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 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 altogâ—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 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 froâ— their Predecessours have certainly affirmed this Truth CHAP. XVIII Concerning the advantage or disadvantage arising to Learning from the totall concealment or discovery as now is of the Fraternity of the R. C. 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 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 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 heedlesâ— 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 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
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 â—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 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 neithâ—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 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 CHAP. III. Concerning the general intent and effect of these Lawes with the particular Circumstances of Place Time Meanes and the End 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 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 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 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 â—bbings and flowings of the Sea as Basilius Valentinus reports doth carry much wealth to divers Kingdomes so these
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 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 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 loosâ— 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 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 abaâ—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 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 dâ—sired Harbour neither 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 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
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 CHAP. XIV The third Law enjoynes each Brother to appeare on a particular day and at a certain place every yeer that they may all meet together and consult about their affairs 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 thâ—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 wrongâ— 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 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