Chapter LXXXI: Part I: To the well minded Reader (9)

I have likewise revealed it to others, who have also done the same, but onely in small quantities hitherto. But some of them have bestowed much pains about it, and to prepare it in a greater quantity; and that principally, because ’tis certainly manifest that no small benefit lies herein hidden. Nay if it were no otherwise profitable than barely thus, that it may be turned into Gold, and of this I am certain, (’twere worth while.) For if the said _Mercury_ be but rubbed upon a piece of Gold, it makes it white, and being then put upon the Coals, it separates indeed from it, but yet leaves it tinged of a higher and deeper Colour. If this Labour be ought repeated, the Gold will become weightier. And hence may easily be conjectured, that if it were adjoyned to a pure Golden Calx, it would in a short space of time easily pass into good Gold. Neither is there any doubt, but that if any one did but know the manner of rightly handling such a _Mercury_, he would obtain some notable thing out of it, because all the Philosophers do in their Writings promise so much good of _Saturn_. They generally affirm that Lead is (inwardly) far beyond Gold. How many Philosophers are there that reach the preparation of the universal Work from thence? See the Universal Work of _Isaac Holland_, _Paracelsus_ his Heaven of Philosophers, The great and small Countryman, _&c._ Many do expresly write, that all things which the Philosophers do seek for, are to be found in Lead; Hereupon they called it Leaprous Gold. And some Philosophers do write, that in _Mercury_ are all things that are sought for, haply they mean not the Common, but such an one as is drawn out of Metals. But we’ll even let pass this _Mercury_ of _Saturn_, and see whether or no we cannot find a better _Mercury_, and such a one as is of greater moment. In the mean time the said _Mercury_ of _Saturn_ will fly about, and bring good news to the Lovers of Truth, _viz._ that _GLAUBER_ is now in the way, to triumph, by the help of God, over all his Enemies.

We will therefore go on to search out, whether or no there is not another and better running _Mercury_ than that to be found, which comes out of Lead. When I did somewhat more accurately search into Nature’s secrets, I clearly saw, that all things which live and doe in growing take an encrease, do proceed or come forth by the Sun’s operation, insomuch that such fruits as are nearer hereunto are the more excellent, and by how much the farther off any are from it, by so much the vilder be they. As for example in Wine; by how much the nearer it is to the Sun, so much the nobler is it; and by how much the farther it is from it, so much the vilder is it.

The same may be observed in the generation of Metals, _viz._ that in the hotter regions there is a greater quantity of Gold, and of Silver, than in the colder Countries. This is well known, and out of all dispute: So then when I saw that the hot beams of the Sun, together with the cold and refreshing light of the Moon, did not onely ripen Gold, but also those excellent Wines, and the best tasted Fruits, yea and the most contemptible Herbs, and that it gave to all things their most acceptable Savour; well did I conclude, that if a convenient Matrix, or suitable Magnet were exposed to the hot Sun-beams, and to the cold light of the Moon, that might day and night receive their Operations; It could not possibly be, but that the Seeds of those (_viz._ of _Sol_ and _Lune_) insinuating themselves into such a Magnet, will pass into most excellent Fruit, and obtain a perfect maturation. I did once make trial to see whether it would be so or no, and having artificially prepared Gold and Silver, opened them, and brought them to a Magnetical attractive vertue; and being well mixed, I exposed them to the _Sun_ and _Moon_, to see and try what would proceed thencefrom. Then afterwards, supposing them to have stood long enough at the _Sun_ and _Moon_, I put them into a small Glass Retort, and placed it in Sand, and separated (by distillation) all the moisture from the Golden and Silver Magnet, that it had attracted from the Air. I got indeed a sweet Water, but yet not without Vertues. But having administred a stronger fire to this Magnet, I drew therefrom an astringent Liquor, resembling a golden yellow Colour, and like to Gold. I again exposed the said dried Magnet to the beams of the _Sun_ and _Moon_, that it might by them be impregnated, and that I might see whether or no a Second, and more Births would be produced, answering in all respects to the former. I doe not doubt of them, I confess but that they will be of a like property and nature as their Father and Mother are, or indeed be more fair and excellent than they be: For that first-begotten off spring brought with it self into the World a far more excellent fairness than its Father had.

Farther, bringing this Birth of _Sol_ and _Lune_ to a more accurate trial, that so I might find out its vertues and efficacy, I first of all perceived, that there lay hidden therein (though as yet so Volatile) a Medicine of great moment. And dealing with it upon a certain time, and putting a little of it by chance upon Gold, I found that it made the Gold white; and rubbing the said Liquor many times upon the Gold, it did at length produce (or show forth) the live _Mercury_ that lay hidden therein, which said _Mercury_ thus living and visible, I extracted out of this same Liquor; but it is better not to vivifie it, but to take it as ’tis born, and so fix it and make it constant. And now, I suppose, that such a _Mercury_ as is extracted out of the Air, by Gold and Silver, being not so much corporeal as spiritual, is to be accounted of as the true _Mercury_ of the Philosophers.

But if now any will object and say, that this _Mercury_ doth not proceed forth from the Air, or that it is not extracted out of the beams of _Sol_ or _Lune_ by the Magnetick Gold and Silver; such a one may even say what he pleaseth, but in the mean time he will not get the things he fisheth for. Besides, I do not matter it so much, _viz._ whence it ariseth, provided I can obtain the same; If it did proceed out of the Gold and Silver, it were not therefore to be rejected, but it would be altogether better than that which is made out of gross Lead, nay haply it might become a Tincture, did but any one know how rightly to handle it.

It is a usual Proverb, that _the Apple falls not far from the Tree_, and each thing follows the Seeds of its proper and peculiar nature. _By how much the nobler the Tree is, by so much the more worthy is the Wood thereof. The younger sort sing over the same Song as the old ones doe._ Now these Proverbs do declare, that the Fruits are so much the more excellent, by how much a better nature the Tree is of, and this is a sure rule: And therefore it necessarily follows, that such a _Mercury_ as is drawn by Gold and Silver out of the Air, or doth proceed barely from Gold and Silver must needs be far better than that which hath its rise from Lead: And herein I acquiesce. Let every one take from thence what best likes him, I was willing to leave to such as come after me, those things which I met withall of so great moment.

And as concerning the Medicinal Vertues of this Golden _Mercury_, I doe give this caution about it, that if it be used as it came over at first in the distillation in Medicine, because ’tis as yet immature, and but newly born, it may work too strongly upon the Body of Man. It is therefore better that it be fixed with some corporal well-opened Gold, and so ’twill effect those things which a Universal Medicine is onely able to perform. I confess that hitherto I have not brought it to any constancy or fixity, because I have not had time of rightly handling it: In the mean while there are others that will set about this labour, and will in due time manifest more things concerning it. Let every one be content therefore with this present discovery, _viz._ that a truely live and running _Mercury_ may be extracted, not onely out of the soft and volatile Metals, and consequently unripe ones, but also out of the ripe Metals. And seeing that most Men doubt much of the truth of such a thing, I could not omit the affirmation of the same, as being a most true thing: He that listeth may make trial of the same. ’Tis enough for me to have shown you the way. Let others likewise publish something, that so the truth which hath been so long supprest hitherto, may at length spring forth out of the darkness into light.

And now, at last, let’s come to treat of Wine, and examine what an harmony and familiarity there is in it with Gold and Man.

CHAP. XII.

_Sheweth how great harmony, familiarity, and love, there is in
Wine, with Mankind and Gold._

It is evident, even from the Writings of all the Philosophers, that Wine and Gold is a wholsome remedy for Mankind, but yet not in such a gross state, and without any preparation, as they come forth out of the Earth, but they are to be destroyed, and their most pure parts to be extracted, and again conjoyned. To obtain this knack, there have been used many _Menstruums_, and one more excellent than another. The common Spirit of Wine hath no familiarity at all with Gold, because of its unripe and combustible Sulphur, from which Gold is wholly averse, as being its enemy. This thing I have in several places of my Writings made mention of, and have also taught it in this very Treatise, that Gold being dissolved in _Aq. Regia_, and precipitated with the Water of Tartar, yields most curious fine Atoms, which cannot be done any other kind of way. For the common gross Wine, and the common sulphureous and unripe Tartar are enemies to the Gold, the which is evidently manifest by this preparation of the most subtile Calx of Gold, caused by the pouring of the Water of Tartar thereunto, whereby ’tis precipitated unto the bottom.

The certainty of the truth of this thing may be thus tried, if a little Gold being dissolved in _Aq. Regis_ be put into a glass full of Rhenish, or any other sharpish Wine: The Gold will be presently precipitated, by the Tartar which is in the Wine, into a tender and shining Powder, but it will not in a moment of time settle to the bottom, but by little and little. And yet if you put the Wine in a Vessel over a fire of Coals, and boil it, then will it be speedily precipitated. From whence ’tis evidently apparent, that Wine being as yet not at all separated from its impurities, doth as it were differ from Gold, with a deadly hatred, and yet carries hidden in its bowels a substance most friendly to the Gold, the which will, in the end, manifest it self so to be, when the more gross parts are separated from the more subtile.

_Basilius_ teacheth its preparation by a peculiar proper instrument, wherein (as I judge) the Spirit of Wine is to be kindled and burnt, that so by the burning up of the Sulphureity, the Mercurial Salt may be separated and caught in a cold Receiver. And with this very Salt (saith he) may a Tincture be extracted out of Gold, which seems very probable to be so, if one could but get or catch that said Mercurial Salt. Many indeed have attempted this labour, but perhaps not a man hath found an answer to his expectation, where the defect lies, God knows.

Others have mixed Gold with _Alkalies_, and have taught the extracting of a Tincture by an Alkalizated Spirit of Wine, which way, though they may doe somewhat, yet it is not the genuine way.

Also some have by distillation gotten a certain fiery Spirit out of Tartar, and therewith endeavoured to conquer Gold. Here indeed is an appearance of some kind of possibility, but yet this Spirit is not to be attempted for that, which unlocketh all the bowels of the Gold; and that for this reason, because it doth as yet abound with combustible Sulphur, to which Gold is a bitter enemy. But now if you would duely joyn Gold with Wine, then must all the combustible Sulphur (of the Wine) be first separated from its Mercurial part, and the Mercury of the Wine is to be brought by distillation into a notable fiery Spirit; if this be not done, there will be no great matters effected with it.

CHAP. XIII.

_By what means such a Spirit of Wine as doth associate it self to
the Gold may be prepared._

Without doubt many such as perceive that there is a possibility of preparing such a Spirit will be most vehemently desirous to know the operation, how ’tis to be done. But it is even a wickedness to cast such a great Secret before the unworthy and impure Swine. It therefore will be sufficient to shew both that it may be done, and after what manner; the rest to be left to God.

But that the studious Artist may not be wholly affrighted or kept back, I will here declare, so much as may be sufficient to any one that is versed in the Labours of the Fire, for the acquisition of so great a Spirit: But yet with this proviso, that he make use of Patience in his operation, for this work is not to be dispatched in a day, like as that labour which in one days distillation affords a Spirit out of the Lees of Wine, or out of Tartar. No! But the manner of the work is thus:

Take white or red Tartar (for both of them being well mundified, are as good one as the other) dissolve it in Water, and separate all its gross Sulphur by a certain precipitating matter. This impurity abiding in the Water, is to be separated from the precipitated Tartar, by pouring out the Water, the which (Tartar) remains in the bottom like a snowy Sand, and is to be well purged by reiterated washings with Water, so long untill (all the impurities being well separated) the Powder it self becomes like to the white Snow. Now although that this Tartar be most exceeding white, yet doth it contain as yet many Sulphureous Fæces; which being black, do never suffer themselves to be separated by any Solutions and Coagulations, but it is necessary that they be precipitated by a certain precipitating matter. Therefore let that Tartar be again dissolved in pure Water, and be precipitated, the which Solutions and Precipitations let be so often and so long repeated, untill there appear no more black Fæces. This most pure and most acceptable Tartar melteth in the mouth, and doth almost in the manner of other Salts easily admit of Solution in cold water. Being brought to this pass, it is rendred fit to be dealt withall in the following manner.

Dissolve some pounds of this pure Tartar in cold water, so as to make it sufficiently acid. Put this Solution in some warm place, or rather in Horse-dung, or in a warm Balneo, that the Tartar may begin to putrefie and lost its acidity, and get a kind of sweetishness, which before it will come to be, there is required the time of some months. After it hath thus putrefied, and lost its acidity, all the unprofitable Water is to be evaporated by a Balneum, untill it become a thick and black Juice like Honey; the which being set in the Glass in Sand, and being urged with a stronger fire than was made in the Balneo, will yield a fiery Spirit, and such an one as will mix it self with Gold dissolved in Spirit of Salt, and will separate the purer parts by digestion, and draw them to it self, from the more gross parts, and so will perform its office in Medicine even to most high admiration. For any one may easily conjecture that the most pure parts of Wine, Salt, and Gold will operate no evil effect.

What it will perform in Metalline affairs, I doe not as yet know; But, without question, if it be rightly administred, and duely made use of, it will play its part very notably.

This operation before set down, seems easie to be done, if barely looked on outwardly, but there’s more labour and trouble in it than one would imagine. Such as have not the gift of patience, and knows not what belongs to patient working, may forbear this labour. For the putrefaction proceeds on very slowly, and there is required the knowledge of a matter precipitating Tartar, without which it will never suffer it self to be precipitated and purged, ’tis an hard thing to find, but he that knows it, it renders him all his labour facile and easie. Any impure Tartar, whether it be white or red, may be so washed in one or two hours space, and so purged, that (losing nothing save its Fæces) it will become most white, and much more apt for many operations. But my time will not admit of treating farther of these affairs, it may (God willing) be done afterwards in another place.

However, thus much I will yet add more; That if Spirit of Wine brought to the highest purity, so as to retain no filthy savour or odour, be in a due quantity conjoyned by the help of common Water with this excellently well depurated Tartar, there will result from them two a drink of a most excellent savour, like to natural Wine, and may be used instead of wholsome Wine. This would be a most profitable thing for those that travel, had they but that Spirit of Wine, and that so excellently well prepared Tartar. For there is Water to be had in all places, and so they may at all times and every where make themselves good Wine, yea so good and so strong as they please, according as they add more or less of that Spirit and Tartar.

_N. B._ This Art would be very profitable for the cold Countries, in which Countries, in the want of Spirit of Wine, because no Wine grows there, the Spirit of Corn will perform the same. The chiefest knack is, to be furnished with that Tartar, which by an easie Solution enters into (or is dissolved in) the Water. But this is a business of a greater moment than to be divulged. I have already opened to some the manner of preparing such a Tartar, who make it in plenty, and so any one may easily get from them as much as they shall need.

Besides the use of that kind of Tartar, conduceth to the accomplishing of many other things, but not to be spoken of, lest it should prove a detriment to such as know it. But I doe here truely and sincerely affirm, that whosoever he be that can without wast and cost so prepare the common vulgar Tartar, he will be hereby able to get his food and rayment, and other necessaries for life, wheresoever and in what Country soever he shall abide. This thing will in process of time have a farther progress, and many will by the benefit thereof live more happily, and perform things incredible. I have made a beginning, and the Mice shall never gnaw off what I have here written, but contrarily my Successors shall enjoy the same to God’s glory, even to the Worlds end, and will in the first place thank God, and next him, me, as being the Authour and Revealer of the same. I could reveal many most profitable things that might be done by such a Tartar, were it not for injuring such as get their living by it, and which for certain causes are not at present to be mentioned. I have said enough to Wise men, and as for deriders and mockers, I have said too much, for they will say all are Lies, because they know not how to doe thus.

As to what appertains to the use of this here described Liquor, conjoyned of Gold, Tartar, and Salt, it may serve instead of _Aurum Potabile_, in all Sicknesses, and may be profitably administred, in corroborating the vital Spirits; for it doth not discover its Vertues by a remarkable and visible operation, but it strengthens the Body, and doth very gently drive out Urine and Sweat, and seldom is it that it provokes to stool, unless it be given in a strong Dose. The Dose is from one, two, three, six, nine Drops, even to a Scruple, according as the Sick is, in Water, Wine, or Ale, or other Liquors, in a Morning upon a fasting Stomach, and at Evening after Supper, for some days together. It keeps the Body open, and strengthens the Brain, and all the Members. But principally (before the use of this Liquor) the Body be well purged with good purging Remedies, such as are my purging Gold, and purging _Lune_, because then this Medicine of the said Golden Liquor operates far better, and more profitably. In using it, you are to observe whether or no the Excrements become black, if not, the Dose is so long to be augmented or continued untill the Excrements that come away be of a black Colour. Moreover, the Disease decreasing, the Dose is to be lessened by little and little, according as necessity or the disease requires.

These things I thought good, at this time, to publish in the Fourth Part of my _Spagyrical Pharmacopœa_. I entreat that every one would take in good part these few Medicinal Secrets, but of very wide and large extent. And, God willing, my Third Century will shortly come abroad and present you with a Manifestation of more excellent Medicines, and other profitable Secrets.

_The End of the Fourth Part._

THE
FIFTH PART
OF THE
Spagyrical Dispensatory.

Discoursing of the true Universal Medicine, and of those most
Eminent _Arcana’s_, as well Universal as Particular, which are
hitherto unknown unto the World; by the help of which unheard-of
and almost incredible Operations may be effected, not onely in
Medicine, but also in Alchymy. Proposed by way of _Question_ and
_Answer_.

Question 1.

_Whether or no it is a thing possible in nature for such a Tincture, or so Universal a Medicament to be prepared, as by the help of which, both the Bodies of Men and Metals may be promoted unto an higher, better, and more noble Degree or Essence?_

_Answer._

It is not at all to be doubted of, for, as well the Authority of so many and so great Men (who confess by their Writings which they have published that they have made the same) as daily experience demonstrates the same to be a truth, void of any doubt.

Question 2.

_If those things which so many illuminated Philosophers have written of this Universal Medicine be true; how comes it to pass, that though almost the whole World search after the same, yet scarce one of so many thousands is master of the same, and that the greatest part of the inquisitors after it, wast their Estates in the search to no purpose?_

_Answer._

The Art is not to be blamed, because of the fruitless endeavours of so very many men that so greedily gape after so great a treasure; but the fault is to be imputed to their own selves, for they are hereto driven and stirred up by their insatiable covetousness and unjust intentions, to make their search after so divine a gift, and their design is to scrape up to themselves, by the help thereof, great Riches and Honours, little thinking that God always hath and still doth bestow his gifts upon such as are upright and sincere, and who doe not onely daily pray unto him for the same, but do also search after them with uncessant Labours. This the Apostle himself doth witness in express words, saying, _It is not of him that wills, nor of him that runs, but of God that shews mercy_. And yet the extreamly blinded World believes it not, nor proposeth unto it self any other Scope than the scraping together of Gold and Silver right or wrong, and fain would as it were wrest this so great a treasure out of the hands of God; and having gotten it, add fewel to their malice, pride, and impiety; And so by this means, more nearly approach (even in this life) to the Devil the Father of all wickedness, and be at last plainly like him. And this now is the primary and principal cause, why so very many as are busied about the search of so great a treasure, do lose both their labour and expence.

Question 3.

_But are there no other impediments that present themselves, and which may be an hindrance and bar even against pious men too, and such as lead a blameless life before God and Man, whereby they cannot have admission to the knowledge of so great a Medicament?_

_Answer._

Yes verily, there are exceeding many, or almost innumerable impediments that lie in the way, and shut up the passage even against the approaches of pious men to so great a work, though they attempt the same too with a good intention, and do sue unto God by their daily prayers, and make their search with a most diligent meditation, and continual Labours thereabout.

Question 4.

_What are those impediments, I pray?_

_Answer._

To reckon up all those impediments apart, and to set down each of them so clearly as for every one to understand and apprehend the same, cannot at present be done; neither is it necessary to mention all, for it would not onely amount to a great Volume, but would also be a burthen to the Reader, and be rather an hindrance than an imitation and encouragement unto him concerning the attainment of the knowledge of so great a work.

But yet that I may satisfie in some sort, the desires of some or other, I will recount some of the chiefest of those impediments, by the knowledge of which, every one may know the reasons that are wont to stave off even pious men from so great a Secret.

_N. B._ First of all therefore, there are a many that have not means necessary or requisite to begin and perfect the Work withall, though they have a good Judgment, and are inflamed with an ardent desire of searching after nature and its miraculous effects, and doe not at all fear, nor are discouraged at the hard labours that are necessarily requisite to Chymical Operations. Such men therefore as these are (being stirr’d up by a singular candour and sincerity of mind to a love of honesty) doe not thrust themselves forward after the manner of impious and deceitfull Impostors and slanderous Vagrants that thirst after nothing but Gold, and pretend to some greedy Miser, that they will teach him the making of the Philosopher’s Stone (the knowledge of which themselves are clearly destitute of.) No! but they even loath such vain acquaintance, and disdain that despicable name of Gold makers, and content themselves rather to set at home, and enjoy those few things which God hath vouchsafed to bestow upon them, than to turn Parasytes, and live in the Courts of Princes and great Men, where they must strive by a Fox-like subtilty to please every one, and to bow the head to each shoulder, and to scrape with his feet. This now is the first impediment, which keeps off not a few good Men from the possession of so great a Secret.

Besides, there are not a few of this sort, that briefly and cursorily running over the Writings of the Philosophers without any serious meditation upon the thing they read, or without understanding of the same, do think themselves masters of a great deal of Wisedom, and firmly perswade themselves, that if they have a little smatch of Learning, and have but the knowledge of a Tongue or two, and have but by some Anagrams pleasantly tingling in the Ears of some great Men, sooth’d their minds a little, and wip’d them of some of their Silver, the finding out of so great a mystery cannot possibly escape their profound Scholarship, but they must needs catch it. But yet (by their leave) they are quite out, and full well are they known unto God, who with-holds from those proud deriders, and envious contemners of the truth, his benediction, and leaves them wallowing in their courtly pastimes so long, untill at length (after their turning and applying themselves from one foolish deceived man to another, and so on) they doe themselves lay open their own gross ignorance and most filthy shifts, which they have wrapt over with such a detestable babling, and by the fruitlesness of the event shew that their large promises of golden Mountains are most vain and idle. And hereupon their hopes of having the Philosopher’s Stone (which they seek for meerly to advance their pride, and the more easily to suppress the truth) vanishing away with the smoak, they lose all their credit and their good report, and can find no more such credulous persons that will suffer themselves to be soothed by their most vain promises. And this is another kind of those that bestow their labour in vain about this so great a work, who doe thereby add a great load to their wickedness, by wasting other mens goods, and deceiving the too credulous, and ruining others as well as themselves. There are yet a third kind of erroneous searchers, and who deceive themselves with their vain labour, and they are such as being a little too credulous and simple when they have lighted upon some of the Philosophers Writings, and read what vast treasures are to be gotten by Chymical Labours, doe presently feel an itching desire after Gold, and being inflamed with the covetous desire of such hungry treasures, doe apply themselves with unwashen hands (as we may so say) to the reading of the same, and then follow the bare letter in their operations. From whence it comes to pass, that (all things being obscure and dark to them, being ignorant and unskilfull, and the light of nature not shining upon them) they wander from the right path, and immerse themselves in the fruitless attempts of vain Labours. Some there are that have indeed some kind of knowledge of managing the Fire, and who doe very diligently read over the Writings of the Philosophers, but yet are quite confounded by their reading them, seeing that they cannot find out the true Fire, and true matter of the Stone, which the Philosophers have so obscurely and so variously written of. For some of them teach the making of the Stone out of fixt Gold and Silver, and not out of the other immature and volatile Minerals, because what a Man sowes, that he reaps; others tell us the quite contrary, and say that there cannot be any better thing made of fixt Gold and Silver, seeing they are already brought by nature unto that perfection as not to be reduceable into their first matter, out of which (said first matter) they affirm that their Universal Medicine is to be made, and not of fixt Gold and Silver: And therefore rejecting fixt Gold and Silver, they say that the first Entities (of the said _Sol_ and _Lune_) being yet Volatile, are the true first matter of the Philosophers Stone, because they are as yet immature (as they phrase it) and tender, and fit for the making of those things which we are desirous to accomplish, which (they tell us) cannot be possibly made out of those two fixed bodies. And to help forward yet more confusion, the multiplicity and variety of names, which the matter of the Philosophers is stiled, is no mean impediment to the understanding. One bids us seek it in Vitriol, another in _Mercury_, some in _Saturn_, others in _Magnesia_: And thus is that matter deciphered by various and innumerable names, insomuch that it is impossible but that he who is ignorant, and not well versed in these affairs should be hurried into various doubts and perplexities, being clearly ignorant whether or no the Philosophers mean the common Vitriol, or a Vitriol extracted out of the fixed Metals, especially seeing they too and agen affirm, that their Vitriol _Mercury_ and _Saturn_ are not those vulgar Metals of Gold, Quicksilver, and Lead. Who therefore I pray could be so wise and prudent as to rid himself out of the so many confused and intricate windings of this Labyrinth? Even hence it is that the most learned and diligent searchers have been wound into so many erroneous Labours, nor could by any means get clear of those hedg’d up turnings.

Nay yet more, the inconstancy of such as labour is no small impediment, who (should they have the matter) would not perfect the same by reason of their fickle inconstantness. For if the Stone does not presently come forth, and make them masters of what they desire, away they throw their Books and tread upon them, and load the Authours with curses and imprecations, accusing them of wicked deceit, in that they have not written clear enough for every one to understand so great an Art at the very first dash, and to become a master of such a notable treasure without any labour at all.

You shall likewise meet with some that are so very wise as that it seems no ways likely unto them, that so divine a gift can be prepared out of so vile abject, and contemptible things, whenas though (by their leave) every good thing (for the most part) is wont to be abject and mean, and not precious, witness _Sandivow_, who tells us that he had declared the whole Work to not a few, even from the beginning to the end, but (by reason of the meanness of the same) they judged it to be but of small moment, believing that no good could possibly proceed thencefrom.

Besides too, it oft times happens that even many of those who by their reading and diligent scrutiny have attained the knowledge of the true matter, are notwithstanding that ignorant of the true Fire that gives Tincture unto that true matter, and therefore cannot be masters of their wishes and desires. Infinite is the number of these and such like obstacles which impead, and retard the desirous searchers after so great a Work. For many there be that seek, but few are they that find.

Question 5.

_Whether or no the Philosophers do so much differ amongst each other, as that one hath prepared that Universal Medicament of this matter, and another of that?_

_Answer._

Yea, verily they seem much to differ amongst themselves, nor onely as to the external Letter, but their Opinions also that concern the very matter it self are very various and discrepant, but yet as to the Basis and Fundamentals of the truth, there they are of one mind, though one hath prepared his universal Medicament of one matter, and another of another matter, and have each (after the finishing of their Work) described the operation agreeable to their own way of proceeding.

Question 6.

_Whether or no there are more universal matters than one, out of which the universal Tincture is prepared?_

_Answer._

As far forth as we can gather from the Writings, both of the Ancient and Modern Philosophers, they have not onely used divers matters, but also different ways of operation, in the preparing of their Tinctures: But the Tincture being acquired, each had an universal Medicine, and was therewithall content, though (I confess) one Medicine was more virtuous and efficacious than another.

Question 7.

_Which of the Metals and Minerals are to be accounted of as the true matter of the Stone?_

_Answer._

If you should onely mind the literal sence, the Philosophers then seem to know a way of preparing their Tincture, not onely out of all the Metals, but even out of the Minerals too: For they have imposed so many names upon their matter, calling it one while Gold, another while Silver, or _Mars_, or _Saturn_, yea and _Magnesia_, Arsenick, Sulphur, Soot, Urine, Blood, Sperm, _Menstruum_, and I know not how many absurd names, which have seduced the unskilfull Searchers into various errours, whereby they have bestowed their Labours, and spent their Estates upon unprofitable matters, and so lost both their Pains and Charges.

Question 8.

_Whether or not the Tincture may not be extracted as well out of fixt Gold and Silver as out of the other imperfect Metals, and immature and volatile Minerals, seeing that the Philosophers say, that all the Minerals and Metals have their original out of one and the same root, and do agree as to their inward Essence, the difference that is between them consisting onely in the purity or impurity, and in the fixity or volatility of them. If therefore the pure be but separated from the impure, and Shell from the Kernel, that separated purity of the imperfect Metals will give the same that the most pure Gold and Silver will. Nay more, if it were necessary it mought easily be demonstrated, that a true Tincture, and wholsome for both the bodies of Men and Metals, may not onely be prepared out of any Metal and Mineral, but even out of the Vegetables and Animals themselves too, and that by reason of their included Sulphur, which is the Father and Original of all the Metals?_

_Answer._

But what need is there of seeking that in far remote places, which offers it self nearer at hand? wisely therefore did the Philosophers reject all the Vegetables and Animals, and other the like unprofitable things, as to the making the universal Tincture, they expresly advised us, that such things as you desire to reap, you must sow; and that he that thinks with himself of bestowing his labours about such operation, must begin with those things that nature hath left off at and could not advance to a farther perfection. And what else I pray do Artists seek for but Gold and Silver? if so, then (as the Philosophers do seriously admonish us) we must take their Seeds and Sow them, if we would Reap a much augmented and exalted Crop of Gold and Silver.

Question 9.

_If the case stands thus with these labours, as that those things which are sown, are again reaped in a multiplied encrease, why is not the most noble Seed of Gold onely sown? What need is there of adding Silver thereunto which there’s no appearance (as to the outside view) of any colour._

_Answer._

Although there be not any apparent colour in the Silver, yet is it certain that there lies abundance of colour therein hidden, which notwithstanding does not dissolve it self before it is unlockt and inverted by the labour and help of the true Chymick Art, and that its external whiteness be hidden, and its internal redness be brought forth to light. For verily a true Tincture necessary for the transmutation of the Metals can never be prepared out of bare simple Gold, without an addition of Silver thereunto: For Silver is the Matrix of Gold, in which, this (as being the masculine Seed) germinates, grows and multiplies its colour.

Question 10.

_This seems to every body a wonder that a red colour should also lie hidden in white Silver, seeing that there are not a few who think that even Gold it self does not contain more of colour than it needs for its own self. How therefore must this be understood?_

_Answer._

As to this, you must not at all mind the external shape, but that which lies occultly hidden. The internal parts of any Seed are not visible to the sight, as for example. A Vegetable Seed presents you not with the sight of any various colours, but when it is committed to the Earth as to its Matrix, it then sends forth first green Sprouts, then Stalks, then Leaves, after which succeed most curiously painted colours, that at last the Seed comes forth with an incredible augmentation, all which were not visible in the bare Seed.

Consider also the Egg of any Bird, in which no body can discern any Bird, consisting of such divers and various Members, and adorned with such delicate Feathers afore the said Bird is hatcht, the Egg being ripened by an external cherishing heat.

Question 11.

_This similitude of the Seed of a Vegetable, and of a Bird, doth not a little enlighten my mind and give me encouragement to believe: I do therefore firmly believe that there is hidden an abundance of colour not onely in yellow Gold, but also in white Silver it self too, insomuch that I do assuredly perswade my self, that a constant and most high Tincture may easily be prepared out of Gold and Silver, and that it is a very difficult matter to prepare a permanent Fire-brooking Tincture out of the imperfect Metals and immature Minerals (though they also hide within their inside bowels most exquisite colours) by reason of that imperfection and unripeness which they lie under._

_Answer._

Your judgment and opinion is true. For although, the lesser Metals, as also the Minerals themselves too do hide within their bowels, the most high colours, and though those very colours may easily be separated from their unprofitable bodies, yet notwithstanding there is requisite to such operations a long space of time, great expence, and hard labour, _viz._ to make such Tinctures constant, permanent, and fixt by the common Fire of Wood and Coals. But yet he that knows the secret Fire of the Philosophers, will easily give unto such Tinctures that constancy in the Fire that is requisite, which otherwise, and by the common Fire, will very difficultly and hardly ever be effected. For example, common water will always remain water, and therefore will never be brought into a stony or metallick nature by the Fire of Wood or Coals. But a thing may be easily reduced unto that which it was before: If an hard Stone be turned into pure water, it may be reduced (even by the help of the common Fire) out of that same Water into a more pure Stone, and so is it likewise with a Metal, if treated with the same operation.

But yet I do not deny but that even any common water, or any Stone may be changed into a Metal, but then I say, it must be done by the help, not of the common Fire, but of the Fire of the Wise Men, by which Fire, even the Waters are wont to be changed into Metals in the Earth: For all Metals and all Stones have their rise out of the Water, and were at first Water. Whosoever therefore doth well and throughly know this secret Fire, which the Philosophers have always with their utmost diligence and care concealed, he may work upon all the first beings of Gold and Silver, as common Sulphur, Mercury, Antimony, Arsenick, Auripigment, Cobolt, and others of that kind, and transmute them into red and white Tinctures. But if he has no knowledge at all of the same, let him in God’s name apply himself onely to fixt Gold and Silver, and having volatilized them, turn them into Water, and again turn this same Water into a fixed Stone, which if he brings but to pass, he enters upon the nearest way, and will be a master of that which he bestows his labour in the search of.

Question 12.

_If this be the most compendious way of getting the Philosophers Tincture, =viz.= out of those known Metals, as fixt Gold and Silver; Why do some of the Philosophers write that their =Sol= and =Lune= is not that common and well known Gold and Silver, and that as well the Poor as the Rich have that =Sol= and =Lune= as is theirs, and may easily prepare the Tincture it self there out of; so that (it seems) all such as busie themselves in the searching after that most eminent Medicine in the common Gold and Silver, do extreamly err?_

_Answer._

These Philosophers that reject the common and well known Gold and Silver, were clearly ignorant of the knowledge of making of the Tincture out of them, which had they but known and well understood, they would not so confidently have affirmed such a thing in their Writings. But forasmuch as they knew but that one way of making the Tincture our of the volatile Minerals, and that that way of making it with fixt Gold and Silver was unknown unto them, they could not mention unto us any other way than their own; whereas though there are not a few of the Philosophers, that on the other hand commend unto us the common Gold and Silver, and reject all the other Metals. Nor is the number too very small, of such as do confess, that the Tincture may be made of the more imperfect Metals, and volatile Minerals, but yet with this caution, that one subject is much easier, speedier, and better to operate upon than another is.

No Man can all at once clearly know and apprehend every thing, and therefore it would be much; better for a man to judge onely of the things he knows, and not censure the things he is ignorant of, that so the World may not by this means be stuft with so many Writings which thwart one another. Some there are who perswade themselves, that (when they do at long run arrive by many turnings and windings unto the wisht for place) there is no certainer, nor more compendious way than that which they took in making their Journey. Hence it is, that the Writings of the Philosophers are so involved with intricate opinions, out of which no body can well free himself, unless the whole knowledge of nature be opened unto him: But seeing the number of such is very small, therefore it must of necessity follow, that they who err are very many, and that they who become masters of the truth, are but a very few.

Question 13.

_What therefore is it that is necessary for us to know, or what things must we be furnished withall, when we apply our minds to the search of so great a secret?_

_Answer._

Forasmuch as the universal Medicine is the gift of God, and not of Man, it is but just, that the same be sought for at the hands of God, and not of Men, who (in one night and by a Dream) can reveal those things, which a Man will not get all his life long by his reading of the many intricate Books extant; And thus much doth _David_ teach us, saying, _In vain do you rise up early, and go to Bed loaden with cares, for God bestows his gifts upon those that love him, even whilst they Sleep_.

Question 14.

_By what means may a gift so divine be obtained from God?_

_Answer._

By daily praying unto him, and by accompanying your Prayers with daily and diligent Labour. For Prayers alone wont serve turn, unless the reading of good Authours, and continued Labour be also adjoyned thereunto. God reveals his good things to mortal Men, by their serious Prayers, and continual Labours.

Question 15.

_Are all Men fit to beg so great a gift at God’s hands, without any difference at all, or doth so great a secret require onely some particular Men’s Supplications, and not admit every one, as if all were fitted thereunto?_

_Answer._

Verily every body is not fit or worthy to be a master of the same. For should it be granted every one, this so exquisite an Art, and of so great a concernment, would become as common as the baking of Bread, and brewing of Ale, but this is contrary to the command of God, who wills not, that the Goat should have so long a Tail as the Cow, for so in Pride she may smite out her own Eyes. God well knows when, and where to give, and who it is that merits such great favours. But however this is an undoubted truth that the proud shall never obtain any good thing at the hands of God.

Whosoever therefore has a desire after great things, let him throughly search his heart, and see if it be upright and sincere towards God, or no, and it is necessarily expedient for him well to examine himself, (before he sets about the Labours of so great an _Arcanum_) for this reason, lest it should happen to him, as it did to that ambitious and proud Guest, who (as Christ teacheth) sate himself down in the chiefest place of the Feast, which he was not worthy of, and was afterwards constrained (to his great shame and reproach) to yield the same to a worthier and honester Man than himself.

Question 16.

_How must such a Man be qualified, that desires to obtain from God by his Prayers, so great a secret, and by his Labours to bring it to a final end?_

_Answer._

First of all an _Arcanum_ of so great an importance requires a free Man, and such an one as is not bound to any other, nor intangled with any other humane affairs, that so being in a quiet and silent possiture, he may by his daily Prayers sue unto God for his Blessing, and may be at leisure continually to read good Authours, and to let no time slip wherein his Labours are required. Then farther, such a Man must likewise be pious and liberal, and forward in helping of the Poor: he must also be no Tatler, he must have a good and sound mind, and be given to temperance and sobriety. He must not do as the _roving Mountebank_ doth, insinuating himself one while into this Man’s Acquaintance, another while into that Mans: He must not be over credulous, presently to believe every ones pretension: He must not mind his sole benefit nor be prone to covetousness, and aim at grasping all unto himself. He must not be of an unconstant mind, but expect and wait for (with a patient and constant Resolution) the end of that which his desire inclines him to, and therefore he must not be presently enraged, or be affected with a wearisomness if it should so happen unto him as not to have every thing presently answering his expectation. He does not propose unto himself the getting of great honours in the World, and of having in his hands power and authority, but rather aims at the honour of God, and the helping and succouring the poor sick and distressed ones. Farther yet, he must be furnished with necessary means, lest he be constrained through the want of Coals, Materials, and other necessaries, to leave off the Work he has begun. But he must especially have God always before his Eyes, and expect the happy event from him alone, and attribute nothing at all to his own peculiar Wisedom, and be daily at his Prayers, and labour without ceasing, and with a patient mind wait on the Lord for a successfull end.

Briefly he that is studious after such a secret, must so lead his life, as to walk unblamably both before God and Man.

Question 17.

_Which of these two ways is most safe and most easie for the attainment of this divine gift, that which makes use of the common Gold and Silver, or that which useth the unknown, and as yet volatile Gold of the Philosophers?_

_Answer._

You must know that both ways are good, and lead you on to your wished end, if they be but rightly and orderly according to Art proceeded withall.

Question 18.

_By what means shall an unskilfull beginner, and one who is ignorant of so great an Art, enter upon the right way, and not err, whenas he hath not any one to guide him as it were along by the hand?_

_Answer._

Who shewed the way unto the other Philosophers that were before us? were not all of them (some few excepted who confess that they learned the Art from good Friends) constrained to learn the same out of the Books of the Ancients, and by the divine Revelation?

Question 19.