AS Laws do differ not onely in their Institutions, but their acceptance; so, if not Tyrannically imposed, they cen­ter in the Publick good; For if by them Humane Society is maintained, Justice exc [...]cuted, Vertue favoured, so that no man may feare the insolency and oppres­sion of another, we may conclude that they profit and advance a Common-wealth: If every man duely receives whatever belongs to him, he hath no cause of commencing a Suit with any, or to complaine, much lesse to engage in a War; but on the contrary, All (as in the golden Age) shall enjoy peace and prosperity: But the Laws defend this justice by which onely Peace is establi­shed, [Page 2] contention ended, Themis worship­ped, and lastly, all things in a flourishing state and condition. Whence the Poet [...] advisedly [...]igned Themis to be the Daughter of Heaven and Earth, to be the Sister of Saturn, and Aunt to Jupiter, and have done her very much honour, and celebra [...]d her Fame, because she so constantly administred Justice: for E­quity and upright dealing were by her enjoyned, and all Vertues which might render men either acceptable to the gods, or serviceable to each other, were to be embraced. She therefore taught them [...] live justly and contentedly, to sh [...] vio­lence, injuries and robbery; that they should ask nothing of the gods (as Festus observes) but what should savour of ho­nesty and Religion, or otherwise that their prayers would have no good issue. She furthermore said that the great God did look down upon the earth, and view the actions of men, whether good or evi [...] and that he severely punished the wicked for their iniquity with eternal punish­ment; that he rewarded the good son their integrity with a life which shall neither end nor decay.

Others were of an opinion that this [Page 3] Themis was a Prophetesse amongst the Grecians, and did foretel what should happen, by which endowment she got great Authority; so that they esteemed her an Enthusiastesse, and thought that she had familiarity with Spirits, nay even with the gods themselves, from whom she sprung and had her Original; to whom also after her decease she was supposed to have returned, where they have enlarged her Commission in relation to mankind. When she was accounted the Goddesse of Justice, by her Kings held their Domini­ons; she instructed them in their duties to their Subjects, and made the rude mul­titude pay due homage and subjection to their lawful Princes. She laid the foun­dation of Magistracy, and built an order­ly structure of Politicks; for which cause she was in so high estimation amongst the Heathens, that they supposed the World by her Divinity to be upheld and sup­ported. They erected Temples to her, and Instituted divine Rites and Ceremo­nies in honour of her. The first that was dedicated to her was in B [...]t [...]a neer to the River Cephissus, at which after the Flood, Deucali [...] and Pyrrha are [...]id to have arrived; where they enquired of the [Page 4] Oracle, how mankind which had peri­shed in the Deluge, might again be restored, as Ovid Lib. primo.

This also was Allegorically spoken concerning our Themis, that she being very prudent and more beautiful then all her Contemporaries, was beloved of Jupiter; but after much sollicitation he was repul­sed, and all intercourse broken off, till at length she was surprized in Macedonia, and forced to be espoused to him, by whom she was with childe, and brought forth three Daughters; Equity, Justice, and Peace. She is reported to have had by the same Jupiter a son named Medius Fidius or the righteous, being Faiths Guardian; wherefore an Oath sworne by his name was sacred and unalterable: and this solemnity the Roman Patri­archs challenged to themselves as their due, because it was held an execrable thing for an ingenious man to be for­sworne.

Although we are confident that there [Page 5] was never upon the face of the earth any such Themis, who after consultation re­turned that Oracle; much lesse that she was translated into heaven, as the Hea­thens ignorantly imagined; yet we con­fesse that [...]he true Idea of Justice, or an universal notion of Vertue may herein (though occultly) be insinuated; for out of her springs good Laws, and not as some think out of Vice, which is onely a thing accidental.

This Equity keeps Kingdomes in safety, Common-wealths and Cities in order, and lastly, emproves small beginnings to a great height and degree of perfection.

This Equity is that rule by which men ought to frame their words and actions▪ Polycletus a famous Statuarie made a Book in which was proportionably ex­pressed to the life each member in mans body, and he called this a patterne by which other Artificers might examine and prove their peices. Such Rules in­deed there are in all Arts and Sciences named Axioms, which by deduction of things from their principles do rightly conclude.

This Equity doth so poise all our manners and actions that they are not [Page 6] swayed to injustice and wickednesse, whereby very many inconveniences are eschewed which happily might lead us a­way: For as Luxury and Riot are the causes of diseases, so injustice hath an­nexed to it as an inseperable companion losse and punishment: and on the con­trary, as Health renders men most happy, not onely because of it selfe, but as it is big with other Benefits: so by this Equi­ty, wholesome Laws are enacted to the great comfort and advantage of man­kind. But because this is so cleare to every Rational man, in vain are words spent to demonstrate it.

AS no Rational man can deny the ab­solute necessity of good Laws; so it is most fit that such Laws should have their due praise and commendations; that [Page 7] the sluggard hereby might be pricked on to Vertue, and the diligent might have his deserved reward.

Seing therefore that these Positions or Laws, laid down by the Father of the honourable Fraternity are worthy of special view, we shall truly according to their nature, and the advantages men may receive from them, Crown them with due commendations, counting them not onely worthy of acceptance, but an Encomium.

First it is most reasonable that every Society if it be good, should be governed by good Laws; if otherwise, by bad: but that this Society is good and lawful, we do not onely suppose, but may gather from particular circumstances to which their Positions are agreeable.

Something may be said concerning their number of six, which hath very much of perfection in it; so that the So­ciety by an abundance of Laws is not in confusion, nor yet by the paucity and fewnesse tied up from all liberty. When there are multitudes and great diversity of Laws, we may probably conjecture that there will happen many crimes and enormities; for he that sleighteth the [Page 8] streight path of Nature and Reason, will certainly be misled into many windings and labyrniths before he comes to his journeys end. From these inconvenien­ces our Laws are free, as well in quality as number; they are voluntary, and such to whom all may easily assent as most Rational.

They follow in their order.

1. That every one of them who shall travel, must professe Medicine and cure Gratis.

2. That none of them, notwithstanding their being of the Fraternity, shall be en­joyned one habit; but may suit them­selves to the Custome and Mode of those Countries in which they reside.

3. That each Brother of the Fraterni­ty shall every yeare upon the day C. make his appearance in the place of the holy Spirit, or else signifie by Letters the true cause of his Absence.

4. That every Brother shall chuse a fit person to be his Successour after his decease.

5. That the word R. G. shall be their Seale, Character, or Cognisance.

6. That this Fraternity shall be con­ceal'd an hundred years.

[Page 9]The Brethren are solemnly sworn and strictly engaged to each other, to keep and observe these Conditions and Articles; in all which we finde nothing either pre­judicial to themselves, or hurtful and injurious to others; but that they have an excellent scope and intention, which is the glory of God and the good of their Neighbour. We shall further prosecute these things, and by running thorow their several causes and circumstances, give any one a greater light into them.

In the first place, as touching the first Author of these Lawes, it will be worthy our consideration to examine whether he had power and authority to make such Laws for himselfe and others, and of requiring obedience thereto; then who was the Author? and why his name hath been hitherto concealed?

It is most certain that a Prince who is as it were an Head to his Subjects that are his Members, it is indeed a thing [...] ­questionable, but that he hath full power of making and ratifying of Lawes: For chiefly it belongs to the Emperour, then to each King, because they have right to govern. Lastly it concerns any Princes or Civil Magistrates.

[Page 10]But Lawes that are brought in by In­feriours, extend onely to those that have a particular Relation to them; neither are they long lived, nor do they excuse from the Lawes of Superiours, being one­ly obligations which respect Time, Place, the Person and Subject.

Amongst the Antients those men who were of best repute for their Wisdome, Learning, Authority, Sincerity, and of greatest Experiences, might set up Lawes in any City or Nation. Thus we see that Moses was made Ruler and Cheiftain amongst the Hebrews, and amongst the Heathen the first Law-givers were called Zephyrians: after them Zaleueus in imi­tation of the Spartanes and Cr [...]tians (who were thought to have received An­tient Lawes from Minos) wrote severe Lawes, and found out sutable punishment; he left rules whereby men might try their actions, so that many afterwards were fr [...]ted into good manners; for before him Lawes were not written, but the sen­tence and state of the cause lay in the Judges breast.

Afterwards the Athenians received Lawes from Drac [...] and Solon; upon which they proceeded in all Courts of Judica­ture, [Page 11] from whom the Romans who lived after the building of the City three hun­dred yeares, had their Lawes of the twelve Tables published by the Decem­viri; and these in processe of time being enlarged by Romane Magistrates and the Caesars, became our Civil Law which at this time is used amongst us.

Other Nations also had their re­spective Lawgivers, as Aegygt had Priests, and Isis, who were taught by Mercury and Vulcan. (These were golden Lawes, and such as owed their birth to the fire.) Babylon had the Caldeans, Persia had Ma­gitians, India had Brachamonds, Aethiopiae had the Gymnosophists; amongst the Bactri­ans was Zamolsis, amongst the Corinthians was Fid [...], amongst the Nilesians was Hip­podamus, amongst the Carthaginians was Charonda; lastly amongst the Brittaines and French the Druides.

From what hath already been said there may be gathered thus much, viz. That any one hath liberty (his Compa­nions complying and faithfully enga­ging) to prescribe Lawes to himselfe and them, especially if such Lawes are foun­ded upon Reason and Equity; For (as the Comedian hath it) amongst the good [Page 12] ought to be transacted just and honest things; but as the combination of the the wicked is unlawful, so are those bands that oblige them damnable, whose trust and fidelity are but true cheats and sure deceits; their constancy but obstina­cy, their oaths cursings, their rules me­thods of villany, their lawes are com­mands to wickednesse.

Our Author indeed was a private man, and no Magistrate; but in his particular relation he was invested with much Au­thority, whereby he might oblige and binde others, be both Lord and Father of the Society, and the first Author and Founder of this golden Medicine and Phi­losophical Order. If any one shall attempt to usurpe jurisdiction over any against their wills and consent, he shall finde his labour to be in vaine; for he must needs suppose them to have a prejudice against such designes▪ since he playes the Bishop in anothers Diocesse: But certainly the case is different here, because by a faire resignation they devoted themselves to his command.

Surely for confirmation we may take notice of the Time; They have been kept and observed for many Ages, and this [Page 13] doth not a little strengthen the first Au­thority; for if you prescribe Lawes to any who were not under such before, and and such Lawes continue a long season unviolated, it will follow that those Lawes being just and good may yet en­dure: for that nothing hinders, but that this private Legislative power may be in force, being neither contrary to Divine or Civil Statutes, the Lawes of Nature, any positive Law, or Custome of Na­tions.

To some it may seeme a strange thing that our Authors name should not be known; to which we answer.

Our Father indeed hath lien hid as be­ing long since dead, and his Brethren al­though they live and retaine in Record and Memory his Sacred Name; yet be­cause of some secret and weighty causes, are not willing to have his name or per­son known. Besides they have a conti­nual succession and genealogy from him to themselves; and they received after­wards a Lampe from a known confede­rate and colleague of their Fraternity; They can read the Authors soule in his Bookes, view the true Feature in the pict­ure, judge of the truth of the cause by [Page 14] the effect; whose actions confirme their goodnesse and sincerity; their hands are set with eyes, so that their beliefe goes beyond their sight; whar other men foolishly and ignorantly think incredible and vaine, they know to be reall and possible.

Shall we deny that those men who were chosen and selected to be of the Fra­ternity, were unacquainted with our Author? Surely they were most inti­mate and familiar with him, and perfor­med with alacrity what ever he com­manded or enjoyned them.

To those indeed to whom the know­ledge of him was no benefit, he was not, neither was it necessary that he should be known, unlesse such persons over curi­ous pryed into matters which concern them not; for as it belongs not to us to have intelligence what designes are in a­gitation within the walls of Troy, or who in India doth administer justice or give Lawes; so likewise ought they not to intermeddle with this Author and his Brethren altogether unknown to them. If we behold smoake breathing out of an house, we presently conclude that there is fire within. And why should not we [Page 15] although the Father and the Fraternity have not been seen by outward eye, yet because of their workes, by the eye of our mindes discern and satisfie our selves concerning them? We can passe a judge­ment upon a Tree by the fruit, although the fruit be plucked off; it sufficeth to the knowledge of a man if we heare him speake: Whence Socrates spake thus to a young vertuous man, but one that held his peace; speake (said he) that I may heare thee. A Dog discovers himselfe by his barking, a Nightingale by her sweet chaunting notes; and we judge of all other things according to their act­ings. And why then cannot we distin­guish this our Author from cheats by his Positions and Lawes, since it is the o­thers whole designe to delude? they make gain of their tricks; that which would be iarksome to another, they take pleasure in, and make a sport of dangers and hazards.

Our Author is namelesse, but yet wor­thy of credit, unknown to the vulgar, but well known to his own Society. And some may ask the reason of his conceal­ment. We know that the Antient Phi­losophers counted themselves happy in a [Page 16] private life; and why may not Moderns enjoy the same priviledge, since necessity may put these more upon it then them? The World is now more burdned with wickednesse and impieties: Indeed the whole Creation as it flowed from God was exceeding good, but mans fall hath brought a curse upon the Creatures. Po­lidorus had not been so credulous, could he have foreseen his Fate; by whose ex­ample others have got wisdome, they dare not entrust themselves with the rude multitude, but secretly do withdraw themselves; for commonly an handsome opportunity makes a Theife; and he that exposes his treasures upon an high hill to all mens eyes, invites Robbers. Men called Homines have both their name and nature ab humo, from the earth, which sometimes being parched with extreame heat opens; sometimes seemes to be drowned with floods; which depend upon the Sun, Winde, Showres, either of them either yeilding no influence at at all, [...]or exceeding in their operations. Even so the minde of man is not alwayes in the same condition; sometimes it enlargeth it selfe in covetousnesse, sometimes Vice is more pleasing to it then Virtue, and [Page 17] plundering is prefer'd before honesty and Justice. But I would not be thought to include all men in this censure; for we intend onely those who having neith [...]r reason nor learning, do differ very little from the brute beasts.

Wherefore the Father of this Fraterni­ty was not so much careful of concealing himself in respect of his own interest; but herein he wisely consulted the good and welfare of his successors and the whole Fraternity. Shall we esteeme him a wise man who is not wise for himselfe? so that Aristippus, Anaxarchus and many others do worthily beare their dis­graces.

Every one by dangerous atcheivements and noble exploits can get renown; and some have grown famous by notorious and execrable villanies; As Herostratus who fired the great Temple of Diana: But this our Author and his Successors conceale themselves, very well knowing what a sting Honour and Popularity carries in the taile of it; not that they hate or scorne humane Society, but that they may as it were at a distance behold the enormities of men, being onely spectators and not actors. Democritus is [Page 18] reported to have put out his eyes that he might not see the vanity and emptinesse of the world in respect of goodnesse and vertue, and its fulnesse of deceit, luxury, and all vice: But our Author and his Successors have taken a very wise course to conceale themselves: no man that would exactly see an object, will fixe both his eyes upon it; neither will a wise man put himselfe into the hands of either Mercury or Mars, they being Patrons of Theifes and Robbers; neither will he entrust himselfe with Jupiter or Apollo, since that the one is armed with thunder­bolts, the other with arrowes, by which the unfortunate Hyacinthus perished, and was Metamorphosed into a flower bear­ring his name.

WE have already at large discoursed of the maker and efficient cause of these Lawes; now we shall treat of their Effects and Circumstances.

That is properly termed an effect which in all points agrees with its cause; so that if our Author was an upright man, these Lawes which flow from him shall likewise be good, it being a very rare thing to see a vertuous off-spring degene­rate from their Parents and Ancestors.

It is evident enough that these Lawes do answer their intention, by that order and firme knot of friendship which yet continues amongst that Honorable So­ciety; [Page 20] for if Reason, Nature, and Truth, had not justified their proceedings, doubtlesse they had long since been ruin­ed and come to nothing. Many indeed aime well, but yet hit not the marke; and we know that a sudden storme crosses the endeavour and desire of the Mariner in arriving at his safe Haven: even so he that sets himselfe to any noble exploit, shall finde blocks in his way; and if he goes thorow with it, God should have due thankes by whose providence and bles­sing he obtaines so happy an issue.

Hitherto these Brethren have not re­pented of their condition, neither will they ever, being servants to the King of Kings, all the fruits of their labours they dedicate to him. Religion with them is in greater esteeme then any thing in the World; as well in the Book of nature as the written word they read and study Gods Omnipotency, his Providence and his Mercy; they account it their duty to helpe and relieve the poor and op­pressed; and surely such actions become Christians; so unworthy a thing it is that Heathens and Turkes should out­stripe us in them!

It is not necessary that any should [Page 21] know their place of meeting, but they whom it properly concerns. We are sure that it is not in Vtopia, or amongst the Tartars, but by chance in the middle of Germany; for Europe seemes to re­semble a Virgin, and Germany to be her belly; it is not decent that a Virgin should discover her selfe, lest she rather be accounted a Strumpet then a Virgin: let it suffice that we know her not to be barren; to have conceived, yea and brought forth this happy Fraternity: although hers is a Virgin-wombe, yet she have teem'd with many rare and un­known Arts and Sciences. We meane Germany which at present flowrisheth and aboundeth with Roses and Lilies, growing in Philosophical gardens where no rude hand can crop or spoile them.

The Hesperian Nymphs have their a­bode here; Aegle, Heretusa, and Hespre­tusa, with their golden boughes, lest they againe become a prey to Hercules, are here secured. Here are Geryons vast bulls in faire and safe pastures; neither Cacus, nor any malicious person can steale or persecute them. Who can deny that the Golden Fleece is here, or the princely Garden of Mars and Aeta who is feigned [Page 22] to be Son of Phoebus and Phaetons Brother? here are fed the sheep and oxen of the Sun called Pecudes, whence is derived the word Pecunia, Money the Queen of the World.

It would be to no purpose to speake of the meanes by which these things have been deduced from their first Author; since that the Brethren in their Book en­tituled their Fame and Confession, and in other writing have at large declared them. He brought them first from Ara­bia into Germany his native Country, and then designed to make up the Fraternity; and these made the first part of the Book called M. of which there is so much men­tion in their Fama; which was afterward translated out of Arabicke into Latine; out of which Book M. they learned many Mysteries, and in it as in a glasse they clearely saw the Anatomy and Idea of the Universe: And doubtlesse shortly they will let the Book M. come abroad into the World, that those who covet after knowledge may receive satisfaction; nay I confidently believe that happy day to be at hand; so may we judge of the Lion by his Paw; for as the [...]bbings and flowings of the Sea (as Basilius Va­lentinus [Page 23] reports) doth carry much wealth to divers Kingdomes; so these secrets coming into publicke view, having much in them of the Worlds Harmony so much admired by Pythagoras, may yeild us no lesse profit and content.

Neither hath it been ever known that two have been so much alike as this to the M. yes this F. is the M. neither must we expect another M.

The end for which these Lawes were made was the common good and benefit which partly belongs to the Brethren themselves, and partly respects others, either in their mindes or bodies to the furnishing of that with knowledge, and to the remedying of the diseases of the other; for they being ambitious to profit and advantage others, have taken a course sutable to their intentions.

But if any shall object and say that they have not consulted their own safety, these things will confute; as also that they have endeavoured the good and welfare of others.

In this case the scales hang very even, inclining neither to the one nor other, and the first Unity is equivalent to the fifth, or second and third linked together; [Page 24] every one (as the Proverbe hath it) will christen his own childe first; and Rivers (as the Wiseman speakes) streame not out, unlesse the fountaine is full; he gives best, that gives so to one that he may give oftentimes.

But when were these Lawes first pro­mulgated, you may learne out of the Fa­ma by chance about the yeare 1413! If he was borne in the yeare 1378. and travelled at 16. yeares of age, he was out 6. yeares, and returned at the end of 8. but expected 5. yeares before he brought his businesse to any end, and gave his Lawes: But these things are rather conjectural then certaine, in regard that we want the History in which they are distinctly set down.

WE are now come to treat more particularly of each Law, and we will begin with the first, viz.

That whoever of them shall travel, must professe Medicine and cure gratis without any reward.

Necessity hath forced men to invent Arts for their help; curiosity hath set others on worke to satisfie Fancy, and luxury hath not been idle in seeking out meanes to please it selfe: Now amongst these Arts and Inventions, some are more noble and excellent, both in respect of themselves, as also in the estimation of men. Do not we count it a Divine and Majestical thing to govern? what more glorious then to wage War with suc­cesse? [Page 26] There are Merchants, Handi­craftsmen, and Husbandmen, in a Com­mon-wealth, and every one acts in his proper sphere. In any profound point in Divinity we consult the able Clergy; in a doubtful and subtile case we go to an able and honest Lawyer; in desperate sicknesse we seeke to an experienced and learned Physitian: But Medicine seems deservedly to have the preheminence; for a Physitian in sicknesse governes the Emperour, prescribes Rules and Directi­ons which the Lawyer cannot do; for the Lawgiver being present, the Law hath no force, and may be changed and alte­red at his pleasure who first instituted them.

The Physitian likewise fights with the diseases of mans body, and hath sharpe battels with them, he overcomes to pre­serving or restoring health almost lost and decayed. Hence Aristotle places health amongst those things in which all men agree; for every one knowes that it is best, and desires to be well, and in the next place to be rich and wealthy.

Wherefore a Physitians employment is so far from being contemptible, that it is concerned in a mans cheifest outward [Page 27] good and happinesse, in maintaining health and curing diseases. God at first created man; Nature Gods handmaid conduceth to the generation of him from [...]he seed of both Sexes; and it is the Phy­sitians office to recover man diseased, and to restore him to his native health, so that this Art hath much in it of Divinity, having the same subject with the Crea­tion and Generation, viz. Man who be­ing created after the Image of God, was his by Creation, being begotten was Natures by Generation; nay Christ him­selfe being incarnate did not disdain to be as well as the Physitian of the soule, so also to be the Physitian of the body. The Prophets amongst the Israelites pra­cticed Physick, The Priests amongst the Aegyptians out of whose number the Kings were chosen. Lastly great Princes have studied this Art, not covetously for the reward, but that they might help the sicke. We have heard of some who ha­ving slaine many in a just War, yet to cleare themselves have freely given Phy­sick, doing good to men to expiate the hurt they had formerly done.

Wherefore since the Profession of Phy­sick is so high so noble and sacred, we [Page 28] need not admire that amongst other Arts and Sciences in which they excell, thes [...] Brethren of the Honourable Society should chuse and prefer this above the [...] all. I confidently believe that they knowing the most intimate secrets of Na­ture, can naturally produce very strange effects, which may as much amaze an ig­norant Spectator as the Gorgons head; bu Medicine was dearer to them, as being of most profit and greatest value.

But some perhaps may exclaime agains [...] these Brethren, saying that they are not Physitians, but meere Empericks who in­trude upon Physick: Such indeed should first look at home, and then abroad. I confesse that few of the Brethren have had their education, but yet they are great Schollars; not fresh or rawe in profound learning, but the greatest pro­ficients. They compound that Medicine which they administer, it being as it were the marrow of the great World.

To speake yet more plainely, their Medicine is Prometheus his fire which by the assistance of Minerva he stole from the Sun, and conveyed it into man; although diseases and maladies were afterwards by the gods (as the Poets feigne) inflicted [Page 29] on men, yet the Balsome of Nature was more powerful then the distempers: This fire was spread over all the World conducing to the good both of body and mind, in freeing the one from infirmities, the other from greivous passions; for nothing doth more chear and make glad the heart of man then this Universal Me­dicine; precious stones wrought into subtile powder, and leafe-gold are the Ingredients of this powder commonly called Edel heriz pulver: Aeschilus doth attribute the invention of Pyromancy, the composition of Medicines, the first wor­king upon Gold, Iron, and other mettals, to Prometheus; hence the Athenians ere­cted an Altar common to him, Vulcan and Pallas, considering how much fire conduced to the finding out of the secrets of nature: But we must know that a fourfold fire is required to bring this Me­dicine to perfection, and if one of them is wanting, the whole labour is lost.

WE must not by what hath been hi­therto spoken suppose that the Brethren use Medicines which are not na­tural; for they have Vegetables and Mi­nerals, but they having a true know­ledge of the secret and occult operation of things, know what will be most effe­ctual for their purpose.

They have their Panchresta, their Poly­chresta, their Manus Christi, and other great titles; their Narcoticas and Alex­ipharmaca, of which Galen and others do much boast, thinking them a present help at a dead lift; and to colour their cheats, strictly command that none shall either [Page 31] prescribe or give them without a large fee, as if the price added vertue to them, and the effect did much depend upon the cost.

The Brethren also have variety of Me­dicines; some called Kings, some Prin­ces, some Nobles, and others Knights, each one being denominated according to its excellency and worth: But we must take notice that they prescribe not according to the purse, but the infirmity of the Patient; neither do they desire a reward before hand; they likewise fit not a childes shoe to an old man, because a due proportion ought to be carefully observed; a dram is sufficient for the one, and an ounce of the same Medicine for the other. Who would not think it ab­surd to apply the same Plaister to the hardned and brawny hand of a Plow­man, and to the delicate and neat hand of a Schollar or Gentleman?

He that practiseth Physick aright doth consider the different temper of persons in the same disease, as a learned Judge doth not alwayes give the same judge­ment in the same cause, which circum­stances may very much alter: The Bre­thren look chiefly to the constitution of [Page 32] the Patient, and do accordingly pre­scribe.

They have in all things experience to confirme their knowledge; they use very choice Vegetables which they gather when they are impregnated with heaven­ly influences, not deluded with com­mon idle Astrological notions, but cer­tainly knowing at what time they have received a signature effectual to such an end; and they apply these Vegetables to such diseases for which they were inten­ded.

It is a most irrational thing when na­ture hath afforded us simple Medicines to correct and amend its deficiences, that we should mixe and compound with qua­lities hot, cold, moist, and dry, so that one Specifick being perhaps secretly of a contrary operation to another ingre­dient, the proper vertues of both, if not lost, yet are much diminished.

The Galenists say that the first Quali­ties do alter, that the second do either thicken or attenuate, and so foolishly and ignorantly of the rest: Whereas each Vegetable hath in it vertue essentially to chase away that disease to which it may rightly be applied. It is here in Medicine [Page 33] as in an Army, if each Souldier falls out with the other, or they mutiny against their Commander, the enemy gets strength, and makes use of their weapons to slay them.

Some may ask, what is here meant by Specifice? I answer that I intend that which the illiterate Galenists calls an oc­cult Quality, because it is neither hot, cold, moist, nor dry; because indeed true profound knowledge was above their reach or understanding.

Valescus de Taranta, lib. 7. cap. 12. defines or describes the Galenical occult Quality. A question is started how a Locust hanged about the neck doth cure a Quartane? To which they answer, that if these Empirical Medicines have any such vertue, they have it from their occult Quality, which contains the Spe­cifick form of the distemper conjoined with the influence of the Stars: but then we may ask what that totall propriety is? Averrboes calls it a Complexion; others say that it is the substantial form of a compound body; some will have it to be the whole mixture, viz. The Form, the Matter, and Complexion, which Avicen­na names the whole substance, when he [Page 34] said that a body hath neither operation from the Matter nor Quality, but the whole Substance or Composition.

But to speak truely and clearly as it becomes Philosophers, we hold that there is a natural vertue and certain predesti­nation flowing from the influence of hea­venly bodies, so particularly disposing the Form to be introduced, that it is (as it were) determined to its proper object, whereby after due preparation of the matter, and conjunction of the form, the whole Substance or mixed body necessa­rily produces a proportionable effect. And Avicenna perhaps meant thus much; whence Arnoldus in his Book De Caus. Sterilitatis, saith that the peculiar pro­priety of a thing is its nature which pro­ceeds from the right disposition of the parts to be mixed, and this is called an occult Quality, to most men unknown because of its difficulty. Hence it is that Nature is stiled a Complexion, not because it is so properly, and found out by reason, its secrets being onely disco­vered by experiment and practice: by this the understanding knows that ex­perience is above reason; because there are so many experiments of which we [Page 35] can give no rational account, nor finde out any method to satisfie our selves concerning them.

By what hath hitherto been spoken, it plainly appears that the whole propriety of any thing is not the Complexion; for if it were so, all things which have the same propriety, would consequently have the same complexion, which is false; for Rubarb and Tamarinds from their whole propriety do attract and draw choler, and yet are not of the same complexion. Thus Valescus.

It is therefore evident that the true propriety of Medicinal things is onely known by experiment, and not by the false Galenical rules of Art, which do not give us light into the nature of any simple. For instance, consider the Rose, it sends forth a most pleasant perfume, and is of a ruddy lovely colour, not in respect of the Quality cold and dry, but of that proper vertue essentially in it; neither can there be any deduction from those Qualities being not subject to Tast, to Feeling, to Hearing, and consequently none at all, because Specificks have ano­ther original.

How are the first Qualities observed? [Page 36] not from their essence and nature, but as sense discovers them, whence reason draws a conclusion: But we see not how reason can determine concerning the Qualities of a Rose, whether it is hot, cold, moist, and dry, unlesse it hath been informed by the senses, as by the colour, sent, taste, or touch.

But these Rules are altogether uncer­tain and fallacious, and there are more experiments to overthrow then to con­firme them; for who dare affirm that all cold things have no sent, that all hot things have sent? that all sented thing [...] are hot, that all that have no sent are cold; or that white▪ things are cold or hot, that red things are hotter then white, or contrarily that bitter things are hot, narcotick cold? &c. for Opium, the spirit of wine, the Rose and more things will confute such an opinion; so that the Qualities do depend upon such uncer­tainties in respect of every simple, that it is far better to trust to experience to search into the secrets of Nature, then vainly to trif [...]le away time in gathering the second Qualities from the first, and the third from the second, or to gain reason by sense; a thing most ridiculous, [Page 37] unlesse it be in the cure of diseases where the Qualities are in confusion.

When the Aegyptians understood this, they studied and most esteemed of that Physick which was experimental, and not notional; and therefore they used to place their Sick person in the streets, that if any one of the people that passed by had laboured under the same disease, he might tell the Specifick remedy with which he was cured; whence it some­times so falls out that an old woman or an Emperick in some certain diseases may effect more by one proper specifick, then many Physitians by their methods and long courses.

I would not be misunderstood, as if there were no judgement to be used in the administration of Physick, but that ex­perience should be the onely guide; Me­dicine whether speculative or practical, must concur and meet in truth: I say we must not as to the invention or pre­scription of Physick trust too much to Reason enformed falsly concerning the nature of things, but when experience hath confirmed us in mysteries and secrets, because reason is too weak-sighted to reach them, we must not perversly slight [Page 38] them, disesteeming enviously what we cannot attain.

I do not account him a rational Phy­sitian who hath onely a large scrowle or bill of Simples in his memory, and can distinctly tell you what are hot in the first degree, what in the second, what in the third, and can run thorow the second Qualities and third; and if at any time he is called to a Patient, from this rabble as from the belly of the Trojane horse issue many Receipts, many bands, when he is ignorant of the most inconsiderable Simple, and knows not how rightly to apply it: Shall not he who understands and is well acquainted with his Medi­cin [...], be of more repute? A few select prescriptions that are infallible and effe­ctual to the cure, are of more worth then a rude multitude of Galenical Receipts.

We have indeed now so great variety of Medicines, that it puzzles a Physitian more to chuse what is best then to invent▪ for it is not the abundance of remedies that overcomes a disease, but the vertue, method, order, and choice of time and place, that give successe.

We read in Histories of the courage and skill of a Spartane King, who with [Page 39] a band of 400. stout Lacedemonians posses­sed the streights by which Xerxes should passe with an Army of 1700000. and made there a great slaughter of them; when the insulting Persian boasted that they would close the Sun with their ar­rows; the Spartaine King answered that then we will fight in the shaddow.

By these examples it appears tha [...] a select company of choice souldiers have great advantage against a confused mul­titude; And why are not a few choice remedies beyond an heap of vain receipts? Some have said that an Army is com­pleat that hath an hundred thousand; and if the number exceeds, it will be tu­multuous, and in no order and disci­pline. We may assert the like of Medi­cine, if it increaseth to a great number, it rather kills then cures; for every Spe­cifick waging war or being opposite to another, must necessarily disturb Na­tures peace and tranquillity.

WE read in History that great per­sons, Kings and Princes, have entertained famous and learned Physi­tians, not onely allowing them a consi­derable annual stipend, but have raised them to great preferment and honour: Erasistratus found out the disease of An­tiochus, viz. his love of his mother in Law, of which he recovered him, and received of his Son Ptolomy an hundred Talents: Democides restores the Tyrant Polycrates for two Talents of Gold; The same person for curing Darius had given to [Page 41] him a very rich chaine of Gold, and two golden Cups. Jacobus Cocterius Physi­tian to Lewis the second King of France, had 50000. Crowes yearely paid him; and Thaddeus the Florentine got 50 Crownes daily, travelling up and down to cure the sicke.

The reward and gaines Physick bring­eth in hath caused many Students to employ all their time and labour therein, who for the most part look more to the profit then health of their Neighbour, and good of the Common-wealth: If we indeed consider to how many infirmi­ties we are subject, we shall finde Physick to be as necessary as food and raiment; and then able Physitians are to be sought for, who may judiciously administer it; but no man will employ all his paines, cost, and labour, in that of which he shall reap no harvest; who will be anothers servant for no wages? Will a Lawyer plead without his Fee? neither is there any injunction or law to command and oblige a Doctor to cure for nothing. It would be very hard and rigorous, if any man should be forced to give away what properly belongs to him. Menecrates the Syracusan had nothing for his paines [Page 42] but affected Divinity; he would be thought and accounted Jupiter, which was worse then if he had required a re­ward sutable to his Calling.

The Brethren are so far from receiving a Fee, that they s [...]orne it; so far from vain glory of their successe, that they will not have such a favour acknow­ledged. They have not one Medicine for a great man, another for the poor, but equally respect both; frequent in visi­ting, comforters in affliction, and relie­vers of the poor; Their labour is their reward, their paines to them gain; no Mice or other Vermine can diminish their heap, no Dragon or wild Beast can either poison or exhaust their Fountain.

Coelius Lib. 16. Cap. 10. tells us of Philo a Physitian, who found out certain Medicines which he called The Hands of the gods; but this great Title was but as Ivie hung out for a shew to take the eyes of the Spectatours, to surprise the eares of the Hearers, which promised more then they performed▪ and rather deluded then helped any, having a glorious out­side, but within dregs and corrupt: But the Brethren although they have the most efficacious Medicines in the World, yet [Page 43] they had rather conceal the Vertues then boast of them; their Powders perhaps may be accounted a little Cinaber or some slight stuffe, but they effect more then seems to be expected from them: They possesse the Phalaia and Asa of Ba­silius, the Nepenthes that drives away sor­row of Homer and Trismegistus, the Oynt­ment of Gold, the fountain of Jupiter Hammon, which at night is hot, at noon is cold, lukewarme at sun rising and set­ting; for they contemn gaines and in­come by their possession, neither are they enticed with Honour or Preferment; they are not so overseen as one of whom Tully speakes, who wrote against others affectation of esteeme, and placed his name in the Frontispeice of his Book that he might be more known; they embrace security, and are not buried but live and are active in silence.

Is not this a rare Society of men who are injurious to none, but seek the good and happinesse of all, giving to each person what appertains to him? These Brethren do not adore the rising Sun, meere Parasites, who conforme themselves to the becks of great men, their words and actions are masked with cheats.

[Page 44]It is reported that the Statue of Diana by Art was so framed, that if a present was brought to her by a Pilgrime, she would shew a cheareful and pleasing counte­nance; but if any one came empty she frowned, was angry, and seemed to threaten: even so is the whole World, wherein all things are subject to Gold; this dust of the earth is of no value with them, because those things are low in their eyes which others much adore. They had rather finde out a Mystery in Nature then a Mine; and as Gold serves to help forward their studies, so they esteeme of it: They wish and are ambi­tious of the age of Solomon wherein there was so great plenty at Jerusalem as tiles on the houses, silver as common as stones in the street: so in the golden age its use was not known; men were contented with what Nature freely afforded them, living friendly under the Government of the father of the family, without broiles, luxury, pride, much lesse war.

WE daily see how many weeds sprung from Gold, have and do still overrun the whole World; it hath not onely overthrown Cities, destroyed Common-wealthes, but also hath corrup­ted the Arts, and of Liberal made them almost Servil.

Let us a little (passing by the rest) cast our eyes upon Medicine, whose streames the further they have run from the Foun­tain, the more dirt and mire they have [Page 46] drunk up, and now at last they are full of stanch and filthinesse. We before have said that Nature is contented with a lit­tle, which holds good as well in sicknesse as in health; for the more simple diet is, the easier it is digested, because it is hard to turn many heterogeneous things into one substance: so likewise in diseases, the variety of Ingredients distracts, if not totally hinders Nature in her operation, in regard she struggles not onely with the infirmity but the very remedy; and how can those things which are opposite and fight amongst themselves, procure and maintain peace?

We confesse that a judicious composi­tion is necessary, because one simple spe­cifick cann [...]t confer to the cure of com­plicated distempers; so that more simples united may effect that which one could not; neither would we be thought so absurd as to question so good and requi­site a Method.

That which we complain of is the great multitude of Omnium gatherum put toge­ther of Hearbs, Roots, Seeds, Flowers, Fruits, Barkes, hot or cold, in the first, second, and third, degree; so that you shall have thirty, forty, or more Ingre­dients [Page 47] in one Receipt, to shew the Me­mory and Art of a dull and blockish Physitian, and to help the knavish Apo­thecary, who extolls his gain for lear­nednesse, the quick utterance of his drugs for experimental knowledge.

On the contrary, if any one making conscience of what he undertakes shall prescribe a few rare and approved Simples (as that famous Crato did, Phy­sitian to three Caesars) he shall be thought an Ignoramus, if not a meer Empyrick; although he excell those Receiptmon­gers by far in all parts or learning.

Take notice how the Apothecaries slight a short though effectual Bill, be­cause it brings in little profit; but if they receive one a Cubit long, they blesse themselves; and thus the Patient pays for his sicknesse, when if he recovers, his purse will be sick.

Consider how injurious these are to each person and the Common-wealth; by destroying the one they diminish the other; for if they remain, yet are they but poor members thereof; the disease is protracted by the contrariety of Medi­cines, and Nature weakned: We account it absurd when a straight way leads to [Page 48] the wood, for haste to countermarch and make windings which may confound and not further: multitude breeds in most things confusion, but especially in Medicine, when the essences of Simples are not known.

We may fetch examples to confirme this from a Court, where if every one at the same time may plead and declare his opinion, the case would be made more intricate, so far would they be from de­ciding the controversy: Wherefore a few wise Counsellers on each side will clearly state the Case, and bring it to a sudden and safe determination. The same discord will appeare in Physick, if each Simple in the same disease should have its operation, when a few select ones may quickly do the businesse.

It is therefore an expedient course out of many things to chuse a few, out of those that are good to pick the best, which may assist and strengthen Nature in her conflict; if these observations were taken notice of, a Physitian would not be reputed able for his large rude Bills, but for the Quality of his Ingre­dients; the Apothecary would have more custome, because men would not be frigh­ted [Page 49] with the charge, and dye to save ex­pences, but willingly submit to an easy and honest cure.

Every thing is not to be esteemed ac­cording to its bulk; we see that brute Beasts in body and quantity exceed a man; but yet the lesse being Rational and wise doth govern the other: a little Gold is more worth▪ then an heap of stones, then a Mine of base mettals; so in Medicine, a small quantity may have more vertue in it then a great measure of many Simples.

It is sufficiently known to wise men, that the same hearbs do alter under se­veral Climates; and that which is inno­cent in one may be poison in another; wherefore it is not safe to compound India, Arabia, America, Germany, and England together; for the Sun and Planets have a different influxe upon this or that Country, and accordingly alter the Planets; Nay we cannot be ignorant that the same feild abounds, as with wholesome so with venemous hearbs; we have examples of this truth in Mine­rals; for common salt alone is harme­lesse, as also your vulgar Mercury; but if these two be sublimed together they [Page 50] become venemous and ranke poison: but perhaps some may think that this proceeds from Mercury; which indeed is false; for it may be brought by Art to run again, and then its innocency returns; so likewise the spirit of Vitriol may be taken without danger mixed with ano­ther liquor, and the water of Salt-Peter may be received into the body; but if these two be distilled together, they make a water that will eat any mettle except Gold, and certain death to any one that shall take it; but if you adde to the former Armoniacks, its strength is increased, and it will reduce Gold into a watry and fluid substance, yet its nature is pure [...] perfect.

It may be objected that Treacle, Mi­thridate, and Confection of Hamech with others were compounded of many Simples, which being after long fermen­tation well digested became most sove­raign remedies, and have been in use al­most 600. years, and have helped many thousands of people.

We deny not but these compositions are excellent, and have been in great esteme in foregoing and latter Ages; we likewise approve perhaps of six hundred [Page 51] more, if they are grounded upon expe­rience; for they who first invented these Medicines did not consider whether the Qualities were hot or cold, but to their Nature and Essence, as they either resisted poison, or conduced to the Evacuation of ill Humours in the body, as in Treacle there is vipers flesh, and many others of the same vertue. Our discourse is against the vain extemporary ostentation in pre­scribing of Medicines compounded of Plants hot, dry, cold, and moist, in this and that degree.

We knew a Physitian who was wont to boast that he knew not any one particu­lar experiment, but all remedies were alike to him respective, the first, second, and third Qualities: and this surely proceeded from his ignorance of what was to be known; but a wise and prudent spirit searches more narrowly, and de­scends to particulars; For indeed it is more easiy by general rules to passe a judgement of Simples, then by experience to finde out the proper vertue of Speci­ficks; and the reason is because each Simple hath a peculiar property which distinguisheth it from another, and some­times contrary; nay the Qualities do [Page 52] not onely differ in respect of others, but the same Simple may have effects diffe­ring in it selfe, as it appears in Rubarb, which in respect of its first Qualities, hot and dry, it doth encrease Choler in mans body, but in respect of its essence and specifick nature it purgeth it. To passe by Opium and Vinegar with many others, we see how the same thing in their first, second, and third Qualities have many times contrary operations; so Runnet makes thinne thickned blood of the hare, but if it be very fluid it thic­kens it; so also Vitrioll according to its nature doth penetrate and is astringent, yet it doth repel and disperse Lead out­wardly applyed to it: though Quick­silver is most weighty, yet by the fire it i [...] sublimed and ascends; and though it is a thick grosse body, it may yet by Art be made to peirce any body, and after­wards be reduced to its own native pu­rity.

Many more proofes might be brought; for their is nothing in the World how abject and low soever but it hath a stampe upon it, as a sure seale of its proper ver­tue, of which he that is ignorant hath hitherto attained but the huske [Page 53] and shell, the outside of knowledge.

Lest therefore this errour in judgement should corrupt practice, and mens lives thereby should be in danger, we thought it a good peice of service to desire those who bend and employ their studies in the Honorable faculty of Medicine, to seek more after a few rare and certain Specificks, then to follow generals which so commonly deceive. We ought not to shew our selves so impious and undu­tiful, as being in honour, having encrease of riches, to scorne our poor parents; so Experience is the mother of Art; and shall we now contemn her as having no need of her? Experience hath been sti­led the Mistresse of Fooles, and Reason the Queen of Wise men; but in a different respect they ought not to be separated; as many Experiments beget Reason, so Reason maintains and adornes Expe­rience.

BEsides the abuses mentioned in the foregoing Chapter, another is crept in; the former were cheats in respect of Quantity and Quality; here by this the purse is emptied; for they fall in with mens humours, who then think a thing good when they have well bought it.

Hence Galen concealed his Golden Emplaister for the Squinancy, by which he got an hundred Crownes, which indeed was in it selfe of little worth; for there are many things of excellent use which if [Page 55] they were divulged, would be foolishly despised, because vulgar hands pollute whatever comes into them; some reason may be why after they are not so succes­ful, because the Imagination and Fancy works not so strongly, and desponds as to the cure from such slight meanes, and so hinders the operation; for although another mans imagination hath little force upon me, yet mine own much alters the body, and either hinders or furthers a remedy in its working.

As this is cleare in many diseases, so especially in Hypocondriack Melancho­ly, called the shame of Physitians, because rarely cured; wherein the non-effecting of the cure depends upon the prejudiced imagination of the Pat [...]ent, who despairs of help; for cares, greife, and despair, do alter and change the blood, corrode the heart, overwhelme the spirits, that they cannot performe their offices; if therefore these can first be removed, there is very great hope of recovery.

Under this Cloak many cover their knavery and covetousnesse, who seek no­thing but gain by their practice; for they call their Medicines by great names, that the imagination of the Patient [Page 56] closing with so rich and precious reme­dies may promote the cure; and there­fore they compound their Medicines of rare Ingredients, as Gold, Silver, Pearls, Pezoar, Ambergrease, Musk, and many more; and then they christen them ac­cording to their birth. They call them the Balsome of Life, the Great Elixar, the Restorative of Life, Potable Gold, Butter and Oyle of the Sun: and who indeed can reckon up their tricks by which they draw in and delude such multitudes of ignorant people? yet their great names are not altogether insignificant; for by their Balsom of Life, they meane that which maintains and keeps themselves alive.

But grant these costly Medicines to be good and useful, yet they must confesse that others not so chargeable have grea­ter vertues in them.

We may also question whether they deale honestly, and do not sell a little salt for Gold, and ranke poison for the Balsom of life; we have known some at deaths door by their Mercury: I speak this that others may be cautious; think what would come of it, when one mista­king administred Opium for Apium or [Page 57] Parsly: thus they try experience upon mens bodies, and kill one to save ano­ther.

Besides, though these may be very excellent Cordials or Antidotes, ye tae they not appropriated to the disease, and so consequently little conducing to the greife.

Consider then the abuse; the Patient pays a great price for that which is of small advantage to him, and scornes those meanes which are at an easiy rate; wherein also there is no danger, as being by experience confirmed, and by all hands received.

It is not hard to prove that each Coun­try abounds with Simples suitable to the Diseases of that Count [...]y, and that we need not go India, or use Exotick Drugs.

This Question hath been handled by many learned men; at present we will not spend much time about it. We deny not men the use in Food and Physick of India and Arabicke Spices; neither do we condemn other most excellent gifts of God, but here we finde fault with the price; let us therefore use them in their place and time: Perhaps such precious [Page 58] things were intended for great persons, but yet great care must be used in the preparation that they be not Sophistica­ted. I say rich men may afford to pay for these Medicines, who delight to eat and drink Gold, and hope as by that they can purchase all earthly things, so they may buy health.

Neither would we be thought ignorant of the great vertues▪ and rare efficacy of Gold; but we speak against the abuse of those Impostors who instead thereof do cheat and robbe: and we can assure all, that there is no worth in the boiling and reboiling of Gold: They indeed give their menstruous stuffes for dissolved Gold, which being reduced to a spirit may corrode; and let all men beware of it; imitating a carelesse Cook, who if he hath lost the broth in which the meat hath been boiled, sets new upon the Table which hath no heart nor strength in it: So they when they have consumed and lost their Gold with Salts and other wayes, they sell that which remaines; when the Bird is gone they sell the Nest; and this they call Potable Gold spiritu­alized because invisible: it may be they put Gold into their furnace; but that [Page 59] they by those means can produce such Medicines we deny: There were many Alexanders, many called by the name of Julius, but yet but one Alexander the Great, one Julius Caesar, the others agree onely in name.

Should any one enquire into the excel­lency of our own Countries Simples, he would have work enough upon his hands. We shall leave this to another time and place.

But besides the price, may we not justly suspect the preparation, that they instead of true may sell false compositions fail­ing in their Art and Profession? for the ballance of Humane frailty being at the one end by Justice, at the other by Profit, the last overweighs; because honesty may be an hinderance to us, but profit brings pleasure and delight along with it. So now Merchants count it part of their Trade to learne and skill the adul­terating of their Commodities; when the Thebans would admit no such per­sons to the Magistracy, unlesse they had left off their Trade at least ten years be­fore, by which time they might forget to cozen; but I will not here censure all of that Calling: the same may be [Page 60] said of those who sell Medicines, whether Physitians or Apothecaries, if they abuse their profession.

It remaines to shew that Specificks of Vegetables and things of little worth, are more powerful against any disease then those which are of so great price; neither is the reason fetch'd farre; for they whose Property absolutly resists the malady, they (I say) must needs be more effectually then those who accidentally suit the disease, and by meer chance work a cure. In Mechanicke Arts if a man excellent in one should boast of his skill in another which he never saw, you would finde him a bungler in it; but employ the same in that Trade wherein he hath been brought up, and he will shew himself to be a workman: So in diseases, when each Specifick doth its own office, there is an happy issue, but applied to another proves of no effect; neither can it be expected from one man (thought he had an hundred hands) to conquer an Army, which yet choice Bands of experienced Souldiers may easi­ly overcome; but we have been tedious about this subject.

AS the Palats of men are not all ta­ken with the same taste, but what is pleasing to one, is loathsome to ano­ther; so mens judgements do differ, and what one approves the other assents not unto; both which happen or are caused as by Sympathy or Antypathy, drawing them on to embrace, and provoking them to hate such a thing; so also by prejudice or reason corrupted.

Some dare not taste Cheese all their life; some abstaine from it a few years; some drink onely water, refusing Wine or Ale; and in these there is great va­riety; [Page 62] no lesse is the difference among [...] Mindes: Whence it is that two mee­ting when neither hath seen or heard of the other, at the first sight, shall desire and seek each others friendship; and on the contrary, whence is it that one hates an­other from whom he never received in­jury? as evidently appears by one com­ing where two are gaming, he presently shall finde his affection to close with the one, and if his wish might succeed he should winne; and he would gladly have the other lose, though he neither re­cevid courtesie from the one, nor harme or ill word from the other.

Now as much as the understanding excells the taste, and dull and sensual fa­culty; so much a truly wise man surpas­seth one that onely outwardly seems ju­dicious; one by reflection considers and weighs the matter, the other not so acute­ly apprehending is tempted to rashnesse. Thus many learned men whose Fancies have not been in due subjection to their understandings, have abused themselves, and have heedlesly embraced this as good, and cast off that as evil.

It may seem as strange in Medicine that some Doctors should onely pre­scribe [Page 63] Vegetables and Galenical Physick, perfectly hating Chymistry, and that others wholly inclined to novelty should refuse all Medicines that are not Chymi­cally prepared.

Both parties (in mine opinion) are swayed more by Fancy then Reason; for I suppose it absolutly necessary to study first your ancient dogmatical Medicine both as to the Speculative and the Pra­ctical part, and to correct the faults as we have already pointed in the first, se­cond, and third Qualities; and the same course is to be taken in Chymistry, so that they be without suspition and de­ceit: and first we will begin with the old, and then proceed to the new.

We have sufficiently proved that there are occult properties and specifick ver­tues in Simples, as no learned Galenist ever denyed; who have also confessed that these did not work from their Qua­lities or degrees, but their natures to mitigate Symptomes, take away the cause of the disease, and to Enthronize health in mans body.

If this be true, why are not Physitians more careful in gathering and rightly understanding the nature of Simples? [Page 64] Fernelius in his Book De abditis reru [...] causis, saith that this Specifick vertu [...] which he calls the Forme, lies hid in every part of a Simple, and is difused through­out all the Elements; hence if by Chy­mistry water is drawn off, oyle is ex­tracted, and Salt made out of the ashe [...] each of these, the Water, Oyle, and Sal [...] hath the Specificall vertue of the Simples▪ but I suppose one not so much as ano­ther, yet all joyned together are perfect and compleat.

These things being laid down and confirmed, we must confesse that the out­ward tangible body of any Simple that may be beaten, cut, sifted, boiled, ming­led with any other, to be the barke, the carkasse, and habitation of the Specifick Quality which is the pith, the soul, the housholder: And now what shall we say of our common preparations in Apo­thecaries shops, which have good and bad, nay most corrupt in them? would not all laugh him to scorne who being commanded to call a Master out of his house, will needs have the house along too? that cannot use the birds unlesse the nest be an Ingredient, that cannot eat Oysters unlesse he may also devour [Page 65] the shels? But the Apothecaries think this lawful enough, because they can do no better; these occult Qualities indeed are so subtile, that they make an easiy escape, unlesse they be narrowly watch'd, and with a great skill housed or incor­porated. Camphire loseth its strength unlesse it be cherished with flaxe-seed; Rubarb is preserved by waxe and the spirits of Wine; the Salt of goats blood does evaporate, if it be not close stopp'd in glasses.

What shall we then say of these Speci­fical Qualities separated from their bo­dies? will not they return to their first principles? for who can seperate the Qualitie of burning from the fire? the qualitie of moistning from the water? but if this be impossible in simple bodies, how much more difficult is it in com­pound?

I could therefore wish that Medicines were used which were lawful, possible, and reasonable, that laying aside osten­tation and pride, truth might flourish.

Perhaps we might allow of Syrups, Juleps, Conserves, did not that great quantity of Sugar clog the natural ope­ration of the Simple: Perhaps we might [Page 66] approve of Electuaries, Opiats, Anti­dotes, unlesse the multitude of simples confusedly put together did hinder, if not totally extinguish the true vertue: Perhaps Pills, and all bitter, sowre, sharp, stinking Medicines are good; but yet they destroy appetite, cause loathsome­nesse, that a Patient had better endure the disease then the remedy; if bitter­nesse, sowrnesse, sharpnesse, and an ill savour, are the Specifical Qualities, they should be rather checked then let loos [...]; and indeed they are but handmaids to their Mistrisse, but subservient to the specifical Quality; and the true diffe­rence is discovered by Chymistry; for it separates the impure parts from the pure, if rightly used: yet mistake not, we say not that Chymical preparations are al­together spiritual and without any body, but are more peircing and subtile, more defecated then grosse bodies made more heavy by a great quantity of Sugar, so that they are not free and at liberty to act and play their parts.

By this time you may see the folly and madnesse of those who hate Chymistry, which ought to be used, but with care and judgement; for it is not the part [Page 67] of a Physitian to burn, lance, cauterize, and to take away the cause of the disease, by weakning the Patient, and indanger­ing his life; but Symptomes must be a­ba [...]ed, nature restored and comforted by safe Cordials. One Archagatus was the first Chirurgian that came to Rome, and was honourably received; but coming to use lancing and burning, he was thought rather an hangman; and for the like cause at one time all the Physitians were banished Rome. One Charmis a Physitian condemning the judgement of his Predecessors, set up new inventions of his own, and commanded his Patients in frost and snow to bath in cold water, as Pliny reports; who saith also that he hath seen old men set freezing them by his di­rection. Acesias about to cure the Gout, looked more to the disease then paine, which by neglect encreased, whence the Proverbe had its Original, Acesias medi­catus est, as Erasmus hath it, when the condition growes worse, Acesias his Cure.

It is cleare enough from what hath been delivered that Nature is best satis­fied when profitable and wholesome things are applied. Asclepiades an inti­mate [Page 68] friend of Cn. Pompey first shewed the benefit of Wine to sicke persons, recover­ing a man carried to his grave; he taught to maintain health by a moderate use of meat and drink, an exact care in excer­cise, and much rubbing; he invented delightful and pleasing potions, he com­manded bathing, and for ease to his Pa­tients invented hanging beds, that sleep might surprize them in such a carelesse posture. The same Pliny saith that Demo­critus was a Physitian, who in the Cure of Confidia Daughter to Consul Sereilius, did forbeare harsh means, and by the long and continual use of Goats milk reco­vered her.

Agron as Coelius reports, Lib. 13. cap. 22. was a Physitian at Athens, who in a great Plague when many were infected, did onely cause to be made great fires nigh to the place; and thus did Hippo­crates, for which he was much honoured.

Whence we may learne that mild and gentle usage in a disease is more effica­cious to the taking away of the cause, and to healing the Symptomes, then harsh and rugged dealing. The Mariner doth pray for a full gale many times to force him into his d [...]sired Harbour; neither [Page 69] doth the Traveller goe in a direct line, yet both in the end attaine their hopes. We read that Fabius by delay conquered his enemy; so that it is a Masterpeice of prudence well and maturely to deliberate and then to execute; yet the method of curing remaines and the Axioms are firme; viz. If the cause be taken away, the effect ceaseth; if the disease is cured, the Symptomes do vanish and weare away.

But Chymistry stores and supplies us with Medicines which are safe, pleasant, and soone performe that for which they were intended: and others have abun­dantly set forth this in their writings, and therefore it will not be requisite to stand longer upon it.

Now let us face about and view those who are meer Chymists; these would be called young Theophrasts, affecting like their Master a Divine Title, which he neither had by his Father nor Mother, but assumed it to himself as most Magni­ficent and glorious: but without all doubt he was a man of eminent and ad­mirable knowledge in the Art of Physick; yet surely it would be worthily judged madnesse for his sake alone, to forsake [Page 70] the Ancients and follow his new inven­tions.

It may seem an absurd thing for one to undertake to restore a very old man to his former strength, because death it then approaching, and every man as length must submit to his Scepter.

Is not the World now ancient and full of dayes, and is it not folly to think of recovering and calling back its youth? surely their new Medicine cannot revive the dying World, it may weaken it and hasten its end: yet stay I pray you, do not imagine that I do at present censure the excellent and plainly divine Prepa­rations of Chymistry; but rather the persons who professe it, who make it their businesse to destroy, but endeavour not to build, who trample on others to raise and exalt themselves; as Thessalus of old did, railing against all men who were not his followers: So Chrysippus Master to Erasistratus, to gain prehemi­nence, despised and changed Hippocrates. These and such like men are wont to promise much, but perform little; for we may certainly conclude, that although such persons may affect greatnes, yet they shal never attain it by such indirect means. [Page 71] I would many of the Paracelsians did not too much conforme to their Masters vices; if many late writings were scanned, and their abuses and tart language against others left out, I doubt their volumes would very much shrink; it were much better that diseases the common enemies were more lookt after, then private grudges amongst Physitians themselves revenged: Brute beasts do barke, shew their teeth, and spit venom [...]; a mans weapon is Reason by which he should foile his adversaries.

As touching Chymistry, we highly commend and admire those things in it which are good, but yet so as not to de­spise Galenical Medicine, which in some cases is as effectual: my opinion is that each ought to be used in its proper place. Men are not meer spirits but corporeal Substances, and therefore need not Me­dicines exalted to their highest degree of perfection, at least in every greife applied to every person and to every part or member. There are some diseases which being hot and dry are not to be cured by Chymical prescriptions, whose Ingre­dients or Preparations have the like Qualities. In a Common-wealth there [Page 72] is a Merchant, there is an Husbandman, but one ought not to supplant the other; so a prudent Physitian will make use of both as he sees occasion; the one for a Country man, the other for a delicate Person; the one in slight distempers, the other in dangerous cases; the one for pleasantnesse, the other for efficacy as ne­cessity requires.

WE have not without sufficient cause said something of the abuses of Medicine, which the Brethren warily shunned by their first Law, which was, That they should cure the sicke Gratis; for the greedinesse of Physitians puts them upon unjust and illegall actions. Whence come those terrible long Bills? [Page 73] those short dear Bills, but from coveteous­nesse? every one more striving to inrich himselfe then to help the diseased; yet we deny to none their honest gains. Justice and Truth should sway them in their practice: let them follow the me­thod of Hippocrates and Galen; yet Na­ture indeed is more to be look'd after then either of them, as a sure guide into its own most intricate secrets: but from the faults of remedies we will come to the faults of Physitians themselves, by which so many Patients do and have miscarried.

They are commonly these; Self-con­ceit, Pride, Malice, Hatred, Calumnia­tion in word and writing, Coveteousness, Ignorance, joyned with a grat stock of Confidence, or rather Impudence.

This Self-conceit becomes no man; if a man is puffed up like a bladder, he may be sooner broken, and his glory will vanish; his greatness encreaseth his dan­ger; neither is Pride to be allowed of; it blaits all parts and endowments, and if the man escape the envy of others, yet death or a slight Feaver makes him fall, and he who even now was lifted up through ambition, is brought down to [Page 74] the earth. It is not true learning that causeth men to swell, but an emptiness; they suppose themselves to be knowing men, when as indeed they understand not the depths of Nature. Socrates had learned a lesson of ignorance, after much study he found out his insufficency; if these vapourers would turn over a new leaf, they would see their former pre­sumption.

Mark how Malice and Hatred prospers when two are set against each other, they endeavour by making themselves a com­mon laughing stock, utterly to undo both, and each at length is whip'd with his own rod. There is this benefit in having an envious adversary, that he spends and wasts away; his malice feeds upon himself; so that it is better for any man to deserve the envy of another rather then his pitty, the one supposing him happy, the other miserable: This vice as the Ivie by embracing trees doth spoile them; this vice I say clings to great persons, and secretly corrodes their Honour and Fame; what noble exploits, what vertuous deeds have been performed but they have been blown upon by some pestilential breath? This was the cause [Page 75] of furious Caines murthering his righte­ous Brother Abel, and that Jupiter struck Aesculapius with a thunderbolt: to avoid this many have forsaken their Coun­tries and lived amongst strangers, as did Iphicrates in Thracia, Timotheus in Lesbos, Chabrias in Aegypt, Chares in Sigeum, who were all Grecians; amongst the Ro­mans, Pompey after so many magnificent Triumphs, for his great and and famous Victories withdrew into the Country, and came seldome in publick, that he might escape the envy and malice which he feared, because of his innocency and greatnesse.

What shall we think of that monster Aristotle, who (as it is reported) was so spightful to his Master Plato, that he caused many of his works to be burnt that he might shine brighter? he was fearful his honour should be eclipsed by his Masters greatness. Aiax hated Vlysses, Zoilus Homer; Didimus Alexandrinus was enemy to M. Tull. Cicero. Palemon the Grammarian to M. Varro, Caesar to Cato, Adrianus to Traian, M. Crassus to Pompey, Alexander to Achilles at the sight of his Sepulcher, Julius Caesar to Alexander, and many others who were all possessed [Page 76] with this evil spirit; but in Medicine such practices are more dangerous, be­cause the body of man being of more worth then Arts or other trifles, is enga­ged, as being the subject of Medicine.

This flame encreaseth and most com­monly breaketh out; envy turns to Ca­lumniation; hence is it that so many vain Pamphlets are sent abroad full of bitter expressions, which become no ra­tional prudent man; but this vice hath been by many set out, and we will spend no more paines upon it.

Coveteousnesse is another vice which hath infected many Physitians, who make it their onely study to heap up riches; and though their strength of body is decay'd through age, yet with a most rigorous desire do they endeavour after money; nay though they have one foot in the grave, they will have another in a bag to counterpoize them. Physitians indeed above others are tempted to this vice; for when they grow old they are most sought unto because of their experience; and by this means they are encouraged to set Silver above Justice, and Gold above Conscience. But if an Apothecary be coveteous and greedy, more mischeifes [Page 77] do ensue; all his compositions will be made up either of stale or false Ingre­dients, so that both the Physitian and Patient are cheated; the one is censured for ill successe, the other is not onely not cured, but may complain of the bad Physick as of a new disease.

I shall speak nothing concerning the abilities and qualifications of a tryed, examined, and licensed Physitian; but of the unskilfulnesse of those who rashly undertake to practice when they want knowledge and learning to guide and direct them; they study impudence; and note, that an illiterate rude fellow in maintaining his opinion shall alwayes appeare most confident: their Geese are Swans, their absurd receipts are Oracles and Mysteries, and they are enjoyned to conceale what they know not; if any one opposeth them, they either slander him or envy him perfectly.

These and the like vices have no place amongst our Fraternity; they are not Emulous or Arrogant, they are not Spightful and Envious, but delight in instructing one another in Mysteries; no brawling or disgraceful speeches are ut­tered amongst them, much lesse are they coveteous.

[Page 78]The Book M. declares their skill a [...] well in other Arts as in Medicine; if any one please to consult their other Books, and weigh diligently their nature and all circumstances, he shall finde what we have said abundantly there confirmed.

THe actions of men as well as their persons are subject to many mis­carriages; as the one may die, so the o­ther may be forgoten; as the one may be infirme, so the other may be abused; wherefore an Act was invented by which all worthy deeds might faithfully be [Page 79] kept and transmitted to posterity. Per­sons indeed whose Offices are publick, in performance of their duties of trust, are necessarily bound if occasion requires, to act publickly in their place: But if in the little World any disorder happens, as a disease subverting health, the sick person immediatly goes not to a Magi­strate, but a Physitian; wherefore Medi­cine properly respects not the publick, but the private health of this or that Pa­tient; therefore it will follow that a Physitian being not compell'd by the Law, nor ingaged by service, shall be forced to visit any Patient who sends for him; for a Physitian doth not prescribe to all, but to a particular sick man, and is a servant to Nature, but not to the diseased whom he governs by his rules till he hath restored them to health.

We may enquire more strictly concer­ning these Brethren, whether since they professe onely Medicine as their first Law enioine, if wrote unto, or spoken to for the taking away of a difficult disease, whether in any particular place they must appeare being engaged thereto, either by promise, or charity? We answer nega­tively; for if other Physitians are not [Page 80] so streightned, much lesse are they, who do their Cures without price, who expect not a reward from men but from God, to whom as also to the lawful Magistracy they are obedient.

Furthermore, whether all diseases are cured by them, even those whom others judge past help, as the Leprousy, the Dropsy, the Pestilence, the Cancer, the Hectick, the Gout, and many others? We answer, that they ingeniously con­fesse in their writings that they know not the time of their own death, and they acknowledge that all men must pay their debt to death, which cannot be hin­dred or prevented by any Medicines, if according to predestination it seises upon any man; and to endeavour against Providence were impious and vain.

But there are three degrees consider­able in the forementioned maladies; The beginning, the increase, the state: At the first all or most of these diseases are cureable; when they prevaile somewhat over Nature remedies may be had; and doubtlesse the Brethren have Medicines which will effect the cure, Gods provi­dence assisting them in their lawful en­deavours: such diseases in their height [Page 81] which have a tendency to death are in­curable; as for common sicknesses we finde that either Galenical or Chymical Preparations may remove them.

We will now declare the reasons why sometimes the most able Physitians are foiled and disappointed. First we must know that diseases are the effects of sin, and deserved punishment doth often­times shut out favour, so that tedious sicknesses and death are means which God useth to check sinners, or chastise his people; in vain therefore will man labour to frustrate the Decree of the Al­mighty in his will and pleasure. The second reason may be drawn from the nature of Diseases, which are either dead­ly in themselves, or as they are conse­quences of others being produced by them. The Plurisie or the Inflamation of the Pleura although it is dangerous, yet if direct means be applied in time, it is helped and cured: But if the matter inflamming is not evacuated by letting blood, or by expectorations there will follow a corrosion of the Pleura, and the corruption flowes into the cavity of the breast, and thus another disease is gene­rated called Empiema: and now if Na­ture [Page 82] stands not much the Patients friend, and doth not convey this matter into the water courses, as often is seen, or also by Art some Musels are opened, and the corruption within forty dayes carried away, the Lungs will be ulcerated, and a Consumption will ensue altogether incurable.

The Question is whether cureable Diseases are by them helped? Such in­deed would end without any applica­tion, and Nature needs no assistance to such enemies, so that then Medicine were uselesse; for who will trouble himselfe to seek after means, when his greife will shortly of it selfe cease and go away? Though here be many difficulties couched, yet we shall breifly state the case: Let those who are unsatisfied in large Treatises shew whether in the World it was absolutely necessary that all things should be done which are done, or whether they might have been other­wise disposed of. Cardanus and the Stoicks do attribute all events to fatal necessity, to which they do subject God himself, as not being able to resist; so blasphemous are they.

We hold that God is a free Agent om­nipotent, [Page 83] he can do what ever he pleaseth; he hath made Nature his handmaid, and she having received a Commission doth accordingly act; she produceth all things either for the good and happiness of men, or else to plague and punish them, and of this rank are Diseases, and Death it selfe cometh from such prevalent disea­ses: But God alone disposeth of good or evil to every one; he indeed generally lets Nature keep its course, but some­times to shew his freedom, he interrupts that order, and by a particular provi­dence thwarts the intention of Nature whether it tend to health or sicknesse; it is in his power to shorten a disease which to us may seem tedious, he can keep off Death when we give over the use of means. Now if God foresees the the evils which naturally hang over men, and doth not prevent such evils but therewith will punish men, he is not the Author of that evil foreseen and brought upon any one by nature, although some­times he sends miraculous plagues upon his enemies. Hence is that saying; O Israel thy destruction is from thy selfe, because thy wickednesse hath drawn down judge­ments upon thine head. When some of [Page 84] the wise Heathens had taken notice of this; they feigned Pleasure and Sorrow, to be lincked together, as if the excesse thereof were to it selfe a sufficient punish­ment: They also said that a Disease was brother to Death, that by sweat vertue was attained; and to this purpose is that place in Scripture; There is no evil in the City that is not from God, where is meant the evil of punishment, either brought upon any person miraculously and by the immediate hand of God, or else naturally falling upon him.

Hence we learn the birth and original of Vice, it proceeds from the corrupted Nature of fallen man; his will enjoyes its liberty in respect of earthly things, but as to heavenly things its not free: Its with a man as with a weak infirm person who cannot lift his hands to his head, but with ease he can let them hang downwards. So sinful man naturally inclining to sinfulness, without any paines falls into wickedness, he needs no particular instinct from God; but the strength which must support his infirmi­ties, exalt him to Heaven, so that he may obey God, is not from man himself; but from the free grace and mercy of his [Page 85] heavenly Father, who hath mercy on whom he will; but yet excludes none from his favour who forsaking earthly things do accept of the true means and receive the benefit thereof, who pray and endeavour to their utmost ability to be what they should be, committing them­selves first and chiefly to God, and then to Nature, who faithfully obeys him in all things,

THe holy Scripture makes mention of a King of Juda who being sick of the plague and death seemed to approach, by divine providence was healed by ha­ving Figs applied to the sore, and he lived many years after; so that we see that [Page 86] God can miraculously direct to means which in themselves are natural, as in­deed this was a very lawful remedy, and the reason is not unknown: so here we will examine whether the means which the Brethren use be of themselves lawful and warrantable. A certain Author thinking to insinuate himselfe into the favour of the Brethren, speaks of rare blessings and Exorcismes by which a m [...]n may promote the happiness of his Patients and curse and endamage his Ad­versaries; but who will esteem this law­ful and good? Such things may catch some [...]illy old women and by them be accounted secrets: they would be the greatest slander imaginable to the learned Fraternity; for the Brethren use natural means withou [...] any mixture of super­stition, as we may see by the example of him at We [...]z [...]ar; who with application of one Simple took away the raging pain of an Ulcerated Cancer, whom Pha­nias applauds for his rare Art; for by the same hearb he also did the Cure, the same Brother carried a bag of roots and hearbs alwayes about with him; he much commended the Bryony root, but chose the bitter one; he taught also the [Page 87] occult vertue and proper use of many Simples, which are lost and forgotten.

We will not decide the controversy whether the Simples ought to be gathered according to particular constellations; many very learned men do favour this opinion: As first of all Barthol. Car­richterus, who divided the most appro­ved and effectual Simples according to four Triplicities of the Signes in the Zo­diack, and in each of them made three degrees. I have known many who ad­dicting themselves to this study, have thereby been able to cure very dangerous sicknesses, especially old Ulcers and out­ward griefes.

That so many lights should be placed in the Heavens to no end and purpose, it were profane to imagine, because God created all things to act according to their nature; and surely the Stars were made to yeild their influences, and there is not any doubt but that Vegetables, Mineralls, and Animals, do receive their occult Qualities from them; he there­fore is an happy man who can search out the effect by the cause, and by the effect is able to judge of the cause. Plants have relation as well to the heavens as [Page 88] to the earth, and he who knows this com­munity is a great Artist; but the Brethren employ all their time in these Mysteries, as they confesse as well in their Fama and confession as in other writings.

We dare not affirm that their Astrolo­gy is the same with that which is vulgar­ly professed, or their Botanick common; for theirs are founded upon certain and true Axioms; subject to no change but alwayes continuing the same worth and vertue.

Other Axioms are so infirm, that they oftentimes are proved false and admit of correction. It is an Axiom that all Wine is hot, which hitherto hath been received as true; but if from some Coun­try be brought Wines whose nature is cold, the falsity will appeare. He who never saw a Bat or doth not consider in­fects will immediately say, that every thing that flies hath feathers; when there are also flying fish which make use of their fins, so that there are many excep­tions belong to the general rule: Who would not conclude this for a certain truth that four-footed creatures cannot passe thorow the Aire as well as they passe on the Earth but by flying? but [Page 99] experience confutes this; for the Indian Cat by spreading some membranes (not wings) from her hinder feet to her for­mer, goes in the Aire whether she pleaseth: But the Axioms laid down and followed by the Brethren are such which faile not, their principles alwayes attain their end; so that there is nothing deficient in them which may exclude or diminish their perfection; wherefore cures wrought by properties truly drawn from the Stars and the Planets, must necessarily be true & certain; for the effects do surely result from their causes not anticipated or mi­staken. He who promiseth with fire, to heat, to dry, to burn, is not deceived, neither doth he deceive, because he hath that which can perform all these offices: so if they undertake a Cure, there is no doubt but that they can effect it; because they know and can make use of the true and proper means, which M [...]diums are purely natural, the hidden treasure of Nature, the extraordinary gifts of God. They apply themselves onely to the study of Natural Magick, which is a Science containing the deep Mysteries of Nature, neither is this divine knowledge given to any by God, but to those who [Page 90] are Religious, good and learned. Ori­gen tractatu. 5. super Matth: saith, that the Magical Art doth not contain any thing subsisting, but although it should, yet that must not be evil or subject to contempt and scorne. The same 23. Homil. super Num. speaking of Natural Magick, doth distinguish it from the Di­abolical: many hold that Tyaneus ex­ercised the Natural Magick onely, and we do not deny it. Philo Hebreus lib. de Legibus, speaks thus; That true Magick by which we come to the knowledge of the secret works of Nature, is so far from being contemptible, that the greatest Monarchs and Kings have studied it; nay amongst the Persians none might Reign unlesse they were skilfull in this great Art.

Magick (as some d [...]fine it) is the high­est, most absolute, and divinest knowledge of Natural Philosophy advanced in its wonderful works and operations, by a right understanding of the inward and occult vertue of things; so that true agents being applied to proper Patients, strange and admirable effects will thereby be produced; whence Magitians are pro­found and diligent searchers into Na­ture; [Page 91] they because of their skill know how to anticipate an effect which to the Vulgar shall seem a miracle: As if any one shall make Roses bud in December, Trees to flourish in January; shall cause a Vintage in May, produce Thunder and Raine in the Aire; as Joh. Baptista porta teacheth lib. 2. De Magia naturali; also Roger Bacon did the same: Julius Ca­millus a man to whom we may give credit, affirms that he saw a childe for­med by an Alembick, which lived some hours: a very strange thing, if true. Coelius de Budda writes, that he brought forth a Virgin out of his side; but we leave these things as we found them, we will not dispute the truth of them. We need not stand longer upon the praise of Magick, it being of it selfe so honour­able; but yet this noble Science doth oftentimes degenerate, and from Natural becomes Diabolical, from true Philoso­phy turns to Negromancy; which is wholly to be charged upon its followers, who abusing or not being capable of that high and mystical knowledge, do immediately hearken to the temptations of Satan, and are misled by him into the study of the black Art. Hence it is that [Page 92] Magick lies under disgrace, and they who seek after it are vulgarly esteemed Sor­cerers; wherefore the Brethren thought it not fit to stile themselves Magicians; but Philosophers they are not ignorant Empiricks, but learned and experienced Physitians, whose remedies are not onely lawful but divine: and thus we have at large discoursed of their first Law.

MAny perhaps may blame my pro­lixity upon the first Law; to whom I shall answer, that weighty businesses are not to be perfunctorily run over; transactions in the little World may [Page 93] onely deserve to be touched upon, but the affairs of the great World ought to have an answerable consideration; so that I must necessarily crave pardon for my brevity, because I could not wrap up the due commendations of such subjects in so narrow a compasse.

This second Law gives birth to the first; for without it the Brethren would have no opportunity of doing good, who by its benefit are secure and fear no danger: for as a Bird although it sing­eth not, is known by the colour of its feather; so every one accustoming him­self to one Habit is thereby distinguished. We finde in History that many by their enemies have been discovered by their apparel, and the disguise hath oftentimes procured liberty. Otho being overcome and making his escape by Sea was taken by Pirates, who not knowing him be­cause he had changed his cloaths, suffe­red him to ransom himself.

On the contrary King Richard com­ing back from the Holy Land, affairs be­ing there illy managed and to the dis­pleasure of many, especially the Duke of Austry, passing with his Navy by the Adri­atick Sea was discryed and became a [Page 94] prey to the said Duke, who was forced to redeem himself, to pay a vast sum of money; and he was known and found out by his garments.

If danger attends Kings and great per­sons in such cases, much worse would be the condition of private men if they should have so sad a restraint upon them. Men in meane apparel do not feare the attempts of Robbers, neither do they suspect a poisoned glasse; whereas Po­tentates are a prey to the one, and very often are taken away by the other.

Besides a poor habit is sufficient to cover Learning, and a Cottage may be­come Wisdomes habitation; nay mens parts and abilities are censured by their outside, and that which is willingly concealed must not have a being; tis a Courtier who must onely be accounted a Schollar; but indeed the soul is cloath'd with the body, which to adde ornament to it needs no help of Taylours or Pain­ters, it is grac'd with true Philosophy, and secret Arts are its glory.

Margaretha a Queen of France is said to have kissed the beautiful soul of Ala­nus a Philosopher when he was asleep thorow his body, the which action being [Page 95] much admired at; she answered that she then perceived not the deformity of his body, being ravished with the amiableness of his soul. Thus we see that a gallant spi­rit may dwell in an unhandsome house, and that a poor habit may be worne by the most excellent and profound Philo­sopher.

There are yet many reasons which may perswade to a decent cloathing, for by every vulgar eye the minde is judged of by the garment; but we in other Books have largely treated of this subject. Very many have instead of modest and comely apparrel run into excesse, as Pop­pea Wife to Nero, and Cleopatra Queen of Egypt to set forth their beauty; but this is not commendable, since Seneca's rule is to be observed which requires a due moderation.

Our Brethren change their Habit for a vertuous end, which as it is not gaudy, so it is not contemptible; they are al­wayes civilly clad, and not affectedly, they are especially careful of the inside, that their hearts are reall and honest; neither would they impose on any by their actions.

There are many waies by which men may [Page 96] be deluded, as by a Fallacy, Equivoca­tion or Amphiboly, but these do apper­tain to Logick: The Brethren are vigi­lant as well in respect of disgrace as da­mage; it is a very difficult matter to cheate and deceive them.

Whereas others take the liberty to cozen a cozener, and think it a piece of justice to repay in the same coyne; The Brethren are not so revengful, they count it an happinesse to have an opportunity of expressing their patience; yet although they are as innocent as Doves, they endea­vour to be as wise as Serpents, for there may be an harmelesse subtilty. We may judge easily that they affect not vanity by the often change of their apparel, because they would not be known, but obscure their names and relation.

If the intentions are sincere not there­by to wrong any one but to do good, we may allow not onely of a disguise in cloaths, but a change of names; the sign doth not alter the thing signified, neither doth an Accident destroy the Substance. Names are notes by which one man is known and distinguished from another, cloaths are coverings as the one hides our nakednesse, so the [Page 97] other keeps from obscurity. The An­cient Philosophers and Aegyptian preists did wear a linnen white robe which di­stinguished them from others, as Pythago­ras and his followers, to express both the cleanliness of body, and unspotted inno­cency of soul. Nature hath so befriended some birds that they change both voice and feathers in the Winter, and thereby being not known, are safe from other ravenous birds: In some Counteries Hares become white in the Winter, but in Summer keep their wonted colours. The Camelion by being like no every thing shee comes neer doth often escape, the Ants and many Insects have wings and can scarcely be known what they first were, so happy is that change which guides to safety.

Shall reason withstand the lawfull di­ctates of Nature? where necessity com­pells, custome forces, shall men run upon the one, and to their damage slight the other? The Brethren being in all points careful, will neither violate Natures Commands, nor contemn civill rights, though they alter their apparrell, their mind is unchangeable.

EVery Society hath Lawes and rules binding them to some Duties, so that the Governour or chief when he pleaseth and thinks it necessary may summon all to one place to consider what is most fit and convenient to be done on some im­mergent occasions, for if a company be separated, their minds and Councells are disjoyned, the one cannot be helpfull to the other either in example or advice: who knows not that most intimate fami­liarity, and the neerest friendship is bro­ken off by absence, and want of visitation, so that they who were not long since highest in our thoughts are utterly for­gotten, [Page 99] besides, wherein can a friend profit, who is distant from another, even Brethren become as it were unnaturall when thus separated: we confess that letters may supply this defect, yet writing doth not so much delight and enliven, as discourse, papers are mute, if any doubt arise they cannot frame a ready answer, but where a man appeares, he can resolve all Questions, satisfie all scruples.

Wherefore the Brethren of the R. C. thought it most expedient, if not altoge­ther requisite to meet at least once in the yeare in a certain prefixed place: This Law as it is the third in order, so also in Dignity, by which the true Pythagorian assembly is obliged to appearance; neither is their meeting vaine and to gaze upon each other, for they do imitate the rule of Pythagoras, who enjoined his Schollers every day to examine themselves, where they had been, and what good memora­ble act they had performed: so the Bre­thren of the R. C. at their convention re­late what rare cures they have done, what progress they have made in the Arts and Sciences, and observe how their practice agrees with their principles; and if any new knowledge confirmed by often expe­rience [Page 100] comes to them, they write it in Books that it may safely come to the hands of their successors: Thus true and certain learning is encreased till at length it shall attaine to perfection.

This Schoole is not like to Aristotle, for there were frequent wrangling disputes, one opposing the other, and perhaps both the Truth, however they have no Questi­ons free from debate, not contradicted by some of the same sect: for example

What is the soul of man? whether the First Act, or something else, whether [...] or [...] whether born, ge­nerated, or infused, given from heaven, and many Thousand such fobberies, and at length they rest in Opinion.

They have therefore framed a Methode to regulate disputes, and supply termes, whereby they more darken knowledge, and willingly shut their eyes: Let them discuss to weariness, the nature and ori­ginal of Metalls, and whether there can be a transmutation, and who will be bet­ter informed and satisfied? Thus idle Disputation is a sport of Wit, and onely a recreation of Fancy, no solid and real Truth is to be found out by it.

A certain Philosopher hearing some dis­pute [Page 101] What Vertue is, made answer that as they could not come to an end of the Question, so neither to the use thereof: if any one professes hemselfe to have skill in Physicks, why then doth he not let the world see what he can doe? and laying aside vain bablings perfect the great work of natural tincture, but by chance he will utterly deny that there is any such thing to be found out, and hereby gets a cloak for his ignorance, for he will censure all which he knowes not.

But who will call him an horsman, who yet did never ride? who will call him a Smith, who never wrought in that Art? and why should we esteeme him a Philosopher, who hath never experienced his philosophy, but hath onely uttered some foolish and fantastical words.

But some may here object that one part of Philosophy is contemplative, to which Mathematicks and Metaphysicks doe re­late, the other consists in Action, to which Ethicks and Politicks doe guide. Plato was displeased that Mathematicks were brought to sensible Subjects, as Arithma­tick to Numbers, Musick to Sounds, Geo­metry to Measures, but we must acknow­ledge that he in this was envious to man­kind, [Page 102] and in his passion prevailed over his reason: For what profiteth it any man by meer speculation to view the mis­teries of God and Nature? is it a more commendable thing to thinke well, then to be good? the same holds true in Phy­sicks, for barely to contemplate of it is as unusefull, so absurd and ridiculous, how can you call that a true Cause, of which you never saw an effect? There hath been some ancient Philosophers who have sear­ched after experimental knowledge, and studied more Nature th [...]n Art, more the thing, then the signification and Name, as the Magitians amongst the Persians, the Bracmanes amidst the Indians, and the Priests in Egypt: and now the Brethren of R. C. in Germany. Thus wee see plainly they meet for a good end, for each Court hath its appointed time in which justice may be duely executed, and no wrong [...] further heightned: The Brethren assem­ble to vindicate abused Nature, to settle Truth in her power, and chiefly that they may with one accord return thanks to God for revealing such mysteries to them: if any man is promoted to an high Office, and neglects or contemnes the Ceremonies and circumstances of admission, the Prince [Page 103] will immediately put him out as one sleighting his favours and scorning of Him: so since God hath been pleased to honour these Brethren with such rare en­dowments, and they should not appeare to shew their gratitude, He might justly take from them His Talent, and make them subjects of His wrath.

This Law hath a Limitation if they cannot appeare, they must either by o­thers their Brethren, or by letters tell the cause of their absence, for infirmity, sick­ness, or any other extraordinary casualty may hinder their journey.

Wee cannot set down the places where they meet, neither the time, I have some­times observed Olympick Houses not far from a river and a known City which wee think is called S. Spiritus, I meane Helican or Pernassus in which Pegasus o­pened a spring of everflowing water, wherein Diana wash'd her selfe, to whom Venus was handmaid, and Saturne Gentle­man-usher: This will sufficiently instruct an Intellgent reader, but more confound the ignorant.

ALl things in the world have their vi­ [...]ssitudes & changes, what was to day is not to morrow, and this appears most of all in mankind, who are as sure once to die, as they at present do live, where­fore God out of his heavenly Providence granted Generati [...]n and propagation, that though Individualls do perish, yet the Species may still be preserved. And this is that innate principle which is the Cause of Multiplication, so that Plants, Annimals, Minerals, and man the noblest Creature shall to the end of the world be encreas'd. Many phiosophers have com­plained of the shortness of mans life, who though he be more excellent then others, [Page 105] yet he lives not their ages. The Eagle, the raven, the Lion and what not, dures longer then man, as though Nature was a stepmother to him, and the others were her true progeny.

Wherefore since that the Brethren, be­ing Mortals, must certainly once cease to be, and undergoe the common Lot of their Nature; their wise Lawmaker did not rashly make this Law, that each Bro­ther should chose to himselfe a fit person to be his Successour: in which choice they do not look to the obligations of friends, their natural relation neither to Sonnes or Brethren, but purely to Qualifications, as Learning, secrecy, Piety and other such like endowments.

Amongst the Egyptians the sonnes did not onely inherit their Fathers estate, but used the same trade and imployment, the Sonne of a potter, was a potter, a Smiths sonne was a Smith: But the Kings were chosen out from amongst the Priests, the Priests from amidst the Philosophers, and the Philosophers were alwaies Sonnes of Philosophers, but many times there hap­ned a great difference of parts between the Son and Father; outward Goods may be conveyed to posterity, and the Son may [Page 106] be his Fathers heire, but the gifts of mind, especially such as this Fraternity hath, is rarely by Generation communicated to the ofspring: He that shall be enduced either by entreaty, or hired with money to reveale ought to any one, but a truly vertuous man, doth injure the first Giver of such a Talent, the Lawgiver and the whole Fraternity, for perhaps enemies thereby would be able to further their de­signes, God would be dishonoured, and vertue banished.

The Philosophers would have mysteries revealed to none but those, whō God him self shall enlighten, that their understan­dings being refined, they may apprehend the deepest sayings & profoundest secrets: Others say, that we must not trust him with whom we have not eaten a Bushell of Salt; that is, him with whom they have not had much converse to the sure expe­rience of his abilities and faith, for friend­ship is not to be compared to Horses that bear price according as they are young, but to wine and Gold which are bettered by Age: So the Brethren entertain no man to be a member of the Fraternity, but men of approved parts, and very ver­tuous.

[Page 107]There were certain rites and Ceremo­nies done at Athens in the honour of Pro­metheus, Vulcan, and Minerva after this manner: many were appointed to run in­to the City with lighted torches, and he whose light was out, gave place to the o­thers, so that the victory was obtained by him who could come first at the goal with his flaming torch: The meaning was to express the propagation of secrets for the putting out of the torch is the death of a Predecessour, so that another living with his lighted torch succeeds him, by which meanes the rare mysteries of Chymistry come safe to after generations.

Chymistry indeed is a Science above all Sciences, the Minerva that sprang from Jupiters braine, an heavenly ray which doth display it selfe to the comforting of things below: This is the birth of the understanding, whose propagation is as necessary as that of the body: we may observe the antipathy of some bodies to others, and we may see as great difference in minds: mens dispositions are to be fully known, least a sword be put into a mad mans hand; for a good thing may be evilly used, as wholsome wine put into a stinking caske doth change both colour [Page 108] and taste: Armhomedes boasted that if he could fix his foot in a sure place, he could by his skill move the whole world, and what would not ill affected persons do if they were matters of such secrets? doubt­less they would endeavour the accom­plishment of all their wicked devices.

Some may aske why they have such an Election, and do not rather let their knowledge be buried with them (or if not so unworthy) why do they not print, that every one may have, read, and understand their mysteries, or else why do they not chuse more to augment the Fraternity? we shall answer to each of them to satisfie those thus do Question.

First, why do they select a few persons? and will not have their secrets perish? we answer, there is good reason for both. Augustus Caesar would not suffer the Eneads of Virgill to be burnt although he had de­signed it so by his will, least Romes glory should suffer thereby, and yet this Poet as Homer amongst the Grecians had in­stead of Truth produced fictions: And is there not a greater cause why Brethren of the R. C. should endeavour the keeping in memory such secrets? may this lear­ning never be forgotten in which there [Page 109] are no Fables but true devine experi­ments.

We may woefully lament the loss of secrets which being writ have unhappily been burnt, not writ have been forgotten, therefore for prevention of both it is con­venient that they should be entrusted in a few hands, and by those careful be trans­mitted to others. Before the flood, the Arts were engraven on two pillars least either fire or water should blot them out, and afterward (as some write) the Caba­lystical Art was found out, and by word of mouth communicated, and the Rabbins have at this day rather a shadow then the substance of that Science.

The Heathens had their Colledges in which were admitted none but such as were of an unblam [...]able conversation and of choice parts; so that every one who was educated in a Scholastick way was not thought a fit person to be of their Socie­ties, but they would picke of the most a­ble and they were few, the which rule is observed by the Fraternity of the R. C. who admitted few and those upon good desert.

In the next place we come to the rea­son why they do not print and make their [Page 110] Knowledge publick? there are many things in Policy, more in Divinity, not a few in nature, which ought not to see the light, but are to be kept in private breasts, least thereby some have written of the se­crets of the Commonwealth, no one yet durst reveale the mysteries of God.Alex­ander the great being in Egypt learned of Leon the priest, that the Gods there and those which were every where else wor­shipped as Jupiter, Dionysius, Mars and others were no Gods, and He by letter informed his mother, but commanded that the Letter should forthwith be con­secrated to Vulcan, least the multitude a­doring those Gods should run into con­fusion: so likewise in Nature if their mysteries were knowne, what would be­come of order? but indeed how can that be called a secret which is revealed to many: though many may be judged fit per­sons to receive the knowledge; yet few have such command over themselves as to keepe them, who will tie his tongue and deny himselfe the liberty he might otherwise enjoy? very few will let their words by long abiding there corrupt in there mouths, an ancient Philosopher being accused of a stinking breath, said, [Page 111] that it was caused by letting secrets putri­fie in it.

Why all who are desirous of the Fra­ternity are not chosen, is not their fault, but the others lottery: in courts they are soonest promoted who are most pleasing to their Princes, and they who are known preferr'd before the strangers, although their parts be better deserving, but of this Law enough.

THe Egyptians had two sorts of letters, the one holy called Hieroglyphicks, onely known to the Priests; the other prophane commonly known: The Holy were the images af Animal vegetables, or mathematical Figures engraven in mar­ble, which yet are to be seene at Rome be­ing [Page 112] yet brought whole thither in Augustus his raigne, for the impression being in­ward, it will endure long. The Proflune were made by lines, as the Greeke and Hebrew, the Priests used both the one to the Commonwealth, the other to the wise and learned. Hieroglyphicks were signes and Characters of deep knowledge which none might expound to others under oath and the pleasure of the Gods.

Junior Philosophers have employed all their paines and study to finde out the meaning of these Hieroglyphicks: the Phenix (properly belonging to Chy­mistry) was accounted a creature dedica­ted to the Sun, and this Embleme agrees to all the holy marks: so likewise the R. C. have diverse letters to discover their minds to their friends, and to conceale it from others.

Their Characters are R. C. which they use that they may not be without Name, and every one according to his capacity may put an Interpretation upon the let­ters, as soone as their first writing come forth; shortly after they were called Rosie Crucians, for R. may stand for Roses and C. for Cross, which appellation yet re­maines, although the Brethren have de­clared [Page 113] that thereby they Symbolically meane the Name of their first Author. If one man could pierce into anothers breast and espie his thoughts, we should need neither words nor writings; but this be­ing denied us, and onely granted to An­gels, we must speake and write each to o­ther. These Letters do contain the whole Fraternity, and so darkly, that you cannot by their Names know their families, by their families know their persons, by their persons learn their secrets.

Each order hath its Formalities and coat of Armes or Embleme, The Rhodi­ans have the double cross, they of Burgun­dy the golden fleece; others a Garter, in honour of a woman who lost her garter in a dance, The Brethren have the letters R. C. and as some of the others are Hiero­glyphicks and serve to cover mysteries; so the Brethren have a particular intenti­on in this. I am no soothsayer, no pro­phet, yet under favour I have spoken to the purpose in my other books: for R. signifies Pegasus, C. Iulium if you look not to the letter but right interpretation; have a Key to open secrets, and attain the true knowledge thereof. D. wmml. zii. w. sgqq hka x, understand if thou canst, thou needst make no further search: Is not this [Page 114] a claw of the Rosy Lion, a drop of Hippo­crene? and yet I have not been so un­faithful as publish their holy mysteries; for no man can picke any thing out of it, unless he is very skilfull both in words and things. Some out of proper names will make Anagrams, see what is included in R. C. the Rosy cross [...] Ha, Ha, Eheu, in the same is contain'd a laughter and a complaint, sweetness and bitterness, joy and sorrow, for to live a­midst Roses, and under a crosse are two contrary things. Man being about to be borne partly by change of places, partly by the navel string cut, is said most com­monly to shed teares, and rarely doe re­joyce; so there whole life is but a conti­nued sorrow, and have more of the Cross then Rose in it: But I rather take R. for the substantial part, C. for the Adjective which holds not good in that interpreta­tion of the Rosy-Crosse.

The Caesars of Germany, Charles the Great C. his Successors were wont to use hand seals, and to set them to their sub­scriptions, it was meet that the Brethren should not be deficient in this, and there­fore let Ingenious persons judge of this Anagram, [Page 115]

For in this R. C. are A­crosticks, di­ligence will finde out the rest: But none I hope will bee so foolish as to thinke any vertue to lie in this Figure, as it suspected to be in the word Abracadabra, for we mean nothing less, but we have onely given in our ver­duit, and let others have the freedome as to have their opinions: But we matter not words; but look more after things, for things should be although they were unnamed, but words are without things vain and insignificant: When a certain King threatned the Laconians for their long letter, and desired a speedy answer, they sent back one, these letters O Y, by the one meaning that they would Not, by the other that they valued not his threats one jot; so that multitude of words are oftentimes to no purpose, and a few car­rying weight in them may be sufficient.

Hence these Elements of the letters are [Page 116] not to be sleighted, R. Rabies madnesse and the middle, L. Luna the Moone doe express, for if the Sun be between them, they make an heart, which is the first thing in man, and if it is sincere may be an acceptable sacrifice to God.

WHen the common people take no­tice of the secret managing of puclick affaires, they because of their ig­norance, suspect it to be a plot upon them, and openly censure it, as not fitting to see the Sun; for treacheries and wickednesse desires the night and darknesse to cover and conceal them, and therefore actions are bad because they are private.

Besides the rude multitude many gra­ver [Page 117] heads have inconsiderately called apparent things good, and the other nought, saying, if they be vertuous, why should they not be known that they may be embraced by honest men?

as if all lawfull secrets because of their lawfulnesse were to be made publicke: would it not savour of folly if a Princes treasure because it was rightly gained should therefore be exposed to all men? surely such an opinion would onely be­come a thiefe and robber.

The Brethren are thought guilty of concealing themselves, for they might probably doe more good if they were knowne, because they should be sought after, and have opportunities put into their hands, and why will they keep close both their persons and place; but let us consider that they travel; and they, as all wise men else, acknowledge no particular Countrey, but the whole world to them is as their own native soile, now in tra­vel diverse entertainments are to be found, much flattery, little sincerity, much fals­hood and deceit, no truth, honestly: He who is knowne by his Family, name, or office may be taken notice off to his disadvantage.

[Page 118]The Scripture calls men pilgrimes, who have no true countrey and home but hea­ven; so that men are strangers and tra­vellours in their own land, in their inhe­ritances, and why then may they not scarcely be known to live when they shall not abide long? Their actions are such as become those who hope to appeare and shine in Heaven though they are ob­scure below.

How great is their madness who spend their times in drunkennesse and gluttony, who are known by their vices; or imitate him who boasted that he never saw the rising or setting Sun, and had no God but his Belly: whatever is rare and brought from far Countreys that they desire to eate, as though the whole world in short time should be devoured by the filling their gutts more then their braines; per­haps, these may have Rational souls; but so clogd that they cannot soare aloft who drink not, eat not that they may live, but live to drink and eat.

The Lacedaemonians placed drunkards before a company of children, that they seeing the abominable naughtinesse and deformity, might shun and hate that vice, as Lycurgus commanded: but such beastly [Page 119] persons do very often draw in others who keep them company, and their sight is too too often dangerous and destructive.

Wherefore such vices should be covered as filthy, that others may not be provo­ked and stirred up to the like enormities; nay let such things not onely be conceal'd but buried, and things more profitable be used in their roome: But if all good and honest secrets were brought to light, I dare say, the Fraternity of the R. C. would not be the last as having no cause of fear upon them, but I doubt whether yet we shall see those happy daies.

There are many things bad which by custome have been in good esteeme, and the continuance of vice makes it be thought at length Vertue: The Brethren would give no occasion of suspition, for that which is not known, cannot be pra­ctised; without practise no custome; without custome no such mistake, al­though their being altog [...]ther honest need not be so censured or entertained.

Besides, perhaps the First Author by the Law that the Fraternity should be concealed an hundred years, would give the world time to lay aside their vanities, folly and madnesse, and by that time [Page 120] be fitted to receive such knowledge.

And truly every man that hath eyes may see a great and happy change in the world, that many rare inventions are discovered, many abuses in the Arts recti­fied; and that they shall shine to perfecti­on, and what then should hinder but that the name of the Fraternity should be pub­lished in their Fama Confessione and other books?

Two hundred years are past since the first Law was made, viz. ab A. C. 1413. in A. C. 1613. about which time the Fama came forth: although there is no cleare manifestation of the discovery, yet it may sufficiently be gathered out of it, and afterwards the tombe of the first Au­thor being opened, which was A. C. 1604. to which adde the years of the prophesie, after 120 years I will be known, for 106. ab A. C. 1378. doe make 1484. and af­terwards 120 doe make 1604: Some having this fro [...] their Predecessours have certainly affirmed this Truth.

I Cannot imagine that any man can just­ly accuse me for my prolixity on the the Lawes of the R. C. perhaps some may suck spider like out of wholsome flowers destructive poison; and that which to o­thers is pleasant and sweet, to them dis­affected may seeme loathsome and ugly: they erring and being vaine themselves, scoffe and laugh at our Fraternity, scorn their lawes; say they, what benefit shall we receive from the discovery of them? in­deed we doe heare that many under that title doe abuse themselves, and cheat o­thers, for by such relations they vent their sophisticated drugs, and confuse all me­thode in medicine.

[Page 122]We do not deny but that the best thing may be abused, but that is not to be char­ged upon the thing it selfe; but upon the person so imploying of it: so none can truly say that the Fraternity and Lawes thereof are unlawful, whose institution and intention may be justifyed; but yet envious persons who have devoted them­selves to malice may carpe at them; and endeavour the dissatisfaction of mens minds, wherefore in this Chapter we will shew the profit and disprofit arising either from them detected or concealed.

There are four kinds of Good, Neces­sary, Honest, Pleasant and Profitable, by each of them men may be drawn to the affectation or disrelish of any Subject; the two first amongst these have the prehemi­nency, the others are of less authority; but yet very often the latter prevaile above the first, and many had rather enjoy pleasure and profit sutable to their natures; then the others as being somewhat harsh, wherefore we will treat of them, but not as separated from necessary and honest Good.

To what purpose should there be such a Society, if the profit and benefit there­of should be wholly concealed? the Ethi­opians [Page 123] and Jndians having never heard of their Fama and Confession are not taken with the Fraternity, but if they should believe that there is such a select company of men, yet they would be heedles [...], be­cause they should receive no advantage by them: we care not for the richest minds, if we cannot enjoy them, and affaires tran­slated at a great distance from us, are no­thing to us, we do not take notice how the Jndians fight, and they neglect our Arts.

If the Fraternity had not made known themselves, there might seeme to have no great damage thereby accrewed to lear­ning, since it is not more augmented; for heretofore cure of diseases, and preserva­tions of health were practised and profes­sed, the Sciences have been so refor­med, especially the last hundred years past, that they have attained their utmost perfection: On the contrary if the Fra­ternity had been concealed, many might have great hopes and expectations of pro­fit, for all kind of curiosity had been laid aside, men would not have vexed them­selves with searching dilligently after them, whom they should with the greatest difficulty hardly find, so many desires had not been unsatisfied, so many pro­mises [Page 124] frustrated, so many sighs and tears vain: lastly, no occasion of confusion, but, because all these things are so false and absurd we shall not think them wor­thy of an answer; we shall therefore pro­ceed to the profit of the Fraternity as it is detected and made known. There is in the world such an abundance of all things by the diversity of Species; multi­tude of Individualls that it is almost im­possible to discerne either their increase or decay. Hence is it that persons of Quality being taken away by death are not mist, because others do succeed them, and the rising Sun makes us take little notice of the Set.

Had the Fraternity not been discove­red, the world had lacked nothing; for that which is unknown is not desired and sought after, & the absence of it is no loss, and we doubt not but that there are very many such things in nature: who ever dreamed of a new world now called America before it was found out? who thought of usefulness of writing and printing till they were invented? but now it is suffici­ciently known what benefit the whole world receives by them, although there seemed before to be no want.

[Page 125]For as no line is so long, nor any body so big, to which something cannot be ad­ded; so the perfection of the world was not so absolute but that it was capable of addition.

Thus the detection of the Fraternity did encrease the worlds glory, and we shall shew after what manner, viz. by re­vealing secrets and finding out others much conducing to the profit of man­kind.

The Poets report of Anteus that he figh­ting with Hercules, and by him beaten of­ten to the ground, did as often recover himself by vertue received from the touch of the earth (for he was thought to be Sonne of the earth) by which help he was alwaies victorious, till he strove with Her­cules, who finding out this mystery caught him in his armes and holding him in the aire crushed him to death. By Hercules is understood a laborious and skilfull Philosopher, by Anteus the subject to be wrought upon in which are contrary Qualifications: This matter is not easily known, because it lies hid every where, and at the same time lies open, understand the first in respect of mens intellects, the other in respect of Sense, and if it were [Page 126] known, yet the preparation is so difficult little good can be expected, The Philo­sophical earth is his Parent whose vertue is not easily attained, Hence it is that this Anteus is secretly strengthned from his mother, and so all endeavour of kil­ling Anteus is in vain and to no purpose.

Therefore Osyris being about to travel into India did not unadvisedly consult with Prometheus, joyn Mercury as a Go­vernour, and Hercules as President of the Provinces, by whose direction and his own industry he alwaies accomplished his end, he used Vulcans shop, the golden house where Apis is fed and nourished, for those three forementioned have their se­verall offices in the Philosophical worke: but some may say what is this to the Fra­ternity of the R. C.? it properly apper­taines to them, for they have overcome Anteus, they have sufficiently declared their Herculean strength, the wit of Mer­cury, and the Providence of Prometheus: This, this is the knowledge in which the Fraternity is skilled, fetched from the in­nermost depths of nature; which to neg­lect or to suffer to perish were folly and madness: There is no Chymist who un­derstands not what we mean.

[Page 127]They who take a voyage to the East-Indies, cannot be without sweet fresh water, and if they finde out a spring, they take a speciall notice of it, set it down in their writings, that others travelling that way may enjoy the like benefit, much greater reason is there that in the Philo­sophical voyage, having gotten a fountain sending forth pleasant streames, which can easily quench thirst and satisfie, how great reason is there that this should be highly esteemed and valued: I mean here the Philosophers living water and not any dead, which when once attained, the whole businesse will succeed, for the whole work is perfected by one artifice, by one way, by one fire which is natural (not neglecting the other three, unnatu­ral, against nature and occasional) in one vessell, at one time, with one labour, which must be cautiously understood. 2. The Book M alwaies in the hand and minde of the Fraternity, and transmitted still to posterity, doth sufficiently lay o­pen the knowledge of this Nature, in which Book is contained the perfection of all the Arts, beginning with the Heavens and descending to lower Sciences. For the mind of a wise man covets after the know­ledge [Page 128] of all truths, to confute errours, and to adorne it selfe with glory and excel­lency, but this is not obtained by idle vain Speculation; but by diligent practise which is the onely true wisdome: 3. I have spoken enough before of their reme­dies for the cure of diseases. 4. The Bre­thren lastly have a secret of incredible vertue, by which they can give Piety, justice and truth the upperhand in any person whom they affect, and suppress the opposite vices, but it is not my duty to express what this is: I beseech the Great God who governeth the whole world by his providence, so to dispose of all things that such mysteries may never be lost, but that the whole world may receive benefit thereby; and that hereafter men may not think it sufficient superficially to look in­to nature; but deeply prying into it may have more knowledge of God the Center, and praise him alwaies for his Goodness.

It cannot be otherwise, the Fraternity being in respect of it selfe well known, in respect of the persons thereof concea­led, but that many strange, horrible, and incredible falsities should be cast upon them: for if we hear, see, or by any other sense have experienced any thing, yet in discourse this will be altered, if not al­together changed, because he that relates will either adde or diminish; and the o­ther not apprehending it aright, or per­haps failing in memory, or for affecti­on favouring or envying the business, will unfaithfully report it: They who want those two faculties of memory and judg­ment are not competent judges in matters of so great concernment; what can a blind witness affirme that he saw? one deaf that he heard? or one not capable of understanding that he apprehended? for all these mistake one thing for another, they blame the subject and not them­selves; [Page 130] they supoose all things as low as their parts, and because they want abili­ties, they acknowledge no deficiency: whoever they are who ignorantly or ma­liciously doe cast out any words aiming thereby to wrong the Fraternity, doe onely expose themselves; but let these geese kept onely to fill the belly leave off to hisse at our Swans: The water of which we now speak, is not that in which fishes doe swimme; neither is this a fit study for such doltes and blocks. Leave off to discover what you are by your idle words: Learned and wise men are not censured by them, and why should they receive evill for good? But some may aske, what Fables are thus vented against the Fraternity? we answer, that many have detracted and traduced their inno­cent Fama and harmless confession, that they have accounted them Hereticks, Ne­cromancers, deceivers, disturbers of the Commonwealth: O harsh times, O evill manners! what is the world come to when slanders shall pass for Truths, and they who devote themselves to God, holi­ness, and make the Scripture their Rule, shall be called hereticks, when they who study the depths of Nature shall be ac­counted conjurers, when they who make [Page 131] it their business to doe good to others, shall be esteemed cheaters; lastly when they who doe to their utmost power ad­vantage their Countrey, shall be held the greatest enemies thereof?

I can think these absurd railors to be none others then those who are imployed in the distillation of simple waters for A­pothecaries; they hate nothing more then learning, and count themselves so much happier by how much more igno­rant; and some (I confess) acting from a more noble and divine principle, have enlarged minds, willing and desirous to contain the Universe, who doe not onely imploy their time in study and meditati­on, but experiment what they learne; a wise man endeavours after the know­ledge of all things; as a Prince hath intel­ligence of all transactions, and as by the one he is distinguished from a fool, so by the other from a peasant; But the Fra­ternity doe imitate both, so that nothing is wanting to hinder their perfection.

As for that reproach they lie under concerning their disturbing of the Com­monwealth, it is altogether false and by them coined; therefore let it return upon the first broachers of it, to whom it pro­perly belongs as being their owne: they [Page 132] might justly complain of such indignities offered to them, but they account it ver­tuous to suffer.

That there are so many Heresies a­broad in the world, is not to be charged upon the holy Scripture; but the obstinacy of men forcing the text to confirme their will, is to be check'd; so it is no fault of the Fraternity that they are abused, but theirs who are so wicked as to calumni­ate them; for if to accuse any man were sufficient to prove him guilty, justice and injustice, truth and falshood, white and black would not be distinguished, which is altogether unreasonable.

AS that which in the day time most runs in mens thoughts, doth in the [Page 133] night disturbe and work upon their Fan­cies; so every man is careful to let no op­portunity slip of indeavouring to accom­plish his intention; they who set their minds upon riches, are very laborious and painful to advance their estates; they who bend their thoughts to change Com­monwealths, to alter Religion, to inno­vate the Arts, make use of very often most despicable instruments to doe their business: from this spring head hath issued many murmuring streames; such Causes (I say) have produced many tu­mults and confusions in Common­wealths, where men have been acted by vain thoughts and foolish dreames, as it now doth evidently appeare both in the Anabaptists and Enthusiasts: are there not many even in this our age, who being ambitious to be ringleaders in new waies, instead of a Reformation, have disturbed all order, and law? they forsooth would have Religion and Learning suit with their fantastical opinions.

As soone as these had heard of this Honourable Society, they assured them­selves that their desires would have an happy issue; for knowing that these Bre­thren were able in learning and riches, they doubted not but that they would [Page 134] imploy both those talents to cause an Universal Reformation in the world; they therefore immediately promised to them­selves one Empire, one Religion, unity and concord; but in all these things they were belyed and abused; for they did never assert any such things; neither is there any ground of them in their writings: Out of their Books something may be gathered concerning the Reformation of the Arts which was indeavoured by the first Author about 217. years agoe, about A. C. 1400. and at that time they had need of a Reformation; witness the la­bour and study of eminent men who have to good purpose spent their time to pro­mote learning, as Rudolphus Agricola, E­rasmus Roterodamus, D. Lutherius, Philippus Melanchthonus, Theop. Paracelsus, Joh. Re­giomontanus, Copernicus with many others: and there is no doubt but the Arts may be more encreased, their lustre more poli­shed, many more secrets discovered. But herein Religion is not at all concerned. Let Rome therefore that Whore of Babylon, and her Idolatrous affecting an Ecclesia­stical tyranny, who with mennacies makes not onely inferiors, but Kings their slaves and vassals, who belch out proud words against the true Church of God, without [Page 135] any attempt of the Fraternity, forsaking their toies and vanities, their blasphemy & prophaness, return into the right way; so may a reformation be produced, and piety and religion shall flourish. I fear yet that these as they who are rich and po­werful will not judge that true which may any waies prejudice them, they I doubt will not embrace naked Truth, ho­nest simplicity: But such Reformations belong more to God then man, who can turn the hearts of men at his pleasure, and so dispose all affaires that a severe checke may be put to the growth of Popery. However the Brethren (as all good men ought) count it their duty to pray for and expect such a Reformation: the bu­siness lies more in the inlightning of the understanding, then changing the will, which is Gods own work; for he gives to doe and will as he thinks fit: who can (although he had the power of miracles) convert the obstinate Jewes, when the scripture more confounds them and be­comes a stumbling-block? Observe how their own writings doe disagree; how one thwarts another; and yet they consider not that wherein is concord. As for your Enthusiasts their Revelations of which they so much boast, are sometimes to Sin, [Page 136] but that cannot be from God; doe they not dreame interpretations on scripture, and when either the Devill doth delude them or they are distracted, they count their conditions happy: they acknow­ledge no superiority, though commanded and allowed in the Scriptures: But our Brethren have alwaies had one amongst them as chiefe and governour to whom they are obedient; they pitty such per­sons whom they finde cheated and often possessed; lastly, as it is impossible to se­parate heat from fire, so its as impossible to separate Vertue from this Society: they bestow their time in duty to God, in diligent of search of the scripture, in cha­rity, in healing gratis, in experimenting the secrets of Nature: they have the true Astronomy, the true Physicks, Mathema­ticks, Medicine and Chymistry by which they are able to produce rare and won­derful effects; they are very labourious, frugall, temperate, secret, true; lastly, make it their business to be profitable and beneficial to all men, of whom when we have spoken the highest Commendations, we must confess our insufficiency to reach their worth.