ſufficient quantity of which, no Vegitable can increaſe; nor out of one Load of Corn ſowed could ten be reaped: So alſo, if we had never ſo much Matter and not Seed, the Generation is impoſſible. The like alſo may be obſerved in the Generation of Man; for altho' the Seed may be plentifully. caſt into its proper Matrix and that Matrix barren of matter, viz. Menſtruum, no Generation follows: So on the contrary in thoſe Matrix's where is plenty of matter and not Seed, the hopes of Generation ceaſes.

All this is applicable to Metals, the firſt matter of which is Mercury as alſo of all Minerals that are of Metallick impoſition; for untill it be Mercury it is not the firſt matter of Metals, but may be otherways diſpoſed, but when once Mercury, it tends only to Metals in a generative way. hence may be learned the folly & Ignorance of thoſe that ſeek after, or brag of the firſt matter of Mercury, yea of all things, which admit they had the very matter of which Nature makes Mercury they could by no art effect it, and conſequently avail them nothing, as being neither ſeed nor matter. Leave off therefore ſuch vain attempts, and follow ſimple Nature, whoſe daily Operations would better Inſtruct were they Contemplated rightly; and learn to multiply a Metallick Species, with a Metallick Seed and matter; for certainly it is poſſible by no other means to effect it.

And that I may evince to all, for the prevention of Erroneous Attempts, that Crude Mercury is the matter of all Metals, Learn and underſtand. Firſt, that all may be reduced into Mercury and according to the purity or impurity of the Metals is the quantity thereof; Gold and Silver, are wholly reduced, others abounding with the Heterogeneous Superfluities not: Hence is learned the purity and impurity of theſe Bodies: This ſhould teach all they proceeded from this Mercurial Root. Alſo it being certain that our Cryſopoetick Arcanum, is Capable of making Gold of no other matter in the World; for ſo much as any Metal has of Mercurial matter, ſo much only is tranſmutable into Gold; neither doth it differ in quality, when effected, though projected upon one, two, or more of them, but only quantity: hence it comes to paſs that a greater quantity of Mercury is tranſmuted then any other imperfect Metal, it being joyned with leſs extraneous matter, tho' not wholly without. Alſo, from hence may be gathered what the matter of our Arcanum muſt of neceſſity be; for thoſe curious in their Inſpections know, that between things aſſimilated by Tranſmutation, there muſt intercede precedent likeneſs, or no induſtry can cauſe 2 Union.

And now if what have been ſaid, be not ſufficient to Eſtabliſh a Tyro, reclaim the raſh, and inform the Ignorant, I know not what would. Tho' indeed it is no more then has been ſaid by many Philoſophers, whoſe ſayings would better Inſtruct their Readers, and would prevent thoſe abſurdities they run into, were they better obſerved. How often has this truth been inculcated (tho' heeded by few) that no diſſolvent ought to differ from the diſſolvend in matter but Proportion and Digeſtion: alſo, that no Water Diſſolves Bodies in a Generative way, but that which is of the ſame Species, and can be Inſpiſſated in them: what can be better ſpoken, or in ſo few words comprehends more?

But notwithſtanding what is ſaid, I expect many will perſevere in vain Attempts, For when I have Diſcourſed the Reaſon and poſſibility of the Art to ſome with all the skill and plainneſs I was able, they could not conceive it, being prepoſſeſſed with a Conceited knowledge of true Principles: Hence the ſtudious may learn that the Ignorance of the ignorant is more owing to their own folly then the remoteneſs of truth. And truly when we ſee ſo many wiſe men, capable of effecting any thing that falls within the bounds of Wit and Learning, Confounded in an Art ſo Natural, eaſie and true; ſo fully treated of, and ſo deſirably ſought after, cannot but admire the protection thereof: which among others is one Reaſon the Philoſophers have unanimouſly declared it to be the Gift of God: Therefore, ſeeing it is thus, with what ſhame ought thoſe Sophiſters to be Cloathed who pretend to diſpenſe the knowledge thereof at their Pleaſure; of ſuch beware, and with all diligence ſhun, and ſeek it alone at the Hand of the true Giver, to whom be praiſe alone.

Now therefore, let me further admoniſh the ſtudious, that they wittily underſtand the Philoſophers, not careleſly paſs over thoſe things that not only would prevent Errors, but introduce knowledge: and in the firſt place learn the effects of our diſſolving Water, by which a true eſtimation may be made thereof, and of the Diſſolvents of the vulgar. Gold is diſſolved in our Humidity, like Ice in warm Water; obſerve the example, and conſider the Identity of matter between Ice and Water, and apply it to our Principles: Ice is Water congealed, therefore Naturally reſolves into Water, and when mixed with Water becomes one inſeperably with it: therefore ſuch an humidity which diſſolves Gold like the Example, muſt be that out of which Gold is produced by Nature, otherways the union will be impoſſible, and the Reduction not Natural. The Author of the New Light has candidly written the ſame thing. Seek (ſaith he) ſuch an humidity or moiſture which doth diſſolve Gold without noiſe or Violence, yea ſo ſweetly and naturally as Ice doth melt in warm water; if you find out this, you have that thing out of which Gold is produced by nature. Again, Our Argent Vive doth diſſolve Gold or Silver ſo, that it cannot be ſeparated from them, but is as water mixed with water. And truly let me add (to ſhew you fully) our Humidity can by an eaſie art be actually made into Gold or Silver, whence may be learned its Pondus, which at once throws off all that are ſhort of Metalick weight, yea it exceeds ſomewhat that of Common Argent Vive; therefore let all beware of ſeeking any other for our intent.

And now, if any be ignorant of the Matter, or arrogantly oppoſe what hath been ſaid, their ingratitude on the one hand, and ignorance on the other will exclude them the Kings Palace, and we muſt leave them groping for the Door, whilſt the true Artiſts Triumphs in their Victory, and are ſplendidly Entertained therein.

But to as many as conceive I will add this, that if the part of an Artiſt be performed, to make the water that is cold, warm; they ſhall perform our Solution according to the Example.

And that I may prevent a Common Error, Viz. The Counfounding our natural diſſolvent with our Circulated Salt, or Alkaheſt ſome Ignorant Boaſters, that neither knew the one nor the other, having taught that they are both the ſame, ſhall ſo far ſhew their Difference, that no Tyro but may effectually diſtinguiſh them in his Theory. Know therefore, and note well this ſhort Diſtinction; there is no Affinity between them either in Matter or Operation; they Differ in Matter as much as one Species doth from another, the one being Metalline, the other Saline: They Differ in their Operations, as much as Love and Wrath, the one in Love preſerving, the other in Wrath deſtroying, Life and Motion.

I cannot but admire, notwithſtanding the real Care and great Labour of many knowing and candid Philoſophers to prevent Errors in admoniſhing the Studious to beware of Subtilty, Sequeſtring the Art from the many Sophiſms, and Calling their Principles by their proper Names, to ſee men ſtudious in this Art ſo fooliſh in their Concluſions and operations; ſome propoſing to make our Secret and great Elixir, which is a Fire-abiding Purrity, and perfect Tincture from impure and Combuſtible Matters as Ordure, Wine, Ʋrine, Nitre, Blood, Dew, Rain-water, Earth, Vitriol, and many others too tedious to reckon, being led thereto by their own ſordid Fancy, or having read perhaps thereof in the Writings of the wiſe men (for they have by Analogie called their matters almoſt every thing) hence no Sophiſter no Ignorant Worker, but pretends to Juſtifie his Proceedings, tho' upon theſe fordid Subjects, from their Writings, but their End will be Diſappointment, if not Diſgrace and Poverty. Theſe indeed go on in Errors with this Comfort, that many of the Adepts do ſay they erred oft, and one particularly two hundred times, but tho' they ſhould erre the ſame Number, yet not being ſupported by a true Theory, nor underſtanding the nature of the thing deſired, are Chuſing as many Matters almoſt as Operations, and ſo find the poſſibility of the Multiplication of Errors, ad infinitum, tho' not of Tincture truely perfect and Permanent; Oh miſerable Blindneſs! O inextricable Laborinth! whoſe miſerable ſtate take from Geber (ſubtile witted indeed enough but of his Candor be jealous moſt miſerable and unhappy is he who after the end of his Work God denies to ſee the Truth, for he ends his Life in Error: who being ſurrounded with all manner of misfortune and infelicity, conſtituted in perpetual labour, looſeth all the comfort and joy of this World, and ſpends his life in ſorrow without any beneſit or reward. I will add my own Opinion, their reward is juſt, who provoke God, endeavour to force Nature, abuſe the Adepts, and abound in ignorance and folly.

Therefore as many as expect better fare, let them ſeek rightly; firſt call upon God and know your hearts to be purged from Impurity, and Faith to have poſſeſſion, by which you may attain to Virtue then purſue Knowledge; alſo be ſure to attempt nothing contrary to Nature, and with great reſpect acknowledge the Love and Care of the Adept Brothers that have communicated their Experience and hinted the way; then purſue our Diana with great Induſtry, whoſe Beauty is ſingular and qualitys excellent; ſhe is more fair, more grave, and yet lively and more fit for Generation then any other; Marry her to the Sun, and their Off-Spring ſhall be your Reward.

And for your Inſtruction know, and note it well, that our water or Mercury is a Compound-Simple, Compound in reſpect to quality, ſimple in reſpect to Matter and Homogeneity: The Matter is Watry, the Quality Fiery, which are reconciled by Air (according to the Doctrine of Elements) but according to the Principles thus, the Matter is Mercurial, the Quality Sulphureous, Reconciled by Salt; which alſo may be, and ſometimes are, called the Water, the Spirit, and the Blood, or Body, Soul and Spirit; take it either way, but be ſure to underſtand them Scientificially or Practically, the neceſſity of which learn from this following Diſcovery. Salt prepares Sulphur, Salt and Sulphur prepares Mercury, Mercury preſerves them: So that without Salt, Sulphur cannot be prepared or ſet at liberty from his Priſon, it being the only Key thereto; without Salt and Sulphur Mercury cannot be qualified, and without Mercury, Salt and Sulphur can effect nothing, it being their proper Veſſel or Matrix: But be ſure all be Homogeneal, or the Mercurial ſimplicity will be impoſſible; therefore make the latter Judge of the two former, for all Metaline things are tryed in a Mercurial Ballance. Firſt learn theſe things Theoretically, and ſee the ſame confirmed by many Philoſophers before you enter upon Practice, this is ſafe and delightful: And then, altho Errors ſhould happen (which expect) yet being ſupported by a true Theory, they will Inſtruct, but till then confound and Diſtract. Believe me and take this candid Advice.

Therefore, as many as ſets about this Work, let them firſt know what they ſeek, and what they would effect. It is no ſmall thing to be capable to inform matter, and that in an inſtant; conſider who it imitates; did not our Lord effect this at the Marriage in Canaan on the Water, which was the matter of Wine. Think not therefore it is attained without a Bleſſing from him, profound Meditation, Herculean Labour and Coſt.

Diligently therefore attend, and note well what I ſay. Matter is informed by Light; of which matter and form all created Concrets conſiſts, Light being the form in all Concretes and life of all Beings, which Light is ineffable & not known abſtract from matter, as we ſee in the moſt beautiful Creature either humane or other, as alſo in the curious Flowers of the Earth, how through the withdrawing of an inviſible fire or Spirit they become dead, Opake and fit only for Corruption, that Nature may again react and communicate form; ſuch are her viſciſſitudes; but ſhe alſo has her Darling and laſt perfection, wherein ſhe has firmly united form with pure matter, yea ſo firmly that without the help of Art ſhe can hardly alter the ſame; and ſeeing the perfection of matter is Form, why ſhould any ſtudious in Philoſophy neglect to Contemplate the perfection of Gold, which is thus perfected by Nature. And truly if its Permanancy and Beauty be not ſufficient to Captivate his Thoughts and Hands from working on things impure and fading, I muſt tell him his offſpring will not be long lived, for ſuch as the Tree is, ſuch is the Fruit, ſuch as the Father is, ſuch is the Son.

This Form is called Sulphur by the Author of the new Light, and in his Dialogue thereof thus Writes, He is the Maker of a thouſand things, he knows how to make Metals better, and Correct Minerals; and is the heart of all things, he teacheth Animals underſtanding, knows how to make all kinds of Flowers in Herbs and Trees, and is Chief over them, Corrupts the Air which he amends again; he is maker of all Odours, and Painter of all Colours. Again, Know that Sulphur is the Virtue of all things.

Here let the ſtudious in Alchymy open their Eyes and behold what Reaſon we have to Proclaim our Principles or Subjects univerſal, viz. Matter and Form, and to be in all places, but underſtand ſuch as ſeek Sulphur for our Intent, muſt conceive that it is nearer in ſomethings then in others, and without they apply themſelves to thoſe Palaces where Sulphur gives Audience to the Philoſopers, they may for ever ſeek but not find him.

Ariſe therefore you ſons of Hermes, & contemplate on the Light, the Corporification of which is the utmoſt bound of Nature, yea what is it elſe but the Sun it ſelf? who that goes about to ſeek it in things fading and impure finds it, tho' truly there? but of too ſwift foot for the nimbleſt purſuers, and ſeeing it is inviſible in the Concretes, and known only by effect; & can in no wiſe be attained abſtract from matter, and conſequently matter muſt enter into the work, what man would be ſo fooliſh to expect a Fire abiding purity from impure Matters, neither a ſtrict union of the form therewith. Therefore ſeeing the matter to which the form is intimately united, muſt neceſſarily excel in purity and permanency, and alſo that the form in ſuch a matter is Corporified, and doth abound, where ſhould an Artiſt ſeek for form but in ſuch a matter, now Gold being ſuch is found to be the only ſubject capable of anſwering the deſires of the Artiſt; who begins where Nature left, & through her aſſiſtance, and an Homogeneous Agent, proceeds to let looſe the form in a Natural way; which form reacting on the matter enobles it, & brings it nearer its own Nature: ſo that every time the form is thus ſet at Liberty, or ſtirred up to action, it goes on to its end, viz. to inform matter, and when the end of its Action is come reſteth; thus it is reiterated till the matter be ſwallowed up in the form, which then becomes corporified form, and according to its perfection informs more or leſs matter on which it is projected. Hence alſo may be learned how it becomes univerſal, ſeeing it paſſeth from ſpecification thither; and the nearer the matter is brought to the form, the farther off ſpecification, yea ſo far therefrom may it paſs, that it will not be applicable to Metals in reſpect to Tranſmutation, but will perpetually ſhine and excell the Nature of tangible Bodies. This is our whole Philoſophy, comprehended in this ſhort Theory.

But in order to ſet the form at Liberty, that it may thus react upon the matter, the Body muſt be reduced into its firſt matter, or water Homogeneal, in a natural way, whereby the Species is preſerved; and ſeeing this can be done by no other means then by the firſt matter thereof, let none be either ſo raſh or fooliſh to attempt it.

I have abundantly ſhown already the difference of firſt matters, and that they differ ſo ſar in each Species, that the firſt matter of an Animal, or Vegitable, is heterogeneous to a Metal, and ſo on the contrary; and conſequently can neither Generate nor encreaſe a Metal, which is Generated or multipled by no other matter then its own, as I have Philoſophically and plainly ſhown; which is alſo atteſted by all Philoſophers. The noble Polonian ſpeaking of the Gold found between the Teeth of a dead man, takes occaſion thus to expreſs himſelf, That unleſs Mineral Mercury (which is the matter of Gold) had been brought in thither, there could never have been Gold produced. We may ſay with him, many the like accidents fall out, which being not well conſidered by the Writer, occaſions the Reader to err. But the honeſt ſearcher muſt apply all things to the Poſſibility of Nature, if they agree not with her, they muſt be let alone, who Generates and multiplys all things by their own Seeds and proper matters.

A further proof of the difference of the firſt matters of each Species is learned from the action of our noble Circulated Salt or Alkaheſt upon them, by which they are reduced into their firſt matters, and in their reduction give certain teſtimony of their diverſity, as Metals into Sulphur, and Mercury, Pearls, &c. into a milky juice. So that the vanity of endeavouring to Generate or multiply one Species by the ſeed and matter of another, is deſervedly rewarded with the loſs both of money and time: but that it may be prevented for the future, I have candidly ſhown the ſtudious the Law of Nature and Art, which ſtrictly forbids, and moſt certainly puniſheth ſuch abſurd Practices.

Alſo I would admoniſh ſuch that preſume they underſtand us, not to be too groſs, nor to apply this our plain Writings to this or the other ſubtile device, that perhaps we never thought of; for I have often known the ſoolithneſs of many on this wiſe, who having read often that Mercury is the matter of Metals, preſently conclude it to be the ſubject of our Work, and with great confidence and equal aſſurance of their ſucceſs go to work, and perhaps endeavour to diſſolve it into water, becauſe the Philoſophers ſay their matter muſt be diſſolved, or to impregnate it with Air, becauſe they ſay it muſt be impregnated with Air, or to Calcine it, they having ſo read, others to ſublime, Diſtil, putrifie, ſeparate the Elements, and many other fooliſh endeavours, not in the leaſt agreeable, but deſtructive to Nature. Yet ſeem to juſtifie their proceedings by our Writings.

Being therefore moved with reſpect to truth and Love to the ſons of Hermetick Learning; as alſo with indignation of Error, I will ſhew you wherein you erre, and where you miſs the way by thus conceiving. You fooliſhly and Blindly apply theſe Natural Operations of our Work to the preparation of our matters (of which many Philoſophers have Writ but little, making the firſt the ſubject of their Diſcourſe, for their Excellency, as indeed they have been thoſe of their admiration) and alſo inconſideratly apprehending the one for the other err moſt groſly. For if any attempt that mannually which can only be performed Naturally, no wonder if they miſs of their deſigned end. Behold I have faithfully ſhewed you the Truth: and let me aſſure you, till this one skill be performed, that is, to diſtinguiſh between our natural and manual Operations, you will be confounded in the writings of the Adepts do what you can. It is this alone that can enable a Tyro to go on in the purſuit of Diana with courage and delight, yea it is the very ſhroud that covers her and hinders the eyes of the vulgar from beholding her Doves (which are ſo anxiouſly ſought) and her beauty that allures the Sun. And truly we cannot but admire the Conſidence of ſome boaſting Sophiſters, who know not Nature in the leaſt of her Operations, yet preſume to be converſant in the knowledge of this ſecret Pair; and do imagine to themſelves, and confidently affirm to others they are this or the other thing, and thus prepared. But remember what the Philoſopher ſaid, who ſpeaks as fully concerning them as any, That no eye but a true Philoſophers ever ſaw them, but when ſeen and known this is the effect, according to the ſame Philoſopher, This one skill performs the Maſtery of Theory, enobles a Philoſopher, and unfolds to the knower all our Secrets. By which all may know whether they conceive aright, for all pretences or Conceits of the knowledge thereof, that has not this effect is certainly of no value. And indeed the ſecret Doves of our ſecret Dyana are truly remote from every vulgar eye, her Fountain and Wood muſt firſt be known where they aſcend and deſcend before you attempt to catch them. Seek then wiſely, & when their neſt is found, encloſe them with a tranſparent Wall, ſo high and cloſe that they cannot eſcape by flight, then ſtirr them up, but at firſt expect only the female who is more watchful then her Mate, but ſhe will return and bring him alſo. But know alſo that as Art imitates Nature, ſo do Manual and preparatory work bear great Analogy with natural and perfect Operations; but that which is effected in the one Mechanically is lively Acted in the other naturally, even to the aſtoniſhment of the Artiſt. Therefore once more let me aſſure the Ingenious that Philoſophers have ſo jointly ſpoken of theſe, which alone covers our Secrets, that a diſtinction cannot be made without profound Meditation and ſegacious Wit; which no ſooner is performed but the Maſtery of Theory is acquired; but till this be attained all Practice is uncertain and to be ſhunned; for nothing is more eaſie then to miſinterpret and conſequently miſapply our ſayings. And altho' we do ſay, and that truly & properly, Diſtil, Sublime, Calcine, Putrifie, Separate and Reconjoyn the Elements, &c. yet alſo admoniſh that our Operations are not vulgar, but ſecret and truly Natural, and prrformed in one only Veſſel. Therefore let none perſuade themſelves, or be perſuaded by Roguiſh Sophiſters, (which abounds) contrary to this.

And truly as our Operations are ſecret, ſo are our Agents by which they are carried on without intermiſſion to their End. For as was ſaid by a knowing Maſter, Our Inſtrument that bringeth the matter into motion in the firſt, ſecond and third work, is not the fire of a Bath, nor Dung nor Aſhes, &c.

And therefore, as there are in our Work three Periods or terminations, which are three Calcinations or Fixations; ſo likewiſe every one of them is effected by its proper Agent, every Termination or Fixation terminating the Action of its Agent, having performed its Work, as one to kill, another to make alive, &c. Alſo theſe works differ in their Perfections; the firſt producing imperfect Saturn, black and foul; the ſecond perfect Luna, white and pure; the third Ripe Sol, red and permanent.

Theſe things being premiſed preſume I may ſpeak ſomewhat of our Operations themſelves, without yielding an occaſion to any fooliſhly to endeavour the ſame by any vulgar means.

As many therefore as would attain the maſtery of our univerſal Mercury, that doth poſſeſs the Virtues of Superiour and Inferiour, which is the one only Subject of our Secrets, let them thus proceed.

R. The Venerable matter of Philoſophers, called by many Names, Adapt a fit Veſſel, Furnace and Fire according to its neceſſity; then proceed to Calcination, which opens the Pores of the Body, being effected by a moiſt Fire, or Bath, and not only preſerves, but increaſes radical or natural Moiſture, by which means the Calx is made unctuous, and fit for diſſolution; (hence may be learned the difference between the Operations of the vulgar and ours; for which of them that vulgarly Operate makes Calcination with a moiſt Fire, or reduceth the Body or Calx into Attoms as it were impalpable, abounding with humidity, and therefore eaſily flowing. We exclude from hence all Corroſive Waters, and ſtrange Humidities, which the ignorant call moiſt Fires, being altogether forraigne to our intent) putrifie this Calx in a Fire of wet Aſhes for fourty dayes and nights, but let the fire be ſuch that nothing ſublime; then Diſtil it gently, and according to Hermes ſeparate the ſubtile from the groſs, the Water from the Earth with great diſcretion, and thou ſhalt obtain a water of great force and value, which we call Virgins Milk and Whitening Spirit, and in the bottom will reſide a black earth which is called the Earth that remains; Cohabate this water ſo often till Leton is waſhed, and alſo diſſolved and become one inſeparable with the water, then is the whole compound turned into Purity without any manual Separation, according to the Philoſopher. He that ſeparates any thing from the ſubject thinking it to be neceſſary knows nothing in Philoſophy: For that which is ſuperfluous, unclean, ſilthy, and feculent, in ſum the whole ſubſtance of the ſubject is perfected into a fixt ſpiritual body; and this the wiſe Men never revealed, therefore few cometh to the Art, thinking that to be ſome ſuch ſuperfluous & unclean thing. Another alſo thus Writes, Waſh away the blackneſs from Leton, not with thy hand, but with the ſtone or fire, &c. for this ſeparation of the pure from the impure is not made with hands but nature her ſelf alone, by working it circularly to perfection brings it to paſs. This Operation is not only called Separation, but alſo Converſion of Elements, whereby the Quadrangle is made a Circle, and all truly conjoyned, which indeed is our ſo much concealed Conjunction, and ſubject of Wonders, which now hath attained the Superior and Inferior Virtues, of which ſays Pontanus Hermes, ſpeak obſcurely. Hence forward the work is more eaſie and delightful, and the Reward bountiful, if according to Hermes it be made compleat, for, vis ejus eſt integra ſi verſa fuerit in terram. But this Operation of Congealation is alſo Natural which is effected without any impoſition of hands: Therefore let all beware of any other pretence or Endeavour Contrary to this.

Having taken ſufficient care already, and provided againſt me underſtanding theſe things groſly, need ſay no more, a word to the wiſe being ſufficient: yet for the further inſtruction of a Tyro, let me admoniſh, that they ſeek not to gather Grapes off Thorns, nor Figgs from Thiſtles, but employ their whole Study to underſtand theſe things Radically. For moſt certain it is, every Effect has its Cauſe, which Cauſe being unknown, the conſequence will be the means to bring to paſs ſuch an effect will be unknown, tho' the Effect ſhould be actually ſeen. For what would any be the wiſer ſhould they ſee the Effect of our Arcanum upon imperfect Metals, and not apprehend the Cauſe, they were no more able to effect it then before. Hence the neceſſity of underſtanding the Generation of this Secret and powerful Agent in the Radix of its Nativity. Having therefore a deſire to benefit the Studious (having already ſhewed above, that all Generation is, and indeed muſt be effected by an Homogeneous Agent and Patient, Seed and Matter, betwixt which a ferment is begot through a ſpecial appetite in them, and through this ferment an offspring is produced according to the nature of the Seed, &c.) ſhall for a concluſion deſcend to the prime principles of our work. Which Principles indeed are no other then thoſe that conſtitute, and every way compleat a Metaline Body, viz. Sulphur and Argent Vive, in both which is a ſpecial Appetite. For a pure Mercury greedily coveteth a pure Sulphur, and a pure Sulphur the Mercury, for the perfection of Mercury is Sulphur, and the Reſt of Sulphur is in Mercury. But be not ignorant that ſuch a Mercury is only fit for our work, which is really female (void of Sulphur) otherways the Appetite will be wanting, which (let me perſwade) is the very foundation of our Art. But this appetite is wanting in Common Mercury, as having a ſufficient proportion of Metaline Sulphur, tho' unactive, by reaſon of its being pluct from its Root, and thereby become dead, and therefore not fit for the ſtirring up this firſt Ferment, tho when the Ferment is once ſtirred up, it is then capable of being fermented. Alſo our Sulphur is a pure active Sulphur (when a pure Mercury is the ſubject of its action) Capable to effect what is deſired by Mercury. And truly where things are thus qualified, their imbraces are effectual, and their Union eaſie and ſpeedy. But beware of common Sulphur, which in no wiſe is fit for our intent, being an Enemy to Metaline love; capable indeed of viciating, but not really marrying a Virgin Mercury; but being ambitious and powerful enough to compel, uſurpes the Throne, and truly poſſeſſeth the ſame in peace, till the right Heir comes, which is ſtronger then he, who diſpoſſeſſeth and caſts him out, and takes poſſeſſion himſelf. Let thy firſt work therefore in practice be to aſſiſt the right Heir, who when he poſſeſſeth his Throne will recompence thee with the gift of Harmonia.

Hence with eaſe and advantage may be learned, not only how our ſubjects are ſaid to be living, but how they become ſo, and alſo what good reaſon Philoſophers have ſo to call them: not that they are matters taken from any Animal (as ſome groſly think much to their own, and thoſe they perſwades damage) but are become ſuch through the Ferment their appetite have produced and Created. No other life is found in Metals, Minerals and Vegitables; Neither is it poſſible to communicate the Life or Ferment of one to the other, by reaſon, as is ſhewed above, of their difference in matter, all true Ferments requiring an Homogeneity between Agent and Patient. Whoſoever therefore ſhall Meditate well on theſe, and ſee their Harmony with true mens Writings, ſhall certainly gain this, viz. be preſerved from the abſurd and chargeable Experiments daily practiced by the fooliſh and inconſiderate Operators; and alſo from being impoſed on by ignorant and deceitful men; who propoſe to make this our ſo highly prized Arcanum from almoſt every thing, yea ſuch things that have no unity with Metals, yet nothing leſs then a perfect Metaline Tincture is to be produced. O deep ignorance! O vain attempts! juſtly rewarded by nature with ſcorne, and by her ſons deteſted with the higheſt Deriſion. Could they but remember by whom it was ſaid, ſuch as men Sow, ſuch usuſt they Reap: and as God will not be mocked, ſo neither will Nature. Wherefore if thy intention be to exalt a Metal in virtue beyond what nature hath done, thou muſt take a Metaline nature, both in male and female, or thy endeavour will be vain, and the end Fruitleſs.

Seek therefore with all thy Induſtry, this ſecret fermental Virtue, which is begot between our ſecret active ſulphur (which is our Fire) & our Air, yea our congealed Air, which is the covering of this ſecret ſpirit, which is better then all the Earth; this is our green Lyon and Sal Armoniack, which alone is able to warm, purge, and enliven the Water of our Balneum.

How this doth accord with the Operations of Nature may eaſily be learned, if we take an Obſervation of her procedure therein. Doth not the heavenly influences impregnate the Air with a ſecret Spirit of Life, which then is communicated to the Water which brings them to the Earth, by which the ſecret Life of Seeds, contained in the Matrix thereof through Putrifaction are ſet at Liberty, and by their fermental virtue Coagulates the Water into its own Nature multiplying its Species thereby, it being its proper matter. This is our whole Work, this our whole Philoſophy, which furniſheth the Poſſeſſor with health and Riches.

But the Wiſe men make not theſe things (though truly excellent) the bound of their ſearch, but with Solomon ſay, how much better it is to get wiſdom then Gold, and underſtanding rather then fine ſilver. For what would it profit in the end if a man ſhould obtain the knowledge of the Vein for Silver, and know alſo the place where they fine Gold; and that out of the Earth cometh bread, and under it is turned up, as it were fire; and that the stones of it are as Saphire, and that it hath duſt of Gold; together with all the miſteries thereof, and yet not know the place of underſtanding; and remain ignorant of the Wiſdom of God, ſurely the ſame dumbneſs that poſſeſſed Job, (after he had gone thus farr) would fall upon that Tongue when God ſhall plead; and when the great Creator of every thing, and knower of every ſecret Corner ſhall Reaſon?

Therefore above all get underſtanding, and wiſdom purſue with all thy power: But the heart is not capable to poſſeſs wiſdom, nor the breaſt to Treaſure up underſtanding, till the Cup of Water colloured with Fire be received from the hand of God. My heart truly is moved with theſe things, and my ſpirit beats in my Breaſt with which I magnifie the great Creator; Yea let all the people Praiſe him, and all the Hoſt of Heaven magnifie his holy ſtrength; yea praiſe ye him, Sun, Moon and Stars, Fire, Hail and Snow; for his Mercy endureth for ever, and is over all his works; who was, is, and is to come.

And now let me take my leave of the ſtudious ſons of Hermes, having ſhewed my Brotherly love in thus Candidly writing; which will be juſtified by the knowing, and ſerviceable to the honeſt and ingenuous, but to the fooliſh who will apply our plain Diſcourſe to their own whimſies and fooliſh conceptions, unprofitable. If any inquire who I am, be thus Anſwered I am too publick to be known, too private to be inquired after and too quick footed to be purſued: Yet alſo ſo near as to behold, with pitty as well as admiration, the fooliſh endeavours & conceited knowledge of many; for whoſe Inſtruction and Information I have written this ſhort and candid Piece; and thus held forth my Brotherly hand of help.

As many therefore, as expect a Reward of their Labour and ſtudy in this Science, I ſhall Recommend to the Teachings of the great Maſter, and ſtrict Law of nature; without which [•]o approaching this Myſtery.

Farewel.

EYRENAEUS PHILOCTETES.