A New Light of Alchymie Taken out of the Fountaine of Nature, and Manuall Experience. Etc.

Judicious Reader,

There is abundance of knowledge, yet but little truth known. The generality of our knowledg is but as Castles in the aire, or groundlesse fancies. I know but two ways that are ordained for the getting of wisdome, viz. the book of God, and of Nature; and these also, but as they are read with reason. Many look upon the former as a thing below them, upon the latter as a ground of Atheisme, and therefore neglect both. It is my judgement, that as to search the Scriptures is most necessary, so without reason it is impossible. Faith without reason is but implicite. If I cannot understand by reason how every thing is, yet I wil see some reason that a thing is so, before I beleeve it to be so. I will ground my beleeving of the Scripture upon reason, I will improve my reason by Philosophy. How shall we convince gain-sayers of the truth of the Scriptures, but by principles of Reason? When God made Man after his own image, How was that? But by making him a rational creature? Men therfore that lay aside Reason in the reading of sacred mysteries, do but un-man themselves, and become further involved in a Labyrinth of errors. Hence it is that their Religion is degenerated into irrationall notions. Now to say, that pure Philosophy is true Divinity, will haply bee a paradox, yet if any one should affirm it, he would not be heterodox. When Job had been a long time justifying himselfe against God, which I conceive was by reason of his ignorance of God, and himselfe; God undertakes to convince him of his errour by the principles of Nature, and to bring him to the knowledge of both: as you may see at large, Job 38. Can any deny that Hermes, Plato, Aristotle (though pure Naturalists) were not most deep Divines? Doe not all grant that the two first cha. of Gen. are true Divinity? I dare also affirm that they are the most deep and the truest Philosophy. Yea, they are the ground, and sum of all Divinity, and Philosophy: and if rightly understood, will teach thee more knowledge of God, and thy selfe, then all the books in the world besides. Now for the better understanding of them, make use of most profound Sandivogius the author of the first of the ensuing Treatises, as the best Expositor of them: in that treatise of his thou shalt see the mystery of the Deity, & Nature unfolded, even to admiration: as to see what that light, and fire is which is the throne of Gods Majesty. How he is in the heaven most gloriously, & in the creatures providentially. How he is the life of that universall Spirit which is diffused through the whole world. What that Spirit of his is that moved upon the Waters. What those Waters are which are above the Firmament, and which are under the Firmament. What that Sperm and Seed was which God put into all creatures by which they should be multiplyed. The true manner of Mans Creation, and his degenerating into Mortality. The true nature of the Garden of Eden, or Paradise. Also the reason why Gold, which had a Seed put into it, as well as other creatures, whereby it should be multiplyed, doth not multiply. What the obstruction is, and how it may bee removed, that so it may be digested into the highest purity, and become the true Elixir, or Philosophers stone; the possibility whereof is so plainly illustrated in this book of Sandivogius, that let any judicious man read it over without all partiality and prejudice, but three or four times, and he shall nolens volens be convinced of the truth of it, and not only of this, but of many other mysteries as incredible as this. So that if any one should ask me, What one book did most conduce to the knowledge of God and the Creature, and the mysteries thereof; I should speake contrary to my judgment, if I should not, next to the sacred Writ, say Sandivogius. All this I speak for thy encouragement, that thou shouldst lay aside other frivolous bookes, and buy this, and read it over, & thou wilt (I question not) thank mee for my advice.

And as this booke doth in generall, so the second of these Treatises doth in particular illustrate the possibility of Nature, and the mysteries thereof, as also the nature and manner of the Generation, Growth, Conservation, Life, Death, Renewing, Transmutations, Separations, and Signatures of all naturall things, in the explication of which many rare experiments and excellent mysteries are discovered and found out.

To these is added a Chymical Dictionary, explaining hard places, and words met withall in obscure Authors. But this, and the other I speak more sparingly in the commendations of, because if read they will speak more for them selves then I can speak for them: only I was willing for the English nations sake, whose spirits are much drawn forth after knowledge, to translate them into the English tongue. I did not doe it to multiply books, (for there are too many books already; and the multitude of them is the greatest cause of our ignorance, and in them is a great vanity) but to let thee see the light of Nature, by which thou maist judg of truths, and the better conceive of the God of Nature, of whom all naturall things are full, and whose goings forth in the way of Nature are most wonderfull, even to the conviction of the greatest Atheists.

Courteous Reader, thou must excuse me for not affecting elegancies in these Translations, for if I were skilled in them, yet the matter of the books would not bear them. If I have sometimes used uncouth words, it was because the sense, to which I kept me close, would not properly bear any other, or at least better came not at the present into my mind. If any Errata’s have passed through the slips of my pen, or the Printers mistake, be thou candid, and mend them. If thou shalt not approve of what I have done, convince mee of my errour by doing better; for thereby thou shalt oblige the lovers of truth, and amongst the rest, thy friend

J. F.

The Preface.

The Author wisheth all health to, and prays to God for a blessing upon all the Searchers of Alchymie, namely the true Sons of Hermes.

Many wise, and very learned men many ages since, yea (Hermes testifying the same) before the floud wrote many things concerning the making the Philosophers stone; and have bequeathed so many writings unto us, that unlesse Nature should daily worke things credible to us, scarce any one would beleeve it as a truth that there were any nature at all: because in former ages there were not so many devisers of things, neither did our Ancestors regard any thing besides nature it selfe, and the possibility of nature. And although they were contented with the plaine way alone of nature, yet they found out those things, which we now imployed about divers things could not with all our wits conceive. This is because nature, and the generation of things in the world is esteemed of us meane, and plaine. And therefore we bend our wits not to things knowne, and familiar, but to such things, which not at all, or very hardly can be done. Wherefore it happens that we are more dexterous in devising curious subtilties, and such which the Philosophers themselves did never thinke of, then to attain to the true processe of nature, & the right meaning of Philosophers. And such is the disposition of mens natures, as to neglect those things they know, and to be alwaies seeking after other things; such also and much more is that of mens wits, and fancies, to which their nature is subjected. As for example; You see any Artificer, when he hath attained to the highest perfection of his Art, either searcheth into other Arts, or abuseth the same, which he already hath, or else leaves it off quite. So also is generous nature alwaies active and doing to its very Iliad (i) utmost period, and afterward ceaseth. For there is given to nature from the beginning a certaine kinde of grant, or permission still to attaine to things better, and better through her whole progresse, and to come to her full rest, towards which she tends with all her might, and rejoyceth in her end, as a Pismire doth in her old age, at which time nature makes her wings. Even so our wits have proceeded so farre, especially in the Phylosophicall Art, or praxis of the stone, that now we are almost come to the Iliad it selfe. For the Art of Chymistry hath now found out such subtilties, that scarce greater can be invented, and differ as much from the Art of the Ancient Philosophers as a Clock-smith doth from a plaine Black-smith: And although both worke upon Iron, yet neither understands the others labours, although both are masters of their Art. If Hermes himselfe, the father of Philosophers, should now be alive, and subtil-witted Geber, together with most profound Raimundus Lullius, they would not be accounted by our Chymists for Philosophers, but rather for Scholars: They would be ignorant of those so many distillations, so many circulations, so many calcinations, and so many other innumerable operations of Artists now adayes used, which men of this age devised, and found out of their writings. There is one only thing wanting to us, that is, to know that which they effected, viz. the Philosophers stone, or Physicall Tincture, we, whilest we seeke that, finde out other things: and unlesse the procreation of man were so usuall as it is, and nature did in that thing still observe her owne law, and rules, we should scarce not but erre. But to returne to what I intended; I promised in this first treatise to explaine Nature, lest every idle fancy should turne us aside from the true and plaine way. Therefore I say Nature is but one, true, plaine, perfect, and entire in its owne being, which God made from the beginning, placing his spirit in it: but know that the bounds of nature is God himselfe, who also is the originall of nature. For it is certaine, that every thing that is begun, ends no where but in that, in which it begins. I say it is that only alone, by which God workes all things: not that God cannot worke without it (for truly he himselfe made nature, and is omnipotent) but so it pleaseth him to doe. All thing proceed from this very nature alone; neither is there any thing in the world without nature. And although it happens sometimes that there be abortives; this is not natures fault, but of the Artist, or place. This nature is divided into foure places, in which she works all these things, which appeare to us under shadowes; for truely things may be said rather to be shadowed out to us, then really to appeare. She is changed in male, and female, and is likened to Mercury, because she joynes her selfe to various places; and according to the goodnesse, or the badnesse of the place she brings forth things; although to us there seeme no bad places at all in the earth. Now for qualities there be only foure, and these are in all things, but agree not, for one alwaies exceeds another. Moreover, nature is not visible, although she acts visibly; for it is a volatile spirit, which executes its office in bodies, and is placed, and seated in the will, and minde of God. Nature in this place serves us for no other purpose, but to understand her places, which are more sutable, and of nearer affinity to her; that is, to understand how to joyne one thing to another, according to nature, that we mixe not wood and man together, or an oxe or any other living creature, and metals together: but let every thing act upon its owne like: and then for certaine nature shall performe her office. The place of nature is no other then, as I said before, what is in the will of God.