Aula Lucis, OR, The House of LIGHT: A Discourse written in the year 1651.  
By S. N. a Modern Speculator.  
Hic locus est, quem (si verbis audacia detur) Haud timeam magni dixisse palatia Coeli  
LONDON, Printed for uvilliam Leake, and are to be sold at his Shop at the sign of the Crown in Fleetstreet, between the two Temple Gates, 165●.   

To my best, and noblest Friend, Seleucus Abantiades.  
WHat you are, I need not tell you: what I am, you know already. Our Acquaintance began with my Childhood, and now you see what a Peer you have purchased. I can partly refer my inclinations to yourself, and those only which I derive from the contemplative Order, for the rest are besides your influence. I here present you with the fruits of them, that you may see my Light hath Water to play withal. Hence it is, that I move in the Sphere of Generation, and fall short of that Test of Heraclitus, Lumen Siccum optima Anima. I need not expound this to you, for you are in the Centre, and see it. How soever you may excuse me, if I prefer Conceptions to Fancies; I could never affect any thing that was Barren; for Sterility and Love are inconsistent. Give me a knowledge that's fertile in performances, for Theories without their effects, are but Nothings in the dress of things. How true this is, you can tell me; and if I but recite what is your own, you must not therefore undervalue it, it being in some sense a Sacrifice; for Men have nothing to give, but what they receive Suffer me then at the present to stand your Censer, and exhale that incense which your own Hands have put in I dare not say here is Revelation, nor can I boast with the prodigious Artist you read of, that I have lived three years in Regione Lucis. It is enough that I have light, as the King of Persia had his Sponsa Solis; and truly I think a happiness to have seen that Candle lodged, which our Fathers judged to be Lux errans, quaerens Habitaculum. But I grow absurd, I speak as if I would instruct you; and now me thinks you ask me, Quis Legit Haec?  
It is I Sir that read the Tactics here to Hannibal, and teach him to break Rocks with Vinacre. I am indeed somewhat Pedantic in this, but the liberty you are still pleased to allow me, hath carried me beyond my Cue. It is a trespass you know, that's very ordinary with me, and some junior Colleagues: nor can I omit these Verses which you have been sometimes pleased to apply to this forwardness of mine.  
Talis Amyclaei domitus Pollucis habenis  
Cyllarus, & quorum Graij meminere poetae,  
Martis equi bijuges, & magni eurrus Achilles  
It is my opinion Sir, that truth cannot be urged with too much spirit, so that I have not sinned here as to the thing itself, for the dangers only in your Person. I am afraid my boldness hath been such, I may be thought to fall short of that Reverence I own you. This is it indeed which I dare call a Sin, and I am so fare from it, that it is my private wonder, how I came to think it. Suffer me then to be impertinent for once; and give me leave to repent of an humour, which I am confident you place not amongst my faults, but amongst your own Indulgences.  
Your humble servant. S. N. From Heliopolis 1651.   

To the present Readers.  
IT will be questioned perhaps by the envious, to what purpose these sheets are prostituted; and especially that Drug wrapped in them, the Philosopher's Stone. To these it is answered by Solomon, There a is time to cast away Stones: And truly I must confess I cast away this Stone, for I misplace it: I contribute that to the Fabric, which the Builders in all ages have refused. But lest I seem to act Sine proposito, I must tell you I do it not for this Generation, for they are as fare from Fire, as the Author is from Smoke. Understand me if you c●n, for I have told you an honest Truth. I writ Books, as the old Roman planted Trees, Posteris & Diis immortalibus: for the glory of God, and the benefit of Posterity. It is my design to make over my Reputation to a better Age, for in this I would not enjoy it, because I know not any from whom I would receive it: And here you see how ambitious am grown, but if you judge the humour amiss, tell me not of it, lest I should laugh at you: I look indeed a step further than your lives, and if you think I may die before you, I would have you know, it is the way to go beyond you: To be short, if you attempt this discourse, you do it without my advice, for it is not fitted to your fortunes. There is a white Magic this book is enchanted withal: it is an adventure for Knights of the Sun, and the Errants of this time may not finish it. I speak this to the University Quixots, and to those only who are ill-disposed, as well as ill-discipli'nd; there is amongst them a generation of Wasps, things that will fight though never provoked: These buckle on their Logic as proof, but it fares with them, as with the famous Don, they mistakea, Basin for a Helmet; for mine own part I am no Reformer, I can well enough tolerate their positions, so they do not trouble mine. What I writ is no rule for them, it is a Legacy deferred to posterity, for the future times, wearied with the vanities of the present, will perhaps seek after the Truth, and gladly entertain it. Thus you see what Readers I have predestined for myself, but if any present Mastix fastens on this discourse, I wish him not to traduce it, lest I should whip him for it: This is my advice, which if it be well observed, 'tis possible I may communicate more of this nature: I may stand up like the Pharus in a dark night, and hold out that Lamp, which Philalethes hath overcast with that envious phrase of the Rabbins, Saepes sapientiae silentium.   

Aula Lucis, etc.  
I Have resolved with myself, to discourse of Light, and to deliver it over to the hands of posterity, a practice certainly very ancient, and first used by those who were first wise. It was used then for Charity, not for pomp, the designs of those Authors, having nothing in them of glory, but much of benefit; it was not their intention to brag, that they themselves did see, but to lead those, who in some sense were blind, and did not see: To effect this, they proceeded not as some modern Babarians do, by clamorous, malicious disputes; a calm instruction was proposed, and that being once rejected, was never afterwards urged; so different, and remote a path from the the Schoolmen did they walk in, and verily they might well do it, for their principles being once resisted, they could not inflict a greater punishment on their Adversaries, then to conceal them. Had their doctrine been such as the Universities profess now, their silence indeed had been a virtue, but their positions were not mere noise and Notion, they were most deep experimental secrets, and those of infinite use, and Benefit: Such a tradition then as theirs was, may wear that style of the noble Verulam, and is most justly called traditio Lampadis. But I observe, that in their delivery of mysteries, they have as in all things else, imitated nature, who dispenseth nor her light without her shadows: they have provided a Veil for their Art, not so much for obscurity as ornament, and yet I cannot deny but some of them, have rather buried the truth then dressed it; for my own part, I shall observe a mean way, neither too obscure, nor too open, but such as may serve posterity, and add some splendour to the Science itself, And now whosoever thou art, that in times to come, shalt cast thine eyes on this book, if thou art corrupted with the common Philosophy, do not presently rage, and take up the pen in defiance of what is here written. It may be thou hast studied thy three questions pro forma, and a quick disputant thou art: but hast thou concocted the whole body of Philosophy? hast thou made nature the only business of thy life? and baste thou arrived at last to an infallible, experimental knowledge? If none of these things, upon what foundation dost thou build? It is mere quacking to oppose the dead, and such perhaps as thy betters durst not attempt in time of life, but as one said, that advantage breeds baseness, so some may insult because their Adversary is out of the way, and tell me with that friendly Stoic.  Audisnê hoc Amphiarae sub terram abdite? 
If any such Tares spring above ground, when I am under it, I have already looked upon them as an idle, contemptible bundle, I have prepared them a convenient Destiny, and by my present Scorn, annihilated their future malice: It is a better and more serious Generation I would be serviceable unto, Generation that seek nature in the simplicity thereof, and follow her not only with the Tongue, but with the hand. If thou art such then as this Character speaks, let me advise thee not to despair; give me leave also to affirm unto thee, and that on my soul, that the consequences and treasures of this Art, are such, and so great, that thy best and highest wishes are fare short of them, read then with diligence what I shall write, and to thy diligence add patience, to thy patience hope, for I tell thee neither fables nor follies.  — Tibi res Antiquae laudis, & Artis Aggredior, Sanctos ausus recludere fontes. 
I tell thee a Truth, as ancient as the fundamentals of the world: and now lest my Preface should exceed in Relation to the discourse itself, which must be but short, I will quit this kind out-work, that I may bring thee within doors, and here will I show thee the Throne of Light, and the Crystalline Court thereof.  
Light originally had no other birth than manifestation, for it was not made but discovered, it is properly the life of every thing, and it is that which Acts in all particulars, but the communion thereof with the first matter was celebrated by a general contract before any particulars were made; the matter of itself was a passive thin Substance, but apt to retain Light, as Smoke, is to retain flame. After impregnation, it was condensed to a Crystalline moisture, unctuons and fiery, of nature Hermaphroditical, and this in a double sense, in relation to a double Centre, Celestial, and Terrestrial. From the Terrestrial Centre proceeded the earthly Venus, which is Fierie and Masculine, and the earthly Mercury, which is Watery and Feminine; and these two are one against the other. From the Celestial Centre proceeded two living Images, namely a White, and a Red light, and the white light settled in the Water, but the Red went into the Earth. Hence you may gather some infallible signs, whereby you may direct yourselves in the knowledge of the Matter, and in the Operation itself, when the Matter is known. For if you have the true Sperm, and know withal how to prepare it, which cannot be without our secret fire; you shall find that the Matter no soonerseels the Philosophical heat, but the white light will lift himself above the water, and there will he swim in his glorious blue vestiment like the Heavens. But that I may speak something more concerning the Chaos itself, I must tell you it is not rain-water, nor dew; but it is a subtle mineral moisture, a water so extremely thin and spiritual, with such a transcendent incredible brightness, there is not in all nature any liquor like it, but itself. In plain terms it is the middle substance of the wisemen's Mercury, a water that is coagulable, and may be bardned by a proper heat into stones, and metals: Hence it was, that the Philosophers called it their stone, or if it be lawful for me to reveal that, which the Devil out of envy, would not discover to Illardus, I say they called it a stone, to the end that no man might know what it was they called so: for, there is nothing in the world so remote from the complexion of a stone, for it is water, and no stone. Now what water it is, I have told you already, and for your better instruction I shall tell you more: it is a water made by nature, not extracted by the hands of Man, nor is it mere water, but a spermatic viscous composition of Water, Earth, Air, and Fire; all these four nature unites in one Crystalline coagulable Mass, in the form or appearance of water, and therefore I told you it was a water made by nature: But if you ask me how nature may be said to make any such water, I shall instruct you by an example that's obvious. Earth and water are the only materials whereupon nature works, for these two being passive, are compassed about with the active superior bodies, namely, with the Air, Heaven, Sun and Stars. Thus do they stand in the very fire, at least under the Beams and ejaculations thereof, so that the Earth is subject to a continual torrefaction, and the water to a continual coction: Hence it comes to pass, that we are perpetually overcast with Clouds, and this by a Physical Extraction or sublimation of water, which nature herself distils, and reins down upon the earth: Now, this water, though of a different complexion, from the Philosopher's Mineral water, yet hath it many circumstances, that well deserve our observation. I shall not insist long upon any, I will only give you one or two instances, and then return to my subject. First of all then, you are to consider, that nature distils not beyond the body, as the Chemist doth in the Recipient; she draws the water up from the Earth, and to the same earth doth she return it, and hence it is, that she generates by circular and seasonable imbibitions. Secondly, you must observe, that she prepares her moisture before she imbibes the body therewith, and that by a most admirable preparation; her nethod in this point is very obvious and open to all the World, so that if men were not blind, I needed not much to speak of it. Her water (we see) she rarisies into Clouds, and by this means doth she rack and tenter-stretch the body, so that all the parts thereof are exposed to a searching spiritual purgatory of wind and fire; for, her wind passeth quite through the Clouds, and cleanseth them, and when they are well cleansed, then comes Heaven in with her Fire, and fixeth it in Ente puro Saphirico: But this is not all, there are other circumstances, which nature useth above ground, in order to her vegetables, and now would I speak of her subterraneous preparations, in order to her Minerals, but that is not lawful for me as it was for the Poet,  Pandere res altâ terrâ, & Caligine mersas. 
Howsover I shall not fail to tell thee a considerable truth, whoever thou art that studiest this difficult Science. The preparation of our Animal and Mineral sperm (I speak of the true preparation) is a secret upon which God hath laid his Seal, and thou mayst not find it in books, for it was never entirely written, thy best course is to consider the way of nature, for there it may be found, but not without reiterated, deep, and searching meditations. If this Attempt fails thee, thou must pray for it (not that I hold it an easy or a common thing to attain to Revelations, for we have none in England) but God may discover it to thee, by some ordinary and mere natural means: In a word, if thou canst not attain to the knowledge of it in this life, yet shalt thou know it in thy own body, when thou art passed knowing of it in this Subject; but because I will not deprive thee of those helps which I may lawfully communicate, I tell thee that our preparation is a purgation, yet do not we purge by common ridi●uous sublimations, nor the more foolish filtrations, by a secret, tangible, natural fire, and he that knows this Fire, and how to wash with it, knows the key of our Art, even our hidden Saturn, and the stupendious infernal lavatory of nature; much more could I say concerning this Fire, and the proprieties thereof, it being one of the highest mysteries of the Creation, a subject questionless wherein I might be voluminous, and all the way mysterious, for it relates the greatest effects of Magic, being the first male of the Mercury, and almost his Mother: Consider then the Generation of our Mercury, and how he is made, for here lies the ground of all our secrets. It is plain that outwardly we see nothing but what is gross, for example, Earth, Water, Metals, Stones, and amongst the better Creatures Man himself. All these things have a lumpish, ineffectual outside, but inwardly they are full of a subtle, vital limositie impregnated with fire, and this nature makes use of in generations, wherefore we call it the sperm: For instance sake, we know the body of Man is not his sperm, but the sperm is a subtle extraction taken out of his body: Even so in the great world, the body or fabric itself, is not the seed, it is not Earth, Water, Aire, or Fire: for these four if they were put together, would be still four Bodies of different forms, & Complexions. The seed then, or first matter is a certain limositie extracted from these four, for every one of them contributes from its very Centre, a thin slimy substance, and of their several slimes nature makes the sperm by an inessable union and mixture; this mixture and composition of slimy principles, is that Mass which we call the first matter, it is the Minera of Man, whereof God made him; in a double image did he make him in the day that he became a living soul; hence a famous Artisi speaking of the Creation of Adam, and alluding to the first matter, delivers himself in these terms. Creavit Deus Adam de limositate Elementorum, scilicet de limositate Terrae, Aquae, Aeris, & Ignis, & vivificavit eum a sole Sancti Spiritus, & de Luce, & claritate, & lumine Mund●. Have a care then that you mistake not any specified body for the sperm, beware of quicksilver, Antinomie, and all the metals, and have nothing to do with aught that is extracted from metals. Beware of Salts, Vitriols, and every minor mineral: beware of Animals, and Vegetables, and of every thing that is particular, or takes place in the Classis of any known species. The first matter is a miraculous substance, and of which you may affirm contraries without Inconvenience. It is very weak, and yet most strong, it is excessively soft, and yet there is nothing so hard. It is one and all: spirit and body: fixed and volatile, Male and Female: visible and inviflble. It is fire, and burns not: it is water, and wets not, it is Earth that runs, and Air that stands still; in a word it is Mercury, the laughter of fools, and the wonder of the wise, nor hath God made any thing that is like him. He is borne in the World, but was extant before the world, and hence that excellent Riddle, which he hath somewhere proposed of himself. Habito in Montibus & in Planitie, pater antequam Filius: genui matrem meam, & mater mea, sive pater tulit me in matrice sua generans me, non opus habens Nutrice.  
I dwell (saith he) in the Mountains and in the Plains, a Father before I was a Son: I generated my Mother, and my mother carrying me in her womb generated me, having no uye for a Nurse. This is that substance which at present is the Child of the Sun and Moon; but originally both his Parents came out of his Belly. He is placed between two fires, and therefore is ever restless. He grows out of the earth as all vegetables do, and in the darkest night that is, receives a light from the stars, and reteins it. He is attractive at the first, because of his horrible emptiness, and what he draws down is a Prisoner for ever; he hath in him a thick fire, by which he captivates the Thin, and he is both Artist and matter to himself. In his first appearance he is neither earth nor water, neither solid nor fluid, but a substance without all form, but what is universal; he is visible, but of no certain colour, for Chamaelion-like, he puts on all colours, and there is nothing in the world hath the same figure with him; when he is purged from his Accidents, he is a water coloured with fire, deep to the sight, and as it were swollen, and he hath something in him that resembles a commotion, in a vaporous heat he opens his belly, and discovers an azure Heaven, tinged with a milky light, within this coelum he hides a little Sun, a most powerful red fire, sparkling like a carbuncle, which is the red gold of the wisemen. These are the Treasures of our sealed fountain, and though many desire them, yet none enters here, but he that knows the Key, and withal how to use it; in the bottom of this Well lies an old Dragon, stretched along and fast asleep; awake her if you can, and make her drink, for by this means she will recover her youth, and be serviceable to you for ever, in a word, separate the Eagle from the Green-Lyon, then clip her wings, and you have performed a miracle: but these you'll say are blind terms, and no man knows what to make of them. True indeed, but they are such as we received from the Philosophers; howsoever that I may deal plainly with you. the Eagle is the water, for it is volatile, and flies up in Clouds as an Eagle doth, but I speak not of any common water whatsoever. The green Lion is the Body or Magical earth, with which you must clip the wings of the Eagle, that is to say, you must fix her, that she may fly no more. By this we understand the opening, and shutting of the Chaos, & that cannot be done without the proper key, I mean our secret fire, wherein consists the whole mystery of the preparation; our fire then is a natural fire, it is vaporous, subtle, and piercing; it is that which works all in all, if we look on Physical digestions, nor is there any thing in the world that answers to the stomach, and performs the effects thereof, but this one thing, it is a substance of propriety solar, and therefore sulphureous; it is prepared as the Philosophers tell us, ab antiquo Dracone, and in plain terms, it is the fume of Mercury, not erude but cocted. This Fume utterly destroys the first form of gold, introducing a second, and a more noble one. By Mercury I understand not quick silver, but Saturn Philosophical, which devours the Moon, and keeps her always in his Belly: by gold, I mean our spermatic green gold, not the adored Lump which is dead, and ineffectual, it were well certainly for the Students of this noble Art, if they resolved on some general positions, before they attempted the books of the Philosophers.  
For Example, let them take along with them these few Truths, and they will serve them for so many rules, whereby they may censure, and examine their Authors.  
First, That the first matter of the stone, is the very same with the first matter of all things.  
Secondly, That in this matter all the essential principles, or ingredients of the Elixir, are already shut up by Nature, and that we must not presume to add any thing to this matter, but what we have formerly drawn out of it; for the stone excludes all extractions, but what distil immediately from its own Crystalline universal Minera.  
Thirdly, and lastly, that the Philosophers have their peculiar secret metals, quite different from the metals of the vulgar, for where they name Mercury they mind not Quicksilver; where Saturn not lead, where Venus and Mars, not Coper and Iron, and where Sol or Luna, not gold or silver. Their stone verily is not made of common gold and silver, but it is made as one delivers it, Ex Auro & Argento vilibus, faetentibus simul & suaveolentibus, virentibus, animatis, ubique repertitiis, sed admodum quam paucis cognitis, Of gold and silver that are reputed base that stink, and withal smell sweetly, of green, living gold and silver to be found every where, but known of very few: away then with those Mountebanks, who tell you of Antinomie, salts, Vitriols, Marchasits, or any mineral whatsoever; Away also with such Authors as prescribe or practise upon any of these bodies, you may be sure they were mere cheats, and did write only to gain an opinion of knowledge: There are indeed some uncharitable but knowing Christians, who stick not to lead the blind out of this way; these are full of elaborate studied deceits, and one of them who pretends to the Spirit of God hath at the same mouth vented a slippery spirit, namely, that the stone cannot be opened through all the grounds as he calls them, under seven years. Truly, I am of opinion that he never knew the stone in this natural world, but how well acquainted he was with the Tinctures in the spiritual world, I will not determine. I must confess many brave, and sublime truths, have fallen from his Pen, but when he descends from his inspirations, and stoops to a Physical practice, he is quite besides the But. I have ever admired the royal Gieberim, whose religion if you question, I can produce it in these few words, Sublimis naturarum Deus, Benedictus, & gloriosus. This is the title, and the style he always bestows upon God, and it is enough to prove him no Atheist. He I say, hath so freely, and in truth so plainly discovered this secret, that had he not mixed his many impertinencies with it, he had directly prostituted the mystery. what I speak, is apparent to all knowing Artists, and hence it is that most Masters have so honoured this Arabian, that in their books he is commonly called Magister magistrorum; we are indeed more beholding to this Prince, who did not know Christ, then to many professed Christians, for they have not only concealed the Truth, but they have published falsities, and mere inconsistencies therewith, they have studiously, and of mere purpose deceived the world, without any respect of their credit or Conscience. It is a great Question, who was most envious the 
a This receipt was extant in Bodiley' Archieves.  Devil in his Recipe to our Oxford-Docter, or 
b See Arnol●us his Flos Florum.  Arnoldus in his accipe to the King of Arragon, I know well enough what that Gentleman de Villa nouâ prescribes, and I know withal his instructions are so difficult that Count Trevers when he was Adept suo modo, could not understand them: for he hath written most egregious Nonsense, and this by endeavouring to confute greater Mysteries, than he did apprehend. Now if any man thinks me too bold, for censuring so great an Artist as Arnoldus was, I am not so empty, but I can reason for myself; I charge him not with want of Knowledge, but want of Charity, a point wherein even the possessors of the Philosopher's stone are commonly poor. I speak this, because I pity the distractions of our modern Alchemists, though Thilalethes laughs in his sleeve, and like a young Colt kicks at that Name. For my own part I advise no Man to attempt this Art without a Master, for though you know the Matter, yet are you far short of the Medicine. This is a Truth you may be confident of, and if you will not believe my Text, take it upon Raymund Lullie's Experience, He knew the Matter, it being the first thing his Master taught him, than he practised upon it in his own phrase, multifariè multisque modis: but all was to no purpose, he had the Cabinet but not the Key. At last he found himself to be (what many Doctors are) a confident Quack, a Broyler and nothing more, as it appears by his subsequent confession. Eleganter (saith he) dixerunt Philosophi, quod opus magnum non est nisi solutio & Congelatio, sed ista fiunt per viam Circulorum, quorum ignorantiâ plures Magnates in literatura decepti fuerunt in magisterio, credentes notabiliter cum confidentiâ, se intelligere formam, & modum Circulandi, ex quibus nos fuisse unum lethaliter vulner atum celare non intendimus. Cum sola enim presumptione & temeritate, scientiae hujus naturam firmiter nos intelligere credebamus, sed nullo modo intelleximus, donec tempus adfuit, in quo spiritus nos docuit, non immediatè sed mediate per Magistrum Arnoldum de Villa nova qui largitate suà immensà reficienter in nos inspiravit.  
Thus he: and now I shall advise the Chemist to set a watch at his lips, because of some invisible Gentlemen, that overhear. I myself have known some men to affirm, they had seen and done such things, which God and Nature cannot do according to the present Laws of Creation, but had my young friend Eugenius Philalethes been present, he had langhed without mercy. Take heed then what you say, lest you make sport for the Wise, for they are something like the immortals.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Many men there are, who think it Ordinary to be instructed in these secrets, but in this they are confidently mistaken. He must be a known tried Friend, a friend of years, not of days; not a compliment all thing, whose Action is all Hypocrite: not a severe dissembler who gives thee fair words, but if once tried, his heart is so sarr from his Promises, that like a Fly in a Box, it is scarce a part of his Body. Raymund lully hath in a certain place delivered himself handsomely in relation to the practice, and this for his friend's sake; but how rigid then was he in scriptis? His Disciple (if he could understand him) was to be accountable to him in the use of the mystery, and therefore he tells him plainly, that he did it mutuo tantum, & sub restitutione coram judice generali, we must not expect then to be instructed, because we are acquainted, and verily acquaintance with such persons is a thing not common. In ordinary favours it is supposed, that men should deserve them, before they receive them: but in this thing, which is a Benefit incomparable, it sals out otherwise, we look for present discoveries, we believe the Philosophers will teach us, and in plain terms tell us all their Art, but we know not wherefore they should be so kind unto us. Such impudent Hopes have no more reason in them, then if I should spend a compliment on a rich Gentleman, and then expect he should make me his Heir in lieu of my phrase, and so pass his Estate upon me. This is very absurd, but nothing more common, though I know there is another sort of wellwishers, but they are most miserable, for they cast about to fool those men, whom they know to be wiser than themselves. But in this point the Philosophers need no Instructions, they can act many parts, and he that plots to overreach them, takes a course to break before he sets up. It remains then, that we bestow our Attempts on their Books, and here we must consider the two Universal Natures, Light and Matter. Matter as I have formerly intimamated, is the House of Light, here he dwells and builds for himself, and to speak Truth, he takes up his lodging in sight of all the World. When he first enters it, it is a glorious transparent Room, a Chrystall-Castle, and he lives like a Familiar in Diamonds. He hath then the Liberty to look out at the Windows, his love is all in his sight, I mean that liquid Venus, which lures him in, but this continues not very long. He is busy as all Lovers are, labours for a more close Union, insinuates and conveys himself into the very substance of his Love, so that his Heat and action stir up her moist Essences, by whose means he becomes an absolute Prisoner. For at last the Earth grows over him out of the water, so that he is quite shut up in darkness, and this is the secret of the Eternal God which he hath been pleased to reveal to some of his Servants, though mortal Man was never worthy of it. I wish it were lawful for me to enlarge my self in this point for Religion's sake, but it is not safe, nor convenient that all Ears should hear even the mysteries of Religion. This leprous Earth (for such it is if it be not pur'gd) is the Toad that eats up the Eagle, or Spirit, of which there is frequent mention in the Philosopher's Books. In this Earth also have many of the wisemen seated that tincture, which we commonly call darkness: Truly they may as well bestow it on the water, or the Air, for it appears not in any one element, but either in all Four, or else in two, and this last was that which deceived them. Now the water hath no blackness at all, but a majestic, large clarity. The Earth likewise in her own nature is a glorious Chrystallized body, bright as the Heavens. The Air also excels both these in complexion, for he hath in him amost strange inexpressible whiteness, and serenity. As for the Fire, it is outwardly red and shining like a Jacinth, but inwardly in the spirit white as Milk. Now if we put all these substances together though purged and celified; yet when they stir and work for Generation, the black colour over-spreads them all, and such a black, so deep and horrid, that no common darkness can be compared unto it. I desire to know then whence this Tincture ariseth, for the Root of every other Colour is known. It is to be observed, that in the separation of the Elements, this blackness appears not any where, but in that Element which is under the Fire; and this only whiles you are drawing out the Fire, for the Fire being, separated the Body is white. It is plain than that Darkness belongs to the Fire, for in truth Fire is the Manal of it, and this is one of the greatest Mysteries both in Divinity and Philosophy; but those that would rightly understand it, should first learn the difference between Fire and Light.  
Trismegistus in his Vision of the Creation, did first see a pleasing, gladsome Light, but interminated. Afterwards appeared a horrible sad Darkness, and this moved downwards, descending from the Eye of the Light, as if a Cloud should come from the Sun. This darkness (saith he) was condensed into a certain water, but not without a mournful inexprossible Voice or Sound, as the Vapours of the Elements are resolved by Thunder. After this (saith that great Philosopher) the holy word came out of the Light, and did get upon the water, and out of the water he made all Things. Let it be your study then who would know all things, to seek out this Secret water, which hath in itself all Things. This is the Physical and famous Pythagorean Cube, which surpriseth all Forms, and retains them Prisoners Huic sundo (said my Capnion) Si qua forma demersa, huic solido Receptaculo si fuerit illapsa, & in hanc sedem materialem reposita, non vage nec communiter recipitur, sed stabiliter & singulariter, fit individua & incommunicabilis, tanquam ascriptitia glebae, tempori & loco subjecta, & quasi de libertate in servitutem Materiae proscripta.  
The Consequences of this Prison, which sometimes are sad, and the steps that lead unto it, are most elegantly expressed in the Oracles.  
— Praecipitium in Terra subest,  
Septemvios' trahens per gradus: sub quo  
Horribilis Necessitatis Thronus est.  
In a word all things in the World, as well Events as Substances flow out of this Well. Hence come our fortunes and our misfortunes, our Riches and our poverty: and this according to the scales of the supreme Agent in his dispensations of Light and darkness, we see there is a certain face of light in all those things which are very dear, or very precious to us. For Example, in Beauty, Gold, Silver, Pearls, and in every thing that is pleasant or carries with it any opinion of happiness. In all such Things I say there is inherent a certain secret concomitant lustre, and whiles they last the possessors also are subject to a Clearness and Serenity of Mind. On the contrary in all Adversities there is a certain corroding, heavy sadness; for the spirit grieves because he is Eclipsed, and overcast with darkness. We know well enough that poverty is but obscurity, and certainly in all disasters there is a kind of Cloud or something that answers to it. In people that are very unfortunate, this darkness hath a Character, and especially in the forehead there lies a notable judgement, but there are few can read in such Books. Of this Virgil (who was a great Poet, but a greater Philosopher) was not ignorant, for describing Marcellus in the Elysian fields, he makes his sad countenance an Argument of his short life.  
Atque hic Aeneas (una namque ire videbat  
Egregium formâ juvenem, & fulgentibus Armis,  
Sed frons laeta parum, & deiecto lumina vultu.)  
Quis pater, ille, virum qui sic comitatur euntem?  
Eilias'? anne Aliquis magnâ de stirpe Nepotion?  
Quis strepitus circa Comitum? Quant un instaria Ipsoest?  
Sed NOX atra Caput tristi Ctrcumvolat Vmbrâ.  
But these are Things, that ought not to be publicly discussed, and therefore I shall omit them. He that desires to be happy, let him look after Light, for it is the Cause of Happiness both Temporal, and Eternal. In the House thereof it may be found, and the House is not far off, nor hard to find, for the Light walks in before us, and is the guide to his own habitation. It is Light that forms the gold, and the Ruby, the Adamant and the silver and he is the Artist that shapes all things. He that hath him, hath the Mint of Nature, and a Treasure altogether inexhaustible. He is blest with the Elect substance of Heaven and Earth and in the opinion of the Turba, Felix dici meretur, & super circulos mundi elevatur.  
Nor indeed without Reason, for Nature herself dictates unto us, and tells us that our Happiness consists in Light, Hence it is that we naturally love the Light, and rejoice in it, as a Thing agreeable and beneficial unto us. On the contrary we fear the darkness, and are surprised in it with a certain Horror, and a Timorous Expectation of some Hurt that may befall us. It is Light than that we must look after, but of itself it is so thin and spiritual, we can not lay hands upon it, and make it our Possession. We cannot confine it to any one place, that it may no more rise, and set with the Sun; we cannot shut it up in a Cabinet, that we may use it when we please, and in the darkest Night see a glorious Illustration. We must look then for the Mansion of Light, that oily Aethereal substance that retains it, for by this means we may circumscribe, and confine it. We may impart and communicate it to what Bodies we please, give the basest Things a most precious Lustre, and a Complexion as lasting as the Sun. This is that Mysteric, which the Philosophers have delivered hitherto in most envious and obscure Terms; and though I do not Arrogate to myself a greater Knowledge than some of them had; yet I do affirm, and that knowingly, that this Secret was never communicated to the World in a Discourse so plain, and positive as this is. It is true, this Script is short, and the Body of Magic hath no Proportion to these few Lines. To write of it at large, and discover its Three Scenes, Elemental, Celestial, and Spiritual, was sometimes the Design of one that was able to perform. But He (and it was ever the Fortune of Truth to be so served) was not only Opposed, but Abused by a barbarous malicious Ignorant. I should think that Gentleman did set up for Bartholomew Fair, he hath such Contrivances in his second Lash. The Tutor Dedicates to his Pupil, and the same Pupil versifies in Commendation of his Tutor. Here was a Claw, there was never any so Reciprocal: Sure Rozinant and Dapple might learn of these Two.  
But this is stuff to stop our Noses at, let us leave it for Cambridge, whence it first came. The Coagulation of our Water, and the Solution of our Earth, are the two greatest and most difficult Operations of the Art, for these two are Contrary Keys, the Water opens, and the Earth shuts. Be sure then to add nothing to the Subject, but what is of its own Nature; for when it is prepared, it is all-sufficient: He coagulates Himself, and dissolves Himself, and passeth all the Colours: and this by virtue of its own inward Sulphur, or Fire, which wants nothing but Excitation, or to speak plainly a Simple, Natural Coction. Every body knows how to boil Water in Fire; but if they knew how to boil Fire in Water, their Physic would reach beyond the Kitchin. Study then, and despair not, but study no Curiosities: It is a plain strait Path, that Nature walks in; and I call God to witness I writ not this to amaze Men, but I writ that which I know to be certainly true.  
This is all I think fit to commnicate at this time, neither had this fallen from me, but that it was a command imposed by my Superiors, etc.  
They that desire experimental knowledge, may study it as a sure guide, but he that rests at his lips, and puts not his Philosophy into his Hands, needs not these instructions: Wits Commonwealth, or a Book of Apothegms may serve his turn. I prescribe not here for any, but such as look after these principles, and they must give me leave to inform them, if they be not perfect Masters of the art. As for Liberty of opinion, I rob not any man of it, I am one that gives and takes, and this to avoid Contentions I can suffer the School-man to follow his own Placets, so he doth not hinder me to follow mine. In a word, I can tolerate men's Errors and pity them: I can propound the truth, and if it be not followed, it is satisfaction to me, That what I did was well done.   

A POSTSCRIPT To the READER.  
THis small discourse was no sooner finished (though by command) but the same Authority recalled their Commission, and now being somewhat transformed, I must (as some mysteriously have done) live a Tree. Yet the wise know, that Groves have their Durdals, and I remember I have read of an Image who's Hic fodias placed the substance in the shadow. To be plain I am silenced, and though it be in my power to speak, yet I have Laws as to this subject, which I must not transgress. I have chosen therefore to oppose my present Freedom to my future Necessity, and to speak something thing at this time, which I must never publicly speak hereafter. There is no Defect in aught that I have written, if I but tell you one thing, which the Philosophers have omitted, it is that which some Authors have called Vas Naturae, and Vas viride Saturni, and Miriam calls it Vas Hermetis, a menstruous substance it is, and to speak the very Truth, it is the Matrix of Nature, wherein you must place the Universal sperm, assoon as it appears beyond its Body. The Heat of this Matrix is sulphureous, and it is that which coagulats the sperm, but common Fire, though it be most exactly regulated, will never do it, and in this point see that you be not deceived. This Matrix is the life of the sperm, for it preserves and quickens it, but beyond the Matrix it takes cold and dies, and nothing effectual can be generated thereof, in a word, without this Matrix you will never coagulate the Matter, nor bring it to a mineral Complexion, and herein also there is a certain measure to be observed, without which you will miscarry in the practice of this Natural vessel, speaks Miriam in these following words. In omnibus corporibus est scientia, sed Stoici propter eorum vitae brevitatem, & operis prolixitatem hoc unicum occultaverunt; Illi vero invenerunt elementa tingentia, & ipsi docuerunt ea, & omnes Philosophi docent illa, praeter vas Hermetis, quia illud est Divinum, & sapientia Domini Gentibus occultatum: & illi qui illud ignorant nesciunt Regimen veritatis propter Vasis Hermetis Ignorantiam. In the proportion and Regiment of this thing, which they call their Vessel, and sometimes their Fire, consists all the secret, and verily the performances thereof are so admirable- and so speedy they are almost incredible. Had I known this at first, it had not been with me, as it hath been, but every Event hath its time, and so had I. This one thing (to lay aside other Reasons) doth not only persuade, but convince me, That this Art was originally revealed to man, for this I am sure of, that man of himself could not possibly think of it, for it is invisible: it is removed from the eye, and this out of a certain Reverence, and if by chance it comes into sight, it withdraws again naturally, for it is the secret of Nature, even that which the Philosophers call primus Concubitus. This is enough to a wise Artist, at least it is all I intent to publish, and now Reader farewell.  

Felix qui potuit Rerum cognoscere Causas.  
Atque Metus omnes, & inexorabile Fetum  
Subjecit pedibus, strepitumque Acherontis avari,  
Illum non populi Fasces, non purpura Regum  
Flectit, & Infidos agitans discordia Fratres:  
Non Res Romana, perituraque Regna: neque Ille  
Aut doluit miserans Inopom, aut invidit habenti.    
FINIS.  

Reader,  
THe neglects, and omissions of the Press are so gross, and so many, that if it were not for thy sake, more than any other consideration, the Author would be ashamed to list them. Be pleased to correct what others have corrupted, and for mere peccadilloes we present them not; thou hast here only such Errors, as may pervert thy judgement, not thy candour.  
In the Epistle Dedicat. pag. 2 lin. 8, read I think it a happiness, etc. ibid. p. 3. l 4. r. Those verses, etc. in the Epistle to the Reader, p. 2. l. 3. r. I am grown in the book itself, p. 5. l. 11. deal kind and r. This outwork, p, 9 l. 22. r. Method. p. 10. l. 15. r. That it is not lawful. p. 11. l. 24. r. but by a secret. p. 12. l. 9 r. to the greatest effects. p. 21. l. 2. rea. out of his way, etc.   

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