Collectanea Chymica: A COLLECTION Of Ten Several Treatises IN CHEMISTRY, CONCERNING The Liquor, Alkahest, the Mercury of Philosophers, and other Curiosities worthy the Perusal.  
Written by Eir. Philaletha, Anonymus, joh. Bapt. Vanhelmont, Dr. Fr. Antony, Bernhard Earl of Trevisan, Sir Geo. Ripley, Rog. Bacon. Geo. Starkey, Sir Hugh Platt, and the Tomb of Semiramis, see more in the Contents.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain, 1684.   

Ad Lectorem.  
Reader,  
WE seek no Maecenas to flatter with a Dedication, nor crave we any shelter from great Personages, for we know that our Philosophy is the World's Contempt, and its Professors their scorn and derision, therefore we neither crave their Pardon nor fear their Frowns, but shall assert this truth only, that Arts have no Enemies but such as are Ignorant thereof, for which reason we fear no Jack-straws Insurrection though leveled against our learning, for true Wisdom is justified of her Children, and to them only we give this account of the occasion of printing this Collection of these small Chemical Treatises which was (next to the usefulness of them) for their Preservation, being by several Ingenious Chemists conceived to be well worth the perusal, and too good to be lost, for the smallest Treatises on this Subject are not always of the least worth or esteem, (for Truth needs no large Mattleings to set her forth.) And for that small Treatise of the Alkahest, it was bestowed upon and sent unto me by a Generous Stranger, who was pleased to take notice of my care in the preserving the Porta Prima at the end of Ripley Revived, as likewise of that general Invitation in the aforesaid Book page 390, which i● any other Gentlemen shall be pleased to Imitate, I hope in time we shall obtain all the lost pieces of the Works of that Famous Modern English Adept, so much thirsted after, which will be very acceptable Service to all Philosophers, and not the least kindness unto Your Servant W. C. B.   

THE CONTENTS.  
1. EIrenaeus Philaletha his Arcanum, or Secret of the immortal Liquor Alkahest, called Ignis-Aqua, in English and Latin. 
Page 5.  2. Anonymus' Practice of Lights, or an Excellent and Ancient Treatise of the Philosophers-stone. 
p. 27.  3. Joh. Bapt. Van. helmont's Praecipiolum, or the Immature Mineral Electrum, the first Metal which is the Minera of Mercury. 
p. 47.  4. Fr. Antony M. D. his Aurum-Potabile, or his Receipt, showing his Way and Method how he made and prepared that most excellent Medicine for the Body of Man. 
p. 73.  5. Bernhard Earl of Trevisan his Treatise of the Philosophers-Stone. 
p. 83.  6. Sir Geo. Ripley's Bosome-book, containing his Philosophical Accurtations in the making the Philosophers Mercury and Elixirs. 
p. 101.  7. Roger Bacon's Speculum Alchymiae, or the true Glass of Alchemy. 
p. 125.  8. Geo. Starkeys Admirable Efficacy, and almost incredible Virtue of true Oil which is made of Sulphurvive per Campanam. 
p. 139.  9 Sir Hugh Platts' New and Artificial Remedies against Famine, written upon the occasion of the great Dearth in the Year 1596. 
p. 155.  10. Tumba Semiramidis, the Tomb of Semiramis Hermetically Sealed, which if a Wise Man open, he shall find inexhaustible Riches, and the Treasures of Kings, to his content. By. H. V. D. 
   

THE SECRET OF THE IMMORTAL LIQUOR CALLED ALKAHEST, OR IGNIS-AQUA.  
By EIRENAEUS PHILALETHES.  
Communicated to his Friend, a Son of Art, and now a Philosopher.  
By Question and Answer.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain, 1683.   

THE SECRET OF THE LIQUOR Alkahest,  
Quaest 1 WHAT is the Alkahest?  
Answ. 2 It is a Catholic and Universal Menstruum, and, in a Word, may be called (Ignis-Aqua) a Fiery-Water, an uncompounded and immortal ens, which is penetrative, resolving all things unto their first Liquid Matter, nor can any thing resist its Power, for it acteth without any reaction from the Patient: nor doth it suffer from any thing but its Equal by which it is brought into Subjection; but after it hath dissolved all other things it remaineth entire in its former Nature, and is of the same Virtue after a thousand Operations as at the first.  
3. Q. Of what Substance is it?  
4. A. It is a noble circulated Salt, prepared with wonderful Art till it Answers the Desires of an Ingenious Artist, yet is it not any Corporal Salt made Liquid by a bare Solution, but is a saline Spirit which Heat cannot Coagulate by Evaporation of the moisture● but is of a Spiritual uniform Substance, volatile with a gentle heat, leaving nothing behind it, yet is not this Spirit either Acid or Alkali but Salt.  
5. Q. Which is its Equal?  
6. A. If you know the one, you may without difficulty know the other: Seek therefore for the Gods have made Arts the reward of Industry.  
7. Q. What is the next matter of the Alkahest?  
8. A. I have told you that it is a Salt, the Fire surrounded the Salt and the Water swallowed up the Fire, yet overcame it not, so is made the Philosopher's Fire, of which they speak, The Vulgar bourn with Fire, we with Water.  
9 Q. Which is the most noble Sal●?  
10. A. If you Desire to learn this descend into yourself, for you carry it about with you, as well the Salt, as its Vulcan, if you are able to discern it.  
11. Q. Which is it, tell me I pray you?  
12. A. Man's Blood out of the Body, o● Man's Urine, for the Urine is an Excrement separated for the greatest part from the Blood● Each of these give both a volatile and fixed Salt, if you know how to collect and prepare it you will have a most precious Balsam of Life.  
13. Q. Is the property of Human Urine more noble than the Urine of any Beast?  
14. A. By many degrees, for tho' it be an Excrement only, yet its Salt hath not its like in the whole Universal Nature.  
15. Q. Which be its parts?  
16. A. A volatile and more fixed; yet according to the variety of ordering it, these may be variously altered.  
17. Q. Are there any things in Urine which are different from its inmost specific urinaceous Nature?  
18. A. There are, viz. A Wa●ery Phlegm, and Sea Salt which we take in with our Meat, and remains entire and undigested in the Urine, and by Separation may be divided from it, which (if there be no sufficient use of it in the Meat after a convenient time) ceaseth.  
19 Q. Whence is that Phlegm or insipid watery humidity?  
20. A. It is chiefly from our several Drinks, and yet every thing hath its own Phlegm.  
21. Q. Explain yourself more clearly?  
22. A. You must know that the Urin● partly by the separative Virtue, is conveye with what we drink to the Bladder; partly consists of a watery Teffas (an excrementitio● humour of the Blood) whence being sepa●rated by the odour of the urinaceous ●ermen● it penetrates most deeply, the saltness bein● unchanged, unless that the saltness of th● Blood and Urine be both the same; so tha● whatsoever is contained in the Urine beside Salt is unprofitable Phlegm.  
23. Q. How doth it appear that there is a plentiful Phlegm in Urine?  
24. A. Thus suppose, first from the Taste, secondly from the. Weight, thirdly from the Virtue of it.  
25. Q. Be your own interpreter?  
26. A. The Salt of Urine contains all that i● properly essential to the Urine, the smell whereof is very sharp, the taste dif●ers according as it is differently ordered, so that sometimes it is also Salt with an urinaceous Saltness.  
27. Q. What have you observed concerning the weight thereof?  
28. A. I have observed thus much, that three ounces or a ●ittle more of Urine taken from a healthy man, will moderately outweigh about 80 Grains of Fountain● Water, from whence also I have seen a Liquor distilled which was of equal weight to the said Water, whence it is evident that most of the Salt was left behind.  
29. Q. What have you observed of its Virtue?  
30. A. The Congelation of Urine by cold is an Argument that Phlegm is in it; for the Salt of Urine is not so congealed if a little moistened with a Liquid, tho' it be Water.  
31. Q. But this same Phlegm though most accurately separated by Distillation, retains the Nature of Urine, as may be perceived both by the smell and taste?  
32. A. I confess it, though little can be discerned by taste, nor can you perceive more either by smell or taste, than you may from Salt of Urine dissolved in pure Water.  
33. Q. What doth Pyrotechny teach you concerning Urine?  
34. A. It teacheth this, to make the salt of Urine volatile.  
35. Q. What is then left?  
36. A. An earthly blackish stinking Dreg.  
37. Q. Is the Spirit wholly uniform?  
38. A. So it appeareth to the sight, smell and taste; and yet containeth qualities directly contrary to each other.  
39 Q. Which be they?  
40. A. By one through its innate Virtue the Dulech is coagulated, by the other it i● dissolved.  
41. Q. What further?  
42. A. In the Coagulation of Urine it Spirit of Wine is discovered.  
43. Q. Is there such a Spirit in Urine?  
44. A. There is indeed, truly residing i● every Urine, even of the most healthful man most which may be prepared by Art.  
45. Q. Of what efficacy is this Spirit?  
46. A. Of such as is to be lamented, and indeed may move our pity to mankind.  
47. Q. Why so?  
48. A. From h●nce the Dulech its mos● fierce Enemy hath its original.  
49. Q. Will you give an Example of this thing?  
50. A. I will. Take Urine and dissolve in it a convenient quantity of Saltpetre: let it stand a Month, afterwards distil it, and there will come over a Spirit which burns upon the Tongue like a coal of Fire, pour this Spirit on again and cohobate it 4 or 5 times, abstracting every time not above half, so the Spirit becometh most piercing, yet not in the least sharp; the heat which goeth out in the first distillation of the Liquor, afterwards grows sensibly mild, and at length almost (if not altogether) vanisheth, and the second Spirit may be perceived mild both by the smell and taste which, in the former was most sharp.  
51. Q. What have you observed concerning the former Spirit?  
52. A. If it be a little shaked oily streaks appear sliding here and there, just as Spirit of Wine distils down the Head of the Alembick in streaks like Veins.  
53. Q. What kind of Putrefaction should the Urine undergo that such a Spirit may be got from it?  
54. A. In a heat scarce to be perceived by sense; in a Vessel lightly closed or covered rather; it may also be sometimes hotter sometimes cooler, so that neither the heat nor cold exceed a due mean.  
55. Q. How may this winy Spirit become most perspicuous?  
56. A. By such a putrefaction which causeth a Ferment, and exciteth ebullition,) which will not happen in a long time) if the Urine be kept in a Wooden Vessel, and in a place which is not hot (but yet keeps out the cold) as suppose behind a Furnace in Winter, where let it be kept till of itself a ferment arise in the Urine and stirs up bubbles, for than you may draw from it a burning Water which is somewhat Winy.  
57 Q. Is there any other Spirit of Urine?  
58. A. There is; for Urine putrified with a gentle heat the space of a fortnight o● thereabout sends forth a coagulating Spirit which will coagulate well rectified Aqua-Vitae ●  
59 Q. How is that Spirit to be prepare● which forms the Duelech of itself with ● clear Watery stalagma; and also that whic● dissolves the same?  
60. A. Urine putrified for a month an● half in a heat (most like the heat of Hor●● dung) will give you in a fit Vessel each still●●titious stalagma according to your desire.  
61. Q. Doth every Spirit of Urine coagula● the Spirit of Wine?  
62. A. By no means; this second Spirit observed to want that Virtue.  
63. Q. What doth Urine thus ordere● contain besides the aforesaid Spirits?  
64. A. It's more fixed Urinaceous Sal● and by accident foreign Marin Salt.  
65. Q. Can this more fixed Salt 〈◊〉 brought over the Alembick with a gent●● heat in form of a Liquor?  
66. A. It may, but Art and ingenuity a● required.  
67. Q. Where is the Phlegm?  
68 A. In the salt; for in the Preparation of putrefaction the Salt being putrified 〈◊〉 the Phlegm ascends together with it.  
69. Q. Can it be separated?  
70. A. It may, but not by every Artis●●  
71. Q. What will this Spirit do, when i● is brought to this?  
72. A. Try and you will wonder at wh●● you shall see in the solution of Bodies.  
73. Q. Is not this the Alkahest?  
74. A. This Liquor cannot consist without partaking of the Virtues of Man's blood and in Urine the Footsteps thereof are observable.  
75. Q. In Urine therefore and Blood t●● Alkahest lies hid?  
76. A. Nature gives us both Blood and U●rine; and from the Nature of these Py●●●techny gives us a Salt which Art circula●● into the circulated Salt of Paracelsus.  
77. Q. You speak short?  
78. A. I will add this; the Salt of Bloo● ought so to be transmuted by the Urina●●ous ferment that it may lose its last Li●● preserve its middle Life, and retain its sal●●ness.  
79. Q. To what purpose is this?  
80. A. To manifest the excellency whic● is in Man's blood above all other Blood wha● ever, which is to be communicated to the U●rine (after an excrementitious Liquor is sep●●rated from it) whence this Urine excels a● others in a wonderful Virtue.  
81. Q. Why do you add Urine?  
82. A. You must know that to transmute things a corruptive Ferment: is required, in which respect all other Salts give place to the strong urinous Salt.  
83. Q. Cannot the Phlegm be collected apart from the Salt?  
84. A. It may, if the Urine be not first putrified.  
85. Q. How great a part of the Water i● to be reckoned Phlegm?  
86. A. Nine parts of ten or there abouts distilled from fresh Urine are to be rejected, th● tenth part (as much as can be extracted i● form of Liquor) is to be kept; from tha● dried Urine which remains in the botto● by a gentle Fire (which will not cause subl●●mation) let the Salt be extracted with W●●ter, so that there be as much Water as ha● that Urine whence this Feces was dried whatsoever is imbibed by the Water let it 〈◊〉 poured off by decanting, let it be strained 〈◊〉 purged per deliquium, then filter it through● Glass: Let fresh Water be poured on, an● reiterate this Work till the Salt become pu●● then join this vastly stinking Salt with you● last Spirit and cohobate it.  
Praised be the Name of the Lord Amen.   

ARCANUM LIQUORIS IMMORTALIS IGNIS-AQUAE; SEU ALKAHEST.  
Ab EIRENAEO PHILALETHA.  
Amico suo, Filio ARTIS, jam PHILOSOPHO, Per Interrogationes ac Responsiones communicatum.  
LONDINI, Sumptibus Gulielmi Cooper, ad Insigne Pelicani, in Vico vulgò dicto Little Britain. 1683.   

ARCANUM LIQUORIS Alkahest,  
Quaest 1. QUID est Alkahest?  
Resp. 2. Est Universale Menstruum Catholicum, vunius verbi Ignis-aqua, ens ●implex, immortale, penetrans, cuncta resolvens in primam nempe Liquidam suam Ma●eriam, & ejus Virtuti nil resistere valeat, agitque absque Reactione patientis, nec ab ul●a re patitur nisi a solo suo Compari a quo ●ub Jugum trahitur, alias autem res quasvis postquam dissolvit integer in sua pristina Natura manet, tan●úmque ●valet millesima Actione tanquam Prima.  
3. Q. Cujusnam est Substantiae?  
4. R. Sal Circulatus est nobilis, mira Arte praeparatus, usquedum voto respondeat sagacis Artificis; neutiquam tamen sal corporalis est nuda Recollatione liquidus, at salinus Spiritus qui calore non coagulatur evaporatione humidi; sed uniformis est Substantiae spiritualis, levi calore volatilis, nec quicquam post se relinquens, non tamen acidus est Spiritus aut Alkalizatus sed salsus.  
5. Q. Compar ejus quis est?  
6. R. Si Par novisti, Compar haud difficulter noveris; quaere, nam vendidêre Dii sudoribus Artes.  
7. Q. Ex qua materia proximè fit Alkahest?  
8. R. Salem esse dixi, Salem circumdedit Ignis, Ignem absorpsit Aqua, nec tamen ei praevalet, sic factus est Ignis Philosophicus de quo dicitur, Vulgus cremat per Ignem, nos per Aquam.  
9 Q. Sal maximè nobilis quinam?  
10. R. Hoc si cupis discere, descende in teipsum, nam tecum circumgeritur tam Sal quam ejus Vulcanus, si valeas discernere.  
11. Q. Quis est, dic sodes?  
12. R. Sanguis Humanus extra Corpus, ●●ve Lotium Humanum, est enim Lotium exrementum ex parte maxima à cruore decisum, ●trumque dat salem tam volatilem quam fix●m, si nôris colligere & praeparare praestò ti●i erit Balsamum salutis pretiosissimum.  
13. Q. Es●ne proprietas Urinae Humanae, major nobilis Urina quorum vis jumentorum?  
14. R. Multis gradibus, etiam licèt Excrementum, Sal tamen ejus non habet sibi simi●e in tota universa Natura.  
15. Q. Quae sunt ejus partes?  
16 R. Volatilis & fixior, pro varietate tamen tractationis alterantur hae mul●ifariàm.  
17. Q. Suntne aliqua in Vrina ab intima ejus Natura Urinacea specifica aliena?  
18. R. Sunt, Phlegma aqueum, videlicet, & Sal marinus in cibis intrò sumptus ac sospes indigestusque in Vrina habitans, ab eademque per Secretionem divisibilis, qui (si nullus sit usus satis in cibis per tempus idoneum) cessat.  
19 Q. Phlegma (sive Aquea humiditas insulsa) unde?  
20. R. Sunt potus ex parte maxima, & tamen quaeque habet suum phlegma.  
21. Q. Explica te planiùs?  
22. R. Scito Urinam partim per Virtutem ecreticem unà cum haustis ad vesicam transmitti; partim ex Teffas (humore excrementitio sanguinis) aqueo constare, unde de●isum per fermenti urinacei odorem perme●t intimè immutata salsedine, nisi quod salsum Sanguineum sit salsum Urinaceum, sic quod praeter salem in Vrina quicquid contine●ur Phlegma est inutile.  
23. Q. Quomodo patet in lotio Phlegma copiosum contineri?  
24. R. Hinc puta, primò quidem ex Gustu, deinde ex Pondere, tertiò ex Virtute.  
25. Q. Esto tibi Mercurius?  
26. R. Sal Urinae totum essentiale proprium lotio continet, cujus odor est peracutus gustus pro tractationis varietate varius, ut videlicet nonnunquam quandoque salsus salsedine Urinacea.  
27. Q. Quid de pondere observasti?  
28. R. Hoc nimirum, quòd Urinae tres duplo plus unciae ab homine sano collectae, mediocriter Aquae fontanae circiter Grana 80 praeponderare, unde destillatum esse Liquorem eque ponderantem praedictae Aquae vidi, un●e constat relictum fere fuisse salem.  
29. Q. Quid de Virtute observasti?  
30. R. Congelatio Urinae a frigore indicio possit esse quòd Phlegma insit, non etenim sa●i Urinae pauco Liquore (etiam aqueo) madefacto competit congelatio gelida.  
31. Q. At hujusmodi Phlegma ut ut exquisitissimè Destillatione separetur, sapit Urinam, idque tam Naribus quam Lingua judicatum?  
32. R. Fateor quidem; gustu tamen pa●ùm deprehenditur, neutro quoque modo plus quam in Aqua pura a sale Lotii cohobata perciperetur.  
33. Q. Quid docet Pyrotechnia circa urinam?  
34. R. Hoc, viz. Salem Urinae volatilem reddere.  
35. Q. Quid tum relinquitur?  
36. R. Faex terrea nigricans faetulenta.  
37. Q. Spiritus an totus uniformis?  
38. R. Sic quoad visum & odorem pariter & gustum; & tum diversificatum inter se qualitatibus planè contrariis.  
39 Q. Quibus?  
40. R. Ab una coagulatur Virtute propria ●nhabitante; ab altera dissolvitur, puta Due●ech.  
41. Q. Quid praeterea?  
42. R. In coagulatione Lotii, sui Spiritus vini deprehenditur.  
43. Q. Estne talis Spiritus in Lotio?  
44. R. Est sanè reverà inhabitans quamvis Urinam, etiam hominis sanissimi, qui Arte praeparari valet.  
45. Q. Cujusnam est hic Spiritus efficaciae?  
46. R. Dolendae sanè, & humano generi commiserandae.  
47. Q. Quare?  
48. R. Hinc Duelech hostis atrocissimus suum habet ortum.  
49. Q. Dabisne exemplum hujus rei?  
50. R. Dabo. Sumatur Lotium, in eoque dissolvetur idonea Salis-Petrae quantitas, stet per mensem, postea destilletur, & exibit primò Spiritus ardens supra Linguam ac si esset carbo, readfundatur Spiritus & cohobetur quater vel quinquies non abstrahendo quavis vice ultra partem dimidiam, sic fiet Spiritus acutissimus, nil tamen acescens; ardor, qui in prima Liquoris destillatione egreditur, postea sensim mitescit, tandemque ferè (si non omnino) silet, mitisque secundus Spiritus ●prehenditur tam ad odorem quam ad gu●m, qui in priori erat acutissimus.  
51. Q. Quid de priori Spiritu notâsti?  
52. R. Si parùm agitaretur apparuisse ●asi oleosas strias hinc inde labentes; non se●s ac Spiritus vini per strias instar venarum ●er Alembici caput destillat.  
53. Q. Qualis esse debet Lotii putrefactio ●d ejusmodi Spiritum eliciendum?  
54. R. In calore vix ad sensum percepti●●li, vase levi●er obturato seu cooperto poti●s; possit item quandoque calere, & quan●oque plus frigere, ita ut nec calor nec frigus 〈◊〉 ultra mediocritatem.  
55. Q. Quomodo maximè perspicuus fiet ●●c Spiritus vinaceus?  
56. R. Tali putredine quae fermentum ●●uset, proritetque ebullitionem quod haud ●ngo tempore accidet, si in ligneo vase ad●rvata Vrina in loco non calido (frigus ta●en defendente) ut puta pone furnum Hye●is tempore, teneatur quousque sponte suc●escat in Vrina fermentum bullas proritans, ●●de tum exhibit aqua ardens quodammodo ●●nacea.  
57 Q. Estne alius Urinae Spiritus?  
58. R. Sic puta per duarum vel circiter ●bdomadarum spatium levi calore putrefacta ●●ina coagulatorem edit Spiritum, qui A●am Vitae dephlegmatam coagulat.  
59 Q. Quomodo parandus est ille Spiritus ●i Duelech de se formabit claro aqueo sta●mate, item ille qui praefatum dissolvit?  
60. R. Lotium per sesquimensem calore ●imi caloris aemulo) putrefactum, vase ●to utrumque stalagma stillatitium ad vo●um dabit.  
61. Q. Coagulàtne Urinae Spiritus qui●mque Spiritum vini.  
62. R. Neutiquam, hic secundus illa Vir●●te cassus conspicitur.  
63. Q. Quid continet Lotium sic tracta●●m praeter Spiritus praefatos?  
64. R. Salem suum urinaceum fixiorem, & per accidens Salem peregrinum marinum.  
65. Q. Possitne hic Sal fixi●r per Alem●cum levi calore Liquoris sub forma evocari?  
66. R. Potest, at per Artem ingeniumque.  
67. Q. Ubi Phlegma?  
68 R. In sali; Praeparatione enim putre●ctionis Sal in phlegmate putrefactus cum eo●em confusus ascendit.  
69. Q. Possitne separari?  
70. R. Potest, at non a quovis artifice.  
71. Q. Quid faciet huc adductus Spiritus?  
72. R. Tenta & quod videbis mirabere in corporibus solvendis.  
73. Q. An non hic Alkahest?  
74. R. Liquor hic citra humani sanguinis virtutis participationem constare nequit, & in Vrina ejusdem spectantur vestigia.  
75. Q. In Lotio ergò & sanguine Alkahest delitescit?  
76. R. Sanguinem urinámque pariter dat nobis Natura, & ab horum Natura salem dat Pyrotechnia, quem circulat Ars in salem circulatum Paracelsi.  
77. Q. Sub brevi syrmate loqueris?  
78. R. Hoc addam: Sanguinis salem per urinaceum fermentum sic transmutari debere, ut ultimam Vitam amittat, mediamque servet, salsedinemque retineat.  
79. Q. Quorsum hoc?  
80. R. Ad dignitatem quae inest sanguini humano prae alio quovis sanguine, Urinae (ab eodem deciso excrementitio Liquore) communicandum, unde talis Urina mirâ prae aliis cunctis Virtute pollet.  
81. Q. Qua●● Urinam addis?  
82. R. Ah scias ad res transmutandas corruptionis fermentum adoptari qua dote cuncta salia urinali olido cedunt.  
83. Q. Annon Phlegma possit a sale seorsim colligi?  
84. R. Potest, si modò Urina non putruerit prius.  
85. Q. Quota pars Aquae Phlegma judicanda?  
86. R. Novem partes ex decem vel circiter à recenti Urinades●illatae rejiciuntur, decima pars (quantum sub forma Liquoris extrahi potest) servetur; exsiccatae Urinae in destilla●ae fundo, calore leni (qui sublimationem non causat) extrahatur Sal per Aquam, ita ut Aquae tantum sit, quantum valet dimidium Urinae unde faex haec ex●iccata fuit; in aqua qui quid absorbetur effundatur decantando, col●t●r vel per deliquium purgetur, deinde fil●retur aqua per vitrum: recens adfundatur, & ●eiteretur opus donec Sal purus fuerit, tum conjunge Salem istum immensè faetidum cum tuo Spiritu ultimo & cohob●.  
Sit Nomen Domini benedictum, Amen.   

THE PRACTICE OF LIGHTS: OR AN Excellent and Ancient TREATISE OF THE Philosopher's Stone.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain, 1683.   

THE PRACTICE OF LIGHTS.  
SUrely, without any falsehood, the Science of Alchemy is true and not to be mocked or scorned at, as many blind Asses do. Many men blunder about this blessed Tincture which have neither Learning nor any sight in Philosophy, which causeth great slander and mocking to the great rebuke of this noble and glorious Science of Grace, which Science and cunning is contained only in natural moving or circulation and rotation of the Heavens above, as all natural things do in this World by passing their circuit, which the high Creator of Nature keepeth in His marvellous Divine Power there as he beginneth and not else.  
The saying of all the Philosophers is, that no man shall come to this Science by ha●●e and heady strength, but by Patience, and long time, and true Governance of Fire.  
First of all this noble Science they describe of Calcination which I have seen and done all manner of ways as Sophisters and Ignorants do write, unto this day (the more the pity.) But truly I have found a Natural Calcination, which rather increaseth moisture radical than minisheth it: which Calx is of ☉ and ☿ without any o● her things ● as it is written, nihil demergeretur in Mercurio nisi solemn, I have kept this compositum Solis & Mercurii one whole year in firing night and day and in my proportion I lost my purpose, for I took, 24 to one and left off that Work, than I took 3 to 1: Which I kept in the Fire seven Months standing in such a heat as the ☉ in the highest of ♌, in any part of the World, and my Glass was but luted, unto which I will never more trust, but only with nipping or closing of my Vessel or closing with Glass Molten, and at the seven months' end (the matter all molten) I did open my Glass and strongly did cast the matter up and down, and the Body so opened and melted with the cooling of the Glass and shaking, cleaved to the high of the Glass and to the sides, and would not descend, and that part that descended down to the bottom, was black and uncivous, and I did let it rest that night in the Fire still, and in the morning it was ascended up to the top again, and it was very Black, and cried as it had been fried, and so I did let it stand stillin the Fire till on the next morrow, and then I found it ascended still, and I would have caused it to descend with Fire, and made a Fire on the top, and with the violence of the Fire (the Lute being stiff and strong) part passed through the Lute into the Ashes, and that which remained in the Glass was fair and clear cleaving to the Glass: Then turned I up the Glass, and there appeared a thousand sparks, like very crude ☿ bright and shining, marvellous to sight, which I picked out as subtly as I could, and among them I found one that was black on the one side and bright as Pearl on the other side, and another like the colour of the Rainbow, and all the other were as bright as any thing might be, so that I thought they had been crude.  
Then put I a part of them in a strong Fire, and they never blemished, but ever continued white, than I would have quickened them with more quick Water, Regm. Lullii Test. cap. 56. Aqua viva est Argentum vivum congelatum in sulphur, sicut● menstruale quod congelatur in Substantiam Embrionis: but they would never mingle, neither join with them more together: For the impediment was that these sparks were corrupted among the Ashes in the drying and fixing.  
Then I did melt them all together, and never man saw fairer Silver than that was.  
Then I thought to prove a shorter way: I took Sol and our Omogeneum, sometimes 6 to 1, another 1 to 1. and 4 to 1 and 3 to 1. and within 40 days and less I have made Calces, R. Lullius ex metallorum limis vel oleis factis de corporibus imperfectis, & in Aquam cristalinum deductis per Artem fit Aquavitae. Menstrum nostrum resolutivum quo terrae oleorum purificantur a macula originali: Aliam Aquam nolite quaerere, quia haec Aqua trahit animas a corporibus, & facit eas visibiliter apparere, si scis hanc Aquam rectè disponere, habes totum: sed difficulter fit Aqua ista, & magno ingenio ex Luna fit Elixir cum Aqua illa, & ex Sole absque putrefactione: non sic ex aliis corporibus nisi post p●trefactionem. Stude ergò propter istam Aquam habendam sine qua nihil fit in hac Arte.  
Chap 86. Hoc Argentum vivum cum corpore ●onjunctum sunt duo spermata, de quibus facimus ●asci Aquam-vivam: quae est Argentum vivum ●ostrum, & Aquavitae quae corpora mortua resuscitat.  
Argentum vivum constructum & congelatum dat omnem calorem quo indigemus, fiat ergo oleum de ipso cum corrosiva & abhin● trabatur aqua quae dissolvit omnia: vel cum ipso oleo misceatur oleum fermenti album vel rubrum & putrefiat totum per ●alneum & fac inde Elixir, as red as the Ruby, and in likewise white calx with Luna; bright shining and as soft as Silk, which Calx I have examined and proved oft times after this manner. I have put the Calce of Luna into one of our vegetable Menstrues, and after I have put him into a Limbeck and have distilled from the said Calce the said Menstrue, and the said Calce hath been like a Sponge Spongeous and full of strange Colours, and shining white marvellous to see. Then have I taken this Substance and put it in a clean Vessel and stopped it fast, and so have I sublimed out all the Spirit; and the Body remained beneath as soft as Oil, and impalpable that no man can express the subtilness thereof: Upon the which Calce I gave, my whole Confidence: For what learned men soever had seen this Calce, would verily have known that it had been the very true and right calce after the teaching of wise Philosophers, for this Body is open and subtilizate, and his radical humidity saved by his Menstruum fatens.  
And this Calce is apt to receive liquefaction and all other Operations to it naturally conserving. Now I perceive verily and without doubt how they declare one thing which is true, first of the putting to of the Earth and the Water together in the Philosopher's Egg, which is likened to the Masculine and the Feminine, the which shall bring and gender betwixt them the Child of the Fire, which after shall never dread the Fire, for himself is the very Fire natural and retrograde to Water and Earth again, and after so nourished in the Fire till he be perfect white called by his Name Magnesia. Magnesia est Aqua composita & congelata, quae repugnat Igni, & postea nunquam dubitat illum in aliquo, eoque ipsamet est Ignis & de Natura Ignis fit, & in Igne crevit, & suum intinctum fuit ignis. Reymund T. T. Cap. 63.  
Jo. Dastin, Magnesia sanè est Aqua composita Igni repugnans, congelata, corpus totum redigens in cinerem. Note how here in this wonderful Preparation is hid all that ever the Wisemen had● in the which is the Menstruum faetens, or Ignis contra Naturam; it is the wonderful marvellous and secret life of the Stone, as by any Practice I have seen and approved; for in the beginning of the first corruption it smel●eth like foul Brass: and after that he changes from favour to favour, and in Colour ●range, and at the last he is fragrant and sweet smelling.  
This I have truly proved by the very expe●ience in making of my foresaid Calce notwithstanding the Preparations the Philosopher's have hid and nothing else which I have ●uly proved, for I have continued our Mercu●y and Sol in firing ten Months and more, ●n the which process, I have seen the natu●●l Acts with marvellous things incredible, except to them that have seen the changing of them as in manner of other Vegetable ●hings growing by their own radical moisture and heat of the Sun, both in burnishing and in divers Colours, springing with leaves ●●ke an Hauthorn-tree with Flowers marvellous in sight to behold: and after this ten months I wearied and hasted with Fire above, ●nd my Body did melt and rise from the Ground and ascended, and the Spirit broke part out, and the other part of the work was marvellous to see; for part of the Sun was turned into Moon, and I assure all good ●nd well disposed men; but not to Asses and foolish People: for I would not that they should see my Book. But note the Testament of Reymond, where be declareth in the 55 Chapter, and showeth of the changing of common Mercury first ere he may change the Body, for he saith: The common Mercury may neue● change the Body but himself be first changed an● made pure Water, and as he is changed s● will he change the Body, and Preparation ●● never considered till now at the last labour Wherefore let never man labour, nor busy himself till his Mercury be turned into pure Water an● distilled, and every Element well rectified and the Earth well calcinated, and the same Earth from his original corruption well wished, and that once well and truly done, tha● the Sun and Moon joined together with thi● foresaid Mercury. And then beginning you● work, and then with the volatile matter thou shalt have both Earth and Water all ●● one thing and not of divers kinds, and whe● I thought to be at an end, there was but the beginning, and I never perceived it till I h●● studied the 55 Chapter of Reymonds' Testament for I never could find in all the Author's tha● ever I did read or see the Preparation s● plainly declared. Ye may read in the Book of Artephius, called clavis sapientiae majoris, where he writeth nihil occultaverunt praeter Praeparationem. And this is the very and true way to the Stone of the Philosophers: For all their wonderful writing is but one thing, and of one thing, and in one thing, which I have showed you here afore. Notwithstanding with my Calce you may make right good Medicine both man and Venus. But the Royal Stone must be prepared as I have showed thee: And after this Preparation done put the Man and the Woman in their Bed and keep them close, and in the Egg shall be brought forth a Child, and here is all that the Philosophers say that is but one thing, one work, one Vessel, one Furnace, though it change into many things after his natures, as ye may see in the Testament about the 67 Chapter, and there he showeth of the four good Elements: and it is called in the Mastery the first solution, after depuration, and then reduction which cometh before Fixation. But I assure and certify you, that I have seen with mine Eyes visible like as I have afore declared. And I take to witness Reymond in the 67 Chapter, where he maketh thereof an open certification to all his Friends that he and others have done and proved visible these Acts. Here I leave to write other general sayings of Philosophers, for I intent but only to proceed in this peculiar thing, which I know is possible to be done: But it is the hardest Science in the World to an unknowing Man. And it is lightest after it is understood and known; as I have proved myself by Experience of my Calces divers ways, sometime with Blood of common Vitriol, and after I have decocted it in the Vegetable Mercury ten or twelve days, and of that Powder I have had fine Silver after the quantity. Also I have examined this Calce of Silver and O●●ogeneum in common Aquafortis, and they have dried and congealed therein marvellously bright shining like a Diamond which will melt in the Vegetable Mercury like Wax, and the Secret of this I have not concluded nor many other Secrets of the Calce for divers Considerations that I fear by the Enemies of the World. The second cause why I do not conclude, is part for Poverty: for this Science requireth three things special to conclude it: One is great ingeny and a perfect reason in understanding and handling thereof: The second is many Books to lead a man from one dark saying to another that giveth Light; and the third is Worldly goods to maintain the Expenses and Labour, the Substance of the two Lights which the Mercury must have to work upon, Sol and Luna for that Substance shall never be lost, though the Workman do err in his work, but it shall be rather finer and better than it was at the beginning. Nevertheless, a man may labour against Nature and destroy and spoil the good Bodies. Wherefore I advise every man not to meddle with this Science unless they be well learned and practised. Many men do boldly meddle and clatter therein saying, it is a thing cast in the Street and costeth nought, and every man hath it, as well the Poor as the Rich, and every time and place, it is in every Hill and in every Dale, and the Value at the beginning costeth not past fifty pence. All these things be true to them that truly understand them. Also they say it is a Natural Mercury which cost no Money which is the privity and all the ground of our Wisdom: And all this is no ●easing, but although it cost nought, yet it is not had of nought, and of a little substance for ye cannot have as much Wheat of a handful as of a Bushel; then mark well this reason: If you will have much of this Natural Mercury or privy Corruption, which is the Root and Foundation of all these wonderful things, thou must have great quantity of their Materials, I say to thee as a Friend: If you put 20 pound weight of the Body that Aristotle declareth with ●●stro 〈◊〉, which Body is in Value 24 score pounds of currant Coin, it is not of the price of the secret Stone that we mean of, and it cometh of the qualities of this one thing brought out by Art. And I say to thee in Charity if thou hadst seen the privity thereof, thou wouldst soon believe it, and thou wouldst marvel thereof it is so light and easy a thing, and ready at thy hand if thou have Grace to understand that Corruption. But thou that labourest herein must understand of two manner of Corruptions after the definitions of the Philosophers: One is Corruption alterative, and the other is Corruption dissipative. And if you be a very true Philosopher then shalt thou know these two Corruptions, as well by the Theoric as by the Practic, and I say to thee of a Truth that of this Corruption is a new Generation that bringeth forth this blessed Tincture, but corruptio dissipativa shall never be brought to natural kind again, and they that labour in this Corruption shall never lose but their time for lack of good understandings for they may save their good Bodies evermore. Now Corruptio alterativa is evermore in generation, as the Philosopher doth make mention de Generatione & Corruption, unde Corruptio unius est Generatio alterius, etc. And if they err in this Corruption yet shall they save all their Substance of the Bodies that shall never be the worse in Comparison in quantity but the better rather in quality, as is aforesaid. Therefore if thou be a wiseman thou shalt have thy Substance, as surely as in thy Coffer, for as he standeth in the humidity and Corruption, so long is he growing in his own natural kind. Therefore consider this Example, and understand well these Corruptions: For that I have seen I testify to you of Truth, I take God of Heaven to Witness, and advise ye well e'er you begin to make thy Mercury Vegetable and flying; but first of all ere you begin I read ye know well thy Principles, and take them of Aristotle and Hermes, and of the fourth Book of Meteors of Aristotle, and there you shall find this Principle, where he sayeth, Sciant Artifices Alchymiae spes variae transmutari non po●●unt nisi prius reducantur ad primam Materiam. Now note well what I say, I demand what is the first matter of Mankind? Forsooth, I tell ye Sperm of man. Then I ask what is the first matter or substance of Sperm? I say to thee Food; as Meat and Drink. Then it appeareth, that Meat and Drink is the first Substance of Sperm, and Sperm is the very true Substance and matter to bring forth man: So likewise in Mercury of white matter, and of white Substance cometh that Mercury: For so he is of a pure subtle Earth, Sulphur most clear and most subtle commixed with pure Water and with Commixtion and heat, these two Elements digesteth with Temperance of heat and so turneth into Mercury the Sperm of Metals, therefore Water and Earth is the first matter of Mercury, and Mercury is the first matter of all Metals, and when they be put into that Water, they all melt and dissolve in him as the Ice doth in warm Water, and why do they so, because they were first Water coupled by cold, and now here is Aristotles' Principle assoiled.  
And although there were two things first, yet nevertheless when they be resolved into clear currant Mercury, and no palpable thing of the Body seen nor felt, but passeth through the Philter clean as Water, then is it, but one thing, upon the which all Philosopher's accord and ground them, est una Sola res. And here now I have showed you more plainly than it hath been showed here before. And I say to thee for truth, this is the very true Key of this Science, for Merlin and many others write here of divers ways, as in the verse of Merlin, dissipare & leviter extracta, etc. and Albertus in the fifth Book de mineralibus de semine Metallorum, where he upon a little Gloss teacheth Solution, as there ye may see. But of all special Books that ever I could read or see, Stella Complexionis is the Father of Truth and Doctrine, showing the clear light and the right way of the Preparation of this precious Treasure, and he expoundeth all the Figures of the Philosophers openly, where I doubt not but God hath his Soul in everlasting ●iss: For by the space of thirty years I ever ●udied and busied myself upon the Mystery, ●arables, Figures and Sayings of old Philosopher's, in the which I was marvellous blinded ●nd overseen, and specially by one book which is called the 12 Chapters or 12 Gates ●n Metre in English, which was made by a sufficient Clerk and well learned, but I warn ●very man to beware of him, for by him ye ●hall never know the privity, but rather he leads you out of the way, for he sayeth it is ●ne Vessel, one thing, one furnace and no ●ore.  
True it is that it is but one thing, as I have before opened and showed: It is one ●orm of a Vessel as Stella Complexionis declareth, And I say to you this one thing in the which all ●he Wise Philosophers have grounded themselves on, it is after the full putrefying and utter rotting of the Elements, then to be separate and every one of them well rectified, and then reduced again to the Body by Nature in marvellous Sulphur elect. And here I Counsel thee to Practise truly, and to remember and consider the saying of the great Philosopher Constantius Affricanus in the Book of Elements, where he● showeth that man is made by ingression of contrary things, which is to be ●●●derstood of the four Elements and after this Body reverted to him simple, than all his humour is turned into Water, the Spirit into Air, the heat into Fire, and the Bones and Flesh into Earth; now mayest thou hea● and know by visible Experience, and in likewise with our Water one thing by rotting is turned again into his simple Elements and moisture, then separate them, and the first shall ascend as a Smoke and turn into Air as Water, keep that Treasure, and then thou shalt distil after that an Air more intentive and thicker, and one drop of this will swim and go above Water if thou mix it with Water, and in this Air is Fire; and beneath in the bottom of your Cucurbit is your Earth as a dead Body corrupt and infect. Note well here be the four Elements reverted into their Simple, as before is said by the Authority of Constantius. And I assure you that this is as true as ever God made Gold and Silver and all things else and Heaven and Earth and the Sea, therefore believe me if thou wilt or choose thee to thy own folly, and leave off true Doctrine of the Philosophers, and wander forth in the World as Mist in the Wind, and so thou shalt never come to thy purpose, but thou must first make the Bodies water, after digest them not burning nor destroying their radical moisture, which is the life of Tincture of this precious Treasure, and utterly rot them, and after divide the Elements and well rectify thy Earth by due Calcination, and with washing of his own Water, till it be pure, clear, bright and white shining, and then sublime up all the quintessence again, than thou hast the wonderful Earth called Terra foliata & Sulphur Elect of the Philosophers, more noble more precious than Gold or Silver, if ●hou wilt work it up as thou mayest at thy pleasure by continuance of Reiteration and Sublimation, than he will become clear as Heaven Crystalline shining bright, as thou mayest see in the Rosary of the Secrets of all Philosophers in the last work. Therefore may you see and understand when your Tincture is perfect, which is in the fourth Governance plainly in writing, and also mark other Authors of this secret Science; for when he is perfect fixed and stable and will not fume, than he will run through a Plate of Copper, and make it perfect Silver or perfect Gold, better than ever was produced out of the Mine by Nature, and also the very truth of this Secret is more worth and richer than man can devise; for of his own sperm or seed he shall evermore increase and multiply to the World's end, for as fire elemental burneth all and overcometh all things, and nothing can overcome him, even so this Magnesia the Child of Fire shall never be blemished nor vanquished by the Fire, but ever standing and abiding bright shining, clear, so that almost man cannot express the brightness which is incredible to any man except to them that have seen it with their Eyes. And thou that art a finder of this Book, I charge thee as thou wilt answer to God that thou never show this but to a virtuous and wise, discreet and well disposed man, which is ever glad to help the Poor and needy People; for with this glorious Science ye may procure many glorious Gifts of the blessed Trinity both in Riches and Soul, which shall never fail you everlastingly. Da gloriam Deo, Amen.  
Magnalium Dei,  
FINIS.   

RAECIPIOLUM: OR THE Immature-Mineral-Electrum. THE FIRST METAL: Which is the MINERA OF MERCURY.  
By joh. Bapt. Vanhelmont.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain. 1683.   

Electum Minerale Immaturum (id est) Metallus primus est Minera Mercurii.  
TAKE of the best Argentum vivum, which you shall Distil from its own Minera, that is of the best Hungarian Minera which shall hold abundance of Argentum vivum, one pound will hold twelve, thirteen or fourteen ounces of Quicksilver, you shall distil this Minera, (first pulverised) in a Glass Retort with a Receiver, than you shall squeeze the Mercury divers times through Leather. If you cannot get any Minera Mercurii Hungarici, take Spanish Mercury, which is the best after the Hungarian, squeeze it through Leather divers times. If you cannot get this Spanish Mercury, take of the best Argentum vivum, that is to say, if you put a little of it into a Silver Spoon, and hold the Spoon over glowing Coals, and when the Mercury flies away it leaves a yellow or white spot in the Spoon, this Mercury will serve, but if the Mercury leave a black spot, it is not good for any Work. Take the Mercury which leaves a yellow or white spot in the Spoon, wash it ten or twelve times with Salt and Vinegar, and then squeeze it as many times through Leather, that it may be purged from its outward soulness, the Hungarian and Spanish Mercury are clean of themselves and need no washing.  
Imprimis, you are to separate the Mercurium coagulatum from the Mercurius Vivus, without any corrosiveness, and that the Mercurius Vivus shall be alive still, and so clear as a Venice Looking-gloss: Which Mercury coagulate Paracelsus, and Helmont calls Praecipiolum or Mercurius Coagulatus, and that it shall be separated dead from its own Minera, and that the Mercury Vivus shall be still alive after that the Praecipiolum is separate from it, and that the Corpus Mercurii vivi is the Praecipiolum Minera, and that the Electrum Minerale immaturum, is the Mercurii vivi Minera. Item Helmont & Paracelsus mentions that when the Argentum Vivum or Mercurius Vivus shall come to his loca destinata, that then the Argentum vivum shall leave his Praecipiolum behind him in the form of a coagulated Mercury, and the Mercurius Vivus will go away alive and remain a Mercurius Vivus.  
The loca destinata, where the Argentum vi●um shall leave the Semen Mercurii, and the Prae●ipiolum is Gold and Silver, Gold is the best place, by reason of the Fixation and Purity, ●nd next to Gold is Silver.  
In this Praecipiolum lieth hidden the whole Art of the true Chemistry. If a Chemist ●now not how to make or separate that Prae●ipiolum from Mercurius vivus, he will fail of ●he whole Art.  
This Praecipiolum is the matter whereof ●hall be made the Philosophers Mercury, that ●s, when it is reduced to his first matter, that ●s in a clear Water, like the Water which ●uns out of our Eyes now and then, and is ●●ippery: This Water will eat and drink his ●wn Flesh and Blood, and multiply itself with it ad infinitum, and this Water will ●ring all Gold and Silver into their first mat●er, before Praecipiolum is brought into his ●●rst matter, (it is when it is prepared Philosophically without Corrosiveness) it will ●ure triplicem Hydropem, podagram, morbum vene●ium and also many more sicknesses.  
The Philosophers call Argentum vivum ●heir Wine, and the Praecipiolum they call ●heir Tartar, both maketh the Philosophers ●piritum vini Philosophicum, which they call ●ow and then, Astrum Mercurii, Spiritum Mercurii, their Fire their Sal Minerale & Sal Armoniacum, their Horse-dung their, Balneum Mariae, and an hundred more names to deceive the People.  

Processus compositus Praecipioli.  
Take in the Lords Name of the Mercury which is well purged: ten parts of our Gold or of our Silver, (not common Gold or Silver as the common-people make use of it) take ours, that is to say, Gold which is well refined through Antimony, or if you will make it with Silver refine it with Lead, and purge those both very well from their Dross and foulness: If you have ten parts of our Mercury.  
Take one part of our Gold or Silver made to fine leaves or made into fine Powder with a File, and make an Amalgama of them both in a warm Glazen or Marbel Mortar, and with a pestle of Glass mix it well, and then put this Amalgama into a Retort (as I shall give you direction below) and put it into an Earthen C●pel or Earthen Pan, with one part of clear Sand, and three times as much sifted Ashes, and cover it with another Earthen Pan, and put to it a little Receiver, without luting, and then make Fire in your Furnace, and give an indifferent heat, and distil● the Mercurium from our Gold and Silver with an indifferent heat, now and then, then take the Pan from it: If you see the Mercury is distilled from the Gold or Silver, cover it again and let the Fire go out.  
The next morning take your Retort and ●eceiver from the Furnace or out of the ●and, your Mercury will lie some part in the Receiver, and some part will hang in the Neck of the Retort, which you shall wipe ●ff with a Feather, to the other Mercury which is in the Receiver.  
If you will, you may now and then hold ● glowing Coal under the Neck of the Re●ort that the Mercury may run into the Receiver.  
When you have separated the Mercurium, ●hen scrape the Gold which will lie at the ●ottom of the Retort with a crooked Iron, ●rom the bottom of the Retort, and take it out, and put it into a Glass Morter and powder it small, then mingle or Amalgamate your Mercury with it again by degrees or by little and little, and put your Amalgama again into the Retort, and if you shall find ●ny Powder that will not go into the Mer●ury, do not cast it away, but put it with ●he Amalgama into the Retort (or else you will lose your Praecipiolum) and distil it again as it is mentioned. Now and then take the Earthen Pan from 〈◊〉 to see if the Mercury be almost gone over, and if it be almost gone over, let the Fire go out, and cover with the Earthen Pan again, and let it stand until the next morning, and then take the Retort and the Recipient again from the Furnace or out of the Sand, and wipe your Mercury again with a Feather out of the Neck of the Retort into the other Mercury in the Recipient, and scrape again with your crooked Iron, your Gold out of the Retort as you did before, and put it again into your Glass Mortar, (observe you shall distil so that the Argent vive go from the Gold, and that not any Mercury may be found nor be seen by your Gold which remaineth at the bottom of the Retort.) And then take your Glass pestle, and Powder again your Gold very small, and Amalgame your Mercury again with your Gold, by little and little, as before is mentioned.  
You will find that the Gold and Mercury will not well mix together as it did in the first and second time.  
Then take it and put it again in the Retort and distil it again as it is mentioned, not casting any Powder away, which you will think to be faeces, if you do cast it away, you will I say lose your Praecipiolum. And when the Mercury is distilled away from the Gold again, take your Glass out of the Furnace or out of the Sand copel, scrape your Gold with the crooked Iron, again out of your Retort and you shall find that your Gold is much increased, if you should weigh it; the reason is your Gold is the Loadstone, which hath attracted the Praecipiolum, or your Gold is the Cask wherein the Philosopher's Wine hath let fall its Tartar which Paracelsus & Helmont calls Praecipiolum.  
Now how shall the Philosophical Tartar or Praecipiolum be separated from our Gold?  
Take your Gold which you have scraped out of the Retort, and put it into your Glassen Mortar, and powder it very small with your Glass pestle and mingle your Mercury by degrees as by little and little.  
Your Mercury will hardly mix with the Gold, the reason is, the Gold is full of the Praecipiolum, and then it is time to separate the Praecipiolum from the Gold and Mercury, which is a Woman's work, when her clothes, are foul, she washeth them from their foulness. The same way you must cleanse your Praecipiolum from your Gold and Mercury as followeth.  
When you have the sign that your Mercury will hardly mix with your Gold, and your Gold will not enter into your Mercurium vivum, then power on it the clearest and fairest Water (distilled is best) that it may go over three Finger's breadth your Gold and Mercury, then wash it well, stirring it with your pestle the Gold and the Mercury and the Water together which is in the Mortar, I say you shall wash it together very well, until you see your Water is discoloured bluish black: Then is the sign that the Gold doth let fall the Tartarum or Praecipiolum in the Water and maketh it bluish black, than power off the Water into a Glass (observe that not any Mercury may fall with the pouring out the bluish Water) than power more fresh Water upon your Gold and Mercury, and wash it again as is mentioned, and when your Water is blue again power off the Water to the former Water in the Glass, and thus continue washing till your Water remain white, than power this Water to the other Water in the Glass, and cover your Glass very close, that not any foulness may fall into the Glass. Observe that your Gold will go again into the Mercury, when that Praecip●olum is washed away as Wax goes in melted Butter.  
Take your Amalgama abovesaid, make it dry upon warm Ashes very softly with a Sponge, and by a little heat that the Amalgama may be dried and when it is dry put it again in the Retort, and distil it as is before mentioned wit● the Mercury as with cohobating; that is to say in distilling your Mercury, so often from the Gold that the Gold will hardly mix with the Mercury, and this is the sign that the Gold hath attracted enough from the Praecipiolum, and then it is time to separate with washing your Praecipiolum from your Amalgama.  
Now observe, I gave you Charge that you should keep your Glass wherein you put your bluish Water: which will be clear, and a Powder settled at the bottom, which is some of the Praecipiolum.  
Then power off the clear Water from the Praecipiolum without disturbing the Water, as soon as you can into another Glass: Now when you have that sign, that your Gold will not mix well with your Mercury, or not without great Trouble, than power the same Water, which you poured off from your Praecipiolum into another Glass, as it is mentioned upon your Amalgama, and wash it again, and when your Water is bluish power off the Water to your Praecipiolum into another Glass, as it is afore mentioned, upon your Amalgama, and wash it again, till all your Water hath washed away the Praecipiolum, and then stop your Glass again that no foulness fall into it, then take your Amalgama and dry it again very gently, and distil again, as is mentioned, till you have the sign, and then you shall wash it again with the first Water, and you shall find that your Praecipiolum will Augment or increase daily● Thus stilling and washing shall you continue till the Mercury is freed from its Mercury coagulated or Praecipiolum.  
Observe if the Water should grow less add to it now and then fresh Water.  
Now the sign is when the Mercurius hath lost all its Sperm, or its Tartar, or its Mercury coagulate, or its Praecipiolum: The Mercury and the Gold will mix always well together, and if you should distil it a thousand times that Gold and Mercury the one from the other, and if you should wash it a thousand times the one from the other with fresh Water, the Water will be clear, not bluish and so long as the Praecipiolum is in the Mercury, the Gold and Mercury will hardly mingle one with another, and then when you would have it mix together you must wash it, and then it will lovingly mix again when it is washed: So I say when your Praecipiolum is all separated from the Mercury, if you should a thousand times distil your Mercury from your Gold, it will mingle always lovingly together, and you will not find any Powder left, it will go all into the Mercury and your Water remain clear and white.  
Now further to our intent, as to make or prepare your Praecipiolum for a Medicine, power your clear Water, from the Powder which lies at the bottom, in the Glass that no Water may be left by the Powder.  
Put the Glass upon a little warm Ashes that the Powder may be dried, the Powder will look bluish yellow; also, put the powder into a little Cucurbit Glass, and distil five or six times Spiritus vini from it, than your Praecipiolum is made ready for a Medicine.  
The Dose two Grains, or three at the most.   

Compositio Aquae Albuminum Ovorum.  
Take a good quantity of Eggs, boil them very hard, then take the Whites and cut them very small, and distil them per Cineres per Alembicum very softly, till you have gotten all the Water from the Whites, ●hen take the Eggshells, burn them to Ashes, and put those in a Retort, and power upon them their own Water, and distil it per arenam very strongly, and then power this Water upon the Ashes again, and distil it again, thus continue five or six ●imes, the Water is ready for the Praecipiolum, the Mercuries coagulated Salt.  
You may remember I gave you Instruction, that you should pour off the clear Water from the Praecipiolum, and you should make dry the Praecipiolum, and that Praecipiolum bring to a Medicinal Powder, or you shall bring all Metals, Principally his own Body into his first matter, which cannot be done without the Praecipiolum Salt, which is hidden in the Water you poured from the Praecipiolum, the same Water filter through a grey paper, and set the Water to evaporate in a round Glass v●ry softly in Ashes, when the Water is evaporated away, you shall find at the bottom of the Glass a yellow whitish Salt, which is the Salt of the Praecipiolum, and the Clavi● of the Philosophers, wherewith they do unlock the Lock of the Praecipioli, and bringeth the same to his first matter.  
If you know not this Salt, you know nothing of the true Chemistry: This Salt doth decrease in the decrease of the Moon, and increaseth at the fullmoon, and one Grain will Purge very softly all Podagrous, Venomous and Hydropical Humours with two Grains of your Praecipioli prepared.   

How to bring the Praecipiolum into his first or slippery matter.  
Take your Salt and twice as much of your Praecipolum, when it is made dry first dissolve your Salt in fair warm Water, and power it upon the Praecipiolum, and evaporate it away very gently in warm Ashes with a gentle Fire; then take your Praecipiolum with its one Salt and put it into a little Retort, nip the Neck of the Retort very close, or melt it together, or Seal it with Hermes Seal, than put it into Balneum vaperojum and let it stand six Weeks in digestion or to putrify, and it will turn to a slimy Water, then take your Retort, and open the Neck, then lay your Retort in a Sand Furnace and cover your Retort with an Earthen Pan, and lay a Receiver well luted, and first give a slow Fire, than a stronger, and this continue till your Spirits be well resolved into Water, first your Spirit will come in form of a white Cloud, and at last in the form of red Clou●s or red Smoke, and give Fire so long till all your Spirits be come over into clear white Water, and when you have this sign, take your Receiver from the Retort, an● stop the Receiver very well with Wax that no Spirit may fly away: Then let your Fire go out, then take the matter which remaineth in the Retort out of the Retort, and put the same into a Bolthead and stop it well, and set it in a warm place, then take your Spirits which are in the Receiver and rectify them once, and keep those Spirits very carefully. Observe this, you may remember, when the Praecipiolon hath lost its Mercury that the same Mercury, will be so bright, as a Venus' Lookinglass; take the same bright Mercury and dissolve him in your beforementioned Spirit, as now followeth.  
Take one part of your bright Mercury and put it into a Bolthead, and power upon it two parts of your Spirit of Mercury, and stop it very close and let it stand in a little warmth, and the Mercury will dissolve or melt in your Spirit, and then distil it together through a Retort in Sand, and again take one part of your bright Mercury and put it into a Bolthead, and power upon it two parts of your Spirit and set it in a warm place and the Mercury will melt in the Spirit● then distil again through a Retort in Sand, and it will come over in the form of Water; this continue as long until the half part of your bright Mercury is brought to a clear Water, when yo● have this clear Water, keep it very close stopped with Wax, and take your Powder, which I gave you to keep in a Bolt-head, and place it very deep in a Sand Copel, and give it a very strong Fire for twenty and four Hours, then let the Fire go out of the said Copel, and stir the Powder with a Wooden-stick, and power upon it the half part of your clean Mercurial Water, and stop the Glass or melt the Glass-mouth together; then shake it, and let it stand in a warm place for three or four days in digestion, power off this into another Glass, and power upon the remainder of the Powder another half of the Water and stop or melt the mouth of the Glass again, and let it stand again for three or four days in a warm place in digestion; then power it out to the former Water, and stop the Glass, or melt the mouth of the Glass very close, that no Spirit may fly out or fly away, and let it stand in your Balneo Vaporoso eight days, and then distil it through a Retort, and if any stuff shall remain in the Retort, which will be very little, power upon it your Spirit again, and distil it over until all is gone over.  
Now is the Salt with his own Spirit mixed together and brought into the first matter, keep it very well stopped.  
This is the Water that the Philosophers have given divers, yea above a hundred Names unto it as their Horse-dung, their Balneum Mariae, their Calx Vive, and in short, this is the Philosophers true Fire, without this Fire or Water no man can do any true Work in Chemistry.  
The Philosophers having brought forth this Salamander, which Salamander will never waste in the Fire, the longer the stronger.  
This Water will increase or multiply per Infinitum, that is to say, if all the Sea should be Mercury it will turn the same into the first matter.  
First you must wash your Mercury with Salt and Vinegar divers times, and at last with Water to wash away the Salt, then mix this Mercury with Calx Vive and calcined Tartar, and distil it in a Retort in a Sand Furnace, and lay to it a Receiver, filled almost half●full with Water, and when your Mercury is dry, then squeeze him eight or ten times through Leather, and then is your Mercury well purged from his uncleanness.  
This is the Mercury you shall use in multiplying your Spirit ●r Astrum Mercurii.  
Take of this Mercury purged one part, and of your Spirit or Astrum Mercurii two parts, put them together mixed into a Bolt-head, stop well the Bolt-head, and let it stand in a warm place one Night, and your Mercury will melt in your Spirit or Astrum Mercurii, and turn it into Water, and then distil it through a Retort, and thus you may do by repeating your Water with fresh Mercury as long as you please. This Water will bring or dissolve all Stones and Gold and Silver into their first matter, Item, it will bring Gold and Silver over with him, through a Retort, and that Gold and Silver will never be separated one from the other.  
The reason is, Gold and Silver and all metals be of the same Nature, and have beginning from the same Water; there is nothing in the World, but hath its beginning from it.   

The Universal Medicine.  
Take of fine Gold that is made fine Powder (that is to say, take the same Gold, which did remain, when you made your Praecipiolum) one part of your finest Silver, made to fine Powder two parts, put every metal by itself into a Glass, power upon each your Astrum Mercurii, that it may go over it one finger breadth, and stop each Glass very close, and let it stand in a warm place for eight days together, and your Gold and Silver will be almost dissolved into Water, than power off the Water every one by itself in a Glass, and power more Water to the Gold and Silver which did remain, and let it stand eight days in a warm place, and then power your Waters off to your former Waters, and all your Gold and Silver will be dissolved into Water, and there will r●●ain some faeces; then take of both these Waters of each the fourth part, and put them together in a Bolt-head, that no more of the Bolt-head be empty then three parts, and Seal your Bolt-head or melt your Bolt-head mouth very close, and put your Bolt-head into an Athanor with your matter into a continual warm heat until it do come to a fixed red Stone or Powder; before it do come to a red Powder, will appear in your Bolt-head many Colours, as black, green, yellow and red, and when it is red and a Powder, then take your Bolt-head and bu●y it in a Sand Copel very deep and give by degrees Fire● and at last a very strong Fire, and it will melt as Wax, and let it stand one whole week, or the longer the better, then take it out and let it cool, and break your Glass and you will find a fixed Stone, or Powder as red as Scarlet, I did give you Charge that you should keep three parts of your Gold and Silver which was dissolved into Water, out both these Waters together in a Retort, distil them, and both the Gold and Silver will go with the Water over through the Re●ort, with which Water you shall multiply your Medicine.  
Now take one part of your Medicine made into fine Powder, and put it into a little Bolt-head, and pour upon it twice as much of your Water, as of Gold and Silver, and Seal it again, and set it into your Athanor again, until it do come into a red Powder, and then put it again into the Sand, for ●o give him the Fixation, that he may melt ●ike Wax: Upon such a way you may multiply your Medicine ad Infinitum, and your Powder will dissolve in any Liquor.  
Now as to make your Astrum Horizontale, or your Golden fixed Praecipitate.  
Take the Gold that remaineth over in the working of your Praecipiolum, and make it ●nto a Powder, dissolve it in your Astrum Mer●●rii as much as you will, distil through the Retort once or twice, and your Gold will go over along with your Water, and will never be separated one from the other, they are ●oth of one Nature.  
Now take your Praecipiolum which is made dry, (I do not mean your Praecipiolum which is made already dry to a Medicine) put i● into a little Glass Cucurbit, and pour up●on it your Golden Astrum Mercurii, an● distil it from it three or four times very slowly, and at last very strong, and your Praecipiolum will be red and fixed, if you will yo● may do the same with Mercury purged, i● will fix the same to a red Powder, and you may do this work with Silver, and with your Praecipiolum or Argentum vivum purg●tum. No man can find out all those Secret● which are hidden in this Philosophical Menstruum.   

The Oil of Gold.  
Take one part of Gold, five or six part● of the best Mercury, mix them both together, and then distil the Mercury from the Gold, and then mix the same Mercury again with the Gold, and this continue until your Gold will not mix with your Mercury, then take the Gold and grind it, and put it into a clean Crusible and Calcine it, till it be almost red-hot, and then extinguish your Gold in the best rectified Spirit of Vinegar, when it is extinguished pour off your Vinegar from the Gold● make your ●old dry, and then make it hot again, then ●gain extinguish it in your former Vinegar, ●nd this repeat five or six times, and then, ●●ke your Gold and make it dry, and Amal●ame it again with the aforementioned Mercury, and distil it again as at the first, ●nd this do so long until the Gold will not ●ix with your Mercury, and then Calcine ●our Gold again, and extinguish it in the ●ormer Vinegar five or six times, if your Vinegar decay or waste you may add to it some more fresh Vinegar. And this you may continued until you think there is no strength ●est in your Mercury: Then you must take ●resh Mercury and go to work as before, and ●o continue, till you think you have enough ●rom the Gold.  
Then take your Vinegar which is impregnated with the whole Essence of Gold, Evaporate it, or distil it very softly off, and it will lie at the bottom, like a yellow Salt, which you shall dissolve in fair distilled Rain Water; filter it and evaporate it again softly, and then put it into a little Retort, and place it in Sand, with an indifferent large Receiver for it, and give a Fire by degrees and it will come over in a white Spirit like Smoke, and then i● will come over ●ed like Saffron● and when it is resolved into a red Liquor, let the Fire go out and keep it for use, the Dose is three or four drops.  
This is (saith the Author) one of the greatest Medicines under the Sun, and you can hardly get a better.  
Three drops, are able to extinguish any sickness, and in this Oil of Gold is the greatest Secret of Nature.  
With this Liquor Reymond Lul figureth Mercury in Exenterata Naturae.  
These Processes was by a Germane given to Mr. Richard Prat, who lived some time in Hantshire and cured the Germane of a Sickness, for which Kindness the Germane gave him these Processes, protesting that they were some of Van-Helmonts, and Mr. Prat gave them to Mr. Yalden minister of Compton near Godlyman in Surry, who sent them to Dr. Salmon to Print, which he neglecting, some Years they were sent with Dr. Antonies' Recipe of his Aurum potabile to William Cooper to Print for the benefit of the Public, and since I received them, I find Dr. Salmon hath newly Printed them in his Doron Medicum called Liquor Aureus, Lib. 2 d. Book 11. Sect. 2. page 520 to 523. As for the Electrum minerale Immaturum which he calls Idea, vide Doron lib. 1. Cap. 27. page 315. to 326. But so very much mangled and altered by putting in feigned Names, when indeed he received all of them in their proper known Names as you have them here Printed one purpose to prevent men's being deceived, for Mr. Yalden is a Man of so Christian a Temper, that he thirsteth to do all the good he could in this World, the Truth hereof his poor Parishioners and Neighbours will sufficiently testify. Therefore to undeceive the World, and to save men from false Broyleries and Chargeable Expenses, I have here Printed the true Copy as Mr. Yalden sent it to me, W. C. B.   
FINIS.   

AURUM-POTABILE: OR THE RECEIPT OF Dr. FR. ANTONY. SHOWING, His Way and Method, how he made and prepared that most Excellent Medicine for the Body of Man.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain. 1683.   

Dr. Fr. antony's Receipt showing the way to make his most Excellent Medicine called Aurum Potabile.  
TAke Block-tinn, and burn it in an Iron Pan (making the Pan red-hot before you put it in (and keeping a continual Fire under it, and stirring it always till it be like unto Ashes, some will look red, it will be burning a day, or half a day at the least, it must be stirred with an Iron Colerake, a little one, the handle two Foot long.  
G. H. M. Made an Iron Pan a Foot and half long, and a Foot broad, the Brims two Inches deep, and made an Oven in a Chimney with Bars of Iron in the bottom, whereon he placed the Pan, and ● place under to make Fire, and it will after this manner sooner be burned (viz. half a day) the Smoke will not hurt it.  

This Ashes keep in a Glass close covered.  
Take of these Ashes 4 ●, and of the strongest red Wine Vinegar 3 Pints; and put them in a Glass like an Urinal, the Ashes being put in first lute the Vessel, and let him stand in an hot Balneum 10 days, which ended, take it forth, and set it to cool, and let it stand 2 or 3 whole days that the Feces may sink unto the bottom, the Glass must be shaken 6 or 7 times every day.  
That which is clear let it run forth unfiltred by 2 or 3 Woolen-threds into a Glass Bason, and distil it in a Glasen Still, till the Liquor be stilled all forth, this distilled Water put upon 4 ounces of fresh Ashes, upon the Ashes from which the first Liquor was filtered, put also a Quart of strong red Wine Vinegar, lute the Glass as before, and put him into the Balneum, and there let him stand to digest 10 days, filter this, and distil it as aforesaid, thirdly pour on that Ashes one pint of the like Vinegar, and put it in Balneum 10 Days, filter it, and distil it as aforesaid, after the third Infusion throw away the Ashes.  
Distil all the Infusions apart, till the Liquor be clean distilled forth.  
Take this distilled Water as often as it is distilled, and pour it upon new Ashes, keeping the weight and order, their Infusions, Filtrings, and Destillations, reiterate 7 times.  
And you shall have of this Water the Menstruum sought for.  
You must take heed that the Vinegar be of red Wine, and very strong, otherwise your Menstruum will not perform your Expectation.  
The Bishop gave Dr. Anthony 30 s. for a quart of Menstruum.  
Take an ounce of pure refined Gold, (which costs 3 l. 13 s. 4 d.) cast into a Wedge and File it into small Dust, with a fine File, put this ounce of filled Gold into a Calcined Pot, and put to it so much white Salt as will near fill the Pot, and set it among Charcoals where it may stand continually hot 4 Hours, (if it stand too hot the Salt will melt) which 4 Hours ended take it forth, and let it stand to cool, than put it on a Painter's Stone, and grind it very small with a Muller; then put it into the Pot and Calcine it, and grind it again, till you have done it 4 or 5 times i● it look red and blue when you take it forth it is perfect good.  
After this calcining, and grinding, put it into a Glass Bason, and put to it the Basin full of scalding hot Water, and stir it a good while, till the thick part is fully settled to the bottom, then pour away that Water, and put the like, stir it, and let it settle as before, and so do again, till the Water when it is settled have no taste of Salt, this will be doing two or three days.  
Of this ounce of Gold, there will be hardly above 16 or ●17 Grains brought into fine white Calx, but to separate it from the Gold, leave a little of the last fresh Water in the Basin, and stir it well together, the Calx will swim to the top, which softly pour from the Gold into another Basin, if all the white Calx go not forth, put a little more Water and stir it again, and pour it into the Basin to the other Calx, then let it settle, and pour away almost all the Water, and Evaporate away all the rest over a heat till it be throughly dry, and so put it up into a Glass.  
Then put the Gold which is not yet Calx to Salt as aforesaid, and Calcine it, and grind it four times again, and then wash it, and then take the Calx from it as before, and the Gold that remains, calcine and wash, as before till it be all Calx.  
Take an ounce of this Calx, and put it into an Urinal like Glass, containing about a pint, and put to it half a pint of the Menstruum. Set this Glass in a hot Balneum● six days (being close luted) and shake it often every day; when the six days are ended, let it stand two or three days, then pour away that which is clear, very gently, for fear of troubling the Feces; to these Feces put fresh menstruum, but not fully so much as at the first, and so the third time, but not fully so much as at the second, then take the dry Feces which is the Calx, and keep it lest some Tincture remain in it.  
These coloured Liquors put into a Glass Still, and distil them in a Balneum at the first, with a very gentle Fire, till all that which is clear be run forth, and that which remains be as thick as Honey, then take it forth, and set it to cool, than put the Glass into an Earthen Pot, and put Ashes about the Glass into the Pot, and fix the Pot into a little Furnace fast, and make a Fire under, so that the Glass may stand very warm till the Feces be black and very dry, (you may look with a Candle through the Glass Still, and see when it is risen with bunches and dry.) Then take away your Fire, and let the Glass be very cold, then take out the black Earth, this black Earth being taken forth, put it into a Glass Bason, and grind it with the bottom of another round Glass to Powder, than put it into an Urinal-like Glass containing about a pint, and to that put a little above half a pint of the Spirit of Wine, set this Glass in a cold place till it be red, which will be about ten days, shake it often every day, till within three days you pour it forth. Then pour away the clear Liquor gently, and that clear put into a Glass-Still (or other Glass till you have more,) then put more Spirit of Wine to that Feces, and order it as before, and if that be much coloured, put Spiritus Vini. to it the third time, as at the first, put all these coloured Liquors together, and distil them till the Feces (called the Tincture) be as thick as a Syrup.  
Take an ounce of this Tincture, and put it into a pint of Canary Sack, and so when it is clear, you may drink of it, which will be about a day and a half.   

The Preparation of the Vinegar to make the Menstruum.  
Glasses necessary get 3 or 4 Glasen Stills which will hold a gallon or two apiece, the Balneum 2 foot ●nd a half square to hold many Glasses. Get about 6 gallons of the strongest red Wine Vinegar (Vinegar of Claret or White-Wine are too weak) made of red Wine, Sack or Muscadine, and set as many Stills going at a time as your Balneum will hold, take a pint of that which runneth first, and put it away, as weak and not for his use, than Still ou● all the rest till the Still be dry, wash the Still with a little of the (phlegm) the first running, and then wipe him dry, then put in that which was distilled, and do as before, putting away the first pint, and so do five times, so of a gallon you shall have 3 Pints of the Spirit of Vinegar, and of your 6 gallons, only two gallons and two Pints, and if your Spirit be yet too weak distil it oftener.  
This keep in a Glass close stopped to make your Menstruum with● you may stop it with Cork, and Leather over it.  
You must provide three strong green Glasses to make Menstruum, with little Ma●s round the bottoms, containing four Pints apeice.  
To Lute them, fit a Wooden stoppel of dry Wood first boiled, and then dried in an Oven, to the Mouth, then melt hard Wax to fill the Chinks, then passed a brown Paper next over that, then prepare luting of Clay, Horse-dung and Ashes, and stop over all that.  
Glass Stills 2 or 3 to distil the first Infusions on the Earth, cover 3 or 4 Pints a piece of green Glass.  
The Rule of ●ll Stillings, you must passed brown Paper to the closing of the head of the Still, and also passed the Receiver and nose of the Still together so that no strength go forth.  
Calcining Pots provide about a dozen, for many when they are put into a strong Fire will break, then must you let your Fire slack.   
FINIS.   

A TREATISE OF BERNARD EARL OF TREVISAN, OF THE Philosopher's Stone.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain, 1683.   

A Singular Treatise of Bernhard Count Trevisan concerning the Philosopher's Stone.  
COnsidering the long Desires and Hopes of the Students in the Chemic Art, I will in the present Treatise briefly and openly declare this Art. First therefore the Subject of the Art is to be known, in the second place, the Foundation, in the third, the Progress, fourthly and lastly, the Extraction of the Elements: Which being known, every one may most easily attain the end of the Art.  
The Subject of this admired Science is Sol and Luna, or rather Male and Female, the Male is hot and dry, the Female cold and moist, and know for a certain that our Stone is not compounded of any other thing, although many Philosopher's name several other things, of which they speak Sophistically.  
Nevertheless by Scotus, Hortulanus, St. Thomas, and Christopher Parisiensis, and very many others, many other things for an other 'Cause are sophistically reckoned up, that Ignorant Men may be deceived, because it is not fit for Fools to know our Secrets: And this is it, which I thought fit at this time to propound concerning the Subject of our Art.  
The Foundation of this Art, is the Knowledge of the four Qualities, and that in the beginning of the work, Coldness and Moisture have the Dominion: For as Scotus saith, As the Sun drieth up the abundance of Water in Fenny and Boggy Places, after the same manner our Sulphur when it is joined with its Water or Mercury, doth by little and little consume and drink up the same by the help of the Fire, and that by the assistance of the only living God.  
The Progress is nothing else than ●a certain contrary Action, for the Description of contrary things is one and the same, and if thou shalt have twice made this equality, thou shalt finish the whole Progress.  
But now all skill consisteth in drawing forth the Elements, wherefore read over that which followeth so often, until thou canst conceive and understand it; and know that no one ever spoke so plainly as I in this Place, as thou wilt find by what followeth: Therefore give thanks to the great God, and be grateful to thy Friend who communicated to thee this Tractate: Live also according to God and reason, because Divine Wisdom will not enter into a wicked Soul, nor into a Body subjected to Sins.  
The Extraction of the Elements is a certain Composition of Blackness, Whiteness, Yellowness, and Redness: And know that Natures ought to be drawn from their Root. But the Root is a certain Congregation of Elements, consisting in Sulphur and Mercury, which they call a confused Mass. But the Natures, which are drawn forth from the Root are Sulphur and Mercury, which when they are joined together are separated, and purified, that they may be the better mingled afterwards, and united with the Body, out of which they are drawn. And after the Colours have passed, and that which is above, is made like that which is below, and that which is below like that above, than Miracles will from thence appear. Which being done, thou hast a Triangle in a Quadrangle, and a fifth thing which is contained in four.  
Now remaineth the Multiplication, in which this briefly is to be noted; That the Elixir ought to be nourished out of the same things, from which at first it had its Composition. No Philosopher before now hath so openly declared this, as I have here done; and that for two Causes, first because from the beginning to the end of the work a long time is required, although some Philosophers do say, the Stone may be made in one day, and others in one month: But know that they speak Enigmatically, and that their words ought not thus to be understood.  
Nevertheless I say with Scotus that the Stone or perfect work may be made in one year. Secondly, because Man's Life is short, and he groweth Old, before he comprehendeth and understandeth what is needful to be done in the Composition of the Stone. And therefore I have here so openly explained all things, lest this, so noble a Science, should be lost and perish.  

The Theory of the same Author.  
Use venerable Nature, for the Philosophers from their own Authority have imposed various Names on this Nature, by reason of divers Colours appearing in its Alteration. For when it appeareth under the form of Water, they have called it Argent vive, Permanent Water, Led, Spirit, Spit●tle of Lune, Tinn, etc. And when it's made dry and becometh white, they have named it Silver, Magnesia, and white Sulphur. And when it groweth red, they call the same Gold and Ferment. But they do not vary in the thing itself, when that is always one thing only, and the same matter, and always of the same Nature, in which nothing entereth which is not drawn from it, and this which is next to it, and of its Nature. And this is most true, to wit, the Stone is one, and one Medicine, and it is a Water clear, and bright, permanent, pure and shining, of a Celestical Colour. And if Water did not enter into our Medicine, it could not purify nor mend itself, and so thou couldst not obtain thy desire: But that which doth mend it is Sol, for the Water cannot be made better without it: For without Sol and his shadow a ting Poison cannot be generated. Whoever therefore shall think that a Tincture can be made without these two Bodies, to wit Sol and Lune, he proceedeth to the Practic● like one that is blind. For Body doth not Act upon Body, nor Spirit upon Spirit: Neither doth Form receive an Impression from Form, nor Matter from Matter, when as like doth not Exercise either Action or Passion upon its like ● For one is not more worthy than an other, wherefore there can be no● Action betwixt them, when as like doth not bear Rule over like. But a Body doth receive Impression from a Spirit, as Matter doth from its Form, and a Spirit from its Body, because they are made and created by God, that they may● Act and suffer each from other. For Matter would flow infinitely, if a Form did not retard and stop its Flux. Wherefore when the Body is a Form informing, it doth inform and retain the Spirit, that it afterwards cannot flow any more.  
The Body therefore doth tinge the Spirit, and the Spirit doth penetrate the Body, whereas one Body cannot penetrate an other Body, but a subtle Spiritual congealed Substance doth penetrate and give Colour to the Body. And this is that Gummy and Oleaginous Stone, proportioned in its Natures, containing a Spiritual Nature occultly in itself together with the Elements purified. Therefore the Philosophers-Stone is to be wholly reduced into this Gumminess by the last Reiteration or Inceration of a certain gentle Flux, resolving all the Elements, that they flow like Wax. But when it is the Stone, it appeareth like Copper, whereas notwithstanding it is a certain Spiritual Substance, penetrating and colouring or tinging all Metallick bodies.  
From hence thou mayst easily guests, that this doth not proceed from the crassitude and grossness of the Earth; but from a Spiritual Metallick Substance, which doth penetrate and enter. Wherefore it behoveth thee to resolve the Body into a subtle Metallick Spirit, and afterwards to congeal and fix, retain and incerate it, that it may flow before ●it tinge. For Gold doth Colour nothing besides itself, unless first its own Spirit be extracted out of its own Belly; and it be made Spiritual.  
And know that our Mercurial Water is a living Water, and a burning Fire, mortifying and tearing in pieces Gold more than common Fire. And therefore by how much more it is better mixed, rubbed and ground with it, by so much more it destroyeth it, and the living fiery Water is more attenuated. But now when three are made one in the Form of a congealed Substance, than it hath in it a true Tincture, which can endure the Violence of the Fire. Therefore when the Body is so tinged, it can tinge another, and it hath in itself all Tincture and Virtue. And from hence all they who tinge with Sol and his Shadow, (viz.) with the Poison, that is Argent vive, do perfectly complete our Stone, which we call the great and perfect Gumm. And know for certain that it is not necessary, that our Stone or Gumm lose its first Mercurial Nature in the Sublimation of its crude and first Spirit: for the Oil and Gumm pertaining to this Stone are nothing else, than the Elements themselves Mercurialized, and made equal together, shut up and coagulated, resoluble and living, retained or bound in the viscosity of the Oily Earth, and inseparably mixed. And we ought to know that that Gum or Oil is first drawn out of the bodies, which being added, it is reduced into a Spirit, until the superfluous humidity of the Water be turned into Air, drawing one Element out of another by digestion until the Form of Water be converted into the Nature of Oil, and so our Stone in the end getteth the Name of Gumm and Sulphur.  
But whosoever hath brought the Stone thus far, that it appear like a mixing Gumm, and suffereth itself to be mixed with all imperfect Bodies, he verily hath found a great Secret of Nature, because that is a perfect Stone, Gum and Sulphur.  
This Stone than is compounded of a Body and Spirit, or of a volatile and fixed Substance, and that is therefore done, because nothing in the World can be generated and brought to light without these two Substances, to wit, a Male and Female: From whence it appeareth, that although these two Substances are not of one and the same species, yet one Stone doth thence arise, and although they appear and are said to be two Substances, yet in truth it is but one, to wit, Argent-vive. But of this Argent vive a certain part is fixed and digested, Masculine, hot, dry, and secretly informing: But the other which is the Female, is Volatile, crude, cold and moist; and from these two Substances the whole may easily be known, and the whole Stone entirely understood. Wherefore if our Stone did only consist of one Substance, in it there could be no Action and passion of one thing towards the other; for one would neither touch nor come nigh or enter into the other: As a Stone and piece of Wood have no Operation on each other, since they do consist of a different matter, and hence they can by no means, no not in the least be mixed together, and there is the same reason for all things that differ in matter. Wherefore it is evident and certain that it should be necessary for the Agent and Patient to be of one and the same Genus; but of a different species, even as a man differeth from a Woman. For although they agree in one and the same Genus, yet nevertheless they have divers Operations and Qualities, even as the Matter and Form. For the Matter suffereth, and the Form acteth● assimulating the Matter to itself, and according to this manner the Matter naturally thirsteth after a Form, as a Woma● desireth an Husband, and a Vile thing a precious one, and an impure a pure one, so also Argent vive coveteth a Sulphur, as that which should make perfect which is imperfect: So also a Body freely desireth a Spirit, whereby it may at length arrive at its perfection. Therefore Learn thou the Natural Roots, and those that are better, with which thou oughtest to reduce thy Matter, whereby thou mayst perfect thy work. For this blessed Stone hath in it all things necessary to its perfection.   

The Practic of the same Author.  
If we well consider the Words of Morienus that great Philosopher in Alchemy, who saith, Mix together Water, Earth, Air, and Fire in a due weight, without doubt thou wilt obtain all the Secrets of this Divine Science. And first, when he saith, put into the Water, or putrify the Earth in Water, this signifieth nothing else, than the Extraction of Water out of Earth, and the pouring of Water upon the Earth, so long until the Earth putrify and be cleansed, otherwise it would not bring forth its Fruit. Secondly when he saith, mix Water and Air, it's no more than if he should have said, mix Water now prepared with Air dissolved, or join and mix together dissolved Air with Water. Judge ye yourselves: For you know that Air is warm and moist, and ye have the saying of Morienus concerning the dissolution of Air, Earth, Fire and Water. Some when they speak of Dissolution, say that the Solution of the Fire is better, because whatsoever is dissolved in the Fire, that floweth in the Air. And Note that the Fire of the Philosophers is nothing else then the Air dissolved and congealed. This you may better comprehend from similitude, and suppose that first you have Air dissolved and congealed, to which add Fire. The Earth ought to be first prepared, and the Fire dissolved, before they are mixed.  
For the Earth together with the Fire ought to be put into a fit Vessel, and after is to be introduced the inextinguishable Fire of Nature, which when it descendeth upon the Earth, devoureth the whole together with its Gumm, and converteth it into its own Nature. Wherefore if ye consider well the Sayings and Precepts of the Philosophers, and understand their Mystical Sense, ye shall come to all the Secrets of the Divine Chemic Art.   
FINIS.   

A Catalogue of certain Chimical-Books Sold by William Cooper at the Pelican in Little-Britain London.  

ROg. Bacon of the Cure of Old-Age, and Preservation of Youth. 1683. 8o.  
Edward Madeira Arrais his account of the Tree of Life. 1683. 8o.  
Cardinal Cusa the Idiot of Wisdom, and of the Mind, Sublime Philosophy for a mental Man. 1650.  
Dominicus de Nuysement of the true Salt and Secret of the Philosophers. 1657. 8o.  
Lazarus Erkern of the Refining of Metals with 44 Figures. 1683. Folio.  
Fulke of the Causes of all kind of Stones, Metals, Earth's, etc. 1563. 8o.  
Dr. Meverells Answers concerning the Compounding, Incorporating, Separation and Variation of Metals and Minerals. 1679. 8o.  
Lirenaeus Philalethes Ripley revived, or a Commentary upon Sr. Geo. Ripleys Works of the Philosophers-Stone. 1678,  
Aurifontina Chimica or 14 Treatises of the Philosophers Mercury. 1680. 24 s:  
Io. joach, Bechers Magnalia Naturae of Transmutations done at Vienna, etc. 1681.  
joh. Ern. Burgravius his Introduction to Astral Philosophy. 1664. 8o.  
William Bacon's Key to the understanding of Van-Helmonts works. 1682. 4o.  
Io. Case his Wards to the Key of Vanhelmont, against Dr. Bacon 1682. 4o.  
Rob. Boil his Aerial Noctiluca or the wonder of this Age. 1680. 8o.  
— his Observations upon the Icy Noctiluca. 1682. 8o.  
— his Antielixir or Degradation of Gold  
Sr. Ken. Digbies Rare Chemical Secrets as they were presented to him in his Travels through France, Spain, Italy and Germany by the best Chemists of those Countries through which he passed. and published since his Death by Mr. Hartman his Steward and Operator. 1682. 8o.  
Nic. Flammells summary of the Philosophers-stone. 1680. 24.  
Chr. Glasers complete Chemist. 1677. 8o.  
Geber the Arabian his Works in Chemistry. 1678. 8o.  
Hydropyrographum Hermeticum, or the true fiery Water o● the Philosophers. 1680. 24.  
Rara Avis in Terris, or the complete Miner, their Laws, Customs, etc. 1681. 12o.  
Nic. Lemeries Course of Chemistry. 1677. 8o.  
— His Appendix to his Course of Chemistry. 1680. 8o.  
Reym. Lullies' Clavicula, or Key to his Works. 1680. 24.  
A strange Letter concerning the vast Treasure of an Adept. 1680. 24 s.  
William Maxwells' 100 Aphorisms of the Body of Natural Magic. 1656. 8o.  
The Principles of the Chemists of London. 2 parts. 1676. 8o.  
A Philosophical Riddle in Verse with Aurifontina Chym.  
A Brief Preparation of the Philosopher's Stone. ibid.  
Paracelsus his Mystical Philosophy written to the Athenians. 1657. 8o.  
The Privy Seal of Secrets, discovering the first matter of Philosophers. 1680.  
Io. Rays Account of the melting, smelling, preparing and refining of the Metals and Minerals in England. 1674. 8o.  
Sr. George Ripley's Treatise of Mercury. 1680.  
Const. Rodo●anacis his Discourse of Antimony and its Virtues. 1664. 4o.  
An Account of the Philosophers transmuting Powder found by Winces. Seilerus in the Chapel of a Monastery in Germany. 1683. 4o.  
David Persons Salamandra or Treatise of the Philosopher's Stone. 1636. 4o.  
Synesius the Greek Abbot of the Philosopher's Stone. 1678. 8o.  
Secrets Disclosed of the Philosopher's Stone. 1680. 24.  
William Simpsons' Philosophical Dialogues of the Principles of things. 1677. 8o.  
The Treasure of Treasures. 1680. 24.  
A Treatise of the Blessed Manna of the Philosophers. 1680.  
Tumba Semiramidis, the Wise-men's inexhaustible Treasure. 1676. 8o.  
The Touchstone of Gold and Silver wares by W. B. 1677. 8o.  
A new Touchstone of Gold and Silver wares by Io. Reynolds. 1679. 8o.  
G. Kendall's Appendix teaching the way to make Mathew's Pill. 1663. 8o.  
Bernard Earl of Trevisan his Epistle to Thomas of Bononia, concerning the Secret workings of Nature in the Product of things. 1680. 24.  
William Cooper's Catalogue of Chemical Books in 3 parts. 1675. 8o.   
The end.   

THE BOSOME-BOOK OF Sir GEORGE RIPLEY, CANON OF BRIDLINGTON. CONTAINING  
His Philosophical Accurtations in the making the Philosophers Mercury and Elixirs.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain. 1683.   

The Bosome-Book of Sir. George Ripley. The whole Work of the Composition of the Philosophical Stone, of the great Elixir, and of the first Solution of the gross Body.  
FIrst take 30 pound weight of Sericon or Antimony, which will make 21 pound weight of Gum, or near thereabouts, if it be well dissolved, and the Vinegar very good, and dissolve each pound thereof in a Gallon of twice distilled Vinegar when cold again, and as it standeth in Dissolution in a fit Glass Vessel, stir it about with a clean Stick very often every day, the oftener the better, and when it is well molten to the bottom, than filter over the said Liquors three several times, which keep close covered, and cast away the Feces, for that is superfluous ●ilth which must be removed, and entereth not into the Work but is called Terra damnata.  

The making of our Gum or green lion.  
Then put all these cold Liquors thus filtered into a fit Glass Vessel, and ●et it into Balneo Maria to evaporate in a temperate heat, which done our Sericon will be coagulated into a green Gum called our green Lion, which Gum dry well, yet beware thou burn not his Flowers nor destroy his greenness.   

The Extraction of our Menstrue, or blood of our green Lion.  
Then take out the said Gum, and put it into a strong Retort of Glass very well Luted, and place it in your Furnace, and under that at the first, make sober Fire, and anon you shall see a faint Water issue forth, let it waste away; but when you see a white Smoke or fume issue forth, then put too a Receiver of Glass, which must have a very large Belly, and the mouth no wider than it may well receive into that the Neck of the Retort, which close well together that no fume issue forth of the Receiver. Then increase your Fire by little and little till the fume which issueth be reddish, then continue the greater Fire, until drops like blood come forth, and no more fume will issue forth, and when that leaveth bleeding let it cool or assuage the Fire by little and little, and when all things are cold, then take away the Receiver, and close it fast suddenly, that the Spirits vanish not away, for this Liquor is called, our blessed Liquor, which Liquor keep close stopped in a Glass till hereafter. Then look into the Neck of the Retort, and therein you shall find a white hard Rhyme as it were the Congelation of a Frosty vapour or much like sublimate, which gather with diligence and keep it apart, for therein are contained great Secrets which shall be showed hereafter, after the great Work is ended.   

The Creation of our Basis.  
Then take out all the Feces which remaineth in the Retort, and are blackish like unto Soot, which Feces are called our Dragon, of which feces calcine one pound or more at your pleasure in a fervent hot Fire in a Potters or Glass-makers Furnace, or in a Furnace of vent (or a Wind Furnace) until it become a white Calx, as white as Snow, which white Calx keep well, and clean by itself, for it is called the Basis and Foundation of the Work, and it is now called Mars, and our white fixed Earth or ferrum Philosophorum.   

The Calcination of the black Feces called our black Dragon.  
Then take all the rest of the aforesaid black Feces or black Dragon, and spread them somewhat thin upon a clean Marble, or other fit Stone, and put into the one side thereof a burning Coal, and the Fire will glide through the Feces within half an Hour, and calcine them into a Citrine Colour, very glorious to behold.   

The Solution of the said Feces.  
Then dissolve those Citrine Feces in such distilled Vinegar, as you did before, and then filter it likewise, three times as before, and after make o● evaporate it to a Gum again, and then draw out of it more of our Mens●ruum, called now, Dragon● Blood, and iterate this Work in all points as afore, un●il you have either brought all, or the most part of the Feces into our Natural and blessed Liquor, all which Liquor put to the first Liquor or Menstrue called the Green Lion's Blood, and set that Liquor then altogether in one Vessel of Glass fourteen days in Putrification, and after proceed to the Separation of Elements, for now have you all the Fire of the Stone in this our blessed Liquor, which before lay hidden in the Feces, which Secret all the Philosophers do marvellously hide.   

The Separation of the Elements whereof the first is the Air, and is also counted our Ardent-Water, and our Water Attractive.  
Then put all the said putrified Menstruum into a Still of fine Venice Glass fit for the quantity thereof, put on the Limbeck, and close it to the Still with a fine Linen Cloth dipped in the White of an Egg, and then set it in Balneo Mariae, put to the Receiver, which must be of a great length that the Spirit respire not out again, and with very temperate heat separate the Elements one from another, and then the Element of Air will issue forth first, which is an Oil.   

Our Ardent Water or Water Attractive is thus made.  
When all the first Element is distilled● then in another Still fit for it, rectify it, tha● is to say, distil it over 7 several times, and until it will burn a Linen Cloth clean up that is dipped in it, when it is put to th● flame, which then is called our Ardent Water rectified, and is also called our Water Attractive, which keep very close st●pped, for otherwise the Spirit thereof which is very subtle will vanish away.  
By often rectifying the Ardent Water, there will come Aer in a white Oil swimming above the Water, and there will remain behind a yellow Oil which with a stronger Fire will also come over. Put Sublimate beaten small upon a Plate of Iron, and in the cold it will dissolve into Water, and filter it then, and put upon it some of the Ardent Water, and it will draw to itself all the Mercury in form of a green Oil swimming aloft, which separate and put into a Retort, and distil first a Water, and afterward will come a green thick Oil which is the Oil of Mercury.   

The Flood or Water of the Stone.  
Then draw out the Flood or Water of the Stone by itself in another Receptory, which Liquor will be somewhat white, and draw ●t with a very gentle Fire of Balneo, until ●here remain in the bottom of the Still, a ●hick Oily substance like unto liquid Pitch, keep this Water by itself in a fit Glass very close stopped.  
Note when the Liquor cometh white, you must put on another Receiver, for then all that Element is come over, two or three drops of this black Liquid Oil given in Spirit of Wine cureth all Poison taken inwardly.   

Our Man's Blood is thus made and rectified.  
Then put our Ardent Water upon that Matter black and liquid, stir them well together, and let it so stand well covered, for 3 Hours than decant and filter it, put on fresh Ardent Water and repeat this Operation 3 times and then distil it again with a moist lent Fire of Balneo, and so do three times, and then it is called Man's blood rectified, which the Workers in the Secrets of Nature do so seek, and so hast thou the Elements exalted in the virtue of their quintessence, namely the Flood that is Water and the Air, let this Blood be kept for a season.   

The Oil or Fire, or the Earth of the Stone.  
Then put up the Flood or Water upon the black and soft matter or Earth of the Stone, let them be well mingled together, and then distil the whole until there remain in the bottom, an Earth most dry and black which is the Earth of the Stone, save the Oil with the Water for a season close stopped in any wise.   

The Fiery Water.  
Then beat this black Earth into Powder, and mingle it with Man's blood, and so let it stand 3 Hours, after that distil it on Ashes, with a good Fire, and Reiterate this work 3 times, and then it shall be called Water of the Fire rectified, and so hast thou three of the Elements exalted into the Virtue of the quintessence, namely, Water, Air and Fire.   

The Earth.  
Then Calcine the Earth black and dry, in Furnace of Reverberation, until it become very fine white Calx.   

The Water of Life which is our Mercury and our Lunary.  
Then mingle with this white Calx the ●iery Water, and distil it with a strong Fire all 〈◊〉 as before, and Calcine the Earth again ●hat remaineth in the bottom of the Still, ●nd then distil it again with a strong Fire ●s before, and again Calcine it, and thus ●istil and Calcine 7 times until all the Substance of the Calx be lifted up by the Limbeck, ●nd then hast thou the Water of Life rectified and made indeed Spiritual, and so hast ●hou the 4 Elements exalted in the Virtue of their quintessence. This Water will dissolve all Bodies and putrify them and Purge ●hem, and this is our Mercury and our Luna●y, and whosoever thinketh that there is any other Water then this, is Ignorant and a ●ool, and shall never be able to come to the ●ffect.   

A grand secret or Accurtation of Sr. Georg● Ripley, for the help of those which have made the Philosophers Mercury and whose Poverty disables them to proceed to either the Red or White Elixir  
Take the Cerus or Cream of the fine●● and purest Cornish Tinn molten, reduce 〈◊〉 into fine white Calx, put it into a fit Glas● Still, and thereupon pour a convenient quantity of our Mercury, when it is our Luna●ry perfect, then distil that Mercury from the Calx again, and inbibe it therewith again, and again distil and reiterate this work until the Calx is become subtle an● Oily, yea and so subtle indeed, that it wil● How upon a Plate of Copper Fiery hot 〈◊〉 Wax, and not evaporate, which then wil● convert Copper into fine Silver, for the softness and neshness of the Tinn is taken away by the benefit of our Mercury confixed unto it by Virtue of which, it is made indurate an● clean that it may agree with hard● Bodies in fusion and in Malleation even as pure Silver. This work is very gainful and easy to be dealt withal, use it therefore until thou be Rich, and then I pray thee for our Lord's sake go to the great work, which ●s hear truly set forth unto thee, according as ●y Practice I have wrought and proved the ●ame. For the which thank God.   

The Oil which is the Element of Fire, and our red Mercury.  
The Flood with the Oil afore reserved ●hall be distilled with a most lent Fire of ●alneo, and the red Oil which remaineth in ●he bottom shall be diligently kept by itself, ●or it is the Element of Fire, and the Water ●hall be rectified again, and the same work iterated, until no more of our said red Luna●y will remain in it.   

The work of Putrification.  
When all your Elements be thus separated, then take the white Calcined Feces first of all reserved, called Mars, and put so much thereof into a Chymia as will scarcely fill half the Glass, and thereupon pour so much of our Ardent Water rectified as may but well cover the Calx which done incontinent stop close the Glass with a Blind-head, and set it into a cold place, until the Calx have drank up all the Liquor, which it will do in 8 days, than imbibe it again with the like quantity of the same Water and let it stand eight days more, and so Reiterate the work, from 8 days to 8 days, until the same Calx will drink no more; but stand Liquid still then Seal up the Glass with Hermes seal and set it in Balneo Mariae in a temperate heat to Putrefaction.   

The digestion of the white Stone.  
Then in that temperate Balneo let your Glass stand unremoved by the space of fully● 150 days, and until the Stone within the Glass become first Russet, and after whitish green, and after that very white like unto the Eyes of Fishes, which then is Sulphur of Nature flowing, and not evaporating in Fire, and our white Stone ready to be firmented.   

Another Secret Accurtation of Sr. George Ripley.  
Take the above said Sulphur of Nature, and project a quantity upon a Plate of Glass fiery hot, and the Glass shall be converted into a Silver Colour, and that Colour shall not be removed by any Art.   

The digestion of the Red Stone.  
Then take out the white Stone and divide it in to two, and know the true weight of each half, the one half reserve to the white work, the other half put into the Glass, and seal it up again with Hermes Seal, and then remove the Glass into a Cinerition which is somewhat a hotter Fire, and let it stand there likewise unremoved in that digestion, until it become Red, and of a Purple Colour, so have you the red Stone also ready to be fermented.   

The Preparation of the Ferment to the white-Stone.  
Then take Silver well purged from all Metals, and other filth that may be joined with it, and dissolve it in as much of our Lunary, which is our Mercury as the quantity of your Silver is, and in no greater quantity as near as you may, and set it upon warm Ashes close covered, and when it is throughly dissolved, the whole Liquor will be green, then rectify our Mercury, clean from it again twice or thrice, so that no drop of our Mercury be rest with it, then seal up the Oil of Luna in a Chemia, and set it in Balneo to putrify, until it show all Colours, and at the last come to be Crystalline white, which then is the white Ferment of Ferments.   

The Fermentation of the white-Stone.  
Then put that half of the white Stone before reserved, for the white-Work into a fit Glass, and know his weight, and put so much of the foresaid Lune Ferment into the Glass with the Stone as may contain the 4 th' part of the said Stone, and in the said Glass well luted fix them together, in a fixatory Vessel under the Fire, which will be well done in 2 or 3 days.   

The Inceration of the White-stone.  
When they are thus fixed together, and become one very fine Powder, incerate, that is to say, imbibe it with the white Oil of our Stone, which is our Lunary by pouring on as it were drop after drop, until the Stone be Oylish, then congeal it, and again imbibe it, and in this manner iterate this work, until this Stone will flow in Fire like Wax, when it is put upon a Plate of Copper Fiery hot and not evaporate, and congeal it up until it be hard, white and transparent clear ●s Crystal, than it is the Medicine of the ●hird degree, and the perfect white Stone, transmuting all Metaline Bodies, and chie●●y Copper and Iron, into pure and perfect Silver.   

The Preparation of the Red-ferment.  
Then likewise take Gold very purely, first ●urged from all other Metals that may be joined with it, with ten parts of Antimony, and ●hen dissolve it in our Mercury or Liquor Solutive, as before you did the Lune, and when 〈◊〉 is perfectly dissolved the Liquor will be Citrine; then in like manner, rectify from 〈◊〉 again our Mercury or Liquor Solutive, and then Seal up the Oil of Gold Ferment in a Chemia fit for it, and set it in Balneo to Putrify, which likewise, will become black, and must stand still unremoved in digestion, until it become white, which then remove into a stronger Fire without opening the Glass, and then keep it until it change Colours and become Citrine, which then is also Ferment of Ferments for the Red-work.   

The Fermentation of the Red-stone.  
Then to the other half of the Stone before rubified, digested, and reserved for the Red-work, put so much of the foresaid Gold Ferment as may contain the 4 th' part of the said Stone, and then fix them as you did the white-Stone, under Fire in a fixatory Vessel which will be then very well done in two or three days.   

The work of Inceration for the Red.  
When they are thus fixed together, and thereby become one very fine Powder, incerate, that is imbibe it with the Red Oil o● our Stone, then congeal it again, and again imbibe, and congeal and iterate this work so often until it will flow in Fire as Wax ● but not evaporate when it is put upon a Plate of Copper Fiery hot, which then congeal up until it be clear transparent hard red in Colour like a Ruby or Jacinth, which then is the Medicine of the third Degree● and the perfect Red Stone, transmuting all Bodies, and especially Mercury, Led and Silver into pure Gold, as any of the Natural Mine.  
Thus have you the making of the Philosopher's Stones, both White and Red, which is the great Secret of Philosophers. These Stones must be kept by themselves in several Glasses, or fair Boxes in a warm place, or dry at the least, as you would keep Sugar, because they are of so tender and Oily Substance, as they are apt to dissolve in every moist place which therefore preserve as is here showed.   

The Multiplication or Increase of the Virtue and Goodness of the aforesaid white and Red Stone.  
If you list to exalt your Medicine or Stone in quantity or goodness, than put your aforesaid white or red Stone, or part of each into a several Viol of Glass fit for the quantity, close well the Viol, then hang your Glass or Glasses in Balneo Mariae vaporoso so that it touch not the Water, in this warm fume or breath, the Stone which was congealed before in the Glass will now be dissolved, which then congeal again upon warm Ashes, and again thus dissolve and congeal, and so iterate this work of dissolution and congelation until at last the Stone within the Glass dissolved will be congealed, assoon as he cometh out of the Pot or Balneo, and feeleth the cold Air, without any other manner of Congelation to be used, and note that how often in this work you do dissolve and congeal your said Medicine or Stone, so many times doth he increase his Virtue ten times in projection, so that if at the first one ounce will convert 100 ounces, after the second Solution, the same one shall convert 1000, after the third 10000, after the fourth time 100000, and after the fifth 1000000 parts of any imperfect Metal unto pure and true Gold and Silver in all Examinations as any of the Natural Mine.   

The way of Projection.  
Because it is very cumbersome to melt a thousand thousand parts of any Body, when you will make Projection thus do. Take 100 ounces of Mercury first washed with Salt, and Vinegar, and put it into a Crusible, and set it over the Fire, and when that doth begin to Wax hot, put in one ounce of your Elixir or Medicine thus prepared as afore taught you, upon that hundred parts of the cleansed Mercury, and all the said Mercury shall become Medicine, project, one ounce of that Medicine upon another 100 ℥, of other washed Mercury, and it shall all also be converted into Medicine, again the 3 time project one ounce of this congealed Mercury, upon another 100 ounces of washed Mercury, and all shall be converted into Medicine, than project, the 4 th' time 1 ounce of this, last congealed Mercury, upon another 100 ounces of other washed Mercury, and all that shall be converted into Gold or Silver, according as ●our Stone was prepared, to the white or ●ed, praised be God.   

Accurtation of the great Work which saveth half the Work and Labour in the Work revealed by Sr. George Ripley.  
The white Frosty Rhyme or Powder whereof I told you in the beginning, being found ●n the Neck of the Retort, after the drawing of the Menstrue is like Sublimate, and is perfect Sulphur of Nature, and therefore needeth neither Putrefaction nor Digestion unto white, of this Sulphur take either the half, or the whole if you list, and also take so much of Lune Ferment, when it is Firment of Ferments as may contain the 4 th' part of the said Sulphur, seal them up both together in a Chemia and fix them together under the Fire in a fixatory Vessel, which will be well done in three days, and when they are become one very fine White Powder, then Incerate, that is to say, Imbibe it with the White Oil of our Stone, which is our Mercury, congealed, and imbibe and iterate this Work, and in all points do as you did in the White Work, in the gr●at Elixir before, for this Sulphur is of the same Nature, and thus shall you have the white Work perfectly made, and the Stone in half the time, and with half the Labour; which is not only a precious Jewel, but a great secret also.   

The like Accurtation of the Red-work done by the aforesaid Sulphur.  
Take either the one half or the whole of this abovesaid Sulphur of Nature, and dissolve it once with our red Mercury congeal it again, and then Seal it up in Chymea and set it in Cinerition (or Ashes) till it be throughly digested, and until it hath put on his Purple Colour or Fiery Chariot, than put thereunto so much of the Ferment of sol, when it is Ferment of Ferments, as may contain the 4 th' part of the said Sulphur, then fix them together under a Fire in a fixatory Vessel, which will be well done in 3 days, and wh●n they be become one very fine Red Powder, then Incerate, that is, Imbibe it with the red Oil of our Stone, which is our red Mercury and red Lunary, and Fire of the Stone, and continue in doing in all points as in the great Work aforesaid until the Stone be hard, transparent in Colour like a Ruby or Iacinth ●lowing in Fire, and not evaporating, then have you with less Labour and Expense of time the perfect Red-Stone for the which that God.  
This is the pleasant and dainty Garden of the Philosophers, which beareth the sweet smelling Roses white and red, abbreviated out of all the Work of the Philosopher's, containing in it nothing superfluous or diminished, teaching to make infinitely Gold and Silver according as the Medicine was prepared, having Virtue to heal also all Griefs and Sicknesses as well proceeding of cold as of hot Causes through the subtlety of his Nature, above all other Medicines of Physicians, for it comforteth the Healthy, strengtheneth the weak, and maketh the Aged seem Young, and driveth away all Grief, and putteth venom from the Heart, it moisteth the Arteries and joints it dissolveth all things in the Lungs, it cleanseth the Blood, it purgeth the Pipes, and keepeth them clean, and if the Sickness be of one months' continuance, it healeth it in one day, if of one Years continuance, it healeth it in 12 days, and if the grief be very old, it healeth it in one Month. To conclude, whosoever hath this Medicine, he hath an incomparable Medicine above all Treasures of the World, Praise God.   
FINIS.   

SPECULUM ALCHYMIAE; THE TRUE GLASS OF ALCHEMY.  
WRITTEN By ROGER BACON.  
LONDON, Printed for William Cooper, at the Pelican in Little Britain, 1683.   

Speculum Alchymiae, The true Glass of Alchemy by Roger Bacon.  
I Salute or greet unto thee, most dearly beloved, the Glass of Alchemy, which in my heart I have figured or Printed, and out of the Books of wise-Men have drawn, in the which is contained fully all that they have gathered to the Perfection of Alchemy, I do give it unto your Person, and in the which all things which are required to this Art be here gathered together, and those which be in divers places dispersed: I shall thus answer unto your Prudence and Wisdom, all things be created of the four Elements, and they be the Roots and matters of all things, and the diversity of things consisteth in three, that is to say, Colour, Tas●e and Smell. There is not to me but three viz. Diversities of Elements, divers Proportions, divers Decoctions, and divers Mixtions. Wherefore if ye will one Metalline Body transform into another, ye must know the Nature of one contrary and of another in every diversity, and when you know this, than you may by Addition and Substraction, put to more of one Element, and the less of another, and ●eeth them together well or evil, and also to mix them together well or evil unto your own will and desire. And that may a Man do well in Metals if he might know without error, how to separate the Elements, that is to say, to reduce them to their first Matter and Root, which Root is Brimstone and Quicksilver or Sulphur and ☿, and then that is the Root or Matter nearest or nearer; but because the separation of Elements in Metals is difficult and hard, the Masters did seek how to get the Roots nearest without any labour, from Brimstone and Quicksilver, and of these they made their Separation of Elements, which they used, and said that only the Elements did cleave in Metals, and that strange Elements of other things, as the blood, Eggs and Hair, do not enter but by Virtue or by Commixtion of them, with the aforesaid Elements, drawn of the Spirits and Bodies Metalline; but because we cannot resolve or separate as Nature doth, for Nature separateth without Apposition of any strange thing in the space of a thousand years, and we cannot live a thousand years, therefore if we will make this Separation we must find the cunning or knowledge by the which we may do it sooner; but this we cannot do by no ways except ●e do put unto them things divers and contrarious, for by his contraries ought ye to separate the Elements by our Knowledge and Mastery, therefore when two contrary things be mixed together one worketh in another, and so maketh him to give of his Complexion and Virtue, part thereof; for this cause ye must first learn to know the Complexion and Properties of all things, before you do enterprise to make commixtion together in their proper Natures, and it is needful that you know the works of Nature which you intent to do, and how much and what every thing doth give, of his Nature and Complexion, and how much, and what he lacketh of another Complexion and Nature, by the means of the working which you do, and by the Nature of contrary things, which you do commix together, and if you do err in any of these, to know how much and in what; for if you know this, than you do know how to rectify any thing of the World, and to reduce any thing unto his first Matter or Complexion, or to any other thing according to your desire; then by the contrary, if you know not this you shall not enterprise to meddle, but by means of some things to attempt to make ingression or such like until you do know this, and this is in light or in light things, and the Philosophers do say that if any Man do know how to convert one Nature into another he knoweth all the whole Mastery: and Avicen doth say the same, that so it is, all your desire ought to be to this, for this which I have said be the beginnings or Roots of Alchemy Philosophical and Medicine. And without the Knowledge of these Roots (if you will do any work or Medicine, which is called the Elixir in this Art to transmute imperfect Bodies into Sol and Lune, of whatsoever the Medicine was in his Confection) you must think well of four things which I shall tell you.  
The first is, that you do know how to prepare well all your things, and that you do know how to remove that which doth hurt most, and that which doth comfort your Intention, and that you know the sign when you have that which you desire to have, and that you know how to remove that which you ought to remove: For all that Man doth hath an end, and a certain Term, for according to Philosophers when Nature intendeth to destroy any thing, to generate another thing, worse or better, it intendeth to seek a certain degree which it doth not pass beyond and so standeth, and then another thing preparate, doth so provoke another special form which he had not before.  
The second is, that your things preparate you do know to commix them well together, and that is of sundry and divers things to make one Substance to be inseparable for ever; for if you know not how to mix your things well and naturally, so that every thing be destroyed, and so brought first unto their own primary being and proper species, and one new thing to be generated of them, it is worth nothing that you have done, and that you know the sign when your mixtion is completed.  
The third is, that you know the certain proportion, that is, the certain quantity of such things as thou oughtest to mix together, and also to know by reason why it should be so, that thereby you may be sure to find the thing that you look for: By the quantities that you know to have mixed upon your melted Bodies, it will away at the last slowly or quickly how well soever the things were prepared, without they were mixed together according to Knowledge and Nature thou hast lost all thy Labour as much as the final compliment doth contain, and that shall be well perceived in the Examination thereof, when the Body transmuted is put to Examination in Ashes or the Test, for there he will consume and waste away according as there was too much or too little of his Proportion at the first; but if the Proportions were rightly mixed according to Knowledge and Reason, than it shall not do so. And Rasis saith, if thou knowest how to convert Lune into Sol, thou knowest the contrary, that is to say, Sol into Lune. But to know to do this, there is a certain Term and quantity hidden, which for to know thou oughtest not a little to study, that is to say, thou oughtest thereabout greatly to study, for Rasis saith, that the wise-Men did never hide any thing but quantity and weight, and we care not whether People do know it or no, for we have made and written our Books unto you that understand what we mean, and to our Sons and Children. And when you know that then may you well perceive that no Author or Book doth agree or accord with other in Weight and quantity, and therefore for lack of the Knowledge thereof riseth a great error, and it is hidden for this Cause, that none but a wiseman and learned may compass to accomplish the same, which doth all his things with Knowledge and Reason, of the subtle Knowledge of Natural things; for if it might be had otherwise, Men which do meddle without Knowledge and reason; but only through Foolish boldness might have come to the end, they would no more have cared for the Learning and Wisdom of wise-Men, than for Dogs, if that their own proper Industry and Wit could have helped them to have found or gotten it.  
The fourth thing which you ought to consider, is the greatest Secret of all and mighty Wisdom, that is, that you know how to fortify your Medicine and multiply his Virtue, and this is a work of great Prudence and Wisdom, and if you understand this last, one part of your Medicine will not only convert ten parts of any Body melted but a hundred, a thousand, ten thousand, ten thousand thousand, and much more without end, according to the several Circulations you shall make. And this which I have now said if you do understand, it sufficeth you, and I have touched all things that is needful, and they which do understand those things, they know the Art and none other, and to speak of this Art is to speak by means as we have spoken, and to work the Art of Alehemy is to work as we have said, and to teach the Art is to teach as we have taught, and he that teacheth any other teacheth nothing, and he that works any otherwise worketh nothing. For who so desireth this Art, if he do err in any of the aforesaid Articles he shall never come to good end, until he knoweth the foresaid Articles, and the wiseman saith that Glass purgeth Metalline Bodies Corrupt, and cleanseth them: For Glass maketh the Metalline Bodies of hard Fusion, soft in fusion, and this is a Secret. And with salt Bodies are calcined and dried, for salt doth cleanse the Bodies in as much as he drieth up the Sulphur which is in them, by the which humidity they stink and be black and burnable, for the Bodies calcined is clean suffering the Fire without stinking, and this is a great Secret; but know you that it is spoken for another Secret, which I will not show here, nor yet will write of it, for it is the Secret of all Secrets; for by that Secret, when it is well and perfectly known, a Man may come to the Secrets of all other kinds, and of this Secret, I have showed you part, and if you know not that which resteth, I will declare no more neither by Tongue nor Peneus Now is ended the Glass of Alchemy which I have given for his Name worthy the same, for in that you may when you will, behold, and see as in a Glass contained all the Articles pertaining to this Art, which you should desire of wise-Men, I believe that the Roots were never so gathered together as they be here, for the which, understand you, and bear it in Memory according to knowledge, and that you do both hide and open according to reason, and as it ought to be, and not to show it to every Rybald according to the lightness of the Mind, for than that shall be vile which now is precious. In all the aforesaid Articles I will make you Answer, if I have Life and Health, either by Mouth Writing or Words, so that you shall understand it if God will, and thus endeth the true Glass of Alchemy.  
Vnum continet in se Masculinum & Femininum ergò Hermophroditum. Duo continet Masculinum, Femininum & Spiritum, tres Corpus, Sol and Luna.  
FINIS.   

Books Sold by William Cooper.  

Willi●m Simpsons' new Hypothesis of Acidum and Sulphur, in a Philosophical Discourse of Fermentation. 1675. 8o.  
Eyrenaeus Philalethes his Secrets revealed, the great Treasure in Chemistry. 1669.  
The Philosophical Epitaph in Hieroglyphical Figures of the Nature, Seed, Life and growth of Metals of the Alkahest and Salt of Tartar volatized. 1673. 8o.  
Tho. Vaughan his Aula Lucis or House of Light. 1652. 8o.  
The Practice of Lights, an Ancient Treatise of the Philosopher's Stone. 1683. 8o.  
Patrick Scot his Tillage of Light, or the Philosopher's Elixir. 1623. 8o.  
Paul Felgenhaver his jehior the Morning Light of Wisdom, or the three Principles of all things whatsoever. 1673. 8o.  
Opus Tripatritum de Philosophorum Arcanis 1678. 8o.  
Io. Bapt. Vanhelmont's Works in English. 1664. Fol.  
— His Praecipiolum of the Immature-Mineral Electrum, the first Metal which is the Minera of Mercury. 1683. 8o.  
M. Charras his● Royal Pharmacopaea Galenical and Chemical. 1678. Fol.  
O. Crollius and I. Hartmans Royal and Practical Chemistry. 1670. Fol.  
— Item his Admonitory Preface to his Royal Chemistry. 1658. 8o.  
Fred. Helveticus of the Transmutation of Lead into Gold by the smallest Proportion of the Philosopher's Stone. 1673. 8o.  
jac. Behmens Aurora the Root, of Philosophy, or the Description of Nature, the Mother of all beginnings, etc. 1656. 4o.  
— Idem the remains of his Books, etc. 1662. 4o.  
Io. Rod. Glaubers Golden Ass, or the way to get Gold and Silver out of Sand, Stones, Gravel, Flints, etc. in any Country. 1673. 8o.  
— His Philosophical Furnaces with Figures. 1651. 4o.  
Eirenaeus Philalethes his Secret of the Immortal Liquor Alkahest or Ignis-Aqua in Latin and in English. 1683. 8o.  
Geo. Starkey's Liquor Alkahest, a Discourse of that Immortal Dissolvent. 1675. 8o.  
The Sorbonists Grammar to Learn French, in English and French. 1674. 8o.  
Geo. Thompson's Method of Chemical Physic, or the way of curing Chemically 1675. 8o.  
Albaro Alonso Barba, the Art of Metals, translated by Edw. Montague the late Earl of Sandwich. 1674. 8o.  
Mich. Sendivogius his new-Light of Alchemy and his Treatise of Sulphur. 1674. 8o.  
Paracelsus of the Nature of things of, Generations, Growths, Conservations, Life, Death, Renewing, Transmutations, Separations and Signatures. 1674. 8o.  
Five Treatises of the Philosopher's Stone, two of Alphonso King of Portugal, Sawtre the Monk, Florianus Raudorff and William Gratarolle and the Smaragdine Table. 1652. 4o.  
Roh. boil's Esay of the Origin and Virtues of Gems. 1672. 8o.  
— His Observations about the growth of Metals in their Oar, and out of their Mine. 1674.  
— His Effluviums or new Experiments of Fire and Flame, and the perviousness of Glass, 1673.  
The Lives of St. Basil and St. chrysostom drawn by way of Parallel. 1681. 8o.  
Geo. Starkeys' Liquor Alkahest the Immortal dissolvent of Paracelsus and Helmont. 1675. 12●.  
Paracelsus his Archidoxis or chief teachings of Quintessences, Arcanums, Magisteries, Elixirs, etc. 1663. 8o.  
— Aurora and Treasure of Philosophers. 1659. 8o.  
The Water Stone of the wise Men, describing the Universal Tincture. 1659. 8o.   
The end.   

The Admirable EFFICACY, And almost incredible Virtue of true Oil, which is made of SULPHURVIVE, Set on fire, and called commonly Oil of Sulphur per Campanam,  
To distinguish it from that Rascally Sophisticate Oil of SULPHUR, which instead of this true Oil, is unfaithfully prepared, and sold by Druggist's and Apothecary's, to the dishonour of Art, and unspeakable damage of their deluded Patients.  
Faithfully collected out of the Writings of the most acute Philosopher, and unparalleled Doctor of this last Age, john Baptist Vanhelmont, of a noble Extraction in Belgia, and confirmed by the Experience of.  
George Starkey, who is a Philosopher by the Fire.  
London, Printed for William Cooper at the Pelican in Little Britain. 1683.   

The admirable Efficacy, and almost incredible virtue of true Oil which is made of SULPHUR VIVE, set on fire, and called commonly Oil of SULPHUR per Campanam.  
OF this most noble Liquor, and not vulgar Medicine, the noble Helmont writeth thus in his excellent Discourse concerning the Tree of Life.  
In the year 1600. a certain man belonging to the Camp● whose Office was to keep account of the Provision of Victuals which was made for the Army, being charged with a numerous Family of small Children, unable to shift for themselves, himself being then 58 years of Age● was very sensible of the great care and burden which lay upon him to provide for them, while he lived, and concluded that should he die, they must be enforced to beg their bread from door to door, whereupon he came (saith Helmont) and desired o● me something for the preservation of his life I then (being a young man) pitied his sad condition, and thus thought with myself the fume of burning Sulphur, is by experience found powerfully effectual, to preserve Wines from corruption. Then I recollecting my thoughts, concluded, that the acid liquor or Oil, which is made of Sulphur Vive, set on fi●e, doth of necessity contain in itself this fume, yea, and the whole odor of the Sulphur, in as much as it is indeed nothing else, but the very Sulphurous fume imbibed, or drunk up in its Mercurial Salt, and so becomes a condensed liquor. Then I thought with myself Our blood being (to us) no other then as it were the Wine of our life, that being preserved, if it prolong not the life, at least it will keep it sound from those many Diseases which proceed originally from corruption, by which means the life being sound, and free from diseases, and defended from pains and grief, might be in some sort spun out to a further length than otherwise. Upon which meditated resolution, I gave him a Viol glass, with a small quantity of this Oil, distilled from Sulphur Vive burning, and ●aught him (moreover) how to make it as he should afterward need it; I advised him of this liquor, he should take two drops before each Meal in a small draught of Beer, and not ordinarily to exceed that Dose, nor to intermit the use of it, taking for granted, that two drops of that Oil contained a large quantity of the fume of Sulphur, the man took my advice, and at this day in the year 1641. he is lusty and in good health, walks the Streets at Brussels, without complaint, and is likely longer to live, and that which is most remarkable, in this whole space of forty one years, he was not so much as ill, so as to keep his Bed, yea, although (when of a great age) in the depth of Winter, he broke his Leg, near to his Ancle-Bone, by a fall upon the Ice, yet with the use of this Oil, he recovered without the least Symptom of a Fever, and although in his old age, poverty had reduced him to great straits, and hardship, and made him feel much want of things necessary for the comfort and conveniency of Life; yet he lives healthy and sound, though spare and lean. The old man's name is john Mass, who waited upon Rithovius Bishop of Ypre, in his Chamber, where the Earls of Horn, and Egmondon were beheaded by the Duke of Alva, and he was then 25 years of age, so that now he is complete 99 years of age, healthy and lusty, and still continues the use of that liquor daily.  
Thus far Helmont, which relation as it is most remarkable, so it gives the Philosophical reason of his advice, on which it was grounded: And elsewhere the same Author relates how by this liquor he cured many dangerous deplorable Fevers, which by other Doctors had been given over for desperate. And in other places he commends it as a peerless remedy to assuage the insatiable thirst which accompanies most Fevers.  
To which relation and testimony of this most learned Doctor, and acute Philosopher, I shall add my own experience.  
I find it a rare preservative against corruption, not only in living Creatures, but even in dead flesh, Beer, Wine, Ale, etc. a recoverer of dying Beer, and Wines that are decayed, a cure for Beer, when sick and roping; Flesh by this means may be preserved so incorruptible, as no embalming in the World can go beyond it, for the keeping of a dead Carcase, nor Salting come near its effcacy, as to the conserving Meat, or Fowls, or Fish, which by this means, are not only kept from corruption, but made a musial Balsam, which is itself a preservative from corruption, of such as shall eat thereof, which being a curious rarity and too costly for to be made a vulgar experiment, I shall pass it over, and come to those uses which are most beneficial, and desirable.  
It is an excellent cleanser of the Teeth, being scoured with it, they will become as white as the purest Ivory, and the mouth being washed with Oil dropped in water or white-Wine, so as to make it only of the sharpness of Vinegar, it prevents the growing of that yellow scale which usually adheres to the Teeth, and is the forerunner of their putrefaction, it prevents their rottenness for future, and stops it (being begun) from going further, takes away the pain of the teeth, diverts Rheums, and is a sure help for the strong savour of the Breath, making it very sweet: In a word, there is not a more desirable thing can be found, for such who would have clean or sound Teeth, or sweet Breath, or to be free from Rheums: for which use let the water be made by dropping this Oil into it, as sharp as Vinegar, as I said before.  
Against a tickling cough and hoarseness, it is a rare remedy, not only taken two or three drops, twice a day inwardly, in the usual drink one useth before each meal, but also by gargling the Throat with it, and (so used) it is excellent against swollen Throats, Angina's, Struma's, Palates of the mouth inflamed, or the Wula of the Throat, or the Almonds of the Ears, which are (usually said then to be) fallen; It is excellent also against the Headache, and to divert Rheums from the Eyes, to wash the Temples therewith, likewise to take away Tetters, Morphew, Itch, or Scabs, this dropped in water is a pleasant, safe, and effectual remedy.  
Besides which outward applications, it is a Lord internally taken, preventing corruption, rooting out the seeds thereof, though never so deeply concealed in the body, and upon that score opening inveterate obstructions, eradicating old pains, and preventing otherwise usual relapses into Stranguretical, Colical, or Arthritical pains: it is abstersive, cleansing all Excrementitian settle in the Mesaraick or Mesenterial Vessels, and so cutting off the original source, and taking away the cause of putrefactive corruption, which is the productive beginner of very many diseases.  
On this score it lengthens the life, and fress the body from many Pains and Ails, to which otherwise it would be subject.  
It is a pleasant remedy, having only a little sharpness, which to the Palate is most grateful, and yet this Acidity is contradistinct from that Acidity which is the forerunner of putrefaction, which it kills and destroys, as the Acidity of Spirit of Vitriol is destroyed by the fixed Acrimony of its own Caput mortuum, or that of Vinegar, by the touch of Ceruse or Minium.  
Preternatural heat and thirst in Fevers, is no way allayed so speedily, and easily, as by this, nor is there any thing that for a constant continuance may be more safely and profitably taken; Spirit of Salt (such as the noble Helmont speaks of) alone may be joined with this, for its safety, and continual use with profit, especially in Nephritical distempers, and the heat or sharpness of Urine.  
Now as this is so noble a medicine, so there is none in the World more basely adulterated and counterfeited, our wise Doctors commending for it (quid pro quo) an adulterated mineral acidity of Vitriol, distilled in a Retort form vulgar Sulphur, which the Apostate Chemists prepare, and sell for, and the Knavish Apothecarries use, and give to their Patients instead of this tru● Spirit, which if sincere is clear as water, ponderous, and tightly acide, made of Sulphur Vive only, set on Fire without any other mixture, and the sums received in a broad Glass, fitted ●or the purpose, vulgarly called a Campana or Bell, from its shape or likeness.  
Most sottish is that Maxim of the Doctors, that Spirit of Sulphur and Vitriol are of one nature, when experience teacheth, that the mere Acetosity of Vitriol (which brings over nothing of its excellent virtue) will dissolve Argent Vive, which the strongest Spirit of Sulphur, truly, and not sophistically made, will not touch, nor will that recover Beer or Wines, or preserve them, as this will do, one therefore is an unripe Esurine Acetosity, of little virtue: the other a Balsam of an Antidotary virtue, a preservative against corruption, and upon that score nothing can be used more effectually as a preservative against, or a remedy in, Contagious Fevers, Smallpox, Measles, or Pestilence than this, nor more ridiculously than the other, which being drawn from the vulgar Sulphur, that hath an infection of malignity mixed with it (which it took from the Arsenical nature of the Minerals from which it was melted) adds nothing of virtue to the crude vitriolate Spirits, but only ●hat which was before of little virtue, to become a Medicine of more danger and hazard, but not a jot more goodness, than it was, when first drawn from the Vitriol; which being of itself clear, and crude, is for to deceive the ignorant (by its Colour,) tincted with some Root or Bark; Thus the credulous world is imposed on, and cheated, while instead of most noble remedies (in name promised) adulterated trifles are produced, to the Disparagement of Art, and the scandal and reproach of the prosessors Medicine.  
To discover which abuses, and vindicate true Art, I have made my Praeludium, concerning this Oil or Spirit of Sulphur, the virtues of which (if truly and faithfully made) are so eminently remarkable, and almost incredibly efficatious, that I thought it not unworthy my pains, in a few lines to communicate to the studious Reader, both what real benefit is to be expected from the true, and what injury is done to deluded (at least) if not destroyed Patients, by the Sophisticate Oil of Sulphur.  

Postscript.  
THat those who desire this so pleasant, so efficacious, and profitable a remedy, may not be abused by the base counterfeit Oil of Vitriol, corruptly called Oil of Sulphur, because it hath been once distilled from common unwholesome Brimstone, and tincted with some Bark or Root, of which the Town is full, and all Apothecary's Shops, to the great abuse of Art, but much greater of those who make use of it instead of the true, when indeed it hath not one quality like thereto: Let the Reader be informed that at George Starkey's House, in St. Thomas Apostles, next door to Black-Lyon-Court; And at Richard Jonson's, at the Globe in Mountague-Close in Southwark, the true is to be had, drawn from Sulphur Vive (set on Fire) without any addition, but the Sulphur itself, which is easily known by its clearness, sharpness, weight, not working on Quicksilver, turning bitter like to Gall, on the filings of Silver, preserving Wine and Beer from Corruption, restoring them when decayed, and in a word, by its quenching feverish heat and thirst, etc. As before hath been rehearsed at large, may by any one be distinguished, from that which is false and Sophisticate. However at those two places he may be confident of that which is real and true; And likewise at Richard Jonson's House, in Mountague-Close in Southwark aforesaid, you may have any Chemical Salts, Oils, and Spirits.  
Besides which Oil or Spirit of Sulphur, several other rare and admirably effectual Medicinal Secrets for the certain, safe, and speedy cure of most (if not all) diseases, as hath been proved by many hundr●d Patients (adjudged rather incurable● or desperately dangerous by other Doctors) are there to be had, being the more than ordinary Secrets, and preparations of George Starkey, who entitles himself a Philosopher by the Fire.  
And in particular, that Pill, or Antidote, injuriously challenged as the Invention of Mr. Richard Mathews, who in truth had that Preparation (for which he hath since been so famous) from the said George Starkey, the true Author thereof, who had it from God, by studious search, without the help of Book or Master, and which Preparation he hath since amended, and advanced in its virtue beyond comparison of that which Mr. Mathews had from him, as hath been, and is daily confirmed by the Experience of able Men. Concerning which Antidote, or Pill, or rather Anodinous Elixir, its virtues, and advancement, to almost a true Universality, by four variations thereof, which the first Author of the thing (by long Experience) found out, he hath wrote particularly, and at large, with the way of administering it, and how to order the Patient, by one or all of those Preparations, for his recovery, out of any the most desperately acute, or fixed Cronical disease, which Book being now ready for the Press, in few days God willing, shall see the light. It is called a brief Examination and Censure of several Medicines, etc.  
For the undeceiving of such who have been injuriously and falsely persuaded, that only Mr. Richard Mathews, and Paul Hobson have that Medicine truly prepared, condemning all others as counterfeit, to the disparagement, and palpable injury of the first Inventor, who accounts it unreasonable, that he who learned what he had from him, should censure himself as a counterfeit, unless he bind himself up to his Preparation, which though it be a true one, yet is the most inferior in virtue of all the Author knows, and called by him, his Elixir Diaphoretic, common; Of which, able judicious Practitioners (having once brought his more effectual, and higher graduated Preparations in the same kind) have so low an esteem (comparatively to these others) that they desire no more thereof.  
Farewell, George Starkey,  
When this Treatise and the Postscript was Written, Mr. Starkey then lived in the Place therein specified; but he died (as I have been informed) of the Sickness, Anno. Dom. 1655. by venturing to Anatomize a Corpse dead of the Plague (as Mr. Thomson the Chemist had done before him, and lived many Years after) but Mr. Starkey's adventure cost him his Life, however the Medicine truly made and prepared from Mineral Sulphur called Sulphur Vive, may now be had of very many Chemists in and about London, nay, the difficulty in making thereof is not so great, but that you may make it yourself if you please, and if you do but wait the time, and Opportunity to buy the Mineral Sulphur (not common ●rimstone) for the Mineral is not to be had at all times.  
The Process and shape for the Glass Bell, and the manner of making and rectifying this Spirit from Mineral Sulphur or Sulphur Vive as it comes Stone-like out of the Earth, it may be seen in the Chemical Works of Hartman and Crollius called Royal Chemistry, Charas' Royal Pharmacopaea, Lefebure, Thibault, Lemery, Glaser, Schroder's Dispensatory, and many others, unto whom I refer you. W. C. B.   
FINIS.   

Books Sold by William Cooper.  

A Description of the Famous Country of Carolina. 1683. 4o.  
Ars Notoria, the Notary Art of Solomon the Cabalistical Key of Magical Operations, etc. 1657. 12o.  
Truth and Honesty in Plain English, or a Survey of the Libels and Pamphlets since the Dissolution of the Parliament, 1679. 4o.  
Godfrey of the abuses of Physic Physicians, and Apothecaries, by Preventative Physic. 1674. 8o.  
Webster's History of Metals. 1671. 4o.  
Eirenaeus Philalethes Expositio in Gebrum, de Preparatione M●rcurii Sophici & breve Manuductorium ad Campum Sophiae. 1678. 8o.  
— Ejusdem de Metallorum Metamorphosi. 1668. 8o.  
— Ejusd. Brevis Manuductio ad Rubinum Caelestem. 1668. 8o.  
— Ejusdem Fons Chimicae Ph●losophiae. 1668. 8o.  
— Ejusd. Arcanum de Igni-Aqua, sive de Liquore Alkahest. 1683. 8o.  
— Ejusdem Introitus Apertus ad Occlusum Regis Palatium. 1667. 8o.  
— Idem, his Marrow of Alchemy in English Verse in 2 parts.   
The end.   

SUNDRY NEW, AND ARTIFICIAL REMEDIES AGAINST FAMINE.  
Written by Sir. Hugh Platt, Upon the Occasion of the great Dearth in the Year 1590.  Non est quo fugias à Deo irato nisi ad Deum placatum, Aug. 
LONDON, Printed for William Cooper, at the Pelican in Little Britain, 1683.   

New Remedies against Famine.  
THe first, and principal, and most Christian Counsel that I can give in these threatening days of Sword and Famine, is by hearty Prayers from a Zealous Heart to call upon the Name of the great and mighty jehovah, and of the gracious and merciful God of Israel, that it may please him to forget and forgive our manifold Sins and Transgressions, which have turned his favourable Countenance so long from us, and brought down from Heaven so many Clouds of Wrath upon the Fruits of the Earth, as that the great hope of our Harvest is smitten and daunted already, and that it would please him of his fatherly goodness by such m●ans as shall seem best in his own Eyes, for the relief of these our present wants, to turn this our penury into plenty, and so to bless us with his bountiful Hand, that we may all sing a full Song of thanksgiving unto him, as well for these new and undeserved favours, as for that glorious victory of late obtained against our Popish Adversaries; by the Hand o● those Honourable Commanders that hav● already begun the peace of our Commonwealth.  
Secondly, I could wish that all inferiors Officers in their places, would have a mor● Charitable and Religious care in the Execution of those Orders, which have of late bee● penned, and published with grave and deliberate advice from the Higher Powers fo● the furnishing of our Markets with all kind of Grain. For the Execution is the very life of the Law, and the Letter thereo● though set down by Authority and graced with a most honourable Chorus, doth give some hope at the first, but no full Satisfaction in the end unless the executing Magistrate, together with those high directors do join hand in hand for the common good of their distressed Country.  
Thirdly, I cannot want good will to wish though I have no Authority to command, that the very food of the Earth even the blessing of the Lord, should be no longer Subject to this Coppyhold and slavish tenure, of such base and unmerciful Lords, who upon every rumour of foreign scarcities, upon every petit- Transportation, yea rumour of Transportation only, upon fair ●eather, or foul weather, or any weather ●● they list, can make the same finable ad ●oluntatem Domini, and set what price they ●ist upon the Bushel. Is there no Court of Chancery, neither in Heaven nor upon Earth, ●o bridle these covetous and unmerciful Lords, yea and to stint them, that howsoe●er it shall please the God and giver of all ●hings to cross us from the Heavens, that yet no inferior Person should dare to exceed a certain price to be set down by Authority, upon the confiscation of whatsoever Grain he should so over rate unto his poor and needy Neighbour?  
Fourthly, if ever Abstinence were a true Christian virtue, than now let it appear amongst us, for why should the Rich Men Feast, when the Poor are ready to famish? Was there never but one Dives, and one Lazarus upon the Earth? Or do we want Wit, or Will, or Grace to apply a Parable? Here I may well cry out and say to the Rich, and fat weathers of our time, as Tully sometime said to Anthony. Te miror, Anthony, u● quorum facta imitere, eorum exitus non perhorrescere. I wonder at you o you Epicures that you are not terrified with their Destructions whose deeds you seem to imitate. Well if we have brought our pampered Bodies to tho●e delicacies, that we can now as well leave our Lives, as our Lusts; yet i● every Rich Man would spare but one Meal in a Week, and confer the estimate upon the poor of the Parish where he dwelleth (nunquam nimis dicitur, quod nunquam satis discitur) I say even this one Meal would serve well to mend a whole Weeks Commons of a poor Subscisor.  
My fifth and last Petition should be to move us to a Christian charity. And if that Roman Poet and Orator, that sententious Seneca in the danger and distress of a private Friend could give in Precept: Quod amicorum necessitati magis occurrendum, quam succurrendum, that we ought rather to prevent then relieve the necessity of a Friend. Then what is to be expected at our hands in a case of so great weight and importance, as doth not only touch the credit of our Profession; but also the lives and welfare of many thousands of our poor Christian Brethren, whereof some cannot labour, and many are without labour, and those which labour can hardly maintain themselves by their labour? Yea if we would look more narrowly and pierce more deeply with a sharp eye into the threats and terrors of these times, though Religion could wo●k no Charity in us towards others, yet reason, and civil policy might prevail so much with us for ourselves and those which are dear unto us, that we should not stay so long until our Neighbour's flames take hold of our own Houses, nor try the extremities that Hunger, and Famine may work amongst us.  
Thus much by way of Christian advice and counsel, now because I had rather be any way wanting, then in good will unto my native Country, unto the which I confess that I owe my Wit, my Wealth, my Labour, my Life, and whatsoever else I possess under my gracious Sovereign: And seeing that many grave, and learned Sermons have already in vain beaten upon this Subject, many careful Provisions have been from time to time made and published from our Prudent, and provident Prince, and from those honourable Senator's of our State, which as yet can work no Impression in the steely, and adamant Hearts of our English Rooks and Cormorants, though I cannot win the Goal in so great a purpose as I have in hand, yet I will bid the base to those choice, and delicate Wits of England, who if they would either associate themselves unto me at the first, or second me, when I have begun this proud attempt, I would not doubt, but that by these our joint Labours we should frustrate the greatest part o● these covetous complots, and by new, and Artificial discoveries of strange Bread, Drink, and Food, in matter and Preparation so full of variety, to work some alteration and change in this great and dangerous dearth.  
Nevertheless (though I do only break the Ice, for those that shall follow me in this kind) yet according to that poor Talon of mine, I will try mine own strength and confer as well my conceit, as knowledge herein: Which though it be neither such as I could wish, nor as these urgent times require, yet I will be bold (in the fullness of mine Affection) to pr●fer and present the same to the view of the well disposed Reader, whose courteous acceptation hereof, may one day peradventure wring from me some matter of higher reach, and farther Service then as yet I see either just cause to promise or reason to speak of.  
And because in the Treatise following my Author had ranged over all manner of Trees, Plants, Roots, green Pulse and Herbs, out of which he might by any probability draw any kind of sustenance for the relief of Man, I will only content myself with ●●e handling of the Preparation of some of these particulars which are most plentiful in their quantity, least offensive in their Nature, and most familiar with our Soul and Bodies, so as their offensive taste being first removed by Art, they may serve us in a far better manner and to our greater liking than now they do, either for bread, drink or food.  

How to take away a great part of that rank and unsavoury taste of Beans, Pease, Beech-mast, Chestnuts, Acorns, Veches, and such like.  
IF this may in some good Measure be performed, than I doubt not but that the Bulk and Body of our Meal and Flower will be much increased and multiplied, at the least for the poor Man's Table: Then receive mine own Experience therein. Boyl your Beans, Pease, Beechmast, etc. in fair Water, and if they be not yet pleasing enough, Change your Water again, and at the second or third boiling, you shall find a strange Alteration in Taste, for the Water hath sucked out and imbibed the greatest part of the●● rankness, then must you dry them (and if you think good, you may also hull them, according to the manner set down hereafter in the Abstract of Anchora Famis, etc.) or else you may grind them unhulled, and then make bread thereof, either simply of itself, or with the Addition of some third or fourth par● of other Wheat-flower; or else for better Expedition at the least in drink, if not in bread, you may take the ground Meal of them, and infuse warm Water thereon, and as it beginneth to cool, dreyne the same away, and reinfuse fresh warm Water till the taste please you: Then dry up the Meal, and make bread thereof either simply, or compounded as before. And as concerning the Chestnuts, we have the Experience of France therein already, where in great abundance they are spent and consumed in their usual bread in divers parts of that Country.  
The Beechmast doth yield a most sweet and delicate Oil, and every way comparable with the Nut itself, and therefore it is very probable that it will make an excellent bread with a very small correction: and if there might be some easy way or manner found out for the ready husking or hulling of them (which seemeth no matter of any great difficulty) than I durst promise a most rich and plentiful Oil of our own growing, and serviceable for many necessary uses. But if notwithstanding my former Preparation of Beans, Pease, etc. The Meal thereof do not yet content you, then work it into Past, with a liquor first strengthened with some bruised Annis-seeds, liquorice, or sweet Fennel seeds, or with the seeds themselves incorporated in the Past, or for the avoiding of charge with Pepperwort, Thime, Wintersavary, Penniroyal, etc. For if you can but deceive the Taste, you shall find the bread very hearty, wholesome, and nourishing. And whatsoever is here spoken of Beans, Pease, etc. May be generally understood of all other Grain, Seeds, Plants, Pulse, Roots, etc. And that which is serviceable for Bread, will be much more tolerable in drink: For the making whereof in some more cheap manner then as yet is known or usual amongst us, you shall find some few notes of mine upon the Abstract following, in their several places.   

Certain strange and extraordinary ways for the relieving of a Prisoner, or other poor distressed Creatures, when all hope of usual Victuals is taken from him.  
THese as I dare not warrant, so yet because I have received them either from good Authors, or from the credible report of Men of worth, I will deliver them as faithfully as I have received them.  
1. And first of all Paracelsus himself affirmeth, that a fresh turf or clod of Earth, applied every day unto the Stomach of a Man, will preserve him from famishing for some small number of days.  
2. I have heard many Travellours deliver of their own knowledge and experience, that a Man may live 10. or 12. days by sucking of his own Blood.  
3. Bapt. Porta. telleth us of a poor fellow upon whom a Ruinous House fell, and the Man so hedged in with the Floors and Timber that fell upon him, as that not being able to get out he was forced to relieve himself with his own Urine for 9 or 10. days, making his hand his cup to drink in.  
4. But the strangest and most incredible of all the rest, is that story which Parson Bateman, sometime Parson of Newington, had by relation of that reverend father D. Grindal then Archbishop of Canterbury, from the mouth of two English Captives, that were imprisoned in Turkey, and for their offence condemned to be famished to death, and escaped by this means. The keeper affecting his Prisoners for those good parts which he found in them, having received an Oath of their secrecy, delivereth unto each of them a small piece of Allom, which he willed them five or six times aday to roll up and down in their mouths. Now at ten days end, the great Turk sending to know if the Christians were dead or alive, and being informed of their lives, he commanded that upon pain of Death no man should dare to relieve them with any manner of food. Now when 10. days more were expired, and the like inquiry and return made as before: Well qd. the Turk, if they can continue yet 10 days more without food, I will say that the God of the Christians will have them preserved, and they shall be enlarged. The last 10. days expiring, and the Prisoners lives certified unto the Turk, they were forthwith delivered out of Prison, and returned for their own Country, and here discovered the Secret. The reason, and probability hereof I will leave for better Magicians than myself. For though we might suppose that the salt of Nature might receive some strength or vigour from this Mineral Salt, yet how the Guts should be filled with so small a proportion I cannot guests, much less determine.  
5 ¶ A fifth food b●t receiving some help from Corn was commended by Mendozza himself, wherewith he assured me upon his honour that he had relieved a Spanish Town, in an extreme Dearth, and scarcity of victual, and therewithal showed me a Loaf of Composition, which was of Wheat-straw, chopped into short pieces, and ground with some proportion of Wheat into Meal. But since I have been farther informed, that the same practice hath been usual in hard years in some parts of England, and for mine own better satisfaction, I caused some of the same flower to be kneaded into bread, but it was very brown in Colour, and very gretty in the mouth, and therefore it should seem that our Stones be not so apt for the grinding of it, and I have heard some affirm, that the same cannot well be ground but in a Steel Mill, or hand Mill.  
6 And the East-Indians, as I have read, do use to make little Balls of the juce of the herb Tobacco, and the Ashes of Cockle-shells wrought up together, and dried in the shadow, and in their Travel they place one of these Balls between their nether Lip, and their Teeth, sucking the same continually, and letting down the moisture, and it keepeth them both from hunger and thirst for the space of three or four days.  
7 The seventh and last of this kind, is that sweet Root called Lichoras, which being chewed only (if we may believe Pliny) doth in small quantity satisfy both thirst and hunger, and yet maintain sufficient strength in the Body.   

How to make an excellent Bread of the Roots of Aaron called Cuckowpit, or Starch Roots.  
THe making thereof is set down by a late Writer in this manner. First, the roots that are large must be cleansed from all skin and filth, and then cut into small and thin slices, the thinner you make them the sooner they are prepared, seeth them in boiling water, so long as you find the water hot and biting, and till the Roots begin to wax sweet. Then cha●ge your water, and pour fresh water unto them, and so continue boiling until the water become sweet, and that the roots have lost all their acrimony. Then take them out, and lay them abroad upon Canvas, supported with frames, and being dry grind them with hand-mills, and they make a most white and pure meal, which either of itself, or by the mixture of one third of wheat meal with it, maketh a most fair and savoury bread. This carrieth some good sense and likelihood of truth with it, for we find by daily experience, that it maketh as fair, if not a fairer starch, than our wheat. And therefore it were to be wished, that some good husbandry were used in the planting, and multiplying of these Roots, observing the nature of such soil and place wherein they most delight. And though it should fail us in this kind, yet we shall find our labour richly requi●ed, if we convert them into starch only. But here it is to be remembered, that the root must be gathered when it is plump ●ull, and in his pride, which is about the latter end of March, and all April: For when it beginneth once to spire, and that the sap is ●un up into the leaves, than the root shrinketh, and also loseth much of his virtue. Here a just occasion is offered to practise the like upon the Turnip, whereof there are both good ●iore and the price of them likewise very reasonable.   

Bread, and other food made of Pompions.  
THis fruit being both cheap, and great, doth also make a very savoury bread, if a little meal be mixed therewith, yielding food to a great number with a small charge. And if you bestow sugar, and other sauce upon it, it may also pass for a delicate dish. The manner of making the same is thus described by Porta, Choose the greatest and ripest Pompions, cut them into thin slices, and take away the hard crust or coat, and the inner marrow or softness, seeth them in boiling water, and bring them to a pulp or pap, and then s●rein it, adding thereto a third part of meal or flo●er, and make it up into bread, the fresher you eat the same, the more pleasant and deli●●te you shall esteem it. But with mine Author's favour: I think you will find it in his best form, and of farthest extension, when it is in his p●p or pulp, for his Body is exceeding waterish, and vanisheth away to a small substance if you seek to dry it. This I write by mine own trial, yet peradventure the Gourd of Naples, which he calleth Cucurbita may b● of a differing nature from our Pompions.   

How to save much fl●wer● or meal that is lost in all our usual Corn mills, that grind either, with Wind or Water.  
IF I teach the Miller so to grind his wheat as that neither the starchmaker (if I be not deceived) shall have stuff to make his starch with, except he grind for himself after the ancient manner; nor the brown Baker any bran to make horsebread withal, I hope that my fault will be pardonable at this time, because I hold it much better to want flower about our necks then in our bellies, and that horses should s●●rve before their masters. The conceit is short, and easy, and I hope without controlment. Let every Mill that grindeth corn, have also a bolting mill annexed unto it, that the same mover may play upon both, and by shaking of the boulter make a division of the bran from the flower. This bran as soon as it is divided from the flower must be returned again into the hopper amongst the rest of the wheat that is unground, and so as fast as you gather any bran, you must mix it with more corn: And by this means you shall have much less bran, and also more flower, though you would notwithstanding this course, pass the same through a fine boulter again. It is an usual manner in the higher part of Germany to bolt with these mills, but not to grind over their bran again in the first mill, for aught that I know, or as yet can learn.   

How to make starch without any corn.  
IT is well known that those Aaron-roots be●ore mentioned, will make a white and delicate starch. You must gather them in March or April, washing them clean, and paring away all the filth, or foul skins from them, and after slicing them into thin slices, and so leaving th●m in fair clear water, and changing your water every 12. hours, for the space of four or five days, till they become exceeding white and clean; then stamp them, and force them through a strainer with clean water, and when the substance of the starch is settled in the bottom, which will be in a few hours, then drain away all the clear water that fleeteth on the top, very gently, and expose the rest being in flat earthen pans or clean tubs to the Sun, which will attract or draw up all the water, and leave a hard cake in the bottom. But in the winter time, when you cannot have the Sun of a sufficient force for this purpose, than set your stone pans, or pewter basons wherein you have strained out your starch upon a pot with s●alding water, and so you may dry the same in a sufficient quantity for your own use all the year long. And if you would harden the same without charge, then place your pan upon your beef pot, and so you shall make one fire to perform several actions at once. But because these roots are not to be had in all places, nor at all times of the year, therefore for a second supply I have thought good to set down this receipt following.  
Take of the whitest Gum Arabic that you can buy at the Grocers, let them beat the same into pieces for you as big as hazel nuts in their great mortars, then take 3. ounces of this Gum, and first wash it in fair Conduit water, in a Stone Bason, stirring it up and down with your hands to take the filth from it; then wash it again with some more water, and pour that also away, and then to every 3. ounces so washed put a wine pint of fair Conduit-Water, stirring it up and down 3. or 4. times aday to procure a speedy solution or dissolving of the Gum: Then cover your Pan, and when all the Gum is dissolved, strain the water through a clean and thin Linen cloth, and reserve the same in Glasses well stopped, till you have cause to use it. It will last sweet at the least three weeks after it is made. When you would use this starch, if you desire to have your ruffs to carry a pure and perfect white colour, you must mingle some blue with the water, stirring it up and down with your finger in a Porringer, and before the blew settle to the bottom, wet your ruff therein, and presently wring it out again; then put it till it be clear, and after set it, as you do in your common starch. I do find by experience, that half the time that is lost in the other manner of starching, is here gained: For by reason that your starch is in a thin water, the Lawn and Cambric will be soon cleared and with much less beating. And I think that a second profit will here likewise fall out by the way, viz. That your Lawn and Cambric will last much longer: For (if I be not deceived) the continual patting, or beating thereof between the hands in our usual starching, worketh a great fretting and wearing of the same. And I doubt not, but that there be many other sorts of Grain, Pulse and Roots, which will make as good Starch as Wheat, which at this time I leave unto the studious endeavours of those that are careful for the common good. It may be that at my better leisure I may handle this subject more at large, but now the present times enforce me, to deliver that knowledge which I have. And thus much for starch.   

Sweet and delicate cakes made without Spice or Sugar.  
SLice great and sweet Parsnep roots (such as are not seeded) into thin slices, and having washed and scraped them clean, dry them, and beat them into powder (here a mill would make a greater dispatch) searcing the same through a fine searce, then knead two parts of fine flower with one part of this powder and make the same into cakes, and you shall find them to taste very daintily. I have eaten of these cakes divers times in mine own house, Quaere, what may be done in Carots, Turnips, and such like roots after this manner.  
Here I think it not impertinent to the purpose, which I have in hand to wish a better survey to be made of my book of Husbandry, being a parcel of the Jewel house of Art and Nature, Printed an. 1594. Wherein sundry new sorts of Marle are familiarly set down, and published for the good of our English Farmers: amongst the which, those waste ashes of the Soap-boilers (for such as dwell near unto the City of London, or may by easy water carriage convey them unto their hungry and lean grounds) have a principal place for the enriching of all cold, moist and weeping grounds. The book is to be had at the Peli●an in Little Britain. And if there were such plenty as I could wish of those shave or cuttings of Horn, whereof those that work for Lanterns only make the greatest store, I would then in respect of the infinite extension thereof, commend that before any other manuring of ground whatsoever, and for the only Garden-dung that I know, although for arable ground I must needs confess, that I have one secret, not as yet made known or common to the world, that would prove more general, and more easy of price then any other whatsoever that I as yet have either heard, or read of, but for some reasons best known unto myself, I do as yet forbear the discovery thereof.  
There is also a certain victual in the form of hollow pipes, or wafers, wherewith, as also with a defensative oil for his armours, pieces, and other Weapons● I furnished sir Francis Drake in his last Voyage, which hath been well approved and commended by sundry of his followers upon their return for England, whereby I was the more encouraged to make a second trial thereof in the Bear which went lately for CHINA. This food I am bold to commend in this place, both because it argueth ad propositum, and for that I know that if the Masters, Owners, or Mariners of Ships, would advisedly look into it, they should find it one of the most necessary, and cheap provisions that they could possibly make, or carry with them. The particular commendation whereof, resteth upon these few branches following.  

1 ¶ First, it is very durable, for I have kept the same both sweet and sound, by the space of 3. years, and it agreeth best with heat, which is the principal destroyer of Sea victual.  
2 It is exceeding light: For which quality Sir Francis Dr●ke did highly esteem thereof, one man may carry upon any occasion of land service, so much thereof, as will be sufficient to relieve two hundred men aday.  
3 It is speedily dressed, for in one half hour, it is sufficiently sodden, by which property it may also save much fuel and firing, which occupieth no small room in a Ship.  
4 It is fresh, and thereby very pleasing unto the Mariner in the midst of his salt meats.  
5 It is cheap, for in this dearth of corn, I dare undertake to feed one man sufficiently, for 2 pence a meal.  
6 It serveth both in stead of bread and meat, whereby it performeth a double service.  
7 Not being spent it may be laid up in store for a second Voyage.  
8 It may be made as delicate as you please, by the addition of Oil, Butter, Sugar, and such like.  
9 There is sufficient matter to be had all the year long, for the composition thereof.  
10 And if I might once find any good encouragement therein, I would not doubt but to deliver the same prepared in such sort, as that without any farther dressing thereof, it should be both pleasing, and of good nourishment unto a hungry stomach.   
¶ All those which are willing to victual their Ships therewith, if they repair unto me, I will upon reasonable warning, furnish them therewith to their good contentment.   

A speedy or present drink which Travellers may make for themselves (extempore) when they are distressed for want of good Beer or Ale at their Inn.  
TAke a quart of fair water, put thereto five or six spoonfuls of good Aqua composita, which is strong of the Annis-seeds, and one ounce of Sugar, and a branch of Rosemary, brew them a pretty while out of one pot into another, and then is your drink prepared. Or if you leave out Sugar, it will be pleasing enough. I have been credibly informed that divers Gentlemen of good credit, when they travel abroad, and cannot like the taste or relish of their drink, that they use no other than the aforesaid composition, and find the same both to refresh ●nd cool them very well, neither are they troubled with the rawness of cold water, by reason that it hath received some correction by the Aqua composita, and that the Annis-seeds do give a delicate taste unto it. It were not amiss for all Seamen to carry some store of Aquavitae with them, that when their Wine, Cider, Pe●ry, and Beer are spent, they may transmute their water into the said drink.   

A cheap liquor for poor men, when Malt is extreme dear.  
IF a poor man in the time of flowering, do gather the tops of Heath with the flowers, (which is usually called and known by the name of Linge in the Northerly parts of this Realm, and is that plant whereof our common Heath Brushes are made,) and lay up sufficient store thereof for his own provision, being well dried and carefully kept from putrefying or moulding, he may at all times make a very pleasing and cheap drink for himself, by boiling the same in fair water, with such proportion thereof, as may best content his own taste. And this liquor is commended unto me, by one of the most sufficient professors of Physic of our times, and that upon his own and often experience, for a most wholesome and medicinable drink, as well for the Liver as the Spleen. It may be graced with a little Liquorice in the decoction, if he see cause.  
¶ I have also heard Sir Francis Drake affirm that fair Water and Vinegar mixed in a due proportion, doth make a fine cooling and refreshing drink in hot weather, which he esteemed for a rare secret at the Sea. And I have also known them that have made a voluntary drink thereof on the land, when they have had sufficient choice of others before them.   

How to brew good and wholesome Beer, without any Hops at all.  
SInce my profession in this Book, is in some sort to Anatomize both Art and Nature, without any regard of private men's profits, whom it either may essentially or accidentally touch, I am bold therefore, without craving any leave to do good: To renew, or rather to confirm and ratify an ancient opinion and practice, which long since in the great dearth and scarcity of Hops, many brewers of this land have been enforced to put in use for the better supportation of their weak and declining estates. But because they failed in proportion (without the which there can be nothing complete or absolute) they suffered a good conceit to die in the Birth. And no marvel then, if Wormwood notwithstanding it be a Simple so highly commended of all the ancient and new H●●b●rists, for his great and singular effects in Physic, be in a manner ●●terly abandoned of all the Brewers in our time (except a few that can make a difference between five Shillings, or 5 pound charge, when Hops are sold for 50. s. an hundred) seeing as yet not any one of them hath so clerkly wrought upon this Simple, as to cover and hide the taste thereof● from the well mouthed Ale-cunners of our Commonwealth, which weakness of theirs, because it consisteth wholly in the want of a due proportion between the Malt and other beercorn, in respect of Wormwood, I have thought good to set down a sufficient direction for those that are wise, and willing to do good both to themselves, and to their Country, whereby they may easily even in one days Practise attain to the full perfection thereof. Supposing then that your Wormwood is either cut down in the Leaf before it be seeded, or being seeded that it is cut into short pieces, whereby there may be made an equal mixture of the whole Bulk together (for you must note that the seedy tops are much stronger and much more Oily than the rest of the leaves or stalks) make first a decoction of 4. ●unces of Hops with nine Gallons of water (which is the proportion which some Brewers in some sorts of drink do use) and when you have gotten out by ebullition or boiling, the full strength and virtue of them, keep the same, and begin likewise with some small proportion of Wormwood to the like quantity of water as before; and when you have bestowed as much time and fire therein, as you did about the Hops, then taste each of them by itself, and if you find the same to exceed the first in bitterness, then begin with a less proportion of Wormwood, and so reiterate your work, till you have equally matched the one with the other: Then may you safely proceed by the rule of proportion to a barrel, and from thence to a Tun, and so to a whole brewing. Neither let the bitterness of Wormwood in his present taste any thing dismay you, for if you did but taste the decoction of hops only before the mixture of ground Malt (which doth wonderfully sweeten the same) you would think it a very unapt liquor to be wrought up into so pleasing a drink as our ordinary Beer doth show itself to be: For it is the Hop● only which ma●eth the essential difference between Beer and Ale, and that by allaying the exceeding lusciousness of Malt by his bitterness, whereby both uniting themselves together, become a savoury and wholesome drink for man's body: Which may be in every respect as well performed in Wormwood, as in the Hop, yea, and peradventure with Centaury, Artichoke leaves, or Aloes hepatique, as some workmasters have confidently affirmed unto me. And though the Hop be usually in drink, and the Wormwood only in medicine, whereby some may happily be persuaded, that it is inconvenient for men that are in health to drink a Medicine continually to their meat: Yet let this be a sufficient answer to that Objection, that it is the dose only that maketh the difference herein. For I can assure you in mine own experience, and by the experience of one of the best experienced Brewers in London, who yet liveth, that if you give a double or treble quantity of English Hops to an ordinary guile of strong Beer, you shall find the same to be a sufficient preparative to your body for the best purgation that shall be ministered after. And this is the reason why Venice-Turpentine, which being ministered in a small dose is given for the strengthening of the Back, and to stay the running of the Reins: Yet i● it be taken in the quantity of an ounce at once, it will purge sufficiently in divers Bodies. So then either let there be no more taste of Wormwood, than there is of Hops in our drink, and we shall find no difference in effects, but such as shall commend and grace the Wormwood beyond the Hop; or let Beer be advanced with the Hop ● to the bitterness of Wormwood Wine, and so we shall find the Hop far to exceed the Wormwood in his malign quality.  
Thus much I have thought good to publish, for the credit of Wormwood and for the benefit of this Island in sundry respects, which I shall not need to particularise at t●is time, because they are so commonly known to all men. And though I know I may be overweighed either with the Flanders Merchants, or with the great hopmasters of England, whose Foundation is so deeply laid, that a few loose lines can neither shake nor stir the same: yet either knowing or at the least persuading myself to maintain the truth, before I give it over, I will crave the liberty of the Schools, qu●d fiat controversia. And in the mean time, those which will not be satisfied of the wholesome and rare medicinable helps of the one, together with the weak and feeble virtues of the other (which was but a hedg-bird the other day, though now it be perking so proudly upon his Poles) I will refer them to the learned Herbals of D●scorides Mathiol●●, Doctor Turner, Dodoneus, Thurnizerus, and the rest.    

An Abstract of certain frugal Notes, or Observations in a time of Dearth or Famine, concerning bread, drink, and meat, with some other circumstances belonging to the same, taken out of a Latin writer, intituling his book, Anchora famis & sitis.  
FIrst, for the avoiding of all putrefaction, as well in bread, as in corn, it is very requisite that they be perfectly dried, or gently parched, either in the sun, or by the warmth of the Air, or else in the want of these two, in some apt Oven, or rather in a Stove, but with such care, as they do not burn, or savour of adustion.  
2 After the baking of your bread, it is necessary that the same be left in the Oven, well closed, for some reasonable time, the heat thereof being lessened by degrees, for so the bread being thoroughly baked, and suffered to cool of itself again, will satis●ie the hunger of a man in double proportion to that which otherwise it would.  
3 Each kind or sort of bread being a little toasted over the coals, and afterwards sopped in Wine, will fill or glut ●xc●●dingly: Such a Breakfast as this taken in the Morning is a sufficient repast for th● whole day after.  
4 The meal of parched corn doth fill the gut exceedingly.  
5 Bread may be made of Rice, Indian millet, or Turkish Wheat, ●ither by decocting the whole grain in water, and so bringing it to the form of a Pulteis, and after baking the same, ●r el●e by grinding it into Meal, but the latter way maketh the fairer bread. This may as sufficiently be performed with our ordinary wheat, for ●ught that I can imagine.  
6 All manner of Pulse, ●s Lentils, Vetches, Beans, and such like, if they be first rubbed over in Lee, and then hulled and after ground, they will yield both fairer meal, and better bread.  
7 Past or Dow is soon baked upon thin Plates of Iron or Brass.  
8 Those which ●ide Post, are oftentimes content both to bake th●ir Bread, and also to roast their meat under the seats of their Saddles, here I think that our climate will prove too cold.  
9 Men must be brought by degrees, and not too suddenly from their usual and natural Food and drink, into these artificial diets.  
10 A Pulteis or hochpot, made of Flower or Meal sodden amongst Apples, Pears, Plums, and such like Fruit; or of some bread and water, or the broth of Flesh that hath been toasted in the Smoke, or with Milk well boiled together, doth fill the Stomach more than thrice so much of dry bread eaten alone, especially, if the same be high boiled to a stillness, or consistency.  
11 Such like compositions do also extend farther in the satisfying of hungry Maws, being made of Biscuits, or dry, hard, or stale grated bread. And by this means one loaf will go as far as two new loaves.  
12 All sorts of good Cakebread, or Spice-bread steeped a convenient time in fair water, will convert the water into a most pleasant or wholesome drink, the Bread notwithstanding being very wholesome to be eaten.  
13 Pound your Pepper, Ginger, and such like Spices, and having steeped them in water, place the same well covered over a gentle fire, and then work your paste with the imbibition, or decoction thereof. And by this means your spice will extend much farther in Cakebread. And the same spice also being new pounded or beaten, may be afterward wrought up in Paste for cakebread. Here you may practise upon these Plants, which be hot and wholesome withal: As the wild Cresses, otherwise called Pepperwort, Galingale, Thime, Orrace, Isop, Wintersavery, Penniroyal, and such like Herbs instead of Spices.  
14 Some of these Artificial kinds of bread and drink, if there be any left that may be well spared, will serve for the feeding and fattening of cattle, Geese, Hens, Hogs, etc.  
15 The smell or sent of Bread (I think he meaneth that, which is new and hot from the Oven) doth nourish the body, and refresh the Spirits greatly. Some commend the Spirits of bread extracted by distillation, as a most sovereign preservative in the Consumption, and other pining Diseases.  
16 If any of these Artificial foods or drinks do happen to offend, either in colour, taste, or savour, they may be helped with Honey, Sugar, Saffron, Wine, Annis-seeds, Co●iander seeds, sweet Fennel, Cinnamon, and such like.  
17 In the time of necessity, even green corn taken as it groweth of itself, or a little parched or dried against the Fire, or steeped, or boiled in Wine, or water, affordeth a reasonable kind of sustenance.  
18 The distilled water of Oats, doth so warm the Stomach, as it doth overcome the senses. It is well known that many do Brew a very strong and mighty drink with malted Oats, and how profitable the same might be to all our English Brewers (if there m●ght be sufficient store of them had) in a dearth of Wheat and Barley, the same being rightly matched, or rather mastered a little with the Hop, to alter their taste: They can best tell that have made thei● private experience and profit of them, when others very inconsiderately have run on in their common, and chargeable course of brewing●  
19 The Liquor of the Birch tree is both wholesome, and savoury, and deserveth to be recommended in his kind.  
20 There may be an excellent extraction made of Ale, which you may term either a Spirit or a quintessence, and that in a small dose, far more excellent than all the tartareous, sulphureous, or mercurial preparations. If the Author do here mean any Philosophical course, it will be both too curious and costly for the common sort of people: If only a well rectified Aquavitae, or an evaporation of the Phlegmatic part to a thick body, I cannot see how we shall raise any store, or quantity of m●tter to furnish the Subject which we have in hand. If he mean physically, we will reserve the strict examination thereof, till a fitter Occasion be offered.  
21 The meal of such corn as is ground in the month of August, is remembered amongst the Writers of best credit, to keep and last best all the year after.  
22 Such bread as is made up of the Flower of dry Beans is most strong in nourishment, and may be corrected of his taste by the addition of Cumminseed. And it is also a usual matter in Germany to make drink of Beans● Our English Brewers do also find good use of them amongst other Corn in a small proportion, wherein they have a special care not to surcharge the rest of their Beer Corn, with too great a quantity of Beans● lest they should give a bad smack or farewell to their Beer: But I am verily persuaded that if either Beans, or Pease were artificially handled according to the manner before expressed, that they would not only prove serviceable, and that in a large manner for Beer only, but also for the making of wholesome, swe●t, and delicate bread.  
23 Of Vetches first hulled, and of the Herb Aphace, which receiveth divers Translations, and is called Dandelion, Priest's crown, Swine's snout, Monk's head, Dogs teeth, or common Cicory, may be made a bread so as it be mixed with a convenient proportion of other usual meal, for it yieldeth a very ●air and savoury Flower, as the Author testifieth of his own experience: The same may be corrected with Annis-seed, Fennel seed, Coriander seed, etc.  
24 Both Bread, and Drink may also be made of Lentils.  
25 Bread may be made of Panic, as also of Millet, whose seed even in a small quantity doth arise greatly both in Bulk, and substance.  
26 A solid, and wholesome Bread may be made of wheat starch. But such bread, by reason of his price, will have no fit place here-except every private man do make his own provision.  
27 A decoction of Annis seed, Fennel seed, Caraway seed, and such like, either in Wine, or Water, is a most wholesome drink. Hereunto may be added a decoction also of Liquorice with Annis-seeds together in fair Water in a due proportion.  
28 Of Beechmast, Acorns, and the Barks or raping of Trees that are wholesome, a convenient drink may be had.  
29 Mushrooms will spring abundantly if you ●●it the Barks of the black, and white Poplar, and bury them in Furrows well dunged. So likewise the white Poplar being cut off close by the ground, and watered with warm water well seasoned with Leaven, in four days space will bring forth most pleasant, and delicate Mushrooms. These being dressed in their kinds are accounted amongst the most lusty, and stirring meats with the Italians.  
30 A good bread may be made of the Rape, or Navew, being first scorched, and after sodden, and then baked.  
31 A bread may be made of the powdered, or ground leaves of the Pear Tree, Apple tree, Beech and Oak, and so likewise of drink.  
32 Dow may be kneaded up with Wine, Vinegar, or Ale, if you would make the same hot, and hearty. But I think the new Must of Wine, or the best Wort of Ale, or Beer much better, for that we may well doubt, or rather assure ourselves that the whole spirit of Wine, or Ale will fly away in the baking, because the same had first wrought itself into a body, whereas in Wort that never came to Workmanship, the fire or spirit doth as yet lie close, and couched within it.  
33 A drunken bread may be made with spirit of Wine and Flower. But I think that common Aqua-composita would pro●e over chargeable.  
34 A Paste consisting of meal, and the Oil of Olives, or other Fruit, or seeds mixed together may be made into bread.  
35 Miz●ldus r●porteth of a certain traveller, who undertaking a long journey did relieve himself with one pound of the Oil of Violets and soft grease mixed together, and therewith he preserved himself by the space of ten days. The like effect hath also been found in the Oil of Almonds mixed with the grease of a Cow, and that by reason of the clamminess thereof.  
36 A bread made of Eggs is both wholesome, and more filling then other ordinary bread, but especially if the same be kneaded up with the yiest of the strongest Beer or Ale.  
37 Those Eggs are most carefully to be gathered, and kept, which are laid from the new Moon in August, others do rather commend the Wain, and the time of both the Sunsteads. And new laid Eggs will keep long in dry Chaff or Bran.  
38 An excellent bread may be made with milk either leavened, or unleavened, and of exceeding nourishment being taken but in a small quantity, but they fill more if resty Bacon being fried be also incorporated therewith.  
39 A man may live with milk only, and it will serve in stead of meat, and drink, and medicine.  
40 A glutting kind of bread may be made of new Cheese, and likewise of old being grated; mixed, and wrought up with meal. For it cometh all to one end whether we eat bread and cheese severally, or both mixed together.  
FINIS.   

A Petition to the courteous Reader.  
HEre I have thought good (Gentle Reader) to entreat thus much favour at thy hands, that seeing my new fire of Coleballs, together with some other few inventions, first mentioned in mine Apology, do as yet attend some courtly favours, whereby they cannot so presently as I wish, break forth into the public service of this Land: That thou wouldst for a little time (which I hope is n●w drawing to his period) entertain them with a good conceit and kind opinion, not regarding the censures of those ignorant, or malicious spirits of our age, who presuming to know the simples of my fire, may happily range into base and offensive matter, and thereby lab●u● to discredit that secret, whose composition they could never y●t reach unto, nor, if they had the particulars, were they able to combine and knit them with their left handed Workmanship.  
And for the better satisfaction of my well-wishing friends, and the full confutation of mine undeserved Foes, I would have them to understand that seeing the premised Secrets, have not only been seen, and allowed, but at this present are also countenanced by those which are right Honourable in their places: that from henceforth they will scorn the malice both of Viperous Tongues, as also of slanderous Pens, if any man should happen to be so extremely, or desperately mad, as to take upon him to argue upon that project, whereof he can neither find a medium, nor communes terminos, and therefore impossible to conclude Syllogisticè si non in Bocardo against it.   

Books sold by William Cooper.  

GEorge Starkey's Admirable Efficacy, and almost incredible Virtue of the true Oil of Sulphurvive made per Campanam.  
A detection of the various injuries, and abuses in Chemical and Galenical Physic, committed both by Physicians and Apothecaries. 1674. 8o.  
Fr. Mer. Vanhelmont his Cabbalistical Dialogue concerning the World's Creation, in Answer to Dr. Hen. More. 1682. 4o.  
Geo. Kendall's Appendix to Mathew's unlearned Alchemist, or the Art and way taught how to make the said Pill● for the benefit of the People of England. London. 1663. 8o.  
Sir George Ripley's Bosome-Book of his Philosophical Accurtations in the making of the Philosophers M●rcury and Elixirs. 1683. 8o.  
Sir Hugh Plat's new and Artificial Remedies against Famine, wrote upon the Occasion of a great Dearth in the year 1569. 8o.  
El. Ashmole's way to bliss, proving by Philosophy, and Reason the possibility of an universal Medicine. Lond. 1658. 4o.  
Matth. Ma●kaile the diversity of Salts and Spirits maintained, or the imaginary volatility o● some Salts and Nonentity of the Alcali before Cremation and Identity of all Alcalies, all volatile Salts, and all vinous Spirits, by an only Lamp furnace, resolved into real improbability, in Answer to Dr. Dan. Cox, and with Animadversions upon Gid. Harvey's new discovery of the Scurvy, etc. Ab●rdeen. 1683. 8o.  
— His M●ffet-Well or a Topographicospagyrical Description of the Mineral Wells at Moffet in Annedale in Scotland, and the Oily Well at St. Catherines Chapel, with a Character of Mr. Culpepper and his Writings. Edinburg, 1664. 8o.  
Starkey Revived, or the pre●ent state of Physic, as now practised by R. Fl●tcher. Lond. 1676. 8o.  
R. Fletcher's Character of a true Physician or a true Chemist, etc. London. 1676. 8o.  
Io. Collins his Discourse of Salt and the several ways to make Salt in England, the Character of good and bad Salts, and the several sorts of refined English Salts, London. 1682. 4o.  
Fr. Cox his Treatise of the making and use of divers Oils, distilled Waters, etc. Lond. 1575. 8o.   
The end.   

THE TOMB OF SEMIRAMIS Hermetically Sealed, Which if a Wiseman open (not the Ambitious Covetous Cyrus) he shall find the Treasures of Kings, inexhaustible Riches to his content.  
H. V. D.  He that exerciseth Love, will apprehend what I say: but if I speak to the ungrateful, he shall not comprehend my sayings. S. Aug. of Divine Love. 
London, Printed for William Cooper at the Pelican in Little Britain. 1684.   

Most Noble and most Famous, S. R. I. curious in the inspection of Nature, and my most honoured Patrons.  
NOt only in former times, but also in this old Age of the World, nothing hath been deeper buried, nor hitherto more desired by all, especially the lovers of Art, than the knowledge of that great Mystery of the Philosophers, which by a known word is called the Philosophers-Stone; We therefore preserving the Inscription of the Monument, do raise this Knowledge, buried and obscured under the pretext of the Tomb of the most wise Semiramis, formerly Queen of Babylon, out of its Grave, and present it to the view of the Learned, which if (not an ambitious covetous Cyrus, but) a wise man open, he will to his satisfaction find Royal and inexhaustible Treasures: I may also add constant Health: which two, you will say, are the principal supporters of an happy life.  
But some haply of no small ingenuity will imagine that this Tomb may be opened by women's work, or children's sport: but let them know that this Knowledge is a most deep River, wherein the Lamb wades, that is, the upright profiteth; and the Elephant swims, that is, the most Learned do fluctuate, yea are drowned in their opinions, errors and doubts; whilst one is yet doubtful concerning the true subject of the great Work, yea generally a stranger to it; another very solicitous in acquiring the sophical Mercury, wearyeth himself with unsuccessful labours, not knowing what it is, or of what form; Another tortures himself with vain perplexity to know what the Philosopher's Fire is, what the magical Elements, the Key, or dissolving Menstruum, whence it is to be drawn, whether sweet, or corrosive? cold or fiery? it hath troubled me often to see such men so concerned, and in vain laborious in those things, wherein they at length could find nothing but vanity and affliction of mind; wherefore commiserating them by the impulse of Charity, I do freely impart (though many will accuse me as guilty of violated silence) the Light mercifully communicated to me, that they may use the same as a Key to the Sanctuary of that sacred Knowledge.  
But the curious Industry, and indefatigable Curiosity of you, being most excellent in the exact Arcana's and Work of Polydaedalus nature, having invited all the Learned men of the World by your most sweet incitements, to communicate the most secret things, enjoineth and obligeth me to make you (the genuine Sons of all sorts of Knowledge) Heirs of this, which in my judgement is the most exact and curious Work of all Nature. But who I am, inquire not. I am a man that makes it my study to profit others, your Friend, and an admirer of your Virtues, known to many, at least by name.  
Farewell therefore, ye Students of Nature, and High-Priests of Art, the lofty Stars of Germany, God be with you, and with his Power strengthen your Works and Thoughts, that they may be highly advantageous to the whole Commonwealth of Learning, for the increase of the Publick-good, and the immortal Glory of your own Names.  
From my Study, jan. 1. 1674.   

THE Tomb of SEMIRAMIS Hermetically Sealed.  

CHAP. I. Of the Physical subject of the Philosopher's Stone.  
THE Fear of the Lord is the beginning of our Work, and the end Charity, and love of our Neighbour. Entering therefore with the assistance of our good God upon so divine a Work, it must be first enquired, what the subject thereof is. For as a Ploughman in vain prepares his Ground for Harvest, unless he be assured of the Seed; so also he prepares the Chemical Ground without ●ny recompense, if he knows not what he sows therein: and herein at this day many do perplex themselves, and are hurried into different opinions.  
But this is not a place to discuss all these things, whilst some do seek it in the Animal Kingdom in Blood, Sperm, Sweat, Urine, Hair, Dung, Eggs, Serpents, Toads, Spiders, etc. Others are with great diligence employed in the Vegetable Kingdom, especially in Wine for the unprofitable Magistery. For though it be manifest to us, that the supreme Medicine of our health may be obtained in either Kingdom, and indeed in Man, (especially in his heart) as also in Wine: for as Gold contains the virtues of all Minerals, so do these two comprehend the powers of all Animals and Vegetables as contracted into one; yet that the great work of Philosophers could be made from them, was never in the thought of any Adept, it is therefore requisite to be sought in the Mineral Kingdom. But there is also here a great company of Dissenters, so that we have need of an Oedipus. For some there be that think to extract it out of the middle Minerals, as they call them, namely, Salt, Nitre, Alom, and such other, but all in vain, because they have in them no Argent vive, into which they may be resolved; in which error even we in our primitive ignorance were also involved. It remains therefore to be supposed, that Metals are the Physical subject of our blessed Stone. But here also the matter is in suspense, because Metals are some perfect and some imperfect.  
But in fine we say, that all fused Metals, but especially the not fused, though imperfect, may by the intimate depuration of their original pollution (which yet is very difficult, and by outward appearance scarce possible) be the subject of the Stone, whereof, saith Flamel, some have operated in jupiter, others in Saturn, but I (saith he) have operated and found it out in Sol: and in Exercit. ad Turbam it is read, That all Metals clean and unclean are internally Sol, and Luna, and Mercury, but there is one true Sol, which is drawn from them. And the Author of the secret work of the Hermetick Philosophy, Can. 16. saith, He that seeks the Art of multiplying and perfecting imperfect Metals but by the nature of Metals, deviates from the truth; for Metals must be expected from Metals, as the species of Man from Man, of Beast from Beast. And Can. 18. He proceeds thus: Perfect Bodies are endowed with a more perfect Seed; under the hard shell therefore of the perfect Metals lieth the perfect Seed, which he that knoweth how to extract by Philosophical Resolution, is entered into the Royal Path. So also that Anonymous Philalethes in his Introduction into the King's Sacred Palace, Chap. 19 concerning the progress of the Work in the first forty days; There is indeed in all (even in the common) Metals, Gold, but nearer in Gold and Silver, though (as the same Adept speaks well) there is yet one thing in the Metallick Kingdom of an admirable offspring, in which our Gold is nearer than in common Gold and Silver, if you seek it in the hour of its nativity, which melts in our Mercury, as Ice in warm Water, etc.  
But leaving now these more imperfect Metals, at present we declare those two great and more perfect Luminaries Sol and Luna, to wit, Gold and Silver, to be the Physical subject of the Stone, which way a great part of the Philosophers have followed, and came to their desired end. Which same thing Augurellus shows, 2 Chrysop. when he saith, Take a Metal pure, and purged of all its dross, whose Spirit recedes in its secret part, and being pressed with a great weight, lives privily, and desires to be released from bands, and to be sent out of prison to Heaven, being spread into thin plates. The same in Chrys. lib. 1. Seek not the principles of Gold anywhere else: for in Gold is the seed of Gold; though being close shut up, it retires further, and is to be sought by us with tedious labour. And concerning the dignity of both the Luminaries, Lul, that Star of Spagyric Philosophy, in his Book, P.M. 28. saith, Two are more pure than the rest●●amely, Gold and Silver, without which the Work cannot be begun or finished, because in them is the purest substance of Sulphur perfectly purified by the ingenuity of Nature; and out of these two bodies prepared with their Sulphur or Arsenic, our Medicine may be extracted, and cannot be had without them. And Clangor Buccinae saith, You must operate prudently and expressly, because neither Solemnising nor Luna can be without ferment, and any other seed or ferment is not proper and useful, but Gold to the red, and Silver to the white; which bodies being first subtiliated under weight, must then be sowed, that they may putrify and be corrupted; where one form being destroyed, another more noble is put on; and this is done by the means of our Water alone. From hence a certain Anonymous in his Answer excellently concludes; As Fire is the principle of Fire, so Gold is the principle of Gold; such as the Cause is, such is the Effect; such as the Father, such the Son; such as the Seed is, such is the Fruit; Man generates Man, and a Lion a Lion.  
But you will say, The Philosophers affirm, that the matter ought to be such, that the Poor as well as the Rich may obtain it; from whence that saying is, God hath granted this treasure to be sought by all men; nor doth he deny that great Good to any man, except to him that makes himself unworthy by the depraved affections of his heart. And Geber, You ought not to consume your goods because of mean price: if you understand the principles of Art, which we shall deliver to you, you will attain to the complete Magistery. For if it were Gold, or any such costly thing, the Poor would be constrained to postpone this glorious Work. And whereas an Artist may oftentimes happen to err, a poor man could not repeat the Work after an error committed, which must absolutely be done, if there be no other remedy. And Lilium; This Stone is openly sold at the meanest rate, which if the Sellers knew, they would keep it in their hands, and by no means sell it. And another Anonymous, Our expenses exceed not the price of two Florins: which Arnoldus thus confirms; Hold fast, because the charge of our most noble Art exceeds not the price of two pieces of Gold in its emption, that is, in the operation. And Geber saith, If in operations you lose your money, reflect not injuriously on us, but impute it to your own imprudence; for our Art requires no great expenses.  
To which we answer; That we never denied, that besides Gold and Silver there is not also granted another subject of meaner value, where we excluded not imperfect Metals, as we mentioned before out of an Anonymous Philosopher in these words; There is yet one thing in the Metallick Kingdom if an admirable beginning, etc. though many Philosophers would have this vile price to be ●nderstood of our dissolving Menstruum.  
Moreover, you will say out of Sendivogius Tract. 11. in your Operations take not common Gold and Silver, for these are dead things.  
We answer, by granting that the Stone is not made of common Gold and Silver, as such, and so long as they are dead, but when resuscitated, and reduced into their first seminal nature, and made like unto the Philosopher's Gold, then do they not only express their seed, but also do serve instead of ferment: which a certain Philosopher confirms in those words, saying; Neither the ancient 〈◊〉 the modern Philosophers have ever made any thing but Gold of Gold, and Silver of Silver, yet that was not common Gold or Silver.  
By which it appears, that the Philosopher's Gold is not common Gold, neither in colour nor in substance, but that which is extracted from them is the white and red tincture.   

CHAP. II. What the Physical or Philosopher's Gold is.  
THe Philosopher's Gold or Silver, is a metallic body, resolved into the last matter, to wit, into Mercury, which is the first matter of the Stone, and is thus proved Every thing is from that into which it is resolved: But all Metals are reduced into Argent vive; ergo, they were Argent vive.  
For, according to the common opinion of Philosophers, that which the wise men seek is in Mercury. Moreover, Mercury is the radix in Alchemy, because from it, by it and in it are all Metals. And Theophrastu● (that most profound Sea of the Spagyrick-Philosophy) thus speaks concerning the first matter of Metals: To extract Mercury from metallic bodies, is nothing else but to resolve or reduce them into their first matter, that is, running Mercury, even such as it was in the centre of the Earth, before the generation of Metals, to wit● a moist and viscous vapour, which is the Philosopher's Gold or Silver, containing in it invisibly the Mercury and Sulphur of Nature, the principles of all Metals, which Mercury is of ineffable virtue and efficacy, and contains divine secretest   

CHAP. III. Of the preparation of Bodies for the Philosophers Mercury.  
AVicen saith, If you desire to operate, you must necessarily begin your Work in the solution or sublimation of the two Luminaries; because the first degree of the Work is, that Argent vive may be made from thence; but because these, as the more perfect Bodies, are closer bound, and have an ba 〈…〉 lation, that they may be reduced into 〈…〉 do in the first place require preparation, antiphysical calcination, which indeed is not so necessary in Silver; for by reason of the cleanness and softness thereof, our Water easily acts upon it; which is not done in Gold, and the other Metals, which do all require Calcination, on which our Water then more easily acts, especially if those which are impure be deputated for the similitude of substance.  
Concerning the Calcination of Bodies out of the secret Work of the Doctor and Bishop of Trent for the Philosopher's Stone: Metals to be dissolved aught to be first calcined or purged in Lac virgins, and Luna being most fine and subtly filled, must be dissolved in Aquafortis, and distilled rain-water in which Shall ammoniac or common Salt hath been dissolved; then it must be precipitated into a most white Calx, and washed in decanted water, and the Calx must be edulcorated in other rain-water hot, that all the saltness and acrimony may be taken away, then must it be dried, and it will be a most pure Calx.  
But Gold must be calcined after this manner: Make an Amalgame with Gold (which must be first depurated by the Body of the black Eagle, that it may be made beautiful and glorious above measure) and Mercury very well purged with Salt and Vinegar, and strained through Leather, put it in purified Aquafortis, that all the Mercury may be dissolved, decant the Aquafortis from the Calx of Sol, wash the Calx as aforesaid in warm water, and dry it with a gentle heat, that Calx (if artificially and lightly reverberated, yet so that it flow not) will be converted into a most beautiful Crocus.  
Gold that it may be reduced into the first Matter, or Mercury of Philosophers, is thus otherwise calcined, whereof Paracelsus, in his 7th Book of Metamorphosis concerning resuscitation, declares, namely; that Metal must be calcined with revivified Mercury, by putting Mercury with the Metal into a Sublimatory, digesting them together, till an Amalgame be made, then sublime the Mercury with a moderate Fire, and bruise it with the metallic Calx, and as before, repeat the digestion and sublimation, and that so often till the Calx being put to a burning Candle will melt like ice, or wax. This Metal so prepared, put to digestion in Horse-dung or in ●al. Mariae, moderately hot, digesting it for a mo●●h, and the Metal will be converted into living Mercury, that is, into the first matter, which is called the Philosophers Mercury; and the Mercury of Metals, which many have sought, but few have found.  
joachimus Poleman of the Mystery of the Philosopher's Sulphur, by help of his duplicated and satiated Corrosive, divides a Metal into the least Atoms, and dilacerates it to be delivered to the ●●ry Menstruum, dissolving it to a ting Soul.  
It is calcined by us another and better way, which Calcination we rather call the first solution, and it is done by pouring the Wine of Life to the Calxes of Sol or Luna aforesaid, put into a Phial, (which is our Menstruum, of which hereafter in Chap. 6.) to the height of a finger's breadth, and putting to an Head or Alembick, they must be digested in Ashes, or also in Sand, and coagulated; being coagulated, you must pour on new Menstruum, as before, and coagulate, and that three or four times, or till the metallic Calx melt at the ●●re like Wax or Ice, which is a sign of sufficient Philosophical calcination; and this is done with the preservation of the Metal in its primitive virtue; and this is that which Aristotle saith in the Rosary, join your Son Gabricius dearer to you then all your Children) with his Sister Beja, who is a tender sweet and splendid Virgin.   

CHAP. IU. Of the second and true Philosophical Solution of Bodies, and their reduction into Mercury.  
HAving performed Calcination, or th● first Solution, whereof we have spoke● in the preceding Chapter, and which (a● the anonymous Philosopher in his Golden Treatise of the Philosopher's Stone in his Answer hath it) ought to be sweet and full natural; that is, which should without noise dissolve the Subject with the preservation o● its radical moisture, than the Bodies so calcined● must be put into a Phial hermetically sealed, and in a gentle heat of Bal. Mar●r Dew, be digested, or putrified the space ●f a Philosophical Month: for a voluntary ●olution is better than a violent; a temperate, than a speedy; as the Philosopher ●ath it. And thus is made the second and true Solution of a Metal into viscous water, ●r a certain Oleity with the preservation of ●he radical moisture, in which is the true metallic Sulphur, together with the true ●nd most noble Mercury: for one of them is always the Magnet, and remains solving with ●he solved, and desires to continue inseparably, and that because of the similitude of substance. Wherefore the Ancients said, Nature rejoiceth in Nature, Nature overcometh and altereth Nature, whereby the essential or formal Solution is distinguished from the corrosive Solution. But you must know that from Luna is obtained a liquor, or green ●incture, which is the true Elixir of Luna, and the highest Arcanum to comfort the Brain. But from Sol by equal putrefaction ●s produced a Liquor of the highest redness, which is the true Elixir of Sol, and the quinessence of Metal. Whereof, saith Geber, we make sanguine Gold better than that produced by Nature, which Nature no wise makes. Concerning this Viscosity, Geber further speaks briefly: We have most exactly tried all things, and that by approved Reasons but we could never find any thing permanent i● Fire, except the viscous Moisture, the sole radi● of all Metals, when as all the other Moisture being not well united in homogeneity do easily ste● from Fire, and the Elements are easily separated from one another, but the viscous Moisture, to wit● Mercury is never consumed with Fire, nor is the Water separated from the Earth, but they either remain altogether, or go altogether away.  
But will you inquire in what weight the Menstruum is to be espoused to a Metal? The Philosopher's Rosary saith, As in the working of Bread, a little Le●ven le●veneth and sermenteth a great quantity of Paste; so also a modicum of Earth is sufficient for the nutrition of the whole Stone. Aristotle nominates the weight, saying, do thus, and coct till the Earth that is, the Gold) hath exhausted ten parts of the Water.  
The Author of Novum Lumen at the end of his Book breaks forth into these words; There aught to be ten parts of Water to one part of Body: and by this way we make Mercury without common Mercury, by taking ten parts of our Mercurial Water (that is, the Mercurial Oil of Salt putrefied and alembicated) which is an unctuous vapour, to one part of the body of Gold, and being included in a Vessel by continual coction, the Gold is made Mercury, that is, an unctuous vapour, and not common Mercury, as some falsely do imagine.   

CHAP. V. What a Quintessence properly is.  
PARACELSUS in his third Book of long Life, chap. 2. discoms●th thus: A Quintessence is nothing else but the goodness of Nature, so that all Nature passeth into a spagyric mixture and temperament, in which no corruptible thing, and nothing contrary is to be found.  
He also in his fourth Book Archidox. of the Quintessence saith, A Quintessence is a matter which is corporally extracted out of all Creseitives, and out of all things that have life, being separated from all impurity and mortality, most purely subtiliated, and divided from all the Elements thereof.  
And a little after in the same place; You ought to know concerning the Quintessence, that it is a matter little and small, lodged and harboured in some Tree, Herb, Stone, or the like; the rest is a pure body, from which we learn the separation of the Elements.  
Rupescissa concerning the Quintessence, in chap. 5. about the end, saith, The Quintessence which we seek is therefore a thing ingeniated by divine breath, which by continual ascensions and descensions is separated from the corruptible body of the four Elements; and the reason is, because that which is a second time, and often sublimed, is more subtle, glorified and separated from the corruption of the four Elements, then when it ascends only once; and so that which is sublimed even to a thousand times, and by continual ascension and descension comes to so great a virtue of glorification, that it is a compound almost incorruptible, as the Heavens, and of the matter of the Heavens, and therefore called Quintessence; because 'tis in respect of the Body, as the Heavens are in respect of the whole World, almost after the same way: by which Art can imitate Nature, as by a certain like, very near and connatural way.   

CHAP. VI Of the Philosophical Fire, or Dissolving Menstruum, or our Liquor Alkahest.  
THe preparation of this Water, or most noble Juice, (which is the King's true Bath) the Philosophers always held occult, so that Bernard Count Tresne and Neigen, Book 2. said, he had made a vow to God, to Philosophers, and to Equity, not plainly to explain himself to any man, because it is the most secret Arcanum of the whole Work, and is so indeed; for if this Liquor were manifested to every man, Boys would then deride our Wisdom, and Fools would be equal to the Wise, and the whole World would rush hither with a blind impulse, and ●un themselves headlong without any regard to Equity or Piety, to the bottom of Hell. Augurellus calls this Menstruum Mercury in these words: Tu quoque nec coeptis Cylleni and acibus unquam Defueris Argentum vulgo quod vivere dicunt Sufficit, & tantis praestant primordia rebus. Nor is Argent vive ever wanting to the bold undertaking of Cylenus, it yields principles to great things. The same doth George Ripley judge in his Preface of the twelve Gates: I will teach you truly, that these are the Mercuries that are the keys of Knowledge, which Raymund calls his Menstrua's, without which is nothing done. Geber names it otherwise, saying, by the most high God, this is that Water, which lighteth Candles, gives light to houses, and yields abundance of Riches, Oh the Water of our Sea! Oh our Sal Nitre appertaining to the Sea of the World! Oh our Vegetable! Oh our fixed and volatile Sulphur! O the Caput mortuum, or faeces of our Sea!  
Tridensine in his secret work of the Philosopher's Stone, saith: The Water which Philosophers used for the compliment of the Work, they called La● Virgins, Coagulum, the Morning-dew, the Quintessence, Aquavitae, the Philosopher's Daughter, etc.  
Paracelsus variously also, Azoth, Spirit of Wine tempered and circulated, Mercurial-Water, Sendivogius, Chalibs; Rupescissa, Vinegar most nobly distilled.  
Vanhelmont (that most profound Philosopher by Fire) called it, the Liquor Alkahest, and thus described it: The Liquor Alkahest resolves every visible and tangible body into its first matter, preserving the power of the Seed, concerning which the Chemists say, the Vulgar bourn by Fire, but we by Water.  
We, by the Philosopher's leave, are those that can at will give names to their products, do call it the Mercurial Oil of Salt putrefied and alembicated: for Oil is exalted to an higher degree of a fiery quality, as it is the foundation of the whole metallic solution, (which is to be well observed) without which nothing can be advantageous in the Art, and it acts the part of a Woman in our Work, and is deservedly called the Wife of Sol, and the Matrix; and it is the hidden Key to open the close Gates of Metals; for it dissolves calcined Metals, it calcines and putrefies the volatile and spiritual, it tingeth into all colours, and is the beginning, middle and end of Tinctures; and is of one nature with Gold, as Arn. de Villa Nova affirms, unless that the nature of Gold is complete, digested and fixed: but the nature of the Water is incomplete, indigested and volatile. In a word, it is the Philosopher's Fire, by which the Tree of Hermes is burnt to ashes.  
Concerning this Fire johannes Pontanus in his Epistle saith, The Philosopher's Fire is not the Fire of Balneo, nor of Dung, nor of any thing of that kind, which the Philosophers have published in their Writings; it is mineral, it is equal, it is continual, it evapourates not, unless it be too much incensed; it participates of Sulphur; it is taken elsewhere than from the matter; it divide, dissolves calcines and congeals all things; and it is a Fire with moderate burning; it is a compendium without any great charge, because the whole work is● perfected therewith. Study therefore therein: for if I had found this at first, I had not erred two hundred times before I attained to practice: wherefore men do err, have erred, and will err, because the Philosophers have not constituted a proper Agent in their Books, except one, namely Artephius. But he speaks according to his judgement; and unless I had read Artephius, and perceived his scope, I had never attained to the Compliment of the Work, etc. Do you consult him, and ye shall know what our Menstruum is. I have said enough.   

CHAP. VII. Whether the dissolving Menstruum be corrosive.  
GEBER de Sum. perfect. Cap. 52 seems to be of this opinion, whilst he saith, Every thing that is solved must necessarily have the nature of Salt, Alums, and the like. And Paracelsus in his fourth Book Archidox. of the Quintessence, a little after the beginning, saith thus: It is difficult, and scarce credible, to extract a Quintessence without a Corrosive out of Metals, but especially out of Gold, which cannot be overcome but by a Corrosive, by which the Quincessence and Body are one separated from ●he other; which Corrosive may again be taken from it. And Chap. 3. of Long Life, Tom. 6. Book 3. he thus speaks: Resolve Gold together with all the substance of Gold by a Corrosive, etc. and that so long till it be made the same with the Corrosive: nor be you dismayed because ●f this way of operation; for a Corrosive is commodious for Gold, if it be Gold, and without a Corrosive it is dead.  
Yet you must know, that our Menstruum being poured upon Gold, ought not properly be said to be corrosive, but rather fiery; the strength and virtue of which Arcanum overcomes all Poisons. For every Realgar, that is, Mercury vive and sublimate, as also precipitate, aught to die in the Elixirium of Sol, and come to a singular and excellent tincture; because also violent solution is not made by our Menstruum, such as by the Resuscitatives, Aquafortis and Regia, and others of this form; but (as was said before in the fourth Chapter) it is done gently, sweetly, without any noise, and with the preservation of its radical moisture, with the spirits of which (as Lul hath it in his Vade mecum) a vivified virtue is infused in the matters.   

CHAP. VIII. Of the practice of the Sto●e.  
WHen you have acquired the ting Soul of the Planet, or the true Quintessence thereof by previous putrefaction, in which the true Mercury, and the Philosophers true Sulphur are contained: then is your matter prepared, ●●t to make thereby our blessed Stone. Take therefore (in the name of Him that said, and all things were done) of this most pure matter a sufficient quantity, put it into a fixing Vessel, or Phial, or Philosophical Egg, hermetically sealed; place it in an Athanor, as you know, and proceed with a convenient, viz. a digesting heat, continual, (for that failing it must needs die, or become abortive) sweet, subtle, altering, and not burning (that I may use the Counts own words) from the first conjunction, even to perfect ablution, government of the Fire, concerning which the anonymous Philalethes may be further consulted, who by the government of every Planet clearly describes the diversities of colours, coagulating and fixing it into the white or red Stone: for (as Raymund Lul advertiseth) he that hath not power and patience in the work, will corrupt it with too much haste.  
The sign of the Work perfected will be this: If the Stone being projected upon an hot plate of Venus, doth melt like Wax, and not smoke, but penetrate and tinge, then is the Oriental King born, sitting in his Kingdom with greater power than all the Princes of the World. Hence a Philosopher cries out, Come forth out of Hell, arise from the Grave, awake out of Darkness for thou hast put on Brightness and Spirituality, because the voice of Resurrection is heard, and the Soul of Life is entered into thee, praised be the Most High; and let his Gifts redound to the Glory of his most holy Name, and to the good and benefit of our neighbour.   

CHAP. IX. Of the augmentation of the blessed Stone.  
WHen by the help of God you have now obtained the aforesaid incombustible Sulphur, red with Purple, that you may by the repeated inversion of the Wheel (as the Philosophers term it) know how to augment it; in which no small mystery of Art is contained, we may the same way and method augment it, whereby we made it; yet you must know that the oftener our Sulphur, which is our Stone, is moistened or nourished by its proper Milk, dissolved in a moist Balneo, and again coagulated and fixed, as in the first work, the ting virtue of it will be always greater; so that indeed after the first absolute work, one part will tinge an hundred of purged Mercury, or any other imperfect Metal, in the second solution by Lac Virgins, and the coagulation and fixation thereof, one part will tinge a thousand. And thus time after time is our Medicine augmented and multiplied in quantity and quality, in virtue and weight.  
Take therefore one part of our Stone, and pour it upon two parts of Lac Virgins, or the Mercurial Oil of Salt putrefied and alembicated; solve and coagulate as you did in the first work, and our Water which before was only a Mineral potentially, is actually made a Metal more precious than Gold. And thus is the Stone mortified by sublimations, and revivified by imbibitions, which is the chief universal way. These things being brought to a desired end; Projections may at pleasure be made upon this or that Metal prepared, and decently mundified and fused, as you have obtained the tincture either for white or red; the true use of this Art, and all the Philosopher's Books, (especially our Philalethes) will abundantly show.   

CHAP. X. Of the physical use of the Stone both internal and external.  
YOU must know concerning this blessed Stone, that it is an universal Medicine containing in it the perfect Cure of all Diseases, as well hot as cold, so far as they are known to be curable by Nature, and are permitted by God to be cured. If you inquire, how this most perfect Medicine, and Celestial Tincture, and such other Universal Curatives do act, and operate, by curing contrary things in Man's Body. We answer; They perform all this by heating, illuminating, and irradiating the Archaeus, as our Philosopher Van Helmont hath it in a Treatise, entitled, There is in Herbs, Words and Stones a great Virtue, that they do certainly act without their dissolution or destruction, without their penetration, intro-admission, commixture, and commutation, also afar off upon the drowsy or inflamed Archaeus, as it were by the sight alone, by the irradiation or ejaculation of their virtues produced and exposed, their former weight and properties being yet retained, and not changed. After which manner, as joachimus Poleman excellently saith, They transmute the spirits of darkness, to wit, diseases, (which are all nothing else but the properties of the seat of death, or the forerunners of dark and obscure death) into good spirits, such as they were when the man was sound in perfect health, and by this renovation of the defective powers, strength is withal universally restored.  
The dose of it is from one grain to two, according to the age and strength of the Patient in a draught of warm Wine, or in a spoonful of t●e same Quintessence dissolved, and taken e●ery third day. In external Diseases, Wounds, Cacoe●heck and Phagedenick Ulcers, Pistulaes', Gangreen, Cancer, etc. one grain is taken in Wine every day, or once in two day●; but the part externally affected is washed in Wine, wherein a portion of our Stone hath been dissolved; or if necessity require, it is injected by a Syringe, putting a plate of Lead, and a convenient Ligature thereupon.  
And this is the internal and external use of this great Mystery consummated, for the acquisition of which invoke the Light of Light, and with a pure heart pray for the illumination of your understanding, and you shall receive it: th●n operate prudently, give relief to the Poor, abuse not the blessings of God, believe the Gospel, and exercise yourself in Piety. Amen.