Elixir Theat Chem Britt Bringing in Mercury extolling her self Pag. 272 273. hath these words viz. I am Mercury the Mighty Flower I am most worthy of Honour c. I am both Sun and Moone I am sche that alle thynges must done I have a Daughter hight Saturne that ys my Darlyng The wych ys Mother of all werkyng For in my Daughter there byne hydd Four thyngs commonly I kydd A Golden Seede and a Spearme rych And a Silver Seede now hym lych And a Mercury Seede full bryght And a Sulphur Seede that ys right Of my Daughter wythowten dred Byn made Flyxirs white and redd Therefor of her draw a Water cler The scyence yf thow lyst to leare Thys Water reduceth every thynge To tendernes and to fyxing It burgeneth growyth and gyveth fryght and lyght Ingression lyfe and lastyng in syght Alle ryghteous werkes sooth to say It helpeth and bryngeth in a good way Thys ys the Water that ys most worthy Aqua perfectissima flos mundi For alle werkes thys Water makyth whyte Reducyng and Schyning as Sylver bryght And of the Oyle greate marvell there ys For all thyngs yt bryngeth to rednes As Cytrine Gold he ys full High None ys so Redd nor none ys so worthy Ripley in his Works in Theat Chym. and particularly in his Preface speaking of their three Mercurys Pag. 125. says thus Bodies with the first we calime Naturally Perfyt but none which be unclene Exept one whych usually Namyd by Phylosophers the Lyon Greene He ys the mean the Soon and Moone Betwene Of joyning Tinctures with perfytness As Geber thereto beryth Wytness c. Now we are return'd back again to the Works of Geber of whose writings I say my Master Aeyrenaeus is the best Interpreter and doth give the best account of all the Names which to each of these two first Principles may properly in any manner be applyed and which are many as witnesseth his Enarratio Methodica Trium Gebri Medicinarum Yet because in his Book called Ripley Revived which he says he intends as a key to all his formmer writings he hath explained these two Principles without Pag. 2. Printed 1677. by Will Cooper at the Pellican in Little Brittain any room for Doubt or Exception we will examine them to try if they be plain and easy and answering or rather confirming what is before recited In his Exposition upon Sir George Ripleys Epistle in pag. 20. of this Book he writes thus Take then the most beloved Daughter of Saturne whose Arms are a Circle Argent on it a Sable Cross on a Black Feild which is the Signal note of the Great World Espouse her to the most Warlike God who dwells in the House of Aries and thou shalt find the Salt of Nature with this Salt Acuate thy Water as thou best knowest and thou shalt have the Lunary Bath in which the Sun will be amended And in the same Book in his Exposition upon the Praeface of Sir George Riply pag. 7. He saith of the Fire That it inhabits the Fiery Dragon and it yeilds its Soul to the true Saturnia and is Embraced by it and both become one together bearing the Stamp of the Most High even the Oriental Lucifer the Son of the Morning This Soul is Chalybs Magical Volatile and Chalybs very tender the true Minera of Sol out of which Sol Naturally proceeds which I my self know to be true and have spoken of it in my little Latin Treatise called Introitus apertus ad occlusum Regis palatium This is true Sulphur which is imbiled True Sulphur by the Mercuriallity of Saturnia and notes it with the Royal Signet c. But to put the matter clear out of doubt and beyond any cause of Objection let us view some of his Philosophical Verses which he calls The Learned Sophies Feast Vide. His Exposition upon the Preface of Sir George Ripley pag. 49. Whoso would lasting and Eternal Fame Deserve learn thou the Lyon Green to tame c. The Lyon Green This Horrid Beast which we our Lyon call Hath many other Names that noman shall The truth perceive unless that God direct And on his darkened mind a Light reflect c. But it s because of the transcendent force It hath and for the rawness of its source Why so called Of which the like is no where to be seen That it of them is named the Lyon Green c. There is a Substance of a Metallin ' Race It s Nature If you the matter view whoselowring Face A Sophister would at first sight so scare c. And yet O strange a wonder to relate Diana naked At this same Spring naked Diana sate c. Yet further for to answer your desire 51. I say this Subject never felt the Fire Of Sulphur Metalline but is more crude Wants Metalline Sulphur Than any Mineral c. And its Components are a Mercury The dry Sulphur Most pure though tender with a Sulphur dry Incarcerate which doth the Flux restrain c. And hinders the sweet Communion of Hinders mixture This Virgin Lead and her dear Sister c. Which would otherwise warm a Bath for Sol c. Know then the Subject which the sure base Pag. 52. Of all our secrets is and it un case c T is our Stone it is Saturn's Child Its Constitution is Cold it must therefore Saturns Child be mixed with another Sulphur found in the House of Aries c Our Subject it is no ways Malleable It is Metalline and its Colour Sable It s colour Sable c. With intermixed Argent which in Veins The Sable Feild with glittering Branches stains c. This is sufficient to shew the nature of the two first Principles and the necessity of their Conjunction And this differs not from what Basil Valentine Writes who teaches to Dissolve Gold by a deep glittering Mineral grown in the Mine of Saturne and is of the first matter of Metals Also in his Treatise of Natural and Supernatural things he says Mars and Venus can perform nothing to attain pag. 38. Chap. 2. any thing with wealth without the Lyon And says their Melioration lies conceal'd in their Signet Star or Magnet out of which all Metals have themselves received their Gifts Then Speaking of the first matter Pag. 40. from the Center he says t is compared to the middle World he further says 't is a true water a Soulish water the Pag. 41. Mother of all Metals is heated by the Spirits of Sulphur which by its digestion makes the Earthly Body Lively wherein the Salt is evidently found which preserves from Putrefaction c. And in the third Chapter of the Spirit of Mercury pag. 43. he says All visible Tangible things are made of this Spirit That it is a meer Air flying a Pag. 44. moving wind but if it can be caught and made Carporal it resolves into a Body and
THE GOLDEN AGE Or the REIGN of SATURN REVIEW'D Tending to set forth a True and Natural Way to prepare and fix common Mercury into Silver and Gold Intermix'd With a Discourse Vindicating and Explaining that famous Universal Medicine of the Ancients vulgarly called the PHILOSOPHERS STONE Built upon four Natural Principles An Essay Written by HORTOLANUS Jun r. Preserved and Published by R. G. M. Sendivog de Sulph pag. 195. Cùm satis soripsisse putemus donec aliquis alius veniat qui totam Receptam sicut ex lacte conficere caseum conscribat London Printed by J. Mayos for Rich. Harrison at New-Inn without Temple-Bar 1698. TEH PUBLISHER TO THE READER Courteous Reader THIS following Treatise a Grand-Child of Hermes the Off-spring and Orphan of a near and dear Relation coming to my Hands as his next of Kin might well as it did claim from me a Guardianship and Preservation which once consulting withal my own Interest I was wholly resolved on with an Intention to have kept it Curiously Privately and Tenderly as the sole Heir to some goodly Inheritance But at length considering that so to do would be to contradict the publick Spirit and well Meaning of its Parent who intended nothing less as appears by his Dedication Epistle and indeed by both beginning middle and ending of the Book than that his Son should be thus privately and nicely Cloistered up at Home but rather that he Travel be enur'd to Labour and Hardship and pass through Fire and Water that thereby in time he may be Qualified to do his Countrey Service I have therefore abandoning as Reason should such tender Indulgence and self-conceited Interest exposed him to the capricious Humours of this inconstant World to take his Fortune supposing that hereafter his Clothes will sit ne'er the worse on his Back But I have I must confess committed a Fault in not sending him first as was intended for his Credentials and am affraid it will fare the worse with him on that account I beg therefore Pardon and heartily desire he may not be too hardly Censured for my Neglect As for his own Faults I need not I presume be so importunate for he is a prity toward Lad will prattle to you of Gold and Silver and the Philosophers Stone he will tell you the Iron Age is passing off the Stage of the World and that a Golden one succeeds in Order and as I am told can talk Natural Philosophy surpassing many of his tender Years It may be some Men besides the Publisher will not be able to throughly to understand him yet he speaks plain English as well as ordinary Latin and can call the Planets by their Names for all his Ancestors excepting my self were learned Men therefore I entertain a good Hope of my Kinsman for he has told me he will make it his Business to find out those Honourable Persons to whose Service his Father had devoted him and beg their Pardon in my stead as also his learned Relations of the Ancient Family of famed Trismigistus Studiers of Hermetical Secrets These he says though unknown to me will easily read in his Face his Descent and Pedigree and therefore allow him a noble Reception I wish it prove true and hope Courterous Reader you may be one of that Profession but whether you are or no I desire you will Encourage the Youth a little in his Pilgrimage and give him a good Heartning Yet if he pretend to tell you Lies in Matter of Fact pray correct him but have a Care for his Name is Mercury and he will be apt to give you the slip if you do him any good Office he may perhaps live to requite you Tenfold However in the mean time you may be assured of the hearty Thanks and Service of him who presumes to subcribe himself June the 8th 1698. Yours c. R. G. THE AUTHOR' 's INTENDED DEDICATION To the Right Honourable the President and Fellows of The Honourable ROYAL SOCIETY Right Honourable IT is the Saying of a professed Adeptist That he who Operates for the Philosophers Stone attempts the highest Piece of Philosophy that is in Nature * Rip Rev. pag. 159. This Essay tending to that purpose so as to vindicate the Art of it and to make thē whole more Conspicuous it is therefore necessary that things which are said to stand so high in NATVRE should be submitted to the Censure of your most Learned Society best able to judge whether or no they are Built on a good and sure Foundation Such part of it therefore as is orderly gathered from the Sayings of Grave and Sober Philosophers I humbly Dedicate to your Honours but that which is Frivolous and of less Account I preserve to my Self as being my own proper Talent Neither shall I presume to beg your Honours Protection for any part thereof further than the same may appear to be grounded on Nature and Philosophy and tending to the Benefit of all ingenuous Men for I have perswaded my self that it will prove one of the plainest of Treatises especially for Discription and Order of Principles that have hitherto on this Subject appeared to open View and that indeed is the chiefest Reason why it is intended to be made Publick an Inducement quite contrary to what hath been formerly practised on this Account And I must seriously confess I see not any great Reason for that profound Silence Authors have heretofore imposed upon their Readers when at the same time they exposed their Books to the sight if not for the use of all Men Yet I acknowledge a Moderation may be good in this Matter Neither do I go about to prostitute the Secrets of this Kind but so Plainly and Orderly as I may to represent them in a Philosophical Glass and Habit that thereby they may be distinguished from the vulgar Crowd and not hereafter be Misrepresented by any Subtil Impostours Besides I have considered that proper Saying of Sendivogius in the Conclusion of his Book viz. That this Art is always Acquired by the same kind of Wits and Dispositions So that if each Principle were openly named yet none but they who are of the same Inclinations with the Adepti will be able to prepare much less to perfect so Great a Work which Thing also is well known unto to your Honours I could not Right Honourable at first Writing presume so high a Dedication and therefore observed not that Gravity and Decorum in the Composition which your Honours may justly expect but Writ it with a Natural and Careless Freedom by which I hope the Truth will not be less Edifying to the Searchers or Convictive to the Gainsayers thô I must grant it is somewhat Unmannerly thus to approach your Royal Society For this therefore I beg your Pardon as also for that I have from the Authors mentioned the Names of some Heathens as Gods by wich nevertheless is only meant some one Principle or other and which I could not altogether avoid There may
also be several other Mistakes and particularly in not directly Spelling according to the English Hermetick Poetry which Failures and Mistakes if they shall be Excused by your Honours will be taken as a high Favour to him whose utmost Ambition is to subscribe himself Your Honours very humble and ready Servant Hortolanus Jun r. THE AUTHOR'S EPISLE TO THE READER Judicious Reader THERE being many Volumes Extant which Treat of this Noble Art there must also doubtless be many Men who apply themselves to the Study and Prastice thereof Wherefore it is no small Happiness to be directed by such Rules as have their Foundation in Nature many Books if strictly Examined endeavouring to Overshadow and cast a Veil upon the Truth others being Diametrically opposite to it and the generality of them tending to Confusion and Perplexity for which Cause there goes an ill Report of the most precious Things in Art and Nature Honest minded Men are generally deluded who following Seducers lose both their Labour and Estate But forasmuch as this Science from the Writings of several free and generous Authors does to me clearly appear to be founded in Nature and that on Principles not difficult to be obtained I have for the sake of all ingenuous and well-disposed Persons adventured to put them down according to my Apprehension in a plain and orderly Method and also out of Zeal for the Honour of this most Noble Art and its Professors who are by many but too ungratefully Censur'd to make Publick what I had from them with no small pains Collected and set a-part for my own private Use seeing no other Hand doth at this time undertake the same also hoping that many hereby may reap such Advantage as may perhaps for several Impediments never fall to my Lot And therefore I have Studied to overcome that Envy which sometimes hath attended those who reasonably knew themselves to have attained any true Knowledge in this Art And though I have not contrived to present you with a spacious Composure of meer Words and Flourish that so at length I might skulk away under their Coverture yet Reader the Matter requires a serious Consideration And if my plain Dealing please not they overcurious or offended Pallet be pleas'd to consider Quòd non omnibus scribo huic scribo non tibi Or otherwise give me leave to conclude Si quid novisti rectius istis candide imperti si non his utere mecum Yours c. Hortolanus Jun r. RIch is the Man that may attain this Art Hard is the way that leadeth unto Fame Guard well your Minds and this Book will impart The Inner Conducts leading to the same And shew you Light out Of old Sayings dark Which I have here preserv'd in my New-Ark R. G. Great need he hath to be a Clerke Theat Chem. Britt pag. 53. That would perceive this subtle Werke He must know his first Philosophie If he trust to come by Alkimye And first Ye shall well understonde All that take this Werke in honde When your Materials by Preparation Be made well apt for Generation Then thei must be departed a Twinn Into four Elements if ye would winn Which thing to doe if ye ne can Goe and lerne it of Hortolan And truly wythowten any nay pag. 280. If you will listen to my lay Some thing thereby you may finde That well may content your Minde I will not sweare to make yow give Credence For a Philosopher will finde here in Evidence Of the Truth and to Men that be Lay I skill not greatly what they say SATURNE in all to this Arte hath pag. 313. most respect Of whom we draw a Quintessence most Excellent Unto our Magistery himselfe he doth connect United in Quallitie and also made equipolent In Strength and Vertue who lists to be diligent Shall finde that we seeke an heavenly Tresure And a precious Jewell that ever shall endure Hort. Jun r. THE GOLDEN AGE OR The Reign of Saturn REVIEW'D NOT to trouble our Reader with the Names or Writings of those many Ancient and Excellent Philosophers who first Treated of this most Noble Art seeing they writ very obscurely and those Obscurities by Collection are swell'd into very large Volumes I will descend to such of them as are accounted Modern and particularly to those who have made Explication for the sake and instruction of the Ingenious And of those none I presume more Learned especially more Generous than they of the English Nation how carelesly soever their Works are look'd upon in this our Iron age If any Man will contend for it he has the liberty to produce his Proofs but before I bring you to plain matter of Sense give me leave to touch a little upon the accidents of Chance-medley and the down right Nonsense of conceited Ignorance I mean such Authors as either by chance have pick'd up some Sentences proper enough in themselves but yet disorderly applyed and therefore lead to confusion or else such as are not only Improper but also Unnatural and therefore are grosly Ridiculous Of the first sort are many of the Collections in the six Volumes of Theatrum Chemicum by Lazarus Zetznerus Fasciculus Chemicus Cheiragogia Heliana Zeroasters Cave or an Intellectual Echo and the like The second sort are they who only gather up the glimmering Recipes and Decipes which are here and there Scattered on purpose by the Jocose to catch the unwary in their own Imaginations throwing to them the Shells but reserving the Kernels for their Friends the cautious and diligent Inquirers Andyet these mistaken ones fondly supposing themselves true Adeptists immediatly thereupon cry out Sirs Wee will shew you Diana Naked for we have caught her in our Volumes When alas She is slipt from their fingers having first Metamorphosed such daring Sophisters not as she did Acteon into a swift sooted Beast with large Horn's but into another sort as oppositly dull and slow with long Ears and yet forsooth they cease not to cry out Here are the Menstruums of Diana here is Circulatum Majus Minus here are the Secrets of the more Secret Chemy A Catologue of Menstruums in four Books under four and twenty Heads and of four and twenty Kinds all collected form the Writings of the Adepts These my Friends say they are the Menstruums of Diana for Diana has superfluity of Menstruums she hath Simple Vegetable Menstruums made of Philosophical Wine only others of the Spirit of Philosophical Wine and the hottest Vegetables Herbs Flowers Roots c. being Oyly Also Simple Mineral Menstruums made of the matter of Philosophical Wine only others of that and acid Spirits as Aqua Fortis Spirit of Nitre c. Also Mineral Menstruums Compounded of Vegetable and Mineral Menstruums mixed together Cum multis aliis quae nunc perscribere longum est If Men will be seduced by such Slippslop-Sawse-makers no wonder if at last they say All is Vanity and Vexation of Chymists But let us look upon them
and their fond followers no otherwise than meer Foolosophers catch'd in a Mouse-trap This by way of removing the Rubbish next we proceed to lay a sure Foundation for the Ingenious to Build on This Art I say and doubt not to The Foundation of this Art make clearly appear consists in the true knowledge of a Metalline Sulphur and Mercury which are to be Compounded of four Metalline Principles or Elements viz. Metalline Fire Air Earth and Water all to be reduced into a quick running clear and splendid Mercury In which Mercury is contain'd the Grand Secret of the Philosophers viz. their Sol and Luna for then they say Est in Mercurio quicquid quaerunt Sapientes All is in Mercury that the Wise men seek Because this prepared Mercury may easily be digested into Silver and Gold and then also and not till then is this saying verified Esttamen unum c. That there is in the Metalick Kingdom one thing of a miraculous Original in which our Sol is nearer than in Common Sol and Luna if you seek it in the hour of its Nativity c. Introit apert pag. 51. Which will melt in our Mercury as will Ice in warm Water and yet it hath resemblance with Gold The same thing may be found by digestion in our Mercury for the spaee of an hundred and fifty days c. See Secrets Reveal'd pag. 75. For this Mercury so digested into Sol and Luna will again easily be dissolved in that Mercury from whence it was form'd Whereas to dissolve Common Gold by prepared Mercury is a Work of great difficulty and ought not to be attempted by any unless he be an experienced Master in this Art and yet he that so operates shall labour for the worst and not the better unless he knows how to carry on both works a part and afterwards in a due measure to Reconjoyn them This I say is the Scope and Intention of all the Philosophers and now it remains that I clear my Position The Composition of these four Principles or Elements is perfected by three Three Works Works or Operations 1. The first is the joyning of the Fire and Air. 2. The second by adding the Earth to the other two 3. The third by joyning thereto the Liquor or Element of Water Which are also by Prince Geber Called Medicines of the first second and third Order These three Conjunctions are also called 1. Conjunction Diptative 2. Conjunction Triptative 3. Conjunction Tetraptive Of which more hereafter The Philosophical Maxims are Man from Man Beast from Beast and Metal from Metal c. Dastin's Dream Theat Chem. Britt pag. 259. A Man of Nature Ingendreth but a Man And every Beast Ingendreth his Semblable And as Philosophers rehearse well can Diana and Venus in Marriage be not able A Horse with a Swine joyns not in a Stable For where is made unlikely Geniture What followeth but things Abominable Which is to say Monstrum in Nature Pearce the Black Monk upon the Elixir Theat Chem. Britt pag. 271. All Salts and Sulphers far and nere I. interdite hem alle in Fere Alle corosive Waters Blood and Hayre Pyss Hornes Wormes and Saudiver Alume Atriment also I suspende Rasalger and Arsnick I defende Calx Vive and Calx Mort hys Brother I suspend them both one and other For of all things I will no moe But Foure Elements in general I say so Sun and Moon Earth and Water Four Elements And here y's all that Men of clatter Nothing is oftener said by the Philosophers than that their Stone is made of the four Elements And Ripley in his Epistle to King Edward the IV. Theat Chem. Britt pag. 111. saith thus viz. In the said Boke the Philosopher speaketh also Therein if it Please your Highnes for to Reade Of divers Sulphurs but especially of two And of two Mercuryes joyned to them indeed Whereby he doth true understanders leade To the knowledge of the Principles which be true Both Red most pure and White as I have spede Which be nevertheless founden but of right few c. This I know also hath another Exposition of which hereafter Theat Chem. Britt 152. Numb 19 Ripleys Compound Speaks thus And be thou wise in chesing of thy Water Medyll with no Salt Sulphure nor mene Minerall For whatsoever any water to thee do clatter Our Sulphure and Mercury be only in Mettal Which Oylys and Waters som men call Fowlys and Byrds with other names many one Because that Folys should never know our Stone Sandivog pag. 5. If thou dost purpose to make a Metall out of Herbs thou shalt labour in pain as also thou shalt not bring forth wood out of a Dog or any other Beast Aeyr Phil. de Metall Metamor pag. 46. Qui vero ex Herbis istjusmodi rebus Mercurium educere tentant sunt Minervae crassissimae atque ingenij nequissimi Aeyr Phil. in his Ripley revived pag. 160. 161. c. Some will say of my Book that I have writ very Enviously and Misteriously he calls the matter Gold and Mercury but that is but Allusively but he meant Egg-shells calcined or Vitriol or Mans Blood or Dew or Rain Water or Salt Peter or Nitre or Tartar or this or that thing c. Gross Sotts thus to think that what I without any Equivocation call Gold and Mercury they should make to allude to such trifles O Fools and Blind think you to gather Grapes of Thorns or Figgs of Thisles Page 162. If Gold and Silver be your intention to produce in what would you find them in Eggs or Blood in Salts or such things what a madness is this c. But enough of these Cautions tho' much more may be said from many other Authors And if any raise an Objection or put the Question why this great Universal Medicine is only to be prepared from Metalls they shall find it answered in another place Sandivog pag. 79. If thou wilt imitate Nature let me perswade thee to abide in the Simple way of nature and thou shalt sind all good things Simplicitas veritatis sigillum The Composition of the four Elements How the Elements are Compounded or Principles Now to our purpose Aeyrenaeus Philalethes natu Anglus Cosmopolita A true Adeptist and the last and best Interpreter of all the Ancient Philosophers in his little Book called Introitus Apertus c. Shewing that this Work tends Chap. 1. pag. 2. 3. to digest Gold to the highest Purity and subtle Fixity to which by Nature and Art it may be brought says their Gold is twofold viz. Ripe Gold and Crude Gold Male and Female Sulphur and Mercury That the whole Secret consists in the Mercury without which the work of Alchimy would be in vain And in Chap. 2. Concerning the Principles of which this Mercury is Compounded he saith Sciant itaque aquam Pag. 4. nostram componi ex multis c. Let the Operators therefore know that our Water is Compounded of many things
upon my Words for know that what I have only hinted is far more than what I have discovered And what I have declared to thy first apprehension most openly hath yet its lurking Serpent under the Green Grass I mean some hidden thing which thou oughtest to understand which thou being Cock-sure at first blush will neglect but yet it will bite thee by the Heel when thou approachest to practice and make thee begin again and it may be at last throw away all as a Man desperate For know that this is an Art very Pag. 370. Cabalistical and we do study Expressions such as we know will almost suit with every Man's Fancy in one place or other But be sure to take this Maxim from one who knows best the Sence of what he has written Where we speak most plainly there be most circumspect for we do not go about to betray the Secrets of Nature especially then in those places which seem to give Receipts so plain as you would desire suspect either a Metaphor or else be sure that something or other is supprest which thou wilt hardly without Inspiration ever find of thy self which in tryal will make all thy confident Knowledge vanish yet to a Son of Art we have Written that which never heretofore was by any revealed ☞ And to conclude all take these further Words of my Master Aeyrenaeus Now for a close of this most Secret Gate Rip Rev. pag. 371. Whereat few enter none but they who are By God's Grace favour'd it s not luck ne fate That in disclosing this can claim a share It is a Portion which is very rare Bestow'd on those whom the most High shall chuse To such the Truth I freely shall declare Nor ought through Envy to them shall refuse Nor with unwonted Riddles shall their hopes abuse Of uncouth Subjects now shall be my Song My mind intends high wonders to reveal Which have lain hidden heretofore full long Each Artist striving them how to conceal Lest wretched Caitiffs should their Treasures steal Nor Villains should their Villanies maintain By this rare Art which danger they to heal In horrid Metaphors veild an Art most plain Lest each Fool knowing it should it when known disdain Remember Man how he produced was Pag. 372. How formed from a lump of abject Clay From whence created he each thing doth pass Which next to Angels ever saw the day For God infus'd in him so bright a Ray Of his own Image which the Body joyn d To it ennobled so that both pourtray Their Maker as though Heaven with Earth combin'd A little System of the Universe to find But yet though he of Soul and Body both Was made and of the two the nobler part The Soul by far which for the most part doth The Subject nominate yet that same Art That made so rare a piece doth from the part Less noble name the whole Adam or Dust Wherein a Mystery was couch'd whose Heart Of life the Centre to Earth's bowels must Return the Earth it self for Man's sake being curst Right so our Stone containeth Natures two 373. One hidden subtle Soul Heavens progeny The other gross compact terrene also Earth's product must to Earth by destiny Which when resolv'd is made a feculency To sight but the Coelestial part is still Though over-clouded most pure inwardly And shall at last most Pearly drops distill Which shall the barren Earth with Fruit in plenty fill Thus all our Secrets from the Earth do flow Our Base 'T is Earth which for our Base at first we take Our Water also unto Earth must go And both together must a Limus make Which we with respite by our Art must bake Till all become a Spirit glorify'd Whose firmness wasting time shall never shake By perfect union th' are so surely ty'd Each Element the other three within it self doth hide Take then that thing which Gold we please to call 374. But 't is not Gold yet Gold it is in truth Metalline 't is yet from a Mineral It flows which Art by Natures help renew'th And to a Fool an uggly Face it sheweth Yet to a Son of Art it lovely seems T is stellar White and tender in his Youth And vile appears in many Mens esteems Yea the most part of Men it for a trifle deems From it is made a Subject of great price Shew it the Goldsmith and he 'l swear 't is Gold But look you sell it not if you be wise The Basis 't is of Secrets manifold The Secret This for their Secret main the Sages hold The like is in Gold digged from the Mine But to procure it is scarce to be told That you may understand tho' every line Were plainly wrote yet might your practice oft decline For 't is a Labour hardly to be borne So many tricks and turnings in it be 375. And he that tryeth it is surely for lorne Unless a crafty Master credit me For I have tryed both yet could not see How any in this way can be secure I therefore who have vowed Secrecy Have writ this way which we can scarce endure Authors Vow For knowledge sake to try its ease will none allure Our kingly Road I also hinted have The hint Our way in which a Fool can hardly err Our secret way which much sad toyl will save Which is so easie that I may aver If thou shouldst see it thou would'st it prefer To any earthly Pleasure yet beware That you mistake not for I do aver A mingled Doctrine these lines do declare For both ways in this Book of mine doclaim a share Learn to distinguish every Sentence well And know to what Work it doth appertain 376. This is great Skill which few as I can tell By all their reading yet could ere attain And yet of Theory this is the main Also to know accordingly to give Due Heat which in one way thou must be fain T' increase tenfold thou may'st me well believe For what doth one decoct t'other away will drive Also their Operations different Appear the one thou must sublime and boyl O tedious way in which much time is spent And many errours which the Work will spoyl The other silently doth make no toyl Like the still voice which to Eliah came About which work thou needest not broyl Nor want'st thou fiery Vulcans parching flame A far more gentle heat begins and ends this Game But if thou canst each work perform a part 377. And knowst them afterward to reconcile Then art thou Master of a princely Art The very Success will thy hopes beguile Thou hast all Natures Works rankt on a File And all her Treasures at command dost keep On thee the Fates shall never dare but smile No Mystery is now for thee too deep Th' art Natures Darling whether thou dost wake or sleep Pardon my plainness if the Art thou knowst 'T was the fruit of my untame desire To profit many and without a
accompanied with a rawness and inconstancy in the Fire the Impure carrying away the Pure Pag. 44. That the matter of Sol and Our work is to advance the Light in the matter Luna is Earthly but our Work is to advance the Light in the matter to a millenary Vertue that it may seem to be swallowed up of the Form And pag. 164. I grant and know that all things Originally owe all their principle Material unto Water and all their formal unto Light c. So then the matter resides in Water the informing in Light and the determination of the Form which is as I may say the forms Formality is in the Will of the Creator first impressed or sealed in the word fiat and ratified in his Command producat unumquodque juxta speciem suam c. That mixture cannot be made but in the same Genus or Species and sometime disproportion hinders mixture Pag. 260. The most noble Fire is To multiply the natural Fire Natural which is that which we seek to have multiplied and that is the Sulphur of Gold or rather its very Tincture It is that which we seek for and we use Mercury for Sol his sake c. Pag. 264. The Seed of Gold is a fiery Form of Light which nothing in the World wanteth and therefore it would be a great Anomalum if it should be only definite in Metals the choice of all sublimary Bodies Pag. 26 27. Upon the Exposition of Sir G. R. Epistle speaking of the internal Fire he tells us all our Work then is only to multiply this Fire so long until the Vertue of the Sulphur be augmented Again this Fire is an invisible Spirit and that God only governs this way of internal Fire Man being ignorant of the Progress thereof only by Reason beholding its Operations c. From all which it plainly appears that this Art tends to the multiplication of the Fire of Nature which is a fiery Form of Light an invisible Spirit c. Now it is granted on all hands that this multiplication is made by reiteration of the Work whereby both quality and quantity may be greatly augmented for the Vertue of it at the first is nothing in respect to what it may be advanced to This Art of multiplication c. is now taught by many Books tho' the ancient Philosophers would scarcely discover it to a Brother as it is somewhere said of Count Trevisan as I remember that one who knew both the matter and working of the Stone followed him about ten Years to request him to teach him the manner of multiplying which he would not grant because the other had the same Book as himself had Yet there are different ways of it both by Cibation Fermentation and Projection of which Sir George Ripley has treated in his last six Gates which the famous Aeyrenaeus also Expounded and doubtless there was a great Love and good Will manifested by him for the sake of the ingenious but we are not like to be any better for his good Intent Malice or Self-conceitedness having deprived us of them for there is an Advertisement in the Book of Ripley Revived after pag 44. which tells us that it was Aeyrenaeus his own Desire to benefit the World by his Labours and that he gave his Consent to Mr. Starkey for the Mr. Starkeys Deed. Printing his Pieces as appears in his Preface to the Marrow of Alchymy And that great pity it was that Mr. Starkey did separate this Author's Commentary upon Sir George Ripley's Twelve Gates which he did says the Book as I was informed by one unto whm he gave the very Book from which he confessed he had cut the least Six Gates The Person demanding the Reason whereof he cut them asunder He Answered that the World was unworthy of them which nevertheless he promised to give that Person a Transcript of but did not which is the Reason that they cannot yet be found the Loss of which is very much lamented c. Well since it can no better be let us see what Mr. Starkey has left the World to requite us for this great Loss I find George Starkey's Natures Explication and Helmont's Vindication c. 8. Lond. 1658. His Marrow of Chymical Physick Of the Liquor Alkahest or making Chymical Medicines 12. Lond 1661. His Pyrotechny Asserted and Illustrated lately Reprinted 1696. It was Dedicated to Robert Boyle Esquire The two first I have not read the latter I have by me wherein he would have us understand he knew the Nature of the Liquor Alchahest which can divide the Principles of all things In pa. 18. He promises amongst other to discover its matter and manner of making which says he I presume to a Son of Art will be accounted a rich Legacy In Chap. XIII Pag. 35. he comes to the matter and manner but I think very few will understand either of them from his words He tells us that it takes its Original from a loathsome Subject from a matter in all the World most Corruptible Impure and Mutual that it is from a Body of two distinct Natures and that the means of its Production is by reiterated Solution and an intervening Coagulation and thus is the Subject brought to the most subtle Atoms of which in Nature it is capable This is the sum of his Discovery But we have another Book of the Liquor Alchahest by J. A. Pyrophilus 1675. Dedicated to R. Boyle Esq which he says he partly Published in justness to the Dead who he says was abold Champion of Pyrotechny but died in 1666. and that this Tract was Posthume It thereby also appears to be Mr. Starkey's Tract wherein he says the matter is vile and costs nothing every man hath it the Poor as well as the Rich that Adam carried it with him out of Paradise and about pag. 20. gives some Receipt of it and that 't is the product of man's Urine This indeed is ingenuous and profitable to the World for this Liquor Alchahest as is said can reduce all things to its first Principles and separate the good from the bad yet mixing intirely with none always to be intirely separated from them in Vertue and Quantity whereby excellent Medicines may be prepared The Knowledge of this Liquor he saith he gathered from Helmont and Paracelsus Pag. 2 and 3. The Knowledge and Preparation of it he says is the work of most abstruse Philosophy the Hope and Crown of the Adepti And in his Pyrotechny Asserted pag. 26 27. he says it is the noblest and most eminent of all Keys more universal in its Operation than the particular Mercury of the Philosophers which is but a particular thing applicable to its own kind and that in reference to a generative multiplication of Species whereas this Liquor acts universally and without limitation on all Subjects in the whole World which it destroys as to their Vita ultima and perfectly reduceth their first Matter in which their eminent
Papa Ex Joan de Platea Ex Hieronymo de Zanetinis Ex Thom. Arfoncini c. Next follows a Dialogue De Jure et Praestantia Chemicorum Medicamentorum Next of the Difficulty of the Art pag. 129. All which and much more may be read in the Six Latin Volumes of Theatrum Cheimcum There are other Witnesses viz. Daniel Sennertus Cornelius Martinus Aâ—tuerpianus Conradus Horneius Marcellus Palingenius c. Sendivogius tells us in many places of his Book That the Art is true but that the Workman seldom is true that the Art of Chymistry hath found out such Subtilties that scarce greater can be invented and differ as much from the Art of the ancient Philosophers as a Clock-smith doth from a Black-smith and that if Hermes Geber and Lully were alive they would be accounted by our Chymists for Scholars rather than Philosophers He adviseth often to abide in the simple way of Nature and saith that simplicity or plainness is the Seal of Truth In his Preface to the Treatise of Sulphur he says Nature is most plain and simple and delights in nothing so much as Plainness That whatsoever in Nature is more Noble by so much also the more Easie and Plain it is because all Truth is Plain and Simple Mr. Norton in his Ordinal calls this Art the subtil Science of holy Alchimy Aeyrenaeus in his Book De Metallorum Metamophosi affirms that the Art is true c. In his Exposition upon Sir G. R's Preface pag. 86. he affirms that the Art is so plain that if it were nakedly described it would be contemptible Pag. 87. That he speaks knowingly that the Art is both true and easie and that in less than two Years and a half of a vulgar Ignoramus he became a true Adept that in some particular Turnings he erred oft yet so as in his Errors he knew himself a Master c. And in his Metamorphosis pag. 8. He affirms himself Fidus Naturae Testis In his Brevis Manuductio ad Rubin Coelestem pag. 58. he says Dicit enim Philosophus quod sit Lapis et non Lapis quod perperami intelligunt non nulli idque The Art Evil thought of through Ignorance semper vulgus interpretatur enim ad literam esse aliquid quod autem ignorat Lapidis formam referens quodlibet etiam vel ipso tactu in aurum probatum tingens sive ligneum suerit sive lapideum quod pro falsissimo idque merito reputat omni itaque arti excepta Diabolica impossibile judicat quare audito vel Chemistae nomine abhorrescit statim et abominatur nec aliter eum quam impium stolidumque suorum bonorum profusorem existimat falsâ hac et confusa lapidis nostri secretissimi acceptione ad hoc nicitatus Ideo Rudiores homines jure Homines Rudiores Civili puniendos esse tales homines superstitiosè credunt Sub nomine 〈…〉 num rudiorum non illos tantum 〈…〉 qui plebii seu illiterati sunt et indocti verum etiam nonnullos imò plurimos viros aliter doctissimos forsan etiam et pios intelligo quos rudes ideo nomino tum quia hujus Artis rudes sunt ignari necnon etiam quòd rudibus adeo sunt moribus praediti ut canino more quidquid ignotum sit oblatrent et de iis maledicant quae nunquam mente suâ aut conceperunt aut concipere poterant Hos pessimè habet haec mea reprehensio quia quod tà m pietati quà m Doctrinae contrarium est illi et docti et pii faciunt talia nimirum judicant quae nec discernunt nec discernere valent cum enim moneat Doctrina suadeat pietas ut ea quae quis judicat perpendat et examinet hi contrà illud indubitanter condemnant quod tamen postquam damnarunt adhuc quid sit nesciunt et ignorant quod omni Philosopho est indignissimum In his Introitus pag. 2 he speaks to this purpose I could cite all the Philosophers concerning this matter but I want not Witnesses because I my self am an Adeptist and write more clearly than any hath hitherto done Let him believe me that will disprove me that can and let him carp who list he shall certainly for his reward gain a high Ignorance I confess the subtil Wits dream of many Chimaeras but he that is diligent shall find the Truth in the simple way of Nature And Sendivogius in his Twelfth Treatise saith to this effect If any Man doubt of the Truth of the Art let him read the Voluminous Writings of the Philosophers verified by Reason and Experience whom we may deservedly give Credit to in their own Art But if any will not give Credit to them then we know not how to dispute with 'em as denying Principles for deaf and dumb Men cannot speak c. and it may be added neither can blind Men judge of Colours And in his Epilogue or Conclusion he cries out O holy and wonderful Nature who doest not suffer the Sons of Wisdom to err c. Moreover in these Twelve Treatises I have produced so many natural Reasons that he which is desirous of the Art and fears God may the more easily understand all things which through God's Blessing with my Eyes I have seen with my own Hands have made without any Deceipt of Sophistication And elsewhere he says we could cite the Writings of Philosophers to confirm what we have said but because we have wrote clearer things than are in their Writings they need not any Confirmation he shall understand who looks into other Mens Writings c. Know also for certain that this Art is not placed in Fortune or casual Invention but in real Science and that there is but this one matter in the World by which and of which the Philosophers Stone is made c Elsewhere he says It was not my purpose for some Reasons before mentioned in the Preface to publish this Book but a desire to deserve well of those who are Studiously given to liberal and philosophical Arts prevailed with me that I might hold forth to them that I bear an honest Mind also that I might declare my self to them that understand the Art to be their equal Fellow and to have attain'd their Knowledge c. So Aeyrenaeus avers that at the time of his writing he had that great and wonderful Medicine in his Possession and before his Eyes And in his Exposition of Sir George Ripley's Vision p. 24. he says I have been a true Witness of Nature unto thee and I know that I write true and all Sons of Art shall by my Writings know that I am a Fellow-Heir with them of this Divine Skill To the Ignorant says he I have written so plain as may be and more I had written if the Creator of all Things had given me larger Commission c. Also in his Introitus page 33. Ego Sanè non exdono Nisi Dei mei non furto illum possideo
diffusive Goodness to the Poor as many are not c. Sendivogius in his First Treatise Engl. pag. 3. tells us God is the Original and Bounds of Nature and worketh all things by it and without Nature is nothing Pag. 4. That the Searchers of Nature ought to be as Nature her self is True Plain Patient Constant c. and that which is chiefest of all Religious fearing God not injurious to their Neighbour and then shews that every thing must be exalted in its own kind c. 37. That the Art of Alchimy in its kind is true Nature also is true but the Artificer is seldom true 39. He laboureth in vain that putteth forth his Hands to labour without the knowledge of Nature in this Sacred and most True Art c. 41. For without the light and knowledge of Nature it is impossible to attain to this Art unless it come to any by God's special Revelation or some special Friend doth privately shew it 42. If therefore thou dost not understand or believe the Truth do not blame me but thy self and perswade thy self that God was unwilling to reveal this Secret to thee be therefore earnest with him by Prayer c. Do not wonder that I have wrote so many Treatises for I did not make them for my own sake seeing I lack not Books but that I might advertise many that work in fruitless Things that they should not spend their Costs in vain 44. He shews us plainly the whole Art is only an Extraction of our Sea-Water or Metallick radical Moisture c. 47. He says many Men conceited of their Understanding and Wisdom could not savour his meaning tho' he intimated the Art to them from word to word but they could by no means understand him not believing there was any Water in our Sea and yet they would be accounted Philosophers Since therefore says he they could not understand my Words which I delivered by word of Mouth I do not fear as other Philosophers were affraid that any one can easily understand what I have wrote It is the Gift I say of God c. But let me give you this Caution That if you would attain to this Secret know that first of all God is to be prayed to then your Neighbour is to be loved 49. and lastly do not fancy things that are subtil which Nature knew nothing of but abide I say abide in the plain way of Nature c. I will says he reveal to no mortal Man whilst I live more than I have done in this publick Writing 76. That the Art did daily decline into obscurity and as he believed thro' the Writings of envious Philosophers that one Book explains another that Geber had need to be read a thousand times over that were these hard Writers ignorant of and to learn the Art out of such hard Books they would find it out with greater difficulty than Men in these days who search into the Art Pag. 78. That now the Art is not obtained but by the Inspiration of the most high God alone therefore let not him that searcheth diligently and fears God despair if he seeks after it he shall find it because it is more easily obtain'd from God than from Man c. Be of good Courage therefore and he will also not deny this Favour unto thee if thou puttest thy whole Trust in him Worship him and call upon him he will open to thee the Gate of Nature c. 79. Cease not to seek for to him that knocks it shall be opened 102. That the Philosophers esteem'd highly of this Art not so much out of Covetousness for Gold and Silver but for Knowledge sake 119. He adviseth to taciturnity saith that tho' some casually fall upon the matter of our Argent vive yet he ends the Work when he should begin c. Saith that this Art is the Gift of the most High God and unless God reveals it by means of a good Wit or Friend it is hardly known That Lully learnt it of Arnold and Arnold received it from a Friend c. but saith God scarce ever conferred upon any mortal Man so great things as upon himself and acknowledges he deserved them not yet that he always trusted in God 122. Adviseth again to trust in God and to pray to him for if thou be sincere he will by one means or other shew thee a way and assist the in it that thou shalt obtain thy desire pray but yet work saith he and concludes that a good Understanding and Opportunity are the Gifts of God 123. That there is but one true Operation and that it is easier to make the Elixir than any particular to abide a natural Examination and Tryal notwithstanding some Mens Boasting but the Broth will have its Taste from the diversity of the Flesh boyl'd in it Adviseth against Receipts of Mountebanks and all false Sophistications c. 141. He adviseth to essay nothing contrary to Nature c. 143. That every searcher ought to know the four Elements and their Original in which indeed he is very Natural and Ingenuous and to apply all things to the possibility of Nature if they do not agree with Nature they must be let alone and waved 147. Then he ends his Book with this conclusion viz. That this Art is always acquired by the same kind of Wits and Dispositions Which Art says he we after this kind of clear Manifestation of it lay up in the Bosom of God the most high Creator and our Lord and commend our selves together with all honest hearted Readers to his Grace and Infinite Mercy To whom be Praise and Glory for ever and ever The Conclusion AeYrenaeus in his Preface to the Author in Ripley Revived hath these words For my own part I have had experience of misleading Sophistical Writers and have made many toilsome laborious Experiments tho' but young and therefore having at length through the undeserved Mercy of God arriv'd at my Haven of Rest I shall stretch out my hand to such as are behind c. That at length studying to profit the Sòns of Art he resolved to unfold Ripley so that the Tyro might have two Witnesses in one c. And concludes thus These writings peruse for they are not Fancies and so with the help of the most High thou shalt attain thy wish Pag. 19. In his Exposition of Sir G. Rip Preface he says That those who mistake in their Operations and blame the Philosophers are most injurious Pag. 18. That if Wit were capable of the attainment of this Art it would have been common e'er now and that he does very admiringly adore the Wisdom of God herein that an Art so True so Natural so Easie so much desired and sought after should yet be so rarely found that the generality of Men Learned and Unlearned do laugh at it as a Fable It is therefore most certainly the gift of God who is and ever will be the Dispenser of it according to his good