The Tillage of Light

THE TILLAGE OF LIGHT OR, A TRVE DISCOVERIE of the Philoſophicall Elixir, commonly called the PHILOSOPHERS STONE. Seruing, To enrich all true, noble and generous Spirits, as will aduenture ſome few labors in the tillage of ſuch a light, as is worthy the beſt obſeruance of the moſt Wiſe.

By PATRICK SCOT, Eſquire.

LONDON, Printed for William Lee, and are to be ſold at his Shop neere Serieants Inne in Fleetſtreet, at the Signe of the Golden Bucke. 1623.

TO THE RIGHT HONORABLE, AND euery way Noble, IOHN, Marqueſſe of HAMLETON, Earle of Arren, Lord Euendeale, Gentleman of his Maieſties Bed-chamber, Knight of the Noble Order of the Garter, and one of his Maieſties moſt Honorable Priuie Councell, in the Kingdomes of England, and Scotland.

RIGHT HONORABLE,

ALthough many powerfull motiues haue giuen wings to my boldneſſe, to beg that my ill tilld Tillage may bee encloſed by the hedge of your Honours Protection; yet the chiefest reaſon is, that your innate Wiſedome and Bountie-poliſhed by the Theoricke practiſe, and loue of Learning, values reall good meaning, aboue greater ſhowes of fawning flattery, or affected curioſitie.

I doe but ſet a Candle before the Sunſhine of your exquiſite knowledge in the true Diuine and Philoſophicall Elixir; but ſith what I haue done, is as well to ſhew my ambition, to haue your Honourable approbation, as to bee a Symboll of my zeale to your ſeruice: If it pleaſe your Honour to pardon my zeale, you may iuſtly condemne my aſpiring ayme, whoſe prematured Labours ſoares ſo high, as giue Cognizance to the world, that as I am, I ſhall euer continue

Your Honors deuoted Seruant, PA. SCOT.

TO THE GENEROVS 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 Wiſdome: maruell not then that my bluſhing pen proclaimes my ill Husbandry, in putting off this ill cultur'd Farme to your ſuruey; yet if you value the Balkes with the better Ground, you ſhal rate the whole at a high price: Howſoeuer, I am your Suppliant, that you will accept of my Loue in the offer; laugh at my vanitie, in greeting you with Performance, and conceale my ruſticitie in both. Your hard cenſure may perhaps ſend my Plough to guard the Breach of ſome Caterpiller-eaten Hedge, turne my Grounds waſte, to bee Nurſeries of Brambles, or inroll mee Retainer to Duke Humphrey, who hath already moe Attendants then good cheere.

Farewell.

Preparatio, Analogia & perfectio operis Diuini & Philoſophici.

Errata.

PAge 1. lin. 5. reade Hipocrates for Hipocrites. pag. 1. l. 14. read Elixir, as elſe where. pa. 4. l 18. read Mettallicall. pa. 23. l. 5. reade that for the. l. 7. reade pounding for punding pa. 24. l. 3. after corporall, a full point. pa. 25. l. 15. read there for then. pag. 26. l. 22. read yet, for that, pag. 29. l. 20. reade ſtone.

THE TILLAGE OF LIGHT.

SVch is the community of Loue, and ſimpathy of affections, which ciuill ſocietie challengeth of vs in tendring the weale of others, as our owne, that as Hipocrites his Twins who ſorrowed and ſickned together, wee ought equally condole either publike calamities, or priuate diſtemperatures: if then I ſhall, by my Tillage foreſtall the painefull toile and waſtefull charges which I obſerue, haue beene and are, yet vnprofitably imployed in the ſearch of an imaginarie non ens, onely knowne by the vſurped name of the Philoſophers elixar, or ſtone, I hope I ſhall wrong no true Artiſt, and preuent ſome future charges in the finding out of Artificiall gold, or (as ſome name it) light incorporat by art, which is but a poyſonable pill gilded with ſophiſticated curioſity, baſe couetouſneſſe or incroaching cunning; emulous ſtrangers and irreconciliable enemies to Philoſophy.

That I may the better cleere this, let vs conſider firſt, that Philoſophy in the denomination, is onely extended to the loue of wiſdome; that this wiſdome conſiſts in moulding the actions of Philoſophers in a diuine frame, and innocent obſeruance of humane ſocietie; that by ſuch preſidencie and imitation, wiſdome might bee exalted to the higheſt degrees of humane reach: but leaſt wiſdome might Propheſie to the winde; or that ſhee will not be apprehended but of ſound mindes; that a glorious ſpirit will not appeare but in her owne kinde, and that a precious ſeed requires pure earth, theſe Philoſophers did ſometimes pourtrey wiſdome in darke hierogliphicks, ſometimes in fabulous attire, they haue deified her, entituling her to the names of Mercury, Pallas, Minerua, begotten by Iupiter; all which doe myſtically imply that true wiſdome commeth, and by vs receiued from heauen.

If wee will leaue theſe heathen ſparkes of natures light, and looke backe vpon the glorious ſunne of ſacred writ, we ſhall finde, that in the beginning and ſucceſsion of time, wiſdome was recommended to vs by myſteries, parables, allegories and analogies: but that diuine Oracles or Philoſophicall morals were applied to any materiall elixar, or that any curious ſearch was any further allowed then might aduance wiſdome, bee profitable to humane ſocietie heare, ſpeake glory to the Creator, and ioy to the Creature heereafter, wee neuer finde warranted in diuine or humane records. I admit that there is a quallity of brightneſſe giuen to cleere bodies, euen from the Creation; that this light is called the ſoule of the world, and muſt be firſt incorporat, as a viſible quallity in a cleere body, before it can giue light, vegetat or make inanimat things pleaſant. This light was incorporat in the ſunne, whoſe vertue and eſſence cheriſheth the eſſence of euery 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 ayre: ſo his laſt end is to ſhine as the ſunne. There bee ſpirituall, intellectuall and ſenſible perfections of light; the firſt is that inacceſsible light which ſeeth all things, but is comprehended of nothing; the ſecond is a ſpirituall reallity, whoſe nature poſſeſſeth no place, yet is intyrely whole in euery part of his circumſcription: by the third wee vnderſtand the ſenſsible perfection of the Sunne, Moone and Starres. Becauſe heauen 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 hauing relation to ſupreame light: ſo wee may take precious ſtones, ſalts and mettalls for inferiour fixed lights, for the better polliſhing of nature and illuſtration of art; the knowledge and vſe whereof Angels and men are not able to expreſſe. The loweſt kinde of light we apprehend as it is a meanes, whereby the eye diſcerneth his oblect, or as it is ſubſtanſified in man, or as it is fixed in a Homogeniall body of naturall radicall heate, as in precious ſtones, ſalts and mettals, of the laſt whereof we are heare to conſider, ſpecially what nature and art can doe, either ioyned or ſeuered, in reducing of mettalls to the perfection and multiplication of millions, by proiection of an Elixar vpon vnrefined metalicall ſubſtances; whether the Philoſophers perfection is literally to bee vnderſtood of a materiall Elixar, or whether Vrim and Thummim, aurum dei, Ezekiells coales of fire, quinteſſence, and Philoſophers elixar are meant of multiplication of gold by art, or whether Alchimiſts haue wrongfully enforced theſe titles vpon the Philoſophers worke, (as Sophiſters cauill vpon words when they want matter) which are onely to bee vnderſtood in an allegoricall ſenſe.

In this conſideration wee muſt beginne againe at the true ends of diuine light and Philoſophy; whoſe deſignes are (as I haue ſaid) vnder ſhadowes to exalt the excellency of wiſdome, and not to keepe her as a Buſon to ſpend idle time; neither to wrong nature, or flatter art, by making the one beleeue what ſhee cannot doe, and by perſwading the other to bring impoſture into the world. Nature onely extendeth her ſelfe to the firſt perfection of the Creatures, and produceth naturall effects from naturall cauſes. Art by it ſelfe can but dignifie and polliſh natures workes; by a kinde of ſublimation ſeparate the groſſe parts from the pure, rectifie the ſubſtance of things, & draw from vile things wholeſome and good effects, but neuer adde eſſence to the firſt ſubſtāce other then it had before. Nature & art ioyned, may attain more glorious perfections; yet is miraculous multiplication of vnrefined ſubſtances of another nature, by proiection, without the extent of their Commiſsion, leaſt ſurrepticiouſly they ſhould vſurpe vpon the great wheele of the world their Ruler, and preſumptuouſly intrude into their ſoueraignes place. For that All-ſeeing eye which pearceth through ages, as the ſunne through the ayre, did from the beginning foreſee the corruption of nature, & curious peruerſenes of art; therefore to ſtay the one and the other, hee did confine them within the precinct of his will, leaſt they ſhould extend their il actions as farre as their ill wills: I grant through an admirable wiſdome hee hath left ſome part, of theſe low terreſtriall things vnperfected in a kinde, to ſerue vnto man as matter to worke vpon; he hath giuen vs corne, not bread but art to make it; woole and not cloth, but art to make it; mines not money, but art to coyne it; and hee hath giuen vs ſtones not buildings, but art to make them. This Al-ſeeing light hath eſtabliſhed a rule and certaine law, whereby all things muſt bee produced, diſpoſed, and maintained in their owne kinde; which regular order, ſo long as wee make it not an eſſence ſeparate from him, wee may call it nature; hee hath apointed art to bee natures helper, and to cooperate with her in the great hopes of the world. But hath barred both of them from tranſmutation by a prematured birth of things of another quallity, into ſuch a fixed perfection as may multiply millions, neither can nature and art multiply otherwiſe, then by putrifaction and propogation: it is his eternall decree, that none of his Creatures be inueſted in that glorie which is proper to himſelfe, leaſt fooliſh man ſhould pteſume vpon baſe earth, or thinke that hee had committed the gouernment of his Creatures to his ſeruants nature and art, to ſet himſelfe at reſt; who is ſtill in action, ſhyning in his wonderfull workes; in communicating his infinit goodneſſe to all his Creatures, and aboue all to man. Theſe be great Maſter-peeces of light, which none but his owne hand can worke; whereby it muſt neceſſarily follow, that whatſoeuer powerfull faculties wee obſerue in the ſecond cauſes, they muſt not induce vs to thinke that the firſt cauſe is idle, or that the others doe any thing but the direction of the firſt, farre leſſe muſt wee beleeue that this order and continuance of things which wee call nature, is the chiefe cauſe of them, but the effect of the will of diuine prouidence and beames of the great light, no more then in muſicke the melody is not the cauſe, but the effect of concords produced by the skill and art of the Muſitian, who gathereth the ſounds, and reduceth them to conſonance.

This diuine prouidence is ſo powerfull, that he can apply any thing to doe his pleaſure; though hee ſeldome lets the naturall courſe and vſe of nature and art, yet carrieth hee them where he pleaſeth; and like that great circle of heauen that inuellopeth all the reſt, doth hee dragge them after him about the world.

You ſee then that nature and art, either ſeuerally or ioyntly are but the handmaids of diuine prouidence which filleth, gouerneth & ouerſpreadeth all things, and ruleth euery part thereof with infallible councell and moſt certaine reaſons: that wee doe not apprehend this ſacred light, but either very late or not at all, is, becauſe this wiſdome is ſo deepe, that we cannot penetrate vnto it; or that our negligence or ſtupidity is ſo great, that wee vouchſafe not to conſider rightly what nature and art can doe; and what they cannot doe. What more fond conception can there bee, then that art by fire can force nature, to produce that which in the current of her courſe and connexion of cauſes ſhee cannot doe? or that nature and art ioyned, can Metaphiſically tranſmute natures works to other ends then they were created; or forme them in other moulds then their own. Wee may as probably ſuggeſt, that art may enable fiſh to liue and multiply vpon the land, beaſts in the ayre, and foules without ayre; as that Mineralls remooued from their naturall places, may by art bee brought to multiply in a greater perfection, then by nature in the wombe of the earth, where the ſunne applieth his force, according to the quallity and diſpoſition of the matter; for Mineralls can neuer be ſaid properly to multiply or propogate, becauſe they haue onely elementall mixture, but wants either vegetable ſeed, or ſenſible quallity. That the myſticall inuolution of all thoſe titles and operations which might ſeeme to point at a materiall Elixar, were to other and better ends then Alchimiſts imagine, ſhall be prooued by the truth of diuine and humane wiſdome.

Firſt, as the Almighty did ſhadow vnder the great name of Iehouah, his eternity, omnipotency, iuſtice and mercie, to teach the ſonnes of wiſdome to admire, adore, feare and magnifie him, who was before all time glorious in Maieſty, omnipotent in power, impartiall in Iuſtice, and ſuperabundant in Mercie: ſo, in beautifying the Prieſt-hood with the rich ornaments of nature and art, hee adorned the breaſt-plate of Aaron with twelue precious ſtones, according to the twelue Tribes, leauing a place in the midſt for Vrim and Thummim, intimating by the firſt, the purity and graces wherewith Paſtors and people ought to be indued heare vpon earth, and by the ſecond, their perfection in the Kingdome of Grace and glory in heauen hereafter. That Vrim and Thummim ſignifie light and perfection wee are not to doubt, but that they were artificiall ſubſtanſified ſubſtances is not yet cleered. As the reſt of Ezekiels viſion was a ſimilitude of the glory of the Lord in the deliuery of his Ambaſſage to the Prophet, ſo by the firie coales or ſtone mentioned in that viſion, is meant the force and effects of Gods word. Aurum Dei, ſpoken of in that propheſie or elſe where in Scripture, alluds to the incomprehenſible goodneſſe of the Creator; and to the holineſſe and thankefulneſſe required in the prime Creature. But if wee beleeue, that any of theſe pointed at a materiall elixar or ſubſtance to be ſought by art, if it bee not hereſie it is groſſe errour: all Scripture (as Iſidor learnedly ſeconds the reſt of the Fathers) ought to be interpreted morrally and vnderſtood Spiritually; whoſoeuer then applieth it otherwiſe to things that peruert the nature, order, and meaning of Scripture, may be good textuaries, but are raſh text-wreſters and not better grounded in Diuity then Rabbelais or the Curat, that applied the authority of his horſe to thoſe that denyed purgatorie. It was Arius prancke, Verba Scripturarum ſimplicia ſicuti in eis reperiuntur itidem vt Diabolus aſsimulare: to wreaſt ſinfully the words of Scripture, as they are expreſſed (if wee may beleeue Euſebius) is a looſneſſe of liberty, and lightneſſe of vanity more then any of the Fathers durſt take vpon them.

Next, that the ſtrayning of the Philoſophers work to an artificiall Elixar, powerfull to multiply Gold by proiection, driues all wit out of harmony; I prooue by the chiefe ayme of Phyloſophie, then by the harmefull conſequences which the infinite multiplication of Golde would produce. All Phyloſophers agree, that their principall ayme is, to extract a light or a true Summum bonum (as they call it) or content from the contempt of adulterate, inconſtant, terreſtriall ſuggeſtions and delights: if this bee true, as moſt true it is, it would follow, that Philoſophers would neuer haue beſtowed ſo much labour in vntwining a Spiders 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 haue had it, did refuſe and reiect it, that they might with more eaſe attaine to that content which Philoſophie enioyeth: from which the curſed care of Gold ſo much detracteth, that (as Experience telles vs) by it Religious dueties are prophaned, Iuſtice corrupted, all bonds of ciuill ſocietie and true friendſhip are infringed, and the light of Humanitie quite raſed out of the mindes of worldly Golden Spirits.

Secondly, if it were poſsible to multiply or tranſmute a greater proportion of other vnrefined Mettals into Gold by proiection, 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 ſtaine of their profeſsion, others but the euerſion of all politike gouernment, mutuall commerce, and induſtrious exchange: Kings ſhould be inferiour to Philoſophers in the purchaſe of ſo great Treaſure: and ſo all Soueraigntie (to whom by all Nationall Lawes belong the prerogatiue of all Gold and Siluer Mynes) would turne againe to a confuſion, and hotch-potch: many that are now holden wiſe, would perhaps turne fooles, and thoſe that haue now little wit, would haue then none at all. Wee ſhould ſee euery couetous pennie-father, mercileſſe Ʋſurer, and Iewiſh Broker become Philoſophers, and conuert the blood of the poore vpon which they now feed, into the new found Elixar. We ſhould ſee the Philoſophers pearne their Cloaks, and become inſatiable worldlings, vſurious Caterpillars, helliſh pawn-mungers, and cut the garments of the neceſsitous, to make them riding coates in their iourney towards hell. O what a pitifull ſight were it to ſee the of-falls of heauen, the drugges of the earth, and hells fit fagots inueſted in heauens richeſt indowments? But what more tragicall ſpectacle were it to behold Ʋertue ſtript naked, ſpoyled of her beautie, heauens gate which now ſtands open for her, cloſe ſhut vp, and the entrie confined to the narrow paſſage of a Needles eye, through which how hard it is for Aſſes loaden with Golde and corruption to enter, the Maſter of Heauen, when hee was vpon Earth hath foretold. I tremble as in an Ague, to heare of this exchange, that Ʋice ſhould reach Heauen, and Vertue enter in the right way to Hell.

O deceitfull Riches, how falſely are you called goods! who knoweth you rightly may entitle you to be true euils; none makes vs bond-ſlaues but you, none wrongeth vs but you; you abridge vs of our libertie, and intercepts vs in our way towards Heauen: O pelfe, none can praiſe you, but muſt diſpraiſe true Libertie. None can get you, or keepe you, without the hazzard of looſing themſelues; you are Achanes Wedges, or Turnus his girdle, that bereaues vs of life. So tickliſh and hard is your vſe, that ſeldome do you more good nor harme. I do verily beleeue, if frowning Fortune can fauour good men in any thing, it is in releeuing them from that burthen that ſo ſore preſſeth their ſhoulders.

But thinke mee not ſo ſurcharged with paſsion, as I ſeeme to fauour a Stoycall auſteritie, Heremitiſh retyredneſſe, or voluntary pouerty, I affect lawfull libertie in the firſt, and am ſo farre from barring good men from the right vſe of Riches, that if I were not fully aſſured that diuine Prouidence hath her ſecret endes for our weale, and knoweth better what is good for vs then our ſelues, I ſhould goe neere to ſuſpect her of Iniuſtice, in vnequall ſharing of her temporal goods; which ſo long as we vſe as diſpenſators of them to the ſupply of our owne wants, and helping of the neceſsities of others, ſo long are they Heauens good bleſsings, and the charitable diſpenſation of them, is the concomitant effect of ſauing 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 doe. But when we adore Gold for God, and in cheſting, or putting of it to vnlawfull vſe, ſtarues our fellow members, and ſmoothers Vertue with want; or when we make it the fuell of Ambition, corruption, and iniuſtice, then iuſtly may thoſe bleſsings bee changed into curſes; Riches which were giuen to bee our ſeruile vaſſals, and dutifull ſeruants in our iourney towards happineſſe, bee made our racking Land-lords, or mercileſſe executioners heere, and the Paradiſian ſword to barre our entry there; where before we can haue a Quietus eſt, wee muſt giue account tam eorum que accepimus, quam eorum que rapuimus. Moyſture was not giuen to Springs to remaine in the place where it is bred, but to be conueyed by Conduits to the watering of barren drie grounds. Nature at firſt was deliuered of two daughters, ſaith Plato, Plentie, and Pouertie, that the one wanting might craue what ſhee lacked, and that the other hauing might ſupply Pouerties wants. But when Iacke turnes Iohn out of doores, or when plentie profuſeth vpon idle vſes, and ſtarues her ſiſter pouertie, that is, not dispenſare, but diſsipare bona aliena, not good menagerie, but bad husbandrie of goods committed to our truſt. There is nothing more certaine, then that beſt things abuſed are moſt dangerous; our Vnderſtanding, the ſoueraigne facultie and Sunne of the ſoule in mans little World, in our firſt eſtate of innocencie, made vs little inferiour to Angels, being now depraued, makes vs inferiour to beaſts, who hauing nothing but ſenſe, yet ſeeme they, by keeping Natures lawes, and directing their appetite to its proper obiects, to offer leſſe iniury to reaſon then wee, who leaues the true obiects of Wit and Will, and affect nothing ſo much as falſhood for truth, vice for vertue, ſhadowes for ſubſtance, and Pigmalion-like dotage on pictured beautie. What ſhall I ſay of either curious or couetous metaphiſicall ſpirits, but that like Adam they long to eate forbidden fruite, or like Moles, nuſle themſelues in the earth, and ſo together are depriued of light here, and returne to darkneſſe and duſt from whence they came; after which, their name is either extinguiſht with them, or neuer recorded but to their ſhame. To this purpoſe, Lucian bringeth vpon the ſtage, couetous rich Gnipho, bewayling in hell, that the inceſtuous prodigall Rodochares did vpon earth waſtefully conſume his ill gotten goods. Cum Religio parit diuitias filia deuorat matrem: where deuotion is onely extended to hatch Riches, there oft times the Daughter ſtrangles the Mother, ſaith Saint Auguſtine. Man is not onely mortall, that hee may haue an end of his miſery, that the good may bee praiſed without enuy, the wicked blamed without feare, or that riches may bee diſpiſed as vnneceſſary after death: but as mortalitie is the reward of vertue; it is alſo the wages of wickedneſſe, that the good may bee eternally happy, and ſhine as the Sunne, and the wicked vnhappy and incloſed in darkeneſſe: for wickedneſſe and puniſhment are twinnes, that are borne and liue together; the one comes firſt into the world, and the other followeth at his heeles, and is the executioner of the firſt by the ſtinging remorſe of Conſcience, heauy and mournfull ſorrowes, bitter repentance, remedileſſe deſpaire; and by the terrour or hope of this diuine Iuſtice in puniſhing of vice, or rewarding of vertue were the actions of the Philoſophers reſtrayned from vice, and inured to vertue, by the contempt of couetouſneſſe, and the tartneſſe of their condition allayed with the ſweetneſſe of the hope of future Riches. Since we muſt depart hence without carrying any thing with vs, it is not for our eaſe to be as eaſily loaden with luggage as we can? If we will conſider rightly, we ſhall finde that a moderate cariage, euen in greatneſſe, may bee fitly compared to thoſe that ſaile cloſe by the ſhoare; that ambitious or couetous aſpiring or griping, reſembles thoſe that are in the Mayne: the one by caſting a ſmall rope may come to the land when they pleaſe, the other muſt attend winde and tyde, and ſo oft times by boyſterous ſtormes, or contrary windes ſuffer ſhipwracke, or miſſe their wiſhed hauen.

If wee ſpeake truely, there is nothing that makes greatneſſe great, but moderation of high fortunes ſetled in generous minds by a due examination and contempt of baſe flying vanities, and by the praiſe-worthy aſpiring to the glory of frugall imployment of its ſhort time in thoſe Honourable Actions, which onely challenge the name of greatneſſe. I meane not by frugall moderation, a parcimonious hand which is able to drawe contempt vpon Soueraigntie, but that true noble and iudicious meane betwixt all extreames, which adde one ſtage more to the Trophies of greatneſſe: whereof if wee did know the vertue, wee ſhould not cenſure it as we doe: But when wee iudge of moderate frugalitie in ſtrangers, ſhee gayneth her cauſe, and goeth away with praiſe and reputation; but our priuate intereſt corrupts our iudgement in things that concernes our ſelues. What are the rarities of Wiſedome, Nobilitie, or Diſcretion, rightly placed in greatneſſe, but as capitall Diamonds which ſhine in rich Iewells? Salomon is no leſſe admired, in giuing the Childe to the right Mother, then in his Treaſure and ſtore-houſe of Wiſedome: Alexander is no leſſe great in conferring a rich reward aboue the deſert of a modeſt ſuitor, yet beſeeming the dignitie of the giuer, then for conquering the whole world: great Charles the Emperour is as famous by giuing of a Penny to a preſumptuous bold Bufon, that claymed to bee his kinſeman from Adam, as he is iuſtly honored for all his braue actions in peace and warre.

But to come to my taske, perhaps you will ſay, that for ſhunning the former euils, the Philoſophers did obuiate this communitie of their Elixar, by communicating of it to none but to the ſonnes of wiſedome, I anſwere, that ſuch concealement of knowledge was againſt the Philoſophers doctrine; as they were Learners, ſo they were Teachers; Scire & Neſcire was their Embleme, that they might take others helpe in the one, and they were ſo carefull in the other, that their light ſhould not ſhine vnder a Buſhell; they did put it in a Lanterne with this ſuperſcription vpon the Frontis-piece, that all the learned might reade, Scire tuum nihil eſt niſi te ſcire hoc ſciet alter: if wee ſhall be only wiſe to our ſelues, wee ſhall at laſt turne fooles; ſtanding water turnes puddle. As Wiſedome ſpoke by Africanus, Ʋſus me genuit, Mater me peperit: ſo is it vſe and communication of ſtudies that begetteth Wiſedome. I ſay further, that there was neuer Art hauing a knowen ſubiect, and principles, but ſome one or moe, 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 certaine perfection. If the knowledge of this Elixar did by tradition come to Miriam the ſiſter of Aaron, (who as ſome ſay was learned in this Art) then certainly the Reuealers were much to be blamed, for communicating ſuch a myſterie to a womans tongue, which they might as ſafely haue committed to the wind: That ſhee had that knowledge by diuine reuelation, I will not take Alchimiſts word for warrant, credo quod haud, the rather, that in all my obſeruations, by peruſing moſt Authours vpon this Subiect, or conuerſing with ſome chiefe Profeſſors of this Chimera, I haue neuer found truely demonſtrated, that there was, or is ſuch a thing in rerum natura, as Alchimiſts dreame this Philoſophers Stone to be. I confeſſe, I haue ſeene many Texts wreſted to wrong conſtructions; that I haue heard much thundring of the perfection to which this Nothing hath been brought: but becauſe Ex nihilo nihil fit, nothing did enſue but conſumption of the Vndertakers eſtates, and loſſe of their labors. Therefore, ſince words without deeds are weake proofes, I reiect ſuch authoritie as Apochryphall, and am ſo farre from beleeuing ſuch fairded ſuggeſtions, that if the Phyloſophers poſitions were literally to bee vnderſtood, I ſhould neuer hold them other then like Mathematicall demonſtrations, wherein by many fayre propoſitions is prooued much, whereof no Artificer can make vſe vpon Wood or Stone.

I ſhould not much wrong the Philoſophers, if I ſhould iouially coniecture, that the punctuall ſetting downe a ſeeming reall Elixar, was to exerciſe curious ſpirits, leaſt they ſhould precipitate themſelues vpon the more dangerous Rockes of higher forbidden Myſteries, or become altogether idle: for although the more wee looke vpon the Sunne, the more our eyes are dazelled, and our ſight worſe; yet are our mindes fraughted with ſuch peruerſe curioſitie, that they ayme at things aboue our reach. On the other ſide, Oli[•]dant vitia, Idleneſſe is the curſed mother of many wicked brood, and is the tares which the enuious ſowe when wee ſleepe. It is obſerued for future poſteritie, that whileſt the Romanes had warre with Carthage, and enemies in Affricke, they knew not what vice meant in Rome. Idleneſſe is that Laconiſh mother, Schoole-maſter, and Burreawe that bringeth foorth, teacheth, and hangeth vp Theeues, or what ſhall I call her but the infected ayre that ingendreth caterpillers, which conſume the ſweete of other mens ſweat If it were ſtrictly obſerued, that none ſhould eate but ſuch as labour in their owne calling, I thinke moe ſhould die of hunger, then of ſickeneſſe: but it is pitie that ſuch Drones, or Domitian flees ſhould eate vp the Hony of the painefull, or ſwarme in the Courts dedicate to Vertue. Euery man ought to haue a ſweating Browe, to beget the neceſsities of life, or a working Braine, to aduance the publique good; the moſt Bleſſed alloweth of no Cyphers in his Arithmatique: Paradiſe was as well a Shop to exerciſe Adams hands with labour, as it was a Garden to feede his Senſes with delight. To this purpoſe, in the diſcouery of Curioſitie and Idleneſſe, the minde of man is fitly compared to a Clocke, compoſed of many wheeles, admitting euery day change and alteration; ſometimes it goeth too faſt, ſometimes too ſlowe: when it is idle, it is alwayes ſubiect to ruſt; but skilfully wrought, neatly kept, carefully winded vp, and orderly ſet to a right houre, then in action it ſheweth faire, and goeth right. If wee would haue our mindes goe in right temper, wee muſt propoſe vnto our ſelues thoſe Rules that may conduct and auayle vs moſt, in the right carriage of all our actions, although ſometimes the ſucceſſe bee thwarted, and concurre not alwayes with our deſires, yet wee muſt be ſtill in action. Many skilfull Pylots haue ſuffered Shipwracke, that were well acquainted with the Art and experience of Nauigation, and others leſſe ſeene therein, haue ouerpaſt many dangerous Voyages; yet were it folly to inferre, that without Arte, Experience, Card, or Aſtrolobe, wee ſhould trie the dangers of Nauigation.

But whither goe I? my purpoſe was to ſpeake ſomewhat of the true elixar, and to prooue that the text of Philoſophers that writ vpon it, or the Commentaries and Orthodoxe expoſition of thoſe places are either ſtrained, or altogether miſtaken, which ſhall be cleered by that which followeth.

Hermes, Iſindarius in codice omnis veritatis, the great Roſary, the pandects of Mary, the Prophetiſe (as ſome name her) Morien, Auicen, Balzane, Abugazall, Bengedide his brother, Abumazar, Hali, Calib, Eſid, Serapien, Thomas in breuilogs, Michaell Scot in his breuiary, Hemas in his retractions, Aros the Arabian King and learned Philoſopher; and the moſt part of all the Philoſophers hold foure chiefe tenents of this Elixar: Firſt the Mercurie is taken to be the chiefe matter to worke vpon; Secondly, they hold that much punding and beating of the matter inculcat by Tere, Tere, Tere, atque iterum Tere ne te tedeat, quickneth and refineth the ſpirits and vertue thereof, and maketh the matter fit for the worke. Thirdly they maintaine that fixing of Ʋolatile, is the Magiſterum or maſter peece of that worke. Laſtly, they ſay when the red colour is eſpouſed or conioyned to the white, the worke is perfected. A ſuperficiall 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 ſulphurious furie with ſoft, ſometimes with more hot fire, might in the end bring fourth ſome Salamander: but let vs not bee deceiued with ſuch excurſory ſuruey, and conſider iudiciouſly what Ariſtotle in his light of lights, Avulfanes in his Pandects, Daniell in his retracts, Euclides in his Philoſophicall meteours and almoſt all the Philoſophers workes, affirme in theſe words our Mercury is not common Mercurie, our gold ſignified by the red colour is not common gold, neither our ſiluer ſignified by the white colour vulgar ſiluer, they are quicke, the other dead, they ſperituall, the other corporall? what then is the Philoſophers Mercury, but wiſdome the childe of heauen, and the glory of the earth? the pounding and mixing of the matter, is the beating downe and qualifying of our affections in the morter of a wiſe heart; the feeding of it with more or leſſe 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 wiſedome: Laſtly the Redde colour ioyned to the white, which crownes the worke, giues vs to vnderſtand, that perſeuerance in vertue will gaine vs the garland of victorie ouer all foraigne incumbrances; and ſubdue our vnruly domeſticke affections, which vnleſſe they be ouercome, pounded, qualified, ſublimat & fixed to a pure Syndon-like white, are euer ready to debord from the precinct of reaſon, to a ſoule-killing liberty.

We may ſee then (as a picture drawne by a skilfull workeman ſhould haue relation to al the parts it imitateth; ſo the pounding feeding, fixing and perfecting of the Elixar, onely fitly reſemble, the inconſtancy and ebulition of our affections, which are ready to breake out and mar the glorious perfection of light, vnto which Philoſophy intendeth to bring vs; if the moſt powerfull ſpirit of ſanctification, by tranſmutation doe not Captiuate the powers and faculties of our ſoule.

Let vs goe a little further, in the ſeuerall operations, circumſtances and qualities of the Philoſophicall elixar, and wee ſhall finde, that neither of them may be fitly adapted to any thing elſe, then to mans formation in vertue. All ancient and moderne Philoſophers agree, that by the true mixture of heate and cold, moiſt and dry, wee attaine to the knowledge of the qualities of things engendred thereby, as hard, ſoft, heauy, light, rough, ſmoothe, that in the elementall Commixtion the ſeuerall elements, as water, earth, fire and ayre, are to bee graduate in the degrees. That although earth be moſt vile, yet is it moſt apt for mulplication and generation; is the onely fixed element, whoſe multiplication is no leſſe admirable then that of fire, whereof one ſparke kindled in combuſtible matter, will increaſe till the ſubiect bee conſumed; Againe all thoſe Philoſophers doe myſtically obſerue; that the Commixtion of the foure elements muſt be Gramatically, that is in Orthographicall diſpoſition and conuenient Concordance; Rhetorically, that is orderly, ornatly or neatly; Logically, that is, by true kindes not ſophiſticated, that they muſt bee ioyned Arithmetically by proportionable numbers; Muſically in the melody of true accord, and in the effects of harmony which are glorious: neither (ſay Philoſophers) is Aſtrologie to bee neglected for knowing the ſeaſons of Coniunction. Laſtly Magicall obſeruation much auaileth, that is, wiſdome to know the right diſpoſition of the whole worke. When the elements (ſaith Anaxagoras) be thus orderly diſpoſed and digeſted then will colours draw towards perfection; naturally will be ſublimat to an intellectuall heate; which operation is knowne ſeldome and by few; when the naturall heate is thus purified, then nature and art by degrees aſpire to perfection, which is knowne by chainge of colours in the work, which (as the foure Complexions in man) according to the right temperature of elements, their quallities, and their oppoſed paſsiues, beget a digeſtion, which may be as well ſometimes in outward cold, which begetteth inward heate as in outward heate which cauſeth inward cold; although the chiefe digeſter bee the vitall heate of the degerent; that the heate of the digeſted things, helpes the digeſtion and the working thereof. Becauſe Coagulation is no ſubſtanticall forme, but the paſsion of materiall things, in the elementall Commixtion, the Agent in the operation of colours is wiſely to bee examined; ſometimes it is heate, ſometimes cold, ſometimes moiſture, ſometimes dryneſſe, and thoſe bee the cauſes of colours. Whiteneſſe is cauſed by cleere matter terminat in a fit ſubiect, blacke colour when parts of a darke body oppreſſe the cleereneſſe of the ſubiect. Again, by Commixtion of light and darkeneſſe are engendred the meane colours, which ſhew alſo according to the more or leſſe heate or cold, dryneſſe or moiſture, as greene colour is a Commixtion of cleere water with earth by combuſt ſubſtance: ſo the cleerer the earth be the purer the greeneſſe is. Rubie colour is a thin fume in a cleere body, which is cleere or darke according to the quantity of the light, as appeareth in the Amatiſt which hath leſſe cleereneſſe and more obſcurity; Tauny colour is of terminat cleereneſſe, infuſed with a thicke fumoſity congregat by water, and ſuccenſed by earth. Pale colour is of watriſh earthly parts, which being cold and thicke, are fixed in a kinde as in dying, or pale faced enuious men, in whom the naturall bloud leaueth the exterior parts, and reſorteth to comfort the heart, the Saphire, or orient blew like vnto the heauen, is much fairer then the liuid pale colour, becauſe it participats more with water, ayre and light; all other blew colours the ſadder they bee, they haue leſſe ayre, and more earth; Siluer colour turned to a bright azure is cauſed by brightneſſe and perſpicuity of ayre. Yellow citrine or golden colour is cauſed by ſtrong decoction and digeſtion of humours ingendred by heate as in gold, hony, and gaule; and this colour is begotten of white and red. Thus haue you the elementall commixtion, colours and qualities to bee conſidered in the Philoſophers worke, as the operation thereof begets diuers digeſtions and degrees of more or leſſe perfection in the Creatures: ſo the participation and operation of ſupreame light, workes diuers effects in the minde of that prime Creature, which is onely capable of the beames and impreſsion thereof; and in this minde of man an equality is moſt neceſſary. There muſt bee (ſaith Ariſtotle) no repugnancie nor diuiſion in our ſtone, till all colours haue appeared, that naturall matter by ſupernaturall cooperation may of many colours beget ſuch a colour as is deſired, which is more precious then all the Iewels in the world: therefore concludeth hee common Philoſophers, can by no naturall meanes, attaine to the knowledge of this elixar.

Many other Philoſophers, alluding to the ſame purpoſe, but more to ſhew their Curioſitie, then to detect truth, adde ſmelling and taſting to the former apparition of colours; but theſe I ouerpaſſe as impertinent. Others more analogically ſay that the elixar muſt be diſſolued, cheriſhed, fixed, and reuiued by liquors, which are ſpecially to bee conſidered in purity, quantity, thickneſſe, and thinneſſe, not phyſically, becauſe the true Elixar is a thing of the ſecond intention, and hath a Metaphyſicall operation. Phyſicians ſay, the more thicke vryne is, the more it ſignifieth humidity: but the Phyloſophers ſay, the more thick this liquour is, it hath the more ſiciety; and the more ſubtill it is, it betokeneth the greater humidity.

Ariſteus ſaith, that ayre is ſecretly encloſed in water, and by an ayeriall power beareth vp earth. Ariſtotle ſaith, that the right ſeparation of water from ayre, is a chiefe maſter-peece of the worke: other plaine dealing Philoſophers doe holde, that Rayne water which commeth of condenſed ayre, is the chiefe nutritiue liquour: others affirme, that Dewe falling from Heauen in May, before the Sunne enter into Scorpio, is a fit liquour for their ſtones; ſome ſay that all condenſed froſtie liquours are to bee reiected, becauſe their acuitie is infected, and dulled with cold; others preferre milke for the whiteneſſe, ſome water of Litarge and A[•]ar; but Democritus, whom I preferre to all [•]heſe ſilly men, aduiſeth to take Coeleſtiall [•]ermauent water, whoſe vertue is to abide all [•]inde of fiery tryalls. Ruperciſſa ſaith, that [•]he chiefe liquour to refreſh the Elixar, is Aqua vitae, becauſe it is ſpirituall, it will re[•]iue dead things, and make groſſe matters ſpirituall; Hermes bids vs take a liquour freſher then any water in taſte, that will neuer conſume, but the more it is vſed, the more it is encreaſed, and this liquour hee calleth Crude Mercurij, which is the matter of the white worke. All theſe liquours diuerſly illuſtrate, haue naturally diuers powerfull qualities of cleanſing, both of the ſubſtance and meanes by diſſolution, ſeparation, fixation and reſoluing matter into Atommes, and as liquours haue diuers qualities and operations: ſo are they found by diuers meanes, ſometimes by cutting, as in Terebinth; ſometimes by preſsing, as Wine, Sydar; ſometimes by grinding, as Oyle; liquour is alſo found by diſtillation of Ʋegetables, Mettalls, and Animalls; ſome Liquours alſo by naturall working are produced, as vrine, ſweat, milke, blood: all theſe liquors by a viſcoſitie cleaue to things, and leaue part of their ſubſtance with them, but that vnconſtant vagabond Quickſiluer is ſo fleeting, that he will neuer faſten to any thing, except to a mettall o[•] his owne kinde, that is (ſaith Calib) poyſonable couetouſneſſe, or flowing riches, are ſeldome fixed or takes holde, but in ſubiects o[•] their owne kinde. By the knowledge o[•] diuerſities, contrarieties, and accords, we may chooſe what quality we will make Lord; the perfection of loue is beſt knowen by the defects of hatred, of hope by feare, of confidenc[•] by diſtruſt, and of ioy by ſorrowe: in all theſe and other things, our vnderſtanding finde greater difficultie to finde them by reſemblance, then by contraries. It is more hard to diſcerne white vpon white, then blacke vpon white; and there is greater wiſedome to diſtinguiſh good from good, then euill from euill; becauſe in the confuſion of things, thoſe that moſt reſemble, are leaſt knowne one from an other, but in the commixture of diuers things, either in quality or ſubſtance, they are inſtantly diſcouered. But let vs not truſt that one thing may be hote and cold, drye and moyſt in one poſture, for two contraries can neuer ſubſiſt in one degree; therefore if wee know not euery circumſtance and gradation of this great worke, wee ſhall neuer bring it to perfection: for as diuine prouidence by nature made all things in true number and proportion: ſo euery defect in that number and proportion is imperfect, and wrongeth both the firſt and ſecond cauſe.

Wee muſt then conſider wiſely of the meanes whereby this worke is compleat and when they are purified in the third degree; the purer the meanes bee, the neerer to perfection they are, and retaines ſuch a part of the vertue of this Art, that without their ayde, the principall may not giue influence to the finall end, neither the effluence anſwere the expectation of the principall cauſe. As the Soule is tyed to the Body by meanes of a vitall, naturall, and animall ſpirit: ſo as long as theſe meanes keepe the body aliue; ſo long will the ſoule dwell with the body; but when nature or accident take away the meanes, the ſubtile pure immortall ſoule retyreth from the groſſe body to immortalitie, for which ſhee was created. According to this, (ſay the Phyloſophers) their Elixar hath corpus, animam & ſpiritum, all which muſt haue meanes agreeable to their kinde, and muſt be ſearched by wiſedome, leaſt by ignorance or miſgouernement, the Diuine worke bee quite marred.

Thus hath my Plough ſhortly gone through the large field of the Phyloſophicall Elixar; which by alluſion to moſt pure mettalls, is ſaid to conuert and multiply other vnrefined mettals, hauing the ſeed of Gold, into pure Gold: but as you ſowe, you ſhall reape; if you ſowe ſparingly, you ſhall reape ſparingly; if you ſowe darkeneſſe, you ſhall reape confuſion; and if you ſowe light, you ſhall reape ioy. Aurum ab aquilone veniet, that is pure ayre of wholeſome doctrine, duely and ſeaſonably ſowen, bringeth foorth millions; but as this ſeed is ſowen by them who haue their mindes long exerciſed in vertue: ſo is it increaſed in none but in thoſe that haue their mindes capable of ſo holy an impreſsion. Threſhing, winnowing, grinding are neceſſary vſes for Wheate, yet belong not to the Bakers Craft: but ſifting, mixing, and gouernment of fire, are workes of greater skill; if Reaſon and holineſſe bee the beginning of euery action, doubtleſſe the viſible things will ſeparat from the inuiſible▪ that is water and earth from fire and aire; for things are corporall, becauſe they ſhall be ſpirituall, which the wheele of the great worke will make manifeſt when time (the Steward, and diſpenſator of euery thing) ſhall one day bring euery thought vpon the Stage.

But to returne to Philoſophy, if wee will giue her the due praiſes which ſhee deſerueth, wee ſhall finde that her refyning of vs in vertue, is to a more pure ſubſtance, then of thrice purified gold: if wee would from vice extract vertue, quinteſſence, content and true reputation from pouerty and contempt, Conuert exile into our natiue Country, bonds into liberty, want into wealth, or would wee multiply ſome few ſhort earthly croſſes into Caeleſtiall permanent ioyes, all theſe can Philoſophy doe. Philoſophy can make Codrus better content then Creſus; Diogenes contemne great Alexanders conqueſts; braue baniſhed Rutilius prefer ſolitarineſſe to the greatneſſe and magnificence of his City, and affirme that by purchaſing the friendſhip of Philoſophy hee hath liued no longer then hee was baniſhed: Magnanimous Philoſophy will encourage Ariſtarchus to doe more then all theſe, by teaching him, bruſed in a morter, to cry out triumphantly, Stampe on, you hurt but the caſe of Arſtiarchus, but his mind you cannot touch. It is Philoſophy that in aduerſity (as ſteele from flint) draweth from vs that ſparke of diuine fire left in our ſoules, which kindleth vertue and makes it appeare in its owne colour. What other thing ſhall I call Philoſophy, then the light of this life, Miſtres of our affections, Tut[•]ix of our felicity, and the vpright couragious gouernment of our ſelues in all our actions by the rule of reaſon? or may I not name her a ſtryuing and contention of the ſoule, to repaire the weake mortality of the body, by participation of eternall light, vnto whoſe fruition ſhee draweth vs ſo much as ſhe can, imploying art and induſtry, to procure vs glory and fame for a quiet minde heare, and for a happy and glorious hereafter. This diuine Philoſophy begetteth ſuch pleaſure in our ſoule, whileſt wee are imployed about braue and generous actions, ſpecially, when Conſtancy wreſtleth with proſperity or aduerſity, the habit thereof commeth to ſuch a ſweetneſſe, that none but ſuch as haue taſted it, can expreſſe. What greater contentment can come to the ſoule, then the teſtimonie that Conſcience beareth vnto vertue; how with vndaunted courage ſhe hath withſtood aduerſe fortune, and hath not yeelded to the Cyrcean cups of honour, riches or pleaſures, then are our ioyes compleat; then doth glorie and ſpendor ſhine about vs and giue vs preheminence amongſt men, if it were onely as a torch to lighten vs to faire and glorious actions: for if wee owe vnto poſterity the moſt part of our beſt actions, what more earneſt wiſhes ſhould we haue, then our liues may be ſacrifized to publike good? Theſe ſweats and labours for generall benefit, affoord vs meanes to enrich others by imitation, and make our ſelues illuſtrious by the commendation of vertue.

But when we yeeld our ſelues captiues to the bondage of pleaſures, then ſteele we the darts that pearce our owne breaſts; Baſe Telegonus begotten on Circe, killed his owne Father Vliſſes: Venus retribution of Helena to Paris for his golden ball, was the blazing ſtar, that foretold his ruine and the ouerthrow of many worthy Troians beſide: in one word, Great Alexander bewayling the inchantments of effeminat ſoftneſſe, named the Perſian Dames, dolores oculorum, or bad ſalues for ſore eyes.

Egeſias the Cirenian, was ſo powerfull in a publike Philoſophicall diſcourſe of the immortallity of the ſoule, that moſt of his Auditors haſtened their deaths with their owne hands; if theſe Heathen, who had onely the gloomy light of nature were ſo ſiniſterly zealous to haue the reward of vertue, by preuenting nature with vntimely death, what ill lucke is it, that we who haue the Oracles of eternall truth are ſo careleſſe & prodigall of our ſhort time, that we doe not freely enioy the happineſſe of true diuine light, which onely ſheweth generous ſpirits, worthy to be the maſter-peece of that ſoueraigne worke-maſter their Creator, I can giue no other reaſon, then quos perdere vult Iupiter hos dementat; or that our imaginatiō, which is beneath vnderſtanding, and aboue the Senſes, to whom belongeth the cenſure of things, ſuffereth her ſelfe oftimes to be corrupted or miſled; and doth receiue onely the ſuperficiall and externall forme of things from the ſenſes, the Centinels of the ſoule, which ſhe preſents with fauour to the ſoule, as they ſeeme gracefull to her, and not as they are vniuerſally profitable to the welfare of man: ſo that from ſuperficiall imagination, and partiall relation, proceeds that apprehenſion of the goodneſſe or badneſſe of things that we call opinion, which is a raſh guide, and ſo ſeizeth vpon our imagination, that moſt times we ſtand at defiance againſt reaſon.

Neither doth opinon ſhew her ſelfe violent in any thing more, then inforcing her vaſſels to lay hold vpon an imaginary ſpeculation of this golden Elixar, or light incorporat with ſmoake, by which (if it were found as it will neuer be) the purchaſers ſhould bee but depriued of true liberty, and the ſeminary of all miſchiefe, and Cimerian darkneſſe diſperſed thorow the world.

If any miſtake me, and thinke that in this Tillage of light, I ſeeme to withdraw the due praiſe of art, it is farre from my meaning I wiſh that euery Artiſt were equalled with the art; animated to vertuous deſignes, and not checked for vndertaking by euery goodman gooſecap, who grace learning or vertue with a fogh, as Tobacconiſts doe their ſmoake, but in a different manner, the one in derogation, countenance the moſt elaborat ſtudies of the braine, as the addition of beggars or impoſture, not worthy the leaſt glimpſe of a fauourable aſpect: the other ſacrifize their fume through their noſes with ſuch deuotion to an angrie fac't Bacchus, as oftimes ſtraines teares from their eyes; and that is the top of their gallantry: But certainely good manners ſhould not be much wronged, if in a quipping veine, ſuch were ſerued as a ſturdy hoſtler once girded a country mans vnmannerly Mare; ſo ſhould they haue quid pro quo, and perhaps be grated to the quicke that ſuch moathes as labour to extinguiſh the light of other mens goodneſſe, might haue their wings ſinged for their paines: for it is certaine that wiſdome, pollicy and learning haue no ſuch enemies as Fooles, Ruffians, and Jgnorants; not that witty Ignoramus, that was acted at Cambridge, but that ſquint-eyed Enuy or ſtupidity, that depriueth men as well of the feeling of good, as of euill, and participateth more with the humour and inclination of beaſts then of men.

It is alwayes the common miſery of poore ſpirits, to enuy that light in others, which they haue not in themſelues; ſo is it the common conſolation of thoſe, to deſire compartners in their wants; ſpecially when they dreame to themſelues ſuch ſecurity, as no aduerſe accident can encounter: then doe they in pride or inſolency deride or diſualue better flowers then grow in their owne garden; eſteeming that other mens reputation ecclipſeth their greatneſſe.

It is encouragement that addes vſe to art; and it is the honour of Kings, and chiefe title of inferiour Lights to be protectors and cheriſhers of religion, vertue and learning, and to finde out the ſecrets of art: but I wiſh that cunning Alchimiſts would vnderſtand, that it is the wiſdome of Kings and garland of true nobility to bee ſo learned or wiſe, as they may diſtinguiſh betwixt true art and inſinuating foppery, or curious vnprofitable ſearch, which for gaine or other wrong ends, put faire vizards vpon foule faces, and maskes cheating or curioſity with art, which are indeed alients from it. Theſe Alchimiſts attend greatneſſe as Apes or Parrats, by ſhewing feats of actiuity in geſture, diſcourſing and imitation; yet their end is to catch Dotrels and put them to ſale.

The beſt paterne to pry into their counſell, 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 yolke of pureſt Chriſtall, yet inferiour lights can neither ſee, nor ſhine, but in the tranſparencie of their owne or others workes. Their care muſt bee then to cognoſce and diſtinguiſh, when pride fights vnder the colours of humility, hipocriſie is cloathed in Religious habit; when corruption is garded with the ſhew of Iuſtice, Vice fairded with Vertue, and when Sophiſtry ſeemes to boult out much by logicall reaſon, which wil not abide the plowing of light, and are weake and ſinowleſſe in the Schoole of practiſe, as experience hath taught vs. If wee were as carefull to bee, what we ſeeme to be, as wee are curious to ſeeme to be what we are not, crooked cunning ſhould not goe current for art. Wee 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 workes as Angels and men ſeeing, might ſing a ioyfull Aleluiah to the Great light; but as all is not gold that gliſtereth: ſo euerie cleere body the more cleere it ſeemes to bee, is not the more neerer to purity and ſimplicity; ſome by a well tempered Elementarie mixture, and radicall heate by cooperation and powerfull influence of the ſunne ſhew cleere and firme as they are: euery body of this kinde the more cleere, it is the neerer to ſimplicity, more able to abide the touchſtone of Truth; by how much more it hath a ſimpathicall reſemblance to pureſt liquid ſubſtances, as hony, wine, oyle and the like, which before they yeeld themſelues to vſe, expell all dregges that abates their vertue, or blemiſh their luſtre: there bee other ſeeming pure bodies, that by a froſty condenſation of congealed cold humours, aſſumes a cleereneſſe, and in a kinde, ſhew as fixed lights, but are not neerer to perfection; apply but fire, or the leaſt gale of a thaw winde, and forthwith they diſſolue incorporat with more corruption then they had before: theſe counterfeit ſubſtances fitly reſemble puddle water which wants the former expulſiue vertue, that ſeparats the pure from the impure; whereby they decline from their naturall perfection to an vnwholeſome rottenneſſe, which is good for none, but harmefull, or loathſome to all.

Now to digge vp the laſt offenſiue ſtone in the right tillage of the Phyloſophicall light. Euery Chriſtian ought to haue ſuch affection, to loue and ſearch the workes of the moſt Bleſſed, ſo farre as the enquirie is reuealed, and is profitable in the true ends; to admire the reſt, and to propoſe myſteries no otherwiſe then they vnderſtand, leaſt like blinde Mountanus, they commend the Mulet, and poynt quite contrary. As in the Eleuſine ſacrifices, the Nouices that were initiated, lay all along vpon the ground, till the ſeruice was ended: ſo in the Myſteries of diuine wiſdome, wee haue no ſuch countenance as humility, which is the cognizance of that greatneſſe, and our baſeneſſe.

Hee that knoweth our ſhallowneſſe, loueth better a credulous heart, then a curious head, and other mens harmes tell vs, it is more dangerous to ſurfet vpon wit, then want it.

Man is the Microcoſmes, or abridgement of the Creation; the Phyloſophers worke is the abridgement of mans Formation. As the World was made of two ſeuerall parts, the one intelligible, ſenſible, and corruptible, the other, vntelligible, inſenſible, and incorruptible: So man was made the middle peece of both, and perfection of the Intellectuall parts, which hee hath by meanes of the body; but in his Soule were the moſt excellent perfections that be in the incorruptible world, but are ſo originally depraued, and depreſſed with earth, and weighed downe with the burthen of fleſh, that all the indeauours of Diuine and Humane Phyloſophers, can neuer ſufficiently labour in mans new formation, without which his condition is worſe then if hee had not been at all: therfore, as in man we rather obſerue what hee is, then what hee ſeemes to bee: ſo in the other creatures, wee muſt not expect that from violence, which is proper to temperance, or looke for goodneſſe in Thunder, Fire, or Earth-quake; Nature produceth euery thing how excellent ſoeuer, by an inſenſible motion, and not by violence, and prematured Byrthes, are euer imperfect: whereby it falleth out, that thoſe who erre by Arte, erre moſt dangerouſly, arming themſelues in obſtinacie, with Science againſt Reaſon: but they that leaue the high way, and betake themſelues to by-lanes, ſhould know the place well, leaſt they bee wildred. Nature is a better Phyſician then Art: and Sobrietie can cure moe diſeaſes then all Paracelſian Chymicalls; let vs value our ſelues as we ought, and we ſhall make little account of the toyleſome vnprofitable niceties of Art. The Prophet did not wrap his face in his mantell, till the ſoft voyce came; all diuine and morall knowledge haue their termination in reſt; the firſt no eye hath ſeene, or eare hath heard, or tongue is able to expreſſe; the other with admirable vertue and ſplendor attaineth to that peace of Conſcience which paſſeth all vnderſtanding, by the vnion, and iudicious Diapaſon of diſcordant tones.

Now that I bee not tranſported beyond my promiſe, I will vnyoake my almoſt wearied Plough, hoping what I haue tilled will direct puny Husbands to the knowledge of the Phyloſophers Light, how it muſt bee ploughed, what Seed is to bee ſowen in right ſeaſon, and what is the increaſe; that all other Tillage is but curioſitie, mispriſion, forgery, or impoſture, otherwiſe then in the culture of the Naturall or Phyſicall operation and vertue of Alchimy, from which I detract nothing.

It reſteth now, that I ſhake hands with ſuch Alchimiſts as labour in the timpany of a falſe Elixar, that we may remaine friends or friendly enemies: yet leſt I ſhould vnder value my ſelfe, I offer theſe enſuing Articles to bee performed before agreement.

Firſt, that they arme their Reſolution with patience for loſſes paſt, and with perſeuerance in the ſtudie of the true Elixar; ſmarting cures are beſt ſuffered by the one, and great Affayres are neuer brought to good end, but by Conſtancie, and calmnneſſe. They that haue their mindes higher then their fortune, muſt haue care that their paſsion ouer-reach not their reaſon; and Cloath that ſhrinketh in the wetting, neuer prooueth good in the wearing. If they can commaund themſelues thus, without doubt they ſhall bee capable to gouerne the world, and ſo bee maſters of the great worke: Moderation will giue them leaſure to finde out the time, place, matter, and all neceſſary aduantages to compaſſe their deſignes: if they finde to their griefe the doore ſhut one way, they may then redeeme ſuch affliction, by finding out a more eaſie and better paſſage to the true Elixar. If they giue way to ſharpe and paſsionate motions, which diſturbe the conduction of affayres, then ſhall they bee expoſed to precipitation, obſtinacie, indiſcretion, and impatience.

Secondly, for ſhunning of theſe euills, I deſire, when they haue plowed this Light after mee, they breake all their Chimicall imaginary golden pots, leaſt with Perillus, they periſh in their owne inuentions; or (as Homers Cyclope promiſed to Ʋlyſſes) when they haue eaten their goods, which are their Companions, perhaps they eat themſelues laſt of all. Faire ſhowes ballanced with their incommodities, prooue oft times vnprofitable, troubleſome, or harmefull, as the Italian Prouerb implieth.

Chi ha bianco Cauallo, et bella moglie

No viue maj ſanſa doglie.

For preuention of this euill, or enioying of that good, hopes and feares are rightly to bee mixed, by foreſight and prouidence of the difficulties and goodneſſe that may ariſe: and in this kinde, I wiſh the feare of ſuch Phyloſophers as labour for a materiall Elixar, may preuaile ouer their hopes; but if their hope preſuppoſeth ſuch a good is to be obtayned, my feare beleeueth that theſe former or enſuing euills will bee hardly auoyded. Our wit and vnderſtanding ought to bee rather bent to regard the difficulties of things of high reach, then to bee hoodwinkt with the Tantalus-like hope of impoſſibilities: If they doe otherwiſe, it is likely that in the end diffidence will follow feare, and knowing her ſelfe vncapable to auert the euill, and enioy the good that Chimicall curioſitie ſo much affecteth, ſhee conuert her ſelfe into despayre, and ſo plunge her owners in Menipus his miſery: for when the conſideration of euill begetteth deſpaire, then oft times that deſpaire is the end of the motion of all other paſsions, as Ioy is the repoſe and reſt of good; and this is a chiefe reaſon why Wiſedome doth examine things by the end.

If Golde dreaming Alchimiſtes would make vp ſome part of their loſſes by the reliques of the pureſt matter, they may put it to ſale, to annoynt maungie Hackneyes; for which, if wee may beleeue auncient Farryers, it is a ſoueraigne cure: or if truth may haue truſt, all their Ignitions, Calcinations, Diſſolutions, Amalgations, Circulations, Sublimations, Fixations, and Multiplications, otherwiſe then in a ſpirituall ſenſe, are but borrowed words of Art, to make vnguent for [•]adiſh itching diſeaſes, ſmoake to ruine craz'd eſtates, or trumpery to vphold Mountebanckes vpon the charges of the more curious then wiſe.

It is the beſt halfe of the worke, to chooſe a good ſubiect. In ſuiting baſe matter with the ornaments of learning, ſheweth much wit, but little wiſdome; 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 euery breath; or with curious workemen, who caruing in knottie Timber, haue toyle without end, for their election without iudgment. Perſeus his ſcarre ſits in the forehead of Curioſitie, Oſtentat obſtruſam eruditionem ſpirando ambitionem, ſed carendo occaſione iuſtae neceſsitatis, aut intentione piae vtilitatis. Let vs colour blemiſhes as wee will, yet a Croope ſhoulder is euer knowen howſoeuer it bee boulſtered; and they that paint olde faces, hardly hide the wrinckles. In Catalognia there is a ſtatute, whereby Cuckolds pay tribute; mee thinkes that law is iuſt if it had an addition, that all curious ſearch ſhould bee fined or puniſhed, that as all husbands might looke to their charge, in barring ſuch bankets of Turnups as inrolles them in Cornhill Kallender: ſo incroaching Curioſities might not ſo much trouble the repoſe of more profitable ſtudies. Such ſubiects are only worthy of a Philoſophers Pen or Practice, as (like Archias Lute) wilſpeake for their maſter. They want election, that in a field of Corne only make vſe of Cockle; and they want diſcretion, that hauing a whole field of Vertue before them, rather with Menedemus, become ſellers of trifles, with the fooles of the world, looſers of time, or with Martiall, miſsimployers of good wits, then with the learned or wiſe, honour their Countrey by affecting Sciences of greater obſeruation. But ſuch are the cuſtomes of curious or cunning men, to blind the election of others, that for the moſt part, they ſeeke out the poyſon of wit to corrupt the ſame; like that Mayd, who being accuſtomed to feed vpon Serpents, did make vſe of poyſon for her naturall refection.

When preſumption ſimpathizes not with iudgement, and preferres craized vnderſtanding, or miſled opinion before certaine knowledge and true wiſdome without further examination; there ſuch defects of wit or ſophiſticated art, pay ſmooke with winde, and baſe mettall with falſe coyne. The nature of vanity values things by oſtentation, not by reallity, and this vanity begetteth curioſity which eſteemeth better of the currentneſſe of ſhewes then of the goodneſſe and vertues of things. Such is the habit of curioſity and cunning that I bluſh as I write, and yet I write to make the world bluſh; but I rowle Siſiphus ſtone; if I ſhould ſtraine my wit to dregges, I feare it ſhall not ſtem the torrent of worldly ſtreames: Men are richeſt in infirmities, weakeſt in foreſight, apt to entertaine hurtfull pleaſures, or errours, and ignorant to reforme them; vniuerſall propoſitions, require no inſtance and none take acception at generall termes but the guilty.

Thirdly, I deſire that ſuch Alchimiſts as are ſtudious in the true Philoſophers Elixar, Metamorphiſe Raimond, Albertus Magnus, Veckerus de Secretis, Frier Bacon and the like into Solon, Pithagoras, Socrates, Ariſtotle and in others of all ages that haue gotten the glory to be the wiſeſt and moſt learned; all which haue left this maxime in wryting; that in the immortallity of the ſoule, as in the center of Philoſophy, doe meete and end all rules that may conduce to the wholſome conſeruation of ciuill life, and true tranquillity of minde, about which Philoſophers ſo much laboured When ſuch Heathen husbands of natures light erre, in racking of Supreame light, with the tenter-hookes of Curioſity, or humane reaſon, let Sacred writ be Vmpier, and leuell ſuch balkes with the better plowed ground of Chriſtian harmony.

Laſtly, if all well diſpoſed Alchimiſts will neither ſtraine the firſt nor laſt Philoſophers meaning to wrong ends, and admit ſuch fauourable conſtruction to the labours of vertue, as the name, Maieſty, and practice of Philoſophy doe challenge our friendſhip, is ſo combined, that we ſhall reape the rich harueſt of our Tillage of light, that ſpeakes Glory to the Creator, and ioy to the creature.

FINIS.

The abſtract of the Contents.

• WHat wee owe vnto ciuill ſociety. pag. 1
• That the ſearch of artificiall gold is vnprofitable. ibidem
• What Philoſophy is, and the true end thereof. pag. 2
• From when[•]e the knowledge of light ariſeth. pag. 3
• The diuiſion of light. ibid.
• Why precious ſtones, ſalts and mettals may be called inferiour fixed lights. pag. 4
• A ſubdiuiſion of light. ibid.
• The ſcope of this diſcours. pag. 5
• How farre nature extendeth her ſelfe, and how far art. pag. 6
• Nature and art limitted by diuine Prouidence. ibid.
• What nature is. pag. 7
• Art Cooperats with nature, yet both of them are barred from Chimicall multiplication, and the reaſons. ibid.
• Nature is but the inſtrument, or effect of diuine Prouidence. pag. 8
• Art cannot force nature to doe what ſhe cannot by commexion of cauſes. ibid.
• Alchimiſts wrongfully inforce Vrim and Thummim, Ezekiels coales, and aurum Dei vpon a materiall Elixir. pag. 9
• The materiall Elixir diſproued. pag. 10
• What the Philoſophers Summum bonum, or content is, and what their ſummum malum or chiefe euill is. pag. 11
• Couetouſneſſe ſpoiles the beauty of vertue pag. 12
• The euils which riches brings with them. pag. 13
• The wrong vſe of riches. pag. 14
• The rewards of Couetouſneſſe and curioſity. pag. 15
• The aſpiring to honourable action, is the true end of greatneſſe. pag. 16
• What the rarities of nobility are. pag. 17
• The Philoſophers embleme. ibid.
• No art ſo concealed, but hath beene brought to light. pag. 18
• Peruerſe curioſity. pag. 19
• Of the bad effects of idleneſſe. pag. 20
• The names of moſt Philoſophers that ha[•]e written vpon the Elixir. pag. 21
• Foure tenents of the Elixir, wherein the right conſideration of it conſists. pag. 22
• The Philoſophers meaning in the matter and operation of their worke. pag. 23
• The ſeuerall operations of the Philoſophicall Elixir. pag. 24
• The Elementall diſpoſition in the worke. pag. 25
• Of Colours. pag. 26
• There muſt be no repugnancy in the Philoſophers worke. pag. 27
• All the Philoſophers allude to a ſpirituall ſenſe in their worke. pag. 28
• The diuerſity of liquors. pag. 29
• By contraries we know the predominant quallity in the worke. ibid.
• Philoſophers must know euery circumstance and the meanes whereby the true Elixir is perfected. pag. 30
• The meanes are to bee conſidered in the worke. pag. 31
• The true multiplication and increaſe of the Philoſophers Elixir. pag. 32
• The praiſe of Philoſophy by her powerful effects. pag. 33. & pag. 34
• The effects of vnlawful pleaſures. pag. 35
• The zeale of the Heathen, and why wee apprehend not ſo great a light. pag. 36
• How true art is to be cenſured, and by whom it is vilipended. pag. 37
• Encouragement addes vſe to art. pag. 38
• How to diſtinguiſh art from impoſture. pag. 39
• All ſeeming pure bodies are not neerer to perfection. pag. 40
• How wee ought to ſearch the workes of the moſt bleſſed, and what the Philoſophers worke is. pag. 41
• The perfection of the ſoule, in the eſtate of innocency is now depriued by ſinne. pag. 42
• The end of diuine and humane knowledge. pag. 43
• How great affaires are to be effectuate, and the end of inconſiderat curioſity. pag. 44
• How hopes and feares are to be tempered. pag. 45
• The Chimicall Elixir is a ſoueraigne cure for maingy diſeaſes. pag. 46
• Of Curioſity. pag. 47
• Of preſumption and vanity. pag. 48
• The Center of Philoſophy, and the harueſt of the Tillage of light. pag. 49

FINIS.