THE First Part,

FIrst of all, Every Godly Chymist that truly fears God, and is a Philosopher of that Art, must (above all things) consider, that this Art and Arcanum, is to be accounted, as not only the highest and greatest, but likewise as an holy Art, (for the highest [Page 89] good and [stamp of the] most holy, celestial Omnipotent God, is imprinted therein, and painted thereon;) if there­fore any one thinks to attain to that high and unspeakable mysterie, let him know, that such an Art is not in the power of man, but consists in the most gracious will [and pleasure] of God, and that it is not the Will or Desire, but the meer Mer­cy of the Almighty that helps [man] thereunto: Tis very expedient there­fore, that (above all things) thou beest Pious, and that thy heart be lifted up to him alone, and that thou askest that gift of him alone, by a true, most ardent, and undoubtful praying; for from him alone it is to be obtained, and by him alone is given.

If therefore the Omnipotent God (who is the most certain Searcher of all hearts) perceives and finds that thou hast in thee a right and faithful mind, void of deceit; and that thy endeavours in the search, and learning thereof, are for no other end but the praise and glory of God, then without all doubt, he will also (according to his promise) hear thee, and will so guide thee by his holy Spirit, that thou mayst commodiously arrive, by [Page 90] mediums, to some beginning, of which verily thou never hadst a thought, and shalt moreover thy self perceive in thine own heart, how the most merciful God hath most graciously heard thy prayer, and will even (as 'twere) forthwith ex­hibit thee a revelation, and shew thee an happy entrance.

Then after this, prostrate thy self up­on thy knees, and with an humble and a contrite heart, give unto him due thanks, praise, glory and honour, for the hearing of thy prayers; and withall, beg and en­treate him, again and again, that he would vouchsafe also to propagate, by his holy Spirit, that grace he hath begun to shew thee, and which thou hast perceived in thine heart; and that he would so guide thee, as rightly to use so high a mysterie, (if it be now perfectly revealed unto thee) and that thou mayst so mannage it, that it may be wholly directed to the on­ly glory and honour of his most holy bles­sed name, and to the benefit and succour of thy needy neighbour.

Besides, thou must consider, and then duly advise with thy self, that thou never revealest that mysterie to the wicked and unworthy one, (much less communicate [Page 91] it) or make him a partaker thereof, for fear of the loss of thine eternal health and happiness. Briefly, do not at any rate abuse it, but convert it (as we said but now) to the glory of God only, and not to thine own proper praise. Further­more, thou must likewise consider, and believe that except thou doest thus, thou maist haply run much hazard in the run­ning of thy race; and God will not leave thee unpunisht; and then it would have been a thousand times better for thee never to have known any thing there­of.

These things being well weighed, and having (as 'twere) devoted thy self to God therein, (who will not be mocked) & having prefixt to thy self on this account a [good] scope and aim; then at length, first of all begin to learn, how the Triune God did from the beginning ordain an universal nature; [then learn] what that is, what it can do, and how it ope­rates even to this very day after a certain manner in all things, invisibly; and con­sists in the alone will and pleasure of God, and hath its aboad there; For without the true knowledge of nature, thou canst hardly begin that work without [Page 92] rashness and danger; But the quality and property of nature is, viz. that it be one only, true, simple in its own perefect essence, and moreover that a certain occult Spirit be shut up and hid there­in.

If therefore, now, thou wouldst know her, then its behovefull that thou beest even as Nature her self is, viz. true, simple, constant, patient, yea pious, and no waies hurtful unto thy neighbour; but briefly, such an one must be a new and regenerated man.

If therefore thou knowest thy self to be thus qualified, then nature will pre­sently suit it self to nature, and there will necessarily follow to thee an evident unspeakable benefit both of body and soul.

For the diligent Search and Speculati­on of that Art will be so very exceeding­ly profitable and assistant unto thee, that (provided thou rightly knowest the prin­ciples therein) they will (as it were vio­lently) draw and lead thee to the know­ledge of divine wonders, in so much that in comparison of it, every temporal thing, and what is most highly valued by the world, will be esteemed by thee as a [Page 93] thing of no price. But contrariwise, he that endeavours by riches to aspire unto that Art, and labours to convert it to the pride and vanity of this world, let such a one never perswade himself that he shall ever attain his wished end: And therefore let thy mind, and consquently all thy cogitations be estranged from all earthly things, and be (as it were) created anew and given up to God alone; For, you must note this well, that these three, viz. the body, soul and spirit, are to be suitable and alike, and tis necessary that they operate together; for, if the heart and mind of man be not so regulated after the like manner, as the whole work is to be wrought, thou, [O man!] wilt also wholly err from the Art.

So therefore, maist thou in all things con­form all thy actions suitable thereunto; for the Artist hath nothing else here to do but to Sow, Plant, and Water or Moisten, but God alone gives the en­crease: Therefore if God be against any one, to him also nature is an enemy; and contrarily, if God be a friend, then the heavens, the earth, and also all the ele­ments are even constrained to come to [Page 94] thy help. If therefore thou exactly con­siderest of this, and hast ready to thy hands the knowledge of the true first matter (which we shall hereafter speak of) then mayst thou commodiously set about the manual operation, and make a beginning of thy labour; wherein like­wise tis fitting that thou implore the grace and guidance of the Almighty in all thy purposes and actions; And then thy affairs will not only succeed prosper­ously, but will also obtain a true, happy, fortunate and desired end.

The 11. of Ecclesiast. 18. He that abideth in the fear of the Lord, and cleaveth to his word, waiting upon his duty; [—] nor black nor white moves him; He, easily shall make silver and gold out of copper and tin: And shall (by Gods help) do many more things: But especially if Jehovah favours him, he may then well make Gold of Clay and dirt.

THE Second Part▪

THE Philosophers in their writings, could never suf­ficiently praise this so-often spoken of, and most noble Art, [both] afore and after [its] perfection; nor could they by any the highest and most excellent titles worthily enough extoll it; [Page 96] Therefore they have generally called it the Stone of the Philosophers; the most an­tient, occult, unknown, natural, and in­comprehensible [Stone;] yea they have called it the celestial, blessed, holy and triune universal Stone of the wise men. But now, the cause why they termed it a stone, and why they compared it to a stone, is (amongst other reasons) chief­ly this; when the matter thereof [doth] at the beginning [come] like a mineral out of the earth, it is truly a stone; and then [again] because [this matter] is hard and dry, because also tis beaten and ground [to dust] like a stone, but espe­cially [the reason is this] if it be di­vided into the three parts (which nature her self hath conjoyned) then is it ne­cessary that it itself be again digested in all the same [parts] and made of the nature of a constant wax-like flowing stone.

But as to the great concernment and necessity of such mens knowing the first, otherwise or rather, the second matter of this secret Philosophical Stone, that en­deavour the attainment thereof, they, viz. the aforementioned Philosophers, could not sufficiently inculcate or too too [Page 97] much press them to understand a reason thereof, nor enough exhort them there­unto; the which matter is (notwith­standing) one only thing, out of which only and alone this stone is necessarily to be prepared, without any peregrine ad­dition, albeit it be called by a thousand names; the quality, species, and proper­ty whereof they have wonderfully de­scribed, and have happily described it af­ter a compendious way and manner as followeth, viz. That at the beginning tis conjoyned of three, and yet notwith­standing is but only one; likewise it is pro­created and made of one, two, three, four and five, and is also to be found in one and two, and is everywhere. They also call it the Catholick [or universal] Magnesia, or Sperm of the world, out of which all natural things have their origi­nal. Likewise, that it is of a wonderful and singular birth and species or shape, and that it hath an unknown and an un­searchable nature, and that therefore tis neither hot nor dry, like the earth, but is a certain perfect preparation of all the ele­ments; that it is also of a certain incor­ruptible body, which cannot be touched by any element, and which may as to all [Page 98] its properties, and in all [respects] be compared to the heaven which is above the four elements, and the four qualities, and as a Q.E. and what cannot be de­stroyed. Likewise [they have said] that it is as to its external corporality, figure, form, and shape a stone, and yet not­withstanding is no stone, because it may be compared with the white Gum; they also call it the water of the Ocean, Aqua vitae, yea a most pure and most blessed water; but yet notwithstanding it is not the water of the clouds, or of any com­mon fountain, but a thick, permanent, saline [or saltish] water, and (accord­ing to the divers considerations of some) a dry water, that moistens not the hands, or a certain pituitous [or phlegmy] wa­ter which ariseth out of the saltish fatness of the earth; likewise they call it a two­fold ☿ and Azoth, whch is sustained by the supremest or highest and lowest vast­ness, [or] of the celestia [...] and terrestrial Globe; the which also i [...] not consumed in any fire; for it hath in it self the universal and sparkling fire o [...] the Light of nature, and withall a certai [...] celestial Spirit that penetrates all thing with which [qualities] it was animate [Page 99] by God, at the beginning and (according to the saying of the antient Philosophers) blessed with, and is by Avicen called the soul of the world, who said, viz. Even as the soul is to be found in all the members of mans body, and doth there move it self; so also is that spirit found to be and to move it self in all elementary crea­tures, the which [spirit] is likewise the indissoluble conjunction of the body and soul, and consequently a most pure and most noble essence, wherein even all my­steries lie hidden; tis also fully replenished with wonderful efficacy and vertue. Moreover they ascribe thereunto an infi­nite power and divine efficacy and ver­tue; for they say, that it is that Spirit of the Lord that filled the earth, and swim'd at the top of the waters: They call it al­so the Spirit of truth, which is hidden from the world, and such as cannot be comprehended or obtained without the inspiration of the holy Spirit, or the in­formation of such as know it; and yet notwithstanding is in every thing and in every place to be found, [but] as to its potency [tis] in this only alone, and altogether [or wholly perfect. Briefly, [they say] that it is such a spiritual sub­stance [Page 100] as is neither celestial nor infernal, but an aereal, pure and excellent body, which is posited as a medium betwixt the highest and lowest; tis likewise the most choice and most precious thing under the whole heaven; Contrariwise it is esteem­ed by such as understand not the thing, or are new beginners to learn it, for a most vile thing, and most abject or base as 'twere, yet notwithstanding though many a wise man seek after it, there are but a few that find it; it is to be consider­ed of [or be beheld] afar of, and is to be taken near at hand, and besides, it is to be seen of all, yet is known but by a few, as is to be seen in this here-following verse, viz,

This precious good, is divided into three, and yet is but one. Tis what the world cares not for, but disesteems it. It hath it in its sight, carries it in its hands, yet is ignorant thereof; for it passeth away with a sudden pace without being known. [Yet] these treasures are the chiefest; and he that knows the Art, the Expressions, and hath the me­dium, will be richer then any other.

A Philosophical Enigma.

IN which the first material subject of the Art of the wise men, (otherwise [called] the Phenix of the Philoso­phers) being wholly divided, is to be tri­plicitly [or threefold wise] found.

THE Third Part,

AS to this so oft-spoken of highest Art, or profound­ly comprehensible Philoso­phers-stone, (provided it be brought to the desired end;) The Philosophers could never suf­ficiently write enough, nor worthily [Page 127] enough proclaim and celebrace its praise, vertue, efficacy and unspeakable benefit; for first of all, they esteemed it as the highest and greatest felicity in this earth, without the which none can arrive to per­fection in this world; for Morien saith, he that hath this stone, hath every thing, nor needeth any other help; for there is in it all temporal felicity, bodily health, and all fortune [or] wealth and riches.

Moreover they have so commended that same stone [unto us] because the spirit and efficacy thereof (which lies therein hidden) is the spirit of the Q. Ess. which [spirit] is under the circle of the Lunar brightness, yea [they have called it] the supporter of the heaven, and the mover of the Sea; and besides, [have said] that it is a chosen or choice spirit above all the other spirits; that it is a most subtile, a most noble, and a most pure spirit; the which, all the other Spi­rits are obedient unto as to their King: and which (likewise) confers upon m [...]n all health and prosperity; heals all dis­eases, bestows upon the pious, temporal honour and long life; but as for the evil ones who misuse it, it subjects them to eternal Punishment.

[Page 128] Now in all those [aforesaid] things, tis found to be proved [or experienced] perfect and infallible. Upon which ac­count, Hermes and Aristotle call it, viz. true without lies, certain, yea of all the most certain, the secret of all secrets, of a divine efficacy, concealed and hid from fools. Briefly, they bave termed it the very utmost and chiefest thing that can be seen under heaven, and the wonderful epi­logue and conclusion of all Philosophical operations: Therefore some pious Philo­sophers are wholly of the opinion, that it was revealed from above to our first Pa­rent, the first man Adam, and that it was sought for with a singular desire by all the holy Patriarcks: For 'tis said, that Noah the framer of the Ark, and Moses that made the Tabernacle and the Golden Vessels therein, and likewise Solomon that to the glory of God finisht the Temple, and many other curious works and orna­ments of all kinds, and did many other mighty great acts, did from thence ob­tain their long life and great riches. Even (in like manner) the Philosophers will acknowledge the same, that ( viz.) by it they found out the seven Liberal Sci­ences, and Arts, and that from thence they [Page 129] had their sustentation (or supply): fur­thermore, God bestowed this upon them (for their benefit and comfort) that so they might not (through poverty) hap to be impeded [or hindred] in their studies and search after wisdom; and al­so, that they might not be necessitated to flatter with the rich and wicked ones of this world for the sake of money, and to reveal their secret Arcanaes unto them; and so be despised and mocked, (together with their wisdom) because of their beg­gerliness.

Moreover, they have even yet other great and hidden mysteries of divine wonders, and from thence also knew and learned the great riches of that glory, [or his glory.] And therein their hearts have been so stirred up and inflamed by God, that they have been led and guided on to a further knowledge of him: For they sought not (by that treasure) after great riches, and worldly temporal vo­luptuousness and pride, but rather concei­ved much pleasure, and [took] their [delight] rejoycing at the miraculous seeing and knowing the creatures; the which most excellent workmanship, and creatures of the omnipotent God they did [Page 130] verily far otherwise consider of and be­hold, then (the more's the pitty) is wont at present to be done by the world at this day, who look upon them but lit­tle otherwise then as heifers or calves do; and do (moreover) seek after and covet the Learning of this most noble Art for Avarice, Luxury, Pride, and Temporal honour and pleasure, and do herein (in such intentions and thoughts) widely err from the true scope; for God doth not communicate such gifts to the wicked ones, and to the contemners of his Word, but to the godly only, such as lead an ho­nest and quiet life in this evil and unclean world, and do honestly sustain themselves, and reach forth their helping hands to their needy neighbours. According to the verses of the Poet, viz.

And although there are various wri­tings published by others concerning the operation, vertue, and utility of this Art, viz. how this Stone being prepared and made more then perfect, is the high­est of all Medicines, wherewith not only all diseases, as the Gout and Leapry, are cured; but also being used by such as are decrepid, it makes them to become young again, and restores unto them their lost strength and former vigour; and doth re­fresh and revive again such as are half dead: yet nevertheless I shall omit to speak of that in this place, and in this my Treatise, because I am no Physitian, that so (by such an high extolling and com­mendation thereof) I may not seem to prescribe any thing here to their faculty or Profession: But whoever (by the grace of God) hath it, and knows how to use it commodiously, to him I say who enjoys it, I shall remit [or send] to his home, both respect and glory: As to the [Page 132] other qualities and profitable Use, such as daily experience doth subject to the sight (part of which I my self have through the Divine grace been made a partaker of) I shall here add a few things.

First of all: As to what belongs to the knowledge of God, as also those miracles of nature which have been manifested by the benefit of that Art, I cannot suffici­ently enough describe or declare it, ac­cording to its supream dignity. For in this a man shall be able most elegantly to see, as if 'twere painted in a glass, the Image of the most holy Trinity, in one Divine indissoluble Essence, and how it differs, and is (notwithstanding) but one only God; and withall in the second per­son of the Deity, as concerning his As­sumption of Humane Flesh, his Nativi­ty, Passion, Death, and Resurrection. Likewise in his exaltation, and that eternal happiness merited by his death for us men, his Creatures. Moreover also, [may be seen] as to the Purification of Original Sin by obtained med [...]ums, with­out which the Counsels and Actions of all men, and all their Works are in vain and nothing [worth.] Briefly, all the Articles of the Christian Faith, and the [Page 133] whole process that a man must necessarily pass, through various streights and tri­bulations, untill he (at length) doth a­gain arrive or rise up to a new Life, is likewise neatly represented hereby, con­cerning which we shall speak more in the Fourth Part.

Secondly, As to what concerns the Corporal and Natural Utility that ariseth from the having thereof; how by its Tincture it changeth all the imperfect Mettals into clear and pure gold: I shall here likewise for the satisfaction sake of my promise, briefly Demonstrate.

So thereofore, for to bring now the said Stone or Elixir to shew its efficacy, and moreover to cause it to serve for the now spoken of use, and to tinge, tis necessary that it be further Fermented, and aug­mented; otherwise there can hardly be obtained any profitable projection with its Tincture (by reason of its great sub­tilty) upon the other imperfect Mettals and bodies.

Therefore in the first place, take one part of the so oft spoken of Medicine, and to that one Part, add three other parts of the [same] weight, of the best and choicest Gold, that hath been well [Page 134] purged and putrified by Antimony, and then afterwards reduced into as thin Leaves as possibly can be, put them toge­ther into a melting Pot, and place it in the Fire, that so the matter may melt and flow well; according as the prepara­tion thereof is well known to every Ar­tificer.

This done, the Composition thus put in, will be also transmuted into a pure and ef­fectual Tincture, insomuch that one part thereof will be capable of transmuting and tinging a thousand parts of the simple Mettals into pure Gold.

But yet you must here note, that by how much neerer the Mettals are to the matter, and by how much the purer they are, so much the more easie is the ad­mittance and reception, and the multipli­cation will also be the higher and more commodious; for whatsoever impurity or improperness is found to be in them, is separated, and is wholly cast away as the drossy fece of the Mettals: Thus then may a transmutation be made with the imperfect Mettals, and with unsound or faulty precious Stones; and Crystal may be [also] so tinged therewith, that it may be well compared with the most noble [Page 135] and most precious Stones; and moreover there are many other things that may be done thereby, which are not at all to be revealed to the wicked world; But yet the aforementioned Philosophers, and all such true Christians as at this day are en­dued, and gifted by the most great and blessed God, with this Art and Science, did accompt of those and such like other most excellent things of that kind, as the meanest and least [excellency] in this Ma­gistry; for verily those [things] in com­parison of the most excellent knowledge of things Celestial, and being compared [I say] therewithall, was wholly ac­compted as a thing of nought, and dis­esteemed.

For verily, know of a truth, that he to whom the most High hath graciously vouchsafed to bestow this Gift, doth esteem of all the money and riches in this earth (in comparison of the Celestial good) no better then of the dirt in the Streets; for his heart and all his desire tends to this only, viz. that he may be­hold in a heavenly manner, and may also in reality enjoy that in life eternal, which he hath seen here figured out (as 'twere) in an earthly manner only; according to [Page 136] the testimony also of that wisest of Kings, King Solomon, in his Book of Wisdom, chap. 5. where he saith, I esteemed wisdom at a greater price then Kingdoms and prin­cipalities, it was dearer to me then riches; all gold in respect of her is as sand, and silver as dirt before her. Such therefore as seek after this Art for no other end, but for temporal honour, pleasure, and the sake of riches, are to be reckoned of as more foolish then Fools, for verily they will never attain it: notwithstanding all their great costs, labour and trouble, and their miserably tormenting their hearts, minde, and all their cogitations. On which account the Philosophers esteemed of temporal riches (for the most base abuse of them,) (not that in themselves they be evil; for in Gen. 2. they are high­ly commended by Moses, and likewise in many other places of Scripture, as a pre­cious thing, and a great gift of God) ve­ry disdainfully, and as destructive, because it is such a thing, as instead of leading men to God, doth rather cast a remora [and hindrance] upon men, from arriving to a right and true good, and doth convert likewise all that which is [...]ight in this world, into a perverse confusion: even [Page 137] as that most famous Marcellus Palinge­nius Stellatus in his Poem, which he hath called the Zodiack of life, hath under the Sign of ♐ elegantly described it, and cu­riously pointed out detestable Covetous­ness, to whom we shall at present refer the wel-minded Reader.

Out of which it may be seen and col­lected, how viz. That most excellent man as truly hath this Art (as is to be percei­ved and understood in his Zodiack of Na­ture) doth esteem of those temporal goods of gold and silver, as a thing of nought, and as a thing contemptible in respect of vertue.

And therefore they all preferred Wis­dom and the knowledge of heavenly things far before the earthy and fading things (as we advised afore) and had in all their life time, and consequently in all their Actions, an eye to the event and end alone, that they might be able [or fit] to reap therefrom an immortal name and perpetual praise; the which even that most wise Solomon doth also teach in the sixteenth chapter of his Proverbs, ver. 16. saying, Entertain or accept wisdom, for it is better then gold, and understanding is more precious then silver: And also in [Page 138] Chap. 22. he saith, A good name, and [a good] report is more precious then great riches, and the Art [or knowledge] is bet­ter then gold or silver. So also Syrach's Son that Wise man in [his] 24. chapter doth exhort men, saying, See that thou retainest a good name, for its continuance is more certain then a thousand treasures of gold. For these, and such other kind of vertues, that flow forth from that Philo­sophy of the Stone, the Philosophers could never sufficiently enough praise and celebrate that so oft named stone. And therefore their whole care and stu­dy, and all their Labour in their writings was for this end, that that Art might be further enlarged, wisdom embraced, and the life rendred conformable thereunto. But all [their Writing] is, as to the un­wise, obscure, dark and hard to be under­stood, even as Solomon in his Proverbs, from the beginning thereof, even to ch. 6. doth exceedingly complain of, and be­wail, and doth to his utmost perswade men to the following of that Wisdom, and in the 3. chap. of Ecclesiasticus: he saith thus, My Son, be content with a low estate; for better is it then all that which the world covets after: By how much [Page 139] the greater thou art, so much the more must thou humble thy self, and then the Lord will bless thee; for the most High God doth do even great things by the humble.

THE Fourth Part,

WHen the Omnipotent GOD was minded to reveal by his Divine voice any hard and singular thing to Man­kinde, of his wonderfull, high, and Celestial Myste­ries, it pleased him to do it for the most part Parabolically, the which notable [Page 141] Parables in this earthly Life are daily ob­vious to our eyes, and are as 'twere paint­ed out unto, and set before us; for ex­amples sake, when God (in Genesis 3.) intended to shew to Adam in Paradise af­ter his Fall, his punishment, viz. Mor­tality and Corporal death, it pleased him to signifie it in the following manner; that whereas the earth hath not by it self any life at all; and whereas he was ta­ken and framed out of the earth; there­fore also must he be made like the earth again: So in the 15. and 23. chapter of Genesis, when God would discover to Abraham the encrease of his Seed and Family, he bad him to behold the Stars in the Heaven, the Sand in the Sea, and the dust of the earth, as a Type. Such like various, very pleasant, and sweet Typical Prefigurations God commanded his Prophets to propose and demonstrate to his People Israel, when he would de­nounce [or declare] any singular thing unto them. This Christ himself likewise, who is the mouth & foundation of truth, did do in his Testament, and proposed all things in Parables, that so his Doctrine might be the better understood; as for example, when he would hint unto us [Page 142] the highest happiness, his Divine Word and Gospel, then doth he use (for a type) the good and evil seed, or tares, which the enemy sowed in the ground; likewise [he useth typically] the hidden trea­sure, and pearl, the grain of wheat, the grain of mustard-seed, leaven, &c. as in Luke 18. Mat. 13. & 23. Luke 19. & Mat. 20.

Moreover, when he prefigurates to us the Kingdom of heaven, he proposeth to us the parable of the great Supper, and the wedding of the King; Even as also he compares the whole Christian-Church, and the state thereof, with a Vineyard, and a King requiring an ac­count from his Servants. Likewise also he useth a similitude of a noble Lord, who committed his goods to his servants; and of a lost sheep, and Ox, and of a lost Son; and other such like Parables.

See Mat. 18. Luke 16. Mat. 25. Luke 18. Mark 12. Luke 10.

Seeing therefore that such like ex­amples and similitudes were solely and alone given for this end, that that which is Celestial, and consequently difficult to comprehend by reason of humane frailty, might be the easier understood and better [Page 143] conceived of by us; How much rather therefore [seemeth it expedient] that the eternal God should propose unto us by some corporal figure, the highest good, [viz.] His Son and our Lord and Saviour Jesus Christ, who by his obedi­ence and merit, freed all mankind from eternal death, and restored the Kingdom of heaven [again unto them] For veri­ly that most high mysterie of God Al­mighty, is most difficultly comprehended by mankind, Ephes. 3. Colos. 1. Esay 45. verse 8. Let the heavens send down dew, and the clouds rain [on the just] Let the earth open it self and wax green, and bring forth a Saviour. And although that this hath been signified unto us (in the Old Testa­ment, and elswhere in other types, as in the sacrifice of Isaac, in Jacobs Ladder, and in the selling and wonderful state of Joseph, and in the brazen Serpent, in Sampson, David and Jonas, &c. Yet never­theless, the Omnipotent God hath shew­ed [or taught] and clearly discovered to us men in the great Book of Nature, this high and Celestial good, by another certain wonderful and secret thing, and that very abundantly; that so we may be able to have likewise by this means [or [Page 144] on this account] even a certain corpore­al, visible, and apprehensible idea of those Celestial goods and benefits.

The which terrestrial and corporeal thing, he himself hath so proposed [or published] in his Word, where he speaks thus by his Prophet Isaiah, in Ch. 28. viz. Behold I lay in Sion a Corner stone, a tryed and well-founded stone; he that be­lieves makes not haste. Likewise also the Kingly Prophet David speaks thus by the Spirit of God, in the 118. Psalm, viz. The stone which the builders refused, is be­come the Corner-stone. This is the Lords doing, and is wonderful in our eyes; This prefiguration or representation, also the now-spoken-of Corner-stone, Christ himself doth in Mat. 21. derive [or convert] unto himself, saying, Did you never read in the Scriptures, The stone which the builders refused is become the Corner-stone? this is the Lords doing, and is wonderful in our eyes; he that falls against it shall be broken; but he upon whom it shall fall, shall be ground to powder: This likewise Saint Peter in Acts 4. and in his Epistle; So also Paul in Rom. 9. doth repeat and describe this in almost the self-same words.

[Page 145] Now all the chief Fathers and holy Patriarcks, as also all their successors, il­luminated by God, did (ever since the beginning of the world) expect (with great desire) that proved, blessed and Celestial Stone, Jesus Christ, Luke 10. v. 23, 24. and earnestly endeavoured by their utmost and chiefest prayers, that it would please God to communicate unto them, (according to his promises) the beholding of Christ even in a bodily and visible shape. Rom. 10. v. 12, 13. and therefore having rightly known and ob­tained him in the Spirit, they were then delighted with him all their life time, and consequently did (in all dangers) even to the end of their lives, trust upon that invisible prop and support.

But although that that heavenly and blessed stone was given by God to all mankind, without exceptions of rich or poor, and that without any merit, viz. freely, as Mat. 11. v. 6. yet neverthe­less there have been but a very few in this world, even from the beginning to this very day, that could find it, and ap­prehend or comprehend it; but rather hath it been at all times hidden from the greatest part of men, and hath alwaies [Page 144] [...] [Page 145] [...] [Page 146] been a grievous offence and scandal, or stumbling to them; as Isaiah in the eighth Chapter prophesied thereof, say­ing, It shall be a stone of offence, and a rock of stumbling. Also, a pit and a gin where many shall stumble, fall and be broken, and took and ensnared. The which [hea­venly stone] old Father Simeon saw in the Spirit, in Luke 2. v. 34. where he saith to Mary the Mother of that Celesti­al Corner-stone, viz. Behold, behold this [stone] is set for the falling and rising of many in Israel, and for a sign which shall be spoken against. The like doth S. Paul also testifie in Rom. 9. v. 32. saying, They stumbled at the stumbling stone, and at th [...] rock of offence, but he who believeth in him shall not be confounded. So likewise Sain [...] Peter in his first Epistle, Chap. 2. v. 7, 8. &c. This stone is precious to those tha [...] believe; but to the unbelieving, a stone o [...] offence, and of stumbling, and a rock o [...] scandal, [even to them] which stumbl [...] at the Word, and believe not on him, i [...] [or by] whom they are placed [o [...] built up] Eccles. 43. So therefore, shall now shew here fundamentally, how the now mentioned precious, blessed an [...] heavenly stone, doth artificially [or har­moniously] [Page 147] agree with this so-oft-mentioned terrestrial, Corporeal, Philo­sophical stone, I will shew both their de­scriptions, and the comparison of the one with the other: Whereby it shall be known and seen (even invincibly) viz. how the terrestrial Philosophical stone may be accounted as a true type of the true, spiritual, and heavenly stone, Jesus Christ, [and how] he is herein set before us, and discovered (as 'twere) in a vi­sible shape by God, even in a Corporeal manner.

First of all therefore, Even as in the true knowledge of the first matter (1 Cor. ch. 2. v. 7. but we speak of hidden things, &c.) of the aforesaid terrene Philoso­phical stone, (for this is to be accounted of as a principal member [or part] and [of] highest concealment [or secre­cy]) tis very much behovefull for those who [would] prepare it, (Rom. 11. v. 33. Oh how profound, &c.) and that endeavour thereby to obtain all that happiness as is provided by God for us to eternity, and that are (withall) busied [or seriously bent] on the knowledge of the eternal heavenly stone, (that is, of the true, [Page 148] right, and living God, and Creator of heaven and earth, his indissoluble triune essence) (tis I say) needful that they do know further and more things, and therefore also, (as I have shewed above in the first part) the way of the entring upon it, and the universal nature, toge­ther with all its properties (without which that work will be but rashly and in vain attempted) is to be above all other things well learned and known; for if a man covets to arrive to the highest good, then is it expedient that above all other things, he first learns rightly to know God, then himself, (Acts 17. for in him we live, &c.) for the learning to know God and ones self (that is, to know what men we are, from whence we have our original, to what we were created, and how near a kin we are to God) is de­servedly to be accounted and esteemed of as the highest wisdom, without which 'twill be most difficult (yea impossible) for us to attain to the aforesaid happi­ness.

But now, as to how, and where such a knowledge of that highest Celestial good is to be found, known or learned; (Eccl. 24. I am every where, &c.) you must know [Page 149] that it is and ought to be sought after, even as the terrestrial Philosophick stone [is] the which [stone] is according to its description, in one, and in two, which are to be everywhere found; tis in one only, and yet in two; to this may it be compared; the which is no other thing then the eternal Word of God, and the holy divine Scriptures of the Old and New Testament (as Isaiah 8. Yea to the Law, &c.) in the which the right, cele­stial, fundamental Corner-stone is to be Only and Solely sought for, and enqui­red after; even as also God the Father at that Glorification made in Mount Tabor, doth point with his finger (as twere) at this his own Word, when he saith, as in Mark 9 and Luke 9. This is my beloved Son, hear him, &c. Likewise even Christ himself, the very essential and eternal Word of God derives this to himself, ( Psalm 119.) In John 14. saying, I am the way, the truth, and the life, none cometh unto the Father but by me; [and there­fore] to the holy divine Scripture, or in­fallible testimonie of the divine Word, ( Isaiah 34.) in Isaiah 8. 'tis said, To the Law, and to the testimony: And Christ himself that said Corner-[stone] doth [Page 150] in John 5. partly also require it, when he saith, Search the Scriptures, for ye think to have life therein, and that is it which testi­fieth of me. Therefore David also in Psal. 119. hath a long time afore confessed this same thing, saying, I delight O Lord in thy testimonies, for they are my Counsellors: Thy word O Lord is a Light to my feet: I de­light more in the way of thy testimonies then in any riches: Again, I consider thy waies, and walk in thy testimonies.

( See Genes. 13. Psalm 45. Isaiah 9. 49. Jerem. 32. John 10. 14. Rom. 9. 1 Cor. 5.)

Moreover, as to where, and in what place of the holy Scripture, (Eccles. 24. from the beginning of the world, &c.) the first matter of this heavenly stone, or essence is founded and repaired [or pla­ced] know, that it is in many places to and again fundamentally and expresly demonstrated and set before your eyes, but especially in Mich. 5. 'tis written, Whose going forth was from the beginning, and from eternity; This self same thing also the Corner-stone it self doth also te­stifie, John 8. When the Jews askt him who he was, he answered, Even the same that I said unto you from the beginning; And [Page 151] moreover he thus tells the Jews, viz, Verily, verily, I say unto you, afore Abra­ham was, I was. By which testimonies it doth uncontroulably follow, that he had no beginning, but had his first Ens from all eternity, and that it will so re­main without end to all eterni­ty.

And although that that knowledge consists nowhere but only in the word of God, viz. in the Old and New Testa­ment; and may from it itself be gotten and obtained; yet nevertheless, I will de­clare to such an one as seeks there-after, (2 Tim. 3. And whereas thou from thy childhood, &c.) that he must herein use the highest diligence; for whosoever doth at the beginning err in that know­ledge, or miss the right subject, then is all the following labour that he bestows thereon, vain, and fruitless. Therefore all [those that seek after it] ought rightly to prove [or try] themselves, and here rightly to learn in the separation [as it were] of the word, the true Golden apprehension [thereof] and well and rightly to open the eyes (viz. of the mind and soul) and accutely [or dili­gently] to behold and know it by the [Page 152] internal light, 1 John 5. the which God at the beginning enkindled in nature, and in our heart. Now he that endeavours to obtain that by the externality and corpo­rality only (in a literal way) without the internal eye and divine light, such an one may as soone take Saul for Paul, and thencefrom choose and draw in (as it were) to himself an erroneous way and sinister understanding instead of what is right: for even as in this terrene stone, according to the description thereof, [it so happens that] tis hidden from many thousands of men: So also doth it daily appear (the more is the pitty and grief) in the knowledge of this Celestial stone, [it being hidden] to the greatest part [of mankind]: the which is not to be imputed to the Word or Letter (for as for that, it is well and firmly founded) but much rather to the eye that is false in man, 'tis to be imputed only and solely to that; Even as also Christ himself in Luke 11. and 1 Cor. 3. saith, The eye is the light of the body, but if thine eye be evil, then also thy whole body is obscure and dark, and the Light in thee is made dark­ness. Likewise in Chap. 17. He saith, Be­hold, the Kingdom of God is within you. By [Page 153] which tis evidently apparent that the knowledge of the Light in man must first of all [arise] from within; and not be brought in from without; the which also the holy Scripture doth in many places bear testimony unto.

The which external object, (as we may so speak) or Letter, was written for our weakness sake, by the internal Light of grace implanted in, and granted unto us by God only for a testimony [or wit­ness] Mat. 24. even as also the orall [or uttered] received [or apprehend­ed] word, is to be accounted and esteemed as a stirring up, and as a mediate help and promotion thereunto. For ex­ample, Suppose that there is a white and a black table set before thee, and it be de­manded of thee, which of those is white, and which black? Thou would hardly resolve my Question thus propounded to thee, from the bare and mute objects of the said tables, if thou hadst not the knowledge of those two divers colours in thee afore, (John 2. But this I have written unto you concerning those that seduce you) for the knowledge thereof doth not arise from those tables, which are dumb and dead, but ariseth from thy [Page 154] innate [understanding] and daily exer­cised knowledge.

The objects do indeed (as we have said afore) move [or quicken] the sen­ses, & set (as 'twere) an edge to know­ledge, but do not at all bestow the know­ledge; for as for that, It must arise from within; from a knowledge and discern­ing understanding of those colours: So likewise if any do desire from thee a ma­terial, external fire, or a Light, [or kindling] out of a Pyrite [or fire-stone] wherein the fire or the light is hidden; then tis expedient to make it manifest, and extract (as 'twere) out of the stone, that same occult and secret fire, and not to bring it into the stone; the which is to be done by a steel (as apper­taining hereunto) and by it the occult fire in the stone must be excited [or stir­red up] the which fire must (notwith­standing) be received by a well prepared sutable firing or fewel, and so blown up, unless you'l intend to have it vanish and be extinguished.

The which being so done, you shal have a right shining brightsom fire, and as long as you preserve and cherish it, you may do therewith what you please, [Page 155] according to your desire. Even so like­wise after the same manner is it with that divine Celestial hidden Light in man; the which (as we have said before) doth not come into a man from without, but ra­ther proceeds from within, outwards: Now this may (at the beginning) be made bright by a true faith in God, and then furthermore by mediums, as reading, hearing, preaching, and also afterwards by the holy Spirit which Christ hath re­stored unto us, and hath promised to give us, (John 14. No man comes unto the Fa­ther but by me) [this may I say] be en­kindled in the obscure and darkish, but yet glowing heart, [which is] as 'twere a prepared fire, and be again rightly breathed on and made shining; for in such an heart God will afterwards operate and work; In such an ones heart as be­lieves, and in that one Light to which none can attain, doth he desire to have his abode. And although no man ever saw God with his external bodily eyes, nor indeed can see him, yet nevertheless may he be seen, discerned and known by the internal eyes of the heart. More­over, although that that clear Light hath sent forth its brightness into the whole [Page 156] world, and doth as yet daily enlighten all men without any difference, yet (for all that) the world, because of its corrupt and depraved nature [cannot, or] will not rightly see it, much less know it: and therefore also are there so many er­roneous waies, and dangerous opinions vented thereabouts. The which is (in this thing) to be well considered of, heeded and observed, viz. That God hath not in vain, and casually placed two eyes and as many ears in the top part of the body; for he would thereby hint unto us, viz. That tis expedient for a man to learn and give good heed unto a twofold sight and hearing, viz. internal and external; and by the internal to judge of spiritual things, and the external is to perform its part, 1 Cor. 2. The which distinction al­so in the Word of the Spirit and of the Letter, is to be most diligently observed; for the sake whereof even I also am wil­ling here (by way of admonition) brief­ly to discover, and in a few words only, to the more simple [sort] whereby they may the better be informed, and attain to the better and more commodious [or profitable] knowledge of the triune stone, in which the very top of the thing lies.

[Page 157] Now even as the matter of the ter­rene Philosophical stone is of no value or esteem with the world, but is rather wholly rejected (as it were) even so likewise, Christ the eternal Word of the Father, the most noble and celestial, pro­ved, triune stone is dis-esteemed by the greater part of men in this world, and is (as 'twere) cast out of our sight, and in­deed (to speak the truth) there's almost nothing more unworthy, more vile and abject, then the saving Word (of God) it self; and therefore in 1 Cor. 3. it is accounted, especially by the wise ones of this world, for foolishness; Nay it is not only so disesteemed and slighted, but also condemned as Heretical, and cast forth to banishment; the which to hear (it being so great a blasphemy) is to a god­ly heart, the highest grief. But however, be it as it will, tis behoveful that the right believers be thereby tryed, and that con­sequently the afore-mentioned testimo­nies be yet rightly fulfilled, the which also John in his first Chapter testifies saying, It (viz. the Word) was in the world, and the world knew it not; Likewise, he came unto his own propriety, and yet was not received by his own.

[Page 158] Even as also the Corporal and Ter­rene Water-stone of the Wise men, (whose vertue and efficacy is unsearch­able) is (in reference to its matter) called by the Philosophers by sundry names. So likewise that Deity and that only light, (whose vertue and Omnipo­tency is (in like manner) unsearchable) hath many various titles and names in the holy Scripture, the chiefest of which we shall here orderly reckon up, on both hands: The stone of the Philosophers is called the most antient, the hidden or unknown, the natural, incomprehensible, celestial, blessed, consecrated stone of the wise men; tis also called true, without lyes, the certainest of things most certain, the secret of all secrets; a divine vertue and efficacy, hidden from fools, the high­est and the lowest that can be seen under heaven; the wonderful Conclusion, or knitter up of all Philosophick works; tis likewise called a fit and perfect Agree­ment of all the elements; an incorrupti­ble body, that can be touched by no ele­ment. 'Tis moreover called a Q. E. a double or twofold, and vivifying ☿, which hath in it self a celestial Spirit, the healing of all the sick and imperfect [Page 159] mettals, the eternal light, the highest me­dicine for all diseases, the noble Phoenix, the highest and most noble treasure, or choicest good of nature, the universal triune stone, which is (by nature) con­joyned of three, and yet nevertheless is but onely one; yea tis generated and [ingendred or] effected out of one, two, three, four and five: Likewise 'tis called, the Catholick Magnesia, or Sperm of the world; and by many other such names and Titles as are to be found amongst the Philosophers, all which titles may not unfitly be reckoned up and com­prehended in the highest and most per­fect number, viz. a thousand.

Even as therefore now this terrene Philosophical stone, I say, hath (as in re­ference to its matter) many and divers, yea almost a thousand titles (as we have said) and is therefore now and then cal­led wonderful; Even so likewise these and such like other afore-mentioned titles and names, may be much rather, and that also in the highest degree said or published of God the Omnipotent Good; for verily God, yea the Word of God, his eternal Son, is the right, eter­nal, precious, and tryed corner-funda­mental-stone, [Page 160] which the builders rejected and banisht, Isaiah 28. Psalm 118. Mat. 21. Acts 4. Rom. 9. 1 Pet. 2. He is the true, the antient, yea the most antient, who was before the foundations of the world were laid; yea even from eternity, Isaiah 45. Daniel 7. Esay 43. Psalm 90. He is the right, the hidden, and unknown God, supernatural, incomprehensible, ce­lestial, blessed and most praise-worthy, Mark 16. the alone Saviour, and conse­quently the God of all Gods, Deut. 10. He is certain and true, and cannot lye; Numb. 23. Rom. 3. yea the most certain of all, and doth even what pleaseth him, and is the alone Potentate, Genes. 17. Ephes. 3. He is the most secret [or un­known] and eternal, in whom all the treasures, and mysteries of wisdom lie hidden, Rom. 16. Col. 2. The alone di­vine vertue and omnipotency, which is hid from, and unknown unto fools, or the wise ones of this world. He is the right, the alone, and perfect agreement of all the elements, from whom and by whom all things proceed, and in whom all things are, Rom. 11. James 1 viz. of an incorruptible essence, which no ele­ment can dissolve or separate, Psalm 16. [Page 161] Acts 2. 13. Likewise, he is the Q. Es. yea the essence of all essences, and yet notwithstanding is properly no essence; he is the true and right duplicate Mer­curie, or the Gyant [and Champion] of a twofold substance, Matth. 26. Even as tis sung (of him) in the Hymn or Song, viz. By nature a God, a man, a worthy, &c. who hath in himself a Celestial Spi­rit, who [also] vivifies all things, yea, is the life it self, Wisd. 7. Esai. 42. Joh. 14. He is the alone only perfect Saviour of all the imperfect bodies and men; the true, heavenly Physitian of the soul, the eter­nal Light that enlightens all men, Isa. 60. John 1. the highest medicine for all dis­eases, the right Spiritual Panacaea, Wisd. 16. The noble Phoenix, that doth again refresh and quicken with his own blood, his own chickens, as are wounded and slain by that old Serpent the Devil; Yea he is the choicest treasure, or highest good in heaven and earth, Psalm 83. Wisdom 7. The triune universal essence, which is called JEHOVAH, Deut. 6. and [is] of One [viz.] the divine es­sence, then of two, God and man; [then moreover] of three, viz. Per­sons; [also] of four, viz. three Per­sons [Page 162] and one divine essence. So likewise of five, viz. three Persons and two es­sences, viz. divine, and withall humane. Besides, God is the right Catholick Mag­nesia, or universal Sperm of the world, John 1. of whom, and by whom, and in whom, all, both celestial, and terrestrial creatures have their essence, motion and original, Gen. 1. Iohn 1. Acts 17. Rom. 11. Heb. 1. and briefly, he is the Alpha and Omega, the beginning and the end­ing, saith the Lord, who is, who was, who is to come, the Almighty, Rev. 1.

But now, even as (in the afore-men­tioned Philosophical work) it is not suf­ficient to know the matter only, and to receive [or acknowledge] it for a triune essence, and to learn the Quality and Property thereof; But tis (moreover) necessary, that you know how to obtain it, and how to be made a partaker of the benefit thereof; the which cannot be done by any other means, then as we have said above, [viz.] those three things are to be first dissolved and putri­fied, whereby its darkish shadow, and hairy rough essence, (wherewith it was at first shadowed over, and was conse­quently [Page 163] beheld [and visible] in a de­formed and inhumane [or ungentle] shape) may be again taken off; then al­so, even as by a further sublimation, its heart and internal soul that lies hid there­in, is to be again drawn out of it, by the universal, pleasant, and fire-like-shining Sea-water, and reduced into a certain corporal essentiality: Even so, and (in­deed) much less able are we to know that triune divine essence, which is called JEHOVAH, unless it be first of all (in relation to us) even as it were dis­solved and putrified, and the veil of Mo­ses, and the wrathful visage or shape (the which shape is naturally to us all an impediment or hinderance, and a ter­rour) be took away therefrom, and that the heart and inward soul, which lies hid therein, (that is his Son, who is the Lord Christ) be, by the help and assist­ance of the holy Spirit (the which doth likewise purifie our hearts like to clear, pure water, Ezek. 36. Esai. 44. yea doth also (like to the divine fire enlighten us) Jerem. 23. Mat. 3. and doth fill us with a sweet and pleasant comfort, Iohn 16. Ephes. 4.) produced thereout of, and learned, and be furthermore converted [Page 164] or turned into an humane God, or God-man. But now, even as in the Phi­losophick work, the matter being dissol­ved into its three parts or principles, must be congealed with its own proper salt, and reduced into one only essence; the which is afterwards called the Salt of wisdom; So likewise, [is it with] God, and his heart, that is, the Son must be uni­ted to the Father by their proper Salt; the which [Salt] is in like manner, es­sentially implanted in God, and must ne­cessarily be believed and acknowledged for one God, and not be accounted as two, or three Gods and Essences. If therefore thou hast by this means known God by his Son; and as it were separated them; and hast again (notwithstanding) coupled and conjoyned them by the Spi­rit of divine wisdom, and the bond of charity [or agreement] Then behold, the invisible and unknown God, Isa. 45. is made visible, knowable and intelligible; who doth no more appear then as afore, so wrathful and so displeased, but appears after a most courteous, gentle and most friendly way and manner,—and doth then suffer himself to be felt, beheld and seen by thee; whereas formerly, [Page 165] God, (afore that his Son Christ was formed and fashioned in us, Gal. 4.) was much rather a terrible God, Deut. 7. 18. yea a consuming fire, and is so called: But yet notwithstanding the knowledge of that divine triune essence, is not as yet sufficiently, and fortunately or blessedly enough used or conceived of, except thou makest a further progress in the knowledge of him (especially of his heart) and so growest more and more on; for even as the abovesaid, and hither­to prepared subject in the Philosophical work, is (without further preparation) rather hurtful then profitable to thee in medicine for the body; even so also is Christ, 1 John 4. whom unless thou knowest better and more perfect, he is but very little as yet conduceable [or availe­able] for a spiritual medicine for thy soul, but will much rather turn to thy condemnation; and therefore also if thou wouldst be made a partaker of him; and of those celestial gifts and treasures, and enjoy them prosperously, then is it necessary that thou proceedest on farther in the personal knowledge of him, and not set him before thee, and conceive of him as pure-meer-God; but well to ob­serve [Page 166] that fulness of time appointed by God, Gal. 4. wherein he received his ad­ditional, that is, God and man toge­ther, yea he was made the Son of man.

For even as in the Philosophick work, it is again said, that if you would bring your work to its effectual power, and make your tincture to perfect the other simple mettals, then 'tis expedient that you put to your first matter, and unite therewith a certain other metallick highly dignified body, & of near affinity to the aforesaid Prima materia, and such as is most acceptable and grateful thereun­to; and you must reduce them into one body. Even so is it here in the Theolo­gical work of the divine nature of the Son of God, (if we should well enjoy it, and be made partakers thereof) 'twas behoovful that (as it were) another mettalline body, (that is, flesh and blood, the humanity or the humane nature, which also is (amongst all the highest dignified creatures of God in the earth) the one, that is nearest akin, is also the most acceptable, and the most grateful, and besides, is created after his nature) adjoyned and united it self [Page 167] therewith, and consequently, 'twas fitting that both were reduced and united into a certain undissolvable body.

But, (even as tis chiefly to be noted and observed in the aforementioned Phi­losophical work, as we then informed you, that,) even as this common, or vulgar body of gold, is not in the least agreeable or convenient for that work, but because of its imperfection, and many other va­rious defects that it is subject unto, is unprofitable, and is to be accounted of as a dead thing, and that likewise for that same reason there must be produced such [a body] as is clear and pure, and without mixture, and such as was never falsified by any deceit, but is free from all impu­rity, and without defect, and what was never as yet debilitated in its eternal Sul­phur; Even so, much less can there be, or ought there to be any universal hu­mane nature (such as is conceived in sin, polluted with original transgression, and is daily falsified and defiled with real sins, and preternatural infirmities, under which all men do generally lie) accept­ed [of] imputed [to] and incorpo­rated [with] the divine essence of the Son of God, but only the unmixed, pure, [Page 168] and perfect humanity, void of all sin: for if the earthly Adam, who was but a crea­ture only, was (afore the fall) without sin, and was an holy and perfect man; how much more then is that celestial Adam, which the only begotten Son of God hath in himself?

And therefore the celestial, eternal, fundamental and Corner-stone Jesus Christ, (according to the description of the Philosophick) is, and ever will be, according to both his natures, of a most highly admirable birth and rise, and con­sequently of an unsearchable nature and property. According [or in relation] to his divinity [he was] from eternity, of the alone divine essence of his celestial and eternal Father, true God, yea the Son of God, whose out-going (as the Scripture testifies thereof) was from the beginning and eternal ( Mich. 5. Psal. 2. Mat. 16. Col. 1.) But as in reference to his humanity, he was born in the fulness of time, without sin and fault, Isa. 53. John 8. according as the Scripture testi­fies, a true and a perfect man; with a bo­dy and also a soul, Mat. 26. so that now he is of an indissolvable, personal, and God-man essence, that is, a true God, and [Page 169] true man, in one only person, indissoluble to all eternity, and must and ought to be so acknowledged and worshipped as God Omnipotent.

But yet notwithstanding, it could be wished that the eyes of the greater part of the imaginary learned men were better opend, and their dark spectacles, and their sophistical vizards that hang before them were removed, and that at length they might yet once recover their lost sight, Luke 10. But especially, all the Aristote­lians, and the sophisticate, blind-sighted, purblind [as 'twere] in divine works, amongst whom there have been so many various and divers disputations even to this very day, in divine things, too too unchristianlike; nor is there any end at all of the manifold distinctions, divisions and permixtions, concerning the highly venerable Article of the union of na­tures, and community [as 'twere] of Idioms in Christ, so well founded in the holy Scriptures, 2 Tim. 3. But now, if they will not believe God or his divine Word, they may yet notwithstanding by the conjunction made of the said Chymi­call work (as afore-mentioned) and by the unition of the two waters, viz. of ☿ [Page 170] and ☉, know the essence, and be able to feel him (as it were) with their fingers. But alas! the highest Scholastick art of their Ethnick [or heathenish] philoso­phy, so little or meanly founded in the holy Scripture or in Christian Theologie, and their fundamentals and Aristotelian precepts of no value or moment, about substance and accidents, and many other more [devices] do not at all lead them to the attainment thereof, little consider­ing that Tertullian, that old man, hath not in vain written, That these Philoso­phers are the Patriarchs or chief Fathers of the Hereticks; But we conceive it no waies worth our while to discourse more largely of this thing.

And moreover, even as (in the Phi­losophick work) that said composition, the two essences being conjoyned now together, must be placed over the fire, and be putrified, ground or broken, and be well boiled, in which putrefaction and boyling there do (until it be rendred more then perfect) in the mean while, manifold and various acts or scenes fall in between, and divers colours do shew themselves, about which you may find more written in the description of the [Page 171] terrene work: Even so, this God-man and man-God person Jesus Christ, so ap­pointed by God, his heavenly Father, in this world, was cast into the firie furnace of tribulation, and was therein well boyl­ed (as 'twere) that is, he was encom­passed with various troubles, reproaches, the Cross and tribulation, and was changed and transmuted (as 'twere) in­to various shapes, that is, he suffered hun­ger, Mat. 4. then presently upon his re­ceiving of baptism, and after his devoting himself to the ministry of the preaching the holy divine Word, he was by the im­pulse of the holy Spirit in the desart, and there tempted by Satan; and must there necessarily undergo with him a triple combate, for a testimony and witness to all bought and purchased Christians, as having entred upon Christianity, and professing the faith of Christ, are tempted by the Devil, and are by various tempta­tions again sollicited and enticed to a fal­ling off from Christ.

Likewise, he was wearie in John 4. al­so he cryed and wept lamentably, Luke 19. 41. also he trembled, [and was sore amazed] Mark 14. he combated with death, and sweated a sweat of blood, [Page 172] was likewise taken and was bound, Mat. 26. was smitten on the face by the high Priests servant, was mocked, derided, spit on, whipt, crowned [with thorns] con­demned to death; and then fastned to the Cross (which himself carried, Joh. 19.) betwixt two thieves, had Gall and Vine­gar given him to drink, Psalm 69. and cryed out with a loud voice, and com­mended his Spirit into the hands of God his Father, expired it, and at last dyed on the Cross; and many other afflictions and tribulations did he necessarily under­go in his life and at his death, of which you may read more at large in the holy Evangelists.

And even as the Philosophers write, viz. that that boiling and putrefaction in the afore-mentioned terrene work is usu­ally made and perfected within fourtie daies: So are there described and laid down to us in the holy Scripture [a de­scription of] many and divers miracles that God hath done, by that afore-men­tioned number: as for instance, that of the people of Israel's, when they aboad in the desart for fourty whole years, and had the tryal of a very hard exile, Psal. 59. Deut. 8. Likewise Moses his being in [Page 173] Mount Sinai, Exod. 34. Also Elias in his flight, because of Ahab, 1 Kings 19. So Christ in the desart fasted forty daies and as many nights: Likewise also he preach­ed on the earth for fourty moneths, and performed miracles: He lay forty [hours] in the Sepulchre; and fourtie daies (be­tween his resurrection from the dead, and his ascention into heaven) did he walk about and visit his Disciples, and shewed himself alive unto them, Acts 1. Likewise, the City of Hierusalem was destroyed by the Romans and razed to the ground, the fortieth year after the ascention of our Lord. But you must here principally note, that the Philosophers call that pu­trefaction, because of its black colour, ( Cantic. 1. I am black.) the head of the Crow; Even so Christ himself, (Isa. 53. He had no form, nor, &c.) was wholly de­formed as to his form [and beauty] the most vile of all, full of griefs and sorrows, and also was despised, in so much that we even hid our faces because of him, and esteemed him as a thing of nought. Moreover himself doth likewise in Psalm 22. complain of that thing, viz. he was a worm and no man, the mocking stock of men, and contempt of the People.

[Page 174] In like manner also, this may not unfit­ly be compared with Christ. viz. As that Putrified body of Sol doth lie for a sea­son like to ashes in the bottom of the glass, and dead without any efficacy, un­til by [the addition of] a stronger heat, its soul doth again let down it self drop by drop, and by little and little, and doth again imbibe the sick and as it were dead body, doth moisten it, give it to drink, and preserve it from a total de­struction; even so happened it to Christ, when he was in the Mount of Olives, and upon the Cross, and was roasted (as it were) by the fire of the divine wrath, Mat. 26. 27. he complained that he was wholly forsaken by his heavenly Father, and yet nevertheless was he alwaies re­freshed and strengthened, Mark 4. Luke 22. and imbued (as 'twere) and moistened and imbibed with the divine Nectar; even as 'tis wont to be in the terrene body by a daily (airing for, and refreshment) yea also, when in his most holy passion, and mediating death, his power and strength, together with his Spirit, was wholly withdrawn from him, and he plainly [or truly] arrived [or came] to the lower and deepest parts of [Page 175] the earth, Acts 1. Ephes. 1. 1 Peter 3. he was (notwithstanding) even yet conserved, refreshed, and again lifted [or raised] up, by the vertue and power of the eternal Deity, and thereby vivified and glorified, Rom. 14. and here 'twas that his soul and spirit did first of all pro­cure [or bring to pass] a perfect, true, and indissolvable union with his dead bo­dy in the Sepulchre, and by a most joyful and victorious resurrection and ascenti­on to the heavens, was it exalted through our Lord Jesus Christ, to the right hand of his Father; Mat. 28. Mark 16. with the which [body] he doth now, by the efficacy and vertue of the holy Spirit (as being a true God and Man, in equal power and glory) rule and bear command over all things, Psal. 8. and by his most effica­cious Word preserves and sustains all things, Heb. 1. yea he vivifies all things, Acts 17. The which wonderful union, and also that divine exaltation cannot be well seen, and much less considered of by An­gels and men in heaven and on earth; yea and under the earth, Phil. 2. 1 Pet. 1. without fear and trembling; Whose ef­ficacy, power, and rosey-coloured tincture is able to transmute us imperfect men and [Page 176] sinners, even now, in body and soul, to tinge, and more then perfectly to cure and heal us, concerning which we shall speak more anon.

Having now therefore, briefly and plain­ly disclosed to you, how viz. the Celestial, Fundamental Corner-stone Jesus Christ may be compared with the terrene Philo­sophical stone of the wise men, the matter and preparation whereof is (as we have heard) a notable type and lively counter­poise (as 'twere) [and resemblance] of the divine assumption of humane flesh in Christ: We therefore likewise judge it necessary, that we also behold and learn his efficacy, virtue, and Tincture, as also his fermentation and multiplication in us men, who are destitute of efficacy and virtue, and are as it were Imperfect met­tals.

And albeit, that God created man, at the beginning, above all his other Crea­tures, and made him a most noble and most perfect Creature, yea he made him after his own Image, and breathed into him a living Spirit and an Immortal Soul; Yet nevertheless, after his fall, was he transmuted into a deformed, contrary and pernicions [or mortal] shape [and form.]

[Page 177] But now, to restore again such a most noble Creature to his former brightness [or lustre] and perfection, the Omni­potent God did, out of his meer mercy, ordain such a medium, as his [viz. mans] restitution might be brought to pass by after the manner following, viz. as we have afore said, that the more then per­fect stone, or Tincture after this its per­fection, is to be (in the first place) yet further fermented, augmented or multi­plyed, if at leastwise you would obtain its manifold profit, and have its efficacy and operation beneficial; Even so, also, Christ, that heavenly blessed stone, must (according to his God-man perfection) be yet moreover also further fermented and multiplyed (as 'twere) with us, as with his members; that is, we must be purifyed and united with him, by his own saving ticture of a Rosey colour, and be prepared and conformed to a pure, un­fermented and celestial body: for (as Paul testifies in Rom. 8.) he is the first be­gotten among many brethren, yea the first begotten before all other Creatures whatsoever, Coloss. 1. by whom all things in Heaven and Earth are created and re­conciled with God: for if we who are [Page 178] naturally impure, mortal and imperfect, would be again, made pure, new-born or regenerate, immortal and perfect, then verily, that cannot be done by any other medium (Hebr. 13.) then by that cele­stial fundamental corner stone only, Jesus Christ, who is alone holy, yea the most holy, Dan. 9. the new-born, raised up and glorifyed heavenly King, who both is and eternally remains God and man in one person.

Likewise, even as the stone of the Phi­losophers, and Chymical King, doth (by its tincture) bestow this benefit; and doth also comprehend in it self (by its per­fected process) this efficacy and virtue, as to be capable of transmuting and tinging the other imperfect simple and dis­esteemed mettals into pure gold; So also, yea▪ and much more rather doth that heavenly King, that fundamental corner stone Jesus Christ, only and alone purify us, by his blessed tincture, that is, by his blood of a Rosey colour, and cleanse us sinners and imperfect men from our in­nate adamical defilements and dregs, yea he doth more then perfectly cure and heal us, 1 John. 1. and as the Scripture speaking thereof doth testify, that there [Page 179] is no other salvation nor medium either in the Heaven or the Earth, whereby we may obtain everlasting blessedness and perfection, but only the name of Jesus, Acts 4. For, albeit that the blind and mad world hath (by the cozenage and deceit of Satan) sought after many and various mediums and wayes of obtaining everlasting happiness and perfection, and have earnestly busied themselves there­about; yet notwithstanding Christ Jesus is the only and alone Saviour and Media­tour, in whom, and by whom, we are justifyed, and blessed before God, and are again purified from the Spiritual Le­prosy of sin; even like unto the one only terrene Saviour and Chymical King by whom all the imperfect mettals do pur­chase and obtain their perfection; and moreover by it are cured all diseases, but especially the incureable and corporal Leprosy: So therefore all the other mediums, and those arts that are studyed and contrived by men themselves, viz. such as the Jews, Turks, Heathens, and other hereticks have published, and are as yet defended [and maintained] as necessary mediums, are (to speak proper­ly thereof) much rather void of Spirit, [Page 180] are false and Sophisticate Alchimy (Col. 2. Beware least any one, &c.) by which we men are not purifyed, but are hindred, are not vivifyed [or enlivened] but weakned, yea are (at length) wholy mortifyed; like to the falsely so called Al­chimy, which hath found out many and diverse tinctures and colours, by which men are not only deceived, but likewise, as (too toomuch misery it is) daily ex­perience doth more then enough testify, they are oftentimes cast into the peril and danger of their goods and corporal life.

But now, if we men would be again purifyed from our impure filths and feces, viz. from that Adamical Original sin, wherewith the whole nature of man was at the beginning corrupted, as if it were with some destructive poyson inspired [or breathed] into our first parents by the devil, and in which we are all con­ceived and born, Psal. 51. Job 15. and would be again made perfect and happy, John 3. then it must be done by a new regeneration of the holy Spirit; yea by water and the spirit (even like as the Chymical King also is regenerated by water and the spirit, and doth [there­by] [Page 181] obtain its perfection) in which new and spiritual regeneration, (1 Pet. 3.) the which is accomplished from above, in the holy Baptisme by the water and the spirit, must we be washed and purifyed by the blood of Christ and so be made one body with him; and cloath our selves with him as 'twere with a garment, as Paul saith, in Col. 3. and Ephes. 5. for even as the Philosophers stone doth aftet­wards unite it self by its Tincture with the other Mettals, and is together with them reduced into a perfect and indissolu­ble body; so also Christ (as being the head of us all, 1 Cor. 4. doth even unite himself with his members by his rosey coloured tincture, and reduceth and per­fects it into a perfect body and building, Rom. 12. 1 Cor. 12. Ephes. 5. which is created according to God in ( Joh. 3.) right and true Justice and holiness, Eph. 4. And verily, that regeneration of man which is performed by the holy Spirit in holy Baptism, is properly no other thing than a certain inward spi­ritual renewing of fallen man with God and Christ, 1 Cor. 12. In so much that whereas afore we were carnal in relation to the birth made by our father and mo­ther, [Page 182] and were by nature enemies to God, and sons of wrath, (Rom. 2.) Eph. 2. we are now by means of the second and spiritual birth in holy Baptism, made friends and sons, yea heirs of God, and coheirs with Christ, Heb. 3. For, for this reason Christ also dyed, and rose and re­vived, Rom. 14. that by this his process, that is, by his Passion, Death, Resurre­ction, and Ascension, we might have an entrance into an holy place [or house] not made with hands, and that he might prepare for us the way to an everlasting Country. And therefore also is it necessary, that we likewise as his bre­thren and sisters, ( Math. 12. Ephes. 5. and Psal. 22.) do follow him in sufferings, Math. 8. and grow up and increase in an acceptable humility, Luke 12. and in other virtues; and moreover, that we be alto­ther conformable [and suitable] to [or for] his body; that so at last, even we also who have followed him here in the regeneration, and are dead and mor­tifyed in him, may likewise live with him and enter into his glory.

The which spiritual exhortation and Christian imitation of our celestial King his life and deeds, comes not from our [Page 183] worth, merit, or proper and peculiar plea­sure (for the natural man is, together with all his faculties, blind, deaf, and dead in spiritual things) but meerly and only (1 Jo. 5.) by the efficacy and operation of the holy Spirit, which is effectual and powerful in us, by the blessed washing or bath of regeneration and baptism; after the same sort is it with minerals and Met­tals, which being in themselves dead, ( Hebr. 10.) and rusty as it were, and cannot possibly purify or amend them­selves, are even by the help of the spagy­rical spirit purified, renewed, dissolved and perfected.

If therefore now we are again (as we have heard) regenerated by the water and the spirit, (2 Cor. 5.) that is, by the blessed baptism, and by the red fountain or stream tincted by Christ, and incorpo­rated with the Lord Christ, our heavenly King, (1 Cor. 3.) and are washed with his blood from our hereditary sins, and are purified, and are made partakers of the first fruits of his holy Spirit, Then is it expedient, that we be fed and that we drink at the beginning, a little and a little, (according to the saying of St. Peter, with pure and wholsome milk, like new born [Page 184] [babes] yea like infants in Christ, until at length we becoming like living ( Apoc. 1.) and ripe stones, are built up to a spi­ritual house and high Priest-hood, and made fitting to offer up spiritual Sacri­fices, such as are well pleasing and accept­able to God through Jesus Christ; for verily, a Christian man regenerated by the water and the spirit, doth not com­prehend all at once, nor is able to appre­hend all, but 'tis needful that he grow up and increase day by day, and by little and little in the knowledg of God and Christ.

For even as in the Philosophers work 'tis to be seen, how that at the conjun­ction of the two [matters] of the Wise men, (Cant. 3. It was but a little that I passed from them, &c.) viz. of the ter­rene gold, and of the watery matter pre­pared as it were after a celestial manner, when (at the beginning) they are put in a certain dissolving dish, or vessel, and re­duced into as it were a dry liquour, and ana; All is not put to the composition together, and at one time, but one part is added after another, and that by little and little, and at certain diverse times; Even so, yea and much more rather ought [Page 185] this to be done in the Theological work; for assoon as the conjunction and spi­ritual union is made of Man with Christ in Baptism, and that we are so reduced (as we said afore) into one body with him, so soon also [or, then] must such a man learn the Christian faith by little and little, and comprehend one Article after another, until at length he be altogether confirmed in them, and attain to a per­fect knowledge.

Therefore also the Christian faith ( Phil. 3.) is (like as is done with the terrene watery prepared matter, of which we have made mention in its proper place) divided in twelve Particles, or short Articles, according to the number of the 12. Apostles, and further is then again distributed into 3. principal Arti­cles, as 1. Concerning our Creation. 2. Our Redemption. 3. Our Sanctifica­tion, the which 'tis expedient that a man propose to himself to learn one after the other. But yet it must be done by little and little, and at divers [distinct] times, [and seasons] least he should be burdened more then is fit, and be (as it were) wholy overwhelmed with his learning of them, by which he mought haply be a loather [Page 186] thereof, and be plainly alienated from the faith. To prevent which, even the third Article concerning our Sanctifica­tion may be divided into 7. diverse mem­bers or particles; ([see] in the Commu­nication of [the book of] the infallible Epilogue or conclusion, Amen,) and may be prest upon men to learn at seven di­stinct times (according to the informati­on given in the terrene work; the which being done, and the faith being thus fully comprehended from part to part, then the chiefest and most necessary thing is, that a man doth most diligently preserve in himself that knowledge of the faith that he hath so comprehended by the grace of God, and most cautiously be­ware that he neither falsify it or lose it. And, even as (as we have before told you) in the said Philosophical work you are to take for that fermentation and multiplication of the only terrene King or meer and pure tincture, three singular parts or Particles of the best pure, yea the most purified Gold, purged by ♁, not be­cause of any defect in the stone, or im­perfection of its Tincture, but because of the impotency and weakness of the Met­tals themselves; And (that you may the [Page 187] better understand my intention) [know] that although the tincture or stone be perfectly prepared in it self; yet never­theless, the gross and imperfect Mettals cannot (by reason of their natural infir­mity and weakness) draw to themselves and apprehend that (as I may so say) Angelical perfection and subtility of the stone or Tincture unto it self, except a commodious and requisite [medium] be also taken, by the which they will be transmuted the more easily.

Even as therefore it is and ought to be so done (I say) in the Chymical work, even so in like manner must there be had a very special care here in our Theological work, ( Phil. 2.) of the spiritual reno­vation and Celestial regeneration of man; for although that our Celestial King Jesus Christ hath perfectly freed us from all impurities, by that plenary obedience of his which he performed to his heaven­ly Father in our stead, and hath made us sons and heirs of God; yet nevertheless we cannot in all things and wholy com­prehend and receive that saving and plainly divine tincture of himself, (nei­ther his other treasures and great bene­fits,) because of our innate infirmity and [Page 188] weakness (2 Cor. 4.) nor can we firmly apply it to our selves, [unless we do thus] viz. we must (if we would rightly per­take of him) come yet a little neerer, and must have added those three saving sin­gular parts, reckoned up and mentioned by God himself, which parts are thereto requisite, and they are chiefly termed ( Eph. 2.)

(1) His holy Word, the which is pure, yea purer then Gold and Silver that hath been seven times tryed in a fornace of earth, Psal. 12. and 18. Yea, it is to be loved more then thousands of golden wedges.

(2) A saving faith, the which is a sin­gular gift of God ( Joh. 6. 2 Thess. 3.) and ariseth by the Word of God, Rom. 10. and doth also unite the hearts of men, Acts 5. and is tryed in the fire of tribula­tion, Gal. 3.

(3) A plain-hearted love to God and ones neighbour, the which likewise is the gift of God, and the fulfilling of the Law, Rom. 13. yea 'tis God himself and so is it called, 1 Joh. 4. chap. by which singular [and principal] parts, viz. the word faith, and charity, ( Eph. 5.) if they be exercised and made use of after an or­derly [Page 189] way and manner, then (first of all) the Lord Christ can rightly operate in us simple and imperfect mettals or men, and make a perfect projection, and have a sa­ving ingress with his divine tincture and heavenly Unction; for without this [aforesaid medium] 'twill be most diffi­cult for us to lay hold on him, or to be made rightly partakers of his tincture. For presently that terrible and lying false Chymist Sathan doth there shew himself, and doth daily lay snares and gins for the new and regenerated Men and Sons of God, (especially if they accomplish their covenant made with Christ in the holy Baptism, and do as St. Paul bids to be done, viz. to fight a good valiant fight, to keep the faith and a good conscience,) and endeavour by his faithful [or trusty] helpers (1 Pet. 5. [...]) such as are our flesh subject to sins, ( James 3.) and the wicked seducing world, to draw and headlongly to thrust them into his dangerous net: and also (which grief be it spoken) he doth most oftentimes, by Gods permissi­on, (for in Prov. 24. even the just man falleth seven times a day) bring many a one to a headlong fall. Even so he at­tempted vehemently to insnare and in­trap [Page 190] the Lord Christ our head and Cap­tain, and earnestly tempted him presently upon his Baptism, and at his entrance upon his holy ministry; and as he did then, so likewise after the like manne [...] doth he evidently shew and discover a [...] all times and seasons his secret fly tricks▪ subtilties, and deceits against the Christi­an Church even to this very day. Now first he busied himself to tempt Christ by telling him of the great penury [or want tribulations and various streights he was in, and that he should doubt of the Word of God, and of his most merciful and gra­cious promise, pretending that God was not his friend thus to suffer him to en­dure hunger so long in the desart; But now if this temptation doth not wor [...] with Christians, then this enemy sets upon men with anothet temptation, on the other side [or extream] and would have them to rely upon God for more then he hath promised them in his Word, ( Deut▪ 10.) for so he endeavoured to perswade even Christ himself, viz. that he should cast himself down, ( Math. 4.) from the highest top of the Temple; for God will sufficiently protect [and defend] him▪ But now, if this will not do, he will ye [...] [Page 191] shamelesly have a third temptation, and this is by promising Riches, viz. that for mony and temporal honours sake, he should depart from God from his Divine Word, and become an Idolator, and fall down and worship himself (viz. Sathan) Thus feared he not boldly to wrestle with Christ himself and to drive him to a fall. The which also the faith­full God and Father in Heaven ( Job 2.) doth out of his peculiar Counsel and for certain causes, sometimes permit such a thing to be done against his own [people] that so they may by this means grow and encrease in faith, hope, patience, in a true and right invocation (or prayer) unto God, and may by those rudiments or be­ginnings, and exercisings of the Cross, well prepare to themselves the way to the last conflict [viz.] of death, (which, our old man must necessarily undergo,) and that they may by this means obtain an eternal victory against that enemy; the which will come to pass, if they first know all his tricks, and most crafty snares; and do then valiantly and stoutly accomplish that as by the divine grace meets with and opposeth him.

[Page 192] For, whereas we are to fight and strive, not with flesh and blood, but with Prin­cipalities and Powers, as Saint Paul speaks, viz. with the chiefest of this world, (who rule in the darkness of this world) and with the evil Spirits under heaven; therefore we are not in the least able to resist them or their spiritual temptations by our own proper strength and power; but here we must (according to the example of Christ our Saviour and standard-bearer) lay hold on spiritual weapons; and with them and the Word of God (as with the sword of the Spirit) Ephes. 6. in or by Faith, are those our spiritual enemies to be smitten and over­come. And to this purpose, 'twill seem necessary for us to do as that Christian warriour Saint Paul the Apostle in Eph 6. commands to be done; viz. We must be­take our selves to the armoury [or store­house] of the holy Spirit, and there (1 Tim. 6.) take the iron breast-plate of God, and put it on, and our loins must be girt with truth, and we must be clad with the breast-plate of righteousness, and our feet must be shod [or harnessed] as ready prepared for the Gospel of peace, and lets take the sword of the Spirit, the [Page 193] which (as we said before) is the Word of God; But above all things, let us take the shield of faith, by which we shall be able to blot out, and quench all the fiery darts of the devil; for the faith in Jesus Christ is a most firm buckler, the which the Devil can never perforate, nor pos­sibly wound the heart through it. More­over, whereas the regiment of the fire also in the Philosophick work is to be heeded with the greatest diligence, and must necessarily be administred and at­tended on (in the coction [or digestion] of the matter) without ceasing; and even as we have afore briefly mentioned the Philosophical fire (by which the whole business is chiefly to be perfected) v [...]z. what it properly is, and how called, viz. an essential, a preternatural, and a divine fire, that lies hid in the compound, and unto which must be afforded [or ad­ministred] an help and stirring up with the terrene material fire, (1 Tim. 1.) Even so likewise, is the pure Word of God, or (which is the same) the Spi­rit of God; (which is also compared with a fire, Jerem. 23. and is so called) hidden in us men, forasmuch as it was in­deed implanted in us by nature, but by the [Page 194] corruption thereof, was again blotted out and made dark, ( Phil. 3.) And there­fore must there be an helping and succour exhibited after such a manner by (as 'twere) a certain other external fire, that is, by a continual and daily use and exer­cise of Piety and Christian Vertues in the time of joy and sadness; as also by a diligent consideration of the pure divine Word, if (at least) we would have that internal light of grace that is granted unto us, and the Spirit of God to operate and work in us, and not be plainly extin­guished, ( Eccles. 10.) and with this aid and assistance must it be continually blown up and incessantly quickned with­out wearisomness and desistency. As for instance, tis wont thus to be done in earthly things; for if a workman strong­ly files Iron, (which in it self is cold) it will by the continuance of that motion become hot; So a Light or Lamp, Col. 3. unless it be continually nourished with supply of oyl, 'twill at length fail and be extinguished: Even thus it is with man as to his internal fire; except it be daily, and without wearisomness and tedious­ness exercised (as we said above) it doth by little and little decrease, until at length [Page 195] he be deprived wholly thereof: Upon which account, the Word of God (as we have often informed you, and as an important necessity requires it) is to be diligently heard, well considered of, and to be exercised without ceasing.

And what we have here spoken as to hearing thereof, the which is not to be done only with the external and beastlike eyes, but with the internal eyes of the mind, (1 Tim 1.) the same is to be un­derstood of the sight after the same man­ner. But that you may the better under­stand my meaning, know, that I speak of the right and pure Word of God, and not of those humane glosses or expositi­ons of either the Antients or Modern, nor of the Pharisaical Ferment and Lea­ven of the Scribes, ( Rom. 16.) which (with grief be it spoken) is now adaies preferred before the divine Word; or at leastwise, (though it be but as it were mouse-dung mixed with pepper) is ear­nestly prest upon men to be heard and ac­counted of as the preaching of the word of God.

But I mean no such thing in the least; Those kinds of trifles, and such Sermons as fill the ears of men only, I value not a [Page 196] rush; nor do I here speak of such; but I speak (according as we have mentioned it in its proper place) of the true and clarified Word of God, Psalm 19. & 119. that passed out of the mouth of God, Deut. 8. Mat. 4. and is even yet [to this day] preached by the holy Spirit, 1 Cor. 1. the which is not only (as some do re­proachfully and sottishly speak thereof) a meer empty sound, but is Spirit and Life, and the saving Power of God, ( John 6.) to all such as believe therein. Concerning which hearing, the Kingly Prophet David doth thus speak (Psal. 64.) I will hear what the Lord will speak in me. Out of the which internal and divine hearing the Word of God, (as out of a certain spring or fountain) a true vivifying faith, which is efficacious by or through charity, ( Gal. 5.) doth take its original; for as Paul saith, Rom. 10. Faith comes by hearing, and hearing by the Word of God, (2 Pet. 2.)

So therefore, now, if the Word of God be pure and clear, then may the hearing be also pure and clear, Luke 21. and so consequently that faith, which (as 'twere) flows out of that hearing, will be pure and uncorrupted, and is effe­ctual [Page 197] by charity, [and shews it self] as towards God in an humble obedience to his holy Precepts and Will, and also in praying, in praising, and in giving of thanks; and as towards ones neighbour in a well-minded loving exhibition [or doing] of divers good Works; inso­much that Charity is not the least, but (as Paul saith) the highest vertue of all others.

So likewise Christ himself in his long fare-well Sermon at his departure, Ioh. 13. doth with much dilgence exhort unto that exercise of Charity, and left behind at that time this lesson as a fare-well, saying, This is my Commaudement that ye love one another, even as I also loved you; for so shall all men know that ye are my Dis­ciples. Likewise in 1 Iohn 2. He that saith he knows God, and yet doth not keep his Com­mandements, is a lyar, and there is no truth in him; But he that keepeth his word, in him verily the Charity [or Love] of God is perfect. And besides in 1 Iohn 4. God is Charity [or Love] & he that abides therein, abides in God, and God abides in him, Col. 1. By all this 'tis evident, how that Charity is the true bond of Perfection, by which we are incorporated into Christ himself; [Page 198] So that he is in us, and we in him, (2 Iohn 3.) he in his Father, and his Fa­ther in him; and this is his will; The which Christ himself doth also testifie in that place aforementioned, where he saith, If any one keepeth my saying, he it is that loves me, and I will love him, and [...] will come unto him, and make our abode with him. Iohn 5. he saith, If ye shall keep my Commandements, ye abide in my love; con­cerning the which Charity, and how it relates to our neighbour, 'tis elegantly described in 1 Iohn 4. If any one (saith Iohn) doth say that he loveth God, and yet hateth his Brother, he is a lyar; for he that loveth not his brother whom he hath seen, how shall he love God whom he hath not seen? And this command have we from him, that he who loveth God, do love his bro­ther also; But as to the property of that Love, what it is, Saint Paul expresseth it in the following words, 1 Cor. 13. Love (saith he) is long-suffering and kind, envi­eth not, vaunteth not it self, neither is it puff­ed up, nor is it weary of doing good to its neighbour. Tis therefore easie to be seen and understood, that [viz.] there can be no true and right Love [or Charity] which doth not serve its neighbour with [Page 199] good and charitable works, Col. 3. and yet [indeed] there are many of [such as call themselves] Christians that do rashly boast thereof: Moreover tis evi­dent that good works as are pleasing unto God, do not precede faith, but is as it is with fruits which follow [or succeed] the stock and tree; the which if it be good, doth also bring forth good fruits; and for this cause, works do not make faith, but faith makes works good, grateful and acceptable, Ierem. 5. Upon this account therefore (the which is the chiefest thing here) we are justified by faith alone, and obtain life eternal [thereby.]

If therefore now the regenerate man doth so Christianly and piously behave himself (after the aforesaid manner) in his life and in all his actions, then also will he not in the least want his fruits. Such a man now is like unto the composition in the terrene work; he is placed by God in the fornace of tribulation, and is so long pressed with straights of all kinds, and with various calamities and troubles, un­til he becomes dead to the old Adam and flesh, Eph. 4. and be like a truly new man, which (according to God) is crea­ted [Page 200] in a right and true justice and holi­ness, and is again risen up, as Saint Paul in Rom. 6. doth testifie, where he saith, We together with Christ are buried in death by baptism; for even as Christ is risen from the dead, so let us also walk in newnesse of life. If this now be done, and that a man doth daily cease to sin, that so by this means sin may bear no more rule over him, then doth the solution of the ad­joyned body of gold (as in the terrene work) take its original in him, and (as we have afore said) the putrefaction, so that he becomes (as 'twere) wholly dis­solved, ground, destroyed, and putrified after a spiritual manner; the which solu­tion and putrefaction notwithstanding is wont to be sooner done with one then another, but however tis fit that it be done even in this temporal life. That is, such a man is so well digested, boiled and mollified in the fire of tribulation, 1 Pet. 4. that he even despairs of all his own power and strength, and seeks for his comfort in the alone grace and mercy of God, 2 Cor. 4. in the which fornace of the Cross, and continual fire, the man (like the terrene body of the gold) ob­tains the right black head of the Crow, [Page 201] that is, he is made altogether deformed, and as to the world, Wisdom 5 (Iob 30.) is only derided and mocked by it; and that not only forty daies and nights, or years, but oftentimes also for his whole life time, insomuch that he necessarily un­dergoes many a time more grief of heart then comfort and gladness, and more sadness then joy in this life-time. And here then, by this his spiritual death, his soul is wholly taken out, and is (as 'twere) carried up on high; that is, he is as yet with his body on the earth, but with his Spirit and soul (which lives no more now to the world but unto God, nor takes delight in earthly things, but placeth his highest comfort in spiritual things, 2 Cor. 4.) he tends upwards to an eter­nal Life and Countrey, and doth so insti­tute and order all his actions, that they are not earthly, but (as far forth as may be done in this time [or place]) are hea­venly; and now he lives no more ac­cording to the flesh, but after the Spirit, not in the unfruitful works of darkness, but (as in the day-light) in the works that abide the tryal, (all being done in God.) The which separation of the bo­dy and soul of man is done (as is said [Page 202] [afore]) in spiritual dying to sin, and not in the corporal dying of the sinful [...] flesh: For even as it is with the solution of the body and soul in the Philosophical [...] [or terrene work] where indeed the body and soul are separated as it were the one from the other, yet nevertheless have a most streight [or close] cohe­rency in the glass, and abide conjoyned­ly, [or together] and moreover the soul doth daily refresh the body, and preserve it from final destruction; and do even to the time appointed by God 2 Cor. 5. remain (as yet) inseparable Even so also the wither'd and as it were dead body in man (1 Peter 3.) is not it this its School of [or exercise with] the Cross, even wholly forsaken by the soul, but is daily (if the fervency of the tribulation exceeds measure) moistened by the Spirit from above, with the hea­venly dew and divine Nectar, is imbibed comforted and preserved [thereby] th [...] which [is a] celestial refreshment and recreation of the deadened terrene bo­dy in men; For our temporal death (which is the wages of our sins, Rom. 6. is not a right death, but a natural solution of body and soul, and is much rather a [Page 203] kind of a gentle sleep, yea now ['tis] truly an indissoluble conjunction (under­stand in the godly) of the Spirit of God and of the soul, and so remains.

Besides, 'tis very fitly compared with that wonderful ascending and descending in the terrene work, as to its number, which happly is wont to be done seven times; for there are to be found six thou­sand years troubles and tribulations, viz. as long as the world shall endure. In which, such men as are void of all com­fort, are at all times, in their crosses, cala­mities, and diversities of troubles, plen­tifully erected, comforted and strengthe­ned again by the Spirit of God; And this (praise and glory be to God [for it]) is even yet daily so done, and likewise will be so long done until the great uni­versal Sabbath and day of rest of the se­ven thousandth year shall take its be­ginning; and there, then, that spiritual refreshing or cooling shall in that change or time only cease, and shall obtain its so long-wished for end; and in the room thereof (when God shall be all in all, 2 Tim. 4.) shall that eternally abiding joy and rejoycing be begun.

But during that digestion and coction [Page 204] of the spiritual dead body in man, there will also after such a like manner, (as is to be seen in the terrene work) many divers colours and signs, that is, miseries, and troubles, and tribulations of all kinds (the chiefest of which is that afore men­tioned temptation, which is done and caused by the devil, the world, and our flesh) shew and represent themselves; all which do notwithstanding betoken a good beginning, viz. that such a well vexed [or digested] man; will in the end obtain an happy, blessed and wisht-for issue; whereof the Scripture likewise is a witness, in which (in 2 Tim. 3. and Acts 4.) 'tis written, viz. that all those as will live happy in Christ Jesus, must suf­fer persecution, and that we must necessa­rily enter into the Kingdom of heaven through many tribulations and streights. To which end also, Saint Anstine saies thus.

Do not wonder (my Brother) if (when thou shalt be made a Christian) a thousand troubles do beset thee round on every side, for Christ is the head of our faith, and we are his members, and therefore we must not only follow him, but also imitate his life: Now [Page 205] the life of Christ was encompassed with all kinds of tribulations and extream want; be was derided by the Scribes and Pharisees, and was (finally) delivered up to a most shameful death for us miserable sinners: Hence maist thou easily conclude, that if God vouchsafe thee such a life, and chastise thee with such a like persecution, he intends to bring thee into the number of his Elect; for we cannot possibly come unto God without those persecutions and tribulations: For such as endeavour to enter into Paradise, must ne­cessarily walk through the fire and water, though it be Peter, to whom the keyes of hea­ven are delivered, Or, Paul a chosen Vessel and Armour of God; Or, John to whom all the secrets of God are revealed; For all must necessarily confess, that by various tribulati­ons we must enter into the Kingdom of God.

Thus much Saint Austin saith.

Moreover, this likewise is to be well heeded, viz. that the Chymical Philoso­phers have stamped or signed Antimony with this same Character or Mark, by [or through] which [♁] (as we have said in the Chymical preparation) the fol­lowing fermentation must be done [or [Page 206] pass] and that afore it be put to the ob­tained elixar or chymical King; or must undergo the sudatory [or stoving] bath with the old white [or grey-headed] Saturn. The which may verily be ac­counted of as a kind of miracle and my­sterie, and is to be so lookt upon; for even that form or figure is to be found also amongst us Christians, and is made use of and set down almost in a like con­cealment [or secret hiding] for there was a mast, [or piece of straight wood] with a cross piece at the top, delivered in­to the hands of our chiefest Captain, and Emperour of the whole Christianity; and by it is hinted unto us, that he, afore he could arrive to a peaceable and quiet Possession, must necessarily be well tryed by the Cross, miseries, and other calami­ties of this world; and be (as 'twere) tossed therewith, and be by them exer­cised and proved; the typical prefigura­tion and signification of which, those said Philosophers as lived in those antient times, did not (perhaps) rashly and ca­sually only signifie by such a sign [or character] and that, even in the Chymi­cal work, which requires also such a Process.

[Page 207] All which things may not unfitly be referred to the aforementioned School [or Lesson] of the Cross, and the tri­bulations and persecutions of Christians, (viz) that they also, afore they can enter into that everlasting rejoycing and rest, must be constrained to lead and run their race through the burdensom and difficult course of the world, or to un­dergo the School of conflicts [or stri­ving] and the sweating-Bath, with the old inimicitious Saturn, that is, with the old Adam and Satan, Job 26.

Now, according to those afore menti­oned tribulations and calamities, there are many and divers signs and miracles, and also great changes here and there in the world, that are well to be observed, and diligently considered of and weigh­ed; for there's mention made of wars, and rumours of wars, various sects, the plague, and scarcity of corn, all which things are true fore-runners and messen­gers (as it were) of our redemption, and its being very near at hand.

Briefly, when the universal resurrecti­on of the dead shall be at hand, then (at first) those men that have overcome by the blood of the Lamb (for the former [Page 208] new regeneration made in baptism, is the beginning only of this second right, and now, (first of all) perfect, and new rege­neration in life eternal) shall quicken and rise up to that new and never fading life, their soul and spirit being again so united with the body, and again reduced into an indissoluble [or inseparable] eternally abiding copulation, [or con­junction;] So that we shall be made, by the vertue and efficacy of the Omni­potent heavenly King Christ (with whom we shall be by faith, really, truly and efficaciously coupled, above the rea­son of all men) glorified with a pure, spiritual and wonderful vertue, strength, agility, and glory, and excellency, yea shall be made transparent, excellent, and more then perfectly happy, Isaiah 26. The which wonderful unition of the body, soul and spirit, and likewise its divine glorification, and this exaltation of the elect, may (as 'tis in the terrene work) be considered of by us in this life, but not without amazement and trembling, much less be seen without much terrour.

[Page 209] And therefore, for this cause, even the very Angels themselves are (as 'twere) ravished into admiration, and desire to peep into all these things: Where we shall then raign (with Christ our eternal Prince of heaven, and with all the An­gels and ministring Spirits) in eternal joy and glorious majesty; and bear rule over all things for evermore, Gal. 6.

And (that we may at last conclude) even as in the Chymical work Philoso­phical, we added after the beginning a short, but yet necessary correcting of [or way to amend] the neglected or corrupted composition (viz. how it may be commodiously holpen in time; where we likewise have orderly shewed the whole Process, together with the suitable means thereto appertaining) even so likewise must be here considered in the Theological work, and that very diligently, the correction [or amend­ing] and the restitution of a miserable spiritual sinner; as for instance, if hap­ly either one or two [or the first and second] defects, do shew themselves in any man, that he falls into sin, by the permission of God, and by the impul­sion [Page 208] [...] [Page 209] [...] [Page 210] of the abominable Satan, of the wicked world, and of his own flesh; and should slip, either through pride and ar­rogancy, the which are innate in us all, (and may be compared with the danger­ous sublimation, or redness, which we have termed the first and second defect in the terrene Kingdom) Or else should (because of his enormious, grievous and corporal sins that he hath committed) at length despair of the mercy of God, or should (by reason of the overmuth heat of tribulations) rise up against God his Creator, and impatiently undergo the Cross, (which said two defects have a resemblance with the third and fourth errours) Then must such a miserable and infected man be (like as tis to be done with the terrene composi­tion, that you put in and spoiled) be again dissolved (in the first place) that is, after the acknowledgement of his ex­cess, he is to be again absolved and puri­fied (by the solutory [or dissolving] key of holy solution as oft as he shall need it) from his sins and daily defecti­ons; Then (moreover) must he be necessarily fed, his thirst quenched, be refreshed and comforted (in the holy [Page 211] Supper of the Lord, with the pure and heavenly milk, 1 Cor. 3. and with the true sweat of the celestial Lamb, 1 Joh. 5. as (if 'twere) with blood and water, yea with water and the fountain of life; and even as it were, with the fat feast of pure wine and marrow, Isaiah 25. (Apocal. 19.) and [that] publick [proffer] of the fountain of grace, Zach. 13. the which (like to the Mercu­rial water in the Chymical work) is to the unworthy and wicked ones, the highest poyson, until at last (as 'tis with the terrene body [or work]) he ar­rives to a final congelation and plenary fixation; that is, to a perfect and abiding perfection of eternal happiness.

The which two most wholsom mediums for the curing and healing of a poor mi­serable sinner, (viz. The holy absoluti­on, and the holy Supper) the Faithfull and Omnipotent God hath appointed for the benefit of man; and hath delive­red and committed them to his most be­loved Church, to be administred and com­municated in a time of necessity; For we are (there) by the now spoken of ab­solution (or (as 'tis called) the office of the keyes) a true repentance going [Page 212] afore, pronounced free and absolved; or else if we remain impenitent and boldly persevere in our sins, then are we (by the Christian key of cursing and excom­munication, which doth likewise apper­tain to that office) tyed in our sins, and delivered to Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord, 1 Cor. 5.