The Water-Stone of the Wise Men, part 1 of 7

THE WATER-STONE OF THE VVise Men.

THere have been ever since the beginning of the World in all Times [and Seasons] many and several men, and most experienced Philosophers, highly illuminated by GOD, and likewise [many] Gentiles have been found [at all times] most learned in worldly wisdom, who have most diligently considered of the nature and internal Vertues of the Creatures, and have thereupon endeavoured to learn [and know] them exactly: From [the consideration of] all which they bent their study and made it their task, with much earnestness and labour to search out and enquire, if any thing could be found in natural things that had a possibility of conserving the terrene or earthy body of man (afore destruction and mortality [came in]) in a perpetual life, and in a whole, or sound, and prosperous state: Now then by a singular Divine Influence, and by the light of Nature they saw and knew, that 'twas expedient and fitting that [this] singular, secret, and wonderfull thing be in this world, the which the Almighty God had appointed for the benefit of Mankinde, viz. that all such things as (throughout the whole universe) were imperfect, maimed, and corrupted, might be again renewed by that singular secret Arcanum, and be again restored to their perfect fulness [and State.]

So then by this most diligent search and inquiry of theirs they at length found and learned, that nothing at all was to be found in this world, that could free the earthy and corruptible body from death (the which was constituted and imposed upon our first Parents, Adam and Eve, as a punishment, and never suffered it self to be separated from their offspring [and children]) but only this one thing, the which being in it self [not] corruptible Naturally is appointed by God for the benefit of man, to take away corruption, and to be capable of healing again all imperfect bodies; to purifie the old, and to prolong the shortness of life, as in [the time of] the Ancient Patriarchs.

These wonderfull Secrets, the honest and skilfull Philosophers did (with their greatest study and diligence) so long search for and inquire after, untill they found both them and the profitable use of them, by which they refresht and preserved themselves all their life time.

This great and admirable mysterie all the ancient Patriarchs truly knew and possest, and (without doubt) it was at the beginning revealed and discovered by God himself to Adam the chiefest, or first father of the Fathers; and all the Patriarchs received it afterwards as by right of inheritance from Adam himself, and by the vertues thereof they obtained bodily health, long life, and also store of riches. Now, the aforesaid Gentiles after that they had obtained that Divine and wonderful thing, they accompted it as a singular gift of God, and as the highest and most secret Art; and did likewise perceive that it was (according to Divine Providence) revealed but to a small part of men, and that it is hid from the greatest part of this World: On this account they (likewise) studiously to their utmost kept it concealed in every Age.

But yet notwithstanding, lest it should wholly vanish again, and be forgotten after their decease, and being also desirous of the propagation thereof to their Successors, and that it might be preserved in the time to come, they sowed or planted it therefore in their Books, and by this means communicated, and left behinde them many most excellent instructions and teachings in their Writings to their most faithfull Disciples, but yet notwithstanding they so hid and weaved over as 'twere all their Art with such Allegorical words, as that even to this day there are but a few to be found that can draw thencefrom a sufficient and sure foundation. Now they did thus, not in a rash mood, but for some weighty Reasons, viz. that such as seek for this wisdom may invoke the Almighty (in whose hand all things are) the more ardently and readier for the obtaining thereof, and may (after that it is revealed unto them) ascribe the honour and glory to GOD alone, and give him due thanks; and moreover [they writ thus] lest the most noble Pearls should be cast before Swine. For were it made known to the wicked world, then (it being so full of avarice) nothing else would be desired but this thing only, and then at length all labour and diligence would be neglected and a dissolute and beast-like life would follow.

But albeit that the so oft spoken of Philosophers have disputed and discoursed diversly and very much of that most excellent Art, and have hinted it (for the now said reason) and pointed it out under various & sundry names, and parables, and wonderfull strange and sophisticate expressions: Yet nevertheless they do by all these borrowed sayings unanimously and with one consent discover and lead unto the One only end, and the One only matter, that doth appertain unto that Art. But yet the Searchers out of that secret matter do most frequently wander and stray from that Art, and have thereby transgressed the bounds and limits: for, in all ages, and even to this very day have been found not only common men, but also many other excellent men, and in worldly wisdom most expert, who pant (as 'twere) after that wisdom, and such as have bestowed in the search thereof not only great study and diligence, but much labour and cost, and have much desired the attainment thereof; and yet for all this, could never arrive thereto, much less be made partakers thereof: Yea rather, very many there have been who fishing with a golden hook, have frequently precipitated themseves into irrecoverable losses, and have been at last necessitated to abstain from any further search after that wisdom to their great reproach & derision. Now lest any one should doubt of the fundamental certainty of this Art, and haply accompt it (according to the manner and custom of this wicked world) as a meer fiction, and falsity; I will therefore (setting aside such as are mentioned in the holy Scripture it self) orderly reckon up, and describe by name the authentick Philosophers, together with their successors, who truly knew that Art, had it, and were made partakers thereof, and these are, viz. Hermes Trismegist. Pythagoras, Benedictus Jesu, Alexander the great, Plato, Theophrast. Avicen, Galenus, Hippocrates, Lucianus, Longanus, Rasis, Archelaus, Rupescissa, the Author of the Greatet Rosearie, Marie the Prophetess, Dionysius, Zacharius, Haly, Morien, Calid, Constantius, Serapion, Albertus magnus, Estrod, Arnoldus de villa nova, Geber, Raymund Lully, Roger Bacon, Alanus, Thomas Aquinas, Marcellus Palingenius, Some also as lived in our times, as Bernard Trevisan, Basil Valentine, Philippus Theophrastus, and many more. And likewise (without doubt) there are some who (even at this day) are (by the grace of God) partakers thereof, and do even to this day enjoy it with great silence. Whereas therefore the now reckoned up Philosophers have truly written of that Supream Magisterie, without any deceit, and have also learned their demonstration out of the true foundation, and right fountain of nature, yet notwithstanding there are (contrarily) many false Philosophers and Deceivers, who falsly boast of the knowledge of that art, and do in like manner endeavour to teach [or Comment upon] that art, and do basely and wickedly abuse the writings of the aforesaid Philosophers, whereby to cover and hide their own deceit, and so cast a mist afore mens eyes, and thrust [their conceptions] upon them at their pleasure; And therefore it is necessarily expedient, that as well the deceived as the deceivers, do well consider this following admonition.

Note, O Chymist! the form of the letter ♊︎ in the Greek alphabet, and what it points at; also tis elsewhere said, [viz.] Remember this, Deceive no man under the pretence of right and truth; and beware, that thou closest not up the day with a mournful tone.

Likewise.

Trust not that Chymist that shall distill thy money out of thy Chest; therefore be wary; and if thou wouldst shun loss & derision, then also shun such wicked men; Follow such only as are of a single ingenuity, pious, modest and humble; it is praise-worthy to be able, and to enjoy what is good.

But now, tell me where to find such?

You must enquire and search for them, they are rare, and are very scarce this year [but thus may you know them] they excell the others both in weight, substance, and workmanship or labour.

Seeing therefore that there are to be in many places found many faithful and diligent Labourators and Disciples of this secret Philosophical art, who would willingly attain thereto in a way true and certain, and void of many doubtings [or ridles] but are (notwithstanding) so disturbed and involved in errour, by those aforesaid wicked men, and sophisticating cheaters, and by their barkings and pretences that are of no moment; insomuch that many are in a doubt what to do, whether tis best for them to proceed on in the said art, or to go back again: Therefore, I have intended to produce or publish, and explain a few true and rightly founded [discoveries] concerning that Art. And although I judge my self very unworthy and sufficiently rude [or rustical] to treat or write of so great a mysterie; Yet nevertheless, seeing that by the Grace of the most glorious great God I have made such a progress, (that I may so speak without vain-glory) as but few, yea many innumerable thousands of men have not at all arrived unto; and besides, that that talent which is most mercifully bestowed by the omnipotent God, upon me an unworthy Tenant, may not lie wholly buried with me, I will therefore shew (as far forth as lawfully I may) from a faithful heart, a short Compendium and Declaration of all that whole Art, to all the Lovers of the same; and also by what means that art is to be attained unto, and I will discover to thee the sure infallible, yea the most certain and most right way; that so, haply the eyes of some may (by divine grace) be opened, and that they may be drawn from their afore-conceived false opinion, and be led into the right Path; and also that this divine miracle may be thereby so much the better revealed. But for the better and easier understanding, and remembring thereof, I will divide this Treatise into four Parts.

In the first Part, I'le shew the beginning, and the way of the entrance of that art, and how a man must prepare himself thereunto.

In the second, shall be shewed (according to a Philosophical description and instruction) how the matter of this Art is to be gotten and known; and moreover, the manner of the whole preparation, and the institution of the regiment [thereof] shall be demonstrated.

In the third, we shall speak of the most plentiful profit and benefit of that Art; of the high and unspeakable efficacy and vertue thereto given and attributed.

In the fourth Part, shall follow the Spiritual Allegory, the which may in all things be compared with this magistery, it being a true painted Idea of the true, celestial, everlasting, blessed, most high Corner-stone, wherein shall be described briefly and plainly, (for I do not much mind many curious and beauteous circumstances) the true and right golden Leadings (as 'twere) by the hand, thereunto, appertaining.

THE First Part,

Psalm 25. v. 12. Who is he that feareth the Lord? him shall he direct in the best way.

FIrst of all, Every Godly Chymist that truly fears God, and is a Philosopher of that Art, must (above all things) consider, that this Art and Arcanum, is to be accounted, as not only the highest and greatest, but likewise as an holy Art, (for the highest good and [stamp of the] most holy, celestial Omnipotent God, is imprinted therein, and painted thereon;) if therefore any one thinks to attain to that high and unspeakable mysterie, let him know, that such an Art is not in the power of man, but consists in the most gracious will [and pleasure] of God, and that it is not the Will or Desire, but the meer Mercy of the Almighty that helps [man] thereunto: Tis very expedient therefore, that (above all things) thou beest Pious, and that thy heart be lifted up to him alone, and that thou askest that gift of him alone, by a true, most ardent, and undoubtful praying; for from him alone it is to be obtained, and by him alone is given.

If therefore the Omnipotent God (who is the most certain Searcher of all hearts) perceives and finds that thou hast in thee a right and faithful mind, void of deceit; and that thy endeavours in the search, and learning thereof, are for no other end but the praise and glory of God, then without all doubt, he will also (according to his promise) hear thee, and will so guide thee by his holy Spirit, that thou mayst commodiously arrive, by mediums, to some beginning, of which verily thou never hadst a thought, and shalt moreover thy self perceive in thine own heart, how the most merciful God hath most graciously heard thy prayer, and will even (as 'twere) forthwith exhibit thee a revelation, and shew thee an happy entrance.

Then after this, prostrate thy self upon thy knees, and with an humble and a contrite heart, give unto him due thanks, praise, glory and honour, for the hearing of thy prayers; and withall, beg and entreate him, again and again, that he would vouchsafe also to propagate, by his holy Spirit, that grace he hath begun to shew thee, and which thou hast perceived in thine heart; and that he would so guide thee, as rightly to use so high a mysterie, (if it be now perfectly revealed unto thee) and that thou mayst so mannage it, that it may be wholly directed to the only glory and honour of his most holy blessed name, and to the benefit and succour of thy needy neighbour.

Besides, thou must consider, and then duly advise with thy self, that thou never revealest that mysterie to the wicked and unworthy one, (much less communicate it) or make him a partaker thereof, for fear of the loss of thine eternal health and happiness. Briefly, do not at any rate abuse it, but convert it (as we said but now) to the glory of God only, and not to thine own proper praise. Furthermore, thou must likewise consider, and believe that except thou doest thus, thou maist haply run much hazard in the running of thy race; and God will not leave thee unpunisht; and then it would have been a thousand times better for thee never to have known any thing thereof.

These things being well weighed, and having (as 'twere) devoted thy self to God therein, (who will not be mocked) & having prefixt to thy self on this account a [good] scope and aim; then at length, first of all begin to learn, how the Triune God did from the beginning ordain an universal nature; [then learn] what that is, what it can do, and how it operates even to this very day after a certain manner in all things, invisibly; and consists in the alone will and pleasure of God, and hath its aboad there; For without the true knowledge of nature, thou canst hardly begin that work without rashness and danger; But the quality and property of nature is, viz. that it be one only, true, simple in its own perefect essence, and moreover that a certain occult Spirit be shut up and hid therein.

If therefore, now, thou wouldst know her, then its behovefull that thou beest even as Nature her self is, viz. true, simple, constant, patient, yea pious, and no waies hurtful unto thy neighbour; but briefly, such an one must be a new and regenerated man.

If therefore thou knowest thy self to be thus qualified, then nature will presently suit it self to nature, and there will necessarily follow to thee an evident unspeakable benefit both of body and soul.

For the diligent Search and Speculation of that Art will be so very exceedingly profitable and assistant unto thee, that (provided thou rightly knowest the principles therein) they will (as it were violently) draw and lead thee to the knowledge of divine wonders, in so much that in comparison of it, every temporal thing, and what is most highly valued by the world, will be esteemed by thee as a thing of no price. But contrariwise, he that endeavours by riches to aspire unto that Art, and labours to convert it to the pride and vanity of this world, let such a one never perswade himself that he shall ever attain his wished end: And therefore let thy mind, and consquently all thy cogitations be estranged from all earthly things, and be (as it were) created anew and given up to God alone; For, you must note this well, that these three, viz. the body, soul and spirit, are to be suitable and alike, and tis necessary that they operate together; for, if the heart and mind of man be not so regulated after the like manner, as the whole work is to be wrought, thou, [O man!] wilt also wholly err from the Art.

So therefore, maist thou in all things conform all thy actions suitable thereunto; for the Artist hath nothing else here to do but to Sow, Plant, and Water or Moisten, but God alone gives the encrease: Therefore if God be against any one, to him also nature is an enemy; and contrarily, if God be a friend, then the heavens, the earth, and also all the elements are even constrained to come to thy help. If therefore thou exactly considerest of this, and hast ready to thy hands the knowledge of the true first matter (which we shall hereafter speak of) then mayst thou commodiously set about the manual operation, and make a beginning of thy labour; wherein likewise tis fitting that thou implore the grace and guidance of the Almighty in all thy purposes and actions; And then thy affairs will not only succeed prosperously, but will also obtain a true, happy, fortunate and desired end.

The 11. of Ecclesiast. 18. He that abideth in the fear of the Lord, and cleaveth to his word, waiting upon his duty; [—] nor black nor white moves him; He, easily shall make silver and gold out of copper and tin: And shall (by Gods help) do many more things: But especially if Jehovah favours him, he may then well make Gold of Clay and dirt.

THE Second Part,

The 28. of Isaiah, v. 16. Therefore thus saith the Lord, Behold I lay in Sion a foundation stone, a tryed stone, a precious Corner-stone, that is well founded; He that hath it shall not be confounded.

THE Philosophers in their writings, could never sufficiently praise this so-often spoken of, and most noble Art, [both] afore and after [its] perfection; nor could they by any the highest and most excellent titles worthily enough extoll it; Therefore they have generally called it the Stone of the Philosophers; the most antient, occult, unknown, natural, and incomprehensible [Stone;] yea they have called it the celestial, blessed, holy and triune universal Stone of the wise men. But now, the cause why they termed it a stone, and why they compared it to a stone, is (amongst other reasons) chiefly this; when the matter thereof [doth] at the beginning [come] like a mineral out of the earth, it is truly a stone; and then [again] because [this matter] is hard and dry, because also tis beaten and ground [to dust] like a stone, but especially [the reason is this] if it be divided into the three parts (which nature her self hath conjoyned) then is it necessary that it itself be again digested in all the same [parts] and made of the nature of a constant wax-like flowing stone.

But as to the great concernment and necessity of such mens knowing the first, otherwise or rather, the second matter of this secret Philosophical Stone, that endeavour the attainment thereof, they, viz. the aforementioned Philosophers, could not sufficiently inculcate or too too much press them to understand a reason thereof, nor enough exhort them thereunto; the which matter is (notwithstanding) one only thing, out of which only and alone this stone is necessarily to be prepared, without any peregrine addition, albeit it be called by a thousand names; the quality, species, and property whereof they have wonderfully described, and have happily described it after a compendious way and manner as followeth, viz. That at the beginning tis conjoyned of three, and yet notwithstanding is but only one; likewise it is procreated and made of one, two, three, four and five, and is also to be found in one and two, and is everywhere. They also call it the Catholick [or universal] Magnesia, or Sperm of the world, out of which all natural things have their original. Likewise, that it is of a wonderful and singular birth and species or shape, and that it hath an unknown and an unsearchable nature, and that therefore tis neither hot nor dry, like the earth, but is a certain perfect preparation of all the elements; that it is also of a certain incorruptible body, which cannot be touched by any element, and which may as to all its properties, and in all [respects] be compared to the heaven which is above the four elements, and the four qualities, and as a Q.E. and what cannot be destroyed. Likewise [they have said] that it is as to its external corporality, figure, form, and shape a stone, and yet notwithstanding is no stone, because it may be compared with the white Gum; they also call it the water of the Ocean, Aqua vitae, yea a most pure and most blessed water; but yet notwithstanding it is not the water of the clouds, or of any common fountain, but a thick, permanent, saline [or saltish] water, and (according to the divers considerations of some) a dry water, that moistens not the hands, or a certain pituitous [or phlegmy] water which ariseth out of the saltish fatness of the earth; likewise they call it a twofold ☿︎ and Azoth, whch is sustained by the supremest or highest and lowest vastness, [or] of the celestia[…] and terrestrial Globe; the which also i[…] not consumed in any fire; for it hath in it self the universal and sparkling fire o[…] the Light of nature, and withall a certai[…] celestial Spirit that penetrates all thing with which [qualities] it was animate by God, at the beginning and (according to the saying of the antient Philosophers) blessed with, and is by Avicen called the soul of the world, who said, viz. Even as the soul is to be found in all the members of mans body, and doth there move it self; so also is that spirit found to be and to move it self in all elementary creatures, the which [spirit] is likewise the indissoluble conjunction of the body and soul, and consequently a most pure and most noble essence, wherein even all mysteries lie hidden; tis also fully replenished with wonderful efficacy and vertue. Moreover they ascribe thereunto an infinite power and divine efficacy and vertue; for they say, that it is that Spirit of the Lord that filled the earth, and swim'd at the top of the waters: They call it also the Spirit of truth, which is hidden from the world, and such as cannot be comprehended or obtained without the inspiration of the holy Spirit, or the information of such as know it; and yet notwithstanding is in every thing and in every place to be found, [but] as to its potency [tis] in this only alone, and altogether [or wholly perfect. Briefly, [they say] that it is such a spiritual substance as is neither celestial nor infernal, but an aereal, pure and excellent body, which is posited as a medium betwixt the highest and lowest; tis likewise the most choice and most precious thing under the whole heaven; Contrariwise it is esteemed by such as understand not the thing, or are new beginners to learn it, for a most vile thing, and most abject or base as 'twere, yet notwithstanding though many a wise man seek after it, there are but a few that find it; it is to be considered of [or be beheld] afar of, and is to be taken near at hand, and besides, it is to be seen of all, yet is known but by a few, as is to be seen in this here-following verse, viz,

This precious good, is divided into three, and yet is but one. Tis what the world cares not for, but disesteems it. It hath it in its sight, carries it in its hands, yet is ignorant thereof; for it passeth away with a sudden pace without being known. [Yet] these treasures are the chiefest; and he that knows the Art, the Expressions, and hath the medium, will be richer then any other.