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<DATE>2011-06-30</DATE>
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<NAME>Pip Willcox</NAME>
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<STC T="W">S2531A</STC>
<BIBNO T="oclc">45097944</BIBNO>
<VID>171520</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>Chymi&s;try Made Ea&s;ie and U&s;eful. Or, The <HI>Agreement and Di&s;agreement</HI> Of the Chymi&s;ts and Galeni&s;ts.</P>
<P><HI>Daniel Sennertus, Nich. Culpeper,</HI> And <HI>Abdiah Cole.</HI> DOCTORS OF PHYSICK.</P>
<P>The two next Pages &s;hew what is chiefly Treated of in this Book.</P>
<P><HI>LONDON.</HI> Printed by <HI>Peter Cole,</HI> Printer and Book-&s;eller, at the Sign of the Printing-pre&s;s in Cornhil, near the Royal Exchange. 1662.</P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="2">
<HEAD>THE CONTENTS. Of the BOOK <HI>Of the</HI> Chymi&s;ts <HI>&amp;</HI> Galeni&s;ts Phy&s;ick.</HEAD>
<LIST>
<ITEM><LABEL>CHap. 1.</LABEL> <HI>Of the Nature of Chymi&s;try</HI> Page 1</ITEM>
<ITEM><LABEL>Chap. 2</LABEL> <HI>Of the Truth and Dignity of Chymi&s;try.</HI> Page 5</ITEM>
<ITEM><LABEL>Chap. 3</LABEL> <HI>Of the Inventors and U|&s;ers of Chymi&s;try</HI> Page 9</ITEM>
<ITEM><LABEL>Chap. 4</LABEL> <HI>Concerning</HI> Paracel&s;us. Page 14</ITEM>
<ITEM><LABEL>Chap. 5</LABEL> <HI>Of the new Names and Principles by which Paracel&s;ians are to be known</HI> Page 21</ITEM>
<ITEM><LABEL>Chap. 6</LABEL> <HI>Of the Analogie of the great and little World</HI> Page 25</ITEM>
<ITEM><LABEL>Chap. 7</LABEL> <HI>Of the fir&s;t Matter</HI> Page 28</ITEM>
<ITEM><LABEL>Chap. 8</LABEL> <HI>Of the Elements</HI> Page 30</ITEM>
<ITEM><LABEL>Chap. 9</LABEL> <HI>Of the Forms, Seeds, or
<PB REF="2">Stars of Things. And</HI> Page 36</ITEM>
<ITEM><HI>Of the Original of Forms</HI> Page 38</ITEM>
<ITEM><LABEL>Chap 10</LABEL> <HI>Of the Spirit and inbred Heat</HI> Page 44</ITEM>
<ITEM><LABEL>Chap. 11</LABEL> <HI>Of the Principles of the Chymi&s;ts</HI> Page 50</ITEM>
<ITEM><LABEL>Chap. 12</LABEL> <HI>Of Generation and Mix|ture</HI> Page 64</ITEM>
<ITEM><LABEL>Chap. 13</LABEL> <HI>Of the Foundation of Medicine</HI> Page 76</ITEM>
<ITEM><LABEL>Chap. 14</LABEL> <HI>Of the &s;trength of Ima|gination</HI> Page 83</ITEM>
<ITEM><LABEL>Chap. 15</LABEL> <HI>Of the Phy&s;iological part of Phy&s;ick</HI> Page 92</ITEM>
<ITEM><LABEL>Chap. 16</LABEL> <HI>Of Pathologie, or Di&s;ea|&s;es</HI> Page 99</ITEM>
<ITEM><LABEL>Chap. 17</LABEL> <HI>Of that part of Phy&s;ick which is called Semiotick, or of Signs</HI> Page 119</ITEM>
<ITEM><LABEL>Chap. 18</LABEL> <HI>Of Medicines, and the Method of Curing</HI> Page 125</ITEM>
<ITEM>An Apendix Page 151</ITEM>
<ITEM><LABEL>Chap. 19</LABEL> <HI>Of the Con&s;titution of Chymi&s;try</HI> ibid.</ITEM>
</LIST>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 N="books of physic" TYPE="publisher's advertisement">
<PB REF="3">
<HEAD><HI><GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">oks Printed by</HI> Peter Cole <HI>at the Exchange in</HI> London.</HEAD>
<P><HI>Several Phy&s;ick Books of</HI> Nich. Culpeper, <HI>Phy&s;itian and A&s;trologer, and</HI> Abdiah Cole <HI>Doctor of Phy|&s;ick, commonly called,</HI> The Phy&s;itian's Library, <HI>containing all the Works in Engli&s;h of</HI> Riverius, Sennertus, Platerus, Riolanus, Bartholinus. <HI>Viz.</HI></P>
<P N="1">1. A GOLDEN Practice of Phy&s;ick; plainly di&s;cove|ring the <HI>Kinds,</HI> with the &s;e|veral <HI>Cau&s;es</HI> of every Di&s;ea&s;e And their mo&s;t proper <HI>Cures,</HI> in re&s;pect to the <HI>Cau&s;es</HI> from whence they come: after a new, ea&s;ie and plain Method of Knowing, Foretelling, Preventing, and Curing all Di&s;ea&s;es Incident to the Bo|dy of Man. Full of proper Ob&s;ervations and Reme|dies, both of Ancient and Modern Phy&s;itians. Being the Fruit of One and Thir|ty years Travel, and fifty years Practice of Phy&s;ick. By Dr. <HI>Plater,</HI> Dr. <HI>Cole,</HI> and <HI>Nich-Culpeper.</HI></P>
<P N="2">2. <HI>Sennertus</HI> Practical Phy|&s;ick; the fir&s;t Book in three Parts. 1. Of the <HI>Head.</HI> 2. Of the <HI>Hurt</HI> of the internal &s;en|&s;es 3. Of the <HI>external Sen&s;es,</HI> in five Sections.</P>
<P N="3">3. <HI>Sennertus</HI> Practical Phy|&s;ick; the &s;econd Book, in four Parts. 1. Of the <HI>Jaws</HI> and <HI>Mouth.</HI> 2. Of the <HI>Brea&s;t.</HI> 3. Of the <HI>Lungs.</HI> 4. Of the <HI>Heart.</HI></P>
<P N="4">4. <HI>Sennertus</HI> Third Book of Practical Phy&s;ick in four|teen Parts, treating, 1. Of the <HI>Stomach</HI> and <HI>Gullet.</HI> 2. Of the <HI>Guts.</HI> 3. Of the <HI>Me|&s;entery, Sweetbread</HI> and <HI>Omen|tum.</HI> 4. Of the <HI>Spleen.</HI> 5. Of the <HI>Sides.</HI> 6. Of the <HI>Scurvey.</HI> 7 and 8. Of the <HI>Liver.</HI> 9 Of the <HI>Ureters.</HI> 10. Of the <HI>Kid|nies.</HI> 11. and 12. Of the <HI>Bladder.</HI> 13. and 14. Of the <HI>Privities</HI> and Generation in men.</P>
<P N="5">5. <HI>Sennertus</HI> fourth Book of Practical Phy&s;ick in three Parts. <HI>Part</HI> 1. Of the Di&s;|ea&s;es in the Privities of wo|men. The <HI>fir&s;t Section.</HI> Of Di&s;ea&s;es of the Privie Part, and the Neck of the Womb. The <HI>&s;econd Section.</HI> Of the
<PB REF="3">Di&s;ea&s;es of the Womb. <HI>Part</HI> 2. Of the Symptoms in the Womb, and from the Womb. The <HI>&s;econd Section.</HI> Of the Symptoms in the Terms and other Fluxes of the Womb. The <HI>third Section.</HI> Of the Symptoms that befal al Vir|gins and Women in their Wombs, after they are ripe of Age. The <HI>fourth Section.</HI> Of the Symptoms which are in Conception. The <HI>fifth Section.</HI> Of the Government of Women with Child, and preternatural Di&s;tempers in Women with Child. The <HI>&s;ixth Section.</HI> Of Symptoms that happen in Childbearing The <HI>&s;eventh Section.</HI> Of the Government of Women in Child-bed, and of the Di&s;|ea&s;es that come after Travel</P>
<P>The <HI>fir&s;t Section.</HI> Of Di&s;|ea&s;es of the Brea&s;ts. The <HI>&s;e|cond Section.</HI> Of the Sym|ptoms of the Brea&s;ts.</P>
<P>To which is added a Tra|ctate of the Cure of Infants. <HI>Part</HI> 1. Of the Diet and Government of Infants. The <HI>&s;econd Section.</HI> Of Di&s;ea&s;es and Symptoms in Children.</P>
<P N="6">6. <HI>Sennertus</HI> fifth Book of Practical Phy&s;ick, Or the Art of Chyrurgery in &s;ix Parts. 1. Of Tumors. 2. O Ulcers. 3. Of the Skin, Hair and Nails. 4. Of Wounds, with an excellent Treati&s;e of the Weapon Salve. 5. Of Fractures. 6. Of Luxations.</P>
<P N="7">7. <HI>Sennertus</HI> &s;ixth and la&s;t Book of Practical Phy&s;ick in nine Parts. 1. Of Di&s;ea&s;es from occult Qualities in ge|neral. 2. Of occult, ma|lignant, and venemous Di&s;|ea&s;es ari&s;ing from the inter|nal fault of the humors. 3. Or occult Di&s;ea&s;es from water, air, and infections, and of infectious di&s;ea&s;es. 4. Of the Venereal Pox. 5. Of outward Poy&s;ons in general. 6. Of Poy&s;ons from Mine|rals and Metals. 7. Of Poy|&s;ons from Plants. 8. Of Poy|&s;ons that come from Living Creatures. 9. Of Di&s;ea&s;es by Witchcraft, Incantation, and Charmes.</P>
<P N="8">8. <HI>Sennertus</HI> Treati&s;e of Chymi&s;try, &s;hewing the A|greement and Di&s;agreement of Chymi&s;ts and Galeni&s;ts.</P>
<P N="9">9. <HI>Sennertus</HI> two Treati&s;es. 1. Of the Pox. 2. Of the Gout.</P>
<P N="10">10. <HI>Sennertus</HI> thirteen Books of Natural Philo&s;ophy: Or the Nature of all things in the world.</P>
<PB REF="4">
<P N="11">11. Twenty four Books of the Practice of Phy&s;ick, being the Works of that Learned and Renowned Doctor <HI>La|zarus Riverius.</HI> Phy&s;itian and Coun&s;ellor to the late King, &amp;c.</P>
<P N="12">12. Idea of Practical Phy|&s;ick in twelve Books.</P>
<P N="13">13. <HI>Bartholinus</HI> Anatomy, with very many larger Bra&s;s Figures, than any other Ana|tomy in Engli&s;h.</P>
<P N="14">14. <HI>Ve&s;lingus</HI> Anatomy of the Body of Man.</P>
<P N="15">15. <HI>Riolanus</HI> Anatomy.</P>
<P N="16">16. A Tran&s;lation of the New Di&s;pen&s;atory, made by the Colledg of Phy&s;itians of <HI>London,</HI> in Folio and in O|ctavo. Whereunto is added, The Key of <HI>Galen's</HI> Method of Phy&s;ick.</P>
<P N="17">17. A Directory for Mid|wives, or a guide for women The Fir&s;t and Second Part.</P>
<P N="18">18. <HI>Galens</HI> Art of Phy&s;ick.</P>
<P N="19">19. A new Method both of &s;tudying and practi&s;ing Phy|&s;ick.</P>
<P N="20">20. A Treati&s;e of the Ric|kets.</P>
<P N="21">21. Medicaments for the Poor: Or, Phy&s;ick for the Common People.</P>
<P N="22">22. Health for the Rich and Poor, by Diet without Phy&s;ick</P>
<P N="23">23. One thou&s;and New, Famous and Rare Cures, in Folio and Octavo.</P>
<P N="24">24. A Treati&s;e of Pul&s;es and Urins.</P>
<P N="25">25. A Treati&s;e of Blood-letting, and Cures perfor|med thereby.</P>
<P N="26">26. A Treati&s;e of Scarifi|cation, and Cures perfor|med thereby.</P>
<P N="27">27. The Engli&s;h Phy&s;i|tian enlarged.</P>
<P>The <HI>London Di&s;pen&s;atory</HI> in Folio, of a great Caracter in Latin.</P>
<P N="28">28. The <HI>London Di&s;pen|&s;atory</HI> in Latin, a &s;mall Book in Twelves.</P>
<P N="29">29. Chymi&s;try made ea&s;ie and u&s;eful: Or the Agree|ment and Di&s;agreement of the Chymi&s;ts and Galeni&s;ts. By Dr. <HI>Cole,</HI> &amp;c.</P>
<P N="30">30. A New Art of Phy&s;ick by Weight, or five hundred Aphori&s;mes of In&s;en&s;ible Tran&s;piration, Breathing or Vapor coming forth of the Body. By Dr. <HI>Cole,</HI> &amp;c.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="4">
<HEAD>To the Phy&s;ical Reader.</HEAD>
<P><HI>THe greate&s;t Rea&s;on that I could ever ob&s;erve, why the Medicines pre&s;cribed in the Phy&s;ick Books before men|tioned, do not (&s;omtimes) perform the Cures promi&s;ed, is, the unskilfulne&s;s of tho&s;e that make up the Medicines. I therefore advi&s;e all tho&s;e that have occa&s;ion to u&s;e any Medicines, to go or &s;end to Mr.</HI> Ralph Clarke <HI>Apothecary, at the &s;ign of the three Crowns on</HI> Ludgate-Hill, <HI>in</HI> London; <HI>where they &s;hall be &s;ure to have &s;uch as are skilfully and hone&s;tly made.</HI></P>
</DIV1>
<DIV1 N="books of divinity" TYPE="publisher's advertisement">
<HEAD><HI>Divinity Books Printed by</HI> Peter Cole, <HI>&amp;c.</HI></HEAD>
<DIV2 N="Jeremiah Burroughs" TYPE="books">
<HEAD>Eighteen Several Books of Mr. <HI>Burroughs</HI>'s viz. on <HI>Matth.</HI> 11.</HEAD>
<P N="1">1 Chri&s;ts Call to all tho&s;e that are weary and heavy la|den, to come to him for re&s;t.</P>
<P N="2">2 Chri&s;t the great Teacher of Souls that come to him.</P>
<P N="3">3 Chri&s;t the Humble Tea|cher of tho&s;e that come to him.</P>
<P N="4">4 The only ea&s;ie way to Heaven.</P>
<P N="5">5 The Excellency of Ho|ly Courage in Evil times.</P>
<P N="6">6 Go&s;pel Reconciliation.</P>
<P N="7">7 The Rare Jewel of Chri&s;tian Contentment.</P>
<P N="8">8 Go&s;pel-Wor&s;hip.</P>
<P N="9">9 Go&s;pel-Conver&s;ation.</P>
<P N="10">10 A Treati&s;e of <HI>Earthly Mindedne&s;s,</HI> and of <HI>Heavenly Mindedne&s;s,</HI> and Walking with God.</P>
<P N="11">11 An Expo&s;ition of the Prophe&s;ie of <HI>Ho&s;eah.</HI></P>
<P N="12">12 The Evil of Evils, or the exceeding &s;infulne&s;s of Sin.</P>
<P N="13">13 Of Precious Faith.</P>
<P N="14">14 Of Hope.</P>
<P N="15">15 Of Walking by Faith, and not by Sight.</P>
<P N="16">16 The Chri&s;tians living to Chri&s;t upon 2 <HI>Cor.</HI> 5.15.</P>
<P N="17">17 A Catechi&s;m.</P>
<P N="18">18 <HI>Mo&s;es</HI> Choice.</P>
</DIV2>
<DIV2 N="William Hill" TYPE="books">
<HEAD>Dr. <HI>Hills</HI> WORKS. VIZ.</HEAD>
<P N="1">1 The Beauty and Sweet|ne&s;s of an Olive Branch of Peace, and Brotherly Ac|commodation Budding.</P>
<P N="2">2 Truth and Love happi|ly married in the Church of Chri&s;t.</P>
<P N="3">3 The Spring of &s;treng|thening
<PB REF="5">Grace in the Rock of Ages Chri&s;t Je&s;us.</P>
<P N="4">4 The &s;trength of the Saints to make Je&s;us Chri&s;t their &s;trength,</P>
<P N="5">5 The be&s;t and wor&s;t of <HI>Paul.</HI></P>
<P N="6">6 Gods Eternal prepara|tion for his Dying Saints.</P>
</DIV2>
<DIV2 N="William Bridge" TYPE="books">
<HEAD><HI>Twenty one &s;everal Books of Mr.</HI> William Bridge, <HI>Col|lected into two Volumes,</HI> Viz.</HEAD>
<P N="1">1 Scripture light, the mo&s;t &s;ure Light.</P>
<P N="2">2 Chri&s;t in Travel.</P>
<P N="3">3 A lifting up for the ca&s;t down.</P>
<P N="4">4 Of the Sin again&s;t the Holy Gho&s;t.</P>
<P N="5">5 Of Sins of Infirmity.</P>
<P N="6">6 The fal&s;e Apo&s;tle tried and di&s;covered.</P>
<P N="7">7 The good and means of E&s;tabli&s;hment.</P>
<P N="8">8 The great things Faith can do.</P>
<P N="9">9 The great things Faith can &s;uffer.</P>
<P N="10">10 The great Go&s;pel My|&s;tery of the Saints Comfort and Holine&s;s, opened and applied from Chri&s;ts Prie&s;t|ly Office.</P>
<P N="11">11 Satans power to tempt and Chri&s;ts Love to, and Care of his People under Temptation.</P>
<P N="12">12 Thankfulne&s;s requi|in every Condition.</P>
<P N="13">13 Grace for Grace.</P>
<P N="14">14 The Spiritual Actings of Faith through Naturall Impo&s;&s;ibilities.</P>
<P N="15">15 Evangelical Repentance</P>
<P N="16">16 The Spiritual Life, and In being of Chri&s;t in all Be|leevers.</P>
<P N="17">17 The Woman of <HI>Ca|naan.</HI></P>
<P N="18">18 The Saints Hiding place, &amp;c.</P>
<P N="19">19 Chri&s;t coming, &amp;c.</P>
<P N="20">20 A Vindication of Go&s;|pel Ordinances.</P>
<P N="21">21 Grace and Love be|yond Gifts.</P>
</DIV2>
<DIV2 N="Sidrach Simpson" TYPE="books">
<HEAD><HI>Four New Books of</HI> Mr. <HI>Sydrach Symp&s;on, VIZ.</HI></HEAD>
<P N="1">1 Of Unbelief, or the want of readine&s;s to lay hold on the comfort given by Chri&s;t.</P>
<P N="2">2 Not going to Chri&s;t for Life and Salvation, is an ex|ceeding great &s;in, yet pardo|nable.</P>
<P N="3">3 Of Faith, <HI>Or,</HI> That be|lieving is receiving Chri&s;t; and receiving Chri&s;t, is be|lieving.</P>
<PB REF="5">
<P N="4">4 Of Coveteou&s;ne&s;s.</P>
</DIV2>
<DIV2 N="Thomas Hooker" TYPE="books">
<HEAD><HI>Mr.</HI> Hookers <HI>New Books in three Volumes: One in O|ctavo, and two in Quarto.</HI></HEAD>
<P>The&s;e Eleven New Books of Mr. <HI>Thomas Hooker</HI> made in <HI>New-England,</HI> are atte&s;t|ed in an Epi&s;tle by Mr. <HI>Tho|mas Goodwin</HI> and Mr. <HI>Philip Nye,</HI> to be written with the Authors own hand: None being written by him&s;elf be|fore. One Volume being a Comment upon Chri&s;t's la&s;t Prayer, in the &s;eventeenth of <HI>John.</HI></P>
<DIV3 TYPE="book">
<HEAD>Wherein is &s;hewed,</HEAD>
<P N="1">1 That the end why the Saints receive all Glorious Grace, is, That they may be one, as the Father and Chri&s;t are one.</P>
<P N="2">2 That God the Father loveth the Faithful, as he lo|veth Je&s;us Chri&s;t.</P>
<P N="3">3 That our Savior de&s;i|reth to have the Faithful in Heaven with him&s;elf.</P>
<P N="4">4 That the Happine&s;s of our being in Heaven, is to &s;ee Chri&s;ts Glory.</P>
<P N="5">5 That there is much wanting in the Knowledg of Gods Love, in the mo&s;t able Saints.</P>
<P N="6">6 That the Lord Chri&s;t lends daily Direction, accor|ding to the daily need of his Servants.</P>
<P N="7">7 That it is the de&s;ire and endeavor of our Savior, that the deare&s;t of Gods Love, which was be&s;towed on him|&s;elf, &s;hould be given to his faithful Servants.</P>
<P N="8">8 That our Union and Communion with God in Chri&s;t, is the top of our hap|pine&s;s in Heaven.</P>
</DIV3>
<DIV3 TYPE="book">
<P>Ten Books of the Applica|tion of Redemption by the effectual Work of the Word, and Spirit of Chri&s;t, for the bringing home of lo&s;t &s;inners to God By <HI>Thomas Hooker</HI> of <HI>New-England.</HI> In which (be&s;ides many other &s;ea&s;o|nable, and Soul-&s;earching truths) there is al&s;o largely &s;hewed.</P>
<P N="1">1 Chri&s;t hath purchafed all &s;piritual good for HIS, and puts them in po&s;&s;e&s;&s;ion thereof.</P>
<P N="2">2 The &s;oul mu&s;t be fitted for Chri&s;t before it can re|ceive him: and a powerful Mini&s;try is the ordinary means to prepare the heart for Chri&s;t.</P>
<PB REF="6">
<P N="3">3 The heart of a Natural man is wholly unwilling to &s;ubmit to the Word that would &s;ever him from his &s;ins.</P>
<P N="4">4 God the Father by a ho|ly kind of violence, plucks His out of their corruptions, and draws them to believe in Chri&s;t.</P>
<P N="5">5 Stubborn and bloody &s;inners may be made broken hearted.</P>
<P N="6">6 There mu&s;t be true &s;ight of &s;in, before the heart can be broken for it.</P>
<P N="7">7 Application of &s;pecial &s;ins by the Mini&s;try, is a means to bring men to &s;ight of, and &s;orrow for them.</P>
<P N="8">8 Meditation of &s;in a &s;pe|cial means to break the heart.</P>
<P N="9">9 The Lord &s;ometimes makes the word prevail mo&s;t when it's mo&s;t oppo&s;ed.</P>
<P N="10">10 Sins unrepented of, make way for piercing Ter|rors.</P>
<P N="11">11 Gro&s;s and &s;candalous &s;inners, God u&s;ually exerci|&s;eth with heavy breakings of Heart, before they be brought to Chri&s;t.</P>
<P N="12">12 They who&s;e hearts are pierced by the Word, are car|ried with love and re&s;pect to the Mini&s;ters of it: And are bu&s;ie to enquire, and ready to &s;ubmit to the mind of God.</P>
<P N="13">13 There is a &s;ecret hope wherewith the Lord &s;upports the hearts of contrite Sin|ners.</P>
<P N="14">14 True contrition is ac|companied with confenion of &s;in, when God calis there|unto.</P>
<P N="15">15 The Soul that is pier|ced for &s;in is carried with a re&s;tle&s;s di&s;like again&s;t it.</P>
</DIV3>
</DIV2>
<DIV2 N="various authors" TYPE="books">
<P>The Kings Tryal at the High Court of Ju&s;tice.</P>
<P>The wi&s;e Virgin: Publi&s;hed by Mr. <HI>Thomas Weld,</HI> of <HI>New-England.</HI></P>
<P>Mr. <HI>Rogers</HI> on <HI>Naaman</HI> the Syrian his Di&s;ea&s;e and Cure di&s;covering the Lepro&s;ie of Sin and Self love, with the Gure, <HI>viz.</HI> Self-denial and Faith.</P>
<P>A Godly and fruitful Ex|po&s;ition, on the fir&s;t Epi&s;tle of <HI>Peter:</HI> By Mr. <HI>John Ro|gers,</HI> Mini&s;ter of the word of God at <HI>Dedham</HI> in <HI>E&s;&s;ex.</HI></P>
<P>Mr. <HI>Rogers</HI> his Treati&s;e of Marriage.</P>
<P>An Expo&s;ition on the Go&s;|pel of the Evangeli&s;t St. <HI>Ma|thew:</HI> By Mr. <HI>Ward.</HI></P>
</DIV2>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="6">
<HEAD>A BOOK Concerning the Agreement <HI>&amp;</HI> Di&s;agreement Of the CHYMISTS, With <HI>Ari&s;totles</HI> and <HI>Galens</HI> Followers.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>Chap. 1. <HI>Of the Nature of Chymi&s;try.</HI></HEAD>
<P>_WEE &s;hall not &s;tand much up|on the Interpretation of the word <HI>Chymi&s;try,</HI> becau&s;e it is di&s;putable whether it be deri|ved from the Greeks, or from the Arabians or Egyptians.</P>
<P><HI>Paracel&s;us</HI> &amp; other modern
<PB N="2" REF="7">Phy&s;itians called it <HI>Spagery</HI> from the Greek words that &s;ignifies to pull in pieces or divide, and al&s;o to unite or joyn together, as being an Art to <HI>di&s;&s;olve and Unite again any natural bodies.</HI></P>
<P>Some proudly call this Art <HI>Philo&s;ophy,</HI> and they who &s;tudy the Philo&s;ophers-&s;tone, are cal|led the only true Philo&s;ophers, and Philo&s;ophers Sons; of which &s;ee the Book called <HI>Turba Phi|lo&s;ophorum.</HI></P>
<P>It is called from <HI>Hermes</HI> or <HI>Mercury</HI> the <HI>Her|metick Art,</HI> and thence come the Hermetical ve&s;|&s;els and &s;eals, of which hereafter.</P>
<P>It is al&s;o called <HI>the Separating</HI> and <HI>Di&s;tilling Art.</HI></P>
<P>But the di&s;tinction of Di&s;ciplines is from the end, and that of Chymi&s;try is not onely to melt Metals, and &s;eparate one Mettle from another, but a hope to turn inferior Metals into Gold. And by u&s;e and operation, they &s;till di&s;covered new things, and &s;o came to di&s;til and &s;eparate Vegetables. So the whole Art of Chymi&s;try con&s;i&s;ts in working of Metals, and preparing of Medicines. But they are by cu&s;tom called only the true Chymi&s;ts, that labour to turn the cheap Metals into Gold and Silver, or that make good Medicines of Minerals or Vegetables, or Ani|mals; and the inferior Metal-workers are not honored with this Name of a Chymi&s;t.</P>
<P>Nor doth a Chymi&s;t only exerci&s;e in Natural bodies, as an Apothecary, but he di&s;&s;olves com|pounded bodies into their fir&s;t principles, and &s;e|parates them, the good from the bad, clen&s;eth all, alters, perfects, and exalts them, and makes them efficacious; and if need be, he again joyns them together, as when the &s;trength of the whole compounded body is required.</P>
<PB N="3" REF="7">
<P>Hence there are two ends in Chymi&s;try, the internal and external. The internal end is that, who&s;e work being perfect the operation cea&s;eth: and to di&s;&s;olve bodies into their fir&s;t principles, <HI>to clen&s;e, alter, exalt, and purifie them in particular together, and make them fit for u&s;e, is very nece&s;&s;ary.</HI> In re&s;pect of this end, Chymi&s;try of it &s;elf is an Art &s;eparate from Phy&s;ick, becau&s;e it doth not only &s;erve the Phy&s;itian, but other Arti&s;ts.</P>
<P>This end hath two parts, for the Chymi&s;t ei|ther only labors in tran&s;muting of Metals, or &s;tu|dies Phy&s;ick. If the later, the Apothecary and the Chymi&s;t are little different; now the Phy&s;i|tian u&s;eth the Apotehcary as a Servant therefore he ought to be skilled in Chymical operations, to direct his Apothecary: and when the Phy&s;i|tian him&s;elf prepares Chymical medicines, he is a Chymi&s;t, as when he cures wounds and di&s;lo|cations, he is a Chirurgion.</P>
<P>The external end of Chymi&s;try is twofold, it is either exerci&s;ed in tran&s;mutation of Metals, or to cure mans body. In re&s;pect of the fir&s;t end, it is a di&s;tinct Art from all others, and therefore it is called by way of eminency Alchymy, or the Art of the great Magi&s;tral, the Magi&s;tery of wi&s;|dom, the Art of <HI>Hermes.</HI> In re&s;pect of the latter end, Chymi&s;try is not a peculiar Art, but belongs to Phy&s;ick, and is the perfection of it, for it is the part only of the Phy&s;itian to u&s;e and apply Chy|mical medicines for cure, and may be called then a Chymical Phy&s;itian, and the Medicines Chy|mical, which are the perfection of Phy&s;ick.</P>
<P>Some will have no difference between com|mon Medicine or Phy&s;ick and Chymi&s;try, and &s;ay that the old Phy&s;itians &amp; Apothecaries knew all the Chymical preparations, as <HI>Dige&s;tion, Sub|limation,
<PB N="4" REF="8">Di&s;tillation, Calcination, Reverberation, Extraction, and the like.</HI> We confe&s;s they knew &s;ome of them,
<NOTE PLACE="marg">7. <HI>De comp. med. &s;ec. ge. c.</HI> 11.</NOTE> for <HI>Galen</HI> teacheth to make me|dicines by long &s;teeping. And Treacle is not good till it be &s;ermented long, but they knew it not &s;o wel as it is now known; &amp; what they had was from the Refiners,
<NOTE PLACE="marg">Lib. de &s;imp. med. facul.</NOTE> as <HI>Galen</HI> &s;hews, and Chy|mi&s;try was not then brought into the Apotheca|ries &s;hops and Phy&s;itians hou&s;e from the Refi|ners furnace and Chymical work-hou&s;es.</P>
<P>Some enlarge Chymi&s;try, and di&s;pute princi|ples and labour to bring in new operations into all the parts of Philo&s;ophy and Phy&s;ick, but it is not for Chymi&s;ts, as &s;uch, to di&s;pute of princi|ples, but for Phy&s;itians and Philo&s;ophers And Chymi&s;try doth but only bring &s;ome ob&s;ervati|ons and experiments by working, from which the Phy&s;itian and Philo&s;opher makes conclu|&s;ions.</P>
<P>Therefore a Chymi&s;t is exerci&s;ed about all natural bodies, to di&s;&s;olve, purifie, and work them as to his internal end. But as to his exter|nal end, he is conver&s;ant only about Metals, to tran&s;mute them. In re&s;pect of the latter end, he is conver&s;ant, not only in Metals, but all natu|ral bodies that may be medicinable, whether Ve|getables or Animals.</P>
<P>Moreover, Chymi&s;try is an art, that is not on|ly conver&s;ant about natural things to know them only, but to make &s;omthing out of them. And though it hath its principles and conclu&s;ions, yet is it not a &s;cience, <HI>but an Art or factive habit ac|cording to rea&s;on.</HI> Therefore Chymi&s;try is nei|ther a part of Phy&s;ick, nor &s;ubordinate unto it, though it be conver&s;ant about the natural body, as Phy&s;ick is, becau&s;e the manner of ordering is
<PB N="5" REF="8">divers from Phy&s;ick, for skill only in operation or working, neither makes a Philo&s;opher nor a Phy&s;itian, but every fool may attain to operati|on, if he have but a good pur&s;e.</P>
<P>From hence we give this Definition of Chy|mi&s;try. <HI>It is an Art to re&s;olve Natural compound bodies into their Principles of which they are made, and to make them pure and &s;trong for Medicines, or to perfect or change Metals.</HI></P>
<P>Therefore the Sophi&s;tical operations to make ba&s;e Metals like gold or &s;ilver in colour, are not worthy of the hone&s;t name of Chymi&s;try, though the Chymi&s;t may for tryal, do &s;omthing therein to obtain a higher end.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>Chap. 2. <HI>Of the Truth and Dignity of Chymi&s;try.</HI></HEAD>
<P>IT is commendable; fir&s;t from the tran&s;muta|tion of Metals: &s;econdly from the good Me|dicines that are found out by it. That Metals are tran&s;muted, it is proved by experience. In <HI>Hungary</HI> by the Town called <HI>Smolnitium,</HI> in the Mountain <HI>Carpath,</HI> there are Fountains into which if iron be ca&s;t, it is turned into the be&s;t copper. The &s;ame is done at <HI>Go&s;&s;aria;</HI> and the &s;ame may be done by Art, for if Iron be ca&s;t into Vitriol-water, there is a red pouder that &s;ticks to it, which being mleted, turns to cop|per. Al&s;o Quick&s;ilver is turned to Lead, as <HI>John Rhenan</HI> &s;hews in his Definition for the truth of Chymi&s;try: although <HI>Nicolas Guibert</HI> Phy&s;iti|an of <HI>Lotharing</HI> thinks otherwi&s;e.</P>
<P>But the chief que&s;tion is concerning turning of other Metals into gold, which though it &s;eems
<PB N="6" REF="9">impo&s;&s;ible to many, yet experience is again, them not to &s;peak of the Ancients <HI>Arnold de vil|la nova</HI> and <HI>Raymund, Lully,</HI> and others. Such things have been done in the memory of our Fa|thers, and of our &s;elves, and it is impudency to deny &s;uch a certain Experiment.</P>
<P>The chief objection is, that Metals are di&s;tinct in &s;pecie, and cannot be tran&s;muted one into a|nother, unle&s;s you can make a Pig of a Dog. But I an&s;wer, That the form of Iron, and the form of Lead cannot be turned into the forms of cop|per or gold, but the form of iron departing, the form of copper may be brought in, and the form of Lead departing, the form of gold may be brought in; and this is ea&s;ier in Metals, becau&s;e they have one common matter: the Elements are tran&s;inuted; Wheat and other Plants are per|fect &s;pecies in their forms, yet they are turned into chyle, and blood is turned into fle&s;h, bones, and membranes</P>
<P>Nor let it &s;eem ab&s;urd, that Metals in &s;o &s;hort a time can be turned into gold, except you are ignorant of the power of Spirits, and of Chymi|cal operations; what force hath thunder upon Metals? What force hath Aqua fortis and other Spirits?</P>
<P>Nor let any &s;ay that Chymical gold is not true gold, but apparent, for the forms of things being hid from us, we know them by their proper ac|cidents and proprieties; but Chymical gold hath all the proprieties of gold: therefore it mu&s;t be acknowledged to be true gold. The proprie|ties of gold are, that it be yellow, not ringing, malleable, &s;o that one ounce beaten, may cover ten acres of ground; and the third part of a grain may be drawn into wyer of 134. foot long, as
<PB N="7" REF="9"><HI>Cardan</HI> writes:
<NOTE PLACE="marg">Lib. de varietate rerum. De vanit. &s;cient.</NOTE> to be incorruptible in air and water, and to endure all te&s;ts by the a&s;&s;ay-men.</P>
<P>Some, with <HI>Agrippa,</HI> &s;ay that the Chymi&s;ts draw a tincture of gold, which they give to o|ther Metals, and make them gold, but onely &s;o much as that was from which the tincture was drawn, and &s;o there is no profit. But experience &s;hews the contrary, for <HI>Edward Kelley</HI> an En|gli&s;hman at <HI>Prague,</HI> in the hou&s;e of <HI>Thaddaeus Haggecius,</HI> turned a pound of Quick&s;ilver into gold with one drop of a very red liquor; and it is &s;til to be &s;een, and the &s;ign of the liquor &s;ticks like a Rubie upon the Quick&s;ilver &s;o turned to gold, and as much more gold may be made of the &s;ame: let this one experiment &s;erve turn: Yet though this art be true, it is very difficult, as appears by the lo&s;t labors of many; and none can ea&s;ily attain to it by reading or practi&s;e.</P>
<P>There are many cheaters. But let none tru&s;t him that promi&s;eth this art for money. Fir&s;t let them make gold for them&s;elves, which they com|monly want. I &s;hall recite &s;ome of their cheats. Fir&s;t they carry gold or &s;ilver in a &s;tick, with which they &s;tir their Metals. Others di&s;&s;olve gold or &s;ilver in Aqua fortis, and mix with Ink, and write upon paper, in which they put the Me|tal they pretend to turn. Or they u&s;e the pou|der of gold or &s;ilver, as &s;and upon a letter. O|thers mix gold or &s;ilver di&s;&s;olved, within char|cole. Others have fal&s;e bottoms to their cruci|bles, into which they put gold. Others have fil|led great coles with gold, and laid them upon the crucible. But the greate&s;t cheat is, when they have gotten &s;ome of the true tincture, and done wonders till they have gotten money, but can go no further being ignorant.</P>
<PB N="8" REF="10">
<P>The other end of Chymi&s;try is for Phy&s;itians, for fir&s;t the medicines Nature afford us, have of|ten parts of divers &s;trength and force; but by Chymi&s;try they are ingeniou&s;ly &s;eparated. The Chymi&s;ts imitate the indu&s;try of the Ancients in preparing of meats, by boyling, and other prepa|rations to make them plea&s;ant and whol&s;om. And the Ancients, when the patient wanted much nouri&s;hment, and could not well concoct, found out con&s;ummate broath or culle&s;&s;es, in which the unprofitable parts for nouri&s;hment were ca&s;t away, and that which nouri&s;hed be&s;t was pre&s;er|ved.</P>
<P>Thus are Chymical medicines made power|ful, plea&s;ant and &s;afe, and the Phy&s;itian may cure by them &s;afely quickly and plea&s;antly. For when the thick earth, and unprofitable parts are &s;epa|rated from the profitable and &s;pirital, the thin|ner parts &s;ooner pierce into the whole body, and exerci&s;e their force.</P>
<P>And being given in a &s;mall do&s;e, and freed from unplea&s;ant qualities, they are taken with|out loathing, and &s;o work the better. And &s;ome medicines that are rank poy&s;on, are prepared by the Chymi&s;t, and made &s;afe. Nature is the Chy|mi&s;ts leader, which makes us whol&s;om, Spaw|waters from Minerals and Metals, by which de&s;|perate di&s;ea&s;es are cured.</P>
<P>But ob&s;erve, that we here only commend the true Chymi&s;try, but hate the fal&s;e Chymi&s;ts, who when they can prepare a medicine or two, pro|mi&s;e golden mountains, and &s;corn all the Gale|ni&s;ts, when they them&s;elves are ignorant in all good Arts, chiefly in Phy&s;ick and Philo&s;ophy. And will be called by no other name then Her|mecial Phy&s;itians; when they may be more tru|ly called Haeretical Phy&s;itians.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="9" REF="10">
<HEAD>Chap. 3. <HI>Of the Inventors and and U&s;ers of Chymi&s;try.</HI></HEAD>
<P>CHymi&s;try had been no wor&s;e, if it had been found out later; for that is old enough that is good enough, and there is nothing which was not new at the fir&s;t.</P>
<P>Some &s;uppo&s;e that all the Chymical Books were written but three or four ages &s;ince: but they are out, for we have Greek Authors that treat of it. Some &s;hew that Chymi&s;try may be proved ancient, &s;ay that <HI>Adam</HI> invented it,
<NOTE PLACE="marg"><HI>Gen.</HI> 4.</NOTE> but this they cannot prove.</P>
<P>But the Rudiments of Chymi&s;try were more probably invented by <HI>Tubalcain</HI> the Ma&s;ter of I|ron and Bra&s;s. And if he &s;hewed how to fa&s;hi|on Metals, he mu&s;t needs know how to find them out, melt and &s;eparate them, and purifie them. The Scriptures commend him for an excellent Metal-man, and his Succe&s;&s;ors were iudu&s;trious in the &s;ame. And if they knew how to work on Iron and Bra&s;s, they que&s;tionle&s;s knew how to order Metals</P>
<P>After the flood, the invention or propagation of Chymi&s;try was by many imputed to <HI>Hermes Tri&s;megi&s;tus,</HI> and from him it is at this day called the Hermetical Art, the ve&s;&s;els and &s;eals of <HI>Her|mes</HI> are &s;o called from him. And he was called <HI>Tre&s;megi&s;tus</HI> or thrice great, becau&s;e he was the chief Prie&s;t, Philo&s;opher, and King, or (as others &s;ay) the chief King, Prie&s;t, and Prophet. He lived in ancient time, about the 2000d year of the World heard <HI>Noah</HI> preach, and was (as the Learned &s;ay) the Ma&s;ter of <HI>Chamephis</HI> or <HI>Chu&s;us.</HI>
<PB N="10" REF="11">The Grecians as well as the Aegyptians, hono|red him for antiquity and learning, and imputed the invention of all Arts and Sciences to him. They &s;ay he wrote 25000. Books all &s;et forth in his Name.</P>
<P><HI>Me&s;ue</HI> mentions another, <HI>Hermes</HI> that &s;uc|ceeded him, and mentions a <HI>Hiera</HI> of <HI>Hermes,</HI> and Pills of <HI>Alhandal</HI> of <HI>Hermes,</HI> and &s;o do o|ther Phy&s;itians; but the&s;e vulgar medicines were not worth of the Name of <HI>Hermes Tri&s;me|gi&s;tus.</HI></P>
<P>There is al&s;o a <HI>Smaragd Table</HI> e&s;teemed by all Chymi&s;ts, which was found in the Valley of <HI>E|bron</HI> after the flood, but the Author of it is un|known. Some &s;ay it was found in the Sepul|cher of <HI>Tri&s;megi&s;tus,</HI> by a woman called <HI>Sarah;</HI> it is the foundation of all Chymi&s;try: and I &s;hal here mention it.</P>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 N="Smaragd table" TYPE="excerpt">
<HEAD>The Smaragd Table.</HEAD>
<P><HI>To &s;peak plain truth without lying, it is mo&s;t true and certain, that, what is below, is as that is which is above: and that which is above, is like that which is below, to perpetuate the miracles of one thing. And as all things were from one, by the meditation and in|vention of one, &s;o all things are from this one thing, by adaptation or proportion. The Father of it, is the Sun, the mother the Moon, the wind carried it in its belly. The Earth is its Nur&s;e. This is the Fa|ther of all Tali&s;m in the world. The vertue of it is compleat; if it be turned into earth, you &s;hall &s;epa|rate the earth from the fire gently with much ingenui|ty, and that which is &s;ubtile, from that which is gro&s;s. It a&s;cends from earth to heaven, and de&s;cends again to the earth, and takes the power of things above and beneath. Thus you may have the glory of the whole
<PB N="11" REF="11">world, and &s;o all ob&s;curity &s;hall flie from thee. This is the great force of all fortitude, becau&s;e it will over|come every &s;ubtile thing, and pierce through all &s;olid bodies. Thus was the world made. And from hence you may make wonderful adaptations. Therefore I am called</HI> Hermes Tri&s;megi&s;tus, <HI>becau&s;e I have three parts of Philo&s;ophy of the whole world. What I have &s;aid of the work of the Sun, is compleat.</HI></P>
</DIV1>
</BODY>
</TEXT></Q>
<P>They deny this to be the Table of <HI>Tri&s;megi|&s;tus,</HI> becau&s;e it is not in his Works:
<NOTE PLACE="marg"><HI>De metal|lis lib.</HI> 4. <HI>c.</HI> 6.</NOTE> all Chy|mi&s;ts have hitherto thought the contrary, and <HI>Albertus Magnus</HI> writes that <HI>Hermes</HI> is the Root that holds up all Philo&s;ophers.</P>
<P><HI>Mo&s;es</HI> was next to <HI>Tri&s;megi&s;tus,</HI> who was skil|led in all the Knowledg of the Aegyptians; but it can &s;carce be proved clearly, that he under|&s;tood Chymi&s;try:
<NOTE PLACE="marg"><HI>Exod.</HI> I. 32.</NOTE> though they burnt the Calf that <HI>Aaron</HI> made, and made it into pouder, and ca&s;t it into the water. Some &s;ay that <HI>Mary</HI> the Prophete&s;s Si&s;ter of <HI>Mo&s;es,</HI> was a Chymi&s;t, be|cau&s;e her Name is mentioned in &s;ome Books that teach the making of gold; but it is an u&s;ual thing in Chymi&s;ts to make their Books famous by &s;et|ting the Names of great per&s;ons to them.</P>
<P>Some mention the Expedition of the Argo|nants, for the antiquity of Chymi&s;try. <HI>Suidas</HI> reports that the Golden Fleece which <HI>Ja&s;on</HI> and the Argonants brought together <HI>Medea</HI> the Daughter of King <HI>Aaetes</HI> from <HI>Cholchis,</HI> when they went into the Pontick Sea; was not &s;uch a Fleece as the Poets &s;eign, but a Book written in Parchement for the making of gold. But what|&s;oever others imagine, there is no cau&s;e to reject the opinion of <HI>Suidas,</HI> for all things agree unto it. The watching Dragon is <HI>Mercury,</HI> which is hard to be laid a &s;leep, to this the gold which
<PB N="12" REF="12"><HI>Pha&s;is</HI> kept in <HI>Colchis</HI> was committed This mat|ter is put into the Temper of <HI>Mars,</HI> that is the Philo&s;ophers furnace. The keepers thereof, are the Bulls that breath out fire, that is, heat that increa&s;eth by degrees. The teeth of the Dragon that go to war, and wound each other, is the fighting of the matter in the ve&s;&s;el, till it be brought to unity. At length by <HI>Medeas</HI> art, the <HI>Ja&s;on</HI> brings the Dragon to &s;leep, That is, fixeth that which would flie away, and makes a good Medicine of that which was poy&s;on. Now this is probable, becau&s;e that expo&s;ition of a fable is be&s;t which agrees to truth, either in Natural or Politick things. E&s;pecially becau&s;e the Names of <HI>Ja&s;on</HI> and <HI>Medea</HI> &s;ignifie a Phy&s;itian.</P>
<P>Al&s;o the fable of the Apples of <HI>He&s;perides</HI> is &s;poken of Chymi&s;try.
<NOTE PLACE="marg"><HI>Meta|morph.</HI> 10. <HI>fab.</HI> 14.</NOTE> And that fable of <HI>Ata|lanta</HI> and <HI>Hippomenes</HI> in <HI>Ovid</HI> And the other fable of the Dragon that <HI>Cadmus</HI> killed.</P>
<P><HI>Solomon</HI> the wi&s;e&s;t of all men, wrote beyond all the Greeks and Arabians, if his Books of na|tural things were extant, and we may affirm with|out ab&s;urdity, though not clearly prove that he was a Chymi&s;t. It is ridiculous with &s;ome, to fetch Chymi&s;try out of the Canticles, and to in|terpret the King which is the Bridgroom, to be gold, and the Queen to be &s;ilver, becau&s;e they embrace each other in Chymi&s;try. And when it is &s;aid, <HI>I am black, but comely,</HI> to under&s;tand the Crows head, which is black outwardly, and inwardly very rich. The&s;e are trifles, and the Art of Chymi&s;try is &s;o plainly ancient, that we need not bring the&s;e uncertainties and lies to defend it.</P>
<P>I like not that of <HI>E&s;dras,</HI>
<NOTE PLACE="marg"><HI>E&s;dras c.</HI> 1</NOTE> to prove the antiqui|ty of it, as if tho&s;e golden Cups to be made of
<PB N="13" REF="12">precious Bra&s;s, better then common gold by the Art of Chymi&s;try.</P>
<P>Since Chri&s;t, Chymi&s;try flouri&s;hed in <HI>Aegypt,</HI> &s;o that they report all their trea&s;ure that they maintained them&s;elves by again&s;t their enemies, was artificial Hence <HI>Diocle&s;ian</HI> commanded all the Chymical Books for making gold in <HI>Aegypt,</HI> to be burnt, le&s;t they &s;hould grow rich thereby, and rebel again. Thus <HI>Suidas.</HI></P>
<P><HI>Julius Firmicus</HI> in the time of <HI>Con&s;tantine</HI> the Great, in the year of Chri&s;t 320. mentions Chy|mi&s;ts, from the A&s;trologers Predictions.</P>
<P><HI>Heliodore</HI> wrote in Greek of making of gold <HI>An. Dom.</HI> 383. and there is a notable argument for Chymi&s;try in the Hi&s;tory of <HI>Maximus Olibius</HI> concerning his Monument in <HI>Padua,</HI>
<NOTE PLACE="marg">Pet. Ap|pian. in antiquita|tibus.</NOTE> in which a candle was found burning in the year 1500.</P>
<P>In late ages Chymi&s;try was famous among the Arabians, as you may &s;ee in <HI>Me&s;ue,</HI> and o|thers, and <HI>Geber, Avicen, Rha&s;is, Arnold de vil|la nova, Raymund Lully, John de Rupe&s;ci&s;&s;a, Bo|nus Ferrarien&s;is, Hortulanus, I&s;aac Holand, Roger Bacchus, Augurellus,</HI>
<NOTE PLACE="marg">In exam. &s;ent Paris &s;choleo.</NOTE> and others mentioned by <HI>Andreas Libavius</HI> have written much of it.</P>
<P>From whence it appears fal&s;e, which <HI>Nicolas Guibert</HI> wrote, and others namely that the Chy|mical Books now extant, were made lately by Impo&s;tors and Sophi&s;ts. He that wil know more of this,
<NOTE PLACE="marg"><HI>Super lib.</HI> 12. <HI>de re metalli.</HI></NOTE> may read the Preface of <HI>George Agricola</HI> to <HI>Mauritius</HI> and <HI>Augu&s;tus</HI> Dukes of <HI>Saxony</HI> and Brothers; and <HI>Andreas Libavius</HI> in his Defen&s;e of Alchymy again&s;t <HI>Nicolas Guibert.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="14" REF="13">
<HEAD>Chap. 4. <HI>Concerning</HI> Paracel|&s;us.</HEAD>
<P><HI>PHilip Theophra&s;tus Paracel&s;us</HI> was born in <HI>Helvetia Ann. Domi.</HI> 1593. he had excel|lent Ma&s;ters for Chymi&s;try, and began to rai&s;e a new Sect, with a de&s;ire to throw down that of <HI>Hippocrates</HI> and <HI>Galen.</HI> His chief Tutor was <HI>Pe|ter Severinus,</HI> from whom there is a new Sect at this day called Severians.</P>
<P>Therefore this <HI>Paracel&s;us,</HI> when Chymi&s;try was not vulgarly known in the Schools, ob&s;er|ving that Medicines might better be prepared that way, began to reform Phy&s;ick, but he al|mo&s;t overthrew it, together with all the Sciences. He railed at <HI>Galen</HI> &amp; <HI>Avicen,</HI> and all the Acade|micks; called the Doctors of <HI>Paris, Padua,</HI> and <HI>Monpelior,</HI> and all the Profe&s;&s;ors of Phy&s;ick, Pro|fe&s;&s;ors of Lyes, and &s;aid they were Lyars, and not Doctors in his Writings. He burnt the Ca|nonical Volume of <HI>Avicen,</HI> to &s;hew his hatred to old Phy&s;ick, and to incen&s;e his Di&s;ciples with hatred again&s;t other Phy&s;itians. Sometimes he &s;eems to avoid, being a Noveli&s;t, and would be accounted a Galeni&s;t, better then all the re&s;t, and to per&s;wade the world that the Works of <HI>Galen</HI> and <HI>Avicen</HI> were not right, but counterfeit.</P>
<P>Nor did he onely brag him&s;elf,
<NOTE PLACE="marg"><HI>Pag.</HI> 7. <HI>&s;uae praefationis.</HI></NOTE> but his Di&s;ci|ples cryed him up, and <HI>Crollius</HI> wrote that none was like <HI>Paracel&s;us,</HI> and made <HI>Hermes Tri&s;me|gi&s;tus</HI> and <HI>Solomon</HI> inferiors to him in Natural Philo&s;ophy and Metaphy&s;icks. And his Di&s;ci|ples wrote high commendations on his Picture and Epitaph.</P>
<P>Hence it was,
<NOTE PLACE="marg"><HI>Epi&s;t.</HI> 137.</NOTE> that he was by many called the
<PB N="15" REF="13">Prince of Chymi&s;ts, and none was counted a true Chymi&s;t, that was not a Paracel&s;ian: but they are deceived, as <HI>Crato</HI> &s;hews learnedly. And there is a difference between Chymi&s;try and Pa|racel&s;ian Phy&s;ick, for Chymi&s;try was u&s;ed be|fore the time of <HI>Paracel&s;us.</HI> And though he u&s;ed it, yet it is not nece&s;&s;ary that all Chymi&s;ts &s;hould be Paracel&s;ians, and embrace his opinions. But let us examine whether tho&s;e arrogant Titles that he and his Di&s;ciples attribute to them&s;elves, be due, or not.</P>
<P>He brags that he was born of an ancient and Noble family in the Wilderne&s;s of <HI>Helvetia.</HI> But <HI>Era&s;tus</HI> &s;aith that he heard that there were no &s;uch there, that acknowledged them&s;elves of his kindred, not &s;o much as an ignoble family; and that there was a &s;trange School-ma&s;ter that li|ved there, who was born at a place called the <HI>High-ne&s;t,</HI> and that he was called <HI>Paracel&s;us</HI> from thence.</P>
<P><HI>Operine</HI> a Citizen of credit in <HI>Ba&s;il,</HI> followed him two years, of whom there are Writings by <HI>Joci&s;cus</HI> in his Life of <HI>Operine,</HI> where it is &s;aid, <HI>That</HI> Paracel&s;us <HI>was drunk night and day, and could not be found one hour &s;ober, e&s;pecially after he left</HI> Ba&s;il, <HI>and went to</HI> Al&s;atia, <HI>and was adored as</HI> Ae&s;|culapius <HI>by the Nobles and Ru&s;ticks. Operine</HI> adds further, <HI>That he never heard him pray, nor did he care for the Church, but &s;lighted the Go&s;pel, which was then begun to be preached.</HI> Nor did <HI>Operine</HI> only write &s;o, but told it to others, as Dr. <HI>Henry Bullinger</HI> that knew <HI>Paracel&s;us</HI> at <HI>Tigur,</HI> witne&s;|&s;eth who&s;e Letters <HI>Era&s;tus</HI> citeth. <HI>I could</HI> (&s;aith he) <HI>find no Religion in his &s;peeches,
<NOTE PLACE="marg"><HI>Di&s;p. con|tra Para|cel. par.</HI> 1.</NOTE> but much Ma|gick of his own making. If you had &s;een him, you would have taken him for a Carter, rather then a
<PB N="16" REF="14">Phy&s;itian, and loved the company of Carters, with whom he eat and carrou&s;ed, &s;o drunk &s;omtimes, that he would &s;leep upon any bench. For conclu&s;ion, he was a &s;ordid, na&s;ty Fellow, &s;eldom went to Church, and &s;lighted Religion.</HI></P>
<P><HI>Era&s;tus</HI> al&s;o &s;aith that <HI>George Vetter</HI> a godly man learned,
<NOTE PLACE="marg">2. <HI>parte di&s;p. con|tra Para.</HI></NOTE> that loved <HI>Paracel&s;us,</HI> and follow|ed him two years and three months in <HI>Au&s;tria</HI> and el&s;where to learn Surgery, which he onely perfected, and honored <HI>Paracel&s;us</HI> for teaching him, affirmed, <HI>That</HI> Paracel&s;us <HI>&s;tudied Magick, and made him &s;tudy it, and he called his evil Spirit his Companion.</HI> But I &s;hall pa&s;s over this, having &s;hewed <HI>Paracel&s;us</HI> was a wicked Liver.</P>
<P>He learned no Phy&s;ick in the Schools, but had his knowledg from Chymical Books and opera|tions. For about that time, and a little before, <HI>I&s;aac Holland</HI> and <HI>Ba&s;ilius Valentine</HI> wrote, and practi&s;ed Chymi&s;try, and others; and it was wel known in <HI>Germany,</HI> as Books written before <HI>Pa|racel&s;us,</HI> do declare. And he him&s;elf writes that he &s;tudied Negromancy in the end of his Books of occult Philo&s;ophy, where it is thus written. <HI>A Phy&s;itian cannot learn what he ought in the u|niver&s;ities, but mu&s;t &s;omtimes ask old Women, Con|jurers, and Negromancers, and old Mountebanks, and the like, and learn of them;</HI> and &s;peaking of Di&s;ea&s;es from Witchcraft,
<NOTE PLACE="marg">In praefa|tione para|grani.</NOTE> he &s;aith, <HI>They have more knowledg of &s;uch things, then all the Univer&s;i|ties.</HI> And let any men judg if he wrote wi&s;ely, when he &s;aid that he had Letters &s;ent out of Hell from <HI>Galen,</HI> and di&s;puted with <HI>Avicen</HI> at Hell|gates concerning his Potable Gold, the Tincture of Phy&s;ick, Quinte&s;&s;ences, and the Philo&s;ophers Stone.</P>
<P>If any ob&s;erve his Travels, of which he writes
<PB N="17" REF="14"><HI>in his Praeface to his great Surgery,</HI> he may judge how ill they hang together, and how unlike to be true. Therefore it is more probable that he had no skill in Languages or Philo&s;ophy, and therefore he travelled and con&s;ulted with Moun|tebanks and Negromancers.</P>
<P><NOTE PLACE="marg">In praefat. admonit.</NOTE> The&s;e being &s;o, I cannot con&s;ent to <HI>Crollius</HI> that none was above or equal to <HI>Paracel&s;us,</HI> who had the ab&s;olute knowledg of all divine and hu|mane Sciences;
<NOTE PLACE="marg"><HI>Re</HI> 3.</NOTE> for we mu&s;t believe the Scrip|tures that &s;ay of <HI>Solomon, Behold I have granted thy reque&s;t and given thee a wi&s;e and under&s;tanding heart, that none before thee had, nor after &s;hal have the like.</HI> Moreover, if <HI>Paracel&s;us</HI> were &s;o wi&s;e, why led he no better life? <NOTE PLACE="marg">In labi|rinth. M<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">d<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">cr|rant.</NOTE> He writes from the Apo&s;tle, <HI>That he which lacks wi&s;dom mu&s;t ask it of God,</HI> and that the beginning of his Phy&s;ick is to &s;eek fir&s;t the Kingdom of Heaven. But what I &s;aid &s;hews whether he did or not.</P>
<P>That he had not an ab&s;olute knowledg of all divine and humane things appears by his ab|&s;urd and wicked opinions:
<NOTE PLACE="marg"><HI>In lib. me|teor. c.</HI> 3.</NOTE> for he writes that the Night is not the ab&s;ence of the Sun, but is from the ari&s;ing of the nocturnal Stars, which cau&s;e darkne&s;s. And that &s;ome Stars are like Gourds and Gla&s;&s;es that hold Salt, Sulphur and Mercury, from whence by the operation of the airy fire, the winds were &s;ent, as wind bred in mans body is &s;ent out by the lower throat. Ma|ny ab&s;urd things are in the &s;ame Book that &s;hew his ignorance, but his followers admire them, not &s;earching into the truth of them, but admi|ring <HI>Paracel&s;us</HI> that wrote them and taking eve|ry ab&s;urdity for a My&s;tery.
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de generat. rerum.</HI></NOTE></P>
<P>He wrote not only ab&s;urd but wicked things,
<PB N="18" REF="15">&s;hewing how a little man may be made by Chy|mi&s;try without a Father or Mother, and &s;aith it is not a great &s;ecret;
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de Saga Phi|lo&s;o.</HI></NOTE> and that in the new I|lands men are not from the true <HI>Adam,</HI> parent of all, but from another <HI>Adam;</HI> in his Book <HI>Azoth,</HI> or of the wood and line of life Chap. 2. He writes, <HI>That</HI> Adam <HI>and</HI> Eve <HI>before the Fall had no Stones, Reins, or Womb, but received them after the Fall.</HI> From which and many other im|pieties you may &s;ee that <HI>Crollius</HI> wrote fal&s;ly that <HI>Paracel&s;us</HI> was the mo&s;t knowing man in divine and humane things.
<NOTE PLACE="marg">Querc. in re&s;p. ad Aubertum</NOTE> <HI>Quercetan</HI> writes better, &s;aying <HI>I never intended to maintain</HI> Para|cel&s;us <HI>his divinity,
<NOTE PLACE="marg"><HI>Di&s;p.</HI> 1. <HI>contra Pa|racel. p</HI> 244. <HI>&amp; a|liquot &s;eq.</HI></NOTE> nor to believe him in all things.</HI> He that will know more of this, let him read <HI>E|ra&s;tus</HI> who condemns <HI>Paracel&s;us</HI> for &s;even horri|ble bla&s;phemies.</P>
<P>Let us &s;ee what he did in Chymi&s;try and Cu|ring where his chief worth lay, which &s;o re|nowned him. As for the tran&s;mutation of me|tals,
<NOTE PLACE="marg">In Epi&s;t. Citata.</NOTE> I deny not but he did &s;omthing therein, for <HI>Operine</HI> writes thus. <HI>He &s;pent money prodigally, and was &s;omtimes &s;o poor that he had not a half-pen|ny to my knowledg, yet he would &s;hew the next day a pur&s;e full, and I wondered whence he had it.</HI> And <HI>Michael Neander</HI> &s;aith he made Gold of Lead and Quick-&s;ilver,
<NOTE PLACE="marg">In &s;ua ge|ogra.</NOTE> and <HI>Franci&s;cus</HI> in his Epi&s;tle which <HI>Andrew Labavius</HI> brings again&s;t <HI>Guibert</HI> in his defence for tran&s;mutation by Alchymy. But how he did it, and whether he made the me|dicine or had it from another it is not known. <HI>Evaldus Vagelius</HI> a Dutch-man in his Preface to his Book of the Philo&s;opher-&s;tone writes thus of <HI>Paracel&s;us. I dare affirm that</HI> Paracel&s;us <HI>never knew the Philolo&s;opher-&s;tone,</HI> and that he under|&s;tood neither <HI>Raymond, Lully,</HI> nor other Authors
<PB N="19" REF="15">in that Art, and be&s;ides certain rea&s;ons, I was per&s;waded to this belief by an Epi&s;tle from a no|ble man, who&s;e Father knew <HI>Paracel&s;us</HI> very wel, for he had had the Philo&s;ophers-&s;tone, &amp; could make it when he plea&s;ed, he had not &s;o railed at <HI>Philip</HI> Marque&s;s of <HI>Banden</HI> for ingratitude, in not paying his bargain.</P>
<P>As for Chymical Medicines, he brought ma|ny to light, but not without envy, and he com|municated not faithful &s;uch as he found out: for contemning all the ancient Chymi&s;ts be&s;ides him&s;elf, he is to be &s;u&s;pected. I wil not here ac|cu&s;e him, lea&s;t I &s;eem partial. But <HI>Bernard Pe|not</HI> learned in Chymi&s;try, writes thus of him.
<NOTE PLACE="marg">In fine lib, de denario med.</NOTE> <HI>If the Works of</HI> John I&s;aac Holland <HI>were extant, the Works of</HI> Paracel&s;us <HI>would be of no worth.</HI> This is he of whom <HI>Paracel&s;us</HI> prophe&s;ied, &s;aying, <HI>Elias the Arti&s;t &s;hall come after me, who &s;hall reveal hid|den things. Penot</HI> hath much more, which though I believe not, yet are not contemptible. And <HI>John Crato</HI> writes to <HI>Era&s;tus, That the Remedies he u&s;ed were not his own, for I &s;aw a Book written</HI> 200. <HI>years &s;ince by a Monk at</HI> Ulme, <HI>in which are the &s;ame Medicines which</HI> Paracelus <HI>hath here and there in his Works.
<NOTE PLACE="marg"><HI>Tom.</HI> 2. <HI>pag.</HI> 651.</NOTE> Andernachus</HI> the great Chy|mi&s;t writes, <HI>That there was one</HI> Paracel&s;us <HI>a fa|mous Ma&s;ter in Chymi&s;try, but he wrote many vain and fal&s;e things, and &s;o dark, that few can benefit by reading him.</HI></P>
<P>His Epitaph &s;hews what di&s;ea&s;es he cured, as the Lepro&s;ie, the Gout, and other incurable ma|ladies in the body by a wonderful art. And <HI>O|porine</HI> &s;aith that he had an excellent activity and &s;ucce&s;s in compo&s;ing of remedies again&s;t all di&s;|ea&s;es, and that he wrought miracles in curing of all &s;orts of de&s;parate ulcers, without any pre&s;cri|bed
<PB N="20" REF="16">or ob&s;erved cour&s;e of diet, but he drank nights and daies with his patients, and cured them upon a full &s;tomach and diet.</P>
<P>He mentions the Medicines he u&s;ed,
<NOTE PLACE="marg"><HI>Lib. de tri|nit. Philo&s;. c.</HI> 2.</NOTE> as the Philo&s;ophical Tincture, for curing the French pox, Lepro&s;ie, Drop&s;ie, Colick, Apoplexy, E&s;tio|mene, Cancer, Fi&s;tulaes, and all inward Mala|dies, but let them believe it that plea&s;e. <HI>Oporine</HI> witne&s;&s;eth that he u&s;ed Praecipitate, Treacle, or Mithridate, or juyce of Cherries in pills in all kind of di&s;ea&s;es for a purge. He often bragged he rai&s;ed the dead to life by his Laudanum only. A certain learned Chymical Phy&s;itian, to di&s;tin|gui&s;h the truth of this matter; and after he had read the Chyrurgery of <HI>Paracel&s;us,</HI> he concluded that he cured all di&s;ea&s;es onely with Mercury, &s;ublimated and calcined, and give it divers names that it might not be di&s;covered.</P>
<P>Many con&s;e&s;s that he cured the mo&s;t &s;tubborn ulcers, but &s;ay that he did not perform what the Vulgar &s;ay he did in the cure of the Drop&s;ie, Gout, Lepro&s;ie, Epilep&s;ie, and the like, and prove by plain arguments, that he did not cure all di&s;|ea&s;es. And &s;ome doubt it, becau&s;e he u&s;ed &s;uch diver&s;ity of remedies again&s;t the Epilep&s;ie. Som|times he &s;aith it is to be cured onely by black Hellebore, &s;omtimes by Antimony, &s;omtimes by the liquor of Gold, &s;omtimes by the Tincture of Coral, &s;omtimes by Vitriol, or by Mans blood prepared, or by Mans skull. And they think that he wrote down certain Medicines promi&s;cuo&s;ly for his memory, that in time when occa&s;ion was offered, he might make tryal of them all, and knew not which was be&s;t. And the diet of <HI>Pa|racel&s;us</HI> him&s;elf &s;eems to confirm this, which was &s;uch that he could not have &s;uch knowledge in
<PB N="21" REF="16">the cure of &s;o many de&s;parate di&s;ea&s;es. Nor could he cure him&s;elf, who was not only long a|fore his death in a convul&s;ion, but lived not a|bove 47. years when he had promi&s;ed long life unto others: when the Univer&s;al medicine, if he had had it, would have pre&s;erved, and freed him from all contagion.</P>
<P>Hence any may judge that <HI>Paracel&s;us</HI> had a good wit, and if he had been endowed accord|ingly with the knowledg of Languages and &s;olid Hippocratical and Galenical Philo&s;ophy, and could have u&s;ed it in Chymi&s;try, he had advan|ced Phy&s;ick, and had been famous among Phy|&s;itians and Philo&s;ophers For the want of which, he divulged &s;o many ab&s;urdities in Divinity, Philo&s;ophy, and Phy&s;ick without any rea&s;on, but &s;ate like a Dictator or Emperor in Learning, and wrote many things &s;o &s;ooli&s;h and confu&s;ed, that his Writings are not methodical, &s;o that he is blind with the love of <HI>Paracel&s;us</HI> that &s;hall ap|prove of his mad Doctrine. His di&s;&s;olute life &s;he|wed that he was not a fit Reformer of Phy&s;ick, much le&s;s a man ab&s;olute in the knowledg of Di|vine and Humane things.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>Chap. 5. <HI>Of the new Names and Principles by which Para|cel&s;ians are to be known.</HI></HEAD>
<P>IT is proper to this Sect to deceive by Names and Titles, and to get the opinion of being wi&s;e thereby, witne&s;s the Titles of <HI>Paracel&s;us</HI> his Books, as <HI>Paragranum, Paramirum:</HI> and the&s;e words, <HI>Ens, Pagoicum, Ca&s;tagricum, Ilia&s;trum, Achaeus, Relloleum, Cherionium, Ylech. Trara|mes,
<PB N="22" REF="17">Turban, Leffas,</HI> and &s;ix hundered other words never heard in any age: and none of the followers of <HI>Paracel&s;us</HI> hath &s;hewed their origi|nal, or to what language they belong, and when they u&s;e other, they give another &s;en&s;e, and u&s;e parables.</P>
<P>But the goodne&s;s of every thing con&s;i&s;ts in that for who&s;e cau&s;e it was made. Speech is a great gift of God given to men, that one might de|clare their meaning to another, and that which doth not &s;o, is not worthy the name of a &s;peech; for the knowledg of things follows the know|ledg of their Names.</P>
<P><HI>Peter Severinus</HI> is to be blamed for this, whom the Paracel&s;ians follow at this day, as <HI>Paracel&s;us</HI> him&s;elf, he u&s;eth the word <HI>Anatomy</HI> often accor|ding to nature and con&s;titution of things; and &s;omtimes he u&s;eth the &s;ame word for the re&s;o|lution and di&s;&s;olving of things. Somtimes for the place, as when he &s;aith, <HI>The &s;eed is anatomi|zed to the &s;tones,</HI> that is flows to them. Al&s;o he u&s;eth the word <HI>Tincture,</HI> to &s;ignifie the propriety from whence the force of acting proceedeth, and repeats improperly almo&s;t in every leaf, <HI>the Tin|cture of the Pleuri&s;ie,</HI> meaning the cau&s;e of the plouri&s;ie; and <HI>the invalid Tincture of di&s;ea&s;es,</HI> that is, the beginning of di&s;ea&s;es.</P>
<P>So <HI>Paracel&s;us</HI> from whom <HI>Severinus</HI> had this trick, calls ancient things by new Names, but improperly. For the Hippocratical <GAP DESC="foreign">, and <HI>Cheirionia</HI> of <HI>Paracel&s;us</HI> are the &s;ame. <HI>(Ro|rollaceum)</HI> is the &s;ame with that which is weak, and without power. <HI>Archaeus</HI> is the &s;ame with the natural &s;pirit among Phy&s;itians and Philo&s;o|phers, as if <HI>Paracel&s;us</HI> and <HI>Severinus</HI> were &s;uch, as they ought to leave the u&s;ual words, and u&s;e
<PB N="23" REF="17">new unheard of expre&s;&s;ions. Nor is Chymi&s;try a new thing, or fir&s;t found out by <HI>Paracel&s;us,</HI> &s;o that he was bound to give new names unto things when he might well have u&s;ed the language and words of the old Chymi&s;ts very properly. There is darkne&s;s &s;ufficient in Nature, &s;o that he need|ed not to have increa&s;ed it with mon&s;trous words. It may be they &s;pake &s;o that they might not be under&s;tood, and to get the Name of being wi&s;e among the ignorant, and that they might not ea&s;ily be confuted by any.</P>
<P>The conclu&s;ion is as <HI>Galen</HI> &s;aith, <HI>That Speech is the Character of the mind, and a mon&s;trous &s;peech is the &s;ign of a mon&s;trous mind.</HI> And therefore it is intolerable to in&s;inuate words into an ancient Di&s;cipline, and to change the cu&s;tom of an art, and to de&s;ire to bind up the art to &s;uch terms: rather let the words be retained, which u&s;e hath approved, which is to judg of the force and form of &s;peaking.</P>
<P>Let us come to the new way of teaching and knowing which they propound. Hitherto rea|&s;on and experience were the original of all know|ledg, and what&s;oever agreed with them, was ac|counted true, and what differed from them, was rejected. And therefore the Works of <HI>Hippo|crates, Ari&s;totle</HI> and <HI>Galen</HI> are highly e&s;teemed. But <HI>Paracel&s;us</HI> and his followers, propound all their opinions without foundation, and begin a new way of knowing,
<NOTE PLACE="marg"><HI>In Praef. admonit. p.</HI> 3.</NOTE> of which <HI>Crollius</HI> &s;peaks at large. <HI>A Phy&s;itian</HI> (&s;aith he) <HI>mu&s;t have the light of Nature and grace, from the internal and vi&s;ible Man, an internal Angel, and light of Nature</HI> And if you ask what this light of Nature is, he &s;aith, <HI>It is the Firmament that gives man all things naturally.</HI> If it be asked again, Why they who
<PB N="24" REF="18">teach in the Univer&s;ities, have not the light of Nature alike? He an&s;wers nothing clearly, but flies to the light of grace, and &s;peaks of <HI>Paracel|&s;us, That he was undoubtedly by the favour of Hea|ven made the Prince and Monarch of all Phy&s;ick, but &s;hews not how.</HI></P>
<P>Therefore fal&s;e Chymi&s;try hath its peculiar Religion, for becau&s;e they think they have refor|med or perfected all Philo&s;ophy &amp; Phy&s;ick, they &s;tay not there, but proceed to Divinity, and mix prophane and holy things together: and &s;o, they bring in any ab&s;urdity, and di&s;pute wonderfully of the Kingdom of the Ble&s;&s;ed, the Angels Mira|cles, Faith, and the Re&s;urrection.</P>
<P>But to come to our purpo&s;e, natural all know|ledge is &s;o far true, as it agrees with things, for things mea&s;ure our knowledg, but not on the co~|trary, nor are things &s;o, becau&s;e we think the &s;o; but becau&s;e they are &s;o, we think them to be &s;o, when we know rightly: and this being not natu|rally in us, mu&s;t come from without. Before the Fall, <HI>Adam</HI> had that knowledg, but none hath it &s;ince. Therefore what&s;oever men know, is either immediately revealed from God by revelation, or learned another way. Since therfore the words of <HI>Paracel&s;us</HI> cannot challeng to them&s;elves a pe|culiar illumination, nor can we grant it; they mu&s;t needs learn as other men did, and do, and learn knowledg from things.</P>
<P>There is a twofold faculty of knowing in man, &s;en&s;e and under&s;tanding. Things are pre&s;ented by the external &s;en&s;es to the fancy, and by that to the under&s;tanding. And the &s;oul while it is in the body, under&s;tands not without a phan|ta&s;m, and the beginning of knowledg is from the &s;en&s;es; and we make principles from tho&s;e things
<PB N="25" REF="18">that &s;en&s;es have comprehended without error. From principles we go to things unknown, which may be concluded from them. This is the ordi|nary way of knowing and learning, by which the unlearned learn from the wi&s;e, and are in&s;truct|ed either by &s;peech or books. Thus were all the Paracel&s;ians taught: for this cau&s;e <HI>Paracel&s;us</HI> took &s;uch long journies. <HI>Crollius</HI> writes that he got his Chymi&s;try by long travel, pains, and watchings, and ob&s;ervations. This may be &s;po|ken of others of that gang.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>Chap. 6. <HI>Of the Analogie of the great and little World.</HI></HEAD>
<P>THe whole Philo&s;ophy of <HI>Paracel&s;us</HI> is built upon the Analogie of the great and little World which they extend largely. And they of <HI>Marpurg</HI> write the opinion of the Chymi&s;ts thus. <HI>The Chymi&s;ts call Man a little World,
<NOTE PLACE="marg"><HI>Di&s;p.</HI> 8.</NOTE> not from a &s;u|perficial likene&s;s, but becau&s;e he comprehends indeed, and according to the &s;pecies (though invi&s;ibly) all things in him&s;elf that are contained in a vi&s;ible form, in the three Kingdoms, Vegetal, Animal, and Mi|neral, and in the whole World.</HI> This is gathered from divers places in <HI>Paracel&s;us</HI> his Works. <HI>Crol|lius</HI> in his Preface writes thus. <HI>A man is a circle that contains in it all creatures. Man carries all things about him, the whole Firmament, and all the Stars, and Planets. Man hath the parts of all the world, and there is nothing in it that is not really in him. He communicates with God in his mind, with Angels in his rea&s;onable &s;oul, and his invi&s;ible &s;tar|like body, and with the Stars with the &s;ame invi&s;ible body, and with the Elements by his vi&s;ible earthly body.</HI></P>
<PB N="26" REF="19">
<P>They &s;ay there are two bodies in every man, the one phy&s;ical, elementary, vi&s;ible, and to be touched, made of earth, which the fir&s;t man had from the earth. Another invi&s;ible, in&s;en&s;ible from the Stars. <HI>Crollius</HI> pag. 36. calls this <HI>the Genius, Hou&s;hold God, &s;hadow of Man, the little Man that the wi&s;e knew, Eve&s;ter,</HI> and I know not what. <HI>Se|verinus</HI> &s;peaks warier of this, and di&s;&s;ents not from it.</P>
<P>On the contrary the Ari&s;totelians and the Ga|leni&s;ts u&s;e the &s;ame words with a divers mean|ing.
<NOTE PLACE="marg"><HI>Di&s;p.</HI> 3. <HI>contra Pa|racel.</HI></NOTE> And though man be called often a <HI>Micro|co&s;m,</HI> yet they render another rea&s;on, why he is &s;o called, as &s;aith <HI>Era&s;tus.</HI> He hath a vi&s;ible E|lementary body, a Heavenly &s;oul, that hath po|wer to grow and nouri&s;h as in Plants, &s;en&s;ible as in Brutes, and the mind is Angelical. Al&s;o he is like the World in the po&s;ition of his members, and ri&s;e of them. For there are three parts of the great World, <HI>The Elementary, Coele&s;tial, and Su|percaele&s;tial</HI> To the&s;e three, man an&s;wers by the head, brea&s;t, and belly; the la&s;t, Religion an|&s;wers the Elementary, in which there is perpetu|al generation and corruption. By the brea&s;t in which the fountain of vital heat, he an&s;wers to the Heavens, in which is the Sun, the original of heat to the world. In his head, where the mind abides, and from which all &s;en&s;es come; he is not only like the Coele&s;tial and Angelical world, but in that particular the image of God.</P>
<P>Hence we may gather that the Analogie of the great and little World,
<NOTE PLACE="marg">In labyrin. med er|rant.</NOTE> is extended too large by the Chymi&s;ts, becau&s;e they make not an Analo|gie, but an identity, or the &s;ame thing. For <HI>Pa|racel&s;us</HI> requires in a true Phy&s;itian, that he &s;ay this is a Saphire in man, this is Quick&s;ilver, this
<PB N="27" REF="19">Cypre&s;s, this a Walflower, but no Paracel&s;ian ever &s;hewed this.</P>
<P>In this great world, not only are the Heavens and Elements, Metals and Minerals, but Plants and Bea&s;ts. Therefore <HI>Paracel&s;us</HI> and <HI>Severinus</HI> are out, &s;aying, <HI>There is no flegm, choler, or me|lancholy in the great World, therefore not in Man, for humors are found in Bea&s;ts as in Men.</HI> Al&s;o I grant there are many hidden properties in man, that agree with many natural things, not only in general, but with their &s;pecies or kinds, and al&s;o with their individuals, and di&s;&s;ent al&s;o from them wonderfully. Hence comes the Sympathy and Antipathy of many things with mans body. The A&s;trologers affirm that peculiar Stars have agreement with the peculiar parts of our bodies. But the &s;ublunary things are better known, Pio|ny hung about the neck, cures the Epilep&s;ie, Cantharides hurt the bladder, and no other part, the Saphire agrees with the heart, al&s;o Bezoar and Pearl, but the cau&s;es of this con&s;ent and di&s;|&s;ent, and whence the&s;e hidden qualities ari&s;e, are hard to be found. And it is more hard to find out individuals in man, as Balm and Walflo|wers. If <HI>Paracel&s;us</HI> could have done it, he had done well for profit; for as cold and heat, moi|&s;ture and drine&s;s are in man, becau&s;e the Ele|ments are in him: and as the vital heat in the heart like that in the Heavens, is &s;ent to the whole body; therefore becau&s;e they &s;ay the pro|perties of Balm and other plants are in man, let them &s;hew in what &s;ubject they are, and where they lie.</P>
<P>They are al&s;o, becau&s;e the knowledg of man is only from outward things; for there is more in the &s;pecies then in the genus, or general, and
<PB N="28" REF="20">there is more in man who is the end of Natural things, then in other Naturals, and what man hath in him, he hath as a man.</P>
<P>Therefore the &s;oul that loves truth, is not &s;a|tisfied with &s;imilitudes onely, but de&s;ires &s;olid demon&s;trations; and volves things from their own, not from the principles of another. And as they who think they have demon&s;trative argu|ments, are often deceived, much more may they who u&s;e only compari&s;ons. There is nothing &s;o like, but in &s;ome part it is unlike. Moreover, the Chymi&s;ts know not the great World all o|ver, how then can they bring us to the know|ledg of the little World thereby? If they know it perfectly, let them examine them&s;elves, if they can arrogate that unto them&s;elves truly.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>Chap. 7. <HI>Of the fir&s;t Matter.</HI></HEAD>
<P>THe Modern Chymi&s;ts call <HI>Ari&s;totles</HI> fir&s;t matter <HI>a changing Protous, a lu&s;tful Thais, and a deformed Mon&s;ter.</HI></P>
<P><HI>Paracel&s;us</HI> cals the fir&s;t Matter of all things <HI>a great My&s;tery,</HI> and &s;aies thus of it. <HI>As a Child is born of its Mother,
<NOTE PLACE="marg">In Philo|&s;ophia, ad Atheniens.</NOTE> &s;o are all things from the great My&s;tery; and this is the Mother of all corruptible and mortal things.</HI> But the&s;e are but trifles being without rea&s;on, and to be rejected: or they are taken from the Greeks, and involved with hard Names.</P>
<P>That &s;ome Paracel&s;ians are forgers, appears in that <HI>Paracel&s;us</HI> &s;peaks otherwi&s;e of the fir&s;t Ma<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ter then his followers, and both without rea|&s;on. For <HI>Paracel&s;us</HI> and <HI>Dornaeus</HI> &s;ay all creat|ed things are from the fir&s;t Matter and great My|&s;tery
<PB N="29" REF="20">&s;tery. But the late Chymi&s;ts &s;ay the fir&s;t Matter was put into rude ma&s;s which was before it.</P>
<P>By <HI>My&s;tery, Paracel&s;us</HI> means nothing but the Matter which invi&s;ibly contains &s;omthing in it &s;elf, or that out of which &s;omthing comes that was not ob&s;erved to be in it. <HI>So Dung is the My|&s;tery of Beetles, Milk of Chee&s;e, and Butter and Whey, Chee&s;e of Worms or Mites.</HI> And to explain him. <HI>It is an Idea or Platonick Soul of the World, or the Chaos which many Philo&s;ophers mentioned.</HI> For <HI>Pa|racel&s;us</HI> his great My&s;tery is like the Idea of <HI>Pla|to,</HI> for <HI>Plato</HI> writes thus. <HI>If this World be beautiful,
<NOTE PLACE="marg">In Timaeo.</NOTE> and the Maker good, it is plain that it was made by an eternal and permanent Pattern.</HI>
<NOTE PLACE="marg">Lib. de ani|ma mundi.</NOTE> And <HI>Paracel|&s;us</HI> calls this Idea, <HI>The great uncreated My&s;tery,</HI> and &s;aith all things came from it, and as it is un|created, it agrees with <HI>Plato's</HI> Idea.
<NOTE PLACE="marg">Lib. Phi|lo&s;o ad Athen.</NOTE> In others it is the Chaos that ancient Philo&s;ophers men|tioned. Therefore <HI>Paracel&s;us</HI> told us no news, but to make us think he did, he gives &s;trange names. And he is out, when he calls the great My&s;tery uncreated; for it is again&s;t Scripture and rea&s;on, that any thing &s;hould be uncreated be&s;ides God.</P>
<P>Therefore the Chymi&s;ts ought not to inveigh again&s;t the fir&s;t Matter of <HI>Ari&s;totle</HI> &s;o much: let them take heed, le&s;t they &s;peak again&s;t the Crea|tor of all things, and di&s;prai&s;e that which he &s;aw to be good. For in regard there is a difference between the Matter and the form, and the gene|ration, and corruption, and tran&s;mutation of na|tural things cannot be denied, we cannot deny the fir&s;t Matter. The form only in the Elements is not the whole E&s;&s;ence; nor is it from the form that a thing is of &s;uch a quantity: therefore there is &s;omthing in material things, that with the
<PB N="30" REF="21">form makes up the whole, and &s;u&s;tains the form, and in the Elements it is nothing but the fir&s;t Matter. And becau&s;e all natural bodies are ma|terial, they mu&s;t needs partake of the common matter. Let them that deny the fir&s;t Matter, con|&s;ider that it is one thing to be begotten, another to be created, another to be corrupted, another to be reduced to nothing. Tho&s;e are from &s;om|thing to &s;omthing; the&s;e from nothing to no|thing. And becau&s;e one thing is made of ano|ther, and the form is aboli&s;hed there mu&s;t &s;om|thing remain, that is the &s;ubject of the change. This <HI>Plato</HI> and <HI>Ari&s;totle</HI> call the fir&s;t Matter.</P>
<P>And though its E&s;&s;ence di&s;tinct from its form, cannot be comprehended by &s;en&s;e, but only by rea&s;on, yet it is not a being only of rea&s;on, or a meer figment, but a real being, and a &s;ub&s;tance or being di&s;tinct from an accident. But it hath of it &s;elf properly no exi&s;tence, which is proper only to compound bodies. But it is wholly a power not as to its being, which it hath by its E&s;|&s;ence, but as to its being thus or thus: nor was it created of God as a definite and di&s;tinct &s;pecies of a natural thing, but it is rather created toge|ther with natural things, and is as it were a Ru|diment and Principle: nor doth it remain ex|tant any time without a form, but lies under it.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>Chap. 8. <HI>Of the Elements.</HI></HEAD>
<P>Such is the confu&s;ion of the Chymi&s;ts in ex|plaining of the Elements, that we need an <HI>Oedipus</HI> to interpret. And which is wor&s;t, they go contrary to the old Philo&s;ophers, that is, from known things to unknown, by &s;hewing of rea|&s;ons.
<PB N="31" REF="21">And &s;eem to command all men to believe what they &s;ay, as if they were Gods, and &s;o wi&s;e that they might determine what they plea&s;e.</P>
<P><HI>Paracel&s;us</HI> denies not the Elements, nor his Di&s;ciples, but they &s;peak of them otherwi&s;e then the old Philo&s;ophers do. They &s;ay the Elements are vi&s;ible and invi&s;ible. The vi&s;ible are the fire, air, water, and earth, which they &s;carce think worthy of the names of Elements, but call them <HI>dead bodies without &s;ecrets,</HI>
<NOTE PLACE="marg"><HI>In Praefat. lib. meteor. &amp; philo|&s;oph. Sag. lib.</HI> 1. <HI>Idea medi. c.</HI> 5.</NOTE> and that they are but <HI>&s;hells of the Nuc-kernel contained in them, having none but relolling qualities.</HI></P>
<P>But they &s;ay their Elements are invi&s;ible, and they are the e&s;&s;ence, life and act of all beings. <HI>Paracel&s;us</HI> calls them the <HI>Matrices</HI> that bear and nouri&s;h fruit. Nor, &s;ay they, can generations be made from the&s;e Elements, but there are &s;eeds in them all, which at certain times do generate. So his Element is what&s;oever produceth and nouri&s;heth fruit, or any created &s;pecies. <HI>Severi|nus</HI> divides the Elements into two Globes, to each he allows two Elements; to the upper, the Firmament, Heaven, Fire and Air: to the lower, the Earth, Water. And he &s;aith each Element pro|duceth its fruit. The fruits of the Firmament are Manna, and Dew-waters, Minerals, Metals, Sto|nes, and the&s;e Elements are not mixed.</P>
<P>The modern Chymi&s;ts follow <HI>Severinus,</HI> and <HI>Crollius</HI> &s;aith they are lighter, but they are more dark. Thus he writes:
<NOTE PLACE="marg">In praefat. admonit.</NOTE> <HI>Our vi&s;ible Elements are only the bodies and hou&s;es of others and keep off their force. The Earth is twofold, the outward vi&s;ible, the inward invi&s;ible. The outward is not an Element, but the body of the Element, and is Salt, Sulphur, and Mercury: but the Element of the Earth is Life and Spirit, in which the Stars of the Earth lie, which
<PB N="32" REF="22">by the body of the Earth produce all growing things:</HI> and &s;o of the re&s;t. In which he follows the Do|ctrine of <HI>Paracel&s;us,</HI> but differs from <HI>Severinus</HI> and other Chymi&s;ts.</P>
<P>But many things here cannot be proved. Fir&s;t they abu&s;e the word <HI>Element</HI> contrary to the cu|&s;tom of all ages: for it properly &s;ignifies the lea&s;t part of that, from which the thing is made as from its matter. But their Elements are only places, matrices, receptacles. And the place differs much from the matter.</P>
<P>The wi&s;er Chymi&s;ts have three principles that come from the Elements, or are joyned in the compo&s;ing of natural bodies. But <HI>Paracel&s;us</HI> puts his principles before the Elements, and from one mixture of <HI>Salt, Sulphur and Mercury,</HI> and makes <HI>Fire;</HI>
<NOTE PLACE="marg">In labyr. med. err.</NOTE> from another <HI>Air,</HI> another <HI>Water and Earth,</HI> which no Philo&s;ophy can allow.</P>
<P>Others make the Elements <HI>vile and &s;ervile Bo|dies,</HI> in di&s;grace of God and Nature, who made all very good. They &s;erve God and man, and all &s;ublunary creatures, and &s;o are to be commend|ed; nor are they by that of no value, or relol|ling as they &s;ay. For the Chymi&s;ts know their actions, who can do nothing with heat and cold.</P>
<P>They erre al&s;o in making the Elements <HI>gro&s;s Bodies,</HI> though the Earth be. Al&s;o they erre in calling them <HI>vi&s;ible,</HI> they may &s;ee Earth and Wa|ter, but when they will &s;ee air or fire, I know not. They fooli&s;hly &s;ay they are dead, becau&s;e they never were alive. And it is wor&s;e that they &s;ay, <HI>The Earth is cur&s;ed.</HI></P>
<P>As for their invi&s;ible Elements,
<NOTE PLACE="marg">Inexam, philo&s;o.</NOTE> we &s;hal believe it when they prove any &s;uch hidden under the&s;e: for their affirmations only cannot creat new be|ings.
<PB N="33" REF="22"><HI>Libavius</HI> writes well of <HI>Severinus: The good man &s;aith he &s;peaks well, as if he came from the trea&s;ure of Nature, and &s;aw all open, but he proves nothing.</HI></P>
<P><HI>Severinus</HI> his Eloments being without bodies and dimen&s;ions, are not to be allowed; for all learned men &s;ay the principles of bodies are cor|poreal. He &s;aies they are not infinite, therefore they have dimen&s;ions and bounds. Nor doth it hang together, when he calls the&s;e incorporeal Elements, empty and void, and allows to them contrariety and re&s;i&s;tence, and explains their in|vi&s;ible Nature. It may be that <HI>Paracel&s;us</HI> put one Element within another, for the form and begin|ning of action, and original of all qualities: for when the external vi&s;ible Elements, which are inferior to their internal, have noble qualities, their Elements mu&s;t have more noble qualities and actions; but they never &s;hewed us any yet. They &s;ay in general, only that they are vital and &s;trong to nouri&s;h the &s;eed of generation.</P>
<P>Nor do they prove that &s;eeds are without their &s;pecies in the Elements as they &s;ay. Nor did God put &s;eeds in the Elements in the Creation, but into the &s;pecies of natural things in the Elements. Nor are &s;eeds &s;een out of the individuals in the Elements, but only in the individuals of their &s;pecies. Nor did God &s;ay in the Creation, <HI>Let the &s;eeds of Plants be in the Elements,</HI> the &s;ame rea|&s;on is in Animals. All things have their &s;eed in them&s;elves, and multiply by force of the Divine Word, and &s;o the &s;pecies are pre&s;erved.</P>
<P>And to that they &s;ay from <HI>Orpheus</HI> and <HI>Hippo|crates, We know they &s;pake often from the opinion of the Vulgar and them&s;elves, and many things are at|tributed to</HI> Hippocrates <HI>which were not his.</HI> And
<PB N="34" REF="23">many ab&s;urdities are among the Ancients, mo&s;t from ignorance of the Creation. <HI>Era&s;tus</HI> exa|mines their Doctrine at large.</P>
<P>As for the fir&s;t qualities which they value not but call relolling and dead. It is fooli&s;h to fight again&s;t the experience of fen&s;e, by which it is plain, that the fir&s;t qualities have great force for generation and corruption of natural things, and are as con&s;iderable as &s;cent, &s;avor and colour.</P>
<P>While we de&s;end the Elements, we mu&s;t not adhere to them alone, as &s;ome, <HI>Ari&s;totle</HI> knew a|bove the Eleme~ts, as in his Books of the Soul. And when he &s;aith;
<NOTE PLACE="marg">2. <HI>de gene|rat. anim. c.</HI> 3.</NOTE> <HI>The vertue and power of every &s;oul partakes of another body, which is more Divine then the Elements; and as the &s;ouls are more or le&s;s no|ble, &s;o is the Nature of that body. For there is in all &s;eeds which makes them fruitful, which is heat, not a fire, but a Spirit which is contained in the &s;eed or froathy body. And the Nature in that Spirit is like the Element of the Stars, &amp;c.</HI></P>
<P><HI>Alexander Aphrodi&s;aeus</HI> &s;aith many things are in Nature that are known only by experience,
<NOTE PLACE="marg">In proemio probl.</NOTE> and are called by Phy&s;itians &s;ecret proprieties, and accu&s;eth them that &s;ay the cau&s;es of &s;uch ef|fects come from the Elements or their qualities. <HI>Galen</HI> accu&s;eth <HI>Pelops</HI> his Ma&s;ter,
<NOTE PLACE="marg"><HI>Lib.</HI> 11. <HI>de &s;impl. fa|cult. Exercit.</HI> 101. <HI>&s;ect.</HI> 14.</NOTE> becau&s;e he would bring all things to manife&s;t qualities, and <HI>Scaliger</HI> &s;aith it is great impudency to <HI>Cardan,</HI> thus. <HI>What evil genius hath lead thee to &s;ay that iron may draw the Load&s;tone only by mixture of E|lements?</HI> Hence we &s;ee that Galeni&s;ts and Ari|&s;totelians are not drowned in the qualities of the Elements.</P>
<P>Al&s;o they knew the Sympathy and Antipathy of things, and we defend not them that know nothing but the fir&s;t qualities. For alteration or
<PB N="35" REF="23">hurt from manife&s;t qualities, cannot kill a man &s;o &s;oon as poy&s;on. Secondly, the fir&s;t qualities have not very great force in a &s;mal quantity, but poy&s;on hath: &amp; a little &s;pittle of a mad Dog ly|eth &s;omtimes above &s;ix months in the body and then offends grievou&s;ly,
<NOTE PLACE="marg">3. <HI>delo. art c.</HI> 7.</NOTE> which elementary qua|lities cannot do; and &s;o of other things, as the Load&s;tone, and Purgers, and Antidotes. Nor do occult qualities ari&s;e from a &s;ingular temper of things mixed unknown to us,
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de plantis.</HI></NOTE> called <HI>Idio&s;ynora|&s;ia,</HI> for occult qualities cannot ari&s;e from the fir&s;t qualities. For as <HI>Scaliger</HI> &s;aith: <HI>There is no &s;a|vor or ta&s;t in any Element, as it is an Element, nor can it be in a compound from the Elements.</HI> And if occult qualities are from a &s;ingular mixture of E|lements, may not life, laughter, &s;en&s;e, and vo|luntary motion, and the &s;oul come from the &s;ame? And to what they &s;ay, the &s;trange actions come from the form; though the qualities are the in&s;truments of forms, and are directed by them, yet they never loo&s;e their &s;trength or Na|ture, but only exerci&s;e them. If any more no|ble action be done, it is from other faculties and qualities meeting. And while they are directed by their forms, they act not beyond the &s;trength of their &s;pecies. As things differ in e&s;&s;ence, &s;o they differ in operations and in&s;truments. For heat, the in&s;trument of a vegetative &s;oul,
<NOTE PLACE="marg">2. <HI>de gene. ann. c.</HI> 1.</NOTE> only heats; but chyle is made in the &s;tomach, not from heat, but the chyle-making faculty. So heat in the liver makes blood by &s;anguification: but the &s;oul never u&s;eth heat to cool, or moi&s;ture to heat and dry, or any thing to act beyond its &s;trength. And the fir&s;t qualities by what un&s;peakable way &s;oever mixed, are not poy&s;on in venemous bea&s;ts, but the Nature of poy&s;on is from another princi|ple.
<PB N="36" REF="24">And as divers actions are from divers forms, &s;o Nature hath given divers in&s;truments to di|vers forms, for divers actions. Therefore we mu&s;t confe&s;s that the vertues in Natural things tran&s;cend the condition of the Elements, and are to be a&s;cribed, not to the Elements or matter of things, but to the forms and their qualities.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>Chap. 9. <HI>Of the Forms, Seeds, or Stars of Things.</HI></HEAD>
<P>THey &s;ay the Seeds or Stars of all things that are Natural, to be generated or corrupted, are in the empty Elements, Aby&s;s, <HI>Hippocrates</HI> Hells, Night of <HI>Orpheus, Ilias, or Ilia&s;trum, of Pa|racel&s;us;</HI> hence all things are bred, and all acti|ons of life and qualities came from them. And the&s;e &s;eeds lie invi&s;ibly in the Elements pure, and are defiled by the mixture of bodies; they call them <HI>Seeds,</HI>
<NOTE PLACE="marg"><HI>Severinus c.</HI> 8.</NOTE> becau&s;e they perpetually produce fruit in their &s;ea&s;on.</P>
<P>And Stars, becau&s;e they keep the laws of mo|tion in all natural actions. And Roots, becau&s;e in them all the fruitfulne&s;s of the Tree of the World is contained. And they &s;ay every Ele|ment hath its &s;eeds.</P>
<P>And though the in&s;erior Elements have not &s;uch perfect individuals, yet they have bodies to la&s;t for ever in their trea&s;ury, by which the per|pertuity of the &s;eeds and &s;pecies, is kept from de|&s;truction.</P>
<P>They &s;ay the <HI>Starrie Bodies</HI> of the lower Ele|ments are twofold; &s;ome are purer, like tho&s;e coele&s;tial, and are not &s;een but by the indu&s;try of Arti&s;ts: and as the &s;eeds differ in their offices
<PB N="37" REF="24">and proprieties, &s;o do the bodies.</P>
<P>All the&s;e are not new, but contain the vulgar Doctrine of forms, therefore they only put new names to things known.</P>
<P>All famous Philo&s;ophers thought that the &s;orms of Natural things were a Divine and un|changeable principle,
<NOTE PLACE="marg"><HI>Ideal Phi|lo&s;. cap.</HI> 6. <HI>&amp;</HI> 8.</NOTE> and an in&s;trument or hand of God the Creator. <HI>Galen</HI> calls the wonder|ful works of generation, <HI>a great Art or Wi&s;dom,</HI> and the Chri&s;tian Philo&s;ophers &s;ay they have not their power from them&s;elves, but their Crea|tor at fir&s;t when he &s;aid, <HI>Let Earth bring forth the herbs bearing &s;eed, and the tree in its kind bear|ing fruit which hath its &s;eed.</HI> The form or &s;oul of things, Star or Root, is the act of a thing, and the cau&s;e why the matter is actually what it is, the perfection, quiddity, and the cau&s;e of all mo|tion in a body, and the image of a Divine e&s;&s;ence. Therefore the modern Chymi&s;ts call the Souls <HI>(Stars)</HI> for as <HI>Stars</HI> end their motions at cer|tain times, &s;o do the &s;ouls ob&s;erve laws of mo|tion. Black Hellebore flouri&s;heth in Winter, the Daffodil in the beginning of the Spring, Vio|lets in <HI>March,</HI> Ro&s;es in <HI>May,</HI> the Elder in <HI>June,</HI> the Vine and Hops in <HI>July,</HI> then they are ripe at a &s;et time, and their motion ended, they re&s;t till the next year. And if we knew more of the Soul, we would declare it. Though <HI>Severinus</HI> braggs he knows more, &s;aying; <HI>I have laid the Rudiments of this Nature, and it is not fit to deolare all.</HI> But he was ignorant without doubt, as all men are.</P>
<P>Moreover <HI>Severinus</HI> &s;aies that qualities, num|bers, conformation, and other &s;ignatures come from the&s;e forms or &s;eeds, and right, for while the inward form makes her body, &s;he makes al|&s;o
<PB N="38" REF="25">forms which <HI>Libavius</HI> needs not admire, for they do not by their own force, but as they are in&s;truments in the hand of the Creator, who gives them this force, not immediately, but from his fir&s;t ble&s;&s;ing.</P>
<P>Therefore <HI>Severinus</HI> was not the fir&s;t that taught this, but <HI>Sealiger</HI> before him, &s;aith, <HI>That qualities, quantities, number, and order, and &s;ituati|on are from the Soul, and &s;he made the body for her Temple.</HI> But for truth &s;ake, let us con&s;ider this opinion farther, and &s;peak of the Original of Forms.</P>
<DIV3 TYPE="section">
<HEAD>Of the Original of Forms.</HEAD>
<P>THe Philo&s;opers did not only admire gene|ration, but labored to find out the form|ing cau&s;e, which made the matter &s;o perfect, and and greatne&s;s, number, figure, and order, and other things in bodies that live.</P>
<P><NOTE PLACE="marg">Lib. de form. foetus.</NOTE> Some de&s;paired, <HI>Galen asketh all the Philo&s;o|phers, that if they have found any truth, they &s;hould communicate it, for nothing was yet known that could &s;atisfie a learning Soul.</HI> The inquirers have divers opinions. For though neither the form, nor the matter is generated properly a&s;under, but the co|pound; yet becau&s;e generation cannot be with|out the form, it is demanded whence that is.</P>
<P><HI>Fernel</HI> &s;aith the form is &s;ent from without and &s;hews that &s;trength is &s;ent to the &s;eed with heat and &s;pirit,
<NOTE PLACE="marg">1. <HI>de abdi|tis ter. cau&s;is.</HI></NOTE> which by force of the womb, and a gentle heat, prepare the matter, that the form may be received; which done perfectly, the form comes from without by a natural mevitable ne|ce&s;&s;ity, and from whence forms come: he &s;aith, <HI>That Heaven brings forth many creatures and plants
<PB N="39" REF="25">from no &s;eed,
<NOTE PLACE="marg"><HI>Cap.</HI> 10.</NOTE> and all the forms are contained in the form of Heaven in power, and Heaven being as it were great with child of many forms, begets al things.</HI> But he brings no probability to e&s;tabli&s;h this his opinion. The Heavens help the producing of things, and nouri&s;h them, as a remote cau&s;e ex|ternal: but give not the &s;pecies to things, and if all forms &s;hould flow from Heaven, there would be no univocal generation in inferior things, and the Trees and Bea&s;ts were only the progeny of Heaven.</P>
<P>Secondly, it is a common opinion of the Pe|ripateticks, that forms are rai&s;ed from the power of the matter, but if the matter &s;hould contain forms in it &s;elf, and they came from it, the mat|ter would be the mo&s;t noble being, and a more noble principle then the form, and forms would be &s;carce worthy of the name of a principle.</P>
<P>Some &s;ay the matter doth not actually con|tain the form, but there is in it a di&s;po&s;ition to a form, which being compleated, then it is actual, what it was before in power. And the Nature of &s;eed is, that when there is an adequate or fit ef|ficient cau&s;e, it comes from power to be in act or form; and &s;o this power is only a certain deter|mination, that this, &amp; not that, &s;hould be made of this matter. As for Example, a Chicken comes of an egg, not a Hor&s;e. But whence is this act or form or &s;ub&s;tance? doth that power and di&s;|po&s;ition, which is a quality, turn into a &s;ub&s;tance? or is the form made of nothing, &s;o that the agent gives nothing of its e&s;&s;ence unto it,
<NOTE PLACE="marg"><HI>Lib. de fa|cult. ann. c.</HI> 11.</NOTE> be&s;ides acti|on? But both the&s;e are ab&s;urd and contrary to truth; namely, either that the form is made of nothing or the act is produced from the matter, and the &s;ub&s;tance brought forth from an accident.
<PB N="40" REF="26">Therefore <HI>Zabarella</HI> writes better. &s;aying, <HI>Thae when living Creatures beget their like, they commu|nicate &s;ome of their own matter, and &s;ome of their own form; as they &s;end forth animated &s;eed, having the &s;ame vital faculty which is in the begetter.</HI></P>
<P>From this opinion, it follows that a Living creature begets not its like, and forms do not multiply, which all the old Philophers affirm. For to a true generation and production of the like e&s;&s;ence, a matter is not &s;ufficient with a propen|&s;ity to receive the form, for then the agent and the accident of heat would conferre more to ge|neration then the begetter, becau&s;e it maketh the form be in act, which by the begetter was only in power. And &s;o it is not explained, whence the &s;ub&s;tantial form of a thing, or the more Di|vine and chief part cometh.</P>
<P>And if we grant that every form wil multiply, we need not flie to the production of forms, from the power of the matter, for the &s;pecies is pre|&s;erved by the multiplication.</P>
<P>So we mu&s;t determine, that forms were made at the fir&s;t Creatio~ by a divine benediction, when God &s;aid. <HI>Let the Earth bring forth fruit and herbs bearing &s;eed, &amp;c.</HI> and increa&s;e and multiply by the begetter, by the help of the &s;eed as one light is from another kindled, and manife&s;ts it &s;elf, when it hath a fit matter and in&s;truments fit for operations. But of this we have &s;poken at large in <HI>Hypomn.</HI> 4. <HI>Cap.</HI> 6.</P>
<P>To return to our purpo&s;e. The modern Chy|mi&s;ts call that the <HI>Star, Seed,</HI> and <HI>Root of things,</HI> which the Philo&s;ophers and Phy&s;itians cal forms and Souls; but let me tel them, they make things more dark then plain, and bring <HI>Roots</HI> and <HI>Seeds</HI> into Heaven without a cau&s;e. Yet they teach
<PB N="41" REF="26">right, that the&s;e forms of them&s;elves are neither great, nor have di&s;tance of parts, nor bound to the dimen&s;ions of the living creature, only they have quantity and dimen&s;ions from the matter which they inform: as all turns of generation, and live it &s;elf, force of action and power come from the forms.</P>
<P>Hence what they &s;ay of the progre&s;&s;ion of &s;eeds into a clean Scene, may be taken in a good &s;en&s;e. For they &s;ay that every &s;eed takes a body and fit qualities for its nature and u&s;e; as one to go u|pon a &s;tage, takes a fit garment to act in: it is right, &s;o that mean &s;eeds coming from the Indi|viduals of their &s;pecies, not from Hell or the in|vi&s;ible Elements, nor can any Peripatetick deny it, for a plant when it fir&s;t groweth from the &s;eed hath only two &s;mal leaves, and not a perfect &s;tru|cture, but daily increa&s;eth to perfection, and &s;o the &s;oul of the plant makes it &s;elf a body agree|able to its Nature.</P>
<P>Nor do we differ from them, when they &s;ay that hitherto many Philo&s;ophers have a&s;cribed all actions almo&s;t to the firmament only, and the change in the Elements, is not from the &s;tars born in them, but from the Stars in Heaven: and that &s;eminal vertues and fruitfulne&s;s come from hea|ven. Many Philo&s;ophers have erred in this; fir&s;t becau&s;e they &s;aw inferior things to be cheri|&s;hed with the benigne heat of Heaven, and rai|&s;ed up, therefore they thought to bring the forms of things from Heaven, when indeed every thing hath its form in it &s;elf that can be multiplied. Se|condly, becau&s;e they ob&s;erved the motions of the Heavens to be mo&s;t orderly; when they &s;aw any thing orderly, and to return, and certain periods beneath, they &s;aid the cau&s;e of this or|derly
<PB N="42" REF="27">motion was from Heaven, when indeed that con&s;tancy and orderly change comes from the force of things within.</P>
<P>But we differ from the Chymi&s;ts in this, be|cau&s;e they &s;ay that the <HI>Seeds</HI> &amp; <HI>Stars</HI> are in their invi&s;ible Elements, and dwell there as in a pure Countrey, and re&s;t ble&s;&s;edly, and then are &s;ent into bodies. For the forms of Natural things are no where, but in the individuals of their &s;pecies, by which alone they are pre&s;erved and propaga|ted. Nor doth <HI>Severinus</HI> &s;peak right of this, &s;ay|ing, <HI>That the Seeds in the Cele&s;tial Element produ|ced the Individuals, that were to endure for an age, as the Sun, Moon and Stars, for the mo&s;t perfect bo|dies have their Seeds.</HI> For we know from the Scri|pture that God created the Lights and the Stars, as &amp; placed them in Heaven, which cannot grow Plants do out of the Earth.</P>
<P>And ob&s;erve the modern Chymi&s;ts abu&s;e the Name of life, and extend it too large, when they give life to the &s;tars, and &s;ay they have vital &s;eed, when indeed nothing can truly be &s;aid to live, in which there appears no operation of any &s;oul, at le&s;t of a vegetative or growing &s;oul. They &s;ay, <HI>Me|tals, Minerals, Gemms</HI> and <HI>Stones</HI> do live, but life in them is nothing but an Energy or operation, which is in all things, <HI>Salt, Sulphur</HI> and <HI>Mercu|ry, Vitriol, Ar&s;enick, Metals, Gemms</HI> and <HI>Stones</HI> do live, becau&s;e they have a &s;cent, are to be ta&s;t|ed, and have other powers. For they &s;ay, that which hath no force or efficacy is dead: but they are out, for to act, is more general then to live, and none wil &s;ay that a withered dead plant is alive, but that which hath power to act; other|wi&s;e by the opinion of Paracel&s;ians, dead plants might be &s;aid to be alive, and the &s;ame thing
<PB N="43" REF="27">might be at the &s;ame time dead and alive.</P>
<P><HI>Ari&s;totle</HI> and his Followers are more &s;ound, who &s;ay that Natural things are either animated or vital, and not vital, and the principle of life is only the &s;oul, and where there is no &s;oul, there is no life, and therefore the parts of Plants and Animals being dead, though they have &s;ome force to act, yet can live longer.</P>
<P>Concerning the life of <HI>Metals, Gemms,</HI>
<NOTE PLACE="marg"><HI>In lib. de &s;ubtilit. &amp; apud Sca|lig. exercit.</HI> 102.</NOTE> and <HI>Stones,</HI> not only Chymi&s;ts, but <HI>Cardan</HI> and o|thers attribute life to Metals. I &s;ay that they erre commonly in that they take <HI>Metals, Mine|rals,</HI> and <HI>Gemms,</HI> and <HI>Stones</HI> for mixed bodies, only and &s;imply, and teach that they have no|thing in them be&s;ides the Elements mixed, and the form by which one Metal differs from ano|ther, is only the form of mixture. For the effects of Minerals and Metals &s;hew otherwi&s;e, e&s;pecial|ly the more noble, that they cannot be a&s;cribed only to the Elements. Moreover their peculiar colours, properties and &s;hapes &s;hew the &s;ame, for Cry&s;tal is of one figure, the Diamond of a|nother; &s;ome Jewels grow, and are congealed, which cannot be from only heat or cold, but from an internal form, which makes its habita|tion as in Plants and Animals.</P>
<P>Therefore I &s;hall not &s;ay that <HI>Metal, Gemms,</HI> and <HI>Stones</HI> live and are nouri&s;hed, for in their in|crea&s;e, parts only grow to parts, but they increa&s;e not in all dimen&s;ions, yet every one hath its &s;pe|cifick form, be&s;ides the form of mixture, out of which as in Vegetables and Animals the figure &amp; qualities ari&s;e. And I think it not ab&s;urd, to &s;ay that every form hath its force to multiply it &s;elf. For it is mo&s;t certain, that the Veins of Allum, Vitriol and Metals, being exhau&s;ted, after &s;ome
<PB N="44" REF="28">time have been filled again;
<NOTE PLACE="marg">In ex trac. quae&s;t. Chy|mi. de la. Philo.</NOTE> of which &s;ee <HI>John Conradus Gerhard</HI> Doctor of Phy&s;ick.</P>
<P>Nor is it ab&s;urd in Minerals, to &s;ay that the Spirit that makes gold or &s;ilver, wil grow with a &s;it matter, and being gold or &s;ilver, and this gold and &s;ilver before it grow &s;olid, and be boyled out can &s;end from it &s;elf gold and &s;ilver-making &s;pi|rits, which may turn a fit matter into gold or &s;il|ver, and &s;o the Mines are kept &s;till full.</P>
<P>But the doubt is,
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de plantis.</HI></NOTE> whether they grow proper|ly. <HI>Scaliger</HI> denies Stones to grow: yet &s;ome allow a &s;eed to Metals and Minerals, if not uni|vocal or proper, yet Analogical or like. This I take to be certain, that the&s;e forms or &s;eeds were fir&s;t created of God, to be the principles of their kinds. And this &s;eminal principle or &s;pirit that formeth,
<NOTE PLACE="marg"><HI>Lib. de la|pid. &amp; gen. c.</HI> 1.</NOTE> is in an hidden manner in Metals and Stones: &s;ee <HI>An&s;elme Boetius</HI> concerning this.</P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>Chap. 10. <HI>Of the Spirit and inbred Heat.</HI></HEAD>
<P><HI>SEverinus</HI> and other modern Chymi&s;ts men|tion <HI>a Natural Bal&s;om, a vital Sulphur, a vi|tal Mummy,</HI> and they mean nothing but the in|bred Spirit, and natural heat, mentioned by <HI>Ga|len</HI> and the Peripateticks.</P>
<P>For this natural heat, the que&s;tion is not con|cerning the bare heat or quality, but the body; for <HI>Ari&s;totle</HI> calls it a <HI>Body,</HI> others a <HI>Spirit.</HI> And <HI>Galen</HI> &s;aith that the natural heat is the active Spirit:
<NOTE PLACE="marg">3. <HI>de &s;ympt. med. fac. c.</HI> 9.</NOTE> and it is better with <HI>Ari&s;totle</HI> to call this &s;ub&s;tance a Spirit, then with the Phy&s;itians <HI>(a Natural Heat)</HI> although it &s;ignifies not only a naked quality, but a &s;ub&s;tance. Yet this appel|lation
<PB N="45" REF="28">came fro~ the perfecte&s;t animals, which are hot when touched, and act by a heat that may be felt: for in plants there is the &s;ame &s;pirit, but it is not to be felt, though it is in the colde&s;t wea|ther in them.</P>
<P>The word <HI>Spirit</HI> is u&s;ed diver&s;ly, but here for a &s;ub&s;tance thin and &s;ubtile that belongs to the con&s;titution of animals, vegetables, and other things, which the form or &s;oul u&s;eth as a princi|ple in&s;trument to act by.</P>
<P>But whether is this Spirit of <HI>Ari&s;toles</HI> of an e|lementary Nature? We deny not that it is joy|ned with elementary heat, &s;o that it can &s;carce be found without it, as the animal faculty is not found without the natural. But if you ask if that Spirit have nothing in it but what is elementary, we an&s;wer with <HI>Fernel, Variola, Schenkius,</HI> and others, that there is &s;omthing &s;piritual in natural things be&s;ides the Elements.</P>
<P>To prove this, take <HI>Scaligers</HI> arguments,
<NOTE PLACE="marg"><HI>Exercit.</HI> 307.</NOTE> &s;ay|ing, <HI>Every form of a perfect mixture, though it be not a &s;oul as in a Diamond, hath a fifth Nature di|&s;tinct far from the four Elements.</HI> From whence there is a &s;trong argument again&s;t <HI>Alexander</HI> that made the &s;oul to be compo&s;ed of the four Elements. There is in the powers of the &s;oul which never was in the powers of any Elements. But there is nothing contained in any thing that was not actual in its principles: for the princi|ples are the acts of tho&s;e things of which they are principles. But in the &s;oul there is faculty to move forward, backward, to the right or left, which is not in any Element; al&s;o there are ma|ny powers in the &s;oul which are not in the Ele|ments.</P>
<P>This &s;trong argument we apply thus to our
<PB N="46" REF="29">purpo&s;e: <HI>There is that in the powers of this Spirit or heat, which never was in the powers of any Ele|ments, and the powers are more excellent. Therefore this Spirit is not only from the Elements.</HI> Another is from <HI>Ari&s;totle,</HI> though he only applies it to Seeds.
<NOTE PLACE="marg">2. <HI>De gen. ani. c.</HI> 3.</NOTE> <HI>That which partakes of a Spirit, in which there is a Nature that an&s;wers in a certain proporti|on to the heavenly heat, hath a body better then the Elements.</HI> But every &s;oul hath &s;uch a Spirit, ther|fore it partakes of a body better then the Ele|ments. For certainly there is a more divine ver|tue then the Elements, in a body that is better then the Elements. For the vertue and the &s;ub|ject mu&s;t an&s;wer each other; hence it is that ac|cording to the noblen&s;s and ignoblene&s;s of the &s;oul, the begetter of tho&s;e vertues, and the &s;ub|ject body, are different. And becau&s;e this Spi|rit makes fruitful &s;eeds, like the coele&s;tial heat in proportion, I thus argue. <HI>A heat like the caele|&s;tial, is more divine then an elementary heat, but the heat of the &s;eed is &s;uch, therefore it is more divine.</HI> I prove the major from the efficacy of both heats: That heat is more like coele&s;tial heat, who&s;e ope|ration comes nearer to the efficacy of a coeleitial heat: but the heat of the &s;eed comes nearer the acting to the coele&s;tial heat then the heat of the Elements; and therefore is more like the coele|&s;tial heat:
<NOTE PLACE="marg"><HI>Alchy. triumph. c.</HI> 9.</NOTE> for the heat of the fire is not &s;o &s;weet and benigne, as that of the Heavens. Therefore <HI>Libavius</HI> writes that neither the common Ele|ments, nor the vertue of them all, nor any con|junction of them, can effect that Rhubarb &s;hould purge, or that a flie &s;hould not be bred. The heat of Animals is from the Elements, as it is heat, but as it is fruitful, it is from a nobler cau&s;e. As for examples the hammer makes a pot, not as it is
<PB N="47" REF="29">iron, but as it hath a power from the Artificer.</P>
<P>If they &s;ay this heat is elementary, but it acts more powerfully in a mixt body then when it is &s;imple, we &s;ay that it cannot act beyond its &s;trength in a mixt body, and nothing can do what is not in its own nor in the Elements pow|er with which it is mixed. And if the&s;e noble actions may be from the mixture of Elements &amp; temper of the fir&s;t qualities, why may not life, voluntary motion &s;ight, and all animal actions, and the Soul it &s;elf as <HI>Alexander</HI> &s;aith be fetcht from the &s;ame mixture?</P>
<P>We grant that heat doth much as it is the in|&s;trument of the Soul, which alone it cannot do, as it hath divers effects, as to make chyle in the Stomach, blood in the Liver, but the&s;e actions are not to be attributed to heat alone, but to the Soul that u&s;eth the heat. Yet it followeth not hence that all actions which are nobler then tho&s;e of the Elements come from the Soul, for the dead parts of bea&s;ts have &s;ome operations and force which cannot be reduced to the Ele|ments, Why then may there not be actions in li|ving creatures and accidents which come not from the Soul? what is common to the Soul with Scents, Savors, Colours? Therefore do they that deny this heat to be like that of the E|lement of the Stars, in vain flie to the Soul: For the divers di&s;tinct qualities, affections and actions in natural things are to be refer'd to the di&s;tinct principles from whence they flow, for e|very &s;pecies hath its proper qualities and powers as rea&s;on is in a man, heat, cold, moi&s;ture, dri|ne&s;s, come from the Elements, and divers tem|peraments that ari&s;e from them, al&s;o lightne&s;s and heavine&s;s, and what cannot be referr'd to
<PB N="48" REF="30">the&s;e, comes from another principle.</P>
<P>To this belong the intentional qualities, as the vi&s;ible &s;pecies known to all, and others like: hence are many hidden con&s;ents and di&s;&s;ents of things which have their &s;ubjects, in which they are and from whence they come, as for exam|ple, many cannot abide the pre&s;ence of a Cat though &s;he be in a Cupboard, and they neither &s;ee nor hear her. So there are many hidden in|fluences of heavenly bodies, which affect a man, and yet they are not perceived either by &s;ight, hearing or &s;cent, or any other &s;en&s;e, but only by the affect: we confe&s;s that &s;omthing doth flie out of the Load-&s;tone to the Iron by which it comes to it, but &s;en&s;e cannot comprehend it.</P>
<P>And this is the chief foundation of natural magick (if there be any) &s;ome &s;ay it is the perfection of Natural Philo&s;ophy which doth wonders by the fit application of Agents and Patients, others deny it. Fir&s;t, becau&s;e Phy&s;ick is a Science, but this Magick is an operation, therefore it cannot be the end and perfection of Natural Philo&s;ophy. Secondly, what is delive|red by <HI>Bapti&s;ta Porta</HI> concerning Natural Ma|gick are not above and be&s;ides the condition of Nature.
<NOTE PLACE="marg"><HI>Prius Me|rand. de rer. praeuol. lib.</HI> 7. <HI>c.</HI> 2.</NOTE> They think be&s;t of this, that &s;ay &s;ome Magick is from the Devil by an open and ex|pre&s;s league; another which is honoured of ma|ny as being Natural, which comes from a &s;ilent bargain with the Devil, and to this belongs that which <HI>Plato</HI> writes of in his <HI>Alcibiades:</HI> thus the Magick of <HI>Zora&s;ter</HI> is in the wor&s;hip of Gods which were Devils. It was famous among the Aegyptians and Chaldaeans, and the Paracel|&s;ians at this day commend it highly. We de|ny not that Magick Natural, which goes be|yond
<PB N="49" REF="30">the bounds of Nature, and which con&s;i&s;ts in a Sympathy of Natural things.</P>
<P>But to the bu&s;ine&s;s. The conditions of Natu|ral heat are different from tho&s;e of the Elemen|tary: for in cold Animals and Plants cold in re|&s;pect of their elementary temper, the inbred Heat is the cau&s;e of all attraction, excretion, in|crea&s;e, generation and life, this is not in the Ele|mentary, and the heat there is not contrary to the cold, for Plants and their &s;eeds and roots in winter and fro&s;t keep their &s;trength, and often they grow under the Snow, and if that heat were Elementary, it would be ea&s;ily overcome of the cold.</P>
<P>Moreover, that Spirit and body like the Air is &s;wifter and lighter then any Element, and hath fit heat to perform all actions agreable to its kind, from whence it hath its denomination in Animals:
<NOTE PLACE="marg"><HI>v.</HI> 4. <HI>de mundo.</HI></NOTE> Al&s;o this body hath great piercing force, and <HI>Ari&s;totle</HI> calls it a Spirit.</P>
<P>Nor is it ab&s;urd for Spirits to pierce each o|ther, for the Animal, Vital, and Natural pa&s;s through each other without confu&s;ion; as may be ob&s;erved in the Eye, which lives, feels and fees, which actions are performed by divers mo|tions.</P>
<P>It is not hard to an&s;wer <HI>Zabarells</HI> argument concerning the heat like the Airy Element. He thinks there are not two heats in a living crea|ture, one Elementary the other Vital, becau&s;e two accidents cannot be in one &s;ubject, of the &s;ame &s;pecies di&s;tinct in number. Fir&s;t I deny that they are of the &s;ame &s;pecies. Secondly, that they are in the &s;ame &s;ubject, the Elementa|ry heat hath fire for its &s;ubject, the vital or coe|le&s;tial hath the &s;pirit or body like the Element of
<PB N="50" REF="31">Stars. and if the &s;ubjects be mixed, there is no|thing hinders that the&s;e two heats &s;hould be u|nited.</P>
<P>To conclude,
<NOTE PLACE="marg"><HI>In defen&s;io Contra ano. renum. c.</HI> 23. <HI>Syntag. arca. Chy|mi. lib.</HI> 1. <HI>c.</HI> 22.</NOTE> To know the nature of Spirits, read <HI>Quercetans</HI> Hi&s;tory, where he &s;hews that a Ro&s;e or Marigold in a Gla&s;s &s;ealed up by <HI>Her|mas</HI> his Seal, may revive by their Spirit, like the Re&s;urrection. <HI>Libavius</HI> &s;aith the &s;ame which the haters of Chymi&s;try have not ob&s;erved.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>Chap. 11. <HI>Of the Principles of the Chymi&s;ts.</HI></HEAD>
<P><HI>ISaac Holland, Ba&s;il Valentine,</HI> and after them <HI>Paracel&s;us</HI> and <HI>Severinus</HI> make three Princi|ples of Chymi&s;try, and al&s;o <HI>Quercetan,</HI> they are <HI>Salt, Sulphur</HI> and <HI>Mercury,</HI> they give the names of the Species in which the faculties are mo&s;t flouri&s;hing, liquors of Mercury, oyls of Sulphur, thicker bodies are called Salt, not that they are the principles of things, but becau&s;e the diffe|rences of three &s;ub&s;tances of which all bodies are made, with the properties and conditions are not explained more in any &s;pecies of Nature. And being there are three orders of the bodies of the lower world, Animals, Vegetables and Mine|rals.
<NOTE PLACE="marg"><HI>Ideae Phil. c.</HI> 8.</NOTE> <HI>Severinus</HI> &s;hews that the&s;e three principles are to be found in every individual of them. And they &s;ay a Phy&s;itian mu&s;t re&s;olve all bodies into the&s;e principles, and all the properties of all bodies are found either in the Salt, Sulphur, or Mercury: nor do they plainly declare their offices in the con&s;titution of things. <HI>Severine</HI> &s;aith <HI>Salt gives the con&s;i&s;tence of &s;olidity and coagu|lation, Sulphur with his oyl tempers the congelation
<PB N="51" REF="31">of the Salt. And Mercury by dewing it with a fluid &s;ub&s;tance, makes the mixture more ea&s;ie.</HI></P>
<P><HI>Quercetan</HI> &s;aith <HI>the divers ta&s;t is from Salts,
<NOTE PLACE="marg">Lib. de in|tervis re|rum li qua|turis.</NOTE> &s;ent from Sulphur, and colour from both, e&s;pecially from Mercury.</HI> And <HI>Hermes</HI> called the&s;e three, <HI>the Spirit, Soul,</HI> and <HI>Body;</HI> Mercury the Spirit, Sul|phur the Soul, Salt the Body.</P>
<P><HI>Begwin</HI> &s;aith,
<NOTE PLACE="marg"><HI>Tyroci. Chym. lib.</HI> 1. <HI>c.</HI> 2.</NOTE> falt is the bond of the other bo|dies, that Mercury and Sulphur flie not away. Sulphur is like the Sun, dige&s;ts, concocts, nou|ri&s;heth, generateth, plea&s;eth the &s;cent, con&s;umes &s;uperfluities in the body, attracts. That Mercu|ry is the Spirit of the World from the great My|&s;tery: &s;o they are not fixed in delivering their principle, and explain not what they are, nor di|&s;tingui&s;h them, for they &s;ay they are in each o|ther, as <HI>Sulphur and Mercury in Salt, in Mercury Salt and Sulphur, in Sulphur Salt, Mercury.</HI></P>
<P>They call the&s;e Vital Principles, becau&s;e they give &s;trength, faculty and power to things, and are the cau&s;es of actions. They call them al&s;o formal Principles, becau&s;e they give power of a|ction to things, and open the hidden waies of a|ction, and &s;upply the explication of occult qua|lities.</P>
<P>Now are there &s;uch principles; How, and of what things are they principles?
<NOTE PLACE="marg">In labyrin. med. errant.</NOTE> I reject their opinion, becau&s;e they &s;ay they were before the Elements and Heaven is made of them. For they have not proved them to be the principles of things &s;ubject to generation and re&s;olution.</P>
<P>The Learned modern Chymi&s;ts dare not de|fend this, but &s;ay the Elements were before the&s;e principles in order of natural bodies. Therefore let us &s;ee whether there are other principles be|&s;ides the Elements, of natural &s;ublunary bodies,
<PB N="52" REF="32">Metals, Minerals, Gemms, Stones, Flants, and Animals? I &s;ay Chymical principles were not before the Elements as &s;imple bodies, but either mixed or peculiar natures made at the fir&s;t Crea|tion, with other kinds of natural things, as the principles of their kind, which among them&s;elves and mixed with the Elements, give convenient matter to other natural things &s;ubject to genera|tion and corruption, as Metals, Minerals, Gems, Stones, Plants and Animals.</P>
<P>When I &s;ay they were mixed, I deny not the concurrence of other Elements to their con&s;titu|tion: as re&s;olving of them doth prove to the Chymi&s;ts. Moreover, I &s;uppo&s;e that they have their peculiar forms from God in the fir&s;t Crea|tion, as was given to other kinds of natural things as <HI>Scaliger</HI> &s;aith:
<NOTE PLACE="marg"><HI>Exercit.</HI> 138. <HI>&s;.</HI> 20.</NOTE> <HI>The form of every perfectly mix|ed body, though it be not a Soul, as in a Diamond, is of a fifth Nature, and far differing from the four E|lements.</HI> And I &s;uppo&s;e that from the&s;e diver&s;ly mixed, by concurrence of the Elements, the di|vers bodies of natural things are made, and that the divers qualities and accidents come imme|diately from the &s;ame, as from their fir&s;t and pro|per &s;ubjects, which others in vain bring from the Elements only: for there is no force in the Ele|ments to produce &s;cents, &s;avors and colours. And if there be any, it is that Spirit which <HI>Ari&s;totle</HI> &s;aith is like the Element of the Stars.</P>
<P>And let none think that there is a matter re|quired for mixture from the regions of the four Elements: for when God created the Elements, he mixed them by his Word, and gave them their peculiar forms, and &s;eminal, and e&s;&s;ential rea|&s;ons, like tho&s;e of Heaven, and &s;o he keeps on &s;till the cour&s;e of Nature by propagation of the
<PB N="53" REF="32">&s;pecies in the Individuals. And now &s;ince the Creation tho&s;e principles are to be &s;een in the Water and the Earth from divers corruptions.</P>
<P>For as the order in Nature is that inferior things &s;hould &s;erve the &s;uperior, &s;o it is in bodies the Elements are fir&s;t: thence Salt, Sulphur and Mercury, or the fir&s;t mixture by what Name &s;o|ever termed; which though made of Elements, yet have they forms by which they differ, that a|ri&s;e not from the forms of the Elements mixed together, but from the fir&s;t Creation. Then from the&s;e being diver&s;ly mixed, by concurrence of the Elements, Minerals, Metals, Stones, and Gemms, Plants, and Animals receive their mat|ter and bodies; in which by the form of every &s;pecies, they are diver&s;ly bounded: as we &s;ee Salt drawn from the Earth, may be taken out of the Plants that drew it, and Creatures feed|ing upon plants, are changed, but never plainly change their Nature.</P>
<P>And this is not again&s;t the Ancients, though the&s;e names are not mentioned, it is &s;ufficient that the thing is &s;til extant, and we may put new names to things newly known, becau&s;e words are at mens di&s;po&s;ing.</P>
<P><HI>Hippocrates</HI> &s;aith,
<NOTE PLACE="marg">Lib. de nat|huma.</NOTE> <HI>That Plants drew not only heat and cold, moi&s;ture and drine&s;s, or that which was mixed of them, but what&s;oever was in the Earth agreeable to their Nature, whether four or bitter, &s;weet or &s;alt.</HI> And man is nouri&s;hed of them, and every living creature al&s;o, and therefore they are in man and them, and natural bodies are made of them being mixed; and when they are well tempered together, they cannot be &s;een, nor be trouble&s;om to man. But when they are not well tempered, they offend: he writes thus. <HI>Heat
<PB N="54" REF="33">alone is not the cau&s;e of a di&s;ea&s;e,
<NOTE PLACE="marg">Hippocr. lib de ve|ceri medici.</NOTE> but heat and bitter|ne&s;s, or heat and &s;harpne&s;s, or heat and &s;altne&s;s, and many more are the cau&s;es of di&s;ea&s;es.</HI> Hence the cure of pe&s;tilent, malignant and venemous di&s;ea&s;es is divers, and hence are the divers Symptomes in malignant and pe&s;tilent Feavers and con&s;tituti|ons which cannot be from only putrefaction or di&s;temper.</P>
<P>And though <HI>Hippocrates</HI> names not plainly Salt, Sulphur and Mercury, yet the Chymi&s;ts cal them four, bitter and &s;alt.</P>
<P>But by what arguments we may prove there are &s;uch Principles? Fir&s;t, where&s;oever the &s;ame affects and qualities are in many, they mu&s;t be in them by &s;ome common principle, as all things are heavy by rea&s;on of the earth, and hot by rea|&s;on of the fire: but colours, &s;cents &s;avors and the like, are in Minerals, Metals Stones, Jewels and Plants Therefore they are in them by &s;ome common principle and &s;ubject but the Elements are not &s;uch a principle becau&s;e they have no power to produce &s;uch qualities. Therefore we mu&s;t &s;earch for &s;ome other principles. And they are deceived who think to prove colours, &s;cents and &s;avors to come from the Elements.</P>
<P>The next is the argument of <HI>Galen</HI> and <HI>Ari|&s;totle.</HI>
<NOTE PLACE="marg"><HI>Ari&s;t.</HI> 3. <HI>de coel. c.</HI> 3. <HI>Gal. lib.</HI> 2. <HI>de ele. c</HI> 3.</NOTE> Natural bodies are made of &s;uch things as they are re&s;olved into, but they are re&s;olved into tho&s;e three principles, therefore they are made of them. It is evident that Salt is in all things, and may be drawn from them, as from Plants and Animals. And though Chymi&s;ts &s;ay that Metals are made only of Sulphur and Mer|cury, yet they &s;peak of the next principles, as Phy&s;itians when they &s;ay that &s;eed and blood are the principles of mans body, deny not the four
<PB N="55" REF="33">Elements. And he that knows Metals right, and can make Cry&s;tals of the~, may ea&s;ily find Salt in them. And though all mixed bodies ta&s;t not Salt, yet it doth not thence follow that there is no &s;alt in them: nor can we deny fire to be in all mix|tures, though all things are not felt to be hot: nor is this Salt to be accounted earth, becau&s;e Salt is hot and dry and clen&s;ing, but earth is cold and dry.</P>
<P>What I have &s;aid of Salt, may be &s;aid of Sul|phur, it is plain to be found not only in Plants,
<NOTE PLACE="marg">In prae&s;at. in Georg. Agricolam</NOTE> but Metals and Minerals, and as <HI>Cornelius Mar|tin</HI> writes, Sulphur is in all Metals except gold, I mean combu&s;tible Sulphur that will flame and &s;mell as the ordinary Brim&s;tone. Nor are they bound to &s;hew the pure principles, it is enough to &s;hew the bodies in which they excel.</P>
<P>The forms of Chymical Elements or Princi|ples do not their duty then,
<NOTE PLACE="marg"><HI>Zabarel. de generat. &amp; interm. c.</HI> 2.</NOTE> but &s;ince forms are made for a more active compo&s;ition, the &s;uperi|ors are made &s;ubject, and are in&s;tead of matter, and are called hot or dry, as they are mixed by the predominate Element. So from the&s;e prin|ciples are four, &s;alt, combu&s;tible and &s;cented things, and when a mixed body is corrupted, &s;ome parts turn to fire, earth and air, others in|to Salt, others into Sulphur, and to be plain and &s;hort, the Chymical principles are in other mix|tures, as the Elements are in them, and are &s;o brought forth: now in the next Chapter we &s;hal &s;hew how Elements are in mixed bodies: but for the matter in hand, I am of their &s;ide that hold the Elements are whole in mixed bodies according to their forms; and when a mixed bo|dy is re&s;olved again into the Elements, the Ele|ments return not again in &s;pecie or kind, but in
<PB N="56" REF="34">number, I &s;hal &s;tand to this, till I am convinced by &s;olid rea&s;on.</P>
<P>Nor is the &s;ame quantity of Salt or Sulphur drawn by the &s;ame fire out of any body, for much Salt is drawn from Wormwood, Fennel, Vine-branches, but very little from the Gourd or Cowcumber.</P>
<P>But they object that the re&s;olution is artificial not natural, and the axiome that all things are made of &s;uch things as they are re&s;olved into, is ment of natural, not artificial re&s;olution. But we deny that Chymical re&s;olutions are not na|tural, if we con&s;ider the immediate agent though the Artificer be joyned, for they are from heat and fire, which are natural cau&s;es; as for exam|ple: When a plant is burnt to make Salt, the a|ction is plainly natural, not in re&s;pect of the plant which is de&s;troyed, but in re&s;pect of the a|gent. When the &s;pirit of Wine is rai&s;ed by heat, the action is as natural as when the &s;ame &s;pirit is &s;ent to the brain by the heat of the &s;tomach and liver, or when a thing is evaporated by the heat of the Sun. Therefore we &s;ay, the thing made by the Chymi&s;ts is natural in its being, the action of heat by which it is made is natural, and the motion of the thing is natural. But it is artifi|cial in re&s;pect of the Chymi&s;ts putting it into a ve&s;&s;el, and applying fire to it: nor is it any o|therwi&s;e artificial then health, which is recover|ed by the help of a Phy&s;itian.</P>
<P>The u&s;e of Chymical principles is, that the proprieties which are in mixed bodies, and can|not be immediately &s;hewed from the Elements, may be &s;hewed from them, as the next and pro|per principles; as it is plain in the &s;earching out of the faculties of Medicines. For though <HI>Era&s;tus</HI>
<PB N="57" REF="34">thinks that all the&s;e may be fetcht from the Ele|ments, he proves it not; let them tell me why, when Opiats are di&s;tilled, the vapors cau&s;e &s;leep, &s;o that the &s;ervants are many times &s;ound a&s;leep, other vapors do not the &s;ame? Why doth the fume of Lead and Quick&s;ilver corrode gold, not the fume of Vitriol and other things? Why doth only a flegm di&s;til from &s;pirit of Vitriol and &s;eal|ed Earth? The&s;e que&s;tions cannot be an&s;wered without the Principles of the Chymi&s;ts, onely from the Doctrine of the Elements and Mete|ors.</P>
<P>Nor do I think all the proprieties of bodies are to be reduced to the Chymical principles, for &s;ome come from nobler forms, as I &s;hewed. Nor am I of opinion in all things, and I di&s;pute not here whether the force of purging be from Salt; only in general I &s;ay &s;ome properties are from Salt, others from Sulphur, and in what mixture &s;oever &s;uch a property is found, there you mu&s;t &s;eek for the principle, hence ari&s;e the profitable &s;eparations of Chymi&s;ts.</P>
<P>But note, the&s;e common Principles as &s;uch, are not proper and next principles of particular affects; nor is force of purging from Salt, nor is a narcotick force from Sulphur as Sulphur, for then all Salts would purge, and all Sulphur would be narcotick. But the&s;e principles as they are common, are only the principles of common affects, but the &s;pecial affects come from deter|minate principles.</P>
<P>So we have &s;hewed in general, that be&s;ides the Elements, there are other principles of mixed things, nor is the generation made immediately from the Elements, but there are other bodies which as the fir&s;t &s;ubjects, &s;ome qualities do
<PB N="58" REF="35">flow, which cannot come from the Elements, which <HI>Hippocrates</HI> acknowledged, and the Chy|mi&s;ts have given them names: and I care not what the names are, &s;o the thing be true.</P>
<P>But as for the &s;pecies, number and nature of particulars, it is not clear, I will pin my &s;elf up|on no mans &s;leeve, but give my judgment, not to di&s;&s;ent, but con&s;ent with the Ari&s;totelians and Galeni&s;ts, if it may be.</P>
<P>The three Principles are, <HI>Salt, Sulphur,</HI> and <HI>Mercury,</HI> I'le give my judgment of every one. Fir&s;t for Salt,
<NOTE PLACE="marg"><HI>Lib.</HI> 31. <HI>hi&s;t. nat. c.</HI> 7.</NOTE> it is &s;o plainly in every natural bo|dy, that <HI>Pliny</HI> &s;aith, Salt is a nece&s;&s;ary Element, only con&s;ider the growth of Plants, what makes them fruitful and flouri&s;h: the chief cau&s;e is pi&s;s which hath much Salt, and con&s;ider that there is no art u&s;ed.</P>
<P>As for the properties of Salt. It is fir&s;t a thing to be ta&s;ted, and all things to be ta&s;ted are &s;o from Salt; nor is Kitchin-&s;alt the only Salt, but that in Mu&s;tard, Rhadi&s;h, Garlick, Vinegar, Choler, Allum, Vitriol, and the like. And be|cau&s;e ta&s;t and feeling are &s;en&s;es united, and have objects alike, acrimony is a&s;cribed al&s;o to Salt, and that which twitcheth the feeling is Salt. Hence there is in &s;moak, Radi&s;hes, Watercre&s;|&s;es, Onions, and the like force to twitch the eyes from the volatile Salt in them, Secondly, Salt will melt in moi&s;ture, and be hard in a dry place which earth will not, and though earth di&s;&s;olve in water, yet it melts not in it as Salt, much le&s;s will earth melt in a moi&s;t air as Salt wil. Thirdly, from Salt is the coagulation of all things, the Cry&s;tal and Diamond are hard from Salt, the Metals are &s;trong, al&s;o Bones, Herbs, and Trees con&s;i&s;t by it.</P>
<PB N="59" REF="35">
<P>Al&s;o the &s;tone in the bladder and kidnies grow together from Salt. The Chymi&s;ts prove this by many things in the Sea that grow, as Coral and Waters that make &s;tones, the growing of Vitriol and Allum, and other Salts in the water. More|over they who have the &s;tone, pi&s;s like &s;not or the white of an egg, which taken into a clout, turns to a &s;tone, and it hath much Salt, becau&s;e it is &s;harp and corroding, and cau&s;eth pain in pi&s;|&s;ing, the cau&s;e of the&s;e cannot be heat, cold, or drine&s;s. For &s;tones bred in the bladder in cold and membranous parts, and in infants in whom there is no exce&s;s of heat, but manife&s;t &s;igns of crudity. And how can a &s;tone-making juyce be cau&s;ed of heat in a cold Well that turns, &s;ticks into &s;tones? Nor can cold be the cau&s;e, becau&s;e &s;tones are found in the arteries of the heart, and in the heart and lungs. Nor are the&s;e cau&s;es by accident, or by drying up the moi&s;ture; for in &s;ome waters things turn to &s;tone, of which <HI>An|&s;helme Boetius</HI> &s;peaks. <NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de gemmis c.</HI> 300.</NOTE> Al&s;o &s;tones breed in the kidnies and bladder, where moi&s;ture is never wanting, and there can be no &s;uch drying.</P>
<P>Hence they think it in vain to &s;eek for the cau&s;e of concretion in external cau&s;es, but to con&s;ider the internal matter and di&s;po&s;ition, by which &s;tones are made hard: nor are they again&s;t Philo&s;ophy.</P>
<P>I &s;hall deliver my opinion in &s;hort. Fir&s;t there are many equivocations by which they are bafled in the cau&s;es of coagulation and concretion, for concretion and coagulation are not the &s;ame, for juyces and gums, and water, and many other things may be concreted, as ice by cold, and clay by the Sun. There is Cry&s;tal and gla&s;s, and &s;o|lid Metal, but they are not concreted from the
<PB N="60" REF="36">&s;ame cau&s;e; nor is water or Cry&s;tal hard or con|creted from the &s;ame cau&s;e. To &s;peak di&s;tinctly, the que&s;tion is not here of things which are coa|gulated, and made hard only by drine&s;s, after the moi&s;ture is con&s;umed, by which they were &s;oft before, or by nature were concreted, and made fluid by heat, and then concreted again by cold. But in regard many things congeal in moi|&s;ture, and grow together hard, who&s;e cau&s;e is neither heat nor cold nor drine&s;s, we mu&s;t think of another internal cau&s;e.</P>
<P>Two kinds of concretion are to be here con&s;i|dered, which are when no part of the matter is taken away, or any other added, but the whole taking its con&s;i&s;tence and concre&s;cence from moi|&s;ture, which we want fit words to di&s;tingui&s;h. The Chymi&s;ts call one of the&s;e by the High|dutch word <HI>Schie&s;&s;en:</HI> this coagulation is pro|perly of Salts, as Vitriol, Allum, Niter; Salts of Herbs, come from a moi&s;ture to a con&s;i&s;tence. This is of Salt properly, and they by nature tend to this by their form. But being there is one form by nature of Niter, another of Vitriol, another of Allum, another of common Salt. Every Salt according to its form and proper &s;pirit, coagula|teth and grows together in this or that figure, &s;o do Gemms concrete in certain figures,
<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de|ma&s;c. pri|ma. v.</HI> 9.</NOTE> for every form makes bounds to the bigne&s;s and quantity and &s;igure, as <HI>Zabarel</HI> &s;hews.</P>
<P>Another &s;ort of concretion is called <HI>Lapide&s;|centia</HI> or turning to &s;tone, the next and adequate cau&s;e of this, is not the Elements, nor the princi|ples of Chymi&s;try only, but a &s;tone making juyce or &s;pirit, which is not without Salt, and contains more then Salt, as the order of nature is, to go from &s;imples to things more compound. This
<PB N="61" REF="36">is in all Jewels and Stones, but according to their &s;pecial forms. We &s;aid it was a &s;pirit and a juyce, but the chief force is in the &s;pirit, and the juyce hath it from the &s;pirit, becau&s;e that &s;tone-make|ing force is found in the &s;pirit without the juice.</P>
<P>As for the differences of Salts, they are alte|red in divers Plants and Animals, as in corrupti|on of humors there are divers differences. There is Salt in Vitriol, Allum, Sal Armoniack, Iron. There is a volatile Salt in a Nettle, Ar&s;mart, Co|kow-pints, &s;mal Celandine, Mu&s;tard. There is a &s;alt in humors that cau&s;eth the Itch, Scab, Can|cer, and other corroding Ulcers. There are made Salts, as Borax, Sal Armoniack, and the like.</P>
<P>Sulphur is another Principle of the Chymi&s;ts, which is properly to burn, and nothing burns without it. The Elements of them&s;elves are not inflamed, and if they &s;eem to burn, it is from the &s;ulphurous vapors in them. Therefore Sulphur is the fir&s;t &s;cented thing, and other things are &s;melt by their Sulphur, many things that are ve|ry &s;weet, being whole, &s;cent not, but when they are burnt or brui&s;ed. Hence it is that Sulphur and Fats &s;cent not much but when they are burnt or &s;moak.</P>
<P>Some joyn &s;cents and &s;avors in a &s;ubject, and &s;ay the &s;cent is of the &s;avory part, but experience &s;hews otherwi&s;e; for there are many mo&s;t &s;avo|ry, and &s;harp things which have little or no &s;cent as Ar&s;enick, Sublimate, Mercury, and other cor|roding Minerals that have little or no &s;cent.</P>
<P>Some impute colours to Sulphur, and more probably then to Salt, but in colours the matter is more difficult. <HI>Ari&s;totles</HI> Interpreters that bring colours from the mixture of the Elements, proye nothing. Therefore let the principle of
<PB N="62" REF="37">colours be Sulphur, or as <HI>An&s;helme Boetius</HI> &s;aith, God him&s;elf who gives colours as well as &s;hape to Jewels, and the like, for they come from the proper &s;eminary of every thing.</P>
<P>Common Sulphur, Petroleum or Naphtha, Amber and Sea-coal have much Sulphur. Gums and Ro&s;ins of fat Trees, as Pine, Fir tree, Pitch, Oyl, and the like. Fats of Bea&s;ts, of which &s;ee <HI>Libavius.</HI>
<NOTE PLACE="marg"><HI>Parte.</HI> 3. <HI>&s;ingular.</HI></NOTE> He u&s;eth the word Bitumen general|ly, as the Chymi&s;ts u&s;e Sulphur.</P>
<P>The third Principle is Mercury &s;omtimes ta|ken for Quick&s;ilver,
<NOTE PLACE="marg"><HI>Ide. Philo&s;. c.</HI> 8.</NOTE> &s;omtimes for a Principle Salt and Sulphur. <HI>Severinus</HI> &s;aith it is added to the other Principles, that by daily moi&s;tning of them, to nouri&s;h them from decay by often acti|on.
<NOTE PLACE="marg"><HI>In defen&s;. contra an~o. c.</HI> 14. <HI>In Tyrocin Chymico.</HI></NOTE> <HI>Quercetan</HI> &s;aith it is a liquor &s;harp and pe|netrable, pure and aetherial, and &s;o &s;aith <HI>Beguin.</HI> But they agree not, therefore <HI>Libavius</HI> writes that the modern Chymi&s;ts de&s;cribe Salt. Sulphur and Mercury by Notes, but when we ask what it is, they con&s;ound all, and &s;ay that Salt is in Sul|phur and Mercury,
<NOTE PLACE="marg">In exami. Philo&s;o. vit.</NOTE> and Sulphur and Mercury in Salt, and Mercury and Salt in Sulphur, and then he gives this definition. <HI>Mercury is an e&s;&s;ential Liquor drawn by the Chymi&s;ts from a mixed body af|ter the elementary impurities are &s;eparated, oppo&s;ite to the Sulphur and Salt of the &s;ame mixed body.</HI></P>
<P>To &s;peak my mind, if there be any &s;uch Mer|cury, it is a &s;piriful Liquor or Spirit, which can &s;carce be &s;eparated from &s;ubtile Sulphur and vo|latile Salt to be &s;een by it &s;elf: and though it be not &s;een, it is no matter, for pure fire is not &s;een, nor air, nor the &s;pirit in Animals, which are true parts of the Nature of things, and the be&s;t. <HI>Such things</HI> (&s;aith Scaliger) <HI>deceive the vulgar eyes, but wi&s;e men &s;ee them.</HI> But I appeal to the Learned,
<PB N="63" REF="37">whether I be ab&s;urd in making the&s;e principles mixed with the Elements, the common matter for the habitation of forms of the Natural bo|dies.</P>
<P>To conclude Metals, Minerals, Stones, and Gemms, and Plants are not &s;imply mixed, and have not only their forms from the forms of the Elements, much le&s;s from a double exhalation which maketh the next matter of Meteors, be|cau&s;e they have better actions, then are from E|lementary qualities and a double exhalation. But the Elements give them matter with the chy|mical. Principles, and may hence be better by the cau&s;es of many things, then from the doctrine of Meteors. We can clearly &s;hew Salt and Sulphur from a Chymical &s;eparation, though they are not manife&s;t before.</P>
<P>We de&s;ire to know more of Mercury, not of the Metal, but of the Principle. <HI>Ari&s;totle</HI> attri|butes all to a Spirit, which the Chymi&s;ts do to Mercury, for <HI>Quercetan</HI> and <HI>Beguin</HI> call it a &s;ub|&s;tance, or body to be pa&s;&s;ed through penetrated, aethereal, pure, &s;ubtile, quickning, and the next in&s;trument of the form, and call it the Spirit of ancient <HI>Hermes.</HI></P>
<P>The Chymi&s;ts call that <HI>vital Sulphur,</HI> which <HI>Ari&s;totle</HI> calls the <HI>Natural heat,</HI> and de&s;cribe their Mercury as that it is in the Natural heat. And this Sulphur and Mercury are &s;o united in Na|ture, that they cannot wel be &s;eparated, but when the Sulphur is on fire, Mercury flies away. Al&s;o the actions from the whole &s;ub&s;tance, and the hidden qualities are attributed to this Spirit, as to the proper &s;ubject; this in poy&s;ons is a vene|mous &s;pirit, in purges a purging &s;pirit.</P>
<P>As for the original of the&s;e Principles, &s;ome
<PB N="64" REF="38">think them to be the fir&s;t mixtures: others to be peculiar natures in the fir&s;t Creation concreted with other &s;pecies of natural things, to be of the Nature of the Elements. He that will embrace the fir&s;t opinion, mu&s;t hold that the&s;e bodies have nobler forms, by which they are more no|ble then the Elements, and from which other qualities flow that are not in the Elements:
<NOTE PLACE="marg"><HI>Exercit.</HI> 307. <HI>&s;ect.</HI> 20.</NOTE> &s;o that is true of <HI>Scaliger. Every form of any perfect mixture, though it be not a &s;oul, is of a fifth Nature far different from the four Elements.</HI> For God crea|ted forms and &s;ub&s;tances like that of Heaven, &amp; put them into natutal bodies. The&s;e opinions whether they be mine, or other learned men, do no whit dimini&s;h the &s;plendor of Ari&s;totelean Philo&s;ophy, and Galenical Phy&s;ick, for he that &s;upplies a defect, overthrows not the former.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>Chap. 12. <HI>Of Generation and Mixture.</HI></HEAD>
<P>THe former Principles being granted, the modern Chymi&s;ts lay down Generation &amp; Mixture, thus. They place the groud of generati|on in &s;eeds, and define generation thus. <HI>It is the progre&s;&s;ion of &s;eeds from their fountains and aby&s;&s;e, and vital Principles, into this &s;cene of the world, by which from invi&s;ible things they become vi&s;ible, and produce all the ornaments of all bodies; and by this renovation of individuals, they pre&s;erve the perpe|tuity of all &s;pecies or kinds.</HI>
<NOTE PLACE="marg"><HI>Ideae Phi|lo&s;. cap.</HI> 8.</NOTE> And they add many things out of <HI>Severinus;</HI> as <HI>that &s;eeds have this power, that they acquire to them&s;elves things con&s;en|taneous or agreeable, and that they are not in every &s;ubject, but in &s;uch a hot, cold, moi&s;t, or dry body, or
<PB N="65" REF="38">this or that Salt, Sulphur or Mercury.</HI> For the con|firmation of which they quote <HI>Hippocrates,</HI>
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de diaetta.</HI></NOTE> &s;ay|ing: <HI>That nothing wholly peri&s;heth, nor doth any thing ari&s;e that was not before, &amp;c.</HI> And after he &s;aith thus, <HI>Light goes, and is tran&s;muted into</HI> Jupi|ter, <HI>darkne&s;s into hell, and light into hell, and dark|ne&s;s into</HI> Jupiter, <HI>&amp;c.</HI></P>
<P><HI>For &s;ay they, bodies being adorned with the &s;igna|tures of &s;eeds, and clothed with comeline&s;s, repre&s;ent the image of light; but when they wither and loo&s;e the vigor of their &s;eeds, they are covered with dark|ne&s;s, and therefore are called dark.</HI> And <HI>Severinus</HI> &s;aith, <HI>That Operations are by mechanick Spirits, which being not armed with knowledg, are di&s;per&s;ed into naked vapors and &s;moak.</HI></P>
<P>They a&s;&s;ign three kinds of generation to the in|ferior globe, namely <HI>of Animals, Vegetables and Minerals.</HI> They &s;ay that in Animals there is a &s;eminal matter, <HI>in the animal Bal&s;om, the vital Sul|phur, in the vital Spirit and Mummy,</HI> which is al|waies in man. Perfect creatures beget, and are begotten onely of their own proper &s;eeds. O|thers from &s;eed and putrefaction, as Mice. But Plants have a thicker body, more &s;limy, in re&s;|pect of the &s;eed of Animals, and in them &s;ome parts re&s;emble the te&s;ticles or &s;tones, by which the &s;eed is prepared more perfect, and more &s;afe|ly kept, and &s;uch parts by that do propagate the &s;eminal matter. Hence it is that &s;ome plants pro|pagate by their &s;eed, others by their roots, others by other waies.</P>
<P>They make the generation of Minerals much different from the former. <HI>Their &s;eeds and &s;pecies|flouri&s;h in the &s;eminal rea&s;ons of the matter, and are kept in the Night of</HI> Orpheus, <HI>and the Hell of</HI> Hip|pocrates, <HI>or the Ilia&s;trum of</HI> Paracel&s;us, <HI>and there
<PB N="66" REF="39">they expect their fate which is de&s;tinated, and at times appointed, they enter into the world with vital Prin|ciples and mechanick Spirits.</HI> They deny not life to be in Minerals, but prove it to be from the times of maturity, from the fixed Periods of Pa|roxi&s;ms, by orderly running of the veins from the agreeable compo&s;itions of their bodies, from their ta&s;t and colour. Al&s;o they acknowledg no greater art in living forms, then what is in the variety of their colour, &s;cent and ta&s;t, and that the colour of a Saphire, and hardne&s;s of a Dia|mond are as wonderful as the organs of a Bat.</P>
<P>As for the upper Globe, <HI>there are in it certain di&s;tinct generations. For in the Cele&s;tial Elements</HI> (they &s;ay) <HI>there are perfect Individuals that la&s;t with admirable vigor. And that they flouri&s;h with aboundance of vital &s;pirit, which being fermented to a due exaltation and maturity, go into the air with a &s;piritual invi&s;ible, but abundant fertility; and having acquired bodies as fit garments, they produce their fruits.</HI></P>
<P>They &s;ay &s;ome Stars are made to produce winds, &s;ome Ea&s;tern, &s;ome We&s;tern, &s;ome Sou|thern, &s;ome Northern. And the&s;e Stars have not only the fir&s;t qualities, but other vertues and properties. And that there are Stars for rain, hail, &s;now, lightning, fair weather, and for o|ther Meteors. That every month the Moon by a new generation produceth fruits, and that there are vital principles of generation in the air, that at appointed times are hot with the di&s;pen&s;ation of their fruits.</P>
<P>They deny that the change of times are from the lower or higher po&s;ition of the Sun, or from the obliquity of its beams, or from the direct in|fluence of them: but they &s;ay &s;ome Stars are for
<PB N="67" REF="39">Summer, others for Winter. The Sun is the chief Summer &s;tar, but if it &s;hould be without the re&s;t, there would be a perpetual Winter. That the Moon is the chief Winter-&s;tar, and that the Sum|mer-&s;tars do &s;pring up as plants in the Spring, and die again. And that as Trees are not every year alike fruitful,
<NOTE PLACE="marg">In lib. Me|teo.</NOTE> &s;o tho&s;e Stars are &s;omtimes barren, &s;omtimes fertile. <HI>Paracel&s;us</HI> makes <HI>the like generation of Winds, Rain, Snow, Lightning, Thun|der, the Rain-bow, and the Morning, &amp;c.</HI></P>
<P>This is their opinion of generation, and they make a mixture accordingly: they &s;ay the mo|ver of mixture is <HI>a vital Principle, adorned with Knowledg</HI> by the power of which, the Divine of|fices of mixture are performed.
<NOTE PLACE="marg">Severinus.</NOTE></P>
<P>They &s;ay that Tran&s;plantation is an accident of generation, as the faculty of the &s;eed is &s;trong or weak, and as the &s;pirits of &s;eeds are &s;ubject. That tran&s;plantations are &s;eldom in perfect crea|tures, and not in any but &s;uch as are alike in &s;eed and Nature; as Wolves and Dogs may mingle. Hor&s;es and A&s;&s;es: but in &s;uch as the difference of Sexes is not apparent, there are u&s;ual Tran&s;|plantations. They &s;ay that in Vegetables and Minerals, Tran&s;plantations are companions of generation; &s;o Calamints turns into Mints, be|cau&s;e the &s;eed is equivocal: &s;o there is the form of Darnel in Wheat, but as a &s;ervant or compa|nion, which if it get outward, aid will turn Ma|&s;ter, and bring in its own &s;ignatures. See <HI>Severi|nus</HI> for more of this.</P>
<P>Of all the&s;e we thus think. When they &s;ay that generation is the progre&s;&s;ion of &s;eeds from their fountain and aby&s;s into the &s;tage of the World, they tell us no news, for it is the opinion of the mo&s;t ancient Greeks, not only of <HI>Hippocrates</HI> but
<PB N="68" REF="40">of <HI>Hermes Tre&s;megi&s;tus, Diony&s;ius, Aropagita, Apollonius, Thyaneus.</HI> And this error came from their ignorance of the Worlds Creation, from which every thing hath its Nature and Being. Therefore they &s;uppo&s;ed that all things came forth into light from night, hell, and an invi&s;ible aby&s;s, and returned thither again. But the Scri|pture teacheth otherwi&s;e,
<NOTE PLACE="marg"><HI>Gen.</HI> 1.</NOTE> for God &s;aid, <HI>Let the Earth bring forth fruit. The herb that brings &s;eed, and the Tree fruit after their kind, and it was &s;o. Let the Water bring forth living creeping things, and let the Birds flie over the Earth in the air. Let the Earth produce Creatures after their kinds, bea&s;ts and creeping things, and it was &s;o.</HI> And that God ble&s;&s;ed the Creation, &s;aying: <HI>Increa&s;e and mul|tiply.</HI> Hence it appears that God by his power created the kinds of all natural things, and gave them their forms and bodies. He that made the Elements, mixed them according to his Wi&s;e|dom, and joyned them with tho&s;e clo&s;e Princi|ples. Thus all things are multiplied by the di|vine ble&s;&s;ing, and pre&s;erved to this time, &s;o that the &s;pecies of Plants and all living Creatures are only in their Individuals. God at the Creation gave forms to all things, and made them not of the Elements, as &s;ome modern Writers &s;ay, that know nothing but the Elements.</P>
<P>Therefore the forms of things come not from an aby&s;s, and take fit bodies by their Mechanick &s;pirits, but God in the Creation gave every thing its form,
<NOTE PLACE="marg"><HI>In exami|ne Philo. vit. part.</HI> 2. <HI>contra Paracel.</HI></NOTE> which multiply by his ble&s;&s;ing. The o|ther opinions are bawbles, like the gate by which <HI>Aeneas</HI> came from Hell. <HI>Libavius</HI> and <HI>Era&s;tus</HI> have written at large again&s;t them.</P>
<P>What they &s;ay of the &s;uperior Globe, and its fruits, and generations, is ab&s;urd and ridiculous,
<PB N="69" REF="40">again&s;t both rea&s;on and experience, the Stories of <HI>Lucian</HI> are more probable; and <HI>Era&s;tus</HI> &s;aith right of <HI>Paracel&s;us. The Principle upon which all his Doctrine of Meteors &s;tands, be&s;ides its prophane|ne&s;s again&s;t Scriptures, is &s;o fooli&s;h and &s;imple, ab|&s;urd and ridiculous, and fal&s;e, that a man cannot without fear of di&s;grace, rehear&s;e them, or &s;peak of the confutation of them among wi&s;e men.</HI></P>
<P>What they &s;ay of the generation of Plants and Animals, may agree with <HI>Ari&s;totle,</HI> if they would allow that the &s;pecies came not from an aby&s;s or <HI>Hippocrates</HI> his Hell, but the propagation came from &s;eeds; as that corporal things are made of incorporeal, and incorporeal of corporal. For they differ rather in words then &s;en&s;e from <HI>Ari|&s;totle</HI> and <HI>Galen,</HI> becau&s;e &s;pirits &s;omtimes are con|den&s;ed into bodies, and bodies are turned into &s;pirits, when vital and animal &s;pirits are made of blood.</P>
<P>Their Doctrine of Tran&s;plantation, is not to be di&s;allowed altogether, for it is probable by many things in Nature, that the &s;ame form may be in a divers body, or many forms, may be in one &s;eed, but &s;ubordinate, &s;o that one be chief, the other &s;ervants, as appears in the &s;ilk-worm: but every worm doth not breed from every plant and the forms of &s;uch worms are &s;ubordinate to the forms of the Plants and other Animals.
<NOTE PLACE="marg"><HI>Exercit.</HI> 59. <HI>&s;ect.</HI> 2. <HI>&amp; exer.</HI> 195.</NOTE> <HI>Sca|liger</HI> and others &s;hew what worms are from &s;uch and &s;uch Plants.</P>
<P>I &s;pake in my <HI>Hypomnema Chap.</HI> 5.8. of Scotch Gee&s;e, and al&s;o of the degenerating of Plants in|to other; for it is certain that they are changed, but not every one into any: if that be ob&s;erved, there may be a cau&s;e given of many generations.</P>
<P>Some flie to an equivocal generation and pu|trefaction,
<PB N="70" REF="41">therefore it is que&s;tionable whether there be any generation truly equivocal, without any &s;eed? Therefore con&s;ider that for the propa|gation of all Plants and Animals, there is requi|&s;ite an inbred matter rightly di&s;po&s;ed, by which the form may propagate it &s;elf, but this prepara|tion of matter is greater in &s;ome then others. Mo&s;t of the perfect Animals are generated from the womb by the mixture of the male and female &s;eed. Others lay eggs from which by heat ex|ternal, the chickens are hatched. In ignobler Creatures and Plants, generation is not tied to &s;uch &s;traight conditions. Some Plants onely by &s;eeds &s;own in the earth do grow; others by the roots onely planted, others both waies, others by &s;lips and &s;iences. In &s;ome the &s;eminal humor is throughout the whole plant, &s;o that any branch or root being taken off, and &s;et in the earth, they will grow as Willows and Vines. I heard from a credible per&s;on that from the foam of a mad Dog cleaving to a garment, there aro&s;e little creatures like Dogs. For this &s;eminal prin|ciple of ignoble things, lies long hidden in a tough clammy matter, and re&s;i&s;ts external inju|ries and impre&s;&s;ions, and at length gets up and acteth. Let this &s;eed be called Analogical, if not Univocal, &s;o long as the thing generated be not from putrefaction only.</P>
<P>Moreover, it is not again&s;t rea&s;on and experi|ence altogether that &s;ome &s;eeds are ambiguous, and have many forms, &s;o that one be chief, the other &s;ub&s;ervient, or that &s;ome &s;eeds are di&s;po|&s;ed to divers forms, as appears in &s;ilk-worms.</P>
<P>Therefore <HI>Averroes</HI> and his Di&s;ciples &s;peak again&s;t rea&s;on, &s;aying that Animals from putre|faction, are different in &s;pecies, from tho&s;e that
<PB N="71" REF="41">are from &s;eed, for they are not wholly de&s;titute of &s;eed, nor can putrefaction alone produce any creature.</P>
<P>Since then no generation is without mixture, things do not ari&s;e from a contention between the Elements, but in the fir&s;t Creation every thing receaved from God, not only its proper form, but al&s;o a body fitted thereunto, and they keep this their Nature by the wil and ble&s;&s;ing of the Crea|tor to the la&s;t. Therefore in the propagation of things, a &s;pecifick form is required, which the concour&s;e of Elements, and that ra&s;h mixture cannot make. Therefore the form and &s;oul is the architect, and the fir&s;t mover of every thing in mixture is that &s;oul and form. The common operator and in&s;trument of Nature to nouri&s;h the vertues of things, is the innate and imbred heat and &s;pirit: but the operator of mixture is the Divine command which was given to the E|lements in the Creation, namely that they &s;hould agree exactly among them&s;elves for the genera|tion of every particular, as <HI>Era&s;tus</HI> &s;aith, but he had &s;aid better, if he had &s;aid that convenient matter had been attracted (from the Divine com|ma~d) by the vegetative &s;oul of every creature: for &s;ince natural things are not onely fir&s;t produced in the Creation, but &s;til mixed by the vici&s;&s;itudes of generation and corruption, he &s;hould have ad|ded that &s;till in generation of things, all things are directed by the form, not by the mixture of Elements that agree for the con&s;titution of every thing. For the forms are the Divine and unchan|geable Principle, that determines all the actions and pa&s;&s;ions of natural things, and they are as the in&s;trument or hand of the wi&s;e Creator that gave them that efficacy at the fir&s;t Creation,
<PB N="72" REF="42">then which nothing can be more wonderful.</P>
<P>The next thing to be con&s;idered, is whether alwaies in the generation of things, there be a re|&s;olution to the fir&s;t Elements, &s;o that nothing is mixed but the Elements? And whether no &s;our, &s;alt or bitter things be mixed?
<NOTE PLACE="marg">Lib. de pri&s;ca medicina.</NOTE> <HI>Hippocrates</HI> writes, <HI>That a &s;alt and &s;harp humor is made thick by concoction and mixture.</HI> And this is &s;o certain, that even Vegetables partake of the Nature of Minerals, as you may &s;ee in the Leaves of Oak and Bayberries, Pomegranate peels green, which dye a black colour from the Vitriol that is in them: &s;o that the Chymi&s;ts offer to draw Vi|triol from green Walnut-&s;hells.</P>
<P>La&s;tly, it may be doubted whether the fir&s;t qualities are immediately cau&s;es of mixtures? For the force of hidden qualities is &s;uch, to alter a body, and of the &s;pirits, that they may not be excluded. The Works of the Chymi&s;ts &s;hew this, for when the &s;pirit of Vitriol and Tartar are mixed, there is pre&s;ently a great change, and they that have written &s;o much for the fir&s;t qualities, dare not bring all the qualities of mixture from the fir&s;t qualities, to which <HI>Era&s;tus</HI> a&s;cribes all, except po&s;ition, number and figure, and the like.</P>
<P>Al&s;o we may doubt whether all other affecti|ons of mixture, be&s;ides conformation, may be referred to cold and heat? But there are many affections in mixture, which cannot be drawn from the fir&s;t qualities; and le&s;t any &s;hould flie to the &s;oul, the Load&s;tone draws iron; Rhubarb purgeth choler; but this comes not in the Load|&s;tone from the form or &s;oul.</P>
<P>The Philo&s;ophers di&s;pute much of the Nature of mixture, and how the Elements remain in a mixture.
<NOTE PLACE="marg"><HI>Exercit.</HI> 10.</NOTE> I confe&s;s I am of <HI>Scaligers</HI> judgment,
<PB N="73" REF="42">who defines mixture <HI>to be the motion of the lea&s;t bodies to a mutual contraction to make an union.</HI> For to the Nature of mixture it is requi&s;ite, that by it a body be made one, not only by continuation, but by the form. But it is very hard in this dark|ne&s;s of man, to &s;ee how the union of the &s;malle&s;t things is made, whether by breaking or mixture, or whether they be quite aboli&s;hed. I think it fit that in mixture, that the things mixed, being u|nited in &s;mall parts, &s;hould act, and &s;uffer toge|ther by contrary qualities, but not loo&s;e their forms wholly (which if they be aboli&s;hed, there would not be an union of things mixable, being changed, but a corruption) but that one form is made of all, or rather all being mixed, and made one, abide under the Dominion of one &s;u|perior form, from which it is a &s;pecies. I leave it to others to di&s;pute whether the forms remain whole, or are broken: this is certain, that eve|ry mixed body may be changed into that of which it was fir&s;t made; and therefore the forms of the Elements are not aboli&s;hed, otherwi&s;e in re&s;olution or putrefaction there would be a ge|neration of new Elements. Notwith&s;tanding we mu&s;t not think that the &s;pecifical form of every thing that gives its name and being, comes from the Elements only: for there is in every natural thing a more Divine Principle and Nature, by which they are what they are, and belong to &s;uch a &s;pecies. The Elements are only the matter of bodies, and therefore cannot give the act or acti|on. This is the old opinion of the Ancients, and chiefly of <HI>Democritus</HI> that &s;aid all things were made of atomes.
<NOTE PLACE="marg"><HI>In Epi&s;t. c.</HI> 1.</NOTE> Nor can we think that this ex|cellent Interpreter of the World (as <HI>Hippocrates</HI> calls him) thought ab&s;urdly of atomes and the
<PB N="74" REF="43">generation of things, as we &s;hewed at large in our <HI>Hypomnema</HI> 3. For the ancient Philo&s;ophers gave their opinions in dark &s;entences, and there|fore their Adver&s;aries thought they &s;aid what they never thought, and di&s;puted Logically a|gain&s;t <HI>Democritus,</HI> who would have been per&s;wa|ded by natural rea&s;on as <HI>Ari&s;totle</HI> &s;aith,
<NOTE PLACE="marg">1. <HI>De gen. &amp; cor. c.</HI> 20.</NOTE> for what|&s;oever is brought again&s;t the opinion of Atomes, is not Phy&s;ical but Mathematical, as that of con|tinuities, of lines not to be cut, and the like. For <HI>Domocritus</HI> &s;aith atomes are bodies, nor doth he deny in the~ the proprieties of Mathematical bo|dies, nor by them doth he take off the Natural or Phy&s;ical proprieties: and when he &s;aies, <HI>That generation is by the concretion of tho&s;e little bodies</HI> he denies not mixture, but only will have either the Elements not to penetrate them&s;elves, or that we mu&s;t not di&s;pute mixture flie alwaies to the Ele|ments and fir&s;t matter; but that of &s;mall bodies mixed before, and con&s;tituted in their e&s;&s;ence, new mixtures may be made.
<NOTE PLACE="marg">Lib. de pri&s;c. de|mic.</NOTE> <HI>Hippocrates</HI> taught this when he wrote, that not only Elements, but &s;alt, bitter, and four were mixed.</P>
<P>Now let us con&s;ider, if &s;uch be the Nature, ei|ther in re&s;pect of generation or corruption. For when any thing putrefies or is burnt, a &s;moak a|ri&s;eth, which the &s;ight at a di&s;tance takes to be a continued body, but it is many thou&s;ands of a|tomes confu&s;ed as judgment &s;hews. Chymical operations &s;hew the &s;ame, e&s;pecially &s;ublimation, where the&s;e atomes are gathered together in the a|lembick. You may &s;ee the &s;ame in Spaws &amp; &s;harp waters, where there are as it were Ice-&s;ickles, whe~ the water that flows from the pipe is very clear; and how can &s;o thick a body be from &s;o clear a water? In &s;uch Mineral waters the &s;tony matter
<PB N="75" REF="43">was re&s;olved into the &s;malle&s;t bodies, which by meeting together, make a hard body. And tru|ly dige&s;tions and concoctions in Plants and A|nimals is only a re&s;olution of bodies to be mix|ed, and a concretion of them again, for the u&s;e of Nature of every one: but the &s;uperior form directs all by the in&s;trument of heat.</P>
<P>And here &s;ince we &s;pake of re&s;olution and con|cretion, let us &s;peak of fixation and flying away u&s;ually in Chymi&s;try, as it is &s;aid. <HI>Make that which is fixed, volatile, and that which is volatile, fixed, and you have the whole matter;</HI> this is chief|ly good in Phy&s;ick, when the &s;ame thing being volatile is poy&s;on, and being fixed, doth no hurt but is a &s;afe medicine, as <HI>Antimony, Mercury, Ar&s;enick.</HI></P>
<P>That is fixed which holds in the fire, that vo|latile which endures it not, but flies up by heat, and fixation and flying differ from coagulation and rarefaction, though they are &s;omtimes con|fu&s;ed. That is coagulated, which from a &s;piri|tual thin body, becomes thick and touchable, which every fixed body is not. A rarefied re&s;ol|ved body is, that which from a touchable thick body, becomes &s;piritual and &s;ubtile: for Chy|mi&s;ts can make bodies of &s;pirits and &s;pirits of bodies.</P>
<P>There is al&s;o a difference of mixed bodies, &s;ome are &s;imply fixed, as gold that flies not with the fire, but grows finer by it and better. Others are fixed re&s;pectively in compari&s;on of &s;pirits, &s;uch as in a gentle fire are fixed, but fly in a &s;trong, as iron. Of this we &s;hall &s;peak at large, when we &s;hew how to fix.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="76" REF="44">
<HEAD>Chap. 13. <HI>Of the Foundation of Medicine.</HI></HEAD>
<P>HItherto we have examined the Chymi&s;ts Doctrine of the Nature of things: now we that treat of their Philo&s;ophy which they endea|vor to e&s;tabli&s;h upon the afore&s;aid principles. They call their Philo&s;ophy <HI>Vital,</HI> becau&s;e it is not taken from the Elementary, material, dead principles; but is conver&s;ant about the explica|tion of &s;eeds and powers. And this kind of Phy|&s;ick they prefer before <HI>Galens:</HI> for he calls Ga|leni&s;ts Elementary Philo&s;ophers, and &s;ay they look through Nature. Though there are many Peripateticks and Galeni&s;ts that look not above the Elements, yet all are not &s;o, as <HI>Scaliger, Fer|nel, Shenkius,</HI> and others: let them brag, we wil examine how they agree with truth and expe|rience.</P>
<P>For the foundations <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">f Phy&s;ick, they require many things in a Phy&s;itian. <HI>Paracel&s;us</HI> requires four things in him,
<NOTE PLACE="marg"><HI>Lib. Parr|gran.</HI> 1.</NOTE> Philo&s;ophy, A s;tronomy, Chy|mi&s;try, and their properties.</P>
<P>Fir&s;t for his Chymi&s;try, whence he would have his Phy&s;ick called Paracel&s;ian, we &s;ay no more, but by this he cannot now be accounted a good Phy&s;itian, that is ignorant of Chymi&s;try.</P>
<P><HI>Paracel&s;us</HI> makes the &s;econd foundation of Phy&s;ick <HI>to be Magick and its parts.</HI> He &s;hews,
<NOTE PLACE="marg"><HI>In labyr. med. err. c.</HI> 9.</NOTE> <HI>That the Magick Art is the Anatomy of Phy&s;ick, and the Teacher and Doctore&s;s to cure di&s;ea&s;es.</HI> We &s;hall not here &s;ay what <HI>Magick</HI> is Natural, and what is Diabolical: read <HI>Picus Mirandula</HI> and <HI>Peucer.</HI></P>
<P>We &s;hall &s;hew what <HI>Paracel&s;as</HI> &s;aies of it, but
<PB N="77" REF="44">&s;peak all he hath written of it in his Labyrinth,
<NOTE PLACE="marg"><HI>C.</HI> 9.</NOTE> in his Error of Phy&s;itians, he &s;aith: <HI>Magick is the Art of Arts, and the Inventor of all hidden things, and we mu&s;t learn from it, and not from</HI> Ga|len <HI>and</HI> Avicen. And he &s;aith;
<NOTE PLACE="marg"><HI>De pe&s;titit. tract.</HI> 2.</NOTE> <HI>A Phy&s;itian mu&s;t learn Magick and A&s;tronomy, Pyromancy, Chyro|mancy, Hydromancy:</HI> and he &s;aith <HI>that St.</HI> John <HI>the Evangeli&s;t, and all the Prophets were Magicians.</HI> And in the end of his Book of occult Philo&s;o|phy, he &s;aith <HI>that Magick is a hidden Art, and the chiefe&s;t knowledg of &s;upernatural things. And there was no Divine that without Magick ever ca&s;t out a Devil and the like bla&s;phemies.</HI></P>
<P>And to conclude,
<NOTE PLACE="marg">5 <HI>De mor|bis inv&s;i|bil.</HI></NOTE> his whole foundation of Ma|gick, he writes thus. <HI>It is the &s;afety from our ene|mies, and keeps us from the hands of them that hate us;</HI> and he concludes: <HI>That the effects of Ma|gick depend upon the Heavens, or from Spirits good or evil. That Heaven or the Stars, and Spirits are &s;ubordinate to man, and the force of the Heavens and Stars may be brought into Characters, that words, and wax, and other things, and the Spirits them&s;elves may be con&s;trained to &s;erve man; &s;o he thinks Ma|gick to be very lawful, and to be as that of the Wi&s;e|men, and that a true Magician doth that by faith and imagination, that a Witch doth by conjuration.</HI> Read <HI>Paracel&s;us</HI> of wi&s;e Philo&s;ophy, Archidox, and of occult Philo&s;ophy: and his Labyrinth of erring Phy&s;itians.</P>
<P>He makes &s;ix kinds of Magick. The fir&s;t is,
<NOTE PLACE="marg"><HI>Lib</HI> 1. <HI>phi|lo&s;. &s;agac. c.</HI> 4.</NOTE> <HI>the Interpretation of preternatural &s;igns &s;uch was the Interpretation of the Star that brought the Magician or Wi&s;emen from the</HI> Ea&s;t <HI>to</HI> Judaea: <HI>and to this be|longs the Interpretation of the Prophets and the Re|velation.</HI></P>
<P>The &s;econd kind is, <HI>the Transformation of Li|ving
<PB N="78" REF="45">creatures, as was in the time of</HI> Mo&s;es <HI>and</HI> Pha|raoh.</P>
<P>By the third, <HI>are made words, which have all &s;trength, and what&s;oever a Phy&s;itian can do by Me|dicines, may be done by words.</HI> This kind of Ma|gick he calls <HI>Characteral.</HI></P>
<P>By the fourth he &s;hews how to make <HI>Hama|chyes, that is, Images and Sculptures, upon which the &s;trength of the Heavens is impre&s;&s;ed, and which do all things which in&s;truments made of Natural things can perform,</HI> as a key opens a lock, or a &s;word wounds.</P>
<P>The fifth &s;ort is, <HI>when images are made like the people for whom they are, and what&s;oever is done to them, they &s;uffer who&s;e pictures they are, and he &s;aith that in an image of wax, any may be roa&s;ted, made blind, wounded, or have a Pal&s;ie.</HI></P>
<P>The la&s;t kind he &s;aith is <HI>Cabali&s;tical,</HI> now the Cabal among the Ancients was a kind of My&s;ti|cal, Symbolical and Aenigmatical Divinity, and the Cabali&s;ts did believe the Tradition of their Ance&s;tors, and examined no opinions. This was threefold. The fir&s;t <HI>was that by which</HI> Adam <HI>de|livered the Knowledg he had from God to his Chil|dren.</HI> The &s;econd <HI>was that by which God explain|ed the Law to</HI> Mo&s;es <HI>in Mount</HI> Sinai, <HI>when he was with him forty daies, and by which he again taught</HI> Jo&s;hua. The third was invented by the Rab|bies, <HI>who turned the letters and &s;yllables into num|bers,</HI> and brought hidden meanings out of them.</P>
<P>But <HI>Paracel&s;us</HI> &s;peaks not of this <HI>Cabal</HI> who calls the Jews &s;tupid A&s;&s;es.
<NOTE PLACE="marg">Ci<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">. libro Philo&s;. &s;aga<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">.</NOTE> But the Cabal of <HI>Pa|racel&s;us</HI> &s;hews the way how wonders are wrought by <HI>Characters, Seals, Figures and Words.</HI> By this a voice may be heard from beyond Sea, and one
<PB N="79" REF="45">dwelling in the <HI>We&s;t</HI> may talk with him that dwells in the <HI>Ea&s;t.</HI> And a Hor&s;e may do that in one day, which by Natural &s;trength cannot be done in a month: that the Wi&s;e-men of the <HI>Ea&s;t</HI> had &s;uch Hor&s;es, and they came to <HI>Bethlehem</HI> by Magick, not Natural force.
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de vit. longa c</HI> 9.</NOTE> And <HI>Trithemus</HI> fetch his Supper out of <HI>France</HI> or <HI>Italy,</HI> &s;aying this word, <HI>Affer,</HI> that is, <HI>Bring to me.</HI></P>
<P><HI>Crollius</HI> con&s;ents with what is &s;aid, &s;aying,
<NOTE PLACE="marg"><HI>In praefact pag.</HI> 36. <HI>&amp;</HI> 38.</NOTE> What&s;oever we &s;ee in the greater World, may be produced in the imaginary World; &s;o all herbs and things that grow, and Metals, may be pro|duced by imagination, and the true Cabal. <HI>Crol|lius</HI> calls this kind of Magick <HI>Gabali&s;tical, from the Gabal, or internal Heavenly or Starry Man,</HI> who by the affinity of Magnetick vertues, can at|tract to him&s;elf all the &s;trength of the Stars, and apprehend by his Starlick &s;pirit, the knowledge of all things.</P>
<P>He &s;aith this <HI>Cabali&s;tical Magick &s;tands upon three pillars; the fir&s;t upon the prayer in &s;pirit and truth, when there is Union with God in the Holy of Holies and the created Spirit: where God is wor&s;hiped by a &s;acred &s;ilence. The &s;econd is Faith,</HI> not &s;aving, but natural, as he calls it, which is that wi&s;dom which is equally given to all men at the fir&s;t Creation, which is common to men and Devils,
<NOTE PLACE="marg"><HI>Lib. de pe|&s;te. &amp;</HI> 1. <HI>de origin. morb. in|vi&s;.</HI></NOTE> this he calls <HI>enchanting Faith. The third is the I|magination &s;trongly lifted up:</HI> of which <HI>Crollius</HI> &s;peaks. <HI>Erne&s;tus Burgravius</HI> &s;aies the &s;ame in his Book called <HI>Achilles Revived.</HI> And he pro|mi&s;eth his lamp of life and death, in which as in a fatal light, the fortune, di&s;ea&s;es and death of every man may be &s;een. See more of this in <HI>Bur|grave</HI> and <HI>Roger Bacon</HI> his Book of the wonder|ful power of Art and Nature, and <HI>Paracel&s;us</HI> in
<PB N="80" REF="46">his Books of Archidox Magick, and others.</P>
<P>Now <HI>Andreas Libavius</HI> in &s;hort mentions what&s;oever the Paracel&s;ians promi&s;e by Magick.
<NOTE PLACE="marg"><HI>Lib, contra Crollacus pag.</HI> 55.</NOTE> And if they be wel examined, they are almo&s;t all ungodly and bla&s;phemous. And though <HI>Para|cel&s;us</HI> &s;eems to condemn that infamous Magick which is from the Devil, and to commend that which is natural and lawful, yet you may know by what hath been &s;aid alleadged, and from his Writings what he followed.
<NOTE PLACE="marg">Lib. prin|cipio &s;eu. de my&s;te.</NOTE> E&s;pecially by his upholding that infamous Conjurer <HI>Judaeus Tec|hel,</HI> and there was &s;carce any Magician in any age but he commends him. He &s;aith the Magici|ans of <HI>Pharaoh</HI> had their Art from God, and is offended that the Scripture gives them &s;uch har&s;h language. From whence, and from many other arguments, it is manife&s;t that his Magick was from the Devil. And he makes only this diffe|rence between lawful and unlawful Magick, that one doth flatter the Devil by Incantations &amp; ce|remonies. And the other by force commands his Arts, and makes him &s;erve by faith and &s;trong imagination: yet it is never lawful to ask any things of the Devil, or expect his help. Nor is there any Example in Scripture that ever the Devil did any man good. Certainly <HI>Crollius</HI> is very wicked in &s;aying, <HI>That true prayers in &s;pirit and truth, are the foundation of Cabali&s;tical Ma|gick.</HI> For prayers are the wor&s;hip of God, accor|ding to the 5. of <HI>John,</HI> and they mu&s;t be accor|ding to his promi&s;es and will, and this wor&s;hip ought not to be prophaned with &s;uch wicked Speeches.</P>
<P>Now that natural &s;aith he &s;peaks of, which is a power to do miracles, and given equally to all men in the Creation, is a meer lye. For true mi|racles
<PB N="81" REF="46">onely belong to the Church; and tho&s;e done by Infidels and Conjurers, are from the Devil, and are not true, but lying wonders.</P>
<P>What <HI>Crollius</HI> writes of Imagination,
<NOTE PLACE="marg">In Praefat. admonit.</NOTE> are dreams of Enthu&s;ia&s;ts: none deny but there is great force in imagination, but that it can do what <HI>Crollius</HI> mentions, it is a meer fable; and if <HI>Crollius</HI> could have cured di&s;ea&s;es by imagina|on, why did he &s;pend &s;o much time in prepara|tion of Chymical medicines.</P>
<P>In a word, concerning <HI>Crollius</HI> his Magick, a|void it, there is knavery in the Baker, and under the honey of Chymical medicines, there is a ve|nemous gall. Therefore beware lea&s;t under the pretence of Natural Magick, and Divine Philo|&s;ophy, and light of Nature, you do not u&s;e Dia|bolical Magick which may be, though you make no contract with the Devil: for it may be made not only explicitely, but implicitely. An expli|cite contract is, when one makes a Covenant with the Devil. An implicite is, when any u&s;eth &s;uch means with another who hath contracted with the Devil explicitely, and plainly hath be|fore u&s;ed.</P>
<P>For though there are examples in Scripture that the Apo&s;tles ruled over the Devil, and ca&s;t him out, yet there is no example, that any Saint u&s;ed the help of the Devil for a good end to pro|fit man. And though it may be objected for <HI>Pa|racel&s;us,</HI> that it is no inconvenience for any to get better medicines then are known from the Devil, to cure incurable di&s;ea&s;es: yet I &s;uppo&s;e it is neither &s;afe nor religious, and St. <HI>Chry&s;o|&s;tome</HI> &s;aies well, <HI>That a man had better die, then re|cover by &s;uch remedies.</HI> God that wounded can heal, therefore &s;eek help from him alone. There
<PB N="82" REF="47">is a famous Example that it is not lawful to &s;eek help from the Devil,
<NOTE PLACE="marg">2 <HI>Kings c.</HI> 1.</NOTE> in <HI>Ahazia</HI> 2 <HI>Kings c.</HI> 1. by which we are taught to &s;eek for cure from God alone, not from the Devil: and we can expect no good from that great Deceiver.</P>
<P>Moreover, the means in Magick are not ordi|nary nor natural, as you may &s;ee in <HI>Paracel&s;us,</HI> but are words, characters, waxed images, and &s;uper&s;titious inventions of the Devil. And that we may not u&s;e &s;uch &s;uper&s;titions that are &s;u&s;pe|cted to have an occult contract from the Devil, ob&s;erve what follows. For where there is nei|ther miracle nor force of Nature, nor Arts inge|nuity, there is a contract with the Devil, who&s;o|ever he was that made it. And when characters and unknown words are u&s;ed, that are ob&s;cure, and do not cohere or agree, or are holy, but ap|plied to another meaning, or when Ceremonies of no force are u&s;ed, or the like, there is a &s;trong &s;u&s;picion.
<NOTE PLACE="marg">Lib. de oc|cul. Philo&s;.</NOTE> As when <HI>Paracel&s;us</HI> &s;aies a man may be freed from di&s;ea&s;es from inchantment, if he put on an old &s;hirt with the wrong &s;ide out|wards.</P>
<P>He makes <HI>A&s;trologie</HI> the third piller of Phy|&s;ick,
<NOTE PLACE="marg"><HI>Lib.</HI> 1 <HI>de Philo&s;. &s;a|gaci. Lib. de aere lo. &amp; aq.</HI></NOTE> but he extends it too large, comprehend|ing all Magick under A&s;tronomy, and dividing it &s;trangely. As for A&s;trology, if it be right, and upon Natural principles, we hold it nece&s;&s;ary for a Phy&s;itian, as <HI>Hippocrates</HI> &s;hews. And there are many rea&s;ons why a Phy&s;itian &s;hould not be ig|norant of it. Therefore I con&s;ent to the modern Phy&s;itians, that &s;ay the Stars work upon inferior bodies, not only by heat and light, but by oc|cult influences. But here we are to &s;eek, and the &s;trength of the pure&s;t Stars is not known. And <HI>Paracel&s;us</HI> and <HI>Crollius</HI> &s;hould engage us, if
<PB N="83" REF="47">they would explain the con&s;ent between the up|per and lower World more plainly. But here they are at a lo&s;s with the Ari&s;totelians and Ga|leni&s;ts, many whereof were good A&s;trologers, and &s;tudied the force of Stars very much, but in|geniou&s;ly confe&s;&s;ed their imperfections of whom <HI>Cardan</HI> &s;aies well,
<NOTE PLACE="marg"><HI>A&s;trolog. aphor. &s;ect.</HI> 1. <HI>aph.</HI> 34.</NOTE> <HI>That A&s;trologie as it is mo&s;t excellent, &s;o it is mo&s;t difficult. And the motions of the Stars can never be known perfectly, nor the judgments from them, &amp;c.</HI></P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD>Chap. 14. <HI>Of the &s;trength of Imagination.</HI></HEAD>
<P>BEcau&s;e <HI>the effects of Natural Magick</HI> &s;eem to the Paracel&s;ians to depend upon Imagina|tion, not onely to cau&s;e di&s;ea&s;es, but to cure them, and they &s;hew wonders done by imagina|tion from Philo&s;ophers and Phy&s;itians: we &s;hal here &s;hew what the &s;trength of it is.</P>
<P>But note fir&s;t, that tho&s;e effects which are at|tributed to imagination, do not immediately de|pend upon it, nor doth the &s;oul produce &s;uch ef|fects by imagination. For imagination is only a knowing power, that hath an immanent action which goeth not forth to other things, and ima|gination doth nothing effectually but know, but the other powers vegetative and moving, do act upon others. And though the phan&s;ie concurs to local motio~ as knowing it, yet is it not the im|mediate cau&s;e of motion, therefore it doth not act upon any body, of its own or anothers, nor doth it by any &s;ort of motion alter, move, or change it. But appetite or de&s;ire follows know|ledge and then there is a pro&s;ecution or flight
<PB N="84" REF="48">which is by a local motion. Who&s;e cau&s;e is a place moving power di&s;tinct from the imagina|tion.</P>
<P>Therefore the humors are not moved of them|&s;elves, or immediately by the imagination, but only by accident, &s;tirring up the natural powers, who&s;e office is to move the humors and &s;pirits to nouri&s;h the body. The imagination directeth the humors and &s;pirits, to move towards this or that part, and it determines the moving faculty, that it may move the &s;pirits and humors to this or that part: as when one is la&s;civiou&s;ly mind|ed, the &s;pirits and humors go to the privities, by which motion the body is altered, not by the phan&s;ie of it &s;elf, nor can the &s;pecies of the phan|&s;ie produce a real quality, nor formality make an alteration, becau&s;e the formal and e&s;&s;ential rea|&s;on of it is only in repre&s;entation, and it cannot act beyond its force and perfection. Therefore when &s;ome are loo&s;e bodied from the conceit of a purging medicine not taken; it is not becau&s;e the &s;pecies of the purging medicine hath a purg|ing force, but becau&s;e the moving natural facul|ty is drawn to con&s;ent with the imagination, and &s;tirs the humors, which being &s;tirred, do provoke the expul&s;ie faculty to &s;tool, e&s;pecially if humors abound.</P>
<P>Fir&s;t, it moves the de&s;iring faculty or appetite, and by the pa&s;&s;ions of the mind affects the body: for the pa&s;&s;ions follow knowledg, which cau&s;eth gladne&s;s at what is plea&s;ant, and &s;orrow at what is unplea&s;ant, the&s;e pa&s;&s;ions have great power to alter the body. But phan&s;ie doth not immedi|ately alter the body by the appetite, but as the appetite moves the natural moving faculties in the members, and chiefly in the heart, the&s;e be|ing
<PB N="85" REF="48">moved, do move the humors and &s;pirits, and the &s;pirits comming and going to the part, do change them. Therefore the remote cau&s;e of al|teration is the phan&s;ie, and &s;o it affects its own body, and cau&s;eth divers di&s;ea&s;es in it: but of it &s;elf it cau&s;eth none. And if it &s;hould, the di&s;|ea&s;e would be but imaginary, not real. So &s;ome melancholick people have thought they had great no&s;es or bodies, and yet were not &s;o.</P>
<P>And though &s;ome fall into di&s;ea&s;es by imagi|nation, yet the phan&s;ie doth not of it &s;elf, but by accident, by rea&s;on of fear which moves the ma|lignant humors lurking in the body, and the&s;e being moved, cau&s;e the plague. One <HI>Vincent</HI> thought his body &s;o big, that he could not pa&s;s through the door, and when the Phy&s;itian com|manded him to be carried through, he complain|ed that he was very much brui&s;ed, and &s;oon after died. But this is not, becau&s;e the patient ima|gineth, but becau&s;e he is di&s;ea&s;ed. And if ima|gination doth any thing, it is by accident, from &s;orrow or fear, and the like pa&s;&s;ions.</P>
<P>Many di&s;ea&s;es come by accident, by means of the &s;pirits and humors, as they are different in nature and motion. And imagination being the cau&s;e of divers pa&s;&s;ions, as anger, &s;orrow, much joy, they have &s;uch force to corrupt and change humors, that we need not prove it. Moreover, &s;trong imagination draws the &s;pirits and humors &s;trongly to the head, and the heat is taken from the parts ordained for nouri&s;hment.</P>
<P>Thus imagination may cure di&s;ea&s;es, namely, by accident, not of it &s;elf, for confidence makes the patient obey orders, becau&s;e imagination brings pa&s;&s;ions, by which the humors and &s;pirits are moved, by which motion they oppo&s;e the di&s;|ea&s;e.
<PB N="86" REF="49">Therefore confidence begets chearfulne&s;s, and this &s;tirs up the natural heat and &s;pirits, and &s;o there is better concoction, and the bad humors are overcome, and the di&s;ea&s;e oppo&s;ed. Hence it is that they who are alwaies &s;ad, have many crudities and &s;oul humors, from the con&s;tant lo&s;s of heat and &s;pirits. From the &s;ame cau&s;e if pa|tients have &s;ome meats they longed for, they re|cover, though they be not whol&s;om. And <HI>Hip|pocrates</HI> &s;aith that the be&s;t meats,
<NOTE PLACE="marg">2. <HI>Aphori&s;.</HI> 38.</NOTE> if not affected, cau&s;e loathing, and the &s;tomach doth not right|ly embrace and concoct them, hence come wind and crudities, and the di&s;ea&s;e increa&s;eth, or the patient is longer &s;ick.</P>
<P><GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> <GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">at taken in with plea&s;ure, &s;omtimes cu|rethe becau&s;e either by the joy, the &s;pirits which were dull by the di&s;ea&s;e, are rai&s;ed and refre&s;h|ed, which are the fitte&s;t in&s;trument to conquer &s;oul humors and the di&s;ea&s;e: or becau&s;e when then the patient hath his de&s;ire, cea&s;eth from that imagination, and the di&s;ea&s;e which was fal&s;|ly &s;uppo&s;ed. There are many Hi&s;tories of this in <HI>Thomas &aacute; Vega</HI> and <HI>Alexander Trallian,</HI>
<NOTE PLACE="marg"><HI>Com. in art. med. Galeni. c.</HI> 48. <HI>Tralia. lib.</HI> 2. <HI>c.</HI> 17.</NOTE> who &s;peaks of a Woman that thought &s;he had &s;wal|lowed a Serpent.</P>
<P>Therefore if imagination of it &s;elf cannot af|flict its own body, it cannot change, or hurt any other body. For the &s;oul cannot act upon exter|nals, but by means of the body, becau&s;e the phan|&s;ie is an immanent action, not tran&s;ient.</P>
<P>But by accident it may do &s;omwhat, for what is &s;aid of Witchcraft, is not to be wholly de&s;pi|&s;ed. They &s;ay the Ba&s;elisk kils a man by the poy|&s;onous beams from his eyes. The&s;e come from &s;pirits and vapors, by which the occult Sympa|thies and contracts of things are. And the ima|gination
<PB N="87" REF="49">may &s;omwhat direct the&s;e &s;pirits, as we &s;aid by moving the natural faculties, or &s;tirring up the pa&s;&s;ions, &s;o in envy, hatred, anger, vene|mous humors which are moved in the body, are carried to the eyes, and flow from thence.</P>
<P>But a certain di&s;tance is required, and it is ab|&s;urd to think that any can be afflicted at many miles di&s;tance: and it is wor&s;e to a&s;cribe to ima|gination things beyond its force, and to which it no waies concurs, as when they &s;ay a man may fall from a hor&s;e by imagination, or corn be car|ried from one field into another.</P>
<P>La&s;tly, let us con&s;ider what imagination can do in child-bearing?
<NOTE PLACE="marg"><HI>Hipp</HI> 1. <HI>de &s;upert. Gal dether. ad pi&s; Avic. fen.</HI> 2. <HI>lib</HI> 1. <HI>doctr.</HI> 2. <HI>c.</HI> 14. <HI>gen. c.</HI> 30.</NOTE> of which there are many Ob&s;ervations, &s;o that it is &s;imple to doubt them. <HI>Hippocrates, Galen</HI> and <HI>Avicen.</HI> and many other Authors prove it, and that of the Patriach <HI>Jacob</HI> is well known.</P>
<P>But it is hard to know how imagination could change a child. It is certain, that the phan&s;ie being known, and an immanent power doth not of it &s;elf change the child, and the forming fa|culty is the immediate cau&s;e of quantity, figure, number, po&s;ition and heat, and not the imagi|nation.</P>
<P>Nor is the child changed by a &s;pecies of the phan&s;ie, becau&s;e of it &s;elf it cannot produce any real quality, nor hath it any force but to move imagination, and to repre&s;ent to its object; and if this &s;pecies had any force, there would be more changes in children.</P>
<P>It is therefore more probable to rea&s;on, that the child is changed by the phan&s;ie, either through the pa&s;&s;ions and motions of the &s;pirits and humors, or by directing the forming facul|ty.</P>
<PB N="88" REF="50">
<P>The changes and hurts in children are of two &s;orts; common and determinate. The com|mon are abortion, death, inward &s;ickne&s;s, and weakne&s;s, &s;malne&s;s or greatne&s;s of &s;ome part, defect or abundance in number. The determi|nate are changes and &s;ignatures which have a determinate &s;imilitude to &s;ome outward thing, as for Example, when they long for Cherries, the impre&s;&s;ion of a Cherry will be upon the child.</P>
<P>The fir&s;t changes may be from phan&s;ie, by means of the pa&s;&s;ions and motion of the humors and &s;pirits, but the determinate &s;ignatures which an&s;wer to external things that are offered to the imagination, cannot be by motion of the humors and &s;pirits by the imagination. For the pa&s;&s;ions &s;tirs the &s;pirits and humors, which &s;tirred, are carried with force or in plenty to the child which troubles it, and cau&s;e abortion by &s;tirring up of the expul&s;ive faculty of the womb. Somtimes the forming faculty is di&s;turbed from the &s;ame cau&s;e in its operation, or is overwhelmed, or the &s;pirits and humors being &s;ent another way, the parts are not rightly formed, or they are greater or le&s;s. But the&s;e are not determinate faults, nor have they any re&s;emblance with external things, becau&s;e they are made by an accidental motion of the humors onely &s;tirred by the pa&s;&s;i|ons: and they are not determinated by a pecu|liar manner, according to the &s;pecies received in the imagination. Therefore the&s;e errors are to be attributed rather to the pa&s;&s;ions of the mind <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">hen to imagination: nor doth the phan&s;ie truly and effectually conduce to them, nor otherwi&s;e then as it &s;tirs up the appetite.</P>
<P>But when the&s;e &s;ignatures are determinated and peculiar according to the &s;pecies received
<PB N="89" REF="50">by the imagination, they are a&s;cribed to the phan&s;ie: nor can the pa&s;&s;ions of the mind of them|&s;elves produce them, as when Mulberries, Warts, and the like come from the imagination upon the child. And it may fall out that the &s;ame &s;ig|nature may be upon the child from divers pa&s;&s;i|ons: and a woman may bear a child &s;omwhat like an Ape, if &s;he either loved an Ape and plaid with it, or was frighted by one, which is a &s;ign that &s;omthing el&s;e goes with determinate &s;igna|tures, namely the imagination which directs the conformation. For the forming faculty alone immediately makes the whole child, whether well, or ill fa&s;hioned. But the phan&s;ie &s;omtimes &s;educeth the forming faculty, and directs it, to make &s;uch a thing as is not conformable to the nature of the &s;eed but like that which is imagi|ned. And &s;o it is &s;aid to be the cau&s;e of the&s;e marks concurring to determine them: but this is hard to be explained, and &s;ome are of another mind. It is &s;afe&s;t to conclude that the forming faculty is directed by the imagination by the &s;pe|cies exemplarily or objectively as they &s;ay, by objecting the &s;pecies conceived, to which as to an example or rule, the forming faculty doth her work. But if any wonder, that the forming fa|culty which belongs to the vegetative, &s;hould know this exemplary &s;pecies, let him under|&s;tand that all the faculties in a man, are powers of the &s;ame &s;oul, and have &s;ome communicati|on among them&s;elves, although the manner how is not known plainly. Then let him know that the &s;oul doth not this by its own power, but a power given by the Creator. And though the knowing faculty differs from the forming, yet they are in &s;ome things agreable, for &s;o all parts
<PB N="90" REF="51">know, and attract the nouri&s;hment.</P>
<P>But how the &s;pecies being conceived in the brain, &s;hould be carried to the womb, is hard to be under&s;tood. We may &s;ay that while the child grows to the mother, and partakes of her life, tho&s;e things that move the powers of the &s;oul in the mother, may &s;tir up the faculties in the &s;eed al&s;o, and more affect the child then the mother, becau&s;e her body is &s;o perfect, that it needs no|thing but nouri&s;hment, but the &s;oul is &s;till bu&s;ie in forming the body of the in&s;ant, therefore any external thing may ea&s;ily be admitted to direct it or &s;educe it to do this or that. Many arguments are for this, &s;o as the pa&s;&s;ions of the &s;oul are not alwaies nece&s;&s;ary, but a fixed intention and ima|gination is &s;ufficient to mark the child. The Queen of <HI>Aethiopia</HI> conceived of a white child by only viewing the picture of <HI>Andromeda.</HI> So <HI>Ja|cobs</HI> &s;heep marked their lambs by beholding and imagining the party-coloured rods, and we &s;ee the &s;ame in other bea&s;ts.</P>
<P>The&s;e changes are in the time of conception and child-bearing, but more u&s;ually when they are gone &s;ome time, in which time the forming faculty is at work, and bu&s;ie to make the parts after conception. But all marks are not made at all times, at the end of the colours may change, and the whole figure, the foot may be like that of a Hor&s;e, the head like a Dog or Hog, in the la&s;t month this cannot, becau&s;e all parts are fa|&s;hioned. For when Nature hath once fa&s;hioned the child &s;he cannot alter the figure, divide or change the number of parts.</P>
<P>Nor can the imagination make impre&s;&s;ion of any changes, but only &s;uch as the matter of the body is di&s;po&s;ed to, and the forming faculty is
<PB N="91" REF="51">apt to make by Natures order: &s;he cannot pro|duce true feathers, &s;cales or horns; and the rea|&s;on why the&s;e are rather &s;tamped upon the child then the womb, is becau&s;e the forming faculty is not bu&s;ie about the womb, but the child.</P>
<P>Hence it appears, that the phan&s;ie cannot act upon a &s;trange body, and although the imagina|tion of the mother affects the child, yet is it &s;o joyned to her, that it &s;eems as a part of her. <NOTE PLACE="marg">Avicen. Alchirus. Crol<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ius.</NOTE> Therefore they all are out, that think the fancy can affect &s;trange bodies, and they that would &s;hew cau&s;es di&s;agree among them&s;elves: <HI>Para|cel&s;us</HI> is of their opinion, and heaps one ab&s;ur|dity upon another, and give rea&s;ons as weak as the re&s;t.</P>
<P>They &s;hould have &s;hewed that Phanta&s;mes move another way then by repre&s;entation, nor doth the phan&s;ie do any thing but receive the &s;pecies of things from the &s;en&s;es, to judge and bring them to the under&s;tanding. And how can the &s;pecies and repre&s;entation that onely are to repre&s;ent the thing from which they came, change or move any thing without a man? E&s;pecially &s;eeing the action of the phan&s;ie is immanent. And as for the imagination of women with child, and the marks upon their children by the fancy, they only prove that the &s;oul any way moved by the imagination, may be the cau&s;e of peculiar moti|ons in its own body.</P>
<P>Therefore what <HI>Paracel&s;us</HI> and <HI>Crollius</HI> have written concerning the imagination, is not worth the refuting, and to &s;peak &s;hort, the foundation of all Magical operations, and the great Wheel of all <HI>Crollius</HI> his Magick is fal&s;e; and it is this opinion of the &s;trength of imagination, and &s;ew modern Writers follow them.</P>
<PB N="92" REF="52">
<P>This Magick is old (nor is it better for that) becau&s;e it came from <HI>Plato,</HI>
<NOTE PLACE="marg"><HI>Lib</HI> 3 <HI>de vit. caeli|tus com|paranda.</HI></NOTE> and the Aegyptians given to Idolatry; the foundation of this was laid by <HI>Marcus Ficinus,</HI> when he writes, that by the application of our &s;pirit, to the &s;pirit of the world, by the Art of Phy&s;ick and affection that deeds are ca&s;t upon the &s;oul, and heavenly good upon our affection. But this union of the &s;oul of man with the Angels and Spirits which is by imagination, and the calling upon Spirits to do man &s;ervice, is the work and invention of Con|jurers.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>Chap. 15. <HI>of the Phy&s;iologi|cal part of Phy&s;ick.</HI></HEAD>
<P>THough <HI>Severinus</HI> and the Chymi&s;ts &s;eem in many things to di&s;&s;ent from the Gale|ni&s;ts, yet they di&s;&s;er not much, but teach almo&s;t the &s;ame things, only they deliver them&s;elves in other language.</P>
<P>Fir&s;t,
<NOTE PLACE="marg">Contra A|nonimum.</NOTE> they make three Principles in man, and <HI>Quercetan</HI> placeth the~ in the three principle parts of the body. He &s;aith that the natural faculty which is &s;eated in the liver, hath its con&s;ervati|on and nouri&s;hment from &s;alt, which is the fir&s;t radical Principle, and the foundation of the re&s;t. That the vital faculty in the heart is &s;u&s;tained by a &s;ulphurous liquor. And the animal faculty is pre&s;erved by Mercury, which is altogether aethe|rial and &s;piritual.</P>
<P>Then they make a twofold body in man; the one vi&s;ible of the four Elements and blood, the other invi&s;ible. This la&s;t is called by them, <HI>The Starlick Man, within, incorporeal, a kind of Gabal
<PB N="93" REF="52">man, a hou&s;hold God, a vi&s;ible &s;hadow of the body, a familiar a &s;hade, a little wi&s;e man, a Demon, or good genius.</HI> The internal Adech of <HI>Paracel&s;us, A gho&s;t the Eue&s;trum or pre&s;aging light of Nature which is a Prophet; al&s;o the imagination which con|tains all the Stars in it &s;elf, and knows all Stars, and keeps the &s;ame cour&s;e of Nature and power with the Heavens.</HI></P>
<P>Concerning the Creation of Man <HI>Severinus</HI> &s;aith, <HI>Man is a quinte&s;&s;ence extracted from the Fir|mament and Elements; or a &s;ubtile E&s;&s;ence of the whole World extracted and concreted into one body. And &s;o is the compleat image of the Univer&s;e;</HI> and he adds <HI>that God in creating the World, plaid the Spagyri&s;t or Chymi&s;t.</HI></P>
<P>The&s;e things plainly taken, are not to be en|dured, becau&s;e there are two parts that con&s;ti|tute man, the &s;oul and the body, neither of which being alone, can be called man. There are al&s;o &s;pirits in the body which are the principal in&s;tru|ments of the &s;oul, and the &s;oul u&s;eth them im|mediately in the actions of life.</P>
<P>The&s;e &s;pirits are invi&s;ible, but corporeal: if the Chymi&s;ts take the&s;e for the invi&s;ible man, they tell us no news: onely they &s;peak impro|perly, when they give the name of the whole to a part of man. If they mean any thing be&s;ides &s;pirits to be the invi&s;ible man, they multiply be|ings; or they mu&s;t prove that be&s;ides the body, &s;oul and &s;pirit, there is an other &s;ub&s;tance in man; and I &s;hall not yeild to them till they do.</P>
<P>Then in de&s;cribing the Creation of man, <HI>Crol|lius</HI> is very ra&s;h; for God by his power created man of clay, and gave him &s;trength as he plea&s;ed, nor had he need of the Spagyrick Art to give him
<PB N="94" REF="53">&s;trength, and we read that man was made accor|ding to Gods image, and we read not that that clay or du&s;t of which he was made, was the quin|te&s;&s;ence of the whole World: therefore the Pa|racel&s;ians are out.</P>
<P>What they &s;ay of generation, nouri&s;hment and rule of mans body, is according to <HI>Hippocrates</HI> and <HI>Galen:</HI> only a little coloured with other fi|ctions, yet &s;ome things are fal&s;e. When they &s;ay that generation is from mechanical &s;pirits, and that after generation the body being compleat, all natural actions are admini&s;tred, they &s;ay true, but it is no news. But they erre in two points. Fir&s;t for rejecting the temperament to be from the fir&s;t qualities, as though it availed not for a|ctions for an animated part, having its temper and full of natural heat, and &s;pirits is the ade|quate or fit organ for every action: therefore none of the&s;e mu&s;t be wanting. Then they erre, in that they give knowledg to act, &s;imply to the &s;pirits, for they act not by their own &s;trength, but are directed by the &s;oul, and this knowledg is belonging to the &s;oul, which is the fir&s;t cau&s;e of all actions in a living body.</P>
<P>Fourthly, they think not right concerning blood, when they deny it to be the nouri&s;hment of the body, and place it above the dignity of the parts: for experience teacheth that the chyle is turned into blood, as the meat into chyle, for no other end, but that the whole body &s;hould be nouri&s;hed with blood. Therefore &s;ince <HI>Severinus</HI> hath que&s;tioned &s;o plainly a matter, and brought no rea&s;ons again&s;t it, we may with as much ea&s;e deny what he &s;aies.</P>
<P>Fiftly, when he &s;aith the &s;pirits are hungry and filled, it is ab&s;urd; for it is the creatures pro|perly,
<PB N="95" REF="53">but the &s;pirits are refre&s;hed and re&s;tored: it is one thing to indicate, and another to defire. Con&s;umed &s;pirits indicate re&s;tauration, but the appetite de&s;ires to be pre&s;erved by its like, and to have what is trouble&s;om removed.</P>
<P>Sixthly, they make blood one of the parts, and and it may be allowed, but let them under&s;tand parts as <HI>Hippocrates</HI> did when he divided the bo|dy into parts co~taining contained, and &s;uch as do force: otherwi&s;e blood is no part but nouri&s;h|ment. They do ill to give the government of the body to blood, becau&s;e it is only for nouri&s;hme~t, but the &s;pirits govern the body under the &s;oul.</P>
<P>Seventhly, they do ill to accu&s;e the Galeni&s;ts of idlene&s;s. Nor are they ignorant of that of <HI>Hip|pocrates,</HI> of places in men, which <HI>Severinus</HI> quo|red, nor are they ignorant that the di&s;ea&s;es in the joynts are wor&s;t, when humors flow from other parts under them. This they call by a new name <HI>Synovia,</HI> and they know not what to determine about it. But <HI>Hippocrates</HI> only attributes that humor to the joynts, that they may move bet|ter.</P>
<P><HI>Paracel&s;us</HI> thought otherwi&s;e of <HI>Synovia,</HI> when he &s;aid, <HI>It is a nouri&s;hment of its part.</HI>
<NOTE PLACE="marg"><HI>Lib.</HI> 7. <HI>pa|ragr. par.</HI> 7</NOTE> And they &s;ince &s;ay, it is an internal vertue and agility, or <HI>a &s;weet Milk which nouri&s;heth the parts:</HI> all the&s;e hang not well together.</P>
<P>Eightly, <HI>Severinus</HI> doth unde&s;ervedly accu&s;e <HI>Galen,</HI> becau&s;e he reckoned not the gall among the parts of the body; for it ought to be ca&s;t out as an excrement, it is &s;o far from being a part that con&s;titutes a body.</P>
<P>Ninthly, when <HI>Severinus</HI> makes a &s;tomach in the liver and other parts, it is &s;imple to quible &s;o upon the word Stomach, as <HI>Paracel&s;us</HI> did when
<PB N="96" REF="54">he &s;aid the pleuri&s;ie was in the head. The 10. Chapter of <HI>Severinus</HI> is <HI>Galen</HI> in other words.
<NOTE PLACE="marg"><HI>Lib.</HI> 3. <HI>de morb. tar|tareis c.</HI> 4.</NOTE></P>
<P>The Paracel&s;ians to&s;s the humors &s;trangely, and &s;ay they are but bare words, and call the Galeni&s;ts Humori&s;ts, becau&s;e &s;aith <HI>Paracel&s;us, Neither Heaven nor Earth knows flegm, choler, or melancholy, therefore they are not in man.</HI> And why &s;hould we prove the humors from the Analogy between the great and little World? It is fooli&s;h without &s;en&s;e or experience, to flie to &s;uch Ana|logical proofs. For as in other creatures, &s;o in man there is blood which nouri&s;heth: now &s;en&s;e teacheth that blood is made of meats received, but not Salt, Sulphur or Mercury, and when a vein is opened, blood is let out, not Salt, Sul|phur or Mercury; and in all bodies, in all times, ages, places and countries, blood is found. But <HI>Paracel&s;us</HI> differs in this from him&s;elf, and men|tions blood and humors in many of his Books.</P>
<P>But they will an&s;wer that it is manife&s;t to the &s;en&s;es, that blood is in the veins, but they will &s;hew by an artificial di&s;&s;olving of it, that it hath three Principles, as they &s;hew from what foun|tain actions proceed: but here they &s;eem wi&s;e, for while we &s;peak of blood and humors, the que&s;tion is not touching the fir&s;t Principles of things, but of the immediate in mans body, and perfect animals. Suppo&s;e we grant that blood and humors are made of Salt, Sulphur and Mer|cury, therefore mu&s;t the ancient names of choler, blood, flegm and melancholy be rejected? by the &s;ame rea&s;on you may reject the appellations of bones membranes, fle&s;h, and of all parts: for by the principles of Chymi&s;ts, the&s;e are made of their three principles as well as blood.</P>
<P>Therefore it is fit that ancient &s;hould be kept,
<PB N="97" REF="54">to which <HI>Galen, Hippocrates, Ari&s;totle, Avicen, Mefue</HI> and the re&s;t have agreed, both Chymi&s;ts and others: For it is not for every one to give names to things, nor was <HI>Paracel&s;us</HI> &s;o great a man that he ought &s;o to do. The names of the humors are not in&s;ignificant without e&s;&s;ence and properties. Seed, Fle&s;h and Bone are made of Blood as the re&s;t, but becau&s;e they have a new form, they take new names. And that which was before called Bread may be called Chyle, then Blood, Choler or Flegm, &amp;c.</P>
<P><HI>Severinus</HI> is out when he &s;aith there is blood in Bal&s;om, with &s;pirit, fle&s;h, bones, ligaments and nerves, and that the&s;e are &s;eperated from it by help of the mechanick &s;pirits. There is in all &s;ood &s;omthing familiar to us that turns nou|ri&s;hment, and may have divers forms, as the parts are to which it comes; call it Bal&s;om or Mummy, I am indifferent; but I allow not that the things mentioned &s;hould be contained in them, and be only made known and &s;eparated by the mechanick &s;pirits. Thus we &s;hould &s;ay with <HI>Anaxagoras</HI> that all things are in al things, and there is no true generation. But when chyle is made of bread, blood of chyle, bones, mem|branes, fle&s;h of blood, in every change there is a new form. And every part hath force to turn its nouri&s;hment into its own nature, which is the peculiar faculty of the vegetative &s;oul: what we have &s;poken of blood and humors is meant of alimentary humors that make blood. We &s;hall &s;peak of excrementitious humors in the next Chapter, in the Cau&s;es of Di&s;|ea&s;es.</P>
<P>La&s;tly, They make two Anatomies, the one local which they e&s;teem little, as the di&s;&s;ecting
<PB N="98" REF="55">of bodies to &s;ee the &s;hape, figure and po&s;ition, and number of parts, this they called a dead A|natomy for Butchers, by which the Carca&s;s is only &s;een, but not the &s;ecrets of the nature of man.</P>
<P>The other they cal e&s;&s;ential, vital, formal, by by which every body is di&s;&s;olved into its princi|ples,
<NOTE PLACE="marg"><HI>Paracel. de orig. morb. ae tribus primis &s;ub|&s;tantiis c.</HI> 6. <HI>&amp; alibi. Severin. c.</HI> 3. <HI>&amp; alibi pa&s;&s;im.</HI></NOTE> he that wil try this mu&s;t fir&s;t know the na|ture of &s;eeds and properties, the offices of the elements, and of the principles, the roots of ge|neration and tran&s;plantation, the laws of A&s;tro|nomy, and the di&s;po&s;ition not of the dead but of the whole living body. Therefore they &s;ay the heart is where&s;oever there is vital heat. The Stomach is every cavity or place of conco|ction. The womb is every place where there is &s;eed of any fruit, and they think the con&s;idera|tion of the great world is chiefly to be had in this Anatomy. They &s;ay what&s;oever is in the great world is al&s;o in man, not according to a &s;uperficial likene&s;s, but indeed, and according to the &s;pecies, and that man contains all things in him&s;elf, though invi&s;ibly.</P>
<P>As to the local Anatomy, they &s;peak of, they di&s;honor it, for Anatomy is much beyond a Butchers work; for by it all parts are artifici|ally found out, and their con&s;titution, and u&s;e. Thus did <HI>Galen</HI> in his Book of the u&s;e of parts, and others, which if <HI>Paracel&s;us</HI> had read, he had not written &s;o ab&s;urdly.</P>
<P>They arrogate to them&s;elves only <HI>the vital A|natomy,</HI> but the Galeni&s;ts had it as you may &s;ee in <HI>Galens</HI> Books of the faculties of nature, of the Seed, of the &s;orming of the Infant, of Breath|ing, temperaments, Elements, &amp;c. in which he &s;peaks of the faculties of the &s;oul which govern
<PB N="99" REF="55">the body, and of the in&s;truments thereof in a|ction. Yet if the Chymi&s;ts by their Principles can give it more light, we wil accept of it thank|fully. But they here rather quible with words, and with new terms they &s;ell the opinions of the Ancients as their own, and do little di&s;cover them, or clear them up; as when they &s;ay the heart is where&s;oever there is vital heat. It is the part of a wi&s;e Philo&s;opher to call things by their own names, and not &s;o to quible with names as to confound things that are di&s;tinct.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>Chap. 16. <HI>of Pathologie, or Di&s;ea&s;es.</HI></HEAD>
<P>THe Chymi&s;ts &s;eem al&s;o to enlarge the Pa|thological part of Phy&s;ick,
<NOTE PLACE="marg"><HI>Ideae Phi|lo&s;. c.</HI> 13.</NOTE> when they &s;up|po&s;e <HI>that the antecedent cau&s;e, the Di&s;ea&s;e and the Symptom differ not in kind, e&s;&s;ence or &s;pecifical pro|preties, but only in power and act.</HI> Thus <HI>Severinus,</HI> and that they differ no otherwi&s;e then a &s;leeping Phy&s;itian doth, from the &s;ame being awake; brim&s;tone not burning, from that which burn|eth; &s;alt not di&s;&s;olved, from that which is di&s;&s;ol|ved; therefore he &s;uppo&s;eth names are to be gi|ven from the roots, as from the hidden roots of di&s;ea&s;es in intermitting feavers, when no heat is fired in the heart, while the feaver lies clo&s;e in the body, and not from the antecedent cau&s;e. But <HI>Galen</HI> doth better divide all things that are be&s;ides nature in mans body into three,
<NOTE PLACE="marg"><HI>Cap.</HI> 12.</NOTE> that is, the di&s;ea&s;e, the cau&s;e, and the &s;ymptom, and there is no Di&s;cipline that makes no difference be|tween the cau&s;es and the effects; therfore it mu&s;t be in Phy&s;ick, for the humors are the cau&s;es, the
<PB N="100" REF="56">di&s;ea&s;es the effects; and again the &s;ymptoms are effects of them both, and all the&s;e differ in their whole e&s;&s;ence and nature. Therefore <HI>Severinus</HI> writes fooli&s;hly, &s;aying, <HI>That which is mo&s;t remote from producing of an effect, is a genus, that which is neare&s;t to the individual, is the &s;pecies, and the effect is the individual.</HI> He makes the mo&s;t general ge|nus or kind to be the &s;tony tartarous Mucilages in fruits, and tho&s;e in the &s;tomach and guts to be the &s;udordinate genus. But when they cau&s;e di&s;|ea&s;es and &s;ymptoms, they are &s;pecies; and the la&s;t actions being hurt or hindered, are the indi|viduals. But every true Philo&s;opher may per|ceive this ab&s;urdity. He writes like a fool, when he &s;aith he &s;aw a feaver vomited forth; for he &s;aw the cau&s;e, but not the feaver. And more &s;imply, when he &s;aies that matter &s;o vomited up, &s;haked for a time like an ague. But either he read not, or ob&s;erved not what <HI>Galen</HI> and Galeni&s;ts have written concerning the &s;haking of feavers.</P>
<P>But the&s;e Severinians are offended, that the names of di&s;ea&s;es are not given from the cau&s;es. But they are unrea&s;onable to think names mu&s;t be given as they plea&s;e, and that fit names may be rejected. Therefore it is not bad to define a feaver from its e&s;&s;ence, then let them enquire in|to the nature of the cau&s;e, and whether the cau&s;e of a feaver may be called Choler or Sulphur.</P>
<P>Nor do the Galeni&s;ts allows eye the di&s;ea&s;e a|lone, but look often more at the cau&s;e; much le&s;s do they only ob&s;erve the &s;ymptoms, for ma|ny of them come often from the &s;ame cau&s;e, and one &s;omtimes from divers cau&s;es, and if the&s;e be not diligently di&s;ting di&s;hed, he plaies the Empe|rick, and will be deceived; and if the Chymi&s;ts will help us in curing, we &s;hall thank them.</P>
<PB N="101" REF="56">
<P>As for the nature of a di&s;ea&s;e, <HI>Paracel&s;us</HI> errs exceedingly, when he &s;aith a di&s;ea&s;e is a &s;ub|&s;tance, and that the di&s;ea&s;e is a whole man, and hath an invi&s;ible body, and this he &s;hews by the Jaundies. But every di&s;ea&s;e is nothing el&s;e but <HI>a quality in the body be&s;ides Nature,
<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de morb. po|dag.</HI></NOTE> by which the body is &s;o di&s;po&s;ed, that it is unfit for its proper acti|ons.</HI> Now all error is from this, that as plants come from their &s;eeds, &s;o they think di&s;ea&s;es do al&s;o; and the true cure of a di&s;ea&s;e is nothing el&s;e but <HI>the taking away of tho&s;e &s;eeds, and if they be not taken away by changing of cold and heat, and ther qualities, and evacuation of humors, no di&s;|ea&s;e can be truly cured.</HI> He illu&s;trates this by an Example, as &s;aith he, he that labours to keep fruit from growing in his garden, doth not e|nough to pull off the fruit every year, or lop off a branch or two from a Tree, much le&s;s if he die the leaves or the fruit of another colour, but he mu&s;t take up the Tree by the roots. So to take away heat or cold, and the like qualities by their contraries, is to take away the fruits onely and leave the root.</P>
<P>Concerning the original of the &s;eeds of di&s;ea|&s;es, they &s;ay, That though in the fir&s;t Creation when by divine power, the &s;eeds took their force to generate and multiply, &amp; all things el&s;e were without corruption: yet after the Fall, <HI>there came new tinctures by the cur&s;e upon tho&s;e pure &s;eeds</HI> (as <HI>Severinus</HI> &s;aith) <HI>by the mixture of which the beauty of the Creation was tran&s;planted into a cala|mitous condition, and the&s;e pure &s;eeds were covered with unfortunate new garments</HI> (and he adds) <HI>that man who u&s;eth all &s;ublunary things, and lives upon Plants and Animals, is defiled with univer&s;al im|purity, and hath many &s;orts of di&s;ea&s;es and deaths.</HI></P>
<PB N="102" REF="57">
<P><HI>Severine</HI> brings the ri&s;e of hereditary di&s;ea&s;es from hence: &s;o that they may be to the fourth Generation. And hence he &s;aith is the rea&s;on why people not having the Gout or Falling-&s;ick|ne&s;s beget children that have: For the inbred im|purities of the Parent not being ripe in the~, may be increa&s;ed in the children, and bring unexpect|ed &s;ymptoms. He &s;aith on the contrary that they which have the Gout may beget children that have not. Either becau&s;e the &s;eeds of tho&s;e di&s;|ea&s;es are not fixed in the root and Bal&s;om of man, but cleave only &s;uperficially, or becau&s;e they are overcome in the womb by the power of its natural Bal&s;om, or becau&s;e the &s;eeds grew old and barren, <HI>For</HI> (&s;ay they) <HI>tho&s;e &s;eeds which are not united in &s;pecies, but individuals have their ages, and when their root is exhau&s;ted they are bar|ren and unfruitful.</HI></P>
<P>They allow not the fir&s;t qualities to be cau&s;es of Di&s;ea&s;es; and when they are convinced, they &s;ay they are &s;o incon&s;iderable that they require not the help of a Phy&s;itia~. They regard not com|pound Di&s;ea&s;es, and &s;ay they are but a certain hinderance to actions: For they affirm that the de&s;ect of In&s;truments and Figures, and Cavities, and Solution of Continuity come not as Di&s;ea|&s;es from Seeds, but they &s;ay the Di&s;ea&s;es of the Similary parts have their &s;eeds.</P>
<P>They &s;ay humors are but Phan&s;ies,
<NOTE PLACE="marg"><HI>In laby|rinth. med. err. c.</HI> 8.</NOTE> and though <HI>Paracel&s;us</HI> allow them, yet he denies that they are cau&s;es of di&s;ea&s;es, and &s;aith the humors come from di&s;ea&s;es, not di&s;ea&s;es from humors. But many of the&s;e opinions are not to be belie|ved, for in the generation of di&s;ea&s;es it is other|wi&s;e, for the good humors are altered, corrupt|ed, and infected from the bad, as from Leaven,
<PB N="103" REF="57">and do hurt the parts, and bring preternatural qualities. But we cannot find any forming force in the cau&s;es of di&s;ea&s;es, as in the &s;eeds of Plants which may produce &s;uch a body. And they are like the doting Manichaes when they &s;ay, <HI>Tho&s;e &s;eeds and evil matters of di&s;ea&s;es were made by God.</HI> Fir&s;t they make God the Author and Creator of evil and di&s;ea&s;es, as if he had made any &s;ub&s;tan|tial, which is wicked. <HI>For God &s;aw what he had made, and they were very good;</HI> for all &s;ub&s;tance as a &s;ub&s;tance is good, and evil is not con&s;ub|&s;tantially but accidentally joyned unto it.</P>
<P>Then they make a double creation, the fir&s;t which was by the ble&s;&s;ing of God in &s;ix daies, the other was by the cur&s;e of God upon the pure &s;eeds and roots of things, by which the evil roots of Di&s;ea&s;es and Death were added. But God re&s;ted from all his labour the &s;eventh day, and the Cur&s;e of God only declared puni&s;h|ment.</P>
<P><HI>Severine</HI> doth ill in bringing hereditary di&s;|ea&s;es from &s;eeds. It is true, that the di&s;ea&s;es of Parents come to the children by the &s;eed and mothers blood; but an hereditary evil is a viti|ous di&s;po&s;ition in &s;ome part by which in time, humors of the &s;ame kind are gathered, and &s;o produce the like di&s;ea&s;es.</P>
<P>It is again&s;t experience to leave the fir&s;t qua|lities out of di&s;ea&s;es and their cau&s;es, for all a|ges have allowed them: for as &s;oon as any pre|ternatural di&s;temper is in any part all acknow|ledge that its actions are hurt, nor can it do its duty till the natural temper be re&s;tored;
<NOTE PLACE="marg"><HI>Hippo.</HI> 3. <HI>Aphor.</HI> 16. <HI>&amp; in Epid. Severin.</HI></NOTE> this is dayly ob&s;erved in the Stomach, and there are thou&s;ands of Examples of this in <HI>Hippocrates</HI> and <HI>Galen.</HI></P>
<PB N="104" REF="58">
<P>Nor can we admit of the new interpretation of <HI>Hippocrates</HI> made by <HI>Severine,</HI> &s;aying that the South Wind makes not dull hearing nor other &s;ymptoms mentioned by <HI>Hippocrates.</HI> Fir&s;t he &s;hould prove that ab&s;urd opinion, that wind, rain and &s;now, are the fruits of the Stars, nor need they fly to occult qualities, powers and tinctures, when a manife&s;t cau&s;e may be &s;hewed as appears in <HI>Hippocrates.</HI></P>
<P>They are out al&s;o in Di&s;ea&s;es of conformatio~, &s;aying they are only impediments of actions, as if all di&s;ea&s;es were not &s;uch; they reject the hu|mors erroneou&s;ly, becau&s;e it is manife&s;t to &s;en&s;e that divers humors are evacuated in divers di&s;|ea&s;es by vomit and &s;tool by Nature or Art; when they cannot deny this, <HI>Severine</HI> thinks that excrementitious humors are to be called by o|ther names; and leaving the phanta&s;tick names of Vitelline, eruginous, &s;alt and crude flegm, he flies to the kinds of <HI>Salts, nitrous, aluminous, vi|trlolate, and to the properties of &s;alts in Plants, as in Cookowpints, Nettles, Celandine, &amp;c.</HI> That the names of Choler, Melancholy and Flegm are to be rejected: but there is no rea&s;on or cau&s;e why the&s;e ancient names &s;hould be rejected, no more then the names of a Feaver, Apoplexy, Drop&s;ie. If they can find out more proper names, we &s;hal admit them, provided they ex|pound the intrin&s;ical nature of the things: For to &s;peak plainly, the difference and nature of humors cannot only be explained by the fir&s;t qualities, but they may be more &s;pecially deter|mined by their more proper qualities, which <HI>Hippocrates</HI> teacheth &s;aying,
<NOTE PLACE="marg">Lib. de vet. medict.</NOTE> <HI>It is heat, moi&s;ture, cold or drine&s;s that hath much force, but &s;ourne&s;s, &s;harpne&s;s and bitterne&s;s, &amp;c.</HI> The Cancer is an
<PB N="105" REF="58">example in which he that acknowledgeth not a corro&s;ive &s;ait, is blind. And the &s;ame may be &s;een in the itch, &s;cab and ulcers that corrode and creep. Therefore I deny not but &s;uch humors the cau&s;es of &s;uch di&s;ea&s;es, may be &s;o called from the Salt or other Chymical principle; although I denied when I &s;pake of blood and natural hu|mors, that &s;uch humors in which &s;uch exce&s;s appear not, ought to receive denomination from the Chymical principles. Nor do I think that the excrementitious humors in which a manife&s;t exce&s;s doth not appear, &s;hould be denominated from the Chymical principles, but keep their ancient names. Yet it is not unfit that the dif|ferences of &s;trong corroding humors, which are divers, &s;hould be di&s;tingui&s;hed with names ta|ken from Sulphur or Salt, when there appears any remarkable exce&s;s of any one humor. For <HI>Hippocrates</HI> calls a defluxion from the head,
<NOTE PLACE="marg">4. <HI>De rat. vic. in acu. &s;ent.</HI> 31. <HI>Lib. de vee Medici.</HI></NOTE> hot and nitrous, and writes, <HI>That men are not only fe|vori&s;h from heat alone, nor can that alone cau&s;e a di&s;ea&s;e, but bitterne&s;s and heat, and &s;harpne&s;s or &s;alt|ne&s;s with heat, and the like.</HI></P>
<P>Nor is it &s;trange, that &s;uch things &s;hould be in the body, when a man is fed with Plants, and Animals which are nouri&s;hed with plants, and the&s;e have from the earth their nouri&s;hment, which contains in it &s;alt, bitter, and the like juy|ces, and Mineral &s;pirits, which are derived into man, who&s;e altering force changeth them as much as it can, but they can never be overcome by our nature. Nature indeed labors to void them be|ing unfit for nouri&s;hment: and if they be retain|ed, and &s;eparated from the good blood, and a|bide alone, they hurt the body divers waies. <HI>Ga|len</HI> and other Phy&s;itians own this, who mention
<PB N="106" REF="59">&s;alt and nitrous humors, and the effects of Salt are manife&s;t in Catarrhs or Defluxions. Some humors are called Aeruginous, not that they are like Verdigreece as <HI>Era&s;tus</HI> thinks, but becau&s;e there is the ta&s;t and force of corroding, as in Verdigreece and other qualities.</P>
<P>Nor is it unprofitable to ob&s;erve the&s;e diffe|rences of humors, for they are of concernment for cures; therefore there being great difference of humors, as to their colours, ta&s;t, con&s;i&s;tence, and e&s;&s;ence, and they cannot be called at by the &s;ame name. If the Chymi&s;ts can here help us, there is no cau&s;e why we &s;hould not ob&s;erve them, yet we mu&s;t not ca&s;t off the old names of the humors: for Rhubarb doth alwaies purge choler, not Salt or Sulphur.</P>
<P>The Chymi&s;ts &s;peak diver&s;ly of the differences of di&s;ea&s;es;
<NOTE PLACE="marg">In laby|rinth. medic. arr.</NOTE> <HI>Paracel&s;us</HI> &s;aich, that there are two kinds of &s;eeds, the <HI>Ilia&s;trum, Caga&s;trum.</HI> The <HI>Ilia&s;trum</HI> is when the feed of the di&s;ea&s;e is from the beginning, as of Apples, Pears, Nuts. <HI>Ca|ga&s;trum</HI> is that which is from corruption. The di&s;ea&s;es from the <HI>Ilia&s;trum</HI> are the Drop&s;ie, Jaun|dies, Gout, &amp;c. Of the <HI>Caga&s;trum,</HI> Plague, Feavers, Pleuri&s;ies, But as I &s;aid, di&s;ea&s;es do not &s;pring up from &s;eeds, but from preternatural cau&s;es in the body, either bred therein, or gathered.</P>
<P><HI>Paracel&s;us</HI> hath another difference, by which he con&s;tituteth five Beings of di&s;ea&s;es. Fir&s;t, the <HI>Ens or Being of God,</HI>
<NOTE PLACE="marg">In para|miro.</NOTE> for he &s;aith &s;ome di&s;ea&s;es come from God. The &s;econd being is an <HI>A&s;tral Ens,</HI> under which he comprehends not only di&s;|ea&s;es from the Stars of Heaven, but &s;uch as come from the &s;tars in Man that depend upon the &s;tars of Heaven. The third is a <HI>Natural Being,</HI> when a di&s;ea&s;e by a fault in Nature, and they con&s;ider
<PB N="107" REF="59">Nature by their three Principles. The fourth is a <HI>Mental Ens,</HI> under which are comprehended all di&s;ea&s;es from imagination in our &s;elves or o|thers, and under this they comprehend Incan|tations. The fifth kind is a <HI>Being of Poy&s;on</HI> na|tural or artificial.</P>
<P>Here <HI>Paracel&s;us</HI> &s;hews his ignorance in Logick and Philo&s;ophy, and he never learned from the Metaphy&s;icks what Ens or a Being is. It is un|godly to &s;ay that any di&s;ea&s;e is from a Being of God. And he &s;peaks improperly in all the re&s;t of his differences. But we may bear with impro|per &s;peeches, &s;o good things be under them.
<NOTE PLACE="marg"><HI>Ideae Phi|lo&s;. c.</HI> 14.</NOTE> Nor can we &s;uffer what <HI>Severine</HI> &s;aith in referring all di&s;ea&s;es and cures <HI>to four Monarches, The Epi|lep&s;ie, Drop&s;ie, Gout and Lepro&s;ie, to every one of the&s;e he reduced certain di&s;ea&s;es; under the Epilep&s;ie he placeth Catarrhs, Pal&s;ies, Cramps, Megrims, Melancholies, Apoplexies, and Suffocations of the Womb. Under the Drop&s;ie, Apo&s;thems, Jaundies, Cachexy. Under the Lepro&s;ie all Ulcers. Under the Gout, the Cholick, Stone, Toothach and Headach.</HI> But it is evil to refer di&s;ea&s;es, that differ &s;o in e&s;|&s;ence and cau&s;es to the &s;ame head.</P>
<P>Nor is this divi&s;ion to be admitted <HI>into coagu|lation and re&s;olved di&s;ea&s;es.</HI> They &s;ay that <HI>&s;ome impurities come from the &s;eeds, who&s;e fruit doth coa|gulate. Others come from &s;eeds who&s;e fruit ends in flowing re&s;olution, tho&s;e they cal coagulated, the&s;e re|&s;olved di&s;ea&s;es.</HI></P>
<P>What <HI>Severine</HI> &s;aith of the di&s;ea&s;e and fruits of the &s;uperior Globe, hath many ab&s;urdities, ex|cept they are explained otherwi&s;e then the words &s;ound. We grant that the cau&s;es of Epidemick di&s;ea&s;es depend in a great part upon the Stars and their influence, and ari&s;e from the air and
<PB N="108" REF="60">&s;pirits that we attract and breath in. But that <HI>there &s;hould be any Opiate, Ar&s;enick, Orpiment, or the like, or fruits of cele&s;tial bodies, or re&s;olutions of cele&s;tial &s;eeds,</HI> I cannot admit, becau&s;e matter of &s;uch corruptions which is in the air, and drawn in by the breath to infect the body, comes not from Heaven, but is contained in the inferior World, and the coele&s;tial bodies may diver&s;ly &s;tir, di&s;po&s;e, and mingle, and alter them. The mo|dern Chymi&s;ts dare not defend this Doctrine of <HI>Severine. Quercetan</HI> &s;earce mentioneth any <HI>&s;eeds,</HI> but &s;aith,
<NOTE PLACE="marg">In defen|&s;ione contra Anoni.</NOTE> <HI>That Mercury, Salt and Sulphur have all &s;orts of vertues, faculties and properties:</HI> from whence come infinite varieties, colours, ta&s;ts and &s;cents, and the like, which produce divers di&s;ea|&s;es from their di&s;temper, and the company of o|ther things. If Sulphur abound, it brings di|vers inflammations and feavers, be&s;ides other narcotick effects, which the &s;leepy Sulphur pro|duceth by its narcotick &s;pirits, which do the &s;ame thing that wine or the like doth, which cau&s;e &s;leep, not by cold, but a narcotick Sulphur. <HI>From mercurial, &s;our and &s;harp vapors,</HI> come Epilep&s;ies, Apoplexies, Pal&s;ies, and all kinds of Catarrhs. <HI>From Salts,</HI> he &s;aith come <HI>corro&s;ions inwardly, Im|po&s;thumes, Ulcers, Dy&s;enteries, Bleeding, and from the di&s;&s;olving of them come heat of Urin, and Stran|gury. And from the variety of Salts, come divers Ulcers, Impo&s;thumes, Corro&s;ions,</HI> by their &s;harp and &s;our &s;pirits, al&s;o divers kinds of Colicks. <HI>From Salts coagulated, he brings Nodes, Scirrhus Tu|mors, and &s;wollen Joynts, and infinite &s;orts of Ob|&s;tructions.</HI></P>
<P>The be&s;t di&s;tinction of the Chymi&s;ts, is that from the three principles and cau&s;es of di&s;ea&s;es, if they would be con&s;tant therein, or explain
<PB N="109" REF="60">them&s;elves, for the matter is very intricate con|cerning Mercury. For if they &s;ay every humor is not Mercury, but the fir&s;t and &s;ub&s;tantial hu|mor which gives &s;en&s;e and motion to all parts, it cannot be the cau&s;e of di&s;ea&s;es. But if Mercury be taken for the cau&s;e of a di&s;ea&s;e, who will &s;ay that it is an excrement of natural Mercury and flegm. And I &s;ee not how they can di&s;tingui&s;h it from Tartar (from which <HI>Severine</HI> &s;aith Ca|tarrhs do ari&s;e.)</P>
<P>The differences of <HI>Salt and Sulph&ucirc;r</HI> are mani|fe&s;t, becau&s;e &s;our, bitter and falt matter is gathe|red in the body, and vomited up. Somtimes the humor is &s;o &s;our in the &s;tomach, that before it is vomited up, the teeth are &s;et on edg by it. The differences of <HI>Salts</HI> are plain in divers Ulcers, as in the Scab, Cancer, heat of Urin, and the like.</P>
<P>To this divi&s;ion belong <HI>tartarous Di&s;ea&s;es,</HI> of which they &s;peak often, and many flie to that in time of ignorance; they &s;ay then the di&s;ea&s;e is from <HI>Tartar,</HI> but few explain what <HI>Tartar</HI> is.
<NOTE PLACE="marg"><HI>Lib. de morb. tar. tar. c.</HI> 1.</NOTE> <HI>Pa|racel&s;us</HI> rails again&s;t the Galeni&s;ts, becau&s;e they call tartarous di&s;ea&s;es, &s;and or the &s;tone, becau&s;e it is a Metaphorical appellation, but in Phy&s;ick we mu&s;t &s;peak properly, and things mu&s;t de de|nominated from their Nature, which he doth not ob&s;erve. He &s;aith the cau&s;e of this appellation, is becau&s;e an oyl, and a water, and a tincture, are made of it, which burns the &s;ick as the Tartar of Hell; therefore if the name be from the likene&s;s of Hell fire, it is taken from a &s;imilitude, and is not proper.</P>
<P>Others extend the word <HI>Tartar</HI> larger then that it &s;hould be given only to the &s;tone, for they call a &s;limy humor by the &s;ame name, which cau|&s;eth the Colick, corro&s;ions, and divers pains in
<PB N="110" REF="61">the &s;tomach. Thus they cal divers things by the name of <HI>Tartar,</HI> to which it doth not equally in rea&s;on belong, and &s;o is not proper.</P>
<P>But to the purpo&s;e (agreeing about names) let us &s;ee whether the Chymi&s;ts and Dogmati&s;ts may be reconciled in this. The Chymi&s;ts have no clear definition of <HI>Tartar.
<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de tar. tract.</HI> 1. <HI>c.</HI> 1.</NOTE> Paracel&s;us</HI> defines it thus, <HI>It is &s;tony di&s;ea&s;e, or a bole, or between a bole and a &s;tone, which hinders the effect and vertue of Nature.</HI> Other Chymi&s;ts &s;ay, <HI>Tartar is that impurity in the nouri&s;hment, under a re&s;olved form that cannot be di&s;cerned, but yet tends to coagulation and a &s;tony Nature.</HI> Some from <HI>Paracel&s;us</HI> &s;ay, <HI>It is an excrement coagulated by its &s;pirit.</HI></P>
<P>Some Chymi&s;ts &s;eem to agree with the Gale|ni&s;ts, who &s;ay, <HI>Tartar is a &s;tone-making juyce, or a matter by Nature apt to coagulate. And this juyce is drawn from Plants with the nouri&s;hment, and &s;ent from Plants into Animals, and then it hurts much when Nature is weak to concoct and void it.</HI> They make four kinds of this Tartarous juyce. <HI>Vi&s;|cous, bolare, or like bole, &s;andy and &s;tony:</HI> and hence come divers di&s;ea&s;es in divers parts of the body.</P>
<P>Fir&s;t, they bring mo&s;t di&s;ea&s;es of the &s;tomach from Tartarous impurities, when &s;uch a matter covers the &s;ides of the &s;tomach, the vital &s;pirits are ob&s;tructed, which are the Author of all natu|ral actions: hence comes &s;low concoction, com|pre&s;&s;ion, loathing, and the like, and as the tin|ctures of the Tartarous &s;pirits are &s;tronger to wholly overcome the inbred &s;pirits, there fol|lows want of concoction and nouri&s;hment. But if the&s;e impurities have &s;trange &s;pirits with them, they turn the nouri&s;hment into a &s;trange nature, and there is belching and &s;tink, and if they have vomiting properties, as of Hellebore or Antimo|ny,
<PB N="111" REF="61">they cau&s;e loathing and vomiting. If they have the tinctures of Salts, there is burning of the &s;tomach, gnawing, and the like. If of vitrio|lated Salt, there is a Dog-like appetite.</P>
<P>Let us grant all this, that we be not &s;o unju&s;t again&s;t the Chymi&s;ts as <HI>Era&s;tus.</HI>
<NOTE PLACE="marg"><HI>Part</HI> 4. <HI>di&s;p. con<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">a para.</HI></NOTE> Yet this tarta|rous matter is not the onely cau&s;e of the hurt a|ctions of the &s;tomach, for a hot or a cold di&s;tem|per often hurts it. Moreover, from the opinion of <HI>Severine</HI> di&s;ea&s;es breed from tho&s;e tartarous impurities mixed or alone; from the mixed come &s;ulphurous &s;tinking di&s;ea&s;es, thir&s;t, heat, bitter|ne&s;s of mouth, headach, with cold and &s;haking, called ordinary feavers. But he thinks they come rather from their roots, which are Niter with Sulphur. Becau&s;e he &s;aith feavers have &s;eeds and roots, in which &s;limy and &s;alt &s;pirits with Niter, are mixed with impure, &s;tinking, di&s;&s;olved Sul|phur. Therefore at &s;et times when the mineral or matter of the di&s;ea&s;e begins to &s;pring, being nitrous Sulphur, there is horror, chilne&s;s, pant|ing, and the like, as the nitrous Sulphur dif|fers.</P>
<P>As we are not in this enemies to them, &s;o let them be milder again&s;t the opinions of Galeni&s;ts for fir&s;t we mu&s;t di&s;tingui&s;h the &s;eaver from the cau&s;e. The cau&s;e is that matter which they call Nitrous Sulphur, from the acce&s;&s;ion of which there is a hot di&s;temper in the whole body, by which all the parts are unfit for their offices, and this preternatural di&s;po&s;ition is called a feaver. Nor mu&s;t the name of humors be rejected, for Ni|ter or Sulphur are never vomited up, or purged forth, or &s;weat out, but only humors. Though we grant that the humors are &s;et on fire by Sul|phur, we will not therefore reject the name of humors.</P>
<PB N="112" REF="62">
<P><HI>Scheunemamnus</HI> his opinion of the original of feavers is ridiculous, he &s;aith that a globe or bal of many Sphaeres, like a Bezoar-&s;tone, is bred in the &s;tomach or liver, and thence come &s;eavers and fits; and when this ball is &s;truck from Hea|ven, it flames and &s;moaks, and infects the air, hence comes a little cold and trembling, and then heat. But this globe and its circles of which it is made, ought to be very great, becau&s;e he writes that the patient &s;hall have &s;o many fits as are circles in it.</P>
<P>Again&s;t <HI>Severine</HI> I &s;ay the Colick cannot breed from a &s;limy Tartar mixed with &s;tiptick, or bin|ding, four &s;pirits, becau&s;e he made one cau&s;e on|ly of the pain of the Colick. I agree with him about the name, for the ca&s;e is plain, that the co|lick is from gla&s;s like flegm as <HI>Galen</HI> taught. But if he make that the only cau&s;e, he errs exceeding|ly, becau&s;e there are great pains from wind that extends the guts, nor doth &s;harpne&s;s or wind cau&s;e pains but by &s;tretching, which being made to pa&s;s by a Cly&s;ter or two the pain cea&s;eth bet|ter then by the laborious Chymical medicines. <NOTE PLACE="marg"><HI>Ideo Phi|lo&s;.</HI> 13.</NOTE> It is fal&s;e that he &s;aith, the &s;harpe&s;t pains are on|ly from the &s;harpe&s;t &s;pirits of Salts: he calls the pains from cuts, burnings and &s;troaks <HI>Relolls.</HI> But all men living do witne&s;s by &s;en&s;e, that there is no greater pain then that from cutting and bur|ning, &amp;c.</P>
<P><HI>Severine</HI> proceeds, and &s;aies, and de&s;cribes the generations and differences of inflammations, &s;aying, <HI>That the &s;eeds of the&s;e di&s;ea&s;es come to the matrixes, not only in a liquid form di&s;&s;olved, but in a &s;piritual vapor, and continual nutrication, and dige|&s;ted fermentation, and except the time of neaturity and &s;eparation, which coming, the &s;pirits break forth and
<PB N="113" REF="62">boyl. And then the &s;ignatures that lay hid before in the &s;pirits are explained colours, ta&s;ts, &s;cents, heat and other qualities. And by nouri&s;hment daily at|tracted, they make bodies agreable to the principles, mattery, &s;limy, bloody, coagulated, di&s;&s;olved, &s;tink|ing, red, black.</HI> He brings the kinds of inflam|mations from the proprieties of the &s;ulphurous &s;pirits. And Ar&s;enick &s;pirits make plague &s;ores. Orpiment &s;pirits make Pleuri&s;ies, not only in the brea&s;t, but in the brain, lungs, heart, liver, &s;pleen and &s;tomach.</P>
<P>He accu&s;eth <HI>Galen</HI> and other Doctors for &s;ay|ing, <HI>That inflammations come from much blood, vio|lent exerci&s;e, falls, contu&s;ions.</HI> And denies that the&s;e effects can come from the&s;e cau&s;es, <HI>except &s;ome Ar&s;enical &s;eed cau&s;e the Plague, or other the Pleuri&s;ie lying in the blood, till it get an occa&s;ion to boyl.</HI></P>
<P>For the breeding of ulcers, he &s;aith thus. <HI>If from the inbred Bal&s;om weakned from error by im|moderate diet in the mummy of the blood, the Syno|viae of fle&s;h defect of &s;eparation come from impure matter: the impurity being left, which is full of cor|ro&s;ive &s;alts; if this happen often, and then tincture be &s;trong of the corro&s;ive &s;eeds, and the mummy of the blood be tran&s;planted, they will bring in the roots of the fle&s;h or Synovia, and by con&s;tant nouri&s;hment, from things of like impurity, at a dige&s;ted time they will produce fruit agreable to the roots. He &s;aith that &s;alts of iron breed the roots and fruits of a Cancer in the fle&s;h, veins and members, re&s;embling the Anato|my of</HI> Mars, <HI>and they dwell in the face, lips, papps, brea&s;t, and &s;omtimes the womb. The Herpes and Wolf have aeruginous roots, near of kin to the Cancer, and place them&s;elves in the mu&s;culous fle&s;h in the joynts and brea&s;t, &amp;c.</HI> I &s;hall not repeat more for bre|vity &s;ake.</P>
<PB N="114" REF="63">
<P>But many of the&s;e are fal&s;e and ab&s;urd. Fir&s;t, he denies the cau&s;es alledged by the Galeni&s;ts, but every one may &s;ee them daily, e&s;pecially if they be in an impure body. Moreover, inflam|mations ri&s;e not as plants out of &s;eeds, but when bad humors are heaped up in the body, if nature cannot expel them by u&s;ual waies, &s;he &s;ends them to ignoble places, where, with blood gathered out of the ve&s;&s;els, they are hot and putrefie: hence comes pain and inflammation, the skin di&s;colo|red according to the variety of the humor. And that which Nature doth every where, &s;he doth here al&s;o, that is, &s;he makes divers quittors ac|cording to the humor: the &s;ame is to be thought of the breeding of ulcers. Nor are the Chymi&s;ts to be totally rejected for their explaining of the differences of inflammations and ulcers, though it may be objected again&s;t them, there are divers effects of <HI>Ar&s;enick, Orpiment, Vitriol,</HI> if they be applied outwardly, by things that appear in in|flammations; for <HI>animal Salt and Sulphur</HI> differ from <HI>vegetable Salt and Sulphur,</HI> and things ta|ken from the earth, have a kind of alteration, and the greater in Animals, though they do ne|ver wholly change their Nature, as you may &s;ee in Bubo'es, Carbuncles, Cancers, and the like.</P>
<P><NOTE PLACE="marg">2. <HI>De loc. att. c.</HI> 9.</NOTE> Concerning the cau&s;e of pain, they &s;ay that the &s;pirits of Salt di&s;&s;olved, cau&s;eth pain, this we allow, but it is al&s;o from burning, cutting, &s;tretching, as I &s;aid. But I take it ill, that he &s;hould reprove <HI>Galen,</HI> becau&s;e he denied that the names of ta&s;ts &s;hould be applied to pains. <HI>Ga|len</HI> &s;aies right, That every &s;en&s;e hath its proper &s;en&s;ible, therefore as colours cannot be perceiv|ed by the ears, &s;o ta&s;ts cannot be apprehended
<PB N="115" REF="63">by the touch, as they are &s;uch; yet <HI>Galen</HI> de|nies not that things that are ta&s;table, as they are &s;alt and &s;harp, do diver&s;ly afflict the touching, but this is not from a &s;avor as it is ta&s;table, but as it is &s;harp, which may be ta&s;ted al&s;o: which <HI>Severine</HI> confe&s;&s;ed, therefore he unju&s;tly accu&s;eth <HI>Galen.</HI></P>
<P>Al&s;o it is evident, that differences of pain come from the nerves in the part, being more or fewer. <HI>Severine</HI> &s;aies, Tho&s;e parts are mo&s;t pain|ed in which are the &s;harpe&s;t &s;pirits of Salt, which go outwardly at the mouth of the &s;tomach, the guts. But he is out, for parts covered with nerves and membranes, have the &s;harpe&s;t pains.</P>
<P><HI>Scheuneman</HI> in his Book called <HI>Reformed Phy|&s;ick or his Hermetical Penny:</HI> laies down <HI>ten chief Cau&s;es of di&s;ea&s;es: as &s;piritual Mercury, burnt Mer|cury, &s;ublimate Mercury, praecipitate Mercury, Sul|phur coagulated, Salt calcined, Salt di&s;&s;olved, and Salt reverberated.</HI> But he &s;hews no cau&s;e of the&s;e Principles; they are new beings, which he no waies proves, and therefore he u&s;eth new words, nor plain Greek nor Latin, as <HI>Pneumo&s;us,</HI> or &s;pi|ritual Mercury, <HI>Cremo&s;us,</HI> which is we &s;uppo&s;e from <HI>Cremare</HI> to burn.</P>
<P>At la&s;t he propounds an <HI>aetherial Spirit-like fire the governor of all actions, the radical moi&s;ture that bedews the whole body, the &s;pirit of the radical humor, the quickning &s;ub&s;tance, and immediate in&s;trument of actions, the aetherial &s;pirit author of concoction and dige&s;tion.</HI> But the&s;e being not &s;ufficient, he adds a fourth, <HI>the mo&s;t pure, white, &s;weet plea&s;ant, pant|ing, the cheri&s;her of the heat of the whole body, &amp;c. which he calls congealed Sulphur,</HI> the fir&s;t moi&s;ture or Virgins milk, that bedews the body, and re|fre&s;heth it, the fir&s;t &s;ubject of generation, al&s;o a
<PB N="116" REF="64">moi&s;t and &s;oft &s;ub&s;tance, a fifth &s;pirit, which he calls <HI>Sulphur di&s;&s;olved.</HI></P>
<P>But here we admire. He propounds &s;o many Spirits and Principles, and proves not in the lea&s;t whether they are in being, or be &s;o many. He brings inflammations from Sulphur congealed and burned; but in the fifth Chapter he brings the Quinzy and Pleuri&s;ie from <HI>Mercury &s;ublima|ted.</HI> Then he brings Feavers from <HI>Sulphur fired.</HI> So <HI>Hippocrates</HI> and <HI>Galen</HI> call them by the name of <HI>Fire,</HI> but he mixeth fal&s;e things with them.</P>
<P>What he &s;aies of <HI>di&s;&s;olved Sulphur,</HI> is not wholly to be rejected, for the Galeni&s;ts &s;ay that plea&s;ant vapors &s;ent to the brain, cau&s;e &s;leep: nor when he &s;aies, <HI>That Narcoticks cau&s;e &s;leep, not from cold, but from Sulphur.</HI> But he errs in &s;ay|ing all &s;leep is from a moi&s;t Nature and &s;oft &s;ub|&s;tance, that bedews all the parts; for who will &s;ay that the venemous quality in the Plague which produceth deep &s;leep, is &s;uch? In that he brings <HI>Fluxes and Dy&s;enteries from congealed Sulphur and di&s;&s;olved;</HI> he differs from other Pa|racel&s;ians, that &s;ay they come from <HI>Salt,</HI> which is more probable.</P>
<P>But he accu&s;eth the Galeni&s;ts fal&s;e, for &s;aying excrements are di&s;ea&s;es. For the Paracel&s;ians do &s;o, and <HI>Severine</HI> that &s;aith he &s;aw a Feaver ca&s;t out by vomit. Then he makes di&s;ea&s;es of Salt threefold: <HI>calcined, di&s;&s;olved and reverberated Salt.</HI> He &s;aith the calcined Salt is <HI>the Bal&s;om of life;</HI> and if it melt in the body, it cau&s;eth Drop|&s;ies, Oedema and Cachexy.</P>
<P>He &s;aith di&s;&s;olved Salt is <HI>a liquid body, of a fat ta&s;t, that coagulateth and a&s;tringeth, that nouri&s;heth all with its good reli&s;h, and pre&s;erves all, and is therefore called the meat and drink of the Gods &amp;c.
<PB N="117" REF="64">and what&s;oever wants this Salt, is quite un&s;avory.</HI></P>
<P>He &s;aith the reverberated Salt, <HI>is the Lixivium or Clen&s;er of all Nature that takes away filth.</HI> To this Salt he brings the Itch, Scur&s;e, Morphew, Pox Scurvey.</P>
<P>Though we di&s;own not the Salts of the Chy|mi&s;ts, which the re&s;olution of bodies &s;hews. <HI>Scheuneman</HI> did well in a few things, but adding &s;ome fal&s;ities, he made the re&s;t &s;u&s;pected. He gives no rea&s;on why &s;o many Salts, nor is it needful that what compounds the body, &s;hould cau&s;e di&s;ea&s;es. Moreover, he is not con&s;tant in de&s;cribing the kinds of Salts, as appears when he derives all ta&s;ts from <HI>calcined Salt,</HI> and that it is now bitter, then &s;alt, now four, and then &s;weet: yet in another place he brings the ta&s;t from di&s;|&s;olved Salt, &amp; &s;aies nothing is &s;avory that wants di&s;&s;olved Salt. Other Chymi&s;ts are more right, as we have &s;hewed in the Chapter of Salts.</P>
<P>Moreover, he errs much in &s;hewing the cau|&s;es of Sweat, Cachexy, Drop&s;ie, and the like. That Sweat hath Salt, is not to be denied, but is not only Salt: for in us it &s;tinks often, which the Chymi&s;ts &s;ay is from Sulphur; nor is &s;weat a di&s;|&s;olved Salt coming from the &s;ub&s;tance of the bo|dy: we &s;ometimes allow it to Diaphoretick &s;weats, but not to others. But the &s;erous mat|ter is the &s;weat, and that &s;weat and urin have the &s;ame matter. And if &s;weat were thus made, fea|vers would not be gone with &s;weating, which we &s;ee. It is as ab&s;urd when he brings Cachexy and Drop&s;ie from re&s;olved Salt, for the Drop&s;ie is o|therwi&s;e cau&s;ed, as in <HI>Lib.</HI> 3. <HI>Pract. Cap.</HI> 1. you may &s;ee.</P>
<P>Nor had <HI>Paracel&s;us</HI> or <HI>Severine</HI> any cau&s;e to bring the Drop&s;ie from the re&s;olution of parts or
<PB N="118" REF="65">their Salts, for there is water and Salt enough in our meats and drinks, which if it be not well &s;e|parated, it breeds a Drop&s;ie by degrees. Nor doth a Scirrhus of the liver or &s;pleen alwaies fol|low a Drop&s;ie, and never go before it, for expe|rience &s;hews the contrary.</P>
<P>To what he faies of <HI>Tartar,</HI> I grant that many difea&s;es come from Tartar and Salt, or being mi|xed with &s;limy humors But he errs, &s;aying that &s;uch Salt is the nouri&s;hment of the body, and the meat and drink of the Gods, and when it doth not its duty, it breeds cartarous di&s;ea&s;es. This Tartar is rather an excrement unfit to nouri&s;h the body,
<NOTE PLACE="marg">Lib. de ve|teri Medici.</NOTE> as <HI>Hippocrates</HI> &s;aith, and wine which hath little Tartar, is be&s;t.</P>
<P>As for his <HI>reverberated Salt,</HI> I commend him for bringing the Itch, Scab, Scur&s;e, and Teter, and Ulcers that creep, from Salt, and the Gale|ni&s;ts &s;ay that &s;alt humors cau&s;e them; but I &s;ee not what he doth more then others. For the&s;e di&s;ea&s;es differ in their cau&s;es, &amp; cure very much, and the kind of Salt or &s;alt humor is different in a Cancer, and a Teter, or Scab, and if he had ex|plained them, he had &s;ound favor from all Phi|lo&s;ophers. For there is great difference of di&s;|ea&s;es from &s;alt humors and the French pox, the Scurvey, Cancer and Carbuncle differ not on|ly in re&s;pect of the part affected, and the greater or le&s;&s;er heat of the &s;alt Spirits, or the kinds of Salts, which the be&s;t Chymi&s;ts confe&s;s, and ther|fore they apply divers medicines to divers di&s;ea|&s;es that ari&s;e from Salts: nor do I believe that <HI>Scheuneman</HI> cured the Lepro&s;ie, French pox, Can|cer, Teter, Scurvey, and all corroding Ulcers with one only Salt.</P>
<P>What he &s;peaks be&s;ides, is not con&s;iderable,
<PB N="119" REF="65">and I &s;hould loo&s;e time to treat concerning it.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>Chap. 17. <HI>Of that part of Phy|&s;ick which is called Semiotick, or of Signs.</HI></HEAD>
<P><HI>PAracel&s;us</HI> varied in his Doctrine of Signs,
<NOTE PLACE="marg"><HI>Part.</HI> 3. <HI>di&s;p. contra Para.</HI></NOTE> as <HI>Era&s;lus</HI> &s;hews, &s;ometimes he allows them, &s;omtimes he rejects them. But when he &s;aies we mu&s;t not regard Signs and Symptoms, he there erreth; for Signs and Symptoms are con&s;idered of Phy&s;itians, not for them&s;elves, but that they may bring us to the knowledg of hidden di&s;ea&s;es and cau&s;es. Nor can we commend the Paracel|&s;ians for &s;lighting them, for there is no curing of that di&s;ea&s;e which is unknown.</P>
<P>He &s;peaks nothing in general of Signs, let us con&s;ider what he &s;aies in particular, and fir&s;t of the Pul&s;e. The modern Phy&s;itians think that he was well skilled in pul&s;es, as appears in his Book of the Plague Tract. 1. where he &s;aith, <HI>The pul&s;e is the mea&s;ure of the temper of the body, according to the propriety of the &s;ix places, which the Planets po&s;|&s;e&s;s, &amp;c.</HI> And wrote more of pul&s;es,
<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de urina. Iudi.</HI></NOTE> as you may &s;ee. And he &s;aith the pul&s;e continues till death, and &s;omtimes a quarter of an hour after.</P>
<P>If he had no more to &s;ay of pul&s;es, he had but little, and what could be more &s;imple, then to write that the gall, reins, liver have their pecu|liar pul&s;es? and the feet and other members, to attribute anger to the pul&s;e? And that is mo&s;t &s;imple when he &s;aies, <HI>A pul&s;e may beat a quarter of an hour after death:</HI> for how can there be vital actions when the &s;oul is gone?</P>
<P>He was larger concerning urin, which he de|&s;ines
<PB N="120" REF="66">thus:<HI>It is a &s;alt &s;eparated from the nouri&s;h|ment, and &s;ome of the three fir&s;t Principles neglected by Nature, namely the &s;tomach, liver and reins &s;end forth the urin.</HI> He is not to be de&s;pi&s;ed for refer|ring urin to &s;alt,
<NOTE PLACE="marg"><HI>In&s;titut. lib.</HI> 1. <HI>c.</HI> 9.</NOTE> which is not in things by adu|&s;tion only, for the volatile &s;alt of urin is without any adu&s;tion, and in that part which it fir&s;t comes forth, of which we &s;pake el&s;where.</P>
<P>He divides the urin into <HI>the external, internal,</HI> and <HI>mixed.</HI> The fir&s;t he will have to come from the Elements, and to &s;hew no more then what be|longs to the &s;tomach, reins and liver. And &s;aith it is of Tartar, which &s;hews that the &s;eparation from the pure and the impure, is made in the three chief parts, the &s;tomach, liver and reins, and in this urin, Salt, Sulphur and Mercury may be known.</P>
<P>The <HI>internal urin which is of blood, comes not from the nouri&s;hment, but from the excrements of all parts, and the Minerals that are in Nature.</HI> He calls that <HI>a mixed urin which is compounded of the internal and external.</HI> But <HI>Paracel&s;us</HI> did not much regard this di&s;tinction, as appears in the Life of <HI>Oporinus,</HI> who brought an urin to him, and de&s;i|red the Doctors opinion, but he brake the gla&s;s again&s;t the wall, and called him fool.</P>
<P>He errs in making the internal urin of blood, not from nouri&s;hment, but from the excrements of parts and Minerals in mans Nature: for in a part con&s;tituted, there are no Minerals that &s;end forth a peculiar excrement. <HI>John Rhenavus</HI> men|tions other differences of urin from <HI>Paracel&s;us</HI> in his <HI>Vrocriterium Chymiatricum,</HI> where you may &s;ee &s;trange opinions of urin, but let every man beware of them.</P>
<P>Some Chymi&s;ts have &s;poken well of troubled
<PB N="121" REF="66">urins, but not they alone, nor are they the fir&s;t, for in a troubled urin, many things may be known which are not to be &s;een in a clear, chief|ly in feavers; for in &s;ome &s;omthing &s;ticks &s;o to the gla&s;s, that it is hard to be &s;coured off. In o|thers, though it &s;tand long, there is none. This is ea&s;ily known when the urinal lies on one &s;ide: therefore in &s;uch di&s;ea&s;es I &s;uppo&s;e from experi|ence, that you may judge as well from troubled as clear urin.</P>
<P>Some Chyma&s;ts in Epidemick di&s;ea&s;es di&s;tin|gui&s;h urins from <HI>Ar&s;enick, Orpiment</HI> and <HI>Mer|cury.</HI> They &s;ay <HI>Ar&s;enick</HI> is like un&s;laked Lime, and cleaves to the urinal, and corrodes it: that <HI>Orpiment</HI> is like Okar in colour, and &s;ticks fa&s;t al&s;o, but doth not corrode the gla&s;s &s;o much; that <HI>Mercury</HI> is sky-coloured, and is fir&s;t &s;een in the circle.</P>
<P>Others teach that you may judg of di&s;ea&s;es by di&s;tilling the urin, but <HI>Paracel&s;us</HI> tried it not,
<NOTE PLACE="marg">Gerhardus Doraeus de urin. de&s;t.</NOTE> I &s;uppo&s;e, (but this is my opinion) in great di&s;|ea&s;es if any will di&s;til it, I am not again&s;t it, that they may know better what is in it, as you do in Spaw-waters. What&s;oever he &s;aies more of the part affected, the di&s;ea&s;e and the event, is foo|li&s;h What doth a furnace as high as a man con|cern the cou&s;titution of the urin? Why &s;hould the bigne&s;s of the ve&s;&s;els in a certain part an&s;wer to the ju&s;t &s;tature of a man? All men are not of one &s;tature, and therefore this proportion will not fit all, and you mu&s;t make other furnaces and gla&s;&s;es for others: but the&s;e are trifles.</P>
<P>Moreover, <HI>Severine</HI> thought otherwi&s;e then <HI>Galen</HI> concerning the place affected, and know|ing the times of di&s;ea&s;es: but <HI>Severine</HI> je&s;teth at the word, and di&s;tingui&s;heth not the di&s;ea&s;e from
<PB N="122" REF="67">the cau&s;e, nor the place from the cau&s;e, nor the part affected by it &s;elf from that by con&s;ent. And he unju&s;tly accu&s;eth <HI>Galen</HI> for making the brain the part affected in an Epilep&s;ie, becau&s;e the be|ginning of &s;en&s;e and motion, is from the brain: Nor was <HI>Galen</HI> ignorant that the cau&s;e which twitcheth the brain, and produceth it, was not al|waies in the brain: but he willingly taught, and all other Phy&s;itians after him, that it came often from the womb, &s;tomach, and other remote parts, as in other di&s;ea&s;es.</P>
<P>The Galeni&s;ts knew, and taught that the root and fountain of the di&s;ea&s;e was to be found out. And it is very hard to find out the part that af|fords matter to the di&s;ea&s;e. Moreover, the way of finding out the &s;eeds of di&s;ea&s;es, is uncertain, for the relation of the patient (which <HI>Paracel&s;us</HI> &s;lights) &s;hews us &s;omtimes be&s;t to know the di&s;|ea&s;e, as for example, in the Epilep&s;ie by con&s;ent from the leg, may be known be&s;t by the relation of the patient, which cannot be known by giving medicines; let them &s;hew it otherwi&s;e, not by promi&s;es, and till then, let us retain the old way of finding out the parts affected. And let us not imitate the ra&s;h Chymi&s;ts, who write little of the part affected, and not &s;ay, <HI>That medicines of them|&s;elves know how to find the center of a di&s;ea&s;e,</HI> which is meer folly.</P>
<P><HI>Severine</HI> &s;aith, the times and periods of di&s;ea|&s;es come not from numbers, or the peculiar Na|ture of man, the motion of the Moon, the flux of excrements, and certain motion of the expul&s;ive faculty, but from the &s;eeds and &s;tars of the mem|bers, and that in di&s;ea&s;es, the offices of Nature cea&s;e, and all things are governed by the &s;eeds of di&s;ea&s;es.</P>
<PB N="123" REF="67">
<P>And though it be true, that concoctions and excretions are at certain times, we mu&s;t not de|ny that the&s;e inferior things are governed by &s;u|perior cau&s;es, which the very Countrey-&s;wayns know from the motion of the Moon: for all men are equally affected by the &s;ame coele&s;tial influ|ence and motion.</P>
<P>It is fal&s;e, that hereditary di&s;ea&s;es, as Epilep|&s;ie, Gout, and the like, grow like Plants from their &s;eeds (as <HI>Severine</HI> writes) which have their time of dige&s;tion, and bringing forth fruit, &s;ome in the &s;eventh, tenth or fourteenth year, &amp;c. for there is another cau&s;e which is the vicious di&s;po|&s;ition of the parts. And the rea&s;on why they &s;eize not on all at one time, but upon &s;ome in in|fancy, others in youth, is, becau&s;e the cau&s;e that produceth. di&s;ea&s;es, is not ea&s;ily bred in all ages. The Epilep&s;ie &s;eizeth upon infants, the Gout u|pon old folk, but commonly the hereditary di&s;|ea&s;e comes at thirty, becau&s;e that age u&s;eth to heap up the cau&s;es of that di&s;ea&s;e.</P>
<P>But it is again&s;t experience, when <HI>Severine</HI> brings the continuity of di&s;ea&s;es from Homoge|neal roots, and the intermi&s;&s;ion of them from he|terogeneal roots. For the cau&s;e of continuity and intermi&s;&s;ion, is divers, as we &s;hewed in Fea|vers. But this ca&s;t him into many ab&s;urdities by &s;uppo&s;ing that di&s;ea&s;es ari&s;e onely as fruit from Trees. He hath many ab&s;urdities, but this is wor&s;t, becau&s;e in di&s;ea&s;es he takes from Nature the go|vernment of the body: but he &s;peaks contrary to him&s;elf and to experience. Thus, <HI>It is the pro|per faculty of all vital Elements, not to endure any &s;trange thing in their Region, but they expel all con|traries by force.</HI> Right, for Nature doth not only her duty in health, but in &s;ickne&s;s. Therefore
<PB N="124" REF="68"><HI>Hippocrates</HI> &s;aith well,
<NOTE PLACE="marg">6 <HI>Epid.</HI></NOTE> that Nature is the Phy&s;i|tiane&s;s which is not ment of the Nature of Me|dicines, as Chymi&s;ts interpret, but of the body. For while Nature oppo&s;eth a di&s;ea&s;e as an ene|my, we mu&s;t not de&s;pair of cure, and the Cri&s;is comes by Natures benefit, which to impute to Medicines, is fooli&s;h.</P>
<P>Nor is <HI>Paracel&s;us</HI> con&s;tant in Progno&s;ticks,
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>de orig morb. c.</HI> 8. <HI>Lib.</HI> 6. <HI>pa|ram. in &s;ine &amp; in &s;cho|lijs.</HI></NOTE> for he &s;aith all di&s;ea&s;es without exception are cura|ble, though they be from the birth, becau&s;e if ve|nom be in Nature, it is to be cured. El&s;where he &s;aith &s;ome di&s;ea&s;es are uncurable, as the Lepro&s;ie.</P>
<P>Therefore this is the que&s;tion, whether all di&s;|ea&s;es are curable? Fir&s;t, it is a wonder that Pa|racel&s;ians &s;hould die &s;o &s;oon, when they defend all di&s;ea&s;es to be curable, why do they not prove it in them&s;elves? The vulgar is governed by o|pinion and fair promi&s;es, but not the Learned. Moreover, they erre in counting the Lepro&s;ie, Epilep&s;ie, Drop&s;ie and Gout curable, which <HI>Ga|len</HI> &s;aies are uncurable. For they are not alwaies curable nor uncurable, but &s;ome are of them|&s;elves &s;o, others by accident. Of them&s;elves they are uncurable, when their Nature is &s;uch, that no art of man can help in any patient, and when there never was an example of cure. They are uncurable by accident, when there are remedies, and by Nature they are curable, and in &s;ome they are cured, though in this or that patient they are not cured, becau&s;e &s;omthing happens which makes it impo&s;&s;ible. Therefore the Epilep&s;ie, Drop&s;ie and Gout, are not well referred to di&s;|ca&s;es of them&s;elves uncurable. <HI>Galen</HI> mentions &s;ome Lepers that were cured with Vipers and Treacle.
<NOTE PLACE="marg"><HI>Parte</HI> 4. <HI>di&s;p. contra Paracel.</HI></NOTE> And Galeni&s;ts have cured the other, as <HI>Era&s;tus</HI> &s;hews, and daily experience confirms, and only by Galenical Phy&s;ick.</P>
<PB N="125" REF="68">
<P>Yet I deny not that there is great power in Chymical Phy&s;ick in &s;uch difficult di&s;ea&s;es, but it is as impo&s;&s;ible for the Chymi&s;ts as for the Ga|leni&s;ts, to cure all Lepro&s;ies, Epilep&s;ies, and Drop&s;ies, and it is as impo&s;&s;ible, as to rai&s;e the dead.</P>
<P>The rea&s;ons they bring for the cure of all di&s;|ea&s;es, are of no force. For though there are in Nature all things nece&s;&s;ary for plea&s;ure and ne|ce&s;&s;ity, and God could make Medicines again&s;t all di&s;ea&s;es, as our Savior cured them that were otherwi&s;e incurable, and rai&s;ed the dead, yet it follows not that God is envious for not making them. Nor doth it follow that though God gave a remedy again&s;t eternal death, that he al&s;o hath given a remedy again&s;t all di&s;ea&s;es: di&s;ea&s;es and death are the puni&s;hment of &s;in; therefore though God of his mercy hath given a remedy again&s;t eternal death, yet he is not enviious nor unju&s;t, that he hath not given remedies again&s;t the fir&s;t death and all di&s;ea&s;es. Read <HI>Bruno Sei|delius</HI> of incurable Di&s;ea&s;es.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>Chap. 18. <HI>Of Medicines, and the Method of Curing.</HI></HEAD>
<P><HI>PAracel&s;us</HI> valued not diet, as appears by his Practi&s;e; for he drank with his patients nights and daies, and &s;aid he cured them with a full belly. But here he did ill, for all Phy&s;itians have acknowledged diet to be nece&s;&s;ary to the cure of all di&s;ea&s;es, and he that neglects it, finds it by experience. In feavers it is plain, for if the patient eat too freely, or that which is improper he relap&s;eth. And in many di&s;ea&s;es good diet is half the cure.</P>
<PB N="126" REF="69">
<P>As for Phy&s;ick, let us con&s;ider the univer&s;al Medicine which the Chymi&s;ts &s;o commend, by which a man may be pre&s;erved from di&s;ea&s;es to the determinated time of his life, as <HI>Robert Va|len&s;is</HI> writes.
<NOTE PLACE="marg">Lib. de verit. Chy|miae.</NOTE> This as <HI>Arnold de Vill a nova</HI> faith, <HI>Hath vertue and force above all Medicines, to cure all di&s;ea&s;es both hot and cold, becau&s;e it is of an oc|cult and &s;ubtile Nature, it keeps Nature in health, &s;trengthens its vertues, and makes the old young, and expels all infirmities, &amp;c.</HI> But many Chymi&s;ts think there is no &s;uch univer&s;al Medicine that can cure all di&s;ea&s;es in &s;imilary and organical parts, in exce&s;s and defect and in conformation. They confe&s;s that wounds, fractures, and luxa|tions, Ruptures, and the like which require Chy|rurgery, are not ment here. They except al&s;o the &s;tone, hereditary di&s;ea&s;es, hecticks, and di&s;ea&s;es in number deficient, fixed Cancers and Gan|grenes, becau&s;e God alone, not man, can cure all di&s;ea&s;es: only they are only curable with this univer&s;al Medicine that come from the inward fault of the humors, or as they &s;ay, <HI>Which &s;pring from an internal Root.</HI> And they call it a Medi|cine of much u&s;e, as the Ancients called it a <HI>Pa|nacea.</HI></P>
<P>But the Chymi&s;ts brag of this, but few or none have explained it. They &s;ay it is enough to know the patient to be &s;ick, and that next to the Word of God, by which eternal life is promi|&s;ed, there is nothing more precious: but this Me|dicine is rather to be wi&s;hed then hoped for; nor was that yet found that hath done that which the Philo&s;ophers &s;tone doth in tran&s;mutation of Me|tals, it is plain, and many of our age have had it, but it is not evident what it hath done in cu|ring di&s;ea&s;es, nor yet any thing proved by good witne&s;s.</P>
<PB N="127" REF="69">
<P>If this Philo&s;ophers-&s;tone can tra~&s;mute ignoble Metals, yet it follows not that it is an univer&s;al medicine, for they &s;hould fir&s;t prove it upon the~|&s;elves, as <HI>Paracel&s;us</HI> and others that bragged of the Philo&s;ophers-&s;tone, and yet died all young.</P>
<P>But they which have this univer&s;al Medicine, and do hide it, have no mercy like Chri&s;tians, when they &s;ee &s;o many men tormented, and will not help them. Nor are good things to be con|cealed, becau&s;e they are abu&s;ed. I doubt whe|ther a Chri&s;tian Phy&s;itian can with a &s;afe con&s;ci|ence conceal a Medicine that can cure great di&s;|ea&s;es, and if he do, he doth not like a Chri&s;tian that mu&s;t love his neighbor as him&s;elf.</P>
<P>They agree not among them&s;elves in deter|minating this Medicine, for many take it for the Philo&s;ophers-&s;tone, yet <HI>Scheunaman</HI> makes the leaves of black Hellebore almo&s;t equal to the Philo&s;ophers-&s;tone, and &s;aith that they being brought into a Bal&s;om, make a man live a &s;econd age, and do purge beyond all.</P>
<P>There are three opinions of the univer&s;al Me|dicine. The fir&s;t is of them that think that it cures all di&s;ea&s;es, not primarily, but &s;econdarily, by &s;trengthening Nature wonderfully, for accord|ing to <HI>Hippocrates, Nature is the Phy&s;itian,</HI> &s;he concocts, &s;eparates, voideth, and takes away all faintne&s;s. And here the Chymi&s;ts extol their Quinte&s;&s;ence and Bal&s;om, and their incompara|ble vital Sulphur, they call the &s;ecret flower the Sun and the Heaven. They &s;ay their Quinte&s;|&s;ence and aetherial Spirit diffu&s;ed through all na|tural things, is the fountain of all vigor and acti|ons. In Animals it gives &s;oul, in Vegetables it gives growth and vegetation, in Minerals and Metals it doth according to them. In men it
<PB N="128" REF="70">makes concoction and Cri&s;is, and then triumphs over his conquered enemy.</P>
<P>They &s;ay this Spirit and Quince&s;&s;ence and Bal|&s;omick Medicine, comes from the great World to the le&s;s, that the &s;pirit in the body of man be|ing helped by external aid, that is by this &s;treng|thener, may oppo&s;e di&s;ea&s;es more valiantly, and either change what is foul in the body to a natu|ral &s;tate, and expel it. Some &s;ay this is to be done by Chymi&s;try, &s;o that it may ea&s;ily agree, and be united to our natural heat, and radical moi&s;ture, and &s;pirit, and increa&s;e it, and rai&s;e it to the height of purity. And though this quin|te&s;&s;ence be in all things, yet it is more in &s;ome then in others. And the univer&s;al Medicine is to be made of that in which this Quinte&s;&s;ence doth mo&s;t abound, but what, and what kind of matter it is, they do not explain.</P>
<P>Of this fir&s;t opinion I think thus. Fir&s;t, I admit of what they &s;ay touching the &s;trength of inbred &s;pirit. The Galeni&s;ts teach this, only let us have the &s;oul to be the principle agent &amp; this inbred &s;pirit,
<NOTE PLACE="marg"><HI>In&s;t. l</HI> 5. <HI>p.</HI> 1. <HI>&s;.</HI> 1. <HI>c.</HI> 3.</NOTE> to be only an in&s;trument of it. Nor do I wholly reject their Quinte&s;&s;ence, but admit it &s;o as I &s;hewed in my In&s;titutions; namely, to be &s;omthing like to the Element of the Heavens, a &s;pirit &s;uch as is in wine, by which it &s;o &s;treng|thens the body, and refre&s;heth the &s;pirits: and by Chymical re&s;olution you may &s;hew it in all plants. And many Galeni&s;ts confe&s;s that there is in Medicines, not onely that which works by the fir&s;t qualities,
<NOTE PLACE="marg"><HI>Part.</HI> 2. <HI>di&s;p. con|tra Para|cel&s;.</HI></NOTE> but by a nobler force. There|fore <HI>Era&s;tus</HI> &s;peaks too ra&s;h to call the Quinte&s;|&s;ence a Dream of idle per&s;ons that de&s;ire to cheat.</P>
<P>But let us grant them this, and that there is
<PB N="129" REF="70">Nature that which abounds with this Quinte&s;|&s;ence and Spirit, which being artificially prepa|red, hath great power to &s;trengthen, and there|fore may be called an univer&s;al Medicine. Yet they prove not that it can cure all di&s;ea&s;es with|out purgers, alterers and openers, and the like. And it cannot be that Nature &s;hould purge wa|ter in a Drop&s;ie, with Medicines that move the belly, or di&s;cu&s;s the nodes in the Gout, or the Stone without help of Medicines. And though all di&s;ea&s;es &s;hould come from the hurt of the vi|tal &s;pirit, yet the cau&s;e of that hurt may be ma|nifold; therefore to re&s;tore the &s;pirits, divers Me|dicines mu&s;t be given according to the variety of cau&s;es that hinder it. Therefore it is not &s;uffici|ent that the &s;pirit which governs the whole body be &s;trengthened, but the &s;trength of every privat part mu&s;t be pre&s;erved.</P>
<P>The &s;econd opinion is of tho&s;e that allow not only force to the univer&s;al Medicine to &s;treng|then the inbred Bal&s;om and Spirit, but to di&s;|&s;olve, con&s;ume and di&s;&s;ipate the &s;eminary tin|ctures and impurities, or di&s;ea&s;es and cau&s;es thereof. But let us con&s;ider if this may be to de|fend their opinion, they &s;ay that fire burns all things, Antimony con&s;umes all Metals mixed with gold, and hurts not that, therefore the &s;ame may be by the univer&s;al Medicine, which like a purging fire, con&s;umes all the impurities of our bodies. Secondly, they &s;ay as there are poy&s;ons as Ar&s;enick, and that of a mad Dog which hurts all men, &s;o there may be Medicines that do all good, and cute all di&s;ea&s;es. But the&s;e do not e|vince. For fire doth not con&s;ume all things, but only combu&s;tible things, for it doth no hurt to earth or gold. What they &s;ay of Antimony is
<PB N="130" REF="71">not agreable here, nor doth he prove that the &s;ame thing may be done by the univer&s;al Medi|cine in mans body. Therefore they &s;hould prove that &s;uch a Medicine may be as may re&s;i&s;t all the di&s;tempers of the body, and con&s;ume all cau&s;es of di&s;ea&s;es, and hurts not the body as Antimony doth all but gold which is &s;afe.</P>
<P>To the &s;imilitude of poy&s;ons, I &s;ay that every poy&s;on hath its own Nature, and man hath his; therefore it is the action of a determinate thing upon a determinate; nor is every poy&s;on a poy&s;o to every creature. And there are many things w^c^h hurt men, &amp; do no hurt to other creatures. But if all di&s;ea&s;es are to be cured by a medicine, there would be an univer&s;al action upon a determi|nate, becau&s;e there are divers di&s;ea&s;es and hu|mors which have their peculiar nature, all which an univer&s;al nature ought to re&s;i&s;t.</P>
<P>They who think there is no &s;uch univer&s;al Medicine have &s;ounder principles. Fir&s;t, the cure of a di&s;ea&s;e is a changing of the body into a contrary to the di&s;ea&s;e, But all change is be|tween contraries, and from the contrary. There are many differences of di&s;ea&s;es and bad humors. Some di&s;ea&s;es are from manife&s;t qualities, &s;ome from occult, and there is a great difference in the&s;e, as appears by variety of poy&s;ons: and e|very di&s;ea&s;e and humor requires a peculiar reme|dy, nor doth one Medicine cure di&s;ea&s;es from cold, heat, nor doth it moi&s;ten, and dry, and op|po&s;e all poy&s;ons. If they &s;ay this univer&s;al Me|dicine is &s;o tempered that it can re&s;i&s;t all, how then being &s;o tempered in the fir&s;t qualities, can|not amend the great exce&s;s of cold and heat at once. And to &s;peak Chymically, if Sulphur a|bound, and Salt be wanting, how can a tempe|rate
<PB N="131" REF="71">Medicine, &s;upply the defect of Salt, and take away the abundance of Sulphur.</P>
<P>God therefore alone cures all di&s;ea&s;es, but the &s;trength of natural things is determinate and di|&s;tinct, and the medicinal vertue is di&s;per&s;ed into many things; nor is their &s;trength given natu|rally to one Medicine to do all things: hence is the great variety of Medicines, that every di&s;ea&s;e hath its peculiar remedy. And this variety had been in vain given by God, if all di&s;ea&s;es could be cured by one &s;imple univer&s;al Medicine. And all Apothecaries would break, and Phy&s;itians might burn their books, if that Medicine were &s;ufficient.</P>
<P>Hence it &s;ollows, that this &s;oundation of Phy|&s;ick is un&s;haken. <HI>That which is be&s;ides Nature, is to be taken away, and that which is according to Na|ture, is to be pre&s;erved, like things are pre&s;erved by their like, and contraries are cured by their contra|ries.</HI> The Chymi&s;ts them&s;elves admit of the&s;e general Indications. And therefore they give a force of &s;trengthening the natural Bal&s;om to their univer&s;al Medicine, and to comfort and con&s;ume di&s;ea&s;es breeding impurities, and &s;o of curing all di&s;ea&s;es: but they have not proved that one Me|dicine &s;hould do both.</P>
<P>The Author of the Natural Phy&s;ick of the round Vi&s;ion and Cabali&s;tical Chymi&s;try in his Book called, <HI>The open Che&s;t of the mo&s;t Artificial Secret,</HI> hath &s;o many ab&s;urdities as words. And the learned Chymi&s;ts approve it not, whether he worte it in earne&s;t or in je&s;t. There is &s;uch ano|ther Book called, <HI>The New Knowledg of the Uni|ver&s;al Medicine,</HI> &s;et out by a Profe&s;&s;or of Phy&s;ick of <HI>Fribury</HI> in <HI>Bri&s;goy</HI> called <HI>Wolfang.</HI> And though he promi&s;eth much concerning this Medicine, no
<PB N="132" REF="72">man yet can hear what he hath done, though many enquire. Therefore the Chymi&s;ts do ra|ther wi&s;h and hope for this univer&s;al Mendicine then enjoy it.</P>
<P>In the matter of Phy&s;ick they differ little from the Galeni&s;ts; fir&s;t in finding out the faculties of Medicines, they go another way, which they call by <HI>Signatures,</HI> and &s;ay that the Plants that repre&s;ent Animals, or any parts of them, or are like any way, are good to &s;trengthen tho&s;e parts or to expel di&s;ea&s;es. To the&s;e they add the Do|minion of the Planets, and the Plants that are &s;ubject to &s;uch a Dominio~, are dedicated to tho&s;e parts as are under tho&s;e Planets. Under <HI>Saturn</HI> they place Plants that are <HI>rough and unplea&s;ant, black, &s;warthy pale, and Lead-coloured, thin and dry &s;lalks, binding, &s;tinking, moori&s;h: the&s;e have an Antipathy with the Plants of the Sun, and are dedicated to the Spleen.</HI></P>
<P>Plants of <HI>Jupiter</HI> are <HI>oyly, plea&s;ant in &s;cent and ta&s;t, with red and skie-colour'd flowers, the&s;e belong to the Liver; as Bal&s;om, Oyl, Clove-giliflowers, Bettony, Avens, Lillies, Centaury.</HI></P>
<P>Plants of <HI>Mars</HI> are <HI>reddi&s;h, &s;harp, and rough, Corro&s;ives, and &s;uch as grow in dry places, as Net|tles, Carduus.</HI></P>
<P>Tho&s;e under the <HI>Sun</HI> are <HI>&s;weet in &s;cent and ta&s;t, yellow flower'd, or gold-Colour'd, that grow in the South Sun;</HI> to the&s;e they refer <HI>Wine, Saffron, Ci|trons, Oranges, Balm, Ro&s;emary.</HI></P>
<P>Under <HI>Venus</HI> are Plants <HI>of a &s;weet ta&s;t, and an amurous &s;cent, with a white flower, as the Dog-&s;tone; Plants, all Lillies, and Lilly Convals, Daffodils.</HI></P>
<P>They &s;ay <HI>Mercury</HI> governs <HI>Plants of divers co|lours that grow in &s;andy grounds, bare Cods, have a &s;ubtile &s;cent, as Pellitory, Chamomil, Columbines,
<PB N="133" REF="72">Beans, Da&s;ies, three-leaved Gra&s;s, &amp;c.</HI></P>
<P>The <HI>Moon</HI> governs the Plants with <HI>&s;oft leaves thick and full of juyce, as Gourds, Cowcumbers, Me|lons, Musk melons, Pompions, Lettice, Garlick, Onions, Leeks, &amp;c.</HI></P>
<P>The modern Chymi&s;ts from the&s;e made Me|dicine peculiar to every humor and part; they thought that the&s;e have great relation to the blood, as <HI>Gilliflowers, Ro&s;es, Piony, Buglo&s;s, Bo|rage, Violets, and therefore &s;erve for Sanguification.</HI> And that Buglo&s;s and Borage purge the blood from melancholy, Fumitory from choler, the Peach-leaves from flegm, and all Plants that are like blood do &s;top blood, as <HI>Tormentil, Snake|weed, Herb Robert, with the red Root, red Ro&s;es, the Blood&s;tone, red Coral.</HI> They &s;ay that the&s;e &s;ol|lowing are like to choler, and do purge it, as <HI>Rhubarb, Agrimony, yellow Mirobalans.</HI> They are &s;uch as are <HI>black or duskie,</HI> are like melancho|ly, and &s;uch as are bitter or a&s;tringent, as <HI>Poly|pody, black Hellebore, Senna, A&s;arabacca.</HI> The&s;e are proper to evacuate flegm, as <HI>wild Cowcum|bers, Mercury, Arage,</HI> all the&s;e are under the Moon, and belong to the &s;tomach and brain, and purge them, are good again&s;t flegm, and the moi&s;t &s;cab, and the like.</P>
<P>As to the parts of the body: the brain, be|cau&s;e it is governed by the Moon, hath relation to the Medicines under its Dominion, and again&s;t all di&s;ea&s;es of the brain, <HI>Moonwort, Silver, and Pearl</HI> are good. Finally, they a&s;cribe proper Me|dicines to every part of the body, either from the &s;ignature or colour, or from the Dominion of the Planet over the part.</P>
<P>They &s;ay the Herbs with pointed Leaves, as <HI>Carduus Mariae and Benedictus, Eryngus, Juniper,
<PB N="134" REF="73">&amp;c.</HI> are good again&s;t pricking pains. That plants that have knotty roots, are good again&s;t tumors and pu&s;tles. They which are per&s;orated, or are like an axe or &s;aw, or any thing that wil wound are good again&s;t wounds. That plants that have &s;limy and glutinous juyce, and have gums and ro&s;in heal wounds: tho&s;e that are &s;potted and &s;caly leaved, cure the &s;cab and all defilements of the skin. Tho&s;e like Serpents and other vene|mous bea&s;ts, are good again&s;t their bitings and &s;tings. <NOTE PLACE="marg">Que&s;tot. lib. de&s;i|gnat. ex|ternis. Crol. lib. de &s;ignat. exter.</NOTE> See <HI>Bapti&s;ta Porta, Quercetan,</HI> and <HI>Crollius.</HI></P>
<P>All the&s;e are not to be rejected, nor do I think with <HI>Libavius</HI> that it is by chance that things an&s;wer to their external forms. For experience witne&s;&s;eth the external figures are the &s;igns of the internal vertue. And let <HI>Signature</HI> have its place among the re&s;t, for finding out the faculties of Medicines and di&s;ea&s;es. The Galeni&s;ts have long approved that Medicines are proper to &s;uch parts as they re&s;emble, as Piony and Poppy are good for the head and brain, but we mu&s;t not tru&s;t only &s;ignature, though it is the chiefe&s;t, and let experience be yeilded unto.</P>
<P>Nor is it to be contemned, that every plant is under a peculiar Planet, becau&s;e Heaven (by ex|perience) acteth not upon things below only by heat and light, but by an occult influence. But this was not the Chymi&s;ts Invention, but the A&s;trologers of old.</P>
<P>Here's a que&s;tion:
<NOTE PLACE="marg"><HI>Lib.</HI> 1. <HI>phi|lo&s; &s;agacis &amp; lib. de occulta Philo&s;o.</HI></NOTE> Whether there be any force in Words and Characters in Phy&s;ick? <HI>Paracel&s;us</HI> cau&s;ed it, when he &s;aid Characters would cure di&s;ea&s;es otherwi&s;e uncurable, and he &s;aith it is lawful to fetch remedies from the Devil, if they will cure a man. We an&s;wer as for words they
<PB N="135" REF="73">&s;ignifie from a compact and convention of men. For thoughts are the &s;ame in all men, but the words or notes by which they are expre&s;&s;ed, are divers, and the &s;ame words &s;ignifie divers things in divers Nations.
<NOTE PLACE="marg"><HI>Lib</HI> 1. <HI>phi|lo&s;o. &s;aga. c</HI> 6.</NOTE> Therefore words do only de|clare the &s;en&s;e of the mind, and work no further, for all principle of operation by which bodies are changed, is a quality and a natural power, and things have their efficacy by their qualities. <HI>Paracel&s;us</HI> &s;aith that words have an hidden for<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">e and vertue as Roots and Plants, but becau&s;e he proves it not we ought not to believe it. The Devils in old time &s;hewed their wor&s;hippers by what words, &s;igns and images they would be wor&s;hipped and called upon, and &s;o from a Co|venant they are of power. Hence it happens that they which read &s;uch words and conjurations, though they under&s;tand them not, yet do rai&s;e the Devil: <HI>Martin Delrio</HI> hath an example of this.
<NOTE PLACE="marg"><HI>Di&s;quis. magic. lib.</HI> 2. <HI>q.</HI> 29. <HI>&s;ect.</HI> 1.</NOTE> There is great abu&s;e in holy words, which the Devils and Conjurers u&s;e often to delude the &s;imple.</P>
<P>There is the &s;ame rea&s;on for Characters and Seals; nor did <HI>Paracel&s;us</HI> and the Chymi&s;ts fir&s;t give power to them,
<NOTE PLACE="marg"><HI>Lib.</HI> 30. <HI>nat. hi&s;to. c.</HI> 1. <HI>Lib.</HI> 9. <HI>de &s;impl. me dic. facult. c. de lapi|dib.</HI></NOTE> but the A&s;trologers and Phy&s;itians, and the Magicians chiefly, as <HI>Pliny</HI> writes. It is an ancient trick to grave a Dragon upon a Ja&s;per-&s;tone, and put it in a ring. <HI>Pa|racel&s;us</HI> propounds many Characters out of <HI>Ga|len</HI> in his Book of Archidox Magick, and in that of occult Philo&s;ophy, he prefers two before all Sigus and Characters: the one in which the word <HI>Adonai</HI> is written in a figure, the other in which the word <HI>Tetragrammaton</HI> is written (as if it were the Name of God) he writes the&s;e are good a|gain&s;t Devils and di&s;ea&s;es from Incantation; nor
<PB N="136" REF="74">is the Name of God profaned &s;o, becau&s;e it is u|&s;ed for mans good, and again&s;t di&s;ea&s;es of incan|tation, but evil is not to be done that good may come thereof</P>
<P>But neither <HI>Paracel&s;us</HI> nor others that allow Power to <HI>Characters</HI> and <HI>Seals</HI> agree in giving a cau&s;e of the effects they produce. Some bring their &s;trength from Heaven,
<NOTE PLACE="marg"><HI>Differ.</HI> 101</NOTE> as the Concilia|tor out of that of <HI>Ptolomy. The countenance of &s;ublunary things is &s;ubject to the heavenly counte|nances, &s;o that the coele&s;tial Scorpion governs the in|ferior;</HI> which being granted, what doth it con|cern a Scorpion graven upon a Jewel, nor are they under the &s;ame kind. Others &s;ay there is a force in&s;tilled into them from Heaven, and the Stars. Others &s;ay that Individuals beginning to be under a determinate con&s;tellation, receive an admirable faculty to work or &s;uffer, be&s;ides what they have from their &s;pecies. But a Jewel or Me|tal doth not then begin to be when it is graven, but it was before. Others think otherwi&s;e, but none could yet bring any probabilities for the vertue of them, much le&s;s have any of them po|wer to get favor to men, or knowledg, wit, me|mory, or love of a King, or Victory in War and Law, or good &s;ucce&s;s in hunting, or merchan|dize, or make faithful friends, or rai&s;e a man to honor, and the like.</P>
<P>Two things are in Seals, the <HI>Matter</HI> and the <HI>Character,</HI> to neither of which can this force be a&s;cribed: not to the <HI>Matter</HI> which is from nature, nor hath it that &s;trength as they confe&s;s, and if it had, it would have it without a figure or Cha|racter, as a Load&s;tone under what figure &s;oever, hath pover to draw iron without a Character. The <HI>Characters</HI> are from the Artificer, and from
<PB N="137" REF="74">the Idea in his mind, which cannot work upon external things, therefore cannot have force from them&s;elves or from the Artificer; of them|&s;elves they are nothing but figures, but a figure is not active being but a quality of the quantity: nor do artificial things act upon natural, and change them, or affect them, as being &s;uch, but they act upon them as they have natural matter, and on the contrary, natural things do not alter nor affect articificial, as &s;uch, but as they are of a natural matter. Therefore images or names <HI>graven upon Matter,</HI> can do nothing of them|&s;elves.</P>
<P>Nor can they take their &s;trength from Heaven, for if the matter of which they are made, can re|ceive any &s;trength from Heaven, it may receive it as well without Characters; nor have they yet proved the contrary: therefore if any effica|cy be found in the&s;e, it mu&s;t be a&s;cribed either to imagination, which is of great force, or to the Devil, who by &s;ecret &s;igns is invited by &s;uch cha|racters, by way of compact made of old with his wor&s;hippers. For the&s;e came from the Gentils that were &s;ubject to Super&s;tition and Idolatry, and the Devils gave the&s;e Characters from a bargain either explicite or implicite, by which only they prevail from the Devil who made a co|venant with him that fir&s;t learned them.</P>
<P>Nor is it &s;ufficient what they &s;ay, that &s;uch things are without the invocation of the Devil, or adjuration, or any unlawful way, but work naturally. For fir&s;t they mu&s;t prove that there is &s;uch a peculiar vertue in &s;uch Seals, which Me|tals and Gemms have not of them&s;elves; for though it be not an explicite bargain or conju|ration, yet it may be implicite, and the Devil
<PB N="138" REF="75">knows the dice he gave his wor&s;hippers before. Therefore the Primitive Church ordered the converted Gentils to ab&s;tain from things con&s;e|crated to the Devil.
<NOTE PLACE="marg">In Actis Apo&s;t.</NOTE></P>
<P>But <HI>Paracel&s;us</HI> &s;aith therefore that the patient be for&s;aken and lie without help, when remedies that work by nature cannot cure him being in|chanted? We &s;ay fir&s;t that it is fal&s;e, that di&s;ea|&s;es brought by Magick, cannot be cured by na|tural means, of which we have many examples. For &s;uch di&s;ea&s;es are often produced by natural means, and when &s;uch things are removed as cau&s;es, they are cured by natural means, by a &s;trong faith in God. So Medicines that purge melancholy have been given with good &s;ucce&s;s to &s;uch as have been po&s;&s;e&s;&s;ed of the Devil. See in <HI>Rulands</HI> Centuries, for a melancholy humor is the Devils bath. Al&s;o by purges, and vomits, hair, needles, wood, iron, and other &s;trange things have been voided, that have cau&s;ed &s;u&s;picion of Witchcraft: and the patients have recovered. Therefore we mu&s;t never flie to the help of the Devil, becau&s;e it is deceitful, he cures the body to get the &s;oul, and any di&s;ea&s;e or death it &s;elf, ought to be more de&s;ired, then health from the Devil.</P>
<P>To this is like the magnetick cure by amulets, for many things work naturally by a vertual con|tract as <HI>Galen</HI> confe&s;&s;eth,
<NOTE PLACE="marg">6. <HI>Templ.</HI></NOTE> when he writes that Piony hung about the neck, cures the Epilep&s;ie, and the be&s;t Phy&s;itians confirm it. This force is called Magnetick, from the Load-&s;tone that draws iron, and turns to the Pole without a cor|poral contract.
<NOTE PLACE="marg"><HI>Part</HI> 1. <HI>di&s;<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">t. con|tra Para.</HI></NOTE> He that denies &s;uch things, is to be accounted very unskil'd in natural things, or ra&s;h to deny what is proved by experience. Though <HI>Era&s;tus</HI> thinks otherwi&s;e.</P>
<PB N="139" REF="75">
<P>Now if any cure be done by the&s;e occult con|&s;ents and di&s;&s;ents of natural things; I allow them &s;uch are given in the Plague and approved by experience, as the great Dukes Oyl, the Oyl of Scorpions of <HI>Mathiolus.</HI> So Feavers are &s;om|times cured by Amulets and Ve&s;icatories.</P>
<P>Only take heed that no &s;uper&s;titions nor Ma|gick by an explicite or implicite bargain with the Devil be &s;old to you. for Seals and Cha|racters cannot be referr'd to Magnetick operati|ons, nor what <HI>Paracel&s;us</HI> allows of Images, nor can all effects in nature be palliated by the ex|ample of magnetick operations.</P>
<P>There is another que&s;tion here.
<NOTE PLACE="marg"><HI>Part.</HI> 1. <HI>d&s;put. con|tra parac.</HI></NOTE> Whether ought Plants to be gathered at a certain time according to the a&s;pects of the Stars for Phy&s;ick? <HI>Era&s;tus</HI> and others deny it, and think the Scrip|ture forbids it, but where I know not. Trees to build with are hewen down rather at the in|crea&s;e then decrea&s;e of the Moon.
<NOTE PLACE="marg">In praefat. In dio&s;c.</NOTE> Therefore I think with <HI>Mathiolus</HI> and many learned men, that the A&s;pects of Stars are to be ob&s;erved in gathering &s;ome Plants, for the&s;e inferior things are governed by the &s;uperior, and con&s;ent with them, and many learned men think, that Piony &s;o famous again&s;t the Epilep&s;ie doth not plea&s;e all men, for no other rea&s;on then becau&s;e it was not gathered at the due time; and it were good in Phy&s;ick to ob&s;erve this.</P>
<P>The Chymi&s;ts al&s;o differ from the Galeni&s;ts, becau&s;e the Chymi&s;ts make nothing of the fir&s;t qualities again&s;t experience, by which it appears that the body is di&s;tempered by the exce&s;s in the fir&s;t qualities, and by the contrary is cured, yet they do little good who are &s;o intent on the fir&s;t qualities, regard not the occult; moreover ma|ny
<PB N="140" REF="76">Chymi&s;ts proclaim all Apothecaries medi|cines as malignant and venemous, and willh ave none but &s;uch as have bin clen&s;ed and prepared by Chymi&s;try, This they labor to prove in all Phy&s;ick.</P>
<P>Fir&s;t for Purgers,
<NOTE PLACE="marg"><HI>Com.</HI> 2. <HI>de rat. vict. in accut.</HI></NOTE> nor Pills, nor Potions, nor Electuaries, but they tax as poy&s;on, from the con&s;ent of <HI>Galen,</HI> the Greeks and Arabians, and <HI>Galen</HI> &s;aith, <HI>The Nature of Purges ought to be contrary to the nature of our bodies.</HI>
<NOTE PLACE="marg"><HI>Lib.</HI> 6. <HI>c.</HI> 6.</NOTE> They &s;ay our Alterers are as bad, &s;o they &s;ay from <HI>Dio&s;|corides</HI> that Saffron is deadly, Al&s;o Poppy, Hen|bane, Hemlock, and many others.</P>
<P>Some are more moderate and &s;ay all our me|dicines are not poy&s;on, but have much impurity that hinders their profitable force; and they who give whole medicines do like them that boyl the birds in their ne&s;ts, and eat Oy&s;ter|&s;hels and all. But Alchymy is that only In&s;tru|ment by which the malignant quality given by God for &s;in is taken away; Let the impurities which hinder the force of the vital &s;pirit, and break it, be ca&s;t away. Here they inveigh a|gain&s;t the vulgar way of preparing of medicines, and fir&s;t they argue that there are too many &s;im|ples in a medicine: becau&s;e one di&s;ea&s;e hath but one nature, and requires but one proper remedy. And as &s;imple diet is be&s;t for a man, and variety hurteth, much more doth a compound medicine offend a &s;ick per&s;on.</P>
<P>And to contract all in a word that they al|leadg again&s;t Galeni&s;ts, they di&s;allow the ordi|nary way of cure and making medicines, &s;ay|ing, that borh Purgers and Altererers are poy&s;onous, corro&s;ives, <HI>impure, unplea&s;ant, un|efficacious, confu&s;ed and &s;trange.</HI> Hence they
<PB N="141" REF="76">ca&s;t off the ordinary Di&s;pen&s;atory; they inveigh again&s;t forreign medicines and &s;ay they are Ara|bian fooleries, and inventions of Apothecaries.</P>
<P>Then they carp at the Galeni&s;ts, becau&s;e they u&s;e not Stones, Metals or Minerals, or very &s;el|dom, being as they &s;ay the be&s;t of medicines, and vegetables are not &s;ufficient to root out di&s;|ea&s;es; becau&s;e they have a fugitive &s;pirit and make not a fixed Bal&s;om, and pre&s;erve not from putrefaction, as Metals do which la&s;t long; therfore the Galeni&s;ts &s;end patients to the Spaw waters, which have all their power from the &s;pi|rits of minerals and metals. Therefore the Chy|mi&s;ts having a better phy&s;ical matter and bet|ter prepared, they &s;ay they cure di&s;ea&s;es by the Galeni&s;ts uncurable.</P>
<P>The&s;e accu&s;ations are not a few, nor weak, and if they could clearly prove them the medi|cines we u&s;e were to be totally rejected: But it is not hard to vindicate the Galeni&s;ts, for what they &s;ay of poy&s;on put into creatures by the cur&s;e is without rea&s;on, and is refuted Chap 16. and the Chymi&s;ts them&s;elves think otherwi&s;e as <HI>Rulandus</HI> ob&s;erves.
<NOTE PLACE="marg"><HI>Progym|nau. Alkin qu.</HI> 25.</NOTE></P>
<P>Moreover it is fooli&s;h to &s;ay that all purges have the nature of poy&s;on, we grant &s;ome that are vehement are adver&s;e in nature to our bo|dies: But what is that again&s;t the Galeni&s;ts or for the Chymi&s;ts? They have their Cauteries and Sections, and Vomits that are adver&s;e, and yet they are not alwaies to be rejected. So if the &s;trong purgers mole&s;t in &s;ome way the pati|ent, yet the profit they bring by purging bad humors is greater. Albeit the hurt they bring is from the want of right preparation and admi|ni&s;tration.</P>
<PB N="142" REF="77">
<P>But no Chymical preparation or &s;eparation takes away the poy&s;on from a venemous body, or can make it a good Medicine: nor do purgers, prepare them how you plea&s;e, lay a&s;ide their na|ture wholly. Nor have the Chymi&s;ts given any purge that hath not &s;ome way di&s;turbed the pa|tient, therefore purging extracts are to be given with as much caution as others.</P>
<P>What they bring again&s;t the vulgar compo&s;i|tion of Medicines, is of little weight; &s;o that the way of compo&s;ition u&s;ed, is not to be aboli&s;hed, and their arguments are mo&s;t from the Galeni&s;ts that allow them not: and all Doctors di&s;allow the crowding in of divers Simples without a cau&s;e, and they think it ra&s;hne&s;s to u&s;e Com|pounds when Simples will do, and that it is bad to put many Simples of the &s;ame faculty into one Compound.</P>
<P>But many may be mixed when di&s;ea&s;es are complicate, both in the affects and the cau&s;es, when Medicines are to be directed by many ends which cannot be done by one &s;imple Medicine, for one &s;imple Medicine can &s;carce be found that hath &s;o many faculties joyned together, as the Doctor hath ends propounded.</P>
<P>Therefore let Chymical preparations have their due prai&s;e and place, and the Vulgar pre|parations theirs. But it is the part of an idle and too curious per&s;on to prepare all things Chymi|cally, and when a Con&s;erve or a Pouder wil &s;erve to give an Oyl or a Spirit. Nor is the commen|dation of a Chymical medicine for its &s;mal do&s;e &s;ufficient, becau&s;e it cau&s;eth no di&s;gu&s;t, for &s;o you may commend poy&s;ons. This is the error of many, who to plea&s;e the palate only, give the Extract of Scammony, Cambugia, or a little
<PB N="143" REF="77">Pouder, but great in operation, but con&s;ider not whether it hit the di&s;ea&s;e, and evacuate the pec|cant humor. To conclude, it is the part of a pru|dent Phy&s;itian &s;omtimes to u&s;e Chymical, &s;om|times whole Medicines, according to the circum|&s;tances of the di&s;ea&s;es, place and time.</P>
<P>They al&s;o are not wi&s;e, who reject exotick or outlandi&s;h Medicines, for neither wine nor &s;pi|ces that grow from home, being u&s;ed every day, are enemies: <HI>Every Land doth not produce every thing.</HI> Therefore there is commerce that one Na|tion &s;hould &s;upply the other. It is true that the Galeni&s;ts &s;ay if home-bred Phy&s;ick, it were in vain to get forraign, but if not, there is no rea|&s;on why exotick Medicines may not be u&s;ed.</P>
<P>We reject not wholly Phy&s;ick made of Mine|rals and Metals,
<NOTE PLACE="marg"><HI>Dio&s;. l.</HI> 1. <HI>c.</HI> 17. <HI>Gal. de med. fac. parabilib.</HI> 2. <HI>c.</HI> 36.</NOTE> being per&s;waded by the Spaw|waters that cure de&s;parate di&s;ea&s;es. The ancient Phy&s;itians gave them inwardly as well as out|wardly, as Steel, Sulphur vive, &s;cales of Bra&s;s, burnt Bra&s;s, and the like. Therefore we may better u&s;e them Chymically prepared. Niter pre|pared called <HI>Sal Prunellae,</HI> is u&s;ed happily again&s;t Quinzies and Feavers. Antimony and Mercu|ry, if well given, do what other Medicines can|not. A Girl of twelve years old u&s;ed Antimony Diaphoretick every day, who had many ulcers a|bout the joynts, when other remedies were of no force, and was cured. But becau&s;e the&s;e have of|ten done hurt, you mu&s;t be wary in u&s;ing them, lea&s;t Mercury of life &s;o called, become Mercury, or a me&s;&s;enger of death.</P>
<P>It may be objected that Metals are enemies to Nature, but we mu&s;t labor to take away that en|mity by Chymi&s;try, you may &s;ee this in Ar&s;e|<GAP DESC="illegible" RESP="OXF" EXTENT="4 letters"> which being pre&s;ent poy&s;on, laies a&s;ide all
<PB N="144" REF="78">its venom by Chymical preparation. Yet we commend not them that include all Medicines in a few Metals, as if God had made Vegetables in vain. It is known to all how Medicines made of Vegetables and Animals, refre&s;h both the &s;ound and the &s;ick with their plea&s;ant ta&s;t and &s;cent, and it is not yet proved that Minerals can do the &s;ame.</P>
<P>Hence the que&s;tion is ea&s;ily decided, whether Chymical or Galenical Medicines are be&s;t? To &s;peak my thoughts, they both have their places and prai&s;es, but if you ask which is to be prefer|red, the one &s;imply cannot be preferred before the other. For though the Chymi&s;ts have a cer|tain prerogative, yet indeed they are not better then Galeni&s;ts, but the Medicines excel in re&s;|pect of preparation, nor are they &s;imply to be preferred for this cau&s;e, for I &s;aid both have their place, and it is the part of an unexperienced man never to de&s;ire to u&s;e Chymical medicines, or not to u&s;e whole medicines, but all Extracts or E&s;&s;ences For &s;ome medicines &s;o di&s;per&s;e their vertue through the whole body, that if their parts &s;hould be &s;eparated, they would partly or whol|ly loo&s;e it. Others have their &s;trength in other parts, where con&s;ider in what part it is. There|fore u&s;e whole medicines, when the force de&s;ired is in the whole body, and vani&s;heth when it is di&s;&s;olved: But u&s;e di&s;&s;olved or &s;eparated medi|cines, when the &s;trength of them is divers, and comes from divers parts; or when the force of the medicine may be brought into a &s;mall quan|tity by taking away what is unprofitable.</P>
<P>Here ob&s;erve, that which way &s;oever Antimo|ny and Mercury are prepared, they never wil be &s;o good and &s;afe, as Ca&s;&s;ia, Manna, Tamarinds,
<PB N="145" REF="78">Senna, Rhubarb, and the like, and from one grain of them, more hurt may come, then from an ounce of ordinary Phy&s;ick. And which way &s;oever they are prepared, they are alwaies ac|counted vehement medicines. Though &s;ome brag of &s;ecrets and &s;ingular preparations, they have not yet di&s;covered them. Therefore let the Chymi&s;ts prove that the volatile purging Spirit that pa&s;&s;eth through the whole body, remains &s;uch in Antimony and Mercury after preparati|on, &s;o that it may be &s;o benigne and familiar to our Nature, as Ca&s;&s;ia and Tamarinds, and the re&s;t. This they will &s;carce do, for that Spirit is ea&s;ier to the fixed or thrown away, then to be qualified as to loo&s;e its nature.
<NOTE PLACE="marg"><HI>Lib.</HI> 4. <HI>E|pi&s;t. ad Andr. de Blauu.</HI></NOTE> <HI>Mathiolus</HI> &s;aies well on the other &s;ide: <HI>When the whole ma&s;s of blood is all over corrupt, and filled with the &s;eeds of di&s;ea&s;es, the&s;e cannot be cured but by Minerals.</HI></P>
<P>Therefore a wi&s;e Phy&s;itian mu&s;t u&s;e &s;omtimes this, and &s;omtimes that, as the nature of the di&s;|ea&s;es and circum&s;tances requires, as Pouders, Decoctions, Infu&s;ions or Extracts, Minerals, and dome&s;tick and forraign Medicines. As for Ex|ample, when you will &s;trengthen and bind, Con|&s;erve of Ro&s;es doth that which a Spirit, or Water, or Salt of the &s;ame cannot do: on the other &s;ide, the &s;trength of medicines is greater in Chymi&s;try, as in Oyls and Spirits. For the Phy&s;ical part is &s;eparated from what is unprofitable that hinders its operation, and &s;o it is given pure. Therfore we conclude, that Chymical medicines con&s;idered &s;imply, are nobler of them&s;elves, becau&s;e purer and more active, but they are not alwaies and every where to be preferred before Galenical.</P>
<P>Nor is the objection again&s;t Chymical medi|cines of force, when they &s;ay, that what ari&s;eth
<PB N="146" REF="79">from the &s;olution of the mixture, is not &s;pecifi|cal, and the Chymi&s;ts while they di&s;&s;olve the mixture,
<NOTE PLACE="marg"><HI>Lib.</HI> 3. <HI>de &s;impt. med. fac. c.</HI> 14.</NOTE> de&s;troy the e&s;&s;ence. For <HI>Galen</HI> &s;hews that all medicines, though to &s;en&s;e &s;imple, yet are in nature compounds, and &s;o have divers fa|culties in the parts, and afford divers u&s;es for divers things. Moreover, the &s;olution is not al|waies into the fir&s;t Elements, as we &s;hewed, ther|fore when the Chymi&s;ts di&s;&s;olve &s;uch bodies by art, and di&s;&s;olve di&s;&s;imilary bodies into &s;imilary parts, they are &s;o far from de&s;troying the &s;trength of the medicine, that they rather &s;eparate them fro~ all heterogeneal mixture. Nor doth the Chy|mi&s;t tran&s;mute the thing, but makes one thing of another by the power of nature. As that which is extracted from Rhubarb in the Spirit of Wine or other liquor, is the &s;ame in number and &s;pe|cies with that in which the force of purging de|pends in Rhubarb being whole And &s;o we grant that as he that gives butter, doth not give all the milk, &s;o he that gives the Extract of Rhubarb, gives it not all, but onely that part in which the force of purging lieth. Therefore medicines made by &s;olution, are not of the &s;ame &s;pecies with the whole, but are of the &s;ame kind with the parts of the whole, from which they were made.</P>
<P>Let us conclude thus, he that will be a true Phy&s;itian needs not only medicines to cure as an Emperick, but he mu&s;t follow method and his in|dications, otherwi&s;e he will do more hurt then good, for the abu&s;e of the be&s;t thing is the wor&s;t. Therefore <HI>Era&s;tus</HI> &s;aith well: <HI>He doth lea&s;t hurt in mo&s;t di&s;ea&s;es,
<NOTE PLACE="marg"><HI>Part.</HI> 4. <HI>di&s;put. con|tra Parac.</HI></NOTE> that u&s;eth vulgarly prepared Me|dicines, but he doth much hurt, that gives Chymical Phy&s;ick where it is not needful, or gives them not a|right.</HI> This is to teach young Phy&s;itians that
<PB N="147" REF="79">think them&s;elves wi&s;er then others, and neglect all vulgar remedies approved by long experi|ence, and u&s;e only Chymical medicines lately invented, and not well approved, and &s;o get a fame. And to teach &s;ome Galeni&s;ts that being ignorant of Chymi&s;try, yet to &s;eem in&s;eriour to none, give dangerous Chymical medicines, not knowing their &s;trength and preparation. The Chymi&s;ts offend in this at this time, who being ignorant of all other parts of Phy&s;ick, yet having a little skil in Chymical operations, contemn o|ther Phy&s;itians, and proclame their own perfe|ction: and &s;o with the Cobler, they go beyond their la&s;t.</P>
<P>Let us now di&s;cu&s;s the Controver&s;ie, whether we mu&s;t u&s;e contraries or things like, for curing di&s;ea&s;es? It is an old Axiom, <HI>Contraries are cu|red by contraries:</HI> whence <HI>Hippocrates</HI> defines Phy&s;ick <HI>to be addition and &s;ub&s;traction, that is, to add things defective by the like; and to &s;ub&s;tract or take away what aboundeth,</HI> and happens to the body be&s;ides nature by the contrary. For curing is a motion from a di&s;ea&s;e to health,
<NOTE PLACE="marg"><HI>Ari&s;t.</HI> 5. <HI>metaphy&s;.</HI></NOTE> and motion is re&s;pect of a contrary.</P>
<P>The modern Chymi&s;ts &s;ay that like cures like, and when there may be a twofold &s;imilitude, with the di&s;ea&s;e and with nature, they under|&s;tand both, becau&s;e <HI>Hippocrates</HI> &s;aith, <HI>Nature is the Phy&s;itiane&s;s of di&s;ea&s;es,</HI> and remedies are in vain when &s;he re&s;i&s;teth. Hence <HI>Galen</HI> &s;hews that the vital indication is to be preferred before all, therefore things are to be given which are like and familiar with nature. Then they think that things alike are to be given in re&s;pect of the di&s;|ea&s;e and its cau&s;es, for purges attract vitious hu|mors by the &s;imilitude of the whole &s;ub&s;tance,
<PB N="148" REF="80">and Alterers mu&s;t be like to the part to which they are applied, and there are proper medicines for every part, &s;ome for the heart, others for the brain and liver. Then they &s;ay that di&s;ea&s;es ari|&s;ing from Salt, are cured by Salts, and tho&s;e from Sulphur by Sulphur. But this Controver&s;ie is rather in words then things. Fir&s;t, they agree in this, that alwaies there is a care to be had of the &s;trength, and it mu&s;t be pre&s;erved by its like: nor doth the other Axiom oppo&s;e this, namely, <HI>That contraries are cured by contraries.</HI> For here we mu&s;t di&s;tingui&s;h between a vital and a curing in|dication in &s;pecies. And when <HI>Hippocrates</HI> &s;aith, <HI>Contraries are cured by contraries,</HI> he &s;peaks not of a vital Indication, but of taking away what is preternatural, and mu&s;t be only ment &s;o. Hence it is that the patient de&s;ires contrary things to the di&s;ea&s;e, as when he thir&s;teth, he de&s;ires drink which is the cure of thir&s;t; for it is not the di&s;|ea&s;e that de&s;ires remedies, as the thir&s;t doth not require drink, but the thir&s;ty: and &s;o by this ge|neral rule, what&s;oever is be&s;ides nature, is to be taken away.</P>
<P>Nor do the Galeni&s;ts deny that medicines are to be cho&s;en, which are familiar and proper to the part affected, which familiarity is in &s;imili|tude and an occult Sympathy.</P>
<P>Thirdly, I &s;uppo&s;e the Di&s;pute is not of the contrariety of Alterers, nor is there any Paracel|&s;ian &s;o &s;imple, that will give a hot remedy as hot again&s;t a hot di&s;ea&s;e as &s;o, or thinks that a dri|ed body as &s;uch, is to be more dried. For expe|rience is again&s;t them, and &s;en&s;e, not onely in men but bea&s;ts, who in great heat require to be cooled, and in cold to be warmed. Therefore the Axiom of <HI>Hippocrates</HI> remains un&s;haken,
<PB N="149" REF="80">which <HI>Galen</HI> confirms,
<NOTE PLACE="marg"><HI>Lib.</HI> 9. <HI>meth. c.</HI> 15.</NOTE> <HI>That the Remedies of con|traries are contrary.</HI></P>
<P>And though the Galeni&s;ts contend among them&s;elves about this, and &s;ome would over|throw it, yet hitherto they have not.</P>
<P>Therefore the Controver&s;ie remains about the cau&s;es, whether remedies mu&s;t be like or contra|ry unto them? If by contrary, we under&s;tand what&s;oever is effectively &s;o, or that can produce an effect contrary to the preternatural affect; I &s;uppo&s;e the Chymi&s;ts will not be again&s;t us, for they give their medicines for that end, namely, that the cau&s;e and the di&s;ea&s;e may be taken a|way, and not increa&s;ed. Nor do any of them de|ny that of <HI>Hippocrates,
<NOTE PLACE="marg">3. <HI>Aphor.</HI> 22.</NOTE> That di&s;ea&s;es from fulne&s;s mu&s;t be cured by evacuation.</HI> The que&s;tion then is, How ought medicines to be again&s;t the cau&s;es of di&s;ea&s;es, according to internal &s;trength, and nature, and &s;ub&s;tance? Here lies the great wheel of the Controver&s;ie, for the Paracel&s;ian Chy|mi&s;ts refer di&s;ea&s;es or the cau&s;es of them to their Principles, and cal &s;ome Sulphurous, &s;ome Salt, and &s;ome Mercurial, the Sulphurous they &s;ay are to be cured by Sulphur, the Salt by Salt, and the Mercurial by Mercury; if Sulphur be on fire, it mu&s;t be quenched, and in this they admit of con|trarieties, but only by &s;ulphurous medicines, and &s;o they think of &s;alt and tartarous di&s;ea&s;es, as the &s;tone which is to be cured by Tartar. Hence the &s;tones in Cattel and other Creatures, are good to break it, and the Jew-&s;tone in the &s;tone of the kidnies &amp; bladder, and roots of Butchers-broom, Smallage, Mar&s;hmallows, and &s;o they &s;ay that the di&s;ea&s;e alwaies denotes the remedy.</P>
<P>In this the Galeni&s;ts and Paracel&s;ians &s;eem to differ, let us labor to reconcile them. And fir&s;t
<PB N="150" REF="81">mo&s;t Galeni&s;ts to allow that Purges do attract foul humors by a familiarity of &s;ub&s;tance, which doth not overthrow that old Axiom, that contra|ries are cured by contraries. For they are al|waies effectively contrary, for the di&s;ea&s;e is al|wales taken away by contraries mediately or im|mediately, by it &s;elf or by accident; and though Rhubarb attract choler by the likene&s;s of its &s;ub|&s;tance, yet it cau&s;eth choler to be purged, there|fore <HI>Ari&s;totle</HI> writes well,
<NOTE PLACE="marg">1. <HI>De gen. ercor. c.</HI> 7.</NOTE> the patient and the a|gent are the &s;ame in general and alike, but un|like in &s;pecies, and &s;uch are contrary.</P>
<P>Nor do the Chymi&s;ts deny contrariety, when <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">hey &s;ay Salt cures Salt, for &s;ome Salts have po|wer to di&s;&s;olve, others to coagulate, therefore they &s;ay that humors coagulated by Salt, are to be cured by Salt di&s;&s;olveth. And they &s;ay that a feaver from burning Sulphur is not cured by burning Sulphur, but by &s;harp Sulphur that may coagulate the&s;e Spirits that are on fire, and allay them,
<NOTE PLACE="marg"><HI>De pri&s;c. mat. med. c.</HI> 3. <HI>&amp;</HI> 3.</NOTE> and keep them burning. <HI>Quercetan</HI> proves this by gun-powder, for though Salt-peeter and Sulphur are ea&s;ily &s;et on fire, yet both have a &s;harp Spirit, with which if you touch the pouder, it will flame no more. Therefore in one re&s;pect the like cures the like, and in another the con|trary the contrary; for between humors and things that di&s;&s;olve humors, there is a familiari|ty. But in re&s;pect of the taking away of the di&s;|ea&s;e and the cau&s;es, contraries are required.</P>
<P>And thus much of the con&s;ent and di&s;&s;ent be|tween the Chymi&s;ts and the Galeni&s;ts. He that con&s;iders this wi&s;ely,
<NOTE PLACE="marg"><HI>Lib.</HI> 4. <HI>Epi&s;t. ad Andr. Blauv.</HI></NOTE> wil find that Chymical me|dicines are not to be neglected for Galenical, nor Galenical for Chymical; for as <HI>Mathiolus</HI> writes. <HI>None can be an ordinary Phy&s;itian, that knows no
<PB N="151" REF="81">Chymi&s;try, and he is admirable that knows what is Divine in Di&s;ea&s;es, in Medicines and Nature, and finds out the fountains of actions, all which may be done by Chymi&s;try; but he that cleaves onely to the fir&s;t qualities in things, cannot come to this.</HI> Other things that re&s;pect the con&s;titution, faculties, and actions, the cau&s;es and differences of Di&s;ea|&s;es and Symptoms, the Signs, Progno&s;ticks, and Method of Curing, may be found in <HI>Hippocra|tes</HI> and <HI>Galen,</HI> and their Interpreters. He that neglects the&s;e, is an Emperick, and no Phy&s;itian.</P>
</DIV2>
</DIV1>
<DIV1 TYPE="appendix">
<HEAD>AN APPENDIX.</HEAD>
<DIV2 N="19" TYPE="chapter">
<HEAD>Chap. 19. <HI>Of the Con&s;tituti|on of Chymi&s;try.</HI></HEAD>
<P>_IN this Appendix, we &s;uppo&s;e what <HI>Libavius</HI> wrote at large, and <HI>Be|guin</HI> in &s;hort, and what we mentio|ned in the fifth Book of In&s;tituti|ons. That though Chymical Ope|perations and Medicines are there added, yet here I will plainly lay down as in a Table, the
<PB N="152" REF="82">whole Nature of Chymi&s;try, and its Con&s;tituti|on from the places alleadged, and add &s;ome ad|moni&s;hments. This I &s;hall do without calum|niating any, or detracting from them.</P>
<Q><L>For two may differ in opinion,</L>
<L>And &s;till in friend&s;hip keep communion.</L></Q>
<P>All Sciences and Arts, as they are found, ought to &s;tand upon &s;ome Principles, that rea|&s;ons may be given of things done in them, other|wi&s;e it is rather an ignorance then a &s;cience, yet Chymi&s;try the mo&s;t noble &amp; u&s;eful Art, hath few things fortified with rea&s;on, and brought from certain Principles; for there are many proceed|ings and Forms of Operation, of which few teach the cau&s;es and Principles, &s;o that it &s;eems to be an Art without an Art. But as Phy&s;ick &s;o Chymi&s;try is wholly &s;ubject to the natural Sci|ence, and mu&s;t follow the Laws of Nature, in working, &s;o that there may be a mutual con&s;ent between them both.</P>
<P>In the fir&s;t Chapter of this Tractate, there is the Subject, Definition, and a twofold end of Chymi&s;try. But laying a&s;ide the former end, we &s;hall here &s;peak onely of the Con&s;titution of Chymi&s;try, as it &s;erves a Phy&s;itian, and helps him to good Medicines; and we &s;hal propound &s;ome things in Operations which may &s;erve for the la&s;t end.</P>
<P>A Chymi&s;t to obtain his end, mu&s;t have &s;ome means or Mediums, which are Chymical opera|tions and in&s;truments by which he worketh. Of which we &s;hall &s;peak in order.</P>
<P>As for the in&s;truments, the chief are fire or heat, the Men&s;truum, air and water; but that a|gents
<PB N="153" REF="82">may be applied to the patients, there are required furnaces, gla&s;&s;es, and many other ve&s;|&s;els. We &s;pake el&s;where of furnaces, gla&s;&s;es, and other ve&s;&s;els, and of luting,
<NOTE PLACE="marg"><HI>In&s;t. l.</HI> 1. <HI>part.</HI> 3. <HI>&s;ec.</HI> 2. <HI>c.</HI> 11.12.14.</NOTE> and we added in&s;tru|ments for other operations. And Chap. 2. we &s;pake of fire and heat.</P>
<P>The Men&s;trua are what&s;oever things &s;erve for &s;olution, extraction and &s;eparation of bodies: and this name is commonly given to liquors, which ca&s;t upon bodies, have an actual force to di&s;&s;olve or extract &s;omthing out, as common Water, di&s;tilled Waters, Dew, Spirit of Wine, Turpentine, di&s;tilled Vinegar, and things di&s;til|led in it, Spirit of Salt, Niter, Vitriol, Aqua for|tis, and Regia, of which in the place of my In|&s;titutions cited.</P>
<P>We may bring all the&s;e liquors into three heads, &s;ome are watery, &s;ome have Salt, others are oyly, bodies are not di&s;&s;olved, but by their proper di&s;&s;olvers that an&s;wer to their nature. The watery bodies are like water, and are di&s;&s;olved and extracted by watery Men&s;trua, Sugar and Salt, which melt in water, di&s;&s;olve &s;alt bodies, and no other. Things &s;piritual are di&s;&s;olved by Spirits, &s;alt things by &s;alt Spirits, and extracted by oyl and fats. Metals and Stones by Aqua for|tis, and Regia, and the like liquors. And with|out Salt no Metal is di&s;&s;olved, becau&s;e all Metals are of a &s;alt nature; therefore the fir&s;t melting mu&s;t needs be by Salts. Mercury di&s;&s;olveth gold, not &s;o much by corro&s;ion as by &s;imilitude, or an occult quality. And Aqua fortis, though it be very corro&s;ive, di&s;&s;olves not Ro&s;in, Wax or Pitch, but they are di&s;&s;olved in oyls and fats. There|fore get the proper Men&s;truum for di&s;&s;olving of very thing.</P>
<PB N="154" REF="83">
<P>Some under&s;tand by the word Men&s;truum, not only liquors, but other dry bodies, which di&s;&s;olve things, as Salt, Niter, Sulphur, which being added to Metals or Stones, and re&s;olved in a fire of reverberation, in&s;inuate into the bo|dies applied, and di&s;&s;olve them.</P>
<P>Thirdly, Chymi&s;ts mu&s;t have air which con|duceth two waies, namely as it is moi&s;t, and hath wateri&s;h vapors, and as it is cold; as it is moi&s;t, it &s;erves a Chymi&s;t, when it is mixed with things by nature dry, and makes them of a moi&s;t con&s;i|&s;tence; this is when air gets into Salts in moi&s;t places, and makes them melt. And in &s;ome di|&s;tillations the moi&s;t air cau&s;eth the Spirits that are by nature dry, and come forth like clouds, to turn moi&s;t, as in Oyl of Sal Gem made by a bell, in Spirit of Salt and Vitriol, and the like.</P>
<P>Al&s;o air &s;erveth in re&s;pect of its coldne&s;s, for cold by accident and binding of Homogeneal bodies, doth congregate; therefore Salts &s;ooner grow together in water, then in heat.</P>
<P>Fourthly, water is an in&s;trument of the Chy|mi&s;ts, not only as a Men&s;truum to di&s;&s;olve and wa&s;h, but to mix it &s;elf with dry Spirits in a moi&s;t air.</P>
<P>I &s;hould add Earth, and the like, but for of|fence, therefore in making Spirit of Salt and Ni|ter, Poters Earth, Bole, and &s;ealed Earth, are u|&s;ed. In di&s;tilling &s;ome Oyls, the pouder of Bricks, Sand and A&s;hes are u&s;ed. Fir&s;t, that the body to be di&s;tilled, may be as fine and &s;mall as may be, and be better healed. Secondly, lea&s;t the gla&s;s &s;hould be broken by things that ea&s;ily di&s;&s;olve (as Niter) another body is added to make it di&s;&s;olve gently. Al&s;o the Chymi&s;ts u&s;e other in&s;truments for &s;ome operations, as Oyl of Tartar, to preci|pitate
<PB N="155" REF="83">Pearl and Coral being di&s;&s;olved, and other for others, but I doubt whether the&s;e may be ad|ded to the former in&s;truments.</P>
<P>As for Chymical operations, they are diver&s;|ly divided, and I let every man u&s;e his own way: I divide them into a Diacri&s;is, and Syncri&s;is, and Immutation.</P>
<P>Diacri&s;is is, <HI>when the Fabrick of the Body is re|&s;olved, and that which was one, is divided.</HI> This is done three waies 1. When the impure or &s;trange bodies are &s;eparated. 2. When the body is di&s;|&s;olved into Homogeneal parts. 3. When it is di&s;&s;olved into Heterogeneal parts. In which o|perations let the Chymi&s;ts take this propo&s;ition, let all things be made as pure, and &s;ubtile, and efficacious as may be.</P>
<P>To the Diacri&s;is belong <HI>Purification, Calcina|tion, Sublimation, Re&s;olution, Extraction, the E&s;|&s;ence, the Tincture, Putrefaction, and Di&s;tillation.</HI></P>
<P><HI>Purification</HI> is by wa&s;hing, and often di&s;&s;ol|ving, and coagulating, and filtration,
<NOTE PLACE="marg"><HI>In&s;tit. c.</HI> 8. <HI>&amp;c.</HI> 10.</NOTE> of which el&s;where. To this belongs drying or ex&s;iccation, which is by evaporation and exhalation, al&s;o burning, as when the &s;ulphurous parts and wa|ter which are not required to &s;tay, do flie away, and that remains which you de&s;ire.</P>
<P><HI>Calcination</HI> is either by actual or potential fire, that is, by a liquor that hath power to corrode and di&s;&s;olve, as <HI>di&s;tilled Vinegar, Spirit of Salt,
<NOTE PLACE="marg"><HI>In&s;tit. c.</HI> 6.</NOTE> Niter, or Vitriol,</HI> of which Chap. 6. Al&s;o Me|tals, Minerals, and Stones, and other hard things are calcined.</P>
<P><HI>Sublimation</HI> is, to &s;eparate impurities, and to bring bodies to the lea&s;t Atomes. By all the&s;e waies the body is di&s;&s;olved into Homogeneal parts, and that which is di&s;&s;olved is homogeneal.</P>
<PB N="156" REF="84">
<P><HI>Re&s;olution</HI> is, when a body is di&s;&s;olved into di|vers Heterogeneal parts. In this Diacri&s;is note, that the properties are in the whole, or in the parts, therefore when you de&s;ire the force which is in the whole, you need not this operation, but when you need the force that is in a part that de|pends upon the whole, ob&s;erve in what part it is. So Con&s;erve of Ro&s;es is good in a Dy&s;entery, not Spirit of Ro&s;es. To this belong Tinctures and E&s;&s;ences,
<NOTE PLACE="marg"><HI>In&s;t. lib.</HI> 5. <HI>part.</HI> 3. <HI>&s;ect.</HI> 3. <HI>c.</HI> 9.</NOTE> of which el&s;where.</P>
<P>Concerning <HI>Tinctures</HI> ob&s;erve, that there is no true Tincture which doth not remain after the Men&s;truum, is ab&s;tracted. If many Tinctures were examined by this rule, they were not true, but that colour is from the mixture of the Men&s;truum with the body di&s;&s;olved.</P>
<P>Diacri&s;is is al&s;o by <HI>Putrefaction,</HI> which tend|eth to a kind of &s;eparation, as parts by nature &s;omwhat &s;eparated, may be better &s;eparated by art,
<NOTE PLACE="marg"><HI>Instit. loc. cit. c.</HI> 7.</NOTE> therefore as we &s;hewed, it is often u&s;ed be|fore di&s;tillation.</P>
<P>To this head, we refer all di&s;tillations by de&s;|cent, by the &s;ide, by a&s;cent in a moi&s;t bath, dry, or vaporous,
<NOTE PLACE="marg"><HI>Instit. loc. cit. &s;ect.</HI> 2. <HI>c.</HI> 11.</NOTE> in a&s;hes, &s;and, or open fire.</P>
<P>The &s;econd kind of Chymical operation, is the Syncri&s;is, when divers things &s;eparated, are joyned together. This is done fir&s;t by precipi|tation, when the body di&s;&s;olved in &s;ome Men|&s;truum, and di&s;per&s;ed by a liquor, is again &s;epa|rated from the liquor, and goes to the body, and unites it &s;elf. And he that con&s;iders all precipi|tations,
<NOTE PLACE="marg"><HI>Instit loc. cit.</HI> 3.13.</NOTE> may ob&s;erve that precipitation is uni|ver&s;ally made when any thing is ca&s;t in for &s;olu|tion, or infu&s;ed, by who&s;e force the liquor di&s;&s;ol|ving, or that which in the liquor, is the cau&s;e or &s;olution, is &s;eparated from the body di&s;&s;olved.</P>
<PB N="157" REF="84">
<P>To this may <HI>Reduction</HI> be referred, by which a body brought to a pouder or liquor, or the like, is re&s;tored to its fir&s;t form: yet reduction is not in all bodies that are di&s;&s;olved by their Men|&s;truum, or put on another &s;hape by the mixture of other things. For though the&s;e may be &s;epa|rated from their Men&s;truum, yet they are brought only into the form of a pouder, not into their fir&s;t form. This is done be&s;t by <HI>Precipitation. Re|duction</HI> is u&s;ed in Metals, which being brought into divers forms, may &s;till be reduced. Now reduction is by taking away the Men&s;truum, and that which brought another form into the body. The Salt of Tartar is an u&s;ual in&s;trument for re|duction, not that it is contrary to all corro&s;ives, and breaks their force, but becau&s;e it is a friend to all Salts, and therefore attracts them, and u|nites them to it &s;elf by its likene&s;s, and &s;o the bo|dy being freed from the Salt of the Men&s;truum that di&s;&s;olved it, is re&s;tored to its own nature.</P>
<P>Metals when melted or mixed with di&s;&s;olving waters, are filthy, &s;eparated from their Men&s;tru|um by precipitation, &s;ometimes warm water is &s;ufficient to &s;eparate a Metal from its Men|&s;truum.</P>
<P>To Syncri&s;is al&s;o belongs coagulation and concretion, of which in my In&s;titutions.
<NOTE PLACE="marg"><HI>Lib.</HI> 5. <HI>part</HI> 3. <HI>&s;ec.</HI> 2. <HI>c.</HI> 13.</NOTE></P>
<P>To this you may refer <HI>Dige&s;tion</HI> and <HI>Circula|tion,</HI> which is for this end, that the liquid parts which are not &s;ufficiently mixed, may be united by the lea&s;t bodies, of which el&s;where.
<NOTE PLACE="marg"><HI>C.</HI> 14.</NOTE></P>
<P>To this belongs <HI>Cohobation,</HI> or an often di&s;til|ling of the liquor ca&s;t into the matter let in the ve&s;&s;el; this is, that what was not &s;eparated in the fir&s;t di&s;tillation, may be drawn out in the &s;e|cond or third, yet &s;ometimes that the matter
<PB N="158" REF="85">which is volatile in the liquor, may be joyned to the fixed.</P>
<P>The third kind of Chymical operation, is <HI>Im|mutation,</HI> as when we bring a new manner of &s;ub|&s;tance upon a thing. To this belongs fir&s;t the changing of a dry thing into a liquid form, this operation is called <HI>Deliquium,</HI> of which before. For though the moi&s;t air is then joyned to that body,
<NOTE PLACE="marg"><HI>Loc. cit. c.</HI> 4.</NOTE> yet nothing is added that gives it peculiar &s;trength, but the con&s;i&s;tence is only changed.</P>
<P>To this belongs that operation whereby &s;olid bodies are made drinkable, where we &s;hall que|&s;tion whether gold may be made potable? Of which hereafter. Secondly, to this belongs the contrary operation, as when a &s;olid body is made of a liquid, as Precipitate of Quick&s;ilver, of which before.
<NOTE PLACE="marg"><HI>Lib.</HI> 5. <HI>part</HI> 3. <HI>&s;ec.</HI> 3. <HI>c.</HI> 18.</NOTE> Thirdly, <HI>Fixation</HI> or <HI>Volatil&s;ation</HI> belong to this, as when no part of the thing is taken a|way, nor other thing added, and a fixed body is made of a volatile, and a volatile of a fixed. It is called fixed or volatile, in re&s;pect of the fire or heat, the thing in its own nature is &s;uch, but the heat or fire makes it manife&s;t, for that is fixed which endureth the fir&s;t, volatile is that which flies away by heat. This is done by the addition of an Homogeneal body: for fixed Salts may be made volatile by dige&s;tion, and al&s;o &s;ublimed.</P>
<P><HI>Vitrification</HI> or turning into gla&s;s, is the end of tran&s;mutation of natural bodies, after they are melted by the &s;tronge&s;t fire.</P>
<P>We have mentioned the operations which the Chymi&s;ts u&s;e as means to obtain their end. As for Chymical works, they are under two heads, according to the twofold nature of Chymical bodies Some are Homogeneal, &s;ome are Hete|rogeneal, but there are no words to expre&s;s it:
<PB N="159" REF="85">Some cal the fir&s;t work an <HI>Extract,</HI>
<NOTE PLACE="marg">Libavius.</NOTE> the la&s;t a <HI>Ma|gi&s;tery.</HI> And in the &s;pecial explaining of the&s;e, there are divers appellations, as <HI>Ens, E&s;&s;ence, Quinte&s;&s;ence, the Secret, Magi&s;terium, Panacaea,</HI> and the like, but the&s;e are not u&s;ed alike of all: but let us not fall out about words but things.</P>
<P>There are three &s;orts of Chymical works. The fir&s;t is when nothing is &s;eparated from the whole but a thing is changed and made more u&s;eful, and a new manner of &s;ub&s;tance or quality is in|duced, they call this a <HI>Magi&s;tery,</HI> but it may be called <HI>unchanged</HI> or <HI>imper&s;ect.</HI> The &s;econd &s;ort is when that which is &s;eparated from the whole, or extracted, which may be called a <HI>Secret,</HI> or <HI>&s;e|parated body,</HI> or an <HI>Extract</HI> by the name of the &s;pecies. The third is that which holds the Com|pounds: for the Chymi&s;t doth not only prepare Simples, but Compounds, &s;ome as Elixirs Bal|&s;oms, and the like.</P>
<P>To the fir&s;t kind belong fir&s;t things that of &s;o|lid become liquid as Oyls made by a deliquium, the making of which is in my In&s;titutions.
<NOTE PLACE="marg"><HI>Lib</HI> 5. <HI>par.</HI> 3. <HI>&s;ec.</HI> 2. <HI>c.</HI> 14.</NOTE> As the Oyl or Liquor of Tartar, and other Salts, which are not properly Oyls, but whole bodies impregnated with their &s;alt Men&s;truum; and therefore melt in the moi&s;t air: to this is drin|kable gold referred, and other potable Metals.</P>
<P>The Chymi&s;ts di&s;pute whether Metals may be reduced into a liquid form of them&s;elves? I &s;up|po&s;e the liquidity is from the Men&s;truum mixed, becau&s;e all Metals are of a dry nature, and they that think otherwi&s;e, let them &s;hew that there is any moi&s;ture in them, if not, it is not in the po|wer of art, that the&s;e dry parts of Metals, and their dry fumes, &s;hould be turned into water. And though the Chymi&s;ts add nothing, yet if it
<PB N="160" REF="86">be left in the moi&s;t air, it gets into it, as appears by Vitriol calcined.</P>
<P>Of this kind are, the di&s;&s;olvings of Pearl, Co|ral, Crabs-eyes. White vomiting Vitriol and pouder, and chalks of Metals. The golden Sul|phur of Antimony, Crocus of Mars, and other Metals, which is made only of the &s;ub&s;tance of Metal re&s;olved. But here we under&s;tand things plainly Homogeneal, and from which nothing is &s;eparated, but only a new kind of &s;ub&s;tance is induced.</P>
<P>The &s;econd kind of Chymical works is called the <HI>Secret</HI> or <HI>&s;eparated Body,</HI> where the whole bo|dy is not pre&s;ented, but a part To this belong <HI>purified Bodies, burnt and calcined, all the chalks of combu&s;tible things, and Salts</HI> drawn from them. Al&s;o <HI>Extracts</HI> and <HI>Tinctures,</HI> or <HI>E&s;&s;ences.</HI> Al&s;o <HI>Di&s;tillations,</HI> as Waters, Spirits, Oyls properly or improperly &s;o called, <HI>Sublimates</HI> and <HI>Flowers,</HI> when the whole body is not &s;ublimed, but part of it remains.</P>
<P>But it is ab&s;urd to make Extracts or Quinte&s;|&s;ences or Oyls of all things, e&s;pecially of &s;ub|&s;tances plainly &s;ubtile or Homogeneal. There is an example in Pepper who&s;e corns in a cold &s;to|mach, when the liver is hot are good, becau&s;e they heat the &s;tomach, and hurt not the liver, but the Extract or Oyl of Pepper is not good, becau&s;e it goes pre&s;ently to the liver, and hurts it.</P>
<P>The third kind of Chymical work is of Com|pounds,
<NOTE PLACE="marg"><HI>Lib.</HI> 5 <HI>par.</HI> 3. <HI>&s;ec.</HI> 3. <HI>c.</HI> 5.</NOTE> to this belongs the <HI>Elixir,</HI> of which in my In&s;titutes.</P>
<P>The&s;e are the differences in general of Chy|mical operations, of which there is great variety according to the variety of bodies, as Vegeta|bles, Animals, Minerals and Metals, for every
<PB N="161" REF="86">thing is not made of every thing, but one thing of another: therefore the Chymi&s;ts mu&s;t under|&s;tand, what may be made of every thing. For Vegetables to this belong whole Plants and their parts: as of herbs, &s;hurbs, trees, leaves, flowers, &s;eeds, &amp;c. of the&s;e are made depurated Juyces, Spirits, Oyls, Extracts, and Tinctures, and Salts, you may ad juyces to the&s;e in the preparing that they may la&s;t better, as Wine, or a little Spirit of Wine.</P>
<P>We &s;hewed in our In&s;titutes the way of mak|ing &s;imple and compound Waters and Spirits.
<NOTE PLACE="marg">Lib. proxi|me Citato.</NOTE> The&s;e are made of green or dry Plants, green Plants we di&s;til in Balneo, or if they be juycy, we make juyces, and clarifie them in the embers, and di&s;til them; if they be le&s;s juycy, we add water, and di&s;til them in a &s;till, or add water, and pre&s;s out the juyce, and then di&s;til it. But when we make Spirits, fermentation is made fir&s;t.</P>
<P>A que&s;tion may ari&s;e whether Oyls and Spi|rits differ in E&s;&s;ence? This we leave to every mans judgment.</P>
<P>Gro&s;&s;er Oyls made by burning of bodies, are of woods and barks, as of Box, Guajacum: be|cau&s;e in the&s;e the oyly &s;ub&s;tance cleaves &s;o clo&s;e to the wood, that if you boyl it, it cannot be drawn out.</P>
<P>Then ob&s;erve in Extracts, that every Simple will not afford an Extract, for little is extracted from things that have &s;piritual parts, and that have &s;piritual and oyly Waters, as Ro&s;emary, Mints; but they who&s;e &s;trength is in a &s;limy juyce and are not volatile, have more extract, as Gen|tian, Calamus Aromaticus, Carduus, and the like.</P>
<P>We &s;aid that Salts are made of Plants, but &s;ome
<PB N="162" REF="87">do it only to delight the eyes,
<NOTE PLACE="marg"><HI>In&s;t. lib.</HI> 5. <HI>&s;</HI> 3. <HI>c.</HI> 5.</NOTE> and not increa&s;e the &s;trength. They make Salts in Cry&s;tals, and &s;omtimes they pour Aqua fortis upon Salts vul|garly prepared as in making Tartar vitriolate this is reprehended; from Salts of Plants there is al&s;o a Spirit as we &s;hewed to be made.
<NOTE PLACE="marg"><HI>C</HI> 5.</NOTE> Things called Faeculae belong to &s;eparations made of Plants.</P>
<P>Of Drops, and Ro&s;ins, and Gums are made Spirits and Oyls, and an Extract of Scammony called a Ro&s;in, and it is pure Scammony &s;epara|ted from all its impurity, as the Extract or Bal|&s;om of Aloes Al&s;o there is flour of Benzoin &s;ublimed.</P>
<P>From Tartar there is a cream of Cry&s;tal, a Li|quor, Spirit and Oyl, Salt, &amp; the Secret or great Magi&s;tery is made the &s;ame way, as the Magi&s;tery only in&s;tead of &s;pirit of Wine we u&s;e di&s;til'd Vi|negar. Moreover the cream and Cry&s;tal of Tartar is not a pure Salt, becau&s;e it di&s;&s;olves not in cold water, and if it be di&s;tilled in a Retort it affords oyl al&s;o. That called oyl of Tartar is not its pro|per Oyl, but its Salt di&s;&s;olved by Deliquium.</P>
<P>From Coral a Magi&s;tery is made, and many talk of a tincture of Coral: but if it be con&s;i|dered the be&s;t Chymi&s;ts dare not promi&s;e it to be true, but it is the Solution or Magi&s;tery of Coral mixed with &s;ome Men&s;truum.</P>
<P>Chymi&s;ts work al&s;o upon Animals and their parts, as Blood, Fle&s;h, Horns, Bones, Stones, Pearls, Perch &s;tones, Crabs eyes, Galls.</P>
<P>Of Honey is made a Water or Spirit, of Wax there is made an Oyl, and from Butter. From fats of Bea&s;ts an Oyl is di&s;tilled which is hotter and drier then they. Of Urine is made Salt;
<PB N="163" REF="87">from Blood only a fixed and volatile &s;alt, water and oyl: but they are not &s;afely given in|wardly by rea&s;on of their &s;tink, nor out|wardly, for other things may &s;upply. Some make Mummy of blood which is nothing but that fibrous part of the blood, and the beginning of fle&s;h &s;eparated from the &s;erous and dried in the Sun. Al&s;o Mummy is made of Mans fle&s;h. And a Water is di&s;tilled from hearts of Bea&s;ts, and from Horns. There is Phy&s;ick made al&s;o, of Mans Skull and other bones burnt: or a Li|quor, Oyl, or Volatile Salt; by a Retort.</P>
<P>From Stones bred in mans body there is made a Salt and Oyl; and a Magi&s;tery from Pearl, Crabs eyes, Perch &s;tones; but I doubt that the &s;pirit of Pearl is mixed with a Men&s;trual Salt, therefore I &s;uppo&s;e that Pearl vulgarly prepared is whol&s;omer in many di&s;ea&s;es.</P>
<P>As for Minerals and Metals they are objects of Chymi&s;try. Of Amber there is an oyl. Of Sea &s;alt or other, a Spirit or Oyl. Of Niter is made Sal Prunellae.</P>
<P>From Sulphur there is flour by &s;ublimation, of this flour there is a Tincture and Bal&s;om of Sulphur with &s;pirit of Turpentine and Wine, and of the &s;ame flour is <HI>Lac Sulphuris</HI> made.</P>
<P>The Chymi&s;ts talk much of the oyl of Talk, but of it &s;elf it is not made into a liquor, but being calcined with a &s;trong fire or with Niter and Vinegar &s;prinkled upon it, the volatile Salt in the Vinegar unites it &s;elf with the caclined Talcum, and then melts, he that can &s;hew bet|ter let him.</P>
<P>From Gemms are made Magi&s;teries, then Tinctures, but if any coloured Liquor be from Gems, it is rather the di&s;&s;olving of the Gemms
<PB N="164" REF="88">then an extracted Tincture.</P>
<P>Things made of Minerals and other metals are not &s;o ea&s;ie, we &s;hall &s;peak a little of &s;ome of them.</P>
<P>From Vitriol by di&s;tillation is fir&s;t drawn a Flegm and Spirit. Spirit of Vitriol is thus made. Take <HI>Vitriol as much as you plea&s;e, cal|cine it yellow, pour enough of the &s;pirit of Wine up|on it to make it like a Pa&s;te, di&s;til it, rectifie the &s;pi|rit when it is extracted; thence make a &s;alt of Vi|triol by pouring hot water upon the Caput mortuum or Lees.</HI> I &s;ee no cau&s;e why this may not be counted a Salt. Some labour to make a green &s;pirit of Vitriol.</P>
<P>Antimony fir&s;t may be calcined, and then it is called Crocus metallorum from its Saffron|colour. You may make flour of the &s;ame by cal|cination. There is al&s;o a Stone or Gla&s;s made of Antimony. Some make a Tincture, a Regu|lus, and a Butter. Antimony is made Diapho|retick, and lo&s;eth its purging quality by the mix|ture of fixed Salts: this is done when Antimony is often melted with Niter, for Niter gives ano|ther kind of &s;ub&s;tance to Antimony, and makes it of volatile fixed, this is &s;o hard as <HI>Crollius</HI> writes wittily, the art of Fire cannot take away the force of cau&s;ing Vomit from Antimony, though many have attempted it: becau&s;e they abhor that quality of vomiting, nor hath any Chymi&s;t this preparation, though many brag of it; for if the vomiting quality be gone, the purging quality mu&s;t go with it: Nor is it an argument becau&s;e &s;ome vomit not after Anti|mony is taken by them, for that is from the &s;trength of the &s;tomach, or the di&s;po&s;ition of the humors to be evacuated.</P>
<PB N="165" REF="88">
<P>Let us &s;peak a little of the Phy&s;ical u&s;e of Quick-&s;ilver, this only &s;hews that one thing keeping the &s;ame internal form and nature, may have divers external forms; it may be di&s;&s;ol|ved, &s;ublimed, precipitated, poudered, made to flour-like &s;ilver, into gla&s;s to be like a metal, co|agulated and changed, and many waies tran&s;|formed in divers liquors: yet &s;o that it ea&s;ily comes to its old nature, flies away, and is fixed, nor is there any heterogeneal part that may be &s;eparated, of it are made fir&s;t many precipitates, of which there are many de&s;criptions, &s;ome call it Turbith, others di&s;tingui&s;h it. Al&s;o there is <HI>Mercurius vitae, Crollius</HI> cal'd it the flour of the butter of Antimony, but wrong. Of the &s;ame is made a Bezoard Mineral, then there is an or|dinary Sublimate, and a <HI>Mercurius dulcis,</HI> the &s;ecret of Coral is a kind of Sublimate. Al&s;o there is a Silver flour made of Mercury,
<NOTE PLACE="marg">In Apoca|lyph. her|metica.</NOTE> and wa|ters, oyls and &s;pirits: <HI>Libavius</HI> hath de&s;cribed the Mercury waters.</P>
<P>As for other metals &s;ome are fixed, others not, the fixed are Gold (which alone lo&s;eth nothing though long in the fire) and Silver, which becau&s;e it is more fixed then others, is counted fixed as Gold, we &s;hewed in our In&s;ti|tutes the calcination of metals by fire and a Men&s;truum.
<NOTE PLACE="marg"><HI>Lib.</HI> 5. <HI>p.</HI> 3. <HI>&s;.</HI> 3. <HI>c.</HI> 5. <HI>&amp;</HI> 6.</NOTE></P>
<P>From Lead is made <HI>Saccharum Saturni,</HI> if this be put into a Retort and di&s;tilled, there is made a liquor called oyl of Lead. Of Tinn is made a Cry&s;tal and oyl or liquor. Of Steel is made <HI>Crocus martis</HI> of which there are divers de&s;crip|tions and tinctures. If Vitriol be di&s;&s;olved in water and &s;pirit of Vitriol, it is after coagulated into Vitriol. Vitriol is made of Copper, called
<PB N="166" REF="89" MS="y"><HI>Vitriolum veneris.</HI> Of Silver is made a Tincture.</P>
<P>There are many di&s;putes of drinkable Gold, but I &s;uppo&s;e that what is &s;ould for potable Gold is only the Magi&s;teries mentioned and Gold di&s;&s;olved into the &s;malle&s;t parts and mix|ed with a men&s;truum, divers men&s;truums are car|ried about; the force of di&s;&s;olving in all which, lies in the Salt. And Gold is to be brought to that pa&s;s, that it may be di&s;&s;olved in &s;pirit of Wine or other liquor, which may be done by divers Men&s;truums. And in all the end is that the body of Gold being thick and compact may be re&s;olved into very fine atomes, that being taken in it may with more ea&s;e exerci&s;e its force upon the body. Therefore fir&s;t they u&s;e &s;tronger, then weaker men&s;truums, and if any men&s;truum be an enemy to nature, it is &s;eparated by the fire or by wa&s;hing. But then the Gold doth not of it &s;elf di&s;&s;olve into a liquor, but by rea&s;on of Salt that is mixed with it from the men&s;truum.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="89" MS="y">
<PB REF="90">
<PB REF="90" MS="y">
<PB REF="91">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
