Kings have studied it nay amongst the Persians none might Reign unlesse they were skilfull in this great Art Magick as some dâ—fine it is the highest most absolute and divinest knowledge of Natural Philosophy advanced in its wonderful works and operations by a right understanding of the inward and occult vertue of things so that true agents being applied to proper Patients strange and admirable effects will thereby be produced whence Magitians are profound and diligent searchers into Nature they because of their skill know how to anticipate an effect which to the Vulgar shall seem a miracle As if any one shall make Roses bud in December Trees to flourish in January shall cause a Vintage in May produce Thunder and Raine in the Aire as Joh. Baptista porta teacheth lib. 2. De Magia naturali also Roger Bacon did the same Julius Camillus a man to whom we may give credit affirms that he saw a childe formed by an Alembick which lived some hours a very strange thing if true Coelius de Budda writes that he brought forth a Virgin out of his side but we leave these things as we found them we will not dispute the truth of them We need not stand longer upon the praise of Magick it being of it selfe so honourable but yet this noble Science doth oftentimes degenerate and from Natural becomes Diabolical from true Philosophy turns to Negromancy which is wholly to be charged upon its followers who abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of Satan and are misled by him into the study of the black Art Hence it is that Magick lies under disgrace and they who seek after it are vulgarly esteemed Sorcerers wherefore the Brethren thought it not fit to stile themselves Magicians but Philosophers they are not ignorant Empiricks but learned and experienced Physitians whose remedies are not onely lawful but divine and thus we have at large discoursed of their first Law CHAP. XIII Of the second Law of the Fraternity of the R. C. viz. That none of the Brethren shall be enjoyned one habit but may suit themselves to the Custome and Mode of those Countries in which they are MAny perhaps may blame my prolixity upon the first Law to whom I shall answer that weighty businesses are not to be perfunctorily run over transactions in the little World may onely deserve to be touched upon but the affairs of the great World ought to have an answerable consideration so that I must necessarily crave pardon for my brevity because I could not wrap up the due commendations of such subjects in so narrow a compasse This second Law gives birth to the first for without it the Brethren would have no opportunity of doing good who by its benefit are secure and fear no danger for as a Bird although it singeth not is known by the colour of its feather so every one accustoming himself to one Habit is thereby distinguished We finde in History that many by their enemies have been discovered by their apparel and the disguise hath oftentimes procured liberty Otho being overcome and making his escape by Sea was taken by Pirates who not knowing him because he had changed his cloaths suffered him to ransom himself On the contrary King Richard coming back from the Holy Land affairs being there illy managed and to the displeasure of many especially the Duke of Austry passing with his Navy by the Adriatick Sea was discryed and became a prey to the said Duke who was forced to redeem himself to pay a vast sum of money and he was known and found out by his garments If danger attends Kings and great persons in such cases much worse would be the condition of private men if they should have so sad a restraint upon them Men in meane apparel do not feare the attempts of Robbers neither do they suspect a poisoned glasse whereas Potentates are a prey to the one and very often are taken away by the other Besides a poor habit is sufficient to cover Learning and a Cottage may become Wisdomes habitation nay mens parts and abilities are censured by their outside and that which is willingly concealed must not have a being t is a Courtier who must onely be accounted a Schollar but indeed the soul is cloath'd with the body which to adde ornament to it needs no help of Taylours or Painters it is grac'd with true Philosophy and secret Arts are its glory Margaretha a Queen of France is said to have kissed the beautiful soul of Alanus a Philosopher when he was asleep thorow his body the which action being much admired at she answered that she then perceived not the deformity of his body being ravished with the amiableness of his soul Thus we see that a gallant spirit may dwell in an unhandsome house and that a poor habit may be worne by the most excellent and profound Philosopher There are yet many reasons which may perswade to a decent cloathing for by every vulgar eye the minde is judged of by the garment but we in other Books have largely treated of this subject Very many have instead of modest and comely apparrel run into excesse as Poppea Wife to Nero and Cleopatra Queen of Egypt to set forth their beauty but this is not commendable since Seneca's rule is to be observed which requires a due moderation Our Brethren change their Habit for a vertuous end which as it is not gaudy so it is not contemptible they are alwayes civilly clad and not affectedly they are especially careful of the inside that their hearts are reall and honest neither would they impose on any by their actions There are many waies by which men may be deluded as by a Fallacy Equivocation or Amphiboly but these do appertain to Logick The Brethren are vigilant as well in respect of disgrace as damage it is a very difficult matter to cheate and deceive them Whereas others take the liberty to cozen a cozener and think it a piece of justice to repay in the same coyne The Brethren are not so revengful they count it an happinesse to have an opportunity of expressing their patience yet although they are as innocent as Doves they endeavour to be as wise as Serpents for there may be an harmelesse subtilty We may judge easily that they affect not vanity by the often change of their apparel because they would not be known but obscure their names and relation If the intentions are sincere not thereby to wrong any one but to do good we may allow not onely of a disguise in cloaths but a change of names the sign doth not alter the thing signified neither doth an Accident destroy the Substance Names are notes by which one man is known and distinguished from another cloaths are coverings as the one hides our nakednesse so the other keeps from obscurity The Ancient Philosophers and Aegyptian preists did wear a linnen white robe which distinguished them from others as Pythagoras and
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