PSAL. 36. 
In thy Light shall we see Light.  
NOVUM LUMEN MEDICUM; Wherein the Excellent and most Necessary DOCTRINE Of the Highly-gifted Philosopher HELMONT Concerning the GREAT MYSTERY Of the Pholosophers' Sulphur. Is fundamentally cleared  
By Joachim Poleman.  
Out of a faithful and good intent to those that are ignorant and straying from the truth, as also out of compassion to the sick.  
Written by the Author in the Germane tongue, and now Englished by F. H. a German.  
London, Printed by J. C. for J. Crook at the Sign of the Ship in St. Paul's Churchyard 1662.   

To the most Illustrious, Highborn Prince and Lord, the Lord CHRISTIAN AUGUST. Count Palatine of the Rhine, Duke of Bavaria, Gulick, Cleven and Berghen, Count of Veldentz, Sponheim, the Marck, Ravenspurgh and Moehrs', Lord of Ravenstein; my most gracious Prince and Lord.  
Most Gracious Lord.  
YOur Highness' last Conference with me at the time of my travelling through those Countries, about the true and nearest way to attain unto perfection in Physic, is still fresh in my memory: And upon that Quaere, I proposed unto your Highness for answer, the golden Doctrine of the sharp-sighted Philosopher Helmont, sunt videlicet Sulphura quaedam, quibus correctis atque perfectis, tota morborum cohors auscultat. The truth of this Doctrine I did then demonctrate with strong Arguments of the Anima Antimonii, and if my occasions had permitted me to remain there for some longer time, I would have cleared the same by experimental proof; Now although this great Encomium attributed by Helmont unto some Sulphurs, may with truth be given unto the Sulphur of Antimony, yet the Tincture of the Copper deserveth it much more, as having obtained of Nature a higher degree of Nobility than the former; and and therefore its Anima is called Sulphur Philosophorum by Paracelsus, Basilius Valentinus, and others, in regard of its great Virtue and Power in relieving the sick in their pains and great extremities, which many Physicians clearly apprehended from the Writings of Helmont, and therefore greedily sought for the same, but none almost hitherto found it. Hence great complaint is made by them every where, that they cannot attain unto this great Mystery, nor sever the Golden Tincture from its Leprous Body. And therefore I counted it to be my duty as a Christian, to set upon the Table that little light of my knowledge in this Mystery, which God in his Mercy bestowed upon me, to the end that all that are chosen for it by God and born to it by Nature, may see my gift, and look into the matter itself, also together with me may find out this precious Jewel of Health, and be partakers of the same, and thence much profit may arise unto the sick. In regard therefore, that your Highness was at that time well pleased with my Elucidation concerning the Tincture of Antimony, I thought good to dedicate this also to your Highness, to the end that you may perceive the Wonders of God in the Copper also, and thence praise His holy Name: Hoping that your Highness will Graciously accept of this my Lucubration, and affection to serve you. And I heartily commend your Highness to the continuation of the mercy of God, remaining  
Your Princely Highnesses Most humble and ready Servant Joachimus Poleman. Amsterdam. 30th. Jan. 1659.   

Concerning the MYSTERY Of the Sulphur Philosophorum.  

CAP. I.  
The Occasion of Writing this Book.  
GOd in his great mercy having lighted unto us unworthy Men in this Age a special clear light in Physic, to the great comfort of the sick, by the highly favoured John Baptist Helmont, and the same having been also acknowledged and highly esteemed by many hundred truth-loving Physicians, who therefore have diligently read and pondered his relict deeply grounded Writings: Yet at length almost all do complain of the obscurity of those Books, especially in what concerns the preparation of those High Medicines, and above all touching the Tincture or Sulphur of Copper, which every one deemed, and deservedly too, of all the most necessary in Physic; Hence by many correspondencies, one Friend sought of another the clearing of this secret, and every one busied himself extremely for the getting of this golden Arcanum; of which disease I myself also lay sick a long time: for having diligently read the learned Books of our Philosopher, and not being able to frame any conception from thence, how to unriddle this Mystery, I resolved with myself to attain unto it by the sifting of Wise and Understanding Men; and therefore declined no difficulty of travelling into divers Kingdoms, though often with great hazard of my life, where I enquired for experienced men in this secret Art, and conferred with them about this high and weighty treasure of Health, but could find none, who could loosen this fast-tyed Sulphur Philosophorum, or give me as much as the least hint of it; Yea even of the most famous I found not a few, who were not able clearly to sever the Anima from Antimony, much less from Copper. Whereupon I was forced to take another Resolution, and so followed the faithful Doctrine of our Philosopher, left unto us in his book de Venatione scientiarum, and sought the truth of Nature no more from men, but from the Creator and Beginner of Nature, by my humble prayers, whereunto I joined a singular industry in reading our Philosophers Writings, accurately observing his words and meaning, and comparing one place with another, and then also worked diligently, and at length truth appeared unto me by the blessing of God. Now he that hath been sick, being best sensible of the condition of another which is sick of the same disease, and not being ignorant of the great longing search and expectation for this Sulphur Philosophorum by the ignorant, and such as go astray, I thought myself bound in Christian charity to communicate unto my brethren, what I discovered through the grace of God, with much labour, time and expenses, and clearly to unfold the way which I went myself, and thereby attained unto this knowledge, to the end that they may follow this little light set up for them, and thereby penetrate into this Mystery, and do good unto their neighbour in his sickness; also that the name of God may be praised by many in his wonders, and much glory may redound unto him, which is the fountain of all good gifts.   

CAP. II.  
Opening the Virtue, by which a Mineral Anima, or Sulphur, is to be severed from its Body.  
IF we desire Fundamentally to know, by what means the Anima is to be separated from the hard Coagulated Metallick Bodies, as Gold, Copper, Steel, etc. We must first inquire, whereby not only common Sulphur, but also the Sulphurs of Minerals, which are but half-coagulated bodies, are loosened or dissolved; to the end that having a through knowledge of the same, thereby as by steps we may ascend higher, and advance to the separation of those much faster coagulated Sulphurs: for all the Metallick and Mineral Sulphurs being throughly of one and the same Nature, and called by the Philosophers the Element of Fire, and being of a Fiery Nature, it must needs follow, that their solution must proceed from one and the same ground; in regard that, as to their first rise, they are of the like Substance and Nature, just as an old Man and a newborn child are quite of one and the same substance, only that the one is more perfect than the other; and therefore for the finding out of the solution of the firmly coagulated Metallick Sulphurs, we must first inquire after the ground and means to unlock the meaner Sulphurs, for in this manner I have traced the truth and found it. First then, considering what it is which radically unlocketh common Sulphur, we find, that Oil, and all that is of a fat and Fiery Nature doth open the same, as being of a like fiery substance, and discovereth to our very eyes it's otherwise occult blood-red soul. Which though it be a common thing, and daily practised by many, yet it is of such a depth and weight, that from this very source springeth forth the solution of all Metallick souls, yea of the gold itself, as you will hear afterwards. Therefore if we pretend to be Disciples of the Philosophers, we must with other eyes than those of an Idiot look upon Sulphur, when by boiling with Oil it is mollified in such sort, that its inward red Tincture is turned outward; The common crew contents himself with this, that after they have done with their boiling, the same doth take away the itch and scab, cureth wounds, and the bruised and inflamed limbs, and performeth other wholesome operations: But a searcher of the hidden wisdom goeth deeper to the ground, and inquireth, whence it cometh, that of all things the Oil only hath power to open the Sulphur so sweetly, and so naturally, turning its interior outwards, whereas the strongest corrosive cannot do it; and upon due consideration we find, that this solution proceedeth from the likeness or identity of Oil and Sulphur, viz. that the Oil or fat, as being a fiery thing, doth cover, lay hold on, and embrace the Sulphur as a like fiery substance, and so softeneth the same, and openeth it to its very inmost Centre, which is done by Sympathy, like loving its like, and imparting their Virtue to each other. In so much, that Oil, as a fiery moisture is the right foundation and source, from whence the opening of all Mineral and Metallick Sulphurs doth flow: Now if we go on from common Sulphur to the other Sulphur of Minerals, which are advanced to a pretty hard coagulation by the coction of Nature, and compare the foresaid experience, we find, that though Oil hath no power to sever and open the Embryonat Sulphur of any Mineral, as being too weak for this performance, yet for all that, the solution must proceed from the same ground, if it shall be radical, and consonant, and friendly unto Nature; but in regard that the Minerals are fast locked up, and so do not yield to such a gentle power as that of the Oil, therefore the power of the Oily substance must be exalted and increased in its fieriness, and then it will open and sever the Sulphur from Minerals as easily, yet with more expedition than Oil doth unlock the common Sulphur: This exaltation of the fiery power and quality in Oils must also be done by its like, if we will work according to Nature, and not contrary thereunto; which is performed by a burning fire, which by its fiery and vehement power turneth the Oily substance into a fiery salt, which salt not only retaineth its former Oily mollifying power, but also is highly exalted in the same: for wood, which is full of Oil, being thrown into the fire and burnt, though the greatest part of the Oil be consumed by the fire, in regard that of its waist or consumption the flame and heat hath its rise, yet a great part thereof (which cannot be burnt in such haste, the volatile salt, which also is in the wood, besides the Oil, hindering the same, and melting together) by the sharp and vehement power or burning fieriness, is turned into a very fiery, fixed, Oily salt, which is called Alcali, or Lixivial salt, whereof the common people make their lie: and this salt hath still perfectly its former softening Oily property, only that by the fieriness it is translated from a Volatile to a fixed condition; yea is grown far more fiery and powerful, than it was before: Now if you will know, whither this fiery salt be still a true Oily substance, than put some common Sulphur and some of this salt and water in a pot, and boil them a little, and you will see, that the Sulphur will in like manner melt in it, and yield its red Tincture, as if it had been done with Oil, yea with more expedition, because it is now much stronger in its softening fieriness, than it was before, being yet in the form of an Oil. Now as this fiery salt is nothing else, but a fiery Oil much exalted in its virtue, so it hath the more vehement power now to lay hold on, and to unlock that, which before, being yet an Oil, it could not possibly overcome; so that being in this exalted condition it hath now the power to take Minerals asunder, and to separate their Soul or Sulphur. To perform the same yet easier and with more expedition, such a fiery Alcali may be yet further exalted in its fieriness, by being mixed with the like fiery things, and so burnt together; such a fiery thing is unquenched lime, which by the strong power of the burning fire hath attained to its great fieriness, and so is able to communicate the same by fire unto the Alcalis. Take therefore well purified Lixivial salt or salt of Tartar, which is the fieriest of all, mix it with lime, Calcine it strongly for the space of a day, then Lixiviate it again from the lime, your Alcali will be notably increased in its fieriness, and have then power to loosen the Sulphur from Minerals, and sever it from their bodies with much expedition; as you may see for example in Antimony, the chiefest of all Minerals, which being made into fine powder, and mixed with the foresaid fiery salt, and water poured on, and so letting it rest in a warm place for some days, stirring it about oftentimes in a day, the fiery Alcali then attracteth the Sulphur by Sympathy and so looseneth it, and uniteth itself therewith: the extraction decanted and filtered, and Acid things poured into it, the Sulphur of Antimony will precipitate of a fair Orange colour, and burn like other Sulphur, but that which falleth last of all, is best and purest. By these two steps, viz. the solution of common Sulphur in Oils, and the severing of Embryonate Sulphurs from Minerals in a fiery Alcali; I went up higher to the loosening of Metallick Sulphurs, they being of the same substance with Mineral Sulphurs; and as in a clear glass, by the Light of Nature I saw, that in like manner as Oil was not of efficacy sufficient to sever the Sulphur from Minerals, but that it was needful to advance the Oil first to a far higher degree of fieriness, before it was capable to perform that work: So likewise the Metallick Sulphurs, being faster tied to their Mercurial bodies, and advanced to a far harder coagulation than Minerals, require a much more penetrating fire, than the fixed Alcalies are, but yet in regard that the Sulphurs are of the same substance, their solution must spring still from the same source, and there wants nothing else, but that this fiery salt be made yet more penetrative, more softening, more vehement and powerful, which must be obtained by freeing those fiery Salts and Alcalies from their gross corporeousnesse, raising them by the strong force of the fire, and making of them a penetrating, fiery, volatile spirit, being not only of such a fiery nature and force as before, but also much increased in its penetrating and mollifying quality, because it is freed from all gross ligaments, and turned into a through-spiritual, very fiery, volatile Water. According to this knowledge I worked, and had good success, in so much that the Sulphurs of Metals readily yielded to such a fiery volatile spirit, delivering up thereunto all their virtue and power, as hereafter shall be mentioned. So the sum of this ground is this, that for common Sulphurs, Oils for Embryonat Sulphurs, the fixed fiery Alcalies; and for Metallick Sulphurs, yea for that of Gold itself, the Volatilised Alcalies, as a spiritual, very fiery, penetrating Water are required for their central solution, mollification and liquefaction: Let none think it strange, that I said, that Gold itself must yield i blood-red Soul or Sulphur to this fiery penetrating Spirit, for Experience hath taught me so, and showeth forth the same daily, notwithstanding that the deeply Learned Philosopher Cormopolita in his Preface of his XII. tract. doth hold the contrary, and many others at this day do count it impossible.   

CHAP III.  
That the Copper is to be first prepared before it can part with its Sulphur.  
HEre will appear the reason, why not only our Philosopher, but also many others before him, have dignified the Sulphur Cupri with the glorious name and title of Sulphur Philosophorum, and owned the same indeed for such; truly, not only by reason of its great virtue and power, but also because of its secret and difficult preparation, which the wise reserved very secret and only amongst themselves; which also remained concealed unto this time, and will remain so to those which love Gold more than God, although I do clear it more than any before me; for God keeps his hand always upon his Mysteries, and suffereth not swine to be partakers of those noble pearls, which our Philosopher de febribus cap. 14. §. 9 witnesseth, saying, Paucis absolvi secretum, quod medicum nobilitat: at istud parasse pro prima vice est ingentis operae, pendetque ejus directio a manu ejus cui debetur omnis honos, quia parvulis revelat ejusmodi arcana quae mundus nescit, & idcirco vilipendit. Therefore You must not think, that it is such a Trifle and Easie matter to get the Gold-like Tincture of Copper; for not only the Menstruum which is required for to extract the Anima, viz. the Alcali Volatile, but also the preparation of the Copper are such Mysteries as are unknown hitherto, and whereof all self-grown Physicians are utterly ignorant. For first the Copper must be turned into a Vitriol, not after the common known way, which hath no place here, but after a far secreter way, via longè occultiori, saith our Philosopher, cap. 8. de Lithiasi. §. 21. and this Vitriolificatio Cupri is the chiefest preparation which of all hath been kept most secret: Secondly this Vitriolum Cupri Philosoph. must be distilled over in such a manner, that all the Copper come over in the form of a green spirit, which also is no common way of working, yea, was in such high esteem with Paracelsus and Basilius Valentinus, that they called this green spirit the third pillar of Physic: Thirdly, this grass-green spirit must be freed from its corrosive, which also was only known to the wise, but now hath been clearly described by our Philosopher: Then fourthly, and not before the Sulphur may be separated by an Alcali Volatile; which knot is tied hardest of all, and our Philosopher mentioned it not expressly, but only left to be guessed at, and picked out of his writings, by the elect Disciples of the Philosophers, which now is clearly delineated by me. Fiftly, and last of all, the separated soul must be coagulated and fixed, which though it be of all, the easiest and meanest operation, yet it will be difficult enough for him that wanteth understanding and discretion, to advance this noble Sulphur to its perfect maturity, in such a way as is consonant unto Nature.   

CAP. IU.  
Informing how to make the Philosopher's Vitriol of Copper.  
ALthough for extraction of the Anima of the Copper the greatest and chiefest requisite is the Alcali Vetile, yet the same is not alone sufficient; for though it be poured upon Calcined Copper, (as I myself did at first, but in vain) yet it cannot sever its gold-like Anima; the reason is, that by the hard coagulation performed by Nature, and the fusion by fire which followed thereupon, the anima Cupri hath been shut up into death, and so quite turned inwards, in which sense Cosmopolita saith very well, quod fusio metallorum sit eorum mors, and our Philosopher de Lithiasi c. 8. §. 4. dum liquatur, concluditur omnis vis medica, sigillaturque, imo introvertitur sic, etc. and therefore the Anima must be turned outwards again, and the melted metal must as it were rise from death, and hence our Philosopher calleth it sulphur resurgens & gloriosum, as being freed from all its hard corporeous ligaments; so that it is apparent, that this preparation of the Copper is no less necessary, nor of no less moment than the preparation of the fiery volatile spirit (which is the fit Menstruum for extraction) itself: and therefore also the Philosophers kept the former as secret as this, until our faithful and well meaning Philosopher helped us into the tract, informing us, that this preparation or fitting of the Copper must be done by Salt armoniac, whereof his doctrine in his tract called Duumviratus §. 9 is this, fit enim legitimum, & quod Philosophorum (Sulphur) vocant è spiritu viridi Vitrioli, qui per repetitam cohobationem, ultima ignis tortura expressus & insigniter volatilis, coagulatur atque fixatur, quod praesat vulgaris sal Armoniacus qui inde post modum auferri debet per spiritus vini repetitas destillationes. Now this being to be done by Salt-Armoniac, you may peradventure think to make use of the same as it is in itself, as I myself also conceived so at first, and sublimed the Copper many times with salt Armoniac, but all in vain. And therefore at length after many frustraneous labours, I begun more accurately to heed our Philosophers far-reaching words, teaching that the Vitriol of the Copper must be made into a very highly volatile spirit; consequently the Salt-armoniack itself, because it is to perform this, must first be turned into such an extraordinary volatile Spirit; for how could the Copper possibly be transformed into such a very volatile spirit, if that same which is to transform it so, be not first itself such a volatile Spirit? And therefore the Salt-armoniack must first be turned into a very volatilspirit, and then by the means thereof the Copper turned into Vitriol; But you must not think (as I did at first; but my endeavours proved addle) to take natural, or by art prepared blue Vitriol of Copper to sublime it with Salt armoniac, and so turn it into a Spirit: for this is as much lost labour, as to take the Copper filled or calcined, in regard that the spirit of Vitriol or any other corrosive spirit, which made the Vitriol of Copper, do not only not serve for this purpose, but also are noxious and a great hindrance; in so much, that if one would according to our Philosopher's Doctrine extract the Tincture or Sulphur, either of Naturally grown or artificially made common blue Vitriol of Copper, he must first dissolve the Vitriol in Water, then precipitate the Metallick Substance with an Alcali, and free the same quite from its corosive, so that not the least of this remain with it, and then he must afresh make this precipitated and dried Calx into Vitriol by spirit of Salt Armoniac; else he would get nothing; for such difference there is betwixt the common and the Philosopher's Vitriol, as betwixt black and white, as you will hear by and by. Now concerning the transformation of the Salt Armoniac into a Volatile spirit, the Reader must not think, that the same is to be done after a common and known way; or that such a way hath been known hitherto: as that the Salt armoniac is to be distilled with Wheat-flower, as some do, who perversely count the Acid water that comes over for the true spirit of Salt Armoniac, it being nothing else but the acidity of the flower, mixed with some atoms of Salt armoniac, after which also, soon all the Salt Armoniac followeth, and sublimeth in its former weight; for all Vegetables yield such a sour spirit when they are distilled: Also the fiery urinous salt, which is got by means of the salt of Tartar, or any other Alcali, is not that spirit which the Philosophers require for this work, in regard that the same is but the smaller part of the Salt Armoniac, but the bigger part remaineth in the bottom, in so much that the foresaid salt is wrongfully called spirit of Salt Armoniac; for the denomination of a thing consisting of two parts, as the Salt Armoniac doth, pertaineth always and chiefly to the bigger or greater part, as they are wont to say, à potiori parte fit denominatio; Now experience witnesseth, that if you take a pound of Salt Armoniac and mix it with an Alcali, that about three ounces, or three and a half ounces do rise of the urinous Salt (which indeed is no spirit, but only a volatile Salt) and more than twelve ounces remain with the Alcali in the bottom, which twelve ounces, as being the greater part merit rather the name of Salt Armoniac, than those three ounces and a half which sublimed; hence also the wise always mean it of the greater part which remained in the bottom, which they forced into a volatile spirit to serve their turn; and the same experience hath taught me, for I saw that the urinous Salt is useless for this matter, not being able to produce that which the wise require, and so sought and found it in the greater part viz. that the said greater part, which after the separation of the urinous salt, remains in the bottom with the Alcali, being forced over by a strong fire according to Art, you will get not only a Volatile, but also a double spirit: Very Volatile I say, for it will come over in Balneo, and is able to make other bodies to be very Volatile: Double it is, for when the Urinous Salt severed itself thereform, it embraced then and united with the Alcali, from which it is not to be severed but by a very vehement fire, and then it forceth part of the Alcali over with itself, because of its intimate union therewith, in so much that without the same it cannot come over; so there ariseth a double or satiated spirit, which satiated its hungry corroding nature with the Alcali; and so doth no more corrode other bodies, nor seeketh to insinuate itself into them, being satiated already with the Alcali; as much as its corrosive had need of; hence this double satiated very Volatile spirit is of a wonderful nature, and unlocketh Metallick bodies after a far other fashion than the common corrosives do; for these being hungry and desirous to satiate their corrosive, do fall upon the Metals with great fury and noise, and do corrode them and adhere unto them outwardly: but this double corrosive, being satiated already, doth not corrode the Metal, nor seeketh for to dwell with it as others do, but doth mollify it, and adhereth not outwardly thereunto, nor performeth its operation suddenly like the others, but gently in some days, penetrating to the very inmost of the Metal, and turning outward what was locked and sealed up in its inmost centre, by the virtue of its double nature, wherein the Metal melteth like ice in water. Therefore be careful and diligent to make this spirit of the Salt Armoniac; and be not dismayed therefore, that much Labour is required for it, and special care, but think upon the end, that the same will recompense thee with gladness and joy: If you hit this right, than you have overcome the greatest and difficultest point in this business, and the rest will be but as it were a play or sport.  
Take therefore this very Volatile Spirit, and pour it upon the filings of fine Copper, and in a close glasse-Vessel in a gentle heat, digest it for manydayes, and the Metal will leisurely melt in it, and the spirit will be very green of the Metal: continue this solution with fresh spirit, until your metal be all dissolved; then coagulate it, and you will get a very green Vitriol, which as it differs from the common blue Vitriol in colour, so likewise in Nature and Virtues; for the blue Vitriolum Cupri is very bitter and nauseous in taste, but this as sweet as sugar of Lead; the other causeth vehement vomits, but this strengtheneth Nature, begetteth rest, taketh away pain: it may be given even to the smallest children, and hath such Virtue in Physic, that it is to be admired. The other being Calcined, is a harsh and hard substance, but this is fufile in the fire like wax, it is almost like unto Rozin, and may be cut like a gumm; for its balsamic soul is totally turned outwards by this secret double corrosive, and therefore also doth it smell so fragrantly, like Odoriferous spice, especially being dissolved in spirit of Wine (in which it will melt totally and very suddenly) and digested for some days, to say nothing of other many more properties for brevity's sake. Lo now, what great difference there is betwixt the Philosopher's Vitriol, and that which commonly is made of Copper, truly as much as betwixt white and black: And as its virtue is great as for inward medicine, so its efficacy is wonderful and not to be commended sufficiently in Chirurgy, by reason of its Balsamic sweetness, whereby in green wounds, dangerous ulcers, and incurable tumours it showeth forth so great power, that it shameth all commonly known ointments, balsams, oils, plasters and poultises: Of which I will prescribe you a plaster and an ointment, whose mighty operation you will admire, and have reason to rejoice at it in many dangerous Symptoms:  
The plaster is composed in this manner: Take Sulphur of Antimony, such as above taught, put it into a Phiol, pour upon it linseed-oil new drawn, that it reach some inches over, let it boil moderately together for a whole day, and the linseed-oil will turn as red as blood, and is the true Balsam of Sulphur in Chirurgie: this Balsam put into a Copper vessel; if you have one pound of it, add unto it half a pound of lethargy in fine powder, boil it, still stirring it about, until the lethargy be dissolved; then add of grease (be it of Men, Hogs, Geese, or Butter also, etc. according to your use) half a pound, and of the sweet Vitriol of Copper one ounce and a half, and as much wax as is needful for consistency, and make it into a plaster, which by reason of its great Virtues may well be called the golden plaster. The Ointment make thus: Take of Honey well clarified four Ounces; of the juice of Polygonum latifolium twelve Ounces; of the sweet Vitriol of Copper, two Ounces; boil all gently together, until it be almost as thick as an Ointment; then add of the best Saffran made into fine powder, half an Ounce: take it strait from the fire, mix the Saffran well with it, so that it be very well incorporated therewith, and it is done. If in those cases where fat things may be used, you will add some of the former Balsam of Sulphur, and incorporate it well, it will be so much the better. And these two things being well prepared, and rightly administered according to Art, will be very useful for you in assisting the distressed, and gain you much credit, as you will know by experience.   

CAP. V.  
A farther explication concerning the Vitriolification of the Copper, and of the secrets of the Salt-Armoniack.  
ALthough I have sufficiently described all that pertaineth to the preparation of the Vitriol of Copper, yet the proposed matter may seem to the Reader partly obscure, and partly impossible, especially because I make mention of such a sorts of spirits, (such as double and satiated) whereof hath not been heard, nor read in any Author hitherto, so that this my explication may peradventure be counted a fable, as if I offered violence unto the Philosopher's Doctrine, when they do so highly commend the Salt Armoniac for to unlock and prepare Metals and Minerals, perverting their words to another sense, which they never intended. For to prevent this suspicion, and to make the matter so clear and palpable to the Reader, that he may see the bare and naked ground of this secret, I will so digest and open unto him to the nature and whole substance of the Salt Armoniac, that he cannot choose but agree thereunto, and acknowledge the truth of the matter: First, let none take offence, that I produce a new sort of spirits, or that I name them by a new name, in regard, that the Salt Armoniac of its self is nothing else but a double and satiated spirit, for else it could never have such great Virtues to fit and prepare Metals and Minerals, and so readily elevate, and take them asunder, if it were not a satiated and double spirit, which with a double force performeth, what no single corrosive possibly can do. But that the Salt Armoniac is a satiated and double Spirit, the Mechanica will teach you; for if you take the spirit of Urine (which to speak properly is no spirit, but only a fiery salt, in regard that being rectified and severed from all Heterogeneous Phlegm, it is and remaineth always a Volatile and fiery salt, and no spirit) and pour it upon Vitriol, the corrosive in the Vitriol will unite presently with this fiery salt, and leave its Metallick Body, wherein it dwelled before, and so lays hold on this fiery salt, having more inclination to this, than to the metallic Body: this Vitriol, which is impregnated with the so called Spirit of Urine, being put into a Retort and forced by fire, presently there will appear a dry, Volatile double salt, tasting neither of spirit of Vitriol, nor of spirit of Urine, because they worked into one another, and changed themselves on both sides, which action and reaction may well be called saturation, where the one satiateth, feedeth, and rests itself in the other, both quietly dwelling together and in each other, and therefore two being united, there is virtus unita, and their force so much the greater, as they say, virtus unita fortior, for from this united Virtue proceedeth the great power, which the Salt Armoniac hath in preparing of Metallick Bodies. The foresaid double salt being examined, you will find that its taste is no other than that of the Salt Armoniac, and that it hath the same operation in Physic also. Now after the same manner, as you have heard of the spirit of Vitriol and the salt of Urine, ariseth also the common Salt Armoniac and from the same ground, only that instead of Vitriol they take common salt, and instead of the salt of Urine, they take common Urine that suffered no separation, and other things, which contain the like Volatile fiery salt, as Urine doth: as soon as these things are mixed together, they presently work one into another, each one lays hold of the other; insomuch that this dry mixture being forced by fire, the Volat il salt by reason of its Volatility is necessitated to rise, but being intimately united with the salt, it cannot rise alone, but forceth the spirit of salt to go along, and so both ascend, as a double satiated spirit or spiritual Salt; and if you doubt still whither it be so or no, then take Spirit of Salt, and Salt of Urine, mix them together in such a quantity, that you can perceive no taste of either, but another or middle taste betwixt both, then coagulate it, and force it to ascend, and you will have just such a Salt-Armoniack as is commonly sold; whence you see plainly, that common Salt-Armoniack is nothing else but a double and satiated Spirit, or rather a Spiritual Salt; and being of such a double nature, it hath the precedency before all common and known Spirits, and Corrosives, and so openeth Metals and Minerals, as no other Salt can do the like, whereof I will give you a clear Demonstration at the end of this Chapter, viz. of its great power to manifest that which is occult: and therefore Basilius Valentinus saith well of the same; The Salt-Armoniack is not the meanest key to unlock Metals; and therefore is compared by the Ancients unto a flying Fowl; it is able with its swift Feathers to carry on high the Tincture and colour of Minerals, and some of Metals, and you will find it of force sufficient to prepare, and fit Metals for Transmutation; for without preparation no Metal can be transmuted, etc. Note this Doctrine of Basilius, for I have set it down not without cause. Now although by this my demonstration you will be convinced, that the name of a double and satiated Spirit is not undeservedly given unto the Salt-Armoniack, and that this term is not newly invented by me, but according to its real being hath been in the Salt-Armoniack, although the name was not usual hitherto: yet you may further object, if Salt-Armoniack be such a double and satiated Spirit, why is it not sufficient of itself to reduce the Copper into a Volatile Spirit, but there must be made another double Spirit of the Salt-Armoniack, and the Alcali? For answer know, that the Spirit, or rather Salt of Urine, whereof the Salt-Armoniack consisteth, is the only cause of it, for it always retains the nature of Salt, and cannot be reduced into a true Spirit: hence it raiseth the Spirit of Salt, Vitriol, and other Corrosives (which are true Spirits) not in the Form of a Spirit, but according to its own nature like a Salt, yea by its Saltie nature turneth them also into Salt, or into the shape of Salt, so long as it is united with them: But now our Philosopher, as also Paracelsus, and others before him require, that the Copper shall come over, not like a Volatile green Salt, but like a very Volatile green Spirit, as our Philosopher saith de Lithiasi, Cap. 8. § 21. that it must be Cupri liquamen Volatile; and in his Duumviratus he saith, that the Spiritus Viridis ought to be insigniter volatilis, to the end that the body of the Copper may be rightly prepared and fitted, that it may yield its tincture afterwards; and therefore it must be so forcibly torn asunder, and reduced into the smallest atoms, viz. into a subtle spirit; for without this proceeding, its anima cannot be got, as he saith expressly, loco jam citato d● Lithiasi § 5. Non potest autem haberi ignis Veneris, nisi cum plenaria (NB) Cupri destructione corporisque mercurialis ipsius Veneris Volatilisatione: but the Salt Armoniac, though it be a double and satiated spiritual salt, cannot perform this, although the vulgar Vitriolum Veneris or Cuprum limatum or ustum, be never so often and so many times elevated therewith, because it is but a dry salt, but not a penetrating and attenuating spirit, which is far more subtle and efficacious to unlock, penetrate, and spiritualise than salt, though it be never so volatile. Now although the Salt Armoniac be not such a double spiritual substance, as to have power to do the Philosopher's work, and to reduce Copper into a subtle penetrating, Volatile Spirit, yet the nature and substance of the Salt Armoniac, as being really a double spiritual salt, hath given occasion unto the Philosophers, though after another manner, yet from the same ground, whereof the Salt Armoniac consisteth, to find out, and to prepare another sort of satiated and double substance, which always is and remaineth a very Volatile and flying Spirit. For they considered throughly the parts, whereof the Salt Armoniac, as being a double substance, doth consist: and they found, that (as I demonstrated above at large) it consisteth of a fiery and of a corrosive substance; but seeing that the fiery substance in its nature is no true spirit, and consequently not serving their turn, viz. to reduce Copper into a volatile Spirit; therefore instead thereof they chose such a fiery salt, as being distilled is a true spirit, and never ascendeth in the form of Salt, much less changeth the adjoined corrosive into the form of a dry salt, as the salt of Urine doth To find out the same they considered the property and efficacy of the salt of Urine, viz. that its nature is, to mortify or satiate all corrosives, by which virtue it doth precipitate metals dissolved in a corrosive, eagerly falling upon the corrosive, satiating itself therewith, and so freeing the corroded metal from it; and because they found that the same power, yea more effectual, resideth in the fiery fixed Alcalies, they judged them fit for the purpose, that as in the preparation of Salt Armoniac the fieriness of the Salt of urine doth satiate the corrosive, so as to their purpose the Alcalies lay hold of the corrosive, and that of them both there should arise a tertium, duplicatum, satiatum sal: and consequently by distillation such a double spirit; they also first distilled the Alcalia by a very strong fire, according to art, and found that they ascended not like a volatile Salt, but like a true, very subtle and penetrating spirit (of mighty great power and virtue in Physic) and therefore they mixed the Salt Armoniac with the Alcalies, and the corrosive having more inclination to them, than to the fiery salt of Urine, presently associated itself with the Alcali, leaving the salt of Urine, and so making a new double satiated salt, tasting neither of the Alcali nor of the corrosive, but as a mixture of both, as experience doth testify to this day. Now because both the corrosive and the Alcali being forced over by fire, turn into a true spirit, it must of necessity follow, that of this double salt no other but a true satiated and double spirit must come; and experience itself confirmeth it, that a very volatile spirit cometh thence; having such a property as no other corrosive hath, which fall upon the Metallick bodies with great fury and ebullition, corroding them, and adheering outwardly unto them, seek to get their habitation therein: but in regard that this double spirit is already satiated in himself, and is of a double and mighty force, therefore it openeth the metallic bodies in a clean other way than the common corrosives do; for by virtue of its double and volatile nature it pierceth and penetrateth to the very inmost centre of every atom of the Metals, and turneth outwards all power, colour, tincture and virtue; yea quickeneth them, and maketh them active, which before lay hidden and dead as it were. Now upon this elucidation you may say, since in the Salt Armoniac there is no other corrosive, but the Spirit of Salt, whether it be not all one, to make first the spirit of Salt, and to join it with the Alcalies, and in this manner to get a double volatile spirit? For Answer whereunto, know that the Philosophers had reason, yea were constrained to make use of the Salt Armoniac, because that its corrosive (though as to its first rise proceeding from Salt) by reason of its union undergone with the fiery Salt of Urine (where they did act into one another, and change one another in their nature) hath got another, and far more excellent nature than it had before; and hence the Philosophers were necessitated to acquiesce in the Salt Armoniac and thence got their corrosive. And I must confess, that after I had learned to understand and know the ground and root of the Salt Armoniac, I thought myself also that the Spirit of Salt might be used for this intent: So I tried it, but could get no such spirit, as I had from the Salt Armoniac, whence it was apparent to me, why the Philosophers esteemed always so highly of the Salt Armoniac: And therefore I desired to see and taste this corrosive naked and by itself, and to try its virtue, whither alone and of itself, it would show itself more excellent and powerful, than the common spirit of Salt, and I took much pains about it, trying many deceitful processes, which promised the obtaining of this corrosive, or sour spirit, amongst which the most fallacious and perverse is that which teacheth to mix Salt Armoniac with Wheaten flower, and to distil it, and so to get this desired corrosive, the foolishness whereof I have showed already in the former Chapter, and is therefore needless to make any further mention of it. And because I could not attain thereunto by the means of those big-speaking, or boasting process-books, and the like writings, I searched for it diligently and earnestly, and with great care pondered and observed the nature of things, until I found it; which in regard of its Simplicity I might have found out long ago and very easily, if I had but stuck to Nature and its Simplicity, and avoided the misguiding Writers, which afford little truth, but much confusion and error. The ground for to obtain this corrosive consisteth in this, that the fiery Salt of urine be first taken away and severed, else it is impossible to get the sour spirit alone, for they dwell in each other. This separation of the fiery Salt, though it may be done by joining of an Alcali unto the Salt Armoniac, for straight by a gentle heat it will totally be gone, but yet this serveth not our business in hand, for then 'tis again mixed and satiated with the Alcali; from which it cannot be separated bare and single in its nature, but if it be forced according to art, it forceth the Alcali to come along, and so is not single in its Nature; the reason is, because that the Alcali itself also is of a salty nature as well as the corrosive, and therefore their union is so accurate, and their inclination unto one another so great, that it is impossible to sever them, because of the likeness or the sameness of their natures, being both of a salty nature, whence their tye is not soluble: therefore in stead of the Alcalies other subjects must be taken, such as are of no salty nature, and yet being kept in the fire together with the Salt Armoniac have power to retain the corrosive, and to dismiss the fiery Salt. There are divers such subjects which will perform this, yet still one better than the other; for one attracteth or holdeth fast more of the corrosive than the other, and the best of all is the Lapis Haemathites, by the means whereof this sour spirit is got best, and in most quantity, as the Mechanica will teach you; for if you mix the Salt Armoniac very accurately with the Bloodstone, and distil it, presently, there cometh a great deal of the fiery urinous spirit, and so much as there is loosened of the same, so much of the corrosive is tied unto the bloodstone; and if at last you give a little stronger fire, a part of the Salt Armoniac will ascend also in its unchanged and former nature; but being of double virtue, it carrieth up along the subtlest virtue and best flores of the bloodstone, and thence is coloured so fair like an Orange, delightful to behold; which, after the distillation is finished, make into fine powder and throw it in highly rectified spirit of wine, and keep it till I teach you what further to do therewith: The fiery Spirit that came over, you may use in all points, as they do other spirit of Salt Armoniac of an urinous odor, for betwixt this and the other there is no difference: but the corrosive or acid spirit you must seek in the Caput Mortuum, into which this corrosive hath so insinuated itself, and is so fast locked up in it, that although you force this Caput Mortuum with never so strong a fire, yet you cannot get this corrosive, yea not so much as one drop of it, but if this Caput mortuum▪ be duly purified, the desired corrosive will come easily to light, yea in Sand also: to attain unto this, beat the Caput Mortuum into very fine powder, and throw it strait into good Spirit of Wine, which will take into itself all the corrosive, and the subtlest parts of the bloodstone, which the corrosive laid hold on, uniting itself therewith, and you will see it presently tinged of a Gold-colour, which decant, and pour on other, repeating this process until no spirit more be tinctured, then draw off all the spirit in Balneo, and being all come over, you will find in the Cucurbit a balsamic, aromatic Salt, for the most part smelling like Saffron, which put into a luted glass Retort in a wind furnace, and distil with a gentle fire, and presently the corrosive, which was in the Salt Armoniac, will come over; continue this distillation with a gentle fire, till no drops more come, then strengthen the fire by degrees, and there will come, very fair flores, as light as down feathers, glistering and of various fair colours, as red, of gold colour, and many others very pleasant to behold; & take heed that you make not too much haste in the beginning, nor exceed with the Fire, for it will not be done with violence, but requireth time, for if you force it before the time, all will be gone, and you will get nothing, and therefore I do give you fair warning: The distillation being done, rinse off with your corrosive all the flores which are in the neck of the Retort, and pour them together with the Corrosive, in a glass Retort, and abstract the Corrosive with a gentle fire, and all the flores remain in the bottom, and the desired Acid Spirit of the Salt Armoniac is in the Receiver clear and white, of excellent Virtues, and of as much greater power in its operation beyond the common spirit of salt, as a strong well grown Man in comparison of a Youth of eighteen years of age, as by diligent enquiry you may know experimentally; and thence you will know, why the Philosophers in preparing of their double Spirit kept to the Corrosive of the Salt Armoniac, and preferred it before the spirit of salt. And although my intent is not to speak of any thing else, but what serveth to confirm my elucidation, which hitherto hath been done to the full, yet I cannot pass by, because in the demonstration of the excellency of the Corrosive from the Salt-Armoniack the abovesaid golden flores of the bloodstone accompanied the rest: to mention their great usefulness, to the end, that they as a Noble Treasure may be employed for the benefit of the diseased. Take therefore, the spirit of Wine, wherein you have thrown the sublimed Salt-Armoniack, mixed with the Gold-like flores, decant it, and pour on other, repeating the same forth and forth, till it be tinged no more: Abstract all the spirit of Wine in Balneo (NB in Balneo, for in ashes or sand it will not come over, of which you may consider further) and in the bottom of the Cucurbit, you will have a very fair salt, of a very curious colour, insomuch that the sight can hardly leave looking upon it, and of a very strong Odour, like unto Saffran, which mix with the other flores which in the rectification of the Corrosive spirit remained in the Retort, mix them well together, and lay them in a Cellar for to dissolve, and you will get a very fair Liquor far surpassing the choicest Gold in Colour, and take good heed, that when at last the drops begin to grow pale, that you let them not come to the other, but keep them by themselves for fevers; but the first keep by itself for a rare Medicine (especially being mixed with Gum Armoniac, and made up in pills) in Hydrope, quartanâ, scorbuto, plueritide, renum calculo, colicâ, obstructione mensium, Melancholiâ Hypochondriacâ, affectibus ventriculi variis, and many other grievous infirmities; and it hath also vim anodynam & somniferam, by reason of its Gold and Saffran-like Tincture, and Aromatical smell. Whence you may perceive the great power which the Salt-Armoniack hath in opening and inverting of Metals; for who should have thought, that such an excellent Balsamic smell should be hidden in such a hard harsh and gross body as the bloodstone is, if the Salt Armoniac had not discovered it unto us. Therefore seek and you will find, to the end that the hidden virtues of Nature may be manifested, and thence much praise may redound unto the most holy Creator of these virtues.   

CAP. VI  
How the sweet Vitriol of Copper is to be distilled into a green Spirit.  
THe Philosopher's Writings manifesting, that of Vitriol and Copper there may be made a green spirit, of very great virtues, there were always found seekers of truth, who took very great pains to obtain this Noble green Spirit, and to delight themselves in its power and Virtue; but when they saw that Vitriol, however distilled, will not yield such a green Spirit as the Philosophers Writings do promise, they thought that the old Wise Men would not be understood of Common distillation, but conjectured that by some sundry subtle way, or by sundry unknown sleights such greenness is to be obtained; and therefore they begun to invent all sorts of ways, how to attain unto their purpose. And first there were some which that they might obtain a greenness, took the subtlest Spirit of Vitriol, and distilled it from some Vegetables, so many times, and so often, until by manifold Cohobation it carried along over the greenness of the herbs, and so pleased themselves with a greenness borrowed from Vegetables, so setting their heart at rest, which had as much efficacy, as the Virtue of the adjoined herbs did extend itself. Others when they saw, that the greenness of the Vitriol will not ascend, inverted it, and forced it downwards, and so with great shouting they conceived to have caught the truth of the business, whereas in that manner part of the Vitriol falls through with it, whereof the Liquor must needs turn green; for the vehement vomiting, which such a pretended green Spirit causeth, sufficiently doth show, that the gross corporal Vitriol is in it, in regard that it is, and remaineth always the quality of Vitriol to cause much vomiting. Others followed the former, who acknowledging this way of forcing per descensum too gross, invented somewhat, that hath some colour of a sundry, so termed Philosophical distillation, and of a sundry secret Philosophical Vitriol, which is not common; pretending that the Philosophers have not used common Vitriol, nor Copper for this purpose, but used their own proper, hitherto unknown, Vitriol, which they made of the seed of all Metals, and that this seed is a sort of round stones found in the fattest beds, which as it is a sundry matter of a secret Vitriol, so likewise that it must be distilled after a secret and no known way, but that after this seed is impregnated by the Air with sufficient moisture, so that it can Liquefie in water, they purified that green Metallick juice which came thence from its Corporeousness by filtration, and they interpreted filtration to be the Philosopher's distillation, and so they did not only violence to the word Distillation, forcing it to be the same with filtration, but also vented their feigned first matter, or semen metallorum (which yet by its right name is called Pyrites, and indeed shows itself to be such) for to be the Matrix of the Philosopher's Vitriol, whereas experience witnesseth, that such a pretended Philosophical Vitriol hath not the nature and quality which the true Vitriol of the wise hath, viz. that it is sweet, and procureth rest, as a true domicilium veri anodyni Philosophorum; but the pretended Philosophers Vitriol, is as gross violent, bitter and nauseous, as common Vitriol, and indeed is none other but common Vitriol, in regard that it hath the same rise with the common, viz. from the firestone. And as this pretended Vitr. Phil. is false, so is also their Distillation, viz. Filtration, merely a feigned pretence, and presumptuous perversion of the words of the wise: And this perverted Philosophical distillation (else called Filtration) yields a much more vehement greenness than that per descensum, in which not all the Vitriol falleth through, but only some small quantity; but in the perverted Philosophical Distillation all runneth through the Filter, and yet they vent it, for such a curious and special Philosophical green spirit.  
There were others, and those best of all, which remained in the genuine literal sense of Distillation, and there they sought for it, and in regard they could get no such greenness from the Vitriol by no manner of way, they conjectured that the Philosophers added something unto Vitriol, which they had concealed from us, and therefore out of two several Retorts they forced the Vitriol and Saltpetre by quick and ready sleights into one Receiver, where these two Spirits working into one another, there arose a green Liquor or Spirit, as to the colour, and herein they did acquiesce, and truly this last way is yet best of all; not in regard of its assumed greenness (which is but a Reflection as it were, risen from the action of the two Spirits, and so only an outward painting) but because of the union or copulation of these two spirits, whence one spirit ariseth of a very subtle, penetrating, and attenuating Virtue, whereby it is of a quick operation, and is not to be despised in Epilepsia, but meriteth commendation: and you need not suspect (as I did in my first ignorance, and therefore abhorred the use of it) that this Spirit is an Aquafort, because that Aquafort is likewise made of Vitriol and Saltpetre, by no means; for the case is clean other with the Aquafort in regard that not so much as the least part of the virtue of Vitriol can come into the Aquafort, because that all its virtue and acidity as soon as the Saltpetre joineth thereunto and groweth hot with it, is fettered and tied as it were by the Niter, by reason of the special love betwixt them both, whereof much might be said and plainly demonstrated, which for brevity's sake is now passed by; insomuch that it is impossible that any part of the Vitriol can come over, its nature being altered instantly, so soon as the Niter groweth hot with it: but because this shining green very Volatile spirit consisteth of the true essential parts and Spirits of Vitriol and Niter, therefore it is clean of another Nature than Aquafort, which is but a single acid Spirit of the Saltpetre, and therefore not to be abhorred, which I counted very fit to be mentioned, reserving the rest for another time; and waving also other more sorts of conceited greenness, got by Distillation, to avoid Prolixity.  
The rise of these and all other errors is only thence, that the ground of the double or satiated Spirits was unknown unto the Seekers of truth, without which Spirits the Copper never can come over and turn to a liquamen volatile, which ground if it had been known, the true green spirit would have been discovered long ago, which I clearly enough have expounded in the two former Chapters. Now this double corrosive, having reduced the Copper into a green sweet Vitriol, doth not adhere outwardly thereunto, as the other corrosives, for this is the only reason why the others cannot carry over the Copper; because they do not reach to the inmost centre of the Copper; but only, as hungry corroding spirits, fall outwardly upon the Metal, and do but adhere unto it, hence it comes to pass, that being forced by a strong fire, they are constrained to relinquish their habitation, and the Copper remaineth behind of the same condition as before, in regard that it may be quickly melted again into a body. But the Double corrosive, as hath been often mentioned, doth not corrode the Metal, nor falleth upon it with such an hungry fury, much less adhereth outwardly unto it, but softeneth it throughly, and penetrateth to its very inmost, yea uniteth itself so firmly and so deeply with the Copper, that it cannot leave it, being forced by the fire; but in regard that it is a corrosive Volatile Spirit, the Copper must also come over with it, as a flying Volatile Spirit, in so much that not one grain of the Metal remaineth behind; for if you put some of it in a Crucible, and let it stand in a strong fire for some hours, the Metal will quite evaporate that not the least Vestigium of Vitriol remaineth to be seen; but in a close Vessel or Retort it cannot be done with such ease and expedition as in an open melting pot: For the case is otherwise, and there is required a far stronger fire, and many Cohobations, as our Philosopher saith, loco citato, per repetitas cohobationes insigniter volatilis factus Spiritus, before all will come over, which will cost time, labour, and patience, and there must be no haste, but all must be done with discretion, without violence; and great care and consideration must be had of the nature of things, how they will be used, that you do them right, and according to Nature; which you must learn from experience and from the nature of those things which you have in hand; for here all information ceaseth, which one man can impart unto another, here we must go into the School of nature, and sharpen our judgement and understanding for to penetrate the subjects in hand, but above all, by prayers made in a childlike simplicity and humbleness, obtain the blessing of a good success from our God and Father.  
Now as I have mentioned of Copper, the case is the same with Gold, which being put into its double and satiated corrosive melteth therein, without ebullition, like ice in warm water; And because this corrosive softeneth the Gold to its very inmost parts, it also cometh over with it readily by manifold cohobations, with very fair colours, for the ting spirit or anima of the Gold, is very much exalted in its tincture and colour by this mighty corrosive, insomuch that it cometh over in a far more glorious splendour, than the best gold looketh of its nature, and it is very like unto the splendour and beauty of the Sun rising over the Horizon, which is no small delight to the eyes to behold: however both it and the Copper may easily be reduced again into a body, and therefore it is but a preparation or fitting of the Gold and Copper, that they may be made fit to yield afterwards their strength and blood-red juice unto the artificial hand of the Philosopher, as we shall now further understand.   

CHAP. VII.  
How the double Corrosive is to be separated from the volatilised Copper.  
ALthough the Copper, as even now mentioned, is come over in form of a Volatile green Spirit, let none therefore conceive that Copper, because reduced to such a spiritualness, is so far unlocked and opened, that it must always remain such a spiritual Substance, and that it cannot be separated from its adjoined Corrosive, by no means: for although the whole Crew of all common Chemical Authors in their Books do unanimously teach (yea rejoice highly in it, though indiscreetly) that when they forced over a Metal with corrosive, or acid Liquors, by means of many cohobations, they count the same to be the true quinta essentia of the Metal, or the verum potabile Metallum, and therefore also highly boast, and glory, thereof, and so hitherto seduced one another, and by sweet words persuaded the Auditors or Readers to applaud it: of which sort of processes I could set down a great number, which might be taken out of their Books, if I did not spare the precious time and Paper; yea our Philosopher himself (in those years of his Tyrocinium) lay sick of this disease of Ignorance; conceiving, when by means of certain corrosives and manifold cohobation he fetched over the gold in forma punicei olei volatilis, that he had the true aurum potabile: But the matter is clean otherwise; for there is a twofold Solution of Metals: the one Friendly and Natural; the other, violent; the former is fundamental and radical, and the solvent and the solutum can never be more severed asunder, but by reason of the great similitude of both their natures, they twane come to be one, and remain also unchangeably and unseparably one: but in this viz. in the violent solution it is not so, but although it hath some semblance of a radical solution, yet the event doth show that there is such a difference betwixt this and the other and that they are as unlike unto one another, as the substance itself, and the shadow of the substance, in regard that in this the solvent may be throughly separated from the solutum by Art, and the solutum being melted by a strong fire, will return to be what it was, before it suffered that violent solution; but in the other, viz. in the natural solution, not only the solvent can never be separated from the solutum, but also the solutum in this solution becometh always more precious, more noble, more excellent and far higher in its virtue, than it was before; but in the violent solution the solutum remains in its former Nature and substance, and is only fitted for the true essential, natural, and Radical or fundamental solution. And because this is a highly necessary nodus enodandus, in regard that almost all Tyrones Chymiatriae are seduced and shamefully deceived in this, that they count violent solutions for to be natural, and so delight themselves, and acquiesce therein, thinking then to have already apprehended the truth of the matter, and taking no further care to inquire after the sincere and genuine condition of the true natural solution, therefore I must lay down the business clearly and nakedly, to the end that the desirous seekers of truth may be no more gulled by the deceitful, seducing, lying and painted Processes, wherewith all common Chemical books are filled up, and abound, and by the searchers of Nature with great expenses are tried in vain, but that they may open their eyes themselves, and begin to see with their own eyes, and rightly ponder and examine the Nature of things they are about, and so work according to the whole nature, and not credit so lightly hereafter those sweet lying promises of boasting Authors, nor spend their precious time, hard labour, and great cost upon them. To the end therefore, that the truth-desirous Reader may so much the better comprehend and acknowledge this highly necessary ground, I will lay it down unto him, by comparing two sorts of solutions, such as are of a quite different nature: and first let him consider the solution of the Copper by the double or satiated spirit, whereof I have taught in the former Chapter, where not only the Metal, viz. Copper, is dissolved softly, gently, sweetly, without any ebullition in its double Menstruum, but also afterwards so intimately adhered thereunto, that it went over together with it in form of a very Volatile spirit, which may seem therefore unto the ignorant to be a natural, and for the future, inseparable solution, in regard that it is done friendly, and proveth inseparable from its solvent; for that the solutum according to outward appearance, by reason of a singular harmony and likeness betwixt them, accompanieth its solvent on high; and I must confess, that this is such a nice matter, as that it may fool not only Tyrones, but also those who conceit to have experienced and tried a great deal, into a belief, that this so spiritual and Volatile Metallick vapour is the true quinta essentia, whereas experience showeth to the contrary, that if this pretended quinta essentia Metallica be thrown upon Mercury, all that is Metallick separateth itself from the solvent, and being put into a melting fire, turneth again to such a Metal as it was before. Whence the Reader plainly seeth, that it was but a semblance of an essential or radical solution, and that not the least change or exaltation happened unto the Metal, unless that by an artificial hand it be preserved in its solubility, so that it return not to its former compactness, as hereafter shall be taught. Now on the other side, let the seeker of truth look upon Sulphur, how the same being unlocked in distilled Oil doth turn outwards its inmost red Tincture, and so is opened to the very Centre and inmost root, and then how firmly those two not only cleave together, insomuch that they both turn to be one, but also never, no not by any manner of way, can again be parted asunder; yea this is not all, but the Sulphur becometh ten times more precious, excellenter, and more powerful in its virtues, than it was before, all which you may experiment thus; Take common Sulphur, or else the Combustible Sulphur of Antimony, or of any other subject, and dissolve it in a distilled Oil, so that the Oil turneth very thick or blood-red, put this solution into a Retort, and draw the Oil over very gently, and it will come over clear and white; and when none more will come over clear, then increase the fire strongly, and at length cometh the last Oil, and carrieth along part of the dissolved Sulphur like a red Oil; then pour the first clear Oil, that came over first, a-again upon the remaining dark▪ brown substance, Cohobating the same from it again, and repeating the same so often, until most of all your extract be come over, and all your Oil be distilled over very red and rich of the Tincture; and your solvent and solutum will be so united, that by no art they are to be parted asunder; they by reason of the likeness of their substance so delighting in each other, and so intimately being united together, that they both are come to be one substance, and so either both flee together away, being driven by the force of fire, or else by discreet ways may be fixed together into a permanent substance: yea, not only are they impartible, but also the dissolved and volatilised Sulphur, is of far greater power and efficacy in Physic, than before, as daily experience may teach every one: and although this solution of Sulphur in oil be not properly a Philosophical solution but only the ground and right source of the same, yet it is sufficiently demonstrative, and therein as in a true pourtraicture, the essential, radical and natural solution of the Wise may be represented and compared with the other violent Solution, to the end that by comparing together these two different solutions, the truth of the business may be made manifest, viz. that although the forementioned solution of the Copper resembleth much to a radical solution of the metal, as agreeing with the natural and true solution in these two points, that the solution of the metal is done gently, sweetly, and without ebullition; and than that the Metal readily ascendeth on high with its Solvent, and so seemed to be turned into one spirit, and one indivisible substance therewith; yet because the Metal can be severed again from its solvent, it is evident that this volatilisation of the Copper is but a violent elevation, and not a spontaneous concomitance, arisen from the likeness of nature, as it happened with the Sulphur and Oil, and as it is the condition of all true solutions, having their rise from similitude of nature. And therefore not only the now mentioned Solution and Volatile green spirit of the Copper, but also and much more the Putatitious Oils, Spiritus or Essentiae Metallicae of your common Chemical Writers (viz. Hartman, Penotus, Crollius, Libavius, Agricola, Beguin, Rhenanus, Faber Monspeliensis, Glauber, Kesler, and many others of the like stamp, whose books are in the hands of every one) are nothing else, but (as our Philosopher calleth his former's fooleries in Gold in progymnasmate meteori §. 6.) mentitus liquor, a deceitful essence, which hath a resemblence of the essential solution, but in effect is nothing less than such, in regard that it can readily return again to what it was before, and a seeker of truth darkneth himself not a little, by doting upon such specious and deceitful essences, and remaining thereby; For here we must not stay and acquiesce, in that the Copper is reduced to a spiritual condition and Volatility, but here we must but now truly begin, and endeavour (in regard that it is evident by this my deduction, that the Copper is not essentially or according to nature unlocked as yet, but only fitted for further solution) how to get the true Anima thence, by a true radical and natural solution: Therefore, knowing, that most men are blind in this point, sticking in those putatitious Metallick essences, I counted it necessary, in imparting the Doctrine of Volatilisation of the Copper, to admonish, that such and the like solutions of Metals ought not to be valued higher than they are, and that none deceive himself, thinking that he hath a treasure of health, whereas it is but a shadow: and such a putatitious Essentia metallica may be reduced again by an artificial hand in a short time, yea in few hours, to such a gross Metal, as it was before, as the experienced Chymiater, and diligent searcher of Nature Zwelfferus doth confess in his Writings, that the hitherto known Tinctures, Essences, etc. of Metals, are nothing else but solutions of Metallick bodies, but not at all true separations of the Tincture or soul from the body.  
However it being very necessary, that the same be effected, if we mean to enjoy the Metallick Arcana, and next the blessing of God rely upon them in grievous diseases; And therefore going on further, and enquiring how to get and separate the pure Tincture (which is the only thing we aim at) from the fitted and prepared Copper, We find, that our Volatile Copper is surrounded with a great quantity of the double corrosive, which of necessity must be severed from it first, if we intent to get the pure Anima without heterogeneous mixture; especially the corrosive having already acted its part as much as it could do, viz. rend the Copper into the most subtle volatile parts, and reduced it to the smallest dust; Now the separation thereof from the Copper, must not be done by the means of Mercury, or the like Volatile things, which having a greater affinity with, or inclination to this double corrosive than the Copper hath, do quickly unite therewith, and being also Volatile, by one only distillation, do rend this double corrosive per force from the Copper, and so leave the Copper in the bottom as a gross dead powder, which is hardened again and fit for nothing; by no means, for so all your Labour which you bestowed upon the Volatilisation would be lost, and such a dead powder would not differ from another common Crocus Veneris, made by common Aquafort, or aqua Regis; for in regard that the double corrosive hath not only quite turned the inside of the Copper outwards, and so perfectly fitted it for extraction, but also the sweet Anima of the Copper by this corrosive and its power, as by a resuscitative and quickening means, doth shine forth; and without such a pertinent means this Tincture could not play forth; therefore this corrosive must be severed and abstracted from the Copper very leisurely and imperceptibly as it were, to the end that the Copper may remain turned outwards with its sweetness, and unchanged in its forthshining quality, and posture of solubility, wherein it cannot be preserved, if so be that this corrosive, whereby the Copper is as it were raised from death, be abstracted from it per force, and at once, by Mercury or the like; for in this manner each atom of the Copper would be as hard compacted, and locked up again as before, its resuscitating corrosive being taken thence by force, and at once; But there must be used other more properthings, such as 1. may carry the corrosive thence, not at once, and by violence, but by degrees, gently and sweetly; 2. which do not precipitate the Copper, and sever it from its double corrosive, but prove a solvent both of the Copper, and of the double corrosive; and so, notwithstanding that in every cohobation some of the double corrosive goes along, yet preserve the Copper in its former nature, viz. in its solubility, and in this manner the Copper, and all its atoms are preserved in the same condition; which only and alone is performed by the spirit of wine, as our Philosopher teacheth us, in express words, Sal Armoniacus inde post modum auferri debet per spiritus vini repetitas distillationes, in Duumviratu, §. 9▪ Therefore you must take highly rectified spirit of Wine, and mix it with the green spirit of Copper, and abstract it gently, and then pour it on again, and then abstract it again, and such cohobation you must oftentimes repeat, doing it very gently, and the corrosive as a very Volatile spirit will come over by degrees with the spirit of Wine, as with the like volatile substance, and let fall of itself by degrees the Copper which it contained, as you will see, that in each cohobation some of the Metal will be found in the bottom in form of a very light spongious dust, and in case you miss, as it happened unto myself sometimes, that the distillation should be too forcible, and the fire too strong, there chanceth sometime some of the Metal to come over of such wonderful fair colours, that it cannot be beheld sufficiently, and such curious colours remain in the head, representing the most beautiful Peacock's tail, unless the double corrosive be distilled through this head, for then all will melt again into it; but that which by the violent distillation is come over of the Copper, falleth afterwards also to the bottom in the Receiver as light as down Feathers, and hath the same colour, as those atomies have, which precipitated in the Cucurbit, to which also they are to be added. It is also further here to be known, that the double corrosive not only therefore le's fall its Metal, the Copper, because that it comes over gently with the Spirit of Wine, but also for this reason, because the great sharpness and edge of the corrosive is blunted and abated by the Spirit of Wine, insomuch that it is not able to hold the Metal any longer, because it hath lost its strength or corrosiveness; whereof you may be convinced by this experiment, that if you mix this green spirit, with a sufficient quantity of Spirit of Wine, and set it together in continued digestion for a competent time (viz. for a great space of time of many months) the Metal will also precipitate slowly and by degrees, in form of a very spongious light dust: But this being too tedious, the more expedite way is by cohobation; for than you will far sooner attain to its period. Now these cohobations being continued to sufficiency, and performed as they ought, and all the corrosive being got over, you have then the true Crocus Veneris, Martis, Auri, etc. according to the Metal which you have taken of far higher and nobler Virtues, than all the Croci of the common Writers; and however they be prepared, yet they cannot be compared unto these; for their Croci are dead bodies, but here is a resuscitated and quickened body, its soul being quite turned outwards, and in its full lustre, which you may perceive by the glorious splendour, which this Crocus with its choicest colours leaveth in the head, if peradventure it be driven over by too strong a heat: Now by this light turned outwards, this Crocus hath so great virtue, as well for inward Medicine, as externally to be used in plasters, salves, and other sorts of exterior Medicaments, as hardly can be believed, before it be experimented; And therefore also I will refer it to the experience of the diligent searcher of truth, who will find far more Virtue in it than he is able to conceive at present; But to clear this I cannot forbear to mention, why the ancient wise Authors of the highly noble Chymia, called these resuscitated and revificated atoms of Metallick bodies Crocus, which signifies Saffran? Now he that hath but a little Enquired into the Virtues of this Crocus revificatus by experience will quickly know the reason, viz. because this Crocus Metallicus doth perfectly possess those Excellent Virtues of Saffron, which is the King of all Vegetables, and therefore called the Philosopher's aroma, or spice, as our Philosopher de Lithiasi cap. 7. §. 14. declareth, adding that the Aroma Philosophorum, by reason of its Golden Tincture, is the surest preservative against the Stone. For as Saffron, 1. causeth rest, 2. comforteth the heart, 3. openeth obstructions, 4. mollifieth and ripeneth that which is hard and unripe, 5. healeth all that which is wounded, and preserveth it from all Sympomes; So likewise, yea in a far higher degree, and with far more Efficacy, this our Crocus Philosophicus causeth rest, and appeaseth pain, powerfully strengtheneth weak Nature, openeth the most dangerous obstructions of all the Viscera, yea stoppeth all Fluxes, by virtue of the shining Anima turned outwards, and as well in tumors, as Ulcers and wounds, affordeth such quick help, as no Mineral Medicines of the common Writers can parallel, as the Reader having tried it, will find by experience. I can also not omit to relate the Eminent Virtues of the Spirit of Wine, which carried over the double corrosive, and is united therewith: For in it is a double power or virtue, first of the corrosive, which in its nature by reason of its duplicity, and containing an Alcali Volatile, doth far exceed all Acid Liquors, and therefore also is of great virtue in the Stone; Secondly, because of the splendour or radiation, which this double spirit receceived from the Gold-like Anima of the Copper; for although not the least pulvisculus of this Gold-like Tincture remained with this corrosive, yet having received its radiation and kept it, which is as it were by a seal deeply imprinted therein, and thence exalted in virtue beyond what it was before of itself. Therefore let this spiritus vini esurinus be commended to you in all cases, in which you use Acida and Esurina, and you will find with joy its great power in allaying all manner of unnatural heat, beyond all known Acid Spirits: Also its great Corrosiveness is much mitigated and abated by the Spirit of Wine, and so safer for use than before; and being fast and intimately united with the spiritus vini, it quickly uniteth, by the means thereof, with the Archaeus, and performeth its operation with much expedition, because that the Virtue of the spiritus vini is readily entertained, and so the power of this excellent Acetum Esurinum penetrateth also with it, and gently cooleth, and refresheth the incensed spirits.   

CAP. VIII.  
How to extract the pure Anima or Tincture from the true Crocus Veneris, and by what means.  
WHen your Copper is brought so far, that first by volatilisation it is divided into the smallest Atoms, and by the Volatile double corrosive rend asunder into impalpable dust, and then in a gentle way totally freed again from all corrosive, then and not before it is fit to yield its ting soul, and heavenly virtue unto such a Menstruum, which is like unto its Anima in substance, viz. which is of a like fiery Nature as the Tincture of the Copper is; which is a mere fire, and therefore called by our Philosopher and other Wise men, the Element of Fire; consequently cannot be extracted, severed, or radically opened, but by a very Fiery, penetrating, vehement; and sharply separating Volatile substance, which alone hath the power, out of the hard ligament of Metallick Coagulation (performed in the Copper by Nature) by a strong Magnetic Virtue, eagerly to attract its like, and by its great Fieriness to melt, soften, and open it to the very inmost ground, root, and Centre: such a Water or Menstruum it must be, as toucheth nothing at all of the Body of the copper, nor desireth to touch, much less to dissolve the least of it, yea hath no power at all to do so, but barely and only falleth upon the Anima or Sulphur of the Copper, as upon its like, and receiveth the same into itself: such a liquor you must look for in the Fiery principle, as I discovered above in the second Chapter, viz. in the nature of the Oil, which by the strong power of the Fire being turned into fiery Salt, by Artificial operation must be translated from the seat of a fixed Salt, into that of a Volatile, penetrating, Fiery spirit. Now you may say, since this Menstruum is such a Fiery substance, why can it not by its strong power as well extract the Anima out of a common Crocus Veneris, Auri, Martis, etc. as out of that which hath been made Volatile, whereby much labour, expense and time might be saved in preparing of this Arcanum? For answer know, that therefore it cannot be, because that the Sulphur is too fast tied to the Corpus by the hard Metallick Coagulation, and afterwards by the melting Fire (when the Metal was melted into a Corpus) totally turned inwards, and locked up into death, insomuch that though the Metal be ground and powdered never so small, yet this Fiery Menstruum cannot lay hold of its like, because it is not turned outwards again, nor freed from its hard Coagulation, and reduced into a Spongious, porous, light, substance; which two properties are of necessity required in a Crocus Metallicus, that this Fiery Menstruum may have ingress to take the Element of Fire from the Atoms of the Crocus into itself, and essentially to unlock it.  
Now these two properties, viz. the Extraversion of the Anima, and then the Spongiousness (in which two only consisteth the fitting of the Metals) both are obtained by Volatilisation, which is to be done by no other means, but double Spirits, and therefore the Philosophers kept this way of fitting or preparing the Copper as secret, as the extraction or separation of the Tincture from the Body; because they knew, that the one without the other will be of little use, viz. that the Volatilised Alcali without the Volatilised Crocus will avail little; on the other side the Crocus without an Alcali Volatile will not yield its pearl, so both operations remained buried in the like silence. But that you may the better understand this, and clearly see and acknowledge the same, as in a printed Image standing before you, viz. how highly necessary, not only the Spongious lightness, but also the Volatility is for extraction of Mineral and Metallick Tinctures, and that you may be convinced, that without such a preparation the Anima cannot be had nor obtained, I will set the same before you in Antimony, as in a clear looking glass: Take therefore instead of the now mentioned fiery water or Alcali Volatile, a very Fiery distilled Oil, and instead of the Volatile Crocus Veneris, place Antimony, grind the same very small, yea by much grinding reduce it into an impalpable dust: this impalpable dust of Antimony put into a Phiol, pour upon it the most Fiery distilled Oil that you are able to get, let it boil for many days together, and you will see, that the Oil will remain without change as it was before, and the Antimony will also remain perfectly in its former nature; Lo now, although you had never so Fiery an Oil, and although in the smallest ground Antimony truly lies some fiery thing, which hath great affinity with the fiery Oil, and may be extracted thence, yet the Oil was not able at this time to perform it, although it touched every lest Pulvisculus of the Antimony; But why so? Truly therefore only, because that Antimony by nature being stated in a hard Mineral Coagulation, the Oil hath no power, though it be never so fiery, to untie this hard Ligament of Coagulation, and to sever its like from thence, unless the Antimony be first prepared, and become first Volatile, then also Spongious, light, and swollen up, that is, that each Atom of the Antimony do swell big and grow Spongious, and the Tincture, or Principium Elementi ignis, be manifested therein, and turned outwards; Take therefore your Antimony, and by a very strong fire force it on high, and of a heavy compact Body you will get very light and Spongious Atoms, which will readily yield their Anima or Elementum ignis unto a Fiery Oil, for if upon these light Volatile Atoms of Antimony, in a Phiol, you pour a Fiery Oil, and boil it together for a few hours, than the Fiery Oil will apprehend its like, viz, the Fiery principium in Antimony, attracteth and radically dissolveth the same, and tingeth itself blood-red of the same, which before it could not do, when the Antimony was not prepared as yet: so the case is the same in this our operation in Copper, that although our Alcali Volatile be very Fiery, penetrating and powerful in mollifying, melting and opening to the inmost Centre all what in the Copper is of affinity with its Fiery nature, yet it cannot prevail with it at all, nor extract the least for all its great Fieriness, unless the Copper be first inverted, and the interior extraverted, the Corpus loosened by Volatilisation from its hard Coagulation, and so rend into the smallest atoms, and turned into a very light, Spongious substauce, then and not before hath the Fiery Water of the Alcali Volatile power to abstract its like, viz. the Elementum ignis from the Copper, and radically to unlock it.  
Take therefore your Volatile Crocus, whither of gold, copper, steel, or any other Metallick Body, put it in a Phiol, and pour the Volatilised Alcali upon it (of the preparation whereof I will inform you by and by) shut the Phiol close, and let it boil gently together in sand, about the space of six or eight hours, and this Volatile Fiery Spirit, will extract its like, viz. the Elementum ignis from the Crocus, and receive the same into itself by Sympathy, and dissolve it radically by its greatly penetrating power; Now when you see, that this Fiery Water is well Saturated and thickened with the Tincture of the copper, then let it cool, and pour off what is dissolved, and pour on fresh Spirit, and let this also dissolve as before, and so continue, until there be nothing left in the Crocus for to extract, and the Fiery Menstruum can get no more: then pour the Solutions all together, and abstract the Fiery spirit gently, which you may use again for the like operation; and in the bottom of the glass you will have the true Metallum potabile; if of Gold, aurum potabile; of Copper, Cuprum potabile, and so forth of all other Metals. And such a Noble Tincture is indeed and in truth a true potable Metallick essence, being mere spirit, power and Light, and not reducible into a Metal alone, because it is freed from all Corporeousnesse, and is all spirit, and virtue, as our Philosopher saith de Lithiasi cap. 8. §. 5. Ignis sive Sulphur Veneris non ampliùs reducitur in metallum per se, quia prout nullum Sulphur est Metallum, ita omnis Mercurius Metallicus est verum metallum; And from this Tincture you may confidently expect all those great Virtues, which in the Philosophers Writings are attributed unto a true metallum potabile.  
But about this solution you may observe, that when you have abstracted your Fiery Menstruum, at last always some of it remaineth still with the extracted Tincture, by reason of the likeness of their substance; for they act into one another, insomuch that they lay hold of and retain one another, and so turn to one substance, melting into one another: yea if this Menstruum should be boiled a long time with this Tincture, it would totally remain with it, and turn therewith into one fixed substance; for this solution is fermentalis, and therefore each one transmuteth the other into its nature, and being both turned into one substance, they can never any more be parted asunder. But let no Man think, that because that part of this Menstruum remaineth with the solutum, that therefore the case is the same here as it is with your Corrosive Menstruums, whose strongest part remains with the solutum, and the weaker ascendeth; by no means, for that part which riseth here first, is of the same force and strength in its Fieriness, as that which cometh over last; for in this Fiery solvent there is no such imparity of parts as in the corrosives, but this Fiery Menstruum is totally similar, and uniform in its substance, and knoweth of no other division, but that either it remaineth totally with the solutum in the bottom, like a fixed Salt, or else totally ascendeth therewith like a volatile spirit, and therefore that which after the solution is drawn over from the solutum, is not at all changed nor diminished from its former strength, which it had before the solution. Also let no man wonder at it, that here part of the solvent remaineth with the Solutum, for the Law of Uniformity in substance doth carry it, like eagerly laying hold of its like, and unseparably uniting itself therewith.  
And this is the chief property, whereby an Essential Natural Solution is distinguished from a Corrosive one, that always the Corrosive by art can be severed again from the Solutum, but the Essential solvent by no means! Hence our Philosopher himself in this sense confesseth, concerning the Liquor Alcahest, that it is stayed or retained by its Compar, and transmuted into another Nature; his words hereof in in ignota actione Regiminis §. 11. are these, Liquor Alkahest omnia totius universi corpora tangibilia perfecte reducit in vitam eorundem primam, absque ulla sui mutatione, viriumque diminutione: à solo autem suo compari subter jugum trahitur atque permutatur. Hence the ancient wise men said, Naturâ natura gaudet, natura naturam vincit, permutat, etc. And the whole Nature and all the powers thereof do testify the same, that like is always inclined to stay with its like; yea in this very point consisteth all the whole groweth which happeneth in Nature, whereof I do not intend here to speak more largely, but only I was occasioned to point at it by our natural Solution of the anima of the Copper, which as a true fire retaineth the fiery solvent, prepared of the Alcali, as its like, and is inclined to remain inseparably united therewith. Now some may say, since the tincture of Copper, or Element of fire is wholly turned outwards in this Volatile and well prepared Crocus, why may it not as well be extracted and severed by a fixed Alcali, as by an Alcali volatile, for the other is also very fiery, and of a like nature with the soul of the Copper, and why must the Alcali first be volatilised? for a fixed Alcali might do it as well, and the work might be sooner ended, and much time and expenses saved? I answer, that although a fixed Alcali makes a show as if it would and could sever this fiery principium from the Copper, yet in effect, and in truth it is not so, and that little which the fixed Alcali severed from the Crocus Cupri is nothing to, be accounted of, in comparison of what remaineth unseparated; the reason is the grossness of the Alcali, it being too thick, corporeous and material, and not as it should be spiritual, volatile, and penetrating; hence it is, that though you take an Alcali as fiery as that▪ it burneth the tongue, as much as a live or burning coal (it being possible to get such a vehement burning Salt Acali from Mars, which in a moment touching the tongue but very gently, burneth the same, as if it were red hot iron) and dissolve the same in some Water, and put therein your Volatile prepared Crocus of Copper, and boil it sound, thinking by this great fieriness to sever the Element of Fire from the Crocus, yet for all that you get nothing, and all your labour is lost, the fiery Alcali being much too gross and too weak to untie this hard Metallick ligament. But if you mix that Alcali with the Crocus, grinding both well together, and Endeavour the separation by fire in viâ siccâ, you will reach so far, that because by the External fire, the fieriness of the Alcali is much fortified and becometh intenser than it was of its Nature, and so the prepared Crocus is more opened and more fitted thereby for Extraction, that in this manner the Alcali lays hold of some of the Tincture, and severeth the same, but being wholly material, it reduceth the Copper on the other side by its gross fiery saltness again into a body, insomuch that you get again material gross Copper, and so all your former tedious Labour is brought to nothing. But that little which the Alcali lad hold on, though it be the true Sulphur and Gold-like Tincture of the Copper, for this Alcali being rubbed upon Silver with some Moisture, covereth it over very fair with a Gold-colour, very pleasant to look upon, but there is so little of it, that it is rather to be counted but a shadow than substance of the Tincture: Moreover, though it were faisible in this manner to sever all the Sulphur from the Crocus, yet it would be barely separated, but not essentially dissolved, & become an opened oil or juice, for to this pass it ought to be advanced, that part of the natural solvent remain with the solutum, and by its fusile moisture this be reduced into a juice or liquor, which the fiery Alcali is not able to do, in regard that the same itself is no spiritual fusile oil or Spirit but a gross material Salt, which very easily can be severed again from this small quantity of the extracted Sulphur Cupri, if it be dissolved in water, and a corrosive dropped thereinto; for then the Alcali uniteth with the corrosive, and lets the extracted Sulphur fall to the bottom, which after exsiccation is a powder; but what would become then of our Philosopher's doctrine, who will have, that after this Gold-like anima is severed from the body, it is to be coagulated and fixed; but how can it be coagulated, if it be not first reduced to a Liquor by an essential solvent, that is, so softened, that it remain an Oil, or fusile penetrating spiritual substance, after its separation from the body, which is the true mark or sign, that this Gold-like anima is essentially and naturally unlocked, and untied from its inmost centre; such an excellency can the gross material Alcali not afford, as may be seen by that small quantity of the precipitated Sulphur, although the same also hath its rare Virtues. Also let no man fancy that such an Essential solution may be performed by the spirit of Wine, that if one should take this Alcali after it hath received that little quantity of the anima Cupri, and grind it very small, and then pour upon it highly rectified Spirit of wine, and set it to extract in a warm place, that in this manner the extracted Tincture of the Copper should come into the Spirit of Wine, and by means thereof, and from the same obtain an Essential moisture, and be changed into a penetrating oil; No, you are out, the Spirit of Wine is far too weak, being nothing but common Water for the most part, for a whole pound of the strongest Spirit of Wine will not yield much above half an ounce of Essential Salt, how then should such a far dispersed virtue be able radically to mollify this concentred substance of the Copper, there is no parity at all betwixt them both, but there is required a concentred spiritual penetrating fire for this purpose, such as is all power, Spirit and Life, what should such a watery Vapour be able to prevail, as the Spiritus vini is for the most part. And although the Spiritus vini, standing upon such a tinged Alcali in digestion; is changed in colour and turneth very red, yet it doth not follow therefore, that this Tincture is from the Copper, but is barely and only from the Alcali, whereof it attracts, some subtle atoms, by which it is coloured, which you may be assured of by this experiment, viz. pouring spirit of Wine upon such a bare fiery Alcali, which hath not been used for extraction of the Sulphur of Copper, and setting it in digestion, for than it will be as fairly coloured upon this, as upon the other, containing the few atoms Sulphuris Cupri. Therefore it is very necessary, and unavoidable necessity requireth it, that (if you mean to obtain this voble Tincture of the Gold-like soul of the Copper) the fiery material Alcali be first made Spiritual, Volatile, penetrating and active, which is not to be done, as most Readers do conjecture, that the Alcali being a salt, is to be distilled and forced over as they do other salts, mixing them (for to keep them from melting) with Earth, Lome, or the like, and so forcing them over by the strong power of fire into a vapour and spirit; No, such a sort of volatilisation doth not serve our turn; for although the Alcali in this manner may be forced over into a Volatile spirit, and the same also be of very great virtue in Physic, yea far exceedeth all other Medicamenta, Diaphoretica, Incidentia, Resolventia, Deopilantia, Maturantia, Corroborantia, which are to be found in any Apothecary's Shop, as every one that will prepare and use it upon this my recommendation will find with admiration and great profit to the sick, yet this serveth not for the extraction and Essential resolution of the Tincture of Copper, because it hath been too much weakened in the distillation, having left the most part of its natural fieriness with the Earth or Clay, wherewith it is mixed for to fit it for distillation, its fieriness having acted and consumed itself thereupon, and so lost its former fiery power, in so much that by such a distillation there cometh over a very effectual spirit for Medicine, but very mild in taste, and far too weak for our purpose: But here the Alcali must be raised so, as that it retain its fiery mollifying Virtue, yea that it may become much more powerful and penetrating, which is to be brought to pass by its like, viz. by an other like fiery Alcali, but that this is to be Volatile, for if this were not Volatile, it could not volatilize the other, for none can give more than he hath himself, or beyond what is in his power. Such a Volatile Alcali must first be got by art from the same source, from which the fixed Alcali is risen, viz. from an Oily Substance, for a true Alcali can come from no other, but from the Oily Principium, and therefore you must hold to the oily ground, and endeavour to turn the same into an Alcali Volatile. Now if you would do it by force of fire, you would get no Volatile, but a fixed Alcali again; and therefore it must not be done by such a violent way, but by a friendly one, such as is according to nature, which way and unchangeable Law is this (as I mentioned before as much as serves for our purpose) that like delighteth in its like, attracteth the same, and uniteth the same with itself, and changeth it into its own Nature. Now if you will turn and change your Oily substance, according to this immutable rule of Nature, into an Alcali, you must mix or unite the same with nothing else but an Alcali, and keep them together for a sufficient time in a gentle heat, and the fieryness of the Alcali will powerfully act into the subtle attenuated Oily substance, which you joined thereunto, and transmute the same, and because it is of the like Nature, property and substance (in regard that the Alcali also rose from an Oil) therefore it changeth the same also by its strong fiery force into its nature, and turneth the same from a subtle spiritual, thin Oily substance into a fiery salty Alcali, and being done gently, there is no violence offered to the Oily principium, as it happeneth when the fire per force turneth the Oil into an Alcali; therefore it remaineth in its former Volatlity, insomuch that you have obtained an Alcali volatile. But because these two are very intimately united and tied to each other, therefore if you begin to force your Alcali volatile by the strength of fire, the fixed Alcali must also rise with it, because of the similitude of Substance, whereby they cleave to each other, and are inclined to abide with each other: for as before by reason of the uniformity of substance the oily spiritual substance was changed by the Alcali into its salty Alcalical nature, from such a ground as is according to Nature: So now on the other side the fixed Alcali, because of the great affinity betwixt them, accompanieth the Alcali volatile, and turns together with it into a Volatile penetrating, concentred spirit, which is altogether power, Fire, Light, and Life, and in this manner you obtain that which is necessary for this our purpose viz. for the essential solution of metallic Sulphurs; whereof to speak any more would be unnecessary and Superfluous, in regard that our faithful well deserving Philosopher hath described the same clearly and expressly in divers places in his Relict Writings; and the like hath been done also by the sharp-sighted and deeply Learned Raymund Lul, where the Reader will find it with all circumstances: and therefore remain but with these two Authors, and do not seek for it further from any other, and you will truly find so much iustruction in them, as you shall need: unless that by the just judgement of God the eyes of your understanding be blinded, because of your pride, covetousness and worldly pleasures, for than you will truly not apprehend any thing of it, but they would be sealed books and mere riddles to you. Now this spiritual fire and softening essential Water separateth the pure Anima from the Metallick Body, and dissolveth the same in such sort, that it is reduced, ad primam materiam, softened to the inmost Centre, and become a penetrating spiritual substance or quinta essentia: But this spiritual fire hath not only the efficacy just now spoken off, but also barely of itself and alone, hath such great virtues in Physic, that its manifold and innumerable efficacies are highly to be admired at; for it is ten times more powerful in operation, than the former Spirit, which is forced by a strong Fire from the Alcali mixed with clay, which for all that in its Virtues surpasseth the usual Medecines, as the Sun exceedeth the Moon in splendour; And this Fiery Spirit is the same, which our Philosopher thus highly commendeth to all faithful Physicians, saying: In passiuâ deceptione Scholarum humoristarum cap. 1. §. 89. these notable words, worthy to be marked with golden Letters; sin vero penitiori recessu aliquid pertinacius occultiusque restiterit, assumenda sunt Alcalia Volatilia, quae instar saponis cuncta abstergunt; mirum sanè, quantum Sal Tartari, vel unici, volatile factum, non praestiterit, nam omnem è venis amurcam detergit, & obstruentium contumaciam, dispergitque Apostematum suscepta conciliabula. De hoc salis (& non olei) spiritu; verum est illud Paracelsi, quòd quocumque non attigerit, vix alius potentior perveniet; And he saith also further, that they are equal in Virtue unto the great Medicaments, and by reason of their subtle penetrating nature do reach to the fourth digestion, his words are these. In potestate medicaminum §. 65. Fixa Alcalia si volatizentur, magnorum Pharmacorum potestates adaequant, quip vi incisionis, resolutionis & abstersionis, delata usque ad limen quartae digestionis tenacitatem coagulatorum in vasis fundamentaliter tollunt. And therefore it is highly to be wished for, that the Modern Physicians would be persuaded by our Philosopher's intimation of the great Virtues of the Volatilised Alcalies, to endeavour to get this excellent Treasure of health, and to employ it to the profit and great joy of their Patients: And although this one reason would be sufficient, to move them carefully to endeaver this preparation, yet there are two other great advantages more to be expected from thence, viz. that not only the Essences of all Metals, and of the whole Mineral Kingdom are to be obtained by the means of Alcalies' Volatile, as I have mentioned in the precedent Chapter with all circumstances; but also hereby, as by a sure foundation, and the first step as it were, they may attain unto the knowledge of the so highly commended universal Menstruum, the Liquor Alcahest, which ariseth from this very ground, as our Philosopher saith expressly, de Lithiasi, cap. 8. §. 2. where he answereth unto those, which desired to know of him, how to prepare the Element of Fire out of copper? that the mystery of the Liquor Alcahest is required thereunto; now since the Alcalies Volatile do bring the same to pass, it must needs then follow, that the Liquor Alcahest floweth from this source, wherein I have been confirmed so much the more by our Philosopher's Annotation written with his own hand in Paracels. his great Chirurgie in the Margin. p. 102. in folo. upon the preparation of the Tincture of Gold, where Paracelsus teacheth to pour Alcool Vini upon the Calx Auri, and that the same will extract the Anima Auri; where our Philosopher writ thereunto: Nisi Sal circulatum in sit spiritui Vini, Tinctura ex auro non transit in eum. Now in regard the Alcalies Volatile show forth the same Virtue in extracting of the Metallick Tinctures, as our Philosopher attributeth here unto the Sal circulatum, it must certainly follow, that both these proceed from the same Foundation; which also is further confirmed by this, that our Philosopher de febribus cap. 14. §. 10. doth refer himself to Raimund Lulli, as possessor of the Liquor Alcahest, in whose relict writings we find the Doctrine of the Volatilisation of Alcalies more excellently and largely handled, than in any other Philosophers' books; and therefore I also commended him together with our Philosopher most of all to the Reader: from all which, as infallible arguments, I do conclude, that by diligently exercising himself in the Volatilisation of Alcalies, one may ascend as by a sure step unto the Mystery of the Liquor Alcahest itself, whereunto God will raise his Elect Workmen.   

CAP. IX.  
How the extracted Tincture of Copper is further to be carried on to perfection; and how it performeth its Virtue and operation in the Body of Man.  
THe Copper being not stated in such a perfection by Nature as gold is, therefore the way to proceed with Copper, concerning its final perfection is different from the process of gold in this point; for when the Tincture of this is separated from its Body, it needeth no further perfection, but then the Anima auri is already perfect enough, because it had obtained its perfection already by Nature, and its Maturation, before it came to the hands of the Artist; yet hereby is not denied, but that this by nature perfected Tincture may be made perfecter yet, and advanced to a plusquam perfection, for the same may very well be performed by the Noble Art Chymia, as the books of the Wise do abundantly testify: But this is besides our purpose here, it being my intent only, according to our Philosopher's guidance to subsist in the single perfection and to set forth the same, and because the tincture of Gold hath the same already by Nature, there needeth no more but to administer it to the sick and necessitous; but the case is not the same with the Tincture of Copper; for the Copper and its Sulphur is not fixed, but of a middle condition betwixt the throughly fixed Gold, and the totally Volatile Minerals, and therefore its Anima could easily be destroyed and consumed by the Violence of fire, if it should not discreetly be handled; and therefore it is necessary, that according to our Philosopher's doctrine this Gold-like, cleanly separated Anima be Coagulated and fixed, and this by the Virtue of Fire, which is able to ripen all imperfect things, and to make them durable. But the Fire must be ordered in this business, according to the ordinary course of the whole Nature, which from year to year without ceasing doth maturate and concoct unripe things to their highest perfection, which maturation is performed by steps, beginning with a gentle and weak degree of Warmth, and so rising till to the highest degree of the greatest heat, whereby at length perfect maturity is obtained: And this same must be the way of your proceeding, and therefore you must know, how to govern your Fire according to Nature, that you do not give it too strong before the time, for else you would burn and spoil this Noble Gold-like flower, insomuch that afterwards it could not show forth the tenth part of that efficacy, which else it might, being agreeably unto Nature digested, and Fixed slowly and by degrees. But that it may be the plainer to you how to proceed, and that you may not easily mistake, observe but, and mind well the words of our Philosopher, in Duumviratu. §. 9 where he saith first, that it must be coagulated, and afterwards fixed; Now you know, that Coagulation is to be done by a far gentler degree o● Fire then fixation; and therefore be but guided by these two words, and first Coagulate softly, in regard that it is become like Oil by the Fiery moisture of the Philosophic Menstruum, which not only reduced the Anima Cupri back to its first radical moisture, that is to such a State, as it was in, at its first rise or beginning; and therefore also by all the Wise is called Reductio in primam materiam; but also this radical moisture of the Gold-like Tincture of the Copper hath some part of the essential moisture of the Alcali Volatile remaining with it still, as I mentioned in the precedent Chapter, wherewith the inmost of the Tincture, by reason of their uniformity in substance, hath so united itself, that each one is inclined inseparably to remain with the other; And therefore this Noble Oil must first be coagulated by a slow pace, to the end that it may contract itself, and so thicken and grow tough and hard at length. And this being performed, then afterwards, the other word of our Philosopher viz. fixation must also be effected, and so the coagulated powder leisurely carried on to such a fixation by the augumented degree of Fire, that it may be able to undergo the strongest force of fire without change or damage, and then it is throughly perfect. To which perfection it must of necessity attain for to deserve the name of Sulphur Philosophorum, and to be able to cure all diseases: Sulphuribus enim mineralium, saith our Philosopher p. 460. correctis atque perfectis, tota morborum cohors auscultat. Before they are brought to this pass, viz, to be wholly perfect, it cannot be expected that all diseases should yield unto, and flee from them, and therefore their advancement unto perfection must of necessity be so ordered and carried on, as even now hath been taught. And when you have brought your business to such an happy issue, you will have such a perfect Medicine, as cureth not only Vniversaliter all diseases as a true Panacaea, but also performeth its operation clean otherwise than all other Medicaments, whither made of Vegetables or Animals. For the Sulphura or animae metallicae being a mere fire (and therefore also called by the Philosophers Elementum ignis, in Metals and Minerals) they also perform their operation, as fire useth to do according to its nature, viz. by warming or illuminating; so this noble Tincture of Copper showeth forth its virtue in warming; hence it is called by our Philosopher excellens calidum, very much warming in Duumviratu. §. 9 And then secondly, by Illumination, for it illuminateth and raiseth the life-spirit, called by our Philosopher Archaeus, and mindeth the same of its office, furnishing it also with Light, Power and Virtue: for although this noble Tincture hath no combustible or consumptible Light now, nor is such as it was before in its first rise, as likewise Gold itself, viz. a combustible Sulphur, and so consequently a terminat or extinguishable Light, and therefore also now doth not light forth after a common or visible way, as the kindled Sulphura Mineralia do; yet notwithstanding the same being stated by art into a much higher and more excellent condition than it was by nature, doth now lighten in a far more eminent way, and casteth forth its unchangeable and interminable light and splendour; for now, as its nature is invincible by fire, and so become a far more excellent fire than the common so likewise its light is far more eminent and reaching than the common corruptible light, because that its light is interminable and such as will never cease, in regard that its Light answereth the nature of its substance, which being incorruptible, consequently its Light also is indestructible and inconsumptible; and therefore being received into the stomach of Man, the stomach cannot act upon it, nor change it; but only suffereth itself and its indwelling Archaeus to be warmed, illuminated, and irradiated by this heavenly Tincture, which done, this Tincture without any change goeth away through the natural draught, in its former weight, efficacy and splendour; and it is able infinitely again and again to exsert and show forth the same power, virtue and help, which it hath shown before, if it be picked out of the excrements and made use of again. Our Philosopher teacheth the same very profoundly, and with a through satisfaction unto a truth desirous mind, whereof I will here set down a singular passage of high concernment, out of his book and tract called, In Verbis, Herbis & Lapidibus magna est virtus, that you may have it here together, and need not look for it there: Mark and ponder the same well, for many Mysteries lie hidden in it. His words are these, Radialis commistio argenti vivi admiranda est, si argentum vivum macereturin magna aquae communis quantitate; haec namque etsi ne minimum quid de argento vivo in se sorbeat, aut ad sui naturam convertere queat, attamen ab argento vivo proprietatem, non item substantiam mutuat, sic ut pota aqua ejusmodi necet lumbricos universos & ascarides, existentes etiam, quò potus iste nunquam pervenit, quip qui mox totus in lotium rapitur, fitque aqua ista contra lumbricos validior, si semel cum argento vivo bullierit; sic unica uncia argenti vivi millies poterit mensuram aquae inficere, attamen permanere in pondere & proprietate pristinis. Sic nempe Scholae etiam invitae addiscunt, quod quaedam agentia citra passionem aut reactionem patientium, liberè semper, indefessisque viribus agant, & perstante eodem sui semper pondere. Argentum vivum nempe agit in aquam, eique impri mit sui characterem, non tamen vicissim quidquam ab aqua repatitur. Manifestum est itaque, quod vis quaedam medica transferatur, mutetque suum subjectum naturale, et abeat in objectum peregrinum solo velut radio vel aspectu sui, ita tamen ut licet objectum peregrinum acquirat exoticam sibivim, agens tamen inspiransque initium, ne quidquam de suo pristino robore aut pondere amittat, remittatque fit nempe id absque ulla argenti vivi passione, diminutione, mutatione, debilitate aut alteritate. Exemplum sanè hoc loco adductum inservit argumento de virtute propemodum infinita remediorum celebranda. Quae res postquam in Mineralibus saepè ac diversi-modè subter experientiam tracta fuisset, me edocuit tandem, quod antehac nemo mortalium fortassis adhûc opticè atque intus perspexisset; qualiter remedia abstrusiora operarentur, quodque nimirum citra sui dissolutionem aut interitum, citra sui penetrationem, intro-admissionem, commisturam & commutationem liberè etiam eminus, agant in sopitum vel succensum Archeum, so lo quasi sui aspectu, irradiatione vel ejaculatione suarum virium in medio productarum, retentis adhuc pristinis & non mutatis (NB) pondere & proprietatibus, adeoque TESTANTUR EJUSMODI ARCANA, SE INFINITAE BONITATE PROPINQVA, dum propemodum ac quasi infinitas sensim vires spargant. Quapropter non impunes manebunt medici, dum pauperes quandoque se neglectos ejulabunt in judicio novissimo, qui absque impensis ullis facilè atque obiter sanari potuissent. Igitur arcana nequeunt unquam abire in alimentum, quia servant suos fines, ut quae non in cibos, sed in pharmaca sunt destinata, pharmaca perseverent intrò assumpta: incipiunt namque in stomacho (quem animae sedem alibi ex professo demonstravi) radium directum suarum virium ac virtutem dotalem exponere, & quorsum à Deo destinata sunt, unde demum in totum corpus spargitur hausta in Archeo vis radialis irrorata, & sanitas inde succedens avidè suscipitur. Sic nimirum oblatis hujusmodi universalioribus remediis contingunt sanationes, quales prodidi in foute naturae contingere ac eidem deberi, qualesque Paracelsus pollicitus est, ac dein Butlerus me spectante, minima videlicet confermentationis applicatione est executus. Certè postquam haec speculatio penitiori contemplatione me sub se attraxit, clarissimè ac opticè quasi cognovi, in causis occasionalibus ac in productis excrementitiis quidem haerere sordes, peculiarium morborum suscitatrices; attamen ipsum morbum totum ejusque remedia, considero in Archeo scilicet alterato vel pacato, adeoque minimo attactu, vibratione, jaculatione, imò solâ radiatione sive illuminatione (modò in sede animae sensitivam vitam attigerint) perfici ac compleri sanationes, non habito causarum occasionalium aspectu. Idque potentius aspicio in Mineralium remediis Sulphureis, putà in Sulphur Veneris, stibii, ac potissimum in Sulphur Glaurae Augurelli: quae Nympha alio nomine proprio caret hactenùs. Etenim ejusmodi Sulphura, quia longius distant ab humanâ natura, quam tota vegetabilium cohors, atque interca insignes dotes à Datore obtinent, ita quoque plenissimè & pertinaciter resistunt, ne à digestiuâ in alimentorum rempublicam deflectant, atque ideò servant geneales sui potestates liberas & infractas. Manet nimirum Mineralium crasis integra, aptiorque ad dispergendum radium sui in Duumviratum sedem animae. Sic nempe Mercurius Diaphoreticus ultimatum suae Entelechiae scopum acquirit per ruborem Sulphuris ascendentis, cui Sulphur Mercurii union indissolubili nectitur; Hactenus evim Mineralium Sulphura sub Vulcano adipiscuntur extremum intentionis medentum complementum. Horror itaque tyrones addiscant Sulphura spoliar● vi peregrinâ ac virulentâ, sub ejus nimirum custodiâ abditur ignis vitalis, Archeum in scopos desideratos placidissimè deducens. Sunt videlicet Sulphura quaedam, quibus correctis atque perfectis tota morborum cohors auscultat, utpote quorum pluralitas in unitatem Archei, tanquam in pugnantem pugnum contrahitur. Hoc pacto in ipsa animae sede combinatoque Duumviratu, amentiae appoplexiae, caduci, paralyses, vertigines, asthmata, hydropes, atrophiae, immanesque defectus annihilari vidimus, stupente scilicet ipsa natura.  
By which excellent discourse four secrets are discovered: First, that the Sulphurs of Metals and Minerals, by the Artists hand being corrected and perfected, or brought to the highest perfection, viz. fixation, do then universally heal all diseases. Secondly, that they show forth this heavenly virtue after the nature and manner of a shining Light, enlightening all dark places and corners, that even so the Metallick fixed Arcana medica with their splendour and wonderful Light (by God bestowed upon them) do illuminate and irradiate the Archaeus, which is darkened and obumbrated by Diseases, injecting new powers of Light into him, and raising him to a new Life, in which sense I gave this Treatise the Title of a Medicinal light, because therein I plainly showed (out of our highly gifted and illuminated Philosopher) the way to obtain such a glorious Light, eminent for the restoring of health, insomuch that every one that is chosen for it by God, and borne to it by Nature, and so is dupliciter electus, may easily attain to this Mystery of the Light of Nature. Thirdly, this Text teacheth also, that these Metallick Arcana of Light, after they have afforded their great help and shown forth their power, are never a whit diminished either in their substance or weight, but remain in their former quantity, and unchanged and incorrupted in their heavenly virtue, power and quality, and may be used again and again without end. Fourthly, that these three now mentioned great Virtues and unexpressible powers, have their rise from the nearness of the Metallick Arcana with the eternal infinite goodness, which is the invisible heavenly substance, and that as to their inward root, they are one degree nearer to, and deeper in the interior heavenly World, than all other Visible, Palpable and Corruptible created things, us our Author intimateth in these words, Adeoque testantur ejusmodi arcana, se infinitae bonitati propinqua, etc. Which great wonder of God and Nature, hitherto utterly unknown to, and hidden from Men, hath by divine irradiation been discovered as it were afar off, by our Philosopher, but not so genuinely and entirely known to him as to all its parts, as it was to that highly illuminated and anointed instrument of God, the Germane or Teutonick Philosopher and wonder-man, Jacob Bohmen of Gorlitz, who not only in his books de signatura rerum de tribus principiis, Mysterio magno de Triplici vitâ, and more others, doth very profundly and completely explain this Mystery, but also speaketh of and teacheth other and the greatest mysteries of God, and of his manifested Nature, with such exuberant wisdom, that one must be astonished at the great and profound knowledge, which this highly illuminated Man of God had, as well in divine as natural secrets, and by the command, instinct and merciful will of God hath left unto us in his books, whereof he writ above thirty. Wherein are comprehended the greatest hitherto hidden Mysteries of God, what he is in his Essence, and in his holy Trine-Number or Trinity of persons, how before all created visible things he hath created an eternal Nature, of which afterwards he made the Angels, and how it came to pass, that some fell and raised the eternal otherwise hidden darkness for their eternal habitation; Others, on the other side, persisted in the place of their Creation, and so are confirmed in their state of holiness; Also, how God further in the room of the fallen and rejected Angels created Men in the very same place, from which Lucifer was thrusted forth or ejected, and how that Lucifer envying this happiness unto man, seduced and persuaded him to fall from God, and cunningly beguiled him; all which the infinite mercy of God knowing from eternity, resolved already from Eternity with himself, to look in mercy upon this poor, by the subtlety and fraud of Satan, fallen Man, and to come to his assistance with his holy substance of the inexhaustible Loves-Source itself, to unite the same with the fallen humane Nature, and so with a strong might and Divine power to destroy the design of Satan, through the fallen humane Nature, and so eternally to possess his former Seat or Throne; and how all this properly came to pass that the eternal infinite God united himself indivisibly with humane Nature, and by such an union opened again the Gate unto the Kingdom of Heaven unto all Mankind: And how Man must be born again the second time through this, and so united again with the substance and body of God, and become a true child of God, borne out of him, and in this manner may eternally be and remain with him. All this and very many other Mysteries of the like nature; as also of the exterior Nature of Metals, and their heavenly Virtues, of Herbs, Beasts, Sun, Moon and Stars, and of the generation of the whole Nature, and all exterior visible things, yea of the great stone of the Wise also, are in his books so profoundly and knowingly handled and described, that every hungry and truth desirous mind cannot sufficiently rejoice and delight himself in such a high light and exposition of such hitherto unheard of, and altogether hidden wonders, and I am of opinion, that the bottomless mercy of God hath set up this Jacob Bohme (whom the learned after his death by reason of his great wisdom called the Teutonick Philosopher) and also this our Philosopher Helmont, as two bright-shining torches for this present age, which is the dregs and sink of all ungodliness, unbelief, wickedness, and perverse damnable life, to try whither this Modern Lip-Christendom, which is quite dead as to God, and totally alienated from the Life of God, will open their eyes and see by this double Light of his mercy set up, and so acknowledge or own God their most blessed Creator, walk in his light, and bring forth the due fruit of Holiness and Obedience, before the terrible Wrath of God rush in upon them consuming, devouring and destroying all such unfruitful Trees, which Vengeance is already begun: Therefore, Happy and Blessed is he, that acknowledgeth the same, and followeth this Light, which God by these two Men of wonders mercifully granted unto us, and entereth into the way of true childlike obedience of faith, for to be a true Labourer in his Vine-yard, as a good husbandman over the work of the Lord, such a one may confidently hope for the fruit, which God by these Instruments promised unto us, and not only receive them yet in this World, but also enjoy them eternally. Therefore be admonished, O you Physicians, such as have yet a spark of the Childlike fear of God in your hearts, by what the tuba of this Age, our Philosopher, in praefatione super Ignotum hospitem morbum, saith §. 9 10. Moneo hortorque sapientes hujus mundi, quod errores & inscitiae Medentum non se mihi paulatim aperuerint, ac sensim intrârint in animam meam, ita quod unum post aliud conceperim aut meditatus sim; nimirum quòd primum considerarem scholas deceptas circa mistionum. Elementarium congressum, temperiem, complexiones, morbosasque distemperaturas, inde verò provolutus essem circa errores Catharrorum, ac deinceps demum quaesiissem radices, causas & quidditatem morborum ac remediorum. Nil sanè horum. Nam si unum post aliud mihi innotuisset, existimassem omnem hujusmodi progressum, esse rationis ac Phantasiae inductiones erroribus atque fallaciis opportunas. Sed postquam totum simùl, nempe Medentum inscitiae, tàm in cognition causarum, morborum, quam remediorum & applicationum, unicâ lucis fulguratione conceptum intellectualem obumbrasset, indubiè cognovi, hoc talentum ad proximorum utilitates datum, ideoque propinandum Cathedris, à quibus correctio expetitur expectaturque, iisque sub indictione gravioris paenae seriò proferendum.   

CAP. X.  
That the Sulphur Philosophorum is also to be had from other Metallick bodies, besides the Copper.  
THere will be not a few, which after they have read the, by me cleared, Doctrine of our Philosopher, concerning the Sulphur Philosophorum, may chance to be of opinion, that only the Tincture of Copper is that highly commended Sulphur of the Wise, and that we must remain only with this Subject, and only thence look for this Noble treasure of health. But no such matter; for the Anima Cupri is called Sulphur Philosophorum, not in regard of any singular prerogative and precedency it hath before other Metallick bodies, but only therefore, because it is conducible for a long and healthful Life, and therefore as a great secret is only sought for by Wise and Understanding Men, who aimed not at money, riches, honour, pride, and Lust of the flesh, nor would they spend their precious time upon such fading muck, but on the contrary they employed all their understanding and knowledge (vouchsafed unto them by God upon their hearty prayers) hereupon only viz. how to preserve a sound mind within a sound body, and to make this use of the Virtues which God endowed Nature withal, that they might remain in health and enjoy a long Life, thereby to have the fruition of the great wonders and gifts of God for many years, and so to be able in health to bear much fruit unto their gracious Lord God, as faithful Labourers in his Vineyard, as our Philosopher witnesseth in Butler, pag. 473. in these words: Nihil aeque victoriosè in humidum radical agit atque primum ens Cupri, vel ad vitam longam Sulphure Vitrioli esse benignius, utpote quod idcirco Sulphur Philosophorum indigetat; and in Duumviratu saith he: Sulphur Cupri inter arcana ad vitam longam, & catervam aliquot morborum fugandam, commendabile; and de Lithiasi cap. 8. §. 8. he saith: Come Sulphur istud externum, quale è Cupro trahitur, non sit necessarium metallo perfecto; Cupro autem istud Sulphur sit à Deo inditum, ergo necesse est istud Sulphur Veneris habere suos fines ad necessitates ingrati hominis conducentes, pro infirmitatibus scilicet humanis, supra omnem metallicae perfectionis dignitatem. In regard therefore, that the Tincture of copper is called Sulphur Philosophorum only for this reason, because it is advantageous for a long and healthy Life; but now such an universal Medicine also may be made of other Metallick Bodies; it must needs follow, that in other Metallick Subjects also such a Sulphur Philosophorum may be found, and that it is not necessary to remain only with the Copper; but that I treat most of Copper in this book, and make but little mention of the other Metallick Bodies, is done therefore, because I proposed unto myself to subsist in our Philosopher's Doctrine, which he left unto us, and intended most of all to clear the same in this Treatise, whom, because he maketh mention of the Anima Cupri, I followed here. Else, all Metallick Bodies may thus be proceeded withal and analysed, and the Tincture obtained in like manner, as here of Copper hath been taught, which by due maturation having attained unto its perfection, is likewise the Philosopher's Sulphur, as well as the Tincture of Copper; And therefore the method pointed out for to obtain from Copper it's Anima, may also be observed in dissecting of other Metallick Bodies, and it is not necessary to enlarge further of it, they being all comprehended within the compass of one and the same process; But let not the Reader think, that by the word Metallick Bodies, I mean only the known, and by every one called Metals, as Gold, Led, Tin, Iron, etc. by no means, for if this had been my meaning, I would not have put Metallick Bodies, but Metals in the Title of this Chapter; but by the word Metallick Subjects I understand such Minerals, which have the like fixedness as Metals, which though they may not be melted like other Metals, yet therefore are to be named Metallick, because they have not only the like fixedness; all Metals, but also approach very near unto Gold in point of fixedness, and consequently I understand by the word Metallick bodies, as well all Metals, as also all that hath the like constancy as Metals have: But that in such Metallick Subjects the like virtue, yea as high is engrafted as in the Metals themselves, yea almost as good as in Gold, let not the Reader think it strange, but rather hear first, what the highly guifted Paracelsus hereof mentioneth, and afterwards understand also my information; Now Paracelsus intending to show, which Subjects besides the known Metals participate of the primum ens auri (which is the true Sulphur Philosophorum) saith de separationibus rerum naturalium. p. m. 906. sub titulo of the separation of Minerals: Now it is further requisite and necessary to treat of those things whereof Metals grow and engender, as the three Principia, Mercurius, Sulphur and Sal; also other Minerals, in which the primum Ens Metallorum is found, that is the spirit of Metals, as you see in Marcasites, Granats, Kakimia, red Talc, Lasur, etc. and the like, wherein we have found the primum ens auri, by the degree of sublimation, etc. of this primum ens you are to know, that it is a Volatile Spirit, which still lies in the Volatility, even as a Child in the Woman's womb, (and therefore also these Sulphura are called by Paracelsus in other places Sulphura Embryonata) which sometimes resembleth unto a Liquor, and sometimes unto an Alcool. Now he that intendeth to have the primum ens of every one of those bodies, and to sever the same from thence, must of necessity have great experience in the Spagyric Art, and have much worked in Alchemy, else he will little effect here, but rather lose his labour. But for as much as concerneth the separation of Minerals, it is to be noted, that many such things are separated by the degree of sublimation, the fixed from the unfixed, all spiritual and Volatile bodies from the fixed, and in like manner as you have understood of Metals, so with all the other Minerals one and the same process is to be used through all degrees, as the Spagyric art doth teach, etc. Hitherto Paracelsus. Whereby we clearly see that one and the same process is to be used to sever the pure, or the Primum Ens, that is, the gold-like soul from Minerals (as Paracelsus calleth them here, but by me are termed Metallick bodies, not only in regard of the forementioned reason, because they stand in the like fixity with metals, but also to distinguish them from other Minerals that are wholly Volatile which properly are called Minerals by me, whereof mention shall be made in the following Chapter) as also from Metals, and that it must be done by Volatilisation, as I have faithfully taught before. Also Paracelsus teacheth us what subjects those are, in which as well the primum Ens Auri (which is the true Sulphur Philosophorum) is contained, as in the Metals, viz. in Marcasites, Garnets', Kakimia, red Talc, Lasur, etc. which though it be certainly so, and experience also confirmeth the same, especially in the Garnets' and red Talc, in which an extraordinary fair Gold-like Tincture lies hidden, yet there are other Corpora also, wherein the Sulphur Philosophorum is as excellent as in these, viz. in the Magnes, Smiris, Vitriol, Rubrica, Lapis Calaminaris, and of all most rich and plentifully in the Lapis Haemathites, which is throughly replenished with the primum Ens Auri. And therefore also crude and unprepared, if it be but only first ground and reduced into a very fine and impalpable powder, showeth forth most excellent virtues in Physic, as experience will verify unto the diligent searcher of the secrets of Nature. And it is also known in the famous City of Hamburg, what great cures about twenty years ago have been done there by a Scotch man, who was but an Idiot, insomuch that all the City were astonished at it; but by the envy and hatred of wicked men he was quickly rid out of the way, and killed with poison, and is much bemoaned by all, and therefore by the Magistrate there (as I am credibly informed) is set a great sum of money to find out him that hath committed that murder. Now this man used nothing else but the Haemathites ground to an impalpable powder, and afterwards ground with oil of Fennel seeds, as the late most Illustrious Prince, Duke Augustus of Anhalt, of happy memory hath told me, and with much industry got it from the Author: These great Virtues of the Haemathites are also known to many of the common people in divers countries, in so much that great Territories are to be found, in which the use of it is so well known, and so highly esteemed, that they use it as a Panacaea in all their infirmities, as among the rest appeared unto me in the Dukedom of Borussia: for travelling once from my parents in law unto the fair at Konigsberg for to buy some necessaries, I took a peasant with me for to carry my luggage for me, and coming to a Mercers that had all kind of Wares, as Whetstones, Fire-stones, Table-books and the like, and 'mong the rest Blood-stones also, which the Peasant espying, he made unto me a very low courtesy, and very humble prayed me, that I would buy and bestow upon him such a red stone (for he knew not its proper name to call it by) for a fairing, which he would acknowledge for a singular favour and love unto him. I demanded what he would do with it? He answered, Dear Sir, if you knew what excellent virtues are in this stone, you would likkwise highly esteem of it: I said, what can it do? He replied, This is our Medicine, when we ail any thing, than we grind it very small, and take it with a little Vinegar, and thereupon recover our health; Afterwards coming home again, I asked my father in Law, whither that there was such a custom amongst his Boors, as to take their refuge unto the Bloodstone in all their diseases? To which he answered, yea, adding, that not only there near him, but also in all that circuit questionless there was that custom amongst the Boores. This his Gold-like virtue, his signature also showeth forth, not in his outward appearance of an unfightly brown stone, but being dissolved: For if you make a very strong Aqua Regis of the spirit of Saltpetre drawn off from common salt (for common Aqua Regis, made after the usual way of Aqua fort and Salt Armoniac, dissolveth so little of it, that it is not worth the pains) and dissolve therein the Haemathites made into very fine powder, keeping it in a due heat: and if you dissolve also of the choicest, and pure-finest Gold in the like Aqua Regis, and compare the solutions together, you will see, that the solution of the Haemathites showeth as glorious and of as fair▪ a Gold colour as the other of the best Gold, yea rather exceeds in splendour. And therefore let not the Reader wonder at it, that Paracelsus, and I also do hold, that in many other subjects, besides the Gold (which deservedly hath the pre-eminence above all, and its tincture is Eminenti Gradu called Sulphur philosophorum by the wise, which none will deny, unless he be quite a stranger unto, unacquainted with, and altogether unexercised in Philosophiâ Chymicâ) and the Copper, the primum Ens Auri, or Sulphur Philosophorum is to be found, their great virtues showing forth the same, and as expressed seals of bountiful nature, convincing us of that truth.   

CAP. XI.  
That the Sulphur Philosophorum may be got also of Volatile Minerals.  
WHat I have taught in the precedent Chapter, viz. that also of such other Metallick bodies which are of the like fixity with the Metals, the Sulphur Philosophorum is to be obtained, this may peradventure sooner be received and granted by the Reader, than what I am now going to demonstrate, viz. that of the wholly volatile Minerals, such as Antimony, Auripigmentum, Zink, and the like, that same Treasure of health may also be extracted. However not only Experience, but also many wise men in their books do witness this truth, which I do intend to prove in this Chapter. And although it be besides my purpose, to treat of the Volatile Minerals, and the treasure of health contained in them, and that this Treatise reacheth only thus far, viz. according to our Philosopher's Doctrine and instruction, faithfully to explain the way to get the Sulphur Philosophorum from Copper especially, and within the compass of that process also, how the Tincture of life is to be had of the other Metals and Metallick bodies; yet I cannot forbear (in regard that the Sulphur Philosophorum as well made of Volatile Minerals, as also of the fixer Metallick bodies, is altogether of one and the same Nature, Property, Power and Virtue) here to mention how that Jewel is to be got of the Minerals also. To make it the more plain for the longing seeker of Truth, be it known to him first in General, that as the Volatile Minerals are very much different from the fixed Metallick bodies, in that the former are altogether Volatile, open, and very near unto the first being; on the other side, the Metallick subjects are fast coagulated and locked up by nature and its fire, and so these twofold subjects, as to their inbred nature and condition, do very much differ: so likewise there is a vast difference in their preparation, for the volatile Minerals neither must nor need at all to be proceeded with, like the fixer Metallick Subjects, which first by potent double corrosives must be freed from their hard bonds, and raised as it were from death, and so quickened, which is altogether unnecessary in the volatile Minerals, because that they never yet entered into such a hard coagulation, nor were locked up in death as it were, but are still Volatile, lively, and active: and therefore also another method of proceeding must be used about them. Also the way of getting the Medicinal Treasure from Minerals being not one and the same in all, but Various, viz. in each Mineral a sundry way, according to our Philosopher's instruction; therefore also I will mention the preparation of one or other by itself, as far as our Philosopher doth give occasion. First, our Philosopher commendeth unto us the Sulphura Mineralium in general and indistinctly, when he teacheth that they being corrected and perfected, will then cure all or most diseases, which sufficiently evidenceth, that after they have attained unto that perfection, that then they are the Sulphur Philosophorum, as well as other metallic bodies, because that the Nature and condition of the Sulphur Philosophorum is to be a Panacaea, which being asserted by our Philosopher of the mineral Sulphurs also, they are therefore also of the same dignity with the others, because that they cure Vniversaliter the infirmities of Humane bodies as well as the other, whereof our Philosopher's words, in his Discourse quoted in the ninth chap. are these: Ipsum morbum totum ejusque remedia considero in Archeo alterato vel pacato, adeoque minimo attactu, vibratione, jaculatione, imò solâ radiatione sive illuminatione perfici ac compleri sanationes, non habito causarum occasionalium respectu; idque potentius aspicio in mineralium remediis Sulphureis, putà in Sulphur Veneris, Stibii, ac potissimum in Sulphur Glaurae Augurelli, quae Nympha alio nomine proprio caret hactenus, etc. Horror itaque Tyrones, addiscant sulphura spoliare vi peregrinâ ac virulentâ, sub cujus nimirum custodiâ abditur ignis vitalis, Archeum in scopos desideratos placidissimè deducens: sunt videlicet Sulphura quaedam, quibus correctis atque perfectis tota morborum cohors auscultat, ut pote quorum pluralitas in unitatem Archei tanquam pugnantem pugnum contrahitur. Hoc pacto in ipsâ animae sede combinatoque Duumviratu, amentiae, apoplexiae, caduci, paralyses, vertigines, asthmata, hydropes, atrophiae, immanesque defectus annihilari vidimus, stupente scilicet ipsâ Naturâ. In which discourse our Philosopher nameth unto us three sorts of the Sulphur Philosophorum, that is of such a Tincture which Vniversaliter, as a true Panacaea, healeth diseases; the first sort he taketh from the Copper, whereof hitherto sufficiently hath been spoken, and which doth not properly belong to this Chapter, but to the Metallick bodies.  
The other sort he saith, is made of the Glaura Augurelli, which he calleth in another place viz. inter imperfectiora, Metallus primus, sive masculus (as much to say as Pater Metallorum) and inter arcana Paracelsi he termeth it also Electrum minerale immaturum, and declareth, that this Mineral hath a combustible Sulphur, which is the King of all Mineral Sulphurs, and therefore also the highest Tincture for health is prepared of it, which for that reason is called quinta essentia membrorum, and arcanum Tincturae by Paracelsus. Now this Mineral as it is hidden, and known to very few (and hence not called by its proper name by our Philosopher, but only Nympha) as to its nature: so, and much more secret is its▪ Philosophic preparation, whereby its Volatile combustible, stinking, unripe Sulphur, is exalted to the glory and dignity of Sulphur Philosophorum, yea so highly, that after it hath attained unto its highest perfection, it surpasseth all other Philosophic Sulphurs as far in splendour and glory, as the Sun the other Stars: and therefore also our Philosopher relating and commending the above mentioned three kinds, he addeth the word especially, or above all other, to this Sulphur; and hence also numbering up the Arcana Paracelsi, he sets this uppermost, expressly mentioning, that this Arcanum is the greatest of all, saying: Imprimis tinctura Lili ab Electro minerali immaturo in vinum vitae redacta, cujus una pars est Metallus primus, altera verò membrorum essentia. But the manner how to obtain this great Jewel, and King of all the Arcana, he expresseth thus: that first the combustible Sulphur (which if it be burnt yields a blue flame) is to be separated from its Mercurial body, which may be done after that way as hath been taught of Antimony in the second Chapter, for so long as the Minerals are still Volatile, open and combustible, one process serveth for all, for to separate their Sulphur from them, viz. by a fiery Alcali; Upon this severed Sulphur is to be poured its own (pertinent and only serviceable) corrosive (which is nothing else but the Liquor Alcahest, as appeareth by all circumstances) and distilled and cohobated thence, until the Sulphur come over like a red Oil, etc. which not being practicable or feasible by any other but him that is Possessor of the Liquor Alcahest, therefore we will wave it, and not frustraneously detain ourselves there, for he that hath that Liquor, needeth not our instruction: but to him that hath it not, it is but labour lost to mention any thing of it, and to propose unto him any good conceptions. And therefore we will pass to the other, and by all feasible way, to obtain this high Tincture of health, which our Philosopher also pointeth out: for he knowing well, that the partakers of the Mystery of the Liquor Alcahest are but very few, and yet out of his true assection and hearty love to the longing searcher of truth being willing, that the efficacy of this most excellent and noblest Sulphur might be known in some sort, he left such a way of proceeding, which is practicable by every one, that is but a little experienced in Philosophiâ Chymicâ, yet this kind of essence requireth and presupposeth, that this highly commended and excellent Subject be first known; for none can have experience of its glory, nor manifest its great virtues, unless he know it first: But it seemeth unto me, that our Philosopher giveth sufficient information for to know it, in that he calleth it Electrum minerals immaturum, item Metallum primum; also in that he saith of it, that it hath a combustible Sulphur, and a Volatile Mercury, his words inter imperfectiora are these: Metallus primus sive masculus ab indole metallica necessariò vestitur Mecurio & Sulphur Metallicis. Mercurio nempe liquido nec digitis adhaerente, & Sulphur cremabili in flammâ coerulea; and then he ascribeth unto it also that heavenly Virtue, viz. to oppose withcraft, and to destroy the same, as he writeth de injaculatis §. 7. Inprimis electrum minerale immaturum Paracelsi, collo appensum, liberat quos spiritus immundus persequitur, quod ipsus vidi. Illius potum verò, plures à veneficiis solvisse, memini; Nemo autem, qui appenso illo simplici non praecaverit, ne injecta intromittantur, vel ab importunis ligationibus confestim non solvatur, which virtue and great power I have seen verified by experience in my own little Son, who being then but sixteen weeks old, and forspoken by Wicked Diabolical people, or fettered importunis ligationibus malevolorum (as our Philosopher here termeth it) for many days, insomuch that it was a great grief of heart unto us to behold the poor distressed infant, for he would not accept of the Mother's breast for many days, notwithstanding that he was very hungry and thirsty, and therefore was starved and consumed. Then I remembered our Philosopher's commendation of this noble Subject, and and so hung it to the child's neck, and let it hang down to the very pit of the Stomach, and so caused him to be wrapped up in his swaddling clothes, and presently he fell asleep, after an hour and a half he wakened, and desired and eagerly fell to suck the Mother's breast, and so he amended from that very hour, to the great admiration of myself and many others, in regard that the change was so sudden and so powerful, so that I am of opinion, that others also by these described properties will learn to know this Royal Subjectum; and so is needless, for the sake of those that are worthy, to name it by a more express and significant name, than Electrum immaturum, Pater metallorum sive Metallus primus, in regard that such and the like names do sufficiently express what it is, and truly it would not be well done at all, to describe it more plainly, for these Names do like a Printed Seal Represent its whole Nature, Essence, Rise and Property, and he that can not discover it by these Characters, is neither chosen of God, nor born by Nature for to know it, else he would well understand this Language Metallus primus, and the like, viz. what the said words and names do speak and express. This precious subject (which Paracelsus calleth the Red Lion, but Basilius the God Saturn) being known, it is further necessary, that the Sulphur be severed from the Mercurial part, in like manner as hath been done with Antimony; for this solar splendour must be first ground very fine, then mixed with a very fiery Alcali, and then for half a quarter of an hour ground together in a Mortar, than water poured on, and afterwards filtered, and that which is contained in the water, that run through the filter, precipitated with an Acid Liquor, and then that excellent Sulphur will fall to the bottom, which being dried is of a yellow colour, and burns like other Sulphur, yielding a celestial, or Sky-coloured flame; as our Philosopher mentioneth; but the Mercurial part remains in the Paper, which being dried is kept for other uses; yet this I must mention here also, that there is yet another way to sever the Mercury from this noble Sulphur, viz. by elevating the mercurial part by means of such a degree of Fire as is requisite, and then it will ascend alone, and leave its red Companion in the bottom; but this way is not for our purpose, because thereby the Sulphur which remains in the bottom will be very much fixed and altered from its former combustible condition; which ought not to be in this work, as the following Mechanica left by our Philosopher doth show forth; for he will have, that the Sulphur Metalli primi be dissolved in oil of Cinnamon, which cannot be done, unless that this Sulphur remain thoroughly Volatile and Combustible, and therefore we must Acquiesce in the first way.  
Take therefore very pure and subtle Oil of Cinnamon, pour it upon the said combustible Sulphur, put it in a phiol, and let it boil till the Oil be very red and rich of the Tincture; then pour it into a Retort, abstract the oil gently, so long as it comes clear, and when by gentle heat nothing more will come over, then let it cool, and you will have in the Retort a thick and red extract like congealed blood, which keep: the clear oil that came over, pour again into the Phiol, and add more of the Sulphur Metalli primi to it, in case there be not enough in it, boil it again for twelve or more hours, and your oil will be very red again, which after Refrigeration put into the former Retort to the first thick extract, and abstract as before the oil gently, so long as it goes clear; the Oil that came over pour again the third time to the Sulphur in the Phiol and let it boil as before; and being well coloured, pour it also into the Retort to the other extract: And now put the Retort somewhat deeper in the sand than before; first draw off gently the clear oil, and none such coming more, then strengthen the fire a little, but not too much, (that this noble flower may not suffer violence) and there will come over first a yellow and then a red oil, pour all that is come over back again and distil in the same manner again, and there will come over more yellow and red oil; this cohobation reiterate so long and often until your Oil do come over so red that it could not be redder, which is a sign that the Oil cannot contain and carry over any more of the mollified Sulphur, which you may easily know by it's not increasing in redness after several cohobations. This tinged Oil you must well mix and grind together, with a very dry pure Alcali warmed a little, upon a stone warmed also, work it together for an hour or two, that it be like a thin honey, and take heed that you put in not too much of the Oil, for all that Oil which is not exactly mixed with the Alcali, and so not touched by it, but standeth over the same, exceedeth the true proportion, and cannot be meliorated by the Alcali. Then put your mixture into a little Cucurbit, and let it by day and by night, for some weeks, digest together, in such a soft or gentle heat, that the oil may not ascend, and it will at length all turn to Salt and grow hard, which being forced by a stronger fire yieldeth a red Salt, the virtue whereof will commend itself.  
Now we will also speak of the third subject, whereof our Philosopher maketh mention, and commendeth the same unto us, viz. of Antimony, and try whether in this also the Sulphur Philosophorum be hid, which questionless must be so, since it is related and put in company with the Arcanum Cupri and Glaurae, by our Philosopher. Now to extract the same out of this subject, Know that it cannot be brought to its highest perfection after the same manner as the Glaura, in regard that this of its nature and first rise is far more highly nobilitated than the Antimony, and therefore also needeth no more but only to be opened and softened so, as that it may be able to play upon our Archaeus, and communicate thereunto its radius and splendour, and hence also by reason of the great prerogative it hath above all other mineral Sulphurs, it is called by our Philosopher, the highest and greatest wonder of Nature, but the Anima Antimonii must first be ripened and digested by a due Fire, before it can attain to such an excellency. But how to go about this work, and concerning the genuine way to proceed therewith, our Philosopher hath not left us sufficient instruction, but directeth us unto Paracelsus, speaking of this Arcanum in Pharmacopolio & Dispensatorio Moderno▪ §. 49. thus: Id Paracelsus (nimirum correctionem veneni in Antimonio) in Tincturâ Lili Antimonii cum laude attentavit, per salem suum circulatum: and amongst the Arcana Paracelsi our Philosopher sets this Sulphur Philosophorum Antimonii in the third place, saying, Tertio loco est tinctura Lili Antimonialis, ejusdem ponè efficaciae, etc. We must therefore turn to Paracelsus his Writings, and search there, in what place he taught to prepare the Arcanum Lili ex Antimonio, and we shall find it in his great Chyrurgia lib. 2. tr. 3. cap. 5. where he speaketh of this Sulphur Philosophorum thus: The Philosophers have tried much with Antimony, and prepared the same many ways, but the true way hath not been found with them yet, but now it is come to light, and it is such a science, which all Physicians of right should know: For this purification is the entry and beginning in all Diseases, whatever they be: and if it were in use, there would not so much be spoilt as is done by the supposed Physicians: For therefore I call them supposed, because in all their ways and doings, they do but only suppose, and know nothing of a certainty, which is a very great shame to Physicians. Now its preparation is this: but he that will apprehend it, must be experienced in Alchemy, for I cannot set it down in such a way as is usual with the Apothecaries. Take Antimony changed or reduced into very fine Alcool (here the desirous searcher of Truth is to know, that the change or transmutation of the Antimony into Alcool, doth not signify grinding into fine powder, as according to the literal sense it doth sound, but the Antimony being heavy and compact of its Nature, must by art and by the power of fire be forced to ascend in form of a very light dust, in so much that not the least remain behind in the bottom pertaining to the substance of Antimony; and this is to be repeated thrice, as our Philosopher in his Marginals mentioneth, and left behind him for information, (although the same may be also gathered from Paracels. lib. 3. cap. 6. de vitâ longâ.) then reverberate it in a close Reverberatory for the space of a Month, and it will be Volatile, first white, then yellow, at last red and brown, very light and spongy. Being red and reverberated sufficiently, take it out, and extract its Essence Lili with spirit of Wine, which is to reach twenty inches over it (Here Paracelsus plays again with the word Spiritus Vini, as he did in the process of gold in the second chapter, whereof I made mention above in the ninth chapter, in regard that the Spiritus Vini is far too weak to extract this Tincture, but as in the process of Gold, so here the Sal circulatum is the means, which must effect that solution and separation; as our Philosopher in the now quoted place §. 49. in dispensatorio novo mentioned, instead whereof the Alcali Volatile may be used, in regard that they proceed from the same root and ground, as I mentioned before) and the substance of the Antimony being in the Spirit of Wine, decant it, and keep the Spirit of Wine so mixed together. This is the highest purification of the whole Lili, also the noblest and most commendable, which carrieth off all that is impure in Man, and moreover all that Man can find within man. If you find out this Medicine and Arcanum, it will not make you a supposed Physician, but a knowing one. In this manner is the Sulphur Philosophorum or Medecina Vniversalis Antimonii prepared, and of its great and wonderful virtues you may further read in the forementioned fifth chapter of his Chirurgy.  
Now although this way is so excellently good, that it cannot be amended, yet it is very difficult, and one may easily miss in it, because of the Reverberation, in which one may quickly be out and spoil all. And therefore I will here set down an easier and readier way, to the end that the Truth-desirous Reader may first try this, as being easier and surer, and so afterwards also imitate the other which is by Reverberation. Therefore take the pure separated Sulphur Antimonii, done as taught in the second Chapter, dissolve it with the Alcali Volatile, and cohobate it so long, until the Salt rise like a Ruby, and you have a far shorter and surer way: But this Tincture is not perfectly so virtuous as the former, made by Reverberation, which by the fire hath been brought to more maturity and perfection.  
If any one please, he may also make an Essence of the Sulphur of Antimony in such a manner, as even now hath been mentioned, of the Sulphur Electri immaturi; and this is then the true Balsamus Sulphuris for inward use, in regard there is no difference in this at all, only there will be a difference as to their Virtue.   

CAP. XII.  
That the Sulphur Philosophorum may also be made of Common Sulphur.  
ALthough our Philosopher doth not teach any thing concerning the preparation of Common Sulphur, which ariseth to the excellency of the Sulphur Philosophorum, yet for all that it is not excluded from thence: for though our Philosopher in the place often quoted doth specify by name only the Sulphur Cupri, Glaurae, or Electri mineralis & Antimonii, yet he will among the rest also have understood and comprehend the common Sulphur; in regard that he saith in genere. Horror itaque tyrones, addiscant sulphura mineralium spoliare vi peregrinâ ac Virulentâ, sub cujus custodia abditur ignis vitalis, Archeum in scopos desideratos placidissimè deducens. Now that the common Sulphur is not excluded, the highly experienced Paracelsus also doth teach, relating the same among those Arcana, viz. Gold, Pearl, Antimony, which are conducing to a long Life, as it may be seen in his book of long Life, lib. 3. cap. 7. in which and in many other places more he calleth common Sulphur such a Balsam, which preserveth all things, and tingeth them with its tincture to perfection: and in his book the transmutatione rerum naturalium, he saith expressly, that common Sulphur as well as Gold hath power to tinge the body of Man into the highest degree of health, whereof these are his words, worthy to be considered: the Tincture of humane bodies, for to tinge them into their highest health, and expel all diseases from thence, to recover all lost Virtues and colours, to restore and renew are these, Gold Pearl, Antimony, Sulphur, Vitriol and the like, etc. being prepared or brought into their Arcana, of whose preparations we teach in other books at large, etc. The same and in like manner he teacheth also in his book de renovatione & restauratione, saying: the primum ens which comes from Sulphur is so effectual in humano corpore, that it reneweth all the radical humours with all their adherencies; and in the same book also he sets down a process, so to dissolve and ripen Sulphur, as that it may be able to effect such an universal purification, renovation and restoration of all lost virtues and powers in the body of Man; consequently a Sulphur▪ Philosophorum may also be made of common Sulphur, hence we will by no means pass it by, but mention its preparation here also, because that of it as well as of the Sulphur Cupri & Antimonii, an universal Medicine is to be made, yet each in its degree and condition, into which it hath been stated by Nature in its first generation: for although the Tincture of Copper Universally cureth, yet doth it not perform the same so gloriously and so eminently as the Tincture of the Sulphur Metalli primi: so likewise comparing the Tincture of Antimony with that of Copper, this latter is found far more excellent than the former; and so further the case is still the same betwixt Antimony and common Sulphur, viz. that the Tincture of the former doth so far exceed the perfected Anima or Essentia of the common Sulphur in splendour and shining Light, as nature in their first Generation hath more highly Nobilitated and Stated the former than the latter; which nature itself doth show forth, and experience teacheth us; and because this secret hath not been discovered hitherto, I thought it necessary to open it unto the Reader, that he may rightly apprehend the ground thereof. For although the Sulphur Antimonii be as well Volatile and combustible as the common Sulphur, and so no difference betwixt them as to their Fixity or Maturity; for all that they are so much differenced as to their virtue, that the Sulphur Antimonii, without any further preparation being given to the patient, is of far greater, quicker and more powerful operation, than the common Sulphur, though often sublimed; which proceedeth from no other, but its inbred excellency, wherewith it hath been endowed by Nature; and so the Sulphur Cupri hath greater virtue, than that of Antimony, and so forth. But some may say, that the Sulphur of Antimony being extracted and made visible by an Alcali, hath been corrected and meliorated by the fieriness of the fixed Alcali, and thence is more excellent in virtue, but not by reason of its birth: For answer, it is confessed, that the Sulphur Antimonii and all other Mineral Sulphurs being for a long time united and boiled with a fiery Alcali (as the same shall be faithfully demonstrated and taught afterwards) indeed come forth meliorated and amended; but in extracting of the Sulphur of Antimony, the Alcali is but ground with the Antimony, water poured on, and in that moment that the Alcali impregnated with the sulphur, doth run through the filter, the Acidum may be put in, and so the Alcali again severed from the sulphur. Now what maturation or melioration can the sulphur of Antimony receive from the Alcali in such a moment of time? which I leave to you to judge of: But put case, that you could not acquiesce in this, know that there are yet other ways to extract the sulphur, so that the Alcali do not touch the same, nor any other thing do act upon it, and yet it doth readily rise from the Antimony, as if you put thereupon its Acetum, which will admit of no communion at all with the sulphur, but presently associateth itself to the mercurial part of the Antimony, and so the sulphur is set free from its Mercury, and therefore riseth in a very gentle heat, in colour like other common sulphur, and not differenced at all from the common, neither in colour, smell, taste, volatility nor combustibleness, only that it yields a fairer Light, being burnt, than the common sulphur doth being kindled, and yet notwithstanding that it is so like unto common sulphur, and hath not been touched nor extracted by any thing that could have meliorated the same, but hath been readily dismissed from its Mercury, this having been satiated by some more acceptable thing, it surpasseth the common Sulphur for all that so much, that it is to be admired, that there is such difference betwixt them, as to efficacy and virtue, which only proceedeth from their different natures, and that according to the first seed of these Minerals Nature hath bestowed a greater excellency upon the one than upon the other; The same is also to be seen by our Philosophers Mechanica, teaching, that we shall extract a sulphur from Antimony, such as to its outward appearance doth not differ from common sulphur, only that it is a little greater, and then with Mercury to make a Cinnabrium of it, and sublime it seven times, afterwards take half an ounce of it, and let it hang into a barrel of wine for xxiv. hours, whereof for some days a spoonful taken every day, will be of so great effect, that it will be much wondered at, and that such a a Philosophic Cinnabrium may without ending and diminishing of its virtue be used for this purpose, being but sublimed again. Now try the same with common sulphur, in case that you cannot apprehend or assent unto my former proof, and you will find by experience, that you will effect nothing with it, but that the great prerogative, and notable pre-eminency must be granted unto the Sulphur Antimonii, by reason of its inbred, more excellent Virtues, which it hath and possesseth according to its inbred nature, although in the outward show they be very like to one another. And herein lies a great Mystery, and excellent knowledge of the Metallick and Mineral Kingdom, which hitherto (for aught I have read and heard) hath been cleared and opened by none, and therefore shall not be passed over with silence; For the nature of all Metallick and Mineral Sulphurs is like unto the nature and condition of the Stars, yea the Mineral Sulphurs are true and express images, forms and products of the Stars; for as the Stars are fire and light, so likewise the Sulphurs; as those do warm and lighten so these; and as those do quicken and can do no otherwise, but to raise life, for they are altogether light and life, yea a source of quickening virtue, so likewise the Sulphur can do▪ no other but do good and warm, lighten and make alive▪  
But to the end that the desirous seeker of Truth may truly understand this Mystery, and rightly apprehend my meaning, I do impart unto him according to my knowledge, which God in his mercy hath granted unto me, that all the Sulphura of the whole Metallick and Mineral Kingdom, not one excepted, are created of one substance, viz. of the grosser, thicker, earthy or lower fire, which is the Mother and first rise of them all, and so are totally of one nature, of one descent, and of one substance, even as the stars are of one and the same substance, viz. created of the heavenly, that is of the subtler fire, and the Nature, both of the Stars, and also of all the Sulphurs, consisteth chiefly in two Virtues, in warming and lighting. Now as the Almighty hand of the great God in the beginning created all stars of one matter and substance, viz. of a subtle fiery Light, and yet from the first beginning of their creation made the one more glorious, more powerful, and and more splendid than the other: So the case is the same with the metallic and Mineral Sulphurs, which God also created of one substance, viz. of a gross and earthy thick fiery Light; but yet withal hath framed the one more glorious, and far more virtuous than the other, and so attributed unto each one its peculiar glory, which it cannot exceed, though it be perfected, as much as is possible, in so much that no Sulphur can take more virtue, than hath been given unto it by the Creator in its first original formation: And as you see that one star is much fairer and brighter than the other, so likewise one Sulphur surpasseth the other, as I have clearly demonstrated, concerning the difference betwixt the Sulphur Antimonii and the Common, that this latter cannot reach, nor be advanced unto the glory and splendour in healing which the former hath, though it be sublimed never so often. And the same is also the condition of the Sulphur Antimonii compared to the Sulphur Electri mineralis immaeturi, that although it is much more glorious as to its concreated splendour than the Common Sulphur, yet can it not attain to that height and excellency which the Sulphur Electri immaturi hath, viz. that by bare suspension from the neck it can suddenly loosen the Witchcraft; no, such a glorious splendour it is not endowed withal; so that it is sufficiently evident, that although these three be all combustible and volatile, yet they are very unlike one another, only because of their first generation, wherein each got its peculiar splendour, Power, light and virtue. Now as you see further that among the stars the most glorious is the Sun, which far surpasseth all the other with its splendour, light and virtue; yea as the highly illuminated Teutonicus Philosophus Jacob Bohme in his book de tribus principiis, as also the signatura rerum, also de triplici vitâ, and others more, according to his wisdom and profound knowledge granted unto him by the Spirit of God, teacheth, the Sun is the root, source, and heart of the Stars, whence they all did flow, and so of right may be called, and is in truth the Father of the Stars, in regard of their source, and a King of them, because of its great pre-eminence in splendour: Even so in like manner the Metals and Minerals have also their King and Father, which surpasseth them all, and therefore is called Metallus primus sive Masculus (which signifieth as much as Pater metallorum) by our highly guifted and profoundly learned Philosopher Helmont, as also by Paracelsus, which have by God's blessing acknowledged the same; yea seen perfectly with the eyes of their understanding, that this Electum minerale hath the same relation to all the rest, which the Sun hath to all other stars, and so of right may be called the King of the Mineral Kingdom, in regard that this proceedeth from it, just as a tree springeth from its root, and because that its splendour and light is so excellent in its wholesome virtue and operation, that none of all the Metals and Minerals can do the like, therefore its heavenly Tincture is set down in the first place among all the great Arcani Paracelsi, as on Philosopher doth relate in his book and I have mentioned already in the former chapter, as I have also shown a little before, how much it exceeds the Sulphur of Antimony in splendour▪ which Sulphur yet is of so great efficacy, that it is to be admired, as our Philosophers quoted words have mentioned, and therefore also this Mineral King is called by our Philosopher, and Paracelsus, the Quinta essentia of all members, because that nothing doth so completely strengthen all the Members as this Royal Tincture▪ hence also it is called by them Simpliciter & secundum excellentiam Arcanum Tincturae, because that the Tincture of life is especially and above all put into this Royal subject by Nature, in which sense our Philosopher inter imperfectiora calleth it, the highest and most excellent of all the wonders of Nature, yea the greatest and most effectual means for long Life, whereupon we most rely; ad vitam longam, saith he, solus apex & culmen spei; and mirabilium naturae culmen, which commendation doth not properly belong unto it, till it be brought into its Arcanum, that is, till it be ripened, completely digested, and perfected, and then it is the Sulphur Philosophorum above all other; and although the Sulphurs of all the others be brought to the same maturity and fixation as the Sulphur of the Electrum immaturum, yet those cannot show forth such an excellent splendour and lustre as this, because that each one presently from its first generation carrieth its determinate height and glory along, which it is impossible to exceed, it being contrary to the will of the Creator, by whose Will all are made, and who would have it so, that such a Sulphur should light in this, and such an other in an other glory, to the end that in this manner the manifold Virtues and Lights (which otherwise would remain hidden) of the heavenly substance, whereof these are the express stamp or print, and from which these are flown, might be made manifest, and so man might wonder at the great variety of those mighty and innumerable powers of Nature, and so be drawn on to praise the great God as Creator of all these Lights. So that you hence clearly see the great difference among the perfected Arcana, and that the name of Sulphur Philosophorum belongeth more to the one than to the other; also, that each one hath and may attain unto its of Nature determinated perfection, and not higher; and therefore also the Common Sulphur (for whose sake we were necessitated to make this ddinction) can but attain unto such a perfection, as is attributed unto it by Nature, viz. which is not so excellent as that of the rest, but in the lowest degree of all, and yet for all that yielding a true Panacaea, as we have heard by Paracelsus his testimony, and shall now understand further by the Mechanic Demonstration; for the obtaining whereof you must know, that the common Sulphur is a simple or single substance, not united with a Mercurial body as other Minerals are, but consisting of altogether Similar parts, and being Similar all over; consequently needeth no purification, nor separation, but only this, that being altogether Volatile, Unripe, Combustible, and partly Venomous, it be maturated, digested, and made perfect, and in case that it had been mixed with heterogeneous things, that it be sublimed once or twice first, and afterwards digested till to its maturity. And the Common Sulphur and its maturation is not unlike unto a piece of flesh or meat, wherein is great virtue to satiate and comfort man, but being yet raw, it must be first prepared by pertinent cooking, that it may impart its virtue unto Man: Even so Sulphur though it be of a great Balsamic Virtue; yet it containeth also much of that, which is contrary and hurtful unto our nature, wherewith so long as the Sulphur remains so, it doth kill more than it can quicken, as I have had the experience of its virulency in my own self, about ten years ago, having then been thrown down by its stinking poison, that I was like dead, and deprived of my interior and exterior senses for a whole hour, whereof I was freed and restored again by an Antidote prepared of the self same. And therefore its virulency ought to be removed or rather maturated and perfected by digestion; For such Venom and death must not be taken away or separated from the Sulphur, but perfected and introverted or shut up in death; on the other side the internal hidden Light and Splendour is to be turned outwards, as our Philosopher saith: Sub Veneni seu Virulentiae custodiâ abditur ignis Vitalis, Archeum in scopos desideratos placidissime deducens. Now this maturation and perfecting by digestion, is to be done in the same way, as a piece of flesh is cooked that is enough, viz. only by the heat and power of the Fire, and it is not necessary, but rather very hurtful, to use heterogeneous corrosive Waters for this purpose, as the Chemic Writers in their Tyrocinia, Comments, Processes, and many other sort of Books do perversely teach, for such corrosive things do pervert and spoil the Sulphur so, that it gets another nature; for if without addition of such corrosives it be cooked only by the Fire, it than retains its natural, balsamic, softening and mollifying moisture, wherewith it ought to enlighten outwardly, but the same is taken away from it by addition of acid and corrosive waters, for they penetrate thereinto, and make it harsh, and quite other than it was created by bounteous nature: and although they do think, that by this way they may the sooner finish their work, which also they do, yet they do not consider the great hurt they do, that by such Heterogeneous and contrary things they do quite alter, pervert and spoil its Nature; Therefore follow Nature, whose operations are all simple and plain, preserving every thing in its innate condition, which you may evidently see in all Metals, yea in the Gold itself, which in its first original generation as to its Anima, was a true combustible Sulphur, how Nature preserved this Sulphur so carefully in its fusibleness, that although it hath been brought to the highest fixation, yet still hath kept its original fusibleness. But by what means hath Nature performed the same? barely and only by the Fire contained in its inmost bosom, and made not use of corrosive sharp waters, as the whole crew the common writers teach now a days, but cooked the same in a simple plain way, by heat so long, till it came to be perfect and fixed, as also all Paracelsus processes tending to this Arcanum Sulphuris are wholly consonant to this foresaid way of Nature. So we must do in like manner, follow Nature, and consider well how it worketh, and not invent such strange ways, whereby we work differently from, and contrary unto Nature, and so produce clean other fruit, than Nature doth. Intending therefore to perfect the common Sulphur which is fufile and simple of its nature, so as it may be consonant unto the proceeding of Nature; put it in a phiol, having first been sublimed once or twice before, and digest it only of itself by such a fire as its nature requireth, until it do ascend no more, nor is combustible, but wholly fixed and perfected; which though▪ it require a long time, and constant, and good looking to, that it hath no more heat than is necessary: but on the other side it is a plain and simple way, which needeth no other preparation costly Menstrua, and the like, but may be done barely and only by fire, and such is the proceeding of Nature with Metals under ground, and no other. But in regard that this work is of a long lasting, and requireth much time, to the end therefore, that in the mean time you may not be weary nor dubious, whither the Sulphur will come at length to perfection, I will lay you down a plain and convincing demonstration, that you may be assured of the perfection to come, and so hold on in your work and finish it. Take therefore some of your Sulphur, so digested for some weeks, dissolve it in oil, dissolve also some of such Sulphur (as it was in the beginning before digestion) in Oil, and you will find that the latter solution stinketh horribly, but the other smelleth very Aromatically, in Testimony, that part of the Venom (from whence as from a root the horrible stench doth flow) is ripened and changed; which you will also know by the great Virtue, which this already for some weeks ripened Sulphur will show forth beyond all other common flores Sulphuris; and therefore cheerfully go on, until it be quite fixed, and be not wearied by the length of time, but remember the end, that it will prove joyful for you, and bring unto you such a Noble Treasure of health, and yet doth cost you no more, but only a few Coals, and careful looking to the fire.  
Now although this manner of proceeding be quite consonant unto that which Nature itself useth, in regard that the same also simply and plainly by its fire doth perfectly digest the Minerals and Metals, translating them from Volatility into the greatest fixity, and that in this manner you have rightly worked according to Nature: yet this doth not hinder, that there may be not a better and shorter way to attain thereunto, in regard that by this, Art is distinguished from Nature, yea this is, and is properly called art, which beginneth where Nature ceaseth, and knows how to amend and meliorate that which Nature worketh, which floweth from the understanding and Wisdom of Men, which hath been communicated by the unsearchable Wisdom of God unto the Children of Men, all which, as well those which are of the least account with us, as also your high and great works of Art, are nothing else but printed Images, of the Infinite, Innumerable, Unsearchable Powers and Wisdom of God, which the Man which considereth those Wonders cannot sufficiently admire, and praise his God and Creator, as holy David also saith very excellently Ps. 111. The works of the Lord are great, he that regardeth them, hath his▪ pleasure altogether in them: but he that doth not regard them, that is, doth not look upon them as a Man of sound reason, pondering whence those wonderful Arts, and manifold Wisdom of God proceedeth or floweth, is like a beast, which only enjoys those glorious things, and maketh use of them, but is not thereby as by a guide lead or carried up to the Creator, who is the source of all those manifold gifts. Now if we sharpen our understanding and consider, whither this former way, which is so consonant unto Nature, cannot be amended or abbreviated; presently there offereth itself the daily practice of the Cooks, which though according to the simple and plain way of Nature they can ripen and roast their flesh only by the bare fire, insomuch that a Man may enjoy it, and refresh himself therewith, without any more ado; yet according to Arts invention, which plays and stirs in them like a source, they use means for to advance this maturation, or cooking of the flesh, that it may be the sooner ready; viz. laying the flesh in Vinegar for some weeks, the Vinegar doth so prepare it, that they need not half the time for the making of it ready, which they should have needed, if it had not lain in the Vinegar; Let us therefore see, whither there be not also a Liquor in the Chemical Kitchen and Shop, whereby the sulphur may be first marinated or pickled, and so fitted for the following perfect fixation, such a Liquor can be none of the sour Corrosive spirits, in regard that these have no affinity with sulphur, and so not only are not able to mollify the same, but also as being its enemies, do alter the same in its imbred mollfying virtue, and do pervert and spoil it, and so deprive it of its natural connate treasure. Now in the preparation of the Sulphur this must be aimed at, that it be preserved and amended in its former natural endowment, but not corrupted and perverted into a strange harsh substance, which is totally unlike to its Original. And therefore we must leave all Acida and Corrosiva, if we mean to hit the the mark we aimed at, and thus to prepare the Sulphur, that it may remain in its first nature and quality; but such a moisture as is for our turn we may get best from such things, which as to their ground stand upon the same root with the Sulphur, and so are of the same, that is of a fiery nature; and such are the fixed Alcalies, which by virtue of their fiery burning and ripening nature can so prepare the Sulphur that the following work afterwards falleth out much easier and shorter: And this may be done two several ways: first by boiling the Sulphur with a very fiery Alcali in water for a long time, and you must herein look to the ground, and well consider, what serves your turn, the fieryer your Alcali is, the more speedily your preparation will be ended, and therefore be diligent to make very fiery Alcalies and to exalt them in their fieriness to the highest, to which end Mars will readily yield you its fiery salt; In such and the like fiery Alcali boil your Sulphur, the longer the better, as you will see by experience, that the longer you macerate it thus, the more power it will show in Physic already, before its perfect and final fixation. Having prepared it sufficiently thus, precipitate the same then with an Acidum, and you will have such an excellent prepared Sulphur, as you could not have imagined before; witness the Lac Sulphuris of the common Chemical Authors, which is but once dissolved with the Alcali, and presently precipitated, and yet by this small boiling gets such an exalted power from the fierynesse of the Alcali, that it is of far greater virtue than before it was boiled therewith, and the sluggishness and simpleness of the common Chemists is much to be wondered at, that none hitherto was found amongst them, which hath considered of this foundation, nor begun to argue, if the Sulphur in so short a time, by a small boiling, hath got such a great amendment, insomuch that it becometh far nobler and far more powerful than it was before, it must then follow, that if we should boil it thus for a long time, as also, if we should exalt our Alcali in its fieriness that we should also exalt our Sulphur much higher in its virtue; But there hath been none hitherto which thought of it, but they rested themselves content with their Lac Sulphuris, and so the one said it, and writ it after the other, and so they sung still the same song: And this is truly the modern, much lamentable case of the noble Chymiatria, that the most part of the Chemists (as not only their books, but also their daily practice witnesseth), most of them advancing no higher, nor knowing any more, but what they find written in books, which also many times falleth difficult enough for them to imitate) are so deeply darkened in their understanding, that they do not consider of those thing, which they work upon, of what nature they be, whence they have their rise, how and in what manner, and by what power those things which they deal in, do exert their Virtue and Power, and how the one doth act into the other, and can either mend or mar it, such thoughts never enter into their brains, but only, make this so, and the other thus, mix this with such a thing, and that with the other, and so forth without end, and when one doth not succeed, than another process is taken in hand, and so they are right process-mongers, and children in understanding, which know not Themselves what they work, but see with other eyes, viz. those of the process; if that be silent, than they know no more, neither know to add, nor detract, neither to amend nor to alter, and yet such fellows will be counted no less than great Philosophi & Lumina mundi Chymici; all which proceedeth from this cause, that the Mind in which (as in his Image) God should play with his outflowing Wisdom and pour into it the treasures of his eternity, is grossly darkened and obumbrated with earthy muck and nastiness, wi●h hoggish desires of earthly and corrupttible things, with Diabolical pride, covetousness, ambition pleasure of the flesh, and with an ●msatiable desire of the earthly corruptible good, which is but only a shadow which vanisheth under one's hands; with such fair images their Mind is quite filled up and totally obumbrated; such desires they serve unto with an unsatiable hunger, as their lives do testify. Now how should the wisdom of God pour out itself into such a nasty hogst●y, replenished with earthly husks, and adorn the same with his gifts, and impress his Images there, in regard that their heart is already before within and without wholly laid and painted over with such horrible and abominable figures of proud Peacocks, covetous hogs, earthly dogs, carnal bulls, etc. God, to whom we make our moan, will know how to judge those fatted swine, and to put in the room of them faithful workmen which desire to seek and to love nothing else but God, the only and highest good, and in his love, which he poureth forth into their hearts, do also heartily love their neighbour as their fellow-brother, liberally and joyfully sharing their received gift with him, but of this enough at this time.  
Now to return unto our preparation of the Sulphur, viz. to the second way, which is not distinguished from the first, as to the ground and substance, but only differeth as to the manner of proceeding; for here the fiery Alcali is not by Water united with the Sulphur, but only of itself through-dry, and so put together well closed in a gentle heat, and kept there so, that the Sulphur do not rise: but in case it should happen, it being not well possible to observe it so accurately, but that some do rise, you must mix that which is risen again with the Alcali; for all that which is without or above the Alcali cannot receive its preparation; and there remaineth nothing more to be given notice here, but as to all the rest, it is like unto the first way; for the longer you cement your Sulphur thus, the excellenter, and the readier or fitter it is for the ensuing fixation: which for to sever afterwards you must dissolve the same together with the Alcali in Water, and precipitate it again; Now you may choose either of these ways, which you like best; and know for your information that though this latter be better than the former, yet it is more laborious, and the other far easier, and therefore make choice of that which is most for your conveniency. As concerning this so prepared Sulphur, experience will make it known to you, what excellent Virtues it hath, notwithstanding that it hath not received yet its ultimate fixity and perfection. If you please you may proceed so with all Minerals, that have a combustible, Volatile, easily separable Sulphur, using water to it after the first way. As for example, Antimony thus dealt with and corrected, yieldeth a very precious Sulphur in Physic and Chirurgy; but this you must be advertised of, that having boiled your Antimony sufficiently with the Alcali according to your desire, then let it cool, and pour a great quantity of cold Water to it, the more the better, and the gross Mercurial substance, which by the fierynesse of the Alcali was dissolved with the rest, will for the most part sever itself from the Laxivium, and so let it rest for a day or two; then filter it, and the Antimony remaining in the filter will be very spongious and puffed up, ten times bigger than it was before; as to its corporeousnesse or bulk; rinse the same often by pouring on of Water upon it, that no saltinesse remain with it, and so keep it for use in Chirurgy, it being far better than all other flores Antimonii, in regard that it hath received a main correction from the Alcali, and its strong power of fieriness. But that which is run through the filter, precipitate with an Acidum, but observe this difference, that you keep that which falleth first and is red by itself; and when it beginneth to sink down of an Orange or Lemon colour, keep this also by itself, precipitating the same in another Vessel by itself, the which falling last of all keep for inward Medicine: but the first red for Chirurgie, which is far more Virtuous, than the first undissolved red Antimony, which containeth but very little of Sulphur, but this very much. But that we may not digress too far from our mark, we must turn again to our Sulphur, which in its natural Water or Fiery moisture we have prepared and fitted for the ensuing perfect Fixation: proceed with the same afterwards, as you did with the first crude Sulphur, and digest it till to its Final fixation, whereunto you will attain far sooner than before, and use it afterwards for your prof●t and delectation in the wonders of bounteous nature.  
Now although this also be a way of Maturation according to Nature, and far shorter and more convenient than the first, yet the truth desirous Heart doth not rest in this, but searcheth and inquireth further, whither it be not possible for Art to perform this perfection, and perfect maturation after a better way yet? and whither it cannot be advanced yet to a higher perfection? which enquiry is occasioned by the now-mentioned Correction or Melioration, done by the Alcalia, which although they be but gross Bodies, yet by reason of their fieriness show forth such a strong force upon the Sulphurs, how much more than might they effect, if they were first made spiritual, and afterwards joined unto the Sulphur; And this conclusion is very right and grounded in the powers of Nature, and this correction doth perfectly resemble unto the seasoning of Meat, for although one may very well eat meat, dressed of itself alone without all spice, and thereby redintegrate his diminished Vigour of Life; yet if it be seasoned with warming spices (all which are of a warming and strengthening Nature) and so prepared, and reduced to a better perfection, than they strengthen man much more, and impart more comfort unto him: Even so the case standeth in truth with the fixed Sulphur, which of itself alone maturated and digested into perfection is sufficient to strengthen diseased Nature: but if a warming Philosophic Aroma be joined thereunto, and it be digested therewith so, that this Aroma remaineth unseparated with the Sulphur, as ordinary spice remaineth with the Meat, and is enjoyed together with it, it must needs follow, that such a seasoned fixed sulphur is much more effectual in its operation, than if of itself alone it be maturated into perfection, the truth whereof experience will make good unto the desirous seeker of truth. Now to effect this, take your sulphur prepared by the fiery Alcalies, and dissolve the same in a spiritual and Volatilised Alcali, afterwards by a very gentle fire abstract your fiery water so long, till you see that by such a gentle degree of fire no clear or white Liquor more will come over, and there will remain a thick, very red, spiritual, penetrative juice or Liquor, retaining so much of this hot Aroma, as is needful for the seasoning of this solar fruit; now this same digest and maturate with judgement and discretion, that your Aroma be not forced from it, but remain unseparably therewith, and together with the Sulphur turn at length into a fixed and perfect Elixir; you must take heed, that you forget not exactly to govern the degrees of the Fire, that you may not overhasten not spoil the work, until both have attained unto complete fixation, whereof you will have more cause to rejoice, than of the former simple maturation. And although I could instruct you of more far higher perfections, and more effectually pertaining to sulphur, yet I shall now subsist in what hath been related, till some time to come (if the highest God permit)! Now this fixed Sulphur, as by Nature it was a burning fire and shining light; so now it is an incumbustible, not externally but internally warming and cherishing fire; and as before it burned up all combustible things, so now by its might it burneth up invisible diseases, consuming them like as fire doth straw: and as the Sulphura before their maturation did lighten only externally, so now they lighten to the spirits of darkness, viz. the diseases, all which are nothing else but Spirits or properties of the dark chamber of death▪ and forerunners of the dark death (as the same could be demonstrated through the whole body of Physic and Pathology) so expelling them, that is, transmuting them into good spirits, as they were before when the Man had his health; so these perfected mineral sulphurs are like unto the sun, which lighteth, warmeth, and raiseth that which is dead into Life; which the fixed Sulphurs, according to all their (by the Excellency of Art) raised and obtained properties do effectually perform. But this is not to be understood, as if nothing else at all may be administered unto the sick, save only this perfected universal Medicine, no, this is not the meaning; in regard that this and any other like Panacaea relate only to the source of the disease, which always riseth from some quality or property of darkness, this is the thing which such a power of light, viz. the abovementioned Tinctures of Gold, Copper, Antimony and the like doth transmute, reducing, the infected Archaeus into that State again, which it was in before, when the Man had his health; but if in the mean time such a sickly spirit or dark property hath effected or produced something that is material, it is not denied, but that then there may be used also other as well internal as external proper means to expel, consume and remove that productum; Much less are excluded those needful Manuals, in Ulcers, Luxations, Fractures, Wounds, and the like, as every one that will but make use of his understanding may easily perceive; as also, that though there be Universal Medicines at hand, there must for all that good heed be taken, and judgement and discretion be used; which admonition I deemed very necessary, because that the Enemies of truth jeer at the like Arcana, and use to deride them, pretending, that thus the Vegetabilia, Anima, Lia, etc. had been created in Vain, for that the word Panacaea doth exclude all other means: but in this sense it was never spoken or understood by the Philosophers, but their meaning is only this, that by such Panacaea's only the root of the disease is eradicated, and as it were cut off with a knife, and that the same is also to be helped forward by other convenient Medecines, removing those Symptoms and products, which by that source were brought forth. Also it is to be known, that the Duelech or stone in Man is excluded from the like Panacaea's, especially that, which hath its rise and seat in the bladder, as our Philosopher doth faithfully admonish, and among other places in Ignoto hydrope §. 49. expressly mentioneth, that the Rise of the stone in the bladder is quite otherwise, than of other diseases, which are all such spirits, or qualities as are spoilt, infected and darkened, and they perform also their operation in the body of Man like raging, stinging, painful powers of darkness; but concerning the stone, as its first rise is Material, so its operation or forth flowing incommodation is material, viz. that such a material, rough, sharp substance lies in such a tender very sensible place, which cannot suffer nor bear any Heterogeneous harsh things; and so hurteth Man more by its quantity than quality, in regard that its cure effected by cutting doth clearly testify, that as soon as the body or material substance of the stone is taken away from the bladder, that presently then all pain, disease, and discomodation, occasioned by the stone, is taken away, so that no man should be necessitated to die of the stone, if the cut could be done in such sort, that the other parts of the body of man might not be spoilt and inflamed by the unnatural force of the cut, which is nothing else but a violent rent of that, which Nature would have and keep whole and entire. So the Stone is a cause of the disease, yea of death itself, not as a working spirit, but as an obstructing material substance, and therefore also the Arcana can do no help in this case; for though they can pacify and quiet the enraged Archaeus, yet this pacification is of no long lasting, by reason that the cause of disquiet or pain is still present, raising still again new anguish and pain: Consequently such a medicine for to cure the stone must be had, which is able to liquefie, dissolve, mollify and reduce into dust that gross, hard body of the stone, that the same afterwards may be carried forth by Urine; but because the Arcana have not that power, yea cannot come with their substance to the place where the stone lies, but their power and virtue consisteth only in the property of light, therefore the stone of the bladder is excluded, and their great power of Light cannot reduce unto dust its hard gross material body, that it might be carried forth; for which end other means are requisite, whereof our Philosopher hath written a peculiar book, which may be perused about this matter.  
This is the whole ground of the Sulphur Philosophorum, according to the doctrine of our faithful Philosopher, which he left us in his writings but very darkly and hiddenly, which I have opened and denudated unto the desirous lover of truth, yea so clearly presented unto his eyes, as one seeth his one face in a lookingglass; For as the face appearing in the looking glass, resembleth unto the true substance of the face standing before the glass throughly: So you have here a complete draught representing the true substance of the Tincture of Health, what shape it hath, and how it explicateth itself from the beginning to the end: But as the shadow is not the substance itself, also the face appearing in the looking glass is far distant from the excellency of the substantial face; Even so the case standeth with this Mystery of the Sulphur Pholosoporum manested clearly by me, which although it be opened by me in all its parts in such sort, as that nothing is wanting which is requisite to express the substance, but all is represented in its lively colours in all points; yet notwithstanding the substance of this pictured and represented Mystery will not be obtained, nor effected with such ease, as it is understood and apprehended; and peradventure many a one, especially such as hereby aims at, and seeketh but himself, and the pleasure of his flesh, will be constrained to content himself only with the here pictured shadow, and never to enjoy the substance; And this only therefore, because he fancieth to himself, that because that all is opened fundamentally and clearly, he may therewith with unwashen hands, as his own will and pleasure, rush in upon these Arcana, and elaborate the same according to his own rational conceptions, conclusions, consequences and Inductions, as it is usual with the Modern Chemists, to work at randum, conceiving that by their imaginary cunningness they may catch the Arcana, and as Lords proprietors possess them; hence those Men do continually eagerly lay wait for prescribed processes, like as the Wolf waits for the sheep, of which opinion there will not be a few, that the ground of this great Mystery being so openly cleared by me, they will lift up themselves in their mind and think; this shall not fail me, this must not escape from my hands, but that I will finish it, and bring the same to a happy issue, to the end that afterwards they may the better vaunt it, and exalt themselves in their haughtiness, with the mysteries of God and Nature, and like a proud peacock burst forth and triumph over the poor and distressed, like lustful Stallions: But all this will fail, and let none fancy, that he may obtain this mystery in such a way, for God holdeth his hand upon it, who will bless with an happy issue the labours of those only, which he knoweth that they seek only the glory of his name, and the hearty love of their neighbour, and nothing else; who in reality and truth show forth by their life and conversation that with King David in the 119. Psal. v. 127. They love the Commandments of God above fine gold▪ and with King Solomon, Prov. 8. v. 10. Receive instruction and not silver, and knowledge rather than choice gold: for that wisdom to them is better than Rubies, and all the things that may be desired, are not to be compared to it. Such may be confident of a good end, and none else, as our Philosopher de Febribus witnesseth, cap. 4. §. 9 Paucis absolvi secretum quod medicum nobilitat, at istud parasse pro primâ vice, est ingentis operae, pendetque ejus directio à manu ejus, cui debetur omnis honos, quia parvulis revelat ejusmodi Arcana, quae mundus nescit, id idcircò vilipendit, And each hungry processe-monger will find it by experience to be true, what our Philosopher here saith, that it is a work of great moment, and truly no children's sport, nor common slabbering work, as now a days they work; such a one will find it presently in the beginning, when he goes about to prepare the double spirits, there he will see, that all he hath learned and practised for so many years will be of little use or help in that work. But now to the end that the true desirous seekers of truth may be entered into the tract, how to begin, and happily end this work, I will set down unto them my way which I went myself, and whereby I obtained it, which is but of a small compass, viz. that all that is to be worked upon in Chymia, be first throughly considered, and sifted out according to its whole nature, before it be brought to the fire, viz. from what power or property the subjectum (taken in hand to work upon) is flown or proceeded forth, in what quality it doth stand, what its operation is towards other subjects, and wherein it's in most power and efficacy or the inner Kernel doth properly consist; else if you wave this and work but on according to the letter, you will not only get nothing, but are neither chosen of God, nor born of nature for it; for God giveth unto all those which he hath chosen for his Labourers in the Vineyard of Nature such a mind, that they deeply consider those things which they have in hand, and draw the understanding of things out of the inmost Ground of those things which they go about, as you have an excellent pattern of such a seeker in our Philosopher; how deeply doth he search out those things whereof he treateth, how accurately he setteth down the qualities of those subjects whereof he left the truth after him? such a mind and such a humour befitteth every seeker of truth: you must seek the truth in the inmost centre of every subject, wherein you intent to work, but not in any book, or from man: For instruction you may receive by books or good Friends, but the substance and power you must gather from the things themselves, which you have in hand; and this way I went, as I mentioned in the very beginning of this Treatise, that when I found not the truth with men, that I applied myself to fundamental and deep considerations of those things which I would take in hand, and so at length discovered the truth.  
But such a deep and fundamental consideration, or rather inspection of natural, things doth not consist (as most Readers may think) in penetrating with your understanding into the substance or internal centre of a subject, and forcing as it were of the knowledge of its internal powers outwards into your understanding; No, this is not the right Way, but is the custom of perverted foolish reason; but thus it is, that when your mind is first inflamed with a desire of knowing the inmost power and virtue of this or that subject, only for the glory and praise of the Creator, and unfeigned love of the neighbour, and yet finding no power in yourself, whereby of your own strength to search it out, and to know it, you must then with your mind and desire enter into the internal ground, out of which as well your mind, as also the subject, which you desire to know, did flow forth, viz. to the creator which is highly blessed above all, and in your desire carry your subject which you desire to know before him, and humbly pray him, that thyself being blind and ignorant of it, but your subject, as his Creature, with all its power, quality and virtue being flown out of him, that he would vouchsafe to explicate the virtue of your subject in your mind, and so to float it as it were into your hungry desires; whereupon it will happen, that such a quality as ruleth in your subject will perfectly rise in your mind, and you will see, feel, and substantially perceive in your mind the reflection of that virtue which beareth rule in your desired subject, and so you will get a very true and most certain knowledge, not consisting in opinion, but in the true substance: Now to this way of consideration and enquiry into Nature, and is natural bodies I have been lead (as I told you in the beginning of this Treatise) by our Philosopher in his book called Venatio scientiarum, which imitate you as I have done, and you will not fail to come to the truth, for faithful is he and there is no falseness in him, which created all things by his Word, and in whom all things are grounded, like a tree with its root in the Earth, which also most lovingly calleth us to himself, saying, Ask but and you shall receive, for what Father is there among you, that will give a Serpent unto his Child, ask him for bread, how much more than shall I your Heavenly Father give you all good things, if you do pray me for it. And that you may the better attain thereunto, and rightly, properly and experimentally know how to walk in this way, and what you may expect, I will set down out of our Philosopher some Rules full of Doctrine, which most of all set me in the right way, pointing out unto me, as it were with fingers the right path: Read therefore very considerately, what our Philosopher saith in the now-mentioned book, §. 32. 33. scivi exinde, Rationem non habitare penes intellectum verum, sed extra eundem; eò quod in intellectu immediatè sit veritas: quia veritas intellecta nihil est aliud quam adaequatio intellectûs ad res ipsas. Cognoscit nempe intellectus res prout sunt, ideoque vicissim verificatur intellectus de rebus ipsis per res ipsas; Quandoquidem esse rerum de se est semper verum; & essentia illarum est ipsamet veritas, adeoque intellectus qui super eas fertur, semper directè est verus. Sed cum imaginatio, ejusuè ratio, sit modus quidam intelligendi obliquus, procedens per rationes & discursus, non autem per adaequationis transformationem, idcircò modus iste rationalis, est intellectus abusivus & fallax; Bonum autem, rectum, unum & verum semper uno & eodem modo se habent in intellectu, quia in intellectu stant in puncto adaequationis, sed malum, curvum, obliquum, falsum atque multiplex fiunt pluribus modis, per rationem in parte imaginatiuâ. Certò itaque cognovi, Rationem in non tàm sublimi pretio habendam ac fuit hactenus, magisque, quòd in brutis, ratio & discursus, non obscurè vigerent, nam quòd annosa vulpes, callidior sit juniore, per discursum rationalem experientae reminiscentiâ confirmatum, accidit. Imo apes, numerant. And §. 45. Agnovi valedicendum rationi & imaginationi, tanquam, facultatibus brutalibus, si ad solidam veritatis cognitionem spe trahamur in profundum, cognovi pariter quòd requireretur facilis traductio intellectus atque transmutatio placida sui ipsius, in formam rei intelligibilis; quô puncto scilicet intellectus pro momento, fiat velut ipsum intelligibile. Cum autem intellectus perficiatur intelligendo, nihilque perficiatur, nisi ab eo quod symbolum secum habet in sui naturâ, idcircò collegi, intellectum & intellecta ut talia, debere esse aut fieri ejusdem naturae, debere autem hoc fieri extra laborem, inquietudinem; sed cum otio in lumine sibi proprio cum abstractione, orbatione & carentia alterius, cujuscunque auxilii Creati. And §. 50. Istud Lumen sive sit prorsus supernaturale, sive quod intellectus sui naturâ sic accendatur, malim experiri, quam determinare; istud unicum saltem scio, quòd non contingat absque gratiâ. Quamobrem, sive intellectus transformetur, sive se ipsum transformet in simulacrum rei intellectae, sane divino auxilio opus habet, & quidem singulari, quia saltem tunc anima intuetur suum intellectum sub forma arrepta in dicto lumine: atque in isto sui speculo, speculatur se ipsam intellectualiter, absque reflexione alteritatis, sicque concipit rem scibilem, unà cum omni suo esse & proprietatibus, eò quod hoc cognitionis Lumen non sit emanativum extra intellectum, sed manet intus reflexum, super intellectum in omni veritate & certitudine perfecta, perfectivum. And §. 55. 56. 57 Ispa rei intelligibilitas, est nisi adventus & approximatio unitatis, intellectus & intellecti, etc. quod ut clarius exemplo fiat; intelligens intellectus non est diversus ab intellecto, aliter, quam sicut radius lucis directus, à se ipso reflexo; itaque rei intellectae essentia in lumine intellectus, fit splendour spiritualis & essentialis, imò fit per commigrationem ad unitatem, quodammodò ipsum lumen intellectuale, id quod animabus brutorum advenire nequit. Ideò etiam anima nostra, se ipsam intelligens, quod ammodò intelligit omnia alia, utpote universa alia sunt intellectuali modo in animâ, ut in Dei imagine, etc. idcircò, quantum anima intellectualiter intilligit sui, in tantum proficit in cognition utilissima, quae de Creatis in hâc vitâ haberi possit; quia in lumine sui luminis quodammodò intuetur omnium proprietates, essentias, effectus, alteritates, distinctiones atque defectus. Quo igitur semel appulit ista cognitio, ibidem flaccescit omnis Rationis nubilior speculatio & subsidium, prout vice versâ, supprimitur verus intellectus sub rationis placitis. And §. 60. Ostendi sat alias, in totâ naturâ Aristotelis doctrinam inanem, merasque nugas, quantò ergò minus ille subsisteret in areâ intellectus? Cujus esse & operari pendent ex solâ animâ. Cogimur namque Christiani credere, quod intellectus noster sit spiritus immortalis, lumen & imago Omnipotentis, cujus exordium ut superat naturam, itae ejus regulis aptari nequit, cum habeat esse simplicissimum, tum etiam quod dep●ndeat immediatè, totaliter & continuo à suo originali typo, adeoque ut sine gratiâ particulari nequeat quicquam intelligere, eo quod intellectus objectum sit ipsa veritas, quare nec intelligit intellectione perfecta, nisi recipiendo, quod autem tantum recipit id patitur, non autem in eo agit, nec enim intellectui proprium illud est, quod per gratiam illi advenit, quip intellectus tantum illuminative intelligendo patitur, est namque molestius, servilius & obscurius, intelligendo operari quam pati, eo quod patiendo recipiat lumen nobilius grates collatum. Denique cum intelligendo transmigret semper in formam rei intellectae ergò participans de lumine interminato perficitur absque taedio, molestia & labour intelligendi, LUCETQVE INTELLECTUM LUMEN, INTELLIGENDO, INTELLECTUS LUMINE, SIC VT RES IPSAENOS ALLOQVI VIDEANTUR SINE VERBIS, EASQVE PENETRATE INTELLECTUS CLAUSAS, NON SECUS AC SI DISSECTAE ESSENT ET APERTAE. Ergo semper perficitur intellectus patiendo, recipiendoque. And §. 63. Ego credo imprimis, nil ad veritatis cognitionem pertingere, nisi fidem & intellectum. 2. Omnem veritatem emanare ex veritate unica, ideoque primitiuâ. 3. Omnen intellectum ex unico infinitoque intellectu derivare. 4. Prout omne lumen ex unico lumine. 5. Veritatis ideo essentiam nil discrepare ab essentia intellectus. 6. Quod intellectus noster sit inanis, Vacuus, pauper & obscurus. 7. Quod omnis ejus claritas, nobilitas, plenitudo, lumen veritasque illi adveniant recipiendo & patiendo. 8. Quod eo plus nobilititur quò plus patitur a lumine, quod est supra omnem naturam.  
Now if the Desirous seeker of Truth shall follow this information, and Practise it, he will find Experimentally that there is no other way to know the Truth of Natural Virtues, but by introverting the senses inwards into the Centre of the soul, where God dwelleth, who being in a Childlike way prayed unto for Wisdom and Understanding, cannot possibly forbear, to Communicate himself as the Highest Good, richly, with all his gifts unto his poor Creature, which I heartily wish both unto myself and the Christian Reader, to whom I commend also that Golden book of the Soul of Man, Chapter 12. of the Teutonick Philosopher Jacob Bohmen, where He will find further and clearer instruction concerning this; as also in his Letters which are Printed; Concluding with the last Words of our Philosopher in his book de Lithiasi, MEDECINA EST DONUM DEI, HIC AUTEM DONA SVA SUBTRAHIT LUCRO INTENTIS, NEC SEMEL COGITANTIBUS DE MANDATO, ESTOTE MISERICORDES, SICUT PATER VESTER QVI EST IN COELIS, MISERICORS EST, A QVO OMNE DONUM BONUM ET LUMINOSUM DESCENDIT. Take this to heart you Physicians, and you will have a merciful God here, and at your death carry with you the treasure of a good conscience, and Eternally Rejoice in those Wonders of Nature, wrought by you here.  Psal. 97. 11. 
Light is sown for the righteous, and gladness for the upright in heart.  
FINIS.    

The only way to attain unto true Wisdom is showed unto us by our faithful teacher JESUS CHRIST in these following words.  
Ask and it shall be given you: Seek and you shall find: Knock and it shall be opened unto you.  
For  
Every one that asketh receiveth: and he that seeketh findeth: and to him that knocketh, it shall be opened.  
Or  
What man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent?  
If then  
Ye being evil know to give good how gifts unto your children, how much more shall your Father which is in heaven give good things unto them that ask him?  
Therefore  
All things whatsoever you would that men should do to you, do ye even so to them: for this is the Law and the Prophets.  Matt. 7. v. 7, 8, 9, 10, 11, 12.