NOble and worthie to be written in Letters of Gold is that ſaying of Cicero, Virtutis laus omnis in actione conſiſtit; To which agrees that of the Poet, Quo mihi fortunam ſi non conceſseris uti? What profit is there of curious ſpeculations, which doe not lead to real experiments? to what end ſerves Theorie, if not applicable unto practice.

And as this holds in all caſes, ſo more eſpecially is it true in Pyrotechny, of which the whole would be vain and uſeles, unleſs the Theoremes of it were demonſtrable practically by the Fire.

As therefore I have in my foregoing Treatiſe Apologetically defended the Cauſe of Chymical Medicine from the unjuſt reproaches of Galeniſts, and have proved that their Medidicines are really (that which they falſely charge upon Chemical Modicines) virulent and dangerous, and have moreover convinced them at large of impotency and inſufficiency, now it is time to bring on the Stage ſuch a Medicinal apparatus as may be, and appear both ſafe and effectual.

The only whine of the Galeniſts againſt Helmont, that ever I could hear, is and hath been, that he pulls down, but doth not build up, labours to overthrow the uſed method of Medicine, but doth not introduce a better.

How farre that Noble Philoſopher hath proceeded in the diſcoverie of the true Medicinal Art, there is no Candid Son of Art, but muſt confeſs it, and hath cauſe to bleſs God for the ſame.

But they who thus complain would be dealt with as infants are by Nurſes, have their meat not only prepared and provided, but alſo chewed and praemaſticated for them, which is a thing unreaſonable to expect; fooliſh to demand.

My advice to ſuch is, that they would once cordially lay to heart, what a great charge lies upon them who have the care of lives, and what a great account will be taken of them at the laſt day, of which knowing the terrour, they may ceaſe from Covetouſneſs, Idleneſs, and ſelfconceited Pride; and acknowledging their ignorance, endeavour to attain true skill and knowledge, by thoſe waies and means which God hath appointed.

For our Books and Writings are onely as goads and pricks, and may ſerve for exhortations to all that are ſtudious and ſedulous, that every one for his own particular may endeavor to profit by his own labour and induſtrie, ſo far as the Almighty ſhall be pleaſed to aſſiſt him.

ANd firſt, in this diſcoverie, I meet with ſuch, who having gotten into their hands ſome Philoſophical Treatiſe, forthwith have their minds on fire, till they ſet about the practical part, and endeavour to effect that which in their minds they have conceived.

Theſe for the moſt part, chiefly level their aim, at the attainment of the Golden Fleece; for this they ſpend and are ſpent, they beleeve what they read, and imagine thereupon, and account nothing worth their inquiry, but the maſterie of Hermes, and think every thing unworthie their pains and trouble, unleſs it be the great Flixer, no fortune can befall them unleſs they may happen to ſtumble upon that unhappy ſtone.

This their deſign (unwilling to be ridiculous,) they will conceal to their power, pretending to the ſearch of ſome or other more than ordinarily noble Medicine, which they proſecute with that vigour that they may, when that is ended, cure all diſeaſes, hoping in that time to cure the maladies of their purſe, and then as for the care of the ſick they will leave that to others.

Theſe Philoſophers at their firſt initiation have ſom one thing or other on which they dote, one on Rainwater, another on Maydow, a third on Sulphur vive, a ſourth on ☿, a fifth on ♁, a ſixth on Tartar, a ſeventh on Cold, an eigth on the Nitre of the earth, on which ſubject they imagine to themſelves ſtrange Chimaereal operations, of which as oft as they miſs, they are ſtill to begin again, and when they find not what they look for, they account what they find as good as nothing. And thus they run from ſubject to ſubject, working ſubtilly but to no end, for becauſe that they hit not the mark propoſed, which perhaps, out of the ſubject they handle is but dotage to imagine, they never proceed to ſee & ſeek what God and Nature hath put in the ſubject, but as ſoon as oft unſucceſful Trials have convinced them, that the Philoſophers ſtone is not there, they ſtraitway ſet themſelves to another ſearch.

Theſe mens knowledge at beſt is but negative, they can tell you that there the Philoſophers Stone is not, but what is contained in thoſe ſubjects, that they know not, becauſe they never attempted to know.

Of this kind of Philoſophers there are another ſort equally ſottiſh with the former, but far worſe.

Theſe having ſpent their time and monies for a long ſeaſon in theſe unprofitable ſtudies, and at laſt having neither monie to ſubſiſt upon, nor an Art honeſtly to ſubſiſt by, they fall to meer Impoſture, and commend that for all diſeaſes of men, which would never cure any diſeaſe in Metalls, Thus one takes the bones of men long buried, for his univerſal ſubject, and of them diſtills a faetid liquour, and ſublimes a volatile urinous Salt, ſuch as Harts-horn will give, and all bones, eſpecially thoſe which have lien rotting a long time; and this he commends for an univerſal medicine, and ſels at the price of Gold, attributing to it, out of a vain confidence, whatever the Philoſophers have aſcribed to their Great Elixir.

Another for his ſubject takes foot of wood, which by the heat of the bath he promiſeth to decoct into the great Elixir, and preſuming on this as the true ſubject, he diſtills from it a Water impregnated with a volatile urinous ſalt, and a faetid Oile, which rectified tvvice or thrice, he calls it his Ignis Vitae, and commends it againſt all diſeaſes, and values it at half the rate of Gold.

Theſe dotages are ſo groſs, that to name them is enough to confute them, and therefore I ſhall leave theſe dregs of Chemical Artiſts, fit to be noted with a black coal.

Others there are, who having tryed the inſufficiency of vulgar medicines, do flie unto mineral remedies, and Chemical preparations, and they at firſt, conceiving great pleaſure in the preparation of the ſame, and perhaps finding ſome greater ſucceſs in ſome of theſe then in ordinary Drugs, ſtraightway fall to writing of their diſcoveries that they may appear very learned, and will compile a large Volume of preparations, ſome perhaps only taken on truſt, many imagined only in phantaſie, but never tried; This is a very great diſingenuitie, and to thoſe who firſt give their Names to this Art, very prejudicial, eſpecially when they ſhall extoll dangerous poiſons for choice Medicines, ſuch as Turbith, and other preparations of ☿, and many preparations of ♁, which are not to be reck'ned among medicines, nor are they remedies fit for an honeſt man to uſe.

Theſe ſort of men have brought into the Apothecaries ſhops a great ſort of Empyrical preparations, which for gains ſake, are daily more and more adulterated, inſomuch that Chemiſtry on this ſcore had almoſt been brought into diſgrace, had not ſome true ſons of Art, in every Age appeared, who might pluck off the vizard from theſe pretenders, and ſhew them to be indeed what they are, empty bubbles, making a great ſhow without any realitie, clouds without water, not vvorthie to be accounted vvhat they boaſt themſelves to be, nothing leſs then true Philoſophers.

There are therefore ſeveral obſtacles of true knowledge, which it is good that every one who wil give up himſelf unto Art, be adviſed of; that he may avoid and ſhun them: and theſe they are.

Firſt of all, neglect of God, when the Artiſt doth not ſeriouſly implore Gods bleſſing, how can he expect to be proſperous in his ſearch after theſe myſteries of Nature, ſince every good guift is from above, coming down from the Father of lights; It is not the reading of Books, nor is it painful ſearch in the ſire, that can do any good; onely the bleſſing of the Almighty, which muſt be implored by earneſt and daily praier.

Secondly, vitious living, and wicked Converſation: This will make all a mans endeavors unfruitful, nay rather, this hinders a man from an induſtrious ſearch; for he who is once infected with vice, will never ſeriouſly, as he ought, apply his mind to ingenuitie.

Thirdly, Idleneſs and Lazineſs, when a man would fain reap a plentiful harveſt, but will neglect the breaking up of his ground, and ſowing of his ſeed: This is the fault of many, who if they cannot attain a thing by reading, or by once attemting, they are diſcouraged and leav off.

Fourthly I ride and Conceitedneſs, vvho think that all knovvledge is vvith them already, and if for a ſhort time they have laboured in this inquiry, they ſtraight preſume themſelves nothing inferior to Hermes or Paracelſus; of theſe, that of Seneca may be verified, Multi ad virtutem pervenire potuiſſent, niſi ſe putaſſ nt perveniſse.

Laſtly Covetouſneſs, vvhen men are unvvilling to venture their monies in ſearch of knovvledge, and finding a pompous practiſe accompanyed vvith large gain, vvithout this expence and trouble, they embrace the cheapeſt and eaſieſt vvay of gain and profit, accounting mony ſvveet, though gotten out of the ruines of Families, and the deſtruction of the ſick, verefiing the Maxime of an unvvorthie Emperour, Dulcis odor lucri, ex re qualibet.

To all ſuch my advice is to keep from medling vvith theſe ſecrets, they are not for them, but praeſuppoſing thee, friendly Reader, rightly qualified, Pious, ſedulous, humble, and charitably endovved: I ſhall be thy guide, ſo far as one to another may communicate, vvithout tranſgreſſing the Rules of Philoſophie, vvhich is to exclude all unvvorthie perſons from this Art, to our povver.

Some men can make their own furnaces, others order vvorkmen (every where to be had) to make them for them,) this makes an Artiſt neither better nor worſe, for as a Fencer uſeth a ſword which a Cutler makes, ſo may it be in this caſe, but to direct about the form of Furnaces, ſo as to fit them to the Work intended, this is abſolutely required in a Philoſopher.

Nor is there any thing that doth quicken invention more, than a deſtitution of ſuch things as are to be deſired, in want of which oft times an Ingenious man, for a ſhift finds out ſuch compendious Encheiria's which he would never elſe have thought on.

But Inſtruments being prepared, and materials provided, I adviſe all that will undertake theſe diſcoveries, not to ſpare pains, ſtudy, nor coſt, imploring alwaies divine Aſſiſtance. And foraſmuch as the principles of this Art are moſt abſtruſe, let a man not be wearied although he miſs often, for theſe very Errours he may improve greatly to his advantage, if he note all his operations, and ſeriouſly ponder every effect. Thus by erring may errors be avoided, and to any that ſhall thus ſearch, he will perceive, that by asking, ſeeking, and knocking, he ſhall find, receive, and have opened to him, the ſecrets and myſteries of Nature.

Let his aim be at the moſt noble Medicines, yet ſo let him proſecute them, that thoſe of an inferiour Rank, which God ſhall diſcover unto him, be not neglected, imitating that ſloathful ſervant, who buryed his Talent, becauſe it vvas but one; but imploying and improving vvhat God doth beſtovv, let him expect a greater improvement of his Abilities, which ordinarily God doth grant, and give to juſt and faithful ſervants.

And in this diſcoverie it behoves onely to relie upon Gods bleſſing and aſſiſtance, and to attend the effect of all operations moſt dilgently, for there is no rules that can be ſet down before hand, to direct one in his ſearch, for as the Fire is a Heteroclite Agent, ſo • s products are not demonſtrable by Reaſon; by mean of it, Corroſives are dulcified, and ſweet things made corroſive, Coagulated bodies are reſolved and fluid ſubſtances congealed, fixt things are made volatile, and volatile things ſixed: In a word the Concrete gives very little, or no light, by which to eſtimate the things produced; Nature herein is moſt free in her operation, wonderful in her effects, her footſteps are vailed with much obſcuritie, yet by the good hand of God, to be found out vvith induſtrie.

I Am now brought to the Contemplation of a ſubject of wonder, which is indeed one of the moſt admirable ſecrets in Nature, it is an immorral Ens, incorruptible, of power to reſolve all the Concretes of the World into their firſt liquid matter, deſtroying their corporiety, and bringing them to volatilitie.

Its name firſt given by Paracelſus in the Germane tongue, ſounding as much as all Spirit, Al-geheſt, may denote its nature; it is a ſpirit of ſo homogeneal a ſubſtance, that it is not to be altered in Nature, except only by its compeer, by which it is altered, and loſeth its virtue being once joined and mixed with it.

Of this I intend here to ſpeak very briefly, having elſewhere in a peculiar Treatiſe handled it ſufficiently, and cleerly, nor ſhall I in this place repeat what there is fully ſet down.

Yet becauſe that our intent is here to give a ſhort Syſteme of the whole Art of Pyrotechny, which cannot be, without this Liquour be treated of, ſince by means of it the moſt noble end eminent preparations are performed, therefore it behoves us not to neglect this ſo worthie a ſubject, leſt our work may appear, (and that moſt juſtly) to be lame and imperfect.

This liquour then is no other then that fire, of which it may be ſaid Vulgus igne cremat, nos aquâ, which the noble Helmont calls his ſummum and perpetuum Corroſivum, and his Gehennae Ignis, of which we ſhall diſcover firſt its efficacie; ſecondly its matter and manner of making: which I prefume to a Son of Art, will be accounted a rich Legacie.

And firſt it will be neceſſary to remove a prejudice, which unremoved may derogate much from the eſteem of what I am now about to write, and that is, that I may not be accounted a writer at • overs, a diſputer of things vvhich I know not, and a Teacher of what I never yet learned. And here I muſt appeal to God the ſearcher of all hearts, who knoweth, that I write not mine own Imaginations or Phantaſies, but what I know to be true, not notionally by bare reading, but really by practical experience.

For from my tender years I alwaies coveted true Philoſophy above all attainments, not valuing any thing in the World comparably therewith.

For this I was willing to ſpend and to be ſpent. and to the glorie of Gods grace be it ſpoken, he was pleaſed ſo far to be propitious to me (though infinitely unworthie,) that he diſcovered unto me many ſecrets, hidden & concealed from moſt of thoſe vvho ſeek after theſe miſteries, not beleeved by others, though the Learned men (ſo eſteemed) of the vvorld.

Novv above all things in this World, there vvas nothing by me ſo deſirably proſecuted as the liquor Alchaheſt, vvhich I employed my ſelf ſo ſeriouſly upon, that for the ſpace of full eight years, that vvas ever one of my moſt painful attempted diſcoveries, in vvhich tedious journie, my chief refreſhing Cordial vvas the conſideration of its excellency and profit vvhen attained, though its tediouſneſs in preparation vvas a grand diſcouragement on the other hand, vvhich yet never could prevail vvith my unbroken ſpirit to knock me off from this ſearch, til at laſt through the great mercy of God by ſeeking and knocking, and asking from the Father of Lights, from whom cometh every good & perfect guift, I attained the true knowledge of this ſecret, its true original, and manner of preparation, which I ſhall candidly here lay open ſo cleerly to a ſon of Art, that he ſhall not deſire a better guide, by whoſe direction and Gods bleſſing, he may by pains and ſtudie attain what I by the ſame means have attained.

In a word, it doth reſolve all Vegetables, Animals and Minerals into their firſt Ens, and in ſuch concretes as contain in them Heterogeneities, it doth diſcover and ſever, (that it makes ſeparable,) the ſame.

The adviſe of this old Philoſopher, to all who had given up their Names to Art, is, that they ſhould with all their might endeavour to attain this Fire, if their aim were at Noble and more than vulgar Medicines; yet concludes it to be ſo hard and high an attainment, that not every ſearcher, but only ſuch as are choſen of God, ſhall be maſters of it; therefore that the Champions, (who with Induſtrie ſtrive for this Maſterie) be not diſcouraged with its difficultie, which is the greater, becauſe of the uncouth obſcurity of all who hitherto have handled this Subject, being chiefly Paracelſus, and his great expoſitour Van Helmont.

I ſhall a little more particularly handle this hidden Myſterie in its effects, and properties, (ſuch to wit vvhich are to its ſelf peculiar, and to other diſſolving liquours incommunicable) by which means the ſigns and marks by vvhich it may be knovvn vvill be laid open, vvhich to a ſtudious Sonne of this Art vvill be an unparaleld guide and directorie, and therefore a Work very acceptable.

ANd in the firſt place, it may not ſeem from our intended purpoſe to diſtinguiſh between this liquor and other Subjects, between which may be thought a great affinity, the miſapprehending whereof hath cauſed, doth cauſe, and will cauſe many Errors, to ſuch who have devoted themſelves to this diſcoverie, who imagining uncertain grounds to work on, proceed as ridiculouſly in proſecution of their end propounded.

Of theſe firſt are thoſe who indiſtinctly confound this Liquour with the ☿ of the Philoſophers, of which ſort I know many, who by no means will be beaten off from this conceit, then which there can be none more abſurd, if weighed in the ballance of right Reaſon.

For firſt theſe two differ materially and ſubſtantially, the one being ☿ truly and properly ſo called, the other Salt, and is therefore called Sal circulatus major, Salium ſummus & faeliciſsimus; Liquor Salis.

Secondly they differ formally and eſſentially, The one being not onely mettallick but a mettal, to wit Philoſophical, according to the Philoſopher, In metallis per metalla proficiuntur metalla, and according to the joint conſent of all maſters in that ſcience, who all conclude, that all the principles of the Philoſophical Elixir are Homogeneal, coeſſential one to other, and therefore they do formally remain each with other, and are tranſmuted, ſo each into others natures, that agents become paſſive, and patients active in the progreſs of the great Elixir.

And therefore the Philoſoſophers water is caled, Aqua ſicca non madefaciens manus, nec quicquam humectans, niſi quod conveniat ſibi in materiae homogeneitate atque identitate; Nor is there any difference allowed betwixt perfect Gold, and the ☿ of the Magi, ſave only this, that one is ripe & perfect, the other crude and imperfect: And Artephus, to put all out of doubt, ſaith it is the ☿ of Saturnine ♁, in which no mettal is diſſolved or drowned but Gold, and this he affirms to be the only Agent in the world for the Art.

Alſo both he and Treviſan (to put this matter beyond all controverſie) conclude and poſitively determine, that for their work, there is not any Agent profitable, which doth not formally abide with the diſſolved bodies, ſo as with them to becom one thing, as the moiſture of the ground doth with a grain of wheat which is diſſolved in it, and therfore reject as ſophiſtications all diſſolving liquors which are not permanent with the Bodies diſſolved, and which the bodies reſolved cannot recongeal with themſelves, ſo that the Philoſophical diſſolution of the body, doth cauſe at the ſame time, a congelation of the diſſolving ſpirit, that ſo they may be made one together, with an inſeparable Conjunction, for this, read Artephus his ſecret Book. Alſo Count Treviſan his book extant in the firſt vol. of Theatr. Chem. and his Epiſtle to Thomas of Bononia extant in the 2. vol. of Ars Aurifera.

Whereas on the contrary the Liquour Alchabeſt is a real Water, which will wet either hand or any thing elſe; it will join with any Concretes in the whole World, not barely moiſtning them; but reſolving them, and remaining with them diſſolved, diſtilling over with them, in a fire of the ſecond degree in ſand, and yet radically mixing with nothing, being ſeparable from every thing, to which it is mixed in diſſolution, as Phlegme is ſeparable from 🝆 of Vitriol.

So likewiſe though it diſſolve Gold, yet doth it not abide with it when diſſolved; which is abſolutely requiſite in all generations: therefore in brief we ſhall give the differences which are between the one and the other, and that as they appear in matter, form, and operation.

Philoſophers ☿ is Antimonial Saturnine Argent vive, a middle Subſtance, cleer like pure ſilver, (Artephus.)

The Liquour Alchaheſt, is a Salt of an exquiſite fiery nature, the like of which is not in the world beſide, not mineral nor metalline, circulated till it become a very Spirit, which is Algeheſt.

Philoſophers ☿ wets not the hand, nor ought elſe that is not of its own (that is a metalline) nature, nor will it join with any thing elſe.

The Liquour Alchaheſt wets the hand, or any thing beſides in the World, and will diſſolve each thing according to its kind, and reduce it to its primitive matter, and will mixe with it when diſſolved as a ſpirit with an Aquous flegme, but being not radically joined, is therefore ſeparable from all things that are diſſolved by it.

In the Philoſophers ☿ Gold, and Gold onely, is drowned, and the diſſolver and the diſſolved, after diſſolution, are united with an inſeparable union, ſo that of both is made one.

In the Liquour Alchaheſt Gold and other metalline ſubſtances are diſſolved, but it abides with none of them, nor is it altered by any of them.

To conclude, the ſolution made by the ☿ of the Philoſophers is in a way of generation, not ſeparating the tincture from the ☿ all part, but conjoining them more firmely each to other, that both may grow up together to a Subſtance in its own kind multiplicable.

But the ſolution made by the Liquour Alchaheſt is in a deſtructive way, extinguiſhing the ſeed, as to a generative power, for it divides betwixt the Tincture and the ☿, ſo as vvhen once ſevered they can never be united again, making the Tincture volatile, which though then admirable, as to medicine, yet is it quite alienated from its metalline nature and diſpoſition.

To ſhut up then this diſcourſe, vve conclude that though both the ☿ of the Philoſophers and this Liquour are very noble ſecrets, yet are they ſo diſtinct each from other, that one hath no dependance on the other, being in their matter, form, and operations, as much different, as can almoſt be imagined.

Others there are, vvho conceive this Liquor, to be a Mercurial vvater (of vvhich number the Authour of the Chemical Dictionary is one, theſe are his vvords, Alchaheſt, eſt ☿ optimè praeparatus contra hepatis obſtructiones) ſome vvould have it out of Vitriol, the Spirit of it, to vvit, mixed and circulated vvith the pure ſpirit of Wine; Some vvould have it to be a pure Spirit of Salt, not to mention dotards, vvho vvould have it to be an Aethereal Spiritual vvater, dravvn out of the Air, impregnated vvith an Eſurine Salt; others beleeve it to be a Spirit of true Nitre, which they diſtinguiſh from Saltpeter, but, I preſume, know not where to find it themſelvs, or to direct any body elſe to find it.

For my part, I ſhall willingly admit, and permit, that every one ſhould abound in his own judgement, nor am I careful what mens opinions concerning it are.

This I know, that the ſubtilties which are oft in ſpeculative Theorie, prove dotages in practice, this my own experience hath to me put out of queſtion.

The noble Helmont ſaith poſitively, That in the whole World, as there is but one Fire, ſo there is but this one Liquour, nor any other that hath its qualities, which the Adepti do know and can teſtifie, this (as Scholar) I beleeve, but to deal ingenuouſly, I know not how to demonſtrate to my ſelf, and yet am ſure, that ſuch a liquour which he deſcribes, I know to prepare.

He affirms it alſo to be, taedioſiſsimae praeparationis, Cap. 9. de Lethiaſi, and in his chapter intituled Duelech reſolutum, where he teacheth the preparation of the Ludus into Altholizoim, he ſaith, This is almoſt difficult work, not in reſpect of the preparation of the Ludus, for that is done in two hours ſpace, but in reference to the making of the Liquour Alchaheſt, and for this he ſaith, the Adepti have a proof which goes beyond all demonſtration.

This demonſtrable proof I muſt ſeriouſly profeſs is to me unknown, yet (as I ſaid) ſuch a liquour I know to prepare, that ſhall do all that this great Philoſopher attributes to his, but whether mine and his be in every reſpect one, as I cannot affirme, ſo I cannot deny it, yet I hope to prepare this which I know, in 50 ♁, nor ſhould I be out, if I ſhould ſay 40.

Yet that, which firſt I did prepare, was done at uncertainty, and therefore in making of it, as I oft erred, ſo (I preſume) I went alway the longeſt and furtheſt way to the Wood, beſides, expecting many errors, I wrought on much of the matter at once, that if one, two, or three trials ſhould fail, I might have matter ſufficient to begin again.

Beſides, it being only a diſcoverie, I made it not my whole buſineſs, but attended things that I knew together with it, yet ſince I effected my propounded deſire, I conſidered my operations, and if my calcuculation be not amiſs, I know many Chemical preparations, more tedious then it, unleſs the tediouſneſs of the work were accounted by Helmont on another ſcore, then in reference to the time, which I rather beleeve, & that is the noiſomneſs of the ſubject wrought on in its firſt preparations, which to one operator may be much more then another, according to the way he proceeds in his working and method he follows, or inſtruments he uſeth, for great variety may be herein, yet all tending to one end, but this onely by the by, I ſhall now come to the matter intended.

This is a ponderous liquor, being indeed all Salt, without any wattie Phlegine, it is all volatile, being wholly a Spirit, without any corporietie left in it, of no eminent odour, for all things vvhich ſend out an odour conſiderable, are for the moſt part of a very volatile nature, or conſiſt of many heterogeneities Is is not therfore volatile after the manner of Spirit of Wine, Vrine, or the like, vvhich flie vvith the ſmalleſt degree of heat, but (like unto a ponderous Spirit vvhich yeelds its flegm in the firſt place) this vvhen it hath diſſolved any vegetable concrete, and made it volatile, vvill ſuffer the ſame by a gentle heat of Baineum Mariae, to be all ſeparated from it ſelf, and to aſcend in its various colours, leaving this diſſolving Liquour in the bottome of the Cucurbit, no vvhit vveakned in virtue, nor diminiſhed in quantity.

Thus is it an immortal Ens, that is, vvhoſe virtue is not exantlated, by reiterated acting upon concretes, but retaining its vigour unaltered, it is of povver to reſolve bodies perpetually, being ſubject to Caſualty, but not to mutability, (ſaue onely by its compeer,) and is therefore vvorthily eſteemed by thoſe vvho knovv it as an unparalelled myſterie.

In vvhich retrogradation of the Concrete, by this vvay of diſſolution, there is no loſs of virtue, but an exalting of the ſame by many degrees, only vvhatever virulencie is in the Crude concrete, by this operation is vvholly extinct, vvith a preſervation notvvithſtanding of all ſpecifick virtues apparent in the Concrete in its ſimplicitie.

Theſe preparations, (I doubt not but) you vvill in your mind highly commend, and vviſh vvith your ſelf, that you could make the like, and to ſay Truth, they are eminent and very deſirable, but Velle ſuum cuique eſt, nec voto vivitur uno. If you vviſh the thing and be vviſe, vviſh alſo the means of attaining it, and that is vvith induſtrie ſet about it, ſo ſhal you be able to reſolve al Herbs into their principles, liquid vvithout ſediment, of vvhich part vvill be unctuous and fat, eſpecially in Trees, Gums, Seeds, and many Roots, and part aqueous, in vvhich the volatile Salt of the Concrete vvill appear to the taſt, the Liquour vvith its ovvn Oil, you may circulate into an eſſential Salt, vvhich is indeed the firſt Ens of the Concrete, but if you vvould have things done in a leſſer time, make your diſſolutions in a ſtronger heat, and diſtil over your Liquour vvith the diſſolved Bodie, in a due fire, ſo vvill the Oilineſs be vvholly turned into a ſaline Spirit, vvhich in a diſtillation by Bath, vvill come over in various Colours, the Craſis ſeparating it ſelf from the Flegme, (both by colour, taſt, and ſmell, as alſo by its time of coming over the Helme diſtinguiſhable,) and your Liquour left behind at bottom, as much in quantity, and as effectual in virtue as before.

Thus, out of Hellebore may be made a noble ſpecifick againſt the Gout, the Hypocondriack melancholly Calentures and Delitias in Fevers, out of Colocynthida an excellent Febrifuge. and out of Myrrh, Aloes, and Saffron, an excellent Antihectical medicine, as alſo againſt Lypothymy's, Deliquia's, Convulſions Palſies, &c. In a vvord get this Liquour, and the moſt rich excellencie of vegetables ſhall be at your command. Of vvhich Helmont commends the firſt Ens of the Cedar for long life, and next to it the Elixir proprietatis, provided it be prepared by diſſolution in a gentle heat, like to the heat of the Sun in the Spring, and after that digeſted in a like heat till the Oil and Water be united, into an eſſential Salt, I ſhould adviſe all Vegetables to be prepared in the like Nature, if you deſire to have their eminent Virtue, vvithout loſing thoſe peculiar excellencies vvhich depend on the vita ultima of the Concrete, othervviſe a ſpeedier preparation makes the Medicine no leſs effectual for curing diſeaſes, though leſs povverful as to long life.

Yet although the bleſſing of long life, may be found in the vegetable familie, by means of this Liquour, in vvhich reſpect theſe concretes deſerve an high eſtimation, yet is there nothing comparably of ſuch medicinal efficacie, in theſe preparations, as is in metalline extracts, vvhich perform that in cure, vvhich to all vegetable means is impoſſible.

Of theſe I purpoſe to ſpeak but briefly, reſerving a more thorough diſcoverie of them to better times; for to deal ingenuouſly, I have travelled in theſe ſearches, as Iſrael did to the promiſed land, through a Wilderneſs of Difficulties, ſtraits, and croſſes, all cauſed through Gods permiſſion, by the malice of Sathan, and the envie of unreaſonable men, inſomuch that from the firſt time, that I was ſo happy as to ſee my labour in theſe ſearches crowned with ſucceſs, to this very day, I never had conveniency of reiterating theſe operations, but have lived contented, that if ever God pleaſed to make me ſo happy as to be this way ſerviceable to mankind, he would grant me opportunitie, which hitherto I have wanted, and at preſent injoy not, if otherwiſe, bleſſed be his name, who having beſtowed on me talents, and finding me unworthie, hath made me unſerviceable to others, and unprofitable to my ſelf.

In this Liquour many things I have ſeen, many things I know by Analogy, and am confirmed of them by what I have read and meditated, and it may ſuffice any ingenuous man, that what I write I know to be true, by experimental ocular demonſtration, then which no teſtimony on earth can be more certain.

Come we then from the Vegetable to the mineral kingdom, in which our Liquour doth approve it ſelf, and may juſtly be eſteemed the Phiſitians crown and the Philoſophers Diadem, by means of which all diſeaſes, though never ſo deplorable, may be overcome and cut down, as hay, or weeds with a Sith in the hand of a Mower.

And here we might take a ſurvey of what it effects on mettals; then on minerals; and laſtly on Salts, Stones, Pearls, Corals, &c. All which we could repreſent as in a ſmal map, or Landskip, but that we are unwilling to have this ſmall Treatiſe ſwell into a voluminous bulk.

The King of mettals, Gold, of Nature moſt fixed, that endures, without the leaſt diminution, the moſt exquiſite trials of Vulcan, yet if Calcined into fine Atomes, or laminated into thin leaves, it be put into this Liquour, and digeſted in a glaſs well cloſed, in a heat, ſuch as is the heat of a boiling Bath, in a few daies, the Gold will be diſſolved in the Liquour, without any ſediment; the Liquor then being diſtilled from it, leaves it in the form of a Salt fuſible, which cohobated often with the ſame Liquour, is made volatile, and comes over in two Colours, white and red, the red is the Hematine Tincture, and the white may be reduced into a white Mercurial Bodie, after the diſſolving liquour is ſeparated from the ſame,

This is the higheſt preparation of Gold that can be made by means of this Liquour, being its fift Eſſence, and is of power to cure the moſt deplorable diſeaſes, to which the nature of Man is ſubject. But the magiſtery of Gold, which is the firſt preparation of it, by means of this Liquour, is a most eminent Medicine, againſt all Malignant Fevers, the Pestilence, Palſies, Plagues, &c.

Moſt excellent alſo is the fift eſſence of Silver, and Silver potable, made by the ſame way and proceſs: but the ſweet Oil of Venus doth exceed in Virtue both the one and the other, and is thus made.

Calcine good Vitriol till it be thoroughly waſted, what will waſt, then dulcifie the Colchotar with pure Water, and drie it, to this dried, put an equal part of this Liquour, for it will be diſſolved eaſily and ſpeedily, diſtill off your liquour, and pour it back again, and thus cohobate it, at the leaſt twelve or fifteen times, ſo vvill all the Bodie of the Colchotar be brought over the Helme, in form of a green liquour, digeſt this fame, in a gentle heat, of a Bath, for about a month, and then diſtill it in a ſlow fire, ſo will the whole Metalline ſubſtance of the Venus, come over, leaving the Liquour below in the bottome of the Retort, in its intite pondus and Virtue. To this Liquour or Spirit, put an equal quantitie of 🜹, diſſolved in as much water, as will diſſolve it, ſo ſhall you ſeparate the green Liquour from a white ſediment, which white ſediment will give white mettal, as fixed as Silver, and which will abide the teſt of ♄, but yet formally diſtinct from Silver, which thou (if a Philoſopher) ſhalt eaſily perceive, however as good to a Metallurgiſt, as the beſt Silver, the green Liquour drie up in a viol glaſs, by evaporating all the moiſture, for it is the Sulphur of the ♀, mixed with the 🜹, by which (note that) it is fixed, ſo that it will abide all Fire, this Sulphur extract with the moſt pure Spirit of Wine, which will diſſolve it, leaving the 🜹, diſtil away then from it (thus diſſolved) your Spirit of Wine, and you have left a very fragrant green Oil of ♀, which is its Sulphur eſſenſificated, by theſe operations, as ſweet to taſt as the beſt Honie, then which Nature hath not a more ſoverain remedie, for moſt (not to ſay all) diſeaſes: This is the true Nepenthe of Philoſophers, cauſing certain Reſt, and aſſwaging all pains, but ever after ſleep, leaving the pattie, either ſenſibly amended, (in more violent and diuturnal diſeaſes) or quite well, in leſs rigid maladies.

Of this ſubject I can write more experimentally; and upon ☿, as alſo on Sulphur, and ♁, as being of no great value, though when prepared of moſt tranſcendent virtues, I ſhall be able when I make this Liquour again, to give a larger diſcourſe of it, being unwilling to be a relatour, of what I have on truſt from others, but what I in truth know my ſelf: So much I have ſeen as convinceth me, both of the exiſtencie and of the utilitie of this Liquour, nor doe I conceive it ſo long, or ſo tedious in making, of which I purpoſe to ſatisfie my ſelf (God permitting) ſhortly, for if it were ſo tedious to make, and caſual in making, neither Helmont nor Paracelſus could try ſo many experiments with it: Sure I am, that what I made, and was the reſult of many years tryals, (off and on) but of nigh two years almoſt daily (I am ſure weekly) ſearch, though I was choice of it, yet, my care notwithſtanding, my glaſs (once in diſtilling) broke, and my skill was at an end, as to practiſe, but during the time it was in my cuſtody, it was not idle night nor day: For Magiſteries I made many, but was moſtly unhappy in Quinteſſences, partly becauſe I was haſtie, and would have things done faſter then Nature allowed, at laſt being about to perfect my Sulphur of Venus as I deſcribed, I broke my glaſs, and loſt both one and other, being both Volatile.

But it is ſafer to make Magiſteries, that is, to diſſolve the Metalline Calxes, and then draw away the Liquour, and if you pleaſe to repeat this three or four times in hard Mettals, then have you the Mettal or Mineral left, like a ſweet Salt, of a fragrant ſent, potable in any Liquour, and which will yeeld its tincture, if diſſolved in pure Spirit of Wine.

However, if you have ſure furnaces, that will give heat to your mind, then proceed on, not only to the making mettals potable, but alſo volatile, ſeparate then the Central ☿ from the Tincture, which is the Oil or Sulphur, and fix this, as is taught concerning the Sulphur of Venus, and ſo you have medicines, which will effect whatever can be deſired by either Patient or Doctour.

I ſhould eaſily here, (if I ſhould follow the dictate of my Genius) run out into a large Volume, but I ſhould then prejudice and lame a Treatiſe, which is concerning this Liquour in Latine, which was chiefly written, while my Trials were in the very working, and which I purpoſe, ſhall ere long ſee the light, in which Reader (if thou canſt but attain the Liquor) thou maiſt abundantly be inſtructed how to uſe it, and ſo I ſhall end this diſcourſe, and come to the laſt thing on this ſubject promiſed by me, and I preſume expected by thee, and that is, to declare the matter of it, and its manner of making,

It is not every new thing, nor yet every ſtrange thing, that is, or may be made, that will, when produced, prove to be this Liquour, No verily; let the Artiſt work his pleaſure, yet will not Nature tranſgreſs her own known rules, to make what the Operatour in his Idle Phantaſie ſhall expect, but that onely to which ſhe is bound by the Law of the Creatour.

Now from this maſtery, We ſhall exclude firſt, all mettalls, and metalline Bodies, for firſt, as to the Central ☿ of them, as it is a peerleſs Creature, ſo it is commiſcible with nothing in the World, but is a ſingle, indeſtructible Ens, which being a real ☿, will not wet any thing, but that which is Homogeneous to it ſelf (that is) ☿ al, and ſo is not the Liquour of it ſelf, nor can be by any Art mixed with ought elſe, either by Sublimation or Diſſolution.

Now as for the Sulphurs of Metals, they cannot be ſeparated radically from the Mercurial Center, without this Liquours help, and ſo would come too ſlowly in, to be the matter of that, which muſt be perfected, ere they can be ſeparated and had.

Now for mineral combuſtible Sulphurs, as they are very ſluggiſh unactive Bodies, ſo they cannot be really altered in their Nature, but they are made paſſive medicaments, not active Menſtrues, though theſe paſſive Medicaments, as to the cure of diſeaſes, are mightily operative, yet as to a diſſolutive virtue, in reference to bodies, that they have not, (unleſs burnt,) and ſo they yeeld an acid Liquour.

We are therefore excuſed from mineral and metalline Sulphurs and ☿ es, now as for metalline Salts, they alſo are to our purpoſe muſeful, ſince all of them (none excepted) yeeld an acid Spirit, and ſo are contradiſtinct from our Liquour, which is not acid, for ſo it could nor be immutable in acting, according to the true rule in Chemical Philoſophie, which is, Omnis acidus Spiritus corrodendo corpus ipſe fatiſcit.

Our Liquour then being no acid, but a contradiſtinct Spirit from acidity, we reject from it Salt Peter, Vitriol, Sal Gem, Sea Salt, and in a word, all Salts naturally growing in the earth, or extracted out of the Earth, which all (none excepted) yeeld an acid Spirit.

Alcalies may, above all that are named, claim the praecminence, and truly they deſerve it; their Spirits not being acid, and therefore they are diſſolvents next to the great Liquour, of higheſt eſteem, of which hereafter we ſhall treat at large.

Yet theſe alſo, though moſt noble Spirits, doe notwithſtanding ſpend their virtue in diſſolving Bodies, and are Coagulated upon them, into a Salt (yet retaining its volatility,) We therefore exclude them from being the Subject of our Liquour.

To be brief therefore in what I intend, I ſhall come to the matter indeed, and with it ſhall diſcover the practice of the Liquours preparation.

It is by Helmont called Latex, in theſe words, Stupefacta eſt Religio reperto Latice, qui, &c. In which place becauſe the whole miſterie is in few vvords couched, I ſhall become a Candid Interpreter of his aenigmatical Senſe and meaning.

He firſt ſaith, Ars indagando ſollicita eſt corpori quod tantae puritatis Symphonia colluderet noblſcum ut a Corrumpente nequiret diſsipari, &c. which we may thus render in Engliſh, The Maſter-peece at which our Art is level'd, is to find out a Body, which may play with us in ſuch a Symphony, or conſenting Harmony, by reaſon of its exquiſite purity, that no corruptive principle can find in it any Heterogeneities by which to work in it a diſſipation of parts. This is the true ſenſe of that Paragraph, and indeed is a brief, but very full Deſcription or Determination of the higheſt object, and the unparallel'd Maſter-peece of out Art, For it is our (or the Chemical) Art that is ſollicitous about this diſcoverie, the Logician (mean while) minding his Categories, Enunciations, Moods, Figures, and Demonſtrations, &c. the Grammarian his Criticiſmes in Languages, the Aſtronomer the Courſe of the Planets, and the ſuuation of the ſixed Stars: but the honeſt conſcionable Phyſitian, he minds the recovering of ſick perſons, and the conquering of maladies, which that he may perform, his ſearch is after the ſecret hidden Spirit of things, for the extracting and exalting of which, he laies out with diligence to attain the means, and thoſe are, this Body, here hinted in this forerecited Paragraph, and our immortal liquour, which is the product of that Body.

This body is neither ſingly fixt, nor volatile, but both, one ſubſtance of two diſtinct Natures, and eſſences, which is not obſcurely gatherable out of the words themſelves, which ſound thus, That a Body is ſought, which may collude with us, or make ſport, play, or game with us in the Symphony, or conſenting ſound of ſo great purity.

This Word Symphony is but a borrowed metaphor from Muſicians, from whom this Author borrows oft eſpecially when he diſcovers and deſcribes theſe Alchaheſtical operations, as for inſtance, where ſpeaking of the grand Arcana's, and their operation, he uſeth this expreſſion, That they do perform their Cures in Tono uniſono, alluding to inſtruments of Muſick, which when tuned to Vniſons, do then ſound in the moſt perfect concord, being in unity, al other concords being but approaching ſteps to that perfection: to this a ſecond, which is the moſt abſolute diſcord, is contradiſtinct.

But as a Symphony muſt alwaies be imagined between two notes at leaſt, ſo this Metaphor denotes a duality of qualities in this Body, which yet muſt conſent together in Harmony, this is a Coſounding or Symphony.

That the duality is not in the Body, but in the diverſity of qualities under which this one body appears, the words are proof enough, therefore ſaith the Old Philoſopher, Sollicita eſt Ars (indagando corpori, non indagandis corporibus) which muſt have been ſaid, if various Bodies had been to be taken for this maſtery, as is the judgement of ſome, who would have ☿ and Tartar, with ſeveral other bodies to be uſed for this vvork, but out of this Hotchpotch can be expected nothing, but a liquour moſt certainly vveakned much, if not vvholly deſtroied, as to any active Virtue, by Reaſon of this irrational mixture.

It is a Body then (not bodies) which Art deſires to ſave her longing in this particular, and ſuch a Body, vvhich being one in eſſence and radically, ſhevvs to ſight diſtinguiſhed into a tvvofold diverſity, yet only diſtinct in qualities or complexion, but agreeing ſo fundamentally, as being touched by an Artiſts hand, may in an Artiſts ear make a muſical Harmonie and melodie.

Yet would I not adviſe any young Artiſt to make this Secret the beginning of his Chemical Studies as many doe, of which fault my ſelf was not innocent, for this is but a prepoſterous courſe of ſearching into Natures ſecrets. This being indeed as it were the Corollary or Topſtone of Medicinal Art, (not to vie this Secret with the Medicine of the Magi, their Aurum potabile; attained by means of their Stone,) now, who but a madman being to climb up a Ladder, will begin at the uppermoſt round, and refuſe the lower ſteps, reſolving not to ſtep one ſtep, unleſs he may at firſt reach the uppermoſt of all, ſo mad is he, who would devote himſelf to the ſtudie of true Medicine, and yet will account nothing worth his inquirie, except it be the Maſterie of Hermes, or this peerleſs Key, the Liquour Alchaheſt.

From which prepoſterous practiſe, that I may ſeriouſly dehort thee (whoever thou art) a ſtudious Beginner in the Diſcoverie of, and inquitie after Natures ſecrets: conſider with me that all the works of Nature, are concatenate or linked together in ſuch admirable order, that one doth ſubornately and ſucceſſively diſcover another, God in his wiſdome providing for the neceſſity and conveniency of unworthie mankind, making one thing to be a Key unto another, and each ſubordinate diſcovery a help unto a higher.

Now that all things in the World are made for the ſake and uſe of man, is confirmed by ſeveral places of Scripture, and appeares by experience, each day affording Teſtimonies of the ſame.

From Hunger man is ſecured by a plentifull proviſion of food, both meat and drink, from cold by cloths and fire, from diſeaſes by medicines.

Nor hath God adjourned the cure of the ſick unto the time of the attainment of the higheſt Arcana, ſince very few there are in an Age, that have this skill (although I beleeve it to be chiefly the fault of our neglect, that ſo few do know, what Legacies out Heavenly Father hath left us in the Creatures) for in ſimple Concretes may be found the perfect Cure of moſt (not to ſay all) diſeaſes, were we but as diligent, as we ought in the inquirie and ſearch after them.

But becauſe the number of Herbs is almoſt infinite (as to our knowledge) the virtues of them known to very few, and thoſe which are known, are more preciſe in operation, and efficacie, ſo that, a practiſe upon ſimples would be very tedious, and difficult, therfore there are ſome ſimples that with an caſie preparation work admirable effects (as to inſtance in one Salt, to Wit, Nitre, by which ſlightly prepared how many diſeaſes may be cured, and by its Spirit many more, and more difficult.

For verily, although many Concretes are, as nature hath formed them of ſingular virtue, yet the difficulty of practiſing by them, may appear by inſtance. As ſuppoſe a man who is troubled with Nephritical pains, would be cured, or at leaſt eaſed, by ſuch a way of practiſe, for ſeveral intentions, ſeveral Herbs are gathered, as Virga Aurea, Becapunga, Althaea, Malva Sem. Dauci, &c. Theſe by infuſion are compoſed into a drink, and by it eaſe is found, yet if a Phiſician ſhould have many ſuch Patients, they would require a large ſtock of theſe ſimples, which if gathered out of ſeaſon, are of little or no virtue, and therfore muſt be provided in due time, and becauſe theſe diſeaſes will not be confined to ſuch ſeaſons of the year, in which theſe herbs are in their greateſt virtue, they muſt be therefore gathered ſeaſonably, dried carefully, and kept ſafely, elſe their virtue before uſe, may be either notably impaired or quite loſt, now to have ſufficient quantitie of all herbs which are commended for all the ſorts of diſeaſes, to which mans frail Bodie is ſubject, ſeaſonably gathered, carefully dried, and ſafely kept, is a task (I fear) too ſhamefully neglected by the Doctours of our Age, who commit all this Care to the Apothecaries, in which they are ſo ſupinely negligent, that it is a ſhame to conſider.

But beſides this trouble, herbs, or ſeeds, or flowers, or roots, though never ſo ſeaſonably gathered, or maturely dried, or carefully kept, yet in ſhort time are liable to a ſpontaneous loſs of Virtue, which is (when gone) irrepatable, which inconvenience to remedie, many inventions are uſed, but to very little purpoſe.

However the Medicinal apparatus for ſuch a practiſe is ſo great, that a man may at eaſier rates remove a Ship of great Burden from Port to Port, then tranſplant a well furniſhed Apothecaries Shop, from Town to Town, ſo that all the remedie that is left, a Phiſician in this Caſe, (unleſs he will be ſo tied to a place, as not to be able to leave it) is to expect Apothecaries furniſhed wherever he goes, and for his own part, to attend onely the Gooſquill practiſe, (which is the Trade of all our modern Doctors) by which way he may as confidently aſſure himſelf, or his befooled Patients of good ſucceſs, as that Mountebank could, who copying out thouſands of Receits, for ſeveral diſtempers, of which he knew not one, put his patients to draw each one his Chance, at adventure, out of a Bag, with this ſhort praier, God ſend thee good luck.

Moreover who ſees not, that notwithſtanding the large proviſion, God hath made for the cure of diſeaſes, by the means of ſimple Medicaments, that ſcarce a certain cure of one maladie in ten, hath yet been found out, in the common way of practiſe, and If I ſhould ſay, not one in ſo many, I ſhould do them no wrong.

Therefore hath the neceſſity of mankind put men upon the ſearch of a more accurate preparation of Simples to the end, that Nature being helped by Art, through her Adminiſtration, and its Cooperation. Medicaments may be prepared, which may effect that which before was ſought for, in ſeveral Simples, and without ſucceſs, becauſe of either ignorance of their abſolute Virtue, or negligence in their gathering, or keeping, or indiſcretion in their Application, or Adminiſtration.

Now this is done many waies, and according to the ſeveral waies of handling of them, Medicines may be made of various Virtues, and excellencie.

Bare decoction, which is the height of the Galenicalaribes Therapeucie, is a ſlovenly, ignorant, biundering dotage, the unſufficiency of which kind of preparation of Vegetables, ſundrie ſucceſſive Ages have reſtified, and many ſick people to the loſs of both their expectation and monies, and not rarely of their lives, have experimented.

Which inſufficiencie, ſeveral ſtudious Sons of Art obſerving, have with all poſſible diligence, attended the preparation of Simples, and this for the taking away of their ſuperfluous faeces, the maturating of their Crudities, the extinction of their virulencie and malignitie, and advancing of the hidden Spirit which is aethereal to its tranſcendent degree of putitie.

To theſe, in teſtimony of their being ſent from God for the pulling down of the old ruinous way of the blind Philoſophie of the Heathens, were given certain Diplomata, or Evidences of their miſſion, by the miraculous Teſtimony of powerful Arcanas, commanding credit in their Doctrine, ſo new (as to repute) and ſo Diametrically oppoſed to the good old way, (ſo ſtiled and beleeved) of the Ancients, which without ſuch commanding Arguments, would never loſe the repute they had by long preſcription gained in the World.

By this means, the Ingenuous ſort being awakened, all of them ſeeing their own Nakedneſſe, ſome triflingly ſought only for ſgleaves to hide the ſame, others being convinced thoroughly of the inſufficiencie of Vulgar Medicines, ſeriouſly inquired after a more ſecure way.

And reading of the rare, and almoſt miraculous Virtue of ſome Choice ſecrets, which ſo highly adorned, and for that cauſe were ſo highly commended by the Antiſtites or Champions of this diſcoverie, their minds were wholly inſlamed with the deſire, of them, rejecting, and neglecting all other things below theſe Top Secrets, as being unworthie their ſearch.

To theſe, my preſent peroration, concerning this foredeſcribed Subject, is intended, to vvhom I ſhall addreſs my ſelf in this ſort.

That you are convinced of the inſufficiency of the vulgar method, I am glad for your ſakes, I alſo am of your mind and opinion, and can convincingly ſatisfie my ſelf and the world, of the Truth of the ſame, as in the firſt Apologetical Treatiſe I have in part done.

That you alſo are deſirous of the moſt noble medicines, I commend, only adviſe, that this devotion of yours be managed by diſcretion.

But that you ſhould wave all practice upon, or diſquiſition after inferiour Medicaments, and only proſecute the Liquour Alchaheſt, the Horizontal Gold, &c. it is ſo high an injurie to diſcretion, as if a man who is convinced of the realitie of the Philoſophical Tinging Elixtrs, Red and White, ſhould reject all means of lively-hood, unleſs he might attain this matchleſs way of maintenance.

Should a man never attempt a draught of Painting unleſs he were certainly able to mend Apelles his draught of Venus, it is unlikely he ſhould ever be a good Limner: or ſhould a man refuſe all emploiment in the Commonwealth, unleſs he could attain to the Supremacy? He might and certainly would ſpend all his life unprofitably, or ſhould one abſolutely reſolve againſt all deeds of Charity, till he were able to releeval the poor round about him he would be accounted (and worthily) a raſh reſolved man, yet not unlike to him, who adjourns his practice in medicine, till he may equal Helmont or Paracelſus in medicines.

For ſuch a man is unerateful to God, injurious to himſelf, and unrighteous to his neighbour, and with his own hands doth what in him lies to ruine the foundation of his future hopes and expectation.

If God hath given thee (O man whoever thou art) one Talent; and thou ſhalt reſolve to burie it becauſe but one, how canſt thou hope to evade the doom and deſtinie of the unfaithful ſervant; for this very ſloathfulneſs, made an example to all poſteritie.

The gifts of God are not our own to imploy at our pleaſure, but are to be uſed for his Glorie, and the good both of our ſelves, and ſuch among whom we converſe, and in ſo doing we ſhall both reap comfort, and may expect an en bettering of our Talents and Guifts, but otherwiſe if laid aſide in deſpondencie, becauſe they are not ſuch as pleaſe and like us, they ruſt, that is, grow worſe for want of uſing, and decreaſe for want of improving.

For I look upon a man, that is ingaged in theſe diſcoveries of Nature, like to a Traveller in his journie, whom every ſhort ſtep advanceth forward toward his journies end, who if he ſhould forbear to ſtep a ſtep, becauſe a ſtep is but ſhort, and makes him little the neerer to the End propoſed, he will never reach the place appointed, and to reſolve to ſtay in one place, till he may with one jump accompliſh his deſire, is both fooliſh to imagine, and impoſſible to perform.

Iuſt ſo is it in this Caſe, the Adept Magical skill, or knowledge, is a long way at a diſtance from a young Beginner or Tyro, yet is the whole interval filled with varietie of Rarities, of admirable Virtue, and ſtill higher and higher in excellencie, by how much neerer they approach to the perfection of Nature, which Art can attein to, theſe intervening ſecrets are (as it were) ſo many ſteps on ward in the journie toward perfection, & do lead to it, & wch neglected, it is very rare that any arrive the higheſt, unleſs ſome Chemieal Angel by inſpiration, or a Maſter by information, do that for the Artiſt vvhich the Angel did by Habakkuk, vvhen he brought him, vvithout ſtepping one ſtep by the hair of the head, out of Iudea into Babylon to releeve captived Daniel, vvhich is not an ordinary accident.

The troden beaten path, is by imploying vvhat Talents God beſtovvs on us, to expect an increaſe of the ſame, for firſt of all, the Analogy that is betvveen Gods Creatures, is ſuch, that by the contemplation of ſome in their Cauſes and Operations, vvhich are more viſible, & vvith leſs difficulty attained, vve learn to order and to examine, to vvork upon, and prepare other things, that are more ſecret, although not in fallibly, as to any particular receipt, yet not uncertainly, as to the Philoſophical Doctrine, and inſtruction, vvhich vve receive thereby.

Adde to this that the hidden ſpirit vvhich is in all things, is in ſome more, and in ſome leſs noble, and efficacious, and ſo proportionably is in ſome more at liberty, in other things more ſtreightly ſhut up, and ſealed, and among Concretes of the 3 diſtinct Kingdomes, Animal, Vegetable, and Mineral may be found, and is to be ſeen ſuch an agreeableneſs in nature that one is as it vvere the Key unto the other, by vvhich it may be opened, and both together (through the povver of a ſupervening ſerment) may be graduated to a virtue far more noble, then vvas in them before,

But more over vve are to be remembred, (vvhich elſe vve ſhall feel vvith a Witneſs) that this diſcoverie of nature is not carried on vvithout charge, & expence, when a man ſhal beſides his neceſſary charges of meat and drink, be neceſſitated to provide a houſe convenient for his intent, and in it, to build ſurnaces, provide ſeveral ſorts of inſtruments, beſides coals, glaſſes, ſervants vvages, and all Materials, vvhich charge if it produce nothing that vvill defray it ſelf, It makes the Philoſopher onely a fit ſubject for a Balladmonger, to be ſung to the tune of, Fortune my Foe, &c.

Such incouragement vvill ſoon make a man vveary of his Philoſophie, being to himſelf onely a ſubject of diſcontent, and to others, eſpecially his Kindred an object of reproach and deriſion, vvhich are but very bad means to incite a man to a reſolute progreſs or to vvhet his ingeny, for a more accute finding out the things ſought for, and deſired.

I ſhall therefore in brief give the tvvo characters of a vviſe and diſereet, and of a fooliſh and prepoſterous ſearcher after the myſteries of nature, to the end, that being thus perſonated, and repreſented, the Reader may the better judge of each of them, and pr •• ound him for imitation, vvho may (in Reaſon, be moſt approved, and reject the other.

Such a one is generally credulous, and confident, and therefore ſeldome but deceived, he is ſome way or other convinced of the inſufficiencie of Vulgar Medicine, both in the method, and medicaments of it, and by ſome fortune or other, he falls upon ſome Treatiſe that ſpeaks of a more effectual way of practiſe, or meets with ſome Artiſt or other, from whom either by Argument, or ocular proof he gets Conviction of the Realitie of noble and efficacious Medicines.

Hence he is invited to ſtudie, and entering the Liſt, he meets with varietie of Authors, writing concerning rare ſecrets, and being a man of a readie cloſing faith, concludes himſelf alreadie an Artiſt, and an Adepius in potentia, little doubting, but in ſhort time to be Maſter of whatever he reads, and to be able to do, whatever he reads or hears, hath been done before him.

He is for the moſt part garrulous, and vainly glorious, and in defiance of whatever is beneath his own hopes, is oft declaiming of his Art, where of he hath alreadie promiſed himſelf the true attainment; and therefore reſpects himſelf as a Maſter, though of little experience, yet of infinite expectation,

He overvalues his own parts, and overweening his own judgement, is apt to laughat ſuch, who ſeek for the Art in vain, of which he is before hand as ſure, as he who ſold a Bearskin before he had killed the Bear.

On this account he propounds to himſelf either the Liquour Alchaheſt, or the Philoſophers Stone, or both and by means of theſe (when they are effected) wealth at will, together with rare jems at pleaſure, malleable glaſs for delight, the perpetual light, and Cold potable, which vvere the undiſcoverable miſteries of the Magi.

Helmonts and Paracelſus ſecrets then, ſhall be his trivial experiments, the Horizontal Gold, the firſt Ens of Perles, the Elemental fire of the Sulphur of ♀, the ☿ of life, and ſhall be only his recreative diverſions.

But ſtay, novv it is time to ſee him in his devotion, he vvill grovv gray only in the Contemplation of Eternitie, Charitie ſhall be his Alpha and Omega, the Cure of the poor, is the prime of his intentions, nay his only deſires, but as for Covetouſneſs, Ambition, Pride, and Vanity, againſt theſe he declaims, as againſt detected malefactors.

With conſideration of vvhat he vvill do hereafter, he is abundantly ſatisfied and vvholly taken up, & for this end he is ſeldom unfurniſhed of a device or tvvo in his head, that may bring to paſs, and effect al this, and a great deal more, vvhich my intended brevitie vvill not give me leave to particularize.

Let us therefore come, and it is time) to take a ſurvey of him in his operations, his receits (becauſe devoted unto everlaſting ſecrecie) I ſhall not teach, though I might, as knovving not a fevv of the means, by vvhich a thouſand rare intentions are, or have been deſigned to be brought about.

If it be the ſtone, that our Philoſopher longs for, he hath firſt of all, the thing ſo exquiſitely pourtraied in Idaea, that a more curious Dramma cannot be given, vvhat it muſt be, of vvhat form, and hovv to be uſed to any of his intentional devices.

Then he falls foul upon his matter, in vvhich for the moſt part he begs his queſtion, namely, That ſuch a thing, by ſuch operations, will be the reſult of that matter ſo prepared, on vvhich he falls furiouſly to practiſe, ſtil expecting or hoping for his propounded deſires

HAving taken our view of a prepoſterous intermedler with Natures Secrets, and traced him to his end, to wit, want and penury, by reaſon of which he lives uncomfortably to himſelf, and unprofitably to mankind the reaſon of which is (as we have ſhewed at large) an obſtinate addiction to one or two grand Secrets, til the attaining of which, he adjourns all his intentions to medicine, as ſcorning to appear without the grand Arcana's, we now ſhall come to characterize and repreſent ſuch a Student in Natures Book, who in probabilitie with Gods bleſſing, will have his ſearches crovvnd vvith ſucceſs.

Such a one is from his childhood given to ſtudiouſneſs, & from the firſt of his yeers of maturity, his mind is buſie, and his thoughts penſive, hovv he may live ſerviceable to God and mankind, according to the Talents, vvith vvhich he is intruſted from above.

Temporal preferments are the leaſt of his thoughts, as being dangerous baits, both for ſoul and bodie hazarding oftentimes both: The Gentlemans life of pleaſure is to him a burthen to think of: the Lawyers Art of Contention is to him a purgatorie to embrace: & to live an idle Speculator, both odious and itkeſome.

He knovvs that this life is but a race, in vvhich vve ought (as to a Gole) to run to Eternity, and therfore the higheſt emploiment, he eſteems, is to glorifie God himſelf, and exhort others to do the ſame.