Themis Aurea, chapters 9–12

CHAP. IX. That many are haters of Chymistry, and others scorne the use of Vegetables and Galenical compositions, either of which may be useful in proper Cases.

AS the Palats of men are not all taken with the same taste, but what is pleasing to one, is loathsome to another; so mens judgements do differ, and what one approves the other assents not unto; both which happen or are caused as by Sympathy or Antypathy, drawing them on to embrace, and provoking them to hate such a thing; so also by prejudice or reason corrupted.

Some dare not taste Cheese all their life; some abstaine from it a few years; some drink onely water, refusing Wine or Ale; and in these there is great variety; no lesse is the difference among[…] Mindes: Whence it is that two meeting when neither hath seen or heard of the other, at the first sight, shall desire and seek each others friendship; and on the contrary, whence is it that one hates another from whom he never received injury? as evidently appears by one coming where two are gaming, he presently shall finde his affection to close with the one, and if his wish might succeed he should winne; and he would gladly have the other lose, though he neither recevid courtesie from the one, nor harme or ill word from the other.

Now as much as the understanding excells the taste, and dull and sensual faculty; so much a truly wise man surpasseth one that onely outwardly seems judicious; one by reflection considers and weighs the matter, the other not so acutely apprehending is tempted to rashnesse. Thus many learned men whose Fancies have not been in due subjection to their understandings, have abused themselves, and have heedlesly embraced this as good, and cast off that as evil.

It may seem as strange in Medicine that some Doctors should onely prescribe Vegetables and Galenical Physick, perfectly hating Chymistry, and that others wholly inclined to novelty should refuse all Medicines that are not Chymically prepared.

Both parties (in mine opinion) are swayed more by Fancy then Reason; for I suppose it absolutly necessary to study first your ancient dogmatical Medicine both as to the Speculative and the Practical part, and to correct the faults as we have already pointed in the first, second, and third Qualities; and the same course is to be taken in Chymistry, so that they be without suspition and deceit: and first we will begin with the old, and then proceed to the new.

We have sufficiently proved that there are occult properties and specifick vertues in Simples, as no learned Galenist ever denyed; who have also confessed that these did not work from their Qualities or degrees, but their natures to mitigate Symptomes, take away the cause of the disease, and to Enthronize health in mans body.

If this be true, why are not Physitians more careful in gathering and rightly understanding the nature of Simples? Fernelius in his Book De abditis reru[…] causis, saith that this Specifick vertu[…] which he calls the Forme, lies hid in every part of a Simple, and is difused throughout all the Elements; hence if by Chymistry water is drawn off, oyle is extracted, and Salt made out of the ashe[…] each of these, the Water, Oyle, and Sal[…] hath the Specificall vertue of the Simples, but I suppose one not so much as another, yet all joyned together are perfect and compleat.

These things being laid down and confirmed, we must confesse that the outward tangible body of any Simple that may be beaten, cut, sifted, boiled, mingled with any other, to be the barke, the carkasse, and habitation of the Specifick Quality which is the pith, the soul, the housholder: And now what shall we say of our common preparations in Apothecaries shops, which have good and bad, nay most corrupt in them? would not all laugh him to scorne who being commanded to call a Master out of his house, will needs have the house along too? that cannot use the birds unlesse the nest be an Ingredient, that cannot eat Oysters unlesse he may also devour the shels? But the Apothecaries think this lawful enough, because they can do no better; these occult Qualities indeed are so subtile, that they make an easiy escape, unlesse they be narrowly watch'd, and with a great skill housed or incorporated. Camphire loseth its strength unlesse it be cherished with flaxe-seed; Rubarb is preserved by waxe and the spirits of Wine; the Salt of goats blood does evaporate, if it be not close stopp'd in glasses.

What shall we then say of these Specifical Qualities separated from their bodies? will not they return to their first principles? for who can seperate the Qualitie of burning from the fire? the qualitie of moistning from the water? but if this be impossible in simple bodies, how much more difficult is it in compound?

I could therefore wish that Medicines were used which were lawful, possible, and reasonable, that laying aside ostentation and pride, truth might flourish.

Perhaps we might allow of Syrups, Juleps, Conserves, did not that great quantity of Sugar clog the natural operation of the Simple: Perhaps we might approve of Electuaries, Opiats, Antidotes, unlesse the multitude of simples confusedly put together did hinder, if not totally extinguish the true vertue: Perhaps Pills, and all bitter, sowre, sharp, stinking Medicines are good; but yet they destroy appetite, cause loathsomenesse, that a Patient had better endure the disease then the remedy; if bitternesse, sowrnesse, sharpnesse, and an ill savour, are the Specifical Qualities, they should be rather checked then let loos[…]; and indeed they are but handmaids to their Mistrisse, but subservient to the specifical Quality; and the true difference is discovered by Chymistry; for it separates the impure parts from the pure, if rightly used: yet mistake not, we say not that Chymical preparations are altogether spiritual and without any body, but are more peircing and subtile, more defecated then grosse bodies made more heavy by a great quantity of Sugar, so that they are not free and at liberty to act and play their parts.

By this time you may see the folly and madnesse of those who hate Chymistry, which ought to be used, but with care and judgement; for it is not the part of a Physitian to burn, lance, cauterize, and to take away the cause of the disease, by weakning the Patient, and indangering his life; but Symptomes must be aba[…]ed, nature restored and comforted by safe Cordials. One Archagatus was the first Chirurgian that came to Rome, and was honourably received; but coming to use lancing and burning, he was thought rather an hangman; and for the like cause at one time all the Physitians were banished Rome. One Charmis a Physitian condemning the judgement of his Predecessors, set up new inventions of his own, and commanded his Patients in frost and snow to bath in cold water, as Pliny reports; who saith also that he hath seen old men set freezing them by his direction. Acesias about to cure the Gout, looked more to the disease then paine, which by neglect encreased, whence the Proverbe had its Original, Acesias medicatus est, as Erasmus hath it, when the condition growes worse, Acesias his Cure.

It is cleare enough from what hath been delivered that Nature is best satisfied when profitable and wholesome things are applied. Asclepiades an intimate friend of Cn. Pompey first shewed the benefit of Wine to sicke persons, recovering a man carried to his grave; he taught to maintain health by a moderate use of meat and drink, an exact care in excercise, and much rubbing; he invented delightful and pleasing potions, he commanded bathing, and for ease to his Patients invented hanging beds, that sleep might surprize them in such a carelesse posture. The same Pliny saith that Democritus was a Physitian, who in the Cure of Confidia Daughter to Consul Sereilius, did forbeare harsh means, and by the long and continual use of Goats milk recovered her.

Agron as Coelius reports, Lib. 13. cap. 22. was a Physitian at Athens, who in a great Plague when many were infected, did onely cause to be made great fires nigh to the place; and thus did Hippocrates, for which he was much honoured.

Whence we may learne that mild and gentle usage in a disease is more efficacious to the taking away of the cause, and to healing the Symptomes, then harsh and rugged dealing. The Mariner doth pray for a full gale many times to force him into his d[…]sired Harbour; neither doth the Traveller goe in a direct line, yet both in the end attaine their hopes. We read that Fabius by delay conquered his enemy; so that it is a Masterpeice of prudence well and maturely to deliberate and then to execute; yet the method of curing remaines and the Axioms are firme; viz. If the cause be taken away, the effect ceaseth; if the disease is cured, the Symptomes do vanish and weare away.

But Chymistry stores and supplies us with Medicines which are safe, pleasant, and soone performe that for which they were intended: and others have abundantly set forth this in their writings, and therefore it will not be requisite to stand longer upon it.

Now let us face about and view those who are meer Chymists; these would be called young Theophrasts, affecting like their Master a Divine Title, which he neither had by his Father nor Mother, but assumed it to himself as most Magnificent and glorious: but without all doubt he was a man of eminent and admirable knowledge in the Art of Physick; yet surely it would be worthily judged madnesse for his sake alone, to forsake the Ancients and follow his new inventions.

It may seem an absurd thing for one to undertake to restore a very old man to his former strength, because death it then approaching, and every man as length must submit to his Scepter.

Is not the World now ancient and full of dayes, and is it not folly to think of recovering and calling back its youth? surely their new Medicine cannot revive the dying World, it may weaken it and hasten its end: yet stay I pray you, do not imagine that I do at present censure the excellent and plainly divine Preparations of Chymistry; but rather the persons who professe it, who make it their businesse to destroy, but endeavour not to build, who trample on others to raise and exalt themselves; as Thessalus of old did, railing against all men who were not his followers: So Chrysippus Master to Erasistratus, to gain preheminence, despised and changed Hippocrates. These and such like men are wont to promise much, but perform little; for we may certainly conclude, that although such persons may affect greatnes, yet they shal never attain it by such indirect means. I would many of the Paracelsians did not too much conforme to their Masters vices; if many late writings were scanned, and their abuses and tart language against others left out, I doubt their volumes would very much shrink; it were much better that diseases the common enemies were more lookt after, then private grudges amongst Physitians themselves revenged: Brute beasts do barke, shew their teeth, and spit venom[…]; a mans weapon is Reason by which he should foile his adversaries.

As touching Chymistry, we highly commend and admire those things in it which are good, but yet so as not to despise Galenical Medicine, which in some cases is as effectual: my opinion is that each ought to be used in its proper place. Men are not meer spirits but corporeal Substances, and therefore need not Medicines exalted to their highest degree of perfection, at least in every greife applied to every person and to every part or member. There are some diseases which being hot and dry are not to be cured by Chymical prescriptions, whose Ingredients or Preparations have the like Qualities. In a Common-wealth there is a Merchant, there is an Husbandman, but one ought not to supplant the other; so a prudent Physitian will make use of both as he sees occasion; the one for a Country man, the other for a delicate Person; the one in slight distempers, the other in dangerous cases; the one for pleasantnesse, the other for efficacy as necessity requires.

CHAP. X. Concerning the unsufferable vices of many Physitians, from which the Fraternity of R. C. is free.

WE have not without sufficient cause said something of the abuses of Medicine, which the Brethren warily shunned by their first Law, which was, That they should cure the sicke Gratis; for the greedinesse of Physitians puts them upon unjust and illegall actions. Whence come those terrible long Bills? those short dear Bills, but from coveteousnesse? every one more striving to inrich himselfe then to help the diseased; yet we deny to none their honest gains. Justice and Truth should sway them in their practice: let them follow the method of Hippocrates and Galen; yet Nature indeed is more to be look'd after then either of them, as a sure guide into its own most intricate secrets: but from the faults of remedies we will come to the faults of Physitians themselves, by which so many Patients do and have miscarried.

They are commonly these; Self-conceit, Pride, Malice, Hatred, Calumniation in word and writing, Coveteousness, Ignorance, joyned with a grat stock of Confidence, or rather Impudence.

This Self-conceit becomes no man; if a man is puffed up like a bladder, he may be sooner broken, and his glory will vanish; his greatness encreaseth his danger; neither is Pride to be allowed of; it blaits all parts and endowments, and if the man escape the envy of others, yet death or a slight Feaver makes him fall, and he who even now was lifted up through ambition, is brought down to the earth. It is not true learning that causeth men to swell, but an emptiness; they suppose themselves to be knowing men, when as indeed they understand not the depths of Nature. Socrates had learned a lesson of ignorance, after much study he found out his insufficency; if these vapourers would turn over a new leaf, they would see their former presumption.

Mark how Malice and Hatred prospers when two are set against each other, they endeavour by making themselves a common laughing stock, utterly to undo both, and each at length is whip'd with his own rod. There is this benefit in having an envious adversary, that he spends and wasts away; his malice feeds upon himself; so that it is better for any man to deserve the envy of another rather then his pitty, the one supposing him happy, the other miserable: This vice as the Ivie by embracing trees doth spoile them; this vice I say clings to great persons, and secretly corrodes their Honour and Fame; what noble exploits, what vertuous deeds have been performed but they have been blown upon by some pestilential breath? This was the cause of furious Caines murthering his righteous Brother Abel, and that Jupiter struck Aesculapius with a thunderbolt: to avoid this many have forsaken their Countries and lived amongst strangers, as did Iphicrates in Thracia, Timotheus in Lesbos, Chabrias in Aegypt, Chares in Sigeum, who were all Grecians; amongst the Romans, Pompey after so many magnificent Triumphs, for his great and and famous Victories withdrew into the Country, and came seldome in publick, that he might escape the envy and malice which he feared, because of his innocency and greatnesse.

What shall we think of that monster Aristotle, who (as it is reported) was so spightful to his Master Plato, that he caused many of his works to be burnt that he might shine brighter? he was fearful his honour should be eclipsed by his Masters greatness. Aiax hated Vlysses, Zoilus Homer; Didimus Alexandrinus was enemy to M. Tull. Cicero. Palemon the Grammarian to M. Varro, Caesar to Cato, Adrianus to Traian, M. Crassus to Pompey, Alexander to Achilles at the sight of his Sepulcher, Julius Caesar to Alexander, and many others who were all possessed with this evil spirit; but in Medicine such practices are more dangerous, because the body of man being of more worth then Arts or other trifles, is engaged, as being the subject of Medicine.

This flame encreaseth and most commonly breaketh out; envy turns to Calumniation; hence is it that so many vain Pamphlets are sent abroad full of bitter expressions, which become no rational prudent man; but this vice hath been by many set out, and we will spend no more paines upon it.

Coveteousnesse is another vice which hath infected many Physitians, who make it their onely study to heap up riches; and though their strength of body is decay'd through age, yet with a most rigorous desire do they endeavour after money; nay though they have one foot in the grave, they will have another in a bag to counterpoize them. Physitians indeed above others are tempted to this vice; for when they grow old they are most sought unto because of their experience; and by this means they are encouraged to set Silver above Justice, and Gold above Conscience. But if an Apothecary be coveteous and greedy, more mischeifes do ensue; all his compositions will be made up either of stale or false Ingredients, so that both the Physitian and Patient are cheated; the one is censured for ill successe, the other is not onely not cured, but may complain of the bad Physick as of a new disease.

I shall speak nothing concerning the abilities and qualifications of a tryed, examined, and licensed Physitian; but of the unskilfulnesse of those who rashly undertake to practice when they want knowledge and learning to guide and direct them; they study impudence; and note, that an illiterate rude fellow in maintaining his opinion shall alwayes appeare most confident: their Geese are Swans, their absurd receipts are Oracles and Mysteries, and they are enjoyned to conceale what they know not; if any one opposeth them, they either slander him or envy him perfectly.

These and the like vices have no place amongst our Fraternity; they are not Emulous or Arrogant, they are not Spightful and Envious, but delight in instructing one another in Mysteries; no brawling or disgraceful speeches are uttered amongst them, much lesse are they coveteous.

The Book M. declares their skill a[…] well in other Arts as in Medicine; if any one please to consult their other Books, and weigh diligently their nature and all circumstances, he shall finde what we have said abundantly there confirmed.

CHAP. XI. Whether any one of the Fraternity being called to a Patient, is bound to appeare? and whether they are able to cure all Diseases; as well those that are accounted incurable, as those that are thought curable?

THe actions of men as well as their persons are subject to many miscarriages; as the one may die, so the other may be forgoten; as the one may be infirme, so the other may be abused; wherefore an Act was invented by which all worthy deeds might faithfully be kept and transmitted to posterity. Persons indeed whose Offices are publick, in performance of their duties of trust, are necessarily bound if occasion requires, to act publickly in their place: But if in the little World any disorder happens, as a disease subverting health, the sick person immediatly goes not to a Magistrate, but a Physitian; wherefore Medicine properly respects not the publick, but the private health of this or that Patient; therefore it will follow that a Physitian being not compell'd by the Law, nor ingaged by service, shall be forced to visit any Patient who sends for him; for a Physitian doth not prescribe to all, but to a particular sick man, and is a servant to Nature, but not to the diseased whom he governs by his rules till he hath restored them to health.

We may enquire more strictly concerning these Brethren, whether since they professe onely Medicine as their first Law enioine, if wrote unto, or spoken to for the taking away of a difficult disease, whether in any particular place they must appeare being engaged thereto, either by promise, or charity? We answer negatively; for if other Physitians are not so streightned, much lesse are they, who do their Cures without price, who expect not a reward from men but from God, to whom as also to the lawful Magistracy they are obedient.

Furthermore, whether all diseases are cured by them, even those whom others judge past help, as the Leprousy, the Dropsy, the Pestilence, the Cancer, the Hectick, the Gout, and many others? We answer, that they ingeniously confesse in their writings that they know not the time of their own death, and they acknowledge that all men must pay their debt to death, which cannot be hindred or prevented by any Medicines, if according to predestination it seises upon any man; and to endeavour against Providence were impious and vain.

But there are three degrees considerable in the forementioned maladies; The beginning, the increase, the state: At the first all or most of these diseases are cureable; when they prevaile somewhat over Nature remedies may be had; and doubtlesse the Brethren have Medicines which will effect the cure, Gods providence assisting them in their lawful endeavours: such diseases in their height which have a tendency to death are incurable; as for common sicknesses we finde that either Galenical or Chymical Preparations may remove them.

We will now declare the reasons why sometimes the most able Physitians are foiled and disappointed. First we must know that diseases are the effects of sin, and deserved punishment doth oftentimes shut out favour, so that tedious sicknesses and death are means which God useth to check sinners, or chastise his people; in vain therefore will man labour to frustrate the Decree of the Almighty in his will and pleasure. The second reason may be drawn from the nature of Diseases, which are either deadly in themselves, or as they are consequences of others being produced by them. The Plurisie or the Inflamation of the Pleura although it is dangerous, yet if direct means be applied in time, it is helped and cured: But if the matter inflamming is not evacuated by letting blood, or by expectorations there will follow a corrosion of the Pleura, and the corruption flowes into the cavity of the breast, and thus another disease is generated called Empiema: and now if Nature stands not much the Patients friend, and doth not convey this matter into the water courses, as often is seen, or also by Art some Musels are opened, and the corruption within forty dayes carried away, the Lungs will be ulcerated, and a Consumption will ensue altogether incurable.

The Question is whether cureable Diseases are by them helped? Such indeed would end without any application, and Nature needs no assistance to such enemies, so that then Medicine were uselesse; for who will trouble himselfe to seek after means, when his greife will shortly of it selfe cease and go away? Though here be many difficulties couched, yet we shall breifly state the case: Let those who are unsatisfied in large Treatises shew whether in the World it was absolutely necessary that all things should be done which are done, or whether they might have been otherwise disposed of. Cardanus and the Stoicks do attribute all events to fatal necessity, to which they do subject God himself, as not being able to resist; so blasphemous are they.

We hold that God is a free Agent omnipotent, he can do what ever he pleaseth; he hath made Nature his handmaid, and she having received a Commission doth accordingly act; she produceth all things either for the good and happiness of men, or else to plague and punish them, and of this rank are Diseases, and Death it selfe cometh from such prevalent diseases: But God alone disposeth of good or evil to every one; he indeed generally lets Nature keep its course, but sometimes to shew his freedom, he interrupts that order, and by a particular providence thwarts the intention of Nature whether it tend to health or sicknesse; it is in his power to shorten a disease which to us may seem tedious, he can keep off Death when we give over the use of means. Now if God foresees the the evils which naturally hang over men, and doth not prevent such evils but therewith will punish men, he is not the Author of that evil foreseen and brought upon any one by nature, although sometimes he sends miraculous plagues upon his enemies. Hence is that saying; O Israel thy destruction is from thy selfe, because thy wickednesse hath drawn down judgements upon thine head. When some of the wise Heathens had taken notice of this; they feigned Pleasure and Sorrow, to be lincked together, as if the excesse thereof were to it selfe a sufficient punishment: They also said that a Disease was brother to Death, that by sweat vertue was attained; and to this purpose is that place in Scripture; There is no evil in the City that is not from God, where is meant the evil of punishment, either brought upon any person miraculously and by the immediate hand of God, or else naturally falling upon him.

Hence we learn the birth and original of Vice, it proceeds from the corrupted Nature of fallen man; his will enjoyes its liberty in respect of earthly things, but as to heavenly things its not free: Its with a man as with a weak infirm person who cannot lift his hands to his head, but with ease he can let them hang downwards. So sinful man naturally inclining to sinfulness, without any paines falls into wickedness, he needs no particular instinct from God; but the strength which must support his infirmities, exalt him to Heaven, so that he may obey God, is not from man himself; but from the free grace and mercy of his heavenly Father, who hath mercy on whom he will; but yet excludes none from his favour who forsaking earthly things do accept of the true means and receive the benefit thereof, who pray and endeavour to their utmost ability to be what they should be, committing themselves first and chiefly to God, and then to Nature, who faithfully obeys him in all things,

CHAP. XII. That the Brethren of the Fraternity do use onely lawful and natural remedies.

THe holy Scripture makes mention of a King of Juda who being sick of the plague and death seemed to approach, by divine providence was healed by having Figs applied to the sore, and he lived many years after; so that we see that God can miraculously direct to means which in themselves are natural, as indeed this was a very lawful remedy, and the reason is not unknown: so here we will examine whether the means which the Brethren use be of themselves lawful and warrantable. A certain Author thinking to insinuate himselfe into the favour of the Brethren, speaks of rare blessings and Exorcismes by which a m[…]n may promote the happiness of his Patients and curse and endamage his Adversaries; but who will esteem this lawful and good? Such things may catch some […]illy old women and by them be accounted secrets: they would be the greatest slander imaginable to the learned Fraternity; for the Brethren use natural means withou[…] any mixture of superstition, as we may see by the example of him at We[…]z[…]ar; who with application of one Simple took away the raging pain of an Ulcerated Cancer, whom Phanias applauds for his rare Art; for by the same hearb he also did the Cure, the same Brother carried a bag of roots and hearbs alwayes about with him; he much commended the Bryony root, but chose the bitter one; he taught also the occult vertue and proper use of many Simples, which are lost and forgotten.

We will not decide the controversy whether the Simples ought to be gathered according to particular constellations; many very learned men do favour this opinion: As first of all Barthol. Carrichterus, who divided the most approved and effectual Simples according to four Triplicities of the Signes in the Zodiack, and in each of them made three degrees. I have known many who addicting themselves to this study, have thereby been able to cure very dangerous sicknesses, especially old Ulcers and outward griefes.

That so many lights should be placed in the Heavens to no end and purpose, it were profane to imagine, because God created all things to act according to their nature; and surely the Stars were made to yeild their influences, and there is not any doubt but that Vegetables, Mineralls, and Animals, do receive their occult Qualities from them; he therefore is an happy man who can search out the effect by the cause, and by the effect is able to judge of the cause. Plants have relation as well to the heavens as to the earth, and he who knows this community is a great Artist; but the Brethren employ all their time in these Mysteries, as they confesse as well in their Fama and confession as in other writings.

We dare not affirm that their Astrology is the same with that which is vulgarly professed, or their Botanick common; for theirs are founded upon certain and true Axioms; subject to no change but alwayes continuing the same worth and vertue.

Other Axioms are so infirm, that they oftentimes are proved false and admit of correction. It is an Axiom that all Wine is hot, which hitherto hath been received as true; but if from some Country be brought Wines whose nature is cold, the falsity will appeare. He who never saw a Bat or doth not consider infects will immediately say, that every thing that flies hath feathers; when there are also flying fish which make use of their fins, so that there are many exceptions belong to the general rule: Who would not conclude this for a certain truth that four-footed creatures cannot passe thorow the Aire as well as they passe on the Earth but by flying? but experience confutes this; for the Indian Cat by spreading some membranes (not wings) from her hinder feet to her former, goes in the Aire whether she pleaseth: But the Axioms laid down and followed by the Brethren are such which faile not, their principles alwayes attain their end; so that there is nothing deficient in them which may exclude or diminish their perfection; wherefore cures wrought by properties truly drawn from the Stars and the Planets, must necessarily be true & certain; for the effects do surely result from their causes not anticipated or mistaken. He who promiseth with fire, to heat, to dry, to burn, is not deceived, neither doth he deceive, because he hath that which can perform all these offices: so if they undertake a Cure, there is no doubt but that they can effect it; because they know and can make use of the true and proper means, which M[…]diums are purely natural, the hidden treasure of Nature, the extraordinary gifts of God. They apply themselves onely to the study of Natural Magick, which is a Science containing the deep Mysteries of Nature, neither is this divine knowledge given to any by God, but to those who are Religious, good and learned. Origen tractatu. 5. super Matth: saith, that the Magical Art doth not contain any thing subsisting, but although it should, yet that must not be evil or subject to contempt and scorne. The same 23. Homil. super Num. speaking of Natural Magick, doth distinguish it from the Diabolical: many hold that Tyaneus exercised the Natural Magick onely, and we do not deny it. Philo Hebreus lib. de Legibus, speaks thus; That true Magick by which we come to the knowledge of the secret works of Nature, is so far from being contemptible, that the greatest Monarchs and Kings have studied it; nay amongst the Persians none might Reign unlesse they were skilfull in this great Art.

Magick (as some d[…]fine it) is the highest, most absolute, and divinest knowledge of Natural Philosophy advanced in its wonderful works and operations, by a right understanding of the inward and occult vertue of things; so that true agents being applied to proper Patients, strange and admirable effects will thereby be produced; whence Magitians are profound and diligent searchers into Nature; they because of their skill know how to anticipate an effect which to the Vulgar shall seem a miracle: As if any one shall make Roses bud in December, Trees to flourish in January; shall cause a Vintage in May, produce Thunder and Raine in the Aire; as Joh. Baptista porta teacheth lib. 2. De Magia naturali; also Roger Bacon did the same: Julius Camillus a man to whom we may give credit, affirms that he saw a childe formed by an Alembick, which lived some hours: a very strange thing, if true. Coelius de Budda writes, that he brought forth a Virgin out of his side; but we leave these things as we found them, we will not dispute the truth of them. We need not stand longer upon the praise of Magick, it being of it selfe so honourable; but yet this noble Science doth oftentimes degenerate, and from Natural becomes Diabolical, from true Philosophy turns to Negromancy; which is wholly to be charged upon its followers, who abusing or not being capable of that high and mystical knowledge, do immediately hearken to the temptations of Satan, and are misled by him into the study of the black Art. Hence it is that Magick lies under disgrace, and they who seek after it are vulgarly esteemed Sorcerers; wherefore the Brethren thought it not fit to stile themselves Magicians; but Philosophers they are not ignorant Empiricks, but learned and experienced Physitians, whose remedies are not onely lawful but divine: and thus we have at large discoursed of their first Law.