Hermetical Physick

HERMETICAL PHYSICK: OR, The right way to preſerve, and to reſtore HEALTH.

BY That famous and faithfull Chymiſt, HENRY NOLLIƲS.

Engliſhed by HENRY UAUGHAN, Gent.

LONDON. Printed for Humphrey Moſeley, and are to be ſold at his ſhop, at the Princes Armes in St. Pauls Church-Yard, 1655.

THE TRANSLATOR To the ingenious READER.

IF any will be offended with this Hermeticall Theorie, I ſhall but ſmile at his frettings, and pitty his ignorance. Thoſe are bad Spirits, that have the light; and ſuch are all malicious deſpiſers of true knowledge, who out of meere envie, ſcribble and rail at all endeavours; but ſuch as ſubmit to, and Deifie their rigid ſuperſtition, and twice ſodden Colworts. For my owne part, I honour the truth where ever I find it, whether in an old, or a new Booke, in Galen, or in Paracelſus; and Antiquity, (where I find it gray with errors) ſhall have as little reverence from me, as Noveliſme. Veritatem tempus manu-ducit. There is no reaſon (if they bind not their owne hands) but the diſcoveries of Survivers and Poſterity, may and ſhould be more perfect, then the ſuperficiall ſearches, and firſt attempts▪ or aims rather of their predeceſſors. I wiſh we were all unbiaſſed and impartiall learners, not the implicite, groundleſſe Proſelyts of Authors and opinions, but the loyall friends and followers of truth. It would not then be impoſſible, but that we might in a ſhort time attain to that perfection, which while it is envied in ſome, will never bee found in all. As men are killed by fighting, ſo truth is loſt by diſputing; for while we ſtudy the figments and ſubtilties of Sophiſters, wee cannot ſearch into the operations and virtues of nature. As many as wil conſider this, it is not improbable, but they may do well. But deſpiſers, and ſuch as hate to be quietly inſtructed, muſt be puniſhed with ſilence, leſt by ſeeking their peace, we loſe our owne.

Plautus.

Qui mali ſunt, habeant mala; qui boni, bona; bonos quòd oderint mali, ſunt mali; malos, quod oderint boni, bonos eſſe oportet.

HERMETICALL PHYSICK &c.

CHAP. I.

Medicine or Phyſick is an Art, laying down in certain Rules or Precepts, the right way of preſerving and reſtoring the health of Man-kind.

THe word Medicine, hath a manifold ſenſe. Firſt, It is taken for ſome receipt or medicament. So the Philoſophicall Stone is termed a Medicine. The Lord hath created Medicines out of the Earth, and the wiſe man will not abhor them. Secondly, It is taken for the habit, or profeſſion of the Phyſitian, and then it ſignifies the faculty of curing exiſtent in ſome learned and expert Profeſſor. This habit or faculty is delineated, or methodically deſcribed and laid down in the Dogmaticall Books of Phyſicians, that others may learne and practiſe thereby. Thirdly, It is taken for, and ſignifies a Phyſicall Syſtem or Treatiſe, and in this latter ſence it is to be underſtood in this place.

The Object of Medicine or Phyſick in this latter ſence is, Man, not in general, but that man onely who deſires to learn the Art of Phyſick, and is to be informed or inſtructed by this preſent Treatiſe: but the Object of Phyſick, as it is an habit in the mind of the Phyſician, is man in general, either for the preſerving or the reſtoring of his health. The operation, uſe, and end of Phyſick, is health; as the work and end of Phyſical books, is a rightly principled and inſtructed Phyſitian; ſo far as inſtruction goes: It is termed Hermetical Phyſicke, becauſe it is grounded upon Principles of true Philoſophy, as the Phyſick of Hermes was. And for this very reaſon the true Philoſophers applyed themſelves wholly to the Hermetic ſcience, that they might thereby lay a true foundation of Phyſick, for the Hermetic Phyloſophy layes open the moſt private and abſtruſe cloſets of nature, it doth moſt exquiſitely ſearch and find out the natures of health and ſickneſs, it provides moſt elaborate and effectuall Medicines, teacheth the juſt Doſe of them, and ſurpaſſeth by many degrees the vulgar Philoſophy, and that faculty which is grounded upon the principles of the common, ſuppoſititious knowledge, that is to ſay, it doth much exceed and out do the Galenical Phyſick. This appears moſt evidently, becauſe the Hermetical Phiſicians both can and frequently doe cure thoſe diſeaſes, which the Galeniſts adjudge to be incurable, as the Leproſie, the falling ſickneſs, the Gout, &c. That the Principles of the Hermetiſts, are more certain then thoſe of Galen, is ſufficiently verified by their performances; beſides, it is a truth which cannot be denyed, that the Certainty and proof of the principles of all Arts, can by no other meanes be known and tryed but by practiſe, as Paracelſus doth rightly urge In Praef[•]t. D fenſionum, page 252. Now all the knowledge of the Hermetiſts, proceeds from a laborious manual diſquiſition and ſearch into nature, but the Galeniſts inſiſt wholly upon a bare received Theorie and preſcribed Receits, giving all at adventure and will not be perſwaded to inquire further then the mouth of their leader. I call not thoſe Hermetiſts, who know onely to diſtil a little water from this or that Herb; nor thoſe, who ſeeke to extract from other things by their ſophiſtical operations a great treaſure of Gold, which onely nature can ſupply us with: for the moſt ignorant amongſt the people, may make a very uſeful Diſtiller, and the other attempt is moſt commonly the task of Sophiſters and Impoſtors: but I call them Hermetiſts, who obſerve nature in her workes who imitate her, and uſe the ſame method that ſhe doth, that out of nature, by the mediation of nature, and the aſſiſtance of their owne judgements, they may produce and bring to light ſuch rare effectual medicines, as will ſafely, ſpeedily, and pleaſantly cure, and utterly expell the moſt deplorable diſeaſes. Theſe are the true Hermetiſts: As therefore I doe not approve of all thoſe that would be called Hermetiſts, So neither doe I condemn all thoſe, who diligently and conſcientiouſly practiſe the Galenicall Phyſick: for ſome of them are precize and petulant, others are ſober & modeſt: and theſe latter ſort acknowledge the imperfection of their medicines, and therefore they endeavour and take delight to adome, inlarge, and accompliſh their profeſſion with the ſecrets of Hermetical Phyſick: but the other ſort aſcribe ſupreme perfection to that Ethnic, Antichriſtian writer, and his medicines, and will not for meer envy, or out of a childiſh depraved ignorance▪ looke upon the eminency of Hermetic Philoſophy, nor inquire into the ſecrets of it, but ſeek rather by reprehending and carping thoſe things they doe not underſtand, to magnifie their own way, and with peeviſh and virulent language, raile at the Hermetic profeſſors. Now as I preferre the Hermetical ſcience to the medicines of theſe men: ſo (their Errours being firſt laid aſide,) I unite it with the Phyſick of the more ſober Galeniſts, that theirs by conſoclation with ours, may become perfect and irreprehenſible:

This Joſeph Quercetar, a moſt expert Phyſician, and a learned Philoſopher, whom as my maſter in this ſcience I worthily honour, (for I muſt confeſs, that by his inſtructions (God aſſiſting me,) I benefited very much,) did moſt happily performe. And many learned men even in this Age deſign the ſame thing, eſpecially the profeſſors of Phyſick in Marburg, who by an expreſs and memorable decree of the moſt illuſtrious and mighty Prince William Lantgrave of Haſſia, proceed in that very courſe. And who then can juſtly blame me, for walking in the ſame path with ſuch eminent men? I ſhall conclude, and give my judgement with learned Crollius (a man who for the advancement of the true Phyſick, was moſt worthy of a longer life) that whoſoever deſires to be eminent in the Art of Phyſick, (and none can be ſo, that will ſtudy onely the Placets of one man) muſt (above all things) be unbiaſſed and addicted to no Sect, nor aany one Author whatſoever, but paſſe through them all in purſuit of the ſincere truth, and ſubſcribe only unto that, being mindful ever to preſerve the ſame freedome for himſelf, which Horace did.

Quo me cunque rapit tempeſtas, deferor hoſpe[•],

Nullius addictus jurare in verba Magiſtri.

Where-e'r my fancy calls, there I goe ſtill,

Not ſworne a ſlave to any Maſters will.

II.

Health is an incorrupt integrity, and ſoundneſſe of the body preſerved by, and depending upon the ſtrength and virtue of the radical Balſame.

WHence followes this Conſequence, that the more ſtrong and virtual the Balſame is, ſo much the more vegetous and healthful is the body.

III.

The ſtrength and virtue of the Balſame, depends upon the equal and mutual conſpiration of the Hypoſtatical Principles, that by their even and peaceful conſiſtency, the Balſame alſo may legitimately perform his functions, by which he may advantage and ſtrengthen himſelf with the received aliment or food which is taken in, and may alſo (when ſeparation is performed by the ſtomack,) caſt out through his proper Emunctories what is not nutritive, and may further provide that the ſeeds of diſeaſes (if any lurk in the fleſh, or in the blood, in the diſguiſe of that tincture,) break not out, and bring ſuddain deſtruction to the body, or elſe may cauſe that thoſe [•]ll ſeeds may by the balſames ſtrength and vigour, be caſt out of the body as ſuperfluous impurities, which cannot conſiſt with the health of man.

IT is truth therefore which the moſt noble and learned Crollius ſpeaks in his preface to his Baſilica Chymica: In what body ſoever (ſaith he) the Hypoſtatical principles conſiſt by union, that body may be judged to be truly ſound.

IV.

Medicine or Phyſick, treats either of the preſervation, or of the reſtoration of health.

CHAP. 2.

Of the preſervation of Health.

THat part of Phyſick which treates of the preſerving of health, is an Art, which by certaine cautionary Rules, or Precepts, teacheth and preſcribeth a certain way and meanes to defend and ſave people from diſeaſes.

It is by the Graecians termed [〈 in non-Latin alphabet 〉]: To effect what this Art promiſeth, I give theſe following Precepts.

I.

Lead a pious and an holy life.

FOr Piety (as the Apoſtle teacheth) is profitable for all things, having the promiſe of this preſent life, and of that which is to come. Now all piety conſiſts in thi[•], that we love God with all our ſouls, and our Neighbours as our ſelves. Wonder not therefore, that ſo many in this age periſh ſo ſuddainly and ſo ſoon. Impiety now bears the ſway: true and unfeigned charity hath no place to abide in; Perjury, Treachery, Tyranny, Uſury and Avarice, or (where theſe are not,) a vicious, laſcivious, and looſe life, are every where in requeſt. The ſoul, which God made and ordained to be the nobler eſſence, and the miſtreſs, is now the bond-woman, and the ſerviledrudge to the vile body. We daily ſee, that one Groom will ſerve to dreſſe and look to many Horſes, one ſheepheard will keep a thouſand ſheep, one Herdſman as many Kine or Oxen: but to dreſſe and feed one voluptuous body

There's need (betwixt his clothes, his bed and bord,)

Of all that Earth and Sea, and Air afford.

And I would to God that all theſe would ſuffice! A moſt unhappy truth was that of the Stoic, He is a ſervant to many, that ſerves but one body: for doe but imagine thy ſelfe placed in the Clouds, or neare the Starres, and from thence to looke down and obſerve our actions upon earth, thou ſhalt not ſee one man quiet, they runne all as buſie as Ants over Sea and Land, through Citty and Country, by right and wrong, to become Lordly and rich.

With reſtleſs cares they waſt the night and day,

To compaſſe great Eſtates, and get the ſway.

What wouldſt thou ſay at ſuch a ſight as this? wouldſt not thou cry out with Seneca, Oh the faith of God and men! how many perſons doth one ambitious ſtomach imploy? If brutes and wild beaſts devour or eat one another (unleſs they be compelled unto it by extream famine) we preſently cry out, it is a prodigie: but what thing (I beſeech thee) amongſt mankind, is more frequent then ſuch prodigies? The Satyriſt askes the queſtion,

—When ever did (I pray,)

One Lyon take anothers life away?

Or in what Forreſt did a wild Bore by

The tusks of his owne fellow wounded, die?

Tygers with Tygers never have debate,

And Beares amongſt themſelves abſtain from hate.

—Quando Leoni,

Fortior eripuit vitam leo? quo nomore unquam,

Expiravit Aper, &c.

But men, whom God adorned with rationall ſoules, kill one another, and thoſe to whom nature, reaſon▪ and the faculty of ſpeech, did (above any other creatures) commend love and unity, do by troopes (as it were for ſpectacle and oſtentation,) murther and butcher themſelves. Add to this, that (as Seneca ſaith) a Dogge will bite before he barks; ſtormes will threaten us before they diſſolve upon our heads; buildings will crack before they fall, and ſmoke will give us warning that fire is at hand: but the deſtruction of man by man is ſuddain, and without the leaſt notice: nay, the nearer it is, it is by ſo much the more diligently concealed. And what then is one man to another? who ſmiles, when he hates, ſalutes and embraceth, when he intends deſtruction, who under a ſerene ſmooth countenance hides poyſon, violence and blood-ſhed▪ Certainly thou wilt erre, and erre grievouſly, if thou wilt truſt to thoſe faces, that meet thee civilly, and ſalute thee fairly: they have (indeed) the complexions of men, but the conditions of Devils. Nay, thou wilt meet with ſome, who (as the ſame Satyriſt hath obſerved,)

Eſteem it no point of revenge to kill,

Ʋnleſs they may drinke up the blood they ſpill;

Who do believe that hands, & hearts, and heads,

Are but a kind of moat, &c.

—Quorum non ſufficit irae,

Occid[•]ſſe aliquem, ſed pectora, brachia, vultus

Crediderint genus eſſe cibi, &c.

But thou wilt reply, that Salvages, Barbarians, and Canibals, may (perhaps) commit ſuch villanies. Art thou no better acquainted with our Saints of Europe? that humane ſociety and commerce, that godlineſſe and ſanctity, which we ſo much celebrate and commend our ſelves for, is nothing elſe but meere monopolizing, meere deceit, and a mutuall impoſture. And amongſt us Saints, who (in our owne opinion) are mighty righteous, tender-hearted and brotherly, there is nothing more uſuall, then to have ſtore of Anthropophagi, or Men-eaters: for the rich, and the great amongſt us, not onely feed upon and live by the ſweat, the ſlaughter, and the blood of the poor and oppreſt, but eſteem them (of all others) their choiceſt dainties, for they are ſwallowed without much chewing, and there is none to deliver them: Inſomuch that thoſe ſheepheards, who were ſaid to flay their ſheep, robbing them of their Wool their skins, and their fleſh, and leaving them onely their bare bones, may be truly ſaid to be more merciful then thoſe men. So that man to man, is no more a God, but a Woolf and a Devil. Wonder not then (as I ſaid before,) that ſo many amongſt us dye ſo ſuddainly, and ſo ſoon for they had rather die ſooner, yea and die for ever, then become ſober▪ charitable▪ and truly pious.

II.

Follow after Sobriety.

FOr as drunkenneſs and immoderate feeding oppreſs and weaken the virtue of the radical balſame: ſo ſobriety preſerves from ſickneſſ[•], and diſeaſes. Sober above moſt Kings was Maſſiniſſa the Numidiar, who ſtanding alwaies, and at his Tentdoore, would in the open field eat his meat without ſauce, being contented with dry bread, and military Commons. For which very reaſon he was ſo vegetous in old age, that at the years of fourſcore and ſix, he begat a Sonne, and after ninety two, did in a pitched field over-throw the Carthaginians, who had broken their league made with him; in which battel he did not onely ſupply the place of an active, and expert Leader, but performed all the duties of a common Souldier. By the benefit of this virtue of temperance, did M. Valerius Corvinus live to be an hundred years old▪ and retain'd at that age a ſound mind in a ſound body. And Socrates continued all his life long in a perfect undiſturbed health: yea, ſobriety (if we ſhould fall ſick,) will reſtore us to health. There are ſome who think, that Caeſar uſed no other remedy to cure his falling ſickneſſe, which tooke him firſt at Corduba in Spaine, ſo that by a meere ſpare dyet, hard labours, and tedious watchings, he eſcaped, and overcame that dangerous and moſt commonly fatall in diſpoſition.

III.

Eat not greedily, and drink not immoderately.

NAture in Vegetables, doth not ſwallow down her nutriment, nor take it in ravenouſly, and all at a time. She doth all things leaſurely, and by degrees, that her motion may be covenient and uſeful, or aſſiſting to her Preſervation. It is thy concernment to imitate Nature, and to do as ſhe doth, when thou doſt eat, and when thou doſt drink. It is a moſt foul blemiſh upon the memory of Alexander, that after moſt of his Victories, he uſed to riot it with his Officers, inviting them to delicious and ſumptuous feaſts, in which he uſed alwaies to drink Prizes, and he that could tun in more then all the reſt, was rewarded with a Talent: But this intemperate eating and drinking, did caſt him into ſuch a violent, ſuddaine diſeaſe, that within three dayes he dyed of it.

IV.

Let thy meat be ſimple and unarted.

FOr ſuch victuals (ſaith the moſt induſtrious Pliny,) are the moſt wholeſome and agreeable: Nature is but one, therefore ſhe doth moſt delight in one kinde of meate and drink. Whence followes this conſequence,

Thou ſhouldeſt never at one meal feed upon divers ſorts of meats & drinks.

For they are of an Heterogeneous nature, and the fire of Nature, which is but one and the ſame cannot work equally upon them all, and prepare (legitimately) a nutriment for his own body, out of divers and differing cibations. Every thing the nearer it is to unitie, is by ſo much the more perfect and durable. There are infinite ſorts of Trees which live very long, but they uſe all of them (without change) onely one kind of nutriment: But if it be ſo, that thou canſt not abſtaine from variety of meats, yet be ſure (if poſſibly thou canſt) that they have ſome agreement and correlation amongſt themſelves: For Contraries, (as Hippocrates affirmes) will move ſedition and differences, while ſome of them are ſooner, ſome latter digeſted and communicated to the body. Octavius Auguſtus, would never have above three diſhes of meat to his ſupper: Imitate him, and uſe not too much indulgence towards thy ſelfe, ſo ſhalt thou live the longer and the better.

V.

Accuſtome not thy ſelfe ſuddainly to meats and drinks, which formerly thou haſt not been uſed to feed upon, unleſſe they be preſcribed thee by ſome expert and learned Phyſician for thy healths ſake.

FOr every Change is dangerous. Nature is ſimple and alwayes the ſame: Other manner of operation is ſimple too, and without change, and ſhe delights altogether in conſtancy, and ſimple nutriments: but if thou doſt change, ſhe alſo will ſuffer the like change. We ſee daily, that thoſe birds which are taken, and put into Cages, by changing their naturall dyet, fall into divers diſeaſes, and dye frequently. A Lamb that is nouriſhed with the milk of a Cow, ſeldome comes to any improvement, but moſt commonly dyes.

VI.

Uſe Antidotes frequently, to preſerve thee from poyſons, and private or accidental miſchiefes.

LEſt thou periſh by venemous meats or drinks, or by the aire thou liveſt in, which may be poyſoned as well as thy food. Mithridates by the frequent uſe of an Antidote, which from him is ſtill called Mithridate, did ſo ſtrengthen nature, that no poyſon could hurt him: And when he tooke a venemous, deadly confection of purpoſe to kill himſelfe, it could not ſo much as make him ſick: So that being overthrown in battel by his Enemies, and not being able to poyſon himſelfe, he was forced to command his Armour-bearer to thruſt him through, and ſo dyed. There be divers kinds of Antidotes. I ſhall onely mention the moſt effectuall. The firſt is Quercetanus, his confection of Juniper and Vipers, deſcribed by him in his private diſpenſatory, page 349. The ſecond is his bleſſed Theriac: the third, his celeſtiall Theriac, called ſo by way of Eminency, and deſcribed both in the ſame Book. The fourth is (rollius his Theriac of Mummie, with another very ſoveraigne, one deſcribed by him in his Bafilica Chymica. Uſe theſe Antidotes according to the Philoſophers preſcriptions, and (God aſſiſting) no poyſon ſhall be able to hurt thee.

VII.

Fly contagious airs, and if the aire thou liveſt in, be infected, change thy habitation.

VIII.

Take Phyſick in the ſpring-time, and in the Autumne.

LEt us conſider the nature of Serpents and Vipers: theſe in our ſtated ſeaſons of Spring & Fall, caſt off their old skins, and are clothed with new. That Medicine or courſe of Phyſick, which in all its circumſtances anſwers to the great world, will work the more eaſily, the more proſperouſly, and will have the greateſt effect. Seeing therefore that Trees, and all Roots, which in the Winter time ſeem dead, doe about the entrance of the Spring break forth and bud, putting on greenneſs, and a renew'd youthfulneſſe and freſh vivacity as it were, therefore the wiſe Ancients did at the very ſame time (by obſerving them) take their purging and reſtorative Phyſick, and by that meanes (God cooperating with them) did mightily ſtrengthen nature, and multiply their dayes upon earth. Such Phyſick as this, is the ſtarre of man imprognated with the Phyſicall tincture. Others uſe onely the Philoſophicall ſtone Theſe glorious medicines (whomſoever God ſhall reveale them to,) may in their juſt Doſe be taken once in every week to the ſingular comfort, and incredible improvement of nature: So the Philoſophers tell me. The doſe of the univerſall medicine, is the weight of one graine.

IX.

Vſe not too freqnently, the permiſſions of Marriage.

MAn for procreations ſake, ſhould not abhorre the Conceſſions and Priviledges of lawfull love, but let him eſchew all wantonneſſe, and confine his deſires to naturall▪ and legitimate, and that too within the bounds of Wedlock: But in this alſo there muſt be moderation. Solons Law was thrice in the moneth. Emiſſion of ſeed weakens all bodies: This experience tells us, for men that are addicted to this intemperance, have the moſt nice and tender conſtitutions, eaſily offended, and ſeldome fruitfull▪ like Trees, which bearing too much in one year, yeeld nothing but leaves in the next. You are to underſtand from this Paragraph, that ſeed is two-fold, Radical, and Prolific. The Radical ſeed, is the innate balſame of the body, which if it be advantaged with perfect digeſtion, will yeeld effuſion, and a balſame of the ſame nature as it ſelfe. In this balſame the body lives as in his proper ſeed. Hence Anonymus Leſchus, Tract. 7. inſtructs us, that ſo long as there is ſeed in the body it lives; but the ſeed being conſumed▪ the body dies. It is no wonder then, that ſo many have periſhed by the intemperance, who^[1] going to bed in a vegetous, perfect health, were found dead next morning. If you excite a Tree to bear fruit by violent and unnatural means, or by artificiall, as by kindling fire under his branches in an unſeaſonable time, you will but kill the Tree, and manifeſt your own indiſcretion.

CHAP. 3.

Of Diſeaſes in Generall.

HItherto we have ſpoken onely of that part of Phyſick, which teacheth us to preſerve health; It remaines now, that we conſider the other part, which treats of the reſtitution of health.

I.

That part of Phyſick which teacheth us the reſtoration of health, is an Art laying down in certaine precepts or rules, a ſure & ſafe way to redeem or free ſick perſons from diſeaſes. It is termed by th[•] Grecians [〈 in non-Latin alphabet 〉].

II.

In this we are to conſider, firſt, the diſeaſe, and all its circumſtances: ſecondly, the cure of it.

For the true method conſiſts in knowing, firſt the diſeaſe, and afterwards the cure. The Doctrine of diſeaſes, is termed by the Grecians, [〈 in non-Latin alphabet 〉].

III.

Diſeaſe or ſickneſſe, is a privation, or the loſs of health.

IV.

Therefore; becauſe health depends upon the ſtrength and vigour of the radical balſame, ſickneſſe muſt needs proceed from the weakneſſe and indiſpoſition of it.

V.

But when the ſtrength of the Balſame followes the conſpiration of the Hypoſtatical principles, as his proper [〈 in non-Latin alphabet 〉] [•]r inclinatior, then or in that cauſe the inſirmity of the balſame proceeds from the ind[•]ſpoſition of the principles. Whence followes this conſequence.

THat thoſe bodies, whoſe principles agree not amongſt themſelves, may be truly judged to be ſickly and ill diſpoſed.

VI.

Touching the diſeaſe, there are two things to be conſidered. Firſt, The conjoyn'd and apparent cauſe of the diſeaſe, which we ſhall terme Extrarious. Secondly, the cauſe of that Extrarious or conjoyn'd cauſe.

CHAP. 4.

Of the Extrarious or conjoyned and apparent Cauſe of the Diſeaſe.

I.

The conjoyned' apparent cauſe of the diſeaſe, I terme^[2] by reaſon it is a Cauſe moſt remote from, and altogether a ſtranger to, our nature.

II.

This Extrarious Cauſe is twofold, Subſtantial and Accidental.

THe ſubſtantial is ſo termed, becauſe it is the ſubſtantiall Eſſence, or matter of the diſeaſe. The other is termed accidental, by reaſon that the conjoyned cauſe ſignified by it, is an accident, not a ſubſtance.

III.

The ſubſtantial extrarious Cauſe, is either an impure tincture, or a Meteor.

IV.

An impure tincture, is an impure ſpiritual nature, ſo exactly mixt with the moſt inward parts of our ſubſtance, that at the time of its commixtion, it doth not preſently and manifeſtly hinder nor prejudice the functions of the Balſame, but remaining quiet and inoffenſive at firſt, and for a time, doth afterwards by degrees, diſcover its enmity and force, and ſo infects the body.

TO this place muſt be referred; firſt, thoſe impure ſeminal tinctures▪ by which the prolific ſeed is tainted, and the child that is borne of it, comes to be Hereditarily infected with the Diſeaſes of his parents.

Secondly, the impurity of the body, that proceeds from the bloud, with which the child is fed and nouriſhed in the wombe: from which laſt impurity, if the ſubſtance of the Childe were not vindicated, and free'd by frequent breakings out, by the Meaſels, and divers other extruſions, and petty and indiſpoſitions, beſides the dayly diſcharge of it through the proper Emunctories of the body, it were not abſurd to conclude, that his whole nature muſt needs be depraved and overcome by it. Purgations of this kind happen ſometimes ſooner, ſometimes later, according to the ſtrength of the Radicall balſame▪ which in ſome is ſlower, in others quicker and more vigorous; as we ſee it exemplified in our very fields, of which ſome are more barren, ſome more fruitfull, according to their ſcituation, and the aſpect of the Sun-beames, ſhining directly and favourably upon ſome, upon others glancingly, and for a ſhort time, which makes ſome places more forward, ſome more back-ward, and their productions, whether flowers, or Hey, or Corne, to differ accordingly, ſome being very good, ſome very bad.

V.

A Meteor is either volatile or coagulated, both kindes are Extrarious.

I Call it a Meteor, becauſe I would have the Reader to inquire, how the^[3] Meteors of the greater world are generated, and by their Generation, to learn and find out the true Doctrine of the Microcoſmical Meteors.

VI.

The volatile Meteor, is commonly called an Exhalation, and that is either dry or moiſt.

THe dry Exhalation is termed a Fume, and the humid a Vapour: the fumid Exhalation, becauſe it is a fume ariſing from a dry body or Principle, is hot, dry, light and ſubtile, alwayes tending upwards, and is near to a ſulphureous fiery narure, which will eaſily inflame and kindle, and ſo is ſet on fire▪ and burns. Contrarily, a vapour is an humid flux, which if it be deprived by any exterior heat of its owne cold quality and ſo carried up into the Region of the Air, and there condenſed by cold, is preſently (becauſe of its thin, Mercurial and aqueous nature,) forced to reſume its former ſtate, and is turned againe into the nature of water. For as we ſee in the greater world, that tho[•]e Vapors and Exhalations, which by the heat of the Sun, the influence of the Stars, and by their owne proper internall calidity, are excited and ſtirred up, doe afterwards afford matter for various, miraculous Meteors, and bodies imperfectly mixt both in the Region of the Air, and in the bowels of the Earth; and that thoſe which are of a Mercurial, cold, moiſt, and watry nature, doe alwayes produce Clouds, Raine, Hail-ſtones, Snow, Froſt and winds; but thoſe which are ſulphureous, hot and dry generate Coruſcations, Lightnings, Firedrakes, Thunder-bolts, and other burning Meteors: ſo in the leſſer world, that is in the body of man, the like, and the very ſame vapours and Exhalations, afford matter for the generation of many and different kinds of Meteors. Hence it is, that ſo many and ſuch various ſorts of Diſeaſes afflict man-kind. Some of them being Mercurial, cold and moiſt; others ſulphureous, hot and dry: Nor are they ſo in meer forme and accident, but in ſubſtance, that is to ſay, they are ſuch in their eſſentiall virtue, and are generated as wel in the inferiour Region, the breaſt, the ſtomack, and the belly; as in the ſuperiour, the head and the braine, which parts do exactly quadrate and correſpond with the airy Region, and the ſubterraneous Concavities of the earth. See Quercetanus, Tetr. page 45. 46.

VII.

The Coagulated Meteor, is termed Tartar, of which we ſhall treat in the following Chapter.

CHAP. 5.

Of Tartar.

I.

Tartar is an acrimonious, pricking and corroding, or an aluminous, acid and ſtyptic mucilage, which is bred in the body, and being ſeparated from its proper juyce, is by the ſupervenient ſpirit of Salt, according to the various inclination of nature, at a ſet time, and in thoſe places which are moſt apt to receive it, collected together, and coagulated; or if that juyce be not ſeparated from it, it putrifies: from whence come worms and other innumerable ſymptoms.

QUercetanus in his advice againſt the Joynt-gout, and the Stone, deſcribes it thus. Salſugirous ſubſtances, becauſe they have alwayes mixt in them ſome portion of earth (though the predominant part in them be Liquefactive,) are in the body of man termed Tartar; a moſt apt (in truth) and moſt ſignificant terme, which was firſt given them from the Analogy, or ſimilitude that was found betwixt the humours in mans body, yea betwixt his very blood and the ſubſtance of wine: which of all the fruits of vegetables, doth moſt abound with Tartar. I doe not meane by Tartar in this place that ſubſtance which is diſſolved, and flowes in new Wines, while they are thick and turbid, which being afterwards ſeparated, or (as the common phraſe is) ſettled, doth as the groſſer, earthy, and more impure part ſubſide into a feculent ſubſtance, found alwaies in the bottome, and called Dregs. Neither doe I mean that Tartar onely, whoſe ſeparation is performed by a long Tract of time, and ſticks to the Dregs or Lees of old Wine-pipes. But I meane that Tartar alſo, which is in perpetual liquefaction and commixture with the moſt refined wines, and which gives them their tincture either red or any other. This true Tartar, either by Evaporation, or ſimple diſtillation, or a Balneum Maris, is eaſily diſcerned to be moderately hot, for the more liquid part of the humour (which was the Vehiculum, in which the Tartar in its diſſolution was contained) being ſeparated from it, the Tartar alone remaine in the bottom. This liquid humour, though of red wine, diſtills all bright and limpid, but the heavler red ſubſtance, which I call Tartar, ſtayes all behind: a ſolid ſubſtance, and the more you fetch out of the ſubſtantifical humour, it becomes by ſo much the more hard and the dryer. Nor is this Tartar onely in red, or white Wines, but in any other though decocted and alſo in the humours of mans body. Nor is it there onely in the Chylus, or nutriment, which anſwers in proportion to wine newly made (for from the Chylus, as from new win[•], divers impure and tartareous dregs are ſeparated,) but alſo in the very blood, yea in the moſt pure, and after the very ſame manner, as we deſcribed it to be in wine. And as the Art of diſtilling (even that which is performed by the moſt gentle fire) diſcovers and manifeſts unto us this kind of Tartar: ſo nature alſo by her naturall fury both ranne and daily doth performe ſuch ſeparations of Tartar, by a conſumption of the humoural parts of our bodies▪ out of which the Dogmatical Writers of Phyſick, ſuppoſe the ſtone to be generated. And it is wonderfull to conſider, how many ſorts of Diſeaſes by the intervening of obſtructions or [•]ppilations, ariſe out of this meere ſeparation, particularly the joynt-gout, and the ſtone: which diſeaſes according to the ſentiment of theſe Dogmatiſts themſelves, happen moſt frequently to thoſe, who have the hotteſt Livers▪ and conſequently the coldeſt ſtomacks: Who ingenerate much crudities and mucous matters, which for want of a through-digeſtion, may be compared to raw fruits, that failing of their due and perfect maturity, (which is performed by a contemperate heat that is all concocting and digeſting,) remaine acid, bitter, ſowre and green. Theſe being mixt with, and in the whole Maſſe of blood, are there by the natural heate againe concocted, and a ſeparation is made of the more crude and tartareous portion, which ſticks afterwards to the inward parts, and cauſing divers obſtructions, is at length forcibly carried into the joynts, where it ſtayes and lodgeth. For every part of the body of man doth naturally delight in, and attract to it, that which is moſt like to it ſelfe: the fleſhie parts are nouriſhed by that portion of the blood, which is moſt thinly moiſt, and mercuriall: the fat and marrowiſh parts, by that which is moſt oily, or ſulphureous, but the joynts which are parts that be naturally glutinous and mucilaginous, love that portion which hath moſt likeneſſe and affinity with their nature; whence it comes to paſſe, that this Salſuginous and Tartareous matter is taken in by them. Now, when it happens that theſe parts in ſome bodyes, either for their weakneſs, or an innate hereditary diſpoſition, or ſome ſuch cauſe cannot by a proper and particular digeſtion, inoffenſively digeſt, nor expell this crude and indigeſted Tartareous matter, then is this matter, being of a ſaltiſh, viſcous nature coagulated in them, and the ligaments of the joynts come to be ſtuffed up and ſtiffened with it, whence proceed thoſe acute intolerable paines which attend this Diſeaſe. And this is the true and genuine conjoyn'd cauſe of the paines and knottines of the Joynt-gout. The ſame cauſe is ſometimes leſſe acute, ſometimes more, according to the nature and condition of the Tartar. For as we ſee that there is in the greater world, a great diverſity of Salts, for the Earth yeelds firſt Salt-gemme, which anſwers in proportion to Sea-ſalt, that is onely ſaltiſh in taſt; then Salt-nitre which is bitter in taſt, and Salt-alum which is auſtere and Aſtringent: afterwards Salt of Vitriol, and Salt Armoniac which are acid and hot: and laſtly▪ thoſe corroſive ſharp Salts which are termed Alkal[•], with others that are ſweet and pleaſant as Sugar: ſo in the leſſer world, that is in the body of man, there is generated a Tartar or Salt, which being diſſolved, cauſeth onely a ſaltiſh humour, which the Dogmatical Phyſicians term ſaltiſh phegme, in plaine termes, a ſalt water or humour. There is alſo generated, a nitrous or bitter Salt, which mixeth with the Urine, and cauſeth bitter Choler; and a vitriolated acid ſalt which predominates in acid phlegme and melancholy. In like manner there be alſo aluminous and auſtere kinds of Tartar, and other ſorts which reſemble the acrimonie of Salt, as it is manifeſtly ſeen by the various affections of contractures and aſtrictions of the ſinews, and the many perilous troubles of acrimonious humours in Dyſenteries and, divers Ulcers as well inward as outward, all which are cauſed by the many and different kindes of Salts, which are generated in the body. For why ſhould not this be done by thoſe things which are moſt like to doe it and moſt ſignificant, and which do moſt properly and fully expreſſe the natures and diverſities of Cauſes, having their derivation and appoſitenes from the very fountains of nature, who is the beſt Interpretreſs of her own concernments. Theſe Salts (believe me) doe better expreſſe and diſcover unto us the eſſences and diſtinctions of Tartareous or ſaltiſh diſeaſes, then thoſe four humours which are commonly termed the Sanguine, the Phlegmatic, the Bilious, and the Melancholy, both becauſe that theſe latter termes, ſignifie nothing unto us of the eſſence or matter of the Diſeaſe, and alſo becauſe that thoſe Dogmatiſts themſelves, Hallucinate and ſtagger very much both in the formation or aptneſſe, and in the application of their ſaid termes.

II.

Tartar is two-fold, Adventitious and Innate.

III.

Adventitious Tartar, proceeds from meat and drinke, and the Impreſſions of the Firmament.

EVery thing that we eat and drinke, hath in it a Mucilaginous, reddiſh and ſandy Tartar, very noxious to the health of man. Nature receives nothing for her own uſe, but what is pure. The ſtomack, which is an inſtrument of the Archaeus of man, or an internall, innate Chymiſt, and implanted there by God, preſently upon the reception of that which is chew'd and ſwallowed down ſeparates the impure▪ Tartareous part from the pure nutriment: If the ſtomack be vigorous, eſpecially in its faculty of ſeparation, the pure portion paſſeth preſently into all the members to nouriſh and preſerve the body, and the impure goes forth into the Draught: if the ſtomack be weake, the impure portion is through the M[•]ſaraic veines conveyd to the Liver, where a ſecond digeſtion or ſeparation is made. Here the Liver ſeparates againe the pure from the impure, the Rubie from the Chryſtall, that is to ſay, the Red from the White: The Red is the nutriment of all the members the heart, the brain, &c. The white [•]or that which is no nutriment, is driven by the Liver to the Reyns and it is Urine, which is nothing elſe but Salt, which being expreſt from the Mercuriall portions, by the violence of the ſeparation, is forced to a diſſolution: It is diſſolved into water by the Liven & ſo caſt forth. If the Liver, by reaſon of its debility, makes no perfect ſeparation, it caſts that Mucilaginous and Calculous impurity upon the Reyns, where for want of a [•]ight and through ſeparation it is (according to the concurrency and Method of nature) by the mediation of the ſpirit of Salt coagulated into Sand, or Tartar, either Maſſie and Solid, or Mucilaginous. This Tartar therefore is the Excretion of meat and drinke, which is coagulated in all mens bodies by the ſpirit of Salt, unleſs the expulſive faculty by its owne peculiar vigour or virtue, can command it into the Excrements, and ſo caſt it out by dejection.

IV.

There are four kinds of this AdventitiousTartar, which proceed originally from the four diſtinct fruits or Cibations which we receive from the four Elements.

THe firſt kind proceeds from the uſe of thoſe things that grow out of the Earth, as from all ſorts of Pulſe, Grains, Fruits, Herbs and Roots, upon which we feed.

The ſecond proceeds from thoſe nutriments which we take out of the Element of Water, as from fiſh, ſhelfiſh, &c.

The third is from the fleſh of Birds and beaſts, &c.

The fourth comes from the Firmament, which the ſpirit of Wine, in reſpect of its ſubtilty, doth moſt reſemble. This kind of Tartar is of a moſt forcible impreſſion, while the Air being primarily infected with the vapours of the Earth, the water and the firmament doth afterwards annoy us: as wee frequently ſee in thoſe acute and pernitious Aſtral Diſeaſes, the Pleuriſie, the Plague, the Prunella, &c.

V.

Tartar innate, is that which is cogenerated with man in his mothers wombe.

VI.

Beſides theſe impure Tinctures and Meteors, there is another ſubſtantial Extrarious cauſe, which cannot be reduced to a certa[•]ne kind.

TO this muſt be referred, thoſe Inſecta's or quick Creatures which ſometimes (though rarely) are generated in the body, as Snakes, divers worms, &c.

Secondly, thoſe things muſt be referred hither, which by inchantment and the mediation of evill ſpirits, are inviſibly and inſenſibly conveyed into the bodies of men and Women.

Thirdly, We are to reduce to this Aphoriſme or Canon all Splinters, Bullets, or other weapons, which being violently thruſt or ſhot into the body, lie deeply in the fleſh, or under the skin.

VII.

We have now done with the Subſtantial Extrarious Cauſe. To the Accidental, I ſhall referre all diſproportions of Limbs, Gibboſities, Luxations, Wounds, and fractures of bones.

CHAP. 6.

Of God, the firſt and ſupreme Cauſe of the Extrarious Cauſe.

HAving now done with the Extrarious or conjoyned and apparent cauſe of the diſeaſe. I ſhall conſider the cauſe of that Extrarious Cauſe.

I.

This Cauſe I ſhall divide into ſix heads or branches. The firſt of which is God. 2. Exceſſe and defect of Neceſſaries. 3. Fire. 4. Hereditary impurity. 5. Imagination. 6. Ʋiolent Illation. Of theſe I ſhall treat in their order; and firſt of GOD.

MAn, becauſe he is made in the Image of God, is bound alſo to live according to his Will. I mean his will revealed and laid down in the Ten Commandements, and the holy Scriptures, namely in thoſe Bookes onely which were left unto us, and which (without ſcruple) we have received from the holy Prophets, and the Apoſtles of the Lord and Saviour: but when we tranſgreſſe and violate this Law and will of our maker, then doth God ſend upon us condigne puniſhments, amongſt which Diſeaſes are numbred in the very Booke of the Law. For thus ſaith the Lord: If ye ſhall deſpiſe my ſtatutes, or if your ſoules abhor my judgements, ſo that ye will not do my Commandements, but that ye break my Covenants: I alſo will do this unto you, I will even appoint over your terrour, conſumption and the burning ague, that ſhall conſume the eyes, and cauſe ſorrow of heart. I will alſo ſmite thee in the knees and the legges with a ſore botch, that cannot be healed, from the ſole of thy foot unto the top of the Head. I will make the Peſtilence cleave unto thee, untill it hath conſumed thee from off the Land which thou poſſeſſeſt. And in another place, The Lord ſhall ſmite thee with a Conſumption, with a Feavour, and with an inflammation and extream burning, and with the Sword, and with Blaſting, and with Mildew: and they ſhall purſue thee untill thou periſh. And the Heaven that is over thy head, ſhall be braſs, and the Earth that is under thee ſhal be Iron. The Lord ſhall make the Raine of thy Land powder and duſt, from heaven ſhall it come down upon thee, untill thou be deſtroyed. Leviti[•]. Cap. 29. 16. Deuteron. 28. And in the new Teſtament, that everlaſting and bleſſed Phyſitian, the Holy JESUS, who came not to deſtroy, but to ſave the world; after he had healed the impotent man, who had beene ſick of his infirmity eight and thirty years he diſmiſſed him not without this loving and gracious caution: Behold, thou art made whole ſinne no more, leſt a worſe thing come unto thee. S. John Chap. 5. 14. and S. Paul alſo in his firſt Epiſtle to the Corinthians, rebuking that new and ſinfull cuſtome (which had crept then into that Church) of prophaning the Lords holy Supper, with their own intemperate feaſts, objects to them, that ſharp viſitation by Diſeaſes, which (for that very abuſe) God had puniſhed them with: For this cauſe (ſaith he) many are weak and ſickly among you, and many ſleep: for ſome of them had beene puniſhed with death. Thus is the juſt and allſeeing God, the firſt and ſupreme cauſe of the Extrarious cauſe.

CHAP. 7.

Of the exceſſe and the defect of neceſſaries, which is the ſecond cauſe of the Extrarious cauſe.

FXceſs of Neceſſaries, is to be conſidered, firſt in Victuals, where the offence is threefold. 1. In ſuperfluouſneſs. 2. In vairety. 3. In our manner of receiving them. We offend in ſuperfluouſneſs, when that which is to nouriſh us is taken in too great a quantity: whence follow frequent and unwholſome evaporations and belchings, which ſo fill and oppreſſe the veſſels and Organs of the ſpirits, that they are hindered in their functions; or the meat with its weight and quantity ſo indiſpoſeth us, that the inordinate operation and digeſtion is retarded. Innumerable are the Diſeaſes and moleſtations which proceed from this particular intemperance.

We offend in variety, when at one dinner or ſupper, we eate many and divers kinds of Meats and Drinkes, for theſe having a great diſſimilitude and enmity amongſt themſelves, cauſe divers inconveniences by their various diſſents and unequall digeſtion.

We offend in the manner of receiving, when we eate haſtily, or ſwallow our meat before it be well chew'd and devour our Drinke like Whales, as thoſe are accuſtomed who drink healths (as they term them) at Meales, taking off whole Bowles and Tankards [〈 in non-Latin alphabet 〉], without ſo much as breathing time, and thinke the exceſs very faſhionable & praiſeworthy.

Another Exceſs in Neceſſaries, happens about taking of reſt and watching: When the Animal ſpirits by too much ſleep, are by degrees habitnated into a certaine dulneſs, ſo that they perform their functions ſluggiſhly, remitting ſtill ſomething of their due vigour, until at length they loſe all their activity, and are naturalized (as it were) into an incurable ſtupidity. Contrarywiſe by too much watching they are eaſily inflamed, ſo that oftentimes they cauſe Maniacal fits and phrenſies, with divers others moſt deſperate conſequences.

A third exceſs of Neceſſaries, happens from cold and heat. Exceſs of heat happens, either when the body is over exerciſed, or when any other Extraneous heat hath too free an acceſs to it, and the innate fire of nature is beyond meaſure excited thereby, ſo that inordinate exhalations are cauſed in the body, which produce an exceſſive and dangerous reſolution and weakneſs of parts. Exceſs of cold happens either by a ſuddaine Refrigeration or cooling after Exerciſe, or when we expoſe our ſelves too much to cold weather, which hinders the evaporation of Excrementitious Exhalations by ſtopping the Pores, and beating them back into the body, where they lodge and remaine. Whence it comes to paſs, that being of an Extrarious malignant diſpoſition, they afford matter and foment for many and ſeverall kinds of diſeaſes.

A like exceſs to this, proceeds frequently from the hardneſs and thick Callouſneſs of ſome peoples skins, by which fault (becauſe little or no perſpiration is performed) the ſecret, and the Ambient Aire of their bodies is intercepted, ſo that there is no liberty for inſpiration or exſpiration.

Defect of Neceſſaries is firſt, the want of meat and drink in their due time and proportion. This is either famine or thirſt. Secondly The want of naturall reſt, according to the Verſe,

Quod caret alterna requ[•]e, durabile non eſt.

The ſtrongeſt body, and the beſt

Cannot ſubſiſt, without due reſt.

Thirdly, The want of Refrigeration or coolneſs of aire, which by its needfull community and permeation, allayes and tempers the inward heat of the heart.

Fourthly, and laſtly, the want of due and requiſite heat, by which the Excrementitious Exhalations of the body are vented forth, and the animall ſpirits incited to their peculiar functions.

CHAP. 7.

Of Fire, the third Cauſe of the Extrarious Cauſe.

BY Fire in this place, I underſtand not onely Kitchin-fire, or any other fire that burns, but alſo the celeſtiall fire of the Sun, and the Sun and the native implanted fire of all the parts of [••]ns body.

I.

Externall fire is the producent of Extrarious Cauſes by its ſeparative power or faculty, by which it ſeparates & extracts them from other bodies, & communicates them afterwards to our nature.

II.

The Internal, innate fire, produceth Extrarious cauſes, when by digeſtion it ſeparates the impure part, from that food or matter in which it firſt reſided, whence our natural ſubſtance comes to be infected.

SO the naturall heat digeſts our meat, and by the aſſiſtance of the innnate Salt diſſolves it, that man may retain or keep in his body, that which is agreeable to his nature, and joyne it to his eſſence: but that which is contrariant, he ſegregates from the other, and caſts forth at his proper Emunctories. This Segregated matter, or Excrement, doth oftentimes mightily afflict the body, and that it doth two manner of waies. The firſt by being retained in the body, or for want of evacuation. The ſecond, by a noyſome f[•]tid Exhalation, and ſent aſcending from it to the nobler parts, when it is ſo retained. It offends by retention firſt, when it is carried (indeed) to the naturall Emunctories, or deijcient parts; but the weakneſs of the expulſive faculty is ſo great, that it cannot drive it out. Secondly, When it is left in the very ſtomack without farther Excluſion. Thirdly, when ſome ſubtil poyſon, in and together with the nutritive portion or Chylus, doth convey and inſinuate it ſelf into the moſt inward parts of the body: which poyſon was firſt taken in with meat and drink. It happens often (ſaith the moſt learned and expert Quercetanus) that when the naturall Balſame is tainted by ſome impurity proceeding from food or nutriment, it doth afterwards give way and occaſion for many dangerous ſymptomes and diſeaſes. This Paracelſus, the great Father and leader of the German Philoſophers, in his Treatiſe of the Being, and naturn of poyſon doth moſt learnedly expound. The Stars alſo doe frequently powre down into the Aire, and upon the Earth, certaine Aſtral Emunctions, and Arſenical vapours, with other noxious Excretions and Exudations. See his Treatiſe of the Being, and the power of the Stars over inferiour Bodies. Hence proceed Diſtraction, Phrenſies, Pluriſies, the Plague, and frequent, ſuddaine Dyſenteries. Putrified things grow to be noyſome and hurtfull, by the meanes of thoſe corroſive Salts and fuliginous Exhalations, which partly by an externall, partly by their own internall heat, are excited out of them and diſperſed. Moreover the Excrements of man, when they happen to be retained in the body, are ſubject to a Re-putrifaction, and frequently doe ſo, and Wormes are generated out of them: In this Caſe, the fuliginous, malignant ſpirits of that foul Maſſe, aſcend to the braine, whence proceed ſuddaine madneſſe, the Vertigo, the Falling-ſickneſs, and divers other lamentable diſeaſes. There are alſo certaine living Creatures, which (if they be applyed to man) will by their natnrall heat, ſuddainly indiſpoſe him, by emiſſion of that which is moſt remote from, and inconſiſtent with his nature. Cantharides are ſo full of this virulency, that being onely externally applyed, they prove oftentimes pernicious. Bartholomew Montagnana reports, that a certain Citizen of Padua, applying them onely to one of his knees, did bleed at the Urinary paſſage, five quarts of blood. He affirms alſo, that the like inconvenience happened to another, who applyed them to his great Toe, to take off the Leprous ſcurfe of his Nayls. The Baſilisk hath ſuch a ſubtil and violent poyſon in his eyes, that his very looks infect and kill. How hurtfull Minerals are, when elevated into Mercuriall vapours, may be read at large in Paracelſus his books, Von den Bergfrancfhe[•]ten.

III.

That Extrarious Cauſes, and divers indiſpoſitions, are introduced by common fire, none is ignorant.

ALchymiſts, Goldſmiths, and Colliers, can ſufficiently prove this point, who are oftentimes ſo offended with vehement ſearching, Sulphureous, Arſenical and Mercurial ſmoaks, that they fall into deſperate and moſt painfull Diſeaſes. The ſmoake of Galbanum, and Hartshorne will induce the Lethargy.

CHAP. 8.

Of Hereditary impurity, which is the fourth Cauſe of the Extrarious Cauſe.

I.

Hereditary infection, is a tranſplantation of extrarious Cauſes, performed by impreſſing a fixt tincture, ſpringing from another fixt ſalt into the prol[•]fic ſeed, which Parents contribute to the Generation of Children.

SAlt alone and onely, is of all the three Principles fixt and f[•••]e. Therefore thoſe Diſeaſes which proceed from the indiſpoſition of the Salt, are radically fixt, and for the moſt part Hereditary, as the Leproſie, the Stone, the Joynt-gout, and the like. But thoſe Diſeaſes which ſpring from any infirmity of the fluxible and volatile principles, that is to ſay, from Mercury and Sulphur (as all manner of Cathars and Feavers do,) cannot ſo eaſily infect poſterity: for theſe Diſeaſes neither fix their ſeeds firmly, nor deeply, becauſe they have not their tinctures ſo tenaciouſly impreſt. The nature of this kind of fixed Salt or Sulphur, may be perfectly diſcern'd in the ſeeds and the roots of Plants: for if you take but ſome particles of them, and tranſplant them▪ thoſe very peeces will take root and grow, and bear fruit: But neither the leaves, nor the flowers in which the volatile Mercury & Sulphur have their ſeat, will do ſo. Now the fixed Salt is alwaies conſerved in the root, and in ſome pithy ſtalks & Siens or Graffes: but the fixed Sulphur is in the ſeed. And this is the reaſon that the tranſplantation of all Vegetals, is performed by theſe onely: but by the Mercuriall parts, which eaſily fade and wither, it cannot be done; nor by thoſe parts, which have onely in them a volatile Sulphur, as the flowers, and the leaves of ſome Vegetables. See Quercetan, in his advice againſt the joynt-gout, and the ſtone.

Therefore (ſaith the ſame Quercetanus) whatever lodgeth in the body of the parents, that with a firm, ſpiritual, impure, and malignant tincture can affect or infect the radical Balſame, the vital ſeed, and the very root or fundamentall of humane nature: that ſame impurity (whatever it be) doth by an Hereditary tranſplantation paſs into, and infect the Children. But if theſe impure ſeeds of Diſeaſes, have not taken ſuch a deep root, nor ſo far corrupted the radicall Balſame: or if by the helpe of nature, and her internall Balſame, there is a ſeparation made of them; or if by the miniſtry of Art, and externall, ſpecifical Balſames of Phyſick, they are effectually allayed and weakned, or are come to their proper terme and utmoſt duration, ſo that their virulency and force is quite ſpent and broken: in any of theſe Cauſes, Gouty and Leprous perſons, doe not alwaies beget Gouty and Leprous Children. For by theſe means, the roots of Diſeaſes, even the moſt fixt and malignant are eradicated, impure ſeeds are purified, and the morbid tincture by long traduction becomes quite extinct. This Eradication of hereditary Diſeaſes, and Purification of diſeaſed ſeed comes to paſſe by the benefit and aſſiſtance of good Seedplots, that is, by the excellent, wholeſome temperament of the Matrix, in vegetous and healthy women: whence it happens, that the Fathers ſeed, though tainted with ſome morbific indiſpoſition, is by the laudable vigour of the mothers radical Balſame amended, ſo that Arthritical and Calculous Fathers beget Children, which all their lifetime continue healthy and unattempted by ſuch Diſeaſes. Yea, they beget ſuch Children▪ as are not obnoxious or liable to ſuch indiſpoſitions▪ In like manner alſo it happens, that a vegetous, healthy Father, contributing good ſeed, may have a ſickly, impure iſſue, troubled with hereditary infirmities, the Fathers ſeed attracting to it the malignant propriety of thoſe Diſeaſes which poſſeſſed the Mother. Thus good Corne, if it be caſt into a bad ſoile, will degenerate into Tares, or yeeld a very bad and a thin Crop: but ſow it againe in good ground, and it will recover its former goodneſſe and perfection.

CHAP. 9.

Of Imagination, the fifth Cauſe of the Extrarious Cauſe▪

I.

Imagination is a Star, excited in the firmament of man, by ſome externall Object.

II.

When the Imagination is inflamed, or at the height, then ſtrange paſſions and defections follow.

III.

It is inflamed firſt, when it feigns ſome object to it ſelfe, and longs for it, but cannot enjoy it.

HEnce it comes to paſſe, that pregnant or breeding women (whoſe imagination is moſt vehement, becauſe of the Starre of the Child, which upon ſome ſingular longing, doth moſt powerfully move them,) doe by the force of an inflamed or exalted imagination (when they faile to come by that Object they long for) impreſſe into the very child, the perfect forme or figure of it; yea, it oftentimes cauſeth miſcarriage, and the death of the Child, as may be ſeen in this following Hiſtory. A certaine woman great with child, ſeeing a Baker carrying Bread into the Oven with his Doublet off, longed for a peece of the Bakers ſhoulder, and when any other meat was offered unto her▪ or brought in to her ſight, ſhe would preſently fall to vomit. Her Husband diſtreſt betwixt love and pitty, offered ſuch a large ſumme of money to the Baker, that he conſented, & ſuffered her to bite off two morſels of his fleſh, but being not able to endure the pain the third time, the woman preſently fell in Labour, and was delivered of three boyes, whereof two were alive, and the third dead. Mizaldus in his firſt Century, relates it out of Langius. To this firſt Diviſion, muſt be referred thoſe unfortunate Aſpirers, who affecting ſome great knowledge or ſcience, and miſſing to attain to it, by reaſon of a blockiſh ſtupidity, or imbecillity of apprehenſion, come to be diſtracted and ſtark mad.

IV

Secondly, The Imagination comes tomes to be inflamed, when by ſome unexpected Object or Accident, a man or woman is ſuddainly frighted.

SUch Accidents prove oftentimes very pernicious. A cauſeleſs, imaginary fear in times of infection, hath caſt many into the Plague, and the Plague hath beene their death. There lives at Gueilburg, a certaine Bakers wife, who being young with Child, went into the adjoyning Woods or Forreſt, to gather ſticks, and being very intent in gathering with her face towards the ground a Citizen of that place comming ſuddainly at her, did ſo fright her, that (not knowing well what to doe▪) ſhe ſtruck one hand into the other, and continued rubbing them together with a very ſtrong compreſſion for a good while. This woman was ſhortly after delivered of a Son with one hand onely, which Childe I my ſelfe ſaw, and taught there in the publick free-Schoole. In the like manner, ſome men that have been frighted by Phantaſms, and ſpiritual Apparition in the night time, have inſtantly fallen into grievous diſeaſes, and ſome have dyed. Others by the exceſſe and violence of the horrour had the hairs of their heads changed from the native colour, into a quite contrary, eſpecially that part which they chanced to touch at the time they were ſo frighted. I my ſelf have known two, who affirmed, that ſuch a change did happen to them upon the like occaſion: the one had halfe his Beard turned gray, the other had part of the haires of his head turned perfect white, the reſt retaining ſtill their firſt colour.

V.

Thirdly, The imagination is inflamed, when the ſtomack is offended by ſome object of ſence.

SUch perturbations happen often, and men are frequently inclined to vomit, when they looke earneſtly upon thoſe Ejectments which another hath caſt up.

VI.

Fourthly, The imaginationis in flamed, when any perſon imagines or fancies, that paine or trouble he is in, to be intolerable for him, and incurable.

HEnce it comes to paſſe, that men deſpairing of their health or redemption, contrive their owne death, and make themſelves away.

CHAP. 10.

Of violent Illation, which is the ſixth and laſt cauſe of the extrarious Cauſe.

VIolent Illation is performed two wayes, Corporally, and Spiritually.

I.

Corporally, when a man or woman is wounded, thruſt, or ſhot, or fallen, or their bones broken.

II.

Spiritually, when by the meanes and miniſtry of evill ſpirits, a man or woman is either blinded, or maimed, or any extraneous viſible matter, is inviſibly and without manifest violence, conveyed into, and lodged in their bodies, or when they are by any other preternatural wayes and meanes ſet upon and af[•]licted.

THat ſuch things may and have been done, we ſhall prove by the truth of this following relation. In the year of our Lord, 1539. there lived in the village of Fugeſta, within the Biſhoprick of E[•]ſteter, a certaine Husbandman, named Ulrich Neuſeſſer▪ who was grievouſly pained in the Hypochondriacal Region, with moſt violent and ſharp ſtitches; whoſe ſury and perſiſtance made him ſend for a Chirurgion, and (inciſion being made) there was found, and taken out of his ſide, an Iron Naile, which lay under the skin, without the leaſt external ſymptome▪ or diſcoloration of the part. This, notwithſtanding the pain ceaſed not but was dayly exaſperated▪ and did more and more increaſe: whereupon this miſerable man reſolving with himſelfe, that there could be no cure for him but death, ſnatched a knife out of the hand of his attendant, and did therewith cut his own own throat. Upon the third day after, when his body was to be dreſt for buriall, there were preſent, Eucherius, Roſenbader of Weiſenburg▪ and John of Ettenſtet▪ (a Town in the Dukedome of Bavaria,) both Chirurgions who in the preſence of as many perſons as came to the Funeral did cut up the Body, and in the fore part of his belly, betwixt the Cartilages and the Navill, towards the ſide-region there were found, and taken out, and ſeen by them all (a prodigious and wonderfull [•]ight [•]) a round and long peece of wood, foure knives of ſteel made partly with edges, and partly with teeth like a ſaw, and two peeces of ſharp and rough Iron▪ each of them being more then a ſpan in length, and underneath all theſe, a great lock of haire wrapt cloſe together and made up in the forme of a Ball. Mizaldus in his ſixth Century, relates this ſad Hiſtory out of Langius.

CHAP. II.

Of the cure of Diſeaſes.

HItherto we have known the Diſeaſes by his Cauſes: It remains now that we teach the Cure of it; and this we ſhall doe onely by certain genernall Rules or Precepts. But leſt we ſhould proceed without method, we ſhall divide this Chapter concerning the Cure, into ſeven Sections.

We ſhall teach, 1. What, and how manifold the Cure is. 2. How a Phyſician ought to be qualified. 3. Of what ſort, kind or quality, the medicines or meanes of the Cure ought to be. 4. Out of what things thoſe Remedies muſt be ſought and taken. 5. Why Medicines ſometimes cannot reſtore and introduce health. 6. How the Remedies or Medicaments ought to be adminiſtred. 7. How the ſick man muſt carry or diſpoſe of himſelfe, while he is in a courſe of Phyſick.

Section 1.

What▪ and how manifold the Cure is.

I.

The cure of Diſeaſes, is an operation by which a ſick perſon is reſtored to his former health, and his ſickneſſe (what ever it be) quite expelled, and radically extirpated.

II.

The cure or healing of all Diſeaſes, (that I may in this place make uſe of the moſt appoſite, ſignificant termes of Severinus, out of Crollius) is two fold.

1. Univerſal, which is an abſolute Extirpation of every radical morbid impurity, whether hereditary, or from the ſiniſter uſe of food, or by the force of externall impreſſion.

THis univerſall Cure is performed by a naturall medicinall Balſame, conſentaneous to the nature of man, which reſolves, diſcuſſeth and conſumes the Seminary tinctures of all impurities and diſeaſes: but corroborates, confirms, and conſerves the innate humane Balſame; for (as Paracelſus teacheth) ſo long as the radicall humour keepes in its due quantity and proportion, no Diſeaſe or indiſpoſition can be perceived. And in this way of Cure, the pluralities, particularities, and orderly Rules of Symptoms and Prognoſticks, have no place▪ for all Diſeaſes (what ever they be) are univerſally & perfectly cured by this one univerſall medicine. It is not without reaſon then that Raymund Lull[•]e affirms, that this onely one, ſupreme, univerſall medicine (to which, and in which the virtues of all other particular and ſpecificall medicines are reduced and included) may be ſafely adminiſtred unto all ſick perſons, without inquiring what Diſ[•]aſe they are ſick of For wiſe nature, by an inſtinct from her ſelfe, hath given unto this her favourite medicine▪ the prerogative and power to cure, and abſolutely to exterminate all naturall infirmities whatſoever; yea, and to rectifie and reſtore her own ſelfe when diſordered and weakned. There be four chief kinds of Diſeaſes which if once confirmed, or inveterate, can be expelled by no medicine, but the univerſall, namely the Falling-ſickneſſe, the Gout, the Dropſie, and the Leproſie. To theſe Paramount Diſeaſes, all other inferiour ſickneſſes, as to their proper fountaines and originalls, have relation and affinity. This univerſall medicine, is a Jewel much to be wiſhed for and worthy the looking after; but few are they whom God bleſſeth with his favourite-ſecret. Lullius adviſeth all Phyſicians, that diligently and faithfully labour for to ſearch and looke after it: becauſe it is the infallible remedy againſt all infirmities, and the greateſt and moſt proper reſtorative and comforter of the ſpirits in their functions: For in this medicine (as in their onely and proper ſubject) there is [•••]all and univerſall collection and conjunction of all the operative, effectuall virtues of generall Phyſick, coacted and united together by a natural method, conſent and deſign: which virtues are otherwiſe, (according to the ordinary courſe and diſpenſation of nature) confuſedly diſperſed and diſtributed amongſt and through her^[4] three great Families; and he that hath ſuch an Antidote againſt all bodily Diſeaſes, hath the gift of God, which is an incorrupt, incomparable, and invaluable treaſure in this life: What ever infirmity cannot be healed by this competent, natural medicine, we may boldly and ſafely conclude, that the finger of the great God of nature is in the Cauſe. But the paine (when we find it to proceed from his righteous hand,) is by much the more tolerable, and we ought to beare it patiently, and thankfully, until the Almighty Phyſician himſelfe will be pleaſed to heal us, by thoſe wayes and means which his divine and unerring wiſdome ſhall judge the beſt.

III.

2. Next to the univerſall, is the particular cure, by which the roots of diſeaſes, and the Seminal tinctures themſelves, are not alwayes taken away; but the bitter fruits of them, the Symptoms, Paro[•]iſ[•]es; and paines, are oftentimes prevented, mitigated, and ſo ſuppreſt, that they cannot come to their exaltat[•]on, or the worſt paſſe, as the common phraſe is. By this Cure, the Phyſicall evacuation of Excrements is inſtituted, and ſome conſiderable ſuccours are communicated to oppreſt nature by the friendly, conſentaneous ſpirits of thoſe medicines that are adminiſtred; which ſpirits can onely rightly know, and penetrate into the ſecret lodges and topicall reſidencies of the radicall mor[•]ifie impurity.

NOw, though this particular Cure performs no more, than we have told you in the definition of it, yet is it not therefore to be ſlighted, nor rejected; for it doth oftentimes in the moſt deſperate diſeaſes, doe the work of the univerſal, becauſe the moſt mercifull God hath diſcovered unto us certain ſecret-natural univerſals,^[5] of which ſome containe in them the nature of the whole Heaven, others of the whole Air, and ſome againe of the whole earth, by whoſe help moſt Diſeaſes are eaſily known and cured. Moreover ſpecifical, appropriate medicines, when they are rightly refined and ſpiritualized, will emulate the virtue of the univerſal, by conſuming radical impurities & ſtrengthning the virtue of the innate humane Balſame. Seeing then that we want the univerſal, it will be happy for us, if we may attaine to the anie knowledge of (at leaſt) the particular, ſubordinate, ſpecifical and individual kinds and means of cures.

Section 2.

How a Phyſician ought to be qualified.

I.

Every Phyſician that deſires to cure ſick perſons well and happily, muſt be a ſound Chriſtian, and truly religious and holy.

FOr true and perfect medicines, and the knowledge of them, can no where be had, but from God, whom we can ſerve by no other means in this life, but onely by piety, and piety hath included in it fervent and inceſſant ſupplications unto God, hearty and frequent thankſgivings for his gracious and free benefits, with ſincere and actuall love towards our Neighbours. God is ſo infinitely good and kind, that he doth dayly give, and offer both to the good and to the bad, all thoſe things which are neceſſary both for their ſuſtenance and their health: but that we uſe thoſe gifts to the glory of God, and the good of our Neighbours, piety alone is the onely cauſe. Therefore, if thou deſireſt to ſelect, and extract convenient and effectuall Medicines out of thoſe Myriads of Creatures, which by the ſecret power of their Creator, dayly flow upon thee, & appear about thee, Fear God, and love thy Neighbour as thy ſelfe. This being done, I affirm it to thee, thou ſhalt find thoſe things, which will fill thee with joy. Thou maiſt eaſily apprehend by what I ſay, that he is unworthily permitted to be a Phyſician, whoſe practiſe hath no other aim then Covetouſneſs and Uſury, and abuſeth the gifts of God (I mean his medicinal favours and diſcoveries▪) to hoord up for himſelfe the riches of this world. They are all impoſtors, and faithleſſe Mountebanks, who profeſſe Phyſick, and its great ornament Chymiſtry, out of ſuch a ſordid, uncharitable, and unjuſt deſign.

II.

He muſt be the ſervant, not the Maſter of nature, and according to the ſentiment of Hippocratesand Calen, he muſt be a profound Philoſopher, and expert, or well vers'd in the Art of healing.

HE muſt be throughly ſeen in Philoſophy, becauſe there be two ſorts of Philoſophers. The one (who are in truth but Philoſophers by name,) after the common Doctrine of the Schooles, inquire onely into the Elementary qualities of ſublunary bodies: but the other ſort (who are the true Philoſophers indeed) ſearch into the moſt ſecret operations, proprieties, and performances of nature: her moſt private Cloſers, and Sanctuaries, are ever open unto theſe; whence it comes to paſſe, that they have a perfect experimentall knowledge by the light of Nature▪ and are indeed true Phyſicians: For the innate naturall faculty of all productions of the earth, is, by the Chymical dexterity of theſe latter ſort of Philoſophers, vindicated from the droſſie adherencies of the matter, and united with the firmamentall virtue, or occult quality, which is cauſed and communicated to them, by the influence of the Stars. This Art of refining, and uniting inferiours to their ſuperiours, makes a compleat and a ſucceſſful Phyſician.

III.

He muſt be an Alchymiſt skilfull in all ſpagirical operations, to ſeparate the pure from the impure, the droſſie and venemous parts of his medicinall Ingredients, from the uſefull and ſanative, and one that knowes exactly how to prepare, and when to adminiſter Chymical medicines for the reſtoration of his Patients.

FOr as Gold is ſeven times purified, ſo a Phyſician ought to try and refine all his Phyſicall Materials by the miniſtry of fire, which ſeparates the good from the bad. Alſo he ought to have in ſome things, a certain and confirmed knowledge acquired by long experience, and a diligent daily inſpection into the works of nature; for true Philoſophy is nothing elſe, but a Phyſicall practiſe or triall, communicating daily to induſtrious and learned operators, moſt uſefull and various concluſions and medicines. And after all the coyl of Academical licenciated Doctors, he onely is the true Phyſician, created ſo by the light of Nature▪ to whom Nature her ſelfe hath taught and manifeſted her proper and genuine operations by Experience.

Section 3.

Of Medicines, what their qualities ſhould be, and how prepared.

I.

Phyſicall Remedies or Medicines, ſhould both expell the diſeaſe, and ſtrengthen natu[〈…〉].

HEnce came that infallible Rule of Phyſicians, Contraries are cured by their Contraries. For Contraries, by the conſent of all Philoſophers, expell and drive out one another, therefore it is neceſſary, that thoſe Medicines which take away the Diſeaſe, be repugnant and contrary to the Diſeaſe: and for the ſame reaſon▪ they muſt be auxiliaries and conſentaneous to our nature. Upon which very conſideration, that famous principle of the Hermetiſts is grounded: Every like is cured by its like. Therefore Medicines, as they reſpect, or look to the Hypoſtatical principles, ought alſo to have ſome correſpondence with the nature of the diſeaſe, but in their Energie and effect, they muſt be adverſant and quite oppoſite. Thus the ſtone which proceeds from Tartar, or coagulated Salt, is cured by Salt, but it muſt be Analyticalor reſolvent ſalt. The Joynt-gout alſo which proceeds from Tartareous, ſharp and corroſive Salts, is cured by lenitive and conſolidating Salts. In like manner, ſulphureous Diſeaſes muſt be cured by their proper and ſpecificall ſulphurs: but to inflammatory ſulphur that cauſeth Feavers, we muſt oppoſe acid, Vitriolated ſulphur, which is a moſt effectuall cooler, and will coagulate and allay thoſe incenſed ſulphureous ſpirits. Whence followes this Conſequence.

That ſome Medicines may be corroſive, without any danger or prejudice.

But with this Caution, that they be ſo qualified, as not to work upon the innate, radical Balſame, but only upon that Extrarious malignant matter, which is the conjoyn'd and apparent cauſe of the Diſeaſe.

II.

It is requiſite, that of Medicines, ſome be Spagyrically prepared, and ſome otherwiſe.

FOr Chymical remedies muſt not be uſed at all times, nor in all Cauſes, but onely then, when our internal natural Alchymiſt is inſufficient of himſelfe to ſeparate the pure from the impure, and perfectly to extract out of compound Medicines, that noble Eſſence in which the force and virtue, or ſpirit of the medicament, is chiefly reſident: or when there is a neceſſity in fixed and rooted Diſeaſes, to uſe minerall remedies, that confirmed and obſtinate Maladies may be ſet upon, and brought under by ſuch powerfull and active Medicines that will not be baffled. It is otherwiſe a fooliſh and needleſſe imployment, to ſeparate that by Chymiſtry, which nature her ſelfe will performe with more eaſe and dexterity. And Nature knowes better what is moſt convenient for her, then any Phyſician: for ſhe makes uſe of her own proper fire, and Magnet, which attracts both from Phyſick and food, that which is congeneous, and moſt like to her ſelfe: whereas an Artiſt on the contrary, doth not at all times uſe the like fire, nor exactly in the ſame degree to perform his operations. For which cauſe, the true Hermetical Phyſicians, do not at all times adminiſter Minerals; but moſt commonly when they exhibite Minerals, they make uſe alſo of Medicines extracted out of Vegetables, or to quicken the operation of theſe latter, they give a competent and ſafe quantity of the former.

III.

All Medicines muſt be ſpecificall and a[•]propriated to the Diſeaſe.

THat is to ſay, they muſt have in them by the gift of God, ſuch a virtue, that is peculiarly proper, and deſigned (as it were) to remove thoſe diſeaſes againſt which they are adminiſtred. Whether they be univerſally ſo gifted, or particularly for ſome one ſort of diſeaſe. That body, or ſubject in nature, which will be eaſily corrupted▪ cannot be medicinall for all diſeaſes: and this is the reaſon, that out of ſuch bodies, the true Philoſophers extract onely ſpecifical Antidotes, whoſe power or virtue is effectual onely againſt ſome particular kind of diſeaſe. That thou maiſt have ſome knowledge of thoſe materials or ingredients which are requiſite and proper to make ſuch ſp[•]cifical Medicaments, thou muſt diligently read the Bookes of the Hermetiſts, De ſignaturis rerum, That is to ſay, Of thoſe impreſſions and Characters, which God hath communicated to, and marked (as I may ſay) all his Creatures with. Theſe Bookes thou[•] muſt carefully peruſe and all others which teach us the true and ſolid practiſe of Phyſick. But if it would pleaſe God to bleſſe thee with the univerſal Medicine, theſe ſtudies, and all other cures whatſoever, might be ſafely pretermitted. This glorious univerſal Medicine (without all doubt) is to be extracted out of ſuch a ſubject, whoſe innate Balſame preſerves both it Selfe, and the Body in which it exiſts from all corruption. This body is ſo adequate, and temperated with ſuch a juſt and even proportion of all the foure Elements, that the qualities of no one of them, can ever poſſibly corrupt it. If thou conceiveſt it may be bad in another kind of ſubject, thou doſt but play the fool and deceive thy ſelfe. What ever Nature hath, that ſhe can give us; what ſhe hath not, ſhe neither will, nor can afford. To the wiſe man one word is enough. I ſpeake out of the true light of nature: My Studies alſo hitherto cannot find any other Fu[•]damental of an univerſal Medicine.

Section 4.

Out of what things Medicines muſt be ſought.

I.

They muſt be ſought. 1. Out of the Word of God. 2. Out of Nature: and in nature, out of Vegetals, Animals, and Minerals.

I In this ſearch, we muſt firſt pray for Gods aſſiſtance; and in the next place, we muſt attend to the inſtructions of the wiſe Ancients. If thou couldſt finde out ſuch a thing as would purge and rectifie nature in the great world ſo effectually that ever after ſhe would remaine ſound and unimpaired, ſo that nothing of her Homogeneous eſſence and perfection, could be ſaved from her by any Extraneous fire, then (without doubt) both the way to, and the miraculous Energie of this onely true and undeceiving medicine were in thy hands.

Section 5.

Why Medicines cannot alwayes reſtore ſick Perſons to their former health.

O[•]waldus [•]roll[•]us, a cruly learned and expert Phyſician, in his Preface to his Baſilica Chymica, doth moſt fully and judiciouſly handle this point. His words are theſe. It is obſerved ſometimes, that ſick perſons by the moſt convenient and effectual Medicines, cannot be healed for ſome one or more of theſe eight ſubſequent reaſons.

The firſt is, becauſe their appointed time or terme of life is come, which by no humane wit or Medicine can be prolonged. For there is no remedy upon earth, by which our corruptible bodies can be freed from death, the decreed penalty, and the wages of our ſinnes: But there is one thing, which (if we add holineſſe to it,) will keep back and reſtrain corruption, renew youth, and lengthen our ſhort life as heretofore in the Patriachs. Now though our life may be ſhortned and^[6] prolonged; yet becauſe of the puniſhment for ſinne, we muſt by the immutable decree of the eternal Law, unavoydably die: for a conjunction of different Natures, and things (ſuppoſe a Spirit and a Body) muſt neceſſarily induce a diſſolution, elſe we ſhould ſtate a Pythagorical Metempſuchoſis, or a revertency in ages as Plato did. And in this Caſe the uſe of our univerſall and ſupreme Medicine, will prove as vaine and ineffectuall, as an old womans Recipe[•] becauſe the Marriage of ſouls and bodyes, ordained by an inevitable neceſſity for divorcement and ſeparation, can by no induſtry of Artiſts, nor Ayds of nature be rendred perpetuall; for the ſtatute Lawes of the preſent things, and their great Lawgiver, are inviolable. It is impious therefore to ſeeke, and impoſſible to find out ſuch a Medicine, that will carry us alive beyond thoſe bounds, which the very Father of life will not have us to tranſpaſſe.

The ſecond reaſon is, Becauſe that ſick perſons are too too often brought to ſuch a lamentable paſſe by the ignorance of unlearned Phyſicians, and their pernicious Recipe's, that the beſt and moſt virtual medicines can doe them no good, their bodies being utterly poyſoned, and made immedicable by thoſe fatal Tormentors and Executioners of mankind. In this deſperate [•]aſe (moſt commonly) is the Chymicall Phyſician called upon; but then would I have him to call to mind, that ſaying of Trophilus in Plutarch, which affirms that man onely to be the compleat Phyſician, [〈 in non-Latin alphabet 〉]: and not to caſt away (but of vaineglory,) their ſoveraigne and undeſerved medicines, to [•]alve the credit of ſuch deteſtable villaines, whoſe infamy is paſt cure: [〈 in non-Latin alphabet 〉]: Let them beware alſo, that they ſuffer not their Medicaments to be mingled with the ſluttiſh and venemous compoſitions of others, leſt the ill conſequence of ſuch doings be laid to their charge, and the ſucceſs or good event (if any comes to paſſe▪) be arrogated by, and aſcribed unto thoſe impudent and clamorous impoſtors; for ſuch a perverſe and execrable envy poſſeſſeth theſe Medicaſters, that to diſgrace thoſe that are more learned and expert than themſelves, and to keep up their owne decaying repute, they will (if they can have that opportunity) caſt thoſe Patients which are curable and towards recovery, into an incurable and hopeleſſe condition. Hence it comes to paſs, that amongſt the common ſort of people, (who ſuffer moſt by them) they are publiquely ſaluted by the moſt appoſite▪ Title of Profeſt Poyſoners.

The third reaſon is, Becauſe the Phyſician is called upon too late, when nature is quite maſtred or orecome, and the diſeaſe hath got his full ſway; otherwiſe if convenient or proper medines were ſeaſonable, (that is to ſay, in a time of prevention, by reſiſting the beginnings and firſt attempts of diſeaſes) adminiſtred, no doubt but (with Gods bleſſing and aſſent) the conſequence and effect would be happineſſe and health.

The fourth reaſon is, becauſe the ſick perſon will not punctually obſerve the Phyſicians preſcriptions: for it happens too often, that Diſeaſed people charge the Phyſician or his Medicines, with thoſe ill events which by ſome omiſſion or irregularity (contrary to that golden Law of the Locrenſes in Ael[•]anu[•],) they have drawne upon themſelves.

The fifth reaſon is, becauſe the nature or peculiar propriety of ſome perſons, are not inclinable or adapted to health, as we ſee ſome timber to be ſo tough and knotty, and out of a certaine natural defect, to degenerate into ſuch an untowardneſſe, that by no force or Art it can be cleft or wrought: And it happens very frequently, that the time choſen for healing, together with the indiſpoſition of the Stars, oppoſe the Cure: for what ever Diſeaſe is unſeaſonably, that is to ſay, immaturely heal'd, the party will be ever after ſubject to a relapſe, becauſe it is the ſeaſonableneſſe or fulneſſe of time, that (like harveſt) gives a firme and a fixed health. A ripe Pear will fall off the Tree ſpontaneouſly, but if we ſeeke to have it off, while it is green, we muſt either bruiſe the tree by ſhaking it, or with more violence break off the bough. Therefore, if theſe conſiderations be neglected, eſpecially in the Cure of Aſtral diſeaſes, we ſhall but loſe our labour, and come off with prejudice. Phyſicians alſo muſt religiouſly provide, that the remedies they give, prove not worſe then the Diſeaſe, therefore let them never adviſe their Patients to any impious courſe, nor conſent to doe thoſe things, which by ſalving the ſore, deſtroy the ſoule and the body too: let it be their chiefe care not to hurt, if they cannot help. By doing ſo, they will keep a good conſcience, which is a continuall [•]eaſt, but for a bad one there is no medicine.

The ſixth reaſon is, becauſe the diſeaſe is come to that pitch or confirmation, from whence there can be no regreſs by the Laws of nature, as in perfect, abſolute, and confirmed bituminous, maſſie, ſandy, and ſtony coagulations: for in ſuch conſummated Diſeaſes, no medicines can availe: nor in a native deafneſſe or blindneſs: for what nature her ſelfe hath once deprived us off, that cannot be reſtored by any Artiſts, no more then corporall diſproportions and birthmaimes, or tranſpoſitions can be amended.

The ſeventh Cauſe or Reaſon is▪ the ſordid, tenacious parcimonie of ſome rich Patients, which makes the Phyſician (for no Money is better disburſed, nor more honeſtly gotten) diſcontented and careleſſe: ſometimes alſo the diffidence, incredulity, and ſuſpition of Patients, (though the Phyſician be never ſo faithful and diligent,) hinders the operation of the Medicine, and is a great impediment to the Phyſician himſelf.

The eighth and laſt reaſon is, the wiſdome and the goodneſſe of God, who (without further toleration) takes away the Patient, leſt being recovered, he ſhould commit more, and more heynous offences againſt his Maker, his Neighbour, and himſelf, to the utter miſery and perdition of his ſoul. For every diſeaſe is an expiatory penance, and by this divine affliction, correction and rod of judgement is the patient called upon, and required to amend his life: or elſe by this fatherly viſitation and impoſition of the Croſſe, which every child of God (in imitation of his bleſſed Sonne) muſt patiently bear, he is purpoſely exerciſed to be an example of piety, ſubmiſſion, and perfection unto others; for God doth oftentimes permit ſome particular perſons to be afflicted with many and grievous Diſeaſes, whom the cheerefulneſs and health of the fleſh▪ with their dayly continuation in ſins (if left without rebuke,) had caſt at length into ſome deſperate ſpirituall malady, to the manifeſt hazard of their eternal welfare: for health▪ without holineſſe, and a penitent reſentment of of our frequent infirmities, is no token of Gods mercy, but rather of damnation, and the portion of this life. Moreover, ſinnes by weakning the forces and activities of the ſoule, make her impotent and unfit to govern the body; ſo that the principall part being ſick and unapt to rule, the bodily faculties are profuſely waſted and abuſed, and ſo death is haſtned on, and with it a total and a finall deſtruction. At leaſt by this yoke and bridle of ſickneſſe, as by a wholſome kind of purgatory, men will be retained in the ordinary offices of piety, and (though they be but few, who are effectually reclaimed or converted by it,) yet this detainment of their health (which i[•] ſtill left to them, they had ſtill abuſed,) will in ſome meaſure reſtrain and cut off from them, both the liberty and the power of ſinning. Hitherto the moſt learned Crollius.

Thou wilt now (perhaps) object, that ſeeing all Diſeaſes are not curable, it is conſequently abſurd, to terme any Medicine univerſal I anſwer, That is termed univerſall, not becaus it takes away all diſeaſes at all times & in all Cauſes, for that it cannot do; but becauſe it being but one, can expell and cure all thoſe diſeaſes, which by all other particular or ſpecifical Medicines whatſoever can, or have been healed and eradicated; yea, and ſome diſeaſes which by no appropriated particular medicine can be healed, as the Gout, the Falling ſickneſſe, the Dropſie, the Leproſie, &c. Therefore it is termed univerſal, becauſe it hath in it real and effectually, all the manifeſt and occult virtues of all other ſpecifical medicines & that eminently, or by way of tranſcendency, ſo that all other medicines are ſubordinate and accomptable unto this.

Section 6.

How Medicines ought to be adminiſtred to the ſick, and after what manner the Phyſician muſt behave himſelf in their adminiſtration, and generally in his practiſe.

I.

Every profeſſor of Phyſick, when he is furniſhed with convenient, effectuall, and rightly prepared medicines, before he enters into practiſe, muſt be converſant with, and acquire the friendſhip of ſome learned and well experienced Phyſiciar, whoſe adviſe and aſſiſtance in his firſt attempts, he muſt make uſe of, not omitting his own obſervations.

FOr in the multitude of Counſellours there is ſafety, and a more exact judgement is given of the Patients preſent condition, and the wayes and meanes to reſtore him are better and ſurer laid. By this Courſe, that opprobrious German Proverb, which ſticks too faſt to ſome young Adventurers (Ein newer Arkt, Ein newer Kirch-hoff: A new Phyſician muſt have a new Church-yard,) would be eaſily refuted and quite aboliſhed. This very Courſe (after ſerious and needful conſiderations) I did heretofore propoſe to my ſelfe, and to effect it throughly, I procured and entred into mutuall and friendly Covenants with a certaine Doctor of Phyſick, who was not unlearned: and that I might by this meanes proceed farther in my Chymical diſcoveries, I converſed with him by frequent Letters, and other more familiar wayes: And this I did, becauſe I ſuppoſed him (at that time) to be a true Philoſoſopher, but I could never receive one line from him, that was not wholly dictated by the ſpirit of pride and arrogancy. At length, when it fortuned, that (after a moſt loving invitation, I could not for very moving, and extraordinary reaſons, attend upon him) he rail'd at me (though altogether innocent,) with moſt horrid imprecations, and virulent language, terming me an unſanctified villaine, and laboured by all meanes to vilifie my ſtudies and perſon, that by ſuch clamorous and publique diſcouragements, he might force me to deſiſt, and give over my profeſſion. But none of theſe things ſhall move me: for God will yet give me ſuch friends, with whom I may freely deliberate, and adviſe about Phyſical operations, and the healing of the ſick: too much knowledge is oftentimes fooliſhneſs. True Philoſophers walk wholly in the plaine path of nature. What profits learning, where pride beares the ſway, and blinds the owner? I have ever judged, the modeſt knowledge to be the moſt divine. It is true indeed, we are not all equalls: but let him that hath more of the light, walke in that ſhining path with modeſty. I confeſſe indeed, and it is true, that he was my ſuperiour by many degrees, but had he beene moved to this harſh dealing, by a meer conceit of his ſuperiority in learning, perhaps he would not have caſt me off ſo as he hath done. God reſiſteth the proud, and gives grace even to the humble. Yea, the moſt wiſe, and the bleſſed JESUS, did humble himſelfe in the very forme of a ſervant, that he might familiarly live and converſe with the moſt obſcure and inferiour ſort of people: and he was not aſhamed, nor diſdained to teach thoſe poore ſpirits, not a ſublunary, tranſient knowledge, but the glorious and permanent myſteries of the Kingdome of heaven. I love ſtill the learning of ſo eminent a perſon becauſe others whom I love, commend it unto me: But that great knowledge, which he abuſeth to an injurious ſcorn and undervaluing of me, I heartily hate. God Almighty (it may be) for ſome ſecret reſpects, which his all diſcerning ſpirit onely knowes, would not ſuffer me to impart any longer, (as we were mutually bound) my private affaires unto him. Therefore from henceforth let him live to himſelfe, onely I would have him underſtand by this which is publiſhed, that his vehement and bitter Letters made me very ſad. But to returne to what we have propoſed in the Contents of this Section; A Phyſician that would practiſe ſucceſsfully, muſt

Firſt and before all things find out the diſeaſe, and what the cauſe of it is.

For in vain wilt thou either ſeek or apply remedies, if the cauſe of the diſeaſe be not perfectly knowne unto thee: the beginning of the Cure, is a right knowledge of the Diſeaſe: but the diſeaſe cannot be known, without knowing the cauſe: For then are we confident, that we know the matter and effect, when we have diſcovered the cauſe or efficient of it.

II.

He muſt apply and appropriate his remedies to the root and originall apparent cauſe of the d[•]ſeaſe, and not otherwiſe.

III.

He muſt adminiſter no Med[•]cine[•], whoſe forces or operative virtues in taking away the diſeaſe, he is not throughly acquainted with, unleſſe he be well aſſured that they cannot indanger nor prejudice a perſon that is in health: by ſuch trials he may ſafely and profitably diſcern what his Medicines can and what they cannot effect.

IV.

He muſt adminiſter nothing that hath in it a manifeſt poyſon, unleſſe the venome be firſt wholly and actually ſeparated or taken out.

V.

He muſt before the adminiſtration of his Medicines, remove all impediments that are likely to oppoſe or weaken their virtues; and this muſt be done either by himſelf, or by another, viz. by a Surgeon.

HE muſt let blood, take away all luxations, ſet broken bones, &c. And afterwards apply his Medicines inwardly or outwardly, or both wayes, as need requires.

VI.

He muſt preſcribe ſuch a Dyet both of Meat and Drinke, as will be agreeable to his Patients preſent exigencie, and for the furtherance or aſſiſtance of nature, and the reſtoration of health.

VII.

He muſt carefully obſerve a juſt Doſe in all his Medicines, with reſpect had to their operations, and to the ſtrength of the Patient.

VIII.

He muſt never adminiſter any of his Medicines, without ſanctifying them in, and with the bleſſed name of JESUS CHRIST. Whatſoever ye doe (ſaith the Apoſtle of the Gentiles) in word or deed, doe all in the name of the Lord JESUS, giving thankes to God and the Father by him. Coloſ. 3. 17.

Section. 7.

How the ſick man ſhould behave himſelf, while he is in a courſe of Phyſick.

I.

Let the ſick perſon acknowledge, that he hath deſerved, and drawn upon himſelfe, the juſt anger of God by his frequent ſinnes: and that it is by his righteous permiſſion, that he is viſited with ſickneſſe.

II.

Let him by an unfeigned penitence, and a godly ſorrow reconcile himhimſelfe unto God through the merits of his Saviour, putting on an holy reſolution to become a new man; and afterwards let him draw near to the throne of Grace, and intreat God for mercy, and his healing aſſiſtance.

III.

After reconciliation and invocation of the divine Aide, let him ſend for the Phyſician, and Phyſick being taken, let him not doubt of Gods mercy, and his own recovery.

THat is to ſay, let him certainly believe that there is communicated and infuſed (by the gift of God) into the medicine which he hath taken, ſuch an innate vertue▪ as is effectual and proper to expell his Diſeaſe. If he doth this, the event will be anſwerable to his faith, and the Medicine will in all circumſtances work ſucceſsfully. A firm credulity, chearfull hope and true love and confidence towards the Phyſician, and the Medicine, (ſaith that great Philoſopher Oſwaldus Crollius,) conduce as much to the health of the Patient, yea ſometimes more, then either the remedy▪ or the Phyſician. Naturall faith (I meane not the faith of Grace which is from Chriſt, but the imaginative [•]aith, which in the day that the firſt man was created, was then infuſed and planted in him by God the Father, and is ſtill communicated to his poſterity,) is ſo powerfull, that it can both expell and introduce Diſeaſes: as it manifeſtly appeares in times of infection, when man by his owne private imagination, out of meere feare and horrour, generates a Baſiliscum Coeli, which infects the Microcoſmical Firmament by means of the Imaginants ſuperſtition according as the Patients faith aſſiſts, or reſiſts. To the faithfull all things are poſſible, for faith aſcertaines all thoſe things which are uncertaine: God can by no meanes be reach'd and injoy'd of us, but onely by faith: whoſoever therefore believes in God, he operates by the power of God, and to God all things are poſſible. But how this is performed, no humane wit can find out: This onely we can ſay, that [•]aith is an operation or work not of the Bel[•]ever but of him in whom he believes. Cogitations or thoughts, ſurpaſſe the operations of all Elements and Stars: for while we imagine and believe, ſuch a thing ſhall come to paſſe, that faith brings the worke about, and without it is nothing done Our faith that it will be ſo, makes us imagine ſo: imagination excites a Star, that Star (by conjunction with Imagination) gives the effect or perfect operation. To believe that there is a medicine which can cure us, gives the ſpirit of Medicine: that ſpirit gives the knowledge of it and the Medicine being known, gives health. Hence it appeares, that a true Phyſician, whoſe operations are natural, is born of this faith, and the ſpirit (I meane this ſpirit of nature, or ſtar of medicine,) furthers and aſſiſts him, according to his faith. It happens oftentimes, that an illiterate man performes thoſe cures by this imaginative faith, which the beſt Phyſicians cannot doe with the moſt ſoveraigne medicines. Sometimes alſo, this bare perſwaſion or imaginative faith heales more and more effectually, then any virtue in the exhibited Medicine, as it was manifeſtly found of late years, in that famous Panacea, or All-heal of Amwaldus, and ſince his time, in that new medicinall ſpring, which broke out this preſent yeare in the Confines of Miſnia and Bohemia, to which an incredible number of ſick perſons doe daily reſort. No other cauſe can be rendred of theſe Magnalia, or rare Phyſical operations, then the firme and exceſſive affection of the Patient; for the power, which worketh thus, is in the Spirit of the receiver, when taking the medicine without any fear or heſitation, he is wholly poſſeſſed and inſpired (as it were) with an actual deſire and beliefe of health: for the rationall ſoule, when ſtirred up, and enkindled by a vehement imagination, overcomes nature, and by her own effectuall affections, renewes many things in her own body or manſion, cauſing either health or ſickneſſe, and that not onely in her own body, but Extraneouſly, or in other bodies. The efficacy of this naturall faith, manifeſted it ſelfe in that woman with the bloody Iſſue, and in the Centurion. Hitherto are the words of Crollius.

IV.

When the Patient is del[•]vered from his diſeaſe, and reſtored to his former health, let him heartily and ſolemnly give all the glory to the Supreme, All-mighty Phyſician: let him offer the ſacrifice of Thankes-giving, and acknowledge the goodneſs and the tender mercies of the Lord. And let not the Phyſitian forget to performe his duty, by a thankeful and ſolemn acknowledgement of Gods gracious conceſſions, by chooſing and enabling him to be his unworthy inſtrument to reſtore the ſick. And this he muſt do, not onely becauſe it is his duty, and a moſt deſerved and obliged gratitude, but alſo out of a wiſe Chriſtian caution, to avoid thoſe judgements which are poured upon the negligent and ungratefull, by the moſt juſt jealouſie of the irreſiſtible and everlaſting GOD; unto whom alone be rendred by Angels and Men, and by all his creatures, All Praiſe and Glory, and perpetual thanks in this the Temporall, and in the eternall Being. Amen.

FINIS.

Marginal notes

1. It was not long before the publiſhing of this peece, that I was told by a very noble Gentleman, that in his late travailes in France, he was acquainted with a young French Phyſician, who for a long time had beene ſuiter to a very handſome Lady, and having at length gained her conſent, was married to her, but his Nuptial bed proved his Grave, for on the next morning he was found dead. It was the Gentlemans opinion, that this ſad accident might be cauſed by an exceſſive joy, and for my part I ſubſcribe to it; for a violent joy hath oftentimes done the worke of death: this comes to paſſe by an extreame attenuation, and diffuſion of the animal ſpirits, which paſſing all into the exterior parts, leave the heart deſtitute, whence followes ſuffocation and death. Scaliger Exercit. 310. gives the reaſon of this violent effuſion and diſſipation of the Spirits: Quia ſimilia maxime cuprint inter ſe uniri, ideo ſpiritus, veluti exire conantur ad objectum illud ex[•]ernum[•] atum ac jucundum, ut videlicet cum eo vniantur, Illudque ſibi maxime ſimile reddant. If any will ſuſpect, that together with this exceſſive joy, there was a concurrency of the other exceſs mentioned by my Author, I permit him his lib[•]rty, but certainly I thinke he will be deceived. ↩
2. Extrarious ſignifies ſuch a ſubſtance, that is quite another thing, and of another diſpoſition than ours is. ↩
3. I promiſe my Engliſh Reader, that (if God will bleſſe me with health, and his performing aſſiſtance) I will ſhortly communicate to him, (according to the Hermetic principles) a most accurate Treatiſe of Meteors, their Generation, Cauſes, qualities, peculiar Regions aud Forms: what ſpirits governe them, and what they ſignifie or fore-ſhew. ↩
4. Animalls, Vegetals, and Minerals. ↩
5. ☞ ↩
6. The terme of life is moveable, not fixed: conditionall, not poſitive, as appears by that commandement, which S. Paul obſerved to be the firſt with a promiſe; and by many other reaſons, which cannot be inſerted in this place. ↩