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 Vlysses 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 hood-winkt 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 â—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
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 Agere pati sortia Sed Misereri sapere difficile Tamen Quemcunque fortem videris miserum ne dixeris quia Labore patientia dura molescunt 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 IN sudore vultus tui manducabis panem tuum Virtutem sudore dii obuallarūt Perseuerantia sola virtutum coronatur Qui perseuerabit vsque ad finem is saluus erit Fac volatile fixum fixum volatile sic habes magisterium 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
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 Vsus 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
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 Tutâ—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
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 whenâ—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 haâ—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