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
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 it s not free It s 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 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 CHAP. XII That the Brethren of the Fraternity do use onely lawful and natural remedies 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 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 man 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 â—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 withouâ— any mixture of superstition as we may see by the example of him at Weâ—zâ—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 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 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 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 Mâ—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 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
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