Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	part_n	vein_n	1,915	5	9.5554	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87213	Medicina magnetica: or, The rare and wonderful art of curing by sympathy: laid open in aphorismes; proved in conclusions; and digested into an easy method drawn from both: wherein the connexion of the causes and effects of these strange operations, are more fully dicovered than heretofore. All cleared and confirmed, by pithy reasons, true experiments, and pleasant relations. / Preserved and published, as a master-piece in this skill. By C. de Iryngio, chirurgo-medcine [sic] in the Army.	Irvine, Christopher, fl. 1638-1685.	1656 (1656)	Wing I1053; Thomason E1578_1; ESTC R202607	75,143	126

prepared keep in a vessel very well shut for so thou hast prepared a Magnet the compendium of all mans body gotten without any horrour or cruelty which we altogether detest yet he that will follow other mens devices may let us proceed CHAP. XII Of the use of the Magnet in this Art IF thou hast never so good a Magnet and knowest not the use of it thou bestowest thy labour in vain We shall therefore add the use of it that nothing may be wanting in this Art And about it being most needful and asking little labour there needs but few words yet one thing is to be noted in the way namely That although the aforesaid beams do alwayes flow from the bodie yet there are some parts out of which they flow more copiously in one word they are the Emmunctories by which the body is as it were cleansed and the spirit doth accompany the superfluities because these parts are more porous and spungie it wandreth out more freely finding a larger egresse Now come we to the use of the Magnet Apply the Magnet to the emmunctory of the part grieved and procuring the patient to sweat which is best done by some Cordial Diaphoretick fitting the disease leave there the Magnet until it be impregnate with the vital spirit then remove it and immediatly use it according to the precepts given in the Chapter of Transplantation but take heed it be speedily done for fear the spirit be dissipated by some external more powerful cause for then Transplantation will be in vain attempted if the patient be not cured at the first do it again and thou shalt see the desired effect And not only diseases are cured this way but strange things even all that are done by transplantation are this way effected although transplantation may be done by other means as shall be shewed by and by But if thou desire by this means to transplant diseases read diligently the Chapter of Transplantation and observe well the precepts there given lest if things shall happen not to hit thy desire thy ignorance do return to the reproach of this Art CHAP. XIII Of the means whereby cures may be done in this Art without a Magnet BY other means also are strange and admirable cures wrought in this Art without a Magnet yea and sometimes with better successe than with a Magnet viz. When the thing it self that carrieth the spirit nakedly is applied to another thing disposed to receive it but this must be strictly regulated according to the precept above given and for the most part here is required fermentation that by means thereof the spirit being freed and loosed from the bonds may more easily insinuate it self and be sooner partaker And by this means for the most part particular diseases are more happily cured because active beams do more partake of the part from whence they proceed as also the excrements after the same manner and for the same cause of the parts whence they are excerned Experience confirms it That blood because it is the seat of the vital spirit if it be rightly applied cures the greatest and almost all diseases of the body by the excremen●● of the belly thereby are all diseases of the intestines cured by the vein those of the bladder and the reins and sometimes all diseases because of the affinity it hath with the veins liver and stomach By spittle that is coughed up the diseases of the lungs By sweat the parts are cured whence it proceeded By the nails the diseases of the hands and feet By the hair the diseases of the parts whence they are taken And finally by the blood as is abovesaid all the diseases of the body are cured Here is to be noted That if all things that belong to any part be taken the cure will be the sooner and more easily done We have determined to speak of them severally Yet we shall be so far from condemning any combination or joyning two or more of them together that we rather perswade it as being most beneficial if the Rules of Art be duly observed CHAP. XIV Of the Excrements of the Back-door BY these Excrements as we said even now are cured all the diseases of the Intestines the body is purged and brought into flux the diseases of the fundament are both procured and cured and many things else are done which thou maiest learn by thy own experience if thou be diligent when they are applied they cure old ulcers Carcinomata and Fistulaes yea which some commend as a great secret they supply the place of the Weapon-salve without any further preparation but they must be chosen of a sound man and a strong body lest the preparation hurt them that are weak By the Odour mixt with wholsom Herbs much good may be wrought by transplantation and this I judge among many others to be the cause why Rusticks and such as live in the Country are sound and live longer than Noblemen and Citizens for these suffer their seiges to rot in stools or else to be cast into some unholsom places but the other committing them to the earth nigh wholsom herbs by means of transplantation lead their lives for the most part free from diseases We have above in general bidden to beware of Excrements of the diseased people But here we will give a more particular advice namely That thou never ease thy self where diseased folks have for much mischief hath come of it for we have known some hurt by the smell that doing their easement where one had done it that had a flux themselves got the flux without a procatartick cause preceding The reason of which so strange a matter is to be taken from that which hath been said and shall not be here repeated Furthermore take heed lest at any time you do your easement upon herbs that are either malignant exulcerating or violently purging for hence many times when the cause is unknown proceeds dangerous disenteries which until those herbs be quite putrified will not yeeld to any medicine Finally It is not safe to leave these Excrements in places where thine Enemies can come for it is easie to know what violent pains are procured by a kindled coal with spirit of Wine or Aquavitae put into those Excrements I would have thee to perswade thy self that if these things were ordinarily known they be worse and more dangerous matters than these known to some others therefore look wisely to thy self But of these Excrements enough so far as they pertain to this Art in the general the particular wayes of working with them we will describe in our practice CHAP. XV Of VRINE VRINE is an excrement of the second concoction done in the liver or rather in the reins from whence by the emulgent veins it is sent to the reins mixt with blood out of which it is by the Uriteres as it were percolated or strained and so sent to the bladder where it also abides a while and then it is by the passage

froth of a mad dog or one bitten with one for here by the violence of the Disease the humors are thrust out impregnate with the infected vital spirit by which means thou mayest overcome that so rebellious a Disease The rest I leave to thy consideration CHAP. XX Of Blood and Matter OMitting those many Disputes concerning Blood which makes not to our purpose as of the original organ Circulation and the like So far forth as concerns our Art I do briefly say That first the Scriptures say and teach us that blood is the principal Chariot of the spirits by placing the soul in the blood but if the spirit is the bond by which the soul is tyed to the body then where the spirit most resideth there shall the soul most powerfully work The blood then which so plentifully possesseth the spirits and communicates them to the body is surely the fittest Instrument to cure Diseases and do all the other things which the Art requireth and promiseth for here the spirit is free and not bound up as elsewhere Therefore in the blood the spirit is soonest affected because there it is naked as is aforesaid Yet we must not immediatly conclude that it may be taken and used presently without any fermentation or putrifaction for they are both usefull here as in the Practice shall be showen onely take heed that thou corrupt not the blood with too much fermentation for then the spirit is driven away so that peradventure it will do nothing But that thou mayest know the fit time of fermentation I 'le teach thee a secret Let the blood with the most excellent parcell of the whole body be joyned in a true proportion by the best way possible and put them into a natural vessel well shut up and set under a hen to hatch and in the product thou wilt finde a thing performing many miracles coagulated in the shape of a man and the oyl or liquor swimming about it with the proper sweat mixed doth change mans mindes with the touch of it Many things more may be done by blood which are better concealed than spoken But if thou perfectly understand the things aforesaid and canst diligently search Nature thou mayst by thine own industry attain unto them We will in the mean time give thee some cautions After the blood is drawn thou must take heed how thou usest it for thereby may be done both good and hurt There be some that put the blood into the ground which I counsell may be done in a clean place mixed with wholesome herbs for if it should be buried in a stinking or infected place it might hurt the body whence it was taken There are others that give it to dogs and whelps to eat which I like best of all for so it may happen to transplant the disease and so cure it wholly or at least help the Physician but it would do a great deal better if it were given the dog either warm or putrified in a close vessell with a temperate heat But here I cannot but tax the villany of some who with an execrable boldnesse dare give the blood yea Monthly Flours for a Philter not considering the mischief issuing from thence for blood though never so pure is an enemy to the stomach and before it will be digested is corrupted and turned into matter and what effect will it then work Besides here lyes not the loving force which they seek but there must be another manner of preparation before thou come to that for it must be loosed before that the spirit may work more freely and busily to incline minds because of the will ruling there is required a greater force and the conspiring of many causes which because the multitude knowes not it can never attain the truth but calumniates the certainty of these things calling them either false or devilish For although blood of all things in the body contain the loosest spirits yet will it work more mightily being digested as the former Considerations and Experience it self teacheth and therefore they are surely to be punished that work so infernally But I fore-see an Objection for if the power of love rest in the blood then how happens it that ravenous beasts that do so greedily drink blood and so well digest it are not to be brought to be in love with those things that they eat being the reason of the Individualls and the species c I answer first In particular operations of the whole species to the individuum or of one individuum to another there is not the same reason Secondly That they eat unprepared blood which is not so powerfull as to change nature for by it duely fermented one individuum may be reconciled to another though it be a Dog to a Hare Thirdly flesh and blood filled with the Commotion of an angry spirit and retaining still a portion of it doth rather whet ravenous beasts into rage and make them seek the destruction of others the like And hence thou mayest learn that it is impossible by any means or preparations to cause Love by blood violently shed but it is more likely to cause hatred Therefore the Ancients never drank the blood of one anothers fore-head vein before perfect reconciliation Before I go any further I will adde one Parergon The salt of blood if it be dissolved in the menstruum of the World and Philosophers is the excellentest remedy of all others and by this means the salts of Herbs will shew the species of the herbs whence they are taken in a glasse So the salt of blood will by the help of the Beasts heat shew the shape of a man in a glasse And this I believe was Paracelsus his Homuncio But of Medicines taken from blood I will give examples in my Practice therefore here this shall suffice Of Matter which is nothing else but blood putrified without the veins or Flesh loosed with rottennesse a man may philosophize as of blood if he speak of it as a means to cure Diseases saving that it hath lost much of the spirits which are in the sound blood by corruption yet by means of it ulcers and old sores may be cured by the Sympathetick water or ointment whether they be inward or outward There are that an oint the inside of a Nut shell with the Balsom then put the Pus or matter into it and then hang it up in the dry Air or Mundum Coelum and by this Medicine cure all Ulcers Yet this is to be noted that Pus or matter may be two wayes considered according to which consideration it is sound in the body for it either simply ariseth from blood by means of putrifaction corrupting without the veins or it ariseth from some venemous quality in some foul disease as in the French Pox or it is infected with some simple diseased quality as in Pthisis And from the touch of all these experience shewes that much harm may come But if thou wilt by thy sympathetical either water

cure that which most urgeth therefore we principally attend the wound lest syderation should follow or something else bringing assured destruction And for the same reason we apply not to it things good for the other disease yet this I will here adde That it is manifest by experience that many men by wounds have been freed from many other diseases and so that they never relapsed into them afterwards namely when the part affected being wounded the things proper to the disease could also perform the cure of the wound as if the head labouring of a cronical disease should be wounded and the wound could be cured with Betony and Sage there is no doubt but the spirit being naked and now being refreshed and cherished with these remedies would perfectly heal both the head and the whole body Here also is this to be noted That they who dig the body with Cauteries and keep the wounds open a long time for the purulent matter to run are ill advised they do not apply to the wound remedies proper for that disease for which they made the Issue for this being done the Patients would in short time feel very great ease if that wound were made upon the part principally infected especially if all the other things were accordingly done diastatically and the matter also that issueth out used as Art commandeth By these means it is certain and found by experience that the Gout in the hands feet and other parts may most happily and easily be cured But returning again to the excrements blood and separated parts we say That this Art useth those rather and with better successe than the whole body that is hurt because the vital spirit being free and naked easily receiveth impressions especially from things agreeing with it Therefore the Inventers of this Art mingle such things though taken from other bodies with the Medicines as in the common Weapon-salve it is to be seen where they mingle with the Oyntment the flesh blood and fat of men for no other cause that being endued with these Medicaments and qualities of Medicaments they might the more easily help the heart spirits for by their likenesse they do the more easily draw the spirits and being drawn do the more easily change them according to the qualities acquired but it is not alwayes necessary that the Medicines be mingled with those things that are taken from the body for we see that the sympathetical water alone and simple without any mixture will cure all wounds by means of the blood of the wound but especiall care must be taken that you make choise of those things that do cure not by qualities but by their whole substances as they use to speak that is by their signatures from Heaven or else ordained to such affections by the seminary reason of the soul otherwayes they may easily misse the mark for the similitude dispensed from Heaven because it passeth the like spirits doth much advance the effects nay without this thou wilt scarce do any good as by daily experience we may see made manifest CONCLUSION XII The mixture of Spirits maketh Compassion from that Compassion Love takes its Original The Proof and Explanation c. THis 12. Conclusion doth of it self a little or nothing avail to the curing of diseases being rather directed to endure Diseases and procure Love it is also the foundation of all Implantations for where commixtion and compassion is there is that which is sound drawing unto it self that which hurteth another without question that from whence the thing hurtfull was drawn will be helped and cured with the losse and prejudice of that thing that so attracteth and draweth it And this Conclusion besides that it needeth no long proof and explanation being clear of it self it is likewayes not safe to use many words about it because of the danger that may arise probably from hence for from this fountain floweth transplantation of Diseases from one man to another and from the dead to the living it may also do harm in giving cause of much exorbitant lust and the means to satisfie it Nay if this Conclusion were too clearly known Fathers which God forbid could not be safe from their Daughters Husbands from their Wives nay nor Women from one another for they would be turned up-side down with Philosophy and therefore I shall speak no more of them in this place for to them that are curious and diligent searchers of Nature that which hath and shall be said hereafter is sufficient But before I come to handle the Precepts of this Art let me as an Epilogue to these Conclusions and for the better understanding of what follows advance one Proposition more and that is this The vital spirit is more powerfully drawn out of the whole body and partaketh of the whole body by those things that either have the signatures of the whole body or have a substance like the sulpher of man's body so from a part for a particular operation those things do more vehemently draw sooner communicate the spirit to another which have the evident signature of it this I say to the end And by thine own industry thou mayst find Magnets for every particular operation by means of this general rule This further I think good to gratifie thee withall of all things proceeding from the body the blood and the sweat are most stufft with vital spirits for of the seed I will say nothing for without great incivility it cannot be had but of one thing take especiall heed that as soon as they proceed from their bodie they be committed to their proper Magnets for as the common Load-stone is fortified and after a certain manner fed with Iron so are these Magnets which apprehend and keep the Vital spirit untill they commit the care of them to another thing for if thou strive to keep without their proper and due Magnet two inconveniences will follow first they cannot endure any considerable time in their esse because every moment they lose somewhat of their vital spirits secondly that without a Magnet they do not work so mightily because for the most part the Magnets do conduce to transplantation and communication as we know by certain experience for Philosophers they will do little or no good without a Magnet Except peradventure somewhat may be done by the fermentation of the blood and seed and each is to other in stead of a Magnet but in other things though haply thou mayst finde some virtue yet thou wilt never finde so powerfull operations as if in thy works thou use Magnets choose them then convenient and apply them the right way and thou shalt perform wonders Mundus regitur opinionibus The Third BOOK CONTAINING The Method of Curing by SYMPATHIE CHAPTER I. Of the things necessary for a Physician before he under-take the Practice of Magicall Physick THere are many things necessary for him that thinks to understand the practice of this Art and do any good by it First he must know

V. putting often upon them the oyls for fourteen dayes space Then take them out and presse them and put as much of the new species as thou didst at first doing all things as before after the last expression keep the spirit for thy use The dose is from unc. i. S. to unc. ij I have moreover often used Cariocostinum prepared chymically very happily which do you consider of for I have said enough at this time For vomitings I do use them also but common ones as thou mayest when necessity forceth thee yet I prefer before all others that truly so called Aqua benedicta Ruland described by Hartman in his Chymia practica and is made of Antimony and Vitrio lana and twice or thrice so much salt niter into a Corpus metallorum which being exquisitely sweetned is given by infusion in unc. i. or more of white Wine as the disease requireth The Vomitorium Conradi of Crollius is not to be despised The Coagulum Assari described by Hartman in diseases of the stomach and mesaraicks where there is need of vomiting is very good The cold purger of Angelus Sala in continual burning feavers is an excellent remedy Merc. vitae both vomiting and purging in rebellious diseases whiles the Patient is strong gives no place to any medicine Likewise the extract of white Helebor given in a convenient dose cureth all pains in the head arising from the stomach or lower parts Thy self mayest finde out more these are enough for us that are in hast CHAP. III. Of PHLEBOTOMIE BEfore we go any further something must be said of Phlebotomie and whether it be here to be admitted or no and if so then when and in what cases it may be used And first it is generally to be known That every Medicine that may be used in other Physick may be also used here Briefly then let us enquire into Phlebotomie in general and first to them that contemplate the depth of Nature and behold the uncuest frequent causes of things it may seem strange how so many lettings of blood came into use amongst Physicians especially if the opinion of them be true both in reason and experience for if blood corrupted ceaseth to be blood and degenerateth into unnatural humours which are to be purged not by letting blood but by sweat and purgation as the matter requireth Or will they say They do it to loose the body surely it is scarce agreeable to reason That blood should be the cause of a feaverish or praeternatural heat unlesse peradventure the spirits that have their seat in the blood be stirred up by fermentation which is seldome done nor lasteth it except choler be joyned therewith which being purged away the motion and heat are presently quieted and allayed or may be caused sometimes when too much blood grieveth the body and begetteth feavers But to that perhaps they will answer That such are not to be cured but by Phlebotomie because a Physician must follow Nature and never stray from her Laws but Nature hath shewed another and most natural way that doth not trouble the body like Phlebotomie and that is nourishment for while the body is nourished the blood is consumed if it be not repaired by aliment therefore take away aliment for the time and nature will consume the blood without troubling the humours or the body and therefore Hippocrates prescribes to such a slender dyet But if thou sayest the body cannot now be nourished because of the malignant humours that infect the blood thou sayest nothing for why doest thou not throw them out by purgation Thou wilt peradventure say there is no concoction yet Hippocrates purgeth the turgid and swelling humours in feavers which if I affirm with Paracelsus there can be no feavers at all without the fermentation of humours which is as it were the soul of concoction do not I speak reason for what else but fermentation could brook such a heat and stir such troubles in the body Choler if it be a humour yet it cannot grow hot but either by external heat or fermentation They prattle that speak that putrifaction can stir up heat who ever heard such trifles from so great men let them tell me how putrifaction which is a certain corruption can cause heat and let them tell me if this effect agree to all putrifaction They dare not say so for some would convince them for it agreeth only with moist things whom they putrifie and yet not by reason of putrifaction neither is it the adequat cause for fermentation causeth heat for look how much it putrifieth so much heat decreaseth as it is plainly seen in all moist things putrifying and the reason is because look how much corruption prevaileth so much fermentation evanisheth But let us hear these mens distinctions of putrifaction It is say they the corruption of the proper and naturall heat in every moist thing by a strange heat by the Ancients or according to Galen it is a change of the whole substance of the body putrifying to corruption by externall heat The first supposeth that the proper heat of a thing can be dissipated by an external heat but first let them tell me how heat as heat can work upon heat if it do first dissipate natural heat before it consume radical moisture for the property of heat is not to work upon heat but upon moisture it drieth up drying hinders putrifaction Again if it first work upon that which is moist proportionably with the moisture it consumeth the heat therefore there is so much heat left as the moisture left requireth Therefore it seems that external heat is not the cause of putrifaction Look upon other things that putrifie Doth not heat by drying hinder putrifaction Doth not external cold sometimes advance it But surely it ought to cause it if it consist in the corruption of heat and that in moisture for what can destroy heat in a moist body where there is nothing left but moisture except cold Moreover it seems That putrifaction if it cannot proceed from the corruption of proper heat for if this were so then the more the proper heat should decrease the more putrifaction would prevail and then be perfected when the heat were driven quite away But who seeth not the contrary that putrifaction ceaseth when heat is clean gone do not those things that have the best portion of this heat last longest without putrifaction But that we may come to that heat that takes its original from putrifaction as these men would have it of which is all the controversie let any may tell me how external heat can stir up a greater and more intense heat How do dunghils putrify I speak after their manner in the winter time and have more heat than either the proper heat declining or the Ambient can stir up nay they putrifie sooner in the winter than in the summer if they be laid in great heaps Whence is that great inflamation in feavers not from the internal heat sayes

Galen but from a strange adventitious heat But whence it cometh or what brings the heat into the putrid matter neither he nor any man else knoweth or can tell but from the definition it is clear That putrifaction cannot be the cause of heat because it destroyeth heat and is introduced from an external heat that which is putrid is only the subject of the heat not the cause which heat is only possessed according to the intention and remission of the Introducer neither lasteth it longer than the cause is present and how these things can agree let them look As to Galen's definition I wonder why he so unadvisedly and ridiculously made the body putrifying to be the subject of putrifaction whether in bringing in of all putrifactions is there a putrifying body necessarily prae-required and therefore that which is once sound is for ever free from putrifaction but externall heat is by him called the cause of putrifaction and therefore it shall be the cause of heat in that which putrifieth but putrification it self cannot be called the cause of heat yet I would fain have some of them tell me how moist things can putrifie without fermentation going before and where shall the putrifaction of humors at length stay it self but in corruption and therefore that which is truly putrified is not the same which it was before putrifaction be finished but is changed into another thing of inferiour order because of the heat that is gone Choler putrified is not now Choler but another thing colder than it and therefore cannot cause a Tertian feaver which dependeth of Choler as appears by the excrements Besides putrifaction is alwayes accompanied with stinking by stink I do not understand that Odour which is unpleasant to us but that which agrees not with things in their proper state but who ever saw stinking choler voided in feavers except it were mixt with some things that did truly putrifie whereas the Excrements of the belly though they had an odious smell before yet being putrified they have a most pleasant odour as experience sheweth Therefore the putrifaction of humors is not the cause of Feavers but Fermentation which being the height of concoction doth alwayes other things requisite being present unite to purgation in summer I would ask those supercilious Masters one thing What concoction they accept in a putrid humor can Nature bring back a thing from corruption can it ever be in a better state than now it is if it be putrified It is Nature's duty to perfect the work begun unlesse her Intention be led aside or be hindered The truth is those men are too subtill to see the simplicity of Nature but how if all the strife be onely about the name how if fermentation be by them called putrifaction I will not stand upon this so be they confess that concoction in feavers needs not to be expected and that by a timely purgation they provide for the life of the Patient which is often lost by needlesse letting blood But of Feavers we shall speak more in our Practice now therefore let us return to Phlebotomie from which we degressed Against which some do further urge that considering the whole latitude of Nature they finde no medicine that draws blood But if Blood-letting had been necessary provident Nature would have provided some medicine to that purpose who rather labours to keep that Cataract of life within the body Moreover they ask how any dare be so bold as to draw blood from a Cacochymick body seeing themselves and that truly say that blood is the bridle of the humors They will say that Nature being disburdened will the readier arise up against the humors but foolishly for if one should take away a Souldiers weapons and then bid him set upon the Enemies promising himself by this means the victory would you not think him mad How much lesse is he who robbing Nature of her Arms bids her make head against the Enemy yea but many have mended by letting blood I deny it not but neither was then blood-letting the cause of the recovery but natural heat or the vital heat stirred up by motion set upon and conquer'd the diseases which heat by another motion had been better stirred up especially by Purgation at the beginning whilest there was strength by which means there is not onely endured a motion exciting the spirits but also the cause of the disease being partly taken away the Patient is much relieved Thus you see the boldnesse and madnesse of them that are so forward upon every occasion time and age to let them blood whereupon how many dangers follow I appeal to experience This is the true cause why Feavers are so seldome cured I would such Physicians would one day repent and take Nature for their guide But is Phlebotomie wholly to be condemned Is it in some cases lawfull for a Physician that followes Nature seeing that she in some cases as by bleeding at the Nose avoiding evil blood that is troublesome So it is at sometimes and upon some occasion needfull but these conditions must be observed which are by experience fetched out of the Cabinet of Nature First that it be never done but in a sanguine body not too much filled with preter-naturall humors 2. That it be done whilest the strength is constant under which conditions are comprehended the age sex and times of the disease and of the year which when they weaken forbid it 3. Phlebotomie is never to be done successively viz. two dayes together let Avicen say what he will for a double commotion is too great and doth too violently especially in feavers trouble Nature 4. In particular Irruptions either in their making or already made you may do it more freely 5. If diversion of the disease require it 6. If Feavers when Nature shewes the way by bleeding at the Nose or other passages Provided that she do not evacuate enough of her own accord 7. If the natural flux of women be stopped it is permitted untill nature can by fit medicines be brought to her wonted course for the avoiding of diseases but there must be great care taken to open the passages for nature knowes how better to govern her self than we do And in these cases and with these conditions it is permitted But except in a Case where a particular Irruption urgeth as sometimes in a Plurisie and in a Squinancy I would alwayes prefer Fasting before Phlebotomie yet before this if the Indication command I would free the body from the humors for so Nature would naturally be eased I would have the Physicians the ministers of Nature to follow Nature every-where plain and simple and leave their strife and contentions What have we that should follow simple Nature to do with Sects that one should swear himself a slave to Galen another to Avicen another to Paracelsus these were great men but when these gave themselves to contentious disputes to defend their own opinions they much erred many times from the