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
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 â—â—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 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 Crâ—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 frâ—â—â—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 Dracâ— and Solon upon which they proceeded in all Courts of Judicature 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 Fidâ— 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 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 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 the effect whose actions confirme their goodnesse and sincerity their hands are set with eyes so that their beliefe goes beyond their sight what 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 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 private life and why may not Moderns enjoy the same priviledge since necessity may put these more
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
tanquam nescii rarissima audire est verba scripta fere nulla emittunt quae Discipulos alliciant imò se potiùs subducunt ut magis occultentur altoque silentio vivi sepeliantur Quocircà liquidò constat neminem licet plurimùm studiis invigilaverit posse proprio Marte arcana haec aâ—tingere qui falsò interpretati sunt veterum Fabulas novas tantùm excuderunt qui veri sunt Mystae omnia de industria tam spissis offudêre tenebris ut quicunque ea dignoscere aggrediatur citiùs mentem amittat quà m instructiorem habeat Nos omnia haec animis seriò perpendentes iterùm atque iterum vos obnixe rogamus nostrûm misereri vota nostra quoniam grande aliquod sapiunt fausta sint Fatemur nos adhuc Iuvenes esse Tyrones uti etiam Epistola minùs nervosa indicat sed animus forte nobis senior inditus simus tamen teneri dum sequaces quodvis facile illi imprimitur quos nullum adhuc vitiavit sigillum Sumus etiam Duo quasi unico animâ— ad idem tamen contendentes quid obstet quò minùs Fraternitas vestra Gemellos uno partu edat utpote quam Deus faecundavit sit illi imposterum numerosa modò legitima proles Quod Religionem attinet profecto nobis longè alia mens est ac iis qui excutiunt Deum clamitent nihil non à Natura profluxisse per eandem conservari ridiculò Definiant Naturam quicquid verò est vel à se fuit vel ab alio nihil autem cùm nondum esse habeat det sibi originem unde ab effectu ad causam Philosophando tandem ad Deum mundi Creatorem ascendemus quò oculos convertamus ubi Numen non intueamur Monstrat praesentem quaelibet herba Deum Qui Animalia etiam mineralia perscrutantur dum miram utriusque generationem fortè Transmutationem sciant benè intelligunt Quis sit omnium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Deus itaque qui ipsa est Veritas inimicum non habet nisi ignorantem Quae vos de Papa dixistis nobis arrident Religio illa si Religio dicenda sit licet per Sectas Haereses nunc dierum tanquam tot vehicula spargatur eandem cum illis ruinam expectet Quem non movent lapidem Iesuitae ut nos in antiquum Chaoâ— confundant hic audacter Blasphemiam spirat ille superstitionem colit si verò tot immania nefanda scelera hîc impunè ferant Deus tandem ulciscetur Nulla jam uti speramus obstacula supersunt quae nos à Societate vestrâ detineant magna quidem rogavimus sed quae vos concedere potestis nè nobis in crimina cedant Temeritas aut segnities quae duae sunt cujusque aevi pestes iisque sapientissimi alioquin viri periêre veniam itaque date Fratres Amantissimi si in vos ruere visi simus apertisque brachiis nos amplecti dignamini Quod si vobis non vacet rebus tam exiguis adesse nos satis conscii ferè animum despondebimus sucoumbentes Coelo terrae magis forsan propitiis hosce gemitus erumpentibus ultrò singultibus edemus Fratres Illustrissimi nos meritò Luce Divinâ indignos judicârunt quò demùm nos infaelicissimos recipiemus tenebras modò repudiavimus nec fas est virginem adeò pulchram bene dotatam ambire necesse est igitur pristinâ—m petere caliginem quâ pullati incedemus dehinc noctem deperibimus quoniam in illa obdormire tuto possumus infortunia nullo modo vitanda otio pertransire silentio Tu interim O Coelum ad Tui partem accedere in nocte nostra stellas fac emicare Tu etiam O Terra omnium vera mater suscitâ— Te in aliamque abeas formam ut nobis opem feras sinu tuo cadavera amplectere ut denique reviviscant Vtcunque nos meliora nobis polliâ—emur quippe qui pro certo habemus vos semper vobismet constare nempe vos non posse nos deserere nisi sitis perfidi adeò gratulandum preces nostras desiderio vestro consonas si tamen nimis duri crudeles Lumen vestrum occultare statuistis non illiâ—â— extincti erimus Paulatim tardiùs Lucerna nostra exspirabit etenim spes nostrae cùm à vobis tanquam medicis longè optimis remedium non habeant suas advocabunt vires quibus languentem suffultire Naturam desperationem possint expellere nos scilicet propriâ manu ramum prendere conabimur quem Dii ostendere recusant studiis igitur indefessi licet Domum vestram S S. Spiritus invenire non possumus fortassis tamen in vicinum hortum siâ—â— jucundum fructibus ornatum ambulachris hinc atque inde conspicuis incedemus Fonte aquâ coelesti seaturiente sitim levabimus Et jam plane verendum est nè ultra limites excreverit Epistola nostra si votum forsitan placeat ne petendi prolixitas nauseam creet difficile erat nobis gressum sistere tanto stimulo concitatis utcunque tamen non est eadem Epistolae Spei periodus Vobis devotissimi Theod. Verax Theoph. Celnatus CHAP. I. That all Laws which beare the Title of Themis ought to respect their profit for whom they were made 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 excâ—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 contention ended Themis worshipped and lastly all things in a flourishing state and condition Whence the Poetâ— advisedly â—â—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 celebraâ—â—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 shâ—â— 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 eviâ—â— 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 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 Bâ—â—tâ—a neer to the River Cephissus at which after the Flood Deucaliâ—â— and Pyrrha are â—â—id to have arrived where they enquired of the Oracle how mankind which had perished in the Deluge might again be restored as Ovid Lib. primo O Themis shew what Art t is that repairs Lost mankind voutchafe t' help our sunk affairs 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 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 the 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 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 CHAP. II. Those Laws which the Founder of this Fraternity prescribed to the R. C. are all good and just 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 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 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 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
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
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 CHAP. XV Concerning the fourth Law that every Brother shall chuse a fit person for his Successour after his decease that the Fraternity may be continued ALl things in the world have their viâ—â—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 Generatiâ—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 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 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 whoÌ„ 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 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 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 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 unblamâ—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 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