A breefe aunswere of Iosephus Quercetanus Armeniacus, Doctor of Phisick, to the exposition of Iacobus Aubertus Vindonis, concerning the original, and causes of mettalles Set foorth against chimists. Another exquisite and plaine treatise of the same Iosephus, concerning the spagericall preparations, and vse of minerall, animall, and vegitable medicines. Whereunto is added diuers rare secretes, not heeretofore knowne of many. By Iohn Hester, practicioner in the spagericall arte.

A briefe answeare of Iosephus Quer∣citanus Armeniacus doctor of Phisicke, to the exposition of Iacobus Aubertus Vyn∣don. concerning the originall and causes of mettalles against the Chimistes.

MANY write that mettell is a bodie to be digged vp by nature, either li∣quid, * 1.1as quick-siluer, or hard, which may be molté with the heate of the fier, as gold, siluer copper, leade and tinne, or softened as Iron. Other call all things that are digged out of the bowels of the earth by the proper name of mettalles. So Onesicritus writeth that in Carma∣nia there is a mettall of a red chalke. Herodotus affirmeth▪ that in Lybia about Atlantus, is a mettall of salt, and this doth Plinie testify in his 33. booke of his naturall historie. Others say that is proper mettall, which being molten is brought againe to his former forme, and that may be bea∣ten out with hammer, is hard and apt to take impression & for that cause they deuide it into six, that is, golde, siluer, copper tinne, leade, and Iron: whereunto some haue added mercurie, not that it is a mettall indeede, but it may be. The Chimistes vse to call them by the names of the planets, not to referre their substance to the planets, as Aubertus foo∣lishly thinketh: but partly moued with a certaine likenes of the greatest and principall starres (for which cause they na∣med the two most perfect mettalles, the Sunne and Moone) and Iron for his hardnes, Mars, whom the Poets faine to be the God of armes and battell, and quicksiluer for the great and vncertaine motion they called Mercurie, and partly af∣ter the Pythagoreans, that they might hide their secrets vn∣der darke speeches. But I see no reason why Antimony should be properly receiued among mettalles (wherefore by Agricola his leaue, whose aucthoritie Aubertus leaneth

vnto) it is to be excepted out of their kinde, for that it is all∣together repugnāt to their definition: for all mettalles mol∣ten doe returne to their, proper forme, and such as are ea∣sie to be driuen, be hard, and apt to receiue impression: by which reason they differ from many liquable stones, in which the humiditie is not strongly mixed with the dry earthines, as also from infinite kindes of marcasites and halfe metalles. But Antymony molten doth vtterly loose his first forme, as practisioners doe daily trie, neither is it easye to be driuen, and practise sheweth it will take no print, and therefore pro∣perly it cannot be called mettall. But it pleased Aubertus which is so learned in mettalles to affirme this, that yet he dreameth that tynne glasse (which is that Bisemutum, and that sinder or ashie kinde of leade whereof Agricola speaketh much in the 8. booke de natura fossil.) to be Stibium molten, and the Chimists, basiliske, which is most absurd. For that tinne-glasse which is commonly called bisemutum, is not stibium any way prepared, neither the Chimistes basiliske, extract with tartar & niter, may be called bisemutum, which I leaue to the iudgement of al that be of vpright mindes: but this is small to the purpose, when many thinges are called by the name of mettall, and yet not properly. But let vs pardon Aubertus in this which neuer saw any mines that he might iudge rightly of thē, neither vnderstandeth the minde of Agricola. In the meane time hee complaineth that Chi∣mistes deuide the metalles into perfect and vnperfect, and that he thinketh ridiculous for many causes. First because of a certaine diffinition giuen by Geber, which agreeth no lesse to one mettall then an other: whereas the perfecte might be discried from the imperfect, one diffinition were to be giuen to the one an other to the other. As though the diffinition of a man were not agreeable to a child, although he be not yet come to a mans age: or in other accidentes seeme to differ from him, as mettals do differ among them∣selues. So the diffinitions of white and red coralles should be sundrie and diuers, that by reason of absolute and perfect concoctiō the white haue not attained the vttermost degree, whose definition notwithstanding is all one. But Aubertus to

proue his opinion the better, writeth that all thinges, which haue essentiall forme (as it is certaine mettalles haue) must of necessitie be perfect. And that nature the godly parent of all thinges in doing of her office doth not cease or rest (ex∣cept it be letted) vntill she hath attained her purposed end and scope. He addeth that the matter whereof any naturall thing is made, and whereabout nature is occupied, doth moue so long vntill it hath attained the essentiall forme. He concludeth that mettall cannot rightly be deuided into per∣fect and vnperfect, neither that gold ought by any meanes to be called more excellent and perfect, although it be more bewtifull and temperat then other mettalles, all which wee must confute, as sriuolous and vaine. And to prosecute all thinges in due order, we must shew that golde it selfe of the true Philosophers is worthily called more perfect, ex∣cellent, and pure then other mettals: that hereuppon wee may conclude, mettalles not without reason to be deuided of the Chimistes into perfect and vnperfect. Therefore that I may also stay vpon the aucthoritie of Agricola (out of whom Aubertus hath specially taken those his wordes) he writeth in lib. 5. de ortu & causis subterraneorum, that mettalles do dif∣fer among themselues, not onely in shining, but also in co∣lour, sauour, sent, weight and power. And specially speaking of shining (which you Aubertus confesse to be in golde and siluer) he saith. But by how much the humor is more sub∣tile, thicke and pure, by so much the mettall is more cleere and shining: for which cause in this behalfe gold excelleth the other. The excellencie of which gold Agricola himselfe seeketh in the difference of sent, sauour, and waight. For the vnperfect mettalles, when they come in any liquor are perceiued to be sower of taste, as copper and Iron: for the adust earth is cause of their sowernes, whereof those met∣talles do participat, as Agricola himselfe witnesseth. But the other because of their pure earth, and more abundant wa∣ter do not giue the liquors so sensible a sauor, bur rather a sweetish tast, as gold and siluer. Also for as much as in gold the earth is most pure and verie wel tempered with his wa∣ter, it giueth verie litle or scarse sensible smoke when it is

burned, and rather sweete then stinking. And Agricola ad∣deth more that gold when it is purged in the fier hath in a maner no excremente▪ because of his puritie, in others there is more, but so much more in one, then an other, as it is more vnpure. Also the excellency of golde is to bee sought for in his force and strength, because that besides it and sil∣uer all other mettalles do vanish away in smoke, and perish with the violence of fier vppon the test or cople: which hap∣peneth vnto them, as the earth in them is found to be lesse pure and their temperature not so good. As it hapneth vn∣to Iron through the impure earth, whereof there is great store in it. But when as gold alone cannot bee consumed * 1.2with anie fierie heate, as Aristotle saith, and looseth nothing of his waight though it bee burned or tried, of necessity it must haue a most pure earth, and well compact with his wa∣ter, whereby it commeth to passe, that his earth doth hold and let his humor, that it vapour not away, and contrari∣wise the humour defendeth the earth, that it butne not (as saith Agricola) which commeth to passe, as others do affirme, because of a most subtill, moist, and drye, that hath not any impuritie mixed. By this reason gold according to the na∣ture of thinge▪ is purer then other mettalles, and surmoun∣teth them in price, because it is the most simple and purest mettall, and furthest from imperfection of elementes by reason of his forme. So Pliny saith, vnto one thing, which * 1.3is golde, nothing decayeth by fier (as the Poet also saith) and as appeareth by that aforesaid. By this we may gather, that amongest all mettalles, gold is not onely the brightest, but most temperat and perfect, in respect of which all other mettalles may worthely be called vnperfect. For nature al∣waies tendeth to perfection, that is, to the making of golde, which alone amongest mettals is called perfect: for no a∣gent naturall (as the Philosophers say) ceaseth from worke in his owne matter, neither is seperat, but with putting on some forme in that matter. Therefore so long as the agent is ioyned to the matter, or worketh vpon the matter, that is said to be vnperfect: for the perfection of any thing is not but by putting on of forme. For so much then as in all

mettalles there is a certaine viscous water, which the Chi∣mistes Philosophers call quickesiluer, because of the like∣nes which is put in place of the matter, and that which they call sulphur by like similitude of the agent or inducer of form in that matter: no mettall can bee called perfect, but that frō which the sulphur is separated, But because other met∣talles haue their sulphur mixed in the matter, whereby they are killed, made blacke, calcined and burned (which hap∣peneth vnto them onely by that dry exhalation, that is, the sulphur because it is a matter apt to be set on fire) for that cause they be altogether called vnperfect. But on the con∣trary part because onely golde is altogether without this sulphur, which the affinitie of gold and quicksiluer by it selfe doth sufficiētly declare. (For as Pliny writeth, all things swimme vppon it but gold, which alone it draweth vnto it) * 1.4By this meanes it is free from corruption both in the fier & out of the fier, Of right therefore, it alone is called per∣fect, and formed according to the first and true intention of nature, and complete, because it is come to the vttermost end wherein it is complete, and pure because the agent is not mingled with the matter, but is seperat from it. To this purpose writeth Aristotle Met. 3. cap. vltimo speaking of met∣talles: wherefore saith he they conteine earth in them, and are all burned because they haue a drye exhalation, But gold alone of all the rest vseth not to be burned. But Auber∣tus not content with these reasons will answeare: what so e∣uer hath attained an essentiall forme, of necessity must bee perfect. But all mettalles haue their substantial forme. No man will deny (saith he) except it be some blockhead ashes blower: and by that meanes hereupon concludeth, that all are perfect. But it is easy enough for vs to answere this ob∣iection. For those thinges which perseuer in their nature are called perfect in their kinde through their substantiall forme: but some continue by nature in their kinde, which notwithstanding are made perfect by some meanes through their substantiall forme, to the which their is a certaine mo∣tion and end: but because they are carried to another la∣ter essentiall forme, which altogether finisheth the matter

it selfe, and maketh it complet: therfore they are called vn∣perfect▪ so long as they remaine vnder that first forme, in respect of the later, to the attaining whereof they do ende∣uor themselues. But if no accompt be made of that later forme, but they be considered onely in themselues: they are truely perfect in that their kinde (through their essentiall forme) as that kinde doth require. This all men see in the generation of egges, in which there is a certaine determi∣ned motion in the getting of his substantiall forme, which doth so remaine. But because those egges are by nature or∣deined to this end, not to remaine vnder that forme, but to bring forth a byrde, and so is made the begetting of the lat∣ter substantiall forme: Therefore egges are called vnper∣fect vnder the forme of an egge: but it is a perfect thing af∣ter the bringing forth of a birde, for that is the last ende of egges. This is likewise to be iudged of mettalles, which albeit they haue in their kinde gotten an essentiall forme, yet can they not be called perfect, in respect of gold, which a∣lone is said to bee perfect, vntill they come to that last & perfect end, that is, to the perfection of golde, and become golde. And like as in the generation of the Embrio, there is comparison of the vegetable soule to the sensible and of the sensible to the rationall, and not as formes so other imper∣fect mettalles are in respect of gold. Therefore the Chimi∣sticall Philosophers haue worthily deuided the mettalles into perfect and vnperfect. For although the difference of mettalles be in the forme it selfe, yet shall it not be proper∣ly the difference of the kindes, as the difference of man and horse, but shall be taken more properly of the matter, & his partes that is according as it is digested or vndigested, complete or incomplete, seeing those are altogether of one proper matter. But indigest and incomplete is spoken in respect of gold. But whereas Aubertus judgeth Iron more noble then golde, because it serueth more to the vse man, I thinke he shall neuer perswade any Phisitions (be they neuer so vnlearned) which rather desire to catch gold then Iton. But I suppose there is suff••ciently spoken touching the ex∣cellencie and perfection of gold: and because we said that

mettalles are of one proper matter, although not in all alike digested, herein consisteth the point of the questi∣on, therefore we must now come to seeke out that matter of mettalles. The Philosophers make two causes of mettals, as also of all other mixed bodies. The one generall and far of, which is taken of the elements, as of the first causes of all things, of which they cōsist, as of most simple, & are resolued againe as into most simple. The Peripatecians contende against the Stoickes, that onely the qualities and vertues of the elementes doe passe one into another, and altogether mingled. The Stoickes contrarily doe affirme that whole substances are mingled with the whole: but leauing these waues of slipperie opinions we will goe to the safe and quiet port. And in this point we do allow the opinion of Aubertus, who thinketh the elementes not to be mixed bodies essen∣tially, or in deede, but in power, which Galen witnesseth in the first book, de methodo medendi, where he writeth that the elements are to be mingled wholly with the whole, onely by their qualities. Of the second or proper matter of mettalles, the opinion of many Philosophers is not agreeable, but ve∣ry diuers. For some said the neerest matter of mettals is a moist breath, as Aristotle: & some hold it to be a water drawē from other elementes, which Agricola alloweth, whose opi∣nion our Aubertus agreeth vnto. Other deeme it ashes moi∣stened with water. But the Chimist whose opinion Aubertus goeth about to ouerthrow, saith quicksiluer is the matter of them: some haue ioyned sulphur: all which opinions are breefly and diligently to be examined by vs, that the matter may bee more euident, and that all men may vnderstand how vnworthely Aubertus & others haue inue••ghed against so many famous Chimist philosophers. Aristotle the prince of * 1.5philosophers assineth a double matter of those things which are made within and vppon the earth, by the supernaturall power and force, that is a breath and a vapour, by the mix∣ture whereof, in the bowelles of the earth h••ethinketh all are made and haue their originall▪ and those hee d••uideth according to the diuer••e nature of the matter into two sortes, that is, into thinges to be digged, and ••e••••allyne.

They are called fossilia, because they are digged out of the earth, and like vnto the earth that is digged, neither are they liquable, as all kind of stones which are made of a dry exhalation set on fier, and with the heate consuming the moisture, and in a manner burning it. The other sort are metallyne, whereof some are fusible and liquable, because they draw neerer to the nature of moisture, then of drith, as leade and tinne, and are so called because they are easelier molten then beaten. On the contrary, those that are to be beaten, which are molten with greater difficulty, as Iron, whose next matter is a vaperous breath congealed by cold, and groweth into mettall according to the opinion of Ari∣stotle, whom our Aubertus thinketh worthy to be reprooued: For saith he, it cannot come to passe in the nature of things that there may be a passage from one extreame or contrary into an other without any meane: for it is euident that mettalles and breathes are of contrary qualities, for these are very subtill, and the other very grose. Hereupon he con∣cludeth in the originall of mettalles, breathes and va∣poures * 1.6doe of necessitie first congeale into humors before they harden into mettalls. This did he take out of Agricola: but that excellent learned man, Iacobus Scheggius in his cō∣mentaries vpon Arist. Meteors, doth sufficiently defend A∣ristotle, being vnworthily reproued, where he teacheth, that the breath or vapor whereof water commeth is one. & that whereof mettalles concreteth is an other, as also that wher∣of a storme groweth another: for it is sometime more pon∣derouse and grosse then that whereof water groweth. By which reason they propose a further distant matter of met∣talles which say it is water, thē they which say it is a breath, when as the greatest part of meteors do growe vpon these breathes and vaperous matters raised vp out of the water and earth by the force of heate: for so much as there is no fertility of the water or earth without heat: for heate doth procre at these two as a first childe in whose nature the force of the parentes (that is of the foure elementes) is represen∣ted, and as it were an ingendring power of them doth con∣sent together, two qualities working by a masculine force,

the other two suffering as feminine. But either of them o∣baying the celestiall temperature as their father, whereby these thinges without life are accustomed to be procreat, by the instrument of the first qualities. And this may be per∣ceaued by the verie sence, that so grosse vapors do often breake out in places vnder the ground that the diggers can not take breath, and sometimes through the grosenes ther∣of as Galen witnesseth, are choked. If they be so grosse, who will iudge that mettalles and breathes, are of contrary qualities, but that they may grow into a sound matter of mettalles, without any other meane, as the ponderous va∣por doth into a storme? Furthermore (as multitudes of peo∣ple can testify) if it hath rained copper and Iron, and that stones and such other bodies do grow and are made in the vppermost aire, how should these be engendred of water, & earth, for whom there is no place to tarrie in the aire, ra∣ther then of vapour and breath, which both can pearce & stay there for their thinnes and heate. Wherefore it is certaine that mettalles rather haue their originall of breath then of water: which breath because it is grosse, doth also ea∣sely congeale. But what needeth more of this, when it is manifest to all Philosophers that all thinge haue their ori∣ginall of that whereunto they may at last be reduced, For all mettalles (except the two perfect) which by greater de∣coction haue their matter more compact and fixed, are they not reduced into a breath of vapor? & in the examinatiō of the test or cople do they not vanish away into smoke? Yes truly into smoke, which is not turned into water, or moiste∣neth, but grosse because of the earthines mixed with it, be∣ing cōgeled & thickned with cold, which by certain experi∣ence may daily be seene & perceaued of those which work in fier and more easily also of the Philosophers in their subli∣mations. The same doth Tutia, Cadmia and Pompholix with other such like prooue, which comming of the vapoures of mettalles sticke to the walles of the furnaces, and shew them to be grosse in the mines, neither do represent water by a∣ny meanes. Let Aubertus therefore with his leaden argu∣ment hold his tongue which goeth about to ouerthrow A∣ristotles

opinion, neither let him iudge rashly of things which he knoweth not, but credit those which haue experience, & know those vapors to bee most thicke, whereof mettals are first congealed, and without any other meane hardned. But hauing ouerthrowen Aristotle, let vs see what iudgement he will giue of other lerrned men and Philosophers, as of Al∣bertus magnus, Geber, and other Collars (for by that name this our noble censor adorneth those excellent men) whose opi∣nions Aubertus refelleth in this point, because they say, that quicksiluer and sulphur is the next matter of mettalles, and goeth about with certeine arguments to shew, how they are out of the way. First touching quicksiluer, he saith, it is not likely to be the propper matter of mettalles, because it can not congeale into hardnes: surely an excellent argument and worthy to bee often repeated of the author, whereunto notwithstanding he is answered by vs before the saith it can not congeale▪ because it is of an airy substance. But the va∣por which we concluded out of Aristotle, to be the next mat∣ter of mettalles, who will not confesse to be airy in respect of water, and notwithstanding who will denie but it may cō∣geale? then I confesse that quicksiluer is airy: and therefore many Philosophers iudge it not to be a mettall but onely in Power: but I do call it so to bee airy, that it sendeth forth a most grosse vapour, which by colde congealeth, as may bee seene in Mercurie ••u••limat, and many other his preparati∣ons, wherein he sendeth forth his smokes and vapors, but not so a••rye, but they will grow thicke. But what will you say to those vnp••rfect mettalles, which as wee before said in examination do fl••e away into smokes and vapors: what fi∣nally shall wee thinke of their matter and forme brought to nothing, will you not confesse the grosse vapour which wee call quicksiluer to bee the matter of them, when at the last mettalles are reduced againe into it. But Aubertus alledgeth this out of Aristotle: those thinge▪ which perteine vnto wa∣ter▪ if they conte••ne ••n them •• o •• a••re then water, they can not congeale as o••le and quicksiluer. But the matter of 〈◊〉〈◊〉 is 〈◊〉〈◊〉 to be •• rought to a hardnes, otherwise they cou•••••• not put on the forme of mettalles: ther fore

their matter can not bee quicksiluer, for so much as it can not congeale to hardnes. But this argument is no more ef∣fectuall then the former: For he setteth downe as graunted that which he hath not by any means prou••d, and which we haue alreadie denyed: for we graunted vnto him that quick∣siluer was of an a••rie substance, but that it cannot therfore congeale, wee deny, when contrary to his minde we haue shewed his vapors do congeale. And truly Aubertus doth not deny but by art it doth harden, but hee thinketh that neither by art or nature it may congeale into mettalle in hardnes or forme, as thoughe to thinke, were to demon∣strate a thing. Therefore he denyeth quicksiluer to be the matter of mettalles: the cause which he alledgeth, that it is of an airy substance, is of no force. For wee haue showed out of Aristotle, that it is a vapour of an airy substance in res∣pect of water, and neuerthelesse the next matter of mettals. Therefore airy thinges are to bee distinguished: for such as are altogether and simply airy because of the predominant matter cannot be coagulated neither by heat or by cold, be∣cause their airie moisture cannot bee dryed vp, the earth w••nting, by which reason also they swimme vpon the water, witnesse Aristotle as oile, and are easily set on fire, because it is matter of fire, as oile it selfe and wooddes which swimme vpon the water, except ebenum which is more earthly, as by his waight may be iudged: but quicksiluer is neither set on fire, neither matter of fire, but most contrary vnto it like water, neither is it light but ponderous, that in it the soū∣dest boddies of all mettalles will swimme vpon golde onely except for the great affinitie of them both, whereby it ap∣peareth, that it is of an other substance, then simply aire like oile. Therefore to the similitude of this quicksiluer, the next matter of mettalles: the Chimicall Philosophers haue said, that this quicksiluer is ingendred of a strong commixtion of the first matter of all mettals, that is of a moist viscous in∣combustible humour, incorporat with a subtill earth, equal∣ly and strongly mixed by small partes in the minerall caues of the earth. Vnto this wise nature (because the matter bringeth not it selfe to effect) ioyneth his proper agent, that

is sulphur, which is nothing else then a certaine fatnesse of the earth engendred in the proper mines, and by tempe∣rat decoction thickned, that it may turne the quicksiluer by digestion, and concoction into forme of mettall. Therefore this sulphur is to the quicksiluer as the man to the woman, and as the proper agent to the proper matter. Not that this quicksiluer and sulpur (as some foolishly thinke) are found by themselues in their nature in the mines, but that these are alreadie mingled by nature, and by longe concoction brought into the nature of earth. And this truly is the ne••∣rest matter of mettalles, as in the generation of man meate is neerer matter then the elements, the blood neerer then meate, and the sperme neerer then blood it selfe: and at last by apt digestion the matter receiueth the shape of a man. So when as it is said, that mettals are first made of the foure elements, as of their generall and first matter: the same order kept, it is necessarie that of those elements come va∣pours, of vapours a slimie water (which is yet a neerer mat∣ter thē the vapors, lest by defending Aristotle, Aubertus may thinke mee to gainsay my selfe) and heauy, mingled with a subtile sulphureous earth which is called quicksiluer: of which as of a neerer matter by meane of the mixture and working of the outward sulphur is made gold or other met∣tall according to the great or lesser digestion of nature. For as the Philosopher writeth Metaph. 6. when any thing is said to be made of another, either an extreme & perfect, is made of a meane and vnperfect, as of a childe, a man, or else an ex∣treme▪ of extreme, as aire of water: but let vs returne to our Aubertus. He writeth that sulphur also can not bee the mat∣ter of mettalles. But let vs heare by what reasons he doth proue it. Sulphur, saith he, according to Aristotle, is ingen∣dred of a hot, drie, and vnctuous breath, but mettals are in∣gendred of an other breath hot and moist, and a litle vnctu∣ous. Truly a goodly, but sophisticall argument, by which he goeth about to proue his purpose, by the opinions which he hath already impugned, Let him therefore remember that he before hath affirmed against Aristotle, that breath was not the matter of mettalles: and now he doth confesse that

mettalles are ingendred of breaths. Therefore he speaketh against himselfe, that he shall not neede my refutation: hee addeth to proue his opinion, that sulphur waxeth soft with moisture like salt, and that mettalles are molten only with strong fire: but of a false antecedent can not follow a good consequent. For by no meanes is sulphur dissolued in∣to water, but by heat is molten like leade: and this should our searcher of thinges vnder ground first haue tryed, then to affirme so boldl••e that which is false. Therefore that dart may be bent against him wherewith hee supposed to haue wounded ••he Chimistes. Also he saith, that sulphur is of an airy and fi••ie substance, and therefore can not bee increased or congealed. But I haue afore shewed the contrary, wher∣fore he is not to looke for any other answeare of me, because he hath neither reproued my argument, neither made any demonstration of his opinion by firme reasons. But this one thing sufficeth, that all wise Chimistes do affirme, that this which they call sulphur, is not the common sulphur which burneth with combustion of blacknes and adustiō & is bur∣ned: whereas their proper sulphur doth whiten, rubify, coa∣gulat, and finally make perfect that Chimicall quickesiluer which is commonly vnknowen into the substance of golde, according to nature, or of the philosophers stone, and gold according to art. And this is the true secret sulphur, and the onely tincture and shadow of the sonne and the pro∣per congeler of his quicksiluer which the Philosophers haue shadowed with diuers names their dark speeches and enig∣maes▪ whereby it appeareth Aubertus to haue farre erred, and by all meanes to bee refused, because he speaketh of a sulphur which he knoweth not: and that the Chimick Phi∣losophers are not to be blamed because they say quicksiluer and sulphur to be the matter of mettalls, which do not vn∣derstand it of the common quicksiluer & sulphur. For they know that these things whereof they speake are not founde in the mettal mines in their verie nature: but o•• those two they say, there is made a third mixture, hauing the natures, properties & vertues of them, that of it may be engendred, any mettall according to the diuersitie of the composition,

digestion and place. These shall suffice touching the next matter of mettalles which Aubertus would haue to be water wrought vpon by the other elements, but he hath kept silēt the cause why he thinketh so being contented to say that it is set forth by others, or that he hath found it in other mens writings, which is the saying of a man that will proue his o∣pinion by an other mans credit, and not by reason, as the true Philosophers doe. But now the efficient causes call vs which the Philosophers make double and so many passiōs. for heat and cold are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they haue po∣wer to moue: moist and drie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for because they ra∣ther suffer any thing then worke, and are said to be wrought vpon of the first qualities, as of the most noble and higher in nature, by whose worke forme is ingendred in thinges: for the matter is not knowen by it selfe, but by the chaunge which cannot be without suffering, as neither that without touching, the which by coniunction, and cogelation, and by introduction of act and forme is abolished. But it is to be obserued that by the mixture of drie and moist the bodies are first called congealed, then harde or soft: of which con∣gealed bodies there is a triple difference? for it is either a watrie humor that is congealed, or some dry earthly thing, or a mixture of them both. Also these, some of them are molten, some dried, some moistened, and some made soft. But those thinges which are drye and fierie, as hony and must, will neuer be congealed, and they which are moist & airie predominant as all oily thinges. Wherefore these al∣so are not elements, neither the matter of these sufferinges. But of bodies which doe congeale and are hardened accor∣ding to Aristotle, some are affected by heate and some by cold: by heate drying vp the humor, by cold driuing out the heate▪ Therefore those thinges that are congealed by heat by want of moisture are dissolued of cold, which maketh the moisture to enter in againe as salt. And those thinges which for lacke of heate are congealed, are dissolued againe by heate, entring in againe as mettals: for whatsoeuer is dis∣solued melting, is molten either by fire or water. Whatso∣euer melteth by water must needes be congealed by hot &

drie, that is, fiery heate: and those which fier melteth, or whose congelacion in any part it doth dissolue (as horne) are congealed by colde, for of contrarie effectes the causes be contrarie: and because that mettalles do melt by heat, it is of necessitie that first they were congealed by cold, as the efficient cause, whereof none of the Chimist philosophers doth doubt, although, as Aristotle some time saith, experi∣ence sheweth vs the contrary: for salt is congealed by heate, and may bee dissolued and molten by fier as I haue often tried, and it is called fusible salt. Neither Albertus Magnus that great Philosopher ought to be reprehended of our Aubertus because he referreth the power of making met∣talles vnto heate, when as Albertus doth not meane it of on∣ly heat, as he thinketh. Therefore it is to be knowen, as Aristotle witnesseth thinges by meanes of colde to suffer ra∣ther then to worke, because that cold is proper to the pati∣ent elements, that is water and earth, which both by nature are cold. For they do not receiue cold from any other thing as they do heate, but by taking away the heat they coole of their owne nature, neither are they cooled by any exter∣nall cause, as the aier and fier. Wherfore albeit cold in mix∣ed thinges hath an efficient force, yet it preuaileth rather to corruption then to generation, Therefore the Chimists are not to be reprooued, although they say that nature nee∣deth a heat vnder the earth for the procreatiō of mettals, as a more effectuall efficient cause which may mingle, alter, dispose, digest, and concoct their matter, & at last with long tract of time frame it into gold as into his last end. Neither are they to be reproued in this that they refer some force to the influēce of the heauenly bodies: for Aristotle ••onfirmeth their opinion in his booke de coelo & mundo and his booke of the causes of the properties of elements in these wordes. For saith he the first beginnings mouing to generation, and inducing forme in euery thing are the starrie and heauenlie bodies, by their mouing and light. For they are the first that moue, moued of the intelligences to performe the nature of generation or corruption for the preseruation of kindes, and of them is giuen forme and perfection, and as hee said

in an other place: the sonne and man engendreth man▪ ne∣ther doth Aubertus rightly conclude vppon this reason, the art of Alchemy to be vaine, if mettalles bee ingendred by force of the starres, when as the Chimiste s can not haue the fruition of this heauenly power: for they beleeue with the Philosopher, that if formes bee put on vppon inferiour thinges by the motion and light of the heauenly bodies, & by their site and aspect, the same by consequent to come to passe in mettalles, but that is done as it were by a generall cause and farre off: but they haue a neerer efficient cause, as we said that is heate, by force whereof mettalles congea∣led in the bowels of the earth are disposed, digested & made perfect. These thinges thus declared, we must see to what end Aubertus tendeth and what is his vttermost scope, hee would haue the labour of the Chimistes, which they take v∣pon them in making perfect of mettalles to be vtterly vaine and lost, and he denyeth that copper, tinne, Iron or leade, (which of them are called vnperfect mettalles) can by any art be made perfect, and be turned into gold and siluer. And first saith hee, it is euident those foure mettalles to bee perfect: but we haue before shewed they are altogether vn∣perfect for many causes, neither can it be denied but that by art and right preparation they are made much more per∣fect and excellent in their kinde. Therefore Aristotle 4. met. cap. 6. Iron saith hee, wrought is molten that it becommeth moist and congealeth againe: and no otherwise are they ac∣customed to make steele, for the fex of the Iron setleth and is seperat into the bottom: and when it is after made pure and cleane from his forces it becommeth steele: but Iron is so much the better as it hath least excrements. But let vs passe ouer authorities, when we haue sufficiently approued this by philosophicall reasons, by which we haue more then sufficiently shewed onely gold to be perfect, all other met∣talles to be vnperfect. Moreouer Aubertus addeth, that he might make the art of transmutatiō vnpossible. Those things which are ma••e perfect and formed by art are artificiall, but mettalles both by knowledge of the name and diffinition of the essence are naturall, for they are mineralles saith he and

haue their originall onely from a naturall beginning, there∣fore they are naturall, and that according to Aristotle. For naturall thinges haue the beginning of their making in thē∣selues. but those which are made by art, not: but haue it outwardly from some other▪ and brieflie to end, hee addeth that no naturall forme can bee put on by art, whereby hee concludeth that there can be no artificiall mettalles. Now therfore goe too, it is our part to ouerthrow these argumēts, and finally to proue the Chimick art to be true, which imi∣tating nature it selfe doth transmute mettalles, we said be∣fore they were called vnperfect, which were in motion to that forme whereunto they were last decreed, and those per∣fect, which haue attained the end of their motion. And be∣cause gold is come to the vttermost terme of his motion, & is formed according to the true intent of nature as we haue alreadie shewed: therefore we hane concluded that alone to be perfect, and all othe•• that be in their motion to the forme of gold to be vnperfect, whose perfection notwithstanding nature doth still prosecute in her bosome that she might con∣uert them, although in long time into golde. This can the diggers of mettalles testify which in one hundred waight of lead finde certaine ounces of fine siluer, which is their great gaine. So also in many copper mines there is found gold: and likewise in siluer mines, which when as such as are skil∣full of these thinges perceiued, or as often as they found any vnperfect siluer through indigestiō, they vse to shut vp their mines, and prouide that they be so let alone for 30. yeares or more vntill there bee made a perfect concoction by the heate vnder the earth. So also writeth Plinius, that there * 1.7is siluer in golde by diuers waight, in some the tenth part, some nine, and some eight. In one onely mettall saith Galen, which they call Albi••rarense, the 26, part is found, and ther∣fore it is more excellent then other, because it is according to the greater or lesse digestion of nature, as may be iudged▪ For when as digestion is complete, then is found most pure and perfect gold. Whereby it appeareth that albeit mettals be in a certaine terme of motion, yet not to bee in the last, and that they are in the way and passage to gold, as to that

* 1.8 which is only perfect. For where any vaine of mettal is found neere therto is also foūd another: wherupon after Pliny they are called mettals of the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that one is sounde after another. But Aubertus wil say to this. If vnperfect met∣tals by longer decoctiō may be reduced into gold by nature, why do not the diggers expect that time, speciallie seeing, if that should come to passe, they should haue much grea∣ter gaine by the thing: we answere there are certaine things which make the generation of mettalles diuers not onely in kinde but in properties and accidents, according to the re∣gions and places where they grow, as also beastes are made diuers, as writeth Aristotle 6. de animalibus. For in Egipt Scorpions are not venemouse, in other places contrary: and wheat in time & in some places doth degenerate into rye, & rye into wheat: So is to be said of mettalles which although they be appointed of nature vnto their end, that is that they should be gold, notwithstanding by the diuersity of Regions and mines and their corruption some are brought to their degree of perfection that they become golde, and some re∣maine in the path of imperfection according to the diuersi∣tie of digestion or purifying: For by weaker heate nature doth congeale some vndigested thinges as lead and tinne, & some with a superfluous and burning heate, as copper and Iron, and some contrariwise for want of heate and lacke of an agent doth not congeale as quicksiluer. But nature it selfe bringeth forth siluer with a reasonable temporat heate, but gold with a most temperate which needeth no workeman∣ship to be made perfect, as that hath attained the vttermost end and accomplishment. For as Aristotle saith in his 2. booke de Coelo & mundo: that onely is good accomplishment that needeth no labour to make it good, and all perfection of thinges consisteth in this point, that they receiue their last accomplishment, For so much then as the vnperfect met∣tals haue not attained to that last ende of perfection for the causes aforesaid: therefore they lacke the worke of art, by whose help following nature it selfe, they are at length made perfect, and attaine that last end whereunto they were or∣deined of nature, that is they become golde. For as the

Philosopher writeth 2. Ethicor. truely sometime art maketh perfect some things which nature cannot worke, other some it doth follow. So nature being holpen by art, trees bring forth their flowers and fruites euen in the winter season, and in cold countries, which nature of it selfe could not do, as is to be seene in the county palatines orchard at Hedelberge, and in many other places: but that which Aubertus saith, that in the whole work of Alchemy nature doth vtterly rest, and onely art doth moue the subiect, it is most falsly spoken: for by reason of nature being agent Chymia is a naturall worke, for the matter in the selfe same stone which by de∣coction it desireth, retaineth, digesteth, expelleth, corrup∣teth, engendreth, and formeth in his time by the comman∣dement of almightie God, wherewith nature doth forme mettalles by the mixture of it: but by reason of the ministe∣rie I confesse Chimia to be an artificiall worke, not that art doth corrupt engender and forme, but thus farre onely that it ministreth all this vnto natures working, which otherwise of it selfe it could not alone performe: for nature worketh two manner of waies to engender golde: one by it selfe: and first of all when it doth engender gold in his proper mines, and of his proper beginninges, in which it is vnpossible for art to imitate nature. Secondly it worketh by it selfe but not first, because first it engendreth some vnperfect mettall of the same beginninges in his mine: and lastly conuerteth it into gold, in which point art followeth nature it selfe, in that of vnperfect mettalles it maketh gold as nature it selfe doth. Hereby it is euident something to be made of some∣thing: two manner of waies mediatly and immediatly. For according to Arist. lib 9. Meta. There may be many matters of one thing, as mediat and immediat: albeit at the last the mediat matter must bee reduced into the immediat, for o∣therwise of diuerse matters diuers thinges would rise. Ther∣fore because art taketh both the mediat & immediat matter which nature doth, & reduceth the mediat at the last to the immediat as nature also doth, & hath one and the selfe same agent which shall spoile the quicksiluer, and at last transfor∣me it, and the end of art and nature is all one, that is by the

vniting of this forme with his matter, at last to ingender gold: there is no doubt, but that art imitating nature it selfe in all pointes can make an vnperfect mettall a perfect, as nature it selfe doth make, as we haue aforesaid. Where∣fore the causes being all one, of necessitie they also must be one, and bring forth the like effectes. Neither do I thinke them to be excused which seeke the subiect of the Chymick Philosophers in the vegitalles. Their lahour is in vaine, for there can be no generation but by the neerest, conuenient and immediates, Others haue bestowed their labors vpon animall thinges, specially in an egge, because the Chimick Philosophers moued with a certaine similitude of egges cal∣led their worke the egge, and said that the egge euen as the Elixir doth conteine 4 elements, whose shell they called the earth, the thinne skinne the aire, the white water, and the yelke fier. So also the same Philosophers by a darke speech said, their stone was one in three, and three in one, because it conteineth in it a bodie that standeth, a soule that g••ueth life, and a spirit that staineth. They which vnderstand not these darke speeches, perswaded themselues that an egge was the Philosophers stone, because it conteined three in one, the shell, the yelke, and the water: and therefore at last concluded the egge to be the onely matter sought for by the Chim••stes, being no lesse deceaued then other, not conside∣ring this matter not to be fit to draw out mettall out of. For a man begetteth a man & a beast a beast. But because good Au••ertus hath tried this with his losse (as I hard) which de∣cocting egges philosophically consumed some hundred of crownes: therefore he quarrelleth with the art, as though it had deceiued him, but vndeserued, when he himselfe rather erred: for art is not bound to maintaine his fault. For kinde ought to be ioyned with kinde, and like with like, and euery blossom to answere to his seede, as we said afore. And there be some which seek the matter of their Elixir not in vegitals or animalls, but in thinges vnder the earth and neerer. For they say that art doth immitate nature, and therefore thinke to labor vpon those first matters wherupon nature, wrought and decoct quicksiluer and sulphur, which they heare to bee▪

the next matter of mettalles. But sillie men they loose both their cost and labour: For the Philosophers quicksiluer is not that common, neither also the common sulphur as I said. For is there any man which can attaine the intent of nature in due proportion and measure? no man truely. Moreouer quicksiluer if you set it but to a verie litle ••ier, it vaporeth away, & being mixed is seperated, & sulphur also not hard∣ly, when notwithstanding the coniunction of both these is necessarie euen to the end of digestion in the generation of mettalles: so are they deceaued as many as seeke the stone in marchasites, tuty, antimony, ar••••ick, & orpment, when as it is either altogether an inseperable sulphur, & yet ought to be seperat at lest, as wee haue said: or because it is seperat with a small fier, all the Philosophers writings sufficiently declare that it can not bee the Philosophers subiect. They also erre which think to take gold for the man and siluer for the woman: which two they amalgame (for we may vse the words of the art) with common mercurie, & of three make one, which they decoct chyminically, sublyme: and out of it at last drawe the spirit, which afterward they goe about to fix. For they depart from the philosophers writinges which confesse all with one mouth, that the agent is ioyned and proportionat by nature in the mines with his owne matter, and they say, that it is but one thing wherein are the foure elementes well proportioned, that there is the ••ixer & the ••ixed, the stayner and the stained, white and red, male and female compound together. It is therefore as wee said be∣fore a certaine third nature, common and altered of diuerse mixture and digestion of sulphur and quicksiluer, in which is a mineral power to ingender a mixt thing, which to do so, perpetuallie worke and suffer betweene themselues vntill they be translaved from the forme of vnperfect bodies, first begotten (the agent not being yet seperat from his matter) into an other forme, and at last come by continuall digosti∣on and purifications to the last & true perfect forme which is the forme of golde, in which is the last tearme of motion where also the agent is v••terly seperate from his matter. Many see••e what this is, few finde it, or if they do finde it,

they know not the preparations and intentions of the phi∣losophers, whose medecine is also drawē out of those things by art, in which it dwelleth potentially by nature, and in * 1.9which the perfection of the first matter, and all mettalles are found. This matter after they haue founde it, first they thinke meete to be calcined, and purged from all his filths restoring his h••a••e and preseruing his naturall moisture: for in the Chimicke calcination there ought to be no diminuti∣on * 1.10of▪ the body, but rather multiplication. Then they reduce the calcined matter by making thin his groines into a cer∣taine liquid substance, as into his first matter, which they call minerall water, which doth not wet the handes. then is it made one in kinde, but not so in number: whose father they call the sunne, the moone the mother, and mercury the mediator, & the bodie is altered from his proper forme, but a new is induced immediatly: for there is nothing * 1.11founde in the nature of thinges spoiled of all forme. That done, out of that so dissolued they seperat the four elements and deuide them into two partes into the ascendenter spiri∣tuall, and into the inferiour or earthly, which twoo partes yet are of one nature, for the inferiour is the leauē fixing it, and the superior part is the soule quickning the whole matter. Notwithstanding their diuision is necessarie, that they all might be the easilier changd amongest themselues, and therewith part by passing into water wax blacke, and the water by passing into airie wax white, and the aire be•• turned into fier.

* 1.12 The separation of elements made, they make a coniuncti∣on of water & earth with aire and fire keeping a proporti∣on that euery element may be dispersed with other, & giue vnto the male 3. partes of his water, and vnto the women ix. parts then euery like reioyceth with his like, for the de∣sire of the ioyning specially of the materiall & sulphureouse forme. These thus ioyned, they putrify it in a moist heate * 1.13(lest by hot fier the mercurie should be seperat or carried vp on high through his spirituall nature) that by this corrupti∣on the matter might be changed, and the elementes natu∣rally deuided, that regeneration may followe: for there is

nothing borne or groweth, nor without life, but first things putrifaction is made.

* 1.14 After putrefaction they come to coagulation, and with the same most temperat heate continually altering the matter, as well inwardly as outwardly, they do worke vntill all the matter be white like vnto pearles, then is there a true fixing and congealing of the shining spirites with the bodies The Chimick philosophers call this the white thorne, and white sulphur incombustible, which neuer departeth from the fier.

* 1.15 Finally they proceede vnto Cibation, that is, to the ma∣king thicke of the thinne, and making subtile the grosse mingling his water with the ashes, and his milke with the foliat earth: but moderatly that so the whitenes and rednes, goodnes, quantitie and vertue of it may increase and grow, and by decocting and decocting againe, the matter might be nourished.

* 1.16 Then they sublyme the matter, but not with common sublimation, and so purge it from all vncleannes lifting vp the bodie, and making it spirituall, and the spirit corporal, & fixed by taking away the sulphureous saltnes that it may all be white and easily be molten,

* 1.17 Hauing finished the sublimation, they leuen the water by ioyning the spirit with his whitened earth or calce, as with his ferment, or incorporating the soule with the bodie. For the spirituall accidentes cannot shew their permanent qua∣lities, except they be ioyned with fixed bodies, as with his leuen, which bringeth vnro him his aptnes to his nature, colour and sauour by the mutuall and common impression of the bodie, and spirit, without the which the worke can not bee finished, as paste cannot be leuened without leuen.

* 1.18 But for the greater nobilitie of the matter, they thinke it must be exalted by increasing the spirit, and sublyming & making subtil the earth by naturall, rectifying of all the ele∣ments, and the true circulation and graduation of them vn∣till they be brought to a perfect ••mbrasing.

* 1.19 Then they increase the force of their Salamander by rei∣terating their solutions and coagulations, and with new

leuen in force and quantitie, and that into infinite.

* 1.20 Last they make proiection of one waight vpon many, vp∣pon the vnperfect according to the perfection of the mede∣cine: for by how much the more it is made subtill and stai∣ned, so much the more abundantlie it worketh: and so fol∣lowing nature they make perfect vnperfect mettalles, and turn them into the sunne & moone: & of their proper mat∣ter purified and made subtile by art, and then fixed by de∣coction, and digested vntill it come to a white, and after in∣to a red colour, and is made againe flying, and againe fix∣ed vntill it haue his entrance and sta••ne perfectly, they ma e their medecine and their powder, which they call the philosoph rs stone. And that by sundry workes, ••iuers thinges, many vessels, and many furnaces, as by that is a∣foresaid, the vnskilfull of art peraduenture will iudge, when as vnto the true Philosopher in all this great worke, there is but one worke, one way, one thing, one vessell, one onely fier and furnace, as all do confesse. All these things would I note by the way, whereby I might ouerthrow maister Aubertus opinion touching the philosophers stone (for it is lawfull for any m••n by i••sting to vtter his follie in thinges vnknowen and that I might demonstrat, that not the bare forme of gold or siluer drawen from his substance (as hee thinketh) is not the matter of the philosophers medecine, But saith he, I care not of what matter the stone bee com∣pounded. Notwithstanding because it is not a naturall sub∣stance it cannot put on a natural•• forme, but onely artifici∣all and deceitfull. I could here appeale to the witnesse of many notable men, but I thinke it better to deale by rea∣son. Therefore I say that mettalles truely altered are knowē to be perfect, not by the forme the•• had afore, or that is put in (for that were impossible) but by the accidents, proper∣ties, and passions which follow the formes, Therefore if in mettall altered all those thinges are found, in euery exa∣mination that are in the true mettall: truely it is to be iud∣ged they haue not a counterfect form, but the true forme of mineral gold and siluer. For that which worketh the worke of the ••i•• is the ••i••, as the philosopher writeth 4. Meteor. and

so contrarie. Further more we haue shewed the Philosophers stone to be naturall, by reason of his making, and that by meanes of the naturall agent, that is fier, with his naturall colour sent, and forme, which are accidentall formes, follow∣ing his determinat substantiall forme, art ministring mat∣ter vnto it. For art is ioyned with nature, for the beginning of art is nature it selfe, as the philosopher writeth 2. phisic. ••y which reason art may be called natural, his workes naturall, & his formes are called naturall in two sortes, that is when nature prepareth matter for it selfe, and afterward indu∣ceth forme, as in man and stone: or when art doth minister and prepare matter for it selfe (yet not with the last prepa∣tion) with nature notwithstanding doth dispose and prepare euen to the end, and doth induce a forme vpon it, as is to be seene in the making of ceruse and red lead. Neither is it a∣ny new thing, that art in many points followeth nature, and that many naturall thinges are made by art, which Arist. af∣firmeth 4▪ Metaph. spheaking of colchota and calchant. For nature, saith hee) in the mines of Atraments engendreth A∣traments, and he sheweth the manner of the making. And a little after hee saith, the two atraments may be made and compounded by art: for art being the follower of nature, as he writeth 2. Metaph. by taking the substance of Iron or cop∣per (whereof naturally they are made) ministring it vnto nature, with often dissolutions, distillations and coagula∣tions doth so perfectly and ingeniously make them, that they haue the same properties and operations actiue & pas∣siue that the two mineral attraments haue. The like is seene in making of salt. There is some minerall salt founde, as in Polonia, other some is made, as in France, yet hauing the same properties and passions as the minerall, by which rea∣son it may be called verie naturall, and his forme also natu∣rall and verie perfect. The like is to be thought of mettals, for as the want of proper matter is the cause chiefly, why that of euery thing an other the like is not ingendred: so if fit matter be found out, it is the chiefe cause why that of one another the like is ingendred. Therefore for so much as it is possible for the art of transmutation to finde out the

same matter of gold and siluer which is altogether naturall, that is that third nature, the quicksiluer coagulat and mixed with his sulphur, and that it is easie to follow and imi••at na∣ture it selfe in his working, because it doth decoct and di∣gest that matter with most pleasant heate, vntill in the last terme of his motion his agent be seperat from it, that is his strange sulphur. It followeth both on the behalfe of the a∣gent, and of the proper and naturall matter, the art may be called possible and truely naturall: but at the length Auber∣tus will flye to this argument. If this Philosophers stone could iuduce the shape of siluer and golde, it would make it like vnto it selfe, and by that meanes frame another Philo∣sophers stone. I answere, this conuersion of mettalles is the reducing of them vnto a certaine meane, that is, to a tempe∣rature, and that excellent equallitie (which is onely found in gold) in substance colour digestion, fusion, sound and other properties. These hetherto disputed shall suffice, not that I would take away any thing from Aubertus estimation in other pointes, but to shew him and such as thinke his lit∣tle booke to bee adorned with tauntes, that they haue vsed their sharpe tauntes against such as haue not deserued. And finally that I might defend the truth, whereof it were meete that he also were studious, if he be a good mā such as I think him to be: neither are these things deuised by me, but set * 1.21forth by most learned men, & confirmed with most certaine argumēts: notwithstanding least any man may think one to vse only their authority, which Aubertus ought not vtterly to contemne, for who will thinke that they haue left vnto vs rashly or without credite those se••retes euen vnder a holy oth. Therefore this same part of philosophie which hee so sharply doth taunt improue and cauell: I on the contrary dare boldly affirme, that it can neuer be sufficiently com∣mended and praised according to desert. If wee do beholde only the miracles of nature which it bringeth out of his se∣cret bosome, or the commodi••ities thereof, which are al∣most innumerable, besides the infinite thinges wherewith it doth open many artes. For to passe ouer al other, the vertue of the Philosophers stone is such, and his excellencie snch,

that it is sufficient for the healing of most diseases and it sheweth the true and exquisite preparations of medecines: but it is no maruel if the thing sti••ke to them that are accus∣tomed with most vncleane thinges or with whom onely cus∣tome maketh a law. But I do counsaile such men either to learne better thinges, or not to enuie those that are better taught, or at least that ••hey will not reproue thinges they know not. If not, yet we will not care for their enter∣prises, because wee know that at the last truth shall haue the victory, & with his bright∣nes will driue away those darknes, & make all things manifest, as it is indeede.

Notes

• * 1.1

  Agric. lib. 8. de natura fossil.
• * 1.2

  3. Meteor. cap. 6.
• * 1.3

  Lib. natu. hist. 33. cap. 3.
• * 1.4

  Lib nat. hist. 33. cap. 6.
• * 1.5

  3 met. cap. vltimo.
• * 1.6

  Lib▪ 5. de or∣tu & causis sub••er.
• * 1.7

  Hist. lib. 33 cap. 4.
• * 1.8

  Hist. lib. 33. cap. 6.
• * 1.9

  Philosophi∣ci lapidis o∣perationes. Calcinatio. 1
• * 1.10

  Solutio. 2
• * 1.11

  Element. separatio. 3
• * 1.12

  Coniunctio 4
• * 1.13

  Putrefactio: 5
• * 1.14

  Coagulatio 6
• * 1.15

  Cibatio. 7
• * 1.16

  Sublimatio 8
• * 1.17

  Formeuta∣tio. 9
• * 1.18

  Exaltatio. 10
• * 1.19

  Augmen∣tatio. 11
• * 1.20

  Proiectio. 12.
• * 1.21

  vide plin. lib. natural. histor. 33. cap. 4. qui ex auri pig∣mento au∣rum perfec∣tioni factū fuisse scri∣bit.