A New Method of Rosie Crucian Physick

A NEW METHOD OF Rosie Crucian phyſick: Wherein is ſhewed the Cauſe; and therewith their experienced Medicines for the Cure of all DISEASES, [〈 in non-Latin alphabet 〉]; Freely given to the inſpired CHRISTIANS, BY [〈 in non-Latin alphabet 〉].

And in obedience fitted for the underſtanding of mean capacities by the Adorer, and the moſt unworthy of their LOVE, John Heydon, a Servant of God, and Secretary of Nature.

Penes nos unda Tagi.

London Printed for Thomas Lock, 1658.

An Apologue for an Epilogue.

I Shall here tel you what Roſie Crucians are, and that Moſes was their Father, and he was [〈 in non-Latin alphabet 〉]; ſome ſay they were of the order of Elias, ſome ſay the Diſciples of Ezekiel, others define them to be [〈 in non-Latin alphabet 〉]; i.e. The Officers of the Generaliſſimo of the world, that are as the eyes and cares of the great King, ſeeing & hearing all things; they are Seraphically illuminated, as Moſes was according to this order of the Elements, earth refin'd to water, water to air, air to fire; ſo of a man to be one of the Heroes of a Heros, a Daemon, or good genius, of a genius, a partaker of Divine things, and a companion of the holy company of unbodied ſouls and immortall Angels, and according to their vehicles, a verſatile life, turning themſelves Proteus-like into any ſhape.

But there is yet arguments to procure Mr. Walfoord, and T. Williams, Roſie Crucians by election, and that is the miracles that were done by them, in any ſight; for it ſhould ſeeme Roſie Crucians were not only initiated into the Moſaicall Theory, but have arrived alſo to the power of working miracles as Moſes, Elias, Ezekiel and the ſucceeding Prophets did, as being tranſported where they pleaſe, as Habakkuk was from Jewry to Babylon or as Philip after he had baptized the Enuch to Arotus, and one of theſe went from me to a friend of mine in Devonſhire, and came and brought me an anſwer to London the ſame day, which is four dayes journey, they taught me excellent predictions of Aſtrologie, and earthquakes; they ſlack the plague in Cityes; they ſilence the violent winds and tempeſts; they calme the rage of the Sea and rivers; they walk in the Air, they fruſtrate the Malicious aſpect of Witches; they cure all diſeaſes; I deſired one of theſe to tell me whether my complexion were capable of the ſociety of my good Genius? when I ſee you again, ſaid he, I will tell you (which is) (when he pleaſes to come to me, for I know not where to go to him) when I ſaw him then he ſaid Ye ſhould pray to God, for a good and holy man can offer no greater nor more acceptable ſacrifice to God, then the oblation of himſelf, his ſoul.

He ſaid alſo that the good Genii are as the benigne eyes of God, running to and fro in the world, with love and pitty beholding the innocent endeavours of harmleſs and ſingle hearted men, ever ready to do them good, and to help them; and at his going away he bid me beware of my ſeeming friends who would do me all the hurt they could, and cauſe the Governors of the Nations to be angry with me, and ſet bounds to my liberty, which truly hapned to me, as they did indeed: many things more he told me before we parted, but I ſhall not name them here.

For this Roſie Crucian Phyſick or Medicines, I happily and unexpectedly light upon in Arabia, which will prove a reſtauration of health to all that are afflicted wh that ſickneſs, which we ordinarily cal natural, & all other diſeaſes, as the Gour, Dropſie, Leproſie and falling ſickneſs; and theſe men may be ſaid to have no ſmall inſight in the body, and that Walfoord, Williams, and others of the Fraternity now living, may bear up in the ſame likely Equipage, with thoſe noble Divine ſpirits their predeceſsors, though the unskilfullneſs in men commonly acknowledge more of ſupernaturall aſſiſtance in hot unſetled fancies, and perplexed melancholy, then in the calme and diſtinct uſe of reaſon; yet for mine own part, but not without ſubmiſſion to better judgements, I looke upon theſe Roſie Crucians above all men truly inſpired, and more than any that profeſſed or pretended themſelves ſo, this ſixteen hundred yeares, and I am raviſhed with admiration of their miracles and tranſcendent mechanicall inventions, for the ſalving the Phaenomena in the world; I may without offence therefore compare them with Bezaliel and Aholiab, thoſe skilfull and cunning workers of the tabernacle, who, as Moſes teſtifies, were filled with the ſpirit of God, and therefore were of an excellent underſtanding to find out all manner of curious work.

Nor is it any more argument, that theſe Roſie Crucians are not inſpired, becauſe they do not ſay they are; then that others are inſpired, becauſe they ſay they are; which to me is no argument at all; but the ſuppreſſion of what ſo hapned, would argue much more ſobriety & modeſty; whenas the profeſſion of it with ſober men, would be ſuſpected of ſome peice of melancholy and diſtraction, eſpecially in theſe things, where the grand pleaſure is the evidence and exerciſe of reaſon, not a bare beliefe, or an ineffable ſenſe of life, in reſpect whereof there is no true chriſtian but he is inſpired; but if any more zealous pretender to prudence and righteouſneſs, wanting either leaſure or ability to examine theſe Roſie Crucian Medicines to the bottom ſhall notwithſtanding either condemn them or admire them; he hath unbecommingly and indiſcreetly vetered out of his own ſphere, and I cannot acquit him of injuſtice or folly: Nor am I a Roſie Crucian, nor do I ſpeake of ſpite, or hope of gain, or for any ſuch matter; there is no cauſe, God knows, I envie no man, be he what he will be, I am no phyſitian, never was, nor never mean to be: what I am it makes no matter as to my profeſſion.

Laſtly, theſe holy and good men would have me know that the greateſt ſweet and perfection of a vertuous ſoul, is the kindly accompliſhment of her own nature, in true wiſdom and divine love; and theſe miraculus things that are done by them are, that that worth and knowledge that is in them may be taken notice of, and that God thereby may be glorified whoſe witneſſes they are; but no other happineſs accrues to them from this, but that hereby they may be in a better capacity of makeing others happy,

Iohn Heydon.

A New METHOD OF Roſie Crucian Phyſick.

CHAP. I.

Of the Accurate Structure of Mans body.

I Admire the goodneſs of God towards us in the frame and ſtructure of our bodies, the admirable Artifice whereof, Galen, though a Naturaliſt, was ſo taken with, that he could not but adjudge the honor of a hymn to the wiſe Creator of it. The continuance of the whole, and every particular, is ſo evident an Argument of exquiſite skill in the Maker, that if I ſhould purſue all that ſutes to my purpoſe, it would amount to too large (yet an entire) Volume. I ſhall therefore write all that is needful to be known by all men, leaving the reſt to be ſupply'd by Anatomists: And I think there is no man that hath any skill in that Art, but will confeſs, the more diligently and accurately the frame of our body is examined, it is found the more exquiſitely conformable to our Reaſon, Judgement, and Deſire; ſo that ſuppoſing the ſame matter that our bodies are made of, if it had been in our own power to have made our ſelves, we ſhould have fram'd our ſelves no otherwiſe then we are: To inſtance in ſome particulars; As in our Eyes, the Number, the Scituation, the Fabrick of them is ſuch, that we can excogitate nothing to be added thereto, or to be altered, either for their beauty, ſafety, or uſefulneſs; but as for their beauty, I have treated largely of it in my youthful merry Poems, & now am not minded to tranſcribe my tender nice ſubject, and couple it with my ſeverer ſtile; I will onely note how ſafely they are guarded, and fitly framed out for the uſe they are intended: The Brow and the Noſe ſaves them from harder ſtrokes; but ſuch a curious part as the Eye being neceſſarily liable to miſchief from ſmalleſt matters, the ſweat of the Forehead is fenced off by thoſe two Wreaths of Hair which we call the Eye-brows; and the Eye-lids are fortified with little ſtiff briſtles, as with Palliſadoes, againſt the aſſault of Flyes and Gnats, and ſuch-like bold Animalcula; beſides, the upper-lid preſently claps down, and is as good a Fence as a Port-Cullis againſt the importunity of the Enemy; which is done alſo every night, whether there be any preſent aſſault or no, as if nature kept Garriſon in this Acropolis of mans body, the Head, and look'd that ſuch Laws ſhould be duly obſerved, as were moſt for his ſafety.

And now for the uſe of the Eye, which is ſight, it is evident that this Organ is ſo exquiſitely framed for that purpoſe, that not the leaſt curioſity can be added: For firſt, the Humor and Tunicles are purely tranſparent to let in light, and colours unfould, and unſophiſticated by any inward tincture. And then again, the parts of the Eye are made convex, that there might be a direction of many raies coming from one point of the object, unto one point anſwerable in the bottom of the eye; to which purpoſe the Chryſtalline humor is of great moment, and without which, the ſight would be very obſcure and weak. Thirdly, The Tunica uvea hath a Muſculous Power, and can dilate and contract that round hole in it which is called the Pupil of the Eye, for the better moderating the tranſmiſſion of light. Fourthly, The inſide of the uvea is blacked like the Wall of a Tennis-Court, the raies falling upon the Retina again; for ſuch a repercuſſion would make the ſight more confuſed. Fifthly, The Tanica Arachnoides, which invellops the Chryſtalline Humour, by vertue of its Proceſſus Ciliaros, can thruſt forward, or draw back that precious uſeful part of the Eye, as the nearneſs or diſtance of the objects ſhall require. Sixthly and laſtly, The Tunica Retina is white, for the better and more true reception of the ſpecies of things, (as they ordinarily call them) as white paper is fitteſt to receive thoſe Images into a dark room; and the eye is already ſo perfect, that I believe it is not needful to ſpeak any more thereof; we being able to move our head upwards and downwards, and on every ſide, might have unawares thought our ſelves ſufficiently well provided for; but Nature hath added Muſcles alſo to the Eyes, that no perfection might be wanting; for we have oft occaſion to move our Eyes, our Heads being unmoved, as in reading, and viewing more particularly any object ſet before us; and that this may be done with more eaſe and accuracy, ſhe hath furniſhed that Organ with no leſſe then ſix ſeveral Muſcles; and indeed, this framing of Muſcles, not onely in the Eye, but in the whole body, is admirable; for is it not a wonder that even all our fleſh ſhould be ſo handſomly formed and contrived into diſtinct pieces, whoſe riſe and inſertions ſhould be with ſuch advantage that they do ſerve to move ſome part of the body or other? and that the parts of our body are not moved onely ſo conveniently as wil ſerve us to walk and ſubſiſt by, but that they are able to move every way imaginable that will advantage us; for we can fling out Legs and Arms upwards and downwards, backwards, forwards, and round, as they that ſpin, or would ſpread a Mole-hill with their feet. To ſay nothing of Reſpiration, the conſtriction of the Diaphragme for the keeping down the Guts, and ſo enlarging the Thorax, that the Lungs may have play, and the aſſiſtance of the inward intercoſtal Muſcles in deep ſuſpirations, when we take more large gulps of air to cool our heart over-charged with love or ſorrow; nor of the curious Fabrick of the Lainix, ſo well fitted with Muſcles for the modulation of the Voice, tunable ſpeech, and delicious ſinging: You may adde to theſe the notable contrivance of the Heart, its two ventricles, and its many valvulae, ſo fram'd and ſcituated, as is moſt fit for the reception and tranſmiſſion of the blood, and it's ſent thence away warm to comfort and cheriſh the reſt of the body; for which purpoſe alſo the valvulae in the veins are made.

But we ſee by experience that joy and grief proceed not in all men from the ſame cauſes, and that men differ very much in the conſtitution of the body, whereby that which helpeth and furthereth vital conſtitution in one, and is therefore delightful, hindereth & croſſeth it in another, and therefore cauſeth grief. The difference therefore of Wits, hath its original from the different paſſions, & from the ends to which the appetite leadeth them. As for that difference which ariſeth from ſickneſs, and ſuch accidental diſtempers, I have appointed them for the ſecond Part of this Book, and therefore I omit the ſame as impertinent to this place, and conſider it onely in ſuch as have their health, perfection of body, and Organs well diſpoſed.

CHAP. II.

Of the perfection of the Body, and then of the Nature of the Senſes; of Delight, Pain, Love, Hatred, ſenſual Delight, and Pains of the Body, Joy, and Grief.

OTher things I have to ſay, but I will rather inſiſt upon ſuch things as are eaſie ahd intelligible even to Idiots, or ſuch Phyſicians that are no wiſer, who if they can but tell the Joints of their hands, or know the uſe of their teeth, they may eaſily diſcover it was Counſel, not Chance, that created them; and if they but underſtand theſe natural Medecines I have prepared in this Book for their example, they will know that they ſhall be cured of all Diſeaſes without pain, or any great coſt; and Love, not Money, was it that made me undertake this Task. Now of the well-fram'd parts of our body, I would know why we have three joints in our Legs and Arms, as alſo in our fingers, but that it was much better then having but two or four? And why are our fore-teeth ſharp, like Chizzels, to cut, but our inward teeth broad, to grind? but this is more exquiſite then having them all ſharp, or all broad, or the fore-teeth broad, and the other ſharp; but we might have made a hard ſhift to have lived, though in that worſer condition. Again, Why are the Teeth ſo luckily placed? or rather, Why are there not Teeth in other bones as well as in the Jaw-bones, for they might have been as capable as theſe. But the reaſon is, Nothing is done foollſhly, nor in vain. I will ſhew you how to prolong life, and to return from age to youth; and how to change, alter, and amend the state of the body; but that I intend in a Treatiſe entituled The Wiſe Mans Crown: To keep the body in perfect health is my preſent deſign, and to cure all Diſeaſes without reward; for there is a Divine Providence that orders all things. Again, (to ſay nothing of the inward curioſity of the Ear) Why is that outward frame of it, but that it is certainly known that it's for the bettering of our hearing?

I might add, That Nature hath made the hind-moſt parts of our body (which we ſit upon) moſt fleſhy, as providing for our eaſe, making us a Natural Cuſhion, as well as for Inſtruments of Motion for our Thighs and Legs; ſhe hath made the hinder part of the Head more ſtrong, as being otherwiſe unfenced againſt falls and other caſualties. She hath made the Backbon of ſeveral Vertebrae, as being more fit to bend, more tough, and leſs in danger of breaking then if they were all one intire bone, without thoſe griſtly Junctures. She hath ſtrengthened our fingers and toes with Nailes, whereas ſhe might have ſent out that ſubſtance at the end of the firſt and ſecond Joints, which had not been ſo handſom and uſeful, nay, rather ſomewhat troubleſome and hurtful. And laſtly, She hath made all bones devoid of ſenſe, becauſe they were to bear the weight of themſelves, and of the whole body; and therefore if they had had ſenſe, our life had been painful continually, and dolorous.

And now I have conſidered the fitneſs of the parts of mans bodie for the good of the whole, let me but conſider briefly his ſences and his nature, and then I intend more ſolidly to demonſtrate the cauſe of all Diſeaſes, and with that the Cure, becauſe I intend a Method of Roſie Crucian Phyſick, promiſed in my way to Bliſſe. By our ſeveral Organs, we have ſeveral Conceptions of ſeveral qualities in the objects; for by ſight we have a conception or image compoſed of colour and figure, which is all the notice and knowledge the object imparteth to us of its nature, by the excellency of the eye. By Hearing we have a conception called Sound, which is all the knowledge we have of the quality of the object from the Ear: And ſo the reſt of the Sences are alſo conceptions of ſeveral qualities or natures of their objects.

Becauſe the Image in viſion conſiſting of colour and ſhape, is the knowledge we have of the qualities of the object of that Sence, it is no hard matter for a man to fall into this opinion, That the ſame colour & ſhape are the very qualities themſelves; and for the ſame cauſe that ſound & noiſe are the qualities of a piece of Canon or Culvering charged with ſulphurous Powder, fired, or of the Air: And this opinion hath been ſo long received, that the contrary muſt needs appear a great Paradox. The ſame qualities are eaſier in a bell; and yet the introduction of ſpecies viſible and intelligible, (which is neceſſary for the maintenance of that opinion) paſſing to and fro from the object, is worſe then any Paradox, as being a plain impoſsibility. I ſhall therefore endeavor to make plain theſe points.

That the ſubject wherein colour and image are inherent; is not the object or thing ſeen.

That there is nothing (really) which we call an Image or Colour.

That the ſaid Image, or Colour, is but an apparation unto us of the motion, agitation, or alteration, which the object worketh in the brain, or ſpirits, or ſome internal ſubſtance of the Head.

That as in viſion, ſo alſo in conceptions that ariſe from the other ſenſes, the ſubject of their inherence is not the object, but the continent.

That conceptions and apparitions are nothing really, but motion in ſome internal ſubſtance of the Head; which motion not ſtopping there, of neceſſity muſt there either help, or hinder the motion which is called Vital; when it helpeth it is called Delight, Contentment or Pleaſure, which is nothing really but motion about the heart, as conception is nothing but motion in the head; and the objects that cauſe it are called Pleaſant, or Delightful; and the ſame Delight, with reference to the object is called Love; but when ſuch motion weakneth or hindreth the vital motion, then it is called Pain, and in relation to that which cauſeth it, Hatred.

There are two ſorts of pleaſures, whereof one ſeemeth to affect the corporeal Organ of the ſence, and that I call ſenſual, the greateſt part whereof is that by which we are invited to give continuance to our ſpecies; and the next by which a man is invited to meat, for preſervation of his individual perſon. The other ſort of Delight is not particularly any part of the body, and is called The Delight of the mind, & is that which we call Joy. Likewiſe of pains, ſome affect the body, and are therefore called The pains of the body; and ſome not, and thoſe are called grief.

CHAP. III.

Of the nature of the Soul of Man, whether ſhe be a meer Modification of the body, or a Subſtance really diſtinct; and then whether corporeal, or incorporeal, and of the temper of the bodie.

HEre I am forced to ſpeak what I have in my Familiar Spirit, and it is not impertinent to my purpoſe; therefore if we ſay that the ſoul is a meer modification of the body, the ſoul then is but one univerſal faculty of the body, or a many faculties put together; and thoſe operations which are uſually attributed unto the ſoul, muſt of neceſſity be attributed unto the body: I demand therefore, To what in the body will you attribute ſpontaneous motion? I underſtand thereby a power in our ſelves of wagging, or holding ſtill moſt of the parts of our body, as our hand ſuppoſe, or little finger: If you will ſay that it is nothing but the immiſſion of the ſpirits into ſuch and ſuch Muſcles, I would gladly know what does immit theſe ſpirits, and direct them ſo curiouſly; is it themſelves? or the brains? or that particular piece of the brain they call the Pine-Kernel? What ever it be, that which doth thus immit them, and direct them, muſt have Animadverſion; and the ſame that hath Animadverſion, hath Memory and Reaſon alſo: Now I would know whether the ſpirits themſelves be capable of Animadverſion, Memory, and Reaſon; for it indeed ſeems altogether impoſſible; for theſe animal ſpirits are nothing elſe but matter very thin and liquid, whoſe nature conſiſts in this, that all the particles of it be in motion, and being looſe from one another, frigge and play up and down according to the meaſure and manner of agitation in them.

I therefore demand which of theſe particles in theſe ſo many looſly moving one from another, hath Animadverſion in it? if you ſay that they all put together have; I appeal to him that thus anſwers, how unlikely it is that that ſhould have Animadverſion that is ſo utterly uncapable of Memory, and conſequently, of Reaſon; for it is impoſsible to conceive memory competible to ſuch a ſubject, as it is how to write Characters in the Water, or in the Wind.

If you ſay the Brain immits and directs theſe ſpirits; how can that ſo freely and ſpontaneouſly move it ſelf, or another, that hath no Muſcles? Beſides Doctor Culpepper tells you that though the Brain be the inſtrument of ſence, yet it hath no ſenſe at all of it ſelf; how then can that that hath no ſence direct thus ſpontaneouſly and arbitrariouſly, the animal ſpirits in to any part of the body? an Act that plainly requires determinate ſenſe and perception: But let the Phyſicians and Anatomiſts conclude what they will, I ſhall, I think, little leſſe then demonſtrate that the brains have no ſence; for the ſame in us that hath ſence, hath likewiſe animadverſion; and that which hath animadverſion in us, hath alſo a faculty of free and arbitrarious Fancy and Reaſon.

Let us now conſider the nature of the brain, and ſee how competible thoſe alterations are to ſuch a ſubject; verily if we take a right view of this Laxe pith or marrow in mans head, neither our ſence nor underſtanding can diſcover any thing more in this ſubſtance that can pretend to ſuch noble operations, as free imagination and ſagacious collections of Reaſon, then we can diſcern in a lump of fat, or a pot of honey; for this looſe pulpe that is thus wrapped up within our Cranium, is but a ſpongie and porous body, and pervious, not onely to the animal ſpirits, but alſo to more Juice and Liquor; elſe it could not well be nouriſhed, at leaſt it could not be ſo ſoft and moiſtned by drunkenneſs and exceſs, as to make the underſtanding inept and ſottiſh in its operations. Wherefore I now demand, in this ſoft ſubſtance which we call the brain, whoſe ſoftneſs implies that it is in ſome meaſure liquid, and liquidity implies a ſeveral motion of looſened parts; in what part or parcel thereof does Fancy, Reaſon, and Animadverſion lie? In this laxe conſiſtence that lies like a Net, all on heaps in the water; I demand, In what Knot, Loope, or Interval thereof, does this faculty of free Fancy, and active Reaſon reſide? I believe not a Doctor in England, nay, not Dr. Culpepper himſelf, were he alive, nor his men, Doctor Freeman, and the reſt, can aſſign me any; and if any will ſay, in all together; they muſt ſay that the whole brain is figured into this or that repreſentation, which would cancel memory, and take away all capacity of there being any diſtinct notes and places for the ſeveral ſpecies of things there preſented. But if they will ſay there is in every part of the brain this power of Animadverſion and Fancy, they are to remember that the brain is in ſome meaſure a liquid body, and we muſt enquire how theſe looſe parts underſtand one anothers ſeveral Animadverſions and notions; and if they could (which is yet very unconceivable) yet if they could from hence do any thing toward the immiſſion and direction of the animal ſpirits into this or that part of the body, they muſt do it by knowing one anothers minds, and by a ioint contention of ſtrength, as when many men at once, the word being given when they weigh Anchor, put their ſtrength together for the moving of that Maſſie body, that the ſingle ſtrength of one could not deal with; but this is to make the ſeveral particles of the brain ſo many individual perſons; a fitter object for laughter, then the leaſt meaſure of belief.

Beſides, how come theſe many Animadverſions to ſeem but one to us, our mind being theſe, as is ſuppoſed? Or why if the figuration of one part of the brain be communicated to all the reſt, does not the ſame object ſeem ſituated both behind us, and before us, above, and beneath, on the right hand and on the left; and every way as the impreſs of the object is reflected againſt all the parts of the brains? but there appearing to us but one animadverſion, and one ſight of things, it is a ſufficient Argument that there is but one; or if there be many, that they are not mutually communicated from the parts one to another, and therefore there can be no ſuch joint endeavor towards one deſign; whence it is manifeſt, that the brains cannot immit or direct theſe animal ſpirits into what part of the body they pleaſe.

CHAP. IV.

Of Spontaneous Motion; of the External Phaenomena; of the nature of the Eſſence of the Soul her ſelf, what it is, and whether it be corporeal, or incorporeal.

NOW I muſt tell you, that the brain hath no ſence, & therefore cannot impreſs ſpontaneouſly any motion on the animal ſpirits; it is no ſlight Argument that ſome being diſſected, have been found without brains; and this I ſaw, a Captain in Chriſley, in Arabia that was accidentally kill'd by an Alcade, and an Arabian, the ſtory is pleaſant, but not pertinent to our purpoſe; but this man had nothing but a limpid water in his head inſtead of brains, and the brains generally are eaſily diſſolvable into a watery conſiſtence, which agrees with what I intimated before. Now I appeal to any free Judge, how likely theſe liquid particles are to approve themſelves of that nature and power, as to be able by erecting and knitting themſelves together for a moment of time, to bear themſelves ſo, as with one joint contention of ſtrength, to cauſe an arbitrarious obligation of the ſpirits into this or that determinate part of the body; but the abſurdity of this I have ſufficiently inſinuated already.

The Nerves, I mean the Marrow of them, which is of the ſame ſubſtance with the brain, have no ſence, as is demonſtrated from a Catalepſ[•]e, or Cat[•]chus; but I will not accumulate Arguments in a matter ſo palpable. As for that little ſprunt piece of the brain which they call the Conacion, that this ſhould be the very ſubſtance, whoſe natural faculty it is to move it ſelf, and by its motion and nods to determine the courſe of the ſpirits into this or that part of the body, ſeems to me no leſs fooliſh and fabulous then the Storie of this entituled Doctor Freeman, ſo much commended by ignorantly innocent people: If you heard but the magnificent ſtorie that is told of the little lurking Muſhrome, how it does not onely hear and ſee, but imagines, reaſons, commands the whole fabrick of the body more dexterouſly then an Indian Boy does an Elephant: what an acute Logician, ſubtile Geometrician, prudent Stateſman, skilful Phyſician, and profound Philoſopher he is! and then afterwards by diſſection you diſcover this worker of miracles to be nothing but a poor ſilly contemptible Knob, or Protuberancy, conſiſting of a thin Membrane, containing a little pulpous matter, much of the ſame nature with the reſt of the Brain,

Spectatum admiſsi riſum teneatis amici?

Would you not ſooner laugh at it, then go about to confute it? and truly I may the better laugh it now, having already confuted it in what I have afore merrily argued concerning the reſt of the Brain.

I ſhall therefore make bold to conclude, That the impreſs of Spontaneous Motion is neither from the animal ſpirits, nor from the Brain, &c. therefore that thoſe operations that are uſually attributed unto the ſoul, are really incompetible to any part of the body; and therefore, as in the laſt Chapter I hinted, I ſay, That the ſoul is not a meer modification of the body, but a ſubſtance diſtinct therefrom.

Now we are to enquire, Whether this ſubſtance diſtinct from what we ordinarily call the body, be alſo it ſelf a Corporeal Subſtance, or whether it be incorporeal? If you ſay that it is a corporeal ſubſtance, you can underſtand no other then matter more ſubtile and tenuious then the animal ſpirits themſelves, mingled with them, and diſperſed through the veſſels and poroſities of the body; for there can be no penetration of dimenſions: But I need no new arguments to confute this fond conceit; for what I ſaid of the animal ſpirits before, is applicable with all eaſe and fitneſs to this preſent caſe; and let it be ſufficient that I advertiſe you ſo much, and ſo be excuſed from the repeating of the ſame things over again.

It remains therefore that we conclude, That that which impreſſes Spontaneous Motion upon the body or more immediately upon the animal ſpirits: That which imagines, remembers, and reaſons, is an immaterial ſubſtance, diſtinct from the body, which uſes the animal ſpirits and the brain for Inſtruments in ſuch and ſuch operations. And thus we have found a ſpirit in a proper notion and ſignification, that hath apparently theſe faculties in it, it can both underſtand and move corporeal matter.

And now this prize that we have won will prove for our deſign in this new Method of Phyſick and Philoſophy of very great conſequence; for it is obvious here to obſerve that the ſoul of man is as it were [〈 in non-Latin alphabet 〉] a compendious ſtatue of the Deity; her ſubſtance is a ſolid Eſſigies of God; and therefore as with eaſe we conſider the ſubſtance and motion of the vaſt Heavens on a little Sphere, or Globe, ſo we may with like facility contemplate the nature of the Almighty in this little Model of God, the ſoul of Man, enlarging to Infinity what we obſerve in our ſelves when we transfer it unto God, as we do imagine theſe Circles which we view on the Globe, to be vaſtly bigger while we fancy them as deſcribed in the heavens.

Wherefore we being aſſured of this, That there is a ſpiritual ſubſtance in our ſelves, in which both theſe properties do reſide, viz. of the underſtanding, and of moving the corporeal matter; let us but enlarge our minds ſo as to conceive as well as we can of a ſpiritual ſubſtance that is able to move & actuate all matter whatſoever, never ſo far extended, and after what way & manner ſoever it pleaſe, and that it hath not onely the knowledge of this or that particular thing, but a diſtinct and plenary cognizance of all things; and we have indeed a very competent apprehenſion of the nature of the eternal and inviſible God, who like the ſoul of man, does not indeed fall under ſence, but does everywhere operate ſo, that his perſon is eaſily to be gathered from what is diſcovered by our outward ſences.

CHAP. V.

Of Plants; that the meer motion of the matter may do ſomething, yet it will not amount to the production of Plants. That it is no botch in Nature that ſome Phaenomena be the reſults of Motion, others of ſubſtantial forms. That beauty is not a meer fancy, and that the beauty and vertue of Plants is an Argument that they are made for the uſe of our bodies from an intellectual principle.

HOW weak is Man if you conſider his nature, what faculties he hath, and in what order he is in reſpect of the reſt of the creatures? And indeed, though his body be but weak and diſarm'd, yet his inward abilities of Reaſon, and artificial contrivance, is admirable, both for finding out thoſe ſecret Medicines which God prepared for the uſe of Man in the Bowels of the Earth, of Plants and Minerals.

And firſt of Vegetables, where I ſhall touch onely theſe four heads, their form and beauty, their ſeed, their ſignatures, and their great uſe, as well for medicines as ſuſtenance; and that we may the better underſtand the advantage we have in this cloſer contemplation of the works of nature, we are in the firſt place to take notice of the condition of the ſubſtance, which we call matter, how fluid and ſlippery, and undeterminate it is of it ſelf; or if it be hard, how unfit it is to be changed into any thing elſe; and therefore all things rot into a moiſture before any thing can be generated of them, as we ſoften the wax before we ſet on the ſeal.

Now therefore, unleſs we will be fooliſh, as becauſe the uniform motion of the Air, or ſome more ſubtil corporeal Element, may ſo equally compreſs or bear againſt the parts of a little vaporous moiſture, as to form it into round drops (as we ſee in the dew, and other experiments) and therefore becauſe this more rude and general motion can do ſomething, to conclude that it does all things; We muſt in all reaſon confeſs that there is an eternal Mind and Vertue, whereof the matter is thus uſefully formed and changed.

But meer rude and undirected motion, becauſe naturally it will have ſome kind of reſults, that therefore it will reach to ſuch as plainly imply a wiſe contrivance of counſel, is ſo ridiculous a Sophiſm, as I have already intimated, that it is more fit to impoſe upon the inconſiderate ſouls of fool & children, then upon men of Mature Reaſon, and well exerciſed in Philoſophy, or the grave and well practiſed, ſeraphically illuminated Roſie Crucians. Admit that Rain, and Snow, and Wind, and Hail, and Ice, and Thunder, and Lightning, and a Star I mention for example, that may be let in amongſt Meteors, by ſome called Hellens-ſtar, and is well known at Sea; I have ſeen it melt Copper Veſſels a-board a ſhip; it cometh of an heap of ſuch vapors as are carryed by violent croſs Winds up from the Earth; and ſuch like Meteors may be the products of heat and cold, or of the motion and reſt of certain ſmall particles of the matter; yet that the uſeful and beautiful contrivance of the Branches, Flowers, and Fruits of Plants ſhould be ſo too, (to ſay nothing yet of Minerals, and the bodies of men) is as ridiculous and ſupine a collection, as to infer, That becauſe meer heat and cold does ſoften and harden Wax, and puts it into ſome ſhape or other, that therefore this meer heat and cold, or Motion and Reſt, without any Art and Direction, made the Silver Seal too, and graved upon it ſo curiouſly ſome Coate of Arms, or the ſhape of ſome Bird or Beaſt, as an Eagle, a Lyon, &c. nay indeed this inference is more tolerable far then the other, theſe effects of Art being more eaſie, and leſs noble then thoſe other of nature.

Nor is it any deficiency at all in the Works of Nature, that ſome particular Phaenomena be but the eaſie reſults of that general motion communicated unto the matter from God; others the effects of more curious contrivance, or of the Divine Ar[•], or Reaſon, (for ſuch are the [〈 in non-Latin alphabet 〉], the Rationes Seminales) incorporated in the Matter, eſpecially the Matter it ſelf being in ſome ſort vital, elſe it would not continue the motion that it is put upon, when it is occaſionally this or the other way moved; and beſides the Nature of God being the moſt perfect fulneſs of life that is poſſibly conceiveable, it is very congruous that this outmoſt and remoteſt ſhadow of himſelf, be ſome way, though but obſcurely vital: Wherefore things falling off by degrees from the higheſt perfection, it will be no uneven or unproportionable ſtep, if deſcending from the top of this utmoſt Creation, Man, in whom there is a more fine conception, or reflexive Reaſon, which hangs on, as every man hath ſo much experience as to have ſeen the Sun, and other viſible objects by reflexion in the Water and Glaſſes; and this as yet ſhall be all I will ſay for this reaſon; I will give you more then I promiſed in the Contents, by four propoſitions concerning the nature of conceptions, and they ſhall be proved; and alſo of the main deception of ſence, that Colour and Image may be there where the thing ſeen is not: But becauſe it may be ſaid, That notwithſtanding the Image in the Water be not in the object, but a thing meerly phantaſtical, yet there may be colours really in the thing it ſelf, I will urge further this experience, That divers times men ſee directly the ſame object double, as two Candles for one, which may happen from diſtemper, or otherwiſe without diſtemper if a man will; the Organs being either in their right temper, or equally diſtempered, the colours and images in two ſuch characters of the ſame thing, cannot be inherent therein, becauſe the thing ſeen cannot be in two places.

One of theſe Images therefore is not inherent in the Object but the ſeeing, the Organs of the ſight are then in equal temper or diſtemper, the one of them is no more inherent then the other, and conſequently, neither of them both are in the Objects, which is the firſt propoſition mentioned in the precedent number.

Secondly, that the Image of any thing by reflexion in a glaſs, or water, or the like, is not any thing in, or behind the glaſs, or in, or under the Water, every man may grant to himſelf; which is the ſecond propoſition of Des Cartes. For thirdly We are to conſider, firſt, That every great agitation or concuſſion of the brain (as it happeneth from a ſtroke, eſpecially if the ſtroke be upon the eye) whereby the Optick Nerve ſuffereth any great violence, there appeareth before the Eyes a certain light, which light is nothing without, but an apparition onely; all that is real being the concuſſion or motion of the parts of the Nerve; from which experience we may conclude, That apparition of light is really nothing but motion within. If therefore from Lucid bodies there can be derived motion, ſo as to affect the Optick Nerve in ſuch manner as is proper thereunto, there will follow an Image of light ſome-where in that line by which the motion was laſt derived to the eye, that is to ſay, In the object, if we look directly on it, and in the Glaſs or Water, when we look upon it in the line of reflexion, which in effect is the third propoſition, namely, That image and colour is but an apparition to us of that motion, agitation, or alteration, which the object worketh in the brain or ſpirits, or ſome internal ſubſtance in the head.

But that from all lucid, ſhining, and illuminate bodies, there is a motion produced to the eye, and thorow the eye, to the Optick Nerve and ſo into the Brain, by which the apparition of light or colour is effected, is not hard to prove. And firſt, it is evident that the Fire, the onely lucid body here upon Earth, worketh by motion equally every way, inſomuch as the motion thereof ſtopped or incloſed, it is preſently extinguiſhed, and no more fire. And further, That that motion whereby the fire worketh, is dilation and contraction of it ſelf alternately, commonly called Scintillation, or glowing, is manifeſt alſo by experience; from ſuch motion in the fire muſt needs ariſe a rejection, or caſting from it ſelf off that part of the medium which is contiguous to it, whereby that part alſo rejecteth the next, and ſo ſucceſſively one part beateth back another to the very eye, and in the ſame manner the exteriour part of the eye preſſeth the interiour, (the Laws of refraction ſtill obſerved.) Now the interior coat of the eye is nothing elſe but a piece of the Optick Nerve, and therefore the motion is ſtill continued thereby into the Brain, and by reſiſtance or re-action of the Brain, is alſo a rebound into the Optick Nerve again, which we not conceiving as motion or rebound from within, do think it is without, and call it Light, as hath been already ſhewed by the experience of a ſtroake: We have no reaſon to doubt that the Fountain of Light, the Sun, worketh by any other ways then the Fire, at leaſt in this matter; and thus all viſion hath its original from ſuch motion as is here deſcribed; for where there is no light, there is no ſight; and therefore colour muſt be the ſame thing with light, as being the effect of the lucid bodies, their difference being onely this, That when the light cometh directly from the Fountain to the eye, or indirectly by reflexion from clean and polite bodies, and ſuch as have not any polite bodies, and ſuch as have not any particular motion internal to alter it, we call it light; but when it cometh to the eye by reflexion from uneven, rough, and courſe bodies, or ſuch as are affected with internal motion of their own that may alter it, then we call it Colour; colour and light differing onely in this, that the one is pure, and the other perturbed light; by that which hath been ſaid, not onely the truth of the third propoſition, but alſo the whole manner of producing light and colour, is apparent.

As colour is not inherent in the object, but an effect thereof upon us, cauſed by ſuch motion in the object as hath been deſcribed; ſo neither is ſound in the thing we hear, but in our ſelves; one manifeſt ſign thereof, is, That as man may ſee, ſo alſo he may hear double & trebble by multiplication of Ecchoes, which Ecchoes are ſounds as well as the Original; and not being in one and the ſame place, cannot be inherent in the body that maketh them; nothing can make any thing which is not in it ſelf; the Clapper of a Bell hath no ſound in it, but motion, and maketh motion in the internal parts of the Bell; ſo the Bell hath motion and not ſound, that imparteth motion to the air; and the aire hath motion, but not ſound; the air imparteth motion by the ear and nerve unto the Brain; and the Brain hath motion, but not ſound; from the Brain it reboundeth back into the Nerves outward, and thence it becommeth an Apparition without, which we call ſound; And to proceed to the reſt of the ſences, it is apparent enough, that the ſmell and taſte of the ſame thing are not the ſame to every man, and therefore are not in the thing ſmelt or taſted, but in the men; ſo likewiſe the heat we feel from the fire is manifeſtly in us, and is quite different from the heat which is in the fire; for our heat is pleaſure or pain, according as it is great or moderate; but in the cool there is no ſuch thing: By this the laſt is proved, viz. that as in viſion, ſo alſo in Conceptions that ariſe from other ſenſes, the ſubject of their inherence is not in the object, but in the Sentinent; And from hence alſo it followeth that whatſoever accidents or qualities our ſences make us think there be in the world, they be not there, but are ſeeming and apparitions only; the things that really are in the world without us, are thoſe motions by which theſe ſeemings are cauſed; and this is the great deception of ſence, which alſo is to be by ſence corrected: for as ſence telleth me when I ſee directly, that the colour ſeemeth to be in the object; ſo alſo ſence telleth me when I ſee by reflection, that colour is in the object. But now I am out of the way from the outward Creation of Man, in whom there is a principle of more fine and reflexive reaſon, which hangs on, though not in that manner, in the more perfect kinde of Brutes, as ſence alſo (loth to be curbed with too narrow compaſs) layes hold upon ſome kinde of plants, as in thoſe ſundry ſorts of Zoophyta, but in the reſt there are no further footſteps diſcovered of an animadverſive forme abiding in them; yet there be the effects of an inadvertent forme ([〈 in non-Latin alphabet 〉]) of materiated or incorporated Art or ſeminal Reaſon; I ſay it is no uneven jot to paſs from the more faint and obſcure example of Spermatical life, to the more Conſiderable effects of general Motion in Mineralls, Metalls, nor yet to ſay any thing of the Medicines extracted, mortified, fixt, diſſolv'd and incorporated with their proper Veagles, becauſe we have intended it our laſt buſineſs to return to Mineralls, Mettals, and ſundry Meteors, whoſe eaſie and rude ſhapes have no need of any particular principle of life, or Spermatical form diſtinct from the reſt, or motion of the particles of the matter.

But there is that curioſity of form and beauty in the more noble kinde of Plants, bearing ſuch a ſutableneſs and harmony with the more refined ſence and ſagacity of the ſoul of Man, that he cannot chooſe (his intellectual touch being ſo ſweetly gratified by what it deprehends in ſuch like objects,) but acknowledge that ſome hidden cauſe much a-kin to his own nature that is intellectual, is the contriver and perfecter of theſe ſo pleaſant ſpectacles in the world.

Nor is it at all to the purpoſe to object that this buſineſs of Beauty and comelineſs of proportion is but a conceit, becauſe ſome men acknowledge no ſuch thing, and all things are alike handſome to them, who yet notwithſtanding have the uſe of their eyes as well as other folks; for I ſay, this rather makes for what we aim at, that Pulchritudo is conveyed indeed by the outward ſences unto the ſoul, but a more intellectual faculty is that which reliſhes it; as an Aſtrologicall, or better, a Geometricall Scheam is let in by the eyes, but the Demonſtration is diſcern'd by Reaſon: And therefore it is more rational to affirm, that ſome intellectual principle was the Author of this Pulchritude of things, then that they ſhould be thus faſhion'd without the help of that principle: And to ſay there is no ſuch thing as Pulchritude, and ſome ſay, there is no way to felicity; The firſt, I anſwer, is becauſe ſome mens ſouls are ſo dull and ſtupid. And the ſecond is that they never knew The way to bliſs, The firſt cannot reliſh all objects alike in that reſpect; The ſecond knows not Happineſs, nor the way to long life, nor the means to Health, nor how to return from Age to Youth, &c. which is as abſurd and groundleſs as to conclude there is no ſuch thing as Reaſon and Demonſtration, becauſe a natural fool cannot reach unto it. But that there is ſuch a thing as The way to Bliſs, Long life, and a certain way to Health, not as yet known in England, I will demonſtrate in a Treatiſe by it ſelf; The way to Health I ſhall ſhew you anon in this book, the reſt in another Part, as I promiſed you.

Now that there is ſuch a thing as Beauty, and that it is acknowledged by the whole generations of men, to be in Trees, flowers and fruits, and the adorning of buildings in all Ages, is an example, and undenyable teſtimony; for what is more and ordinary with them then taking in flowers and fruitage for the garniſhing of their work? Beſides I appeal to any man that is not ſunk into ſo forlorne a pitch of Degeneracy; that he is as ſtupid to theſe things as the baſeſt of Beaſts, whether for example, a rightly cut Tetrae[•]rum, cube or Icoſa[•]drum, have no more pulchritude in them, then any rude broken ſ[•]one lying in the field or high-wayes; Or to name other ſolid Figures which though they be not regular properly ſo called, yet have a ſetled Idea, & Nature, as a Cone, Sphere, or Cylinder, whether the ſight of theſe do not gratifie the mindes of men more, and pretend to more elegancy of ſhape, then thoſe rude cuttings or chippings of free-ſtone that fall from the Maſons hands, and ſerve for nothing but to fill up the middle of the wall, and ſo to be hid from the eyes of Man for their uglineſs: And it is obſervable, That if Nature ſhape any thing neer this Geometrical accuracy, that we take notice of it with much content and pleaſure, as if it be but exactly round, as there be abundance of ſuch ſtones upon Meſque, a hill in Arabia, I have ſeen them there, or ordinarily Quinquangular, or have the ſides but parallels, though the Angles be unequal, as is ſeen in ſome little ſtones, and in a kinde of Alablaſter found here in England, and other pretty ſtones found upon Bulverton-hill neer Sidmouth in Devonſhire; and neer Stratford upon Avon, and in Tyms Grove at Colton in Warwickeſhire, are found ſuch ſtones that grow naturally carved with various works, ſome with Roſes, others with Lyons, Eagles, and all manner of delightfull works; Theſe ſtones I ſay, gratifie our ſight, as having a nearer cognation with the ſoul of man that is rational and intellectual, and therefore is well pleaſed when it meets with any outward object that fits and agrees with thoſe congenite Ideas her own nature is furniſhed with: For Symmemetry, Equality, and Correſpondency of parts, is the diſcernment of Reaſon, not the object of Sence, as I have in another place proved.

Now therefore it being evident, that there is ſuch a thing as Beauty, Symmetry and Comelineſs of proportion, (to ſay nothing of the delightful mixture of colours, and that this is the proper object of the Underſtanding and Reaſon; for theſe things be not taken notice of by the Beaſts) I think I may ſafely inferre, that whatſoever is the firſt and principal cauſe of changing the fluid and undeterminated Matter into ſhapes ſo comely and ſymmetrical, as we ſee in flowers and trees, is an underſtanding Principle, and knowes both the nature of man, and of thoſe objects he offers to his ſight in this outward and viſible world, and would have man ſearch and finde out thoſe ſecrets by the which he might keep his body in health many hundreds of years, and at laſt find the way to Bliſs; for theſe things cannot come by chance, or by a Multiranious attempt of the parts of the matter upon themſelves, for then it were likely that the ſpecies of things though ſome might hit right, yet moſt would be maimed and ridiculous; but now there is not any ineptitude in any thing which is a ſign that the fluidneſſe of the matter is guided and determined by the overpowering counſel of an eternall mind.

If it were not needleſſe, I might inſtance in ſundry kinds of flowers herbs and trees; but theſe objects being ſo obvious, and every mans fancy being brauched with the remembrance of Roſes, Marigolds, Gelliflowers, Pionies, Tulips, Pauſies, Primroſes, the leaves and cluſters of the Vine &c. Of all which you muſt confeſs that there is in them beauty and ſymetry, and uſe in Phyſick, and gratefull proportion; I hold it ſuperfluity to weary you with any longer induction, but ſhall paſs on to thoſe conſiderations behind, of their ſeed, ſignaure and uſefullneſs, and ſhall paſs through them very briefly, and then I ſhall come to minerall Medicines, theſe obſervables being very neceſſary firſt to be known by way of an Introduction, and as ordinary and eaſily Intelligible.

CHAP. VI.

Of the Seeds and Signatures of Plants, and wherefore GOD made them.

EVery plant hath its ſeed; Roſie Crucians therefore ſay there are ſecret Myſteries lye hidden in them, which ſhould be our delight to find out; for Divine Providence made all good for the uſe of man: And this being no neceſſary reſult of the motion of the matter, as the whole contrivance of the plant indeed is not; and it being of great conſequence that they have Seed for the continuance of propagation of their whole Species, and for the gratifying of mans Art alſo, induſtry and neceſſitie, (for much of Husbandry and Gardening lies in this) it cannot but be the Act of Counſel to furniſh the ſeveral kinds of Plants with their Seeds, eſpecially the Earth being of ſuch a nature that though at firſt for a while it might bring forth all manner of Plantts, (as ſome will have it alſo to have brought forth all kinds of Animals) yet at laſt it would grow ſo ſluggiſh, that without the advantage of thoſe ſmall compendious principles of generation, the Grain of Seed would yeild no ſuch births, no more then a Pump grown dry will yeild any Water, unleſs you pour a little Water into it firſt, and then for ſo many Baſons full, you may fetch up as many Tankards full.

Nor is it material to object that ſtinking Weeds, and poyſonous Plants bear Seed too, as well as the moſt pleaſant and uſeful; for even thoſe ſtinking Weeds, and poyſonous Plants have their uſe in Roſie Crucian Phyſick, as you ſhall know hereafter; beſides our common Phyſick-Mongers often uſe them as their Fancy guides them, grounded upon no other reaſon then woful and deadly experience; ſometimes the induſtry of man is exerciſed by them to weed them out where they are hurtful, which reaſons if they ſeeme fleight, let us but conſider, that if humane induſtry had nothing to conflict and ſtruggle with, the fire of mans ſpirit would behalf extinguiſhed in the fleſh, and then we ſhall acknowledge that that which I have alledged is not ſo contemptible nor invalid.

But ſecondly, Who knows but it is ſo with poyſonous Plants, as vulgarly is fancyed concerning Toads, and other poyſonous Serpents that lick the Venom from off the Earth? So poyſonous Plants may well draw to them all the Maligne Juice and nouriſhment, that the other may be more pure and defaecate, as there are Recepticles in the body of man, and Emunctories to drain them of ſuperfluous Choler and Melancholy, &c.

Laſtly, It is very well known by them that know any thing in Nature and Phyſick, That thoſe Herbs that the rude and ignorant would call Weeds, are the materials of very ſoveraign Medicines, that Aconitum Hyemale, or Winter Wolfs bain, that otherwiſe is rank poyſon, is reported to prevail mightily againſt the biting of Vipers, Scorpions, and mad dogs, which Sir Chriſtopher Heydon aſſenteth unto; and that that plant that bears death in the very Name of it, Solanum Lethiferum, prevents death by procuring ſleep, if it be ayplyed in a Fever; nor are thoſe things to be deemed uprofitable, ſay the Roſie Crucians, whoſe uſe our heavy ignorance will not let us underſtand; but they will teach us as followeth.

We come now to the ſignatures of plants, which indeed reſpects us more properly and adaequately then the other, and is a Key (as Roſie Crucians ſay) to enter man into the knowledge and uſe of the Treaſures of nature; I demand therefore, Whether it be not a very eaſie and Genuine inference from the obſerving that ſeveral herbs are marked with ſome mark or ſign that intimates their vertue, what they are good for; and there being ſuch a creature as man in the World that can read & underſtand theſe ſigns and characters, hence to collect that the Author both of man and them, knew the nature of them both; and beſides divine providence would onely initiate and enter mankind in the uſeful knowledge of her Treaſures by the Seraphical illuminated Roſie Crucians, leaving the reſt to employ the vulgar that they might not be idle; for the Theater of the World is an exerciſe of mans wit, and therefore all things are in ſome meaſure obſcure and intricate; that the ſedulity of that divine ſpark, the ſoul of man, may have matter of conqueſt and triumph, when he hath done bravely by a ſuperadvenient aſſiſtance of God.

But that there be ſome plants that bear a very evident ſignature of their nature and uſe, for example, Capillus veneris, Politrichon, or Maiden-hair; the Lye in which it is ſodden or infus'd, is good to waſh the head, and make the hair grow in thoſe places that are bare; the decoction of Quinces, which are a downey and hairy Fruit, is accounted good for the fetching again hair that hath been fallen by the French Pox; the Leaf of Balm and Alleluia, or Wood-Sorrel, as alſo the roots of Anthora, repreſent the heart in figure, and are Cordiacal.

Walnuts beare the whole ſignature of the head; the outward green Cortex anſwers to the Pericranium, and a Salt made of it is ſingular good for Wounds in that part, as the Kernel is good for the Brains, which it reſembles.

Vmbelicus Veneris is powerful to provoke luſt, as Doctor Culpepper affirms; as alſo your ſeveral ſorts of Satyrions, which have the evident reſemblance of the genetal parts upon them; Aron eſpecially, and all your Orchiſſes, that they have given Names unto, from ſome beaſt or other, as Cynoſorchis, Orchis Miodes, Tragorchis, &c. the laſt whereof notoriorious for its Goatiſh ſmell, and Tufts not unlike the Beard of that Lecherous Animal, is of all the reſt the moſt powerful incentive to luſt.

The Leaves of Hypericon are very thick pricked, or pointed with little holes, and it is a ſingular good Wound-herb, as uſeful alſo for de-obſtructing the pores of the body.

Scorpioides, Echium, or Scorpions graſſe, is like the crooked Tayle of a Scorpion; and Ophiogloſſum, or Adders Tongue, hath a very plain and perfect reſemblance of the Tongue of a Serpent; as alſo Ophioſcorodon of the intire head and upper-parts of the body; and theſe are all held very good againſt poyſon, and the biting of Serpents; and generally all ſuch plants as are ſpeckled with ſpots like the Skins of Vipers, or other venemous creatures, are known to be good againſt the ſtings or bitings of them, and are powerful objects againſt poyſon.

Thus did divine providence by natural Hieroglyphicks, read ſhort Lectures to the rude wit of vulgar man; others of the Seraphically illuminated Fraternity, being entred, and ſufficiently experienced of theſe, found out the reſt, it being very reaſonable that other herbs that had not ſuch ſignatures, might be very good for Medicinal uſes, as well as they that had.

Roſie Crucians have quickned and actuated their Phlegmatick natures to more frequent and effectual venery; for their long lives health, & youthfulneſs, ſhews they were not very fiery, to ſay nothing of their happineſſe, riches, wiſdom and vertue, becauſe I have in my Treatiſe of The way to bliſſe, ſpoken of it largely.

CHAP. VII.

Of the uſefulneſſe of Plants, and of the Works of God.

YOu ſhal now briefly take notice of the uſefulnes & profitableneſs of plants both for Phyſick and Food, and then paſs on to the conſideration of the inſpired Roſie Crucians, what their Medicines are: As for the common uſes of Plants, Herbals teach you ſomething; but I refer you to the ſingular Medicines of Roſie Crucians in my Book of The way to bliſs for the ſalvation of your health, Animals know as much by inſtinct and nature; and that which is moſt obſervable here, is this, That brute Beaſts know as much as many Phyſicians do that are taught by Herbals onely; and theſe deny the power of God in the Works of Nature, and the power of Nature in the skill of man, that it ſhould be impoſſible to make Trees bear fruit in December, and Apple-trees to grow to bloſſom, and bear Apples contrary to kind in March.

Beaſts have knowledge in the vertue of Plants as well as men, for the Toad being overcharged with the poyſon of the Spider, (as is well known) hath recourſe to the Plantane-Leaf. The Weaſel when ſhe is to encounter the Serpent, arms her ſelf with eating of Rue. The Dog when he is ſick at the ſtomack, knows his cure, falls to his graſs, vomits, and is well. The Swallows make uſe of Celandine, the Lennet of Euphragia for the repairing of their ſight. And the Aſs when he is oppreſſed with melancholy, eats of the Herb Aſplenium, or Miltwaſt & ſo eaſes himſelf of the ſwelling of the ſpleen. The Raven makes uſe of Cinquefoyle for the prolongation of his life to ſomtimes ſix or ſevenhundred years; and therefore I think it is that the Roſie Crucians preſcribe the oyle of Ravens, Swallows, and Harts for the uſe of man to annoint himſelf, to continue his fleſh and well-complexioned body from wrinkles and lameneſs; and Dictamnum Cretenſe is much uſed, as I told you in my Wiſe mans Crown; Cretian Dittany cures Wounds of what nature ſoever.

Which thing I conceive no obſcure indigation of providence; for they doing that by inſtinct and Nature, which men who have free Reaſon cannot but acknowledge to be very pertinent and fitting, nay ſuch that the skilfulleſt Phyſician will approve and allow; and theſe creatures having no ſuch reaſon and skill themſelves as to turn Phyſicians, it muſt needs be concluded by vertue of that principle that contrived them, and made them of that Nature they are, enabled them alſo to do theſe things.

Let us now conſider the Fruits of the Trees, where I think it will appear very manifeſtly, That there was one worker of Miracles, and inſpirer of Roſie Crucians; I might now reach out to Exortick-Plants, ſuch as the Cinamon-Tree, the Balſome-Tree, and the Tree that bears the Nutmeg, invelopped the Mace; as alſo the famous Indian Nut-Tree, which at once (as the Roſie Crucians ſay) affords almoſt all the neceſſaries of life; for if they cut but the Twigs at Evening, there is a plentiful and pleaſant Juice comes out, which they receive into Bottles, and drink inſtead of Wine, and out of which they extract ſuch an Aquae Vitae as is very ſoveraign againſt all manner of ſickneſſes, the branches and boughs they make their Houſes of, and the body of the tree being very ſpongy within, though hard without, they eaſily contrive into the frame and uſe of their Canoes, or boats. the Kernel of the Nut ſerves them for bread and meat, and the Shells for Cups to drink in; and indeed they are not meer empty Cups, for there is found a delicious cooling milk in them; beſides there is a kind of hemp that incloſes the Nut, of which they make Ropes and Cables, and of the fineſt of it, Sayles for their ſhips; and the Leaves are ſo hard and ſharp pointed, that they eaſily make Needles or Bodkins of them for ſtitching their Sayles, and for other neceſſary purpoſes; and that Providence may ſhew her ſelf benigne as well as wiſe, this ſo notable a Plant is not reſtrain'd to one coaſt of the World as the Eaſt-Indies, but is found in Affrica, Arabia, and in all the Iſlands of the Weſt-Indies, as Hiſpaniola, Cuba, where our men are victorers; and ſeveral other places of the new-found World.

But I thought fit to inſiſt upon theſe things by way of introduction, but to contain my ſelf within the compaſs of ſuch objects as are neceſſary for our knowledge, and familiarly and ordinarily before our eyes, that we may the better (theſe things underſtood) take occaſion from thence to demonſtrate the Roſie Crucian way to health, and their ordinary Medicines which to us are not as yet known.

CHAP. IX.

The Roſie Crucian way how to get health; The cauſes why we eat food; Of the firſt nature of the World; A meaſure of raw and temperate meat, and the cauſe of the fiery, and ſoummy Gall and needleſs muddy bowels the melt; nature careleſs of making the reins of Urine drawers, drinkleſs animals have none at all; how to clenſe your ſelf from theſe idle Bowels and avoid all diſeaſes.

DO you not conſider the weakneſſe of man, what faculties he hath, and in what order he is in reſpect of the reſt of the creatures; Roſie Crucians obſerve though his body be weake and diſarmed, yet his inward abilities of reaſon, and artificiall contrivance is admirable; he is much given to ſearch out the Medicinall virtues of Plants, Wights, and Mineralls, and hath found out thoſe that were of ſo preſent and great conſequence as to be Antidotes againſt poyſon that would ſo quickly have diſpatched mankind, it were good for us to demonſtrate the Roſie Crucian Medicines, now our land is afflicted with a ſickneſs called the new diſeaſe, of which all ſorts dye, without remedy, for none as yet have preſcribed a Medicine, for young men that deſire to live, and for old men that wiſh for health, without which no life is ſweet and ſavory, then let us bend our ſelves to cure our brethren firſt, and endeavour to ſhew the means (beſides the commmon Collegian Doctors drenches, or Culpepers way, how every man may get and keep his health, that is ſomething ſtrange but a vowed truth; the conſent & equall (I mean agreeable to kind) temper & dulling our four firſt beginnings, the ſtaff of our bodies, for if this knot be broken, & they looſ towards their former liberty, they wax proud and ſtrong, and fight, for their nature is together by the ears, and put us to pain, and lets the rule of nature, and this they call the diſeaſe.

Then to handle one at once as our manner is, and will keep our cuſtom ſtill, to keep our health and body in temper, ſeems no ſuch matter to me as the world would make it, even plainly impoſſible, when I know all the wayes and entries to let in diſeaſes and diſtempers of the body, may by ſmall heed be ſtoped and fenced.

Wee muſt needs draw breath and eat meat; for the cauſe I ſhall ſpeake of it in its place; and as this is not all clear and agreeable, ſo nature hath her leavings; and again labour and rest are needful, and perhaps we cannot chuſe but be moved in mind with joy, greife, fear, hope, and ſuch like paſſions, though the Stoick deny neceſſity, ſaith Des Carte.

By ſo many wayes and gat[•]s diſeaſes may enter, if they be not well watced and looked unto, which may be done in reaſon, and hath been done often, as they aſſure us that have lived long without all diſeaſe and ſickneſſes, as Iohn Harding relates of a Miniſter called Iohn Macklaine to have continued for theſe fourſcore years laſt paſt together in health, & after his hair, teeth, eys & fleſh renued, & became yong again, & ſuch like ſtories are to be found enough if we might ſtay to ſeek them; ſome are contented for all but air and meat, but theſe ſay they have often ſeeds of diſeaſes lye hid in them unable to be foreſeen or prevented, as we find thoſe meats that make the fineſt ſhew, (as Wine and Sugar) and ſuch enticeing baites, to have hid in them moſt hateful diſeaſes and dregs in the bottom; ſo the air when it ſeems the beſt and higheſt, yet is ſometimes infected and poyſoned with venemous breath ſent out and thruſt into it either from below or from the ſcars of Heaven, and as the cauſe is hidden and unknown to us, ſo the hurt impoſſible to be avoyed and prevented.

If I liſt to let my ſpeech run at large, eſpecialy in other mens grounds, I could finde that that Diviſion is falſe, firſt, (to come to meat anon) and then if it were true, yet the cauſe of that infection not unable to be foreſeen and warded; but I am ſo ſorry for the fault above, that I can the better take heed hereafter; yet methinks it is a grief to hear the harmleſs and glorious divine things above ſo defaced with ſtander, and no man makes anſwer for them.

Gentle Reader, be pleaſed to ſtay a little; If the Stars have no light, and ſo no power but from the Sun, that moſt wholſome and proſperous creature, then they hurt him moſt wrongfully, and reprove themſelves very rightly. And again, if they be but a piece of the finer part; and firſt nature, as it were, of the World, as I have ſhewed in my Book of the The Wiſe Mans Crown, then they be the wholſomeſt things in the World; ſo far be they from poyſoned ſlander: And ſo let their Lights be never ſo groſly mingled in their meetings, and thereby that ſtate of the Weather changed ſuddenly, and from thence our bodie's troubled and turned into Diſeaſes, becauſe they were not prepared and made ready for it, yet the things are good and proſperous; and by knowledge of Aſtrology, or influences of the Planets, and races of the ſtars, we may prepare our ſelves, and prevent all, if we cannot have that happineſs to converſe with our Guardian Genius. Now for lower reflexion, it is not worth the anſwering when there is ſo much waſte ground in the World; then let us paſs over to that other Breach; may we not ſhun the leaving baits in our Dyet, and take ſuch meat as is moſt temperate and near our Nature, and then dreſs the ſame after the moſt kindly and wholſome manner, ſeaſoning it well with labour, mirth and ſleep?

And to be plain, I have ſhewed in another Treatiſe of mine, entituled, The way to bliſſe, ſo much noted by our Writers, what a jewel of health it were to uſe all raw & temperate meat, or becauſ we be wiſe & vertuous, and this Dyet would perhaps change our Nature of fire, but like Philoſophers, a quite contrary way; taking the beſt, when as none is loſt, and leaving the worſt, which is that we now take, a Way I ſay, to ſtrip of all groſsneſs and foulneſs of bodies, the only hurt of themſelves, and is the Food of all Diſeaſes.

I will tell you another way which you will think ſtrange, but you ſhall find it true; if the meat be temperate, as I bid you chuſe it, there is no hurt can come thereby, (if you keep meaſure in your ſelves) ſave from your leavings; theſe in ſo clear a Dyet firſt will be very few; but if you would be ruled by my Counſel which Nature taught me, thoſe few ſhould never hurt you.

Of all the Leavings in the body, there are three which the liver maketh moſt troubleſome unto us, (for the reſt are eaſily diſpatched) a light and eaſie, or rather a fiery (as ſome call) Choller; a cold and heavy mud, called Melancholly; and the third is Vrine, which I wil treat of in the next Chapter but thoſe two the worſer, and this fault is not in themſelves, but all by reaſon of the needleſs and hurtful bowels in our bodies, (as the Seeds-man uſeth to ſow good and bad together) which being of the ſame kind and quality with thoſe humors, do draw and pul them ſtil unto them (as all other parts and things do) for their Food and nouriſhment and ſo by the narrow paſſages to and fro, their greedineſs in pulling and holding, and a hundred ſuch means, ſubject to great miſchances, have brought in as many miſchiefs, whereas Nature the great expeller of her unlike, and Enemies, if ſhe had free choice and liberty, would otherwiſe with caſe, and without hurt, expel thoſe Leavings, eſpecially ſo ſmall a number of the better ſort in ſo clean a Dyet; nay, ſet the malice of thoſe parts, (thoſe parts are Melt-Gall, and Reins) if there be not ſufficient ſtore of other ſoul meat at hand, like a poyſoned or a purging Medicine, they uſe to draw good Juices, and to make Food of them; what is not manifeſted in this chapter, ſhall methodically be demonſtrated in the enſuing, for I intend to be ſerious in this part of my Book, and will ſhew you what Nature taught me.

CHAP. X.

Roſie Crucian Medicines made plain by examples, and thoſe are above controlement; That the wet Sun-beams declare ſome fine and forrain fatneſs to nouriſh mankind. How to live twenty yeers without Food, as many creatures do. Vſe and Cuſtom a ſecond Nature: The Bird called Manuda Diaoa, and the ſinging Dog, and Camelian that never eat food. An experienced Medicine, and how to apply it, Paracelſe, and the Roſie Crucian new Art of Healing.

OF Ariſtotle it is reported, That he is the witty Spye of Nature, and as if he had been made in this matter, he ſhews the need and uſe of the greater Entralls and Bowels of Wights, and ſaith very truly and wiſely, The Heart and Liver as the ſpring of Life and Food, to be needful for all VVights, adding to the hotter one, the Brain to cool, and the Lights to clenſe the Heat, ſtaying there as if he thought the other three unprofitable; nay for one of them in the ſame Book, (I ſay) telling the ſtories of the Hart and Camel, and giving the reaſon why they be both ſo ſwift, healthful, long-liv'd and other good properties above the reſt enfeoffed, vouched in plain tearms, the want of the fiery and ſcummy Gall, as a great Enemy to them, for the Melt that muddy Bowel, that it may be left out as needleſs in the bodies of the better creatures. The Meadows near Cortinae and Muggadore declare when by a ſtrange and hidden vertue they bereave the Beaſts thereof that graze upon them of it; the Herb is called Aſplenium; as I told you in the preceding Chapters, nay, that the Milt is not onely idle, but hurtful, which all experience, even in our ſelves hath taught it.

The Turks light Footmen, (I ſay, which I know not by what example unleſs it were the want of the ſame in the Camel, making the Beaſt able to travel an hundred miles a day, and ſo without drink fifteen dayes together) being in their childhood purged of their Milt, prove thereby the moſt light, ſwift, ſound and laſting Footmen in the World.

As for the veins of Urine-drawers, as drinkleſs creatures have none at all, ſo ſome men have but one of them, as if nature paſſed not to make any at all; if we could forbear our drink (as theſe Beaſts do by kinde, and ſome men by cuſtom) we might the better ſpare them, and avoid many miſchiefs in our bodies.

Therefore the odd man, Paracelſus, I know not by what light, if not of the Roſie Croſs, (caſt in I think from ſeraphical illumination) not onely ſees theſe faults, but alſo finds wayes to amend them, and to cut the miſchiefs off all theſe three noyſome parts, not with any yeilding Craft, but with Roſie Crucian divine kind of Healing, with Aurum protabile, &c. ſo that to avoid all diſeaſes that ſpring of the Leavings, take of Aurum potabile, one ounce; one pound of the Oyle of Ravens; two pound of Miltwaſt, or Aſplenium; a handful of Cinkefoyle, of Dictamnum Cretenſe, Ophiogloſsum and Scorpioides, Echium, of each a like quantity, and obſerve the Aſcendent, and his Lord; and the Moon, and Lord of the ſixt, at your diſcretion, and take the quantity of a Walnut every night and morning, and anoynt the face & hands, & (if you wil) the reſt of the body: Roſie Crucians have other healing and yeilding Medicines, you ſhall know them in their places; this is ſuch an experienced Medicine, that you know where to find it; I need not ſhew you to put out the ſway and power of theſe idle bowels, or perhaps it ſhould not need, and in a ſtock that eaſeth our clean Dyet Nature her ſelf as ſhe doth in thoſe Meadows by other creatures would alſo quite raze and diſpatch them within a few generations.

But I will go further, Hear a Roſie Crucian new and unheard of opinion, and yet let not your judgement run, before you ſee good reaſon; What if we could faſt for ever, and live without all food? might not all hurt and danger of meat be then foreſtalled? if other Creatures, whoſe life hangeth upon the ſame hold, by the ſufferance, nay by the commandement of God and Nature, do laſt for ever, there is no Reaſon but the ſame common Nature will at laſt ſuffer it in us; Let us ſee. And to ſtep over the Camelion, becauſe it is a Cold and bloodleſs Creature; what ſay we to a Bird, which is an hot and perfect one? a bird in the Molucco Iſlands, Manuda Diaca by name, that hath no feet at all, no more then an ordinary fiſh, as Mr. Moore ſaith, and I have ſeen her; the bigneſs of her body and bill, as likewiſe the form of them, is much what of a Swallows, but the ſpreading out of her wings and Tail has no leſs compaſs then an Eagles; ſhe lives and breeds in the Aire, born up by the force of wind with more eaſe then Archytas his Dove, and comes not near the earth but for her Burial; for the largeneſs and lightneſs of her wings and tail ſuſtain her without Laſſitude, and the laying of her Egges and brooding of her young is upon the back of the Male, which is made hollow, as alſo the breaſt of the Female, for the more eaſie incubation, taking no other food, as alas how ſhould ſhe? then there is found: but whether ſhe lives meerly of the dew of Heaven, or of flies and ſuch like inſects, I leave to others to diſpute.

Nay, have you not heard of the Little Dog in the Weſt Indies, which ſingeth ſo ſweetly all the night long, neither night nor day eating any thing? But there be examples in our kind as well, then it is certain above controlment: Sir Chriſtopher Heydon ſaith there is a Mouthleſs and ſo a meatleſs people or kind of men about the head of Ganges, which liveth by the breath of their Noſtrils, except when they take a far journey, they mend their Diet with the ſmell of flowers: and leſt you may think I lean upon bare Authorities without the ſtay of reaſon, all the matter reſts upon this reaſon I told you before, that our life lay in the hand (beſide a little exerciſe) of two like meats, one for the Soul and Natural heat which is within us, and the fineſt and firſt moiſture in our body, the others is without any meat, of the ſame Temper with our body as near as may be; to uphold the frame and building of the ſame which I ſaid to be a fine Aiery and Fiery flame.

And we are now grown ſo out of order, and ſo much eſtranged from our Etherial firſt Moiſture and the life of God, that we creep downward towards the Earth through diſeaſes, before we can reach the Life of the Vehicle; within ſixſcore years we dye, and are hidden from the ſenſible approch of renewing life.

CHAP. XI.

Of Nature and her medicines experienced by Roſie Crucians, and of the occult virtue of Myſteries; of the healing and conſuming medicines and of their uſe; of the Gout, Leproſie, Dropſie and Falling Sickneſs, &c.

NOW the Aire it ſelf, eſpecially when it is ever more as the wet Sunbeams declare, ſo ſprinkled with ſome Fine forraign fatneſs, may ſeem ſufficient food to nouriſh the finer part of our Frame, wherein the temper of mankind, and his life (touching that point) ſtandeth, which is as much as any meat can do to life, (for it is not fed by common food, as I ſaid above) though not enough for ſtrength, becauſe the groſſer, ſounder, and tougher parts wherein the ſtrength lyeth, ſhall want food in this Dyet, and fail no doubt greatly, yet life ſhall laſt ſtill, as long as Aire and firſt moiſture holds, in my opinion: or if we think that ſo ſpare a Diet, we may mend it (as the mouthleſs people do) with ſmell of Flowers: or rather, as we know Nature is able to draw Aire and other food which ſhe deſireth through the skin into all places of the body; ſo if ſhe had meat applyed to the ſtomach, ſhe would no doubt ſatisfie herſelf that way moſt finely, without the heap of hurts let in at the broad and common gates, as we ſee by example for Drink, that all the while we ſit in Water we ſhall never thirſt▪ And for meat, I have heard Roſie Crucians ſay, by applying of wine in this ſort they faſted without all hunger for two years together.

And in like manner I have experienced this, and faſted two dayes when I firſt ſtudied the nature of the Guardian Genii: But if that would not ſerve the turn, and we muſt needs receive in meat at the common gate, yet we may let it paſs no further then the gate, and make the ſtomach in the mouth, which is the uſe of ſome Roſie Crucians when they are Seraphically illuminated; and to provide enough for life and ſtrength, and a great deal better for our health, then we do, becauſe the clearer part alone ſhould be received, And moreover I ſay, for the clear diſpatch of that our ordinary trouble and anoyance which your reverence will not ſuffer me to name, although I might among Phyſicians, but they know my meaning: But it ſhall not need to ſteal ſhifts and holds if you will believe the Roſie Crucians, that we may eaſily faſt all our life (though it be three hundred years together) without all kind of meat, and ſo cut off all doubts and dangers of diſeaſes thereof ſpringing; and for my own part, I know ſome that have faſted and lived in the holy orders of the Fraternity without all food ten years ſpace together. What need we ſay more? if you be both ſo hard of belief, and dull of ſight, and reports of good Authors, nor my own experience will ſink into you, nor yet can you ſee the light of reaſon ſhining before you, take here a few of ordinary matters in the life and uſe of men, and weigh one with another; is it not as common in uſe, and indeed needful, to ſpit, and avoid another nameleſs leaving? and to Drink but to ſleep eſpecially? If ſome of theſe, nay all may be ſpared, why not our meat alſo? let us ſee a little, and by example, becauſe Reaſon is both too long and too open to cavil.

To leave drink, which many have all their lives left; Elizabeth Drewe, a Devonſhire Gentlewoman, is reported never to have ſpat, nor the whole Indian Nation. Sr. Iohn Heydon ſaith, he knew one that kept the nameleſs matter forty daies together. And although this anſwereth not the queſtion, yet it ſheweth the truth of the former Holy Story, for if in ſo foul and groſs a thing as dyet is, he could ſo long want it, why not theſe men for ever, in ſo clear and fine adiet, almoſt empty and void of all leavings? For the groſſer ſort, which make up this foul and ſhameful one we left before, as you heard, and the finer in the paſſage from the Stomach through the former Gates were drawn all away to the Liver, as the like is ever in us and voided otherwaies. To cloſe up all, I was at Sea with one that ſlept not one wink for theſe three years laſt paſt, and Mr. Iohn Knotsford is a Witneſs to this truth, and Capt. Windſor.

And thus we ſee theſe ſtrange things fall our in proof, but how I cannot ſtand to ſhew: Firſt, nature ſuffers them, then uſe and cuſtome another Nature brings them in, yet we may well beleeve the like in this matter of meat we have in hand; For as the Bear (according to the guiſe of many Beaſts that lurk in Winter) faſteth fourty daies, ſo Eugenius Theodidactus, the reported Roſie-Crucian tells of a Scottiſh young man, David Zeamons, that waited on him, that by uſe brought himſelf to faſt three daies together, which by uſe might have been three hundred as well, if he had ordered himſelf thereafter by ſlow and creeping cuſtome, as Captain Copeland calls it, and by ſuch means as I ſet down before.

So we ſee, I ſay, great wordly wonders prove plain and eaſie truths in the ſight of Wiſdome: you have read of the wonderful works of God in the Acourate Structure of mans Body, of his Soul, of his Senſes, of Plants, of Minerals; and Roſie Crucian medicine ſhall be that which I will inſiſt upon, and that by the means aforeſaid (where are more than one, if this like them not, they may take another) it is poſſible for all men by kind and cuſtome to keep their health for ever: Let us come to the next point, that is, aſwell to be recovered if it were loſt, and that all diſeaſes may be cured. This is a point much harder then the firſt, even ſo beſet and ſtopt with all kind of lets and incumbrances, that a man can ſcarce tell which way to ſet his foot forwards. Firſt appears Aeſculapius, Hippocrates, and Plato, the chief among the Grecians, bearing in hand ſundry diſeaſes of both kinds (both come by deſcent, and gotten by purchaſe) hopeleſs and paſt recovery, and giving over the men that owe them, for troubleſome to themſelves and to the Commonwealth: Then you may ſee Galen, and his ſoft and fine Company with him, and that follow theſe are Gerard and Riverius, and Culpepper, and theſe with a long train of hedge-Doctours; and among theſe ſtands Freeman, with Caterers, and Cooks, laden after them with all kind of dainty Druggs, ſtand forth and Cry, they have theſe many ages devoured heaps of Books, and took endleſs pains in ſearching out the Nature of ſingle Medicines, and making mixtures of the ſame, and yet could hardly cure ſome Agues, and other leſs diſeaſes; But for the four great diſeaſes, viz. the Gout, Leproſie, Dropſie, Falling Sickneſs, they could never heal them, and have therefore for Oracles ſet them down incurable.

CHAP. XII.

That the knowledge and vertue of Medicines are ſecretly hid from vulgar underſtanding: how they may be gotten: and of what lies couched in the Oil of Bodies: of the uſe, and how to fetch it out by Skill, the Haven of Medicine.

VVHat is left to be done in this Matter? what ſhall we ſet againſt the weight of ſo many great mens Authorities? Equally put them in the Ballance, as we have done hitherto, and weigh them with truth and reaſon: But where ſhall we find it? ſay they; As it is every where, as Mr. Hobbs ſaid, drowned in the deep, ſo in this matter it is ſcattered all about, and largely ſpread withall; for there be three things, and every one full of under-Branches, belonging to the Roſie Crucian Art and way of Healing; The firſt is knowledge of the Diſeaſes, the ſecond the remedies againſt them, and the third of the Appliance of the remedies, all which ſhould be traverſed in this Methodical myſterious Treatiſe: but it ſhall not need I hope, nay we muſt take heed how we enter into ſo long and large a race, in ſo ſhort and narrow a compaſs of time appointed, eſpecially being never run before by any man but our ſelf, not one of the wiſe Egyptians, nor our Anceſtours, the holy Company of Moſes and Elias, whoſe ſteps we ſtrive to follow, and their ſucceſſours; for when they have once hit the mark they have ſhot at, and gotten the great and general Medicine Caput mortuum A. P. curing with eaſe all diſeaſes, they think it ſtraight enough, and an empty and needleſs Labour, as it is indeed, to trouble themſelves and their Children with large Rules about innumerable Signs and Cauſes of infinite diſeaſes, and about other ſmall particulars in appliance. Neither would I have you ſet Sendivogius, Paracelſe, and their heirs upon me, and ſay they have taken great and goodly pains in this field; you will then force me to ſpeak my thoughts.

Though theſe men, (to let Philalethes, Vaughan, and Culpepper, Varlet, Freeman, and other Pretenders, with ſome Schollars goe, as too young and childiſh yet,) by great light of Wit wherewith they flowed, and by long proling both with eies, ears, and hands, in the myſteries of Egypt, ſaw and performed many of the Roſie Crucian deep ſecrets, yea and there got moſt of their worldly praiſe, although I think a number feigned, yet Paracelſe his new Art and Rules of Healing are not good in my opinion; For firſt, againſt the example of the Roſie crucians, from whom he had received all things, and then in deſpight and diſgrace of Galen, for miſcalling his Countrymen, as you have heard, but chiefly carryed away with a mad and raging deſire of Fame and Honour, which Culpepper alwaies deſpiſed, yet the Starres favoured him, when I aſſiſted to ſet up that new, famous and ſtrange work of Phyſick, now well known and practiſed, which Paracelſe when he took in hand, a man unfit to do it, to pull down and raze the old Work, and to ſet up our new experienced ſecret, which he could never do all his life.

Then we ſee how it is performed, he ſets down ſome falſe rules, ſome waſt, idle, and ſome wanting, and all unconſtant, diſordered, and unlearned; when he doth well (as he doth ſometime) he doth no more then was done before him, and brings in the ſame thing diſguiſed with new, odd, croſs, and unheard of names, ſuch as may move wonder at the firſt, but when they be ſcanned, Laughter, as Mr. Moor ſaith of Eugenius Philalethes his like deviſes in his Aula Lucis Adamica Magica & Euphrates, and others of his Welch Philoſophie. And that I doe not ſlander them where there is no cauſe, I could prove, if this place would admit a Volume. Wherefore let us follow the true and right Roſie Crucians, as eaſily you may know them by their actions, if ever you fortune to ſee them and be acquainted with them; and leave Paracelſe, and the reſt in this ill matter, and Light and Apiſh, as he makes it; and why ſhould we ſpend all our care and thought about a ſmall matter? you have a good Medicine and remedy againſt diſeaſes, when old wives in the Countrey, and ſome good Women, amongſt other Dr. Culpeppers late wife, and Simple men, on our ſide (I mean Simple in reſpect of the Grecian ſubtilties about nothing) when theſe people have healed moſt, nay, even all diſeaſes, and with which womaniſh Medicines indeed, the German Doctour (let us give him his due praiſe) hath quite ſlain the Grecian Phyſick, and here done much for mankind, by deſcribing and diſpatching our cloſe and ſecret enemie, which under colour of friendſhip and fighting againſt our enemies hath this long time betrayed us and done us much miſchief; which thing one of their beſt Captains of their State, Fernell by name, after he had been a while in Egypt, began to ſmell at laſt, and began to repent himſelf of all his former pains (which we know were great) beſtowed in that kind of Healing, ſaying it to be but words, and the whole force and weight of this Art to lean upon the knowledge and vertues of Medicines, ſecretly hid and couched in the midſt and oyl of bodies, to be fetched out and gotten by the skilful means of Alchymiſts; even ſo of that Art, which is ſo much condemned of his fellows before and ſince him, have fled and do daily flie from the daily toil and trouble of their fruitleſs and barren dead Sea: Now let us ſhift our Sailes, and flie further too, I hope of wind and tide and all; which we have.

But let us mount up to the main-maſt top of our Knowledge, and ſee if we can deſcribe the Haven of Roſie Crucian Medicines, and ſee what marks it hath, and how it differs from other Creeks adjoining, leſt at our journeys end we miſs, with more ſhame and grief, and ſuffer ſhipwrack. A medicine is that which kills the face of that which hurts us; and this it doth many waies, and yet alſo to one end (which is is the end of all doing and working as I ſaid before) for his food and ſuſtenance.

CHAP. XIII.

Medicines againſt Witchcraft, and to cure thoſe that are afflicted thereby, although their bodies be poſſeſſed with evill ſpirits, that cauſe them to vomit up Needles, Thimbles, Pots, Glaſſes, Hair, and ſhreds of cloth, which by the Divil were conveyed into the body. That Winds and Tempeſts are raiſed by Witches upon meer ceremonies of Medicines, and of poyſons; with the examples alſo of other ſupernatural effects of unclean ſpirits, and of imagination. How to cure a Witch, and to take away her power.

A Servant of God and Secretary of Nature, muſt be well adviſed of what he writes, eſpecially in this age, and of this matter (viz.) of the Roſie Crucian Phyſick, leſt he ſhould, as I ſaid before, fail in this deſign, and ſo it may be a ſhame that he ſhould be reproved, by the pretenders to thoſe wiſe truths he alone hath opened to publick view; then let us come again and ſort our ſpeeches.

A Medicine heals us, and kills our enemie, either by dulling or conſuming it; for when it meets with a contrary of even ſtrength (as when oyl and poyſon &c. joyn) then in ſtrength they neither eat up nor deſtroy one another, but both are dulled and weakned, and make one heavy thing which nature caſteth out for an unlike and unkindly dead thing, which they call an excrement, or (Leaving;) but in caſe it be of more ſtrength and power then our enemie, then it quite deſtroyes, devours, and turns him into his own nature. And this conſumer is either like the thing that hurts us, in which ſort even as every herb of ſundry qualities draws and feeds upon his own juice in a Garden; ſo one Poyſon doth cure another, and all purging and drawing things do heal us, and all Roſie Crucians hid and Divine properties do work by plain reaſon; or elſe it is unlike and contrary to their cuſtome; after which manner as dry ſticks, and Tow, and vinegar quench wild fire, or other Fat Fires, before water, whoſe fatneſs feeds it, for the ſtrong contrary quality quelling and eating up the weaker; ſo doth any cold and dry thing as Bolearminick, Terra Lemnia, &c. cure a Rotten poyſon: and ſo are a great number of cures done; which onely courſe, in a word, the Roſie Crucians uſe for Phyſick, and not indeed without good ſucceſs; we heard even now of two hinderances of healing, which our common Phyſicians did take unawares, and Paracelſe pretends to have found out before me, gave any hint to the World of our experienced inventions, of Gold diſſolved and made potable, being incorporated with its proper Veyle, which we now uſe by the name of Aurum potabile; but Paracelſe ſtraieth much in the making of it, and knows it not no more than that tattered Doctor Freeman, ſo ſhamefully called amongſt Phyſicians: Whither in their poiſons, on the other ſide, when they think all cures thereby performed.

Now when the Conſuming Medicines have done their duties, Nature expells them for poiſon and unlike ſtrange things, according to the Roſie Crucian Axiomata, as well as the Grecian Rules, becauſe all their Medicines were not approved by the Fraternity, and were by their confeſſion ſuch: But if they had either thought of the dulling nouriſher, which as I told you, takes the nature of the leaving or excrement, or had known the Roſie Crucian wholſome Medicine, they would have made another reckoning; But let them go, and us ſee out in time towards the Haven of Health, If the Art of Healing be nothing but deſtroying hurtful things, And their ſtronger enemies (but equality will ſometimes ſerve the turn) or likes together; and the world be full of both theſe kinds of Creatures, following the nature of their Parents of four beginnings, which are as we ſee, ſome like, and ſome contrary one to another.

Then ſure the Roſie Crucian Art of Healing is not (as ſome may ſay) impoſſible, truly it wanteth nothing, but a man well skilled in the Nature of things, A ſervant of God, and Secretary of Nature by name; for (I think) I need not put in a Phyſician, to know what other part the Cauſes of the diſeaſes, which muſt be known and matched, becauſe as Sr. Chriſtopher Heydon the Seraphically Illuminated Roſie Crucian, and learned Aſtrologer, well ſaith, He that knoweth the changes and chances of things in the great World, may ſoon find them in the Little.

But our nought-Healing Bill-men, that daub Medicines upon every Wall and Poſt, and ſome Leaches, will ſtep in, and ſay, diſeaſes are in ſome ſo great, and in all ſo many, and mans wit is ſo weak and ſhallow, and the Medicines ſo hid and drowned in the deep of Nature, that it is not poſſible to find them all; or if they were found, to apply them with ſuch diſcretion as Nature might abide thoſe poiſoned Fraies and Battels within her. And again, admit all this untrue, yet there be ſome diſeaſes ſent from Witchcraft and Sorcery, and other means which have their cauſe, and ſo their Cure. I have read of ſom that have vomited uppieces of Cloth with Pins ſtuck in them, Nails, Needles, & ſuch like ſtuff; and this is ingeſted into the Stomach, by the preſtigious Sleights of Witches; Others I have ſeen vomit up Hair, Glaſs, Iron, and pieces of Wood with Pins ſtuck in it; anothers Corps was diſſected, and ripping up the Ventricle, there they found the Cauſe of the diſeaſe, which was a round piece of Wood, four Knives, ſome even and ſharp, others were indented like a Saw. Others do Miracles by caſting Flint-ſtones behind their Backs towards the Weſt, or ſtriking a River with Broom, or flinging of Sand in the Air, the ſtirring of Urine in a hole in the ground, or boyling of Hogges Briſtles in a pot; ſome by whiſpering ſome words in the Ear of an horſe or wild Stagg, could direct him a journey according to their own deſire. But what are theſe things available? to gather Clouds, and to cover the Air with darkneſs, and then to make the ground ſmoke with peals of Hail and Rain, and make the Air terrible with frequent Lightning and ratling Claps of Thunder: But this is from the power of the Divel (as ſome fancy) which he hath in his Kingdome of the Air.

For the Remedy of theſe miſchiefs, I have ſeen a man was preſent, when ſome have vomited up Needles, Thimbles, Shreds of Cloth, pieces of Pots, Glaſs, Hair; another would ſuffer himſelf for money to be run thorow with a ſword when I was not there, but it appeared to me a Fable. I have ſeen a Roſie Crucian Phyſician cure theſe afflicted People. But if you will ſay, There is a touchſtone whereby we may diſcerne the truth of Metals, but that there is nothing whereby we may diſcover the truth of Miracles recorded every where in Hiſtory. But I anſwer there is, and that is this:

Firſt, If what is recorded was avouched by ſuch perſons, who had no end nor intereſt in avouching ſuch things.

Secondly, if there were many eye-witneſſes of the ſame matter.

Thirdly and laſtly, If theſe things which are ſo ſtrange and miraculous leave any ſenſible effects behind them; Though I will not acknowledge that all thoſe Stories are falſe that want theſe Conditions, yet I dare affirme that it is meer Humour and Sullenneſs in a man to reject the Truth, of thoſe that hear them: For it is to believe nothing but what he ſeeth himſelf, from whence it will follow, That he is to read nothing of Hiſtory, for there is neither Pleaſure nor any uſefulneſſe, if it deſerve no Belief.

Another Remedy for theſe Supernatural diſeaſes, is, Let one watch the party Suſpected, when they go home to their houſe, and preſently after, before any body goe into the houſe after him or her, let one pull a handful of the Thatch, or a Tyle that is over the Door, and if it be a Tyle, make a good Fire, and heat it red hot therein, ſetting a Trivet over it; then take the parties Water, if it be a Man, Woman, or Child, and poure it upon the red hot Tyle, upon one ſide firſt, and then on the other, and again put the Tyle into the Fire, and make it extremely hot, turning it ever and anon, and let no body come into the houſe in the mean time.

If they be Cattle that are bewitched, take ſome of the Hair of every one of them, and mix the Hair in fair water, or wet it well, and then lay it under the Tyle, the Trevet ſtanding over the Tyle, make a luſty fire, turne your Tyle oft upon the Hair, and ſtir up the Hair ever and anon; after you have done this by the ſpace of a quarter of an hour; let the fire alone, and when the Aſhes are cold, bury them in the ground towards that quarter of Heaven where the ſuſpected Witch lives; this Mr. Lilly ſaith he hath experienced.

If the Witch live where there is no Tyle, but Thatch, then take a great handful thereof, and wet it in the parties Water, or elſe in common Water mixed with ſome Salt, then lay it in the Fire, ſo that it may molter and ſmother by degrees, and in a long time: ſetting a Trivet over it. Or elſe take two new Horſe-ſhooes, heat them red hot, and nail one of them on the Threſhold of the Door, but quench the other in the Urine of the party ſo bewitched, then ſet the Urine over the fire, and put the Horſe-ſhooe in it, ſetting a Tryvet over the Pipkin or Pan wherein the Urine is; make the urine boil with a little ſalt put into it, and the Horſe nailes, until its almoſt conſumed, viz. the Urine; what is not boiled fully away pour into the fire: Keep your Horſ-ſhoe and Nails in a clean Cloth or Paper, and do likewiſe three ſeveral times; the operation will be far more effectual if you do theſe things at the very change or full Moon, or at the very hour of the firſt or ſecond Quarter.

If they be Cattel, you muſt mix the hair of their Tails with the Thatch, and moiſten them being well bound together, and ſo let them be a long time in the fire conſuming.

You have heard the Cauſe of ſome of theſe diſeaſes, and have heard the Cure by Sympathie alſo; but theſe are without the compaſs of Nature, and ſo let them paſs with our fickle ſtanding, which is daily and hourely ſo beſet with deſtinies, that a man can warrant nothing.

Truly deſtinies are ſo deep and bottomleſs, (to return ſtraight Homer-like upon them, and therefore it were beſt indeed to let them goe, and the applying of the Medicines with them) The rather becauſe the other, (I mean the former) is ſo ſlight a matter to a diſcreet Phyſician, ſuch a one as is pointed out by their old and famous Leader Hippocrates, who both in this and all other duties of his Art made ſuch ſpeed, and ſo far paſſed all his fellowes (as none ſince, which is a good time, could ever overtake him) no nor yet come ſo neer as to keep the ſight of him, whom they had in chaſe and followed.

Then for thoſe Supernatural cauſes, which I ſhall not ſtand here to ſearch (for ſo they are called) if they flow from unclean and wicked Spirits (as ſome think) they are not the Stuff of the things that hurt us, though ſomtimes they dwell in and poſſeſs the body, but windy matters, much like unto thoſe fierce and ſudden changes of the Weather, proceeding from the Influences of the Planets and fixed Stars, and working the like effects in mens bodies, ſo that ſith the neareſt cauſe is Natural, let the reſt be what they will, and the Cure be done by Natural means, as we ſee by experience amongſt us: And therefore E. A. that pretends this, and puts the fault in the Faith of the wicked, which is a thing as far above Nature, yet holds its Cure with a Natural Medicine, which we call a Quinteſſence.

Although I am not willing, that ſometimes this ſickneſs is ſuch as he bids us ſometimes withſtand it with another as ſtrong a belief ſet againſt it, but for my part, I cannot reach it with my conceit (let deeper heads then mine or the Vice-Chancellor of Oxford, Doctor Owen, think upon it) how theſe beliefs and imaginations, and other parts and powers of the ſoul or mind of man, can ſo flye out of their own kingdome, and Reigne over a forraign body, when we know the Soul and minde is ſo faſt bound in the body indurance, and ſo like to be, untill it be the great pleaſure of the Omnipotent and the Omniſſent God, the chief good, who hath committed them, to let them looſe at once, and ſet them full at Liberty; and this may be diſputed with Grace and knowledge on my part; Let this man therefore buzze againſt my knowledge, which he would have to be more then Grace, I appeal to the Naturall faculties of any free judge, whether there be not as much Grace in me as there is honeſty in him: All men cenſure as they like of Stories; ſo let them paſs amongſt old wives tales for me, we will ſeverely follow our task. That if the effect do not ceaſe which the object hath wrought upon the Brain, ſo ſoon as ever by turning aſide of the Organs the object ceaſeth to work (viz.) though the ſence be paſt; As the ſtroke of a ſtone, a blaſt of wind, puts ſtanding water into Motion, and it doth not preſently give over moving as ſoon as the wind ceaſeth, or the Stone ſetleth: ſo the Image or Conception remaineth, but more obſcure, while we are awake, becauſe ſome object or other continually plyeth and ſolliciteth our eyes and ears, keepeth the mind in a ſtronger Motion, whereby the weaker doth not eaſily appear. And this obſcure conception is that we call Phantaſie, or Imagination; Imagination being (to define it) conception remaining, and by little and little decaying from and after the act of ſenſe, &c. If ſome of theſe diſeaſes ſpring, as Mr. Moore, Doctor Culpeper, and ſome others hold, and with good reaſon, from neither of both theſe two roots named, but from a foul and venomous breath, ſent forth from a poyſoned temper of the Witches body, through the windineſs of hatefull eyes: For Thought faſhioneth the blood and Spirits almoſt at his pleaſure; then all the cauſes being ordinary, and agreeing to the courſe of Nature, they may be cured and put to flight by the ſame courſe and means; which opinion, if you pleaſe to bear with my tarrying, it is worth the handling, taketh hold upon this reaſon, becauſe (as Roſie Crucians do witneſs) ſome beaſts of ranker venome, do witch and hurt after the ſame manner; as an old Toad by ſtedfaſt view, not onely prevails, but benums a Weaſell, but kills a young child. And by the ſame means the Bever hunts the little fiſh, and takes his prey: But moſt fiercely and miſchieouſly of all creatures in the world, the two monſters in kind, the Cockatrice and Apoblepas: again, for that the eye of a menſtruous woman (as all report) doth ſpot the glaſs which it beholdeth; and moreover Eugenius Theodidactus, in the wiſemans Crown, telleth of many folk that through a poyſoned prerogative, which a monſtrous Mark of a double-ſighted eye gave unto them, were able to bewitch to death all thoſe upon whom that eye was angerly and ſurely ſet and faſtned; but chiefly becauſe we ſee them that uſe this wicked trade, to be by kind of a muddy and Earthlike complexion and nature, brought by age, as they be moſt commonly long life, and groſs diet, to the pitch of melancholy, that is, to a cold and moſt dry nature in the world.

For certain proof whereof, bring one of them out of that beaſtlike life, brought unto merry company, and fed full with dainty Diet, and within twenty days, as hath by a Roſie Crucian been tried a truth, the whole ſtate and nature of her body will be ſo changed, as it ſhall not ſuffer her to bewitch and hurt again; as you may read in my Familiar Spirit or Guardian Genius.

CHAP. XIV.

The Naturall effects of Medicine: the force and power of mineralls in diſeaſes; with examples alſo that every diſeaſe-breeder hath the cure or remedy in it: examples that poyſon prepared cures poyſoned people: Roſie Crucian Arts: the virtue and power of the Planets and heavenly Stars poured through the influence of the moon upon the Lower Creatures: of Hot Stomachs: of the Etherial firſt moiſture of of man: examples alſo of Roſie Crucian Natural and ſupernaturall cures: of the underſtanding of theſe experienced truths by the wit of man: of Paracelſus and Culpeper.

LEt us come to the next and chiefeſt point; And there we muſt not ſay for ſhame, that theſe helps and remedies lye hid in nature, too far for the wit of man to find, unleſs we will accuſe our own ſloth and dulneſs: For nature hath brought them forth and laid them open aſwel as the Poyſons and hurtful things, or elſe ſhe were very croſs and ill-willing to him for whoſe ſake it ſeems ſhe doth all things.

Nay further (as Mr. Hobs ſaith) her good will is ſuch, as ſhe hath not only laid them open, but given us wayes to come by them, and means of ſpeech, hands and wit alſo, far above all other living creatures. And yet ſhe hath not left us ſo, but leſt by chance we might go wide and miſs them, to ſhew her motherly love and affection towards us, ſhe hath guided (as Mr. Moor ſaith) many witleſs Beaſts, even by common ſenſe, unto their ſpeedy helps and remdies in their diſeaſes: That we by the plainneſs and ſhame of the example (as Mr. Gadbury wiſely ſaith) might be taught and moved to ſeek out the myſterious truths of nature in Celeſtial bodies, as wel as beaſts that ſeek and find us Medicines helpful in the like diſeaſes, for our Terreſtial Tabernacle. As to name a few not unworthy meaning; ſhe maketh the beaſt Hippotamus in time of his fulneſs and fatneſs to go to a reed, and by rubbing a vain to let himſelf blood, and to ſtop it again by laying mud upon it; A ſick dog to ſeek an Herb and purge himſelf; and the bear to do the ſame after his long faſt in Winter; ſhe leads the Panther, when he is poyſoned, to her foul and nameleſs leaving; and the Tortoyſe, after he hath eat a Viper, to Summer Savery: And the Hedg-hog is ſo good a natural Aſtronomer, that he fortifies his hole againſt foul weather; the Hog will gather Moſs and ſtraw to cover himſelf a little before it rains; The dog knows the influence of Mars when he doth ſleep by the fire, and will not go out a dores when he is in any evil poſition: and many ſuch like examples hath nature laid before us for our inſtruction; by which at laſt wiſe Plato, Philo, Apollonius, Pythagoras, and painful men of Greece, as they themſelves report, be they Elias or Eliſha, from whom the order of the Roſie Croſs came, (as ſome ſay) or elſe as others will have it, from Moſes, or Ezekiel, or whoſoever, and by laying reaſon and further proof together, firſt made the Art and rules of Healing, to know whence diſeaſes came, and how to recover them. And then ſeeking all about for remedies to ſerve each turne, by little and little they matched the moſt part of the leſſer rank with ſingle Medicines, and the greater ones they doubled and coupled many together, inſomuch as at laſt, which was in Hippocrates time, they were able to heal all (ſaving four,) of the greateſt and deepeſt diſeaſes, the Gout, the Dropſie, the Leproſie, the Falling ſickneſs; which are now healed by the Roſie Crucians onely. But this race is below the Seraphically illuminated Fraternity: now not a Phyſician that is lined with Pluſh in England, Spain, Germany, or France; but holds that Long-life, Health, Youth, not attainable, they therefore with one conſent, amongſt the other four, call them impoſſible.

But to come to the point; what wrong this was both to skill and nature, they do eaſily ſee and laugh at, which know that in this labour, they did not onely overſee and skip the Minerals, the ſtouteſt helps in the whole ſtore-houſe of Nature (although they could dig them out well enough to other and worſer uſes) but alſo, which is in all, did let the Roſie Crucian skill of preparing Medicines, whereby weak things are made almighty, quite eſcape them.

Wherefore to make up the Roſie Crucian Art of healing, and to make it able (as they ſay) to help and cure all diſeaſes came in, or rather went before them, into mans body; The Egyptians in great ſavour too with nature both for their ſoil and bringing up, ſo notably commended above all nations, (having for example, to move and teach them even the great weight of the world as Sr. Iohn Heydon ſaith) for wits to deviſe, and bodies to put in practiſe.

Whereby in ſhort time they unfolded the knot why the Minerals were of greateſt force and power againſt diſeaſes; and ſoon after, which was a divine light, and in-ſight, they perceived the huge labour of ſeeking ſuch a huge ſort of ſingles and mixtures to be vain and empty, and pittiful among wiſemen.

Becauſe firſt, there is nothing hurtful and a breeder of diſeaſe, but it hath the heal and remedy for the ſame about him: For the wings and feet of Cantharides, the Fruit of the Root Bezar, the Aſhes of Scorpions, Toads, and Vipers; and divers other ſtronger poyſons, both by nature and skill dreſt and prepared, do cure and heal their own and all other Poyſons; nay as all ſtronger likes do cure their likes throughout the whole world of diſeaſes, even ſo when a man hath found out the thing that hurts him, he may by eaſie skill mingle and break the temper of the ſame further; that is, make it able to eat up and conſume it ſelf as eaſily, without any further doubt, toil and labour; But eſpecially becauſe there is no one thing in the world, take what you will, that hath not the vertues of the Planets arreſted and faſtened upon it, and alſo of the qualities thereof within it ſelf, that is not as good as all, and may ſerve inſtead of all, and that is not able to cure all diſeaſes; which thing weighed, and with diſcourſe of wit and reaſon fully reached, they went to practiſe, and by the like ſharpneſs of wit, they found out the kindly and ready way to dreſs and make fit theſe three kinds of Medicines aforeſaid, which contain all the Art of healing, all the reſt are but waſt words and grievous toyl, to tire a world of wits about a bootleſs matter, as ſaith Des Cartes. But eſpecially they reſted in the laſt, which is enough alone, and yet not without great forecaſt, to chuſe one of the beſt, and that the very beſt of all, for their eaſe in dreſſing. Though Dr. Culpeper of late was not content with this, but ran through the reſt, aſwell to ſpite his enemies, the Colledge of Phyſicians, as to make himſelf famous in Taverns and Alehouſes, as Paracelſe in his time did▪ whoſe ſteps he ſtrove to follow againſt the rule of Roſie Crucian wiſdom and vertue; and the example of his anceſtors.

But hath every thing all the vertues and influences taken from the Planets and Stars by the Moon, to the earth; That is, all the curing and healing power of all the things in the world? very well you muſt remember that I proved above all the vertues and powers of heaven, poured down through the Influence of the Moon, upon theſe lower creatures, to be nothing elſe (as Captain George Wharton truly ſaith) but one ſelf ſame life and Soul, and heavenly heat in all things, And again, that all diſeaſes flow from diſtemper, and as it were diſcord of the Natural conſent of the body; then that thing which is endued with ſtore of life, and with exact and perfect temperateneſs, ſeated upon both a ſubtile and ſtrong body, (which the thing in the bottom is) able alone by ſubduing his weaker enemies, thoſe diſtempered diſeaſes, by ſtrengthening his fellow life, Aurum Potabile, in our bodies. And laſtly, by orderly binding together the frame that was ſlipt out of order, to do as much as all the powers and forces of all the Plants, Weights, and minerals in the world, that is, to put to flight all trouble of diſeaſes, and reſtore the body to perfect health and quierneſs.

But how is all this done? we talk of high things, and huddle up too many great matters together. It were good for us to work them out diſtinctly; when this Aurum Potabile we ſpeak of, and ſtrong tempered medicines, ſlip into the ſtomach, it ſtayes no long digeſtion, being already digeſted, nor look for any ordinary paſſages to be opened unto it, but as ſoon as it is raiſed out of ſleep by his fellow, the natural heat, by and by he flyes our, and skowers about, as faſt as the Dolphine after his prey, or as nature her ſelf, whom Mr. Booker, as I take it (ſaith) to pierce bounds, and all to the purpoſe, that is to ſeek his like food, and ſuſtenance, whereby to preſerve his ſtate and being, which is the purpoſe of all things in the world, as was ſaid above.

Now there is nothing ſo like and neer a perfect temperature in the world, as the Etherial firſt moiſture in man; But what this is, you may read in my book entituled [〈 in non-Latin alphabet 〉] Ventus magnus.

This is beſt and moſt in the heart, the root of life, then thither it hyeth and preyeth upon that part firſt, and that is the cauſe why it preſently reſtoreth a man half dead, and as it were, pulls him out of the throat of death; then it runs to the reſt all about, increaſing by that means the natural heat, and firſt moiſture of every part of the body; when this is done, he turns upon the parts themſelves, and by encountring with them in the ſame ſort, according to his might, feeds upon them, and brings them a certain way towards his own nature, even ſo far as we will by our uſage ſuffer; for if we take it with meaſure and diſcretion, it will bring our body to a middle mean and ſtate, between his own exact temperature and the diſtemper of diſeaſes, even a better ſtate then ever it had before; if we uſe it out of meaſure, it takes us up too high, and too near his own nature, and makes us unmeet for the deeds of the duties of an earthly life. But in the mean while in the midſt of this work, we muſt know that by his exceeding heat and ſubtleneſs which is gotten by Roſie Crucian skill, and which make up the ſtrength above all things, it divides and ſcatters, like ſmoke before the wind, all diſtempered and hurtful things, and if they cannot be reconciled and turned to goodneſs, nature throws them out as dead, and unfruitful leavings.

But how do we talk, (as Mr William Tub the Aſtrological Fencer ſaith) ſo much of exact and perfect temper, when by the verdict of all the Queſt in theſe caſes there is no ſuch thing found in nature, but in heaven onely? neither heard you me ſay that it floated aloft, but was ſunk to the bottom of all nature; notwithſtanding by a true and Holy Roſie Crucian to be ſounded and weighed up. For as heaven was once a groſs and diſtempered lump (as I told you in my book of the nature and dignity of Angels) by the divine art of God that ordered all things (as you have read in the Introductory part of this book,) refined and ſundred away round to the place and nature where it now ſtandeth; even ſo one of our groſs bodies here below, being a piece of the ſame lump alſo, and all one with that which Heaven once was, may by the like art and cunning be refined and parted from all his diſtempered droſs and foul droſſineſs, and brought into a Heavenly nature of the beſt and goodlieſt thing in Heaven: And yet you muſt not take me as though I would have [〈…〉] wit of man, which is b[•]t a ſpark of the divine g[•] [〈…〉] in my book called Ventus Ingens) to be able to reach the excellency of his work, and to make ſo great perfection; if he do but ſhadow it, and make a Counterfeit, that is, if he reach not ſo far as to make all things, but to mend a few by this his Heaven, all is well, it is as much as I can look for at the hand of any man that is not a Roſie Crucian. Now is the time to reſt a little, and pray for the good uſe and practice of thoſe that ſhall read our writing.

CHAP. XV.

Of the Roſie Crucian Sun, or Spiritual Oyl. Of the Divine Works of God not yet obſerved. How we make Aether. Examples of Medicines Roſie Crucian and Grecian. Of Poiſon. Of the Supernatural Miracles of the Roſie Crucians, with obedience to Reaſon. Another Medicine of Supernatural effect. Of the power and ſecret skill of Nature. How to diſſolve Minerals: And how to prepare them for Mens Bodies.

EUgenius Theodidactus hath ſhewed you this Heaven, Nay this Sun of ours, which is nought elſe, as I told you in one of my books of Aſtrologie, but an Oyl full of heavenly Spirits, and yet in Quality of his body juſt, even and natural, fine and piercing, cloſe and laſting, able as well to rule this little World, as Mr. Thomas Heydon ſaith, the great Sun is able to governe the great World.

But what is he, ſaies Mr. Iohn Cleeveland, that can ſee this Divine Art and Way, whereby God made his great and mighty work, viz: [〈 in non-Latin alphabet 〉] as I ſhewed in my Book, intituled, Moſes ſpeech to God, upon the ſecond chapter of Geneſis? or if he ſaw it, learne and match it by imitation? I anſwer, None but Roſie Crucians, to whom I am a friend, and they God hath enlightned and unſealed their eyes, they have found the way lying open in all places, and in all Natural changes, they ſee them paſs and travel, I ſay ſtill, the courſe that Heydon calls ſoft and witty, that is, kindly ſeparation: and if he be not ſwift and raſh as many, ſuch as Thomas Vaughan and Street, but will have ſober patience, his own skill and labour will be but little if he pleaſe; for Nature her ſelf very kindly will in her due time performe all, and even all that heavenly workmanſhip be eaſily performed; and yet I mean not ſo but that Art muſt accompany and attend upon Nature (though with no great pains and skill) both forward and backward in this Journey (Doctour French knows my meaning, ſo doth Doctour Owen, if his angry Cenſure will ſuffer his Natural judgement) until he come to his wiſhed reſt, and to the top of all perfection.

If you perceive not, conſider the way whereby we made our Ether in our book abovenamed, and matched our own firſt moiſture, a thing Etherial, I ſay, and almoſt Temperate; mark what I ſay, there is a further end in the matter, hold on the ſame means whereby you came ſo far through The wiſe mans Crown, and are gone ſo far in the Way to bliſs, which is that I ſpake of, and you may reach it.

Then you ſee the way to cure all diſeaſes by the third way of Egyptian healing, which they doe, and we may well call it the Egyptians Heaven, and yet it is a way far beneath the Roſie Crucian Art of Healing, as we ſhall ſhew hereafter.

But if they will not yeeld yet to reaſon, but mutter ſtil Thomas Street-like, that theſe Heavenly Medicines of ours are very high for the reach of mens ſilly wits, here ſtrowed below upon the ground for other leſſer and baſer uſes, and that no man ſince the firſt man, or if I will ſay Moſes, was the firſt, that firſt found out theſe inventions as they call them, after Adam; and that none but the ſucceſſors of Moſes have been ever yet known to have found and wrought the ſame; I will not ſtand to beat reaſon into ſuch giddy-braindmen, but go to the other two waies of healing, which the Egyptians found out and uſed, and called the firſt Mineral Medicines, and theſe Moſes taught the children of Iſrael in the valley of mount Sinai, when he took the Golden Calf which he had made, and calcined it in the fire, and ground it to powder, and incorporated it with a Solar Veagle, and made the children of Iſrael drink Aurum potabile.

And the next myſteries and ſecrets, as may appear by Riverius his ſpeaking of Roſie Crucian Secrets, we fitly may call this ſecond, kind, becauſe that is too large a Name (if it be lawful for us as well as for all other Learned men, where a fit word wants to make a new) we may do well I ſay to call it a Cure it ſelf, becauſe it is by that way of healing, whereby every ſelf ſame thing further broken may cure it ſelf; and this inward and hidden thing as they ſay, the outward and apparent by the courſe of kind, whereby the ſtronger like eates up in triall and conſumes the weaker.

If this leave be once granted, we will borrow a little more for the other two likewiſe, becauſe their names, are not pertinent to our purpoſe, and call that Heaven a Cure-all, for ſo it doth, and the next a Cure-the Great, becauſe the Order of the Roſie Crucians is alwayes to match the greater and more ſtubborn ſort of diſeaſes with the Stout and mighty minerals, and the reſt with thoſe hidden cure-themſelves, or at leaſt in the lower rank of lighter diſeaſes, with their likes, onely raw, as the Grecians uſe them, without any curious dreſſing.

Let us draw nearer a concluſion of the matter; becauſe Grecians themſelves are able, and our Engliſh Phyſicians that learn of them, to cure the lighter ſort of diſeaſes, and to heal all but the four aforeſaid, we will leave the reſt for them, and ſo let this ſecond kind of healing go called our hidden cure themſelves, and bend all our batteries againſt theſe four which they call incurable, and ſee how by force of our Mineral Medicines, they may be cured: we ſee the Poyſoned ſpirits and breaths of venomous things, with what force they work upon our bodies, things in Nature ſet againſt them, and how they conſume them; If you do not ſee by imagination, reaſon with your ſelves, if not remember thoſe above named, that killed with their ſight; Hear one or two more that work the ſame by touch as violently. The Hare-fiſh, a moſt cold and dry creature (to omit that ſhe maketh a mans head ake by ſight) if you touch her aloof onely with a ſtaffe, that her venomous breath may go ſtraight and round unto you, you die preſently. The root Baazam in Paleſtine, as Pythagoras writes, kills the man that handleth it, and therefore they uſed to make a dog pull it up (as Ben. Iohnſon ſaith) who thereby died imediately. To come into the body; that coſtly poyſon Mr. Linacre talks of, that is in Nubia, and one grain kills a man out of hand yet ſtay but a quarter of an hours working, and that one grain divided will overcome ten men; I hope you doubt not but theſe mighty poyſons if they were like in Nature to the four great diſeaſes, and by little and little to be born by Nature, and ſet upon them, would be able eaſily, by their great ſtrength to devour and conſume them; or elſe ſure ſuch heaps of poyſon as the Phyſicians give us would not dwell ſo long within us, but would put out life in a moment. Now what are theſe poyſoned Vapours, but moſt cold and dry bodies, wrought and broken up by naturall mingling, unto great fineneſs and ſubtileneſs, by this peircing ſwiftly all about, and by theſe contrary qualities overcoming? Then let us take the ſtouteſt Minerals, ſuch as are called Middle Minerals by Roſie Crucians, or hard juices by Mr. Berkenhead (to leave the Metals for a better purpoſe) be they poyſons, as G. Agricola ſaith, but what they be I care not, and after we have by meer working, cleanſed them and ſtripped them of their cloggs and hinderances, broken and raiſed them to a fine ſubſtance, then match them with their likes, the hurtfull things in our bodies, ſhall they not let all the reſt alone, and ſtraightway cleave to their fellows, as well as a purging medicines, and ſo devour and draw them out by little and little? If there be no likes, I grant they will as well as that, fall upon their enemies, or good juices, and feed upon them.

Then what do you doubt is not a Mineral body far better? And therefore if it be raiſed to as great a fineneſs, much ſtronger in working then the gentle and looſe temper of a wight or plant: wherefore theſe our Mineral Medicines, and ſome other forementioned Medicines, and cure the great, as we call them, ſhall in any reaſon, work more violently upon their likes, then the natural poyſons of Wights and Plants do upon their contraries, both becauſe the like doth more eaſily yield then the contrary, and for that the lighter here is the ſtronger.

But if you cannot ſee theſe things by the light of mind, open your eyes, and caſt them a little into the School of Alchimy, into the leſſer and lower ſchool, I mean of Germans, and you ſhall ſee the Schollars, eſpecially the maſters, by ſtripping the Minerals, and lifting up their properties, but a few degrees, to work wonders; as to name three or four, by quenching the Loadſtone in the oyl of Iron, his proper food, they make him ten times ſtronger, able to pull a nail out of a poſt, &c. And by this natural pattern they make Artificial drawers, not for Iron onely, but for all other things, yea and ſome ſo mighty, as they will lift up an Ox from the ground, and rent the arm of a Tree from the body, as Mr. Comer doth witneſs; who reporteth again that he ſaw a fleſh-drawer, that pulled up 100 weight of fleſh, and a mans eye out of his head, and his Lights up into his Throat and choaked him. They make binders alſo to glew two pieces of Iron together, as faſt as the Smith can joyn them To be ſhort they make eaters alſo, that will conſume Iron ſtones or any hard thing to nought in a moment; they diſſolve Gold into an oyle; they Fix Mercury with the ſmoke of Brimſtone, and make many rare deviſes of it; And all theſe wonders and many more they do by certain reaſon: I could tell you, if I could ſtand about it. In the mean time conſider, if theſe or any other ſuch like Minerals were raiſed higher, and led to the top of their fineneſs and ſubtleneſs, and matched with their like companions, or with their contraries, if you will, thoſe great diſeaſes in our bodies, what ſtirrs they would make among them, how eaſily they would hew them, pierce, divide, waſte, and conſume them? But you muſ[•] alwayes have a ſpecial regard, that the Medicines be not liker our natures, then the nature of the thing that hurts us; for then they would firſt fall upon us, and let the diſeaſes alone, which heed is eaſily taken in minerals, things very far off our nature, ſaith Des Cartes.

And with theſe experience the wonderful vertue of the oyl and water of Tobacco wiſe men I have known do miracles with it.

What is to be ſaid more in theſe matters? I think nothing, unleſs through the countenance of an idle opinion that reigns among them, they dare flye to the laſt, and of all other the moſt ſlender ſhelter, and deny our ability to break, tame and handle as we liſt, ſuch ſtout and ſtubborn bodies: (what) becauſe you know not how to do it, will you faſhion all men by your mould? wiſe men would firſt look into the power and ſtrength of skill and nature, and ſee what they can do and meaſure it thereby, and not by their own weakneſs; there ſhall you underſtand, that there is nothing in nature ſo ſtrong and ſtubborn, but it hath its match at leaſt, if not his overmatch in Nature, ſuch is the nature of mans body, of his Soul of ſignatures of Plants, of mettals, and minerals, and other things alſo.

But admit ſomewhat weaker as Herbs and Plants, &c. yet this, if he get the help of a wiſemans Art unto him, ſhall quickly wax great and mend in ſtrength and be able eaſily to overcome, that other; mark how the dregs of Vinegar, a thing ſprung out from a weak beginning, and it ſelf as weak as water, is able if it be but once diſtilled, to make ſtouter things then minerals even mettals themſelves, all but ſilver and gold, to yield and melt down to his own wateriſh nature, nay which is more then Mild-dew of Heaven, as Mr. Cooks the Vicar calls it, wrought firſt by the Bee that cunning beaſt, and then, twice or thrice by the diſtiller, diſtilled will do the ſame, you may judge with your ſelf, what not onely theſe, but other fiercer and ſharper things, as Salts, &c. more like to do upon Minerals; and by the way conſider, if ſuch mild things as wine and honey, ſo meanly prepared, are able to ſubdue in that ſort the moſt ſtiffe and tough things in the world, ſo minerals cheaper then Aurum Potabile, in their higheſt degree of dignity would cure the ſtouteſt diſeaſe (being prepared fitly) that can grow in our bodies. Now let us ſit and take our reſt a little and then we will conclude our Roſie Crucian Medicines.

CHAP. XVI.

How the Roſie Crucians make a Chirurgeons inſtrument; that it ſhall pierce through any part of the whole body, without ſenſe or feeling, and ſound the depth of a wound. The difference of Common Phyſicians Raw, Blunt, and herby medicines, and Roſie Crucians: What a Phyſician ought to be, what they ought to learn, and what they ought to practiſe, and then I ſhall love them of the order of the Roſie Croſs.

BUt I wear away time in vain, to ſpeak ſo much about tis matter; and yet ſith all are not of like Capacity, I will adde one yet familiar example; when a Surgeon goeth about to ſearch a wound that is deep, if he thruſt at it with a Butchers prick he would move Laughter; let him take a Thorwe, and it wil pierce ſomewhat prettily; but to do it throughly, and at his pleaſure he will uſe, (though to the great grief of his Patient) a fine and long inſtrument of Mettal. But a right Surgeon the common ones are but Butchers, ſuch a one as is a Phyſician, and Aſtrologer, nay a Roſie Crucian alſo, would touch his Inſtrument, with a Loadſtone, that is commonly found, to make it pierce throughout the body without all ſenſe or feeling; Even ſo good Phyſicians ſuch an one, as the Lord Marques of Worceſter had, whom he taught many fine inventions: he told me of a Golden ball that this Lord made, that let him throw it into a River or Pool, it would ariſe aagain from the bottom at what hour he pleaſed. This noble Marques ſhewed me a key of the lock, that would tell him who touched it. Nay if it fortuned to be pickt he could know who did it, and what was taken away (before their faces) and many rare things I have ſeen this princely Philoſopher do, which his excellency was pleaſed to ſhew me; ſuch as theſe are hard to be found in this Government, where none of theſe can live without great envie. If one of theſe Roſie Crucians be to encounter with our greateſt enemies, theſe four we ſpeak of, he would not I hope, if he were a true Roſie Crucian be ſo mad as to thruſt at them with the Raw and blunt Herby Medicines ſuch as Dr. Scarborough, preſcribe, no nor although they be ſharpened by Iacob Heydon, by plain diſtillations: neither would he, I think for pitty, ſting the poor patieni with Eugenius Philalethes Martyrdome of rude and rank Minerals, and unleſs they were made into a fine clean natural and temperate quality, which would work mightily, and deſtroy either of theſe four great diſeaſes, Leproſie, Gout, Dropſie, and Falling ſickneſs: but feed, Comfort, or at leaſt not offend, and hurt his patient; they labour in vain that practiſe otherwiſe. Theſe are the medecines which I onely uſe, and which a good and wiſe Phyſician ought onely to ſeek and follow, and if he cannot find it, let him uſe the cure themſelves. But ſuch a thing as this; I ſay, brought to this equality, and fineneſs of frame and temper, (were it at the firſt, wight, plant or mineral) was it which our father and founder Moſes, (the chief of the Roſie Croſs) ſaid is like to Heaven, and the ſtrength of all ſtrengths piercing and ſubduing all things.

This was it that warranted his Sons the roſie Crucians to avow ſo ſtoutly, that Art was long and Life ſhort, and all diſeaſes curable, when Hippocrates the Father of Common Phyſicians, was driven by the infirmity and endleſs matter of his weak body, and envious mind tinctured with Covetouſneſs, and fickle Medicines, to cry to Roſie Crucians, but they would not hear ſuch hard-hearted Fellows, nor give him long Life, he ſaid therefore that Art was long, and Life was ſhort. And whereas he and his off-ſpring were fain to leave many diſeaſed helpleſs, to the great ſhame of Art and Plague of mankind, is it any marvel when as they prick at them (as I ſaid) with a Butchers-prick? Nay, ſee what they do by their practice, they be ſo far from all help and comfort to the Patient in greateſt danger, that they increaſe his wiſer eys many waies, except the great eaſer of all pain, and their common Medicine Death, be quickly adminiſtred: Firſt, they make the Patient ſuffer the puniſhment due to their own ſlothful Idleneſs, burdening his ſtomach with that labour of looſnening and ſundering the Fine from the Groſs, which they ſhould before have taken into their Glaſſes: and then by doing theſe often, they clean tire his feeble Nature (as it would tire a horſe) when as by ſtripping the foul and groſs ſtuff, that dulls the working, and reteining the Vertue in a narrow ſtrong body, they might doe as much at one time as they doe now in twenty, and becauſe their Medicines applyed are of ſmaller power and weaker than the things that hurt us, they feed nouriſh and ſtrengthen the diſeaſe and ſickneſs, but for all this if ſome of this company and ſide of Leeches have been and are yet ſometimes able to heal all diſeaſes in our body (though with much ado, as you have heard) ſave the four named remedileſs, yea and thoſe aſwell in their ſpring as before their ripeneſs, as they themſelves report. Is there any Proportion in Geometry? Let the College of Phyſicians lay meaſures why the Roſie Crucian mighty Medicines which I call Cure-the-greats, paſſing theſe in power, as much as the ripeneſs of a diſeaſe is above the Spring, ſhall not overmatch the ripe as well as the green Diſeaſes: Wherefore there be no doubts left, but this plainly true, That albeit the Grecians is weak and halting in this kind of healing, yet is the Egyptian, or (as now they terme it) the Paracelſians and Mineral skill ſufficient to cure all diſeaſes: Then I have paid the whole ſumme of my promiſe, touching the ſecond means and helps to Bliſs and Happineſs, which is Life and Health.

Before I cloſe, I think it very meet, while the time and place very fitly ſerveth, to do a good deed, and this ſhall be my intent to admoniſh and exhort the Grecian Leaches, and their Scholars the English, Spanish, and French Phyſicians, whom if they follow Hippocrates, Plato, Pythagoras, and his fellows, I love for their Learning, and pitty for their miſleading others (although it be grievous, I know to old Scholars, wone in a kind of Learning, to unlearne all as it were and begin again, for their own Credit and Virtue, yea and profit ſake alſo, if they eſteem that beſt, to leave thoſe Gilded Pills and Sugred Baits, and all other crafty ſnares, wherewith the World hath been ſo long caught and ſo long tormented, and to ſeek this onely heavenly Society; as (to you that are learned) eaſily may temper your ſelves, and be acquainted with the ready, true, plain and certain way of Healing diſeaſes. I think in former time they were not greatly to be blamed and accuſed but of dulneſs and weakneſs of underſtanding, in not applying and ſeeing this perfection, and ſupplying of all their wants; but ſince they have been ſo often warned not with words only, but with examples of Learned men, Matheolus Fernelius, Severinus Danus, Philo Iudaeus, Diodorus Siculus, and other ſuch like which have and doe revolt, and flie away from them daily, yea and by the certain deeds of Paracelſe, it were imqity to ſit ſtill: Well, few words will ſerve to wiſe and vertuous Phyſicians, ſuch as are of themſelves forward.

But there is another, and I am afraid, the greater ſort, leſs honeſt, more Idle and Covetous, full of windy Pride and Words, but empty of all good learning, and they are no friends to Roſie Crucians, nor they to them, and theſe no gentle warning of any, no though a Roſie Crucian himſelf ſhould come and bring Truth her ſelf along with him in perſon, would prevail: who care not it ſeems if half mankind ſhould periſh for want of help and ſuccour, rather then loſe their gains; And which not onely ſpeak foully but write fooliſhly, againſt this overflouriſhing vertue, but alſo like the giddy people of my time, where they catch the State, baniſh the men that hold and poſſeſs it; whereas if it were a good Commonwealth (quoth Ariſtotle) the matter would be ſo far from Baniſhment or Impriſonment, as they would eſteem ſuch a man as well as the Laws (for he is himſelf a Law) exempt from all obedience, and judge him worthy to be followed and obeyed as a perpetual King.

This untowardneſs and crookedneſs in men cauſod all our Alhealing Anceſtors the Roſie Crucians from time to time, never to abide their Sentence, but to the great hurt and loſs of mankind go into willing Baniſhment, you have eſtabliſhed a kind of Government among you (to purſue the ſame, like a little —) wherein you rule alone over the weak and ſorry ſubjects of mens Bodies, then their health and ſafety you ought to ſeek onely, beſides enough to maintain a contented eſtate alſo, which Plato allowes his Governours, and not profit only (that were Tyranny) both for humanity and Religion ſake, for to omit Religion, which they do lightly omit, if a Phyſitian begin once to make a prey of men, he is not onely no man, but a moſt Fierce and cruell Beaſt, not fit to be compared and matched and matched any where, if you ſeek all over the world as with the miſhapen monſter of India, which Ariſtotle deſcribes, and calls Martichora, which being by nature or cuſtome, I know not whether, very greedy upon mans fleſh, is with manifold and wonderful helpes furniſhed, and armed unto it.

Firſt with a face like a Man, a voice like a Trumpet, two fit things to allure and call him in) and then if he flye, with the ſwiftneſs of an Hart to overtake him, he darts like a Porcupine, to wound him afar of; and with the tail of a Scorpion, as it were a poyſoned ſhaft, near hand to ſting him: furthermore, leſt all this might not ſerve, by occaſion of Armour, he hath feet like a Lion, fiercely and cruelly to tear him, and three rowes of teeth, on each Chap for the in devouring. Apply you and the Apothecarries, the reſt your ſelves, in ſecret for my part, as I am not a Roſie Crucian, ſo I am as well as they, ſorry to ſee evil done. And I am loath to ſpeak evil of it, and ſure were not the great grief and envy I do bear; and alwayes did, to ſee deſert trodden down by ſuch unworthineſs, and ſome little hopes I have to hear of the amendment, and ſo of the return of the truth, and good men out of baniſhment and impriſonment, you ſhould have found me in Weſtminſter-Hall: as I have been an Atturny in Terme time, and mean to continue my practiſe there ſo long as I live, except in the Vacation, which I intend to ſpend in Chimical and Roſie Crucian Medicines for the good of honeſt plain meaning men and my ſelf Eugenius Theodidactus.

But ſome may ask what I mean by R. C. the Ceremonie is an Ebony Croſs, flouriſhed and deckt with Roſes of Gold, the Croſs typiſies Chriſts ſufferings upon the Croſs for our ſins, the Roſes of Gold ſhew the Glory and Beauty of his Reſurrection from death to life. And this is carried to Meſque, Caſcle, Apamia, Chaulatean Viriſſa Caunuch, Mount Calvery, Haran and Mount Sinai, where they meet when they pleaſe and make Reſolution of all their Actions, and then diſperſe themſelves abroad, taking their pleaſure alwayes in one of theſe places, where they reſolve alſo all queſtions of whatſoever hath been done, is done, or ſhall be done in the world, from the beginning to the end thereof. And theſe are the men are called Roſie Crucians.

FINIS.