Mr. Culpepper's TREATISE OF Aurum Potabile. BEING A Description of the  WORLD, Viz. Elementary Celestial Intellectual CONTAINING The Knowledge necessary to the Study OF Hermetick Philosophy. Faithfully written by him in his Life-time, and since his Death, published by his Wife.  
London, Printed for George Eversden, at the Maidenhead in St. Pauls-Church yard, 1657.   

TO THE READER.  
Courteous Reader;  
SO great are the Afflictions wherewith our heavenly Father hath been pleased to exercise me his poor handmaid, that I have not only lived to see my dear husband, the stay and solace of my life, taken from me: but it hath been my hard hap also to see his Reputation, and Memory (which will be dear to all Posterity, for the Works he hath written for the common good of this Nation) blemished, and eclipsed, by the covetous and unjust forgeries of one, who though he calls himself Nathanael, is far from being an Israelite in whom there is no guile; who was not content to publish a hodgepodge of indigested Collections, and Observations of my dear husband deceased, under the Title of Culpepper's last Legacy; but to make the deceit more taking, he steeled his forehead so far, and braised it so hard, as not to be ashamed to forge two Epistles, one in mine, and the other in my husband's name; of the penning of which, he nor I never so much as dreamt: And yet he impudently affirmeth in my name, that my husband Laid a severe Injunction on me to publish them for the general good, after his decease; and that they are his last Experiences in Physic and Chirurgery▪ And in the Title of his Book, he saith, They are the choicest and most profitable Secrets, resolved never to be published till after his death. All which expressions in the Title and Epistles, are as false as the father of Lies; and every word in them forged and feigned. And he knew well enough that no discreet honest man, that was a friend to my husband, or me, would ever have agreed to such infamous and dishonest practices; and therefore I desire all Courteous Readers of the writings of my husband, to take notice of this Deceit, and to assure themselves that it never entered into his head, to publish such an undigested Gallimoffery, under the promising and solemn name of his Last Legacy, and that whereby he gained his reputation in the world, as the Imposter makes him speak in his forged Epistle. And I desire any indifferent Reader, that hath observed my husband's lofty, and Masculine manner of expressing himself in his Prefaces, and Epistles Dedicatory, whether in case he had been minded or disposed to take so solemn a farewell of the world, as the Forger makes him to do; whether, I say, he would have done it in such a whining fashion, and so in the stile of a Ballade-maker, as to say, And now if it shall please Heaven to put a period to my life, and studies, that I must bid all things under the Sun farewell: Farewell to my dear Wife and Child, farewell Arts and Sciences, farewell all worldly glories, adieu Readers. Certainly my husband would have been far more serious, and material, in such a case, as any discreet man will judge. Neither can it be thought, that in such a solemn valediction, he could possibly forget his wont respects to the College of Doctors, to whom he did so frequently address himself, in divers of his Writings.  
Courteous Readers, I shall say no more touching the abuse of the Bookseller, only to prevent (as much as concerns me) thy being abused for the future, know, That my husband left * seventy-nine Books of his own making, or Translating, in my hands, and I have deposited them into the hands of his and my much Honoured Friend, Mr. Peter Cole, Bookseller, at the Printing Press, near the Royal Exchange, (for the good of my Child) from whom thou mayest expect to receive in Print, such of them as shall be thought fit to serve thee in due season without any disguises or forgeries, unto which I do hereby give my attestation. Also my husband left seventeen Books completely perfected, in the hands of the said Mr. Cole, for which he paid my husband in his life-time.  
In the mean time, to save thy longing, accept herewith of one of the choicest of his writings (as I am informed by a learned friend that has taken a view thereof) for sublimity of matter, and stile, being (it should seem) a Treatise touching Aurum Potabile, or rare Golden Liquor, the TRUE LEGACY, which he left me, which Aurum Potabile, is a rare Cordial, and Universal Medicine, the perfection whereof was studied out, and attained unto by the joint endeavours of Dr. Freeman, and my husband: And as my husband sold it in his life-time, so hath he left it to me, of whom any that please, may have it, at the dwellinghouse of my deceased husband, where I yet remain; the virtue whereof in his own words Printed with the sixth Edition of the London Dispensatory, are as followeth.  
The Virtues, Use, and Varieties of Operations of the true and Philosophical Aurum Potabile. Now made and sold by Dr. Freeman, and by the Widow of Dr. Culpepper, in Spittle-fields, on the East side, next door to the red LYON.  
IT Cures all Agues, whether Quotidian, Tertian, or Quartain; also it cured divers people of that most horrid putrid Fever, which so violently seized on men's bodies (both before and after Michaelmas, 1653.) to the great admiration of many. And when the parties diseased, have been both senseless and speechless, so that neither that, nor any other Medicine, or Panacea, though never so gentle, could safely be administered into the body, it hath beyond all hopes, by external application on the stomach, revived them from death. It Cures the Gout, being fitly administrated, and the patiented abstaining from the causes. It prevents Miscarriage in women subject thereunto, and being administered when their time is come, it causeth a speedy and easy delivery.  
It is an universal Remedy for all Diseases, for its chief aim is to exhilarate the heart, and vital spirits, which supply the Microcosm, as the Sun doth the Macrocosm: It binds and stops Fluxes, and yet purges; it provokes and stays Vomiting: It causeth sweat, yet Cures praternaturall sweeting, and performs all its operations as Nature herself would have it, because it only fortifies her in her Centre, and then she is herself able to expel or correct and amend her enemy.  
To conclude, It's an universal fortification for all Complexions, and Ages, against all sorts and degrees of Pestilential and Contagious infections, both preventing before their possession, and extirpating of them after it.  
I shall say no more at present, but refer you to a Treatise that shall shortly be published on this subject.  
Jan. 1. 1653. NIC: CULPEPPER.  
And this is that Treatise (Courteous Readers) which has hung long in the birth, but never saw the light till now, and that thou mayest not delude thyself with thy own imaginations, suffer me to tell thee before 〈◊〉 part, That thou mayest not expect 〈◊〉 this following Treatise, a plain description of my husbands Aurum Potabil● so that all the world reading this Boo● might make it: No, it had been in va●● to leave me this Medicine as a Legac● and to make it common to every bod● His scope in this Sublime Treatiser to convince the Incredulous, from principles of Nature, That it is possib●● to make such a Medicine of such ra●● and general Virtues: And witha● To give such hints to the learned a●● experienced Philosopher, as mig●● direct him in the search of this exc●●lent Secret. In a word, If thou sh●●● expect the Mysteries of Nature laid ●pen after the method of Hermetical Philosophers, in a more distinct mann●● then perhaps has ever been Printed 〈◊〉 the English tongue, peruse this following Treatise, and (as a learned friend has assured me) thou shalt receive no small satisfaction.  
Neither let the Name offend any man, as if there were some deceit couched therein, or as if we would have the world believe that it consists of nothing but Gold, reduced to a quintessential Liquor; no, we are sure that it must then be sold at a far higher rate than we now afford it. Let it suffice the ingenious Reader to know, That it is the most precious of all Medicines (as Gold is of Metals) and worth its weight in Gold, for the Excellency thereof: And that there is in it of the substance of Gold reduced into its principles, and made agreeable to man's constitution, by Art, therefore it is called Aurum Potabile. Such as it is (Courteous Readers) with all its excellent virtues, if you please to take the pains to come, or send to my house, you m●● have of it for your use, and there I sha●● be ready face to face, to assure any o●● (that doubts) touching the truth 〈◊〉 what has been asserted in this Epistle by your well-wishing Friend  
Ready to serve you Alice Culpepper. From my House, next door to the Red Lion, in Spittle-fields, October 9 1655.  
Mris Alice Culpepper subscribed this Epistle, the presence of nine Witnesses, who are ready to testify the truth thereof, if n● require.   

Mr. Culpepper's Treatise of Aurum Potabile.  

The motives which first moved the ancient Philosophers to this study. LIB. I.  
THe ancient Philosophers (however they have been traduced with the ●ame of Heathens by new upstarts) ●ost certainly had the wisdom of God manifested to them; they knew that God reated all things by his own Almighty ●ower, at first in a Chaos, which afterwards he separated in a natural way, ●nd preserves by Nature being so separated; they knew there is nothing done in leaven, but what is managed by the administration of Angel; nor nothing brought forth, or generated on or in 〈◊〉 Earth, but it is regulated by Natur●● they knew that God made man an Epitome of all his works, and had giust him such a divine spirit of knowing wh●● the high Creator was, by the things th● he had made, according to that of Dav●● in Psal. 8. When I consider the heave● the work of thy hands, the Moon and 〈◊〉 Stars which thou hast make; What is m● that thou art mindful of him, and 〈◊〉 Son of man, that thou visitest him? 〈◊〉 thou hast made him a little lower than 〈◊〉 Angels, and hast crowned him with gl●● and honour. Thou hast made him to h●● dominion over the workds of thy han● thou hast put all things under his feet. 〈◊〉 that it was the desire of the knowledge God, and not covetousness to be ri●● which first set them a studying these m●steries; for God did never reveal th●● yet, nor never will do we are confident to any person whose conversation is 〈◊〉 Earth, and not in Heaven. This we conceive to be one great reason, if not 〈◊〉 only reason, why Philosophers ha●● written of the Philosopher's stone to mysteriously, and as it were in riddles. We ●●ppose the eternal God suffers them to ●●rite no otherwise, lest such divine and heavenly mysteries should be discovered 〈◊〉 such unworthy Wretches, who accounted this World their Heaven, Mam●●on their God, and Gain their Godliness. Truly we considering how myste●ously God by his Spirit hath penned ●●e scripture to the sons of men, that none ●ut his own chose ones understand ●e mysteries of it, have ceased to question the integrity of Philosophers in ●enning such riddles. That prophecy 〈◊〉. Isa. 6. which is so often repeated in ●●e New Testament, must be verified: ●o unto this peole, and say, Hearing you ●all hear, but not understand; and seeing ●●u shall see, but not perceive: for the heart 〈◊〉 this people is waxed gross; etc. But to proceed, we conceive that which moved philosopher's first to this study, was:  
1. Their thoughts reflected upon their ●●ter ends; they considered how short a ●●me they had to live upon earth, which ●●ade them double their diligence in this knowledge, that so they might not 〈◊〉 like fools, but do something for 〈◊〉 glory of God, and good of other whilst they lived. It is noted by T●vellers, that the Birds in Norway, wh● the days be at the shortest (and th● they are not above four hours long) th● fly so much the swifter: So were the ancient Philosophers more studious, up●● consideration of the shortness of th● lives; this set them upon this subject, 〈◊〉 invent such an Art which might prese their lives in health, even to the utm● period; for they knew well enough t● the eternal and only wise God had 〈◊〉 dained that all things on earth should 〈◊〉 made up with a composition of country's, and therefore must consist of contrary principles: If so, than the de●● of one must needs be the life of the oth●● and that which produceth one thi●● must needs consume another, and br●●● forth a third more noble than the f●●mer; for whatsoever was naturally co●●pounded in time, they knew in time m●● also naturally be separated; where●●● their studies were bend how to lengthy ●●eir lives, and strengthen their knowledge. But how to do this, requires another Query.  
2. It is not to be admired, for it is ●ell known to them that follow their ●●udies in the fear of God, and follow ●ot the bias of the world, but aim with 〈◊〉 single eye at the glory of God, and ●●e good of their neighbours; that he ●●ernall God the great first Being of all ●●ings, doth by his Spirit inspire wisdom 〈◊〉 those that seek him, and wait, and ●●ely upon him: And some conclude, he ●●id to these Philosophers according to ●hat gracious promise of his, Jam. 1.5. ●f any man want wisdom, let him ask it ●f God (that giveth to all men liberally, ●nd uphraideth not) and it shall be given ●im. Therefore in the second place they ●ook'd back to their own original, and considered the rock from whence they ●ere hewed; and there they found that man was at the first created of perfect, ●ure, and incorrupted Elements, equally tempered and proportioned in quality, the one not exceeding the other in any measure of inequality whatsoever, as they do in the world; as Ovid well ●●scribes,  

— quia corpore in 〈◊〉  
Frigida pugnabant calidis, humentia si●●●  
Mollia cum duris, sine pondere habe●●● pondus.   

— for in one body joy●●●  
The cold and hot, and dry and hu●●● fight,  
The soft and hard, the heavy with 〈◊〉 light.   
Now then, if inequality be the ca●●● of death, as we shown you before, a●●● all the world is framed by the four ●●ments, which are contrary the one 〈◊〉 the other, there must needs be some combustion between them, sometimes 〈◊〉 must overcome, sometimes another for as all likes agree with their likes, 〈◊〉 all dislikes disagree with their dislinked every Element cherishing his own quality in the body of man; and hence co●● diseases, decaying, and death in the bo●● of man: So man being created of p●●● ●lements, all opposition coming by rea●●n of impurity; for all virtues in the ●inde of man agree, its vices only disagree, not only with virtue, but ●ith one another, We say, Man being ●reated of pure Elements, equally proportion must needs be created in an immortal condition, and so must have con●nued, had he not by his offence put himself into a corruptible condition.  
The knowledge of these things induced them to reason out their Causes and Changes, they knowing how it once ●ere, and how it now is, sought to find ●he Cornerstone, and where should they ●oe for examples of their work, but ●here Nature was acting? a Chaos were ●ot to be found whence to begin anew, ●n imitation of the Creation; neither were they so simple to go about it, ha●ing examples sufficient from what was readily separated or distinguished is the Chaos. As,  
First, the generation, growth, preservation, and deliverance of the Child in, through, and out of the Mother's womb.  
Secondly, in very truth the Universality of all things produced into this habitable world, especially of living creature's, whether by generation or corruption, plainly shows them, that 〈◊〉 they would be perfecting of Nature they must begin where she herself do●● This place will permit us to speak 〈◊〉 more than others have done before 〈◊〉 as occasion serves; enigmatically we sh●● deliver it.  
3. They know that the Garden 〈◊〉 Eden, as the Scripture calls it, in whic● Adam was created, and which he was s●● to till, was created also of pure Element uncorrupted, equally and harmonically proportioned, even in the highest perfection, and that all the sustenance the●● whereupon man lived was pure, made 〈◊〉 pure Elements, not Elements elementated as the rest of the world was which th● Lord made for beasts to live in. The● if there were no corruption in the Garden how could there be mortality? as ther● shall be no mortality after the resurrection because there shall be no corruption. W● shall not go about here to define wha● this Paradise was, and what it is, only it is probable to us it may be still remaining, though the common tenant be, that it was destroyed by the flood. We read, Gen. 3. that the Lord turned man out of the Garden, lest he should eat of the tree of life, and live for ever; and he placed in the Garden Cherubims, and a flaming Sword, which turned every way, to keep the way of the tree of Life. We say, we shall not dispute the point where the place is; yet these few things give us leave to lay down, as being very probable to us; in which notwithstanding we shall submit to better judgements.  
1. That the place is still probably remaining, as appears by the former Scripture; and that the bodies of Enoch and Elias may be there, it being no way probable to us that it was consumed by the flood, for that were impossible:  
First, because it was pure, and therefore no way subject to corruption.  
Secondly, because there were Angels set to keep it, which had been but a feeble guard, if they could not have kept out a little water.  
2. That God created this Paradise fo● men only, and not for beasts; and thi● we conclude from Gen. 2.19. where it i● said, that God brought every beast of th● field, and fowl of the air to Adam, tha● he might name them; which plainly shew● they were not there before; but Paradis● was a peculiar place, different from th● rest of the earth. We quote this the rathert because some have stood to prove a resurrection of beasts.  
3. We conceive the resurrection of Ma● may be proved from hence, even from Natural Philosophy.  
First, because his body was at first made incorruptable.  
Secondly, because he had an immortal Spirit breathed into him, according to th●● Gen. 2.7. God spirited into his nostril the spirit of life, and he became a living soul; which spirit cannot be corrupted, because it is not nourished by food, and experience teacheth us, that even in our own bodies it still maintains a continual enmity and combat against the vices of th● flesh.  
4. We conceive the ancient Philosophers studied out the cause of this change, how man being immortal, came to put on mortality; which they found to be this: After man had sinned, God drove him, or put him out of the Garden, to live amongst the beasts in the corruptible world, which was composed not of pure Elements, but of Elements elementated, unequally proportioned, in respect of heat, coldness, dryness and moisture; and being there, seeing he could not live without nourishment, he was forced to take his nourishment from corrupt food, by which those pure Elements of which he was made were infected, and by degrees (though very slowly) declined from incorruption to corruption, until at last one quality exceeded another in his body, as it did in the food which he took for sustenance: So his body became subject to corruption, after corruption to infirmity and sickness, and after sickness to death.  
Besides, we read Gen. 5.3. that Adam begat a Son in his own likeness; that is, as we understand, not of pure and temperate Elements, of which he wa● created, but of corrupted and mixe● Elements, and therefore mortal; fo● that which is procreated of corrupte● seed, such as is bred of corrupted foo● and in corrupted Elements, cannot b● durable; and this is clear, if you do● but consider that the children of weakly and sickly Parents seldom live long.  
Here by the way (if we may digressed little) we conceive the reasons,  
1. Why the Patriarches in the primitive times lived so long; because the●● nature was corrupted by degrees, o●● quality exceeded another by degrees, an● but very leisurely; all Philosopher know that sudden and hasty changes a●● inconsistent with Nature, as appea●● plainly by the declination of the S●● when he is upon the tropicks; or to com●● a little lower, by the ebbing and flowing of the water at London-bridge.  
2. We conceive the more temperately men live, the longer their lives may b●● preserved, because they take in the les●● corruption, and by consequence burde●● Nature the less.  
3. We conceive that in process of ●ime, considering men's lives grow shorter and shorter, and their natures weaker and weaker, generation itself must needs cease, and so the world rationally come to an end.  
4. All that we know can be objected against this is from the prayer of Moses, Psal. 90.10. Man's years are threescore and ten, and if he live fourscore, it's but labour and travel; intimating, that men lived in Moses his days no longer then now they do. But to that we answer thus:  
1. We conceive that Moses intended the years of his Manhood, not the years of his Life, for himself lived much longer.  
2. The difference of the Climate must also be considered, which there was far hotter, therefore men's lives far shorter. We are informed that 40 years is a great age there now, which is but the one half mentioned by Moses.  
3. Hence we conceive the reason why not only the Patriarches of old, but also ancient Philosophers were wiser than now men are. We know the Animal spirit is form of nothing else but a mixture of blood & air, so that men by breathing in a corrupted air, and that being mixed with corrupt blood, must need make a corrupt Animal spirit, and b● consequence a corrupt Understanding, though we confess a great part of ou● corruption of Understanding at present comes by reason of a curse, as we shall show hereafter, which we hope shall speedily be done away, because we have 〈◊〉 promise, Dan. 12.4. That in the latter days many shall run to and fro, and knowledge shall be increased. To proceed,  
5. The ancient Philosophers finding that the cause of this shortness of life proceeded from corrupt food, and the unequal temperature of the Elements; and knowing that where pure Elements are joined together equally in their virtues, such a subject must needs be incorrupted in itself, and therefore preserveth a man that useth it from corrupt on; therefore they bent their studies about finding out such a principle; in doing which, we conceive they took this course:  
First, they knew that the whole Creation was natural, and therefore they ●ought up and down in the Book of Nature for it. They viewed the Creation, whether such uncorrupted Elements might be found in it, or whether impure Elements might by Art be reduced to purity; and being so produced by separation, whether those pure Elements might be joined together again. This was carried in the Affirmative.  
Secondly, they found this was not to be had in the Animal Kingdom, because all creatures preserve their lives by corrupted Elements; they live by corrupted food, and breath in corrupted air.  
Thirdly, in the Vegetable Kingdom it was in vain to look for it, for all vegetables consist of unequal temperaments, one quality exceeds another by far, as is well known to all Physicians, that one herb is colder than another, another hotter, a third dryer, and a fourth moister.  
Fourthly, they are resolved to make trial in the Mineral Kingdom, what possibility of Nature might be foun● there for such a business; there the mo●● high God and Maker of all things revealed to them that there was such a● equality to be found in Gold, that th● Elements were to be found equally posed there, no one quality exceeding another, and no where else.  
Fifthly, than they considered wh● was friendly to Gold, and what inim●call, that so they might embrace the on● and reject the other; they found that 〈◊〉 was impossible to preserve, much mo●● to exalt a Metal, unless its enemy's we●● known; they found out that the chiefs enemies of Gold were Led, all shar●● and corroding water, and indeed all corrosive things, Salts, Antimony, commo● Sulphur, and common Mercury: How ever, late Alchemists make use of man of these in making their Aurum Potabil● which we shall omit in this place t● speak of the evil such paltry stuff ma● do to the body of man, but reserve it t● its proper place; howsoever, let it b● sufficient that Nature teacheth Philosophers to mix likes with likes, and no ●●slikes, so Nature produces all things 〈◊〉 the Creation; But our modern Al●ymists go as preposterously to work, as ●●ought a man should attempt to get a ●●ilde by copulation with a Timber-log, 〈◊〉 to calcine metals out of Horse-dung, 〈◊〉 distil wood out of a dog.  
6. They considered whether it were possible for man to attain to the knowledge of that; and this was carried in the affirmative also, and upon good reason, ●●r Man is an Epitome of the whole ●●orld; nay, he was at first made of the ●●ery quintessence of it, that so he might ●●old forth the wonderful power and wisdom of God, and glorify and praise ●od; therefore if whatsoever be in the Creation, be to be found also in the body ●f man, he must needs be capable of ●nowing whatsoever is in the Creation, because he may find it in his own body: ●●lence is the reason of the influence of ●●e stars upon the body of man, because ●●e hath a Microcosmical Sun, Moon, and ●●tars in his own body.  
7. Then to work they went, and considered in Gold (mystically meant) how they might separate the pure from 〈◊〉 impure; and by joining pure to pu●● they might by the help of fire form 〈◊〉 much more noble than it was at first; 〈◊〉 they knew well enough that all cor●●ption was nothing else but a gross m●●ter mixed with the pure, and that th●● was no way to separate this but by put●● faction, and that this putrefaction w●● to be performed by the mediation of fi●● which we shall speak of more anon.  
8. They searched out where the great harmonies in the world consisted, a they found that it consisted between 〈◊〉 Sun and Gold, the Moon and Silve● (Philosophically) Wine and Man; 〈◊〉 they considered, that the vital hear● all things proceeded from the beams 〈◊〉 the Sun; and the radical moisture 〈◊〉 things, from the beams of the Moon, 〈◊〉 because there was no harmony betwit these and man, without a medium, t●● resolved to spend their wits to unite 〈◊〉 terrestrial Sun and Moon to the body 〈◊〉 Man, by the help of spirit of wine; t● put them into divers disquisitions, 〈◊〉 which God revealed unto them ma●● divine secrets in Nature; as namely,  
First, Aurum vitae, which though it were the first thing we found out in this study, yet we shall be silent in the way of preparing it, it being the secret of one already in London, whom we shall not dishearten in future studies; only this commendation we will give of it, that it is a singular medicine, especially in diseases of moisture, it being very probably the first matter of our Creation, and therefore a true medicine to restore and preserve us.  
2. Aurum Potabile, which we have at last through God's assistance attained, and about which this Treatise is the Philosophical way of making, which we shall give you by and by; and no farther have we yet gone.   

What Natural Philosophy is requisite to a Student in this Art. LIB. II.  
LEt him that intends to employ his Natural Philosophy this way, namely, for the preservation of life and health, go learn it of Nature herself, and not of Aristotle, lest he beshrew himself for his pains: Let him take notice, that the most high Creator of all things hath given commission to Nature, to be Princess both over the Celestial and Terrestrial words (for as there is a Trinity in Unity in the Godhead, and a Unity in Trinity; so is there a triplicity also to be found in all his works) therefore consider that God hath created a threefold world.  
First, Elementary; which is lowest in dignity.  
Secondly, Celestial; which is next above that.  
Thirdly, Intellectual; which is the highest of all; and thrice happy is he that attains unto it.  
2. Consider, that of these three worlds the eternal and only wise God hath so ordered it, by his eternal and unsearchable decree, that every inferior should be governed by its superior, and receive its influence and virtue therefrom: For God the first Being, and chief Worker of all things, governs the Celestial world, namely, the Sun, and Moon, and Stars, and all the host of heaven, by the Intellectual world, namely, the Angels; and the Elementary world, and all Elementary bodies, namely, Minerals, Animals, and Vegetables, by the Celestial world, namely, the Stars.  
3. As there is a Unity in the Godhead, so is there also one entire Unity in every one of these Worlds: For,  
First, in the Intellectual world there 〈◊〉 one Archangel Michael, the supreme 〈◊〉 all the Angels.  
Secondly, in the Celestial world ther● is one Sun, the giver of life, light, and motion to the Creation.  
Thirdly, in the Elementary world ther● is one Philosophers stone, the Epitome o● all Natural virtues.  
Fourthly, there are three Arts for t● find out these three Unities, their mysteries and divisions.  

1. Natural Philosophy.  
2. Astrology.  
3. Divinity.   
1. The Natural Philosophy seeks after the virtues of the Elementary world and the various mixtures of Natural things in Minerals, Animals, and Vegetables; (and here by the way take notice, that when at any time we mention Animals, we do not include Man, the ridiculous description of whom was give● by Plato, Homo est animal bipes sine plumis; A Man was an Animal without feathers, that went upon two feet; fo● which Apish definition he was sufficiently laughed at by Diogenes, we account man to be of a far nobler nature;) the natural Philosopher moreover inquires into the causes, effects, times, places, fashions, events; the whole, and every part of the whole in the Mineral, Animal, and Vegetable Kingdom; and how Nature produceth them by the Elements.  
2. The ginger is, or at leastwise aught to be, very well versed in every part of Natural philosophy, (or else he will hang betwixt heaven and earth (as the Papists say Erasmus doth, between heaven and hell) being not able to reach the one, nor get sure footing upon the other) from thence he inquires, and searcheth the motion and course of the Celestial bodies, and what effects such motions must naturally produce upon Minerals, Animals, and Vegetables.  
3. Then in comes the Divine, who being admirably skilled in both these Arts (else we conceive him unfit to be a Divine, and unfitter to receive tithes) and he teacheth what God is, what the spirit and soul of man, what an Angel is, and wh●● Religion is, and how a man should glorify God in his life and conversation.  
Here, by the way, you see the first reason of the institution of Universities for the first institution of most thing was good, corruption came in by time it was questionless that people might b● studious in these Arts, that so they might the better teach others.  
Thus you have in general what knowledge is requisite for him that intends th● study of Hermetick Philosophy, whic● that we may declare more clearly, we sha●● branch it out into particulars, and show how far an Hermetical Philosopher ought to be skilled in the knowledge o● these three worlds; and let each stand in a Section by itself.  

Of the Elementary World. SECT. I.  
HE that would attain to these Arts, must first begin at the lower end of the Ladder, and so climb up to the top; but let him be sure one foot be fast before he remove the other, let him take heed of building his foundation upon falsehoods; let him not stick to the Letter what we or others writ, but let him consider whether it be possible in, or agreeable to Nature, or not; if not, there is some mystical meaning in it, which he must diligently search out.  
Also, he that would attain the true knowledge of the Elements, must begin at generals, and afterwards come to particulars, and so shall we at this time: therefore consider in the general.  
First, that there are four Elements, viz. Fire, Earth, Water, and Air; by which all things in the Elementary world are generated, not by beating o● them together, as men beat clay, to mak● Tobacco-pipes, but after another mos● secret manner, as we shall show you by and by.  
2. Consider that pure Elements are invisible, not subject to our sight, that water which we see, and that fire which we see, is far enough off from being pure, but are more or less mixed, and are often changed into one another by Nature; as the Fire is changed into Smoak, the Smoke into Air, the Air into Water, etc. as we shall show you more anon: it is but the garment of an Element that is to be seen by a vulgar eye; pure Elements are only to be seen by Philosophers, and that by Art.  
3. If we may make bold a little to deal with Aristotle, and his followers in folly; they held themselves, and also taught others, that every Element had two specifical qualities; as, the Fire was hot and dry, the Water cold and moist, the Air hot and moist, and the Earth cold and dry; so the Fire was inimical to the Water, and the Air to the Earth; but if you are minded to find the truth, you must look for it far another way, for these qualities are no way inherent in the Elements themselves, but accidental to Elementary bodies; for he that hath but half a grain of Philosophy in him, must needs know that pure Elements are temperate, else how could they be pure?  
4. We told you before there was a Trinity in the Deity, and if so, there must needs be a Trinity in all his works; and because there is a Trinity in the Godhead, therefore is the number Three a most powerful number, a number of perfection, all creatures both in the Vegetable and Mineral world, consists of three principles, Sulphur, Mercury, and Sal; nay, Man himself, which is an Epitome of the Creation, and bears the image of the Creator, consists of three essences, Spirit, Soul, and Body; as the Apostle Paul witnesseth in these words, That your spirits, souls, and bodies may be kept blameless at the coming of the Lord Jesus Christ. These three essenced in man, answers to the three worlds; th● Spirit of man to the Intellectual worl● the Soul to the Celestial, and the Bod● to the Elementary; so also every Element consisteth of three qualities whic● are essentially in them, viz.  

1. The Air hath motion, thinness, an● darkness.  
2. The Fire, motion, brightness, an● thinness.  
3. The Water, motion, darkness, an● thickness.  
4. The Earth, darkness, thickness and quietness.  
5. We desire you to take special notice of this, that the Fire is twice mor● thin then the Air, thrice more movabl● and four times more bright.   
The Air is twice more bright, thrice more thin, and four times more movab●● than the Water.  
The Water is twice more bright, thrice more thin, and four times more movabl● than the Earth; & vice versa: as therefore the Fire is to the Air, so is the A●● to the Water, and the Water to th● Earth; and on the contrary, as the Earth is to the Water, so is the Water to the Air, and the Air to the Fire.  
6. Seeing then the Elements consist of three qualities, we will take them all under a threefold consideration.  
First, pure Elements, which are neither compounded nor changed, but are incorruptible, not of which, but by which the virtues of all natural things are brought forth to act; no man is able to declare their virtues, because they are able to do all things upon all things: He that is ignorant of these, will never be able to obtain either the Philosopher's stone, or Aurum Potabile.  
Secondly, compounded Elements, changeable and impure, yet such as may be reduced to their purity again by Art; by the virtue of such, when they are thus reduced to their simplicity, is perfected all the common operations of Nature, and they are indeed the foundation of the whole work of Aurum Potabile, and perhaps of the Philosopher's stone also.  
Thirdly, there are those things which a● called Elements, which indeed originals of themselves are not Elements, but a● twice compounded and commixed, various and interchangeable one with another.  
7. These things we thought good t● lay down in the general, concerning th● Elements; we confess these are dee● mysteries, which but few know; nay none but those few that learned of Nature; (Tradition is a monster, away with it;) yet never think to obtain A●rum Potabile, till thou knowest how to reduce these out of one order into another, impure into pure, compounded into simple, and understandest distinctly the nature, power, and virtue of them, i● number, degree, and order, without dividing the substance; and when thou dos● so, there is nothing almost in the three worlds, but thou mayst understand. These things we thought good to premise concerning the Elements in general, we come now to speak of them in particular, and shall place each of them in a Chapter by itself.  

Of the Element of EARTH. CHAP. I.  
BEfore we begin, give us leave,  

First, to premise a Caution.  
Secondly, to answer an Objection.   
For Caution, consider that the ancient Philosophers minded, followed, and regarded Nature herself in all her ways, and nothing else; they knew the steps of Nature were clearly seen in the procreation and generation of Man, where she observes her own law and rules; and they being contented with the plain way of Nature alone, attained to the utmost period of all their studies and hopes also, and found out those things which the wi●● of the modern Alchemists would not, no● could not reach to, for they neglecte● the plain way of Nature, and ran altogether upon intricacies; and were so bu●● in Distilling, Calcining, Circulating Sublimating, and Precipitating, that Hermes himself (the Father of Philosophers) were now alive, or Gober, or Ra●mundus Lullius, they would have bee● accounted Fools, and not Philosopher amongst them; for they neglect always what they know, and either abuse wha● they have already found, or else throw it by, like an old Almanac out of date & are still seeking after strange whimsies making Nature herself subject to thei● addle brains, and idle fancies.  
The objection we shall answer before we begin, is this:  
What is the reason, seeing there is a Trinity in Unity in the Go head, and all the world consist of a triplicity, that there are four Elements, how or which way came the fourth creeping i●?  
To this we answer thus: The Deity which governs all things is active, yea the Author of all action and motion; so also is there but a triplicity of Elements which have motion, and are active; the ●arth is fixed and passive, and only supplies matter for the other to act upon; ●or as nothing can be acted, but there must needs be matter subministred to act ●pon, man cannot build a Castle in the air with nothing; the Children of Israel (you know) could not burn bricks without straw, therefore of necessity ●here must be one Element to subminister matter for the rest to act upon; for as ●here could be no influence in the Heavens, unless there were Elements, or Elementary bodies to receive this influence. Or, to come home a little nearer to the point, and use a comparison a little more familiar to the vulgar; as in ●he procreation of children, the man only acts, but it would be long enough cro●● got a child, were there not a woman ●o supply matter to act upon; and than you know well enough that every active principle must needs be in motion, else it cannot act, every passive principle must ●eeds be fixed; for when a Carpenter hews a timber-log, the Carpenter m●●● needs move, and the log must needs 〈◊〉 still, for it is impossible his work shoul● go forward all the while he sits sti●● upon it; or hue it, whilst it is draw● about with horses; and according as th● Carpenter is an Artist or not an Arti●● in his Calling, so the timber-log is either well or ill hewed: Just so, for all th● world it is in this point we now discour● of, three of the Elements have motion and therefore are active; the other, vi● the Earth, is passive, and supplies matt●● for the other to act upon; and according as the Elements acting are either pure impure, so they are either well or ill; lame man cannot run, neither can a blin● see; according as the Earth they act upon is either pure or impure, so is the conclusion of the work either good or bad for the wisest Carpenter breathing cannot make a good timber-log of an o● rotten tree. And thus by the way yo● see the reasons why so many have bee● studying after the Philosopher's ston● and so few found it, because they either work upon impure principles, or else the work impurely upon pure principles.  
Having premised this, we come now to treat of the Element itself, viz. Earth, in which consider,  
1. That the Earth brings forth nothing of itself, but is the Nurse and matrix of all things, it receives whatsoever seed, sperm, or commixtion the other three Elements distil or project into it; when the sperm is good, it bringeth forth good things; when the sperm is impure, it brings forth what it can, for it is ordained so to do.  
2. When the Earth hath received the sperm from the other Elements, it keeps what of it is to be kept, and what of it is to be brought to light, it brings to light.  
3. It receives the Celestial rays and influence of all the Stars, as being ordained of God to be the object, subject, and receptacle of them, whereby it doth not only bring forth what is to be brought forth, but it multiplies what it receives, and separates the good from the bad, the pure from the impure.  
4. In the Earth are contained the seeds and seminal virtues of all Elementary bodies, and it hath also a triplicity in itself.  

1. Mineral.  
2. Animal.  
3. Vegetable.   
5. It is made fruitful by the oth●● Elements, as we told you before, as al● by the influence of the Heavens, a●● therefore it receives the abundance of a●● things, and is the fountain, foundation and mother from whence all things spring.  
We shall a little satisfy those that a●● studious in Philosophy in the truth 〈◊〉 this, and so conclude this Chapter.  
1. Take as much Earth as you will separate it, wash it, cleanse it, purify i● calcine it, bring it even to purity it sel● if thou knowest how to do it, Philosophers do; then take this Earth thus purified, and lay it in the open air, the other three Elements and heavenly influence of the Sun, Moon, and Stars, will in short time impregnate it with such virtues, that it shall bring forth plants, mortals, stones, worms, or whatsoever it fit to produce.  
2. Take the ashes of any herb, be it what herb soever, provided they be all herbs of the same sort, purify the ashes with fire and water, till you have brought them to pure Earth; then set this Earth thus purified into the open air, and the heavenly influences by mediation of the Elements will again impregnate it, and bring forth the same herb again in its due season; for indeed a plant though it be burned to ashes, yet by a secret and wonderful power of the Almighty, whereby he teaches wisdom to the Sons of Wisdom, it retains still the same form it had before, though not visibly to the eye of the vulgar.  
3. We have read that this may be visible to the eye by Art, and that a Physician of Crocaven, kept in glasses the ashes of most known herbs, which with a gentle heat he could reduce to their own proper forms; a Gentleman that came to him once for curiosity sake, desired to see a Rose, he took down a glass wherein the ashes of a Rose were kept, and held it over a lighted candle; the ashes so soon as the heat came to them, began to move, and dispersed themselves up and down the glass, like a thick cloud, and at last by equal division of themselves, represented a Rose so fresh and fair, as if it had been naturally growing on a tree; the learned Gentleman that saw it, practised himself to do the like, but without success, till a last accident gave him the sight of what his Art could not, for having one time extracted salt out of certain Nettles he set the Lee of the ashes abroad one Winter night, and in the morning he found it frozen, but to the admiration both of himself & all that saw it, the nettles presented themselves upon the Ice in such perfect form and colour, that living Nettles could not surpass them upon which he made these verses thus translated into English:  
This secret proves, that though the body die,  
The form doth still within its ashes lie.  
We conceive it probable, the reason why this Gentleman bestowed this labour in vain about the trial of this rare experience, was, because he did not draw the salt well out of the ashes, for till that be all drawn away, it remains still a compost; however, this will absolutely prove a resurrection of man, and if wisely considered, gives no small help to the attaining not only of Aurum Potabile, but also of the Philosopher's stone.  
And so much for this Chapter.   

Of the Element of FIRE. CHAP. II.  
WE told you in the last Chapter that the Elements could no● work unless they had matter to worl● upon, which matter the Earth supplye● them with; in the next place we ought t● consider by what Nature works, an● then how she works, viz. by putrefaction and generation.  
As for the matter by which Nature works, it's the other three Elements, on● of which, namely Fire, is the subject o● our present discourse; for indeed Fir● both quickens all things, and destroys all things: This was very elegantly (though something fabulously described by the Poets; (And here by the way, we desire young students in Philosophy to be very studious in reading of them, for he shall find excellent truths to be feigned in th●●● Fables, and that we conceive was the reason of the first learning of them in the Grammar Schools, which practice is still followed, though few know a reason why:) the Poets say, that Prometheus having made curious Images, asked Pallas what he should do to quicken them, she took him up to heaven with her, and bid him take what he pleased there; and as he road up and down in her chariot, he saw all things was quickened by Fire, whereupon he took his ferula and lighted it at the chariot of the Sun, and brought that fire down upon earth, and quickened his Images. I forbear to give the moral, it being very well known to all Philosophers, and they know well enough by the help of Pallas or Wisdom, how to fetch fire from the Sun to quicken their operations.  
But that we may be plain in this Element, we shall consider,  

1. What it is.  
2. What its effects and operations are.   
1. What it is. Consider 〈◊〉 t●● Fire is but one, though it centre in ●●vers places; it is the most pure of a● the Elements, so hating all impurity that it dissolves and separates whatsoever compound comes aneer it.  
2. It is in this work, though it be b●● one, yet to be taken under a threefor● consideration.  

1. As it is in the Heavens.  
2. As it is central in the Earth.  
3. As it is common upon th● Earth, though we confess this last conduceth not much to this operation, something it doth.   
1. As it is in the Heavens it is bound less and invisible, guarding and preserving nature, enlivening all the Creation giving life and light to all the creature● and making them fruitful. But of th●● we shall speak more when we come t● treat of the Sun.  
2. As it is central in the Earth, it causeth that heat which is in the Earth and Fountains, and is not only that that which makes Minerals, Metals, and Stones, by joining itself with the beams of the Celestial Sun and Moon, and causeth all Vegetables to spring and grow, but also it imparts part of itself, whatsoever it brings forth; for whatsoever lives, lives by reason of its own proper enclosed heat, which it receives from this central fire.  
And here by the way give us leave to tell you what was the first original of that notable fiction, that Hell fire was placed in the middle of the Earth. The Moderns knew by the Writings of ancient Philosophers that there was a central fire in the Earth, and Divinity told them that there is or should be such a place as Hell; and they being ignorant of the whole course of Nature, how that there must needs be a central fire in the Earth, or else the Earth could not subsist itself, nor yet bring forth its increase, imagined that to be Hell fire; a sottish opinion, more beseeming a Jackdaw then a Philosopher, as though the heat of Hell fire caused the Ear● to bring forth fruit for the benefit mankind.  
3. Fire is to be spoken of as it is upo● Earth, and so it is a composition ver● much commixed: This is that people u●● to dress meat withal, and sometime to warm themselves with, though exercise is a far better way, when it can b● used to procure heat, because it quicken the vital spirits, and equally distribute them through the body, and hears man by a principle within him, which proper to himself, and his own; an● not by a principle without him, whic● is improper to himself, and not his own and that is the reason that that hea● which is acquired by exercise, remains much longer than that which is procured in the Chimney corner. Besides, experience will teach every man, that tha● heat which is procured by action, animates the spirits, and makes them active; that which is procured by sitting by the fire, makes a man dull and sleepy, unfit for all actions.  
To proceed: This fire is burning, destroying, and consuming, making head against, and opposing every thing that opposeth it, as you may plainly see, that the more it is blowed, the more it burns, it dissolves and separates whatsoever Nature hath conjoined, it mischiefs and unmakes whatsoever Nature hath made.  
Thus having shown you what Fire is, come we now in the next place to show you what its operations are; to which purpose consider,  
1. Fire is stirred up to operation, either by Nature, or by the skilful Son of Nature; or if you will, naturally and artificially.  
2. All impurities and pollutions are naturally purged by Fire, all compounded things are dissolved, and made simple by it, if a wise man have but the handling of it.  
3. We desire you to consider of this also, and consider of it seriously, that as Water purgeth, cleanseth, and dissolveth all things that are not fixed, so Fire purgeth and perfecteth all things that are fixed; and as Water conjoy●●● all things that are dissolved, so Fir●● separates all things that are conjoined.  
4. Fire separateth, cleanseth, digestet●● coloureth, and causeth all seeds to grow to ripen, and being ripe, it expels the●● by the sperm into several matrices, 〈◊〉 (if you will, into divers places of th● Earth, for the Earth is the Mother an● womb of all things, as we shown yo● before) these places of the Earth, a●● they are hotter or colder, drier or moister, purer or impurer, so is the diversity of things in the bowels of the Earth caused; for the eternal and only wise God hath ordained that all things o●● the Earth should be contrary to on● another, that so the death of the on● should be the life of the other, that that which produceth one thing, should consume another, and produce a third pure clear than the former.  
Thus have you the Philosophical cause or reason of the natural death of all things, viz. because they are made up with a●composition of contraries; yet this ●s certain, that where pure Elements are joined together equally in their virtues, such a subject must needs be uncorrupted, because in purity there is neither inequality, nor yet contrariety; and such must the Philosopher's Stone be, and so in a great proportion is Aurum Potabile.   

Of the Element of AIR. CHAP. III.  
THis is a most certain truth, d●●nyed by no Philosophers, th●● all things are generated by putrefaction and that putrefaction is caused by continual moist heat, or hot moisture, which you will; for by mean of this all things are changed from on● colour to another colour, from on● smell to another smell, from one virtue to another virtue, from one property and quality to another property and quality: But here is that which will try the skill of a Philosopher ●nd which we desire every one that ●ntends this study, to be very careful, 〈◊〉 that this change is made either into better or worse divers ways, so that if Philosopher go not wisely to work, ●e will mend his operations, as sour A●e mends in Summer.  
The reasons of this we conceive to ●e these:  

1. Things are changed into better or worse, according to the nature of the things changed; for it is impossible to ●ake an Animal of Gold, or Aurum ●●otabile, of any excrementitious thing.  
2. Things are changed into better or worse, according to the temperature of ●he Air changing; and this Philosophers must be very careful in, that the Air ●either come short of, nor yet exceed its ●ue proportion.  
3. Things are changed into better or worse, according to the quality of the ●ombe or matrix they are changed in; ●or if that be foul, so will the matter ●e; you know, if the pot be dirty, so will the porridge be.   
We desire Philosophers to view th●● with a heedful eye, the exact knowledge of which is infinitely necessary to the attainment both of Aurum Po●●bile, and the Philosopher's Stone.  
We come now to the matter itself this Chapter, viz. the Air, in whi●● consider,  
1. That it is a body volatile, 〈◊〉 such as may by Art be fixed, and wh●● it is fixed, it makes every body penetrable.  
2. It shows forth clearly to the So●● of men that God is ubiquitary, became if the Air which is but a creature fi● all places, much more must the Creat● do it.  
3. It moveth, filleth, and give subsistence to all things. It is held 〈◊〉 divers Authors to be the chiefest E●ment, and that which gives subsistence all the rest of the Elements; for they 〈◊〉 Fire is nothing else but inflamed A●● and Water nothing but congealed A●● and Earth nothing but congealed Wat●● therefore the Hebrew Rabbis accou●● it not an Element, but a certain Medium or Glue, which joins together all things in the Creation.  
4. It receives the influences of all the Celestial bodies, and communicates them being received to the other Elements, and to all mixed bodies.  
5. It receives into itself the species of all things, all Ideas, both natural and artificial; it receives and retains all manner of speeches, whether good or bad, both prayers and imprecations; and that's the reason some people's ill wishes, especially when they come from 〈◊〉 venomous mind, work such bad effects, and many times do mischief; for it makes impression upon men and women breathing in this Air.  
6. It many times causeth strange and true Dreams to those that are asleep, and divinations and sudden true apprehensions even to those that are awaked, according as it is ordered or disposed either by the Spirit of God, or mediation of Angels; hence it comes ●o pass, that a man passing by the place where a man was murdered, or a●● great battle sought, or the like, he●● presently surprised with fear and horror, together with trembling and sh●●king all over his body, because the A●●● is full of the dreadful species of ma●● slaughter and Ideas of blood, whi●● being breathed in troubles the internal spirit, with the like species which c●seth fear and astonishment; for 〈◊〉 very sudden impression astonisheth Nature.  
Thus we have showed you what 〈◊〉 operations of the Air are; now, 〈◊〉 we may come a little closer home the point, we shall treat of the 〈◊〉 properly as it is, and so it is to be co●dered as it is,  

1. Pure.  
2. Less pure.  
3. Grosse.   
First, as the Air pure, or of its purest substance, are the vital spirits of all living creatures made, and this is that which causeth them to breath, the word Spiritus coming from spiro, to breath: If the Etymology of words were rightly considered, it would set a period to divers of scores, if not hundreds of errors, which are as frequent among ●our Divines, as Butterflies in the Sun, they taking them up upon trust without any examination.  
Secondly, as it is less pure, so it is ●n its own proper sphere; and this is that we breath in, and commonly call Air; it was in Paradie pure, and is indeed the food of the spirit, as meat is of the body: But in the habitable world in which we live, it is not pure, but author sometimes of diseases, and sometimes of death.  
Thirdly, the Air which is grosse● compassed about with Water, as t●● central Fire is with Earth, because t●● Water and the Air are friendly 〈◊〉 one another. It is the Air bei●● mixed with Water in the body of t●● Earth, which causeth Earthquake and being mixed with the water 〈◊〉 the Sea, sometimes makes the S●● work extremely when there is no win● or but very little, as Seamen know w● enough.  
Fourthly, the Air lives in all thing and placeth a seed in the other Elements, as Males do in Females, it nourisheth them, makes them conceit and preserves the conception, bei●● conceived; for in this Element is 〈◊〉 seed of all things, which by Circu●●tion it distributes into Matrices 〈◊〉 Wombs, by the sperm and menstru●● of the World, which we shall speak m●● of in the next Chapter.  
Fifthly, in and by this Element, not only Minerals, Animals, and Vegetables live, but also all the other Elements.  
For proof of which consider,  

1. Water, if it be kept from the Air, putrefies.  
2. Fire, if it be kept from the Air, is extinguished, and quickly goes out, though it were never so hot before; those that are practitioners in the Art of Alchemy, know how by adding more or less Air to their Fire, to make it burn more or less fiercely; according to the quantity of Air it receives, so is the quantity of the heat it gives.  
3. To wind up all briefly, the whole structure and fabric of the World is preserved and upheld by Air, which clearly appears, in that all Animals, yea man himself dies, if you take A●● from him; for as we told you befo●● the spirit was made of pure Ai● so is it preserved by breathing in th● Air.  
6. In this Element, by virtue of t●● Fire; is contained that imagined se●● which constringeth the menstruum 〈◊〉 the World, as is clearly seen in t●● growth of Trees and Herbs; f●● there goeth forth a sperm through t●● pores of the Earth, by reason of t●● perpetual acting of the central F●● which the Air by an equal proportion according as it is decrced by the G●● of Nature, and acted and perform●● by Nature, constringeth and congealed by drops, so that Trees grow 〈◊〉 degrees, day after day, drop aft●● drop, till at last they come to great.  
7. We told you before, that in th● Element was the seed of all thing we shall now show you how it make use of this seed, and so conclude this Chapter.   
Presently after the Creation, there was included in this Element a magnetic virtue, by the great Creator of all things, which if it had not, it could not attract nourishment, and if it did not attract nourishment, the seed could not increase nor multiply. It is conceived by no wise man we are confident, but that when God bid all things multiply and increase in the beginning, he gave them some natural means whereby they might increase or multiply (this we confess few study after, the more is the pity, a little knowledge will serve their turn, so they can but get money) than we conceive he placed this magnetic virtue in the Air, that so as the Loadstone draws Iron, so the Air draws to itself the nourishment of the menstruum of the World, viZ. Water, for it is the Leader of the Water, and the hidden virtue of it is included in all seed, tha● so it may attract to it radical moisture, to make it fruitful.   

Of the Element of WATER. CHAP. IU.  
BEfore we come to the matter itself, give us leave to premise a few things which are very necessary to be understood of all that intent this Philosophical study.  
First, that the Seed of a thing is one thing, and the Sperm another.  
Secondly, that the Earth receives the Sperm of things, and the Water receives the Seed in like manner.  
Thirdly, that the Air distils into the Water by means of Fire, and the Water conveys the very same into the Earth.  
Fourthly, that there is always ple●● of Sperm, but not always Seed answerable: This causeth many defects i● the operation of Nature. We sha●● lay them down in a general way, a●● leave every Philosopher to apply th●● every one to his own particular operations.  
I. Sometimes the Seed comes in to sparingly, or not so plentifully as 〈◊〉 expected, and this is caused by wa●● of a sufficient heat to digest it; an● this must needs hinder many goo● things which nature would have produced, had she had a sufficiency of heat, fo● where the Sperm enters without seed, 〈◊〉 goes out again as it comes in, and bring forth no fruit.  
II. Sometimes the Sperm enters in to the Matrix with a sufficiency of Seed but the Womb of the World is fou● and not fit for conception, as being burdened with gross, foul, sulphurous and phlegmatic vapours, so that 〈◊〉 brings forth either Abortives or Monsters.  
Have a special care of this in your operations, or else you will never get Aurum Potabile while your eyes are open.  
We come now to a particular disquisition of the Element in hand, in which we shall observe the same method we did in the former, and show you,  

1. What it is.  
2. What its operations be.   
1. What it is.  
It is the Menstruum of the World, the heavyest of the Elements, full of unctuous phlegm, cold and moist, and well tempered with Air.  
Secondly, it is divided into 

1. Pure.  
2. Less pure.  
3. Grosse.    
1. The most pure Water is Celestial, yea above the heavens, as w● shall show you more at large in th● third Section.  
2. The less pure Water remains i● the Air, being dissolved or distille● into Air, by the heat of the central Sun.  
3. The plain and gross Water remains in its sphere, and makes one glob● with the body of the Earth, and according to the will of God, by th● operation of Nature, preserves an● keeps every thing that is subtle the particular way. How it doth it, we sha● show you in the third Section.  
Having thus shown you what Wate● is, we come now to show you wha● its operations are, and therefore consider,  
1. That it is the Menstruum of th● World, which penetrating the Air, b● reason of the continual distillation of th● central Fire, draws along with it a war● vapour, which causeth a natural generation of those things which the Earth as a Matrix is impregnated with; for he that is well skilled in the generation of Man, cannot be unskilled in the way how Nature generates all things else, it is impossible he should; because himself is an Epitome of them all; for when the Earth as a Matrix receives a due proportion of Seed, mixed proportionally with Sperm (be the Seed of what kind soever, it matters not) Nature presently gins the conception, and proceeds without intermission, till she hath brought it to perfection, and when she hath brought it to perfection, she nourisheth it, and cherisheth it, even to its utmost period.  
2. The remaining moisture or sperm which is not fit for any generation that is excellent, Nature expels to the sides or superficies of the Earth, where the heat of the central Fire putrefies it, and by that putrefaction is generated small vermin and worms.  
3. We desire you would diligently heed this, that the Earth is easily dissolved and purified in the Water; ever one that hath but the least skill in A●● chymie knows how to do it; but th● Air is congealed in it, and radically joined with it, but how this is done, only Philosophers know.  
4. He that is a real student in Philosophy, may easily see divers wonder of Nature in this Element, as it were i● Sperm; but it is the best and safe●● course to take that Sperm in whic● the astral Seed by the influence 〈◊〉 the Stars is already proportioned, b● cause Nature produceth pure things b● the first putrefaction, but far mo●● pure and noble by the second.  
These things we thought good 〈◊〉 inform you of concerning the Elementary world, wherein you may see,  
First, that the Fire preserves th● Earth, that it be not drowned and dissolved.  
Secondly, the Air preserves the Fir● that it be not extinguished.  
Thirdly, the Water preserves the Earth that it be not burnt.   
And thus much for this Section.   

OF THE CELESTIAL WORLD. SECT. II.  

Proemium  
BEfore we begin, we desire to premise these few things to all such as are studious in Philosophy, and indeed they shall find them very necessary.  
1. That these inferior Element which we have treated of in the former Section, have a mutual sympathy with the Celestial bodies, viz. th● Sun, Moon, and Stars, and must need have, because they are all made out 〈◊〉 one and the same Chaos.  
2. That they are governed by th● superior as the more worthy, and th● we prove by this argument, because this thing which we call obedience is to be found only in the Elementa● world.  
3. We desire you to consider seriously, that motion is the cause of a change, both of growing and withering, both of being born and dying and although the action of moving shall continue in the general, yet ev●ry particular motion gins and en● in its proper time.  
4. We also find out, and it is a truth, that time itself is measured out by motion, and that the original of all motion is in the Heavens, and particularly in the Sun; by which motion in the Heavens, the constant change and conversion of all things out of one thing into another proceeds; he hath not lived a Philosopher a Summer and a Winter, nay indeed not a day and a night, which ignorant of this.  
5. Consider also that there is no way from the beginning to the end without a mean; for there is no passage from Spring to Autumn but by Summer, nor from Winter to Summer but by Spring; and if you heed it by the eye of reason, you shall find that all changes follow these conversions of time and years; these conversions of times increase heat and dryness, coldness and moisture, and both life and death, generation and corruption increase and decrease of living creatures, comes by reason of heat, coldnesse, dryness and moisture.  
6. If you consider it well, you sha●● find that the Celestial body's tal● them, quatenus bodies, are not change● nor capable of change till the fina● dissolution, but these Elementary bodies are always changing continually either increase or decrease, and neve● stand at a stay; and if so, as is mo●● certain, then of necessity the Celestial bodies are by nature active, and the●● Elementary bodies by nature passively and it is that which is active whi●● causeth or produceth alterations in th●● which is passive; than it will follows the Celestial bodies give the form 〈◊〉 all things, the Elementary world su●●● ministers matter for this form.  
7. The truth of this will appear 〈◊〉 we may make such a comparison) 〈◊〉 all Handy craft Trades; in a Carpenter in building houses, a Brick-mak● in making bricks, a Tailor in stitching garments; the Carpenter by his motion hews the timber-log into its proper form, the log subministers matter for the Carpenter to work upon; the Brick-maker makes the clay into the form of a brick, the clay subministers matter to this form; the Tailor cuts out and sows the cloth into the form of a garment, the cloth administers matter to this form: Just so for all the world it is between the Celestial and Elementary bodies, and can be denied by none, unless any be so frantic to deny that to be in the Heavens, which is conspicuous upon the Earth; or that to be higher in dignity, which God hath made higher in place. We cannot but admire to see any should be so sottish to deny it, as ever saw it rain, or knew that the rain which comes from above made the Earth fruitful.  
8. All things are moved by the Sun, who by moving his own body, moves the Creation, and thence comes a continual acting and procreating faculty from thence comes that inbred he●●● both in Animals and Seeds, and cause●● them to produce their like; which production is either good or bad, pure o●● impure, small or great, according 〈◊〉 the Luminaries receive good or bad● friendly or inimical Aspects or Raye● from the five Planets; for as a Key 〈◊〉 form either well or ill by a Smith according to the measure of heat, magnitude, number, and manner of th●● strokes and fi●ings, viz. according to the quantity of motion and skill o●● him that moveth, and the goodness o● the thing moved: Just so for all th● world is the operation of the Celestial world upon the Elementary world; the●● Sun and Moon form things either good or bad, perfect or imperfect, according as they receive pure or impure Rays from the five Planets, and according as they find fit matter in the Elements to work upon.  
9 Consider, that as in the generation of Man; (for we confess ingenuously we have much bettered our knowledge by the due consideration of that)  
The first principle of Man's generation, is the first kindling of the Microcosmicall Sun in the midst of the Seed, even as the Sun is in the midst of the Creation, (of which we shall speak more in the next Section) and this Microcosmicall Sun procreateth and disposeth the rest of the parts of the body, according to his own inward force and power, according as he is supplied with radical mysture from the Microcosmall Moon, and fit matter from the Parents: so the Celestial Sun, which is the central Fire of the Creation, according as he is affected by the Moon and the five Planets moves and disposeth these inferior and obedient bodies, whose office is to subminister matter for him and the Moon to work upon.  
10. Here by the way, you see the errors of almost all Writers in Anatomy; some hold the heart of man is first form, and that forms all the rest of the parts; others hold, the Liver is first form, and performs the same office; when indeed the one is as true as the other, yet both of them false, for it is the Microcosmical Sun is first form in the body; and doth all.  
Again; some hold the Heart moves the body of man; others hold, the Brain moves the Body and Heart also; a third holds, it is a force of the vital Blood in the Arteries: But if you let Reason be Judge, and that will quickly tell you, that if it be the Celestial Sun that moves the Macrocosm, it must of necessity be the Microcosimicall Sun which moves the Microcosm.  
11. To conclude, for we hate tediousness; We conceive the influence of the Heavens to conduce to the procreation of all things here below after this manner.  
1. The Elementary world is the womb of all living creatures, both Minerals, Animals, and Vegetables; (we desire you once more to take notice, that we never include Man under the name of Animal, for we hold him to be a more noble creature, and made for another end and purpose, being an Epitome both of the Intellectual, Celestial, and Elementary world, and therefore capable of the knowledge of either) it conceiveth them, nourisheth and cherisheth them being conceived.  
2. This Womb is always full of matter and useful menstrues, fit for the forming, increasing, and conserving bodies of all sorts, whether they be Animals, Minerals, or Vegetables.  
3. The Celestial Sun gives a vital Seed, and stirs up all to motion and action, drieth, cherisheth, quickeneth, defendeth, and preserveth what it hath quickened, neither suffers he that which dies, everlastingly to die, nor that which is killed, never to live again.  
4. The Moon subministers moisture to perfect and finish all this, and this is that which is called radical moisture in the body of man, viz. the Microcosmicall Moon. We confess many have talked and written of radical moisture, but few understand what it is; this preserveth the Elements and Elementary bodies from the scorching heat which motion causeth, and so temperateth the beams of the Sun, that they may not be extreme, that they may serve for conservation, and not for destruction.  
5. Because the beams of the Celestial Sun and Moon, cannot pass to the Elementary world, but by a Medium, viz. the Air, that's the reason Animals must needs breathe, and all Vegetables and Minerals have an Aerial spirit in them.  
6. For as this Nature of ours makes use of the Microcosmicall Sun, to cherish, and quicken, and move the whole body; and of the Microcosmicall Moon, to feed the body, and all parts of the body, with radical moisture, that so they may be conserved and not burnt up; so the Celestial Nature quickeneth and cherisheth things by the Celestial Sun, moistens them by the Moon, and preserves them by both.  
7. Then consider, that as the Microcosmicall Sun and Moon make use of other parts of the body to assist them in their office, as the ventricles of the Brain to apprehend, judge, and remember things; the Spleen to help the retentive faculty, the Liver to make blood, and the Gall to clarify it, being made; the Testicles, instruments of generation, and seminal vessels for procreation, etc. So the Macrocosmicall Sun and Moon make use of the five Planets for the effecting and varying things below, and tempering them divers ways, which is performed by their divers and various motions, else all the things that are generated in the world, would be of one nature and quality, and then the World could not subsist, nor Man neither; for he having all qualities in himself, cannot subsist without any one of them.  
Thus much shall suffice to have been spoken in general, concerning what knowledge of the Celestial world is requisite to a Philosopher that studies this Art.  
We come now to show particularly what the office of the Sun, and Moon, and five Planets is; and we shall afford each of them a Chapter by itself.   

OF THE SUN. CHAP. I.  
IT would make a man admire, when he considers how plain the course of Nature is in all the actions of Nature, which are especially discovered to the Sons of men in the birth and conception of man himself: What the reason should be of so many preposterous opinions now conversant in the brains of the Sons of men, we knowing that Admiration was the daughter of Ignorance, laboured in the first place to find out their ignorance; we knew well enough Nature would make all men happy, according to that ancient Proverb,  

— Natura beatis  
Omnibus esse dedit, si quis cognoverit uti,   

She hath enough, if men knew how to use it,  
To make them happy: Pray do not abuse it.   
The most probable cause of the Brain-sicknesses of our age, we shall show you in the next Book; however, we consulted together which was the best way to obtain that knowledge which hath now been a long time almost lost in the world; and that we might proceed methodically in this, we propounded two ways to our selves, whereby we might come to find out the truth; those that account themselves learned, call the first an Argument à priore, and the second an Argument à posteriore.  
I. We went to School to Nature, to see which way things were made in a Natural way, and guided being made; and we supposed, that way we might come to know their Natures, by knowing of what matter, and by what means they were made.  
II. We viewed the signatures in things that were made, we searched if that we might find their Natures thereby; we perceived work enough in this for a man to busy his head about all the days of his life, and yet learn something every day.  
We have heard of some that will undertake (and they say, perform what they undertake) to tell a man what his diseases be, by the view of his countenance. We confess ourselves either through want of age, or experience, or something else, are not able always to do it, yet we really believe it may be done; because,  
1. We have read of a Physician that knew a young Prince was in love with his Mother in Law, because his pulse always moved swifter when she was in his presence. It seems all Creatures have their proper beams as the Stars of heaven have.  
2. We have read in Alkindus in his Treatise de Radiis, where he affirms, that every thing in the Elementary world contains its species in itself; for it is manifest, that every thing in this world, whether it be a Substance, or whether it be an Accident, casteth out its beams as the Stars do, or else it had not the figure of the Starry world in itself. The Fire (as it is most manifest) casteth out its beams to a certain distance. The Earth sends out its beams of cold, of health, and of medicine; and medicines taken into the body, or outwardly applied to the body, diffuse their beams through the whole body of him that receives them; and every coloured body sendeth out its beams, by which it is perceived of what colour it is; whence it appears to be an apparent truth, that every thing which hath actual existence in the Elementary world sends forth its beams, which fill the Elementary world after their own manner; and every place of this world contains the beams of all things, which are actually existent in every place; and as every thing differeth from another, so the beams of every thing differ in effect, and nature from the beams of all other things; by which it comes to pass that the operation of the beams is divers in all divers things.  
Much more Alkindus speaks, which for brevity sake we shall omit; yet the truth of this we conceive can be denyable to no man that doth but consider that he may smell many things when he seethe them not; and then we entreat you but soberly to consider, that if the beams and signatures of Herbs and Plants, etc. have their significations, must not the beams of the Sun, Moon, and Stars have much more, seeing they cause the variety and changes of the other, as Spring and Summer, Autumn and Winter evidently declare.  
We have been very long upon generals, yet nothing is tedious which is rational.  
We come now to speak of the Sun particularly, therefore we entreat you to consider,  
1. That the Sun gives vital heat to the whole Universe, to all and every part of the Creation.  
By the Celestial Sun was the central Sun in the Earth kindled, and also the Microcosmicall Sun in the Body of Man.  
2. This Sun by his vital heat quickens moisture, heat and moisture so quickened is the cause of the generation of all things are bred by heat and moisture.  
3. Though it be true, that radical moisture comes from the Moon, as we shall clearly prove in the next Chapter; yet it is as true that it comes principally from her when she receives the full beams of the Sun, as is palpably and apparently seen not only in all shell-fish, but also in the marrow both of men and beasts.  
4. For as the Sun when he is up enlightens all the Hemisphere, and this light departs again when he is down; so our life remains so long as the Celestial Sun quickens the Microcosmicall Sun; but when either the Celestial Sun fails in that office, or else the vessel that holds the Microcosmicall Sun is broken, life departs, and man dies.  
5. And this also is very agreeable to reason, that the Celestial Fire should have some centre, from whence it should quicken, cherish, inspire, and move the Creation; it must have its place where he may keep his Court like a King, that so the Sons of Wisdom, real Philosophers, such as prefer a drachm of knowledge before the riches of the whole world, may be instructed where to go, and how, and which way by Art to help Nature in her operations; therefore the Eternal God, in mere mercy to mankind, fixed its centre in the Sun, that so his creatures which fear him, and hate covetousness, when they want vital heat to quicken either themselves or their operations, they may know where to fetch it, if they know but how; and that they may easily know, if they do but know themselves; it was not for nothing that wise Greek so often exhorted men to know themselves.  
5. We shall be yet a little plainer with you, do but seriously take notice of the common operations of the Sun, viz. how in Winter he prepares the Earth for Spring; in Spring, how he prepares it for Summer; in Summer, how he prepares it for Autumn; and in Autumn, how he prepares it for Winter: Nay, do but note how dayes-labour prepares a man for night-sleep, and night-sleep for dayes-labour: Heed but this with the eye of Reason, for plainer than this thou shalt never be taught.  
7. Take notice that all operations are perfected by the Sun, not upon a sudden, but by degrees, and require time and patie ce.  
You see the Sun makes it day by degrees, and changes the seasons of the years by degrees, and that's the the reason all sudden changes are averse to Nature.  
8. The Celestial Sun causeth the Heliocentricall motion of the Earth, and all the Planets. The motion of the Earth upon her own Axis, is caused by the Terrestrial Sun.  
9 Both Celestial and Terrestrial Sun join in the generation of things upon Earth, neither can there be any generation without both.  
This will appear clear to you, if you do but consider, that the vital spirit of all seeds proceeds from the Celestial Sun; but yet they must be set in the Earth, that so they may take the influence of the Terrestrial Sun, that so they may grow, and bring forth their increase.  
Lastly, the Celestial Sun is in the Creation like a mighty Prince in a Kingdom, only he is neither tyrannical nor covetous, nor yet will he be flattered; for as a Prince distributeth offices to people, both great and small offices, according as their capacity is to perform them; some things he acts himself, some he permits others to act, and some he commands; he prescribes one administration to one man, another office to another man, and a third to a third: Even so doth the Sun in the Creation; for,  
1. He gives light to the whole Creation.  
2. He gives motion to it, whence proceeds that heat which quickens all things.  
3. This motion heats and clarifies the Air, from whence men and boasts come to breath, and therefore the Latins derive Spiritus from spiro.  
4. According as this spirit is retent or remiss, vehement or not vehement, benevolent or malevolent, according to the administration of other Planets, so is the qualities and appetites of things below, either acute or dull, vehement or moderate.  
5. The truth of this is clearly seen in Vegetables; for Leeks and Onions are hot, by the administration of Mars; Lettuce and Purslance cold, by the administration of the Moon; Hemlock, and Henbane stupefying, by the administration of Saturn.  
Heed this well in all your Philosophical operations.  
6. As in a Kingdom it lies in the power of a Prince, to redress what wrongs his Officers or Admistrators commit upon his Subjects; so also in the Universe, it lies in the power of the Sun to rectify the evil influence of the rest of the Planets, and he will do it to such Philosophers as know him.  
And so much shall suffice to have been spoken concerning the Sun, we shall be a little briefer in the rest.   

OF THE MOON. CHAP. II.  
AS concerning the Moon, we desire you to consider,  
I. That by her generation is perfected in all things here below, and with out her nothing can be perfected, no more than a Man could beget a Child without the help of a Woman; for though the Sun give vital heat to the Creation, yet this vital heat will consume, and not preserve, were there not radical moisture; for the Moon adds that moisture to the heat of the Sun, without which the Sun could generate nothing in the World: So also Philosophers have their own peculiar Suns and Moons, wherewith they perfect their operations; as also their Satur's, and their Mercuries.  
And here let us give you warning once more, that when Philosophers speak of their Sun, or their Moon, or their Saturn, or their Mercury, they intent not the vulgar or common Sun and Moon, but things far different, things which are in all things, and to be found every where, but not where to be bought for money.  
We dare write no plainer, search them out in yourselves, there you may soon find them.  
2. In the Habitable world she answers to the Menstruum of the world, and concocts it, giving concocted moisture to all Creatures, both Mineral, Animal, and Vegetable; for as the Sun quickens them, and gives vital heat to them, so the Moon subministers radical moisture to them.  
3. Philosophers know how to fetch radical moisture in their operations from their own Philosophical Moon, when they can but find her in the Philosophical Sea, for she is not always to be found there; for though the tree of the Moon always grow upon the bank, yet is not the fruit at all times to be gathered.  
The Poets laid down this in some places very truly, though very fabulously. We confess we cannot much blame them in so doing, since God hath opened the eyes of our understanding to conceive of some of the deep mysteries that are laid down in scripture; for God hath laid down his will and meaning in the Scripture to the Sons of men in deep mysteries, and though most men understand the Letter, yet few understand the mystery, which is the cause of all those errors in judgement now amongst us; and of all that fight both of tongues and hands, whereby so many men have lost their lives, and yet the truth more obscured; and the ancient Philosophers couched their truths under Riddles, that so none might understand them but such to whom God pleased to reveal them, which are those who live above this present world. So the ancient Poets delivered excellent truths under fables, of which this of Virgil was one.  

Munere quinetiam lanae (si credere dignum est)  
Pan Deus Arcadia captam, te Luna, fefellit,  
Per nemora alta vocans, nec tu aspernata vocantem.   

By help of Wool (if it you will believe)  
Pan the Arcadian god, did once deceive,  
And caught the Moon; when to her he did cry  
Out of the Wood; nor did she once deny.   
4. What the operation of the Moon is in the Elementary world (and Philosophers must make use of their Philosophical Moon in like manner, else they will bring their Hogs to a fair Market) may be clearly seen, if we look no farther than the generation of Man, in which thou mayest see a lively Epitome both of the operations of the Sun and her.  
5. In the generation of all things in the Elementary world, as the Sun gives heat, so the Moon gives moisture, and that's the reason that the generation and growth of all things is performed by heat and moisture.  
6. The truth of this is more clearly shown no where then in the Conception of Man; for the seed of both sexes being mixed, the Mother furnisheth the conception with excrementitious blood, called Menstruis, which she receives by means of what food she eats or drinks; which the Microcosmicall Sun in the Embryon by his heat compels into a mass, ferments it by concoction, and forms into the shape of a Man.  
7. Just so for all the world the Moon doth in the Macrocosm; for by her swift circulation about the Earth, she receives the virtue of the Sun and the five Planets, from which like a Mother she gives nourishment and growth to things below, in the Elementary world.  
8. The Earth like a Womb receives the vital heat of the Celestial Sun, and the radical moisture of the Celestial Moon, which the central Sun in the bowels of the Earth concocts (as the stomach concocts food) and makes it fit nourishment for the several Ideas in the Elementary world.  
9 Thus are all things in the Elementary world, both Minerals, Animals, and Vegetables, first form in the Earth, till at last they live, and being alive, they grow to perfection, being nourished by the same breasts of the Sun and Moon. Heed this carefully in all Philosophical preparations; if you do not forget it in the study of Aurum Potabile, you cannot do amiss.  
10. Some Philosophers hold that the Microcosmicall Moon keeps her Court in the brain of Man, and that we conceive might probably give the first rise of that foolish opinion of Ar●stotle's, viz. that the brain was cold and moist, and tempered and allayed the heat of the Heart; whereas there proceeds nothing from the Brain to the Heart, but only one small Nerve, and the least child in Anatomy knows well enough that it is not the office of the Nerves to convey coldness and moisture to the Body.  
You see what low principles those which our Dons account famous men, were guided by, and that they understood the letter, and not the meaning of Philosophy.  
Also, because they held the Microcosmicall Moon kept her Court in the Brain, that we conceive was the reason why such as are afflicted in the Brain, are commonly said to be Lunatic.  
11. Only take notice of thus much, and so we shall conclude this Chapter. That seeing the Moon so variously applies, sometimes to this Star, and sometimes to that, seeing she is always inconstant, always varying; this is the reason of those inconstancies in all things here below, which the eternal and only wise God hath caused to be, that so his people seeing no constancy in this world, should look for it in another world hereafter, when this shall be no more.  
And thus much for this Chapter.   

CHAP. III. OF SATURN.  
THose things which the Vulgar call Elements, are indeed and in truth nothing less but compounds mightily commixed, and that appears in that they are convertable the one into another, and are daily changed into one another; he that knows not how to do that, will never get Aurum Potabile; and according to the measure of this conversion proceeds all the varieties of things below in the Elementary world: for the Planets operate upon things below very variously, of which we come now to speak: And first we begin with Saturn, concerning whom  
1 All know what an ill name he hath gotten amongst the Sons of men. He is called an infortune, nay, the greatest of infortunes, malevolent, and a destroyer of Nature, and what not? If all the rest of the Planets had hired men to have spoken against him, they could not have given him worse language: yet as bad as they make of him, Nature can produce nothing in the Elementary world without his assistance; neither can Philosophers either make Aurum Potabile, or the Philosopher's Stone, without his help.  
2 It is confessed he is cold and dry, and therefore inimical to both the Luminaries: To the heat of the Sun by his coldness to the moisture of the Moon by his dryness; but if you please to look a little further, you may see, especially if you put on your spectacles.  
1 There must of necessity be something to counterpoise or balance the heat of the Sun, and moisture of the Moon, or else there could not possible be any Generation: All things upon the earth, must needs be as the earth herself is, Ponderibus librata suis.  
2 The composition of the earth it self is made up of contraries, else it could not be a suitable place for the things in it: And if it be composed by contraries, it must needs be also maintained by contraries, which could not be, unless the influence of Saturn, or some other Planet, were contrary to the influence of the Luminaries.  
3 It is impossible that either the heat of the Sun, or moisture of the Moon could be fixed, if there were not a Planet of a contrary nature to them both: And he is yet to go to School to Philosophy, that knows not that without fixation there cannot be Generation.  
4 That there may be a harmony in the Creation, that so the Creation may stand and not fall by a composition of contraries, consider, that there is a sympathy as well as an antipathy between Saturn and the Luminaries; for he agrees with the Sun in dryness, and with the Moon incoldnesse.  
3 The Nature and disposition of Saturn was a little more wisely and excellently described by one in the Verses.  

Nigra semi facies, tardus gradus, horrida barber,  
Et cani crines, & membra aeffeta senect â:  
Ingenio tamen ipse bonus, nec inutile pectus  
Consilijs, constansque animi, prudensque futuri.   

Black face, slow pace, with hoary beard and hair  
Stooping with age, old Saturn doth appear,  
But yet he wanteth not a special brain,  
Nor constant soul; good counsel doth remain  
Within his breast, he wisely can presage  
What is to happen in the world's last Age.   
4 Saturn chief Rules over the Earth by reason of his coldness and dryness, and therefore he cherisheth its qualities, and helps it forward toward Generation: For,  
1 He stops and stays the beams of the Celestial Sun and Moon. You know Joiner's make fast their boards before they can plain them; for nothing can be wrought upon unless it be fixed, neither can any thing be produced by the beams of the Sun and Moon in the Elementary world, unless they be fixed.  
2 His inimicallnesse to the Sun and Moon by reason of contrariety of influences, conduceth something to the putrefaction of things, and without putrefaction there can be no Generation, it being an old and true adage, Corruptio unius est Generatio alterius.  
3 He stands the world in the same steed that the bones (over which he rules) do the body of man; for he fixeth, settleth, upholdeth, and helpeth to maintain all things.  
Thus you see that Saturn, as much as they cry out against him for a destroyer of Nature, yet he is a helper of Nature in all her actions.  
5 The Spleen answers to him in the body of man, and so doth Lead amongst Minerals. We have spoken as much as is needful to a Philosopher.  
6 Because Omne nimium virtitur in vitium, we will not deny but Saturn hath his vices (and so hath Jupiter also, as we shall show in the next Chapter) which that you may avoid in your Hermetical works, we shall lay them down here Physically; any Philosopher may apply so many as are needful Philosophically.  
1 He afflicts the body of man with coldness and dryness, stirs up pernicious humours which have been long bred in the bodies of men, especially of old men: He stirs up madness, melancholy and pain in the joints, pains and swell of the Spleen, Ruptures, Foractures, and Dilocations, Fevers, Pestilence and Quartane Agues, Drowning and Shipwreck, Toothache, Strangling, Poisoning and Witchcraft, Impurites in the act of Copulation, Barrenness and Widowhood, Captivity and Beggary, these proceed from the malignity of the Star: And if he threaten death in a Nativity, he effects it one of these ways, according as he is posited or joined with other Stars; and by some of these means he may (if not prevented) spoil Philosophical preparations.  
2 By his cold and dry quality he infects the very mind of man with Covetousness (and then he may well be called the greatest infortunate) Envy, Solitariness, Austerity, Dissimulation, Sadness, Grief, Deceit, and slothfulness.  
Thus much for Saturn, and also of this Chapter.   

CHAP. IU. OF JUPITER.  
IT is well known to all that have studied Astrology, the Houses of Saturn are opposite to the Houses of the Luminaries, but the reason of this few know, viz. why Capricorn and Aquary are the Houses of Saturn. We shall clear this in the first place, that so we might make way for that which follows.  
1. You may remember we told you in the former Chapter, that Saturn fixes the influences both of the Sun and Moon, and stops the unbridled motion of their beams; for though the Sun and Moon be the authors of all Generation, and growth, in that sense that the father and the mother are Authors of a Child; yet such is the unequal disposition of man, that unless their beams were qualified by the other Planets, they would be found to be little better than venomous, nay, perhaps the strongest poison in the world. We entreat you not to mistake us, neither the Astrologers whom we honour, think we slander the Sun and Moon in the least. That is properly poison which is inimical to a particular individual. For example, a Toad is poison to a man, yet is it very good nourishment to a Duck, and a Duck fed with nothing but Toads and water, proves very good nourishment to a man. If you will not believe this, ask the next Musician you meet, whether one concord will not sweeten two discords, and make them harmony.  
2 As great a prevarication as there is between a concord and a discord in Music, is there between Saturn and the Luminaries, therefore the Ancients, not without cause, place his mansions opposite to the Houses of the Luminaries.  
3 We told you before that all things were fixed by coldness and dryness; the next piece of Ice you see will prove what we say is truth; therefore Capricorn a cold and dry Sign, is allotted for one of his Mansions.  
4 But because there must be putrefaction of the one, before there can be production of the other, therefore Aquary the other house of Saturn, being hot and moist, makes them the fit for putrefaction.  
5 Pray to God to open the eyes of your understanding. Hagar could not see the Well before God opened her eyes: Neither could Elisha's man see the Angels which compassed him round about. We shall deliver you the whole truth briefly.  
6 Saturn in Capricorn, and Aquary, fixes the beams of the Luminaries, Jupiter in Pisces putrifies them, Mars in Aries calcines them, Venus in Taurus makes them fruitful, Mercury in Gemini endues them with a spirit; Is it possible an ginger should live half a year, and not give the Moral to this Fable?  
7 But we must recall our thoughts to Jupiter, who presently steps in and gins to putrify what Saturn hath fixed, and that's the reason Sagitarius and Pisces were allotted for his Mansions, because they are contignous to the houses of Saturn in each side, and they cast Trine to the houses of each Luminary, whereby they assisting Jupiter, and Jupiter them, a putrefaction cannot choose but be made, and being made, be turned to a very good use.  
8 We care not greatly now if we tell you why Jupiter is called a fortune, he is a Star hot and moist in quality; or to speak more like Philosophers, his Radij hot and moist; for one Star is as hot and as cold as another: And because he agrees with the Sun in heat, and the Moon in moisture  
9 Be but pleased to consider that the whole Heavens are divided into two Semicircles, the one of which gins at the beginning of Leo, and ends at the latter end of Capricorn, or beginning of Aquary, which you will, and is called the Solar semicircle; the other gins at the latter end of Cancer, and makes a Retrograde motion to the beginning of Aquary, for women use to fall backwards, and is called the Lunar semicircle.  
10. Then do but so much as consider, that in the Solar semicircle, the house of Saturn is Capricorn, cold, and therefore contrary to the Sun, who quickens by his heat; but Aquary in the Lunar semicircle is hot, contrary to the disposition of the Moon; wherefore Saturn stops and fixeth both their beams, and causeth them to putrify.  
11 We can teach men no better way what the wonderful works of God in the Creation are, then by bringing them home to their own bodies; and this was the reason that wise man, whom our Priests call a Heathen, we mean Solon, said, The first step to knowledge was for a man to know himself. The meat being taken down into the stomach, Saturn fixeth it there, and putrifies it by meditation of the Spleen, and turns it into such a nasty, loathsome, and venomous quality, as would turn the strongest stomach to smell to; this loathsome stuff Jupiter takes and concocts again, and by mediation of the Liver turns it into most pure blood, which afterwards Mars calcines, as we shall show by and by.  
12 We told you before that all things were generated by the Sun and Moon, than which nothing is truer; yet are not the other Planets useless, as we shall explain a little, because upon this depends the key of the whole work, as in the body of man; for a plainer and more familiar example cannot be; it is the Microcosmicall Sun and Moon which beget their like, and cherish it being begotten; yet they make use of certain vessels to ferment the seed of others to concoct it, of a third sort to keep it being concocted, and of a fourth to cast it out, just so for all the world doth the Celestial Sun and Moon in generating things here below, and so must Philosophers also in their operations, or else they will make nine pences, and when they expect the harvest of all their pains and care, they will set down and scratch their heads with a pair of fools nails: We dare presume the way will scarce ever be taught plainer; when you want any thing in your operation, look for it in yourselves, you may sooner find a thing in the Epitome, then in the Text.  
13 Thus you see that whatsoever rays the Luminaries let fall upon the earth; after Saturn hath fixed and putrified them, Jupiter by his friendly and temperate beams concocts them, and from being venomous makes them wholesome and healthful.  
14 Indeed Jupiter performs the same office in the M●crocosm, that the sense of feeling doth in the Microcosm, by which sense all the rest of the senses subsist; and when that leaves any part of the body, the part of the body so left is dead: Now feeling consists of heat, coldness, dryness, and moisture equally balanced; and this plainly appears, that it is only access in some of the first qualities, which are the objects of this sense; you cannot feel the weight of a feather, because it hath no excess in weight; neither if heat and cold be equally tempered in any subject, are they discerned by feeling; just so Jupiter by his equal temper, preserves the same harmony in the Creation. This is enough to a Philosopher.  
15 But Jupiter, as great a fortune as they make of him, hath his infirmities also as well as Saturn, and those shrewd ones also, such as will as soon, if not sooner, spoil your Hermetical operations, as those of Saturn: We shall give you them in a Physical way, as we did the former (Nam nobis nudis non datur venia promere verbis) or at leastwise so many of them as may be applied to our Philosophical intents.  

1 He causeth all diseases of the Blood, especially inflammations, as Pleurisies, Quinseyes', Inflammation of the Lungs, etc.  
2 He causeth wind in the body, especially such as proceeds from too much air mixed with the blood.  
3. He causeth blast with lightning, that's the reason the Poets attributed thunder, and lightning to him.  
4 He causes all diseases of heat and moisture.  
5 He causeth hypocrisy and dissimulation, a couple of bad qualities in a Philosopher.  
6 He causeth inordinate lust.  
7 By stimulating matters to Generation before the due time or before they are sufficiently cleansed and purified, he often produceth monstrous conceptions, and as monstrous births, both in the Microcosm, and in the Macrocosm.   
And let this suffice to have spoken of Jupiter.   

CHAP. V OF MARS.  
Mar though he be commonly called an infortune, yet if his operations be heedfully viewed, you shall find him as helpful to Nature, and by consequence to all hermetique preparations (of which Aurum potabile is one of the greatest, neither shall it yield in dignity to any, the Philosopher's stone excepted,) as any of the rest of the planets, and indeed if we should speak the truth, we must tell you really we do not know that the influence of one planet is more necessary than the influence of another, but to come home to Mars, who else would be angry, we desire you to consider.  
1 After Saturn hath fixed and purified things in Nature, and Jupiter laid the foundation of their Vegetable growth, Mars comes in and blows the bellows hard, that so he may increase the heat, and this doth a Philosopher two notable good turns.  
1 It calcines his matter, that so by a second production in may be made better th●n it was at the first. An Alchemist will tell how much calcined Vitriol is stronger than crude; and a Soap-boiler can tell you how much calcined Ashes are stronger than others.  
2 It urgeth on all things to motion, and by Philosophical motion Philosophical time is found out, even as the time of the day is found out by the seeming motion of the Sun; This you will confess to be a truth, if you do but consider, that when you are angry, your thoughts are swifter and quicker by half, than they are when you are pleased. But to proceed.  
2 Mars clarifies that putrefaction which Jupiter causeth in his digestion, and makes all things fluid in the body of man. There is scarce a Physician breathing, though he be never so great a Dunce, but he knows this well enough, that the blood in our bodies is clarified and made fluid by Choler; and if he do so in the Microcosm, Philosophy will teach any one that knows what it is, that it must of necessity do the same in the Macrocosm.  
3 By his heat he is assistant in distributing vital heat to the Creation, and urgeth forward the motion of the rays of the Sun; this we suppose to be the reason why Astrologers say, He is the Sun's Captain General, and why the Sun is exalted in his house; It is pity Astrologers study Philosophy no more, that they might the better be able to give a reason for their own Principles.  
4 Because he is hot and dry, he is Diametrical opposite to the operation of the Moon, and therefore he calcines and clarifies the radical moisture both in the Macrocosm, and in the Microcosm; he also causeth it to keep its Centre, that so it may not dissipate itself too much, or in plain terms, exhaust itself all in seed; nay more than that, that which will seem stranger, it fortifies radical moisture, by opposing it, for indeed, without opposition the world could not subsist, because it consists of contrarieties; and therefore the one must needs strengthen the other, and causeth it to make head against what opposeth it; and this need be doubtful to none that ever sat still and blowed the fire.  
5 As all things are bred and generated by heat and moisture, as they are fixed by coldness and dryness, as we told you before: So in the vegetable Generation in man, there must needs be some exsuperance or abounding, this Mars by his heat exhales, and converts into excrements, that so they may be cast out from the pure.  
6 He heats and quickens the powers of the other Planets, and stirs them up to action; he is amongst the Planets like a Criminal Magistrate in a Commonwealth, he punisheth their slackness, and seethe they be not idle.  
7 We care not greatly if we give a reason why at the first Mars came to be called an infortune, or at leastwise what we conceive to be the reason, what is this, Because by his congruity with the Sun he either increaseth the vital spirit in quantity, or maketh it too hot in quality; a strange position; let us see if we can make it good. To effect which, consider,  
1 That there might be no confusion in those active causes, the first Principles, because they are contrary the one to the other, and therefore known Enemies; but that all things may flow from one head, as God is one, therefore God drew all the force of working, and virtue of begetting into one narrow round compass, and this is that which we call the Sun.  
2 This he placed in the Centre of the Creation, that from thence his virtue might be sent out, spread, and bestowed equally about the world, to make one general heat, light, life, nature, and cause of all things.  
3 God cast in the known four fight enemies, viz. The Elements, and set all the rest of the Creation in a restless race too and fro, this way and that way, that so by their various influences upon contrary qualities, there might be a continual change of things here below, that so man should Centre in nothing but in God himself, when he sees all other things are subject to change.  
4 After God had done so, he created man after his own Image, and infused a spirit into him, clothed with a fine windy coat of the cleanest super-celestial Air, from that place which Philosophers call Aether, if you will from the third Heavens.  
5 In the Generation of man, when our life in the lusting parts thereof, is by the bellows of thought stirred up and moved to action; it sends forth out of every part of the body the hot natural spirit, or breath of begetting clothed with a Garment of seed, which is cut out from the dewy part of our meat, ready to be turned into our own like, if not already turning.  
6 Give us leave here a little by the way, to have one word or two with Aristotle, who is not ashamed to aver That the seed of man is an excrement, whereas if it were our business in hand, we could easily prove that it is the best juice in all our body, and the finest workmanship which is made of all our food, and that's the reason the immoderate use of Venery weakens Nature so much. But to proceed.  
7 This fine Oil or food of life after it hath remained forty days in the double natural heat of the begetting spirit and the womb, is form and fashioned into the shape of a man.  
8 Now is radical moisture at its full growth and perfection, and daily decreases, even to the time of dissolution, for the Child in the womb is put over by Nature for the rest of its nourishment, to the Menstru's of the mother, and she can add nothing to the food of life, if she could, a man might live for ever, she only adds to the increase of the body.  
9 As man's body lives by food, so doth the spirit also, and consumes the radical moisture, which is indeed its proper food, and when it hath consumed that, sometimes it consumes the body also, as is evidently seen in Hectic Fevers.  
10 To make this evident by an example; No longer than you add combustible matter to the fire, no longer will that burn, but goes immediately out, so soon as that is consumed, even so the fine Etherial spirit of man feeds upon that fine fatness which is indeed its food, and in truth his tye to the body of man, which is commonly called radical moisture; and when he hath consumed it, away flies he as fast as be came, and leaves his old Host at six and seven.  
11 Then we entreat you to consider, and so we have done, that if the vital spirit be not great, a little radical moisture will serve the turn, for its food, and out of the slack working of them, small store of refuse breath and smoke ariseth, to make any great need of fresh and open air to cleanse ●●d feed them, as it appears in Flies, which live all the winter without air; but if the vital heat be great and lively, great store of radical moisture is required to feed it.  
12 Thus you have the reason, as we conceive, why Mars was at the first accounted a malignant, because he increaseth the violence of the vital heat, and thereby the sooner consumeth radical moisture, to which he is inimical, and so causeth death. But to proceed.  
8 Mars hath also his faults in all Philosophical preparations, and those not a few; we shall give them Phisically, as we did the former, and leave every man to be his own Interpreter; and we shall be pretty large in them, because they are more subject to Philosophical operations, or at least Philosophical operations are more subject to them, then to the faults of all the rest of the Planets, for by his intemperate heat and torrid dryness, he causeth many vices both to the body and mind of man, as also to Hermetical operation, which you may easily perceive by what follows.  

1 Wars.  
2 Brawling.  
3 Contention.  
4 Violence.  
5 Enmity.  
6 Disgrace.  
7 Banishment.  
8 Loss of Virginity.  
9 Adultery.  
10 Sodomy.  
11 Incest.  
12 Abortion.  
13 Perfidionsnesse.  
14 Anger.  
15 Rash actions.  
16 Breaking of Vessels.  
17 Over heat.  
18 Impatience.  
19 Thest.  
20 Perjury.  
21 Wounds.  
22 Mutilation.  
23 Slaughter.  
24 Rapine.  
25 Barrenness.  
26 Torments.  
27 Fevers.  
28 Wounds.  
29 Ulcers.  
30 Burn.  
31 Danger by 

Fire.  
Iron.  
Pride.  
Prating.    
32 Sentence of the Judge.  
33 Precipitations.  
34 Hurt by four footed Beasts.   
If you do but consider, That Mars can operate no otherwise in the Microcosm, than he doth in the Macrocosm, the meaning is easily understood.   

CHAP. VI OF VENUS.  
THe chief operation of Mars in the Commonwealth of Nature, is by his heat to prepare and calcine matter for seed, which Venus comes afterwards, which by her kind moisture makes fruitful; and this is the Moral of those Poetical Fables of the adultery of Mars and Venus, because they are both so infinite necessary, both for the making of seed, and Generation of man; for as Mars by his exceeding heat and dryness tends but little to Generation, but burns rather than cherisheth, calcines rather then quickens, so Venus being cold and moist, tends not at all to Generation, without the help of Mars; for all Generation is performed by heat and moisture.  
Let us now see a little Philosophically how we can make Mars and Venus agree in Philosophical preparations, and we will give it you only by a parallel taken from our own bodies, therefore be pleased to consider,  
1 All the quoil and fight in a man's body which causeth him sometimes to be merry, sometimes sad, sometimes loving, sometimes hating, sometimes joyous, sometimes grievous, sometimes angry, sometimes pleased, sometimes sick, and sometimes in health, together with all the other changes in a man's life, proceeds from the fight and quarrelling of those four first known enemies within him, viz. Heat, Coldness, Dryness, and Moisture, and he that knows how this comes to pass in man, who is a perfect and complete Microcosm, may easily know how this comes to pass in the world, and what the reason is that men fall out, and fight, and kill one another; whereas nature teacheth men to love & preserve one another; and he that knows it in the Microcosm, or Macrocosm, and knoweth it not in Philosophy, is not like to be taught by us.  
2 These four first Principles, or noted Enemies, which you will, which can never be reconciled if the strength of one of them be never so little greater than the strength of his fellows, he subdues, digesteth, and turneth them into his own Nature, he eats them up, and is strengthened by them.  
3 But if his unlikes and contraries be equal in power with him, and so prove his matches, than neither devoureth each other, but both stand amazed and dulled; and this is that they call an equal mixture of the four first Principles, and by this equal mixture our life and health is maintained.  
4 For example; Fire which is very hot, and something dry withal, and water which is very cold, and moist withal, if both these be in equal power in man's body, they dull the violence of one another, but neither of both can be lost or destroyed, but if this water by heat of the fire (it being too strong for it) be turned into air, than it is partly like the fire, and if it be not friendly to it, yet at leastwise it is its weaker foe, and so yields to it, and strengthens the nature of the fire, for all Alchemists know, that the more air you give the fire, the more fairer it burns; but if this air gets more watery moisture and coldness, as is clearly seen in misty and foggy weather, it will easily overcome the fire, and eat him up, and that's the reason foggy weather makes men cough, by breathing in a moist air.  
5 Now the harmony of the world consists by a consent or dulling of the four first famous Enemies, even as Music is a harmony made by consent of concord's, and discords; for when this harmony between the four first Principles, is in the least broken, they begin to stir and fight and strive for superiority, till at last one conquers the rest; this is that which in our bodies we call pain and disease.  
6 At last when one first Principle gets the Lordship and dominion over all the rest, he turns them all into his own nature, and then the old consent and knot of life is broken, lost, and spoilt, and still goes downward till man return to the earth from whence he came.  
7 To give you an example of this in a dead man.  
1 When the breath is out of the body, the natural fire waxeth lukewarm presently, and in a short time is devoured by air.  
2 The air presently waxeth thick, cold, and waterish, putrifies, and by putrefaction breeds a Generation of Vermin, and presently vanisheth in a watery filth.  
3 The water waxeth dry and heavy, and still dryer and drier, till it be all devoured by earth, from whence man set forth at beginning.  
We have now showed, and we hope sufficiently too, the Reasons of the opposite qualities of Venus and Mars, seeing unless they were opposite, and equally opposite in the acting and generating of things here below, the world could not multiply. Come we now particularly to show you what the Office of Venus is in this our Hermetical medicine.  
1. We desire you to take notice, that you here have the reason why Venus, being a cold planet, should be the A●●hor of generation seeing all generation i● caused by heat and moisture. The heat of Mars fitteth the Elementary world for her cold and moist influence, that so the second production of things, by nature might be better than the first.  
2. As the Celestial Sun makes use of the heat of Mars to calcine things and fit● them for procreation, so the Celestial moon in like manner makes use of Venus to moisten them, that so they may be fit to generate and that's the reason the Poets feigned V●nus to be born in the Sea, because the Ancients held the central or Terrestrial Moon to be there.  
3. Considering what an antipathy there is between Mars and Venus, and yet what a sympathy they hold one with another in generation, you may easily find out the reason of that sympathy and antipathy of things generated.  
4. If you take notice how all things are bettered by a second Generation, and that so palpably (or else what need a woman boil water and Oatmeal to make Pottage) what need any man question but that Aurum Potabile, yea and the Philosophers Stone also is attainable.  
5. As there is one sort of heat which cherisheth, and another sort or measure which burneth, so there is one certain measure of moisture also to be observed both in generating and nourishing; for too much moiture in hermetical preparations will spoil all, for Omne nimium vertitur in vitium, this just and certain meaof moisture, Venus by most held to give to the world, and therefore she obtained the name of a fortune.  
6. But as great a fortune as she is held to be, she may do mischiefs enough, if not heedfully looked too; for she makes men's bodies very voluptuous, cowardly, immodest▪ much given to women, and always averse to study, unless it be in such books as are in sheet●.  
7▪ If she must be a fortune because she furthereth Generation, then is Mars a fortune as well as she; for he adds heat, as well as s●e adds moisture, he tempers her moisture, as well as she tempers his heat.  
8. However, this is true enough, that as Magistrates in a Commonwealth leave inferior businesses to be acted by their Substitutes, of which they have divers in Authority under them; so in matters of procreation, and increase, the Sun leaves the matter of heat to Mars, and in matter of moisture the Moon leaves it to Venus. He that is a Philosopher knows well enough how by the Sun and Moon to rectify the errors or neglects of either Substitute, and can go boldly to the Sun and Moon at any time for redress, and shall never be denied Justice.  
9 And here by the way you may see in what an equal balance Nature governs things; and from thence you may sore a little higher, and know what Government is best pleasing to the God of Nature: If Kings and Magistrates would Govern so, what gallant lives might men live upon Earth? But the contrary appearing, bids the Sons of wisdom expect and hope for Heaven, where all shall be amended.  
To proceed.  
10 As the Sun gives vital heat to the Creation, which stirs up to action in Generation, and the Moon moistens the rays of the Sun, lest he should burn rather than comfort; end again the Sun heats the rays of the Moon, lest they should conjeale rather than moisten: Just so for all the world it is betwixt Mars and Venus, in respect of multiplication; for just as the Sun and Moon generate, so Mars and Venus multiply, and that Mars and Venus have this multiplying quality, appears in this, in that their bodies are nearest the Earth, amongst the other Planets.  
And thus much may suffice for this Chapter.   

CHAP. VII. OF MERCURY.  
WE are now come to treat of Mercury, and having looked up ●nd down for him, we could not find him, which made us think at first he was run away from us, as he did from the Alchemist; but after we had made a little more diligent search after him, we quickly discovered him, and then we found he was every where.  

1 We found him in Gold, and then he was ●ure Sol.  
2 We found him in Luna, and there he was pure Silver.  
3 We found him in Lead, and then he was pure Saturn.  
4 We found him in Jupiter, and then he was pure Tyn, etc.   
Whilst we were admiring at his versattill Nature, and how volattill he was, and yet we had read long ago in the works of many Astrologers, that Mercury assumed the nature of every Planet he was joined wi●h, or aspected to, and we understood the letter of it well before, but never the mystical meaning till now, which made us conceit that many Histories had Philosophical mysteries in them. But whilst we were deeply considering this, in came a company of Philosophers, and their business was to seek Mercury, as we did, and because he was so volattile and unconstant, making fools of such as are fools; but always obedient to the Sons of wisdom, we resolved to take diligent notice how they caught him, and what they did with him after they had caught him.  
And here we saw most wonderful strange, and mysterious things, such as it is not lawful to speak plainly, at leastwise till such times as plain dealingcomes again to be in fashion: Yet we shall relate very truly what we saw, if they seem Riddles, look after the meaning of them, as we did, you have the same means we had, and if you are no idler in Hermetical studies th●n we have been, there is no question but you may as easily catch him as we have done.  
But let us return again to the Philosophers whom we saw searching for Mercury.  
1 We saw them search for him in the fire, and there they found him and calcined him with his like, and fixed him, neither did he once offer to fly away, but followed readily, and did▪ whatsoever they comm●nded him, because they went to work with him in a natural way.  
2 We saw them search after him in the air, and there also they found him, and mixed him with his like, in equal weight and proportion, there also they fixed him with ease, and without any relunctancy, and put him in their pockets, and did what they pleased with him.  
3 We see them search for him in the water, and there they found him, and by mixing him with his like, they fixed ●im with ease and pleasure, and made him their servant, neither did he once gainsay.  
4 We saw some other most wonderful things almost incredible, yet most true.  

1 We saw them calcine fire. 

1 Into air.  
2 Into no air.    
2 We say them boil air. 

1 Into water.  
2 Into no water.     
We had also the happiness to s●e how they did this, and how they made Aurum Potabile when they had done it, but in plainer terms it must not be revealed, nor upon our credits never will.  
We have now shown you what the Nature of Mercury is, amongst the Elements, and Elementary body, and how Philosophers deal with him: We shall now in a few words declare to you what he is in the Heavens, and leave you to busy your brains about the harmony between them, and so we shall conclude this Section.  
1 He is changed into so many qualities, as he meets with Stars, yet because naturally he rules over reason, he makes their influence rational to the Sons of men, indeed he causes that harmony which is between the motions of the heavens, and man's body; therefore the Poets called him, The Messenger of the Gods, and say, that he brought down the will and command of the Gods to the Sons of men, which if you will construe Philosophically, and without prejudice, it is no more than thus.  

1 The Sun gives vital heat to the Creation.  
2 The Moon gives radical moisture.  
3 Saturn fixeth this, and putrifies it.  
4 Jupiter turns it into nourishment.  
5 Mars calcines it.  
6 Venus makes it fruitful.  
7 Mercury makes it rational.   
A word or two to prove the last would not do amiss, and in so doing we will not exceed the dimensions of man's body: Therefore consider,  
1 If you cast an eye upon your own bodies, you shall find that Mercury causeth such a penetrating and acute humour, which stirs up the mind of man to contemplation, and inquiry after the Reasons of things, and this is that causes that imbred desire of knowledge which is in the Sons of men. And this appears plainly to be a truth, if we do but consider, that the stronger Mercury is at the Nativity of any, the more thirsting desire they have after Knowledge.  
2 He stirs up all the spirits to action and motion, which causeth those various fancies in the body of man, the variety of which seeks after the variety of knowledge of things, and finds them being sought for, the which Saturn fixeth, being found, and that's the reason Astrologers say Saturn and Mercury are such friends.  
3 The Excellencies which Mercury bestows upon the World we have showed:  
We shall only speak a word or two of what inconveniences he bringeth to the body of man, and if you can find them readily in the Epitome, you may easily find them in the Book.  
1 In the body he causeth 

Madness,  
Doting,    
And all Diseases of the brain, which disturb reason, all diseases of mind. In the body 

Coughs,  
Falling Sickness,  
Apoplexy etc.    
2 To the mind he gives 

Folly,  
Lying,  
unsettledness,  
unfaithfulness,  
Evil thoughts,    
And as bad actions; from whence many times arise many Calamities.   
So much for the Second Section.   

SECT. III. OF THE INTELLECTUAL OR, ETHERIAL WORLD.  

WE told you in the beginning, That God had Created a  world, Elementary, Celestial, and Intellectual, which last is the highest in dignity, and thrice happy is he that attains to the right knowledge of it. This he whoever intends to attain the Divine Mysteries in Philosophy, must not be ignorent of; for,  
1 Of these three worlds every inferior is Governed by its superior, and receives all its power and virtue from the influence and rays thereof; for God the great first being, and chief worker of all things, governs the Celestial world by the Intellectual or Etherial: The Stars keep their constancy in motion by the mediation of the Angels; and he governs the Elementary world by the Celestial Elementary bodies, whether vegetable, animal, or mineral, are governed by the Stars. One summer and no more winters, are sufficient to testify the truth of it.  
2 Consider, that the virtue and knowledge of all Elementary things comes to us from God by degrees, by many and equal steps which we suppose God did in mercy to man, that so by the same progression we might climb up to the knowledge both of our God, and ourselves; for the virtue of all things comes from God to the Angels, from the Angels to the Stars, from the Stars to the Elements, and Elementary bodies.  
3 The ready way for man to climb up to the top of this knowledge, is by the same steps and degrees this knowledge comes down unto us, beginning at the lower end of the ladder, viz. the Elements, and climbing up by steps to the top, viz. the Intellectual or Etherial world: But withal have a care one foot be fast before you remove the other; we mean, take heed of building upon rotten foundations, believe nothing because we or others writ it, but examine it first, whether it be possible in nature or not, if not, there is some mystical meaning in it, search that out diligently. And now you see the reason of this our method.  
4 As there is a unity in God, so is there one en●ire unity also in every one of these three worlds; for as in Divinity, all points are tried by a Trinity in unity, and a unity in Trinity, in a Divine way, (we confess we are mistaken, we should have written, they should be tried, indeed they are tried by general Counsels and Synods, and Committees for Plundered Ministers, the more is the pity.) So in Philosophy, all things are tried by a Trinity in unity, and a unity in Trinity in a natural way: The unities in the three worlds are these.  
1 In the Intellectual or Etherial world, is on supreme intelligence, the very Ani●●a mu●d●, the first Creature and fountain● of all ●ines, Michael the Arch-Agel, whose name in the Scripture hath so often puzzled our dull-headed Priests.  
2 In the Celestial world there is one Sun, the Author of Generation and preservations in the Elementary world, the giver of life, light, and motion to the Creation.  
3 In the Elementary world there is one Philosopher's Stone, the instrument of all Natural virtues, having the quintessence of the virtues of all Elementary bodies compacted in itself.  
5 There are three Arts to find out these three unities, their mysteries, and divisions.  

1 Natural Philosophy.  
2 Astrology.  
3 Divinity.   
1 The Natural Philosopher seeks after the virtues of the Elementary world, and the various mixtures of natural things, inquires into their causes, effects, times, places, fashions, events, the whole, and every part of the whole, and how they are produced by the Elements.  
2 The ginger is well versed in every part of Natural Philosophy, and from thence searcheth out the motions and course of the Celestial bodies, and what their effects of their influence is upon the Elements, and Elementary body.  
3 Then comes the Divine, or at leastwise he should come, and from both the former Arts, being admirably skilled in them both, teacheth what God is, what the Spirit and Soul of man is (for the one of them is Etherial, and above the Celestial world,) what an Angel is, and what Religion is, and how a man should glorify God in all.  
6 The last of these is our present Task in this SECTION, in which, that we may be methodical, be pleased to Consider, That before you attain to the Heavenly Knowledge of making Aurum Potabile, here are belonging to this Intellectual or Etherial world.  

1 Some things to be known.  
2 Some things to be practised.   
Of both which, so much as is necessary for these our present occasisions, we shall lay down, and aford each of them a Chapter by itself.   

CHAP. I. OF Intellectual or Etherial Knowledge.  
THat God doth some things extraordinary, over now in this declining Age of the world, is a truth so manifest, that we suppose no Clergiman now living, be he Episcopal, Presbyterian, or Independent, we suppose will once offer to deny: As also, that God out of grace and love to those that fear him, bestows many influences or beams of Heavenly knowledge upon such, more than upon others; which made a great Philosopher say, The Judgements of the Lord are a great depth, yea, I have infinitely admired at Divine providence, in my greatest misfortunes; for I always had the protection of our great Creator at hand, and the Angel of the Lord of this Treasury have been always my keeper. And a little after he saith, So great blessings have I received from the most high God our Creator, that it is impossible not only for my pen, but also for my mind to comprehend. God scarce ever conferred to any mortal man greater things than he hath done upon me. And a little after that, he saith, Thou that desirest to attain this Art, in the first place put thy whole trust in God thy Creator, for it is a vain thing to trust in Princes, they are but men, seek God by prayer, and then assuredly believe that he will not forsake thee; for when God knoweth that thy heart is sincere, and thy whole trust is put in him, he will by one means or another, show thee a way, and assist thee in it, that thou shalt obtain thy desire. The fear of the Lord is the beginning of wisdom. And truly this we can say by experience, that had it not been for Divine providence in instructing us in a special way, but in what manner we know not, we had never attained to it ourselves: We wish that we had so much wisdom and affection, that we could render due thanks to him.  
This is sufficient to prove that there is an Etherial or Intellectual knowledge requisite to such as intent the study of this deep Mystery. We are not writing Divinity, as we told you, but Philosophy, therefore expect not that we should teach you what God is, nor of what materials the body of Angel consisteth, etc. we shall only meddle with Divinity so far forth as it is of necessity to be known and acknowledged of such as intent the study of Aurum Potabile, in which studies thou must diligently weigh:  
1 That there is one God, a unity in the Godhead, and a Trinity in that unity; for in the right knowledge of this depends all the knowledge of the Saints, both in this world or that to come. This is the key of all knowledge, which alone must let thee in to the secret Chambers of wisdom and knowledge here, and eternal glory hereafter. We confess we have heard much talk, both in Pulpits and out of them, of a Trinity, but all the real knowledge we had of it, we had it from God himself: Yet in this let us give you a Caution or two, if it be three, it makes no great matter.  
1 Take heed of making Riddles of the Trinity, in thinking of it some strange and unheard of thing that never was known nor never can be; for if thou art a Saint thou art united to the father by the person of the Son, and the Spirit dwelleth within thee; therefore God who is goodness itself, will not deny thee the knowledge of himself; For this is eternal life, to know him the only true God, and Jesus Christ whom he hath sent; and the way how to come by this knowledge, thou hast, Jam. 1.5. If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him.  
2 Do not make non sense of the Trinity, by conceiting the Trinity to be 3 several persons, as we are, as the Papists do, who feigned God to be an old man sitting in Heaven, with long arms that can reach all about the world, and Jesus Christ a little boy sitting at his right hand, and the Holy Ghost a Dove sitting between them. It is very like Athanasius was of this opinion, when he made that non sensicall thing which he called his Creed.  
3 Above 〈◊〉 ●●●●s beware you deny not a Trin●●● 〈…〉 ●●●y, and a unity in Trinity, 〈…〉 overthrows the foundations of 〈…〉 ●sophical operations wh●● 〈…〉 if every herb consist of 〈…〉 and Mercury, and you be 〈…〉, is not there an Embie●● 〈…〉 trinity in unity? And before 〈…〉 ●ow how to join and separate these, you can never attain the making of Aurum Potabile.  
This was delivered by a gallant Philosopher, who wro●●●● like himself, in these terms, There is one God, of this one God the Son is begotten, one produceth two, two have produced one Holy Spirit, proceeding from both; thus was the world made, and so shall be the end of it. This is the first Principle in Divinity thou must not be ignorant of.  
2 Although the true understanding of the first Chapter of Genesis be the radix and groundwork of all the knowledge in the world, and the deep mysteries of it understood by few, if by any, yet something of it must be known by him who intends the effecting of this Medicine: We desire of God to direct us in this so hard a task, that we may wright with such discretion, those men which can use it, and are worthy of it, may see the truth, and the rest may be blinded. The wisest way we can direct you in, is this, Compare what we wright, with what the Spirit of God did indite in that first Chapter of Genesis, and see how they agree.  
The first beginning of all things which the Scripture tells you, was without form, and void, which Authors call Chaos, or confusion, was a Divine work of the Trinity, performed in a most wonderful and unconceivable manner, before there was any such thing as Nature created, the distribution of this into this present glorious form in which now it is, was acted by the Spirit of God in such a way as we conceive God hath in no wise hid from the Children of men, neither is it out of their capacity, as the former was, therefore we conceive  
1 In the beginning the only great and wise God exalted the Quintessence or purity out of the Chaos, and having circled it round made it the outmost bounds of all things: This being pure, can endure no impurity, and therefore keeps all impure things within itself, and in its proper bounds; this is that Aristotle, as we suppose, and from him our Divines call Calum Empyreum, which they say is the seat of the blessed souls, if a man were so mad as to believe them. It is a strange thing men of that Coat should say Aristotle was a Heathen, and yet teach such notions for pure Divinity.  
We shall only relate one story which one of us heard from a Priest's mouth in a Pulpit, who taking occasion to speak of the Imperial Heavens, affirmed, That they were square, and therefore he said a square form was the exactest. We wonder how he came by that notion, considering a round form is the first in forms. Is the Preaching of such notions the way to convert souls? Or doth it deserve Tithes think you?  
2 But to proceed. After this, God lifted up the purest substance of fire (for one fire is purer than another, as we shall show by and by) above all things, and placed it next unto the pure quintessence, above described.  
3 God kindled a fire in the midst of the Chaos, in the very Centre of it, and this is that we commonly call the Sun, which distilled up those most pure waters which were next to the former pure fire described; this we conceive to be that which is commonly called the Crystalline Heavens; for the true meaning of ancient Philosophers being not understood, and Aristotle must do something to get him a name, having all the studies of Philosophers, so far as the Conquest of Alexander the Tyrant extended, delivered to him, and he reading as much in an hour, as would cost a wise man two year to understand, invented this name of Crystalline Heavens, which is now quoted as a piece of Divinity.  
4 The dry Land began now to appear, and because there is always an inimicalnesse in contraries, each first Principle retired close to itself, from thence, as also from the influence of the Sun, were the central fires kindled in the worlds. We hope we may use the name worlds in the Plural number without offence, because the Scripture doth it, as may appear if you read, Heb. 1.2. & 11.3.  
5 Because the most pure fire hath obtained the uppermost part in the Firmament, the most pure waters are condensed and made thick under it, and that they may be strongly settled and fixed there, there is a Celestial fire more corrupt than the former, which was Etherial exalted, which keeps them from falling down, so that they are shut up betwixt two fires and the Heavens.  
6 The central fire in the worlds never ceaseth working, but is still distilling water into air, which because it cannot exceed its bounds, is turned again into water, and this is that which causeth rain, so that there is a perpetual circulation in the Elementary world.  
Thus you see  

1 The fire preserves the Earth that it be not drowned nor dissolved by continual flux of water upon it.  
2 The air preserves the fire that it be not extinguished.  
3 The water preserves the Earth that it be not burnt.   
We shall only propound two things more, and so conclude this second point of Aetherial Knowledge.  
1 Give us leave to answer one frolic of Vanhelmont, who goes about to prove vacuity in the air, which if there were, all the waters upon earth would have been distilled and resolved into air; but the sphere of the air is full, and always filled with the distilling of water by the central fire, which when it is over-burdened returns back again upon the earth by rain, so that the rest of the waters being kept down by the air, are rolled about the earth. This is a wonderful mystery we should not leave you ignorant of, for  

1 The central fire in the Earth is always kept vigorous by a universal motion.  
2 Being thus kindled always warms the waters.  
3 The waters being warmed are resolved into air.  
4 The air compresseth and keepeth down the residue of the waters, and also the Earth; so that according to reason, it is impossible that the earth, as heavy a body as it is, should move out of its place. And thus is the world maintained in a natural way, by the infinite power and wisdom of an Almighty God.   
2 The second thing we thought good to give you notice of, is this, That from the way and manner of the first distribution of the Elements, and according to that example all Philosophical distillations whatsoever have been invented. What we have written is that which gave being to their Rules.  
And let this suffice for the second Point.  
3 The knowledge of that imbred corruption which is in man, as also the cause of it, aught to be known. The first cause of it is manifestly Original sin, whereby the whole bodies of men are depraved, but not their souls and spirits, as we shall plainly show in the next Book. 'Tis not our present task to declare what the first sin of Eve was, it was something else far different from eating Apples, 'twas such a thing as must of necessity according to the Rules of Nature corrupt her, her husband, and all her posterity.  
4 The restitution of man, and his being united to the Godhead, by the person of Jesus Christ, who took part both of God and man, must not be forgotten, for thereby is man brought into an Estate far above the Angels. God hath made the Angel's ministering spirits to the Saints, and there is no man will deny but the Master is above the Servant; hold fast this as an Article of Faith, and this will beget hope, yea, such a hope as will never make thee ashamed: Such a hope as will arm thee with patience in all thy operations, according to that Scripture, 1 Thess. 1.3. And patience of hope in the Lord Jesus Christ.  
And let this suffice for this Chapter.   

CHAP. II. What Points in Divinity must be Practised by such as intent the attainment of Aurum Potabile.  
1 THe heart must be unwedded from this present world, from the things of the earth whatsoever they be, the beauty, glory, pomp, profit, pleasure, and honour of this world, from whatsoever tends not to, and ends not in the great first being of all things; The Scripture seems to speak so much, Ro●t. 12.2. Be not conformed to this world, bu●●he transformed in the renewing of your ●●●d that you may prove what is that good that acceptable and perfect will of God. Were we writing Divinity, we could easily given paraphrase upon the Text. This we conceive to be the reason why Philosophers of old shun the very baits of, and enticements to riches: One of which, if Histories be true, having a large sum of money given him, gave it all away, receiving only so much to be paid him again workly as would buy him food and raiment. Another took his money and threw it in the Sea, saying, Be gone you filthy riches, for unless you perish, I should: And Dingenes preferred his T●o before Alexander's Court.  
Let us not be mistaken herein, we do not say Riches are a sin; we know a competent estate is necessary, but we know as well that riches when they exceed a competency are a snare, yea, perhaps the greatest snare in the world; for as far as the Heavens are above the Earth, so far is the knowledge of A●●um from a covetous man. Though our Treatise be not concerning Divinity, yet give us leave to give you a few admonitions concerning this particular: We know not but that in your reading of them the Lord may speak to your hearts.  
1 Do not account Riches the greatest things, neither let them take up the best and choicest of thy thoughts. When Solomon was put to his choice what he would desire, he desired knowledge, and not Riches, God gave it him, and Riches to boot, and he is the same God still.  
2 There is a mighty uncertainty in Riches, but there is none at all in Knowledge. Look upon this Nation at this present, and you may see the truth of it through a pair of spectacles glassed with an inch board.  
3 It's the foolishest thing in the world for a man to spend the strength of an immortal spirit in gathering earth together, it transforms a man into a Hog, as the Poets say, Cerse did Ulysses his Companions.  
One of us heard lately of a Lady that had a vast Estate that was so besotted with folly, that she would get up into the Coach box, and drive the Horses, and the Coachman road in the Coach: This was a madness you will say, yet is the madness as far greater, and surpasseth it as much as eternal life doth this, for a man whom God hath united unto himself to make himself a slave to the world.  
4 Thou bestows that upon the world which is ten thousand times more worth than the whole world is; if thy endeavours which thou spendest upon the world had been rightly employed, they would have carried thee through the Heavens, yea, above the Heavens, and taught thee what the Trinity in Unity, and Unity in Trinity is, thou mightest have reached even to Eternity itself, and the great first being of all things.  
5 Did you never hear that God sent Jesus Christ to die for man, and unite him to the Godhead, then certainly man was made for something else then to mind the earth▪ and eat, and drink, and grow rich, this might have been purchased for him at a cheaper rate by odds.  
6 That Riches is sufficient for any man that will carry him but through this world with comfort; a man that goes a journey, carries no more▪ with him than is sufficient for his journey. A godly Minister, who in his life-time Preached near London, brings a pretty Simile to this purpose, If you should see a man, saith he, that is going a journey, carry a great bundle of staves upon his shoulder, and if you should ask him. why he did so, he should tell you, he did not know but he might have need enough of them before he came to his journeys end, for he could not walk without a staff, when one staff would serve his turn very well, would it not seem ridiculous in your eyes? A little will serve your turn to carry you to Heaven, all the rest is superfluous and burdensome, and when you die you must lay it down, and leave it, you know not to whom, nor, as Solomon saith, whether they will be wise men, or fools. 'Tis a common Proverb, Nature is content with little, 'tis Appetite which is like the daughter of the Horseleech and doth nothing else but cry Give, Give.  
7 God hath promised to take care for those that trust in him. Cast your care upon him, and he will ease you of the burden, he clotheth the Lilies, and feeds the Sparrows: Are not two Sparrows sold for a farthing, yet not one of them falleth to the ground without your father. If God take care for Sparrows, one of which is worth but half a farthing, will he not much more take care of the Saints? We shall conclude this first practical admonition with that Scripture, and desire you often to meditate upon it, Col. 3.1, 2. If ye be risen with Christ, seek those things which are above, where Christ sitteeh on the right hand of God: Set your affections on things above, and not on things on earth.  
2 Labour to have Communion with the God of Heaven. 'Tis easier done to have communion with the God of Heaven, than it is to speak with the Committee, for it will cost no bribes.  
Plutarch reports, that Anaxagoras a Philosopher, who was a despiser of riches, being demanded wherefore he lived, he said, He was borne to contemplate the Heavens, and saw such a beauty in heavenly knowledge, which he thought sufficient for the whole man. We can easily describe to you what a Philosopher ought to be that intends these studies, He ought to be guided by heavenly Principles in all his ways, to love and fear God above all: God is all in all to them, and all their study is to know the wonderful works of God in the Book of the Scripture, and Book of the Creatures, to admire at his glory and excellency, and to do good to their Neighbours for God's sake. These be the Principles that move them to work, and not to grow great and rich in this world. In short, they are guided by heavenly and not by earthly Principles, and this is the cause that  

1 They have fellowship with the God of heaven.  
2 God communicates his secrets to them.   
Give us leave to enlarge ourselves a little upon this, and but a little.  
1 This brings much joy to a man, indeed it is the joyfullest life in the world, we know it by experience; they that have their conversations in heaven, know they are risen from the earth with Christ.  
2 All the changes and chances in this world move them not; they can be as comfortable and as joyful in the loss of all, as in the enjoyment of it. The reproaches and scandals of the men of this world, which are but the Embryos of the idle brains of time, are great comforts to them, they esteem of them as badges of their Christianity, because they are so used as Christ and his Apostles were at his birth.  
3 The joys of Heaven are always present before their eyes, so that they fear not death.  
It was a most excellent speech of a Philosopher, and a great one in his time, Believe me, saith he, if I were not a man of that rank and condition as I am, nothing would be more pleasant to me then a solitary life, or with Diogenes to lie hid under a Tub, for I see all things to be but vanity, and that deceit and covetousness are altogether in use, where all things are to be bought and sold, and that vice doth excel virtue; I see the better things of the life to come, before mine eyes, and rejoice in these. And now I wonder not, as before I did, why Philosophers have not cared to have their days shortened, because every Philosopher hath a life to come so clearly set before his eyes, as thy face is in a glass. And so give us leave to conclude this second point, with this sacred and Divine speech of a noble Lord now deceased, whose name we are forbidden in his writings to manifest.  
3 There remains but one more, and that is this, Labour to be contented in your present conditions. Discontent makes a good condition bad, content makes a bad condition good. Do not only seem to be contented, but be so really; be not so by constraint, but willingly; and give us leave to tell you  
1 There is an emptiness in the Creature, yea, such an emptiness as is uncapable to satisfy the better part of man, neither is it any way suitable to it. The spirit of man is Etherial, ☞ and the soul of man Celestial, and this world Elementary, therefore that part of this world which satisfies a man, must first be brought by Philosophical Art to a Celestial, and then to an Etherial constitution, before it can satisfy the better part of man.  
I have read of one covetous Prince who employed all his subjects in digging up Gold Mines, insomuch that he left not sufficient to till the earth; on a time when he went to dinner, his wife furnished his table all with gold, the poor man being hungry calls for victuals, his wife told him she had no other Victuals but gold, and withal, if he did not suffer his subjects to till the earth, he must in a very short time either eat gold or starve. Also a godly Minister, now dead, upon the same occasion, brings this Simely, Suppose a man is hungry, and to satisfy his craving stomach, should gape with his mouth to take in air, and think he is not satisfied because he hath not air enough, when indeed the reason is because it is not suitable to his stomach; and yet as suitable as the things of this world are to the soul or spirit of man.  
2 This content must of necessity make things worse, but it is impossible it should make them one jot better. If a Master of a Ship when he is at Sea in a storm, should walk up and down in a discontented mood, fretting, and fuming, and scratching his head, and not give order to regulate the Ship, were not his danger much greater? And so truly it is with discontented people, they make the matter worse, but cannot make it better.  
3 The whole world is governed by vicissitude and change of times; there is a winter as well as a summer; a night as well as a day in the Creation, why therefore should not we expect adversity, as well as prosperity?  
'Twas an excellent speech of a Philosopher; saith he, If thou wouldst subject all things to thyself, first subject thyself to reason. And Theodotius who once had been a King, and afterwards dispossessed of his Kingdom, and living in a mean estate, one asked him what he had gotten by all his Philosophy which he had gotten, seeing he could not keep his Kingdom by it, I have gotten this, saith he, I can live as contentedly without my Kingdom, as with it.  
4 Take but a little notice what a base thing discontent is, how dishonourable it is to a man, much more to a Saint.  
Plutarch mentions a certain people, who to manifest their disdain they bore to such as were dejected in spirit, for outward losses, they forced them to go in a certain time in women's Apparel, in token of disdain, because they have so unmanned themselves to be discontented.  
5 Discontent makes a man more like an Antic, then like a man: Look but upon a discontented soul the next time you see him, and you shall see what a behaviour, what an unseemly carriage, insomuch that they are burdensome to our best friends.  
6 And lastly, It is a great hindrance to the enjoyment of God's mercies, of which we account this we treat of, none of the least. You will not give your Children any thing whilst they cry, neither will God you.  
It was an excellent speech of a Minister now living, The Spirit of God, saith he, never resteth upon an angry, or a discontented soul.    
And thus much for this Second Book.   

THE Conclusion.  
YOU have, Courteous Reader, heard a Discourse of the three Worlds, and four Elements, and that to no other end then to let you know, You must be seen in them before you undertake so sublime a business in hand: To let you know that particulars are included under the universals.  
That in and to the Process of the Aur: Potabile is required a serious contemplative and active spirit.  
And to let you know, though not so much what is, yet what is not to be used, but shunned and avoided.  
In the process of which, truly we wish you Happy Arrival too.  
And to let you know, That it's a Universal Work that's begun when ever you begin it, and a work whose attainment lies in the way to a higher scrutiny, and further proceed.  
It is not every precipitating corisive thing that will do it; not every thing that reduces the Philosopher's living gold to a soluble substance: Not a destructive fire, but such a fire as Pontanus describes, though in our Judgements his Description of the fire is the most Enigmatically described of any Philosopher that writes. Such a radical Humidity and Menstrum must be had whereof Gold had its Original: I mean in respect of Tincture, not of Basis, which received but of Tincture which were given by Nature's Administrator.  
But here some may object, and say,  
That You tell us no more than what Ancient Philosophers have long ago wrote, so that we are no nearer than we were.  
To which we Answer, That though at the first sight we do not, therefore for a help to that, we use not so many Riddles and Aenigmas in the whole, as many others have done.  
Besides, let us tell you, that he whoever it is that once attains the right Process, can write no otherwise then others have done before him, unless it may be in some one word or two; for which cause Philosophers say are diligently and seriously to be enquired into, and in that word or two a diligent mind may attain the whole process.  
We confess it's an old saying, That better is the good the more common it is.  
To which we Answer, That if this Jewel fall into such hands, by that means of community as may and will do hurt, but cannot do good, the Question is already answered.  
For the greatest blessings ever turn the greatest curses, if not well and warily used.  
To conclude, We have not much to say, but only to crave every man's gentle acceptance of what we have said, and more especially what we shall now say, We exhort every one that hath a Philosophical faith (and no other man) to read the writings of Philosophers, and measure them all according to Nature's universal and general course of Creation, Preservation, Destruction, and Restitution of things Natural; and not to trust one word of their say unless he can find some fundamental Maxim of Nature to second it. Let him have a pure contemplative mind, and trust in the Eternal Essence of all things, and take this one thing along, and that's worth all that hath been yet said, That unless the Art be revealed him by a friend, he shall not attain it by that manner of Knowledge and Reason with which he first began the study.  
But this is not to dehort any man from its study, but to him that truly understands its the greatest of all Comforts and Encouragements; for while by his contemplation and earnest study he finds himself to be below, and unable, and unworthy of what he seeks: Behold the Angel of this Treasury of God Eternal reveals it.  
Gentle Reader,  
This is but a Theory, but know well that it must be gained before the Praxis, which will shortly be discovered, with many other things needful and useful to the wise, to the foolish a snare; yea, such things as may reduce all labour to an end: This is no Prophecy.   
FINIS.