Apologue for an Epilogue.
I shall here tell you what Rosie Crucians are, and that Moses was their Father, and he was Θεοῦ παῖς; some say they were of the order of Elias, some say the Disciples of Ezekiel; others define them to be the Officers of the Generalissimo of the World, that are as the eyes and ears of the Great King, 1 seeing and hearing all things; they are seraphically illuminated, as Moses was, according to this order of the Elements, Earth refined to Water, Water to Air, Air to Fire, so of a man to be one of the Heroes, of a Hero a Daemon, or good Genius, of a Genius a partaker of Divine things, and a companion of the holy company of unbodied Soules and immortal Angels, and according to their vehicles, a versatile, life, turning themselves, Proteus-like, into any shape.
But there are yet arguments to procure Mr Walfoord, and T. Williams, Rosie Crucians by election, and that is the miracles that were done by them in my sight; for it should seem Rosie Crucians were not only initiated into the Mosaical Theory, but have arrived also to the power of working miracles, as Moses, Elias, Ezekiel, and the succeeding Prophets did, being transported where they please, 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 Astrology and Earthquakes; they slack the Plague in Cities; they silence the violent Winds and Tempests; they calm 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 again, then he said, Ye should pray to God; for a good and holy man can offer no more acceptable sacrifice to God than the oblation of himself, his soul. 1
He said also, that the good Genii are as the benigne eyes of God, running to and fro in the world, with love and pity beholding the innocent endeavours of harmless and single-hearted men, ever ready to do them good, and to help them; at his going away he bid me beware of my seeming friends, who would do me all the hurt they could, and cause the Governours of the Nations to be angry with me, and set bounds to my liberty: which truly happened to me. Many things more he told me before we parted, hut I shall not name them here.
This Rosie Crucian Physick or Medecines, I happily and unexpectedly light upon in Arabia, which will prove a restauration of health to all that are afflicted with sickness which we ordinarily call natural, and all other diseases. These men have no small insight into the body; Walfoord, Williams, and others of the Fraternity now living, may bear up in the same likely equipage with those noble Divine
[paragraph continues] Spirits their Predecessors; though the unskilfulness in men commonly acknowledges more of supernatural assistance in hot, unsettled fancies, and perplexed melancholy, than in the calm and distinct use of reason; yet for mine own part, I look upon these Rosie Crucians above all men truly inspired, and more than any that professed themselves so this sixteen hundred years, and I am ravished with admiration of their miracles and transcendant mechanical inventions, for the salving the Phænomena of the world; I may without offence, therefore, compare them with Bezaliel and Aholiab, those skilful 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 those Rosie Crucians were not inspired, because they do not say they are, then that others are inspired, because they say they are; the suppression of what so happened would argue sobriety and modesty, when as the profession of it with sober men would be suspected of some piece of melancholy and distraction, especially in these things, where the grand pleasure is the evidence and exercise of reason, not a bare belief, or an ineffable sense of life, in respect whereof there is no true Christian but he is inspired. If any more zealous pretender to prudence and righteousness, wanting either leisure or ability to examine these Rosie Crucian Medecines to the bottome, shall notwithstanding either condemn them or admire them, he hath unbecoming ventured out of his sphere, and I cannot acquit him of injustice or folly. Nor am I a Rosie Crucian, nor do I speak 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 wisdome and divine love; and these miraculous things that are done by them are performed in order that the worth and knowledge within them may be taken notice of, and that God thereby may be glorified, whose witnesses they are; but no other happiness accrues to them, but that hereby they may be in a better capacity of making others happy.
This "Apologue" forms a sort of preface to the sixth book of "The Holy Guide," which is thus entitled--
This publication is a sort of perverted version of the "Fama Fraternitatis." It represents the Rosicrucians as acknowledging the renewed church in England, and its Christian head Carolus Magnus Secundus, and warning "all learned men to take heed of the 'Aurum Chymicum Britannicum,' published by Elias Ashmole, Esquire." 1 It contains some information on English Rosicrucians, which can hardly be taken seriously even by an enthusiastic
believer, but which is worth reprinting on account of the curiosity of its details.
333:1 This is stolen from a treatise on the Immortality of the Soul by Henry More, the Platonist, who applies it to the beneficent genii.
334:1 This remark is also pirated from the same treatise by Henry More.
336:1 A reason for this animosity will be found in the preface of Ashmole's "Way to Bliss," which states that work to have been published to prevent the issue of an imperfect copy by Heydon, which Heydon, however, denies.