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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>HERMETICAL
PHYSICK:
<HI>OR,</HI>
The right way to pre|&s;erve,
and to re&s;tore
HEALTH.</P>
<P><HI>BY</HI>
That famous and faith|full
Chymi&s;t,
<HI>HENRY NOLLI&V;S.</HI></P>
<P>Engli&s;hed by
HENRY UAUGHAN, Gent.</P>
<P><HI>LONDON.</HI>
Printed for <HI>Humphrey Mo&s;eley,</HI> and
are to be &s;old at his &s;hop, at the
<HI>Princes Armes</HI> in St. <HI>Pauls Church-Yard,</HI>
1655.</P>
</DIV1>
<DIV1 TYPE="translator to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>THE
TRANSLATOR
To the ingenious
READER.</HEAD>
<P>_IF any will be
offended with
this <HI>Hermeti|call</HI>
Theorie,
I &s;hall but &s;mile at his
<PB REF="3">
frettings, and pitty his
ignorance. Tho&s;e are bad
Spirits, that have the
light; and &s;uch are all
malicious de&s;pi&s;ers of
true knowledge, who
out of meere envie, &s;crib|ble
and rail at all endea|vours;
but &s;uch as &s;ub|mit
to, and Deifie their
rigid &s;uper&s;tition, and
twice &s;odden Colworts.
For my owne part, I ho|nour
the truth where e|ver
I find it, whether in an
old, or a new Booke, in
<PB REF="3">
<HI>Galen,</HI> or in <HI>Paracel&s;us;</HI>
and Antiquity, (where
I find it gray with errors)
&s;hall have as little reve|rence
from me, as <HI>Nove|li&s;me.
Veritatem tempus
manu-ducit.</HI> There is no
rea&s;on (if they bind not
their owne hands) but
the di&s;coveries of Survi|vers
and Po&s;terity, may
and &s;hould be more per|fect,
then the &s;uperficiall
&s;earches, and fir&s;t at|tempts&punc;
or aims rather of
their predece&s;&s;ors. I wi&s;h
<PB REF="4">
we were all unbia&s;&s;ed and
impartiall learners, not
the implicite, groundle&s;&s;e
Pro&s;elyts of Authors and
opinions, but the loyall
friends and followers of
truth. It would not then
be impo&s;&s;ible, but that
we might in a &s;hort time
attain to that perfection,
which while it is envied
in &s;ome, will never bee
found in all. As men are
killed by fighting, &s;o
truth is lo&s;t by di&s;puting;
for while we &s;tudy the
<PB REF="4">
figments and &s;ubtilties of
Sophi&s;ters, wee cannot
&s;earch into the operations
and virtues of nature. As
many as wil con&s;ider this,
it is not improbable, but
they may do well. But de|&s;pi&s;ers,
and &s;uch as hate to
be quietly in&s;tructed,
mu&s;t be puni&s;hed with
&s;ilence, le&s;t by &s;eeking
their peace, we lo&s;e our
owne.</P>
<EPIGRAPH>
<Q><PB REF="5">
<BIBL>Plautus.</BIBL>
<P>Qui mali &s;unt, habeant
mala; qui boni, bona; bo|nos
qu&ograve;d oderint mali, &s;unt
mali; malos, quod oderint
boni, bonos e&s;&s;e oportet.</P></Q>
</EPIGRAPH>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="5">
<HEAD>HERMETICALL
PHYSICK &amp;c.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I.</HEAD>
<HEAD TYPE="sub"><HI>Medicine</HI> or <HI>Phy&s;ick</HI> is an Art,
laying down in certain Rules
or Precepts, the right way of
pre&s;erving and re&s;toring the
health of Man-kind.</HEAD>
<P>_THe word <HI>Medicine,</HI> hath
a manifold &s;en&s;e. Fir&s;t,
It is taken for &s;ome re|ceipt
or medicament.
So the <HI>Philo&s;ophicall
Stone</HI> is termed a Medicine. The
<PB N="2" REF="6">
Lord hath created Medicines out of
the Earth, and the wi&s;e man will
not abhor them. Secondly, It is ta|ken
for the habit, or profe&s;&s;ion of the
Phy&s;itian, and then it &s;ignifies the
faculty of curing exi&s;tent in &s;ome
learned and expert Profe&s;&s;or. This
habit or faculty is delineated, or
methodically de&s;cribed and laid
down in the Dogmaticall Books of
Phy&s;icians, that others may learne
and practi&s;e thereby. Thirdly, It is
taken for, and &s;ignifies a Phy&s;icall
Sy&s;tem or Treati&s;e, and in this latter
&s;ence it is to be under&s;tood in this
place.</P>
<P>The Object of Medicine or Phy|&s;ick
in this latter &s;ence is, Man, not
in general, but that man onely who
de&s;ires to learn the Art of Phy&s;ick,
and is to be informed or in&s;tructed
by this pre&s;ent Treati&s;e: but the
Object of Phy&s;ick, as it is an habit
in the mind of the Phy&s;ician, is
man in general, either for the pre|&s;erving
<PB N="3" REF="6">
or the re&s;toring of his health.
The operation, u&s;e, and end of Phy|&s;ick,
is health; as the work and end
of Phy&s;ical books, is a rightly
principled and in&s;tructed Phy&s;itian;
&s;o far as in&s;truction goes: It is termed
<HI>Hermetical Phy&s;icke,</HI> becau&s;e it is
grounded upon <HI>Principles</HI> of true
<HI>Philo&s;ophy,</HI> as the Phy&s;ick of <HI>Her|mes</HI>
was. And for this very rea&s;on
the true Philo&s;ophers applyed them|&s;elves
wholly to the <HI>Hermetic</HI> &s;ci|ence,
that they might thereby lay
a true foundation of Phy&s;ick, for
the <HI>Hermetic</HI> Phylo&s;ophy layes o|pen
the mo&s;t private and ab&s;tru&s;e
clo&s;ets of nature, it doth mo&s;t ex|qui&s;itely
&s;earch and find out the na|tures
of health and &s;ickne&s;s, it pro|vides
mo&s;t elaborate and effectuall
Medicines, teacheth the ju&s;t Do&s;e
of them, and &s;urpa&s;&s;eth by many
degrees the vulgar Philo&s;ophy, and
that faculty which is grounded up|on
the principles of the common,
<PB N="4" REF="7">
&s;uppo&s;ititious knowledge, that is to
&s;ay, it doth much exceed and out do
the <HI>Galenical Phy&s;ick.</HI> This ap|pears
mo&s;t evidently, becau&s;e the
<HI>Hermetical Phi&s;icians</HI> both can and
frequently doe cure tho&s;e di&s;ea&s;es,
which the <HI>Galeni&s;ts</HI> adjudge to be
incurable, as the Lepro&s;ie, the falling
&s;ickne&s;s, the Gout, &amp;c. That the
Principles of the <HI>Hermeti&s;ts,</HI> are
more certain then tho&s;e of <HI>Galen,</HI> is
&s;ufficiently verified by their perfor|mances;
be&s;ides, it is a truth which
cannot be denyed, that the Certain|ty
and proof of the principles of all
Arts, can by no other meanes be
known and tryed but by practi&s;e,
as <HI>Paracel&s;us</HI> doth rightly urge <HI>In
Praef<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">t.</HI> D <HI>fen&s;ionum, page</HI> 252. Now
all the knowledge of the <HI>Herme|ti&s;ts,</HI>
proceeds from a laborious ma|nual
di&s;qui&s;ition and &s;earch into na|ture,
but the <HI>Galeni&s;ts</HI> in&s;i&s;t
wholly upon a bare received <HI>Theorie</HI>
and pre&s;cribed Receits, giving all at
<PB N="5" REF="7">
adventure and will not be per&s;wa|ded
to inquire further then the
mouth of their leader. I call not
tho&s;e <HI>Hermeti&s;ts,</HI> who know onely
to di&s;til a little water from this or
that Herb; nor tho&s;e, who &s;eeke to
extract from other things by their
&s;ophi&s;tical operations a great trea|&s;ure
of Gold, which onely nature
can &s;upply us with: for the mo&s;t ig|norant
among&s;t the people, may
make a very u&s;eful Di&s;tiller, and the
other attempt is mo&s;t commonly the
task of Sophi&s;ters and Impo&s;tors:
but I call them <HI>Hermeti&s;ts,</HI> who
ob&s;erve nature in her workes who
imitate her, and u&s;e the &s;ame me|thod
that &s;he doth, that out of na|ture,
by the mediation of nature,
and the a&s;&s;i&s;tance of their owne
judgements, they may produce and
bring to light &s;uch rare effectual me|dicines,
as will &s;afely, &s;peedily, and
plea&s;antly cure, and utterly expell
the mo&s;t deplorable di&s;ea&s;es. The&s;e
<PB N="6" REF="8">
are the true <HI>Hermeti&s;ts:</HI> As there|fore
I doe not approve of all tho&s;e
that would be called <HI>Hermeti&s;ts,</HI>
So neither doe I condemn all tho&s;e,
who diligently and con&s;cientiou&s;ly
practi&s;e the <HI>Galenicall Phy&s;ick:</HI> for
&s;ome of them are precize and petu|lant,
others are &s;ober &amp; mode&s;t: and
the&s;e latter &s;ort acknowledge the
imperfection of their medicines, and
therefore they endeavour and take
delight to adome, inlarge, and ac|compli&s;h
their profe&s;&s;ion with the &s;e|crets
of <HI>Hermetical Phy&s;ick:</HI> but
the other &s;ort a&s;cribe &s;upreme per|fection
to that Ethnic, Antichri&s;ti|an
writer, and his medicines, and
will not for meer envy, or out of a
childi&s;h depraved ignorance&punc; looke
upon the eminency of <HI>Hermetic
Philo&s;ophy,</HI> nor inquire into the &s;e|crets
of it, but &s;eek rather by repre|hending
and carping tho&s;e things
they doe not under&s;tand, to magni|fie
their own way, and with peevi&s;h
<PB N="7" REF="8">
and virulent language, raile at the
<HI>Hermetic</HI> profe&s;&s;ors. Now as I pre|ferre
the <HI>Hermetical</HI> &s;cience to the
medicines of the&s;e men: &s;o (their
Errours being fir&s;t laid a&s;ide,) I u|nite
it with the Phy&s;ick of the more
&s;ober <HI>Galeni&s;ts,</HI> that theirs by con|&s;oclation
with ours, may become
perfect and irreprehen&s;ible:</P>
<P>This <HI>Jo&s;eph Quercetar,</HI> a mo&s;t
expert Phy&s;ician, and a learned Phi|lo&s;opher,
whom as my ma&s;ter in
this &s;cience I worthily honour, (for
I mu&s;t confe&s;s, that by his in&s;tructi|ons
(God a&s;&s;i&s;ting me,) I benefited
very much,) did mo&s;t happily per|forme.
And many learned men even
in this Age de&s;ign the &s;ame thing,
e&s;pecially the profe&s;&s;ors of Phy&s;ick
in <HI>Marburg,</HI> who by an expre&s;s and
memorable decree of the mo&s;t il|lu&s;trious
and mighty Prince <HI>William
Lantgrave</HI> of <HI>Ha&s;&s;ia,</HI> proceed in
that very cour&s;e. And who then can
ju&s;tly blame me, for walking in the
<PB N="8" REF="9">
&s;ame path with &s;uch eminent men?
I &s;hall conclude, and give my judge|ment
with learned <HI>Crollius</HI> (a man
who for the advancement of the
true Phy&s;ick, was mo&s;t worthy of
a longer life) that who&s;oever de&s;ires
to be eminent in the Art of Phy&s;ick,
(and none can be &s;o, that will &s;tu|dy
onely the <HI>Placets</HI> of one man)
mu&s;t (above all things) be unbia&s;|&s;ed
and addicted to no Sect, nor a|any
one Author what&s;oever, but
pa&s;&s;e through them all in pur&s;uit of
the &s;incere truth, and &s;ub&s;cribe on|ly
unto that, being mindful ever to
pre&s;erve the &s;ame freedome for him|&s;elf,
which <HI>Horace</HI> did.</P>
<Q><LG>
<L><HI>Quo me cun&abque; rapit tempe&s;tas, defe|ror
ho&s;pe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,</HI></L>
<L><HI>Nullius addictus jurare in verba
Magi&s;tri.</HI></L>
</LG>
<LG>
<L>Where-e'r my fancy calls, there I
goe &s;till,</L>
<L>Not &s;worne a &s;lave to any Ma&s;ters
will.</L>
</LG></Q>
<DIV3 N="2" TYPE="section">
<PB N="9" REF="9">
<HEAD>II. </HEAD>
<P><HI>Health is an incorrupt integrity,
and &s;oundne&s;&s;e of the body pre|&s;erved
by, and depending upon the
&s;trength and virtue of the radical
Bal&s;ame.</HI></P>
<P>WHence followes this Con&s;e|quence,
that the more &s;trong
and virtual the Bal&s;ame is, &s;o much
the more vegetous and healthful is
the body.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>III.</HEAD>
<P><HI>The &s;trength and virtue of the Bal|&s;ame,
depends upon the equal and
mutual con&s;piration of the Hypo|&s;tatical
Principles, that by their e|ven
and peaceful con&s;i&s;tency, the
Bal&s;ame al&s;o may legitimately per|form
his functions, by which he
may advantage and &s;trengthen
him&s;elf with the received aliment
or food which is taken in, and may
al&s;o (when &s;eparation is perform|ed
<PB N="10" REF="10">
by the &s;tomack,) ca&s;t out
through his proper Emunctories
what is not nutritive, and may
further provide that the &s;eeds of
di&s;ea&s;es (if any lurk in the fle&s;h, or
in the blood, in the di&s;gui&s;e of that
tincture,) break not out, and bring
&s;uddain de&s;truction to the body, or
el&s;e may cau&s;e that tho&s;e <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ll &s;eeds
may by the bal&s;ames &s;trength and
vigour, be ca&s;t out of the bo|dy
as &s;uperfluous impurities, which
cannot con&s;i&s;t with the health of
man.</HI></P>
<P>IT is truth therefore which the
mo&s;t noble and learned <HI>Crollius</HI>
&s;peaks in his preface to his <HI>Ba&s;ilica
Chymica:</HI> In what body &s;oever (&s;aith
he) the <HI>Hypo&s;tatical</HI> principles con|&s;i&s;t
by union, that body may be
judged to be truly &s;ound.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<PB N="11" REF="10">
<HEAD>IV.</HEAD>
<P><HI>Medicine</HI> or <HI>Phy&s;ick,</HI> treats either of
the pre&s;ervation, or of the re&s;tora|tion
of health.</P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. 2.</HEAD>
<HEAD TYPE="sub">Of the pre&s;ervation of Health.</HEAD>
<P>THat part of Phy&s;ick which
treates of the pre&s;erving of
health, is an Art, which by cer|taine
cautionary Rules, or Pre|cepts,
teacheth and pre&s;cribeth a
certain way and meanes to de|fend
and &s;ave people from di&s;|ea&s;es.</P>
<P>It is by the <HI>Graecians</HI> termed <GAP DESC="foreign">:
To effect what this Art
promi&s;eth, I give the&s;e following
Precepts.</P>
<DIV3 N="1" TYPE="section">
<PB N="12" REF="11">
<HEAD>I.</HEAD>
<HEAD TYPE="sub">Lead a pious and an holy life.</HEAD>
<P>FOr Piety (as the Apo&s;tle tea|cheth)
is profitable for all things,
having the promi&s;e of this pre&s;ent
life, and of that which is to come.
Now all piety con&s;i&s;ts in thi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, that
we love God with all our &s;ouls, and
our Neighbours as our &s;elves. Won|der
not therefore, that &s;o many in
this age peri&s;h &s;o &s;uddainly and &s;o
&s;oon. Impiety now bears the &s;way:
true and unfeigned charity hath no
place to abide in; Perjury, Trea|chery,
Tyranny, U&s;ury and Avarice,
or (where the&s;e are not,) a vicious,
la&s;civious, and loo&s;e life, are every
where in reque&s;t. The &s;oul, which
God made and ordained to be the
nobler e&s;&s;ence, and the mi&s;tre&s;s, is
now the bond-woman, and the &s;er|viledrudge
to the vile body. We dai|ly
&s;ee, that one Groom will &s;erve to
<PB N="13" REF="11">
dre&s;&s;e and look to many Hor&s;es, one
&s;heepheard will keep a thou&s;and
&s;heep, one Herd&s;man as many Kine
or Oxen: but to dre&s;&s;e and feed one
voluptuous body
<Q><L>There's need (betwixt his clothes, his
bed and bord,)</L>
<L>Of all that Earth and Sea, and Air
afford.</L></Q></P>
<P>And I would to God that all the&s;e
would &s;uffice! A mo&s;t unhappy
truth was that of the <HI>Stoic,</HI> He is a
&s;ervant to many, that &s;erves but one
body: for doe but imagine thy &s;elfe
placed in the Clouds, or neare the
Starres, and from thence to looke
down and ob&s;erve our actions upon
earth, thou &s;halt not &s;ee one man
quiet, they runne all as bu&s;ie as Ants
over Sea and Land, through Citty
and Country, by right and wrong,
to become Lordly and rich.</P>
<Q><PB N="14" REF="12">
<L>With re&s;tle&s;s cares they wa&s;t the night
and day,</L>
<L>To compa&s;&s;e great E&s;tates, and get
the &s;way.</L></Q>
<P>What would&s;t thou &s;ay at &s;uch a
&s;ight as this? would&s;t not thou cry
out with <HI>Seneca, Oh the faith of God
and men!</HI> how many per&s;ons doth
one ambitious &s;tomach imploy? If
brutes and wild bea&s;ts devour or eat
one another (unle&s;s they be compel|led
unto it by extream famine) we
pre&s;ently cry out, it is a prodigie: but
what thing (I be&s;eech thee) a|mong&s;t
mankind, is more frequent
then &s;uch prodigies? The Satyri&s;t
askes the que&s;tion,
<Q><LG>
<L>&mdash;When ever did (I pray,)</L>
<L>One Lyon take anothers life away?</L>
<L>Or in what Forre&s;t did a wild Bore by</L>
<L>The tusks of his owne fellow wounded,
die?</L>
<L>Tygers with Tygers never have de|bate,</L>
<L><PB N="15" REF="12">
And Beares among&s;t them&s;elves ab|&s;tain
from hate.</L>
</LG>
<LG>
<L>&mdash;Quando Leoni,</L>
<L>Fortior eripuit vitam leo? quo nomo|re
unquam,</L>
<L>Expiravit Aper, &amp;c.</L>
</LG></Q></P>
<P>But men, whom God adorned
with rationall &s;oules, kill one ano|ther,
and tho&s;e to whom nature,
rea&s;on&punc; and the faculty of &s;peech, did
(above any other creatures) com|mend
love and unity, do by troopes
(as it were for &s;pectacle and o&s;tenta|tion,)
murther and butcher them|&s;elves.
Add to this, that (as <HI>Seneca</HI>
&s;aith) a Dogge will bite before he
barks; &s;tormes will threaten us be|fore
they di&s;&s;olve upon our heads;
buildings will crack before they fall,
and &s;moke will give us warning that
fire is at hand: but the de&s;truction
of man by man is &s;uddain, and
without the lea&s;t notice: nay, the
nearer it is, it is by &s;o much the
<PB N="16" REF="13">
more diligently concealed. And what
then is one man to another? who
&s;miles, when he hates, &s;alutes and
embraceth, when he intends de&s;tru|ction,
who under a &s;erene &s;mooth
countenance hides poy&s;on, violence
and blood-&s;hed&punc; Certainly thou
wilt erre, and erre grievou&s;ly, if thou
wilt tru&s;t to tho&s;e faces, that meet
thee civilly, and &s;alute thee fairly:
they have (indeed) the complexi|ons
of men, but the conditions of
Devils. Nay, thou wilt meet with
&s;ome, who (as the &s;ame Satyri&s;t
hath ob&s;erved,)
<Q><LG>
<L>E&s;teem it no point of revenge to kill,</L>
<L>&V;nle&s;s they may drinke up the blood
they &s;pill;</L>
<L>Who do believe that hands, &amp; hearts,
and heads,</L>
<L>Are but a kind of moat, &amp;c.</L>
</LG>
<LG>
<L>&mdash;Quorum non &s;ufficit irae,</L>
<L><PB N="17" REF="13">
Occid<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;&s;e aliquem, &s;ed pectora, bra|chia,
vultus</L>
<L>Crediderint genus e&s;&s;e cibi, &amp;c.</L>
</LG></Q></P>
<P>But thou wilt reply, that Sal|vages,
Barbarians, and Canibals,
may (perhaps) commit &s;uch villa|nies.
Art thou no better acquainted
with our Saints of <HI>Europe?</HI> that hu|mane
&s;ociety and commerce, that
godline&s;&s;e and &s;anctity, which we
&s;o much celebrate and commend our
&s;elves for, is nothing el&s;e but meere
monopolizing, meere deceit, and a
mutuall impo&s;ture. And among&s;t us
Saints, who (in our owne opinion)
are mighty righteous, tender-heart|ed
and brotherly, there is nothing
more u&s;uall, then to have &s;tore of
<HI>Anthropophagi,</HI> or Men-eaters: for
the rich, and the great among&s;t us,
not onely feed upon and live by the
&s;weat, the &s;laughter, and the blood of
the poor and oppre&s;t, but e&s;teem them
(of all others) their choice&s;t dain|ties,
<PB N="18" REF="14">
for they are &s;wallowed without
much chewing, and there is none to
deliver them: In&s;omuch that tho&s;e
&s;heepheards, who were &s;aid to flay
their &s;heep, robbing them of their
Wool their skins, and their fle&s;h,
and leaving them onely their bare
bones, may be truly &s;aid to be more
merciful then tho&s;e men. So that
man to man, is no more a God, but
a Woolf and a Devil. Wonder not
then (as I &s;aid before,) that &s;o many
among&s;t us dye &s;o &s;uddainly, and &s;o
&s;oon for they had rather die &s;ooner,
yea and die for ever, then become &s;o|ber&punc;
charitable&punc; and truly pious.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II.</HEAD>
<HEAD TYPE="sub">Follow after Sobriety.</HEAD>
<P>FOr as drunkenne&s;s and immo|derate
feeding oppre&s;s and wea|ken
the virtue of the radical bal&s;ame:
&s;o &s;obriety pre&s;erves from &s;ickne&s;&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,
and di&s;ea&s;es. Sober above mo&s;t Kings
<PB N="19" REF="14">
was <HI>Ma&s;&s;ini&s;&s;a</HI> the <HI>Numidiar,</HI> who
&s;tanding alwaies, and at his Tent|doore,
would in the open field eat
his meat without &s;auce, being con|tented
with dry bread, and military
Commons. For which very rea&s;on
he was &s;o vegetous in old age, that
at the years of four&s;core and &s;ix, he
begat a Sonne, and after ninety two,
did in a pitched field over-throw
the <HI>Carthaginians,</HI> who had broken
their league made with him; in
which battel he did not onely &s;upply
the place of an active, and expert
Leader, but performed all the duties
of a common Souldier. By the bene|fit
of this virtue of temperance, did
M. <HI>Valerius Corvinus</HI> live to be an
hundred years old&punc; and retain'd at
that age a &s;ound mind in a &s;ound
body. And <HI>Socrates</HI> continued all
his life long in a perfect undi&s;turbed
health: yea, &s;obriety (if we &s;hould
fall &s;ick,) will re&s;tore us to health.
There are &s;ome who think, that <HI>Cae|&s;ar</HI>
<PB N="20" REF="15">
u&s;ed no other remedy to cure his
falling &s;ickne&s;&s;e, which tooke him
fir&s;t at <HI>Corduba</HI> in <HI>Spaine,</HI> &s;o that by
a meere &s;pare dyet, hard labours,
and tedious watchings, he e&s;caped,
and overcame that dangerous and
mo&s;t commonly fatall in di&s;po&s;ition.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>III.</HEAD>
<HEAD TYPE="sub">Eat not greedily, and drink not
immoderately.</HEAD>
<P>NAture in Vegetables, doth not
&s;wallow down her nutriment,
nor take it in ravenou&s;ly, and all at
a time. She doth all things lea&s;urely,
and by degrees, that her <HI>motion</HI> may
be covenient and u&s;eful, or a&s;&s;i&s;ting
to her <HI>Pre&s;ervation.</HI> It is thy con|cernment
to imitate Nature, and to
do as &s;he doth, when thou do&s;t eat,
and when thou do&s;t drink. It is a
mo&s;t foul blemi&s;h upon the memory
of <HI>Alexander,</HI> that after mo&s;t of his
Victories, he u&s;ed to riot it with his
<PB N="21" REF="15">
Officers, inviting them to delicious
and &s;umptuous fea&s;ts, in which he
u&s;ed alwaies to drink <HI>Prizes,</HI> and he
that could tun in more then all the
re&s;t, was rewarded with a Talent:
But this intemperate eating and
drinking, did ca&s;t him into &s;uch a
violent, &s;uddaine di&s;ea&s;e, that with|in
three dayes he dyed of it.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>IV.</HEAD>
<HEAD TYPE="sub">Let thy meat be &s;imple and un|arted.</HEAD>
<P>FOr &s;uch victuals (&s;aith the mo&s;t
indu&s;trious <HI>Pliny,</HI>) are the mo&s;t
whole&s;ome and agreeable: Nature
is but one, therefore &s;he doth mo&s;t
delight in one kinde of meate and
drink. Whence followes this con&s;e|quence,
<Q><P>Thou &s;houlde&s;t never at one meal feed upon divers &s;orts of meats &amp; drinks.</P></Q></P>
<P><PB N="22" REF="16">
For they are of an Heterogeneous
nature, and the fire of Nature, which
is but one and the &s;ame cannot work
equally upon them all, and prepare
(legitimately) a nutriment for his
own body, out of divers and diffe|ring
cibations. Every thing the nea|rer
it is to unitie, is by &s;o much the
more perfect and durable. There are
infinite &s;orts of Trees which live ve|ry
long, but they u&s;e all of them
(without change) onely one kind of
nutriment: But if it be &s;o, that thou
can&s;t not ab&s;taine from variety of
meats, yet be &s;ure (if po&s;&s;ibly thou
can&s;t) that they have &s;ome agree|ment
and correlation among&s;t them|&s;elves:
For Contraries, (as <HI>Hippo|crates</HI>
affirmes) will move &s;edition
and differences, while &s;ome of them
are &s;ooner, &s;ome latter dige&s;ted and
communicated to the body. <HI>Octa|vius
Augu&s;tus,</HI> would never have
above three di&s;hes of meat to his &s;up|per:
Imitate him, and u&s;e not too
<PB N="23" REF="16">
much indulgence towards thy &s;elfe,
&s;o &s;halt thou live the longer and the
better.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>V.</HEAD>
<HEAD TYPE="sub">Accu&s;tome not thy &s;elfe &s;uddainly to
meats and drinks, which formerly
thou ha&s;t not been u&s;ed to feed up|on,
unle&s;&s;e they be pre&s;cribed thee
by &s;ome expert and learned Phy&s;i|cian
for thy healths &s;ake.</HEAD>
<P>FOr every Change is dangerous.
Nature is &s;imple and alwayes the
&s;ame: Other manner of operation
is &s;imple too, and without change,
and &s;he delights altogether in con|&s;tancy,
and &s;imple nutriments: but
if thou do&s;t change, &s;he al&s;o will
&s;uffer the like change. We &s;ee daily,
that tho&s;e birds which are taken,
and put into Cages, by changing
their naturall dyet, fall into divers
di&s;ea&s;es, and dye frequently. A
Lamb that is nouri&s;hed with the milk
<PB N="24" REF="17">
of a Cow, &s;eldome comes to any
improvement, but mo&s;t commonly
dyes.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD>VI.</HEAD>
<HEAD TYPE="sub">U&s;e Antidotes frequently, to pre&s;erve
thee from poy&s;ons, and private or
accidental mi&s;chiefes.</HEAD>
<P>LE&s;t thou peri&s;h by venemous
meats or drinks, or by the aire
thou live&s;t in, which may be poy|&s;oned
as well as thy food. <HI>Mithri|dates</HI>
by the frequent u&s;e of an An|tidote,
which from him is &s;till called
Mithridate, did &s;o &s;trengthen na|ture,
that no poy&s;on could hurt
him: And when he tooke a vene|mous,
deadly confection of purpo&s;e
to kill him&s;elfe, it could not &s;o much
as make him &s;ick: So that being o|verthrown
in battel by his Enemies,
and not being able to poy&s;on him|&s;elfe,
he was forced to command his
Armour-bearer to thru&s;t him
through, and &s;o dyed. There be di|vers
<PB N="25" REF="17">
kinds of Antidotes. I &s;hall one|ly
mention the mo&s;t effectuall. The
fir&s;t is <HI>Quercetanus,</HI> his confection
of <HI>Juniper</HI> and <HI>Vipers,</HI> de&s;cribed by
him in his private di&s;pen&s;atory,
<HI>page</HI> 349. The &s;econd is his ble&s;&s;ed
<HI>Theriac:</HI> the third, his cele&s;tiall
<HI>Theriac,</HI> called &s;o by way of Emi|nency,
and de&s;cribed both in the
&s;ame Book. The fourth is (<HI>rollius</HI> his
<HI>Theriac</HI> of <HI>Mummie,</HI> with another
very &s;overaigne, one de&s;cribed by
him in his <HI>Bafilica Chymica.</HI> U&s;e
the&s;e Antidotes according to the
Philo&s;ophers pre&s;criptions, and
(God a&s;&s;i&s;ting) no poy&s;on &s;hall be
able to hurt thee.</P>
</DIV3>
<DIV3 N="7" TYPE="section">
<HEAD>VII.</HEAD>
<P>Fly contagious airs, and if the aire
thou live&s;t in, be infected, change
thy habitation.</P>
</DIV3>
<DIV3 N="8" TYPE="section">
<HEAD>VIII.</HEAD>
<HEAD TYPE="sub">Take Phy&s;ick in the &s;pring-time,
<PB N="26" REF="18">
and in the Autumne.</HEAD>
<P>LEt us con&s;ider the nature of Ser|pents
and Vipers: the&s;e in our
&s;tated &s;ea&s;ons of Spring &amp; Fall, ca&s;t
off their old skins, and are clothed
with new. That Medicine or cour&s;e
of Phy&s;ick, which in all its circum|&s;tances
an&s;wers to the great world,
will work the more ea&s;ily, the more
pro&s;perou&s;ly, and will have the
greate&s;t effect. Seeing therefore that
Trees, and all Roots, which in the
Winter time &s;eem dead, doe about
the entrance of the Spring break
forth and bud, putting on greenne&s;s,
and a renew'd youthfulne&s;&s;e and
fre&s;h vivacity as it were, therefore
the wi&s;e <HI>Ancients</HI> did at the very
&s;ame time (by ob&s;erving them)
take their purging and re&s;torative
Phy&s;ick, and by that meanes (God
cooperating with them) did migh|tily
&s;trengthen nature, and multiply
their dayes upon earth. Such Phy&s;ick
<PB N="27" REF="18">
as this, is the &s;tarre of man improg|nated
with the Phy&s;icall tincture.
Others u&s;e onely the Philo&s;ophicall
&s;tone The&s;e glorious medicines
(whom&s;oever God &s;hall reveale
them to,) may in their ju&s;t Do&s;e be
taken once in every week to the &s;in|gular
comfort, and incredible im|provement
of nature: So the Philo|&s;ophers
tell me. The do&s;e of the u|niver&s;all
medicine, is the weight of
one graine.</P>
</DIV3>
<DIV3 N="9" TYPE="section">
<HEAD>IX.</HEAD>
<Q>V&s;e not too freqnently, the permi&s;|&s;ions
of Marriage.</Q>
<P>MAn for procreations &s;ake,
&s;hould not abhorre the Con|ce&s;&s;ions
and Priviledges of lawfull
love, but let him e&s;chew all wanton|ne&s;&s;e,
and confine his de&s;ires to na|turall&punc;
and legitimate, and that too
within the bounds of Wedlock: But
in this al&s;o there mu&s;t be moderati|on.
<PB N="28" REF="19">
<HI>Solons</HI> Law was thrice in the
moneth. Emi&s;&s;ion of &s;eed weakens all
bodies: This experience tells us, for
men that are addicted to this intem|perance,
have the mo&s;t nice and ten|der
con&s;titutions, ea&s;ily offended,
and &s;eldome fruitfull&punc; like Trees,
which bearing too much in one year,
yeeld nothing but leaves in the next.
You are to under&s;tand from this
<HI>Paragraph,</HI> that &s;eed is two-fold,
<HI>Radical,</HI> and <HI>Prolific.</HI> The Radical
&s;eed, is the innate bal&s;ame of the bo|dy,
which if it be advantaged with
perfect dige&s;tion, will yeeld effu&s;ion,
and a bal&s;ame of the &s;ame nature as
it &s;elfe. In this bal&s;ame the body
lives as in his proper &s;eed. Hence
<HI>Anonymus Le&s;chus,</HI> Tract. 7. in|&s;tructs
us, that &s;o long as there is
&s;eed in the body it lives; but the
&s;eed being con&s;umed&punc; the body dies.
It is no wonder then, that &s;o many
have peri&s;hed by the intemperance,
<PB N="29" REF="19">
who<NOTE N="*" PLACE="marg">It was not long before the publi&s;hing of this peece, that I was told by a very noble Gentleman, that in his late travailes in <HI>France,</HI> he was acquain|ted with a young <HI>French</HI> Phy&s;ician, who for a long time had beene &s;uiter to a very hand&s;ome Lady, and ha|ving at length gained her con&s;ent, was married to her, but his Nupti|al bed proved his Grave, for on the next morning he was found dead. It was the Gentlemans opinion, that this &s;ad accident might be cau&s;ed by an exce&s;&s;ive joy, and for my part I &s;ub&s;cribe to it; for a vio|lent joy hath oftentimes done the worke of death: this comes to pa&s;&s;e by an extreame attenuation, and diffu&s;ion of the animal &s;pirits, which pa&s;&s;ing all into the exterior parts, leave the heart de&s;titute, whence followes &s;uffocation and death. Scaliger Exercit. 310. gives the rea&s;on of this violent ef|fu&s;ion and di&s;&s;ipation of the Spirits: Quia &s;imilia maxime cuprint inter &s;e uniri, ideo &s;piritus, veluti exire conantur ad objectum illud ex<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">er|num<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> atum ac jucundum, ut vi|delicet cum eo vniantur, Illud&abque; &s;ibi maxime &s;imile reddant. If any will &s;u&s;pect, that together with this exce&s;&s;ive joy, there was a con|currency of the other exce&s;s men|tioned by my Author, I permit him his lib<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">rty, but certainly I thinke he will be deceived.</NOTE> 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 un&s;ea|&s;onable
time, you will
but kill the Tree, and
manife&s;t your own in|di&s;cretion.</P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="30" REF="20">
<PB N="31" REF="20">
<HEAD>CHAP. 3.</HEAD>
<HEAD TYPE="sub">Of Di&s;ea&s;es in Generall.</HEAD>
<P>HItherto we have &s;poken onely of
that part of Phy&s;ick, which
teacheth us to pre&s;erve health; It re|maines
now, that we con&s;ider the
other part, which treats of the re|&s;titution
of health.</P>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P>That part of Phy&s;ick which teacheth
us the re&s;toration of health, is an
Art laying down in certaine pre|cepts
or rules, a &s;ure &amp; &s;afe way to
redeem or free &s;ick per&s;ons from di|&s;ea&s;es.
It is termed by th<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> <HI>Greci|ans</HI>
<GAP DESC="foreign">.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II.</HEAD>
<P><HI>In this we are to con&s;ider, fir&s;t, the
di&s;ea&s;e, and all its circum&s;tances:
&s;econdly, the cure of it.</HI></P>
<P><PB N="32" REF="21">
For the true method con&s;i&s;ts in
knowing, fir&s;t the di&s;ea&s;e, and after|wards
the cure. The Doctrine of di|&s;ea&s;es,
is termed by the <HI>Grecians,</HI>
<GAP DESC="foreign">.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>III.</HEAD>
<P>Di&s;ea&s;e or &s;ickne&s;&s;e, is a privation,
or the lo&s;s of health.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>IV.</HEAD>
<P>Therefore; becau&s;e health depends
upon the &s;trength and vigour of the
radical bal&s;ame, &s;ickne&s;&s;e mu&s;t
needs proceed from the weakne&s;&s;e
and indi&s;po&s;ition of it.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>V.</HEAD>
<P><HI>But when the &s;trength of the Bal|&s;ame
followes the con&s;piration of
the Hypo&s;tatical principles, as
his proper <GAP DESC="foreign"> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">r inclinatior, then
or in that cau&s;e the in&s;irmity of
the bal&s;ame proceeds from the in|d<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;po&s;ition
of the principles.
<PB N="33" REF="21">
Whence followes this con&s;equence.</HI></P>
<P>THat tho&s;e bodies, who&s;e princi|ples
agree not among&s;t them|&s;elves,
may be truly judged to be &s;ick|ly
and ill di&s;po&s;ed.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD>VI.</HEAD>
<P>Touching the di&s;ea&s;e, there are two
things to be con&s;idered. Fir&s;t, The
conjoyn'd and apparent cau&s;e of the
di&s;ea&s;e, which we &s;hall terme <HI>Ex|trarious.</HI>
Secondly, the cau&s;e of that
Extrarious or conjoyn'd cau&s;e.</P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. 4.</HEAD>
<HEAD TYPE="sub">Of the Extrarious or conjoyned
and apparent Cau&s;e of the
Di&s;ea&s;e.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P>The conjoyned' apparent cau&s;e of the
<PB N="34" REF="22">
di&s;ea&s;e, I terme<NOTE N="*" PLACE="marg"><HI>Extrari|ous</HI> &s;ignifies &s;uch a &s;ub|&s;tance, that is quite a|nother thing, and of another di&s;po&s;ition than ours is.</NOTE> by
rea&s;on it is a Cau&s;e
mo&s;t remote from, and
altogether a &s;tranger
to, our nature.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II.</HEAD>
<P><HI>This Extrarious Cau&s;e is twofold,
Sub&s;tantial and Accidental.</HI></P>
<P>THe &s;ub&s;tantial is &s;o termed, be|cau&s;e
it is the &s;ub&s;tantiall E&s;|&s;ence,
or matter of the di&s;ea&s;e. The
other is termed accidental, by rea&s;on
that the conjoyned cau&s;e &s;ignified by
it, is an accident, not a &s;ub&s;tance.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>III.</HEAD>
<P>The &s;ub&s;tantial extrarious Cau&s;e, is
either an impure tincture, or a
Meteor.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<PB N="35" REF="22">
<HEAD>IV.</HEAD>
<P><HI>An impure tincture, is an impure
&s;piritual nature, &s;o exactly mixt
with the mo&s;t inward parts of our
&s;ub&s;tance, that at the time of its
commixtion, it doth not pre&s;ently
and manife&s;tly hinder nor preju|dice
the functions of the Bal&s;ame,
but remaining quiet and inoffen|&s;ive
at fir&s;t, and for a time, doth
afterwards by degrees, di&s;cover
its enmity and force, and &s;o infects
the body.</HI></P>
<P>TO this place mu&s;t be referred;
fir&s;t, tho&s;e impure &s;eminal tin|ctures&punc;
by which the prolific &s;eed is
tainted, and the child that is borne
of it, comes to be Hereditarily in|fected
with the Di&s;ea&s;es of his pa|rents.</P>
<P>Secondly, the impurity of the bo|dy,
that proceeds from the bloud,
with which the child is fed and nou|ri&s;hed
<PB N="36" REF="23">
in the wombe: from which
la&s;t impurity, if the &s;ub&s;tance of the
Childe were not vindicated, and
free'd by frequent breakings out, by
the Mea&s;els, and divers other extru|&s;ions,
and petty and indi&s;po&s;itions,
be&s;ides the dayly di&s;charge of it
through the proper Emunctories of
the body, it were not ab&s;urd to con|clude,
that his whole nature mu&s;t
needs be depraved and overcome by
it. Purgations of this kind hap|pen
&s;ometimes &s;ooner, &s;ometimes la|ter,
according to the &s;trength of the
Radicall bal&s;ame&punc; which in &s;ome is
&s;lower, in others quicker and more
vigorous; as we &s;ee it exemplified
in our very fields, of which &s;ome are
more barren, &s;ome more fruitfull,
according to their &s;cituation, and
the a&s;pect of the Sun-beames, &s;hi|ning
directly and favourably upon
&s;ome, upon others glancingly, and
for a &s;hort time, which makes &s;ome
places more forward, &s;ome more
<PB N="37" REF="23">
back-ward, and their productions,
whether flowers, or Hey, or Corne,
to differ accordingly, &s;ome being ve|ry
good, &s;ome very bad.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>V.</HEAD>
<P><HI>A Meteor is either volatile or coa|gulated,
both kindes are Extrari|ous.</HI></P>
<P>I Call it a Meteor, becau&s;e I would
have the Reader to inquire, how
the<NOTE N="*" PLACE="marg">I promi&s;e my Engli&s;h Reader, that (if God will ble&s;&s;e me with health, and his perform|ing a&s;&s;i&s;tance) I will &s;hortly com|municate to him, (according to the <HI>Hermetic</HI> principles) a most accurate Treati&s;e of <HI>Meteors,</HI> their Generation, Cau&s;es, quali|ties, peculiar Regions aud Forms: what &s;pirits governe them, and what they &s;ignifie or fore-&s;hew.</NOTE> Meteors of the
greater world are ge|nerated,
and by their
Generation, to learn
and find out the true
Doctrine of the Mi|croco&s;mical
Meteors.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<PB N="38" REF="24">
<HEAD>VI.</HEAD>
<P><HI>The volatile Meteor, is commonly
called an Exhalation, and that is
either dry or moi&s;t.</HI></P>
<P>THe dry Exhalation is termed a
<HI>Fume,</HI> and the humid a <HI>Vapour:</HI>
the fumid Exhalation, becau&s;e it is
a fume ari&s;ing from a dry body or
Principle, is hot, dry, light and &s;ub|tile,
alwayes tending upwards, and
is near to a &s;ulphureous fiery narure,
which will ea&s;ily inflame and kin|dle,
and &s;o is &s;et on fire&punc; and burns.
Contrarily, a vapour is an humid
flux, which if it be deprived by any
exterior heat of its owne cold qua|lity
and &s;o carried up into the Re|gion
of the Air, and there conden|&s;ed
by cold, is pre&s;ently (becau&s;e of
<PB N="39" REF="24">
its thin, Mercurial and aqueous na|ture,)
forced to re&s;ume its former
&s;tate, and is turned againe into the
nature of water. For as we &s;ee in
the greater world, that tho<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">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 &s;tirred up,
doe afterwards afford matter for va|rious,
miraculous Meteors, and bo|dies
imperfectly mixt both in the
Region of the Air, and in the bowels
of the Earth; and that tho&s;e which
are of a Mercurial, cold, moi&s;t, and
watry nature, doe alwayes produce
Clouds, Raine, Hail-&s;tones, Snow,
Fro&s;t and winds; but tho&s;e which
are &s;ulphureous, hot and dry gene|rate
Coru&s;cations, Lightnings, Fire|drakes,
Thunder-bolts, and other
burning Meteors: &s;o in the le&s;&s;er
world, that is in the body of man,
the like, and the very &s;ame vapours
and Exhalations, afford matter for
<PB N="40" REF="25">
the generation of many and diffe|rent
kinds of Meteors. Hence it is,
that &s;o many and &s;uch various &s;orts
of Di&s;ea&s;es afflict man-kind. Some
of them being Mercurial, cold and
moi&s;t; others &s;ulphureous, hot and
dry: Nor are they &s;o in meer forme
and accident, but in &s;ub&s;tance, that
is to &s;ay, they are &s;uch in their e&s;&s;en|tiall
virtue, and are generated as wel
in the inferiour Region, the brea&s;t,
the &s;tomack, and the belly; as in the
&s;uperiour, the head and the braine,
which parts do exactly quadrate and
corre&s;pond with the airy Region,
and the &s;ubterraneous Concavities
of the earth. See <HI>Quercetanus, Tetr.
page</HI> 45. 46.</P>
</DIV3>
<DIV3 N="7" TYPE="section">
<HEAD>VII.</HEAD>
<P>The Coagulated Meteor, is termed
<HI>Tartar,</HI> of which we &s;hall treat in
the following Chapter.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="41" REF="25">
<HEAD>CHAP. 5.</HEAD>
<HEAD TYPE="sub">Of Tartar.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P>Tartar<HI> is an acrimonious, pricking
and corroding, or an aluminous,
acid and &s;typtic mucilage, which
is bred in the body, and being &s;e|parated
from its proper juyce, is by
the &s;upervenient &s;pirit of Salt, ac|cording
to the various inclination
of nature, at a &s;et time, and in
tho&s;e places which are mo&s;t apt to
receive it, collected together, and
coagulated; or if that juyce be not
&s;eparated from it, it putrifies: from
whence come worms and other in|numerable
&s;ymptoms.</HI></P>
<P><HI>QUercetanus</HI> in his advice again&s;t
the Joynt-gout, and the Stone,
de&s;cribes it thus. <HI>Sal&s;ugirous</HI> &s;ub|&s;tances,
becau&s;e they have alwayes
<PB N="42" REF="26">
mixt in them &s;ome portion of earth
(though the predominant part in
them be Liquefactive,) are in the
body of man termed <HI>Tartar;</HI> a mo&s;t
apt (in truth) and mo&s;t &s;ignificant
terme, which was fir&s;t given them
from the Analogy, or &s;imilitude that
was found betwixt the humours in
mans body, yea betwixt his very
blood and the &s;ub&s;tance of wine:
which of all the fruits of vegetables,
doth mo&s;t abound with <HI>Tartar.</HI> I
doe not meane by <HI>Tartar</HI> in this
place that &s;ub&s;tance which is di&s;|&s;olved,
and flowes in new Wines,
while they are thick and turbid,
which being afterwards &s;eparated, or
(as the common phra&s;e is) &s;ettled,
doth as the gro&s;&s;er, earthy, and more
impure part &s;ub&s;ide into a feculent
&s;ub&s;tance, found alwaies in the bot|tome,
and called Dregs. Neither doe
I mean that <HI>Tartar</HI> onely, who&s;e &s;e|paration
is performed by a long
Tract of time, and &s;ticks to the
<PB N="43" REF="26">
Dregs or Lees of old Wine-pipes.
But I meane that <HI>Tartar</HI> al&s;o, which
is in perpetual liquefaction and com|mixture
with the mo&s;t refined wines,
and which gives them their tincture
either red or any other. This true
<HI>Tartar,</HI> either by Evaporation, or
&s;imple di&s;tillation, or a <HI>Balneum
Maris,</HI> is ea&s;ily di&s;cerned to be mo|derately
hot, for the more liquid
part of the humour (which was the
<HI>Vehiculum,</HI> in which the <HI>Tartar</HI> in
its di&s;&s;olution was contained) being
&s;eparated from it, the <HI>Tartar</HI> alone
remaine in the bottom. This liquid
humour, though of red wine, di&s;tills
all bright and limpid, but the hea|vler
red &s;ub&s;tance, which I call <HI>Tar|tar,</HI>
&s;tayes all behind: a &s;olid &s;ub|&s;tance,
and the more you fetch out
of the &s;ub&s;tantifical humour, it be|comes
by &s;o much the more hard
and the dryer. Nor is this <HI>Tartar</HI>
onely in red, or white Wines, but in
any other though decocted and al|&s;o
<PB N="44" REF="27">
in the humours of mans body.
Nor is it there onely in the Chylus,
or nutriment, which an&s;wers in pro|portion
to wine newly made (for
from the Chylus, as from new win<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,
divers impure and tartareous dregs
are &s;eparated,) but al&s;o in the very
blood, yea in the mo&s;t pure, and af|ter
the very &s;ame manner, as we de|&s;cribed
it to be in wine. And as the
Art of di&s;tilling (even that which
is performed by the mo&s;t gentle fire)
di&s;covers and manife&s;ts unto us this
kind of <HI>Tartar:</HI> &s;o nature al&s;o by
her naturall fury both ranne and
daily doth performe &s;uch &s;eparati|ons
of <HI>Tartar,</HI> by a con&s;umption of
the humoural parts of our bodies&punc;
out of which the Dogmatical Wri|ters
of Phy&s;ick, &s;uppo&s;e the &s;tone to
be generated. And it is wonderfull
to con&s;ider, how many &s;orts of Di|&s;ea&s;es
by the intervening of ob&s;tructi|ons
or <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ppilations, ari&s;e out of this
meere &s;eparation, particularly the
<PB N="45" REF="27">
joynt-gout, and the &s;tone: which
di&s;ea&s;es according to the &s;entiment
of the&s;e Dogmati&s;ts them&s;elves,
happen mo&s;t frequently to tho&s;e,
who have the hotte&s;t Livers&punc; and
con&s;equently the colde&s;t &s;tomacks:
Who ingenerate much crudities and
mucous matters, which for want of
a through-dige&s;tion, may be com|pared
to raw fruits, that failing of
their due and perfect maturity,
(which is performed by a contempe|rate
heat that is all concocting and
dige&s;ting,) remaine acid, bitter,
&s;owre and green. The&s;e being mixt
with, and in the whole Ma&s;&s;e of
blood, are there by the natural heate
againe concocted, and a &s;eparation
is made of the more crude and tarta|reous
portion, which &s;ticks after|wards
to the inward parts, and cau|&s;ing
divers ob&s;tructions, is at length
forcibly carried into the joynts,
where it &s;tayes and lodgeth. For e|very
part of the body of man doth
<PB N="46" REF="28">
naturally delight in, and attract to
it, that which is mo&s;t like to it &s;elfe:
the fle&s;hie parts are nouri&s;hed by that
portion of the blood, which is mo&s;t
thinly moi&s;t, and mercuriall: the
fat and marrowi&s;h parts, by that
which is mo&s;t oily, or &s;ulphureous,
but the joynts which are parts that
be naturally glutinous and mucila|ginous,
love that portion which
hath mo&s;t likene&s;&s;e and affinity with
their nature; whence it comes to
pa&s;&s;e, that this Sal&s;uginous and Tar|tareous
matter is taken in by them.
Now, when it happens that the&s;e
parts in &s;ome bodyes, either for their
weakne&s;s, or an innate hereditary
di&s;po&s;ition, or &s;ome &s;uch cau&s;e can|not
by a proper and particular di|ge&s;tion,
inoffen&s;ively dige&s;t, nor ex|pell
this crude and indige&s;ted Tarta|reous
matter, then is this matter, be|ing
of a &s;alti&s;h, vi&s;cous nature coa|gulated
in them, and the ligaments
of the joynts come to be &s;tuffed up
<PB N="47" REF="28">
and &s;tiffened with it, whence pro|ceed
tho&s;e acute intolerable paines
which attend this Di&s;ea&s;e. And this
is the true and genuine conjoyn'd
cau&s;e of the paines and knottines of
the Joynt-gout. The &s;ame cau&s;e is
&s;ometimes le&s;&s;e acute, &s;ometimes
more, according to the nature and
condition of the <HI>Tartar.</HI> For as we
&s;ee that there is in the greater world,
a great diver&s;ity of Salts, for the
Earth yeelds fir&s;t Salt-gemme, which
an&s;wers in proportion to Sea-&s;alt,
that is onely &s;alti&s;h in ta&s;t; then
Salt-nitre which is bitter in ta&s;t, and
Salt-alum which is au&s;tere and
A&s;tringent: afterwards Salt of Vi|triol,
and Salt Armoniac which
are acid and hot: and la&s;tly&punc; tho&s;e
corro&s;ive &s;harp Salts which are ter|med
<HI>Alkal<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,</HI> with others that are
&s;weet and plea&s;ant as Sugar: &s;o in
the le&s;&s;er world, that is in the body
of man, there is generated a Tartar
or Salt, which being di&s;&s;olved, cau|&s;eth
<PB N="48" REF="29">
onely a &s;alti&s;h humour, which
the Dogmatical Phy&s;icians term &s;al|ti&s;h
phegme, in plaine termes, a &s;alt
water or humour. There is al&s;o ge|nerated,
a nitrous or bitter Salt,
which mixeth with the Urine, and
cau&s;eth bitter Choler; and a vitrio|lated
acid &s;alt which predominates
in acid phlegme and melancholy.
In like manner there be al&s;o alumi|nous
and au&s;tere kinds of <HI>Tartar,</HI>
and other &s;orts which re&s;emble the
acrimonie of Salt, as it is manife&s;tly
&s;een by the various affections of con|tractures
and a&s;trictions of the &s;i|news,
and the many perilous trou|bles
of acrimonious humours in Dy|&s;enteries
and, divers Ulcers as well
inward as outward, all which are
cau&s;ed by the many and dif|ferent
kindes of Salts, which are
generated in the body. For why
&s;hould not this be done by tho&s;e
things which are mo&s;t like to doe it
and mo&s;t &s;ignificant, and which do
<PB N="49" REF="29">
mo&s;t properly and fully expre&s;&s;e the
natures and diver&s;ities of Cau&s;es,
having their derivation and appo&s;i|tenes
from the very fountains of na|ture,
who is the be&s;t Interpretre&s;s of
her own concernments. The&s;e Salts
(believe me) doe better expre&s;&s;e and
di&s;cover unto us the e&s;&s;ences and di|&s;tinctions
of Tartareous or &s;alti&s;h di|&s;ea&s;es,
then tho&s;e four humours
which are commonly termed the
Sanguine, the Phlegmatic, the Bili|ous,
and the Melancholy, both be|cau&s;e
that the&s;e latter termes, &s;igni|fie
nothing unto us of the e&s;&s;ence or
matter of the Di&s;ea&s;e, and al&s;o be|cau&s;e
that tho&s;e Dogmati&s;ts them|&s;elves,
Hallucinate and &s;tagger very
much both in the formation or apt|ne&s;&s;e,
and in the application of their
&s;aid termes.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II.</HEAD>
<P><HI>Tartar</HI> is two-fold, Adventitious
and Innate.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<PB N="50" REF="30">
<HEAD>III.</HEAD>
<P><HI>Adventitious </HI>Tartar,<HI> proceeds from
meat and drinke, and the Impre&s;|&s;ions
of the Firmament.</HI></P>
<P>EVery thing that we eat and
drinke, hath in it a Mucilagi|nous,
reddi&s;h and &s;andy Tartar, ve|ry
noxious to the health of man.
Nature receives nothing for her own
u&s;e, but what is pure. The &s;tomack,
which is an in&s;trument of the <HI>Ar|chaeus</HI>
of man, or an internall, in|nate
Chymi&s;t, and implanted there
by God, pre&s;ently upon the recepti|on
of that which is chew'd and
&s;wallowed down &s;eparates the im|pure&punc;
Tartareous part from the pure
nutriment: If the &s;tomack be vigo|rous,
e&s;pecially in its faculty of &s;e|paration,
the pure portion pa&s;&s;eth
pre&s;ently into all the members to
nouri&s;h and pre&s;erve the body, and
the impure goes forth into the
<PB N="51" REF="30">
Draught: if the &s;tomack be weake,
the impure portion is through the
<HI>M<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;araic</HI> veines conveyd to the Li|ver,
where a &s;econd dige&s;tion or &s;e|paration
is made. Here the Liver &s;e|parates
againe the pure from the im|pure,
the <HI>Rubie</HI> from the <HI>Chry&s;tall,</HI>
that is to &s;ay, the <HI>Red</HI> from the
<HI>White:</HI> The Red is the nutriment of
all the members the heart, the brain,
&amp;c. The white <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">or that which is
no nutriment, is driven by the Liver
to the Reyns and it is Urine, which
is nothing el&s;e but Salt, which being
expre&s;t from the Mercuriall portions,
by the violence of the &s;eparation, is
forced to a di&s;&s;olution: It is di&s;&s;ol|ved
into water by the Liven &amp; &s;o ca&s;t
forth. If the Liver, by rea&s;on of its
debility, makes no perfect &s;eparati|on,
it ca&s;ts that Mucilaginous and
Calculous impurity upon the Reyns,
where for want of a <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ight and
through &s;eparation it is (accord|ing
to the concurrency and Method
<PB N="52" REF="31">
of nature) by the mediation of the
&s;pirit of Salt coagulated into Sand,
or <HI>Tartar,</HI> either Ma&s;&s;ie and Solid,
or Mucilaginous. This <HI>Tartar</HI> there|fore
is the Excretion of meat and
drinke, which is coagulated in all
mens bodies by the &s;pirit of Salt, un|le&s;s
the expul&s;ive faculty by its owne
peculiar vigour or virtue, can com|mand
it into the Excrements, and
&s;o ca&s;t it out by dejection.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>IV.</HEAD>
<P><HI>There are four kinds of this Adven|titious</HI>Tartar,<HI> which proceed ori|ginally
from the four di&s;tinct fruits
or Cibations which we receive
from the four Elements.</HI></P>
<P>THe fir&s;t kind proceeds from the
u&s;e of tho&s;e things that grow
out of the Earth, as from all &s;orts of
Pul&s;e, Grains, Fruits, Herbs and
Roots, upon which we feed.</P>
<P>The &s;econd proceeds from tho&s;e
<PB N="53" REF="31">
nutriments which we take out of the
Element of Water, as from fi&s;h, &s;hel|fi&s;h,
&amp;c.</P>
<P>The third is from the fle&s;h of
Birds and bea&s;ts, &amp;c.</P>
<P>The fourth comes from the Fir|mament,
which the &s;pirit of Wine,
in re&s;pect of its &s;ubtilty, doth mo&s;t
re&s;emble. This kind of <HI>Tartar</HI> is of
a mo&s;t forcible impre&s;&s;ion, while the
Air being primarily infected with
the vapours of the Earth, the wa|ter
and the firmament doth after|wards
annoy us: as wee frequently
&s;ee in tho&s;e acute and pernitious A|&s;tral
Di&s;ea&s;es, the Pleuri&s;ie, the
Plague, the Prunella, &amp;c.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>V.</HEAD>
<P><HI>Tartar</HI> innate, is that which is coge|nerated
with man in his mothers
wombe.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<PB N="54" REF="32">
<HEAD>VI.</HEAD>
<P><HI>Be&s;ides the&s;e impure Tinctures and
Meteors, there is another &s;ub|&s;tantial
Extrarious cau&s;e, which
cannot be reduced to a certa<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ne
kind.</HI></P>
<P>TO this mu&s;t be referred, tho&s;e
<HI>In&s;ecta's</HI> or quick Creatures
which &s;ometimes (though rarely)
are generated in the body, as Snakes,
divers worms, &amp;c.</P>
<P>Secondly, tho&s;e things mu&s;t be re|ferred
hither, which by inchant|ment
and the mediation of evill &s;pi|rits,
are invi&s;ibly and in&s;en&s;ibly con|veyed
into the bodies of men and
Women.</P>
<P>Thirdly, We are to reduce to this
Aphori&s;me or Canon all Splinters,
Bullets, or other weapons, which
being violently thru&s;t or &s;hot into
the body, lie deeply in the fle&s;h, or
under the skin.</P>
</DIV3>
<DIV3 N="7" TYPE="section">
<PB N="55" REF="32">
<HEAD>VII.</HEAD>
<P>We have now done with the Sub&s;tan|tial
Extrarious Cau&s;e. To the Ac|cidental,
I &s;hall referre all di&s;pro|portions
of Limbs, Gibbo&s;ities,
Luxations, Wounds, and fractures
of bones.</P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. 6.</HEAD>
<HEAD TYPE="sub">Of God, the fir&s;t and &s;upreme Cau&s;e
of the Extrarious Cau&s;e.</HEAD>
<P>HAving now done with the Ex|trarious
or conjoyned and ap|parent
cau&s;e of the di&s;ea&s;e. I &s;hall
con&s;ider the cau&s;e of that Extrarious
Cau&s;e.</P>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P><HI>This Cau&s;e I &s;hall divide into &s;ix
heads or branches. The fir&s;t of
which is God. 2. Exce&s;&s;e and de|fect
of Nece&s;&s;aries. 3. Fire. 4. He|reditary
<PB N="56" REF="33">
impurity. 5. Imaginati|on.
6. &V;iolent Illation. Of the&s;e I
&s;hall treat in their order; and fir&s;t
of GOD.</HI></P>
<P>MAn, becau&s;e he is made in the
Image of God, is bound al|&s;o
to live according to his <HI>Will.</HI> I
mean his will revealed and laid
down in the Ten Commandements,
and the holy Scriptures, namely in
tho&s;e Bookes onely which were left
unto us, and which (with|out
&s;cruple) we have received from
the holy Prophets, and the Apo&s;tles
of the Lord and Saviour: but when
we tran&s;gre&s;&s;e and violate this Law
and will of our maker, then doth
God &s;end upon us condigne puni&s;h|ments,
among&s;t which <HI>Di&s;ea&s;es</HI> are
numbred in the very Booke of the
Law. For thus &s;aith the Lord: If ye
&s;hall de&s;pi&s;e my &s;tatutes, or if your
&s;oules abhor my judgements, &s;o that
ye will not do my Commandements,
<PB N="57" REF="33">
but that ye break my Covenants: I
al&s;o will do this unto you, I will even
appoint over your terrour, con&s;ump|tion
and the burning ague, that &s;hall
con&s;ume the eyes, and cau&s;e &s;orrow
of heart. I will al&s;o &s;mite thee in
the knees and the legges with a &s;ore
botch, that cannot be healed, from
the &s;ole of thy foot unto the top of
the Head. I will make the Pe&s;ti|lence
cleave unto thee, untill it hath
con&s;umed thee from off the Land
which thou po&s;&s;e&s;&s;e&s;t. And in ano|ther
place, The Lord &s;hall &s;mite thee
with a Con&s;umption, with a Fea|vour,
and with an inflammation
and extream burning, and with the
Sword, and with Bla&s;ting, and with
Mildew: and they &s;hall pur&s;ue thee
untill thou peri&s;h. And the Heaven
that is over thy head, &s;hall be bra&s;s,
and the Earth that is under thee &s;hal
be Iron. The Lord &s;hall make the
Raine of thy Land powder and du&s;t,
from heaven &s;hall it come down up|on
<PB N="58" REF="34">
thee, untill thou be de&s;troyed.
<HI>Leviti<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</HI> Cap. 29. 16. <HI>Deuteron.</HI> 28.
And in the new Te&s;tament, that e|verla&s;ting
and ble&s;&s;ed Phy&s;itian, the
Holy <HI>JESUS,</HI> who came not to de|&s;troy,
but to &s;ave the world; after
he had healed the impotent man,
who had beene &s;ick of his infirmity
eight and thirty years he di&s;mi&s;&s;ed
him not without this loving and
gracious caution: Behold, thou art
made whole &s;inne no more, le&s;t a
wor&s;e thing come unto thee. S. <HI>John</HI>
Chap. 5. 14. and S. <HI>Paul</HI> al&s;o in his
fir&s;t Epi&s;tle to the <HI>Corinthians,</HI> re|buking
that new and &s;infull cu&s;tome
(which had crept then into that
Church) of prophaning the Lords
holy Supper, with their own intem|perate
fea&s;ts, objects to them, that
&s;harp vi&s;itation by Di&s;ea&s;es, which
(for that very abu&s;e) God had pu|ni&s;hed
them with: For this cau&s;e
(&s;aith he) many are weak and &s;ick|ly
among you, and many &s;leep: for
<PB N="59" REF="34">
&s;ome of them had beene puni&s;hed
with death. Thus is the ju&s;t and all|&s;eeing
God, the fir&s;t and &s;upreme
cau&s;e of the Extrarious cau&s;e.</P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. 7.</HEAD>
<HEAD TYPE="sub">Of the exce&s;&s;e and the defect of ne|ce&s;&s;aries,
which is the &s;econd cau&s;e
of the Extrarious cau&s;e.</HEAD>
<P>FXce&s;s of Nece&s;&s;aries, is to be con|&s;idered,
fir&s;t in Victuals, where
the offence is threefold. 1. In &s;uper|fluou&s;ne&s;s.
2. In vairety. 3. In our
manner of receiving them. We offend
in &s;uperfluou&s;ne&s;s, when that which
is to nouri&s;h us is taken in too great
a quantity: whence follow frequent
and unwhol&s;ome evaporations and
belchings, which &s;o fill and oppre&s;&s;e
the ve&s;&s;els and Organs of the &s;pirits,
that they are hindered in their fun|ctions;
or the meat with its weight
and quantity &s;o indi&s;po&s;eth us, that
<PB N="60" REF="35">
the inordinate operation and dige&s;ti|on
is retarded. Innumerable are the
Di&s;ea&s;es and mole&s;tations which pro|ceed
from this particular intempe|rance.</P>
<P>We offend in variety, when at one
dinner or &s;upper, we eate many and
divers kinds of Meats and Drinkes,
for the&s;e having a great di&s;&s;imilitude
and enmity among&s;t them&s;elves,
cau&s;e divers inconveniences by their
various di&s;&s;ents and unequall di|ge&s;tion.</P>
<P>We offend in the manner of re|ceiving,
when we eate ha&s;tily, or
&s;wallow our meat before it be well
chew'd and devour our Drinke like
Whales, as tho&s;e are accu&s;tomed who
drink healths (as they term them)
at Meales, taking off whole Bowles
and Tankards <GAP DESC="foreign">, without &s;o
much as breathing time, and thinke
the exce&s;s very fa&s;hionable &amp; prai&s;e|worthy.</P>
<P><PB N="61" REF="35">
Another Exce&s;s in Nece&s;&s;aries,
happens about taking of re&s;t and
watching: When the Animal &s;pi|rits
by too much &s;leep, are by de|grees
habitnated into a certaine dul|ne&s;s,
&s;o that they perform their fun|ctions
&s;luggi&s;hly, remitting &s;till
&s;omething of their due vigour, until
at length they lo&s;e all their activity,
and are naturalized (as it were) in|to
an incurable &s;tupidity. Contra|rywi&s;e
by too much watching they
are ea&s;ily inflamed, &s;o that often|times
they cau&s;e Maniacal fits and
phren&s;ies, with divers others mo&s;t
de&s;perate con&s;equences.</P>
<P>A third exce&s;s of Nece&s;&s;aries,
happens from cold and heat. Exce&s;s
of heat happens, either when the bo|dy
is over exerci&s;ed, or when any o|ther
Extraneous heat hath too free
an acce&s;s to it, and the innate fire
of nature is beyond mea&s;ure excited
thereby, &s;o that inordinate exhala|tions
<PB N="62" REF="36">
are cau&s;ed in the body, which
produce an exce&s;&s;ive and dangerous
re&s;olution and weakne&s;s of parts.
Exce&s;s of cold happens either by
a &s;uddaine Refrigeration or cool|ing
after Exerci&s;e, or when we ex|po&s;e
our &s;elves too much to cold
weather, which hinders the evapo|ration
of Excrementitious Exhala|tions
by &s;topping the Pores, and bea|ting
them back into the body, where
they lodge and remaine. Whence it
comes to pa&s;s, that being of an Ex|trarious
malignant di&s;po&s;ition, they
afford matter and foment for many
and &s;everall kinds of di&s;ea&s;es.</P>
<P>A like exce&s;s to this, proceeds fre|quently
from the hardne&s;s and thick
Callou&s;ne&s;s of &s;ome peoples skins,
by which fault (becau&s;e little or
no per&s;piration is performed) the
<HI>&s;ecret,</HI> and the <HI>Ambient</HI> Aire of their
bodies is intercepted, &s;o that there
<PB N="63" REF="36">
is no liberty for in&s;piration or ex|&s;piration.</P>
<P>Defect of Nece&s;&s;aries is fir&s;t, the
want of meat and drink in their due
time and proportion. This is either
famine or thir&s;t. Secondly The want
of naturall re&s;t, according to the
Ver&s;e,
<Q><L>Quod caret alterna requ<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e, durabile
non e&s;t.</L>
<L>The &s;tronge&s;t body, and the be&s;t</L>
<L>Cannot &s;ub&s;i&s;t, without due re&s;t.</L></Q></P>
<P>Thirdly, The want of Refrige|ration
or coolne&s;s of aire, which by
its needfull community and permea|tion,
allayes and tempers the inward
heat of the heart.</P>
<P>Fourthly, and la&s;tly, the want of
due and requi&s;ite heat, by which the
Excrementitious Exhalations of the
body are vented forth, and the ani|mall
<PB N="64" REF="37">
&s;pirits incited to their peculiar
functions.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. 7.</HEAD>
<HEAD TYPE="sub">Of Fire, the third Cau&s;e of the
Extrarious Cau&s;e.</HEAD>
<P>BY Fire in this place, I under|&s;tand
not onely Kitchin-fire, or
any other fire that burns, but al&s;o
the cele&s;tiall fire of the Sun, and the
Sun and the native implanted fire of
all the parts of <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">ns body.</P>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P>Externall fire is the producent of
Extrarious Cau&s;es by its &s;epara|tive
power or faculty, by which it
&s;eparates &amp; extracts them from o|ther
bodies, &amp; communicates them
afterwards to our nature.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="65" REF="37">
<HEAD>II.</HEAD>
<P><HI>The Internal, innate fire, produceth
Extrarious cau&s;es, when by dige|&s;tion
it &s;eparates the impure part,
from that food or matter in which
it fir&s;t re&s;ided, whence our natural
&s;ub&s;tance comes to be infected.</HI></P>
<P>SO the naturall heat dige&s;ts our
meat, and by the a&s;&s;i&s;tance of the
innnate Salt di&s;&s;olves it, that man
may retain or keep in his body, that
which is agreeable to his nature, and
joyne it to his e&s;&s;ence: but that
which is contrariant, he &s;egregates
from the other, and ca&s;ts forth at his
proper Emunctories. This Segrega|ted
matter, or Excrement, doth of|tentimes
mightily afflict the body,
and that it doth two manner of
waies. The fir&s;t by being retained in
the body, or for want of evacuati|on.
The &s;econd, by a noy&s;ome f<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tid
Exhalation, and &s;ent a&s;cending from
<PB N="66" REF="38">
it to the nobler parts, when it is &s;o
retained. It offends by retention fir&s;t,
when it is carried (indeed) to the
naturall Emunctories, or deijcient
parts; but the weakne&s;s of the ex|pul&s;ive
faculty is &s;o great, that it
cannot drive it out. Secondly, When
it is left in the very &s;tomack without
farther Exclu&s;ion. Thirdly, when
&s;ome &s;ubtil poy&s;on, in and together
with the nutritive portion or Chy|lus,
doth convey and in&s;inuate it &s;elf
into the mo&s;t inward parts of the
body: which poy&s;on was fir&s;t taken
in with meat and drink. It happens
often (&s;aith the mo&s;t learned and
expert <HI>Quercetanus</HI>) that when the
naturall Bal&s;ame is tainted by &s;ome
impurity proceeding from food or
nutriment, it doth afterwards give
way and occa&s;ion for many dange|rous
&s;ymptomes and di&s;ea&s;es. This
<HI>Paracel&s;us,</HI> the great Father and
leader of the <HI>German</HI> Philo&s;ophers,
in his Treati&s;e of the <HI>Being, and na|turn
<PB N="67" REF="38">
of poy&s;on</HI> doth mo&s;t learnedly
expound. The Stars al&s;o doe fre|quently
powre down into the Aire,
and upon the Earth, certaine A&s;tral
Emunctions, and Ar&s;enical vapours,
with other noxious Excretions and
Exudations. See his Treati&s;e of the
<HI>Being,</HI> and the power of the Stars o|ver
inferiour Bodies. Hence proceed
Di&s;traction, Phren&s;ies, Pluri&s;ies, the
Plague, and frequent, &s;uddaine Dy|&s;enteries.
Putrified things grow
to be noy&s;ome and hurtfull,
by the meanes of tho&s;e corro&s;ive
Salts and fuliginous Exhalations,
which partly by an externall, partly
by their own internall heat, are ex|cited
out of them and di&s;per&s;ed.
Moreover the Excrements of man,
when they happen to be retained in
the body, are &s;ubject to a Re-pu|trifaction,
and frequently doe &s;o,
and Wormes are generated out of
them: In this Ca&s;e, the fuliginous,
malignant &s;pirits of that foul Ma&s;&s;e,
<PB N="68" REF="39">
a&s;cend to the braine, whence pro|ceed
&s;uddaine madne&s;&s;e, the Verti|go,
the Falling-&s;ickne&s;s, and divers
other lamentable di&s;ea&s;es. There
are al&s;o certaine living Creatures,
which (if they be applyed to man)
will by their natnrall heat, &s;ud|dainly
indi&s;po&s;e him, by <HI>emi&s;&s;ion</HI>
of that which is mo&s;t remote from,
and incon&s;i&s;tent with his nature.
<HI>Cantharides</HI> are &s;o full of this viru|lency,
that being onely externally
applyed, they prove oftentimes per|nicious.
<HI>Bartholomew Montagna|na</HI>
reports, that a certain Citizen of
<HI>Padua,</HI> applying them onely to one
of his knees, did bleed at the Urinary
pa&s;&s;age, five quarts of blood. He af|firms
al&s;o, that the like inconveni|ence
happened to another, who ap|plyed
them to his great Toe, to take
off the Leprous &s;curfe of his Nayls.
The <HI>Ba&s;ilisk</HI> hath &s;uch a &s;ubtil and
violent poy&s;on in his eyes, that his
very looks infect and kill. How hurt|full
<PB N="69" REF="39">
Minerals are, when elevated into
Mercuriall vapours, may be read at
large in <HI>Paracel&s;us</HI> his books, <HI>Von
den Bergfrancfhe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ten.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>III.</HEAD>
<P><HI>That Extrarious Cau&s;es, and divers
indi&s;po&s;itions, are introduced by
common fire, none is ignorant.</HI></P>
<P><HI>ALchymi&s;ts, Gold&s;miths,</HI> and
<HI>Colliers,</HI> can &s;ufficiently prove
this point, who are oftentimes &s;o of|fended
with vehement &s;earching,
Sulphureous, Ar&s;enical and Mercu|rial
&s;moaks, that they fall into de&s;|perate
and mo&s;t painfull Di&s;ea&s;es.
The &s;moake of <HI>Galbanum,</HI> and
<HI>Hartshorne</HI> will induce the Le|thargy.</P>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="70" REF="40">
<HEAD>CHAP. 8.</HEAD>
<HEAD TYPE="sub">Of Hereditary impurity, which is
the fourth Cau&s;e of the Ex|trarious
Cau&s;e.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P>Hereditary<HI> infection, is a tran&s;plan|tation
of extrarious Cau&s;es, per|formed
by impre&s;&s;ing a fixt tincture,
&s;pringing from another fixt &s;alt
into the prol<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">fic &s;eed, which Pa|rents
contribute to the Generation
of Children.</HI></P>
<P><HI>SAlt</HI> alone and onely, is of all the
three Principles fixt and f<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">e.
Therefore tho&s;e Di&s;ea&s;es which pro|ceed
from the indi&s;po&s;ition of the
Salt, are radically fixt, and for the
mo&s;t part Hereditary, as the <HI>Lepro|&s;ie,</HI>
the <HI>Stone,</HI> the <HI>Joynt-gout,</HI> and the
like. But tho&s;e Di&s;ea&s;es which &s;pring
from any infirmity of the fluxible
<PB N="71" REF="40">
and volatile principles, that is to &s;ay,
from <HI>Mercury</HI> and <HI>Sulphur</HI> (as all
manner of Cathars and Feavers do,)
cannot &s;o ea&s;ily infect po&s;terity: for
the&s;e Di&s;ea&s;es neither fix their &s;eeds
firmly, nor deeply, becau&s;e they have
not their tinctures &s;o tenaciou&s;ly
impre&s;t. The nature of this kind
of fixed Salt or Sulphur, may be
perfectly di&s;cern'd in the &s;eeds and
the roots of Plants: for if you take
but &s;ome particles of them, and
tran&s;plant them&punc; tho&s;e very peeces
will take root and grow, and bear
fruit: But neither the leaves, nor
the flowers in which the volatile
Mercury &amp; Sulphur have their &s;eat,
will do &s;o. Now the fixed Salt is al|waies
con&s;erved in the root, and in
&s;ome pithy &s;talks &amp; Siens or Graffes:
but the fixed Sulphur is in the &s;eed.
And this is the rea&s;on that the tran&s;|plantation
of all <HI>Vegetals,</HI> is perfor|med
by the&s;e onely: but by the Mer|curiall
parts, which ea&s;ily fade and
<PB N="72" REF="41">
wither, it cannot be done; nor by
tho&s;e parts, which have onely in
them a volatile Sulphur, as the
flowers, and the leaves of &s;ome Vege|tables.
See <HI>Quercetan,</HI> in his advice
again&s;t the joynt-gout, and the
&s;tone.</P>
<P>Therefore (&s;aith the &s;ame <HI>Quer|cetanus</HI>)
whatever lodgeth in the
body of the parents, that with a firm,
&s;piritual, impure, and malignant
tincture can affect or infect the radi|cal
Bal&s;ame, the vital &s;eed, and the
very root or fundamentall of hu|mane
nature: that &s;ame impurity
(whatever it be) doth by an Here|ditary
tran&s;plantation pa&s;s into, and
infect the Children. But if the&s;e im|pure
&s;eeds of Di&s;ea&s;es, have not ta|ken
&s;uch a deep root, nor &s;o far cor|rupted
the radicall Bal&s;ame: or if by
the helpe of nature, and her inter|nall
Bal&s;ame, there is a &s;eparation
made of them; or if by the mini&s;try
of Art, and externall, &s;pecifical Bal|&s;ames
<PB N="73" REF="41">
of Phy&s;ick, they are effectually
allayed and weakned, or are come to
their proper terme and utmo&s;t du|ration,
&s;o that their virulency and
force is quite &s;pent and broken: in
any of the&s;e Cau&s;es, Gouty and Le|prous
per&s;ons, doe not alwaies beget
Gouty and Leprous Children. For
by the&s;e means, the roots of Di&s;ea&s;es,
even the mo&s;t fixt and malignant
are eradicated, impure &s;eeds are pu|rified,
and the morbid tincture by
long traduction becomes quite ex|tinct.
This Eradication of heredi|tary
Di&s;ea&s;es, and Purification of
di&s;ea&s;ed &s;eed comes to pa&s;&s;e by the
benefit and a&s;&s;i&s;tance of good <HI>Seed|plots,</HI>
that is, by the excellent, whole|&s;ome
temperament of the <HI>Matrix,</HI>
in vegetous and healthy women:
whence it happens, that the Fathers
&s;eed, though tainted with &s;ome
morbific indi&s;po&s;ition, is by the
laudable vigour of the mothers ra|dical
<HI>Bal&s;ame</HI> amended, &s;o that
<PB N="74" REF="42">
Arthritical and Calculous Fathers
beget Children, which all their life|time
continue healthy and unat|tempted
by &s;uch Di&s;ea&s;es. Yea, they
beget &s;uch Children&punc; as are not ob|noxious
or liable to &s;uch indi&s;po&s;i|tions&punc;
In like manner al&s;o it happens,
that a vegetous, healthy Father,
contributing good &s;eed, may have a
&s;ickly, impure i&s;&s;ue, troubled with
hereditary infirmities, the Fathers
&s;eed attracting to it the malignant
propriety of tho&s;e Di&s;ea&s;es which
po&s;&s;e&s;&s;ed the Mother. Thus good
Corne, if it be ca&s;t into a bad &s;oile,
will degenerate into Tares, or yeeld
a very bad and a thin Crop: but &s;ow
it againe in good ground, and it
will recover its former goodne&s;&s;e
and perfection.</P>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<PB N="75" REF="42">
<HEAD>CHAP. 9.</HEAD>
<HEAD TYPE="sub">Of Imagination, the fifth Cau&s;e of
the Extrarious Cau&s;e&punc;</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P><HI>Imagination</HI> is a Star, excited in the
firmament of man, by &s;ome ex|ternall
Object.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II.</HEAD>
<P>When the Imagination is inflamed, or
at the height, then &s;trange pa&s;&s;ions
and defections follow.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>III.</HEAD>
<P><HI>It is inflamed fir&s;t, when it feigns
&s;ome object to it &s;elfe, and longs for
it, but cannot enjoy it.</HI></P>
<P>HEnce it comes to pa&s;&s;e, that
pregnant or breeding women
(who&s;e imagination is mo&s;t vehe|ment,
becau&s;e of the Starre of the
<PB N="76" REF="43">
Child, which upon &s;ome &s;ingular
longing, doth mo&s;t powerfully move
them,) doe by the force of an infla|med
or exalted imagination (when
they faile to come by that Object
they long for) impre&s;&s;e into the ve|ry
child, the perfect forme or figure
of it; yea, it oftentimes cau&s;eth mi&s;|carriage,
and the death of the Child,
as may be &s;een in this following Hi|&s;tory.
A certaine woman great with
child, &s;eeing a Baker carrying Bread
into the Oven with his Doublet off,
longed for a peece of the Bakers
&s;houlder, and when any other meat
was offered unto her&punc; or brought in
to her &s;ight, &s;he would pre&s;ently fall
to vomit. Her Husband di&s;tre&s;t be|twixt
love and pitty, offered &s;uch a
large &s;umme of money to the Baker,
that he con&s;ented, &amp; &s;uffered her to
bite off two mor&s;els of his fle&s;h, but
being not able to endure the pain the
third time, the woman pre&s;ently
fell in Labour, and was delivered of
<PB N="77" REF="43">
three boyes, whereof two were alive,
and the third dead. <HI>Mizaldus</HI> in his
fir&s;t Century, relates it out of <HI>Lan|gius.</HI>
To this fir&s;t Divi&s;ion, mu&s;t be
referred tho&s;e unfortunate A&s;pirers,
who affecting &s;ome great knowledge
or &s;cience, and mi&s;&s;ing to attain to it,
by rea&s;on of a blocki&s;h &s;tupidity, or
imbecillity of apprehen&s;ion, come
to be di&s;tracted and &s;tark mad.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>IV</HEAD>
<P><HI>Secondly, The Imagination comes
tomes to be inflamed, when by &s;ome
unexpected Object or Accident, a
man or woman is &s;uddainly frigh|ted.</HI></P>
<P>SUch Accidents prove oftentimes
very pernicious. A cau&s;ele&s;s, i|maginary
fear in times of infection,
hath ca&s;t many into the Plague, and
the Plague hath beene their death.
There lives at <HI>Gueilburg,</HI> a certaine
Bakers wife, who being young with
<PB N="78" REF="44">
Child, went into the adjoyning
Woods or Forre&s;t, to gather &s;ticks,
and being very intent in gathering
with her face towards the ground a
Citizen of that place comming &s;ud|dainly
at her, did &s;o fright her, that
(not knowing well what to doe&punc;)
&s;he &s;truck one hand into the other,
and continued rubbing them toge|ther
with a very &s;trong compre&s;&s;ion
for a good while. This woman was
&s;hortly after delivered of a Son with
one hand onely, which Childe I my
&s;elfe &s;aw, and taught there in the
publick free-Schoole. In the like
manner, &s;ome men that have
been frighted by Phanta&s;ms, and &s;pi|ritual
Apparition in the night time,
have in&s;tantly fallen into grievous
di&s;ea&s;es, and &s;ome have dyed. Others
by the exce&s;&s;e and violence of the
horrour had the hairs of their heads
changed from the native colour, into
a quite contrary, e&s;pecially that part
which they chanced to touch at the
<PB N="79" REF="44">
time they were &s;o frighted. I my &s;elf
have known two, who affirmed, that
&s;uch a change did happen to them
upon the like occa&s;ion: the one had
halfe his Beard turned gray, the o|ther
had part of the haires of his
head turned perfect white, the re&s;t
retaining &s;till their fir&s;t colour.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>V.</HEAD>
<P><HI>Thirdly, The imagination is infla|med,
when the &s;tomack is offended
by &s;ome object of &s;ence.</HI></P>
<P>SUch perturbations happen of|ten,
and men are frequently in|clined
to vomit, when they looke
earne&s;tly upon tho&s;e Ejectments
which another hath ca&s;t up.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD>VI.</HEAD>
<P><HI>Fourthly, The imaginationis in fla|med,
when any per&s;on imagines or
fancies, that paine or trouble he is
<PB N="80" REF="45">
in, to be intolerable for him, and
incurable.</HI></P>
<P>HEnce it comes to pa&s;&s;e, that
men de&s;pairing of their health
or redemption, contrive their owne
death, and make them&s;elves away.</P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. 10.</HEAD>
<HEAD TYPE="sub">Of violent Illation, which is the
&s;ixth and la&s;t cau&s;e of the ex|trarious
Cau&s;e.</HEAD>
<P>VIolent Illation is performed two
wayes, Corporally, and Spi|ritually.</P>
<DIV3 N="1" TYPE="section">
<HEAD>I.</HEAD>
<P>Corporally, when a man or woman is
wounded, thru&s;t, or &s;hot, or fallen,
or their bones broken.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II.</HEAD>
<P><HI>Spiritually, when by the meanes and
<PB N="81" REF="45">
mini&s;try of evill &s;pirits, a man
or woman is either blinded, or
maimed, or any extraneous vi&s;ible
matter, is invi&s;ibly and without
manifest violence, conveyed into,
and lodged in their bodies, or when
they are by any other preternatural
wayes and meanes &s;et upon and af|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">licted.</HI></P>
<P>THat &s;uch things may and have
been done, we &s;hall prove by the
truth of this following relation. In
the year of our Lord, 1539. there
lived in the village of <HI>Fuge&s;ta,</HI> with|in
the Bi&s;hoprick of <HI>E<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;teter,</HI> a cer|taine
Husbandman, named <HI>Ulrich
Neu&s;e&s;&s;er&punc;</HI> who was grievou&s;ly pain|ed
in the Hypochondriacal Region,
with mo&s;t violent and &s;harp &s;titches;
who&s;e &s;ury and per&s;i&s;tance made
him &s;end for a Chirurgion, and
(inci&s;ion being made) there was
found, and taken out of his &s;ide,
an Iron Naile, which lay under the
<PB N="82" REF="46">
skin, without the lea&s;t external &s;ym|ptome&punc;
or di&s;coloration of the part.
This, notwith&s;tanding the pain cea|&s;ed
not but was dayly exa&s;perated&punc;
and did more and more increa&s;e:
whereupon this mi&s;erable man re|&s;olving
with him&s;elfe, that there
could be no cure for him but death,
&s;natched 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 dre&s;t for buriall, there were
pre&s;ent, <HI>Eucherius, Ro&s;enbader</HI> of
<HI>Wei&s;enburg&punc;</HI> and <HI>John</HI> of <HI>Etten&s;tet&punc;</HI>
(a Town in the Dukedome of <HI>Ba|varia,</HI>)
both Chirurgions who in
the pre&s;ence of as many per&s;ons 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 &s;ide-region there
were found, and taken out, and &s;een
by them all (a prodigious and won|derfull
<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ight <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">) a round and long
<PB N="83" REF="46">
peece of wood, foure knives of &s;teel
made partly with edges, and partly
with teeth like a &s;aw, and two pee|ces
of &s;harp and rough Iron&punc; each of
them being more then a &s;pan in
length, and underneath all the&s;e, a
great lock of haire wrapt clo&s;e to|gether
and made up in the forme of
a Ball. <HI>Mizaldus</HI> in his &s;ixth Cen|tury,
relates this &s;ad Hi&s;tory out of
<HI>Langius.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CHAP. II.</HEAD>
<HEAD TYPE="sub">Of the cure of Di&s;ea&s;es.</HEAD>
<P>HItherto we have known the Di|&s;ea&s;es
by his Cau&s;es: It remains
now that we teach the Cure of it;
and this we &s;hall doe onely by cer|tain
genernall Rules or Precepts.
But le&s;t we &s;hould proceed without
method, we &s;hall divide this Chap|ter
concerning the Cure, into &s;even
Sections.</P>
<P><PB N="84" REF="47">
We &s;hall teach, 1. What, and
how manifold the Cure is. 2. How a
Phy&s;ician ought to be qualified.
3. Of what &s;ort, kind or quality, the
medicines or meanes of the Cure
ought to be. 4. Out of what things
tho&s;e Remedies mu&s;t be &s;ought and
taken. 5. Why Medicines &s;ometimes
cannot re&s;tore and introduce health.
6. How the Remedies or Medica|ments
ought to be admini&s;tred.
7. How the &s;ick man mu&s;t carry or
di&s;po&s;e of him&s;elfe, while he is in a
cour&s;e of Phy&s;ick.</P>
<DIV3 N="1" TYPE="section">
<HEAD>Section 1.</HEAD>
<HEAD TYPE="sub">What&punc; and how manifold the
Cure is.</HEAD>
<DIV4 N="1" TYPE="subsection">
<HEAD>I.</HEAD>
<P>The cure of Di&s;ea&s;es, is an operation
by which a &s;ick per&s;on is re&s;tored
to his former health, and his &s;ick|ne&s;&s;e
(what ever it be) quite ex|pelled,
<PB N="85" REF="47">
and radically extirpated.</P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<HEAD>II.</HEAD>
<P><HI>The cure or healing of all Di&s;ea&s;es,
(that I may in this place make u&s;e
of the mo&s;t appo&s;ite, &s;ignificant
termes of </HI>Severinus,<HI> out of </HI>Crol|lius<HI>)
is two fold.</HI></P>
<P>1. Univer&s;al,<HI> which is an ab|&s;olute
Extirpation of every radical
morbid impurity, whether heredi|tary,
or from the &s;ini&s;ter u&s;e of
food, or by the force of externall
impre&s;&s;ion.</HI></P>
<P>THis univer&s;all Cure is perform|ed
by a naturall medicinall Bal|&s;ame,
con&s;entaneous to the nature
of man, which re&s;olves, di&s;cu&s;&s;eth
and con&s;umes the Seminary tin|ctures
of all impurities and di&s;ea&s;es:
but corroborates, confirms, and con|&s;erves
the innate humane Bal&s;ame;
for (as <HI>Paracel&s;us</HI> teacheth) &s;o long
<PB N="86" REF="48">
as the radicall humour keepes in its
due quantity and proportion, no
Di&s;ea&s;e or indi&s;po&s;ition can be per|ceived.
And in this way of Cure,
the pluralities, particularities, and
orderly Rules of Symptoms and
Progno&s;ticks, have no place&punc; for all
Di&s;ea&s;es (what ever they be) are
univer&s;ally &amp; perfectly cured by this
one univer&s;all medicine. It is not
without rea&s;on then that <HI>Raymund
Lull<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e</HI> affirms, that this onely one,
&s;upreme, univer&s;all medicine (to
which, and in which the virtues of
all other particular and &s;pecificall
medicines are reduced and included)
may be &s;afely admini&s;tred unto all
&s;ick per&s;ons, without inquiring what
Di&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">a&s;e they are &s;ick of For wi&s;e na|ture,
by an in&s;tinct from her &s;elfe,
hath given unto this her favourite
medicine&punc; the prerogative and power
to cure, and ab&s;olutely to extermi|nate
all naturall infirmities what&s;o|ever;
yea, and to rectifie and re&s;tore
<PB N="87" REF="48">
her own &s;elfe when di&s;ordered and
weakned. There be four chief kinds
of Di&s;ea&s;es which if once confirm|ed,
or inveterate, can be expelled by
no medicine, but the univer&s;all,
namely the Falling-&s;ickne&s;&s;e, the
Gout, the Drop&s;ie, and the Lepro&s;ie.
To the&s;e <HI>Paramount</HI> Di&s;ea&s;es, all
other inferiour &s;ickne&s;&s;es, as to their
proper fountaines and originalls,
have relation and affinity. This u|niver&s;all
medicine, is a Jewel much
to be wi&s;hed for and worthy the
looking after; but few are they
whom God ble&s;&s;eth with his favou|rite-&s;ecret.
<HI>Lullius</HI> advi&s;eth all Phy|&s;icians,
that diligently and faith|fully
labour for to &s;earch and looke
after it: becau&s;e it is the infallible
remedy again&s;t all infirmities, and
the greate&s;t and mo&s;t proper re&s;to|rative
and comforter of the &s;pirits
in their functions: For in this me|dicine
(as in their onely and pro|per
&s;ubject) there is <GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">all and uni|ver&s;all
<PB N="88" REF="49">
collection and conjunction of
all the operative, effectuall virtues
of generall Phy&s;ick, coacted and u|nited
together by a natural method,
con&s;ent and de&s;ign: which virtues
are otherwi&s;e, (according to the or|dinary
cour&s;e and di&s;pen&s;ation of
nature) confu&s;edly di&s;per&s;ed and di|&s;tributed
among&s;t and
through her<NOTE N="*" PLACE="marg">Animalls, Vegetals, and Minerals.</NOTE> three
great Families; and he
that hath &s;uch an Anti|dote
again&s;t all bodily Di&s;ea&s;es, hath
the gift of God, which is an incor|rupt,
incomparable, and invaluable
trea&s;ure in this life: What ever in|firmity
cannot be healed by this
competent, natural medicine, we may
boldly and &s;afely conclude, that the
finger of the great God of nature
is in the Cau&s;e. But the paine (when
we find it to proceed from his righ|teous
hand,) is by much the more
tolerable, and we ought to beare it
patiently, and thankfully, until the
<PB N="89" REF="49">
Almighty Phy&s;ician him&s;elfe will be
plea&s;ed to heal us, by tho&s;e wayes
and means which his divine and un|erring
wi&s;dome &s;hall judge the be&s;t.</P>
</DIV4>
<DIV4 N="3" TYPE="subsection">
<HEAD>III.</HEAD>
<P><HI>2. Next to the univer&s;all, is the
particular cure, by which the roots
of di&s;ea&s;es, and the Seminal tin|ctures
them&s;elves, are not alwayes
taken away; but the bitter fruits of
them, the Symptoms, Paro<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">i&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">es;
and paines, are oftentimes preven|ted,
mitigated, and &s;o &s;uppre&s;t, that
they cannot come to their exaltat<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">|on,
or the wor&s;t pa&s;&s;e, as the com|mon
phra&s;e is. By this Cure, the
Phy&s;icall evacuation of Excre|ments
is in&s;tituted, and &s;ome con|&s;iderable
&s;uccours are communi|cated
to oppre&s;t nature by the
friendly, con&s;entaneous &s;pirits of
tho&s;e medicines that are admini|&s;tred;
which &s;pirits can onely
rightly know, and penetrate into
<PB N="90" REF="50">
the &s;ecret lodges and topicall re&s;i|dencies
of the radicall mor<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ifie
impurity.</HI></P>
<P>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
&s;lighted, nor rejected; for it doth
oftentimes in the mo&s;t de&s;perate di|&s;ea&s;es,
doe the work of the univer&s;al,
becau&s;e the mo&s;t mercifull God hath
di&s;covered unto us certain &s;ecret-natural
univer&s;als,<NOTE PLACE="marg">&rindx;</NOTE> of which
&s;ome containe in them the na|ture
of the whole Heaven, others of
the whole Air, and &s;ome againe of
the whole earth, by who&s;e help mo&s;t
Di&s;ea&s;es are ea&s;ily known and cured.
Moreover &s;pecifical, appropriate me|dicines,
when they are rightly refi|ned
and &s;piritualized, will emulate
the virtue of the univer&s;al, by con&s;u|ming
radical impurities &amp; &s;trength|ning
the virtue of the innate humane
<PB N="91" REF="50">
Bal&s;ame. Seeing then that we want
the univer&s;al, it will be happy for us,
if we may attaine to the anie know|ledge
of (at lea&s;t) the particular,
&s;ubordinate, &s;pecifical and individu|al
kinds and means of cures.</P>
</DIV4>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>Section 2.</HEAD>
<HEAD TYPE="sub">How a Phy&s;ician ought to be
qualified.</HEAD>
<DIV4 N="1" TYPE="subsection">
<HEAD>I.</HEAD>
<P><HI>Every Phy&s;ician that de&s;ires to cure
&s;ick per&s;ons well and happily, mu&s;t
be a &s;ound Chri&s;tian, and truly
religious and holy.</HI></P>
<P>FOr true and perfect medicines,
and the knowledge of them, can
no where be had, but from God,
whom we can &s;erve by no other
means in this life, but onely by piety,
and piety hath included in it fervent
and ince&s;&s;ant &s;upplications unto
<PB N="92" REF="51">
God, hearty and frequent thank&s;gi|vings
for his gracious and free bene|fits,
with &s;incere and actuall love to|wards
our Neighbours. God is &s;o
infinitely good and kind, that he
doth dayly give, and offer both to
the <HI>good</HI> and to the <HI>bad,</HI> all tho&s;e
things which are nece&s;&s;ary both for
their <HI>&s;u&s;tenance</HI> and their <HI>health:</HI> but
that we u&s;e tho&s;e gifts to the glory
of God, and the good of our Neigh|bours,
piety alone is the onely cau&s;e.
Therefore, if thou de&s;ire&s;t to &s;elect,
and extract convenient and effectu|all
Medicines out of tho&s;e Myriads
of Creatures, which by the &s;ecret
power of their Creator, dayly flow
upon thee, &amp; appear about thee, <HI>Fear
God, and love thy Neighbour as thy
&s;elfe.</HI> This being done, I affirm it to
thee, thou &s;halt find tho&s;e things,
which will fill thee with joy. Thou
mai&s;t ea&s;ily apprehend by what I &s;ay,
that he is unworthily permitted to
be a Phy&s;ician, who&s;e practi&s;e hath
<PB N="93" REF="51">
no other aim then Covetou&s;ne&s;s and
U&s;ury, and abu&s;eth the gifts of God
(I mean his medicinal favours and
di&s;coveries&punc;) to hoord up for him|&s;elfe
the riches of this world. They
are all impo&s;tors, and faithle&s;&s;e
Mountebanks, who profe&s;&s;e Phy&s;ick,
and its great ornament Chymi&s;try,
out of &s;uch a &s;ordid, uncharitable,
and unju&s;t de&s;ign.</P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<HEAD>II.</HEAD>
<P><HI>He mu&s;t be the &s;ervant, not the Ma|&s;ter
of nature, and according to
the &s;entiment of </HI>Hippocrates<HI>and </HI>Calen,<HI> he mu&s;t be a profound
Philo&s;opher, and expert, or well
vers'd in the Art of healing.</HI></P>
<P>HE mu&s;t be throughly &s;een in <HI>Phi|lo&s;ophy,</HI>
becau&s;e there be two
&s;orts of Philo&s;ophers. The one (who
are in truth but Philo&s;ophers by
name,) after the common Doctrine
of the Schooles, inquire onely into
the Elementary qualities of &s;ublu|nary
<PB N="94" REF="52">
bodies: but the other &s;ort
(who are the true Philo&s;ophers
indeed) &s;earch into the mo&s;t &s;ecret
operations, proprieties, and perfor|mances
of nature: her mo&s;t private
Clo&s;ers, and Sanctuaries, are ever o|pen
unto the&s;e; whence it comes to
pa&s;&s;e, that they have a perfect expe|rimentall
knowledge by the light of
Nature&punc; and are indeed true Phy&s;i|cians:
For the innate naturall fa|culty
of all productions of the earth,
is, by the Chymical dexterity of
the&s;e latter &s;ort of Philo&s;ophers,
vindicated from the dro&s;&s;ie adheren|cies
of the matter, and united with
the firmamentall virtue, or occult
quality, which is cau&s;ed and com|municated
to them, by the influence
of the Stars. This Art of refining,
and uniting inferiours to their &s;upe|riours,
makes a compleat and a &s;uc|ce&s;&s;ful
Phy&s;ician.</P>
</DIV4>
<DIV4 N="3" TYPE="subsection">
<PB N="95" REF="52">
<HEAD>III.</HEAD>
<P><HI>He mu&s;t be an Alchymi&s;t skilfull in
all &s;pagirical operations, to &s;epa|rate
the pure from the impure, the
dro&s;&s;ie and venemous parts of his
medicinall Ingredients, from the
u&s;efull and &s;anative, and one that
knowes exactly how to prepare, and
when to admini&s;ter Chymical me|dicines
for the re&s;toration of his
Patients.</HI></P>
<P>FOr as Gold is &s;even times puri|fied,
&s;o a Phy&s;ician ought to try
and refine all his Phy&s;icall Materials
by the mini&s;try of fire, which &s;e|parates
the good from the bad. Al&s;o
he ought to have in &s;ome things, a
certain and confirmed knowledge
acquired by long experience, and a
diligent daily in&s;pection into the
works of nature; for true Philo&s;o|phy
is nothing el&s;e, but a Phy&s;icall
practi&s;e or triall, communicating
<PB N="96" REF="53">
daily to indu&s;trious and learned o|perators,
mo&s;t u&s;efull and various
conclu&s;ions and medicines. And af|ter
all the coyl of Academical licen|ciated
Doctors, he onely is the true
Phy&s;ician, created &s;o by the light of
Nature&punc; to whom Nature her &s;elfe
hath taught and manife&s;ted her pro|per
and genuine operations by Ex|perience.</P>
</DIV4>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>Section 3.</HEAD>
<HEAD TYPE="sub">Of Medicines, what their qua|lities
&s;hould be, and how
prepared.</HEAD>
<DIV4 N="1" TYPE="subsection">
<HEAD>I.</HEAD>
<P><HI>Phy&s;icall Remedies or Medicines,
&s;hould both expell the di&s;ea&s;e, and
&s;trengthen natu<GAP DESC="illegible" RESP="UOM" EXTENT="1 span">.</HI></P>
<P>HEnce came that infallible Rule
of Phy&s;icians, <HI>Contraries</HI> are
cured by their <HI>Contraries.</HI> For <HI>Con|traries,</HI>
by the con&s;ent of all Philo|&s;ophers,
expell and drive out one an|other,
<PB N="97" REF="53">
therefore it is nece&s;&s;ary, that
tho&s;e Medicines which take away
the Di&s;ea&s;e, be repugnant and con|trary
to the Di&s;ea&s;e: and for the
&s;ame rea&s;on&punc; they mu&s;t be auxilia|ries
and con&s;entaneous to our na|ture.
Upon which very con&s;idera|tion,
that famous principle of the
<HI>Hermeti&s;ts</HI> is grounded: <HI>Every
like is cured by its like.</HI> Therefore
<HI>Medicines,</HI> as they re&s;pect, or look to
the Hypo&s;tatical principles, ought al|&s;o
to have &s;ome corre&s;pondence with
the nature of the di&s;ea&s;e, but in their
Energie and effect, they mu&s;t be ad|ver&s;ant
and quite oppo&s;ite. Thus the
&s;tone which proceeds from <HI>Tartar,</HI> or
coagulated Salt, is cured by Salt, but
it mu&s;t be Analyticalor re&s;olvent &s;alt.
The Joynt-gout al&s;o which proceeds
from Tartareous, &s;harp and corro|&s;ive
Salts, is cured by lenitive and
con&s;olidating Salts. In like manner,
&s;ulphureous Di&s;ea&s;es mu&s;t be cured
by their proper and &s;pecificall &s;ul|phurs:
<PB N="98" REF="54">
but to inflammatory &s;ulphur
that cau&s;eth Feavers, we mu&s;t op|po&s;e
acid, Vitriolated &s;ulphur,
which is a mo&s;t effectuall cooler,
and will coagulate and allay tho&s;e
incen&s;ed &s;ulphureous &s;pirits. Whence
followes this Con&s;equence.</P>
<P><HI>That &s;ome Medicines may be corro|&s;ive,
without any danger or preju|dice.</HI></P>
<P>But with this Caution, that they
be &s;o qualified, as not to work upon
the innate, radical Bal&s;ame, but on|ly
upon that Extrarious malignant
matter, which is the conjoyn'd and
apparent cau&s;e of the Di&s;ea&s;e.</P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<PB N="99" REF="54">
<HEAD>II.</HEAD>
<P><HI>It is requi&s;ite, that of Medicines,
&s;ome be Spagyrically prepared, and
&s;ome otherwi&s;e.</HI></P>
<P>FOr Chymical remedies mu&s;t not
be u&s;ed at all times, nor in all
Cau&s;es, but onely then, when our in|ternal
natural Alchymi&s;t is in&s;uffici|ent
of him&s;elfe to &s;eparate the pure
from the impure, and perfectly to
extract out of compound Medicines,
that noble E&s;&s;ence in which the force
and virtue, or &s;pirit of the medica|ment,
is chiefly re&s;ident: or when
there is a nece&s;&s;ity in fixed and root|ed
Di&s;ea&s;es, to u&s;e minerall remedies,
that confirmed and ob&s;tinate Mala|dies
may be &s;et upon, and brought
under by &s;uch powerfull and active
Medicines that will not be baffled.
It is otherwi&s;e a fooli&s;h and needle&s;&s;e
imployment, to &s;eparate that by
Chymi&s;try, which nature her &s;elfe
<PB N="100" REF="55">
will performe with more ea&s;e and
dexterity. And Nature knowes bet|ter
what is mo&s;t convenient for her,
then any Phy&s;ician: for &s;he makes
u&s;e of her own proper fire, and Mag|net,
which attracts both from Phy|&s;ick
and food, that which is conge|neous,
and mo&s;t like to her &s;elfe:
whereas an Arti&s;t on the contrary,
doth not at all times u&s;e the like
fire, nor exactly in the &s;ame degree
to perform his operations. For which
cau&s;e, the true Hermetical Phy&s;ici|ans,
do not at all times admini&s;ter
Minerals; but mo&s;t commonly when
they exhibite Minerals, they make
u&s;e al&s;o of Medicines extracted out of
Vegetables, or to quicken the opera|tion
of the&s;e latter, they give a com|petent
and &s;afe quantity of the for|mer.</P>
</DIV4>
<DIV4 N="3" TYPE="subsection">
<PB N="101" REF="55">
<HEAD>III.</HEAD>
<P><HI>All Medicines mu&s;t be &s;pecificall
and a<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">propriated to the Di&s;ea&s;e.</HI></P>
<P>THat is to &s;ay, they mu&s;t have in
them by the gift of God, &s;uch
a virtue, that is peculiarly proper,
and de&s;igned (as it were) to remove
tho&s;e di&s;ea&s;es again&s;t which they are
admini&s;tred. Whether they be uni|ver&s;ally
&s;o gifted, or particularly for
&s;ome one &s;ort of di&s;ea&s;e. That bo|dy,
or &s;ubject in nature, which will
be ea&s;ily corrupted&punc; cannot be medi|cinall
for all di&s;ea&s;es: and this is the
rea&s;on, that out of &s;uch bodies, the
true Philo&s;ophers extract onely &s;pe|cifical
Antidotes, who&s;e power or
virtue is effectual onely again&s;t &s;ome
particular kind of di&s;ea&s;e. That
thou mai&s;t have &s;ome knowledge of
tho&s;e materials or ingredients which
are requi&s;ite and proper to make &s;uch
&s;p<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">cifical Medicaments, thou mu&s;t
<PB N="102" REF="56">
diligently read the Bookes of the
<HI>Hermeti&s;ts, De &s;ignaturis rerum,</HI>
That is to &s;ay, Of tho&s;e impre&s;&s;ions
and Characters, which God hath
communicated to, and marked (as
I may &s;ay) all his Creatures with.
The&s;e Bookes thou<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> mu&s;t carefully
peru&s;e and all others which teach us
the true and &s;olid practi&s;e of Phy|&s;ick.
But if it would plea&s;e God to
ble&s;&s;e thee with the univer&s;al Medi|cine,
the&s;e &s;tudies, and all other
cures what&s;oever, might be &s;afely
pretermitted. This glorious univer|&s;al
Medicine (without all doubt)
is to be extracted out of &s;uch a &s;ub|ject,
who&s;e innate Bal&s;ame pre&s;erves
both it <HI>Selfe,</HI> and the <HI>Body</HI> in which
it exi&s;ts from all corruption. This
body is &s;o adequate, and tempera|ted
with &s;uch a ju&s;t and even pro|portion
of all the foure Elements,
that the qualities of no one of them,
can ever po&s;&s;ibly corrupt it. If thou
conceive&s;t it may be bad in another
<PB N="103" REF="56">
kind of &s;ubject, thou do&s;t but play
the fool and deceive thy &s;elfe. What
ever Nature hath, that &s;he can give
us; what &s;he hath not, &s;he neither
will, nor can afford. To the wi&s;e
man one word is enough. I &s;peake
out of the true light of nature: My
Studies al&s;o hitherto cannot find a|ny
other <HI>Fu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">damental</HI> of an univer|&s;al
Medicine.</P>
</DIV4>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>Section 4.</HEAD>
<HEAD TYPE="sub">Out of what things Medicines
mu&s;t be &s;ought.</HEAD>
<DIV4 N="1" TYPE="subsection">
<HEAD>I.</HEAD>
<P><HI>They mu&s;t be &s;ought. 1. Out of the
Word of God. 2. Out of Nature:
and in nature, out of Vegetals,
Animals, and Minerals.</HI></P>
<P>I In this &s;earch, we mu&s;t fir&s;t pray
for Gods a&s;&s;i&s;tance; and in the next
place, we mu&s;t attend to the in&s;tru|ctions
<PB N="104" REF="57">
of the wi&s;e Ancients. If thou
could&s;t finde out &s;uch a thing as
would purge and rectifie nature in
the great world &s;o effectually that
ever after &s;he would remaine &s;ound
and unimpaired, &s;o that nothing of
her Homogeneous e&s;&s;ence and per|fection,
could be &s;aved 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.</P>
</DIV4>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>Section 5.</HEAD>
<HEAD TYPE="sub">Why Medicines cannot alwayes re|&s;tore
&s;ick Per&s;ons to their former
health.</HEAD>
<P><HI>O<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">waldus <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">roll<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">us,</HI> a cruly learn|ed
and expert Phy&s;ician, in his
Preface to his <HI>Ba&s;ilica Chymica,</HI>
doth mo&s;t fully and judiciou&s;ly
handle this point. His words are
the&s;e. It is ob&s;erved &s;ometimes, that
<PB N="105" REF="57">
&s;ick per&s;ons by the mo&s;t convenient
and effectual Medicines, cannot be
healed for &s;ome one or more of
the&s;e eight &s;ub&s;equent rea&s;ons.</P>
<P>The fir&s;t is, becau&s;e their appointed
time or terme of life is come, which
by no humane wit or Medicine can
be prolonged. For there is no reme|dy
upon earth, by which our corrup|tible
bodies can be freed from death,
the decreed penalty, and the wages
of our &s;innes: But there is one thing,
which (if we add holine&s;&s;e to it,)
will keep back and re&s;train corrupti|on,
renew youth, and lengthen our
&s;hort life as heretofore in the <HI>Pa|triachs.</HI>
Now though
our life may be &s;hort|ned
and<NOTE N="*" PLACE="marg">The terme of life is moveable, not fixed: conditi|onall, not po&s;itive, as appears by that commandement, which <HI>S. Paul</HI> ob|&s;erved to be the <HI>fir&s;t with a pro|mi&s;e;</HI> and by ma|ny other rea&s;ons, which cannot be in|&s;erted in this place.</NOTE> prolonged;
yet becau&s;e of the pu|ni&s;hment
for &s;inne, we
mu&s;t by the immuta|ble
decree of the eter|nal
Law, unavoyda|bly
<PB N="106" REF="58">
die: for a con|junction
of different
Natures, and things
(&s;uppo&s;e a Spirit
and a Body) mu&s;t
nece&s;&s;arily induce a di&s;&s;olution, el&s;e
we &s;hould &s;tate a Pythagorical Me|temp&s;ucho&s;is,
or a revertency in ages
as <HI>Plato</HI> did. And in this Ca&s;e the
u&s;e of our univer&s;all and &s;upreme
Medicine, will prove as vaine and
ineffectuall, as an old womans <HI>Reci|pe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI>
becau&s;e the Marriage of &s;ouls and
bodyes, ordained by an inevitable
nece&s;&s;ity for divorcement and &s;epara|tion,
can by no indu&s;try of Arti&s;ts,
nor Ayds of nature be rendred per|petuall;
for the &s;tatute Lawes of the
pre&s;ent things, and their great Law|giver,
are inviolable. It is impious
therefore to &s;eeke, and impo&s;&s;ible to
find out &s;uch a Medicine, that will
carry us alive beyond tho&s;e bounds,
which the very Father of life will not
have us to tran&s;pa&s;&s;e.</P>
<P><PB N="107" REF="58">
The &s;econd rea&s;on is, Becau&s;e that
&s;ick per&s;ons are too too often brought
to &s;uch a lamentable pa&s;&s;e by the ig|norance
of unlearned Phy&s;icians, and
their pernicious <HI>Recipe's,</HI> that the
be&s;t and mo&s;t virtual medicines can
doe them no good, their bodies be|ing
utterly poy&s;oned, and made im|medicable
by tho&s;e fatal Tormentors
and Executioners of mankind. In
this de&s;perate <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">a&s;e (mo&s;t common|ly)
is the Chymicall Phy&s;ician cal|led
upon; but then would I have
him to call to mind, that &s;aying of
<HI>Trophilus</HI> in <HI>Plutarch,</HI> which af|firms
that man onely to be the com|pleat
Phy&s;ician, <GAP DESC="foreign">:
and not to ca&s;t away (but of vaine|glory,)
their &s;overaigne and unde|&s;erved
medicines, to <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">alve the credit
of &s;uch dete&s;table villaines, who&s;e
infamy is pa&s;t cure: <GAP DESC="foreign">:
Let them
beware al&s;o, that they &s;uffer not their
<PB N="108" REF="59">
Medicaments to be mingled with the
&s;lutti&s;h and venemous compo&s;itions
of others, le&s;t the ill con&s;equence of
&s;uch doings be laid to their charge,
and the &s;ucce&s;s or good event (if any
comes to pa&s;&s;e&punc;) be arrogated by,
and a&s;cribed unto tho&s;e impudent
and clamorous impo&s;tors; for &s;uch a
perver&s;e and execrable envy po&s;&s;e&s;|&s;eth
the&s;e Medica&s;ters, that to di&s;|grace
tho&s;e that are more learned
and expert than them&s;elves, and to
keep up their owne decaying repute,
they will (if they can have that op|portunity)
ca&s;t tho&s;e Patients which
are curable and towards recovery,
into an incurable and hopele&s;&s;e con|dition.
Hence it comes to pa&s;s, that
among&s;t the common &s;ort of people,
(who &s;uffer mo&s;t by them) they are
publiquely &s;aluted by the mo&s;t ap|po&s;ite&punc;
Title of <HI>Profe&s;t Poy&s;o|ners.</HI></P>
<P>The third rea&s;on is, Becau&s;e the
Phy&s;ician is called upon too late,
<PB N="109" REF="59">
when nature is quite ma&s;tred or ore|come,
and the di&s;ea&s;e hath got his
full &s;way; otherwi&s;e if convenient
or proper medines were &s;ea&s;onable,
(that is to &s;ay, in a time of preven|tion,
by re&s;i&s;ting the beginnings and
fir&s;t attempts of di&s;ea&s;es) admini|&s;tred,
no doubt but (with Gods ble&s;|&s;ing
and a&s;&s;ent) the con&s;equence and
effect would be happine&s;&s;e and
health.</P>
<P>The fourth rea&s;on is, becau&s;e the
&s;ick per&s;on will not punctually ob|&s;erve
the Phy&s;icians pre&s;criptions:
for it happens too often, that Di|&s;ea&s;ed
people charge the Phy&s;ician or
his Medicines, with tho&s;e ill events
which by &s;ome omi&s;&s;ion or irregula|rity
(contrary to that golden Law
of the <HI>Locren&s;es</HI> in <HI>Ael<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">anu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,</HI>)
they have drawne upon them|&s;elves.</P>
<P>The fifth rea&s;on is, becau&s;e the
<PB N="110" REF="60">
nature or peculiar propriety of &s;ome
per&s;ons, are not inclinable or adap|ted
to health, as we &s;ee &s;ome timber
to be &s;o tough and knotty, and out
of a certaine natural defect, to dege|nerate
into &s;uch an untowardne&s;&s;e,
that by no force or Art it can be cleft
or wrought: And it happens very
frequently, that the time cho&s;en for
healing, together with the indi&s;po|&s;ition
of the Stars, oppo&s;e the Cure:
for what ever Di&s;ea&s;e is un&s;ea&s;on|ably,
that is to &s;ay, immaturely
heal'd, the party will be ever after
&s;ubject to a relap&s;e, becau&s;e it is the
&s;ea&s;onablene&s;&s;e or fulne&s;&s;e of time,
that (like harve&s;t) gives a firme
and a fixed health. A ripe Pear will
fall off the Tree &s;pontaneou&s;ly, but if
we &s;eeke to have it off, while it is
green, we mu&s;t either brui&s;e the tree
by &s;haking it, or with more violence
break off the bough. Therefore, if
the&s;e con&s;iderations be neglected, e|&s;pecially
in the Cure of <HI>A&s;tral</HI> di|&s;ea&s;es,
<PB N="111" REF="60">
we &s;hall but lo&s;e our labour,
and come off with prejudice. Phy|&s;icians
al&s;o mu&s;t religiou&s;ly provide,
that the remedies they give, prove
not wor&s;e then the Di&s;ea&s;e, therefore
let them never advi&s;e their Patients
to any impious cour&s;e, nor con&s;ent
to doe tho&s;e things, which by &s;al|ving
the &s;ore, de&s;troy the &s;oule and
the body too: let it be their chiefe
care not to hurt, if they cannot help.
By doing &s;o, they will keep a good
con&s;cience, which is a continuall
<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ea&s;t, but for a bad one there is no
medicine.</P>
<P>The &s;ixth rea&s;on is, becau&s;e the
di&s;ea&s;e is come to that pitch or con|firmation,
from whence there can be
no regre&s;s by the Laws of nature, as in
perfect, ab&s;olute, and confirmed bi|tuminous,
ma&s;&s;ie, &s;andy, and &s;tony
coagulations: for in &s;uch con&s;umma|ted
Di&s;ea&s;es, no medicines can availe:
nor in a native deafne&s;&s;e or blindne&s;s:
<PB N="112" REF="61">
for what nature her &s;elfe hath once
deprived us off, that cannot be re|&s;tored
by any Arti&s;ts, no more then
corporall di&s;proportions and birth|maimes,
or tran&s;po&s;itions can be a|mended.</P>
<P>The &s;eventh Cau&s;e or Rea&s;on is&punc;
the &s;ordid, tenacious parcimonie of
&s;ome rich Patients, which makes the
Phy&s;ician (for no Money is better
disbur&s;ed, nor more hone&s;tly gotten)
di&s;contented and carele&s;&s;e: &s;ome|times
al&s;o the diffidence, incredulity,
and &s;u&s;pition of Patients, (though
the Phy&s;ician be never &s;o faithful and
diligent,) hinders the operation of
the Medicine, and is a great impedi|ment
to the Phy&s;ician him&s;elf.</P>
<P>The eighth and la&s;t rea&s;on is, the
wi&s;dome and the goodne&s;&s;e of God,
who (without further toleration)
takes away the Patient, le&s;t being
recovered, he &s;hould commit more,
<PB N="113" REF="61">
and more heynous offences again&s;t
his Maker, his Neighbour, and him|&s;elf,
to the utter mi&s;ery and perditi|on
of his &s;oul. For every di&s;ea&s;e 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 el&s;e by this fatherly vi&s;itati|on
and impo&s;ition of the Cro&s;&s;e,
which every child of God (in imi|tation
of his ble&s;&s;ed Sonne) mu&s;t
patiently bear, he is purpo&s;ely exer|ci&s;ed
to be an example of piety, &s;ub|mi&s;&s;ion,
and perfection unto others;
for God doth oftentimes permit &s;ome
particular per&s;ons to be afflicted with
many and grievous Di&s;ea&s;es, whom
the cheerefulne&s;s and health of the
fle&s;h&punc; with their dayly continuation
in &s;ins (if left without rebuke,) had
ca&s;t at length into &s;ome de&s;perate
&s;pirituall malady, to the manife&s;t
hazard of their eternal welfare: for
health&punc; without holine&s;&s;e, and a pe|nitent
<PB N="114" REF="62">
re&s;entment of of our frequent
infirmities, is no token of Gods mer|cy,
but rather of damnation, and
the portion of this life. Moreover,
&s;innes by weakning the forces and
activities of the &s;oule, make her im|potent
and unfit to govern the body;
&s;o that the principall part being &s;ick
and unapt to rule, the bodily facul|ties
are profu&s;ely wa&s;ted and abu&s;ed,
and &s;o death is ha&s;tned on, and with
it a total and a finall de&s;truction. At
lea&s;t by this yoke and bridle of &s;ick|ne&s;&s;e,
as by a whol&s;ome kind of pur|gatory,
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<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> &s;till left to them, they
had &s;till abu&s;ed,) will in &s;ome mea|&s;ure
re&s;train and cut off from them,
both the liberty and the power of
&s;inning. Hitherto the mo&s;t learned
<HI>Crollius.</HI></P>
<P><PB N="115" REF="62">
Thou wilt now (perhaps) object,
that &s;eeing all Di&s;ea&s;es are not cu|rable,
it is con&s;equently ab&s;urd, to
terme any Medicine univer&s;al I an|&s;wer,
That is termed univer&s;all, not
becaus it takes away all di&s;ea&s;es at all
times &amp; in all Cau&s;es, for that it can|not
do; but becau&s;e it being but one,
can expell and cure all tho&s;e di&s;ea&s;es,
which by all other particular or
&s;pecifical Medicines what&s;oever can,
or have been healed and eradicated;
yea, and &s;ome di&s;ea&s;es which by no
appropriated particular medicine
can be healed, as the Gout, the Fal|ling
&s;ickne&s;&s;e, the Drop&s;ie, the Le|pro&s;ie,
&amp;c. Therefore it is termed u|niver&s;al,
becau&s;e it hath in it real and
effectually, all the manife&s;t and oc|cult
virtues of all other &s;pecifical me|dicines
&amp; that eminently, or by way
of tran&s;cendency, &s;o that all other
medicines are &s;ubordinate and ac|comptable
unto this.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<PB N="116" REF="63">
<HEAD>Section 6.</HEAD>
<HEAD TYPE="sub">How Medicines ought to be admi|ni&s;tred
to the &s;ick, and after what
manner the Phy&s;ician mu&s;t be|have
him&s;elf in their admi|ni&s;tration,
and generally
in his practi&s;e.</HEAD>
<DIV4 N="1" TYPE="subsection">
<HEAD>I.</HEAD>
<P><HI>Every profe&s;&s;or of Phy&s;ick, when he
is furni&s;hed with convenient, ef|fectuall,
and rightly prepared me|dicines,
before he enters into pra|cti&s;e,
mu&s;t be conver&s;ant with, and
acquire the friend&s;hip of &s;ome lear|ned
and well experienced Phy&s;ici|ar,
who&s;e advi&s;e and a&s;&s;i&s;tance in
his fir&s;t attempts, he mu&s;t make
u&s;e of, not omitting his own ob&s;er|vations.</HI></P>
<P>FOr in the multitude of Coun&s;el|lours
there is &s;afety, and a more
<PB N="117" REF="63">
exact judgement is given of the Pa|tients
pre&s;ent condition, and the
wayes and meanes to re&s;tore him are
better and &s;urer laid. By this Cour&s;e,
that opprobrious <HI>German</HI> Proverb,
which &s;ticks too fa&s;t to &s;ome young
Adventurers (<HI>Ein newer Arkt, Ein
newer Kirch-hoff:</HI> A new Phy&s;ician
mu&s;t have a new Church-yard,)
would be ea&s;ily refuted and quite
aboli&s;hed. This very Cour&s;e (after
&s;erious and needful con&s;iderations)
I did heretofore propo&s;e to my &s;elfe,
and to effect it throughly, I procu|red
and entred into mutuall and
friendly Covenants with a certaine
Doctor of Phy&s;ick, who was not un|learned:
and that I might by this
meanes proceed farther in my Chy|mical
di&s;coveries, I conver&s;ed with
him by frequent Letters, and other
more familiar wayes: And this I did,
becau&s;e I &s;uppo&s;ed him (at that time)
to be a true Philo&s;o&s;opher, but I
could never receive one line from
<PB N="118" REF="64">
him, that was not wholly dictated
by the &s;pirit of pride and arrogancy.
At length, when it fortuned, that
(after a mo&s;t loving invitation, I
could not for very moving, and ex|traordinary
rea&s;ons, attend upon
him) he rail'd at me (though al|together
innocent,) with mo&s;t hor|rid
imprecations, and virulent lan|guage,
terming me an un&s;anctified
villaine, and laboured by all meanes
to vilifie my &s;tudies and per&s;on, that
by &s;uch clamorous and publique di&s;|couragements,
he might force me to
de&s;i&s;t, and give over my profe&s;&s;ion.
But none of the&s;e things &s;hall move
me: for God will yet give me &s;uch
friends, with whom I may freely de|liberate,
and advi&s;e about Phy&s;ical
operations, and the healing of the
&s;ick: too much knowledge is often|times
fooli&s;hne&s;s. True Philo&s;o|phers
walk wholly in the plaine path
of nature. What profits learning,
where pride beares the &s;way, and
<PB N="119" REF="64">
blinds the owner? I have ever judg|ed,
the mode&s;t knowledge to be the
mo&s;t divine. It is true indeed, we
are not all equalls: but let him that
hath more of the light, walke in
that &s;hining path with mode&s;ty. I
confe&s;&s;e indeed, and it is true, that
he was my &s;uperiour by many de|grees,
but had he beene moved to this
har&s;h dealing, by a meer conceit of
his &s;uperiority in learning, perhaps
he would not have ca&s;t me off &s;o as
he hath done. God re&s;i&s;teth the
proud, and gives grace even to the
humble. Yea, the mo&s;t wi&s;e, and the
ble&s;&s;ed <HI>JESUS,</HI> did humble him|&s;elfe
in the very forme of a &s;ervant,
that he might familiarly live and
conver&s;e with the mo&s;t ob&s;cure and
inferiour &s;ort of people: and he was
not a&s;hamed, nor di&s;dained to teach
tho&s;e poore &s;pirits, not a &s;ublunary,
tran&s;ient knowledge, but the glo|rious
and permanent my&s;teries of the
Kingdome of heaven. I love &s;till the
<PB N="120" REF="65">
learning of &s;o eminent a per&s;on be|cau&s;e
others whom I love, commend
it unto me: But that great know|ledge,
which he abu&s;eth to an inju|rious
&s;corn and undervaluing of me,
I heartily hate. God Almighty (it
may be) for &s;ome &s;ecret re&s;pects,
which his all di&s;cerning &s;pirit one|ly
knowes, would not &s;uffer me to
impart any longer, (as we were mu|tually
bound) my private affaires
unto him. Therefore from hence|forth
let him live to him&s;elfe, onely
I would have him under&s;tand by this
which is publi&s;hed, that his vehe|ment
and bitter Letters made me ve|ry
&s;ad. But to returne to what we
have propo&s;ed in the Contents of
this Section; A Phy&s;ician that would
practi&s;e &s;ucce&s;sfully, mu&s;t</P>
<P><HI>Fir&s;t and before all things find out the
di&s;ea&s;e, and what the cau&s;e of it
is.</HI></P>
<P>For in vain wilt thou either &s;eek or
<PB N="121" REF="65">
apply remedies, if the cau&s;e of the
di&s;ea&s;e be not perfectly knowne unto
thee: the beginning of the Cure, is a
right knowledge of the Di&s;ea&s;e: but
the di&s;ea&s;e cannot be known, with|out
knowing the cau&s;e: For then
are we confident, that we know
the matter and effect, when we
have di&s;covered the cau&s;e or effici|ent
of it.</P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<HEAD>II.</HEAD>
<P>He mu&s;t apply and appropriate his
remedies to the root and originall
apparent cau&s;e of the d<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;ea&s;e, and
not otherwi&s;e.</P>
</DIV4>
<DIV4 N="3" TYPE="subsection">
<HEAD>III.</HEAD>
<P>He mu&s;t admini&s;ter no Med<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">cine<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,
who&s;e forces or operative virtues
in taking away the di&s;ea&s;e, he is
not throughly acquainted with, un|le&s;&s;e
he be well a&s;&s;ured that they
cannot indanger nor prejudice a
per&s;on that is in health: by &s;uch
trials he may &s;afely and profitably
<PB N="122" REF="66">
di&s;cern what his Medicines can
and what they cannot effect.</P>
</DIV4>
<DIV4 N="4" TYPE="subsection">
<HEAD>IV.</HEAD>
<P>He mu&s;t admini&s;ter nothing that
hath in it a manife&s;t poy&s;on,
unle&s;&s;e the venome be fir&s;t wholly
and actually &s;eparated or taken
out.</P>
</DIV4>
<DIV4 N="5" TYPE="subsection">
<HEAD>V.</HEAD>
<P><HI>He mu&s;t before the admini&s;trati|on
of his Medicines, remove all
impediments that are likely to op|po&s;e
or weaken their virtues; and
this mu&s;t be done either by him&s;elf,
or by another, </HI>viz.<HI> by a Surgeon.</HI></P>
<P>HE mu&s;t let blood, take away all
luxations, &s;et broken bones, &amp;c.
And afterwards apply his Medicines
inwardly or outwardly, or both
wayes, as need requires.</P>
</DIV4>
<DIV4 N="6" TYPE="subsection">
<PB N="123" REF="66">
<HEAD>VI.</HEAD>
<P>He mu&s;t pre&s;cribe &s;uch a Dyet both
of Meat and Drinke, as will be a|greeable
to his Patients pre&s;ent exi|gencie,
and for the furtherance or
a&s;&s;i&s;tance of nature, and the re&s;to|ration
of health.</P>
</DIV4>
<DIV4 N="7" TYPE="subsection">
<HEAD>VII.</HEAD>
<P>He mu&s;t carefully ob&s;erve a ju&s;t Do&s;e
in all his Medicines, with re&s;pect
had to their operations, and to the
&s;trength of the Patient.</P>
</DIV4>
<DIV4 N="8" TYPE="subsection">
<HEAD>VIII.</HEAD>
<P>He mu&s;t never admini&s;ter any of his
Medicines, without &s;anctifying
them in, and with the ble&s;&s;ed name
of JESUS CHRIST. What&s;oe|ver
ye doe (&s;aith the Apo&s;tle of the
Gentiles) in word or deed, doe all
in the name of the Lord JESUS,
giving thankes to God and the Fa|ther
by him. <HI>Colo&s;.</HI> 3. 17.</P>
</DIV4>
</DIV3>
<DIV3 N="7" TYPE="section">
<PB N="124" REF="67">
<HEAD>Section. 7.</HEAD>
<HEAD TYPE="sub">How the &s;ick man &s;hould behave
him&s;elf, while he is in a cour&s;e
of Phy&s;ick.</HEAD>
<DIV4 N="1" TYPE="subsection">
<HEAD>I.</HEAD>
<P>Let the &s;ick per&s;on acknowledge, that
he hath de&s;erved, and drawn upon
him&s;elfe, the ju&s;t anger of God by
his frequent &s;innes: and that it is
by his righteous permi&s;&s;ion, that he
is vi&s;ited with &s;ickne&s;&s;e.</P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<HEAD>II.</HEAD>
<P>Let him by an unfeigned penitence,
and a godly &s;orrow reconcile him|him&s;elfe
unto God through the me|rits
of his Saviour, putting on an
holy re&s;olution to become a new
man; and afterwards let him
draw near to the throne of Grace,
and intreat God for mercy, and his
healing a&s;&s;i&s;tance.</P>
</DIV4>
<DIV4 N="3" TYPE="subsection">
<PB N="125" REF="67">
<HEAD>III.</HEAD>
<P><HI>After reconciliation and invocation
of the divine Aide, let him &s;end
for the Phy&s;ician, and Phy&s;ick be|ing
taken, let him not doubt of Gods
mercy, and his own recovery.</HI></P>
<P>THat is to &s;ay, let him certainly
believe that there is communi|cated
and infu&s;ed (by the gift of
God) into the medicine which he
hath taken, &s;uch an innate vertue&punc; as
is effectual and proper to expell his
Di&s;ea&s;e. If he doth this, the event
will be an&s;werable to his faith, and
the Medicine will in all circum&s;tan|ces
work &s;ucce&s;sfully. A firm creduli|ty,
chearfull hope and true love and
confidence towards the Phy&s;ician,
and the Medicine, (&s;aith that great
Philo&s;opher <HI>O&s;waldus Crollius,</HI>)
conduce as much to the health of
<PB N="126" REF="68">
the Patient, yea &s;ometimes more,
then either the remedy&punc; or the Phy|&s;ician.
Naturall faith (I meane not
the faith of Grace which is from
Chri&s;t, but the <HI>imaginative <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">aith,</HI>
which in the day that the fir&s;t man
was created, was then infu&s;ed and
planted in him by God the Father,
and is &s;till communicated to his po|&s;terity,)
is &s;o powerfull, that it can
both expell and introduce Di&s;ea&s;es:
as it manife&s;tly appeares in times of
infection, when man by his owne
private imagination, out of meere
feare and horrour, generates a <HI>Ba|&s;iliscum
Coeli,</HI> which infects the
Microco&s;mical Firmament by means
of the Imaginants &s;uper&s;tition ac|cording
as the Patients faith a&s;&s;i&s;ts,
or re&s;i&s;ts. To the faithfull all things
are po&s;&s;ible, for faith a&s;certaines all
tho&s;e things which are uncertaine:
God can by no meanes be reach'd
and injoy'd of us, but onely by faith:
<PB N="127" REF="68">
who&s;oever therefore believes in God,
he operates by the power of God,
and to God all things are po&s;&s;ible.
But how this is performed, no hu|mane
wit can find out: This onely
we can &s;ay, that <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">aith is an operati|on
or work not of the Bel<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ever but
of him in whom he believes. Cogi|tations
or thoughts, &s;urpa&s;&s;e the o|perations
of all Elements and Stars:
for while we imagine and believe,
&s;uch a thing &s;hall come to pa&s;&s;e,
that faith brings the worke about,
and without it is nothing done Our
faith that it will be &s;o, makes us i|magine
&s;o: 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 &s;pirit of Medicine: that &s;pi|rit
gives the knowledge of it and the
Medicine being known, gives health.
Hence it appeares, that a true Phy|&s;ician,
who&s;e operations are natural,
<PB N="128" REF="69">
is born of this faith, and the &s;pirit
(I meane this &s;pirit of nature, or
&s;tar of medicine,) furthers and a&s;&s;i&s;ts
him, according to his faith. It hap|pens
oftentimes, that an illiterate
man performes tho&s;e cures by this i|maginative
faith, which the be&s;t
Phy&s;icians cannot doe with the mo&s;t
&s;overaigne medicines. Sometimes al|&s;o,
this bare per&s;wa&s;ion or imagina|tive
faith heales more and more ef|fectually,
then any virtue in the ex|hibited
Medicine, as it was manife&s;t|ly
found of late years, in that famous
<HI>Panacea,</HI> or <HI>All-heal</HI> of <HI>Amwaldus,</HI>
and &s;ince his time, in that new me|dicinall
&s;pring, which broke out
this pre&s;ent yeare in the Confines of
<HI>Mi&s;nia</HI> and <HI>Bohemia,</HI> to which an
incredible number of &s;ick per&s;ons
doe daily re&s;ort. No other cau&s;e can
be rendred of the&s;e <HI>Magnalia,</HI> or
rare Phy&s;ical operations, then the
firme and exce&s;&s;ive affection of the
Patient; for the power, which work|eth
<PB N="129" REF="69">
thus, is in the Spirit of the re|ceiver,
when taking the medicine
without any fear or he&s;itation, he is
wholly po&s;&s;e&s;&s;ed and in&s;pired (as it
were) with an actual de&s;ire and be|liefe
of health: for the rationall
&s;oule, when &s;tirred up, and enkind|led
by a vehement imagination, o|vercomes
nature, and by her own ef|fectuall
affections, renewes many
things in her own body or man&s;ion,
cau&s;ing either health or &s;ickne&s;&s;e, and
that not onely in her own body, but
Extraneou&s;ly, or in other bodies.
The efficacy of this naturall faith,
manife&s;ted it &s;elfe in that woman
with the bloody I&s;&s;ue, and in the
Centurion. Hitherto are the words
of <HI>Crollius.</HI></P>
</DIV4>
<DIV4 N="4" TYPE="subsection">
<HEAD>IV.</HEAD>
<P>When the Patient is del<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">vered from
his di&s;ea&s;e, and re&s;tored to his for|mer
health, let him heartily and
&s;olemnly give all the glory to the
Supreme, All-mighty Phy&s;ician:
<PB N="130" REF="70">
let him offer the &s;acrifice of
Thankes-giving, and acknowledge
the goodne&s;s and the tender mercies
of the Lord. And let not the Phy|&s;itian
forget to performe his duty,
by a thankeful and &s;olemn acknow|ledgement
of Gods gracious con|ce&s;&s;ions,
by choo&s;ing and enabling
him to be his unworthy in&s;trument
to re&s;tore the &s;ick. And this he
mu&s;t do, not onely becau&s;e it is his
duty, and a mo&s;t de&s;erved and ob|liged
gratitude, but al&s;o out of a
wi&s;e Chri&s;tian caution, to avoid
tho&s;e judgements which are poured
upon the negligent and ungratefull,
by the mo&s;t ju&s;t jealou&s;ie of the ir|re&s;i&s;tible
and everla&s;ting GOD;
unto whom alone be rendred by An|gels
and Men, and by all his crea|tures,
<HI>All Prai&s;e and Glory, and
perpetual thanks in this the Tem|porall,
and in the eternall Being.</HI>
Amen.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="70">
</DIV4>
</DIV3>
</DIV2>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
