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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	moses_n	time_n	write_v	2,745	5	6.1005	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43447	The art of curing sympathetically, or magnetically, proved to be most true by its theory and practice exemplified by several cures performed that way: with a discourse concerning the cure of madness, and an appendix to prove the reality of sympathy : also an account of some cures perform'd by it in London / written originally in Latin by H.M. Herwig ...; Ars curandi sympathetice sive magnetice. English	Herwig, H. M. (Henning Michael).	1700 (1700)	Wing H1604; ESTC R21531	59,613	172

can be thought of is to be found there with submission to others judgment and why shall we discredit such excellent men and rather depend on some Sciolists who out of a stubborn temper argue that this art is vain and counterfeit and exclaim that it was invented and obscurely delivered on no other design but to exercise idle wits Far be it that we should imagine that these learned men would designedly have recommended any thing that was false to future memory who always industriously endeavoured by experience and as much as was possible by reasons to find out truth and made reputation with posterity their aim which was not acquired with empty trifles but from sublime and difficult things built upon a sure and solid foundation To this may be added the consent of diverse Nations for experiments of this Sympathetick or Magnetick Cure not only from the Latins but also from the Greeks especially the Egyptians as also the Arabians Chaldeans French and Germans Spaniards and English are every day turned over by the hands of the learned who all with one voice although in different Languages assert this art of healing to be true and natural and not diabolical of which more hereafter Indeed Ignorance itself is the mother of Admiration For who is it that proceeds in this art as he ought or who can inform that wants the foundation Scarce one and hardly one of a thousand What wonder then is it that many have found themselves frustrated of their designed end They are happy whom other mens misfortunes make wary Why should they not believe the writings and most approved experiments of such men both antient and modern which say that Art doth not deny us to use natural causes for the production of natural and true effects Wherefore they are Antipodes to the opinion of these learned men who affirm that all things that have life as well Plants as Animals do multiply by a certain Spirit of which we have treated before who give no credit to the consent of such great men but ascribe the effect of this cure not to Reason but rather to the Devil and the vain trifling of Magicians than to God and the power of Nature But I pray who are generally the opposers of Art Those truly who have but just smelt to these mens writings or never read Books but in haste just as the Dogs running drink water out of the River Nile who in regard they understand not the nice secrets of Nature lay the blame of the dulness of their apprehension on the inquisitive Philosophick Physician and Art But what is more unjust than for men to hate what they are ignorant of What is more rash than for an unskilful man to pass his judgment upon any thing It was not without cause that the Poet long ago said Nothing is more unjust than an unskilful man who never thinks any thing well done but what he does himself as if he had said Knowledge has no enemy but the Ignorant No truly wise man ever denied this Art Let them consider these things if it be an Art how it is if not how it is not or let them wait the time wherein God and Nature may raise up some by whom Art may appear more bright and conspicuous And let not the Shooomaker go beyond his Last For naturally the like Nature in its own like Nature hath a perpetual action and operation and not different in Specie much less in Genere For by how much the diversity of things is greater by so much also the unity of things is greater § 3. Nature indeed disposes all things in potentia for Art as much as it can actually to perfect Nature affords us the matter of Glass it never produces Glass itself Nature is the Mother Art the Daughter where Nature ends there Art begins And this is the order and rule of truth and no otherwise We can make no certain judgment of those things which are not evident to us and we ought to give a favourable interpretation of those things that seem doubtful It is Wisdom therefore to suspend our judgment concerning those things of which we have no knowledge or certainty rather than so bitterly to inveigh against them in regard the abuse of any thing doth not take away the true use Amongst Artificers of different degrees one must be more excellent than the other For Art doth not depend on the Artificer but the Artificer on Art Therefore it ought especially to be considered if this method of cure be lawful or whether it be forbidden by any divine or humane law for that is the test of what is lawful or unlawful As for Holy Writt I can find no Text either in the Old or New Testament where Sympathetical or Magnetical Cures are prohibited when yet the Divine Legislator Moses in Leviticus and Deuteronomy ennumerates a great many sins But as to the Civil Law there cannot be shown one little in the Digests Books of Institutes c. which have any reference to a● prohibition of this way of Cure How many Hereticks hath Holy Writt How many Impostors in Physick and contentious Brawlers in the Law But the piety and probity of these disputes is praise worthy 〈…〉 are desired to consider that the faults of the Artificer are not to be imputed to the Art But as the Lawyer says Let not the punishment that is due to a Criminal be inflicted upon him that hath committed no faults In fine no body loves that which he hath no knowledge of but avoids contemns and thinks it not worth the learning He only hath regard to his external body and worships his mind his own Deity But by how much the learning and knowledge of any thing increases by so much the more is the love of it augmented CHAP VII Of the Arguments of those that deny Sympathetick Cure § 1. IF any person is sollicitous to know the cause of Sympathetick or Magnetick Cure and especially concerning the Sympathetick Unguent I will produce him various Authors both for and against this subject whose reasons I will succinctly relate and leave every one to a free and undetermined Judgment And in the first place there are some who deny that there is any thing in it others opposing these undertake to defend Magnetick Cure and engaged as warmly for their Sympathetick Powder and Ointment as for Religion and Property The first tho they allow the ingredients to be all natural things and the way of composition to be void of all suspicion yet they say the cure itself is without any Philosophical or Physical foundation For first that cure is not performed according to the Indications necessary in curing distempers and wounds for in a Natural Medicinal and Methodical Cure of diseases and wounds many indications and they different occur to all which a particular regard must be had in a certain order according as the different times of the diseases and wounds require which is not done here for by one

the matter in which that is humane Blood Urine Excrement c. Secondly the efficient cause from which the universal Spirit of the world viewing all things Thirdly the Instrumental cause without which the Cure cannot be perfected which is the Medicine or Unguent sympathetically prepared § 2. Libavius allows no Sympathy and argues that it is only of natural things but Sympathy is a continuation of Nature and its agreement for although the bodies of the Magnet and Iron are at a distance yet Nature is so continued in them that they agree together and why shall not we assert that there is a kind of continuation and therefore Sympathy between Urine and the Medicine the Wound and the Ointment as also Powder magnetically compounded But what that is in what it consists and how it is performed and what is its cause this is that which is to be enquired into There was never any person yet that was so arrogant as to pretend to demonstrate all these things particularly Yet we ought not to stand still but to endeavour a search after it as far as our understandings can penetrate Daily experience shews that many are Magnetically cured in the most desperate diseases sick persons being absent by exciting a great steam in Urine without any pain at heart and weakness in the head and this I my self have two hundred times experienced by those that have been afflicted with an inveterate Head-ach Palsy Running Gout Scurvy Asthma Hypochondriac distempers c. For this is certain and no body in their right wits will contradict it that by the help of Sweat almost all distempers are curable by transplantation with Vegetables by the means of Sulphur microcosmically prepared Much may be taken away from a morbisick constitution by the help of Sweat and likewise much may be communicated by it to other bodies as is manifest in those that have the Pox Leprosie Itch and Plague Howsoever it is done it is infallibly true that by the permission of God men are cured after this manner by Urine and that Wounds are healed although at some miles distance To what purpose then is it to shut our eyes against the light manifest of experience although we cannot trace out the true and adequate causes how these things come to pass The Magnet draws Iron and each are in a wonderful manner mutually affected but who yet hath been found so ingenious to discover the true causes that produce that affection although many systems have been written on that subject the same thing ought to be thought of Sympathetick cure and especially its Medicine and not immediately attribute it to a Diabolical art although it is very effectual beyond belief or else we must call in question or altogether deny the truth of matter of fact CHAP. XI Of the false conjectures of those that think this Art diabolical § 1. BUt we ought here by the way to consider whether the Devils have any such power as some attribute to them in this Magnetick cure The power of the Devils is great and tremendous yet they could not so much as enter into the Swine without divine command or permission Moreover there is no power granted them over the will or understanding of man but only over the Senses and Fancy it is certain that they work great and stupendous things without Man not immediately by the motion of generation and alteration which is beyond their power to effect but only by local motion So they can cause Thunder Lightning raise the Wind and Storms and mix the Elements together but they cannot imitate any thing that is peculiarly proper to God Therefore they cannot create new species nor work real miracles but those that are such in shew and appearance only which are called lying signs while they deceive the eyes by their tricks imposing upon the sight and stirring up false species in the fancy or doing such things as are produced by natural causes therefore they cannot claim the name of Miracles But pray were there any that before Hippocrates his time raised the dead by incorporeal Medicines only or the power of the Soul Did Moses Elias Elisha or any other of the Prophets work Miracles They did indeed raise the dead the Elements obeyed them but it was not by any dexterity of art not by their own power There was no Magical Impiety no Cabalistical Vanity no Fantastical Imaginations in these persons but the arm of God Those things that are reported of Orpheus or any other of the Heathens who preceeded or followed Hippocrates were either false or Diabolical but almost all of them are fabulous The Poets tell of Hypolitus that being dismembred was brought back from Hell and restored to Life by Aesculapius but this was either spoken Hyperbolically or invented and feigned by the Painters and Poets To this we have Plato's testimony who in his Cratylus saith this is a fiction Philostratus relates that the Ghost of Achilles that is rather the Devil was raised by Apollonius which the Soothsayers at this time perform But what are these but fabulous and monstrous pretensions Or if the Heathens did any thing in Antient times that caused admiration they were lying signs § 2. Those things that the Devil wrought by the Egyptian Magicians in Moses's time were either the effect of natural causes or meer trifling delusions Of this kind were what the Antients admired in their Idols Caves and Groves amongst all of which there was nothing that could properly deserve the name of a miracle We read in the 20th Chap. Book 6. of Iosephus that Magick was never more in vogue than in his time and Pliny says There were never more Magicians than in Nero's time and he adds never was their folly more known to wit at that time when Iosephus and many others were astonished with wonder at the miracles of Christ then they say it was the Devil if he had any exercised his utmost power by the Magicians that by his works he might eclipse the then flourishing name of Christianity But what was then done by his Emissaries that could even affect the minds of the vulgar Iulian as much as he could cultivated Natural and Diabolical Magick that he might imitate the works of Christ's Disciples But who did we hear he restored to life When do the winds obey him When did he cure the blind Is there any thing like this said to be performed by the Modern Magicians or the Iews who are continually turning over the Cabala or by others who to the disgrace of the Christian Religion are now maintained by great men What besides meer vain pretensions mock impostures childish trifles deceits and cheats Who therefore will believe those that lived before Hippocrates his time wrought such miracles All these things were done either by the assistance and help of the Devil or by natural causes and therefore not to be accounted Miracles or proceeding from incorporeal Physick or any faculty of the Soul for example to turn Water in to