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

Moreover, this likewise is to be well heeded, viz. that the Chymical Philosophers have stamped or signed Antimony with this same Character or Mark, by [or through] which [♁︎] (as we have said in the Chymical preparation) the following fermentation must be done [or pass] and that afore it be put to the obtained elixar or chymical King; or must undergo the sudatory [or stoving] bath with the old white [or grey-headed] Saturn. The which may verily be accounted of as a kind of miracle and mysterie, and is to be so lookt upon; for even that form or figure is to be found also amongst us Christians, and is made use of and set down almost in a like concealment [or secret hiding] for there was a mast, [or piece of straight wood] with a cross piece at the top, delivered into the hands of our chiefest Captain, and Emperour of the whole Christianity; and by it is hinted unto us, that he, afore he could arrive to a peaceable and quiet Possession, must necessarily be well tryed by the Cross, miseries, and other calamities of this world; and be (as 'twere) tossed therewith, and be by them exercised and proved; the typical prefiguration and signification of which, those said Philosophers as lived in those antient times, did not (perhaps) rashly and casually only signifie by such a sign [or character] and that, even in the Chymical work, which requires also such a Process.

All which things may not unfitly be referred to the aforementioned School [or Lesson] of the Cross, and the tribulations and persecutions of Christians, (viz) that they also, afore they can enter into that everlasting rejoycing and rest, must be constrained to lead and run their race through the burdensom and difficult course of the world, or to undergo the School of conflicts [or striving] and the sweating-Bath, with the old inimicitious Saturn, that is, with the old Adam and Satan, Job 26.

Now, according to those afore mentioned tribulations and calamities, there are many and divers signs and miracles, and also great changes here and there in the world, that are well to be observed, and diligently considered of and weighed; for there's mention made of wars, and rumours of wars, various sects, the plague, and scarcity of corn, all which things are true fore-runners and messengers (as it were) of our redemption, and its being very near at hand.

Briefly, when the universal resurrection of the dead shall be at hand, then (at first) those men that have overcome by the blood of the Lamb (for the former new regeneration made in baptism, is the beginning only of this second right, and now, (first of all) perfect, and new regeneration in life eternal) shall quicken and rise up to that new and never fading life, their soul and spirit being again so united with the body, and again reduced into an indissoluble [or inseparable] eternally abiding copulation, [or conjunction;] So that we shall be made, by the vertue and efficacy of the Omnipotent heavenly King Christ (with whom we shall be by faith, really, truly and efficaciously coupled, above the reason of all men) glorified with a pure, spiritual and wonderful vertue, strength, agility, and glory, and excellency, yea shall be made transparent, excellent, and more then perfectly happy, Isaiah 26. The which wonderful unition of the body, soul and spirit, and likewise its divine glorification, and this exaltation of the elect, may (as 'tis in the terrene work) be considered of by us in this life, but not without amazement and trembling, much less be seen without much terrour.

And therefore, for this cause, even the very Angels themselves are (as 'twere) ravished into admiration, and desire to peep into all these things: Where we shall then raign (with Christ our eternal Prince of heaven, and with all the Angels and ministring Spirits) in eternal joy and glorious majesty; and bear rule over all things for evermore, Gal. 6.

And (that we may at last conclude) even as in the Chymical work Philosophical, we added after the beginning a short, but yet necessary correcting of [or way to amend] the neglected or corrupted composition (viz. how it may be commodiously holpen in time; where we likewise have orderly shewed the whole Process, together with the suitable means thereto appertaining) even so likewise must be here considered in the Theological work, and that very diligently, the correction [or amending] and the restitution of a miserable spiritual sinner; as for instance, if haply either one or two [or the first and second] defects, do shew themselves in any man, that he falls into sin, by the permission of God, and by the impulsion of the abominable Satan, of the wicked world, and of his own flesh; and should slip, either through pride and arrogancy, the which are innate in us all, (and may be compared with the dangerous sublimation, or redness, which we have termed the first and second defect in the terrene Kingdom) Or else should (because of his enormious, grievous and corporal sins that he hath committed) at length despair of the mercy of God, or should (by reason of the overmuth heat of tribulations) rise up against God his Creator, and impatiently undergo the Cross, (which said two defects have a resemblance with the third and fourth errours) Then must such a miserable and infected man be (like as tis to be done with the terrene composition, that you put in and spoiled) be again dissolved (in the first place) that is, after the acknowledgement of his excess, he is to be again absolved and purified (by the solutory [or dissolving] key of holy solution as oft as he shall need it) from his sins and daily defections; Then (moreover) must he be necessarily fed, his thirst quenched, be refreshed and comforted (in the holy Supper of the Lord, with the pure and heavenly milk, 1 Cor. 3. and with the true sweat of the celestial Lamb, 1 Joh. 5. as (if 'twere) with blood and water, yea with water and the fountain of life; and even as it were, with the fat feast of pure wine and marrow, Isaiah 25. (Apocal. 19.) and [that] publick [proffer] of the fountain of grace, Zach. 13. the which (like to the Mercurial water in the Chymical work) is to the unworthy and wicked ones, the highest poyson, until at last (as 'tis with the terrene body [or work]) he arrives to a final congelation and plenary fixation; that is, to a perfect and abiding perfection of eternal happiness.

The which two most wholsom mediums for the curing and healing of a poor miserable sinner, (viz. The holy absolution, and the holy Supper) the Faithfull and Omnipotent God hath appointed for the benefit of man; and hath delivered and committed them to his most beloved Church, to be administred and communicated in a time of necessity; For we are (there) by the now spoken of absolution (or (as 'tis called) the office of the keyes) a true repentance going afore, pronounced free and absolved; or else if we remain impenitent and boldly persevere in our sins, then are we (by the Christian key of cursing and excommunication, which doth likewise appertain to that office) tyed in our sins, and delivered to Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord, 1 Cor. 5.

The Epilogue or Conclusion.

THus hast thou, my friend and curteous Reader, a brief and simple demonstration and declaration, and (withall) an infallible counterpoise, and allegorical comparison of the terrene Chymical, and the true Celestial stone Jesus Christ, by whom thou maist attain to a certain happiness and perfection, not only here in this earthly life, but also in the life eternal: Now although this comparing might have been more accurately (perhaps) and more copiously handled in the afore mentioned Theological work, yet you are to know, that I am no Professor [or Teacher] of the Scripture, or any Aristotelian Thelogist [or Divine] according as the custome of the World is now a dayes; but that I am a citizen and a private person; for, as for that knowledge vouchsafed me by God, I obtained it not by study in any of their famous Academies, or Universities, but in the Universal School of nature, (Job 12.) and out of the great book of Miracles (in which all the God-learned did for many ages past exercise themselves) did I likewise learn. And therefore I have directed that description of mine, not according to the decked and as 'twere, foot and half, or lofty letter [and expression] but (as I said afore) according to simplicity and plainness. Besides, 'tis not my office [or function] to set down here any more plentiful and larger treatise [or Commentary] about Theological things; but that which I have done, I did it (as much as concerns me) for such as have not as yet made such a large progress; to them was I willing to prescribe some short delineation, whereby they may make an higher search thereinto. For it seems to be the duty of every lover of the truth, by no means slightly to pass over the wonders of God, nor to wrap them up in a perpetual silence, but to celebrate, amplify and magnify them. Moreover I could willingly make a publick confession of my faith, viz. what I think or believe of the Articles of the Christian Religion; But, alas! alas! the case stands thus at present, that many pious Christians, Psal. 116. are proclaimed for hereticks by the rash judgments of most slanderous lying back-biters, (unless they sing their song) and are prosecuted with a bitter hatred, and are suspected of heresy. The which wicked blasphemies of the world, and their rash judgments do not in the least offend any true Christian that is reviled with those calumnies; for verily the Devil and his filthy Children have alwayes accustomed so to do, and have done the same to Christ himself, and to all such as imitate his way, (Psal. 94. Jerem, 11.) and do even to this day do it; concerning which I shall not at present say any more, but refer it to the supream judge of all judges, who alone is the true searching stone of all hearts, (1 Chron. 19.) God is the searcher of all hearts.

Moreover as to what we have afore spoken in relation to the afore-mentioned terrene stone, we are here willing in this conclusion, (by way, (as 'twere) of an overplus) to put the lover of the Chymick Art upon the consideration of the former relation which I have made, and again faithfully to press it (as 'twere) upon him. For even as in an excellent song some good clause is repeated oftner then once only; so also as concerning this Point, the same is wont or fit to be done by us, viz. that a man ought not to direct his purpose and his cogitations to the terrene Philosophical stone, or make a beginning or entrance upon that kind of labour, except he first know the Celestial [stone] aright, (for whose sake it is that the terrene stone is given by God,) hath prepared it, or at least wise hath begun to prepare them both joyntly together in very deed and with his utmost study, viz. the spiritual and corporal stone, Eccles. 1. And herein I do (in this part) consent or agree with all the true Philosophers, viz. that a beginning to labour in so high a work without the knowledge of nature, is rashness, yea (also) the terrene stone is not only very difficulty obtained without the true knowledge of the Celestial Corner-stone Christ, as in whom the whole nature perfectly consists, but verily also in my judgment 'twill be even almost impossible; this, I conceive it my part, diligently to note and discover. And therefore this Point must well be considered of, nor must there be such a greedy and inconsiderate striving after that supream Art (as many men are accustomed to do) when as (for the most part) they are not at all apt and fit for such an Art, nor have been, no not so much as a very little, rightly exercised in that so oft-spoken of knowledge [of Christ] unless they desire to experimentate [or meet with] a shamefull event and issue of that same thing. For, as is the beginning, so (most an end) is the success of the event; and this (with grief be it spoken) the experience it self of many a one can witness; and this is to be meerly imputed to their immature intention, and to their ignorance.

But further, here's another thing to be more admired at; for there are some men to be found that do not only earnestly seek for that supream Art, but do even endeavour to handle and to excercise it, Eccl. 7. and yet nevertheless are in a doubt whether or no it be natural and truly magical, or whether it be unnatural and nigromantical, and to be acquired only by spirits, and unlawful mediums: Alas! my good man, 'Tis even no such matter; for the Devil and all wicked men have not (without the divine permission) so much power as to have to do with the very least portion of this Art, much less to have it as their own, and to use it as they list themselves. No, no; 'tis not at all so; for (I say) it consists only in the hands and power of God, that bestows it to whom he will, and again takes it away at his pleasure. For no voluptuous men, much less the cursed and hellish spirits are admitted to that Art, which hath its Original from and of God, but such an one only whose spirit is (contrary-wise) simple, right, true, constant, and of a pure and pious essence. The which spirit notwithstanding the secure and wicked world doth not know even to this day, and is therefore likewise ignorant in many things, as to the essence and supream mysterie thereof; for assoon as it hears with its ears any thing spoken thereof, and cannot so soon and easily comprehend it, then those worldly companions, (Wisd. 1.) do call it foolishness; and upon that score also, that same spirit will (by reason of their blindness) be perpetually hidden, and will (at last) be took from them altogether.

But now, that I may not proceed in the rementioning [of this thing] farther from my purpose then is necessary, but may again touch it [or briefly handle it] and so make an end; I am therefore very desirous to press this exceedingly upon the pious artist, (by way of a friendly exhortation) viz. that according as he orders his heart, mind, and his life and actions towards God, (Eccles. 18. & 29.) even so [answerable thereunto] shall he perceive an eminent utility [and success] in the progress of the stone, and of the work that he hath under his hands, and that even daily and hourly; the which thing I my self have observed all [my] dayes with the highest diligence and great devotion, and have (even in very deed,) experienced it; And therefore every one must at the beginning so direct all his actions, and so prepare himself, that he may afterwards obtain a more happy end thereby in the two [stones, earthy and heavenly.]

But now here some may make this Objection, viz. that there are some to be found, who have really had that same Philosophical stone or Tincture, by which they have truly transmuted the simple Mettals into Gold and Silver, and yet nevertheless (according to what I have shewed) have been very unfit for […]hat thing, nor have so well known the Celestial stone, (Eccles. 19.) yea, do walk even as yet in a vain and slight life, (Wisdom 1.) To such I likewise answer, that as for such men I shall leave them as I find them, and shall not here make any disputation as to, where, and how they got that same tincture; But, that themselves made and prepared the true and right tincture which I have here spoken of in all this Treatise of mine, that no body (verily) shall perswade me unto, much less can I be induced to believe it; especially considering that tragical event into which those kind of vain men do (with the tincture that they have) precipitate themselves; testimonies whereof, and such kinds of examples we find (the more is the grief) even now to this very day. I shall omit to speak how the Chymick Art, together with its appurtenances, is not only one, but is divers; And even as in other faculties there are divers and mutable sectaries [or such whom others follow] to be found, Gen. 30. But Jacob took the Rods or Sticks, &c. So also is it in this art. They are all generally called Chymists, but yet are not all informed and directed after one and the same intention or scope.

But I do here speak only of the true artificial Alchimy, as is agreeable to nature, the which doth especially teach, viz. how the evil and impure is to be known and distinguished from the good and pure, by which (Prov. 2.) the inbecillity and corruption of nature may be succoured, and a right promotion [or forwarding] may be administred; the which then, in the augmentation [and encrease] of Mettals, may be compared after such a like manner as the endeavours of them are that would afford help to the ripening of any fruit, that by some accident or other hath been impeded from arriving to a just maturity; or that obtain of one little grain or seed a manifold encrease; and it may be done and perfected with a very mean price. As for the other sophisticate and false-chymick Art, I do not at all mean that, nor understand it, neither do I desire to learn it, Eccles. 3.

For albeit those kind of masters do therein prate of many a crooked way, and do vainly promise meer golden Mountains (which notwithstanding are haply far enough off from them) yet, that false Chymick art bestows nothing at all constant, but is only wont to spend much charges and costs, and procure rash labours, and doth (finally) oftentimes waste away the body and life it self. And therefore if there be some one or other of those kind of Chymists that thou maist meet withall (who brag of the true Chymical Art, and of such an Art as is agreeable to nature, and would willingly teach it thee, or any other body, for the sake of money, and pretend that themselves are not able to disburse the costs and charges that belong thereunto) then be faithfully admonished that thou dost not trust such men too much; for most times there lies a Snake in the grass, (Mich. 2.) If I should be of an erring spirit, &c.

Besides, I can truly affirm, that all the cost which haply is to be expended about the whole universal work, (setting aside the daily food and nourishing or sustaining of the fire) doth not exceed the price of 3. Florins; for the matter (as we have heard above) is partly vile [or abject] and by reason of that its vileness, partly contemptible as it were, and is everywhere to be found more then enough for the supply of your necessity, and that without much trouble. So also the labour is easie and not very laborious or painful. Briefly, the whole Art is most simply and most easily comprehended by the pious, and by such as are chosen by God thereunto, Psal. 112. But 'tis most difficult to the impious and wicked, and in a manner impossible, Prov. 3. And now, that I may at length finish my Epilogue, therefore I shall as for a farewel communicate this likewise unto thee, viz. that if the omnipotent God shall bestow upon thee his grace (in revealing to thee that pious and holy Art,) then must thou rightly use it, and be a silent man, and (for the sake of that thing) put a strong bolt before thy mouth, Eccl. 23. O that I could keep, &c. v. 7. &c. and shut it fast, lest haply thy arrogancy and pride throw thee headlong (as well by God as men) into danger, and loss, and into temporal and eternal destruction. And therefore have an especial care thereunto.

Whoever seeketh riches by this holy Art,
Let him be pious and simple, silent and upright.
He that doth not thus, shall (on the contrary)
Be made poor, beggerly, bare and miserable.

All these things, my beloved friend, as well for admonitions as valedictions sake I would not have concealed from thee, being fraught with an undoubted hope that thou hast sufficiently understood me in all points, (unless God hath barred up thine eyes and ears; for verily I could not disclose it more faithfully and expresly, nor describe it more manifestly (with the keeping of a good conscience) then I have done. So therefore if thou art not able to understand or learn it from hence, then verily I fear me that thou wilt most hardly comprehend it by any other institution.

The Appendix.

KNow likewise, that if (by reason of that gift vouchsafed thee by God) thou hap to wax proud, or to be covetous under the cover or excuse of a provident care of thy family and sparingness, and dost hereby tempt thy self to a turning away from God by little and little, then know (for I speak the truth) that that Art will vanish from under thy hands, insomuch that thou shalt not know how thou didst it. The which thing verily hath befallen more then one beyond their expectation.

In the Summary, &c. ['tis written]

IF thou followest this my doctrine, and beest pious,
And takest the matter that I have related unto thee;
If likewise thou preparest it after the accustomed manner,
Thou shalt have the treasures of the whole World.

But now if thy intention be good, and that thou beest careful [of good things] the Omnipotent God may most graciously bestow upon thee his favour and divine blessing. The which thing I pray God from the very root of my heart to bestow upon thee.

A Prayer.

O Omnipotent eternal God, the Heavenly Father of Light, from whom even every good and perfect thing proceeds; We beseech thee (of thy Infinite mercy) to vouchsafe us rightly to know thine eternal wisedome, which is continually about thy Throne, and by which all things were created and made, and are governed and preserved even to this very day; send it us from thy holy Heaven, and from the Throne of thy glory, that it may be together with us, and may assist us in our labour, because it is the mistress of all Celestial and hidden Arts, yea it also knows and understands all things; Grant that it may in some measure accompany us in all works, that so by the Spirit thereof we may certainly and without any errour learn the true understanding and infallible process of this most noble Art; that is, the miraculous Stone of the Wise men, (which thou hast hidden from the World, and art wont to reveal to thine elect only,) and may then first begin rightly and truly that highest and chiefest work that we can here accomplish, and may constantly proceed in that same labour, and also at length happily finish it, and may eternally enjoy it with rejoycing, through that Celestial and from eternity founded miraculous Corner-stone Jesus Christ, who together with thee, O God the Father, and with the Holy Spirit, true God in one divine indissoluble essence, ruleth and reigneth, a tri-une God, most worthy of praise for ever and evermore, Amen.

Joshua 21. v. 43, 45.

And the Lord gave unto Israel all the Land which he promised to give unto their Fathers. There failed not ought of any good thing which the Lord had spoken to the house of Israel; all things came to pass.

Deut. 32. v. 3.

Ascribe glory to our God only, Amen.

FINIS.