Part 11

Wee could cite the Writings of Philosophers to confirm what we have said; but because we have wrote clearer things then are in their Writings, they need not any confirmation, he shall understand who looks into other mens writings. If therefore thou wilt follow our advice, Wee advise thee, that before thou settest thy self to this Art, in the first place thou learn to hold thy tongue, and that thou inquire into the Nature of Mines, and Metalls, as also of Vegetables, for thou shalt find our Mercury in every subject, and from all things the Mercury of Philosophers may bee extracted, although it be neerer in one subject, then in another. Know also for certain, that this Art is not placed in fortune, or casuall invention, but in a reall Science, and that there is but this one matter in the world, by which, and of which the Philosophers Stone is made. It is indeed in all things, but in extracting of it a mans life would fail, and not be sufficient. Yet without the knowledge of naturall things, especially in the Minerall Kingdome, thou shalt be like a blind man that walketh by use. Truly such a one seeks after the Art but casually; and although, as it oftentimes falls out, that a man may by chance fall upon the matter of our Argent vive, yet then he ends the worke when hee should begin; and so as hee found it out casually, hee loseth it casually, because hee knows not upon what hee should ground his intention. Therefore this Art is the gift of the most high God: and unlesse God reveales it by means of a good wit, or friend, it is hardly known: for wee cannot bee all as _Geber_, nor as _Lullius_: And although _Lullius_ was a man of a subtill wit, yet if hee had not received the Art from _Arnoldus_, certainly hee had been like unto those which find the Art with difficulty: So also _Arnoldus_ confesseth that hee received it of a friend. For it is easy to write what Nature dictates: It is a Proverb, _It is easy to adde to things already found out_. Every Art, and Science is easy to the Master, but to a young Scholar not so: and to find out this Art there is a long time required, many vessells, great expence, and continuall labour, with much meditation, although to him that knows it already all things are easy, and light. To conclude therefore wee say, that this Art is the gift of God alone, which being known, he must also bee prayed to that he would give his blessing to the Art; for without this divine blessing it would be of no use, and unprofitable, which wee our selves have had experience of, seeing wee have by reason of this Art undergone great dangers, yea wee have had more mischief, and misfortune by it, then advantage: but there is a time when men are wise too late.

The judgements of the Lord are a great depth. Yet I admired at divine providence in these my misfortunes: for I alwaies had the protection of our great Creator alwaies at hand, that no enemie could bee too hard for me, or represse mee. The Angell of the Lord of this Treasury hath alwaies been my Keeper, into which Treasury the most High Creator hath shut close this treasure only, which hee will alwaies defend, and secure. For I have heard that my Enemies have fell into that snare which they laid for mee. They which would have taken away my life have lost their own; and some of them which would have taken away my goods have lost Kingdomes: Moreover, I know many that would have detracted from my good name, have perished with disgrace. So great preservation have I alwaies had from the great Creator of all things, who presently took mee from my Mothers wombe, put mee under the shadow of his wings, and infused the Spirit of understanding all naturall things, to whom be praise, and glory, for ever, and ever. So great blessings have I received from the most High God our Creator, that it is impossible not only for my pen, but my mind to comprehend. God scarce ever conferred upon any mortall man greater things, yea scarce so great. I wish I had so much affections, so much spirit, eloquence, and wisdome, that I might render meet thankes to him; for I know wee have not deserved so great things, only this I beleeve my selfe to bee, that in him alone I have alwaies trusted, doe trust, and shall trust. For I know that there is no mortall man is able to help mee, only this God, and our Creator; for it is a vain thing to trust in Princes, because they are men (as saith the _Psalmist_) and that all these have their breath of life from God, and this being taken away they are dust; but it is a safe, and secure thing to trust in the Lord God, from whom as from the fountain of goodnesse all good things doe most abundantly flow. Thou therefore that desirest to attaine to this Art, in the first place put thy whole trust in God thy Creator, and urge him by thy prayers, and then assuredly beleeve that hee will not forsake thee: for if God shall know that thy heart is sincere, and thy whole trust is put in him, hee will by one means or another shew thee a way, and assist thee in it, that thou shalt obtain thy desire. The fear of the Lord is the beginning of wisdome. Pray, but yet worke: God indeed gives understanding, but thou must know how, and when to use it: for as a good understanding, and a good opportunity are the gifts of God, so also is the punishment of sinne, when a good opportunity is omitted. But to return to our purpose; wee say, that Argent vive is the first matter of that work, and truly nothing else; whatsoever is added to it, ariseth from it. Wee have said oftentimes that all things in the world are made, and generated of the three Principles; but wee purge some things from their accidents, and being purged, joine them together againe; and by adding what is to be added, wee supply what is defective, and by imitating Nature, wee boile them to the highest degree of perfection, which Nature could by reason of Accidents never doe, and so ended where Art must begin. Moreover, if thou desirest to imitate Nature, imitate her in those things, in which shee workes. And let it not trouble thee that our Writings seem to contradict one another in some places; for so it must bee, lest the Art be too plainly disclosed: But do thou make choice of those things which agree with Nature, take the roses, and leave the prickles. If thou dost intend to make a Metall, let a Metall be thy ground work, because of a Dog is generated nothing but a Dog, and of Metall, nothing but a Metall: for know for certain, if thou shalt not take out of Metall the radicall moisture, well separated, thou shalt never doe any thing; without grains of Wheat thou shalt till thy ground in vain: there is but one thing, but one Art, but one operation. If therefore thou wilt produce a Metall, thou shalt ferment with a Metall; and if thou wilt produce a Tree, let the seed of the Tree be thy ferment. There is as we said, but one operation, and beside it there is none other that is true. All they therefore are mistaken that say, that any particular thing, besides this one way, and naturall matter is true; for a bough is not to bee had, but from the trunk of a Tree: It is an impossible, and senselesse thing to go about to produce a bough; it is easier to make the Elixir it selfe, then any particular thing, although most simple, that will bee advantageous, and abide a naturall examination, and tryall. Yet there bee many that boast they can fix Silver, but it were better for them if they could fix Lead, or Tinne, seeing in my judgement it is all one labour, because they doe not resist the tryall of the fire, whilest they abide in their own nature; but Silver is in its nature fixed enough, and needs not any Sophisticall fixation. But seeing there are as many opinions, as men, wee will leave every one to his own opinion: Let him that will not follow our counsell, and imitate Nature, continue in his errour. Indeed particulars may easily bee made, if you have a Tree, whose young twigs may bee graffed into divers trees; as if you have one water, divers kinds of flesh may be boiled in it, and according to the diversity of the flesh the broth hath its tast, and this from the same foundation. Wee conclude therefore that there is but one Nature, as well in Metalls as in other things, but her operation is various; also there is one universall matter according to _Hermes_. _So from this one thing all things proceed._ Yet there bee many Artificers, who follow every one his own fancy. They seek a new Nature, and new matter; and in conclusion they find a new nothing, because they interpret the Writings of Philosophers not according to the possibility of Nature, but the letter. But all these are of that Assembly, of which mention hath been made in the Dialogue of Mercury with the Alchymist, who return home without any Conclusion; they looke after the end, without any medium, or indeed beginning; and the reason of this is, because they endeavour not to attain to the Art out of the Principles, and grounds of Philosophers, and reading of the books of Philosophers, but from reports, and receipts of Mountebankes: (although now indeed the books of Philosophers are perhaps destroyed by the envious, by adding in some places, and detracting in others) afterwards when things doe not succeed, they betake themselves to Sophistications, and assay divers vaine operations, by making whites, by making reds, by fixing Silver, and extracting out the soul of Gold; which in the Preface of the booke of the Twelve Treatises hath been sufficiently denyed. We doe not deny, yea, we doe say that it is altogether necessary, that the Metallick soule bee extracted, but not for any Sophisticall operation, but for the Philosophicall work, which being extracted, and purged, must againe bee restored to its owne body, that there may bee a true resurrection of a glorified body. This was never our purpose, to be able to multiply Wheat without the seed of Wheate, but that that extracted soul bee able in a Sophisticall way to tinge another Metall, know that it is a thing most false, and that all those that boast of doing of it, are Cheaters: but of that more fully in the third Principle of Salt, since here is not place for any further Discourse.

OF SVLPHVR:

The Philosophers have not undeservedly placed Sulphur in the first place amongst the three Principles, as being the most worthy Principle, in the knowledge of which the whole Art consists. Now there is a threefold Sulphur, and that is to be chosen above the rest: a Sulphur tinging, or colouring: a Sulphur congealing Mercury: the third is essentiall, and ripening. Of which we ought to treat seriously, but because we have set forth one of the Principles by way of Dialogue, so also wee shall conclude the rest, lest we should seem to be partiall, and detract from either of them. Sulphur is more mature then any of the other Principles, and Mercury is not coagulated but by Sulphur: therefore our whole operation in this Art is nothing else but to know how to draw forth that Sulphur out of Metalls, by which our Argent vive in the bowels of the Earth is congealed into Gold, and Silver: which Sulphur indeed is in this work in stead of the Male, but the Mercury in stead of the Female. Of the composition, and acting of these two are generated the Mercuries of Philosophers.