CHAP. XIII.

_By what means such a Spirit of Wine as doth associate it self to

the Gold may be prepared._

Without doubt many such as perceive that there is a possibility of

preparing such a Spirit will be most vehemently desirous to know the

operation, how ’tis to be done. But it is even a wickedness to cast

such a great Secret before the unworthy and impure Swine. It therefore

will be sufficient to shew both that it may be done, and after what

manner; the rest to be left to God.

But that the studious Artist may not be wholly affrighted or kept back,

I will here declare, so much as may be sufficient to any one that is

versed in the Labours of the Fire, for the acquisition of so great a

Spirit: But yet with this proviso, that he make use of Patience in his

operation, for this work is not to be dispatched in a day, like as that

labour which in one days distillation affords a Spirit out of the Lees

of Wine, or out of Tartar. No! But the manner of the work is thus:

Take white or red Tartar (for both of them being well mundified, are as

good one as the other) dissolve it in Water, and separate all its gross

Sulphur by a certain precipitating matter. This impurity abiding in

the Water, is to be separated from the precipitated Tartar, by pouring

out the Water, the which (Tartar) remains in the bottom like a snowy

Sand, and is to be well purged by reiterated washings with Water, so

long untill (all the impurities being well separated) the Powder it

self becomes like to the white Snow. Now although that this Tartar

be most exceeding white, yet doth it contain as yet many Sulphureous

Fæces; which being black, do never suffer themselves to be separated

by any Solutions and Coagulations, but it is necessary that they be

precipitated by a certain precipitating matter. Therefore let that

Tartar be again dissolved in pure Water, and be precipitated, the which

Solutions and Precipitations let be so often and so long repeated,

untill there appear no more black Fæces. This most pure and most

acceptable Tartar melteth in the mouth, and doth almost in the manner

of other Salts easily admit of Solution in cold water. Being brought

to this pass, it is rendred fit to be dealt withall in the following

manner.

Dissolve some pounds of this pure Tartar in cold water, so as to

make it sufficiently acid. Put this Solution in some warm place, or

rather in Horse-dung, or in a warm Balneo, that the Tartar may begin

to putrefie and lost its acidity, and get a kind of sweetishness,

which before it will come to be, there is required the time of some

months. After it hath thus putrefied, and lost its acidity, all the

unprofitable Water is to be evaporated by a Balneum, untill it become a

thick and black Juice like Honey; the which being set in the Glass in

Sand, and being urged with a stronger fire than was made in the Balneo,

will yield a fiery Spirit, and such an one as will mix it self with

Gold dissolved in Spirit of Salt, and will separate the purer parts by

digestion, and draw them to it self, from the more gross parts, and so

will perform its office in Medicine even to most high admiration. For

any one may easily conjecture that the most pure parts of Wine, Salt,

and Gold will operate no evil effect.

What it will perform in Metalline affairs, I doe not as yet know; But,

without question, if it be rightly administred, and duely made use of,

it will play its part very notably.

This operation before set down, seems easie to be done, if barely

looked on outwardly, but there’s more labour and trouble in it than

one would imagine. Such as have not the gift of patience, and knows

not what belongs to patient working, may forbear this labour. For

the putrefaction proceeds on very slowly, and there is required the

knowledge of a matter precipitating Tartar, without which it will

never suffer it self to be precipitated and purged, ’tis an hard thing

to find, but he that knows it, it renders him all his labour facile

and easie. Any impure Tartar, whether it be white or red, may be so

washed in one or two hours space, and so purged, that (losing nothing

save its Fæces) it will become most white, and much more apt for many

operations. But my time will not admit of treating farther of these

affairs, it may (God willing) be done afterwards in another place.

However, thus much I will yet add more; That if Spirit of Wine brought

to the highest purity, so as to retain no filthy savour or odour, be

in a due quantity conjoyned by the help of common Water with this

excellently well depurated Tartar, there will result from them two a

drink of a most excellent savour, like to natural Wine, and may be

used instead of wholsome Wine. This would be a most profitable thing

for those that travel, had they but that Spirit of Wine, and that so

excellently well prepared Tartar. For there is Water to be had in all

places, and so they may at all times and every where make themselves

good Wine, yea so good and so strong as they please, according as they

add more or less of that Spirit and Tartar.

_N. B._ This Art would be very profitable for the cold Countries, in

which Countries, in the want of Spirit of Wine, because no Wine grows

there, the Spirit of Corn will perform the same. The chiefest knack is,

to be furnished with that Tartar, which by an easie Solution enters

into (or is dissolved in) the Water. But this is a business of a

greater moment than to be divulged. I have already opened to some the

manner of preparing such a Tartar, who make it in plenty, and so any

one may easily get from them as much as they shall need.

Besides the use of that kind of Tartar, conduceth to the accomplishing

of many other things, but not to be spoken of, lest it should prove

a detriment to such as know it. But I doe here truely and sincerely

affirm, that whosoever he be that can without wast and cost so prepare

the common vulgar Tartar, he will be hereby able to get his food and

rayment, and other necessaries for life, wheresoever and in what

Country soever he shall abide. This thing will in process of time have

a farther progress, and many will by the benefit thereof live more

happily, and perform things incredible. I have made a beginning, and

the Mice shall never gnaw off what I have here written, but contrarily

my Successors shall enjoy the same to God’s glory, even to the Worlds

end, and will in the first place thank God, and next him, me, as

being the Authour and Revealer of the same. I could reveal many most

profitable things that might be done by such a Tartar, were it not for

injuring such as get their living by it, and which for certain causes

are not at present to be mentioned. I have said enough to Wise men, and

as for deriders and mockers, I have said too much, for they will say

all are Lies, because they know not how to doe thus.

As to what appertains to the use of this here described Liquor,

conjoyned of Gold, Tartar, and Salt, it may serve instead of _Aurum

Potabile_, in all Sicknesses, and may be profitably administred, in

corroborating the vital Spirits; for it doth not discover its Vertues

by a remarkable and visible operation, but it strengthens the Body,

and doth very gently drive out Urine and Sweat, and seldom is it that

it provokes to stool, unless it be given in a strong Dose. The Dose is

from one, two, three, six, nine Drops, even to a Scruple, according as

the Sick is, in Water, Wine, or Ale, or other Liquors, in a Morning

upon a fasting Stomach, and at Evening after Supper, for some days

together. It keeps the Body open, and strengthens the Brain, and all

the Members. But principally (before the use of this Liquor) the Body

be well purged with good purging Remedies, such as are my purging Gold,

and purging _Lune_, because then this Medicine of the said Golden

Liquor operates far better, and more profitably. In using it, you are

to observe whether or no the Excrements become black, if not, the Dose

is so long to be augmented or continued untill the Excrements that come

away be of a black Colour. Moreover, the Disease decreasing, the Dose

is to be lessened by little and little, according as necessity or the

disease requires.

These things I thought good, at this time, to publish in the Fourth

Part of my _Spagyrical Pharmacopœa_. I entreat that every one would

take in good part these few Medicinal Secrets, but of very wide

and large extent. And, God willing, my Third Century will shortly

come abroad and present you with a Manifestation of more excellent

Medicines, and other profitable Secrets.

_The End of the Fourth Part._

THE

FIFTH PART

OF THE

Spagyrical Dispensatory.

Discoursing of the true Universal Medicine, and of those most

Eminent _Arcana’s_, as well Universal as Particular, which are

hitherto unknown unto the World; by the help of which unheard-of

and almost incredible Operations may be effected, not onely in

Medicine, but also in Alchymy. Proposed by way of _Question_ and

_Answer_.

Question 1.

_Whether or no it is a thing possible in nature for such a Tincture, or

so Universal a Medicament to be prepared, as by the help of which, both

the Bodies of Men and Metals may be promoted unto an higher, better,

and more noble Degree or Essence?_

_Answer._

It is not at all to be doubted of, for, as well the Authority of

so many and so great Men (who confess by their Writings which they

have published that they have made the same) as daily experience

demonstrates the same to be a truth, void of any doubt.

Question 2.

_If those things which so many illuminated Philosophers have written

of this Universal Medicine be true; how comes it to pass, that though

almost the whole World search after the same, yet scarce one of so many

thousands is master of the same, and that the greatest part of the

inquisitors after it, wast their Estates in the search to no purpose?_

_Answer._

The Art is not to be blamed, because of the fruitless endeavours of so

very many men that so greedily gape after so great a treasure; but the

fault is to be imputed to their own selves, for they are hereto driven

and stirred up by their insatiable covetousness and unjust intentions,

to make their search after so divine a gift, and their design is to

scrape up to themselves, by the help thereof, great Riches and Honours,

little thinking that God always hath and still doth bestow his gifts

upon such as are upright and sincere, and who doe not onely daily pray

unto him for the same, but do also search after them with uncessant

Labours. This the Apostle himself doth witness in express words,

saying, _It is not of him that wills, nor of him that runs, but of God

that shews mercy_. And yet the extreamly blinded World believes it not,

nor proposeth unto it self any other Scope than the scraping together

of Gold and Silver right or wrong, and fain would as it were wrest this

so great a treasure out of the hands of God; and having gotten it,

add fewel to their malice, pride, and impiety; And so by this means,

more nearly approach (even in this life) to the Devil the Father of

all wickedness, and be at last plainly like him. And this now is the

primary and principal cause, why so very many as are busied about the

search of so great a treasure, do lose both their labour and expence.

Question 3.

_But are there no other impediments that present themselves, and which

may be an hindrance and bar even against pious men too, and such as

lead a blameless life before God and Man, whereby they cannot have

admission to the knowledge of so great a Medicament?_

_Answer._

Yes verily, there are exceeding many, or almost innumerable impediments

that lie in the way, and shut up the passage even against the

approaches of pious men to so great a work, though they attempt the

same too with a good intention, and do sue unto God by their daily

prayers, and make their search with a most diligent meditation, and

continual Labours thereabout.

Question 4.

_What are those impediments, I pray?_

_Answer._

To reckon up all those impediments apart, and to set down each of them

so clearly as for every one to understand and apprehend the same,

cannot at present be done; neither is it necessary to mention all,

for it would not onely amount to a great Volume, but would also be a

burthen to the Reader, and be rather an hindrance than an imitation and

encouragement unto him concerning the attainment of the knowledge of so

great a work.

But yet that I may satisfie in some sort, the desires of some or other,

I will recount some of the chiefest of those impediments, by the

knowledge of which, every one may know the reasons that are wont to

stave off even pious men from so great a Secret.

_N. B._ First of all therefore, there are a many that have not means

necessary or requisite to begin and perfect the Work withall, though

they have a good Judgment, and are inflamed with an ardent desire of

searching after nature and its miraculous effects, and doe not at all

fear, nor are discouraged at the hard labours that are necessarily

requisite to Chymical Operations. Such men therefore as these are

(being stirr’d up by a singular candour and sincerity of mind to a

love of honesty) doe not thrust themselves forward after the manner of

impious and deceitfull Impostors and slanderous Vagrants that thirst

after nothing but Gold, and pretend to some greedy Miser, that they

will teach him the making of the Philosopher’s Stone (the knowledge of

which themselves are clearly destitute of.) No! but they even loath

such vain acquaintance, and disdain that despicable name of Gold

makers, and content themselves rather to set at home, and enjoy those

few things which God hath vouchsafed to bestow upon them, than to turn

Parasytes, and live in the Courts of Princes and great Men, where

they must strive by a Fox-like subtilty to please every one, and to

bow the head to each shoulder, and to scrape with his feet. This now

is the first impediment, which keeps off not a few good Men from the

possession of so great a Secret.

Besides, there are not a few of this sort, that briefly and cursorily

running over the Writings of the Philosophers without any serious

meditation upon the thing they read, or without understanding of the

same, do think themselves masters of a great deal of Wisedom, and

firmly perswade themselves, that if they have a little smatch of

Learning, and have but the knowledge of a Tongue or two, and have but

by some Anagrams pleasantly tingling in the Ears of some great Men,

sooth’d their minds a little, and wip’d them of some of their Silver,

the finding out of so great a mystery cannot possibly escape their

profound Scholarship, but they must needs catch it. But yet (by their

leave) they are quite out, and full well are they known unto God, who

with-holds from those proud deriders, and envious contemners of the

truth, his benediction, and leaves them wallowing in their courtly

pastimes so long, untill at length (after their turning and applying

themselves from one foolish deceived man to another, and so on) they

doe themselves lay open their own gross ignorance and most filthy

shifts, which they have wrapt over with such a detestable babling, and

by the fruitlesness of the event shew that their large promises of

golden Mountains are most vain and idle. And hereupon their hopes of

having the Philosopher’s Stone (which they seek for meerly to advance

their pride, and the more easily to suppress the truth) vanishing away

with the smoak, they lose all their credit and their good report, and

can find no more such credulous persons that will suffer themselves

to be soothed by their most vain promises. And this is another kind

of those that bestow their labour in vain about this so great a work,

who doe thereby add a great load to their wickedness, by wasting other

mens goods, and deceiving the too credulous, and ruining others as

well as themselves. There are yet a third kind of erroneous searchers,

and who deceive themselves with their vain labour, and they are such

as being a little too credulous and simple when they have lighted

upon some of the Philosophers Writings, and read what vast treasures

are to be gotten by Chymical Labours, doe presently feel an itching

desire after Gold, and being inflamed with the covetous desire of

such hungry treasures, doe apply themselves with unwashen hands (as

we may so say) to the reading of the same, and then follow the bare

letter in their operations. From whence it comes to pass, that (all

things being obscure and dark to them, being ignorant and unskilfull,

and the light of nature not shining upon them) they wander from the

right path, and immerse themselves in the fruitless attempts of vain

Labours. Some there are that have indeed some kind of knowledge of

managing the Fire, and who doe very diligently read over the Writings

of the Philosophers, but yet are quite confounded by their reading

them, seeing that they cannot find out the true Fire, and true matter

of the Stone, which the Philosophers have so obscurely and so variously

written of. For some of them teach the making of the Stone out of

fixt Gold and Silver, and not out of the other immature and volatile

Minerals, because what a Man sowes, that he reaps; others tell us the

quite contrary, and say that there cannot be any better thing made of

fixt Gold and Silver, seeing they are already brought by nature unto

that perfection as not to be reduceable into their first matter, out of

which (said first matter) they affirm that their Universal Medicine is

to be made, and not of fixt Gold and Silver: And therefore rejecting

fixt Gold and Silver, they say that the first Entities (of the said

_Sol_ and _Lune_) being yet Volatile, are the true first matter of

the Philosophers Stone, because they are as yet immature (as they

phrase it) and tender, and fit for the making of those things which we

are desirous to accomplish, which (they tell us) cannot be possibly

made out of those two fixed bodies. And to help forward yet more

confusion, the multiplicity and variety of names, which the matter of

the Philosophers is stiled, is no mean impediment to the understanding.

One bids us seek it in Vitriol, another in _Mercury_, some in _Saturn_,

others in _Magnesia_: And thus is that matter deciphered by various and

innumerable names, insomuch that it is impossible but that he who is

ignorant, and not well versed in these affairs should be hurried into

various doubts and perplexities, being clearly ignorant whether or no

the Philosophers mean the common Vitriol, or a Vitriol extracted out

of the fixed Metals, especially seeing they too and agen affirm, that

their Vitriol _Mercury_ and _Saturn_ are not those vulgar Metals of

Gold, Quicksilver, and Lead. Who therefore I pray could be so wise and

prudent as to rid himself out of the so many confused and intricate

windings of this Labyrinth? Even hence it is that the most learned and

diligent searchers have been wound into so many erroneous Labours, nor

could by any means get clear of those hedg’d up turnings.

Nay yet more, the inconstancy of such as labour is no small impediment,

who (should they have the matter) would not perfect the same by reason

of their fickle inconstantness. For if the Stone does not presently

come forth, and make them masters of what they desire, away they throw

their Books and tread upon them, and load the Authours with curses and

imprecations, accusing them of wicked deceit, in that they have not

written clear enough for every one to understand so great an Art at

the very first dash, and to become a master of such a notable treasure

without any labour at all.

You shall likewise meet with some that are so very wise as that it

seems no ways likely unto them, that so divine a gift can be prepared

out of so vile abject, and contemptible things, whenas though (by their

leave) every good thing (for the most part) is wont to be abject and

mean, and not precious, witness _Sandivow_, who tells us that he had

declared the whole Work to not a few, even from the beginning to the

end, but (by reason of the meanness of the same) they judged it to be

but of small moment, believing that no good could possibly proceed

thencefrom.

Besides too, it oft times happens that even many of those who by their

reading and diligent scrutiny have attained the knowledge of the true

matter, are notwithstanding that ignorant of the true Fire that gives

Tincture unto that true matter, and therefore cannot be masters of

their wishes and desires. Infinite is the number of these and such like

obstacles which impead, and retard the desirous searchers after so

great a Work. For many there be that seek, but few are they that find.

Question 5.

_Whether or no the Philosophers do so much differ amongst each other,

as that one hath prepared that Universal Medicament of this matter, and

another of that?_

_Answer._

Yea, verily they seem much to differ amongst themselves, nor onely

as to the external Letter, but their Opinions also that concern the

very matter it self are very various and discrepant, but yet as to the

Basis and Fundamentals of the truth, there they are of one mind, though

one hath prepared his universal Medicament of one matter, and another

of another matter, and have each (after the finishing of their Work)

described the operation agreeable to their own way of proceeding.

Question 6.

_Whether or no there are more universal matters than one, out of which

the universal Tincture is prepared?_

_Answer._

As far forth as we can gather from the Writings, both of the Ancient

and Modern Philosophers, they have not onely used divers matters, but

also different ways of operation, in the preparing of their Tinctures:

But the Tincture being acquired, each had an universal Medicine, and

was therewithall content, though (I confess) one Medicine was more

virtuous and efficacious than another.

Question 7.

_Which of the Metals and Minerals are to be accounted of as the true

matter of the Stone?_

_Answer._

If you should onely mind the literal sence, the Philosophers then

seem to know a way of preparing their Tincture, not onely out of all

the Metals, but even out of the Minerals too: For they have imposed

so many names upon their matter, calling it one while Gold, another

while Silver, or _Mars_, or _Saturn_, yea and _Magnesia_, Arsenick,

Sulphur, Soot, Urine, Blood, Sperm, _Menstruum_, and I know not how

many absurd names, which have seduced the unskilfull Searchers into

various errours, whereby they have bestowed their Labours, and spent

their Estates upon unprofitable matters, and so lost both their Pains

and Charges.

Question 8.

_Whether or not the Tincture may not be extracted as well out of fixt

Gold and Silver as out of the other imperfect Metals, and immature

and volatile Minerals, seeing that the Philosophers say, that all the

Minerals and Metals have their original out of one and the same root,

and do agree as to their inward Essence, the difference that is between

them consisting onely in the purity or impurity, and in the fixity

or volatility of them. If therefore the pure be but separated from

the impure, and Shell from the Kernel, that separated purity of the

imperfect Metals will give the same that the most pure Gold and Silver

will. Nay more, if it were necessary it mought easily be demonstrated,

that a true Tincture, and wholsome for both the bodies of Men and

Metals, may not onely be prepared out of any Metal and Mineral, but

even out of the Vegetables and Animals themselves too, and that by

reason of their included Sulphur, which is the Father and Original of

all the Metals?_

_Answer._

But what need is there of seeking that in far remote places, which

offers it self nearer at hand? wisely therefore did the Philosophers

reject all the Vegetables and Animals, and other the like unprofitable

things, as to the making the universal Tincture, they expresly advised

us, that such things as you desire to reap, you must sow; and that he

that thinks with himself of bestowing his labours about such operation,

must begin with those things that nature hath left off at and could not

advance to a farther perfection. And what else I pray do Artists seek

for but Gold and Silver? if so, then (as the Philosophers do seriously

admonish us) we must take their Seeds and Sow them, if we would Reap a

much augmented and exalted Crop of Gold and Silver.

Question 9.

_If the case stands thus with these labours, as that those things which

are sown, are again reaped in a multiplied encrease, why is not the

most noble Seed of Gold onely sown? What need is there of adding Silver

thereunto which there’s no appearance (as to the outside view) of any

colour._

_Answer._

Although there be not any apparent colour in the Silver, yet is it

certain that there lies abundance of colour therein hidden, which

notwithstanding does not dissolve it self before it is unlockt and

inverted by the labour and help of the true Chymick Art, and that its

external whiteness be hidden, and its internal redness be brought forth

to light. For verily a true Tincture necessary for the transmutation

of the Metals can never be prepared out of bare simple Gold, without

an addition of Silver thereunto: For Silver is the Matrix of Gold,

in which, this (as being the masculine Seed) germinates, grows and

multiplies its colour.

Question 10.

_This seems to every body a wonder that a red colour should also lie

hidden in white Silver, seeing that there are not a few who think that

even Gold it self does not contain more of colour than it needs for its

own self. How therefore must this be understood?_

_Answer._

As to this, you must not at all mind the external shape, but that which

lies occultly hidden. The internal parts of any Seed are not visible to

the sight, as for example. A Vegetable Seed presents you not with the

sight of any various colours, but when it is committed to the Earth as

to its Matrix, it then sends forth first green Sprouts, then Stalks,

then Leaves, after which succeed most curiously painted colours, that

at last the Seed comes forth with an incredible augmentation, all which

were not visible in the bare Seed.

Consider also the Egg of any Bird, in which no body can discern any

Bird, consisting of such divers and various Members, and adorned with

such delicate Feathers afore the said Bird is hatcht, the Egg being

ripened by an external cherishing heat.

Question 11.

_This similitude of the Seed of a Vegetable, and of a Bird, doth not

a little enlighten my mind and give me encouragement to believe: I

do therefore firmly believe that there is hidden an abundance of

colour not onely in yellow Gold, but also in white Silver it self too,

insomuch that I do assuredly perswade my self, that a constant and most

high Tincture may easily be prepared out of Gold and Silver, and that

it is a very difficult matter to prepare a permanent Fire-brooking

Tincture out of the imperfect Metals and immature Minerals (though they

also hide within their inside bowels most exquisite colours) by reason

of that imperfection and unripeness which they lie under._

_Answer._

Your judgment and opinion is true. For although, the lesser Metals,

as also the Minerals themselves too do hide within their bowels,

the most high colours, and though those very colours may easily be

separated from their unprofitable bodies, yet notwithstanding there is

requisite to such operations a long space of time, great expence, and

hard labour, _viz._ to make such Tinctures constant, permanent, and

fixt by the common Fire of Wood and Coals. But yet he that knows the

secret Fire of the Philosophers, will easily give unto such Tinctures

that constancy in the Fire that is requisite, which otherwise, and by

the common Fire, will very difficultly and hardly ever be effected.

For example, common water will always remain water, and therefore will

never be brought into a stony or metallick nature by the Fire of Wood

or Coals. But a thing may be easily reduced unto that which it was

before: If an hard Stone be turned into pure water, it may be reduced

(even by the help of the common Fire) out of that same Water into a

more pure Stone, and so is it likewise with a Metal, if treated with

the same operation.

But yet I do not deny but that even any common water, or any Stone may

be changed into a Metal, but then I say, it must be done by the help,

not of the common Fire, but of the Fire of the Wise Men, by which Fire,

even the Waters are wont to be changed into Metals in the Earth: For

all Metals and all Stones have their rise out of the Water, and were

at first Water. Whosoever therefore doth well and throughly know this

secret Fire, which the Philosophers have always with their utmost

diligence and care concealed, he may work upon all the first beings

of Gold and Silver, as common Sulphur, Mercury, Antimony, Arsenick,

Auripigment, Cobolt, and others of that kind, and transmute them into

red and white Tinctures. But if he has no knowledge at all of the same,

let him in God’s name apply himself onely to fixt Gold and Silver, and

having volatilized them, turn them into Water, and again turn this same

Water into a fixed Stone, which if he brings but to pass, he enters

upon the nearest way, and will be a master of that which he bestows his

labour in the search of.

Question 12.

_If this be the most compendious way of getting the Philosophers

Tincture, =viz.= out of those known Metals, as fixt Gold and Silver;

Why do some of the Philosophers write that their =Sol= and =Lune= is

not that common and well known Gold and Silver, and that as well the

Poor as the Rich have that =Sol= and =Lune= as is theirs, and may

easily prepare the Tincture it self there out of; so that (it seems)

all such as busie themselves in the searching after that most eminent

Medicine in the common Gold and Silver, do extreamly err?_

_Answer._

These Philosophers that reject the common and well known Gold and

Silver, were clearly ignorant of the knowledge of making of the

Tincture out of them, which had they but known and well understood,

they would not so confidently have affirmed such a thing in their

Writings. But forasmuch as they knew but that one way of making the

Tincture our of the volatile Minerals, and that that way of making it

with fixt Gold and Silver was unknown unto them, they could not mention

unto us any other way than their own; whereas though there are not a

few of the Philosophers, that on the other hand commend unto us the

common Gold and Silver, and reject all the other Metals. Nor is the

number too very small, of such as do confess, that the Tincture may be

made of the more imperfect Metals, and volatile Minerals, but yet with

this caution, that one subject is much easier, speedier, and better to

operate upon than another is.

No Man can all at once clearly know and apprehend every thing, and

therefore it would be much; better for a man to judge onely of the

things he knows, and not censure the things he is ignorant of, that so

the World may not by this means be stuft with so many Writings which

thwart one another. Some there are who perswade themselves, that (when

they do at long run arrive by many turnings and windings unto the wisht

for place) there is no certainer, nor more compendious way than that

which they took in making their Journey. Hence it is, that the Writings

of the Philosophers are so involved with intricate opinions, out of

which no body can well free himself, unless the whole knowledge of

nature be opened unto him: But seeing the number of such is very small,

therefore it must of necessity follow, that they who err are very many,

and that they who become masters of the truth, are but a very few.

Question 13.

_What therefore is it that is necessary for us to know, or what things

must we be furnished withall, when we apply our minds to the search of

so great a secret?_

_Answer._

Forasmuch as the universal Medicine is the gift of God, and not of Man,

it is but just, that the same be sought for at the hands of God, and

not of Men, who (in one night and by a Dream) can reveal those things,

which a Man will not get all his life long by his reading of the many

intricate Books extant; And thus much doth _David_ teach us, saying,

_In vain do you rise up early, and go to Bed loaden with cares, for God

bestows his gifts upon those that love him, even whilst they Sleep_.

Question 14.

_By what means may a gift so divine be obtained from God?_

_Answer._

By daily praying unto him, and by accompanying your Prayers with

daily and diligent Labour. For Prayers alone wont serve turn, unless

the reading of good Authours, and continued Labour be also adjoyned

thereunto. God reveals his good things to mortal Men, by their serious

Prayers, and continual Labours.

Question 15.

_Are all Men fit to beg so great a gift at God’s hands, without any

difference at all, or doth so great a secret require onely some

particular Men’s Supplications, and not admit every one, as if all were

fitted thereunto?_

_Answer._

Verily every body is not fit or worthy to be a master of the same. For

should it be granted every one, this so exquisite an Art, and of so

great a concernment, would become as common as the baking of Bread, and

brewing of Ale, but this is contrary to the command of God, who wills

not, that the Goat should have so long a Tail as the Cow, for so in

Pride she may smite out her own Eyes. God well knows when, and where to

give, and who it is that merits such great favours. But however this is

an undoubted truth that the proud shall never obtain any good thing at

the hands of God.

Whosoever therefore has a desire after great things, let him throughly

search his heart, and see if it be upright and sincere towards God, or

no, and it is necessarily expedient for him well to examine himself,

(before he sets about the Labours of so great an _Arcanum_) for this

reason, lest it should happen to him, as it did to that ambitious and

proud Guest, who (as Christ teacheth) sate himself down in the chiefest

place of the Feast, which he was not worthy of, and was afterwards

constrained (to his great shame and reproach) to yield the same to a

worthier and honester Man than himself.

Question 16.

_How must such a Man be qualified, that desires to obtain from God by

his Prayers, so great a secret, and by his Labours to bring it to a

final end?_

_Answer._

First of all an _Arcanum_ of so great an importance requires a free

Man, and such an one as is not bound to any other, nor intangled

with any other humane affairs, that so being in a quiet and silent

possiture, he may by his daily Prayers sue unto God for his Blessing,

and may be at leisure continually to read good Authours, and to let

no time slip wherein his Labours are required. Then farther, such a

Man must likewise be pious and liberal, and forward in helping of

the Poor: he must also be no Tatler, he must have a good and sound

mind, and be given to temperance and sobriety. He must not do as the

_roving Mountebank_ doth, insinuating himself one while into this

Man’s Acquaintance, another while into that Mans: He must not be over

credulous, presently to believe every ones pretension: He must not mind

his sole benefit nor be prone to covetousness, and aim at grasping all

unto himself. He must not be of an unconstant mind, but expect and wait

for (with a patient and constant Resolution) the end of that which

his desire inclines him to, and therefore he must not be presently

enraged, or be affected with a wearisomness if it should so happen unto

him as not to have every thing presently answering his expectation.

He does not propose unto himself the getting of great honours in the

World, and of having in his hands power and authority, but rather aims

at the honour of God, and the helping and succouring the poor sick

and distressed ones. Farther yet, he must be furnished with necessary

means, lest he be constrained through the want of Coals, Materials,

and other necessaries, to leave off the Work he has begun. But he

must especially have God always before his Eyes, and expect the happy

event from him alone, and attribute nothing at all to his own peculiar

Wisedom, and be daily at his Prayers, and labour without ceasing, and

with a patient mind wait on the Lord for a successfull end.

Briefly he that is studious after such a secret, must so lead his life,

as to walk unblamably both before God and Man.

Question 17.

_Which of these two ways is most safe and most easie for the attainment

of this divine gift, that which makes use of the common Gold and

Silver, or that which useth the unknown, and as yet volatile Gold of

the Philosophers?_

_Answer._

You must know that both ways are good, and lead you on to your wished

end, if they be but rightly and orderly according to Art proceeded

withall.

Question 18.

_By what means shall an unskilfull beginner, and one who is ignorant of

so great an Art, enter upon the right way, and not err, whenas he hath

not any one to guide him as it were along by the hand?_

_Answer._

Who shewed the way unto the other Philosophers that were before us?

were not all of them (some few excepted who confess that they learned

the Art from good Friends) constrained to learn the same out of the

Books of the Ancients, and by the divine Revelation?

Question 19.

_Where may a Man find such good and well disposed Friends who will shew

the way to him that is unskilfull?_

_Answer._

Such men are wondrous rare, and indeed good reason have they so to be,

and to deal warily and wisely in revealing such notable secrets. It is

not engraven on each Man’s Forehead, whether he be good or evil; we

rarely meet with any example, whereby it hath appeared, that even a

Father hath disclosed to his Son so great a secret before his death.

Nay more, if Parents have left ought written for their Children at

their death; yet hath it been so intricate as that they could not do

any good on it without divine Revelation. And upon this very account

have divers such desisted from the work, finding that the Writings

which their Parents left them were fully as hard to be understood

as those written by other Authours, and which were not penned and

published for the sake of their Children, but for the sake of all

others in general.

Question 20.

_What use are such intricate and obscure Writings of? would it not

have been better that they had not Written at all? If they had but

onely disclosed the true matter, it would have afforded the searching

inquirers more light, and they would have been able more easily to have

apprehended the truth?_

_Answer._

No surely, it would not have been better, if they had passed over so

weighty a thing in silence. Whence I pray should we their Successours

have known, that there is such an excellent Medicament in nature? The

Books they have written do remove from us even every Scruple of doubt,

and cause us to believe, that there hath been, is, and may be made such

an universal Medicament, if God permits. The reason why they have not

jumpt together in disclosing the matter of the Stone with one unanimous

consent, is this, because one used this matter, another that, for the

making of their universal Tincture, and so each of them have described

the way of making the same after his own way. Hence it is, that one

hath delivered this manner, but another that hath proceeded another way

could not give us the self same accompt of making it just as the other

did, but hath hinted unto us onely, the way which he himself used.

The greatest difference is about the matter onely of the Stone; one

part of them saith that the common and fixt _Sol_ and _Luna_ is the

matter of the Stone, and lays by or rejects all other Subjects.

Another part affirms that a volatile and an unripe Gold is the Master

of the same, and that the common _Sol_ and _Luna_ are to be wholly

waved as being unprofitable for the matter of the Stone. Moreover the

Philosophers in their description of making the Stone mention a dry

way and a moist way, a long way and a short way, a common Fire and a

secret Fire, which they used in the ripening of their Tinctures. And

now (on this accompt) it could not otherwise be; but that they should

publish such unlike, dubious, and thwarting Writings, which have

rendred the way of finding out the truth so difficult and intricate,

and have led the Lovers of the Art into such abundance of Errours, and

fruitless Labours. The common Fire I wish, is destitute of the power

of ripening volatile Gold, and reducing it into a Tincture, which that

secret Fire, continually burning with its flame in the glass upon the

matter of the Stone, is able to effect. Now besides the common Fire,

there must necessarily be the assistance of the moist Fire, which being

kindled by the Fire of Coals and made efficacious, doth radically

conjoin the fixt Gold and Silver, brings them unto a volatility, and

makes them again constant in the Fire. This way (in my judgment) is

the shortest, easiest and safest of all; for it makes the fixt _Sol_

and _Luna_ spiritual and volatile in three days time, and turns them

into the _Mercury_ of the Philosophers, which white _Mercury_ of the

Philosophers doth afterwards pass in one days space, into the black

Lead of the wise men, if a small Fire be administred thereunto. This

Lead being put into its requisite glass, may (by the help of common

Fire) be reduced (after its changing of Colours) into a constant

Tincture.

And now though the ripe and fixt Gold cost and be far dearer than the

immature _Sol_ is, yet that’s no matter, for there needs not a pound

of Gold to be used about the compleating of this work, but half a

pound onely, or else but two or three ounces, that so the operation

may be the sooner ended. Nor will he that shall once have brought one

half Ounce unto a due perfection, need such a deal of Gold, for he

wants not Gold any more, wherewith to begin the operation a new. And

although on the other hand the maturation of the immature Gold by the

secret Fire doth not require so much expence as the common Gold doth,

yet it requires more time for its perfection. Besides too, the moist

way is always subject to more Casualty and Hazard, and requires a much

longer time to bring it to the desired perfection. It is therefore at

every man’s pleasure, to choose which of these two ways pleaseth him,

onely he must proceed warily and prudently. And if he should chance to

commit some Errour once or twice, yet will not such Errours be of any

great detriment unto him, if he can but at last arrive unto the wisht

for end, and reap the multiplied and manifold Fruits of his Crop. Thus

much was I willing (and indeed ought) to communicate of my opinion

(concerning the universal Medicine) unto the Disciples of _Hermes_, but

yet without prescribing (or obtruding my thoughts) upon any one, but

leaving every one to his own Conceptions.

Mean while I would advise every one not to attempt a thing of so great

a moment, rashly and inconsiderately, but in the first place accurately

to weigh all things in his mind, as to what may be done, and what may

not, lest he repent him at last and be quite tired with his fruitless

Labours. For it is no mean slight business to prepare the true Tincture

of the Philosophers, neither is it given unto every man to have the

knowledge and possession of so great a Work.

Question 21.

_Would it not be a very convenient thing for two or three Friends to

joyn their hands together, and help each other by their mutual Labour

and Expences, and so ease that trouble which otherwise one alone must

undergo? Or if any one be so minded as to attempt the work alone,

would it not be better for him to get him some faithfull and diligent

Operatour, whose help he might make use of, in the promoting and

forwarding of his Operations._

_Answer._

For my part, I would not advise any one to do thus. For when a work

of so great a moment is to be undertaken, and to be accomplished by

the common mutual Expence and Labour of others, the Affairs are then

obnoxious to no small hazard, and for the most part come short of the

hop’d for event, by reason of the most different Opinions amongst men,

concerning which the Comœdian said very right, so many heads so many

opinions, every one hath a peculiar fancy.

Now then, from one desiring this thing another that, there can’t

arise ought else but confused actions and operations, which are so

far from forwarding the work, as that they retard and obstruct the

same. Many Work-men disagreeing amongst themselves, can never build an

House agreeable to the right dimensions of building. And therefore it

is far better for every one to apply himself single and alone to the

performing of so great a work, and quietly to attend upon the same,

and invoke God’s help alone, and leave off his expectations from man,

amongst whom fidelity and love, are like the rare Bird in the Earth,

and as scarce as a black Swan! Nay even the friendship of brethren

is wondrous rare, and (which is worst of all) the bond of friendship

is too often broken asunder betwixt Parents and Children. The golden

Alphabet doth likewise in its beginning teach us the very same, saying,

trust in God onely, and in him place thy hope, give not any credit to

the promises of man, God onely is faithfull, fidelity is banished out

of the World.

’Tis sufficiently evident, what kind of doings there is in the Courts

of great men, you’l there find 2, 3, 4, or more Chymical Operatours

busily imployed about making the Philosophers Stone, for they seek

after nothing less, but yet by reason of their ignorance, they effect

but very little or nothing at all, for the main thing that they mind

is to strut it bravely out in their Silks and gay Apparel, and to have

their Tables furnished with plenty of various Dishes, and generous

Wines and Drinks, whereby they may stuff their Bellies; and this is

clearly testified by daily experience: and as for taking to ones self

an Operatour, that is more hazardous than the other, where the work

is attempted by a confederacy, at their common mutual Expences and

Labour. For seeing you cannot make an inspection into any man’s heart,

whereby to know what Monster he there cherisheth, and what good or evil

he has hidden in the inside of his heart, you cannot possibly promise

your self any certainty of his taciturnity or fidelity, and therefore

plainly ignorant must you needs be whether the man you would take to

assist you be faithfull and no tatler. Verily even the common Labour

cannot be committed to such men without hurt and damage, but great

Arcana’s cannot be left to their care without assured loss of all.

’Tis wondrous rare to find a Servant so faithfull, who (after he hath

slily gotten the knowledge of one or two Secrets though but trifling

ones too) does not presently perswade himself, that now he’s a skilfull

Artist enough, and no longer needs the instructions and manuductions

of any other. These kind of perverse men being by thus (evilly

perswading themselves) seduced, are presently wont secretly to withdraw

themselves, or if haply they do stay yet longer with their Master, they

behave themselves so malepertly and unmannerly, as that they spoil the

things committed to their Charge merely to accomplish this end that

their Master may dismiss them. If therefore you will not wink at and

suffer them to spoil and destroy, by their saucy regardless Labours

the things they have under their hands, but are constrained to put

away these most ungratefull and plainly unmindfull men of the benefits

they have received, yet will they not acquiesce here with an honest

dismission and parting, but will every where gnaw and wound thy good

name by abundance of reproachfull Stories, as being now thus opiniated

that they far excel you, their Master in Wisdom, Skill and Knowledge.

But yet I except in this place those Servants that are honest, pious

and diligent, and that love vertue, and make a conscience of their

ways. For the Devil has not got the possession of all men’s hearts,

for there are some Chymical Operatours to be found who are so faithfull

unto their Masters, as that could they of a farthing make a Florin for

their Masters, they would most cheerfully do it. But yet these men are

so very rare, that scarce one in ten can be found that you may give

credit to, and trust. And my own thirty years experience hath taught

me, and therefore I tell you no more than what my self have to my own

detriment experienced. Read but what _Paracelsus_ hath written of these

perfidious Knaves, amongst other things he confesseth, that thirteen

of his Servants came under the Hangman’s lash, and that of them all he

found but one faithfull, (and that was _Operinus_) and yet he (after

_Paracelsus_ his death) did manifestly enough bewray his dissimulation

and unfaithfulness; for he did not onely load him with reproaches, but

also published slanderous Writings of him. This is the thankfulness the

World is wont to repay for the good that is done it, shun therefore

such as these the most you can, for they neither fearing God nor

reverencing men, make no matter at all of either opposing the most

apparent truths, or of defending it by most manifest and evident Lies.

And although the malicious wickedness of a man, be not presently known,

yet notwithstanding it bewrays it self by the slanderous reproachfull

lies, with which it requites the good turns done him by his Neighbour.

Thus much I judg’d worth while to communicate to all the Disciples of

the Hermetick Art, that so they may learn to beware of these kind of

Harpies.

Question 22.

_Seeing it is not good to enter into friendship or consortship with

others, in order to the attempting so great a work: And seeing a man

runs a greater hazard in taking to himself an unknown Operatour, haply

it would be the best way to seek after some particular Medicament which

may be serviceable for the benefit of both high and low, and which may

not onely prove helpfull unto the poor, but also by which a necessary

Sustenance may be found even amongst the rich, and so by this means may

a man lead a quiet life._

_Answer._

This advice or determination I confess seems far better and more safe

than the two former, but even this too needs a provident wariness,

_viz._ if a man should haply (by his sedulous search) acquire the

knowledge of some eminent and excellent Medicaments, he must take heed

lest by presently making every one partaker of the same, he pulls

damage on his own head. For ’tis an usual custom amongst wicked men

to endeavour (assoon as they find any one gifted by God with such a

blessing) to get it our of the breast of the Possessour of the same, by

most cunning Subtilties, and promise even golden Mountains, and such as

they are never able to perform. And if once thou let’st the Art pass

but out of thy hands and come within the Clutches of other men, thou

may’st well fear in the first place lest it should be made publick,

and so thy self be deprived of the benefit of the same, though they

whom thou hast trusted with the same have bound their credit with the

firmest obligations imaginable, and this now is to be understood of

such men from whom such bonds as they call them may be demanded. But

as for the great ones that are wont to give onely their words (and

stand upon that) when they have got any _Arcanum_, they are wont to

deliver it to their Chymical Operatours to make, for themselves are

partly ignorant of Chymical Operations, and partly let not their own

hands to work; if their Operatours be skilfull in Chymical Operations

and bring the same to the expected end, you shall be presented with

some small reward, and even of this too will he (whose charge the

presenting of it is committed unto) keep to himself the better half.

This now is done unwittingly to their Masters, and who dares inform

them of such deceitfull Servants, and purchase to himself the envy and

hatred of the Courtiers? And so those who are commanded to bring thee

good sweet Milk, do themselves first take away the sweet fat Cream, and

then bring thee the sour Whey. But if for the more surety, thou sendest

any Servant that may be there at the perfecting of the Operations, he

will (if faithfull satisfie thee; if not, he will present thee with as

much of the reward as himself pleaseth. Thus hath it hapned unto me,

for ’mongst other Servants I have had such, that in their Cups have

impudently boasted of such kind of theft, and have prevented me of a

present or two that belonged unto me, and have made themselves merry

therewithall.

These and other such like inconvencies are wont to happen upon

the revealing of _Arcanums_, though they should fully answer the

expectation of those whom they are revealed unto. But if it should

happen that those Chymical Operatours should by reason of their

ignorance commit some Errour in their Labour, or should have no mind

to the work as being a little more troublesome than ordinary, fearing

lest the Sparks of the Coals should light upon their Silken Garments,

and that their hands should be defiled with the blackness of the Coals,

they presently perswade their Lords, that the _Arcanum_ which was

thus revealed is false, and that you are a cheat and a mere vapour,

and so they do not onely rob thee of thy good name, but do likewise

by their fraudulent and lying tricks deceive their Masters affirming

those things to be false, which notwithstanding are most certainly

true. Several Letters I have by me, written unto me from such Court

Operatours, in which they confess that they have wrought up (or made)

those _Arcanums_ (which were sent them) not without good Success, and

that therefore they would desire yet greater ones than those: but yet

they have afterwards spread obroad a false report, and said that they

never could receive any benefit by them at all. And that fruit or

reward which was due unto me for my discovery, themselves intercepted,

some got them fat Offices, others were gifted with Nobility and Money.

And so indeed is it an usual thing for those that dress the Vines, and

press the Grapes and make the Wine, to be (by a forc’t put) content

with the Husks, whilst the idle and such as work not, drink up the

Wine. Far better is it therefore, for every one to press out his own

Grapes. By this means will a man know what is his, what he has, and

what he does, whereby he may use his own things as best likes him. Now

then well may the man that knows many Secrets be deterred by the so

many and such adverse Chances, from making others partakers also of the

same, and well may he esteem it much better to enjoy the few things God

hath bestowed on him, with a quiet mind, than to expect many things

(but with a great deal of danger) from others.

And thus much shall suffice to have been premised by way of _Questions_

and _Answers_. Now follows the use of some eminent _Arcanums_ and

incomparable Medicaments, which have been mentioned in the Books I last

published, one of which treats of occult Fires, and the other contains

three Dialogues.

_Of the Lyon, or of the Bloud of the Lyon, or Gold, how it is to be

prepared, and to be most profitably used as well in Medicine as

in other Arts._

As concerning the way of preparing this Bloud of Gold, it is already

described in the first Dialogue, and its adjoyned Corollary, insomuch

that there needs no fuller declaration in this place. But yet you are

to know that I have met with (since the writing the first Dialogue)

a far easier and more compendious way of converting or turning any

Gold, even in a moment, into Bloud, by the help of our occult _Sal

Armoniack_. But this Bloud is not to be used in Medicine, as it is

_per se_, because of the _Sal Armoniack_, which transmutes the Gold

and changeth it into Bloud. For these sharp Saline and Corrosive

Spirits are unprofitable, and hurtfull in Medicine, and are therefore

to be separated from the Gold, which is done by the pouring on of

common Water or Rain water, which imbibes the Spirits of the Salts,

and precipitates the most red Powder of the Gold to the bottom of the

Vessel. This Powder must be well wash’t by several waters, and be

well freed from all its saltishness; which being so freed, may (by

the addition of some Cordial Water) be reduced to the consistence of

a Syrup, and so kept; the Dose whereof may be augmented or diminished

according to the condition of the sick, and the disease. But commonly

so much of this Golden Bloud is sufficient as serves to tinge a

spoonfull of Wine, Ale, or other Vehicle, with a red Colour. It is

usefull in all diseases in which the Heart needs strengthening. But

especially it allays the immoderate Flux of Bloud both in Men and

Women, and cures the Gonorrhea, Leprosie, and French Pox, if the

Body shall be purged with due Purging and Sudorifick Medicaments. It

heals those Pustules in the Skin, the Nose, and other places of the

Face if outwardly anointed with a Feather several times a day. For

it drys vehemently, and makes the Skin it self fair and smooth. And

therefore upon this account it is exceeding profitable for Women that

have naturally pale Faces and Lips, for being laid on, it changeth the

paleness into a comely and natural Colour, especially if a little white

Oil made of Talk be thereto admixed, to temper and allay that most red

Colour of the Gold, and it likewise is a most delicate Fucus for such

Women whose Faces are not onely pale, but also dyed with a duskyish or

yellow Colour, and by means of this Cosmetick or Fucus may they paint

their Faces of a natural Colour. For no Fucus may compare with this,

for it is so commodious and durable that it cannot be distinguished

or known, nor be corrupted as others are, which being done with

Vinegar, sowre Wine, Lemon-juyce and such like things do presently, by

a breathing on them, turn into a filthy Colour, and bewray a painted

Face. For this Golden Bloud is so very constant, and doth so keep its

most curious Colour, as that it remains safe from all injury of the

Elements.

Furthermore, this Bloud (before it is freed from its Saline Spirits)

tingeth the Hair, Skin, Wool, Bones of Beasts, and Feathers of Birds,

with a most delicate purple Colour; which passing into a redness, is

so constant, as that no sharp Waters can corrupt it, and therefore it

is far beyond all other purple Colours, what name soever called by, and

worthily may it be accounted for a kingly Colour.

It would be too long to reckon up in this place its various other

uses: It serves in Medicine for the tinging of divers Confections and

Cordial Waters, which Colour is much nobler, and more profitable than

those wherewith Confectio Alkermes and Cordial Waters are wont to be

tinged. ’Tis evident that the Colour of Gold doth rather benefit than

hurt the Sick, which if the said Confections or Cordial Waters are

coloured withall, they become the fairer, and they are rendred yet more

delicate, if the Atoms of Gold, being thereunto adjoyned, fly about

in the Wine or Water like so many very small Stars. For if to an _Aq.

Vitæ_, which is already tinged with the Bloud of Gold, a little of

the said Atoms be admixt, they will shine out of that delicate purple

Colour, like the most bright _Aurora_ (or day-break) in the Heavens.

This is a most excellent way of making _Aq. Vitæ’s_, for the Atoms of

the Gold are so very subtile, as that they easily admit of concoction

and digestion by the heat of the Stomach, and emit their Virtues, which

those common Gold leaves which are mixt with _Confectio Alkermes_, _Aq.

Vitæ_, and such like compositions onely for ornaments sake, doe not

doe: And therefore they are no ways comparable to those Atoms of ours.

’Tis no small trivial matter that I disclose unto you, and verily it

would be well worth the while for the Apothecaries shops of noble men

to esteem highly of the same: And as for what and how great things may

farther be done with this same Tincture of Gold, as to the Metallick

matter, may be found in the first Dialogue.

_An easie way of making and preparing the Atoms of Gold._

Dissolve an Ounce and an half of Gold in strong Spirit of Salt, or

if you are not furnished with this Spirit, then dissolve the same in

common _Aq. Reg._ and pour upon the Solution one pound or two of Rain

water, whereto is admixt about one pound of Rhenish Wine, mix them

altogether in a glass, and shake them well, and shut the glass close

that no dust fall therein, set it by for some days in a warm place that

so the Gold may precipitate out of the Water, and settle to the bottom

of the Vessel in the likeness of most curious small Stars. But if all

the Gold shall not be precipitated in this time, set then the Glass in

a B, and let the Solution boil a while; then when it is again cool,

set by the Vessel some-where that the Gold may settle, which being

dissolved into Atoms, (and the Water and Wine poured neatly off) is to

be taken out of the Glass, and to be often wash’t with pure water: So

shall you have the Atoms of Gold, which you may safely make use of in

Medicine.

_N. B._ But you are to note, that it is impossible for the Gold to be

by thus proceeding so dissolved as for nothing at all thereof to remain

in the dissolving water. And therefore ’tis necessary that you separate

the residue of the Gold out of the water by precipitation. And in my

other Writings will you meet with several ways of separating the same.

These most fine and subtile Atoms of Gold may you also make use of with

most notable profit even in other Chymical operations, concerning

which you will find clear instructions in other places of my Writings.

And forasmuch as I here make mention of a most excellent _Aq. Vitæ_,

it seems in my Judgment necessary and profitable to add here a full

description of the same, together with the use thereof.

_The way of making a Golden =Aq. Vitæ=, and such as never as yet

hath been described and published unto us by any Physician._

Take of the best and purest Salt-petre, and of white and pure Tartar,

each one pound, of yellow Sulphur half a pound, make these matters

into Powder, and having well mixt them, put them into a Crusible, and

by putting thereunto a live Wood coal, kindle them, that they may take

fire and burn up; and leave a yellow mass behind in the Crusible;

which being molten in the fire, and turned forth into a Mortar, will

give you a fiery sulphureous Stone, biting the tongue by reason of

its sharpness. Now whilst it is yet warm, powder it, for it presently

attracts (when cool) humidity out of the Air, and admits not of

pulverization. Being powdered, pour thereupon two or three pounds of

the best Spirit of Wine, and set it by in a cold place for some days,

but with this proviso, that you daily shake or stir your matter in the

Vessel with the Spirit of Wine: By this means will the Spirit of Wine

attract a red Tincture out of the Sulphur, and will withall acuate it

self with the Salt, by the Calcined Tartar, then filter this Spirit

of Wine by Cap-paper or a Filter, as they call it, and draw off two

third parts by distillation in a B, that so you may have your Spirit

again, but of a very pleasing tast and smell, which it gets out of the

Sulphur, as out of the Center of all odour.

This Spirit of Wine, having the following Spices and Flowers steeped

therein, and being again distilled off in a B, will give thee an

efficacious Cordial Spirit of Wine, which said Spirit you may colour

red, with the Tincture of the Gold, and by the apposition of as much of

the Atoms of the Gold as is sufficient, make it Aureous. Now as much

as there shall be in quantity of this same Spirit, you may thereto

afterwards add so much sweet volatile Spirit of Gold, as will allay the

overmuch heat of the said Vinous Spirit. But that this yet overmuch

heat may be yet more allayed, and that the strong odour it self of

the Aureous Spirit may be corrected, you may therein dissolve about

some four ounces of Sugar-candy beaten into fine Powder, and this will

make this truely Aureous _Aq. Vitæ_ most sweet. This most incomparable

_Aq. Vitæ_ may be used in all the Sicknesses of the Body most safely

and most profitably where the Vital Spirits the Heart and Brain need

strengthening. For the Aromatical Spirit of Wine doth even _per se_

corroborate the Vital Spirits, and now the Spirit of Gold makes it more

potent and effectual, and the Atoms of the Gold too, doth render it

yet more vertuous, insomuch that this _Aq. Vitæ_ bears away the Bell

from all others, nor can a better and more powerfull be prepared. For

not onely the red Tincture of the Gold, but likewise even the Gold

it self being thus turned into Atoms, is constrained to undergo the

concoction and digestion of the Stomach of Mankind: And therefore

where ’tis used, the Excrements are generally black, which could not

be if the Gold past forth again undigested. Seeing therefore it is an

undoubted truth, that it is thus overcome and subdued by the Stomach’s

digestion, it cannot be but that by its most wholsome operation it

must needs prove helpfull to the sick body. Besides too, I think it

not amiss to tell you, that the very Excrements (save your presence)

of those sick Patients that daily make use of this _Aq. Vitæ_, are not

to be thrown away, for they will even yet afford some small benefit,

if they are laid to the roots of Vines to dung them with, for it will

make the Vines produce such Grapes as have their Stones speckled with

little Golden Stars, as my self have tried. And perhaps something of

greater moment may be effected in the Metallick trade by such kind of

Excrements, though I confess ’tis needless, seeing good may be done

upon them by other ways.

_The Spices and Flowers which are to be extracted by the aforesaid

Alcolizated Spirit of Wine, and to be used in the Aqua Vitæ_.

Take the Flowers of the Lilly of the Valley three ounces, Of Red Roses,

Cinamon, Mace, Cardamoms, Borage, Rosemary, Sage, Lavender, two ounces,

of Ambergrease, Musk, a scruple. All these Flowers fresh gathered

are to be put, with the dry Spices, into the Spirit of Wine, and are

to be therein macerated, and then distilled. If you can’t get fresh

Flowers, you must even content your self with dried ones, but yet the

fresh-gathered are better if they can be had.

_The Use of the Universal Medicament described in my second

Dialogue._

The vertue and efficacy of this Medicament is of such a large extent,

as cannot be comprehended nor apprehended by humane understanding. It

is prepared of the immature, and as yet volatile, and not fire-brooking

Mineral, called by the Philosophers the _Magnesia_ of _Saturn_.

When this black Mineral is purged from all gross impurity, and reduced

into a most white and delicate Colour, and is in the form of a most

delicate, fine, bright, and very ponderous Powder, it may be used

with notable benefit about the curing of the most grievous diseases.

It casts forth out of the Body of Man all hurtfull things, and that

both by a visible and invisible operation, freeing and purging it

of all hurtfull and ill humours, beyond all other Medicaments, what

name soever distinguish’t by. It shews incredible Vertues in a very

little Dose, insomuch that there hath not been found hitherto any

Medicament, which being exhibited in so small a quantity, hath shown

such incredible efficacy. And although Antimonial Medicines are notably

vertuous, and cause every one to wonder at them, as appears by my

Golden _Panacæa_, and my _Panacæa_ of Antimony, which for this twenty

years space have been famous all over Europe, yet can they not be in

any case compared to this Universal Medicament.

1. For first of all, they are far inferiour in virtues to this, for one

grain of this will do more than two, three, or four grains of the other

can effect.

2. Secondly, this is heavier and more ponderous than the others, for

one ounce of this will lie in less room than three, four, or five times

as much of my Antimonial, or of my golden _Panacæa_, and therefore is

it much easier and more commodious to be taken by the Sick.

3. Thirdly, this is also to be preferred before the others if you

consider them as to tast and smell, for this hath neither odour nor

tast, whereas that Antimonial and the golden _Panacæa_ have always some

odour and tast of the Salts, and for that reason do breed a nauseate

and loathing in the Sick if often used.

Therefore I have determined with my self to substitute this universal

Medicament, in the room of my _Panacæa_ made of Antimony, and the

rather for this reason, because Deceivers and Cheaters have made a red

Powder of Antimony, and perfidiously sold the same for my _Panacæa_;

but now this deceit of theirs must end, for they will never be able

by all their deceitfull imitations to counterfeit this ponderous

Medicament void both of smell and tast.

As for the Dose of this Medicament, there must care be had that scarce

one quarter part so much of it, be administred as is wont to be of my

_Panacæa_ of Antimony. There must scarce be given the tenth or twelfth

part of one grain at one time, to such Infants as are under six Months

old, and which are afflicted with the Epilepsie or Convulsions, the

Small Pox or Measels, the Feavers or such like Diseases. To such as

are upwards of six Months, even to 12, 13, or 14 Months old, an 8th.

6th. or 4th. part of a grain may be administred, to such as are 2, 3,

6, 8, or 10 Years old, ¼ or ⅓ part of a grain may be given. To such as

are upwards of 10, even to 20 years old, ½ a grain, or ¾ or at utmost

but 1 whole grain may be administred. Those that are between the 20th.

or 50th. Years of their age, may use 1 grain or 1 gr. and ½, nor must

they exceed 2 grains at most. From the 50th year, all the rest of their

age even to their lives end, the Dose of this universal Medicament

is to be again lessened, for old age is not able to brook so much as

youth, and as a Man in the prime of his years can. But however you

may administer this so notable an universal Medicament to every age,

pleasantly, safely, and without any danger at all, if a due Dose be but

observed: Insomuch that you need not fear to administer the same even

to Women with Child. But yet the lesser half part of the Dose which

other Men use is enough for them. In Feavers it must be given afore

the Fit, in the Plague as soon as it’s felt and afterwards too, in the

Dropsie once (or if that one Dose be not sufficient) twice every month;

in the Gout and Stone twice a Week; in the Leprosie, French Pox, and

such like Diseases as arise from the impurity of the Bloud, thrice a

Week, in obstructions of the Milt, Liver, Mesentery, once a Week; in

the Epilepsie, Madness, and other preternatural affects of the Head,

let it be given twice a Week, and this so long till the evil be quite

removed. The affects of the Chollick will need a Dose every day before

they cease. This is the manner of curing the aforesaid Diseases of the

Body and all others, by the help of this universal Medicament. Which

being used inwardly performs things incredible, and doth likewise work

admirably in all dangerous wounds, open or running Sores, as well old

as new, the Cancer, Fistula, and the like.

Being inwardly taken once in eight days it consumes all untoward Salt

Humours, and hinders them from running to the Wounds or Sores, and

making them by that means worse and more dangerous. But yet you must

likewise apply externally excellent Balsams and Emplaisters, such as

are mentioned in my third Century, that so the Wounds and Ulcers being

duely purged, may admit of help by the applied Remedies and be the more

easily cured.

This also is to be considered in the using of this Medicament, the

Sick is to lie in his Bed four or five hours at least after he hath

taken it, nor must he either eat or drink all that time, and he must

abide all that day in Bed, or at least in his Chamber, for the avoiding

of the Air, nor must he sleep afore the Medicament hath finisht its

operation.

The Vehicles which it is to be mixt with, and to be taken in, are

Wine, Ale, the warm Broath of Flesh, Syrups, Conserves of Roses,

fresh Butter, roasted Apples, and such like. Neither is it amiss to

make a light Supper, and feed upon easily digestable Food, and which

may make the Stomach more apt and fit for purging, the night afore

you are to take the Medicine the next morning: And those are Prunes,

Raysons, and other such like Food, as by their laxative property make

the tough and viscous humours slippery and softer; when the operation

is over, the sick Patient is to avoid hard meats and strong drinks,

nor must he presently stuff his Stomach therewithall, but rather use

much temperance the next day after his purgation, and feed onely upon

the Broaths of Herbs, as Chervil, Fennel, Spinach, and the like,

whereby the Medicament may operate the more easily, but it will yet

more readily perform its operation, if just at your administring it

you add a Drachm of pure white powdered Tartar, and boil it with a

Drachm of Sugar, or (which is better) some Manna, in some pure clean

Water, and so drink it warm, which said potion following after your

Medicament first taken, is wont well to purge and cleanse the Stomach

and Intestines.

And this is the use of our Mineral Medicament, which if you do but

accurately regard, there will no errour be committed, and the said

Medicament will (by its laudable operation) abundantly satisfie

every ones desires. But we have now said enough of this incomparable

Medicament in the form of a Powder. But if this Powder be reduced, by

melting it into small Stones of the colour of Milk, it then requires

another way of using it. If therefore you would use one of the said

Stones, instead of the aforesaid Powder, and purge and free the Body

hereby from all hurtfull humours, you must then put it for some hours

in a spoonfull of Wine, and so drink off the Wine, and it will effect

the same operation, that the Powder is wont to do. But yet you must

be wary in the use of these Stones, that you do not wast and spend

the strength of the Sick so much, but that there may be but just as

much as is requisite for them, and as they can bear. But when their

strength is spent, you must put in a greater or lesser Stone into

the Wine to be imbibed; but an Infant is not so strong, nor can bear

so much as a strong Man can, whose strength is far greater. It is

therefore necessary that those, who desire happily to cure the Diseases

of mankind by the help of these Stones do (for the first time) leave

one of these Stones one, two, or three hours in the Wine, and then

heedfully mind the operation of the said Wine when drunk off. If the

operation be to his mind, he may always observe that length of time, as

it lay in the said Wine. If the operation be less than what you would

have it be, it may lie longer; if stronger and greater than what you

would have it, it must lie less while in the Wine, and thus by this

provident forecast may you so order it, as to have it just to your mind.

Now, although the use of this Medicament in the form of a Stone be far

better than using it in the form of a Powder as being more pleasant,

and more gratefull, yet notwithstanding it is better for him that

cannot so accurately observe the use of the same, to make use of the

Powder it self, that so they may be the surer of what they do. But

they that do know the way of using the said Stones, they need not use

the body of the Powder, forasmuch as they who drink that Wine wherein

the Stones are macerated, may have the fruition of the virtues alone,

without the corporeity. Those very Stones too, though they are several

times steeped in the Wine, do not (I confess) lose their virtues, but

yet they grow less especially if (for the stronger purgations sake)

they are boiled in the Wine which is poured upon them, for the boiling

diminisheth its little body, and lessens the Stone. And these are the

directions which concerns the use both of the Stones, and of the Powder

it self, in the taking away and purging out all the hurtfull and evil

humours in Man’s Body, both in young and old.

The body therefore being sufficiently purged by our said universal

Medicament, it will be expedient (for the prevention of a relapse) to

observe a due Dyer, and to hold such a Stone in their mouths a quarter

or half an hour every day, which will attract unto it self not a little

vicious tough moisture, out of the Brain and Stomach, which you are to

spit out so often, and so long, untill there flows no more plenty of

waterishness into the mouth. This attraction will much ease the Brain

and Stomach, and free it from noxious obstructions, and will take

away the preternatural Appetite and Thirst, and so may a Man expect

his Dinner without any preternatural Appetite. For when the internal

Vessels of the Body of Man, as the Spleen, the Liver, the Mesentery,

are obstructed with tough humours, and the Stomach it self is stuft

with these obstructions, insomuch that for some hours after his rising

out of his Bed, he is usually troubled with a preternatural Hunger

and Thirst, and with a debility and faintness of his Members; many

think that these inconveniencies can be averted by Food and Drink, but

they are out. For experience teacheth that the weakness of such Men

is increased by eating and drinking a little, so far is it from being

capable of being removed and taken away by such means.

From whence it is clearly manifest that that weakness is not to be

imputed to the want of meat and drink, but rather to the obstructions

of those inward Vessels, which hindring the passage of the Vital Spirit

to the Nerves, which it ought to strengthen, doth of necessity cause

such a debility and weakning of the Members, and begets in the Stomach

a preternatural Appetite. If therefore such obstructions be by little

and little taken away by the daily use of these Stones, so that those

tough humours cannot encrease, it must necessarily follow, that the

Disease must give place by little and little too, and be diminished

and consequently the former good health must follow with a prolongation

of the Life.

The Stomach therefore being beset with such tough and Melancholy

humours, it cannot possibly be that they should so very easily be

expelled, but ’tis behoovefull, that the Wine wherein the Stone hath

been boiled be drunk, and so cast them forth: And that Stone may be

afterwards held in the mouth (according to the aforementioned way) for

conservation sake of health. But if it should happen that those tough

humours of the nauseate and weak Stomach, and those clammy obstructions

of the Vessels, and that preternatural Hunger and Thirst should not

be taken away by this way of healing; ’tis a sign that all these

inconveniencies have a deeper rooting and cannot be thoroughly removed

by the said Medicaments. And therefore such Remedies as are stronger

and more powerfull are to be made use of, which may soften those

tenacious humours of the Stomach, may incide them, and cast them out,

and may unlock all the obstructions of the body, and open the passages

of the Vital Spirit, to enter unto all the Members, and may strengthen

the weakned Stomach, whereby it may be capable of concocting the meats

it takes, with a laudable digestion, and generate good and laudable

bloud.

Forasmuch therefore as such an efficacious Medicament as is fit to take

away all the obstructions of the inward Bowels, and Vessels, and to

corroborate a weak Stomach, is to be found but with a very few, it hath

seemed good unto me, to reveal at present such a Medicament (for the

sake of mankind) and which is so efficacious a Remedy, as I dare boldly

affirm the like thereof hath not for above these hundred years last

past been in the hands of any Physician, but was found out by my self

by divine instinct, and which I here publish with a willing mind.

_The Preparation thereof is as follows._

Take of new and strong smelling _Myrrh_, and of the purest and clearest

_Aloes_, and of the best English _Saffron_, of each one, two, or three

ounces. Beat them all into Powder, and pour thereupon the strong,

operative, and _volatile Spirit of_ Mars, (of which I have made mention

in my Book of Fires) and dissolve as much thereof as will dissolve, to

the Solution add a little of my _secret Ferment_, which will presently

cause it to ferment. Now before the putting your ferment thereunto,

you must have an Alembeck or Head ready at hand, and Paper and Past

wherewith the Alembeck being put upon the Body, may be well luted, and

suffer nothing to pass out.

For as soon as ever the Ferment, shall be added to the Solution, it

presently begins to ferment, and the glass being placed in Bal. and

feeling the heat, that volatile Spirit of the Iron will ascend readily

and nimbly like the Spirit of Wine, much inferiour thereunto as to its

heat I confess, but yet of a far more penetrating efficacy. The Spirit

being all ascended the remaining humidity is to be drawn off even to

the consistence of honey, but yet so gently, that the remaining Juice

may not at all smell of burning. This done, take out the glass and

let it cool, and pour on upon the Juice after its refrigeration the

same volatile Spirit of _Mars_ which you separated from the matter

by distillation; which Spirit will dissolve that thick Juice, which

being dissolved will become a Balsam of a strong Odour, a penetrating

Efficacy, and a red Colour like bloud; which (by reason of its

penetrative Efficacy) is to be kept well shut, and may be accompted of

as a Balsam of Life; for it takes away the obstructions of the whole

body, and doth mightily corroborate and strengthen all the internal

Vessels and Members, and preserves them safe from all corruptions. Nor

is there any Balsam whatever, being brought whencesoever it will, that

is comparable unto this. For it does not onely defend the living bodies

of men from all Diseases, but likewise performs the same effects in the

preservation of the dead bodies from putrefaction, as other Balsams do,

but far more efficaciously: For it penetrates all things, and by its so

admirable vertue keeps them from putrifying, insomuch that no body can

enough admire these so great and wonderfull works of God. Now to try

the truth of this, any man may make proof thereof with a Frog, Mouse,

or such like small Creature.

The use of this same Balsam as to the taking away of all the

obstructions of the internal Vessels, and corroborating the weak

Stomach, is this, _viz._ The body is first of all to be well purged,

and then 1, 2, 3, 4, even to 10 or 12 drops thereof (according to the

Age of the Patient) is to be administred to a fasting Stomach, in that

Water, which was drawn over after the volatile Spirit was all come, as

aforesaid.

After the taking of the Medicament, you must fast an hour or two, this

Balsam penetrates all the Members of the whole Body, and strengthens

the Stomach, Brain, Heart, and all the internal Vessels, takes away all

obstructions, makes good blood, excites a good appetite to meat and

drink, and augments the radical humidity, and so conserves the body of

man (by God’s Grace and Blessing) even unto old Age.

But let it not seem to any one a strange thing, nor let them suffer any

such thoughts to come into their minds, as if others have already had

this Balsam, because _Paracelsus_ made his _Elixir Proprietatis_ of

Myrrh, Aloes, and Saffron, and so others too insisting on or tracing

his footsteps have made the same, and which hitherto hath been in

great esteem amongst all skilfull Physicians; no, no. That _Elixir_ of

_Paracelsus_, being as yet in its corporeal form, and being nothing

else but the meer body, is far short of the Vertues of my Balsam; for

my Balsam of Life excels, by reason of its most efficacious Spirits,

which penetrate the whole body of man, and fills all his Spirits, and

even the whole body it self with its most pure vertues, corroborating

the same, and driving away all corruption and rottenness.

Farther, if any one be minded to make this Balsam of Life yet far more

efficacious and powerfull, he may instead of the aperitive Spirit of

_Mars_, use the Spirit of Gold, which questionless will enrich the said

Balsam with far greater vertues, but then the cost will be the more,

so that this Medicament will be fit for the rich onely. A man may also

in the preparation of this Medicament, preserve the volatile Spirit

apart, and use the same as a spiritual Balsam, or _Elixir_ of Subtilty,

for the conserving of the inward parts of the body, and so thou wilt

most potently dissolve (by its more penetrative, more potent, and more

efficacious vertues, all hurtfull obstructions, and all the most clammy

and tenacious humours. And after the same manner may you reserve the

simple Balsam apart for its proper use.

Now by this way which I have here delivered, may be made likewise

other efficacious and penetrating Spirits and Balsams of great worth,

out of other Animals, Vegetables, and Minerals, wherewith a man may

perform wonderfull effects in Medicine. I have here laid a foundation,

whereupon every one may as he thinks good build a strong Edifice.

Nothing verily would be more desirable, and more to be wisht for, than

to substitute, and introduce such subtil and penetrating Medicaments,

in the room of so many unprofitable compositions made by their boilings

and stewings, _&c._ It would be far better for the health of mankind,

nor would so many men die, remediless, of such small and contemptible

Diseases as arise meerly from the tenacious and pituitous humours of

the Stomach: What vertues I pray can there be in the common distilled

waters of herbs? Verily scarce any at all. But if they be prepared

according to the way by me prescribed, they would be (both in odour,

tast, and vertues) much better and more profitable.

If to some common Wine, which hath already undergone its natural and

accustomed fermentation, there be another fermentation given it by the

help of my secret ferment, and then the Spirit thence extracted, it

will be of so strong and efficacious a savour and odour (especially

if some Spices, and other sweet smelling fragrant Herbs, be fermented

together therewith) as that other Wines may be thereby rendered savoury

and well tasted, and odoriferous too. Upon this account I dare boldly

and constantly aver, that the Spirits of Metals deserve the chiefest

place in Medicine above all other things whatsoever: But I do not

as yet know what may be done with them in metallick matters, onely

thus much, _viz._ they are wont to coagulate the common and running

Quicksilver. Did we but know the Art of fixing them (Spirits) and

making them constant, without question we should not onely obtain an

excellent universal Medicament in medicine for the conservation of the

health of mankind, but also a most absolute Tincture for the tinging

of the bodies of the metals. That this is possible, the Writings of

the Ancient Philosophers do too and again hint so much, but yet I have

not as hitherto effected the same. However I am content, and most

heartily thank my God, in that he hath honoured me with so excellent a

Medicament, which haply no body for this hundred years last past hath

been rendered a partaker of: For had it so been, it would long since

have been revealed and disclosed. ’Tis not a Boys play nor so very

mean a thing, to bring not onely Vegetables and Minerals, but even the

most fixed metals themselves, in (as it were) a moments time, to such

a pass, as to undergo a fermentation, and to yield (by distillation

and rectification) so strong and penetrative a Spirit; believe it or

not believe it, all’s a case. ’Tis enough for me that I can perform

the same whensoever I please; which thing the incredulous shall very

shortly, (God willing) find to be most true, and see it with their

Eyes, and feel it with their hands. But however, by the same way, as

the aforesaid Balsam is ordered to be prepared, may various and unknown

effectual Medicaments be made out of other matters.

A Preparation of _Opium_ would yield such a Spirit, as (by its odour)

would procure rest, and lay the exteriour Senses asleep.

The like would Tobacco, or Henbane, and other such like Herbs effect,

and so would the other inebriating Herbs, whose Spirit being mixt

(even in the least Dose) with Wine, or Ale, and so drunk off, would

presently make a Man drunk. By the help of such kind of Spirits might

many waggish tricks be done, as for example, If Barley, Pease, Beans,

or other Seed and dry Fruits were moistened or steeped in the same, and

thrown to Fishs, Birds, and other wild Animals, and they eat of the

same, they would be made so drunk, as that you may take them with your

hands. In like manner, by such kind of Spirits emitting such a strong

odour, may all mischievous wild Beasts, as Bears, Wolves, Foxes, and

other such ravenous Creatures be driven away; and on the contrary, may

Fishes disperst in the Waters be gathered together into one place. For

they (_viz._ the Beasts) shun all strong odours and stinks, but these

(_viz._ the Fishes) are wont to follow after them in the Water.

Briefly, and in a word, those aforesaid Spirits would be fit for the

effecting of such wonderfull conclusions, as is no ways fit so much

as once to mention, much less to reveal and make known the same. And

for this reason I have determined with my self to bury this so great

a Secret of Fermentation with me in my Grave, and not to disclose it

to any one. In the mean while I will take care to provide a sufficient

plenty of the best Medicaments, whereby I may be serviceable unto my

Neighbour. And I will omit taking care about other needless affairs,

unless it should chance to happen, that that Turkish Tyrant thirsting

after nothing but Bloud, should approach too near unto us (which God

forbid) against whom my wonderfull and hitherto unknown Artificial

Fires, and other new inventions of mine, arising from my unwearied

Labours, will be of such resistance, as that I am confident his

numerous host will be rid of the care of again returning back. For it

is beyond all kind of doubt, that such fiery Globes [or Granadoes] may

be made, as for one pound thereof to exceed the violence even of twenty

pounds of Gunpowder. And who knows for what cause God hath vouchsafed

the revealment of such great Secrets, at this nick of time? Perhaps to

shew his Omnipotency, he will effect some singular and admirable work

for the freeing of the Christian World by this ultimate and extream

defensive way, out of the most present and imminent dangers: And though

it (_viz._ the Christian World) be immerst and even drowned in the

Labyrinths of various Errors, and is gone greatly astray from a true

Christian-like life, yet notwithstanding it doth yet contain many a

pious Soul. Never did God make, or vouchsafe ought without a cause;

And therefore it is altogether credible, that these new inventions did

not light into the hands of men in vain, the which time will manifest.

_The Explication of the two Circular Figures of the Quintessence at

the beginning of this Fifth Part of the =Pharm. Spagyr=._

About the Circle of the first Figure. _The Quintessence of the

Minerals, is a Universal Medicine._

Without side the Square in the Circle. _Separate the pure from the

impure._