Spirit of God in such a way as we conceive God hath in no wise hid from the Children of men neither is it out of their capacity as the former was therefore we conceive 1 In the beginning the onely great and wise God exalted the Quintessence or purity out of the Chaos and having circled it round made it the outmost bounds of all things This being pure can indure no impurity and therefore keeps all impure things within it selfe and in its proper bounds this is that Aristotle as we suppose and from him our Divines call Calum Empyreum which they say is the seat of the blessed soules if a man were so mad as to believe them It is a strange thing men of that Coat should say Aristotle was a Heathen and yet teach such notions for pure Divinity We shall onely relate one story which one of us heard from a Priests mouth in a Pulpit who taking occasion to speak of the Imperiall Heavens affirmed That they were square and therefore he said a square form was the exactest We wonder how he came by that notion considering a round form is the first in forms Is the Preaching of such notions the way to convert soules Or doth it deserve Tithes think you 2 But to proced After this God lifted up the purest substance of fire for one fire is purer then another as we shall shew by and by above all things and placed it next unto the pure quintessence above described 3 God kindled a fire in the midst of the Chaos in the very Centre of it and this is that we commonly call the Sun which distilled up those most pure waters which were next to the former pure fire described this we conceive to be that which is commonly called the Christalline Heavens for the true meaning of ancient Philosophers being not understood and Aristotle must do somthing to get him a name having all the studies of Philosophers so far as the Conquest of Alexander the Tyrant extended delivered to him and he reading as much in an houre as would cost a wise man two year to understand invented this name of Christalline Heavens which is now quoted as a piece of Divinity 4 The dry Land began now to appear and because there is alwayes an inimicalnesse in contraries each first Principle retired close to it selfe from thence as also from the influence of the Sun were the Centrall fires kindled in the worlds We hope we may use the name worlds in the Plurall number without offence because the Scripture doth it as may appear if you read Heb. 1.2 11.3 5 Because the most pure fire hath obtained the uppermost part in the Firmament the most pure waters are condensed and made thick under it and that they may be strongly setled and fixed there there is a Celestiall fire more corrupt then the former which was Aetheriall exalted which keeps them from falling downe so that they are shut up betwixt two fires and the Heavens 6 The Centrall fire in the worlds never ceaseth working but is still distilling water into aire which because it cannot exceed its bounds is turned agen into water and this is that which causeth rain so that there is a perpetuall circulation in the Elementary world Thus you see 1 The fire preserves the Earth that it be not drowned nor dissolved by continuall flux of water upon it 2 The aire preserves the fire that it be not extinguished 3 The water preserves the Earth that it be not burnt We shall only propound two things more and so conclude this second point of Aetherial Knowledge 1 Give us leave to answer one frollick of Van-Helmont who goes about to prove vacuity in the aire which if there were all the waters upon earth would have been distilled and resolved into aire but the spheare of the aire is full and alwayes filled with the distilling of water by the Centrall fire which when it is over-burdened returns back again upon the earth by raine so that the rest of the waters being kept downe by the aire are rolled about the earth This is a wonderfull mystery we should not leave you ignorant of for 1 The Centrall fire in the Earth is alwayes kept vigorous by a universall motion 2 Being thus kindled alwayes warmes the waters 3 The waters being warmed are resolved into aire 4 The aire compresseth and keepeth downe the residue of the waters and also the Earth so that according to reason it is impossible that the earth as heavy a body as it is should move out of its place And thus is the world maintained in a naturall way by the infinite power and wisedome of an Almighty God 2 The second thing we thought good to give you notice of is this That from the way and manner of the first distribution of the Elements and according to that example all Philosophicall distillations whatsoever have been invented What we have written is that which gave being to their Rules And let this suffice for the second Point 3 The knowledge of that imbred corruption which is in man as also the cause of it ought to be known The first cause of it is manifestly Originall sin whereby the whole bodies of men are depraved but not their soules and spirits as we shall plainly shew in the next Book 'T is not our present task to declare what the first sin of Eve was it was something else far different from eating Apples 't was such a thing as must of necessity according to the Rules of Nature corrupt her her husband and all her posterity 4 The restitution of man and his being united to the God-head by the person of Jesus Christ who took part both of God and man must not be forgotten for thereby is man brought into an Estate far above the Angels God hath made the Angels ministring spirits to the Saints and there is no man will deny but the Master is above the Servant hold fast this as an Article of Faith and this will beget hope yea such a hope as will never make thee ashamed Such a hope as will arme thee with patience in all thy operations according to that Scripture 1 Thess 1.3 And patience of hope in the Lord Jesus Christ And let this suffice for this Chapter CHAP. II. What Points in Divinity must be Practiced by such as intend the attainment of Aurum Potabile 1 THe heart must be unwedded from this present world from the things of the earth whatsoever they be the beauty glory pomp profit pleasure and honour of this world from whatsoever tends not to and ends not in the great first being of all things The Scripture seems to speak so much Roâ—t 12.2 Be not conformed to this world buâ—â—he transformed in the renewing of your â—â—â—d that you may prove what is that good that acceptable and perfect will of God Were we writing Divinity we could easily given paraphrase upon the Text. This we conceive to be the reason why Philosophers of old shun
one not exceeding the other in any measure of inequality whatsoever as they do in the world as Ovid well â—â—scribes quia corpore in 〈◊〉 Frigida pugnabant calidis humentia siâ—â—â— Mollia cum duris sine pondere habeâ—â—â— pondus for in one body joyâ—â—â— The cold and hot and dry and huâ—â—â— fight The soft and hard the heavy with 〈◊〉 light Now then if inequality be the caâ—â—â— of death as we shewed you before aâ—â—â— all the world is framed by the four â—â—ments which are contrary the one 〈◊〉 the other there must needs be some coâ—bustion between them sometimes 〈◊〉 must overcome sometimes anothâ—â— for as all likes agree with their likes 〈◊〉 all dislikes disagree with their disliâ—kâ—â— every Element cherishing his owne qâ—â—lity in the body of man and hence coâ—â— diseases decaying and death in the boâ—â— of man So man being created of pâ—â—â— â—lements all opposition coming by reaâ—â—n of impurity for all virtues in the â—inde of man agree its vices onely â—â—sagree not onely with virtue but â—ith one another We say Man being â—reated of pure Elements equally proâ—ortion must needs be created in an imâ—ortall condition and so must have conâ—nued had he not by his offence put â—imself into a corruptible condition The knowledge of these things induâ—ed them to reason out their Causes and Changes they knowing how it once â—ere and how it now is sought to finde â—he Corner-stone and where should they â—oe for examples of their work but â—here Nature was acting a Chaos were â—ot to be found whence to begin anew â—n imitation of the Creation neither were they so simple to go about it haâ—ing examples sufficient from what was readily separated or distinguished is the Chaos As First the generation growth preservation and deliverance of the Childe in through and out of the Mothers wombe Secondly in very truth the Univeâ—sality of all things produced into this hâ—bitable world especially of living creâ—tures whether by generation or coâ—ruption plainly shews them that 〈◊〉 they would be perfecting of Natuâ—â— they must begin where she her self doâ—â— This place will permit us to speak 〈◊〉 more then others have done before 〈◊〉 as occasion serves aenigmatically we shâ—â— deliver it 3. They know that the Garden 〈◊〉 Eden as the Scripture calls it in whicâ— Adam was created and which he was sâ—â— to till was created also of pure Elemeâ—â— uncorrupted equally and harmonicalâ—â— proportioned even in the highest peâ—fection and that all the sustenance theâ—â— whereupon man lived was pure made 〈◊〉 pure Elements not Elements elementateâ— as the rest of the world was which thâ— Lord made for beasts to live in Theâ— if there were no corruption in the Garden how could there be mortality as therâ— shall be no mortality after the resurection because there shall be no corruption Wâ— shall not go about here to define whaâ— this Paradise was and what it is onely it is probable to us it may be still remaining though the common tenent be that it was destroyed by the flood We read Gen. 3. that the Lord turned man out of the Garden lest he should eat of the tree of life and live for ever and he placed in the Garden Cherubims and a flaming Sword which turned every way to keep the way of the tree of Life We say we shall not dispute the point where the place is yet these few things give us leave to lay down as being very probable to us in which notwithstanding we shall submit to better judgements 1. That the place is still probably remaining as appears by the former Scripture and that the bodies of Enoch and Elias may be there it being no way probable to us that it was consumed by the flood for that were impossible First because it was pure and therefore no way subject to corruption Secondly because there were Angels set to keep it which had been but a feeble guard if they could not have kept out a little water 2. That God created this Paradise foâ— men onely and not for beasts and thiâ— we conclude from Gen. 2.19 where it iâ— said that God brought every beast of thâ— field and fowle of the air to Adam thaâ— he might name them which plainly shewâ— they were not there before but Paradisâ— was a peculiar place different from thâ— rest of the earth We quote this the ratherâ— because some have stood to prove a resurrection of beasts 3. We conceive the resurrection of Maâ— may be proved from hence even from Naturall Philosophy First because his body was at first made incorruptable Secondly because he had an immortal Spirit breathed into him according to thâ—â— Gen. 2.7 God spirited into his nostril the spirit of life and he became a livinâ— soul which spirit cannot be corrupted because it is not nourished by food and experience teacheth us that even in our own bodies it still maintains a continuall enmity and combate against the vices of thâ— flesh 4. We conceive the ancient Philosophers studyed out the cause of this change how man being immortall came to put on mortality which they found to be this After man had sinned God drave him or put him out of the Garden to live amongst the beasts in the corruptible world which was composed not of pure Elements but of Elements elementated unequally proportioned in respect of heat coldnesse drynesse and moysture and being there seeing he could not live without nourishment he was forced to take his nourishment from corrupt food by which those pure Elements of which he was made were infected and by degrees though very slowly declined from incorruption to corruption untill at last one quality exceeded another in his body as it did in the food which he took for sustenance So his body became subject to corruption after corruption to infirmity and sicknesse and after sicknesse to death Besides we read Gen. 5.3 that Adam begat a Son in his owne likenesse that is as we understand not of pure and temperate Elements of which he waâ— created but of corrupted and mixeâ— Elements and therefore mortall foâ— that which is procreated of corrupteâ— seed such as is bred of corrupted fooâ— and in corrupted Elements cannot bâ— durable and this is clear if you doâ— but consider that the children of weaklâ— and sickly Parents seldome live long Here by the way if we may digresseâ— little we conceive the reasons 1. Why the Patriarchs in the primâ—tive times lived so long because theâ—â— nature was corrupted by degrees oâ—â— quality exceeded another by degrees anâ— but very leisurely all Philosopheâ— know that sudden and hasty changes aâ—â— inconsistent with Nature as appeaâ—â— plainly by the declination of the Sâ—â— when he is upon the tropicks or to comâ—â— a little lower by the ebbing and flowinâ— of the water at London-bridge 2. We conceive the more temperateâ—â— men live the longer their lives may bâ—â— preserved because they take in the lesâ—â— corruption and by consequence burdeâ—â— Nature the lesse 3. We conceive that in
intends to imploy his Naturall Philosophy this way namely for the preservation of life and health go learn it of Nature her selfe and not of Aristotle lest he beshrew himself for his pains Let him take notice that the most high Creator of all things hath given commission to Nature to be Princesse both over the Coelestiall and Terrestriall words for as there is a Trinity in Unity in the Godhead and a Unity in Trinity so is there a triplicity also to be found in all his works therefore consider that God hath created a threefold world First Elementary which is lowest in dignity Secondly Coelestiall which is next above that Thirdly Intellectuall which is the highest of all and thrice happy is he that attains unto it 2. Consider that of these three worlds the eternall and onely wise God hath so ordered it by his eternall and unsearchable decree that every inferiour should be governed by its superiour and receive its influence and virtue therefrom For God the first Being and chief Worker of all things governs the Coelestiall world namely the Sun and Moon and Stars and all the hoste of heaven by the Intellectuall world namely the Angels and the Elementary world and all Elementary bodies namely Minerals Animals and Vegetables by the Coelestiall world namely the Stars 3. As there is a Unity in the Godhead so is there also one intire Unity in every one of these Worlds For First in the Intellectuall world there 〈◊〉 one Arch-angel Michael the supreme 〈◊〉 all the Angels Secondly in the Coelestiall world therâ— is one Sun the giver of life light and motion to the Creation Thirdly in the Elementary world therâ— is one Philosophers stone the Epitome oâ— all Naturall virtues Fourthly there are three Arts for tâ— finde out these three Unities their mysteries and divisions 1. Naturall Philosophy 2. Astrology 3. Divinity 1. The Naturall Philosophy seeks after the virtues of the Elementary world and the various mixtures of Natural things in Minerals Animals and Vegetables and here by the way take notice that when at any time we mentioâ— Animals we do not include Man the ridiculous description of whom was giveâ— by Plato Homo est animal bipes sine plumis A Man was an Animal withouâ— feathers that went upon two feet foâ— which Apish definition he was sufficiently laughed at by Diogenes we account man to be of a far nobler nature the naturall Philosopher moreover inquires into the causes effects times places fashions events the whole and every part of the whole in the Minerall Animall and Vegetable Kingdome and how Nature produceth them by the Elements 2. The Astrologer is or at leastwise ought to be very well versed in every part of Naturall philosophy or else he will hang betwixt heaven and earth as the Papists say Erasmus doth between heaven and hell being not able to reach the one nor get sure footing upon the other from thence he enquires and searcheth the motion and course of the Coelestiall bodies and what effects such motions must naturally produce upon Minerals Animals and Vegetables 3. Then in comes the Divine who being admirably skilled in both these Arts else we conceive him unfit to be a Divine and unfitter to receive tithes and he teacheth what God is what the spirit and soul of man what an Angel is and whâ—â— Religion is and how a man should glorifie God in his life and conversation Here by the way you see the first reason of the institution of Universities for the first institution of most thing was good corruption came in by time it was questionlesse that people might bâ— studious in these Arts that so they mighâ— the better teach others Thus you have in generall what knowledge is requisite for him that intends thâ— study of Hermetick Philosophy whicâ— that we may declare more cleerly we shaâ—â— branch it out into particulars and shew how far an Hermeticall Philosopheâ— ought to be skilled in the knowledge oâ— these three worlds and let each stand in a Section by it self Of the Elementary World SECT I. HE that would attain to these Arts must first begin at the lower end of the Ladder and so climbe up to the top but let him be sure one foot be fast before he remove the other let him take heed of building his foundation upon falsehoods let him not stick to the Letter what we or others write but let him consider whether it be possible in or agreeable to Nature or not if not there is some mysticall meaning in it which he must diligently search out Also he that would attain the true knowledge of the Elements must begin at generals and afterwards come to particulars and so shall we at this time therefore consider in the generall First that there are four Elements viz. Fire Earth Water and Air by which all things in the Elementary world are generated not by beating oâ— them together as men beat clay to makâ— Tobacco-pipes but after another mosâ— secret manner as we shall shew you by and by 2. Consider that pure Elements are invisible not subject to our sight that water which we see and that fire which we see is far enough off from being pure but are more or lesse mixed and are often changed into one another by Nature as the Fire is changed into Smoak the Smoak into Air the Air into Water c. as we shall shew you more anon it is but the garment of an Element that is to be seen by a vulgar eye pure Elements are onely to be seen by Philosophers and that by Art 3. If we may make bold a little to deal with Aristotle and his followers in folly they held themselves and also taught others that every Element had two specifical qualities as the Fire was hot and dry the Water cold and moyst the Air hot and moyst and the Earth cold and dry so the Fire was inimicall to the Water and the Air to the Earth but if you are minded to finde the truth you must look for it far another way for these qualities are no way inherent in the Elements themselves but accidentall to Elementary bodies for he that hath but half a grain of Philosophy in him must needs know that pure Elements are temperate else how could they be pure 4. We told you before there was a Trinity in the Deity and if so there must needs be a Trinity in all his works and because there is a Trinity in the Godhead therefore is the number Three a most powerfull number a number of perfection all creatures both in the Vegetable and Minerall world consists of three principles Sulphur Mercury and Sal nay Man himself which is an Epitome of the Creation and bears the image of the Creator consists of three essences Spirit Soul and Body as the Apostle Paul witnesseth in these words That your spirits souls and bodies may be kept blamelesse at the coming of the Lord Jesus Christ. These three essenceâ— in man answers to the three worlds
motions and course of the Celestiall bodies and what their effects of their influence is upon the Elements and Elementary body 3 Then comes the Divine or at least-wise he should come and from both the former Arts being admirably skill'd in them both teacheth what God is what the Spirit and Soule of man is for the one of them is Aetheriall and above the Celestiall world what an Angel is and what Religion is and how a man should glorifie God in all 6 The last of these is our present Task in this SECTION in which that we may be methodicall be pleased to Consider That before you attaine to the Heavenly Knowledge of making Aurum Potabile here are belonging to this Intellectuall or Aetheriall world 1 Some things to be known 2 Some things to be practiced Of both which so much as is necessary for these our present occasisions we shall lay downe and aford each of them a Chapter by it selfe CHAP. I. OF Intellectuall or Aetheriall Knowledge THat God doth some things extraordinary over now in this declining Age of the world is a truth so manifest that we suppose no Clergi-man now living be he Episcopall Presbyterian or Independant we suppose will once offer to deny As also that God out of grace and love to those that fear him bestowes many influences or beames of Heavenly knowledge upon such more then upon others which made a great Philosopher say The Judgements of the Lord are a great depth yea I have infinitely admired at Divine providence in my greatest misfortunes for I alwayes had the protection of our great Creator at hand and the Angel of the Lord of this Treasury have been alwayes my keeper And a little after he saith So great blessings have I received from the most high God our Creator that it is impossible not onely for my pen but also for my mind to comprehend God scarce ever conferred to any mortall man greater things then he hath done upon me And a little after that he saith Thou that desirest to attaine this Art in the first place put thy whole trust in God thy Creator for it is a vaine thing to trust in Princes they are but men seeke God by prayer and then assuredly believe that he will not forsake thee for when God knoweth that thy heart is sincere and thy whole trust is put in him he will by one means or another shew thee a way and assist thee in it that thou shalt obtaine thy desire The fear of the Lord is the beginning of wisedome And truly this we can say by experience that had it not been for Divine providence in instructing us in a speciall way but in what manner we know not we had never attained to it our selves We wish that we had so much wisedome and affection that we could render due thanks to him This is sufficient to prove that there is an Aetheriall or Intellectuall knowledge requisite to such as intend the study of this deep Mystery We are not writing Divinity as we told you but Philosophy therefore expect not that we should teach you what God is nor of what materialls the body of Angel consisteth c. we shall onely meddle with Divinity so far forth as it is of necessity to be knowne and acknowledged of such as intend the study of Aurum Potabile in which studies thou must diligently weigh 1 That there is one God a unity in the Godhead and a Trinity in that unity for in the right knowledge of this depends all the knowledge of the Saints both in this world or that to come This is the key of all knowledge which alone must let thee in to the secret Chambers of wisedome and knowledge here and eternall glory hereafter We confesse we have heard much talk both in Pulpits and out of them of a Trinity but all the reall knowledge we had of it we had it from God himselfe Yet in this let us give you a Caution or two if it be three it makes no great matter 1 Take heed of making Riddles of the Trinity in thinking of it some strange and unheard of thing that never was known nor never can be for if thou art a Saint thou art united to the father by the person of the Son and the Spirit dwelleth within thee therefore God who is goodnesse it selfe will not deny thee the knowledg of himselfe For this is eternall life to know him the onely true God and Jesus Christ whom he hath sent and the way how to come by this knowledge thou hast Jam. 1.5 If any of you lack wisedome let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him 2 Do not make non sense of the Trinity by conceiting the Trinity to be 3 severall persons as we are as the Papists doe who faigned God to be an old man sitting in Heaven with long armes that can reach all about the world and Jesus Christ a little boy sitting at his right hand and the Holy Ghost a Dove sitting between them It is very like Athanasius was of this opinion when he made that non sensicall thing which he called his Creed 3 Above 〈◊〉 â—â—â—â—s beware you deny not a Trinâ—â—◠〈…〉 â—â—â—y and a unity in Trinity 〈…〉 â—verthrowes the foundations of 〈…〉 â—sophical operations whâ—◠〈…〉 if every hearb consist of 〈…〉 and Mercury and you be 〈…〉 is not there an Embieâ—◠〈…〉 â—â—inity in unity And before 〈…〉 â—ow how to joyne and separate these you can never attain the making of Aurum Potabile This was delivered by a gallant Philosopher who wroâ—â—â—â— like himselfe in these tearms There is one God of this one God the Son is begotten one produceth two two have produced one Holy Spirit proceeding from both thus was the world made and so shall be the end of it This is the first Principle in Divinity thou must not be ignorant of 2 Although the true understanding of the first Chapter of Genesis be the radix and ground-work of all the knowledge in the world and the deep mysteries of it understood by few if by any yet something of it must be known by him who intends the effecting of this Medicine We desire of God to direct us in this so hard a task that we may wright with such discretion those men which can use it and are worthy of it may see the truth and the rest may be blinded The wisest way we can direct you in is this Compare what we wright with what the Spirit of God did indite in that first Chapter of Genesis and see how they agree The first beginning of all things which the Scripture tells you was without form and voyd which Authors call Chaos or confusion was a Divine work of the Trinity performed in a most wonderfull and unconceiveable manner before there was any such thing as Nature created the distribution of this into this present glorious form in which now it is was acted by the
processe of â—ime considering mens lives grow shorâ—er and shorter and their natures weaker and weaker generation it self must needs cease and so the world rationally come to an end 4. All that we know can be objected against this is from the prayer of Moses Psal 90.10 Mans yeers are threescore and ten and if he live fourscore it 's but labour and travell intimating that men lived in Moses his dayes no longer then now they do But to that we answer thus 1. We conceive that Moses intended the yeers of his Manhood not the yeers of his Life for himself lived much longer 2. The difference of the Climate must also be considered which there was far hotter therefore mens lives far shorter We are informed that 40 yeers is a great age there now which is but the one half mentioned by Moses 3. Hence we conceive the reason why not onely the Patriarchs of old but also ancient Philosophers were wiser then now men are We know the Animal spirit is formed of nothing else but a mixture of blood air so that men by breathing in a corrupted air and that being mixed with corrupt blood must need make a corrupt Animall spirit and bâ— consequence a corrupt Understanding though we confesse a great part of ouâ— corruption of Understanding at presenâ— comes by reason of a curse as we shall shew hereafter which we hope shall speedily be done away because we have 〈◊〉 promise Dan. 12.4 That in the latter dayes many shall run to and fro and knowledge shall be increased To proceed 5. The ancient Philosophers finding that the cause of this shortnesse of life proceeded from corrupt food and the unequall temperature of the Elements and knowing that where pure Elements are joyned together equally in their virtues such a subject must needs be incorrupted in it self and therefore preserveth a man that useth it from corrupt on therefore they bent their studies about finding out such a principle in doing which we conceive they took this course First they knew that the whole Creaâ—ion was naturall and therefore they â—ought up and down in the Book of Nature for it They viewed the Creation whether such uncorrupted Elements might be found in it or whether impure Elements might by Art be reduced to purity and being so produced by separation whether those pure Elements might be joyned together again This was carryed in the Affirmative Secondly they found this was not to be had in the Animall Kingdome because all creatures preserve their lives by corrupted Elements they live by corrupted food and breath in corrupted air Thirdly in the Vegetable Kingdome it was in vain to look for it for all vegetables consist of unequall temperaments one quality exceeds another by far as is well known to all Physicians that one hearb is colder then another another hotter a third dryer and a fourth moyster Fourthly they are resolved to make tryall in the Minerall Kingdome what possibility of Nature might be founâ— there for such a businesse there the moâ—â— high God and Maker of all things râ—vealed to them that there was such aâ— equality to be found in Gold that thâ— Elements were to be found equally pâ—sed there no one quality exceeding another and no where else Fifthly then they considered whâ— was friendly to Gold and what inimâ—call that so they might embrace the onâ— and reject the other they found that 〈◊〉 was impossible to preserve much moâ—â— to exalt a Metal unlesse its enemies weâ—â— known they found out that the chiefeâ— enemies of Gold were Lead all sharâ—â— and corroding water and indeed all corrosive things Salts Antimony commoâ— Sulphur and common Mercury How ever late Alchymists make use of man of these in making their Aurum Potabilâ— which we shall omit in this place tâ— speak of the evill such paltry stuff maâ— do to the body of man but reserve it tâ— its proper place howsoever let it bâ— sufficient that Nature teacheth Philosophers to mix likes with likes and no â—â—slikes so Nature produces all things 〈◊〉 the Creation But our modern Alâ—ymists go as preposterously to work as â—â—ought a man should attempt to get a â—â—ilde by copulation with a Timber-log 〈◊〉 to calcine metals out of Horse-dung 〈◊〉 distill wood out of a dog 6. They considered whether it were â—ossible for man to attain to the knowâ—â—dge of that and this was carryed in the â—ffirmative also and upon good reason â—â—r Man is an Epitome of the whole â—â—orld nay he was at first made of the â—â—ery quintessence of it that so he might â—â—old forth the wonderful power and wisâ—ome of God and glorifie and praise â—od therefore if whatsoever be in the Creation be to be found also in the body â—f man he must needs be capable of â—nowing whatsoever is in the Creation â—ecause he may finde it in his own body â—â—lence is the reason of the influence of â—â—e stars upon the body of man because â—â—e hath a Microcosmical Sun Moon and â—â—tars in his owne body 7. Then to work they went and conâ—â—dered in Gold mystically meant how they might separate the pure from 〈◊〉 impure and by joyning pure to puâ—â— they might by the help of fire form 〈◊〉 much more noble then it was at first 〈◊〉 they knew well enough that all corâ—â—ption was nothing else but a grosse mâ—â—ter mixed with the pure and that thâ—â— was no way to separate this but by putâ—â— faction and that this putrefaction wâ—â— to be performed by the mediation of fiâ—â— which we shall speak of more anon 8. They searched out where the great harmonies in the world consisted a they found that it consisted between 〈◊〉 Sun and Gold the Moon and Silveâ— Philosophically Wine and Man 〈◊〉 they considered that the vitall hearâ— all things proceeded from the beams 〈◊〉 the Sun and the radicall moysture 〈◊〉 things from the beams of the Moon 〈◊〉 because there was no harmony betwâ—â— these and man without a medium tâ—â— resolved to spend their wits to unite 〈◊〉 terrestriall Sun and Moon to the body 〈◊〉 Man by the help of spirit of wine tâ— put them into divers disquisitions 〈◊〉 which God revealed unto them maâ—â— divine secrets in Nature as namely First Aurum vitae which though it were the first thing we found out in this study yet we shall be silent in the way of preparing it it being the secret of one already in London whom we shal not dishearten in future studies only this commendation we will give of it that it is a singular medicine especially in diseases of moysture it being very probably the first matter of our Creation and therefore a true medicine to restore and preserve us 2. Aurum Potabile which we have at last through Gods assistance attained and about which this Treatise is the Philosophicall way of making which we shal give you by and by and no farther have we yet gone What Naturall Philosophy is requisite to a Student in this Art LIB II. LEt him that
thâ— Spirit of man to the Intellectuall worlâ— the Soul to the Coelestiall and the Bodâ— to the Elementary so also every Element consisteth of three qualities whicâ— are essentially in them viz. 1. The Air hath motion thinnesse anâ— darknesse 2. The Fire motion brightnesse anâ— thinnesse 3. The Water motion darknesse anâ— thicknesse 4. The Earth darknesse thicknesse and quietnesse 5. We desire you to take speciall notice of this that the Fire is twice morâ— thin then the Air thrice more movablâ— and four times more bright The Air is twice more bright thricâ— more thin and four times more movabâ—â— then the Water The Water is twice more bright thricâ— more thin and four times more movablâ— then the Earth vice versa as therâ—fore the Fire is to the Air so is the Aâ—â— to the Water and the Water to thâ— Earth and on the contrary as the Earth is to the Water so is the Water to the Air and the Air to the Fire 6. Seeing then the Elements consist of three qualities we will take them all under a threefold consideration First pure Elements which are neither compounded nor changed but are incorruptible not of which but by which the virtues of all naturall things are brought forth to act no man is able to declare their virtues because they are able to do all things upon all things He that is ignorant of these will never be able to obtain either the Philosophers stone or Aurum Potabile Secondly compounded Elements changeable and impure yet such as may be reduced to their purity again by Art by the virtue of such when they are thus reduced to their simplicity is perfected all the common operations of Nature and they are indeed the foundation of the whole work of Aurum Potabile and perhaps of the Philosophers stone also Thirdly there are those things which aâ— called Elements which indeed originalls of themselves are not Elements but aâ— twice compounded and commixed various and interchangeable one with another 7. These things we thought good tâ— lay down in the generall concerning thâ— Elements we confesse these are deeâ— mysteries which but few know nay none but those few that learned of Nature Tradition is a monster away with it yet never think to obtain Aâ—rum Potabile till thou knowest how to reduce these out of one order into another impure into pure compounded into simple and understandest distinctly the nature power and virtue of them iâ— number degree and order without dividing the substance and when thou dosâ— so there is nothing almost in the three worlds but thou mayst understand These things we thought good to premise concerning the Elements in generall we come now to speak of them in particular and shall place each of them in a Chapter by it self Of the Element of EARTH CHAP. I. BEfore we begin give us leave First to premise a Caution Secondly to answer an Objection For Caution consider that the ancient Philosophers minded followed and regarded Nature her self in all her wayes and nothing else they knew the steps of Nature were cleerly seen in the procreation and generation of Man where she observes her own law and rules and they being contented with the plain way of Nature alone attained to the utmost period of all their studies and hopes also and found out those things which the wiâ—â— of the modern Alchymists would not noâ— could not reach to for they neglecteâ— the plain way of Nature and ran altogether upon intricacies and were so buâ—â— in Distilling Calcining Circulating Sublimating and Precipitating that Hermes himself the Father of Philosophers were now alive or Gober or Raâ—mundus Lullius they would have beeâ— accounted Fools and not Philosopher amongst them for they neglect alway what they know and either abuse whaâ— they have already found or else throw it by like an old Almanack out of date are stil seeking after strange whimsies making Nature her self subject to theiâ— addle brains and idle fancies The objection we shall answer before we begin is this What is the reason seeing there is a Trinity in Unity in the Go head and all the world consist of a triplicity that there are four Elements how or which way came the fourth creâ—ping iâ— To this we answer thus The Deity which governs all things is aâ—tive yea the Author of all action and motion so â—lso is there but a triplicity of Elements which have motion and are active the â—arth is fixed and passive and onely â—upplyes matter for the other to act upon â—or as nothing can be acted but there must needs be matter subministred to act â—pon man cannot build a Castle in the air with nothing the Children of Israel you know could not burn bricks without straw therefore of necessity â—here must be one Element to subminister matter for the rest to act upon for as â—here could be no influence in the Heavens unlesse there were Elements or Elementary bodies to receive this influence Or to come home a little neerer to the point and use a comparison a litâ—le more familiar to the vulgar as in â—he procreation of children the man only â—cts but it would be long enough croâ—â— got a childe were there not a woman â—o supply matter to act upon and then you know well enough that every active â—rinciple must needs be in motion else it cannot act every passive principle must â—eeds be fixed for when a Carpenter hews a timber-log the Carpenter mâ—â—â— needs move and the log must needs 〈◊〉 still for it is impossible his work shoulâ— go forward all the while he sits stiâ—â— upon it or hew it whilest it is drawâ— about with horses and according as thâ— Carpenter is an Artist or not an Artiâ—â— in his Calling so the timber-log is eithâ—â— well or ill hewed Just so for all thâ— world it is in this point we now discourâ— of three of the Elements have motion and therefore are active the other viâ— the Earth is passive and supplyes mattâ—â— for the other to act upon and accordinâ— as the Elements acting are either pure impure so they are either well or ill lame man cannot run neither can a blinâ— see according as the Earth they act upon is either pure or impure so is the conclusion of the work either good or bad for the wisest Carpenter breathing cannot make a good timber-log of an oâ— rotten tree And thus by the way yoâ— see the reasons why so many have beeâ— studying after the Philosophers stonâ— and so few found it because they eithâ—â— work upon impure principles or else the work impurely upon pure principles Having premised this we come now to treat of the Element it self viz. Earth in which consider 1. That the Earth brings forth nothing of it self but is the Nurse and matrix of all things it receives whatsoever seed sperm or commixtion the other three Elements distill or project into it when the sperm is good it bringeth forth good things when the sperm is impure it brings
causeth strange and true Dreams to those that are asleep and divinations and sudden true apprehensions even to those that are awaked according as it is ordered or disposed either by the Spirit of God or mediation of Angels hence it comes â—o passe that a man passing by the place where a man was murdered or aâ—â— great battle sought or the like heâ—â— presently surprized with fear and hâ—â—ror together with trembling and shâ—â—king all over his body because the Aâ—â—â— is full of the dreadfull species of maâ—â— slaughter and Ideas of blood whiâ—â— being breathed in troubles the internâ—â— spirit with the like species which câ—seth fear and astonishment for 〈◊〉 very sudden impression astonisheth Nâ—ture Thus we have shewed you what 〈◊〉 operations of the Air are now 〈◊〉 we may come a little closer home the point we shall treat of the 〈◊〉 properly as it is and so it is to be coâ—dered as it is 1. Pure 2. Lesse pure 3. Grosse First as the Air pure or of its purest substance are the vitall spirits of all living creatures made and this is that which causeth them to breath the word Spiritus coming from spiro to breath If the Etymologie of words were rightly considered it would set a period to divers of scores if not hundreds of errors which are as frequent among â—our Divines as Butter-flyes in the Sun they taking them up upon trust without any examination Secondly as it is lesse pure so it is â—n its own proper sphere and this is that we breath in and commonly call Air it was in Paradie pure and is indeed the food of the spirit as meat is of the body But in the habitable world in which we live it is not pure but author sometimes of diseases and sometimes of death Thirdly the Air which is grosseâ— compassed about with Water as tâ—â— centrall Fire is with Earth because tâ—â— Water and the Air are friendly 〈◊〉 one another It is the Air beiâ—â— mixed with Water in the body of tâ—â— Earth which causeth Earth-quake and being mixed with the water 〈◊〉 the Sea sometimes makes the Sâ—â— work extremely when there is no winâ— or but very little as Sea-men know wâ— enough Fourthly the Air lives in all thing and placeth a seed in the other Eâ—â—ments as Males do in Females it nâ—â—risheth them makes them conceiâ— and preserves the conception beiâ—â— conceived for in this Element is 〈◊〉 seed of all things which by Circuâ—â—tion it distributes into Matrixes 〈◊〉 Wombes by the sperm and menstruâ—â— of the World which we shal speak mâ—â— of in the next Chapter Fifthly in and by this Element not onely Minerals Animals and Vegetables live but also all the other Elements For proof of which consider 1. Water if it be kept from the Air putrefies 2. Fire if it be kept from the Air is extinguished and quickly goes out though it were never so hot before those that are practitioners in the Art of Alchimy know how by adding more or lesse Air to their Fire to make it burn more or lesse fiercely according to the quantity of Air it receives so is the quantity of the heat it gives 3. To wind up all briefly the whole structure and fabrick of the World is preserved and upheld by Air which cleerly appears in that all Animals yea man himself dies if you take Aâ—â— from him for as we told you befoâ—â— the spirit was made of pure Aiâ— so is it preserved by breathing in thâ— Air. 6. In this Element by virtue of tâ—â— Fire is contained that imagined seâ—â— which constringeth the menstruum 〈◊〉 the World as is cleerly seen in tâ—â— growth of Trees and Hearbs fâ—â— there goeth forth a sperm through tâ—â— pores of the Earth by reason of tâ—â— perpetuall acting of the centrall Fâ—â— which the Air by an equall proportioâ— according as it is decrced by the Gâ—â— of Nature and acted and performâ—â— by Nature constringeth and congealeâ— by drops so that Trees grow 〈◊〉 degrees day after day drop aftâ—â— drop till at last they come to great 7. We told you before that in thâ— Element was the seed of all thing we shall now shew you how it make use of this seed and so conclude this Chapter Presently after the Creation there was included in this Element a magnetick virtue by the great Creator of all things which if it had not it could not attract nourishment and if it did not attract nourishment the seed could not increase nor multiply It is conceived by no wise man we are confident but that when God bid all things multiply and increase in the beginning he gave them some naturall meanes whereby they might increase or multiply this we confesse few study after the more is the pity a little knowledge will serve their turn so they can but get money then we conceive he placed this magnetick virtue in the Air that so as the Load-stone draws Iron so the Air draws to it selfe the nourishment of the menstruum of the World viZ. Water for it is the Leader of the Water and the hidden virtue of it is included in all seed thaâ— so it may attract to it radicall moysture to make it fruitfull Of the Element of WATER CHAP. IV. BEfore we come to the matter it self give us leave to premise a few things which are very necessary to be understood of all that intend this Philosophicall study First that the Seed of a thing is one thing and the Sperm another Secondly that the Earth receives the Sperm of things and the Water receives the Seed in like manner Thirdly that the Air distills into the Water by means of Fire and the Water conveys the very same into the Earth Fourthly that there is alwayes pleâ—â— of Sperm but not alwayes Seed answâ—rable This causeth many defects iâ— the operation of Nature We shaâ—â— lay them down in a generall way aâ—â— leave every Philosopher to apply thâ—â— every one to his own particular operâ—tions I. Sometimes the Seed comes in to sparingly or not so plentifully as 〈◊〉 expected and this is caused by waâ—â— of a sufficient heat to digest it anâ— this must needs hinder many gooâ— things which nature would have prodâ—ced had she had a sufficiency of heat foâ— where the Sperm enters without seed 〈◊〉 goes out again as it comes in and bring forth no fruit II. Sometimes the Sperm enters in to the Matrix with a sufficiency of Seed but the Wombe of the World is fouâ— and not fit for conception as being burdened with grosse foul sulphurous and flegmatick vapors so that 〈◊〉 brings forth either Abortives or Monsters Have a speciall care of this in your operations or else you will never get Aurum Potabile while your eyes are open We come now to a particular disquisition of the Element in hand in which we shall observe the same method we did in the former and shew you 1. What it is 2. What its operations be 1. What it is It is the Menstruum of the
hypocrisie and dissimulation a couple of bad qualities in a Philosopher 6 He causeth inordinate lust 7 By stimulating matters to Generation before the due time or before they are sufficiently cleansed and purified he often produceth monstrous conceptions and as monstrous births both in the Microcosm and in the Macrocosm And let this suffice to have spoken of Jupiter CHAP. V. OF MARS MArs though he be commonly called an infortune yet if his opperations be heedfully viewed you shall find him as helpfull to Nature and by consequence to all hermetique preparations of which Aurum potabile is one of the greatest neither shall it yeeld in dignity to any the Philosophers stone excepted as any of the rest of the planets and indeed if we should speak the truth we must tell you really we do not know that the influence of one planet is more necessary then the influence of another but to come home to Mars who else would be angry we desire you to consider 1 After Saturn hath fixed and purified things in Nature and Jupiter layed the foundation of their Vegetable growth Mars comes in and blowes the Bellowes hard that so he may increase the heat and this doth a Philosopher two notable good turnes 1 It calcines his matter that so by a second production in may be made better thâ—n it was at the first An Alchymist will tell how much calcin'd Vitriol is stronger then crude and a Sope-boyler can tell you how much calcin'd Ashes are stronger then others 2 It urgeth on all things to motion and by Philosophicall motion Philosophicall time is found out even as the time of the day is found out by the seeming motion of the Sun This you will confesse to be a truth if you doe but consider that when you are angry your thoughts are swifter and quicker by half then they are when you are pleased But to proceed 2 Mars clarifies that putrifaction which Jupiter causeth in his digestion and makes all things fluid in the body of man There is scarce a Physitian breathing though he be never so great a Dunce but he knowes this well enough that the blood in our bodies is clarified and made fluid by Chollor and if he doe so in the Microcosm Philosophy will teach any one that knowes what it is that it must of necessity doe the same in the Macrocosm 3 By his heat he is assistant in distributing vital heat to the Creation and urgeth forward the motion of the rayes of the Sun this we suppose to be the reason why Astrologers say He is the Suns Captaine Generall and why the Sun is exalted in his house It is pity Astrologers study Philosophy no more that they might the better be able to give a reason for their own Principles 4 Because he is hot and dry he is Diametricall opposite to the operation of the Moone and therefore he calcines and clarifies the radicall moysture both in the Macrocosm and in the Microcosm he also causeth it to keep its Center that so it may not dissipate it selfe too much or in plain tearms exhaust it selfe all in seed nay more then that that which will seem stranger it fortifies radicall moisture by opposing it for indeed without opposition the world could not subsist because it consists of contrarieties and therefore the one must needs strengthen the other and causeth it to make head against what opposeth it and this need be doubtfull to none that ever sate still and blowed the fire 5 As all things are bred and generated by heat and moysture as they are fixed by coldnesse and drynesse as we told you before So in the vegetable Generation in man there must needs be some exsuperance or abounding this Mars by his heat exhales and converts into excrements that so they may be cast out from the pure 6 He heats and quickens the powers of the other Planets and stirs them up to action he is amongst the Planets like a Criminall Magistrate in a Common-wealth he punisheth their slacknesse and seeth they be not idle 7 We care not greatly if we give a reason why at the first Mars came to be called an infortune or at least-wise what we conceive to be the reason what is this Because by his congruity with the Sun he either increaseth the vitall spirit in quantity or maketh it too hot in quality a strange position let us see if we can make it good To effect which consider 1 That there might be no confusion in those active causes the first Principles because they are contrary the one to the other and therefore knowne Enemies but that all things may flow from one head as God is one therefore God drew all the force of working and virtue of begetting into one narrow round compasse and this is that which we call the Sun 2 This he placed in the Centre of the Creation that from thence his virtue might be sent out spread and bestowed equally about the world to make one generall heat light life nature and cause of all things 3 God cast in the knowne foure fighting enemies viz. The Elements and set all the rest of the Creation in a restlesse race too and fro this way and that way that so by their various influences upon contrary qualities there might be a continuall change of things here below that so man should Centre in nothing but in God himselfe when he sees all other things are subject to change 4 After God had done so he created man after his owne Image and infused a spirit into him cloathed with a fine windy coat of the cleanest super-celestial Aire from that place which Philosophers call Aether if you will from the third Heavens 5 In the Generation of man when our life in the lusting parts thereof is by the bellowes of thought stirred up and moved to action it sends forth out of every part of the body the hot naturall spirit or breath of begetting cloathed with a Garment of seed which is cut out from the dewy part of our meat ready to be turned into our own like if not already turning 6 Give us leave here a little by the way to have one word or two with Aristotle who is not ashamed to aver That the seed of man is an excrement whereas if it were our businesse in hand we could easily prove that it is the best juyce in all our body and the finest workmanship which is made of all our food and that 's the reason the immoderate use of Venery weakens Nature so much But to proceed 7 This fine Oyle or food of life after it hath remained forty dayes in the double naturall heat of the begetting spirit and the womb is formed and fashioned into the shape of a man 8 Now is radicall moysture at its full growth and perfection and daily decreases even to the time of dissolution for the Child in the womb is put over by Nature for the rest of its nourishment to the Menstru's of the mother
and she can add nothing to the food of life if she could a man might live for ever she onely adds to the increase of the body 9 As mans body lives by food so doth the spirit also and consumes the radicall moysture which is indeed its proper food and when it hath consumed that sometimes it consumes the body also as is evidently seene in Hectique Feavers 10 To make this evident by an example No longer then you add combustible matter to the fire no longer will that burn but goes immediately out so soon as that is consumed even so the fine Aetheriall spirit of man feeds upon that fine fatnesse which is indeed its food and in truth his tye to the body of man which is commonly called radicall moysture and when he hath consumed it away flies he as fast as be came and leaves his old Host at six and seavens 11 Then we intreat you to consider and so we have done that if the vitall spirit be not great a little radicall moysture will serve the turne for its food and out of the slack working of them small store of refuse breath and smoke ariseth to make any great need of fresh and open aire to cleanse â—â—d feed them as it appears in Flyes which live all the winter without aire but if the vitall heat be great and lively great store of radicall moysture is required to feed it 12 Thus you have the reason as we conceive why Mars was at the first accounted a malignant because he increaseth the violence of the vitall heat and thereby the sooner consumeth radicall moysture to which he is inimicall and so causeth death But to proceed 8 Mars hath also his faults in all Philosophicall preparations and those not a few we shall give them Phisically as we did the former and leave every man to be his own Interpreter and we shall be pretty large in them because they are more subject to Philosophicall operations or at least Philosophicall operations are more subject to them then to the faults of all the rest of the Planets for by his intemperate heat and torrid drynesse he causeth many vices both to the body and mind of man as also to Hermeticall operation which you may easily perceive by what followes 1 Warres 2 Brawling 3 Contention 4 Violence 5 Enmity 6 Disgrace 7 Banishment 8 Losse of Virginity 9 Adultery 10 Sodomy 11 Incest 12 Abortion 13 Perfidionsnesse 14 Anger 15 Rash actions 16 Breaking of Vessells 17 Over heat 18 Impatience 19 Thest 20 Perjury 21 Wounds 22 Mutilation 23 Slaughter 24 Rapine 25 Barrennesse 26 Torments 27 Feavers 28 Wounds 29 Vlcers 30 Burnings 31 Danger by Fire Iron Pride Prating 32 Sentence of the Judge 33 Precipitations 34 Hurt by foure footed Beasts If you doe but consider That Mars can operate no otherwise in the Microcosm then he doth in the Macrocosm the meaning is easily understood CHAP. VI. OF VENUS THe chief operation of Mars in the Common-wealth of Nature is by his heat to prepare and calcine matter for seed which Venus comes afterwards which by her kind moisture makes fruitfull and this is the Morall of those Poeticall Fables of the adultery of Mars and Venus because they are both so infinite necessary both for the making of seed and Generation of man for as Mars by his exceeding heat and dryness tends but little to Generation but burnes rather than cherisheth calcines rather then quickens so Venus being cold and moist tends not at all to Generation without the help of Mars for all Generation is performed by heat and moisture Let us now see a little Philosophically how we can make Mars and Venus agree in Philosophicall preparations and we will give it you onely by a parallel taken from our own bodies therefore be pleased to consider 1 All the quoile and fighting in a mans body which causeth him sometimes to be merrie sometimes sad sometimes loving sometimes hating somtimes joyous somtimes grievous sometimes angry sometimes pleased sometimes sick and sometimes in health together with all the other changes in a mans life proceeds from the fighting and quarrelling of those foure first knowne enemies within him viz. Heat Coldnesse Drinesse and Moisture and he that knowes how this comes to passe in man who is a perfect and compleat Microcosm may easily know how this comes to passe in the world and what the reason is that men fall out and fight and kill one another whereas nature teacheth men to love preserve one another and he that knowes it in the Microcosm or Macrocosm and knoweth it not in Philosophy is not like to be taught by us 2 These foure first Principles or noted Enemies which you will which can never be reconciled if the strength of one of them be never so little greater then the strength of his fellowes he subdues digesteth and turneth them into his owne Nature he eats them up and is strengthned by them 3 But if his unlikes and contraries be equall in power with him and so prove his matches then neither devoureth each other but both stand amazed and dulled and this is that they call an equall mixture of the foure first Principles and by this equall mixture our life and health is maintained 4 For example Fire which is very hot and something dry withall and water which is very cold and moist withall if both these be in equall power in mans body they dull the violence of one another but neither of both can be lost or destroyed but if this water by heat of the fire it being too strong for it be turned into aire then it is partly like the fire and if it be not friendly to it yet at least-wise it is its weaker foe and so yields to it and strengthens the nature of the fire for all Alchymists know that the more aire you give the fire the more fairer it burns but if this aire gets more watery moisture and coldnesse as is clearly seen in misty and foggy weather it will easily overcome the fire and eat him up and that 's the reason foggy weather makes men cough by breathing in a moist aire 5 Now the harmony of the world consists by a consent or dulling of the foure first famous Enemies even as Musick is a harmony made by consent of concords and discords for when this harmony between the foure first Principles is in the least broken they begin to stir and fight and strive for superiority till at last one conquers the rest this is that which in our bodies we call paine and disease 6 At last when one first Principle gets the Lordship and dominion over all the rest he turns them all into his own nature and then the old consent and knot of life is broken lost and spoyled and still goes downward till man return to the earth from whence he came 7 To give you an example of this in a dead man 1 When the breath is out of the body the naturall fire waxeth
more pleasant to me then a solitary life or with Diogenes to lye hid under a Tub for I see all things to be but vanity and that deceit and covetousnesse are altogether in use where all things are to be bought and sold and that vice doth excell virtue I see the better things of the life to come before mine eyes and rejoyce in these And now I wonder not as before I did why Philosophers have not cared to have their dayes shortned because every Philosopher hath a life to come so clearly set before his eyes as thy face is in a glasse And so give us leave to conclude this second point with this sacred and Divine speech of a noble Lord now deceased whose name we are forbidden in his writings to manifest 3 There remaines but one more and that is this Labour to be contented in your present conditions Discontent makes a good condition bad content makes a bad condition good Doe not onely seem to be contented but be so really be not so by constraint but willingly and give us leave to tell you 1 There is an emptinesse in the Creature yea such an emptinesse as is uncapable to satisfie the better part of man neither is it any way suitable to it The spirit of man is Aetheriall ☞ and the soule of man Celestiall and this world Elementary therefore that part of this world which satisfies a man must first be brought by Philosophicall Art to a Celestiall and then to an Etheriall constitution before it can satisfie the better part of man I have read of one covetous Prince who imployed all his subjects in digging up Gold Mines insomuch that he left not sufficient to till the earth on a time when he went to dinner his wife furnished his table all with gold the poor man being hungry calls for victuals his wife told him she had no other Victualls but gold and withall if he did not suffer his subjects to till the earth he must in a very short time either eat gold or starve Also a godly Minister now dead upon the same occasion brings this Simely Suppose a man is hungry and to satisfie his craving stomach should gape with his mouth to take in aire and think he is not satisfied because he hath not aire enough when indeed the reason is because it is not sutable to his stomach and yet as sutable as the things of this world are to the soul or spirit of man 2 This content must of necessity make things worse but it is impossible it should make them one jot better If a Master of a Ship when he is at Sea in a storm should walk up and down in a discontented mood fretting and fuming and scratching his head and not give order to regulate the Ship were not his danger much greater And so truly it is with discontented people they make the matter worse but cannot make it better 3 The whole world is governed by vicissitude and change of times there is a winter as well as a summer a night as well as a day in the Creation why therefore should not we expect adversity as well as prosperity 'T was an excellent speech of a Philosopher saith he If thou wouldest subject all things to thy selfe first subject thy selfe to reason And Theodotius who once had been a King and afterwards dispossessed of his Kingdome and living in a mean estate one askt him what he had gotten by all his Philosophy which he had gotten seeing he could not keep his Kingdome by it I have gotten this saith he I can live as contentedly without my Kingdome as with it 4 Take but a little notice what a base thing discontent is how dishonourable it is to a man much more to a Saint Plutarch mentions a certain people who to manifest their disdaine they bore to such as were dejected in spirit for outward losses they forced them to goe in a certaine time in womens Apparrell in token of disdaine because they have so unman'd themselves to be discontented 5 Discontent makes a man more like an Antick then like a man Look but upon a discontented soul the next time you see him and you shall see what a behaviour what an unseemly carriage insomuch that they are burdensome to our best friends 6 And lastly It is a great hinderance to the enjoyment of Gods mercies of which we account this we treat of none of the least You will not give your Children any thing whilst they cry neither will God you It was an excellent speech of a Minister now living The Spirit of God saith he never resteth upon an angry or a discontented soule And thus much for this Second Book THE Conclusion YOU have Courteous Reader heard a Discourse of the three Worlds and foure Elements and that to no other end then to let you know You must be seen in them before you undertake so sublime a businesse in hand To let you know that particulars are included under the universalls That in and to the Processe of the Aur Potabile is required a serious contemplative and active spirit And to let you know though not so much what is yet what is not to be used but shunned and avoided In the processe of which truly we wish you Happy Arrivall too And to let you know That it 's a Universall Worke that 's begun when ever you begin it and a worke whose attainment lyes in the way to a higher scrutiny and further proceedings It is not every precipitating corisive thing that will doe it not every thing that reduces the Philosophers living gold to a soluble substance Not a destructive fire but such a fire as Pontanus describes though in our Judgements his Description of the fire is the most Enigmatically described of any Philosopher that writes Such a radicall Humidity and Menstrum must be had whereof Gold had its Originall I mean in respect of Tincture not of Basis which received but of Tincture which were given by Natures Administrator But here some may object and say That You tell us no more then what Ancient Philosophers have long agoe wrote so that wee are no neerer then wee were To which we Answer That though at the first sight we doe not therefore for a helpe to that we use not so many Riddles and Aenigma's in the whole as many others have done Besides let us tell you that he whoever it is that once attaines the right Processe can write no otherwise then others have done before him unlesse it may be in some one word or two for which cause Philosophers sayings are diligently and seriously to be enquired into and in that word or two a diligent mind may attaine the whole processe Wee confesse it 's an old saying That better is the good the more common it is To which we Answer That if this Jewell fall into such hands by that means of community as may and will doe hurt but cannot doe good the Question is already answered For the greatest blessings ever turne the greatest curses if not well and warily used To conclude We have not much to say but onely to crave every mans gentle acceptance of what we have said and more especially what we shall now say We exhort every one that hath a Philosophicall faith and no other man to read the writings of Philosophers and measure them all according to Natures universall and generall course of Creation Preservation Destruction and Restitution of things Naturall and not to trust one word of their sayings unlesse he can find some fundamentall Maxime of Nature to second it Let him have a pure contemplative mind and trust in the Eternall Essence of all things and take this one thing along and that 's worth all that hath been yet said That unlesse the Art be revealed him by a friend he shall not attaine it by that manner of Knowledge and Reason with which he first began the study But this is not to dehort any man from its study but to him that truly understands it's the greatest of all Comforts and Encouragements for while by his contemplation and earnest study he finds himselfe to be below and unable and unworthy of what he seekes Behold the Angel of this Treasury of God Eternall reveales it Gentle Reader This is but a Theory but know well that it must be gained before the Praxis which will shortly be discovered with many other things needfull and usefull to the wise to the foolish a snare yea such things as may reduce all labour to an end This is no Prophecy FINIS