THE TILLAGE OF LIGHT OR, A TRUE DISCOVERY of the Philosophical Elixir, commonly called the PHILOSOPHER'S STONE. Serving, To enrich all true, noble and generous Spirits, as will adventure some few labours in the tillage of such a light, as is worthy the best observance of the most Wise. By PATRICK SCOT, Esquire. Agere & pati sortia, Sed Misereri & sapere difficile. Tamen Quemcunque fortem videris miserum ne dixeris, quia Labour & patientia dura molescunt. LONDON, Printed for William Lee, and are to be sold at his Shop near Sergeant's Inn in Fleetstreet, at the Sign of the Golden Buck. 1623. TO THE RIGHT HONOURABLE, AND every way Noble, JOHN, marquis of HAMLETON, Earl of Arren, Lord Euendeale, Gentleman of his Majesty's Bedchamber, Knight of the Noble Order of the Garter, and one of his Majesty's most Honourable Privy Council, in the Kingdoms of England, and Scotland. RIGHT HONOURABLE, ALthough many powerful motives have given wings to my boldness, to beg that my ill tilld Tillage may be enclosed by the hedge of your Honour's Protection; yet the chiefest reason is, that your innate Wisdom and Bountie-polished by the Theoric practise, and love of Learning, values real good meaning, above greater shows of fawning flattery, or affected curiosity. I do but set a Candle before the Sunshine of your exquisite knowledge in the true Divine and Philosophical Elixir; but sigh what I have done, is as well to show my ambition, to have your Honourable approbation, as to be a Symbol of my zeal to your service: If it please your Honour to pardon my zeal, you may justly condemn my aspiring aim, whose premature Labours soars so high, as give Cognizance to the world, that as I am, I shall ever continue Your Honour's devoted Servant, PA. SCOT. TO THE GENEROUS READER. THere is, generous Reader, no Tillage more difficult, then that of the Heart; in the heart, no field more rough to plough, then that of Wisdom: marvel not then that my blushing pen proclaims my ill Husbandry, in putting off this ill cultured Farm to your survey; yet if you value the Balks with the better Ground, you shall rate the whole at a high price: Howsoever, I am your Suppliant, that you will accept of my Love in the offer; laugh at my vanity, in greeting you with Performance, and conceal my rusticity in both. Your hard censure may perhaps send my Plough to guard the Breach of some Caterpiller-eaten Hedge, turn my Grounds waste, to be Nurseries of Brambles, or enrol me Retainer to Duke Humphrey, who hath already more Attendants then good cheer. Farewell. Preparatio, Analogia & perfectio operis Divini & Philosophici. IN sudore vultus tui manducabis panem tuum. Virtutem sudore dii obuallarunt. Perseverantia sola virtutum coronatur. Qui perseverabit usque ad finem is saluus erit. Fac volatile fixum & fixum volatile, sic habes magisterium. Errata. PAge 1. lin. 5. read Hipocrates for Hypocrites. pag. 1. l. 14. read Elixir, as else where. pa. 4. l 18. read Mettallicall. pa. 23. l. 5. read that for the. l. 7. read pounding for punding pa. 24. l. 3. after corporal, a full point. pa. 25. l. 15. read there for then. pag. 26. l. 22. read yet, for that, pag. 29. l. 20. read stone. THE TILLAGE OF LIGHT. Such is the community of Love, and sympathy of affections, which civil society challengeth of us in tendering the weal of others, as our own, that as Hypocrites his Twins who sorrowed and sickened together, we ought equally condole either public calamities, or private distemperatures: if then I shall, by my Tillage forestall the painful toil and wasteful charges which I observe, have been and are, yet unprofitably employed in the search of an imaginary non ens, only known by the usurped name of the Philosopher's elixir, or stone, I hope I shall wrong no true Artist, and prevent some future charges in the finding out of Artificial gold, or (as some name it) light incorporate by art, which is but a poisonable pill gilded with sophisticated curiosity, base covetousness or encroaching cunning; emulous strangers and irreconciliable enemies to Philosophy. That I may the better clear this, let us consider first, that Philosophy in the denomination, is only extended to the love of wisdom; that this wisdom consists in moulding the actions of Philosophers in a divine frame, and innocent observance of humane society; that by such presidency and imitation, wisdom might be exalted to the highest degrees of humane reach: but least wisdom might Prophesy to the wind; or that she will not be apprehended but of sound minds; that a glorious spirit will not appear but in her own kind, and that a precious seed requires pure earth, these Philosophers did sometimes pourtrey wisdom in dark hieroglyphics, sometimes in fabulous attire, they have deified her, entituling her to the names of Mercury, Pallas, Minerva, begotten by jupiter; all which do mystically imply that true wisdom cometh, and by us received from heaven. If we will leave these heathen sparks of nature's light, and look back upon the glorious sun of sacred writ, we shall find, that in the beginning and succession of time, wisdom was recommended to us by mysteries, parables, allegories and analogies: but that divine Oracles or Philosophical morals were applied to any material elixir, or that any curious search was any further allowed than might advance wisdom, be profitable to humane society hear, speak glory to the Creator, and joy to the Creature hereafter, we never find warranted in divine or humane records. I admit that there is a quality of brightness given to clear bodies, even from the Creation; that this light is called the soul of the world, and must be first incorporate, as a visible quality in a clear body, before it can give light, vegetat or make inanimat things pleasant. This light was incorporate in the sun, whose virtue and essence cherisheth the essence of every creature: but the full knowledge of the tillage of light, ariseth from the true notice of the first and last end of things: as man was created of pure earth, coagulat by pure air: so his last end is to shine as the sun. There be spiritual, intellectual and sensible perfections of light; the first is that inaccessible light which seethe all things, but is comprehended of nothing; the second is a spiritual reality, whose nature possesseth no place, yet is intyrely whole in every part of his circumscription: by the third we understand the senssible perfection of the Sun, Moon and Stars. Because heaven and earth differ not essentially, being originally from one Chaos but in the order of beings, and prime termination: therefore as Kings, Rulers and Magistrates, and others eminent in Charge, are called lights, as having relation to supreme light: so we may take precious stones, salts and metals for inferior fixed lights, for the better polishing of nature and illustration of art; the knowledge and use whereof Angels and men are not able to express. The lowest kind of light we apprehend as it is a means, whereby the eye discerneth his oblect, or as it is substansified in man, or as it is fixed in a homogenial body of natural radical heat, as in precious stones, salts and metals, of the last whereof we are hear to consider, specially what nature and art can do, either joined or severed, in reducing of metals to the perfection and multiplication of millions, by projection of an Elixir upon unrefined medical substances; whether the Philosopher's perfection is literally to be understood of a material Elixir, or whether Vrim and Thummim, aurum dei, Ezekiells' coals of fire, quintessence, and Philosopher's elixir are meant of multiplication of gold by art, or whether Alchemists have wrongfully enforced these titles upon the Philosopher's work, (as Sophisters cavil upon words when they want matter) which are only to be understood in an allegorical sense. In this consideration we must begin again at the true ends of divine light and Philosophy; whose designs are (as I have said) under shadows to exalt the excellency of wisdom, and not to keep her as a Buson to spend idle time; neither to wrong nature, or flatter art, by making the one believe what she cannot do, and by persuading the other to bring imposture into the world. Nature only extendeth herself to the first perfection of the Creatures, and produceth natural effects from natural causes. Art by itself can but dignify and polish natures works; by a kind of sublimation separate the gross parts from the pure, rectify the substance of things, & draw from vile things wholesome and good effects, but never add essence to the first substance other than it had before. Nature & art joined, may attain more glorious perfections; yet is miraculous multiplication of unrefined substances of another nature, by projection, without the extent of their Commission, least surrepticiously they should usurp upon the great wheel of the world their Ruler, and presumptuously intrude into their sovereigns' place. For that Allseeing eye which pierceth through ages, as the sun through the air, did from the beginning foresee the corruption of nature, & curious perverseness of art; therefore to stay the one and the other, he did confine them within the precinct of his will, lest they should extend their i'll actions as fare as their ill wills: I grant through an admirable wisdom he hath left some part, of these low terrestrial things unperfected in a kind, to serve unto man as matter to work upon; he hath given us corn, not bread but art to make it; wool and not cloth, but art to make it; mine's not money, but art to coin it; and he hath given us stones not buildings, but art to make them. This All-seeing light hath established a rule and certain law, whereby all things must be produced, disposed, and maintained in their own kind; which regular order, so long as we make it not an essence separate from him, we may call it nature; he hath appointed art to be nature's helper, and to cooperate with her in the great hopes of the world. But hath barred both of them from transmutation by a premature birth of things of another quality, into such a fixed perfection as may multiply millions, neither can nature and art multiply otherwise, then by putrefaction and propogation: it is his eternal decree, that none of his Creatures be invested in that glory which is proper to himself, least foolish man should ptesume upon base earth, or think that he had committed the government of his Creatures to his servant's nature and art, to set himself at rest; who is still in action, shining in his wonderful works; in communicating his infinite goodness to all his Creatures, and above all to man. These be great Masterpieces of light, which none but his own hand can work; whereby it must necessarily follow, that whatsoever powerful faculties we observe in the second causes, they must not induce us to think that the first cause is idle, or that the others do any thing but the direction of the first, fare less must we believe that this order and continuance of things which we call nature, is the chief cause of them, but the effect of the will of divine providence and beams of the great light, no more then in music the melody is not the cause, but the effect of concord's produced by the skill and art of the Musician, who gathereth the sounds, and reduceth them to consonance. This divine providence is so powerful, that he can apply any thing to do his pleasure; though he seldom lets the natural course and use of nature and art, yet carrieth he them where he pleaseth; and like that great circle of heaven that invellopeth all the rest, doth he drag them after him about the world. You see then that nature and art, either severally or jointly are but the handmaids of divine providence which filleth, governeth & overspreadeth all things, and ruleth every part thereof with infallible council and most certain reasons: that we do not apprehend this sacred light, but either very late or not at all, is, because this wisdom is so deep, that we cannot penetrate unto it; or that our negligence or stupidity is so great, that we vouchsafe not to consider rightly what nature and art can do; and what they cannot do. What more fond conception can there be, than that art by fire can force nature, to produce that which in the current of her course and connexion of causes she cannot do? or that nature and art joined, can Metaphysically transmute nature's works to other ends than they were created; or form them in other moulds then their own. We may as probably suggest, that art may enable fish to live and multiply upon the land, beasts in the air, and fowls without air; as that Minerals removed from their natural places, may by art be brought to multiply in a greater perfection, then by nature in the womb of the earth, where the sun applieth his force, according to the quality and disposition of the matter; for Minerals can never be said properly to multiply or propagate, because they have only elemental mixture, but wants either vegetable seed, or sensible quality. That the mystical involution of all those titles and operations which might seem to point at a material Elixir, were to other and better ends than Alchemists imagine, shall be proved by the truth of divine and humane wisdom. First, as the Almighty did shadow under the great name of jehovah, his eternity, omnipotency, justice and mercy, to teach the sons of wisdom to admire, adore, fear and magnify him, who was before all time glorious in Majesty, omnipotent in power, impartial in justice, and superabundant in Mercy: so, in beautifying the Priesthood with the rich ornaments of nature and art, he adorned the breastplate of Aaron with twelve precious stones, according to the twelve Tribes, leaving a place in the midst for Vrim and Thummim, intimating by the first, the purity and graces wherewith Pastors and people ought to be endued hear upon earth, and by the second, their perfection in the Kingdom of Grace and glory in heaven hereafter. That Vrim and Thummim signify light and perfection we are not to doubt, but that they were artificial substansified substances is not yet cleared. As the rest of Ezekiels' vision was a similitude of the glory of the Lord in the delivery of his Ambassage to the Prophet, so by the fiery coals or stone mentioned in that vision, is meant the force and effects of God's word. Aurum Dei, spoken of in that prophecy or else where in Scripture, alluds to the incomprehensible goodness of the Creator; and to the holiness and thankfulness required in the prime Creature. But if we believe, that any of these pointed at a material elixir or substance to be sought by art, if it be not heresy it is gross error: all Scripture (as Isidor learnedly seconds the rest of the Fathers) ought to be interpreted morrally and understood Spiritually; whosoever then applieth it otherwise to things that pervert the nature, order, and meaning of Scripture, may be good textuaries, but are rash text-wresters and not better grounded in Divity than Rabbelais or the Curate, that applied the authority of his horse to those that denied purgatory. It was Arius prank, Verba Scripturarum simplicia sicuti in eyes reperiuntur itidem ut Diabolus assimulare: to wrest sinfully the words of Scripture, as they are expressed (if we may believe Eusebius) is a looseness of liberty, and lightness of vanity more than any of the Fathers durst take upon them. Next, that the straining of the Philosopher's work to an artificial Elixir, powerful to multiply Gold by projection, drives all wit out of harmony; I prove by the chief aim of Philosophy, then by the harmful consequences which the infinite multiplication of Gold would produce. All Philosophers agree, that their principal aim is, to extract a light or a true Summum bonum (as they call it) or content from the contempt of adulterate, inconstant, terrestrial suggestions and delights: if this be true, as most true it is, it would follow, that Philosophers would never have bestowed so much labour in untwining a Spider's web, and finding out a light by the multiplication of Gold, which they did hold their Summum malum, and in so base account, that some of them when they had it, did throw it in the Sea; others when they might have had it, did refuse and reject it, that they might with more ease attain to that content which Philosophy enjoyeth: from which the cursed care of Gold so much detracteth, that (as Experience tells us) by it Religious duties are profaned, justice corrupted, all bonds of civil society and true friendship are infringed, and the light of Humanity quite razed out of the minds of worldly Golden Spirits. Secondly, if it were possible to multiply or transmute a greater proportion of other unrefined Metals into Gold by projection, what benefit should thereby arise either to the Philosophers, or from them to others? they should acquire nothing by it but corruption of manners, and stain of their profession, others but the eversion of all politic government, mutual commerce, and industrious exchange: Kings should be inferior to Philosophers in the purchase of so great Treasure: and so all Sovereignty (to whom by all Nationall Laws belong the prerogative of all Gold and Silver Mynes) would turn again to a confusion, and hotchpotch: many that are now holden wise, would perhaps turn fools, and those that have now little wit, would have then none at all. We should see every covetous pennie-father, merciless Usurer, and jewish Broker become Philosophers, and convert the blood of the poor upon which they now feed, into the new found Elixir. We should see the Philosophers pearne their Cloaks, and become insatiable worldlings, usurious Caterpillars, hellish pawn-mungers, and cut the garments of the necessitous, to make them riding coats in their journey towards hell. O what a pitiful sight were it to see the offalls of heaven, the drugs of the earth, and hell's fit faggots invested in heaven's richest endowments? But what more tragical spectacle were it to behold Virtue stripped naked, spoilt of her beauty, heaven's gate which now stands open for her, close shut up, and the entry confined to the narrow passage of a Needle's eye, through which how hard it is for Asses loaden with Gold and corruption to enter, the Master of Heaven, when he was upon Earth hath foretold. I tremble as in an Ague, to hear of this exchange, that Vice should reach Heaven, and Virtue enter in the right way to Hell. O deceitful Riches, how falsely are you called goods! who knoweth you rightly may entitle you to be true evils; none makes us bondslaves but you, none wrongeth us but you; you abridge us of our liberty, and intercepts us in our way towards Heaven: O pelf, none can praise you, but must dispraise true Liberty. None can get you, or keep you, without the hazard of losing themselves; you are Achanes' Wedges, or Turnus his girdle, that bereaves us of life. So ticklish and hard is your use, that seldom do you more good nor harm. I do verily believe, if frowning Fortune can favour good men in any thing, it is in relieving them from that burden that so sore presseth their shoulders. But think me not so surcharged with passion, as I seem to favour a Stoical austerity, Heremitish retiredness, or voluntary poverty, I affect lawful liberty in the first, and am so fare from barring good men from the right use of Riches, that if I were not fully assured that divine Providence hath her secret ends for our weal, and knoweth better what is good for us then ourselves, I should go near to suspect her of Injustice, in unequal sharing of her temporal goods; which so long as we use as dispensators of them to the supply of our own wants, and helping of the necessities of others, so long are they Heavens good blessings, and the charitable dispensation of them, is the concomitant effect of saving Faith; yea, they are so necessary to the best of men, that without them they are not able to effect that good which they would do. But when we adore Gold for God, and in chesting, or putting of it to unlawful use, starves our fellow members, and smoothers Virtue with want; or when we make it the fuel of Ambition, corruption, and injustice, then justly may those blessings be changed into curses; Riches which were given to be our servile vassals, and dutiful servants in our journey towards happiness, be made our racking Landlords, or merciless executioners here, and the Paradisian sword to bar our entry there; where before we can have a Quietus est, we must give account tam eorum que accepimus, quam eorum que rapuimus. Moisture was not given to Springs to remain in the place where it is bred, but to be conveyed by Conduits to the watering of barren dry grounds. Nature at first was delivered of two daughters, saith Plato, Plenty, and Poverty, that the one wanting might crave what she lacked, and that the other having might supply Poverties wants. But when jacke turns john out of doors, or when plenty profuseth upon idle uses, and starves her sister poverty, that is, not dispensare, but dissipare bona aliena, not good menagery, but bad husbandry of goods committed to our trust. There is nothing more certain, than that best things abused are most dangerous; our Understanding, the sovereign faculty and Sun of the soul in man's little World, in our first estate of innocence, made us little inferior to Angels, being now depraved, makes us inferior to beasts, who having nothing but sense, yet seem they, by keeping Natures laws, and directing their appetite to its proper objects, to offer less injury to reason than we, who leaves the true objects of Wit and Will, and affect nothing so much as falsehood for truth, vice for virtue, shadows for substance, and Pigmalion-like dotage on pictured beauty. What shall I say of either curious or covetous metaphysical spirits, but that like Adam they long to eat forbidden fruit, or like Moles, nursle themselves in the earth, and so together are deprived of light here, and return to darkness and dust from whence they came; after which, their name is either extinguished with them, or never recorded but to their shame. To this purpose, Lucian bringeth upon the stage, covetous rich Gnipho, bewailing in hell, that the incestuous prodigal Rodochares did upon earth wastefully consume his ill gotten goods. Cum Religio parit divitias filia devorat matrem: where devotion is only extended to hatch Riches, there oft times the Daughter strangles the Mother, saith Saint Augustine. Man is not only mortal, that he may have an end of his misery, that the good may be praised without envy, the wicked blamed without fear, or that riches may be despised as unnecessary after death: but as mortality is the reward of virtue; it is also the wages of wickedness, that the good may be eternally happy, and shine as the Sun, and the wicked unhappy and enclosed in darkness: for wickedness and punishment are twins, that are borne and live together; the one comes first into the world, and the other followeth at his heels, and is the executioner of the first by the stinging remorse of Conscience, heavy and mournful sorrows, bitter repentance, remediless despair; and by the terror or hope of this divine justice in punishing of vice, or rewarding of virtue were the actions of the Philosophers restrained from vice, and enured to virtue, by the contempt of covetousness, and the tartness of their condition allayed with the sweetness of the hope of future Riches. Since we must departed hence without carrying any thing with us, it is not for our ease to be as easily loaden with luggage as we can? If we will consider rightly, we shall find that a moderate carriage, even in greatness, may be fitly compared to those that sail close by the shore; that ambitious or covetous aspiring or gripping, resembles those that are in the Main: the one by casting a small rope may come to the land when they please, the other must attend wind and tide, and so oft times by boisterous storms, or contrary winds suffer shipwreck, or miss their wished haven. If we speak truly, there is nothing that makes greatness great, but moderation of high fortunes settled in generous minds by a due examination and contempt of base flying vanities, and by the praiseworthy aspiring to the glory of frugal employment of its short time in those Honourable Actions, which only challenge the name of greatness. I mean not by frugal moderation, a parsimonious hand which is able to draw contempt upon Sovereignty, but that true noble and judicious means betwixt all extremes, which add one stage more to the Trophies of greatness: whereof if we did know the virtue, we should not censure it as we do: But when we judge of moderate frugality in strangers, she gaineth her cause, and goeth away with praise and reputation; but our private interest corrupts our judgement in things that concerns ourselves. What are the rarities of Wisdom, Nobility, or Discretion, rightly placed in greatness, but as capital Diamonds which shine in rich jewels? Solomon is no less admired, in giving the Child to the right Mother, then in his Treasure and store-house of Wisdom: Alexander is no less great in conferring a rich reward above the desert of a modest suitor, yet beseeming the dignity of the giver, then for conquering the whole world: great Charles the Emperor is as famous by giving of a Penny to a presumptuous bold Bufon, that claimed to be his kinsman from Adam, as he is justly honoured for all his brave actions in peace and war. But to come to my task, perhaps you will say, that for shunning the former evils, the Philosophers did obuiate this community of their Elixir, by communicating of it to none but to the sons of wisdom, I answer, that such concealment of knowledge was against the Philosopher's doctrine; as they were Learners, so they were Teachers; Scire & Nescire was their Emblem, that they might take others help in the one, and they were so careful in the other, that their light should not shine under a Bushel; they did put it in a Lantern with this superscription upon the Frontispiece, that all the learned might read, Scire tuum nihil est nisi te scire hoc sciet alter: if we shall be only wise to ourselves, we shall at last turn fools; standing water turns puddle. As Wisdom spoke by Africanus, Vsus me genuit, Mater me peperit: so is it use and communication of studies that begetteth Wisdom. I say further, that there was never Art having a known subject, and principles, but some one or more, although not all may be as capable of it as another; neither hath any Art been so concealed, but by tradition or writing, hath been communicate to others, and reduced to some certain perfection. If the knowledge of this Elixir did by tradition come to Miriam the sister of Aaron, (who as some say was learned in this Art) then certainly the Revealers were much to be blamed, for communicating such a mystery to a woman's tongue, which they might as safely have committed to the wind: That she had that knowledge by divine revelation, I will not take Alchemists word for warrant, credo quod haud, the rather, that in all my observations, by perusing most Authors upon this Subject, or conversing with some chief Professors of this Chimaera, I have never found truly demonstrated, that there was, or is such a thing in rerum natura, as Alchemists dream this Philosopher's Stone to be. I confess, I have seen many Texts wrested to wrong constructions; that I have heard much thundering of the perfection to which this Nothing hath been brought: but because Ex nihilo nihil fit, nothing did ensue but consumption of the Undertakers estates, and loss of their labours. Therefore, since words without deeds are weak proofs, I reject such authority as Apocryphal, and am so fare from believing such fairded suggestions, that if the Philosophers positions were literally to be understood, I should never hold them other then like Mathematical demonstrations, wherein by many fair propositions is proved much, whereof no Artificer can make use upon Wood or Stone. I should not much wrong the Philosophers, if I should iovially conjecture, that the punctual setting down a seeming real Elixir, was to exercise curious spirits, lest they should precipitate themselves upon the more dangerous Rocks of higher forbidden Mysteries, or become altogether idle: for although the more we look upon the Sun, the more our eyes are dazelled, and our sight worse; yet are our minds fraughted with such perverse curiosity, that they aim at things above our reach. On the other side, Oli●dant vitia, Idleness is the cursed mother of many wicked brood, and is the tares which the envious sow when we sleep. It is observed for future posterity, that whilst the Romans had war with Carthage, and enemies in Africa, they knew not what vice meant in Rome. Idleness is that Laconish mother, Schoolmaster, and Burreawe that bringeth forth, teacheth, and hangeth up Thiefs, or what shall I call her but the infected air that engendereth caterpillars, which consume the sweet of other men's sweat If it were strictly observed, that none should eat but such as labour in their own calling, I think more should die of hunger, then of sickness: but it is pity that such Drones, or Domitian flees should eat up the Honey of the painful, or swarm in the Courts dedicate to Virtue. Every man ought to have a sweeting Brow, to beget the necessities of life, or a working Brain, to advance the public good; the most Blessed alloweth of no Ciphers in his Arithmetic: Paradise was as well a Shop to exercise Adam's hands with labour, as it was a Garden to feed his Senses with delight. To this purpose, in the discovery of Curiosity and Idleness, the mind of man is fitly compared to a Clock, composed of many wheels, admitting every day change and alteration; sometimes it goeth too fast, sometimes too slow: when it is idle, it is always subject to rust; but skilfully wrought, neatly kept, carefully wound up, and orderly set to a right hour, then in action it showeth fair, and goeth right. If we would have our minds go in right temper, we must propose unto ourselves those Rules that may conduct and avail us most, in the right carriage of all our actions, although sometimes the success be thwarted, and concur not always with our desires, yet we must be still in action. Many skilful Pilots have suffered Shipwreck, that were well acquainted with the Art and experience of Navigation, and others less seen therein, have overpast many dangerous Voyages; yet were it folly to infer, that without Art, Experience, Card, or Astrolabe, we should try the dangers of Navigation. But whither go I? my purpose was to speak somewhat of the true elixir, and to prove that the text of Philosophers that writ upon it, or the Commentaries and Orthodox exposition of those places are either strained, or altogether mistaken, which shall be cleared by that which followeth. Hermes, Isindarius in codice omnis veritatis, the great Rosary, the pandects of Mary, the Prophetise (as some name her) Morien, Avicen, Balzane, Abugazall, Bengedide his brother, Abumazar, Hali, Calib, Esid, Serapien, Thomas in brevilogs, Michael Scot in his breviary, Hemas in his retractions, Aros the Arabian King and learned Philosopher; and the most part of all the Philosophers hold four chief tenants of this Elixir: First the Mercury is taken to be the chief matter to work upon; Secondly, they hold that much punding and beating of the matter inculcat by Tere, Tere, Tere, atque iterum Tere ne te tedeat, quickeneth and refineth the spirits and virtue thereof, and maketh the matter fit for the work. Thirdly they maintain that fixing of Volatile, is the Magisterum or master piece of that work. Lastly, they say when the red colour is espoused or conjoined to the white, the work is perfected. A superficial censure might take these literally, and conclude that preparing, sifting, ponding of the matter, putting of it in fit vessels, luting and calcination; sometimes feeding of that sulphurous fury with soft, sometimes with more hot fire, might in the end bring fourth some Salamander: but let us not be deceived with such excursory survey, and consider judiciously what Aristotle in his light of lights, Auulfanes in his Pandects, Daniel in his retracts, Euclides in his Philosophical meteours and almost all the Philosopher's works, affirm in these words our Mercury is not common Mercury, our gold signified by the red colour is not common gold, neither our silver signified by the white colour vulgar silver, they are quick, the other dead, they spiritual, the other corporal? what then is the Philosophers Mercury, but wisdom the child of heaven, and the glory of the earth? the pounding and mixing of the matter, is the beating down and qualifying of our affections in the mortar of a wise heart; the feeding of it with more or less fire is, the timely pressing and relaxing of our corrupt will, the fixation of volatile, is the reduction of our inconstant running wits, to the solidity of true wisdom: Lastly the Red colour joined to the white, which crownes the work, gives us to understand, that perseverance in virtue will gain us the garland of victory over all foreign encumbrances; and subdue our unruly domestic affections, which unless they be overcome, pounded, qualified, sublimat & fixed to a pure Syndon-like white, are ever ready to debord from the precinct of reason, to a soul-killing liberty. We may see then (as a picture drawn by a skilful workman should have relation to all the parts it imitateth; so the pounding feeding, fixing and perfecting of the Elixir, only fitly resemble, the inconstancy and ebulition of our affections, which are ready to break out and mar the glorious perfection of light, unto which Philosophy intendeth to bring us; if the most powerful spirit of sanctification, by transmutation do not Captivated the powers and faculties of our soul. Let us go a little further, in the several operations, circumstances and qualities of the Philosophical elixir, and we shall find, that neither of them may be fitly adapted to any thing else, then to man's formation in virtue. All ancient and modern Philosophers agree, that by the true mixture of heat and cold, moist and dry, we attain to the knowledge of the qualities of things engendered thereby, as hard, soft, heavy, light, rough, smooth, that in the elemental Commixtion the several elements, as water, earth, fire and air, are to be graduate in the degrees. That although earth be most vile, yet is it most apt for mulplication and generation; is the only fixed element, whose multiplication is no less admirable than that of fire, whereof one spark kindled in combustible matter, will increase till the subject be consumed; Again all those Philosophers do mystically observe; that the Commixtion of the four elements must be Gramatically, that is in Orthographical disposition and convenient Concordance; Rhetorically, that is orderly, ornatly or neatly; Logically, that is, by true kinds not sophisticated, that they must be joined Arithmetically by proportionable numbers; Musically in the melody of true accord, and in the effects of harmony which are glorious: neither (say Philosophers) is Astrology to be neglected for knowing the seasons of Conjunction. Lastly Magical observation much availeth, that is, wisdom to know the right disposition of the whole work. When the elements (saith Anaxagoras) be thus orderly disposed and digested then will colours draw towards perfection; naturally will be sublimat to an intellectual heat; which operation is known seldom and by few; when the natural heat is thus purified, than nature and art by degrees aspire to perfection, which is known by change of colours in the work, which (as the four Complexions in man) according to the right temperature of elements, their qualities, and their opposed passives, beget a digestion, which may be as well sometimes in outward cold, which begetteth inward heat as in outward heat which causeth inward cold; although the chief digester be the vital heat of the degerent; that the heat of the digested things, helps the digestion and the working thereof. Because Coagulation is no substanticall form, but the passion of material things, in the elemental Commixtion, the Agent in the operation of colours is wisely to be examined; sometimes it is heat, sometimes cold, sometimes moisture, sometimes dryness, and those be the causes of colours. Whiteness is caused by clear matter terminat in a fit subject, black colour when parts of a dark body oppress the clearness of the subject. Again, by Commixtion of light and darkness are engendered the mean colours, which show also according to the more or less heat or cold, dryness or moisture, as green colour is a Commixtion of clear water with earth by combust substance: so the clearer the earth be the purer the greenness is. Ruby colour is a thin fume in a clear body, which is clear or dark according to the quantity of the light, as appeareth in the Amethyst which hath less clearness and more obscurity; Tawny colour is of terminat clearness, infused with a thick fumosity congregat by water, and succensed by earth. Pale colour is of waterish earthly parts, which being cold and thick, are fixed in a kind as in dying, or pale faced envious men, in whom the natural blood leaveth the exterior parts, and resorteth to comfort the heart, the Saphire, or orient blue like unto the heaven, is much fairer than the livid pale colour, because it participats more with water, air and light; all other blew colours the sadder they be, they have less air, and more earth; Silver colour turned to a bright azure is caused by brightness and perspicuity of air. Yellow citrine or golden colour is caused by strong decoction and digestion of humours engendered by heat as in gold, honey, and gall; and this colour is begotten of white and red. Thus have you the elemental commixtion, colours and qualities to be considered in the Philosopher's work, as the operation thereof begets diverse digestions and degrees of more or less perfection in the Creatures: so the participation and operation of supreme light, works diverse effects in the mind of that prime Creature, which is only capable of the beams and impression thereof; and in this mind of man an equality is most necessary. There must be (saith Aristotle) no repugnancy nor division in our stone, till all colours have appeared, that natural matter by supernatural cooperation may of many colours beget such a colour as is desired, which is more precious than all the jewels in the world: therefore concludeth he common Philosophers, can by no natural means, attain to the knowledge of this elixir. Many other Philosophers, alluding to the same purpose, but more to show their Curiosity, then to detect truth, add smelling and tasting to the former apparition of colours; but these I overpass as impertinent. Others more analogically say that the elixir must be dissolved, cherished, fixed, and revived by liquors, which are specially to be considered in purity, quantity, thickness, and thinness, not physically, because the true Elixir is a thing of the second intention, and hath a Metaphysical operation. Physicians say, the more thick urine is, the more it signifieth humidity: but the Philosophers say, the more thick this liquor is, it hath the more siciety; and the more subtle it is, it betokeneth the greater humidity. Aristeus saith, that air is secretly enclosed in water, and by an ayeriall power beareth up earth. Aristotle saith, that the right separation of water from air, is a chief masterpiece of the work: other plain dealing Philosophers do hold, that rain water which cometh of condensed air, is the chief nutritive liquor: others affirm, that Dew falling from Heaven in May, before the Sun enter into Scorpio, is a fit liquor for their stones; some say that all condensed frosty liquours are to be rejected, because their acuitie is infected, and dulled with cold; others prefer milk for the whiteness, some water of Litarge and A●ar; but Democritus, whom I prefer to all ●hese silly men, adviseth to take Celestial permanent water, whose virtue is to abide all ●inde of fiery trials. Rupercissa saith, that ●he chief liquor to refresh the Elixir, is Aqua vitae, because it is spiritual, it will re●iue dead things, and make gross matters spiritual; Hermes bids us take a liquor fresher than any water in taste, that will never consume, but the more it is used, the more it is increased, and this liquor he calleth Crude Mercurij, which is the matter of the white work. All these liquours diversely illustrate, have naturally diverse powerful qualities of cleansing, both of the substance and means by dissolution, separation, fixation and resolving matter into Atommes, and as liquours have diverse qualities and operations: so are they found by diverse means, sometimes by cutting, as in Terebinth; sometimes by pressing, as Wine, Sydar; sometimes by grinding, as Oil; liquor is also found by distillation of Vegetables, Metals, and Animals; some Liquors also by natural working are produced, as urine, sweat, milk, blood: all these liquors by a viscosity cleave to things, and leave part of their substance with them, but that unconstant vagabond Quicksilver is so fleeting, that he will never fasten to any thing, except to a mettle o● his own kind, that is (saith Calib) poisonable covetousness, or flowing riches, are seldom fixed or takes hold, but in subject's o● their own kind. By the knowledge o● diversities, contrarieties, and accords, we may choose what quality we will make Lord; the perfection of love is best known by the defects of hatred, of hope by fear, of confidenc● by distrust, and of joy by sorrow: in all these and other things, our understanding find greater difficulty to find them by resemblance, then by contraries. It is more hard to discern white upon white, then black upon white; and there is greater wisdom to distinguish good from good, then evil from evil; because in the confusion of things, those that most resemble, are least known one from an other, but in the commixture of diverse things, either in quality or substance, they are instantly discovered. But let us not trust that one thing may be hot and cold, dry and moist in one posture, for two contraries can never subsist in one degree; therefore if we know not every circumstance and gradation of this great work, we shall never bring it to perfection: for as divine providence by nature made all things in true number and proportion: so every defect in that number and proportion is imperfect, and wrongeth both the first and second cause. We must then consider wisely of the means whereby this work is complete and when they are purified in the third degree; the purer the means be, the nearer to perfection they are, and retains such a part of the virtue of this Art, that without their aid, the principal may not give influence to the final end, neither the effluence answer the expectation of the principal cause. As the Soul is tied to the Body by means of a vital, natural, and animal spirit: so as long as these means keep the body alive; so long will the soul dwell with the body; but when nature or accident take away the means, the subtle pure immortal soul retireth from the gross body to immortality, for which she was created. According to this, (say the Philosophers) their Elixir hath corpus, animam & spiritum, all which must have means agreeable to their kind, and must be searched by wisdom, least by ignorance or misgovernment, the Divine work be quite marred. Thus hath my Plough shortly gone through the large field of the Philosophical Elixir; which by allusion to most pure metals, is said to convert and multiply other unrefined metals, having the seed of Gold, into pure Gold: but as you sow, you shall reap; if you sow sparingly, you shall reap sparingly; if you sow darkness, you shall reap confusion; and if you sow light, you shall reap joy. Aurum ab aquilone veniet, that is pure air of wholesome doctrine, duly and seasonably sown, bringeth forth millions; but as this seed is sown by them who have their minds long exercised in virtue: so is it increased in none but in those that have their minds capable of so holy an impression. Threshing, winnowing, grinding are necessary uses for Wheat, yet belong not to the Baker's Craft: but sifting, mixing, and government of fire, are works of greater skill; if Reason and holiness be the beginning of every action, doubtless the visible things will separat from the invisible▪ that is water and earth from fire and air; for things are corporal, because they shall be spiritual, which the wheel of the great work will make manifest when time (the Steward, and dispensator of every thing) shall one day bring every thought upon the Stage. But to return to Philosophy, if we will give her the due praises which she deserveth, we shall find that her refining of us in virtue, is to a more pure substance, then of thrice purified gold: if we would from vice extract virtue, quintessence, content and true reputation from poverty and contempt, Convert exile into our native Country, bonds into liberty, want into wealth, or would we multiply some few short earthly crosses into Celestial permanent joys, all these can Philosophy do. Philosophy can make Codrus better content than Croesus; Diogenes contemn great Alexander's conquests; brave banished Rutilius prefer solitariness to the greatness and magnificence of his City, and affirm that by purchasing the friendship of Philosophy he hath lived no longer than he was banished: Magnanimous Philosophy will encourage Aristarchus to do more than all these, by teaching him, bruised in a mortar, to cry out triumphantly, Stamp on, you hurt but the case of Arstiarchus, but his mind you cannot touch. It is Philosophy that in adversity (as steel from flint) draweth from us that spark of divine fire left in our souls, which kindleth virtue and makes it appear in its own colour. What other thing shall I call Philosophy, than the light of this life, Mistress of our affections, Tutrix of our felicity, and the upright courageous government of ourselves in all our actions by the rule of reason? or may I not name her a striving and contention of the soul, to repair the weak mortality of the body, by participation of eternal light, unto whose fruition she draweth us so much as she can, employing art and industry, to procure us glory and fame for a quiet mind hear, and for a happy and glorious hereafter. This divine Philosophy begetteth such pleasure in our soul, whilst we are employed about brave and generous actions, specially, when Constancy wrestleth with prosperity or adversity, the habit thereof cometh to such a sweetness, that none but such as have tasted it, can express. What greater contentment can come to the soul, than the testimony that Conscience beareth unto virtue; how with undaunted courage she hath withstood adverse fortune, and hath not yielded to the Cyrcean cups of honour, riches or pleasures, then are our joys complete; then doth glory and spendor shine about us and give us pre-eminence amongst men, if it were only as a torch to lighten us to fair and glorious actions: for if we own unto posterity the most part of our best actions, what more earnest wishes should we have, than our lives may be sacrificed to public good? These sweats and labours for general benefit, afford us means to enrich others by imitation, and make ourselves illustrious by the commendation of virtue. But when we yield ourselves captives to the bondage of pleasures, than steel we the darts that pierce our own breasts; Base Telegonus begotten on Circe, killed his own Father Ulysses: Venus retribution of Helena to Paris for his golden ball, was the blazing star, that foretold his ruin and the overthrow of many worthy Troyans' beside: in one word, Great Alexander bewailing the enchantments of effeminate softness, named the Persian Dames, dolores oculorum, or bad salves for sore eyes. Egesias the Cirenian, was so powerful in a public Philosophical discourse of the immortality of the soul, that most of his Auditors hastened their deaths with their own hands; if these Heathen, who had only the gloomy light of nature were so sinisterly zealous to have the reward of virtue, by preventing nature with untimely death, what ill luck is it, that we who have the Oracles of eternal truth are so careless & prodigal of our short time, that we do not freely enjoy the happiness of true divine light, which only showeth generous spirits, worthy to be the masterpiece of that sovereign worke-master their Creator, I can give no other reason, then quos perdere vult Iupiter hos dementat; or that our imagination, which is beneath understanding, and above the Senses, to whom belongeth the censure of things, suffereth herself oftimes to be corrupted or misled; and doth receive only the superficial and external form of things from the senses, the Sentinels of the soul, which she presents with favour to the soul, as they seem graceful to her, and not as they are universally profitable to the welfare of man: so that from superficial imagination, and partial relation, proceeds that apprehension of the goodness or badness of things that we call opinion, which is a rash guide, and so seizeth upon our imagination, that most times we stand at defiance against reason. Neither doth opinion show herself violent in any thing more, then enforcing her vassals to lay hold upon an imaginary speculation of this golden Elixir, or light incorporate with smoke, by which (if it were found as it will never be) the purchasers should be but deprived of true liberty, and the seminary of all mischief, and Cimmerian darkness dispersed thorough the world. If any mistake me, and think that in this Tillage of light, I seem to withdraw the due praise of art, it is fare from my meaning I wish that every Artist were equalled with the art; animated to virtuous designs, and not checked for undertaking by every goodman goosecap, who grace learning or virtue with a faugh, as Tobacconists do their smoke, but in a different manner, the one in derogation, countenance the most elaborat studies of the brain, as the addition of beggars or imposture, not worthy the least glimpse of a favourable aspect: the other sacrifice their fume through their noses with such devotion to an angry faced Bacchus, as oftimes strains tears from their eyes; and that is the top of their gallantry: But certainly good manners should not be much wronged, if in a quipping vein, such were served as a sturdy ostler once girded a country man's unmannerly Mare; so should they have quid pro quo, and perhaps be grated to the quick that such moths as labour to extinguish the light of other men's goodness, might have their wings singed for their pains: for it is certain that wisdom, policy and learning have no such enemies as Fools, Ruffians, and Jgnorants; not that witty Ignoramus, that was acted at Cambridge, but that squinteyed Envy or stupidity, that depriveth men as well of the feeling of good, as of evil, and participateth more with the humour and inclination of beasts then of men. It is always the common misery of poor spirits, to envy that light in others, which they have not in themselves; so is it the common consolation of those, to desire compartners in their wants; specially when they dream to themselves such security, as no adverse accident can encounter: then do they in pride or insolency deride or disualue better flowers than grow in their own garden; esteeming that other men's reputation eclipseth their greatness. It is encouragement that adds use to art; and it is the honour of Kings, and chief title of inferior Lights to be protectors and cherishers of religion, virtue and learning, and to find out the secrets of art: but I wish that cunning Alchemists would understand, that it is the wisdom of Kings and garland of true nobility to be so learned or wise, as they may distinguish betwixt true art and insinuating foppery, or curious unprofitable search, which for gain or other wrong ends, put fair vizards upon foul faces, and masks cheating or curiosity with art, which are indeed alients from it. These Alchemists attend greatness as Apes or Parrots, by showing feats of activity in gesture, discoursing and imitation; yet their end is to catch Dotterels and put them to sale. The best pattern to pry into their counsel, and bring them to the light was cut by the hand of the Great light; which although it shineth as well in the darkest corner of the heart, as in the most transparent yolk of purest Crystal, yet inferior lights can neither see, nor shine, but in the transparency of their own or others works. Their care must be then to cognosce and distinguish, when pride fights under the colours of humility, hypocrisy is clothed in Religious habit; when corruption is guarded with the show of justice, Vice fairded with Virtue, and when Sophistry seems to boult out much by logical reason, which will not abide the ploughing of light, and are weak and sinowlesse in the School of practice, as experience hath taught us. If we were as careful to be, what we seem to be, as we are curious to seem to be what we are not, crooked cunning should not go current for art. We should not be ostentantes, but ostendantes pietatem our penny should be as common as our Pater noster, that is, our light should so shine in our works as Angels and men seeing, might sing a joyful Aleluiah to the Great light; but as all is not gold that glistereth: so every clear body the more clear it seems to be, is not the more nearer to purity and simplicity; some by a well tempered Elementary mixture, and radical heat by cooperation and powerful influence of the sun show clear and firm as they are: every body of this kind the more clear, it is the nearer to simplicity, more able to abide the touchstone of Truth; by how much more it hath a sympathical resemblance to purest liquid substances, as honey, wine, oil and the like, which before they yield themselves to use, expel all dregges that abates their virtue, or blemish their lustre: there be other seeming pure bodies, that by a frosty condensation of congealed cold humours, assumes a clearness, and in a kind, show as fixed lights, but are not nearer to perfection; apply but fire, or the least gale of a thaw wind, and forthwith they dissolve incorporate with more corruption than they had before: these counterfeit substances fitly resemble puddle water which wants the former expulsive virtue, that separats the pure from the impure; whereby they decline from their natural perfection to an unwholesome rottenness, which is good for none, but harmful, or loathsome to all. Now to dig up the last offensive stone in the right tillage of the Philosophical light. Every Christian ought to have such affection, to love and search the works of the most Blessed, so fare as the enquiry is revealed, and is profitable in the true ends; to admire the rest, and to propose mysteries no otherwise then they understand, least like blind Mountanus, they commend the Mulet, and point quite contrary. As in the Eleusine sacrifices, the Novices that were initiated, lay all along upon the ground, till the service was ended: so in the Mysteries of divine wisdom, we have no such countenance as humility, which is the cognizance of that greatness, and our baseness. He that knoweth our shallowness, loveth better a credulous heart, than a curious head, and other men's harms tell us, it is more dangerous to surfeit upon wit, then want it. Man is the Microcosmes, or abridgement of the Creation; the Philosophers work is the abridgement of man's Formation. As the World was made of two several parts, the one intelligible, sensible, and corruptible, the other, untelligible, insensible, and incorruptible: So man was made the middle piece of both, and perfection of the Intellectual parts, which he hath by means of the body; but in his Soul were the most excellent perfections that be in the incorruptible world, but are so originally depraved, and depressed with earth, and weighed down with the burden of flesh, that all the endeavours of Divine and Humane Philosophers, can never sufficiently labour in man's new formation, without which his condition is worse than if he had not been at all: therefore, as in man we rather observe what he is, than what he seems to be: so in the other creatures, we must not expect that from violence, which is proper to temperance, or look for goodness in Thunder, Fire, or Earthquake; Nature produceth every thing how excellent soever, by an insensible motion, and not by violence, and premature Births, are ever imperfect: whereby it falleth out, that those who err by Art, err most dangerously, arming themselves in obstinacy, with Science against Reason: but they that leave the high way, and betake themselves to by-lanes, should know the place well, lest they be wildred. Nature is a better Physician than Art: and Sobriety can cure more diseases than all Paracelsian Chymicalls; let us value ourselves as we ought, and we shall make little account of the toilsome unprofitable niceties of Art. The Prophet did not wrap his face in his mantel, till the soft voice came; all divine and moral knowledge have their termination in rest; the first no eye hath seen, or ear hath heard, or tongue is able to express; the other with admirable virtue and splendour attaineth to that peace of Conscience which passeth all understanding, by the union, and judicious Diapason of discordant tones. Now that I be not transported beyond my promise, I will unyoake my almost wearied Plough, hoping what I have tilled will direct puny Husbands to the knowledge of the Philosophers Light, how it must be ploughed, what Seed is to be sown in right season, and what is the increase; that all other Tillage is but curiosity, misprision, forgery, or imposture, otherwise then in the culture of the Natural or Physical operation and virtue of Alchemy, from which I detract nothing. It resteth now, that I shake hands with such Alchemists as labour in the timpany of a false Elixir, that we may remain friends or friendly enemies: yet lest I should under value myself, I offer these ensuing Articles to be performed before agreement. First, that they arm their Resolution with patience for losses past, and with perseverance in the study of the true Elixir; smarting cures are best suffered by the one, and great Affairs are never brought to good end, but by Constancy, and calmnnesse. They that have their minds higher than their fortune, must have care that their passion overreach not their reason; and Cloth that shrinketh in the wetting, never proveth good in the wearing. If they can command themselves thus, without doubt they shall be capable to govern the world, and so be masters of the great work: Moderation will give them leisure to find out the time, place, matter, and all necessary advantages to compass their designs: if they find to their grief the door shut one way, they may then redeem such affliction, by finding out a more easy and better passage to the true Elixir. If they give way to sharp and passionate motions, which disturb the conduction of affairs, then shall they be exposed to precipitation, obstinacy, indiscretion, and impatience. Secondly, for shunning of these evils, I desire, when they have ploughed this Light after me, they break all their Chemical imaginary golden pots, lest with Perillus, they perish in their own inventions; or (as Homer's Cyclope promised to Ulysses) when they have eaten their goods, which are their Companions, perhaps they eat themselves last of all. Fair shows balanced with their incommodities, prove oft times unprofitable, troublesome, or harmful, as the Italian Proverb implieth. Chi ha' bianco Cavallo, et bella moglie No vive maj sansa doglie. For prevention of this evil, or enjoying of that good, hopes and fears are rightly to be mixed, by foresight and providence of the difficulties and goodness that may arise: and in this kind, I wish the fear of such Philosophers as labour for a material Elixir, may prevail over their hopes; but if their hope presupposeth such a good is to be obtained, my fear believeth that these former or ensuing evils will be hardly avoided. Our wit and understanding ought to be rather bend to regard the difficulties of things of high reach, then to be hoodwinked with the Tantalus-like hope of impossibilities: If they do otherwise, it is likely that in the end diffidence will follow fear, and knowing herself uncapable to avert the evil, and enjoy the good that Chemical curiosity so much affecteth, she convert herself into despair, and so plunge her owners in Menipus his misery: for when the consideration of evil begetteth despair, than oft times that despair is the end of the motion of all other passions, as joy is the repose and rest of good; and this is a chief reason why Wisdom doth examine things by the end. If Gold dreaming Alchimistes would make up some part of their losses by the relics of the purest matter, they may put it to sale, to anoint maungie Hackneys; for which, if we may believe ancient Farryers', it is a sovereign cure: or if truth may have trust, all their Ignitions, Calcinations, Dissolutions, Amalgations, Circulations, Sublimations, Fixations, and Multiplications, otherwise then in a spiritual sense, are but borrowed words of Art, to make unguent for ●adish itching diseases, smoke to ruin crazed estates, or trumpery to uphold Mountebanks upon the charges of the more curious than wise. It is the best half of the work, to choose a good subject. In suiting base matter with the ornaments of learning, showeth much wit, but little wisdom; and it fareth with such, as it doth with those that trap Asses with golden furniture; or with children, who build castles in the sand, which are defaced with every breath; or with curious workmen, who carving in knotty Timber, have toil without end, for their election without judgement. Perseus' his scar sits in the forehead of Curiosity, Ostentat obstrusam eruditionem spirando ambitionem, sed carendo occasione iustae necessitatis, aut intentione piae utilitatis. Let us colour blemishes as we will, yet a Croope shoulder is ever known howsoever it be boulstered; and they that paint old faces, hardly hide the wrinkles. In Catalognia there is a statute, whereby Cuckolds pay tribute; me thinks that law is just if it had an addition, that all curious search should be fined or punished, that as all husbands might look to their charge, in barring such banquets of Turnup's as inrolles them in Cornhill Calendar: so encroaching Curiosities might not so much trouble the repose of more profitable studies. Such subjects are only worthy of a Philosopher's Pen or Practice, as (like Archias Lute) wilspeake for their master. They want election, that in a field of Corn only make use of Cockle; and they want discretion, that having a whole field of Virtue before them, rather with Menedemus, become sellers of trifles, with the fools of the world, loser's of time, or with Marshal, missimployers of good wits, then with the learned or wise, honour their Country by affecting Sciences of greater observation. But such are the customs of curious or cunning men, to blind the election of others, that for the most part, they seek out the poison of wit to corrupt the same; like that Maid, who being accustomed to feed upon Serpents, did make use of poison for her natural refection. When presumption simpathizes not with judgement, and prefers craized understanding, or misled opinion before certain knowledge and true wisdom without further examination; there such defects of wit or sophisticated art, pay smoke with wind, and base mettle with false coin. The nature of vanity values things by ostentation, not by reality, and this vanity begetteth curiosity which esteemeth better of the currentnesse of shows then of the goodness and virtues of things. Such is the habit of curiosity and cunning that I blush as I writ, and yet I writ to make the world blush; but I roll Sisyphus stone; if I should strain my wit to dregges, I fear it shall not stem the torrent of worldly streams: Men are richest in infirmities, weakest in foresight, apt to entertain hurtful pleasures, or errors, and ignorant to reform them; universal propositions, require no instance and none take acception at general terms but the guilty. Thirdly, I desire that such Alchemists as are studious in the true Philosopher's Elixir, Metamorphize Raimond, Albertus Magnus, Veckerus de Secretis, Friar Bacon and the like into Solon, Pythagoras, Socrates, Aristotle and in others of all ages that have gotten the glory to be the wisest and most learned; all which have left this maxim in writing; that in the immortality of the soul, as in the centre of Philosophy, do meet and end all rules that may conduce to the wholesome conservation of civil life, and true tranquillity of mind, about which Philosophers so much laboured When such Heathen husbands of nature's light err, in racking of Supreme light, with the tenter-hookes of Curiosity, or humane reason, let Sacred writ be Umpire, and level such balks with the better ploughed ground of Christian harmony. Lastly, if all well disposed Alchemists will neither strain the first nor last Philosophers meaning to wrong ends, and admit such favourable construction to the labours of virtue, as the name, Majesty, and practice of Philosophy do challenge our friendship, is so combined, that we shall reap the rich harvest of our Tillage of light, that speaks Glory to the Creator, and joy to the creature. FINIS. The abstract of the Contents. WHat we own unto civil society. pag. 1 That the search of artificial gold is unprofitable. ibidem What Philosophy is, and the true end thereof. pag. 2 From when●e the knowledge of light ariseth. pag. 3 The division of light. ibid. Why precious stones, salts and metals may be called inferior fixed lights. pag. 4 A subdivision of light. ibid. The scope of this discourse. pag. 5 How fare nature extendeth herself, and how far art. pag. 6 Nature and art limited by divine Providence. ibid. What nature is. pag. 7 Art Cooperats with nature, yet both of them are barred from Chemical multiplication, and the reasons. ibid. Nature is but the instrument, or effect of divine Providence. pag. 8 Art cannot force nature to do what she cannot by commexion of causes. ibid. Alchemists wrongfully enforce Vrim and Thummim, Ezekiels' coals, and aurum Dei upon a material Elixir. pag. 9 The material Elixir disproved. pag. 10 What the Philosophers Summum bonum, or content is, and what their summum malum or chief evil is. pag. 11 Covetousness spoils the beauty of virtue pag. 12 The evils which riches brings with them. pag. 13 The wrong use of riches. pag. 14 The rewards of Covetousness and curiosity. pag. 15 The aspiring to honourable action, is the true end of greatness. pag. 16 What the rarities of nobility are. pag. 17 The Philosopher's emblem. ibid. No art so concealed, but hath been brought to light. pag. 18 Perverse curiosity. pag. 19 Of the bad effects of idleness. pag. 20 The names of most Philosophers that ha●e written upon the Elixir. pag. 21 Four tenants of the Elixir, wherein the right consideration of it consists. pag. 22 The Philosophers meaning in the matter and operation of their work. pag. 23 The several operations of the Philosophical Elixir. pag. 24 The Elemental disposition in the work. pag. 25 Of Colours. pag. 26 There must be no repugnancy in the Philosopher's work. pag. 27 All the Philosophers allude to a spiritual sense in their work. pag. 28 The diversity of liquors. pag. 29 By contraries we know the predominant quality in the work. ibid. Philosopher's must know every circumstance and the means whereby the true Elixir is perfected. pag. 30 The means are to be considered in the work. pag. 31 The true multiplication and increase of the Philosopher's Elixir. pag. 32 The praise of Philosophy by her powerful effects. pag. 33. & pag. 34 The effects of unlawful pleasures. pag. 35 The zeal of the Heathen, and why we apprehend not so great a light. pag. 36 How true art is to be censured, and by whom it is vilipended. pag. 37 Encouragement adds use to art. pag. 38 How to distinguish art from imposture. pag. 39 All seeming pure bodies are not nearer to perfection. pag. 40 How we ought to search the works of the most blessed, and what the Philosopher's work is. pag. 41 The perfection of the soul, in the estate of innocency is now deprived by sin. pag. 42 The end of divine and humane knowledge. pag. 43 How great affairs are to be effectuate, and the end of inconsiderate curiosity. pag. 44 How hopes and fears are to be tempered. pag. 45 The Chemical Elixir is a sovereign cure for mangy diseases. pag. 46 Of Curiosity. pag. 47 Of presumption and vanity. pag. 48 The Centre of Philosophy, and the harvest of the Tillage of light. pag. 49 FINIS.