The Fame and Confession of the Fraternity of R. C.

THE FAME AND CONFESSION OF THE FRATERNITY OF R: C: Commonly, of the Roſie Croſs.

WITH A Praeface annexed thereto, and a ſhort Declaration of their Phyſicall Work.

By EUGENIUS PHILALETHES.

Jarch: apud Philoſtrat: [〈 in non-Latin alphabet 〉].

Veritas in Profundo.

London, Printed by J. M. for Giles Calvert, at the black ſpread Eagle at the Weſt end of Pauls. 1652.

THE Publiſher to the Reader.

IT is the Obſervation of ſuch as skill Dreams, That to travel in our ſleep a long way, and all alone, is a ſign of Death. This it ſeems the Poet knew: for when the Queen of Carthage was to dye for Love, he fits her with this Melancholy Viſion:

——Longam Incomitata videtur

Ire Viam.——

Now the uſe I make of it, is this: I would be ſo wiſe, as to prognoſticate. I do therefore promiſe my preſent Work not only Life, but Acceptance: for in this my Dream (and I know you will call it ſo) I travel not without Company. There were ſome Gentlemen beſides my ſelf, who affected this Fame, and thought it no Diſparagement to their own: but it was their pleaſure it ſhould receive light at my hands, and this made them defer their own Copies, which otherwiſe had paſt the Preſs. I have, Reader, but little more to ſay, unleſs I tell thee of my Juſtice, and now thou ſhalt ſee how diſtributive it is. The Tranſlation of the Fama belongs to an unknown hand, but the Abilities of the Tranſlator I queſtion not. He hath indeed miſtaken Damaſcus for Damcar in Arabia, and this I would not alter, for I am no Pedant to correct another mans Labours. The Copy was communicated to me by a Gentleman more learned then my ſelf, and I ſhould name him here, but that he expects not either thy thanks or mine. As for the Preface, it is my own, and I wiſh thee the full Benefit of it, which certainly thou canſt not miſs, if thou com'ſt to it with clear eyes, and a purged ſpirit. Conſider that Prejudice obſtructs thy Judgment: for if thy Affections are engag'd▪ though to an Ignis fatuus, thou doſt think it a Guide▪ becauſe thou doſt follow it. It is not Opinion makes Things Falſe or True: for men have deny'd a great part of the World, which now they inhabit: and America as well as the Philoſophers Stone, was ſometimes in the Predicament of Impoſſibilities. There is nothing more abſurd, then to be of the ſame mind with the Generality of Men, for they have entertain'd many groſs Errors, which Time and Experience have confuted. It is indeed our Sluggiſhneſs and Incredulity that hinder all Diſcoveries, for men contribute nothing towards them but their Contempt, or, which is worſt, their Malice. I have known all this my ſelf, and therefore I tell it thee: but what uſe thou wilt make of it, I know not. To make thee what Man ſhould be, is not in my power, but it is much in thy own, if thou know'ſt thy Duty to thy ſelf. Think of it, and Farewell.

E. P.

TO THE Wiſe and Underſtanding READER.

WIſdom (ſaith Solomon) is to a man an infinite Treaſure, for ſhe is the Breath of the Power of God, and a pure Influence that floweth from the Glory of the Almighty; ſhe is the Brightneſs of Eternal Light, and an undefiled Mirror of the Majeſty of God, and an Image of his Goodneſs; ſhe teacheth us Soberneſs and Prudence, Righteouſneſs and Strength; ſhe underſtands the Subtilty of words, and Solution of dark ſentences; ſhe foreknoweth Signs and Wonders, and what ſhall happen in time to come; with this Treaſure was our firſt Father Adam fully endued: Hence it doth appear, that after God had brought before him all the Creatures of the Field, and the Fowls under Heaven, he gave to every one of them their proper names, according to their nature.

Although now through the ſorrowful fall into ſin this excellent Jewel Wiſdom hath been loſt, and meer Darkneſs and Ignorance is come into the World, yet notwithſtanding hath the Lord God ſometimes hitherto beſtowed, and made manifeſt the ſame, to ſome of his Friends: For the wiſe King Solomon doth teſtifie of himſelf, that he upon earneſt prayer and deſire did get and obtain ſuch Wiſdom of God, that thereby he knew how the World was created, thereby he underſtood the Nature of the Elements, alſo the time, beginning, middle, and end, the increaſe and decreaſe, the change of times through the whole Year, the Revolution of the Year, and Ordinance of the Stars; he underſtood alſo the properties of tame and wilde Beaſts, the cauſe of the raigning of the Winds, and minds and intents of men, all ſorts and natures of Plants, vertues of Roots, and others, was not unknown to him. Now I do not think that there can be found any one who would not wiſh and deſire with all his heart to be Partaker of this noble Treaſure; but ſeeing the ſame Felicity can happen to none, except God himſelf give Wiſdom, and ſend his holy Spirit from above, we have therefore ſet forth in print this little Treatiſe, to wit, Famam & Confeſsionem, of the Laudable Fraternity of the Roſie Croſs, to be read by every one, becauſe in them is clearly ſhewn and diſcovered, what concerning it the World hath to expect.

Although theſe things may ſeem ſomewhat ſtrange, and many may eſteem it to be but a Philſophical ſhew, and no true Hiſtory, which is publiſhed and ſpoken of the Fraternity of the Roſie Croſs; it ſhall here ſufficiently appear by our Confeſsion, that there is more in receſſu then may be imagined; and it ſhall be eaſily underſtood, and obſerved by every one (if he be not altogether voyd of underſtanding) what now adays, and at theſe times, is meant thereby.

Thoſe who are true Diſciples of Wiſdom, and true Followers of the Spherical Art, will conſider better of theſe things, and have them in greater eſtimation, as alſo judg far otherwiſe of them, as hath been done by ſome principal Perſons, but eſpecially of Adam Haſelmeyer, Notarius Publicus to the Arch Duke Maximilian, who likewiſe hath made an Extract ex ſcriptis Theologicis Theophrasti, and written a Treatiſe under the Title of Jeſuiter, wherein he willeth, that every Chriſtian ſhould be a true Jeſuit, that is, to walk, live, be, and remain in Jeſus: He was but ill rewarded of the Jeſuits, becauſe in his Anſwer written upon the Famam, he did name thoſe of the Fraternity of the Roſie Croſs, The highly illuminated men, and undeceiving Jeſuits; for they not able to brook this, layd hands on him, and put him into the Calleis, for which they likewiſe have to expect their reward.

Bleſſed Aurora will now henceforth begin to appear, who (after the paſſing away of the dark Night of Saturn) with her Brightneſs altogether extinguiſheth the ſhining of the Moon, or the ſmall Sparks of Heavenly Wiſdom, which yet remaineth with men, and is a Forerunner of pleaſant Phebus, who with his clear and fiery gliſtering Beams brings forth that bleſſed Day, long wiſhed for, of many true-hearted; by which Day-light then ſhall truly be known, and ſhall be ſeen all heavenly Treaſures of godly Wiſdom, as alſo the Secrets of all hidden and unviſible things in the World, according to the Doctrine of our Forefathers, and ancient Wiſemen.

This will be the right kingly Ruby, and moſt excellent ſhining Carbuncle, of the which it is ſaid, That he doth ſhine and give light in darkneſs, and to be a perfect Medicine of all imperfect Bodies, and to change them into the beſt Gold, and to cure all Diſeaſes of Men, eaſing them of all pains and miſeries.

Be therefore, gentle Reader, admoniſhed, that with me you do earneſtly pray to God, that it pleaſe him to open the hearts and ears of all ill hearing people, and to grant unto them his bleſſing, that they may be able to know him in his Omnipotency, with admiring contemplation of Nature, to his honour and praiſe, and to the love, help, comfort and ſtrengthening of our Neighbors, and to the reſtoring of all the diſeaſed.

The Preface.

IF it were the Buſineſs of my Life or Learning, to procure my ſelf that noyſe which men call Fame, I am not to ſeek what might conduce to it. It is an Age affords many Advantages, and I might have the choyce of ſeveral Foundations, whereon to build my ſelf. I can ſee withall, that Time and Imployment have made ſome perſons Men, whom their firſt Adventures did not finde ſuch. This ſuddain Growth might give my Imperfections alſo the Confidence of ſuch another ſtart: but as I live not by common Examples, ſo I drive not a Common Deſign. I have taken a courſe different from that of the World, for (Readers) I would have you know, that whereas you plot to ſet your ſelves up, I do here contrive to bring my ſelf down. I am in the Humor to affirm the Eſſence, and Exiſtence of that admired Chimaera, the Fraternitie of R. C. And now Gentlemen I thank you, I have Aire and Room enough: me thinks you ſneak and ſteal from me, as if the Plague and this Red Croſs were inſeparable. Take my Lord have mercy along with you, for I pitty your ſickly Braines, and certainly as to your preſent State the Inſcription is not unſeaſonable. But in lieu of this, ſome of you may adviſe me to an Aſſertion of the Capreols of del Phaebo, or a Review of the Library of that diſcreet Gentleman of the Mancha, for in your Opinion thoſe Knights and theſe Brothers are equally Inviſible. This is hard meaſure, but I ſhal not inſiſt to diſprove you: If there be any amongſt the Living of the ſame Bookiſh ſaith with my ſelf, They are the Perſons I would ſpeak to, and yet in this I ſhal act modeſtly, I invite them not, unleſs they be at Leaſure.

When I conſider the unjuſt Cenſure and indeed the Contempt, which Magic even in all Ages hath undergone, I can (in my opinion) finde no other Reaſons for it, but what the Profeſſors themſelves are guilty of by Miſ-conſtruction, and this in Reference to a double Obſcurity, of Life and Language. As for their nice (or to ſpeak a better truth) their Conſcientious Retirements, whereby they did ſeparate themſelvs from diſſolute and brutiſh ſpirits, it is that which none can ſoberly diſcommend; nay, it is a very purging Argument, and may ſerve to wipe off thoſe contracted, envious ſcandals, which Time and Man have injuriouſly faſtned on their Memory. For if we reaſon diſcreetly, we may not ſafely truſt the Traditions and Judgement of the World, concerning ſuch perſons who ſequeſtred themſelves from the World, and were no way addicted to the Affairs or Acquaintance thereof. It is true, they were loſers by this Alienation, for both their life and their Principles were croſſe to thoſe of their Adverſaries: They lived in the ſhade, in the calm of Conſcience and ſolitude, but their Enemies moved in the Sun-ſhine, in the Eye of worldly Tranſactions, where they kept up their own Repute with a clamarous Defamation of theſe innocent and contented Eremits. The ſecond Obſtacle to their Fame, was partly the ſimplicity of their ſtyle, which is Scripture-like, and commonly begins like Solomon's Text, with Mi Fili. But that which ſpoil'd all, and made them Contemptible even to ſome degree of miſerie, was a corrupt Delivery of the Notions and Vocabula of the Art: for Magic like the Sun, moving from the Eaſt, carried along with it the Orientall Termes, which our Weſtern Philoſophers who skil'd not the Arabic or Chaldee, &c. did moſt unhappily and corruptly tranſcribe, and verily at this day they are ſo ſtrangely abus'd, it is more then a Task to gueſs at their Original. But this is not all, for ſome were ſo ſingular, as to invent certain Barbarous Termes of their own, and theſe conceited Riddles, together with their Magiſterial way of Writing (for they did not ſo far condeſcend as to Reaſon their Poſitions) made the world conclude them a Fabulous Generation. Indeed this was a ſtrange courſe of Theirs, and much different from that of Triſmegiſtus, in whoſe genuine works there is not one Barbarous ſyllable, nor any point aſſerted, without moſt pregnant and Demonſtrative Reaſons. Certainly Hermes as to his courſe of life was public and princely, in his Doctrine clear and Rational, and hence it was that not onely his own times, but even all ſubſequent Generations were moſt conſtant Tributaries to his Honour. On the contrary (if we may conjecture by Effects) there ſucceeded him in his School certain Melancholy envious Spirits, whoſe obſcure inſcrutable writings render'd their Authors Contemptible, but made way for that new noyſe of Ariſtotle, which men call Philoſophie. I may ſay then of theſe later Magicians what Solinus ſometimes ſaid of thoſe contentious ſucceſſors of Alexander the Great: That they were born, Ad ſegetem Romanae gloriae, non ad Haereditatem tanti Nominis.

It is equally true, That ſome skulking Philoſophers whiles they enviouſly ſuppreſt the Truth, did occaſionally promote a Lye: for they gave way to the Enemies growth, till at laſt the Tares poſſeſt the Field, and then was the true Graine caſt into the Fire. Nor indeed could it be otherwiſe, for this Buſhel being placed over the Light, the Darkneſs of it invited Ignorance abroad: and now ſteps out Ariſtotle like a Pedler with his pack, the Triumphs of whoſe petulant School had but two weak ſupporters, Obſcurity and Envie. Both theſe proceeded from the Malignancie of ſome eminent Authors, whom God had bleſt with Diſcoveries Extraordinary: Theſe to ſecure themſelves and the Art, judged it their beſt courſe to blot out the path, that ſuch as were unworthy might never be able to follow them. It cannot be denyed but this Myſtery and cloud of the letter carried with it both Diſcretion and Neceſſitie, but what ſpoyl'd all was the Exceſs of the Contrivers, for they past all Decencie both in the Meaſure, and the Maner of it. I could be numerous in Examples, and proofs of this kind, but that I hold it ſuperfluous to pauſe at a point which is acknowledged on all Hands. To be ſhort then, this Umbrage and Miſt of their Text required ſome Comment and Clearneſs, but few being able to Expound, the World ran generally to the other ſide and the School-men have got the Day, not by Weight but by Number. This conſidered, it cannot be thought unreaſonable and certainly not unſeaſonable, if a Society conſcious of the Truth, and skil'd in the abſtruſe principles of Nature, ſhall endeavour to rectifie the world: for hitherto we have been abuſed with Greek Fables and a pretended knowledge of Cauſes, but without their much deſired Effects. We plainly ſee, that if the leaſt Diſeaſe invades Us, the School-men have not one Notion, that is ſo much a charm, as to cure Us: and why then ſhould we imbrace a Philoſophie of meer words, when it is evident enough, that we cannot live but by Works. Let us not for ſhame be ſo ſtupid any more, for 'tis a Barbarous Ignorance to maintaine that for Truth which our own dayly Experience can aſſure us to be Falſe. But ſome body will reply, That the Antiquitie of this Peripatiſm may claim ſome Reverence; and we muſt complementally invite it abroad, not churliſhly turn it out of Doors. This in my opinion were to dance before Dagon, as David did before the Ark: to pay that reſpect to a Lye, which is due onely to the Truth, and this is Anſwer ſufficient. As for that Fraternity, whoſe Hiſtory and Confeſſion I have here adventured to publiſh, I have for my own part no Relation to them, neither do I much deſire their Acquaintance: I know they are Maſters of great Myſteries, and I know withal that nature is ſo large, they may as wel Receive as Give. I was never yet ſo laviſh an Admirer of them, as to prefer them to all the World, for it is poſſible and perhaps true, that a private man may have that in his poſſeſſion, wherof they are Ignorant. It is not their title and the noyſe it hath occaſion'd, that makes me commend them; The Acknowledgment I give them, was firſt procured by their Books, for there I found them true Philoſophers, and therefore not Chimaera's (as moſt think) but Men. Their Principles are every may Correſpondent to the Ancient and Primitive Wiſdome, nay, they are conſonant to our very Religion, and confirm every point thereof. I queſtion not but moſt of their Propoſals may ſeem Irregular to common Capacities; but where the Prerogative and Power of Nature is known, there will they quickly fall even, for they want not their Order and Sobriety. It will be expected perhaps, that I ſhould ſpeak ſomething as to their Perſons and Habitations, but in this my cold Acquaintance will excuſe me; or had I any Familiarity with them, I ſhould not doubt to uſe it with more Diſcretion. As for their Exiſtence, (if I may ſpeak like a School-man,) there is great reaſon we ſhould believe it, neither do I ſee how we can deny it, unleſs we grant, that Nature is ſtudied, and Books alſo written and publiſhed by ſome other Creatures then Men. It is true indeed, that their Knowledg at firſt was not purchaſed by their own Diſquiſitions, for they received it from the Arabians, amongst whom it remained as the Monument and Legacy of the Children of the Eaſt. Nor is this at all improbable, for the Eaſtern Countries have been always famous for Magical and Secret Societies. Now am I to ſeek how far you will believe me in this, becauſe I am a Chriſtian; and yet I doubt not but you will believe a Heathen, becauſe Ariſtotle was one.

Take then amongst you a more acceptable Ethnic, I mean Philoſtratus, for thus he delivers himſelf in the life of Apollonius. He brings in his Tyaneus diſcourſing with Prince Phraotes, and amongst other Queſtions propoſed to the Prince, Apollonius asks him, Where he had learnt his Philoſophy, and the Greek Tongue, for amongſt the Indians (ſaid this Greek) there are no Philoſophers? To this ſimple Quaere the Prince replies, [〈 in non-Latin alphabet 〉], and with a notable Sarcaſm, [〈 in non-Latin alphabet 〉], &c. Our Forefathers (ſaid he) did ask all thoſe who came hither in ſhips, if they were not Pirates; for they conceived all the World (but themſelves) addicted to that vice, though a great one: But you Grecians ask not thoſe ſtrangers who come to you, if they be Philoſophers. To this he adds a very diſſolute Opinion of the ſame Grecians, namely, that Philoſophy, which of all Donatives is [〈 in non-Latin alphabet 〉], the Divineſt, ſhould be eſteemed amongſt them as a thing indifferent, and proportionate to all Capacities: And this, I am ſure (ſaith Phraotes to Apollonius) is a kind of Piracy tolerated amongſt you: [〈 in non-Latin alphabet 〉] which being applyed here to Philoſophy, I ſhould make bold to render it Sacriledg. But the Prince proceeds, and ſchools his Novice, for ſuch was Apollonius, who was never acquainted with any one Myſtery of Nature. I underſtand (ſaith he) that amongſt you Grecians there are many Intruders, that injuſtly apply themſelves to Philoſophy, as being no way conformable to it: Theſe uſurp a Profeſſion which is not their own; as if they ſhould firſt rob men of their Clothes, and then wear them, though never ſo diſproportionate; and thus do you proudly ſtradle in borrowed Ornaments. And certainly, as Pirates, who know themſelves liable to innumerable tortures, do lead a ſottiſh and a looſe kind of life: Even ſo amongſt you, theſe Pirates and Plunderers of Philoſophy are wholly given to Luſts and Compotations; and this I ſuppoſe is an Evil that proceeds from the Blindneſs and Improvidence of your Laws. For ſhould any Man-ſtealer be found amongſt you, or ſhould any adulterate your Coyn, theſe were Offences Capital, and puniſhed with Death: But for ſuch as counterfeit and corrupt Philoſophy, your Law corrects them not, neither have you any Magiſtrate ordained to that purpoſe. Thus we ſee in what reſpect the Greek Sophiſtry was with the Indians, and that clamorous Liberty they had to diſtract one another; ſome of them being Epicures, ſome Cynics, ſome Stoics, ſome again Peripatetics, and ſome of them pretended Platonics. It is not to be doubted, but the ſcuffling and ſquabling of theſe Sectaries did at laſt produce the Sceptic, who finding nought in the Schools but Oppoſition and Bitterneſs, reſolved for a new courſe, and ſecured his Peace with his Ignorance.

Phraotes having thus returned that Calumny, which Apollonius bestowed on the Indians, to the Boſom of this conceited Greek, gives him now an Accompt of his own Colledg, I mean the Brachmans, with the Excellent and wholeſom Severity of their Diſcipline. And here I cannot but obſerve the Inſolence of Tyaneus, who being a meer ſtranger in the Indies, notwithſtanding runs into a poſitive Abſurdity, and before he had converſed with the Inhabitants, concludes them no Philoſophers. Theſe bad Manners of his I could (and perhaps not unjuſtly) derive from the Cuſtomary Arrogance of his Country-men, whoſe kindneſs to their own Iſſue diſtinguiſh'd not the Greeks and the Sages: but the reſt of the world they diſcriminated with a certain Sheep-mark of their own, and branded them with the name of Barbarians. How much an Aſperſion this is, we ſhall quickly underſtand, if we attend the Prince in his Diſcourſe, for thus he inſtructs Apollonius. Amongst us Indians (ſaith he) there are but few admitted to Philoſophy, and this is the manner of their Election. At the Age of eighteen years the perſon to be elected comes to the River Hyphaſis, and there meets with thoſe Wiſe men, for whoſe ſake even you alſo Apollonius are come into theſe parts. There he doth publiquely profeſs a very ardent deſire and affection to Philoſophy; for ſuch as are otherwiſe diſpoſed, are left to their own Liberty, to follow what Profeſſion they pleaſe. This done, the next conſideration is, whether he be deſcended of honeſt parents or no; and here they look back even to three Generations, that by the Diſpoſition and Qualities of the Anceſtors, they may gueſs at thoſe of the Child. If they find them to have been men of a known Integrity, then they proceed to his Admiſſion; but firſt they try him, and prove him with ſeveral Tentations. For example, Whether he be naturally modeſt, or rather acts a counterfeit Baſhfulneſs for a time, being otherwiſe impudent and laſcivious: Whether he be ſottiſh and gluttonous, or no: Whether he be of an inſolent bold ſpirit, and may prove Refractory, and diſobedient to his Tutors? Now thoſe that are appointed to examine him, have the skill to read his Qualities in his countenance; for the Eyes diſcover moſt of mens Manners, and in the Brows and Cheeks there are many excellent Indicia, whereby Wiſe men, and ſuch as are skill'd in the Myſteries of Nature, may diſcover our minds and diſpoſitions, as Images are diſcovered in a glaſs. And certainly ſince Philoſophy amongſt the Indians is had in very great Honor, it is neceſſary that thoſe who would know the ſecrets of it, ſhould be tempted and proved by all poſſible Tryals, before ever they be admitted. This was then the Diſcipline of the Brachmans, and indeed of all the Magi in the Election and Proof of their Pupils. But all this was News to Apollonius, and therefore he asks Phraotes, if theſe Wiſe-men, mentioned in his Diſcourſe, were of the ſame order with thoſe, who did ſometimes meet Alexander the Great, and had ſome Conference with him [〈 in non-Latin alphabet 〉], concerning Heaven, for it ſeems they were Aſtrologers. To this the Prince anſwers, that theſe Planet-mongers were the [〈 in non-Latin alphabet 〉], who were a people diſpoſed▪ to the Wars: [〈 in non-Latin alphabet 〉]; And for Knowledg (ſaith he) they make a great Profeſſion of it, but indeed they know nothing that is Excellent. But he proceeds: [〈 in non-Latin alphabet 〉] ▪ &c. Thoſe Wiſe-men (ſaith he) who are truly ſuch, dwell between the River Hyphaſis and Ganges, into which place Alexander never came, not that he durſt not attempt it, [〈 in non-Latin alphabet 〉] ▪ but as I think (ſaith the Prince) the Reverence due to their Myſteries kept him off. To this he adds, that Alexander knew the River Hyphaſis was paſſable, and that he might with eaſe beleagure the City, wherein theſe Magi did dwell; [〈 in non-Latin alphabet 〉], but their Tower (ſaith he) had he brought with him a thouſand ſuch Souldiers as Achilles was, and three thouſand ſuch as Ajax, he could never have taken it. To this he gives his Reaſon, namely, that the Magi did not make any ſallies to beat off their Enemies, but keeping quietly within their gates, they deſtroyed them with Thunder and Lightening. Here was a ſtory might have ſtartled Apollonius, who knew not the power of Gun-powder, but in theſe our days there is nothing more familiar and credible. But notwithſtanding the Improvements of this fatal Invention are not known even to the preſent Generations, for the Pyrography of Cornelius Agrippa, and the Powder of Friar Bacon were never yet brought to the Field. And now let us hear the Friar himſelf, who diſcourſing of ſeveral wonderful Experiments, tells us amongst the reſt of a ſecret Compoſition, which being form'd into Pills, or little Balls, and then caſt up into the Air, would break out into Thunders and Lightenings, more violent and horrible then thoſe of Nature. Praeter vero haec (ſaith he) ſunt alia ſtupenda Naturae: nam Soni velut Tonitrûs & Coruſcationes poſſunt fieri in Aere: imo majori horrore quam illa quae fiunt, per Naturam. Nam modica materia adaptata, ſcilicet ad quantitatem unius pollicis, ſonum facit Horribilem, & Coruſcationem oſtendit vehementem: et hoc fit multis modis, quibus Civitas, aut Exercitus deſtruatur. Mira ſunt haec, ſi quis ſciret uti ad plenum in debitâ quantitate & materiâ. Thus he. But let us return to Apollonius, for now he trots like a Novice to the River Hyphaſis, and carries with him a Commendatory Letter to the Brachmans, having requeſted the Prince to tell them he was a good Boy. Here theſe admirable Eaſtern Magicians preſent him with ſuch Rarities as in very truth he was not capable of. Firſt of all they ſhew him (as Philoſtratus deſcribes it) a certain Azure, or Sky-colour'd Water, and this Tincture was extreamly predominant in it, but with much Light and Brightneſs. This ſtrange Liquor (the Sun ſhining on it at Noon) attracted the Beams or Splendor to it ſelf, and did ſink downwards, as if coagulated with the Heat, but reflected to the Eyes of the Beholders a moſt beautiful Rain-bow. Here we have a perfect Deſcription of the Philoſophers Mercury, but there is ſomthing more behind. Apollonius confeſseth how the Brachmans told him afterwards, that this Water was [〈 in non-Latin alphabet 〉], a certain ſecret Water, and that there was hid under it, or within it, [〈 in non-Latin alphabet 〉], a Blood-red Earth. In a word, they told him that none might drink, or taſte of that Liquor, neither was it drawn at all for any ordinary uſes. After this moſt myſterious Water, they ſhew him alſo a certain myſterious Fire, and here for my part I do not intend to comment. From this Fire he is brought to certain Tubs, or ſome ſuch Veſſels, whereof the one was called the Veſſel of Rain, and the other the Veſſel of Winds: all which are moſt deep and excellent Allegories. But theſe Rarities imply no more then the Rudiments of Magic. Let us now come to the Medecine it ſelf, and the admirable Effects thereof. The Brachmans (ſaith Apollonius) anointed their Heads [〈 in non-Latin alphabet 〉], with a gummy Medicine, and this made their Bodies to ſteam at the pores, and ſweat in that abundance, as if (ſaith he) they had purged themſelves with Fire. This is enough to prove them Philoſophers. And now let us ſee what kind of Habitation they had, and how much a parallel it is to that place or dwelling of R. C. which his Followers call Locus S. Spiritus. The Wiſe-men (ſaith Apollonius) dwelt on a little Hill, or Mount, and on the Hill there reſted always a Cloud, in which the Indians hous'd themſelves (for ſo the word ſignifies,) and here did they render themſelves viſible or inviſible, at their own will and diſcretion. This Secret of Inviſibility was not known to the Dutch Boor, nor to his Plagiary, the Author of the Manna: but the Fraternity of R. C. can move in this white Miſt. Ut nobiſcum autem convenias (ſay they) neceſſe eſt hanc lucem cernas, ſine enim hac luce, Impoſſibile eſt nos videre, niſi quando volumus. But Tyaneus tells us ſomething more; namely, that the Brachmans themſelves did not know whether this Hill was compaſſed about with Walls, or had any Gates that did lead to it, or no; for the Miſt obſtructed all Diſcoveries. Conſider what you read, for thus ſome body writes concerning the Habitation of R. C. Vidi aliquando Olympicas domos, non procul à Fluviolo & Civitate notâ, quas S. Spiritus vocari imaginamur. Helicon eſt de quo loquor, aut biceps Parnaſſus, in quo Equus Pegaſus fontem aperuit perennis aquae adhuc ſtillantem, in quo Diana ſe lavat, cui Venus ut Pediſſequa, & Saturnus ut Anteambulo, conjunguntur. Intelligenti nimium, Inexperto minimum hoc erit dictum. But to clear the Proſpect a little more, let us hear Apollonius in a certain ſpeech of his to the Aegyptians, deſcribing this Elyſium of the Brachmans: [〈 in non-Latin alphabet 〉] I have ſeen (ſaith he) the Brachmans of India dwelling on the Earth, and not on the Earth: they were guarded without Walls, and poſſeſsing nothing, they enjoyed all things. This is plain enough, and on this Hill have I alſo a deſire to live, if it were for no other Reaſon, but what the Sophiſt ſometimes applyed to the Mountains: Hos primum Sol ſalutat, ultimoſque deſerit. Quis locum non amet, dies longiores habentem? But of this place I will not ſpeak any more, leſt the Readers ſhould be ſo mad, as to entertain a ſuſpicion, that I am of the Order. I ſhal now therfore proceed to the Theory of the Brachmans, and this only ſo far as their Hiſtory will give me leave. I find Jarchas then ſeated in his Thone, and about him the reſt of his Society, where having firſt placed Apollonius in the Seat Royal of Phraotes, Jarchas welcomes him with this unconfined Liberty: [〈 in non-Latin alphabet 〉] Propound (ſaid he) what Queſtions thou wilt, for thou art come to Men that know all things. Here Tyaneus puts in, and very wiſely asks them, What Principles the World was compounded of? To this the Brachmans reply, It was compounded of the Elements. Is it made then (ſaith Apollonius) of the four Elements? No (ſaid the great Jarchas) but of Five. Here the Grecian is puzzled; for beſides Earth (ſaith he) and Water, Air and Fire, I know not any thing: What then is this fifth Subſtance? It is (ſaith Jarchas) the Aether, which is the Element of Spirits: for thoſe Creatures which draw in the Air, are Mortal; but thoſe which draw in the Aether, are Immortal. And here I cannot but obſerve the groſs Ignorance of Apollonius, who being a profeſt Pythagorean, had never heard of the Aether, that famous Pythagorean Principle.

But let us come to his ſecond Queſtion, which of all others doth moſt betray his weakneſs and inſufficiency. He requeſts Jarchas to inform him, Which of the Elements was firſt made? To this Abſurdity the learned Brachman anſwers like himſelf: They were made (ſaid he) all at once; and he gives this Reaſon for it, Becauſe no living Creature is generated [〈 in non-Latin alphabet 〉], by peece-meals. This was a wholeſom and a rational Tenet, for the Chaos was firſt made, and in that all the Elements at one and the ſame Inſtant, for the World was manifeſted, and brought out of the Chaos, like a Chick out of an Eg. To this Apollonius replies like a pure Sophiſter: And muſt I think then (ſaith he) that the World is a living Creature? [〈 in non-Latin alphabet 〉] (ſaith Jarchas) [〈 in non-Latin alphabet 〉] Yes verily, if you reaſon rightly, for it giveth Life to all things. Shall we then (ſaith Tyaneus) call it a Male, or a Female Creature? Both, ſaid the wiſe Brachman: [〈 in non-Latin alphabet 〉] For the World being a Compound of both Faculties, ſupplies the Office of Father and Mother in the Generation of thoſe things that have life. We are now come to Apollonius his laſt Philoſophical Quere, and ſorry I am that he had not the wit to propound either more or better Queſtions, but we muſt take them as they are. He asks Jarchas, whether the Earth or the Sea did exceed in quantity? To this the Indian replies, that if he only conſider'd the Mediterranean, or ſome other particular Channel, the Earth without queſtion did exceed: but if you ſpeak (ſaid he) [〈 in non-Latin alphabet 〉], concerning Humidity, or Moiſture in general, then verily the Earth is much leſſer then the Water, for it is the Water that bears up the Earth. This indeed is ſound Reaſon, and conformable both to Scripture and Nature: for the very Spirit that animates and ſupports the Univerſe, hath his Habitation in the Water.

And now I ſuppoſe it is apparent to the underſtanding Readers (for others I would not have) that the Brachmans were not a fabulous, ſuperſtitious Society, but men of a ſevere Doctrine, whoſe Principles were anſwerable to the very Rigour of Nature, and did not wanton beyond her Law. I could wiſh Apollonius had been more able to deal with them, but ſo ſhort was he of Philoſophy, that he knew not what to ask them, and that ample Liberty which they gave him, was all of it to no purpoſe. This is clear to ſuch as know any thing out of his former Queries, which we have already mentioned: but if we look on the reſt of his Problems, they are moſt of them but ſo many Hiſtorical Fables, which he brought with him out of Greece, and now he begins to ſhake his Budget. The firſt thing comes out, is the [〈 in non-Latin alphabet 〉], a Monſter, which Mandevil could never meet withall: and then he queſtions Jarchas [〈 in non-Latin alphabet 〉], concerning a certain Water of the colour of Gold, and this indeed might ſignifie ſomething, but that he underſtood it literally, of common, ordinary Well-ſprings: and therefore Jarchas tells him, that he never heard of his Martichora, neither was it ever known, that any Fountains of golden Waters did ſpring in India. But this is not all: In the Rear of this ſtrange Beaſt march the Pygmies, the Sciapodes, and the Macrocephali: to which might be added all the Animals in Lucian's Hiſtory. But as we commonly ſay, that there is no Smoak without ſome Fire, ſo amongst theſe forreign Fables came in ſome Indian Allegories, and probably the Brachmans themſelves had given them out, at once to declare and obſcure their Knowledg. Theſe Allegories are but two, and Jarchas inſiſts much upon them, beſides a ſolemn Acknowment: [〈 in non-Latin alphabet 〉], There is no reaſon (ſaid he) but we ſhould believe there are ſuch Things. The firſt of theſe two Myſteries is the Pantarva, which Ficinus corruptly tranſcribes Pantaura, and of this Apollonius deſired to know the Truth; namely, if there was ſuch a Stone at all, and whether it was enriched with ſo ſtrange a Magnetiſm, as to attract to it ſelf all other precicious Stones? This Queſtion the Brachman ſatisfies experimentally, for he had this goodly Stone about him, and favour'd Apollonius with the ſight thereof. But for our better Information, let us hear Jarchas himſelf deſcribe it, for he doth it ſo fully, that a very ordinary Capacity may go along with him. This Stone (ſaith he) is generated in certain earthy Caverns, ſome four yards deep, and hath in it ſuch abundance of Spirit, that in the place of its Conception, the Earth ſwells up, and at laſt breaks with the very Tumor. But to look out this Stone, belongs not to every Body, for it vaniſheth away, unleſs it be extracted with all poſsible Caution; only we that are Brachmans, by certain practiſes of our own, can find out the Pantarva. Theſe are the words of Jarchas, where you ſhall obſerve, That he hath confounded the firſt and ſecond Generation of the Stone, it being the Cuſtom of the Philoſophers never to expreſs their Myſteries diſtinctly. The ſecond Birth then he hath fully and clearly diſcovered, for when the Philoſophers firſt Earth is moiſtened with its own milk, it ſwells, being impregnated with frequent Imbibitions, till at laſt it breaks, and with a ſoft heat ſublimes; and then aſcends the Heavenly Sulphur, being freed from his Hell, for it leaves behind the Binarius, or Terra Damnata, and is no more a Priſoner to that Droſs. This firſt heavenly Sulphur is commonly called Petra ſtellata, & Terra Margaritarum: but Raymund Lully calls it Terram Terrae, and in a certain place he deſcribes it thus: Haec eſt Tinctura (ſaith he) quae a vili Terrâ ſe ſpoliat, & aliâ multum nobili reinduit ſe. But elſewhere preſcribing ſome Caveats for the Rorid Work, he expreſly mentions the firſt and ſecond Sulphurs, commonly called Sulphura de Sulphuribus. Hoc (ſaith he) intelligitur de Terrâ, quae non eſt ſeparata a Vaſe, de Terra Terrae. This is enough to prove the Affinity of the Pantarva, and the Philoſophers Stone: Let us now return to Jarchas, for he proceeds in his Inſtructions, and Apollonius hears him to no purpoſe. The Pantarva (ſaith he) after night diſcovers a Fire as bright as day, for it is fiery and ſhining: but if you look on it in the day-time, it dazles the eye with certain gleams or Coruſcations. Whence this Light came, and what it was, the Brachman was not ignorant of: [〈 in non-Latin alphabet 〉]. That Light (ſaid he) which ſhines in it, is a Spirit of admirable Power; for it attracts to it ſelf all things that are near it. And here he tells Tyaneus, that if precious Stones were caſt into the Sea, or into ſome River, and this too confuſedly, as being far ſcattered and diſperſed one from another; yet this Magical Stone being let down after them, would bring them again together; for they would all move towards the Pantarva, and cluſter under it, like a ſwarm of Bees. This is all he tells him; but in concluſion he produceth his Pantarva, in plain terms he ſhewed him the Philoſophers Stone, and the miraculous Effects thereof. The ſecond Secret which Apollonius ſtumbled on, for he knew it not as a Secret, was the Gold of the Gryphons, and this alſo Jarchas doth acknowledg, but I ſhall forbear to ſpeak of it, for I hold it not altogether convenient.

It is time now to diſmiſs Apollonius, and his Brachmans, and this I will do; but I ſhall firſt prevent an Objection, though a ſorry one, for Ignorance makes uſe of all Tools. It will be ſaid perhaps, I have been too bold with Apollonius, who, in the opinion of many men, and ſuch as would be thought learned, was a very great Philoſopher. To this I anſwer, that I queſtion not any mans learning: let them think of themſelves as they pleaſe; and if they can, let them be anſwerable to their thoughts: But as for Apollonius, I ſay, the noiſe of his Miracles, like thoſe of Xavier, may fill ſome credulous ears, and this ſudden Larum may procure him Entertainment: but had theſe Admirers peruſed his Hiſtory, they had not betray'd ſo much weakneſs, as to allow him any ſober Character. It is true, Philoſtratus attributes many ſtrange performances to him, as that he ſhould raiſe the Dead, free himſelf from Priſon, and ſhake off his Chains, with as much Divinity as S. Peter himſelf: Nay, that pleading with Domitian in a full Senate, he ſhould ſuddenly vaniſh away, and be tranſlated in a moment from Rome to Puteoli. Truly theſe are great effects; but if we conſider only what Philoſtratus himſelf will confeſs, we ſhall quickly find that all theſe things are but his Inventions. For in the Beginning of his Romance, where he would give his Readers an Accompt of his Materials, and from what hands he received them, he tells us, that Damis, who was Apollonius his fellow-traveller, did write his Life, and all the Occurrences thereof: but theſe Commentaries of Damis (ſaith he) were never publiſhed by Damis himſelf, only a friend of his, a Some-body, [〈 in non-Latin alphabet 〉], a certain familiar of Damis did communicate them [〈 in non-Latin alphabet 〉], to Julia the Queen. And here Philoſtratus tells me, that this Queen commanded him to tranſcribe theſe Commentaries. It ſeems then they were originally written in the Greek, and Philoſtratus is a meer Tranſcribler, and no Author. This I cannot believe, for Damis was an Aſſyrian, and, as he himſelf confeſſeth, a very ignorant perſon, and altogether illiterate: but meeting with Apollonius, [〈 in non-Latin alphabet 〉], and converſing with the Greeks, he alſo was almoſt made a Grecian, but not altogether, not ſo learned a Grecian as to write Hiſtories, and in a ſtile like that of Philoſtratus. But this is not all: Our Author tells us of one Maeragenis, who had formerly written the Life of Apollonius in four Books: but this fellow (ſaith he) was ignorant of the Performances or Miracles of Tyaneus. And what follows this Ignorance? [〈 in non-Latin alphabet 〉] ▪ We muſt not therefore believe Maeragenis. And why not I beſeech you? Becauſe forſooth he lived near, if not in the days of Apollonius, but never heard of thoſe monſtrous fables which Philoſtratus afterwards invented. We muſt then believe Philoſtratus himſelf, for he is the [〈 in non-Latin alphabet 〉], not the familiar friend, but the familiar ſpirit of Apollonius: it was he indeed that wrought all theſe Wonders, for Apollonius himſelf never wrought any. Now for the Learning of this Tyaneus (ſince it is the pleaſure of ſome men to think him learned) I muſt confeſs for my part I cannot find it. The Philoſophy that he pretended to, was that of Pythagoras, for thus he rants it to Vardanes the Babylonian: [〈 in non-Latin alphabet 〉], &c. I am a Maſter (ſaith he) of the Wiſdom of Pythagoras the Samian, he taught me the true form of worſhipping the gods, and who of them are viſible, who inviſible, and how I may come to ſpeak with them. How true this is, we may eaſily know, if we look back on his Education. His Tutor in the Pythagorean Principles was one Euxenus, a not able Sot, and a meer Ignorant, as Philoſtratus tells us. He was (ſaith our Author) an Epicure in his courſe of life; and for his Learning, he could only repeat ſome ſentences of Pythagoras, but did not underſtand them: and therefore he compares him to certain Mimic Birds, who are taught their [〈 in non-Latin alphabet 〉], and their [〈 in non-Latin alphabet 〉], but know not what the words ſignifie. Now what Inſtructions he was like to receive from this man, let any indifferent Reader judg. But we have ſomething more to ſay: for if Apollonius when he was at Babylon, could converſe with the gods, why did he afterwards deſire to be taught of men? For when he comes to India, he requeſts the Brachmans to teach him the Art of Divination. Certainly, had he been familiar with Angels and Spirits, he had not troubled them with ſuch a Queſtion. Theſe indeed are the ſlips of Philoſtratus, who had the Art of Lying, but wanted the Art of Memory. In another place he tells us, that Apollonius underſtood [〈 in non-Latin alphabet 〉], all the Languages that men did ſpeak, and which is more miraculous, even their ſecret Cogitations. This is much indeed, but ſhortly afterwards he forgets theſe ſtrange perfections: for when he brings him to Phraotes, that ſerious Eaſtern Prince, there doth he uſe an Interpreter; for Tyaneus, who formerly underſtood all languages, could not underſtand the language of the Prince; and ſo far was he from knowing his ſecret thoughts, that he did not know in how many languages he could expreſs thoſe thoughts: for when the Prince was pleaſed to expreſs himſelf in the Greek Tongue, Tyaneus was quite dejected, and did much wonder how he came to be a Maſter of that Dialect. Now if any man will ſay, that the Brachmans did impart their Myſteries to him, it is apparent enough they did not. This is it which even Damis tells us: for Apollonius (ſaith he) requeſted nothing of the Brachmans, but certain Divinatory Tricks, by which he might foretell things to come. And here Jarchas takes occaſion to diſcourſe with him about Revelations, for he ſpeaks not of any Prognoſticating Knacks, which this Greek did look after. He tells him then, that he judg'd him a moſt happy man, who could obtain any Fore-knowledg at the hands of God, and preach that to the Ignorant, which he did already foreſee. As for Rules to divine by, he preſcribes not any, for it was too groſs an Error for ſuch a Philoſopher as Himſelf: He only tells him, That he ſhould lead a pure life, and keep himſelf ſpotleſs from the Fleſh. One paſſage indeed there is, which I cannot omit: Jarchas informs Apollonius, that of all Gifts imparted to Man by Revelation, [〈 in non-Latin alphabet 〉]; The chiefeſt (ſaid he) is the Gift of Healing, or Medicine. But this Heavenly, and moſt Beneficial Truth, Apollonius was not ſenſible of: for he was ſo great a ſtranger to the Secrets of Nature, that he did not know what to ask for. For my own part, if I durſt think him a Philoſopher, I ſhould ſeat him with the Stoics; for he was a great Maſter of Moral Severities, and this is all the Character I can give him. As for Philoſtratus, if we were not even with him, I ſhould think he had much abuſed us: for when he pen'd his Hiſtory, he allow'd us no Diſcretion, who were to come after him. I could be ſorry for ſome Abſurdities he hath faſtened on Jarchas, did not the Principles of that glorious Brachman refute them. What they are, I ſhall not tell you, for I am confin'd to a Preface, and cannot proportion my Diſcourſe to the deſerts of my Subject.

And here ſome Critic may drop his Diſcipline, and bid me face about, for I am wide of my Text, the Society of R. C. I have indeed exceeded in my ſervice to the Brachmans, but in all that there was no Impertinency. I did it, to ſhew the Conformity of the old and new Profeſſors: and this is ſo far from Digreſſion, I can think it near a Demonſtration. For when we have Evidence that Magicians have been, it is proof alſo that they may be; ſince it cannot be denyed, but Preſidents exclude Impoſſibility. I hold it then worth our obſervation, that even thoſe Magi, who came to Chriſt himſelf, came from the Eaſt: but as we cannot prove they were Brachmans, ſo neither can we prove they were not. Now if any man will be ſo croſs, as to contend for the Negative, he ſhall have my thanks for the advantage he allows me; for then it muſt follow, that the Eaſt afforded more Magical Societies then one. But this point I need not inſiſt on: for the learned will not deny, but Wiſdom and Light were firſt manifeſted in the ſame parts, namely, in the Eaſt, where the firſt Man planted: and hence did the World receive not only their Religion, but their Philoſophy, for Cuſtom hath diſtinguiſhed thoſe Two. From this Fountain alſo, this living, Oriental One, did the Brothers of R. C. draw their wholeſom Waters: for their Founder received his Principles at Damcar in Arabia, as their Fama will inſtruct you at large. It was not amiſs then, if I ſpent my hour in that bright Region, and payd a weak Gratitude to thoſe Primitive Benefactors: for 'tis a Law with me, Qui aquam hauris, puteum corona. But that I may come at laſt to the Subject intended, I ſhall confeſs for my part, I have no acquaintance with this Fraternity as to their Perſons; but their Doctrine I am not ſo much a ſtranger to. And here, for the Readers ſatisfaction, I ſhall ſpeak ſomething of it, not that I would diſcover or point at any particulars: for that's a kindneſs (as they themſelves profeſs) which they have not for any man, niſi abſumpto Salis Modio, till they firſt eat a Buſhel of Salt with him. They tell us then, that the Fire and Spirit of God did work upon the Earth and the Water; and out of them did the Spirit extract a pure clear Subſtance, which they call the Terreſtrial Heaven: in this Heaven the Spirit (ſay they) ſeated himſelf, impreſsing his Image therein: and out of this Heavenly clarified Extract, impregnated with the Influx and Image of the Spirit, was form'd that moſt noble Creature, whom we call MAN. This firſt matter of Man (as they deſcribe it) was a liquid tranſparent Salt, a certain bright Earth, purified by a ſupernatural Agent, and temper'd with a ſtrange unctuous Humidity, enlightened with all the Tinctures of the Sun and Stars. It was and is the Minera of all Creatures; and this Society doth acknowledg it to be their very Baſis, and the firſt Gate that leads to all their Secrets. This Earth or Water (call it which you will, for it is both) naturally produceth their Agent, but it comes not to their hands without Art. By their Agent I underſtand their Fire, commonly called Mas Aquae, Vulcanus, Sol inviſibilis, Filius Solis, Aſtrum inferius, Faber occultus, Intrinſecus; with a thouſand other names. It is ſans all Metaphors [〈 in non-Latin alphabet 〉] and that I may ſpeak Truth even in the phraſe of Ariſtotle, it is [〈 in non-Latin alphabet 〉]. This is that Fire which Zoroaſter calls [〈 in non-Latin alphabet 〉]. In plain terms, it is the Tincture of the Matrix, a fiery, radiant Soul, that calls up another Soul like it ſelf: for it awakes the Anima of the Mercury, which is almoſt drown'd in a cold and phegmatic Lethe. And here Reader, let it be thy Endeavor to underſtand the Philoſophers: for they tell us, that God at firſt created the Chaos, and afterwards divided it into three Portions. Of the firſt he made the Spiritual World, of the ſecond the Viſible Heavens, and their Lights; but the third and worſt part was appointed for this Sublunary Building. Out of this courſe and remaining Portion he extracted the Elemental Quinteſſence, or firſt Matter of all Earthly Things, and of this the four Elements (for there is ſuch a bold Arithmetic) were made. Now Reader gueſs, if thou doſt know the Matter, for it may be thou art one of thoſe whe conceive themſelves to be Some-body. I tell thee this Theory is Raymund Lully's, and if thou canſt make nothing of it, I can without a figure tell thee how wiſe thou art. There are in the World as many ſorts of Salts, as there are Species, and the Salts differ as the Species do, namely, Eſſentially; for the Specific Forms lie in the Salt. Now learn of me, that there is no true Phyſic, but what is in Salt: for Salt was never known to putrifie, nay it hinders Putrifaction and Corruption in all things, and what hinders Corruption, hinders all Diſeaſes. Now it is evident to all the World, that Salt hinders Corruption, and a Solution of the parts, and this not only in living Things, but even in dead Bodies: for if they be ſeaſon'd with Salt, then are they preſerved, and Corruption comes not as them. It is to be obſerved, that Virgil in the Cure of Aeneas brings in his Mother Venus with a Panacca, or an Univerſal Medicine:

This word is much abuſed by certain Alchimiſts, as they call themſelves: but Servius upon the Place tels us, it is Nomen mirè compoſitum, and he obſerves out of Lucretius, that the Panacea was Salt. It is true, that if we could putrifie Salt, it would diſcover all the Myſteries of Nature, for it hath all the Tinctures in it: but to deſtroy this ſubſtance, is a hard task, for he that would do it, must do ſomething more, then Death can do, for even her Prerogative comes not ſo far. Howſoever it cannot be denyed, but ſome Wiſe men have attain'd to the putrifaction of Salts, but this Key they received from God, and it is the great Secret of their Art. What I admire moſt in it, is this: That when it is kil'd, it dyes not, but recovers to a better life, which is a very ſtrange priviledge. On the contrary, if ſome Animal dyes, if an Herb withers, or if ſome mettal be calcin'd and the parts thereof truly ſeparated, we can never reſtore them again: but this Myſtical ſubſtance, this Root of the world, if you bring his parts together, after they are ſeparated, then will not he be quiet, but run from one Complexion to another, from this Colour to that: as from Green to Red, from Red to Black, from Black to a Million of Colours, and theſe miraculous Alterations will not ceaſe, till he hath work'd out his own Reſurrection, and hath clearly brought himſelf to a Super-natural Temperature. I ſay then that Salt is the true Grain, the Seed not onely of this world, but of the next, and it is the Myſtery that God hath made. It is a living water, wherein there dwels a divine Fire, and this Fire binds the parts thereof to himſelf, coagulates them, and ſtops their flux, and Salt is the water, that wets not the Hand. This Fire is the life, and therefore it hinders Death; nay it is ſuch a preſervative againſt it, that the very groſs Body of Salt prevents Corruption, whereſoever it comes. But if any man would fully know the power of this Fire, let him wiſely and effectually diſlodge him, let him deſtroy his Habitation, and then he ſhall ſee, what courſe this Artiſt will take, to repair his own Houſe. Do not think now that I ſpeak of common Salts, though I confeſs they are great Medicines, if rightly prepared.

I told thee formerly, there were ſeveral ſorts of Salts, and here I would have thee ſtudy leſt thy labours ſhould end with that Complaint of the Chimiſt in Sendivogius: Lapidem (ſaith he) amiſſum deplorabat, & maximè condolebat, quod Saturnum non interrogaverit, quale SAL hoc fuerit, cum tot varia Genera Salium reperiantur. I ſhall adviſe thee then to conſider the ſeveral Diviſions of the Chaos, which I have formerly mention'd out of Raymund Lully, for the matter as it is there deſcrib'd, is not ſubject to many Complexions, and therefore thy Miſtakes cannot be many. And now let us touch at the Treaſures of our Saltiſh liquor, and our liquid Salt. Veniamus quaeſo (ſaith one) ad illum ſpiritûs, ſeu Aquae gradum, qui nobis ſenſibilior, magiſque familiaris eſt; Naturaeque aereae veſtigia diligenti Inquiſitione ſcrutemur, in cujus Occulto mirabilia deliteſcunt: videlicet, Angeli omnium Generum, Formae rerum inferiorum Eſſentificae, Humidum radicale cujuſque Viventis, Ignis ſpiſſi Nutrimentum, Admirabiles Meteororum apparitiones, ventorum cujuſque Anguli violentae Irruptiones, & infinita alia Myſteria. And now perhaps thou doſt begin to bleſs thy ſelf: for is it poſſible (ſayſt thou) that any bodily ſubſtance ſhould incloſe ſuch Myſteries as theſe? In this, my Friend, thou haſt thy Liberty: trouble not thy ſelf about it, for thy faith will add nothing to it, and thy Incredulity cannot take any Thing from it. This onely thou ſhalt do, be pleaſed to give way to my ſaucineſs: for I muſt tell thee, I do not know that Thing, which I may call Impoſſible. I am ſure there are in Nature powers of all ſorts, and anſwerable to all Deſires: and even thoſe very powers are ſubject to Us. Behold, I will declare unto thee their Generation, and their ſecret Deſcents even to this Earth. It is moſt certain that God works by the Idea's of his own minde, and the Idea's diſpence their Seals, and communicate them dayly to the Matter. Now the Anima Mundi hath in the fixed ſtarrs, her particular Forms, or Seminal Conceptions anſwerable to the Idea's of the Divine minde: and here doth ſhe firſt receive thoſe ſpiritual Powers and Influences, which originally proceed from God. From this place they are conveyed to the Planets, eſpecially to the Sun and Moon; and theſe two great Lights impart them to the Air, and from the Air they paſs down to the Belly or Matrix of the Earth in prolific, ſpirited Winds and Waters. Seeing then that the Viſible Heavens receive the Brightneſs of the Spiritual World, and this Earth the Brightneſs of the Viſible Heavens, why may not we find ſomething on Earth, which takes in this Brightneſs, and comprehends in it ſelf the Powers of the two ſuperior Worlds? Now if there be ſuch a Subject to be found, I ſuppoſe it will not be denyed, but the Powers of the Angelical and Celeſtial Worlds are very ſtrange Powers, and what that is which they cannot do, is hard to determine. The Subject then is the Salt I have ſpoken of formerly, it is the Body of the Univerſal Spirit, [〈 in non-Latin alphabet 〉]. It is the Sperm of Nature, which ſhe prepares for her own Light, as if we ſhould prepare Oyl for a Lamp. A ſtrange Subſtance it is, but very common, and of ſome Philoſophers moſt properly called, Salina virens, & Mirabilis. And here it will not be amiſs to ſpeak ſomething of the Cabaliſts Linea viridis, or green Line, a Myſtery not rightly apprehended even by ſome of the Mekkubalim, but certainly the Modern Rabbins know it not at all. It is the laſt Midah or Propriety of the Sephiroths, for it receives and includes all the Influences of the Sphirſtical Order. It compaſſeth the Heavens, and in them the Earth, like a green Rain-bow, or one vaſt Sphere of Viridity, and from this Viridity the divine Influences are ſhowr'd down like Rain through the Aether into the Globes of the fixed Stars: for what the Air is to the Globe of the Earth, ſuch is the Aether to the Globes of the Stars, and here lies a Secret of the Mekkubalim, for they tell us, there is a double Venus, in duplici Aere. But of this enough. I will now ſpeak of the Philoſophers Secret, and bleſſed Viridity, which is to be ſeen and felt here below. It is the Proteus of the old Poets; for if the Spirit of this green Gold be at Liberty, which will not be till the Body is bound, then will he diſcover all the Eſſences of the Univerſal Center.

But this is Poetry: let us now hear the ſame Scene deſcribed by a moſt excellent, and withall a ſevere Profeſſor of Philoſophy. Ubi vero ſpiritus (ſaith he) exceſſit è fragilibus, per quos ſparſus erat, meatibus, eſtque ab omni prorſum Colluvie purgatus, in infinitas ſeſe attollit formas; modo in Herbam, modo in Lapidem, aut in Inſolitum quoddam Animal: Interdum in Aequor, aut Unionem, aut Gemmam, aut Metallum: dulceque rubentibus jam Flammis emicans, in multas ſtatim colorum Myriadas tranſit, vivitque portentorum ſemper Effector, ac Magus, iſto nequaquam fatiſcens labore, ſed vigore ac viribus indies adoloſcens. Thus he: And now Reader I muſt tell thee, that all theſe Miracles grow out of a certain Earth, a ſoft red Clay, which is to be found every where. It may be thou art much troubled at theſe Appearances which I have mentioned, but what wilt thou ſay to Jamblichus, who tells us ſeriouſly, that this Earth will attract Angels, I mean good Spirits? for ſo did he. But let us hear this Auditor of Anebo, for thus he writes from Aegypt to Porphyrius. Omnium prima (ſaith he) & Antiquiſſima Entia, in Ultimis quoque ſubrutilant, Immaterialiaque principia materialibus adſunt. Nemo itaque miretur, ſi quam materiam eſſe dicimus puram, atque Divinam. Nam ipſa quoque materia, quum ab Opifice, Patreque Omnium facta ſit, merito perfectionem ſui quandam acquiſivit, aptam ad Deos ſuſcipiendos. Quinetiam quum nihil prohibet ſuperiora Lumen ſuum ad Inferiora diffundere: neque igitur materiam permittunt expertem fore Superiorum. Quapropter quantumcunque materiae perfectum, & purum eſt, atque deiforme, ad Deorum ſuſceptionem non eſt ineptum. Nam quum oportuerit etiam Terrena nullo modo Divinae Communionis expertia fore, ipſa quoque TERRA divinam quandam portionem ſuſcepit, ad capiendos Deos ſufficientem. Non ergo fas eſt omnem, Materiam deteſtari, ſed ſolam, quae Diis fuerit aliena; Propriam vero ad illos decet eligere, utpote quae conſentire poſſit: Neque enim aliter Terrenis locis, & hominibus hic habitantibus, poſſeſſio, portiove ulla ex Divinis contingere poteſt, niſi TALE quiddam prius factum fuerit FUNDAMENTUM. Arcanis itaque Sermonibus credendum eſt, Teſtantibus a DEIS per Beata Spectacula, Traidtam fuiſſe MATERIAM QUANDAM, Haec ergo illis ipſis Tradentibus cognata eſt. Talis ergo Materia Deos excitat, ut ſe demonſtrent, &c. Theſe are the words of Jamblichus, in that profound Diſcourſe of his, where he gives Porphyrius an Accompt of the Aegyptian, Caldean, and Aſſyrian Myſteries. I know the Philoſophical Earth diſcovers not thoſe Forms I have ſpoken of in the common, ordinary Proceſs, which if any man knows, I ſhall not therefore call him a Philoſopher. There are ſeveral ways to uſe this Myſtery, both firſt and laſt: and ſome of them may be communicated, but ſome not. To conclude, I ſay, that this clarified Earth is the Stage of all Forms, for here they are manifeſted like Images in a Glaſs: and when the Time of their Manifeſtation is finiſhed, they retreat into that Center, out of which at firſt they came. Hence came all Vegetables, all Minerals, and all the Animals in the World; even Man himſelf with all his Tumult and Principality. This Soft Clay is the Mother of them all: and what the Divine Virgil ſometimes ſaid of Italy, may be very properly applyed to this our Saturnine and Soveraign Earth.

Thus Reader have I endeavor'd to produce ſome Reaſons for thoſe ſtrange Effects, whereof this Society hath made a public Profeſſion. I did it not as a Kindneſs to them, for I pen no Plots, neither do I deſire their Familiarity. I am indeed of the ſame Faith with them, and I have thus prefac'd, becauſe I had the Impudence to think it concern'd me as much as them. And verily it is true, that whereſoever I meet my own Poſitions, there have I an Intereſt, and I am as much bound to the Defence of that Author, as I am to my own. Now for the Ground here layd, it is the Art of Water, the Philoſophers Clavis humida, and this Societies Parergon. I dare not ſpeak any thing of their Metaphyſical Myſtery, but I can tell thee it is not the ſame with the Philoſophers Stone, either in Form or Matter, and let this ſatisfie thee. I know ſome Diſpoſitions are ſo croſs to theſe Principles, I might write again to excuſe what I have written, but this I am reſolved not to do. If thou art a malicious Reader, and doſt think it too much, becauſe it ſuits not with thy own Gingles, I muſt tell thee, thou art none of my Peers: for I have known ſome Sciences which thou haſt never heard of, nor thy fathers before thee. But to make an end, I would have every man deſcend into himſelf, and rationally conſider thoſe Generations which are obvious to our eyes. We ſee there is a power granted to man over thoſe Things, whoſe Original he doth know: Examples and Inſtances we have in Corn, and other Vegitables, whoſe ſeed being known to the Husbandman, he can by the ſeed Multiply his Corn, and provide for himſelf, as he thinks fit. It is just ſo in Minerals, there is a ſeed out of which Nature makes them, a firſt matter; and this the Magicians carefully ſought after, for they reaſoned with themſelves, that as Nature by the Vegetable ſeed, did multiply Vegetables, ſo might they alſo by the Minerall ſeed, multiply Minerals. When they had found out the ſeed, they practis'd upon it ſeveral wayes: they did ſhut it up in Glaſſes, keeping it in a moſt equall temperate heat, for many moneths together, but all was to no purpoſe. Then did they fancy another Courſe, for they buried it in the Earth, and left it there for a long time, but without any ſucceſs. At laſt they conſidered, God without all queſtion being their Guide, that Nature had for every ſeed a Veſſel of her own, and that all her Veſſels were but ſeveral ſorts of Earth: For example, The Vegetable Seed had the Common Earth for his Veſſel, for therein Nature did ſow it. The Animal Sperm had the Fleſh for his, and fleſh is but a ſoft animated Earth, as it appears in the Diſſolution of the Body. They ſaw plainly then, that both theſe Veſſels were not appointed for the Mineral Sperm, they were too cold for it, and common fire was too hot; or if it were well regulated, yet could it not alter the Sperm, for it had not the Qualities of a Matrix. Then did they try ſeveral new Heats: they expoſed their Matter to the Sun, they buried it in Dunghills and beds of Quick-lime, they placed their Glaſſes in the Moon-beams, they invented new Baths, they made uſe of ſand, aſhes, and filings of Iron, they burnt Oyl, and fancied all ſorts of Lamps, but all this was Error, and it ended in a troubleſom Nothing. Now all theſe Falſities ſhall a man meet with in their Books; for when they had found out the Mineral Veſſel, and eſpecially the ſecond Earth, wherein they ſow'd their Mercury and Sulphur, then did they ſo confound the Work, that it is almoſt impoſſible to get the Preparation out of their hands. This I thought fit to touch upon, that thoſe Difficulties, which great and aſpiring Wits muſt ſtrive withall, may be the more apparent, and ſurely I think I have pretty well clear'd the way. Thus Reader have I given thee my beſt Adviſe, and now it remains thou ſhouldst rail at me for it. It may be thou haſt a free Spirit, but if this Liberality concerns not thy Credit, keep thy Spleen to thy ſelf, for I would not have thee ſpend what thou canſt well ſpare.

Soli Deo Gloria.

Fama Fraternitatis, OR, A DISCOVERY OF THE Fraternity of the moſt laudable Order of the Roſy Croſs.

SEeing the only Wiſe and Merciful God in theſe latter days hath poured out ſo richly his mercy and goodneſs to Mankind, wherby we do attain more and more to the perfect knowledg of his Son Jeſus Chriſt and Nature, that juſtly we may boaſt of the happy time, wherein there is not only diſcovered unto us the half part of the World, which was heretofore unknown & hidden, but he hath alſo made manifeſt unto us many wonderful, and never-heretofore ſeen, Works and Creatures of Nature, and moreover hath raiſed men, indued with great Wiſdom, which might partly renew and reduce all Arts (in this our Age ſpotted and imperfect) to perfection; ſo that finally Man might thereby underſtand his own Nobleneſs and Worth, and why he is called Microcoſmus, and how far his knowledg extendeth in Nature.

Although the rude World herewith will be but little pleaſed, but rather ſmile and ſcoff thereat; alſo the Pride and Covetouſneſs of the Learned is ſo great, it will not ſuffer them to agree together; but were they united, they might out of all thoſe things which in this our Age God doth ſo richly beſtow upon us, collect Librum Naturae, or a perfect Method of all Arts: but ſuch is their oppoſition, that they ſtill keep, and are loth to leave the old courſe, eſteeming Porphiry, Ariſtotle, and Galen, yea and that which hath but a meer ſhew of learning, more then the clear and manifeſted Light and Truth; who if they were now living, with much joy would leave their erroneous Doctrines. But here is too great weakneſs for ſuch a great Work: And although in Theologie, Phyſic, and the Mathematic, the Truth doth oppoſe it ſelf▪ nevertheleſs the old Enemy by his ſubtilty and craft doth ſhew himſelf in hindering every good purpoſe by his Inſtruments and contentious wavering people. To ſuch an intent of a general Reformation; the moſt godly and highly illuminated▪ Father, our Brother, C. R. a German, the chief and original of our Fraternity, hath much and long time laboured, who by reaſon of his poverty (although deſcended of Noble Parents) in the fifth year of his age was placed in a Cloyſter, where he had learned indifferently the Greek and Latin Tongues, who (upon his earneſt deſire and requeſt) being yet in his growing years, was aſſociated to a Brother, P. A. L. who had determined to go to the Holy Land.

Although this Brother dyed in Ciprus, and ſo never came to Jeruſalem, yet our Brother C. R. did not return, but ſhipped himſelf over, and went to Damaſco, minding from thence to go to Jeruſalem; but by reaſon of the feebleneſs of his body he remained ſtill there, and by his skill in Phyſick he obtained much favour with the Turks: In the mean time he became by chance acquainted with the Wiſe men of Damaſco in Arabia, and beheld what great Wonders they wrought, and how Nature was diſcovered unto them; hereby was that high and noble Spirit of Brother C. R. ſo ſtired up, that Jeruſalem was not ſo much now in his mind as Damaſco; alſo he could not bridle his deſires any longer, but made a bargain with the Arabians, that they ſhould carry him for a certain ſum of money to Damaſco; he was but of the age of ſixteen years when he came thither, yet of a ſtrong Dutch conſtitution; there the Wiſe received him (as he himſelf witneſſeth) not as a ſtranger, but as one whom they had long expected, they called him by his name, and ſhewed him other ſecrets out of his Cloyſter, whereat he could not but mightily wonder: He learned there better the Arabian Tongue; ſo that the year following he tranſlated the Book M. into good Latin, which he afterwards brought with him. This is the place where he did learn his Phyſick, and his Mathematicks, whereof the World hath juſt cauſe to rejoyce, if there were more Love, and leſs Envy. After three years he returned again with good conſent, ſhipped himſelf over Sinus Arabicus into Egypt, where he remained not long, but only took better notice there of the Plants and Creatures; he ſailed over the whole Mediterranean Sea for to come unto Fez, where the Arabians had directed him. And it is a great ſhame unto us, that wiſe men, ſo far remote th'one from th'other, ſhould not only be of one opinion, hating all contentious Writings, but alſo be ſo willing and ready under the ſeal of ſecrecy to impart their ſecrets to others.

Every year the Arabians and Affricans do ſend one to another, inquiring one of another out of their Arts, if happily they had found out ſome better things, or if Experience had weakened their Reaſons. Yearly there came ſomething to light, whereby the Mathematica, Phyſic and Magic (for in thoſe are they of Fez moſt skilful) were amended; as there is now adays in Germany no want of learned Men, Magicians, Cabaliſts, Phyſicians, and Philoſophers, were there but more love and kindneſs among them, or that the moſt part of them would not keep their ſecrets cloſe only to themſelves. At Fez he did get acquaintance with thoſe which are commonly called the Elementary Inhabitants, who revealed unto him many of their ſecrets: As we Germans likewiſe might gather together many things, if there were the like unity, and deſire of ſearching out of ſecrets amongſt us.

Of theſe of Fez he often did confeſs, that their Magia was not altogether pure, and alſo that their Cabala was defiled with their Religion; but notwithſtanding he knew how to make good uſe of the ſame, and found ſtill more better grounds of his Faith, altogether agreeable with the Harmony of the whole World, and wonderfully impreſſed in all Periods of times, and thence proceedeth that fair Concord, that as in every ſeveral kernel is contained a whole good tree or fruit, ſo likewiſe is included in the little body of Man the whole great World, whoſe Religion, policy, health, members, nature, language, words and works, are agreeing, ſympathizing, and in equal tune and melody with God, Heaven and Earth; and that which is diſ-agreeing with them, is error, falſhood, and of the Devil, who alone is the firſt, middle, and laſt cauſe of ſtrife, blindneſs, and darkneſs in the World: Alſo, might one examine all and ſeveral perſons upon the Earth, he ſhould find that which is good and right, is always agreeing with it ſelf; but all the reſt is ſpotted with a thouſand erroneous conceits.

After two years Brother C. R. departed the City Fez, and ſailed with many coſtly things into Spain, hoping well, he himſelf had ſo well and ſo profitably ſpent his time in his travel, that the learned in Europe would highly rejoyce with him, and begin to rule, and order all their Studies, according to thoſe ſound and ſure Foundations. He therefore conferred with the Learned in Spain, ſhewing unto them the Errors of our Arts, and how they might be corrected, and from whence they ſhould gather the true Inditia of the Times to come, and wherein they ought to agree with thoſe things that are paſt; alſo how the faults of the Church and the whole Philoſopia Moralis was to be amended: He ſhewed them new Growths, new Fruits, and Beaſts, which did concord with old Philoſophy, and preſcribed them new Axiomata, whereby all things might fully be reſtored: But it was to them a laughing matter; and being a new thing unto them, they feared that their great Name ſhould be leſſened, if they ſhould now again begin to learn and acknowledg their many years Errors, to which they were accuſtomed, and wherewith they had gained them enough: Who ſo loveth unquietneſs, let him be reformed.

The ſame Song was alſo ſang to him by other Nations, the which moved him the more (becauſe it happened to him contrary to his expectation,) being then ready bountifully to impart all his Arts and Secrets to the Learned, if they would have but undertaken to write the true and infallible Axiomata, out of all Faculties, Sciences and Arts, and whole Nature, as that which he knew would direct them, like a Globe, or Circle, to the onely middle Point, and Centrum, and (as it is uſual among the Arabians) it ſhould onely ſerve to the wiſe and learned for a Rule, that alſo there might be a Society in Europe, which might have Gold, Silver, and precious Stones, ſufficient for to beſtow them on Kings, for their neceſſary uſes, and lawful purpoſes: with which ſuch as be Governors might be brought up, for to learn all that which God hath ſuffered Man to know, and thereby to be enabled in all times of need to give their counſel unto thoſe that ſeek it, like the Heathen Oracles: Verily we muſt confeſs that the world in thoſe days was already big with thoſe great Commotions, laboring to be delivered of them; and did bring forth painful, worthy men, who brake with all force through Darkneſs and Barbariſm, and left us who ſucceeded to follow them: and aſſuredly they have been the uppermoſt point in Trygono igneo, whoſe flame now ſhould be more and more brighter, and ſhall undoubtedly give to the World the laſt Light.

Such a one likewiſe hath Theophrast us been in Vocation and Callings, although he was none of our Fraternity, yet nevertheleſs hath he diligently read over the Book M: whereby his ſharp ingenium was exalted; but this man was alſo hindered in his courſe by the multitude of the learned and wiſe-ſeeming men, that he was never able peaceably to confer with others of his Knowledg and Underſtanding he had of Nature. And therefore in his writing he rather mocked theſe buſie bodies, and doth not ſhew them altogether what he was: yet nevertheleſs there is found with him well grounded the aforenamed Harmonia, which without doubt he had imparted to the Learned, if he had not found them rather worthy of ſubtil vexation, then to be inſtructed in greater Arts and Sciences; he then with a free and careleſs life loſt his time, and left unto the World their fooliſh pleaſures.

But that we do not forget our loving Father, Brother C. R. he after many painful Travels, and his fruitleſs true Inſtructions, returned again into Germany, the which he (by reaſon of the alterations which were ſhortly to come, and of the ſtrange and dangerous contentions) heartily loved: There, although he could have bragged with his Art, but ſpecially of the tranſmutations of Metals; yet did he eſteem more Heaven, and the Citizens thereof, Man, then all vain glory and pomp.

Nevertheleſs he builded a fitting and neat habitation, in the which he ruminaated his Voyage, and Philoſophy, and reduced them together in a true Memorial. In this houſe he ſpent a great time in the Mathematicks, and made many fine Inſtruments, ex omnibus hujus art is partibus, whereof there is but little remaining to us, as hereafter you ſhall underſtand. After five years came again into his mind the wiſhed for Reformation; and in regard he doubted of the ayd and help of others, although he himſelf was painful▪ luſty, and unweariſom, he undertook▪ with ſome few adjoyned with him, to attempt the ſame: wherefore he deſired to that end, to have out of his firſt Cloyſter (to the which he bare a great affection) three of his Brethren, Brother G. V. Brother J. A. and Brother J. O. who beſides that, they had ſome more knowledg in the Arts, then at that time many others had, he did binde thoſe three unto himſelf, to be faithful, diligent, and ſecret; as alſo to commit carefully to writing, all that which he ſhould direct and inſtruct them in, to the end that thoſe which were to come, and through eſpecial Revelation ſhould be received into this Fraternity, might not be deceived of the leaſt ſillable and word.

After this manner began the Fraternity of the Roſie Croſs; firſt, by four perſons onely, and by them was made the Magical Language and writing, with a large Dictionary, which we yet dayly uſe to Gods praiſe and glory, and do finde great wiſdom therein; they made alſo the firſt part of the Book M: but in reſpect that that labor was too heavy, and the unſpeakable concourſe of the ſick hindred them, and alſo whilſt his new building (called Sancti ſpiritus) was now finiſhed, they concluded to draw and receive yet others more into their Fraternity; to this end was choſen brother R. C. his deceaſed fathers brothers ſon, brother B. a skilful Painter, G. and P. D. their Secretary, all Germains except J. A. ſo in all they were eight in number, all batchelors and of vowed virginity, by thoſe was collected a book or volumn of all that which man can deſire, wiſh, or hope for.

Although we do now freely confeſs, that the World is much amended within an hundred years, yet we are aſſured, that our Axiomata ſhall unmovably remain unto the Worlds End, and alſo the world in her higheſt & laſt Age ſhall not attain to ſee any thing elſe; for our Rota takes her beginning from that day when God ſpake Fiat, and ſhall end when he ſhall ſpeak Pereat; yet Gods Clock ſtriketh every minute, where ours ſcarce ſtriketh perfect hours. We alſo ſtedfaſtly beleeve, that if our Brethren and Fathers had lived in this our preſent and clear light, they would more roughly have handled the Pope, Mahomet, Scribes, Artiſts, and Sophiſters, and had ſhewed themſelves more helpful, not ſimply with ſighs, and wiſhing of their end and conſummation.

When now theſe eight Brethren had diſpoſed and ordered all things in ſuch manner, as there was not now need of any great labour, and alſo that every one was ſufficiently inſtructed, and able perfectly to diſcourſe of ſecret and manifeſt Philoſophy, they would not remain any longer together, but as in the beginning they had agreed, they ſeparated themſelves into ſeveral Countries, becauſe that not only their Axiomata might in ſecret be more profoundly examined by the learned, but that they themſelves, if in ſome Country or other they obſerved any thing, or perceived ſome Error, they might inform one another of it.

Their Agreement was this; Firſt, That none of them ſhould profeſs any other thing, then to cure the ſick, and that gratis. 2. None of the Poſterity ſhould be conſtrained to wear one certain kind of habit, but therein to follow the cuſtom of the Country. 3. That every year upon the day C. they ſhould meet together at the houſe S. Spiritus, or write the cauſe of his abſence. 4. Every Brother ſhould look about for a worthy perſon, who after his diſceaſe might ſucceed him. 5. The word C. R. ſhould be their Seal, Mark, and Character. 6. The Fraternity ſhould remain ſecret one hundred years. Theſe ſix Articles they bound themſelves one to another to keep; and five of the Brethren departed, only the Brethren B. and D. remained with the Father Fra: R. C. a whole year; when theſe likewiſe departed, then remained by him his Couſen and Brother J. O. ſo that he hath all the days of his life with him two of his Brethren. And although that as yet the Church was not cleanſed, nevertheleſs we know that they did think of her, and what with longing deſire they looked for: Every year they aſsembled together with joy, and made a full reſolution of that which they had done; there muſt certainly have been great pleaſure, to hear truly and without invention related and rehearſed all the Wonders which God hath poured out here and there through the World. Every one may hold it out for certain, that ſuch perſons as were ſent, and joyned together by God, and the Heavens, and choſen out of the wiſeſt of men, as have lived in many Ages, did live together above all others in higheſt Unity, greateſt Secrecy, and moſt kindneſs one towards another.

After ſuch a moſt laudable ſort they did ſpend their lives; and although they were free from all diſeaſes and pain, yet notwithſtanding they could not live and paſs their time appointed of God. The firſt of this Fraternity which dyed, and that in England, was J. O. as Brother C. long before had foretold him; he was very expert, and well learned in Cabala, as his Book called H. witneſſeth: In England he is much ſpoken of, and chiefly becauſe he cured a young Earl of Norfolk of the Leproſie. They had concluded, that as much as poſſibly could be their burial place ſhould be kept ſecret, as at this day it is not known unto us what is become of ſome of them, yet every ones place was ſupplyed with a fit ſucceſſor; but this we wil confeſſe publickly by theſe preſents to the honour of God, That what ſecret ſoever we have learned out of the book M. (although before our eyes we behold the image and pattern of all the world) yet are there not ſhewn unto us our misfortunes, nor hour of death, the which only is known to God himſelf, who thereby would have us keep in a continual readineſs; but hereof more in our Confeſſion, where we do ſet down 37 Reaſons wherefore we now do make known our Fraternity, and proffer ſuch high Myſteries freely, and without conſtraint and reward: alſo we do promiſe more gold then both the Indies bring to the King of Spain; for Europe is with child and wil bring forth a ſtrong child, who ſhall ſtand in need of a great godfathers gift.

After the death of I. O. Brother R. C. reſted not, but as ſoon as he could, called the reſt together, (and as we ſuppoſe) then his grave was made; although hitherto we (who were the lateſt) did not know when our loving father R. C. died, and had no more but the bare names of the beginners, and all their ſucceſſors to us; yet there came into our memory, a ſecret, which through dark and hidden words, and ſpeeches of the 100 years, brother A. the ſucceſſor of D. (who was of the laſt and ſecond row and ſucceſſion, and had lived amongſt many of us,) did impart unto us of the third row and ſucceſſion; otherwiſe we muſt confeſs, that after the death of the ſaid A. none of us had in any manner known any thing of Brother R. C. and of his firſt fellow-brethren, then that which was extant of them in our Philoſophical Bibliotheca, amongſt which our Axiomata was held for the chiefeſt Rota Mundi, for the moſt artificial, and Protheus the moſt profitable. Likewiſe we do not certainly know if theſe of the ſecond row have been of the like wiſdom as the firſt, and if they were admitted to all things. It ſhall be declared hereafter to the gentle Reader, not onely what we have heard of the burial of R. C. but alſo made manifeſt publickly by the foreſight, ſufferance and commandment of God, whom we moſt faithfully obey, that if we ſhall be anſwered diſcreetly and Chriſtian-like, we will not be afraid to ſet forth publickly in Print, our names, and ſirnames, our meetings, or any thing elſe that may be required at our hands.

Now the true and fundamental relation of the finding out of the high illuminated man of God, Fra: C. R. C. is this; After that A. in Gallia Narbonenſi was deceaſed, then ſucceeded in his place, our loving Brother N. N. this man after he had repaired unto us to take the ſolemn oath of fidelity and ſecrecy, he informed us bona fide, That A. had comforted him in telling him, that this Fraternity ſhould ere long not remain ſo hidden, but ſhould be to all the whole German Nation helpful, needful, and commendable; of the which he was not in any wiſe in his eſtate aſhamed of. The year following after he had performed his School right, and was minded now to travel, being for that purpoſe ſufficiently provided with Fortunatus purſe, he thought (he being a good Architect) to alter ſomething of his building, and to make it more fit: in ſuch renewing he lighted upon the memorial Table which was caſt of braſſe, and containeth all the names of the brethren, with ſome few other things; this he would transfer in another more fitting vault: for where or when Fra: R. C. died, or in what country he was buried, was by our predeceſſors concealed and unknown unto us. In this Table ſtuck a great naile ſomewhat ſtrong, ſo that when he was with force drawn out, he took with him an indifferent big ſtone out of the thin wall, or plaiſtering of the hidden door, and ſo unlooked for uncovered the door; wherefore we did with joy and longing throw down the reſt of the wall, and cleared the door, upon which that was written in great letters, Poſt 120 annos patebo, with the year of the Lord under it: therefore we gave God thanks and let it reſt that ſame night, becauſe firſt we would overlook our Rotam; but we refer our ſelves again to the confeſſion, for what we here publiſh is done for the help of thoſe that are worthy, but to the unworthy (God willing) it will be ſmall profit: For like as our door was after ſo many years wonderfully diſcovered, alſo there ſhall be opened a door to Europe (when the wall is removed) which already doth begin to appear, and with great deſire is expected of many.

In the morning following we opened the door, and there appeared to our ſight a Vault of ſeven ſides and corners, every ſide five foot broad, and the height of eight foot; Although the Sun never ſhined in this Vault, nevertheleſs it was enlightned with another ſun, which had learned this from the Sun, and was ſcituated in the upper part in the Center of the ſieling; in the midſt, in ſtead of a Tomb-ſtone, was a round Altar covered over with a plate of braſs, and thereon this engraven:

A. C. R. C. Hoc univerſi compendium unius mihi ſepulchrum feci.

Round about the firſt Circle or Brim ſtood,

Jeſus mihi omnia.

In the middle were four figures, incloſed in circles, whoſe circumſcription was,

• 1. Nequaquam vacuum.
• 2. Legis Jugum.
• 3. Libertas Evangelij.
• 4. Dei gloria intacta.

This is all clear and bright, as alſo the ſeventh ſide and the two Heptagoni: ſo we kneeled altogether down, and gave thanks to the ſole wiſe, ſole mighty and ſole eternal God, who hath taught us more then all mens wit could have found out, praiſed be his holy name. This Vault we parted in three parts, the upper part or ſieling, the wall or ſide, the ground or floor.

Of the upper part you ſhall underſtand no more of it at this time, but that it was divided according to the ſeven ſides in the triangle, which was in the bright center; but what therein is contained, you ſhall God willing (that are deſirous of our ſociety) behold the ſame with your own eys; but every ſide or wall is parted into ten ſquares, every one with their ſeveral figures and ſentences, as they are truly ſhewed, and ſet forth Concentratum here in our book.

The bottom again is parted in the triangle, but becauſe therein is diſcribed the power and rule of the inferior Governors, we leave to manifeſt the ſame, for fear of the abuſe by the evil and ungodly world. But thoſe that are provided and ſtored with the heavenly Antidote, they do without fear or hurt, tread on, and bruiſe the head of the old and evil ſerpent, which this our age is well fitted for: every ſide or wall had a door for a cheſt, wherein there lay divers things, eſpecially all our books, which otherwiſe we had, beſides the Vocabular of Theoph: Par. Ho. and theſe which daily unfalſifieth we do participate. Herein alſo we found his Itinerarium, and vitam, whence this relation for the moſt part is taken. In another cheſt were lookingglaſſes of divers virtues, as alſo in other places were little bells, burning lamps, & chiefly wonderful artificial Songs; generally al done to that end, that if it ſhould happen after many hundred years, the Order or Fraternity ſhould come to nothing, they might by this onely Vault be reſtored again.

Now as yet we had not ſeen the dead body of our careful and wiſe father, we therfore removed the Altar aſide, there we lifted up a ſtrong plate of braſs, and found a fair and worthy body, whole and unconſumed, as the ſame is here lively counterfeited, with all the Ornaments and Attires; in his hand he held a parchment book, called I. the which next unto the Bible, is our greateſt treaſure, which ought to be delivered to the cenſure of the world. At the end of this book ſtandeth this following Elogium

Granum pectori Jeſu inſitum.

C. Roſ. C. ex nobili atque ſplendida Germaniae R. C. familia oriundus, vir ſui ſeculi divinis revelationibus ſubtiliſsimis imaginationibus, indefeſsis laboribus ad coeleſtia, atque humana myſteria; arcanavè admiſſus poſtquam ſuam (quam Arabico, & Africano itineribus Collegerat) pluſquam regiam, atque imperatoriam Gazam ſuo ſeculo nondum convenientem, poſteritati eruendam cuſto diviſſet & jam ſuarum Artium, ut & nominis, fides acconjunctiſsimos herides inſtituiſſet, mundum minutum omnibus motibus magno illi reſpondentem fabricaſſet hocque tandem preteritarum, praeſentium, & futurarum, rerum compendio extracto, contenario major non morbo (quem ipſe nunquam corpore expertus erat, nunquam alios infeſtare ſinebat) ullo pellente ſed ſpiritu Dei evocante, illuminatam animam (inter Fratrum amplexus & ultima oſcula) fideliſsimo creatori Deo reddidiſset, Pater dilectiſsimus, Fra: ſuaviſsimus, praeceptor fideliſsimus amicus integerimus, a ſuis ad 120 annos hic abſconditus eſt.

Underneath they had ſubſcribed themſeves,

• 1 Fra: I. A. Fr. C. H. electione Fraternitatis caput.
• 2 Fr: G. V. M. P. C.
• 3 Fra: R. C. Iunior haeres S. ſpiritus.
• 4 Fra: B. M. P. A. Pictor & Architectus.
• 5 Fr: G. G. M. P. I. Cabaliſta.

Secundi Circuli.

• 1 Fra: P. A. Succeſſor, Fr: I. O. Mathematicus.
• 2 Fra: A. Succeſſor Fra. P. D.
• 3 Fra: R. Succeſſor patris C. R. C. cum Chriſto triumphant.

At the end was written,

Ex Deo naſcimur, in Jeſu morimur, per ſpiritum ſanctum reviviſcimus.

At that time was already dead Brother I. O. and Fra: D. but their burial place where is it to be found? we doubt not but our Fra: Senior hath the ſame, and ſome eſpecial thing layd in Earth, and perhaps likewiſe hidden: we alſo hope that this our Example will ſtir up others more deligently to enquire after their names (whom we have therefore publiſhed) and to ſearch for the place of their burial; for the moſt part of them, by reaſon of their practice and phyſick, are yet known, and praiſed among very old folks; ſo might perhaps our Gaza be enlarged, or at leaſt be better cleared.

Concerning Minutum Mundum, we found it kept in another little Altar, truly more finer then can be imagined by any underſtanding man; but we will leave him undeſcribed, untill we ſhal truly be anſwered upon this our true hearted Famam; and ſo we have covered it again with the plates, and ſet the altar thereon, ſhut the door, and made it ſure, with all our ſeals; beſides by inſtruction and command of our Rota, there are come to ſight ſome books, among which is contained M. (which were made in ſtead of houſhold care by the praiſe-worthy M. P.) Finally we departed the one from the other, and left the natural heirs in poſſeſſion of our Jewels. And ſo we do expect the anſwer and judgment of the learned, or unlearned.

Howbeit we know after a time there wil now be a general reformation, both of divine and humane things, according to our deſire, and the expectation of others: for it's fitting, that before the riſing of the Sun, there ſhould appear and break forth Aurora, or ſome clearneſs, or divine light in the sky; and ſo in the mean time ſome few, which ſhall give their names, may joyn together, thereby to increaſe the number and reſpect of our Fraternity, and make a happy and wiſhed for beginning of our Philoſophical Canons, preſcribed to us by our brother R. C. and be partakers with us of our treaſures (which never can fail or be waſted) in all humility, and love to be eaſed of this worlds labor, and not walk ſo blindly in the knowledge of the wonderful works of God.

But that alſo every Chriſtian may know of what Religion and belief we are, we confeſs to have the knowledge of Jeſus Chriſt (as the ſame now in theſe laſt days, and chiefly in Germany, moſt clear and pure is profeſſed, and is now adays cleanſed and voyd of all ſwerving people, Hereticks, and falſe Prophets,) in certain and noted Countries maintained, defended and propagated: Alſo we uſe two Sacraments, as they are inſtituted with all Formes and Ceremonies of the firſt renewed Church. In Politia we acknowledge the Roman Empire and Quartam Monarchiam for our Chriſtian head; albeit we know what alterations be at hand, and would fain impart the ſame with all our hearts, to other godly learned men; notwithſtanding our hand-writing which is in our hands, no man (except God alone) can make it common, nor any unworthy perſon is able to bereave us of it. But we ſhall help with ſecret aid this ſo good a cauſe, as God ſhal permit or hinder us: For our God is not blinde, as the Heathens Fortuna, but is the Churches Ornament, and the honor of the Temple. Our Philoſophy alſo is not a new Invention, but as Adam after his fall hath received it, and as Moſes and Solomon uſed it: alſo ſhe ought not much to be doubted of, or contradicted by other opinions, or meanings; but ſeeing the truth is peaceable, brief, and always like her ſelf in all things, and eſpecially accorded by with Jeſus in omni parte and all members. And as he is the true Image of the Father, ſo is ſhe his Image; It ſhal not be ſaid, this is true according to Philoſophy, but true according to Theologie; And wherein Plato, Ariſtotle, Pythagoras and others did hit the mark, and wherein Enoch, Abraham, Moſes, Solomon did excel; but eſpecially wherewith that wonderful book the Bible agreeth. All that ſame concurreth together, and make a Sphere or Globe, whoſe total parts are equidiſtant from the Center, as hereof more at large and more plain ſhal be ſpoken of in Chriſtianly Conference.

But now concerning (and chiefly in this our age) the ungodly and accurſed Gold-making, which hath gotten ſo much the upper hand, whereby under colour of it, many runagates and roguiſh people do uſe great villanies, and cozen and abuſe the credit which is given them: yea now adays men of diſcretion do hold the tranſmutation of Mettals to be the higheſt point, and faſtigium in Philoſophy, this is all their intent, and deſire, and that God would be moſt eſteemed by them, and honored, which could make great ſtore of Gold, and in abundance, the which with unpremeditate prayers, they hope to attain of the alknowing God, and ſearcher of all hearts: we therefore do by theſe preſents publickly teſtifie, That the true Philoſophers are far of another minde, eſteeming little the making of Gold, which is but a parergon; for beſides that they have a thouſand better things.

And we ſay with our loving Father R. C. C. Phy: aurum niſi quantum aurum, for unto them the whole nature is detected: he doth not rejoyce, that he can make Gold, and that, as ſaith Chriſt, the devils are obedient unto him; but is glad that he ſeeth the Heavens open, and the Angels of God aſcending and deſcending, and his name written in the book of life. Alſo we do teſtifie that under the name of Chymia many books and pictures are ſet forth in Contumeliam gloriae Dei, as we wil name them in their due ſeaſon, and wil give to the pure-hearted a Catalogue, or Regiſter of them: And we pray all learned men to take heed of theſe kinde of Books; for the enemy never reſteth, but ſoweth his weeds, til a ſtronger one doth root it out. So according to the wil and meaning of Fra: C. R. C. we his brethren requeſt again all the learned in Europe, who ſhal read (ſent forth in five Languages) this our Famam and Confeſsionem, that it would pleaſe them with good deliberation to ponder this our offer, and to examine moſt nearly and moſt ſharply their Arts, and behold the preſent time with all diligence, and to declare their minde, either Communicato conſilio, or ſingulatim by Print.

And although at this time we make no mention either of our names, or meetings, yet nevertheleſs every ones opinion ſhal aſſuredly come to our hands, in what language ſo ever it be; nor any body ſhal fail, who ſo gives but his name to ſpeak with ſome of us, either by word of mouth, or elſe if there be ſome lett in writing. And this we ſay for a truth, That whoſoever ſhal earneſtly, and from his heart, bear affection unto us, it ſhal be beneficial to him in goods, body and ſoul; but he that is falſe-hearted, or onely greedy of riches, the ſame firſt of all ſhal not be able in any manner of wiſe to hurt us, but bring himſelf to utter ruine and deſtruction. Alſo our building (although one hundred thouſand people had very near ſeen and beheld the ſame) ſhal for ever remain untouched, undeſtroyed, and hidden to the wicked world, ſub umbra alarum tuarum Jehova.

A Preface of the Confeſsion to the Reader who is deſirous of Wiſdom.

HEre Gentle Reader, you ſhal finde incorporated in our Confeſſion thirty ſeven Reaſons of our purpoſe, and intention, the which according to thy pleaſure thou mayſt ſeek out and compare them together: thou mayſt alſo conſider with thy ſelf, if they be weighty, and ſufficient enough to bring and perſwade thee for to take our parts.

Verily it requires no ſmal pains to confirm that which men have not yet ſeen, but when it ſhal once com to light we doubt not, but they will then juſtly be a ſhamed of ſuch doubts, and conjectures. And as we do now altogether ſecurely, freely, and without any hurt call the Pope of Rome Antichriſt, the which heretofore was held for a deadly ſin, and ſuch in all Countries were put to death for it. So we know certainly, that the time ſhal likewiſe come, that that which we yet keep in ſecret, we ſhal openly, freely, and with a loud voice publiſh and confeſs it before al the world; the which Gentle Reader wiſh with us with all thy heart, that it may happen with ſpeed.

Confeſsio Fraternitatis, Or, The Confeſſion of the laudable Fraternity of the moſt honorable Order of the Roſie Croſs, written to the Learned of Europe.

WHatſoever there is publiſhed, and made known to every one, concerning our Fraternity, by the foreſaid Fama, let no man eſteem lightly of it, nor hold it as an idle or invented thing, and much leſs receive the ſame, as though it were onely a meer conceit of ours. It is the Lord Jehovah (who ſeeing the Lords Sabbath is almoſt at hand, and haſtened again, his period or courſe being finiſhed, to his firſt beginning) doth turn about the courſe of Nature; and what heretofore hath been ſought with great pains, and dayly labor, is now manifeſted unto thoſe who make ſmall account, or ſcarcely once think upon it; but theſe which deſire it, it is in a manner forced and thruſted upon them, that thereby the life of the godly may be eaſed of all their toyl and labor, and be no more ſubject to the ſtorms of unconſtant Fortune; but the wickedneſs of the ungodly thereby, with their due and deſerved puniſhment, be augmented and multiplied.

Although we cannot be by any ſuſpected of the leaſt Hereſie, or of any wicked beginning, or purpoſe againſt the worldly Government; we do condemn the Eaſt and the Weſt, (meaning the Pope and Mahomet) blaſphemers againſt our Lord Jeſus Chriſt, and offer and preſent with a good will to the chief head of the Romiſh Empire, our prayers, ſecrets, and great treaſures of Gold.

Yet we have thought good, and fit for the Learned ſakes, to add ſomewhat more to this, and make a better explanation, if there by any thing too deep, hidden, and ſet down over dark in the Fama, or for certain reaſons were altogether omitted, and left out; hoping herewith the Learned will be more addicted unto us, and be made far more fitter and willing for our purpoſe.

Concerning the alteration and amendment of Philoſophy, we have (as much as at this preſent is needful) ſufficiently declared, to wit, that the ſame is altogether weak and faulty; yet we doubt not, although the moſt part falſly do all edge that ſhe (I know not how) is ſound and ſtrong, yet notwithſtanding ſhe fetches her laſt breath and is departing.

But as commonly, even in the ſame place or Country where there breaketh forth a new unaccuſtomed diſeaſe, Nature alſo there diſcovereth a medicine againſt the ſame; ſo there doth appear for ſo manifold infirmities of Philoſophy, the right means, and unto our Patria ſufficiently offered, whereby ſhe may become ſound again, which is now to be renewed and altogether new.

No other Philoſophy we have, then that which is the head & ſum, the foundation and contents of all faculties, ſciences and arts, the which (if we will behold ourage) containeth much of Theology and medicine, but little of the wiſdom of Lawyers, and doth diligently ſearch both heaven and earth: or, to ſpeak briefly thereof, which doth manifeſt and declare ſufficiently Man; whereof then all Learned who will make themſelves known unto us, and come into our brotherhood, ſhall finde more wonderful ſecrets by us then heretofore they did attain unto, and did know, or are able to believe or utter.

Wherefore, to declare briefly our meaning hereof, we ought to labor carefully that there be not onely a wondering at our meeting and adhortation, but that likewiſe every one may know, that although we do highly eſteem and regard ſuch myſteries and ſecrets, we nevertheleſs hold it fit, that the knowledge thereof be manifeſted and revealed to many.

For it is to be taught and believed, that this our unhoped willing offer wil raiſe many and divers thoughts in men, unto whom (as yet) be unknown Miranda ſextae aetatis, or thoſe which by reaſon of the courſe of the world, eſteem the things to come like unto the preſent, and are hindred through all manner of importunities of this their time, ſo that they live no otherwiſe in the world, then blinde fools, who can, in the clear Sun-ſhine day, diſcern and know nothing, then onely by feeling.

Now concerning the firſt part, we hold this, that the Meditations, knowledge and inventions of our loving Chriſtian Father (of all that, which from the beginning of the world, Mans Wiſdom, either through Gods Revelation, or through the ſervice of the Angels and ſpirits, or through▪ the ſharpneſs and deepneſs of underſtanding, or through long obſervation, uſe and experience, hath found out, invented, brought forth, corrected, and till now hath been propagated & tranſplanted) are ſo excellent worthy and great, that if all books ſhould periſh, and by Gods almighty ſuffrance, all writings, & all learning ſhould be loſt, yet the poſterity will be able onely thereby to lay a new foundation, and bring truth to light again; the which perhaps would not be ſo hard to do as if one ſhould begin to pull down and deſtroy▪ the old ruinous building, and then begin to enlarge the fore Court, afterwards bring the lights in the Lodgings, and then change the doors, ſtaples and other things according to our intention.

But to whom would not this be acceptable, for to be manifeſted to every one rather then to have it kept and ſpared, as an eſpecial ornament for the appointed time to come?

Wherefore ſhould we not with all our hearts reſt and remain in the onely truth (which men through ſo many erroneous and crooked ways do ſeek) if it had onely pleaſed God to lighten unto us the ſixth Candelabrum? were it not good that we needed not to care, not to fear hunger, poverty, ſickneſs and age?

Were it not a precious thing, that you could always live ſo, as if you had liv'd from the beginning of the world, and moreover, as you ſhould ſtil live to the end thereof? Were it not excellent, you dwel in one place, that neither the people which dwel beyond the River Ganges in the Indies could hide any thing, nor thoſe which live in Peru might be able to keep ſecret their counſels from thee?

Were it not a precious thing, that you could ſo read in one onely book, and withal by reading underſtand, and remember all that, which in all other books (which heretofore have been, and are now, and hereafter ſhal come out) hath been, is, and ſhal be learned, and found out of them?

How pleaſant were it, that you could ſo ſing, that in ſtead of ſtony rocks you could draw to the pearls and precious ſtones, in ſtead of wilde beaſts, ſpirits, and in ſtead of helliſh Pluto, move the mighty Princes of the world?

O ye people, Gods counſel is far otherwiſe, who hath concluded now to encreaſe and enlarge the number of our Fraternity, the which we with ſuch joy have undertaken, as we have heretofore obtained this great treaſure without our merits, yea without any our hopes, and thoughts; and purpoſe with the like fidelity to put the ſame in practice, that neither the compaſſion nor pity of our own children (which ſome of us in the Fraternity have) ſhal draw us from it, becauſe we know that theſe unhoped for goods cannot be inherited, nor by chance be obtained.

If there be ſome body now, which on the other ſide wil complain of our diſcreation, that we offer our Treaſures ſo freely, and without any difference to all men, and do not rather regard and reſpect more the godly, learned, wiſe, or princely perſons, then the common people; thoſe we do not contradict, ſeeing it is not a ſlight and eaſie matter; but withall we ſignifie ſo much, that our Arcana or Secrets will no ways be common, and generally made known: Although the Fama be ſet forth in five languages, and is manifeſted to every one, yet we do partly very well know, that the unlearned and groſs wits will not receive, nor regard the ſame; as alſo the worthineſs of thoſe who ſhall be accepted into our Fraternity are not eſteemed and known of us by Mans Carefulneſs, but by the Rule of our Revelation and Manifeſtation. Wherefore if the unworthy cry and call a thouſand times, or if they ſhall offer and preſent themſelves to us a thouſand times, yet God hath commanded our ears, that they ſhould hear none of them: yea, God hath ſo compaſſed us about with his Clouds, that unto us his ſervants no violence or force can be done or committed; wherefore we neither can be ſeen or known by any body, except he had the eyes of an Eagle. It hath been neceſſary that the Fama ſhould be ſet forth in every ones Mother Tongue, becauſe thoſe ſhould not be defrauded of the knowledg thereof, whom (although they be unlearned) God hath not excluded from the happineſs of this Fraternity; the which ſhall be divided and parted into certain degrees; as thoſe which dwell in the City Damear in Arabia, who have a far different politick order from the other Arabians. For there do govern only wiſe and underſtanding men, who by the Kings permiſſion make particular Laws; according unto which example alſo the Government ſhall be inſtituted in Europe (whereof we have a deſcription ſet down by our Chriſtianly Father) when firſt is done and come to paſs that which is to precede. And thenceforth our Trumpet ſhall publiquely ſound with a loud ſound, and great noiſe, when namely the ſame (which at this preſent is ſhewed by few, and is ſecretly, as a thing to come, declared in Figures and Pictures) ſhall be free, and publiquely proclaimed, and the whole World be filled withall. Even in ſuch manner as heretofore, many godly people have ſecretly and altogether deſperately puſht at the Popes Tyranny, which afterwards, with great earneſt, and eſpecial zeal in Germany, was thrown from his ſeat, and trodden under-foot, whoſe final fall is delayed, and kept for our times, when he alſo ſhall be ſcratched in pieces with nails, and an end be made of his Aſſes cry, by a new voyce: The which we know is already reaſonably manifeſt and known to many learned men in Germany, as their Writings and ſecret Congratulations do ſufficiently witneſs the ſame.

We could here relate and declare what all the time, from the year of our Lord 1378. (in which year our Chriſtian Father was born) till now, hath happened, where we might rehearſe what alterations he hath ſeen in the World theſe one hundred ſix years of his life, which he hath left to our Brethren and us after his deceaſe to peruſe: But brevity, which we do obſerve, will not permit at this preſent to make rehearſal of it, till a more fit time: At this time it is enough for theſe which do not deſpiſe our Declaration, having therefore briefly touched it, thereby to prepare the way for their acquaintance and friendſhip with us.

Yea, to whom it is permitted, that he may ſee, and for his inſtruction uſe thoſe great Letters and Characters which the Lord God hath written and imprinted in Heaven and Earths Edifice, through the alteration of Government, which hath been from time to time altered and renewed; the ſame is already (although as yet unknown to himſelf) ours: And as we know he will not deſpiſe our inviting and calling, ſo none ſhall fear any deceit; for we promiſe, and openly ſay, That no mans uprightneſs and hopes ſhall deceive him, whoſoever ſhall make himſelf known unto us under the Seal of Secrecy, and deſire our Fraternity.

But to the falſe Hypocrites, and to thoſe that ſeek other things then Wiſdom, we ſay and witneſs by theſe preſents publikely, we cannot be made known, and be betrayed unto them; and much leſs they ſhall be able to hurt us any manner of way without the Will of God; but they ſhall certainly be partakers of all the puniſhment ſpoken of in our Fama; ſo their wicked Counſels ſhall light upon themſelves, and our Treaſures ſhall remain untouched and unſtirred, until the Lion doth come, who will ask them for his uſe, and imploy them for the confirmation and eſtabliſhment of his Kingdom. We ought therefore here to obſerve well, and make it known unto every one, that God hath certainly and moſt aſſuredly concluded to ſend and grant to the World before her end, which preſently thereupon ſhall enſue, ſuch a Truth, Light, Life and Glory, as the firſt man Adam had, which he loſt in Paradiſe, after the which his ſucceſſors were put, and driven with him to miſery: Wherefore there ſhall ceaſe all ſervitude, falſhood, lyes, and darkneſs, which by little and little, with the great Worlds Revolution, was crept into all Arts, Works and Governments of Men, and have darkened the moſt part of them. For from thence are proceeded an innumerable ſort of all manner of falſe Opinions and Hereſies, that ſcarce the wiſeſt of all was able to know whoſe Doctrine and Opinion he ſhould follow and embrace, and could not well and eaſily be diſcerned; ſeeing on the one part they were detained, hindered, and brought into Errors through the reſpect of the Philoſophers and learned men, and on the other part through true experience. All the which, when it ſhall once be aboliſhed and removed, and in ſtead thereof a right and true Rule inſtituted, then there will remain thanks unto them which have taken pains therein; but the Work it ſelf ſhall be attributed to the Bleſſedneſs of our Age.

As we now willingly confeſs, that many principal men by their Writings will be a great furtherance unto this Reformation which is to come; ſo we deſire not to have this honour aſcribed to us, as if ſuch Work were only commanded and impoſed upon us; but we confeſs, and witneſs openly with the Lord Jeſus Chriſt, that it ſhall firſt happen that the ſtones ſhall ariſe, and offer their ſervice, before there ſhall be any want of Executors and Accompliſhers of Gods Counſel: yea, the Lord God hath already ſent before certain Meſſengers, which ſhould teſtifie his Will, to wit, ſome new Stars, which do appear and are ſeen in the Firmament in Serpentario and Cygno, which ſignifie and give themſelves known to every one, that they are powerful Signacula of great weighty matters. So then, the ſecret hid Writings and Characters are moſt neceſſary for all ſuch things which are found out by Men: Although that great Book of Nature ſtand open to all Men, yet there are but few that can read and underſtand the ſame. For as there is given to Man two inſtruments to hear, likewiſe two to ſee, and two to ſmell, but only one to ſpeak, and it were but vain to expect ſpeech from the ears, or hearing from the eyes: So there hath been Ages or Times which have ſeen, there have alſo been Ages that have heard, ſmelt, and taſted: now there remains yet that which in ſhort time, honour ſhall be likewiſe given to the Tongue, and by the ſame; what before times hath been ſeen, heard, and ſmelt, now finally ſhall be ſpoken and uttered forth, viz. when the World ſhall awake out of her heavy and drowſie ſleep, and with an open heart, bare-head and bare-foot, ſhall merrily and joyfully meet the now ariſing Sun.

Theſe Characters and Letters, as God hath here and there incorporated them in the holy Scripture the Bible, ſo hath he imprinted them moſt apparently into the wonderful Creation of Heaven and Earth, yea in all Beaſts. So that like as the Mathematician or Aſtronomer can long before ſee and know the Eclipſes which are to come, ſo we may verily fore-know and fore-ſee the darkneſs of Obſcurations of the Church, and how long they ſhall laſt: From the which Characters or Letters we have borrowed our Magick writing, and have found out, and made a new Language for our ſelves, in the which withall is expreſſed and declared the Nature of all Things: So that it is no wonder that we are not ſo eloquent in other Languages, the which we know that they are altogether diſagreeing to the Languages of our forefathers, Adam and Enoch, and were through the Babylonical Confuſion wholly hidden.

But we muſt alſo let you underſtand, that there are yet ſome Eagles Feathers in our way, the which do hinder our purpoſe. Wherefore we do admoniſh every one for to read diligently and continually the holy Bible; for he that taketh all his pleaſures therein, he ſhall know that he prepared for himſelf an excellent way to come in to our Fraternity: For as this is the whole ſum and content of our Rule, That every Letter or Character which is in the World ought to be learned and regarded well; ſo thoſe are like unto us, and are very near allyed unto us, who do make the holy Bible a Rule of their life, and an aim and end of all their ſtudies; yea to let it be a Compendium and Content of the whole World: And not only to have it continually in the mouth, but to know how to apply and direct the true underſtanding of it to all times and Ages of the World. Alſo, it is not our Cuſtom to proſtitute and make ſo common the holy Scriptures; for there are innumerable Expounders of the ſame; ſome alledging and wreſting it to ſerve for their Opinion, ſome to ſcandal it, and moſt wickedly do liken it to a Noſe of Wax, which alike ſhould ſerve the Divines, Philoſophers, Phyſicians and Mathematicians, againſt all the which we do openly witneſs and acknowledg, That from the beginning of the World there hath not been given unto Men a more worthy, a more excellent, and more admirable and wholeſom Book then the holy Bible; Bleſſed is he that hath the ſame, yea more bleſſed is he who reads it diligently, but moſt bleſſed of all is he that truly underſtandeth the ſame, for he is moſt like to God, and doth come moſt near to him. But whatſoever hath been ſaid in the Fama concerning the Deceivers againſt the Tranſmutation of Mettals, and the higheſt Medicine in the World, the ſame is thus to be underſtood, that this ſo great gift of God we do in no manner ſet at naught, or deſpiſe it. But becauſe ſhe bringeth not with her always the knowledg of Nature, but this bringeth forth not only Medicine, but alſo maketh manifeſt and open unto us innumerable Secrets and Wonders; Therefore it is requiſite, that we be earneſt to attain to the underſtanding and knowledg of Philoſophy. And moreover, excellent Wits ought not to be drawn to the Tincture of Mettals, before they be exerciſed well in the knowledg of Nature. He muſt needs be an unſatiable Creature, who is come ſo far, that neither Poverty nor Sickneſs can hurt him; yea, who is exalted above all other men, and hath Rule over that, the which doth anguiſh, trouble and pain others, yet will give himſelf again to idle things, as to build houſes, make Wars, and uſe all manner of Pride, becauſe he hath of Gold and Silver infinite ſtore.

God is far otherwiſe pleaſed, for he exalteth the lowly, and pulleth down the proud with diſdain; to thoſe which are of few words he ſendeth his holy Angel to ſpeak with them, but the unclean Bablers he driveth in the Wilderneſs and ſolitary places: The which is the right Reward of the Romiſh Seducers, who have vomitted forth their Blaſphemies againſt Christ, and as yet do not abſtain from their Lyes in this clear ſhining Light: In Germany all their Abominations and deteſtable Tricks have been diſcloſed, that thereby he may fully fulfill the meaſure of ſin, and draw near to the end of his puniſhment. Therefore one day it will come to paſs, that the Mouth of thoſe Vipers will be ſtopped, and the three double Horn will be brought to nought, as thereof at our Meeting ſhall more plain and at large be diſcourſed.

For Concluſion of our Confeſsion, we muſt earneſtly admoniſh you, that you put away, if not all, yet the moſt Books written by falſe Alchimiſts, who do think it but a Jeſt, or a Paſtime, when they either miſuſe the holy Trinity, when they do apply it to vain things, or deceive the people with moſt ſtrange Figures, and dark Sentences and Speeches, and cozen the ſimple of their money; as there are now adays too many ſuch Books ſet forth, which the Enemy of Mans Welfare doth dayly, and will to the end, mingle among the good Seed, thereby to make the Truth more difficult to be beleeved, which in her ſelf is ſimple, eaſie, and naked; but contrarily Falſhood is proud, haughty, and coloured with a kind of Luſtre of ſeeming godly and of humane Wiſdom. Ye that are wiſe eſchew ſuch Books, and turn unto us, who ſeek not your moneys, but offer unto you moſt willingly our great Treaſures: We hunt not after your Goods with invented lying Tinctures, but deſire to make you Partakers of our Goods: We ſpeak unto you by Parables, but would willingly bring you to the right, ſimple, eaſie, and ingenuous Expoſition, Underſtanding, Declaration and Knowledg of all Secrets. We deſire not to be received of you, but invite you unto our more then Kingly Houſes and Palaces, and that verily not by our own proper motion, but (that you likewiſe may know it) as forced unto it, by the Inſtigation of the Spirit of God, by his Admonition, and by the Occation of this preſent time.

What think you, loving people, and how ſeem you affected, ſeeing that you now underſtand and know, That we acknowledg our ſelves truly and ſincerely top rofeſs Chriſt, condemn the Pope, addict our ſelves to the true Philoſophy, lead a Chriſtian life, and dayly call, intreat and invite many more unto our Fraternity, unto whom the ſame Light of God likewiſe appeareth? Conſider you not at length how you might begin with us, not only by pondering the Gifts which are in you, and by experience which you have in the Word of God, beſide the careful Conſideration of the Imperfection of all Arts, and many other unfitting things, to ſeek for an amendment therein; to appeaſe God, and to accommodate you for the time wherein you live. Certainly if you will perform the ſame, this profit will follow, That all thoſe Goods which Nature hath in all parts of the World wonderfully diſperſed, ſhall at one time altogether be given unto you, and ſhall eaſily disburden you of all that which obſcureth the Underſtanding of Man, and hindereth the working thereof, like unto the vain Epicides, and Excentrick Aſtronomical Circles.

But thoſe Pragmatical and buſieheaded men, who either are blinded with the gliſtering of Gold, or (to ſay more truly) who are now honeſt, but by thinking ſuch great Riches ſhould never fail, might eaſily be corrupted, and brought to Idleneſs, and to riotons proud living: Thoſe we do deſire that they would not trouble us with their idle and vain crying. But let them think, that although there be a Medicine to be had which might fully cure all Diſeaſes, nevertheleſs thoſe whom God hath deſtinated to plague with Diſeaſes, and to keep them under the Rod of Correction, ſuch ſhall never obtain any ſuch Medicine.

Even in ſuch manner, although we might inrich the whole World, and endue them with Learning, and might releaſe it from Innumerable Miſeries, yet ſhall we never be manifeſted and made known unto any man, without the eſpecial pleaſure of God; yea, it ſhall be ſo far from him whoſoever thinks to get the benefit, and be Partaker of our Riches and Knowledg, without and againſt the Will of God, that he ſhall ſooner loſe his life in ſeeking and ſearching for us, then to find us, and attain to come to the wiſhed Happineſs of the Fraternity of the Roſie Croſs.

A SHORT ADVERTISEMENT TO THE READER.

This Advertiſement, Reader, invites thee not to my Lodging, for I would give thee no ſuch Directions, my Nature being more Melancholy, then Sociable. I would onely tell thee how Charitable I am, for having purpoſely omitted ſome Neceſſaries in my former Diſcourſe I have upon ſecond Thoughts reſolved againſt that ſilence.

There is abroad a bold ignorance, for Philoſophie hath her Confidents, but in a ſenſe different from the Madams. This Generation I have ſometimes met withall, and leaſt they ſhould ride, and repent, I thought it not amiſs to ſhew them the Praecipieces. The ſecond Philoſophicall work is commonly cal'd the groſs work, but 'tis one of the greateſt Subtilties in all the Art. Cornelius Agrippa knew the firſt Praeparation, and hath clearly diſcovered it, but the Difficulty of the ſecond made him almoſt an enemy to his own Profeſsion. By the ſecond work, I underſtand not Coagulation, but the Solution of the Philoſophical Salt, a ſecret which Agrippa did not rightly know, as it appears by his practiſe at Malines, nor would Natalius teach him, for all his frequent, and ſerious intreaties. This was it, that made his neceſsities ſo vigorous, and his purſe ſo weak, that I can ſeldome finde him in a full fortune. But in this, he is not alone: Raymund Lully the beſt Christian Artiſt that ever was, received not this Myſterie from Arnoldus for in his first Practiſes he followed the tedious common proceſs, which after all is ſcarce profitable. Here he met with a Drudgerie almoſt invincible, and if we add the Task to the Time, it is enough to make a Man old. Norton was ſo ſtrange an Ignoramus in this Point, that if the Solution and Purgation were performed in three years, he thought it a happy work. George Ripley labour'd for new Inventions, to putrifie this red Salt, which he enviouſly cals his gold: and his knack is, to expoſe it to alternat fits of cold and heat, but in this he is ſingular, and Faber is ſo wiſe he will not underſtand him. And now that I have mention'd Faber, I muſt needs ſay that Tubal-Cain himſelf is ſhort of the right Solution, for the Proceſs he deſcribes hath not any thing of Nature in it. Let us return then to Raymund Lullie, for he was ſo great a Maſter, that he perform'd the Solution, intra novem Dies, and this Secret he had from God himſelf; for this is his Confeſsion. Nos (ſaith he) de prima illá nigredine à paucis cognitâ, benignum Spiritum extrabere affectantes, pugnam ignis vincentem, & non victum, licet ſenſibus corporis multories palpavimus, & oculis propriis illum vidimus, Extractionis tamen ipſius notitiam non habuimus quacunque Scientiarum, vel arte: ideoque ſentie bamus nos adhuc aliqua ruſticitate excaecatos, quia nullo modo eam comprehendere valuimus, donec alius Spiritus prophetiae, ſpirans a patre Luminum deſcendit, tanquam ſuos nullatenus deſerens, aut a ſe Poſtulantibus deficiens, Qui in ſomniis tantam claritatem mentis noſtrae oculis infulſit, ut Illam intus & extra, remota omni figura, gratis revelare dignatus est, inſatiabili bonitate nos reficiendo, demonſtrans ut ad eam implendam diſponeremus corpus ad unam naturalem decoctionem ſecretam, quâ penitus ordine retrogrado cum pungenti lancea, tota ejus natura in meram Nigredinem viſibiliter diſſolveretur. Here lyes the knot, and who is he that will untye it? for ſaith the ſame Lully, it was never put to Paper, and he gives this Reaſon for it. Quia Solius dei est ea revelare, & homo divinae Majeſtati ſubtrahere nititur, cum ſoli Deo pertinentia vulgat ſpiritu prolationis humanae, aut literarum ſerie. Propterea operationem illam habere non poteris, quousque ſpiritualiter pruis fueris Divinitatis meritis comprobatus. Quia hoc ſecretum a nemine mortali Revelandum eſt, praeterquam ab Almo ſpiritu, qui ubi vult, ſpirat. It ſeems then the greateſt Difficulty is not in the Coagulation or production of the Philoſophicall Salt, but in the Putrefaction of it, when it is produced. Indeed this agrees best with the ſence of the Philoſophers, for one of thoſe Praecitians tels us, Quiſcit SALEM, & ejus SOLUTIONEM, ſcit SECRETUM OCCULTUM antiquorum Philoſophorum. Alas then! what ſhall we do? whence comes our next Intelligence? I am afraid here is a ſad Truth for ſome body. Shall we run now to Lucas Rodargirus, or have we any duſty Manuſcripts, that can inſtruct us? Well Reader, thou ſeeſt how free I am grown, and now I could diſcover ſomething elſe, but here is enough at once. I could indeed tell thee of the firſt and ſecond ſublimation, of a double Nativity, Viſible and Inviſible, without which the matter is not alterable, as to our purpoſe. I could tell thee alſo of Sulphurs ſimple, and compounded, of three Argents Vive, and as many Salts, and all this would be new news (as the Book-men phraſe it) even to the beſt Learned in England. But I have done, and I hope this Diſcourſe hath not demoliſhed any man's Caſtles, for why ſhould they deſpair, when I contribute to their Building? I am a hearty Diſpenſero, and if they have got any thing by me, much good may it do them. It is my onely fear, they will miſtake when they read, for were I to live long, which I am confident I ſhall not, I would make no other wiſh, but that my years might be as many as their Errors. I ſpeak not this out of any contempt, for I undervalue no man; It is my Experience in this kind of learning, which I ever made my Buſineſs, that gives me the boldneſs to ſuſpect a poſsibility of the ſame faylings in others, which I have found in my ſelf. To conclude, I would have my Reader know, that the Philoſophers finding this life ſubjected to Neceſſitie, and that Neceſsity was inconſiſtant with the Nature of the Soul, they did therefore look upon Man, as a Creature originally ordained for ſome better State then the preſent, for this was not agreeable with his ſpirit. This thought made them ſeek the Ground of his Creation, that if poſſible, they might take hold of Libertie, and tranſcend the Diſpenſations of that Circle, which they Myſteriouſly cal'd Fate. Now what this really ſignifies not one in ten thouſand knows, and yet we are all Philoſophers.

But to come to my purpoſe, I ſay, the true Philoſophers did find in every Compound a double Complexion, Circumferential, and Central. The Circumferential was corrupt in all things, but in ſome things altogether venomous: The Central not ſo, for in the Center of every thing there was a perfect Unity, a miraculous indiſſoluble Concord of Fire and Water. Theſe two Complexions are the Manifeſtum and the Occultum of the Arabians, and they reſiſt one another, for they are Contraries. In the Center it ſelf they found no Diſcords at all, for the Difference of Spirits conſiſted not in Qualities, but in Degrees of Eſſence and Tranſcendency. As for the Water, it was of kin with the Fire, for it was not common, but athereal. In all Centers this Fire was not the ſame, for in ſome it was only a Solar Spirit, and ſuch a Center was called, Aqua Solis, Aqua Coeleſtis, Aqua Auri, & Argenti: In ſome again the Spirit was more then Solar, for it was super-coeleſtial, and Metaphyſical: This Spirit purged the very rational Soul, and awakened her Root that was aſleep, and therefore ſuch a Center was called, Aqua Igne tincta, Aqua Serenans, Candelas accendens, & Domum illuminans. Of both theſe Waters have I diſcourſed in thoſe ſmall Tractates I have publiſhed; and though I have had ſome Dirt caſt at me for my pains, yet this is ſo ordinary I mind it not, for whiles we live here we ride in a High-way. I cannot think him wiſe who reſents his Injuries, for he ſets a rate upon things that are worthleſs, and makes uſe of his Spleen where his Scorn becomes him. This is the Entertainment I provide for my Adverſaries, and if they think it too coarſe, let them judg where they underſtand, and they may fare better.

FINIS.