c. VIII Pectorals as Scabious Orris c. IX Breeding Milk as 〈◊〉 Smallage c. X. Breeding Seed as Pease Beans c. XI Extinguishing Seed as Rue c. XII Helps Burnings as Plantane c. XIII Dissolves swellings as Marsh-Mallows Orris c. 18 You have the Manifest Qualities of Simples the Hidden Qualities follow 19 〈◊〉 〈◊〉 〈◊〉 all the 〈◊〉 cannot tell what to make of only their Ancestors gave them with good 〈◊〉 They have nothing to say for the 〈◊〉 of them but only Tradition and by that they are led by the Noses as they use to lead Bears along the street And in so doing pray tell me how much they differ from Empericks 20 You have the common Altering Qualities the Proper follow as they are attributed to certain parts of the Body Such are Cephalick Pectorals Cordials Stomachicals Hepaticals Spleeneticals Nephriticals Histericals Arthriticals 〈◊〉 if a Man should write plain English they are such as are appropriated to the Head Breast Heart Stomach Liver Spleen Break the Stone Cherish the Womb and the Joynts 21 You have such as Alter those that Evacuate Chacochymia follow And they do it by a Quality either Manifest or Hidden 22 They which Evacuate by a Manifest Quality are either washing clensing or making slippery 23 They which Evacnate by a Hidden Quality as they cal it do it either Insensibly as Sweating or Sensibly and that either upwards as Vomiting or downwards as Purging by Urin or Stool 24 Purging is either Moderate or Strong and 〈◊〉 certain Humors as Choller 〈◊〉 〈◊〉 and Water 25 You have the Qualities of Simples conducing to Health those conducing to Ornament should follow which because they rather consist of Compounds than of Simples we wil refer them to their proper place 26 Thus have you the qualities of Simples considered in General what now remains but that we enquire after the Special Anatomy of 〈◊〉 27 In every Medicine we must consider its common Affections and its Species 28 It s Common Affections are either its Subject as the place of gathering and preserving of them or Adjunct as the time of gathering of them and the time of their durance 29 According to Species the Medicine is made either of simple bodies or of mixed Of simple Bodies as Fir Air Water Earth 30 Of mixt Bodies either such as have life and not sence or such as have life and sence Such as want sence are such as come out of the Sea or 〈◊〉 out of the Land as Mettals Plants and their parts Thus you have the Signatures of the 〈◊〉 which are no certainer than they should be The Signatures of Hermetical Phylosophers follow which if you try you shal find a little more certain LIB IV. The Signatures of Hermetical Phylosophers both Internal and External by which they find out the Vertues of things 1 A Signature is either Internal or External 2 External is that which shews the Efficacy of a thing and somtimes the Temperature 3 It contains 1 The Signatures of Men taken from other Living Creatures 2 The Signatures of Plants by their similitude to some part of the Body of Man 3 The Signatures of Diseases 4 Medicines which help by similitude 4 Internal Signature is the Principle Cause 〈◊〉 and Foundation shewing the Vertue and Efficacy of a thing and it is called Vital Essential and Formal 〈◊〉 or Anatomy 5 These Internal Principles are three Sal Sulpher and Mercury 6 In these three constituting and vertual Principles the qualities that is Tast Smel and Color are found not by imagination and guess only but in Reality and Truth namely The Tasts are most found in the Salt the Smel in the Sulphur and the Colors in the Mercury 7 These three are found in every Elementary Body These are the things that bring it forth and preserve it being brought forth By these it flourisheth and is furnished with divers Operations 8 None of these three Principles are found alone but doth partake of some of the other for Salt by the benefit of these two Salts Sal Nitre and Sal Armoniack contains in it self a certain Oyly substance and Mercurial The Sulphur retains a certain Salt substance and Mercurial And Mercury retains a certain Sulpurous and Salt substance but it retains the name of that which it partakes most of Now what Analogy there is of these three with our Body I shal open God willing more plainly when I come to our 〈◊〉 Harmony which I promised before 9 Thus you have the Remote Theorick of 〈◊〉 the Neer follows Tome I. Part V. Of that part of the Theorick of Physick which is called Pathologia 1 THE next part of the Theory of Physick is that which explaineth the Universal Constitution of Man 2 In every Constitution four things are to be considered 1 The Disposition of the part to act 2 The Action 3 The Cause of the Action 4 The Consequence of the Action 3 Every Constitution of the Body is included under these three Differences namely Good Bad or neither of them both 4 Health is Good Sickness Ill Neutrality neither of them both Therfore Medicine is the knowledge of things Healthful Unhealthful and Neuter 5 Healthful Unhealthful and Neutrality is taken three waies 1 As a Body 2 As a Cause 3 As a Sign 6 A Body is said to be Healthful that enjoyes 〈◊〉 Health The Cause of Health is that which either brings it or preserveth it being obtained A Healthful Sign is that which shews the Body to be in Health 7 An Unhealthful Body is that which is surprized with a Disease The Cause is that which causeth the Disease The Signs are 1 Such as shew the kind and greatness of the Disease and they are called Diagnostical Or 2 Such as shew the Event of the Disease and they are called Prognostical 8 Neutrality is when the Body is neither perfectly wel nor yet sick between which two Extreams is a great Latitude For when a Man begins to fail in performing his Actions before he fals absolutely sick it is called a Neutrality of sickness when a man begins to recover again it is called a Neutrality of Health 9 The Causes of this Neutrality are no way 〈◊〉 neither are the Signs absolutely Demonstrative 10 The knowledge of things Healthful is called Hygiena or Diet under which also the knowledg of things Neutral is comprehended The knowledg of things Unhealthful if you regard the 〈◊〉 is called Pathologie but if you regard the Practice 〈◊〉 11 Pethal gie is 〈◊〉 part of Medicine which explaineth 〈◊〉 against Nature 12 The 〈◊〉 which are against Nature in Man are 1 The Disease which consists in the parts 2 The Cause which consists in the things contained of which we 〈◊〉 before 3 The Symptomes which consists in the Functions and Operations of the 〈◊〉 13 The Common 〈◊〉 and Species are to be considered in Pathologie 14 The Common 〈◊〉 is that which unfoldeth the Accidents of the Disease 15 It is called 〈◊〉 and
be black it is dangerous 3 Clouds on the top of the Urine are but 〈◊〉 seen and when they are seen they portend but little good and the blacker they are the 〈◊〉 they are because they carry the Image of Death 14 Accidental is double for either it 〈◊〉 an incertain or certain place in the Urinal 15 Such as occupy an incertain place and somtimes fly up and down in the Urine and somtimes settle in the bottom are somtimes like Bran somtimes like scales of fish and somtimes like thrids 16 Such as keep one certain place are either in the bottom as red and white gravel little clods of blood worms thick flegm like snot or else in the top as wind fat and things like Cobwebs Hermetical 〈◊〉 of Vrine 1 Urine is Salt separated from undigested 〈◊〉 2 Of Urine some is Exterior some of Blood and others Mixed 3 Exterior Urine is that which comes of what we eat or drink that is of our Nourishment neither hath it any other Indication than what belongs to the Stomach Liver or Reins It is called also the Urine of Tartar because it comes of congealed Tartar or 〈◊〉 4 It is two-fold Sound or unsound Sound is when there is a Tincture of Sulphur with it and yet notwithstanding it is not alwaies of a Gold Color but somtimes redder and somtimes paler 5 The Urine of Tartar is known by the Circle which if it be only of a 〈◊〉 color it shews Tartar and the separation which is made in the three Members Stomach Liver and Reins 6 The Salt Sulphur and Mercury may 〈◊〉 be discerned in Waters For the Bottom shews the Mercury The Settling neer the Bottom the 〈◊〉 And the Tincture the Sulphur 7 The Urine of an unsound Man is two-fold 〈◊〉 〈◊〉 and of Nourishment 8 The 〈◊〉 of Tartar is three-fold 1 Alcolita which signifies Congealation and the Tartar of the Stomach 2 Scatea signifies Putrefaction and the Tartar of the Liver 3 Tremula which signifies stopping and the Tartar of the Reins 9 The Urine of Nourishment is Dreggy and signifies a failing in the Attractive Vertue 10 The Urine of Blood is when a Circle is in the 〈◊〉 of a different Color and it tends commonly to Redness and is the messenger of grievous 〈◊〉 11 The substance of Urine is three fold Thick Cleer and Diaphanous or like Cristal You have the 〈◊〉 the Symptomes follow LIB IV. Of Symptomes 1 SYmptomes taken more generally are an effect shewing the strength of Nature More specially they are an Accident proceeding from the Disease 2 In Symptomes we are to consider the 〈◊〉 and Causes A Symptome is either Primary or Secundary 3 Primary is a hurting of the Actions or Functions 1 Either of the Animal in respect of sence or motion 2 A lessening or depravation of the Vital in Quantity or Quality 3 A corrupting of the Natural 4 Secundary is either a change of the Quality or a vice of the Excrements The change of the quality is two-fold either Common to al the Sences or Proper to one Common to al are the Bigness Number Figure Motion or Rest changed 5 Proper are the Simple Effects of the Body and they are either to be seen as the color in the yellow Jaundice or to be smelt as a stinking Breath or to be heard as noise in the Ears or to be tasted as bitterness and saltness in the Throat or to be felt as the heat in a Feaver 6 Excrements offend either in substance or in quality or in quantity in manner or in time 7 The Causes of Symptomes are either the first or arising 〈◊〉 the first The first are a hurt of the Functions either of the Animal as the Brain Sences and their Organs or of the Vital as Diseases that afflict the Heart and Lungs or of the Natural as such Diseases as afflict Nourishment and Generation 8 Arising from these are the change of qualities whether arising from the Simple Affects or the vice of the Excrements 9 The Causes of the Simple affects of the Body are the hurting of the Natural Functions namely Attraction Retention Digestion Expulsion from whence vicious humors arise 10 The Cause of vicious Excrements is these vicious Humors which offend in quantity quality or substance 11 Thus you have the Common Affection of Pathalogia The Special remains which are Aethiologia and Nosologia LIB V. Of the Aethiologie of Diseases 1 AEThiologia is that Art which declareth the Causes of Diseases 2 The Causes of Diseases are either General or Particular 3 The General are the Theological or Physical 4 The Physical are either bred with us or come afterwards 5 Those that are bred with us are either Natural or against Nature through fault either of the Seed or of the Mothers Blood 6 Those which come afterward are either External or Internal The External Causes of Diseases 1 The External Causes are either more necessary or less necessary 2 More necessary are the six things not Natural namely Air Meat and Drink Sleeping and Watching Exercise and Rest Fulness and Emptiness and Affections of the Mind 3 Air begets Diseases either by Inspiration or Respiration and changeth our Bodies by a Quality manifest or hidden and that according either to the Heaven or the Wind. 4 Nourishment changeth our Body according to its Quality Quantity and convenient Use. According to its Quality Intemperancy Matter or Substance 1 According to Intemperancy when it is hotter colder dryer or moister than agrees with our Bodies 2 According to Matter when it is either too thick or too thin of Juyce 3 According to Substance when it is 〈◊〉 before it is eaten 5 According to quantity when we eat so much that we over power the Vessels or so little that our Bodies want Nourishment 6 Sleeping and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they are 〈◊〉 or not taken at 〈◊〉 times 7 Exercise and Rest 〈◊〉 1 In Quantity when they are either too much or too little 2 In Time when they are taken 〈◊〉 8 Fulness and 〈◊〉 〈◊〉 〈◊〉 1 Emptying offends either when it is 〈◊〉 or when it is too much 2 Retention offends the 〈◊〉 〈◊〉 and that in respect of either 〈◊〉 〈◊〉 or Seed 9 Affections of the Mind stir up 〈◊〉 when they grow immoderate as Anger joy 〈◊〉 and 〈◊〉 10 Causes of Diseases less 〈◊〉 are four 1 〈◊〉 things as compass us about as 〈◊〉 〈◊〉 〈◊〉 c. 2 〈◊〉 things as we take in as Minerals 〈◊〉 〈◊〉 Living Creatures not wel prepared 3 〈◊〉 Evacuation of Blood and immoderate 〈◊〉 4 External Motion as Running Riding c. Internal Causes of Diseises 1 〈◊〉 and all his Apes deny any containing 〈◊〉 of a Disease 2 Internal Causes are either Containing Contained or such as cause violence but most properly things contained 3 All Heredetary Diseases come from Causes containing Things contained as they are causes of Diseases are against Nature as Humors Vapors or Wind. 4 The Internal causes are either by themselves or by accident
or according to place 5 The cause which stirs up a Disease by it self are either through fault of Quantity or Quality Through fault of Quantity is either a want of Blood and Spirits or a superabounding of Blood which is called Plethora 6 Want of Blood and Spirits proceeds 1 From the Constitution of the Body 2 From outward heat as of the Air Fire c. 3 From fasting 4 From Purging 5 From Watching 6 From Labor 7 From Joy 7 A Redundance of Blood or a Plethora distempers both Heart and Liver and is most incident to people of idle lives 8 The fault of the quality is called Cacochymia which is either 9 Confusedly of all things contained or particularly of some of them as 1 Of Humors as a hot cold moist or dry distemper 2 Of Matter when the Humors are too thick or too thin hard or turbulent 3 Of the Form when the Blood or Spirits are corrupted by putrefaction of humors 10 Cacochymia of certain things contained is of Choller Melancholly Flegm Watry Humors and Wind. 11 The Causes of Choller are 1 A hot and dry Temperament of the Liver and Heart 2 A frequent concourse of cool Air. 3 Hot and dry Nourishment 4 The Evacuations of Choller stopped 5 Vehement Exercise 6 Immoderate Watching 7 Anger 12 Choller is either Natural or against Nature Natural is either Nourishing or Excrementitious Against Nature is either in the Liver or in the Vessels 13 The Causes of Melancholly are 1 A dry Liver and Heart and a stopped Spleen 2 Cold and dry Air. 3 Much feeding upon gross food 4 Usual Evacuation stopped 5 Care and much Watching 6 A sad life 14 Melancholly is either Natural or against 〈◊〉 Natural is either Nourishing or Excrementitious Against Nature is hot and sharp 15 The Causes of a Cacochymia of Flegm are these 1 A moist Temperature of the Heart and Liver 2 A cold and moist Stomach 3 Cold and moist Air. 4 The use of cold and moist food 5 The avoiding of Flegm by the Mouth and Fundament stopped 6 An idle lazy life 7 Much sleep 8 Leading a life without Care 16 Flegm is either within the Veins or without Within the Veins it is either Natural or against Nature Natural is either more or less Nourishing 17 The Causes of a Cacochymia of Water are 1 The Stomach cold the Liver and Spleen stopped 2 Cold and moist Air. 3 Moist Food 4 Retention of usual sweating or urine or accustomed Evacuation 5 An idle life 6 Immoderate sleep 7 Sadness 18 The Causes of a Cacochymia of Wind are 1 A cold and moist Stomach 2 Cold Air. 3 Windy Meat 4 Retention of Excrements 5 Idleness 19 The Internal Causes of Diseases by Accident or according to the seat of the Body are either in the first second or third Region A Cacochymia may occupy al the Regions of the Body or but one of them A Plethora is conversant in the second and third Regions only or in but one of them What my Author means by Region here I know not unless he mean the Ventricles 20 The humor is gathered together in any part either by Congestion or by 〈◊〉 21 In every Fluxion are four things to be considered 1 The matter which is moved 2 The way by which it is moved 3 The part sending it 4 The part receiving it 22 The Matter flows either by Transmission or Attraction 23 The Causes of Transmission are either the violence of the Matter or the plenty of it stirring up the Expulsive Faculty 24 The Causes of Attraction is unnatural heat Grief Motion Rubbing Consent of Parts 25 You have the Universal Causes both Internal and External The Particular follow The Causes of the Diseases of the Parts both Similar Organical and Common 1 The Causes of the Diseases of the Similar parts are either Evident or Antecedent and Consequent 2 Evident are such as make a desperate attempt upon al the Body and afflict the Spirits the Humors and Substance of the parts if they be strong there wil be some quoil to get them out again 3 Antecedent and Consequent though they be of another temper and quality yet they afflict the parts of the Body by Contagion 4 The Cause of Organical Diseases are of Conformation Magnitude Number or Place 5 Of Conformation are the Figures of the Parts Passages Cavities or Superficies 6 The Figures of the Parts are inverted either through the fault of the Seed or Womens Blood in the Womb or default of the Midwife at the Delivery or by the fault of the Physitian in giving Physick after the delivery or by accident as blood-letting Convuisions c. 7 The Causes of 〈◊〉 of the Passages and Cavities are either of too much dilation or too much straitness 8 The Causes of Dilation are either opening Medicines or the Expulsive Faculty strong and the Retentive weak 9 Dilation of the Vessels proceeds either from the plenty and quantity of Humors or else from their quality 10 Diseases of straitness proceed either from Obstruction or Constipation Contraction or Compression 11 The Causes of Superficial Diseases are roughness and smoothness Of roughness are such things as are sharp clensing and corroding Of smoothness such things as are Glutinous 12 The Causes of the greatness of the Disease are either encrease as plenty of Matter strength of Nature Wind c. Or decrease as weakness of the Spirits defect of Matter Wounds Bleeding Putrefaction 13 The Causes of accidental Diseases and their Symptomes are understood by themselves but of Compound Diseases by the Causes of the Simple 14 Thus-much of Aethiologie Nosologie follows which is either General or Special LIB VI. Of General Nosologie 1 GEneral Nosologie is that Art which sheweth the 〈◊〉 and 〈◊〉 of Diseases 2 A Disease is an Affect against Nature wherby the Actions of the Body are viciated 3 A Disease is Essential or Accidental 4 An Essential Disease is Particular or Common Particular are either Similary Organical or Dissimilary 5 Similar is 1 A Distemper either Simple as Hot Cold Moist or Dry or Compound as Cold and Moist Cold and Dry Hot and Moist Hot and Dry. 2 Immoderation of the Matter as when the Part is either too hard or too soft too loose or too much bound too thick or too thin 3 A Corruption of the whol Substance which is either Infectious or Venemous 6 An Organical 〈◊〉 is either of the Conformation Number and Bigness or Place 7 A Disease of Conformation is either in the Form or passages of the Body 8 A Disease of Bigness is when the Members of the Body are either bigger or less than they should be 9 A Disease of the Number is when the Members are either more or less than they should be 10 A Disease of the place is when Members are not in their right places as in Ruptures and Dislocations Accidental Diseases 1 Accidental Diseases are either in respect of Number or Composition and both of them are either Singular or
Manifold 2 Singular is either Simple or Compound Simple is either by it self or with company 3 Manifold is either Implicite Joyned or Disjoyned 4 Joyned is when the Effect of one is the Cause of another 5 Disjoyned are such as lie in 〈◊〉 parts 6 Implicite Diseases are when divers parts conspire together to afflict one Function as a Pleuresie and an Asthma both afflict the Lungues and by the Lungues the Breathing 7 The Substance of some Diseases is like a Tenant at will quickly removed the Cause being taken away as Feavers Others by tract of time are become Habitual to the Body as Hectick Feavers Diseases according to the Place 1 According to the Place they are taken either from the Subject or adjunct Those which are taken from the Subject are taken either from the Parts or from the Constitution of Man Those which are taken from the Adjunct are taken in respect of the Region and Air. 2 The Diseases of the Body are either Universal or Particular Universal as Feavers or Particular to some parts of the Body as pain in some particular Member c. 3 A Disease by reason of the Constitution of a Man is taken 1 From the Nature of the Man and so is more familiar to one Complexion than another 2 From the Age and so is most familiar to Child-hood Youth Manhood old age 3 From Sex and so is most familiar to Men or Women 4 In respect of the Region 1 Some are scattered up and down here and there and are called Sporadical 2 Others are Common and are called Pandemical 3 Some are proper to one place as Agues to Fenny Countreys and are called Endemical 4 Others rage at some particular times and are called Epidemical Diseases according to Time 1 They are taken in respect of the Time of the Disease or the Time of the Yeer 2 The time of the Disease is taken according to the parts of the Disease or the Disease it self 3 The parts of a Disease are the Beginning Encrease Station and Declination 4 The Disease it self is to be taken in respect of its Continuing 5 The Continuing of a Disease is either short Long or Chronical Short is either with danger or without danger and in both it is either very Acute or Acute and in these either Symply or by Degeneration 6. In respect of the Continuance of it it is either Continual or Intermitting 7 In both these consider their Beginning Encrease Station and Declination 8 In respect of time some Diseases are most frequent in the Spring some in Autumn some in Summer some in Winter Diseases according to Custom 1 They are taken according to the Nature or according to the Event of the Disease According to the Nature it is either Gentle or Malignant 2 According to Event it is either Healthful or deadly curable incurable or threatning relapse Diseases according to Magnitude 1 A Disease is either great or smal 2 A Disease is great either by it self or by accident By it sesf three waies 1 In respect of its kind proper Essence or Cause 2 In-respect of its active Power 3 In respect of its ill Conditions or ill Symptomes A Disease is great by Accident 1 In respect of the part afflicted if that be Noble as a Disease in the Head is greater than one of the Toe 2 In respect of the Faculty of the Body that is hurt by the Disease and so deprivation of Sences is greater than the Tooth-ach Diseases according to Cause 1 They are caused either Essentially or according to Consent 2 Some are inbred or Hereditary others not Hereditary but advantitious 3 Advantitious are of Blood Choller Flegm Melancholly and each of these are either Internal or External 4 Thus much of Nosologia in the General the Special follows 5 Special Nosologie is that which Numbers up al the special Diseases which afflict Nature 6 These arise either from Natural Causes or External 7 From Natural Causes are either Universal which occupy the whol Body as Feavers Or such as occupy only particular parts of the Body Of both which in order LIB VII Of Feavers A Feaver is a heat against Nature proceeding from the Heart to the rest of the Body 2 Its Considerations are 1 The common Affections namely the disposition of the Body and the Signs 2 The Differences of the Feavers 3 The Disposition of the Body is either Internal or External Internal in respect of Temperament Sex and Age. External in respect of Heat either of the Fire Sun or Bath drinking Wine use of Spice and hot Meats or heat of Air. 4 The Signs are General as swift Pulse and frequent heat of Body and failing of strength 5 The Differences of Feavers are taken 1 From the Quality of the Subject 2 From the Quantity 3 From the Essence 6 Feavers from the quality of the Subject are taken 1 From the Feeling as such as come with cold fits at the first or without cold fits 2 From the Sight as with red high color or swarthy color 3 From the Tast as such as proceed of salt Flegm 7 Feavers from the Quantity are either continually great mean or but light short or long most violent in the night or in the day 8 A Feaver from the Essence of the Subject is either common to al as Pestilential Feavers Or 9 Proper only to those that keep ill Diet. 10 A Pestilential Feaver is caused by breathing in a Venemous and Malignant Air. 11 The Causes of Feavers properly to be considered are 1 Of the Heart as a Hectick Feaver 2 Of the Spirits joyned to the Heart as one day Feaver 3 Of Humors joyned to the Heart as a continual Feaver 12 The Degrees of a Hectick Feaver are four A Consumption 1 Of the Fat of the Heart 2 Of the Moisture between the 〈◊〉 and the Heart 3 Of the strings of the Flesh consuming 4 Of the strings of the Flesh consumed and is called Marasmus And this is two fold First Of Cold and Driness as happens to all people that die with Age. Secondly Of Heat and Dryness which is contrary to Nature and the disease now mentioned 13 Feavers that have their Original from the Spirits are 1 One-day Feavers 2 Such as last three daies as Synochus non putrida 3 Such as encrease from the beginning to the end called Achmastica 4 Such as decrease from the beginning to the end called Parachmastica 5 Such as stand alwaies at one stay as 〈◊〉 14 Of the Humors ariseth Synochus or a continual Feaver either of Inflamation or Blood or Blood which is not putrefied or of Choller which is putrefied 15 A putrefied Feaver is either Primary or not Primary 16 Primary is either Continual or Intermitting 17 Continual is 1 Without Remission coming of thick Choller as a continual burning Feaver 2 With Remission which is 〈◊〉 ordinate or inordinate and so you have either a Remitting Quotidian Tertian or Quartan Feaver which are 〈◊〉 according as the Chollrer is in heat or thickness
Habit which is nothing else but the Science of Medcine is devided in to two parts The first containeth general Precepts and Notions far enough off from Practise which Physitians call Speculative The other toucheth upon the Practise and teacheth the way and meanes of Operation and this they call Practick These things thus premised it is an easy matter to prove That Medicine is not synonymous with Natural Phylosophy for this latter Habit is not synonymous Physick because it consists totally of Practise and Practice is not synonymous with speculation seing they are things of a diverse order and Essentially different Now Doctrins synonymous cannot Essentially differ for there are three things which Speculative Medicin chefly handles First the Body of Man Secondly Health and Sickness Thirdly Nourishment and Medicament 2. Alchymie is the Fountain of Sound Philosophy the Key of wisdom The soul and Marrow of Physick The Root of Medicine and the mark all wise men Shoot at There are some that are so simple as to affirm that Alchymie is also Sinonymous to Naturall Phylosophy Al real things are of three sorts according to Aristotle For either they are joyned to motion and mater and of these is the Science of Natural Philosophie Or joyned to matter and separated by motion and of these are the Mathamaticks Or seperated from motion and matter and of these are the Metaphysicks Now Alchymy seeing it is by a real being joyned to motion and matter must needs come under the head of Natural Phylosophy But if part of Natural Phylosophy be Synonymous with Minerals and Mettals it ought to have a certain matter of determination and seeing the mater is one and the determination altogether naturall and not manifold therefore of necessity that same determinated matter must be like in the Art of Alchymy and not manifold and although say they the manner of action direction and information of the Art be different from Natural Phylosophy as also the place time yet they tend all to one ultimate end for as nature brings forth an Herb or Gold or other Mettal out of that one matter for the use of man so the Art of Alchymie takes the quintescence of that mettal or medicament out of that matter of the same use Put case this be so yet can I easily perswade my self that Alchymie is the fountain of Philosophy and the soul of Physick for by their leaves That Phylosopher never yet breathed which had the perfection of Alchymie but had also the knowledg not only of mettals but also of Vigetables and living creatures therfore it was well said that Alchymie brought many hidden things to light found out many excellent medicines for the Physitian and many useful observations Alchymy is then admirably profitable to search out the hidden things of nature so that a man can scarce be excellent in this world without the knowledge of this Art for what Phylosopher can perform his duty more Nobly more Happily then he that is exercised in Alchymy for it is not the proud Sophister that vapers with a few phylosophycal sentences light conceits and trivial Quirks that deserves the name of a good Physitian but he that according to the rules of nature makes his medicines honestly and faithsully and applyes them wisely and studiously Just so for all the world neither is he worthy of the name of a Philosopher that hath nothing in him but words but he that hath been bred up in the School of Nature and knows how to practise what he hath learned 3. Midicine is a certain facultie commixed of Science and Art For it cannot be pure Science 1. Because it doth not demonstrate all that belongs to it self 2 Because it is not conversant about eternall things but transitory 3. It hath not it's principles in it's self that is in nature but some of it is in the Artifficer Neither can it be pure Art 1. Because it's principle consists not in it self but part of it also in nature 2. Because it is not altogether attained by reason but partly by Contemplation And yet it is an Art 1. Because some principle of it consists in the Artifficer 2. Because it hath the end of Art namely Operation And because all Art is either factive or active factive also either makes a new work or mends up an old one In this sense according to Galen medicine is factive Because it restores weakned body to strength and health 4. Alchymie is a most excellent art It is indeed the cause of medicaments and all other naturall bodyes It inquires after the parts and Affections and may properly be called knowledg for it 's an Art which teacheth the preparations of remedies and a Key to unlock the secret Cabinet of nature nay more than that It can transmute ignoble mettals into Noble also it begets a peculiar art distinct from other Arts no art promising that which Alchymy doth you have the kind the mater it self follows In which consider the cause and effect Subject Object and Adjunct Simpathy and Antipathy The Causes are Internall and external Internall are Efficent and the End Externall are matter and forme Chap. 5. Of the end of Physick and Alchymie which is Health 1. THe principall end of Medicine is Health les Principal is the knowledg of things Naturall not Naturall and against Nature The principal end is either Intentional or Executional Intentionall Internall which Galen peculiarly calles Scope and that is Health The Execution of this is the Fruition or Possession of Health and for this end Medicine was first invented The end less Principal is The knowledg of and Operation by all things Natural not Natural and against Nature And though a Physitian do not alwayes actayne to his ultimate End yet he shews himself an honest man if he neglect not his duty but performes such Cures as are within the reach of Nature and Art 2. The end of Alchymie is Internal to resolve bodies or External so to change or direct Mettalls or Medicaments that they may be wholsome Physick for the sick The internal end of Alchymie is to reduce Compounded bodyes into what they were Compounded of to clense purifie and take away their Milignant qualities that so either they may be fit for the Physitians use or else transmuted into other Mettals In respect of the first Alchymie is very necessary to Physick in respect of the second it is an Art by it self and the Mistris of all other Arts. The External use of Alchymie is also double First either for the change and transmutation of ignoble Mettals into Noble and so t is a distinct Art by it self Or secondly to maintayne the body of man in or restore it to health and in this sence Alchymy ought to be joyned with medicine 3. Health and the Enjoyment of Health is the ultimate end of Medicine Health is the favorer of Wisdom and al Siences and all the comfort a man hath in this turbulent and troublesome World This this is that whose
Presence makes Humane Actions flourish preserves body and mind in vigour she is an Excellent Chamber mate more precious then Gold admirable useful both for Church and Common-wealth and the best of all earthly goods she being gone the body runs the direct road unto Death 4. Health is a Power of exercizing the actions of the body of man which are according to Nature arising from the Natural Constitution of all the parts ' We will let Galens definition of this alone as somthing imperfect you shall finde that to Performe the ordinary and Natural offices of the body two things are required The Action it selfe and the Power of acting Thence we gather that Health consisteth either in actual or potential act That it doth not consist in Acting alone is Palpable for then every man should be sick when he is asleep because most parts of his body Act not then 5. The Reason of Health is to be sought out in the body rather then in the Soul For seeing there are two things required to every Act namely the facultie or the soul instructed with its faculties which is the principal cause of Operation and moves the body to action Then the organ which the soul useth as a meanes to act by The faylings of this cannot be imputed to the soul for the soul cannot be hurt nor weakned but remaynes alwayes the same it acts the same operation so long as the creature liveth if it have the same instruments to act by According to Aristotle for a man is Somtimes well somtimes sick the Cause of which is to be sought from the constitution of the Organ although I ingeniously confesse My opinion is That the greatest mischiefs that befal a man during his life take their Original from the soul and the internal spirits as I shall shew more clearly when I come to the Subject 6. Health consisteth in an Accedental not in an Essential Constitution The Consttitution of each Part is double Essential and Accidental Essential is that which depends upon Matter and Substancial Forme by which all Compounds have their Nature and being Accidental is that which followes the former and disposeth their qualities and Accidents in all parts Exercies all their action diversly according to their diversity Now Health consists not in the Essential Constitution for so long as a man lives the Essential Constitution is immutable but Health may be changed and Sickness come in place the Substantial Form remaining Therfore a man is Somtimes sick and Somtimes well and yet a man stil. Health then is to be placed rather in Accidentalls for they are changable both by reason of Age Diet Air and other circumstances 7. To the Health of a mans body is required a good constitution of the humors and Spirits a good temperature of the similarie prats a good structure of the Organs and vnion of all the body The word Healthfull is taken three waies As the Body As the cause As the sign A healthfull body is such a one as enjoyeth present health and that either as alwayes so or as most commonly so as at present Health alwayes so is he who hath a firm and stable Health Health as at present is that which is fleeting and unconstant The Cause of Health is that which either restoreth it beeing lost or preserveth it being obtayned good Constitution of the foure Humors and spirits causeth Health The just structure of the Organs is when they consist of a just Magnitude Number Place and Confirmation Lastly the union Continuaty of all the Parts To conclude you shal find no greater preserver of Health than the Moderate use of the six things not Natural which because my Author hath left out I care not greatly if I set them down 1. Ayre 2. Meat and drink 3. sleeping and watching 4. Fulness and Emptiness 5. Exercise and Rest. 6. Affections of the Mind 8. Medicines may be given even to men in health if they be rightly administred Hyppocrates was the first that gave occasion to this question Whether healthful men ought to take Medicines or not But yet t is most certain and Galen both confesseth and commendeth it That it is the Peculiar Office of many Medicines to resist the Disease before it comes as such as resist infection cut gross and tough Humors and many others which we may reade in his fourth Book of Preserving Health But if by Medicine Hipocrates means Scammony and such other violent purges we will easely grant him the point without further dispute of the story We have done with the end come now to the cause both of Medicine and Alchymie both principal and less principal Chap. 6. The cause of Physick and Alchymie both principal and less principal 1. THe principall Cause of Medicine is God As all good Arts in generall have their fountain Original from God himself So Medicine also is a gift of God by his divine will granted to the sons of men for the Art was never first invented by the wit of man but came by demonstration from God himself to man becanse he belighted in the sons of men All Arts and Mystriees as well as the world that contains them have their Originall from God Hence it came to pass that those ancient wise men because they knew Medicine was a divine thing and they were ignorant what the true God was ascribed it unto their gods God then is the Author of medicine Nature the instrument of God the Physitian is or should be the servant of them both Hence it is that Herophylus said That medicine was the band by which God healed the sick if then the most high God be the Author of Medicine let not men despise it 2. God is the principall cause of Alchymie All true Medicine is the gift of the most high God and he that will learn it let him go to God and not to the Ethicks If you will learn wisdom go to God and not to the creatures for they are as foolish as your self God is the maker of all secrets and hath distributed some of them to every creature you can never learn them by reading dead letters but go to the living God from whom all knowledg flows to mortals even as the trees bud by the heat of the sun What knowledg hath man which he hath not from above even from that God which created knowledg it 's not an Accademie can furnish a man with the principls of knowledg but'tis the grace and gift of that invisible God if God inlighten your eys the best Book of Physick is the Book of nature and there you may read it and search for it by Chyromancie and Physiognomie 3. The less principal cause of Physick is either Impulsive or Instrumental Impulsive is the want and defect of Human Nature joyned with a natural appetite to knowledg Instrumental is that admirable Beauty and Hermony of Natural things 4. The less principal causes of Alchymie are the same with those of Medicine The Impulsive
cause is the dayly necessity of men The Instrumental cause is that stately light of nature or the knowledg of the world in general without which ther is never a Physitian breathing can come to the exact knowledg either of the disease or the body diseased For the Macrocosme or world in generall is the the Looking Glass and Theory in and by which man comes to the knowledg of him self and the very principle which moved man to look after Physick 5. The Instrumentall cause of medicine which Physitians use are Reason Experience and Speculation A Physitian in making a Medicine useth three principles of which the first is Invention and done by experience The Second Constitution performed by reason and experience the third Interpretation done by natural speculation Expeirence is the first and most antient principle of invention gave to Medicine it 's denomination daily necessity gave occasion to experience Reason and experience is the directing principle in the constitution of the Art Natural speculation is the principle of interpretation and demonstration Experience therefore gave the Original both to Medicine and Alchymie and therefore they must needs take their beginnings from nature Chap. 7. Of the Original of Physick and Alchimie 1. MEdicin takes his original from the first Ages of the world was increased approved by the most excellent Physitians in the succeeding Ages There is no question to be made of it but Physick had it's beginning when Adam had his that it flourished in Egypt as well before as after the flood That they learned it of Hermes Tresmegistos and of Aesculapius who was his Scholer Abraham also taught them much when he came thither out of Pheenicia also Jacob and Joseph taught the Egiptains much Wisdom At last Apollo who was afterwards worshiped for the god of Physick who flourished a long time before the Trojan War and added many famous things to that art is said to have had the principls of it from the Egiptians And though Egipt was the first nation that was so famous for this Art yet they Learned it of the Hebrews Aesculapius added much to the Art and transported it from Aegipt into Greece where he was worshipped as a god for his labor because they thought he could recovor dead men thence came that in Virgil of Hyppolitus Poeoniis revocatum herbis Neither were they only so sottish as to worship him for a god but they must worship his two daughters for goddesses for he had two Daughters of which the name of the one was Hygaea ' and she they thought preserved them in health the name of the other was Panacea and she they thought frighted away diseases Before Aesculapius was Chyron the Centaure and his Scholers as Petens jason Achilles and Thessalus All these used only the administration of Herbs which they found out by Experience little other Method Afterwards Medicine came in request among the Greeks Latines and Christians Then t was first brought into a Method the Arabians and Jewes following none at all Of these Sects Aeron Argentinus was the author of the Empericks who a most terrible Pestilence raging in Sicillia purged the Ayre by only making great fires about the streets Themison was the first inventer of Methodicks As for Dogmaticks they were used before the dayes of Hyppocrates by Machaon Paeon and Mercurius but much amended by Hipprocrates who deduced his Pedigree by his Fathers side from Aesculapius by his Mother from Hercules Thus after Hippocrates Physick was devided into Factions Factions bred Contentions and this continued til Galens time who about the year of Christ one hundred and forty restored Physick to a settled Model Him many Grecians followed as Arateus Aetius Tralianus Orabasius Cassianus Dioscorides Damascenus Theophilus Philaretus Dionyisius Cassius Amongst the Latin Physitians the first and cheifest is Cornelius Celsus their followed him Scribonus Largus Quintus Saronus Coelius Aurelianius Theodorus Marcellus Priscianus Constantinus Apher Johannes Fernelius Fuchsius Forsterus Platerus Bauhinus c. The Arabian Physitians neither much following Greeks nor Latines got the glory to themselves the others Libraries beeing spoyled after their Kings Porus Mahomet and Almanzor had erected two Schooles Heare flourished very many and very famous men as Isaac Serapio Averrois Avicenna Rhasis Avezor Mesue c. The Alchymists of our times oppose themselves to these and will bee called Paracelsians from Paracelsus of which more anon II. There is no question to be made but Alchymie is almost as old as the world For old Father Adam when he taught his children Phylosophie and other Arts it is not very prob able that he left out Alchyme which is the most excellent of all such an assertion doth not sound like a truth But t is most probable he distiled the principles of it into Tubal Cain who as we read Gen. 4. 22. was the first that wrought in Brass and Iron and that out of question was the Reason why the Grecians worshipped Uulcan for a god And I am so much the rather of this Opinion because such as dealt in Mettals were the first inventors of Alchymie The first Alchymist that was heard of after the floud was Hermes Tresmegistos From him the Art is called Hermetical the vessells belonging to the Art Hermetical vessels and from him comes the word Hermetical seal The word Hermes signifies Mercurie He was called Trismegistos because he was an High Preist Phylosopher and king or as others think because he was a king and a Prophet What Countryman he was is uncertaine There is a Table of Hermes now extant caled Tabula Smaragdina which the Alchymists prize as a great jewel Some Say it was found in the valley of Hebron after the flood others say It was found by a woman in Hermes his Tomb wher it was found it matters not much this is certain it contains in it the Fundamentals of Alchymie and the way of making that universal Medicine which so many gape after and so few catch Also Albertus Magnus calles Hermes the Root from which all the rest of the Phylosophers Spring and if he Spake of the Phylosophers of our times he mist not a hayres breadth of the truth Other Books are Fathered upon Hermes as of The Secrets of the Phylosophers stone and many others which although his name be written in their Frontespeice yet many men and those learned too question whether they be his legitimate children or not Also a man had as good deny that the Sun is up at Noone day as deny that Moses both studyed and Practised Alchymie How else could he burn the golden Calf which Aaron had made and grind it to pouder which all the fire in the world was not able to doe without the Art of an Alchymist Also Myriam Moses his sister was an Excellent Alchymist as some write and Synertus is one of them Also Suidas reports That the Golden Fleec which Jason stole was nothing else but a Book in Parchment which contayned the Art of
Pismire which you will when they are so old they can scarse goe upon their legs Nature provides them Wings and so of a Creeping it becomes a flying Animal Fourthly The Phoenix being worn out with Age burnes her self and riseth again out of her owne ashes Chap. 9. Of the matter forme and effect of medicine and Alchymie I THe Matter or rather Matteriall of Medicine is both a Methodical disposition of Precepts as also the matter it self If you consider the matter by way of Systeme the matters of Medicine are sencere parts and the precepts thereof congruous to nature But if you would Dispute the point Physically They are 1. Things Natural called Physiologia 2. Things not Natural called Hygiena 3. Things against Nature called Pathologia II. The matter of Alchymie is both a disposition of Precepts as also the matter it self For it is as true as what is truest That Alchymists have many singular precepts and Observations not only in their Operations but also in administring Physick contrary to the Opinion of the Dogmaticks They can give you a true and exact Anatomie not only of the Body of Man but also of the whol world As concerning their way of making the Phylosophers stone they differ much and perhaps as much from the Truth as they do from one another III. The forme of Medicine is Externall or Internall The Externall is a methodicall disposition and connexion of such precepts as are agreeable to Nature The Internal is the Truth it self of the Physical Substance IIII. The forme of Alchymie is the same with that of Medicine The externall is a Connexion of Precepts The internall is the truth and excellency of the Chymicall preparations V. The proper effects both of the Physitian and of his medicine are various and manifold For a Frugal and temperate Diet preserves Health and amends sickness maintaynes the body in vigour which is the most excellent of all Naturall things for what good doth the Contemplation of Hearbes bring to a man or what delight What doth a man get by his observation in dissecting the body of a man you can hardly perswade a man there is any unless he find it by use and exercise So then As of the liberall Sciences Physick is one the use of it makes it inferior to none VI. The proper effects of the Alchymist and his Alchymie are various and Excellent The cheife effect is the excellency of medicine for although Nature gives us our Medicins whole yet most commonly they consist of divers parts nay somtimes in a whol pound of Medicaments you shall not find an Ounce of that spirit or Oyle you desire or which conduceth to the cure you intend Nay more than this There is no whol medicament but hath it's impurity The Art of an Alchymist is to seperate this which nature hath mixed As the Maseraick veynes seperate the pure Chyle from the impure dung in the body of man So Alchymie seperates the spirits from the medicine and rejects the impure dross And who unless he be a Madman but will easily grant and that by the rules of nature that the Chymical preperation of a Medicine the dros being cast away must needs bemore wholsom more safe more effectual in it's Operation than to give the whol Medicine dross and all as it growes out of the earth There is indeed and in truth as much difference between them as there is between a Bushel of fine flower and a bushell of Bran. Besides in stubborn and lasting diseases strong Medicines stronger then any naturally grows out of the earth must be given And if Artificially Prepared may be given without any hurt or danger Namly such as are made of Mineralls and Mettalls To these I might add That an Alchymist hath the key of natures Secret Cabinet and is able to produce all her hidden treasure to publick view so that Mesue avows That scarse any deeper knowledg of Naturall things is given unto man than what is given by Chymicall operations by which the Sympathy and Antipathy of things is known and thus much for the Cause and Effect of Medicine and Alchymie The Subject and object follow Chap. 10. Of the Subject and Object of Alchymie and Physick 1 THe Subject of the Physitian or of his Medicine is man considered as he is a creature Subject to Health and Sickness both according to the whol and according to each part They all determin the parts of the Subiect to be two Material and Formall The Material is a Mans Body and not a beasts The Formall Subject they say is not the Soul that belongs to Metaphysicks or els to Devinity and is of itself perfect but the body curable according to Aristotle A living man and not a dead Corps for barely a Body is too general a title II A Physitian cureth not only the body but the mind in some manner Pray tell me what there is in this whol Universe but may be delighted and refreshed be it Mind or Body or what you wil. Opto tibi meus Sana in Corpore Sano said one The whol Scope of a Physitian is that he might keep the Organs of the Mind and the understanding in a due tempperature for if they be out of tune so is the natural State and Condition also Take away the Organs of the Rational soul and you take away the soul it self Restore the Organs and you restore it Besides the body and soul are knit together by a certain Sympathy or Consent and derive vertue and vice from one another and if there be such a Harmony between them the one must needs require help as well as the other I know it is both douted and called into Question by many To which part of the Nature of man the disease is most hurtful and deadly which although I confess I cannot easily answer yet would I have all men perswaded of this truth That the greatest part of all evills comes from the soul and the Internal spirits for if the body being sickly be a burden to the soul and deny it it's operations then comes the injury from the body But if the body be subject to the Command of the Mind and it be the duty of the Mind to keep Passions and affections in awe and preserve all in a due decorum by the rule of Reason then Licentious living Idlenes Effeminatness Luxurie almost what not are al vices of the mind what worse diseases come to the body of man than by these and their likes I pray you is the fault in the body or the mind that people give themselves to gluttony to lust Drunkenness Quarelling c Is not the mind the seate of Temperance and Intemperance and is not Intemperance the cause of most diseases Thus you se the point is clear enough That the original of most diseases is in the mind and is discernable to all unless such as are so blind they will not see III. The Subject of Alchymie is the same with Medicine For
although Alchymie doe not beget a New Model of Phylosophy and Medicine as some would have it because they have different Theorem's and Hypotheses yet because it is referred to the most excellent Part of Medicine which is the Rule of cure it must needs have the same subject IIII. The Object of Medicine or rather of the Physitian about which it is conversant are Things Natural not Natural and against Nature A Physitian therfore is conversant 1. about things Natural That he may keep the Constitution of man in health and fortifie the parts of the body with things like 2. About things which afflict the body against Nature as diseases their causes and symtomes that he may cure them with contraries 3. about things not Natural which are either to be taken or not to be taken according to discretion Namely Diet Physick and the Help of a Chyrurgion 4. If these or those be out of the reach of his Sences by Diagnostical signes Let him goe to work warily least the Prognosticks Fall as he would not have them 5. Let him use indications for his lawful and safe Method of Cure Thus you see a Physitian ought not only to be of great integritie of life but also admirably well Skill'd in the knowledg of Medicine that he may know every thing that belongs to the Health of the body of man V. The generation of diseases is ended and no new diseas happens to the body of man There are those that think and stiffly maintayne That Diseases are more in Number and more violent in quality than they were in former ages But ther 's ner'e a word on 't true Accidents by long time hid in their Causes and get strength by stealth even insensibly as the often dropping of water upon a stone makes it hollow There are no new species in the power of Nature besides these that are already therfore there can be no new diseases if Nature bred new diseases she must be turned out of her old course But the one is impossible therfore so is the other t' is a new Essence and not a new Accident that must make a new disease There may be a difference in Diseases according to more or lesse but difference and Novelty are two things if there be then any new diseases Rarietie or ignorance is the Mother of them The Manner species and the Cause of all diseases is the same Now no disease can be without a Cause because nothing is the maker of it selfe neither can any thing worke against the Lawes of Nature because nothing can worke above it's strength Diseases arise even of that very same thing by which we live Neither are there such things as peculiar seeds of diseases but only they arise from our own vices whereby we disturbe Nature and all vices though they have different Names yet have they but one Nature VI. The Object of Alchymie or rather of the Alchymist about which he is conversant are all Natural bodyes which are concrete especially Mettalls If the internal end of Alchymie be but considered you shall find the Alchymist occupyed about all Natural concrete bodyes which are to be dissolved purifyed and artificially wrought But if you regard the External end it is conversant only about the transmutation of Mettalls You have the Subject and Object both of Medicine and Alchymie The Adjuncts followes The Adjuncts or Attributes of Medicines and Alchymie are 1. Certainty 2. Dignitie and Proffit 3. Excellencie 4. Dificultie Chapt. 11 Of the Certainty of Physick and Alchymie 1. The Art of Medicine is Certaine and infallible There are a sort of men and those no smal fools neither that cry out Medicine is uncertain and therfore 't is a thing ful of danger for a man to commit himselfe into the hands of a Physitian And this they goe about to prove by an Argument such a one as 't is Because the whole Art of Physick is Conjecturall and therfore no certainty is to be expected of it what a leane hungery Argument this is I shall make evidently appear 1. Because that is imputed to the Art which ought to be imputed to the Artist for Medicine it selfe consists of most firme and undoubted principles but the Physitian because he useth somtimes Conjectures in his actions doth not alwayes performe his Cure with the same Dexterity nor felicity This comes to pass divers wayes 1. When the Circumstances are divers nay somtimes contrary 2. When the Physitian is deceived by those that are about the sick 3. When whatsoever hinders he doth not visit the sick nor speake to him 4. When the bowells of the sick have an unequal or contrary temperature for as Aristotle saith in another case It is a hard thing to finde out a vertue Posited between two extreame vices So say I in this case it is a hard matter to correct the bowells distempred in a contrary manner 5. It often happens that the sick either through Age or weaknes on want of wit is not able to declare his owne infirmitie 6. Somtimes the Patients are Impatient and will not bee ruled neither will they take the Medicine or their case is desperat or they are poore and want Necessaries These and other things like them may hinder the Physitian in his cure but they detract nothing at all from the Art it selfe 2. The doubt lyes in the word Conjecture For if you meane a bare and simple guess that doth nothing at all But if together with the Conjecture you ad Demonstration as a Companion then 't is no longer a Conjecture but a Demonstrative sign you must make a difference between a bare guess and a Demonstrative sign which Physitians call Indication bare guesses infer no necessity but probability and that neither not alwayes but most commonly and is the usual practice of the Empericks But Indications setch their Original from Nature and pass judgment from Logicall Arguments without any doubtfulnes II. The Art of Alchymie is certaine and infallible For it propounds two scopes to it selfe Either to transmute Mettalls or To make profitable and effectual Medicines Both of them it performeth with great success and Praise The second of these namely the preparation of Medicins is granted on all hands The first is the point in dispute which because it is much doubted by many wee will put it to the Question 1. Whether Mettalls may be changed 2. Wether gold may be made by Art First Whether Mettalls may be changed To dispute the Point on both sides is not worth the while seeing none but Madmen will fight against Experience for to search after Reasons and not regard apparent sense denotes a weakness of the Minde 't is apparent to all mens eyes That glasse may be made of Ashes Experience teacheth this and t' were extreame folly to bring Reasons to perswade a man to that which he may see with his eyes Experience teacheth as plainly also that Mettalls may be transmuted therfore to goe about to prove it by Reason were but
appeared to the Magitians which our translators to keep the people in ignorance translated Wise men that came to worship Christ in his Infancy Such were the Visions of the Prophets and of Iohn in the Revelation 2. The transformation of living bodyes as was in Moses his time before Pharaoh and the Transfiguration of Christ. Let no man say I writ Blasphemie in following my Author in this and say it was done by Divine power I le easily grant it I'ts by Divine power the Trees blossome and bear fruit if you say that 's according to Nature I will quickly answer you That it is Divine power and the finger of God himself that upholds Nature and the Creation in the state t is in 3. The third is Characters or certain strange words which have the same vertue with Harbs c. and will cure Diseases as well 4. The fourth is called Gamahew or Gamaheos Viz Images and sculptures with certain strange Characters engraven upon them which carry the vertues of the Heavenly bodyes and mightily strengthen Creatures below For as a key opens a Lock a Sword wounds and a Breast-plat defends so the Images of things above engraven upon things below have a strange operation upon Sublunarie Creatures 5. The fift is an action from one to another and that by Images which are like them I would translate my Author in this particular if I durst but I dare not before the Nation is honester 6. The sixth is Art Cabalistick Cabal amongst the Ancients was nothing else then a certain mistical Symbolicall and Aenigmatical Divinity it was three fold 1. That which Adam learned of God and taught to his Children 2. That by which God delivered the Law to Moses upon Mount Sinai and Moses again taught it to Joshua This continued by succession unto Ezra yet was it lawful for few to read it and not for those few before they were forty yeares of age 3. The third Cabal was invented by the Jewes Rabbies which converts the Letters and sillables of the scripture into Number and finds out the hidden sence of them c. But the Cable of Paracelsus manifesteth a way whereby Characters Figures Sigills and words strang things which some think is impossible may be Performed He teacheth a way how a man may hear ones voycé cross the seas Nay how one thet dwells in the East may hear ahother that dwells in the West and both keep their stations though thay are above a hundred Germane Miles distant In Naturall Magick Imagination bears a great sway not only in gausing but also in curing diseases For proof of which we may let Phylosophie alone Look but upon a woman great with child and you may see it without a paire of spectacles Imagination is a knowing power it acts potently upon other things beside it self and although knowledg and 〈◊〉 concur to a Local Motion yet are they not the first cause of Motion neither can they work alteration or change in their own body much lesse in another But Knowledg is an act of the soul and appetite alwayes followes it or alwayes should Neither is the soul of man conversant only in it's own body if it were How could one man love another And if the souls of men produce Mutuall Love why not a Mutual help by the same Rule Hence it comes to passe that many times a sick man is more cheered by the sight and Companie of one man then he is by the help of another It 's in vayn to object That Humors and Spirits are immediately and directly moved by Imagination for 't is only Accidental They are moved by the Attractive Retentive and Expulsive Faculties Weconfesse a sudden fear will make a man tremble though there be no reallity in it so then the Humors and Spirits are the second cause of the chang of mans body but the first and remote cause is Imagination You may see it clearly in all Epidemical diseases who is sooner taken with them then they that fear them Or I 'le make it more clear by a simillitude An Apple-tte is the second cause of bearing the Apple but the first and remote cause is the sun which causeth the tree to spring and grow blow and bear But the first cause seldom produceth an act without the help of the second cause For Example In a Pestilential time Imagination it self will infect a man but 't is fear and terror caused by that Imagination which corrupts the Humors and changeth them into the nature of the thing feared Those that have read Physical Authors know what strang Imaginations a Melancholly Fancie will introduce into men As one that conceited his Nose to be bigger then al his body Another that he had no Head A third that he was made of Butter who being a Baker by Trade durst not come near his Oven lest he should be melted Another that he had gotten a Fish in his blood But to let passe others My self the translator of this work Anno 1642. had a Patient in Old street London who being troubled with a Melancholly distemper conceited himself only a man and all others that came neer him Wild Beasts that came to devoure him To see whether this Fancie might be removed or no I perswaded him He was made of a black pot This also wrought upon his Imagination and then he durst let no body touch him for fear they should break him until at last his cure drawing neer such vayn delusions vanish't To return to my Author The strongth of Imagination appeares in this to goe no further In that Women with child will not only desire but also eat such things as are not fitting to be eaten and their health is so far from being impayred that it is much amended by so doing That the Imagination of one man will work upon another is very conspicuous by a Woman with child the child bearing the mark upon it's body of what the Mother desired Nay if we doe but consider what Union there is between our Spirits and the Angels and Intelligences nay to reach a little higher If man be united to God by the person of Jesus Christ what wonder is it that one man should be united to another by Imagination He that would know more of this let him read Synertus his book of Alchymie V. A Physitian ought to be busied in diligent speculation and happy Imitation of Nature A Physitian ought perpetually to watch the Motions of Nature and order his Physick accordingly that he may expel the infirmities of Nature that way If he drive the same course Nature drives the Cure will bee easy because Nature helps and safe because 't is Natural Let all Physitians know that they are servants and not Masters to Nature VI. Physitians are Rulers over both body and Mind We told you before the subject of a Physitian was the whole body of man taken universally And he that doth not know that the Conditions of the body follow the Temperature of the Mind
〈◊〉 LIB I. Of Semeiotica or the Doctrine of Signs 1 SEmeiotica delivers the Doctrine of 〈◊〉 2 Physical Signs are either Healthful Unhealthful or Neutral 3 Some Signs cal to Memory the state past Others shew the state present and they are either General or Special The General are Diagnosticks and 〈◊〉 4 Diagnosticks are Common or Proper 5 Proper are three-fold 1 Some are taken from the Kind of the Disease 2 Others from the Cause 3 Others from the part of the Body afflicted 6 The signs of Diseases are known by the Excrements the Pain the Nature of the place Afflicted the Color of the Nails Tongue and Face 7 Of the signs of the Causes some shew the Cause either present as the Color Nature and pain of the part afflicted the Excrements or else Antecedent and they are General and Special 8 General are the Disposition of the Mind Dreams Diet and Exercise before used Special shew either Plenitude or the Humor afflicting as Blood Choller Melancholly Flegm Watery Humors and Wind. 9 Signs of the part afflicted are Excrements the Action of the part 〈◊〉 Pain the scituation and nature of the place 10 The Part afflicted may be afflicted either by it self or by Consent for somtimes one Disease remits by the encrease of another and this is 〈◊〉 Primar or Secundary 11 Primar which is properly inhaerent in some part 12 〈◊〉 which is done by Consent of the Parts And this is done 1 By Sympathy as when the foulness of the Stomach causeth the Head to ach Or 2 By Translation as when the Matter that causeth the Disease 〈◊〉 out of one part of the Body into another And 〈◊〉 is two-fold First When it passeth out of a more Noble into a part less Noble Secondly When it 〈◊〉 out of a part less Noble into a part more Noble Prognostical Signs 1 Prognostical Signs judg of a 〈◊〉 〈◊〉 present or to come 2 The Signs of a Disease present are 〈◊〉 Apparant or Supervenient or Decretory 3 Apparant and supervenient signs are 〈◊〉 of Concoction or Crudity or signs of Health or Death 4 Signs of Concoction or Crudity are all the Excrements both Urine and Dung 5 Pronostical 〈◊〉 from the Urine are 1 If it be thin meanly thick or very thick 2 If it be cleer or troubled if so whether it be cleer when it is pissed out and troubled afterwards or troubled when it is pissed out and grow cleer afterwards or troubled when it is pissed out and remain so 3 By the Color namely 〈◊〉 black whitish blackish yellow 〈◊〉 4 By the things contained in it namely clouds sand 〈◊〉 things like scales of Fish c. 6 Prognosticks are taken from the Dung either from its substance 〈◊〉 or quantity 7 Signs of Health or 〈◊〉 are taken from the strength of the Disease as also from the strength of the Diseased and they are either primary or Secondary 8 Primary are taken either from the strength of the 〈◊〉 which the Constitution of the Body 〈◊〉 as also the 〈◊〉 Animal and Natural Functions 〈◊〉 from the strength of the 〈◊〉 which the kind greatness durance and 〈◊〉 of the 〈◊〉 sheweth 9 〈◊〉 signs of Health and Death are taken 1 From the Affliction of the Vital and Natural spirit 2 From the Excrements as Urine Dung vomiting sweating bleeding 3 From the Habit and qualities of the whol Body and every part of it 4 From such things as hurt or help the sick Signs of Death according to the Opinion of Hermetical Phylosophers Hermetical Phylosophers take the signs of Death from Physiognomy 1 From the Eyes when they sink deep in the Head and are discolored 2 From the Nose when it is sharp the Ears and Lips cold pale or discolored 3 The Teeth Nails and Hair looking deadish which somtimes happens a fortnight or three weeks before the party dies 4 The skin of the Fore head and all the Body looking of a swarthy palish or dead color These and many other you may find Methodically laid down in the Presages of Hippocrates which you may find at the latter end of my 〈◊〉 Vranica or Judgment of Diseases by Astrology You have the Apparant Progonostical Signs the Decretory or Critical follows Of the Crisis and Critical Daies Crisis is a vehement change of a Disease either to Health or Death 1 Crisis is 1 Perfect which is either Healthful or Mortal 1 Imperfect which makes the sick either better or worse 2 Of Critical signs some go before some accompany and some follow after 3 Of such as go before some shew the time of the Crisis and others the Manner of it 4 Such as shew the time of the Crisis shew the 〈◊〉 state and Declination of the Disease 1 Such as 〈◊〉 the encrease of the Disease shew its swiftness and unequalness and its time of vehemency 2 Such as shew its state shew to what height its vehemency and vigor-wil arise to and what symptoms it wil produce 3 Such as shew its declination shew how these symptoms will have remission and when 5 Such as shew the Manner of the Crisis are 1 Either Universal which gives Judgment by the kind of the Disease and its Motion the part afflicted and the Nature of the sick 2 Particular which shews the kind of Excretion or Imposthume 6 Excretion is made either by bleeding sweating vomiting stool Urine Menstruis Blood or the Hemorrhoids 7 Signs declaring an Impostume are such as declare either the Impostume it self as length of a Disease thinness of Urin a winter season an imperfect Crisis or the place of the Impostume as the condition of the humor offending the strength of Nature weakness and pain in some certain part 8 The signs accompanying a Crisis are either Excretion or Imposthumes In Excretion there comes to be considered the quality of the Humor the quantity time and manner of casting it out In an Impostume are three things to be considered Where it is Whence it comes and What the occasion of it was 9 The Consequents of a Crisis are taken 1 From the quality of the Body 2 From the Animal Vital and Natural Functions 3 From al the Excrements Universally 10 Critrical daies are begun at that very hour that the sick finds himself manifestly to be taken ill An exact Rule for which you have in my Astrological Judgment of Diseases 11 The Foundation of Critical daies is gathered from the Moon because if she be wel affected she disposeth the Humors to the best advantage if il affected she shews encrease of the 〈◊〉 as being but a servant to bring down the Influence of the other Celestial Bodies to the Earth 12 Critical daies according to the motion of the Moon are four 1 The Place she is in at the Decumbiture 2 Her 〈◊〉 quartile to that place 3 Her opposition to that place 4 Her second quartile to that place Thus you have the more General Semeiotical part consisting of Diagnosticks and Prognosticks The Special follows namely The Doctrine of Urine
faculty by its pleasantness nourishing and preserving the Body This is the Necter the Poets said the Gods drunk If this suffer Congelation it grows hard and this is the original of the Gravel and Stone 28 Sal reverberatus is the general Clenser of Nature It clenseth the Body of its filth by opening cutting purging provoking vomit urine and sweating whereby it purgeth and quickeneth the Body From this Salt ariseth Itch Scabs Tetters Ringworms Botches Boyls Carbuncles the French Pox and the Scurvy and all Diseases that afflict the Blood The Differences of Diseases 1 Of Diseases some are Simple some Compound Compound Diseases the Alchymists stand not much upon because they are only an impediment of the Actions 2 The Differences of Simple Diseases the Ancients laid down not so accurately but the Modern most accurately 3 Of Diseases some are from the Seeds others without the Seeds for Diseases of the Instruments of Strength the Figure of the Body and solution of Unity as Wounds and the like cannot arise from the Seeds but only such as afflict the similar Parts 4 They hold two kinds of Seeds of Diseases 1 Iliastrum that is when the Seed produceth a Disease as Pears Apples and Nuts produce their like Trees Of this Nature are Dropsies yellow Jaundice Gouts c. 2 Cagastrum which comes of Corruption as Pestilences Feavers Pluresies c. 5 They hold five Beings of Diseases 1 Immediately from God as the Pestilence in Davids time 2 Influential from the Stars 3 Natural when it happens through default of Nature 4 Mental when it proceeds from the imagination either of the sick himself or of some other under which head Witchcraft is included 5 Venemous which contains all Poysons both Natural and Artificial 6 All Diseases may be divided into these four Heads to which all other Diseases may be reduced as to their Fountains First The Falling-sickness to which may be reduced the Palsie Convulsions Vertigo Melancholly Apoplexy and fits of the Mother Secondly The Dropsie to which may be reduced al Imposthumes the yellow Jaundice and Cachexia Thirdly The Leprosie to which may be reduced al Ulcers Fourthly The Gout to which may be reduced the Chollick Stone Head-ach Tooth-ach c. 7 Of Diseases some are Coagulated others Resolved for some consist of the impurity of the seeds the fruits of which turns to Coagulation others to Resolution Diseases arising from Coagulation or gnawing in the Stomach Al Diseases of the Head and Throat all Diseases that come of parts stopped as the Chollick stone and all difficulties of urine Diseases of Resolution are all such as come by opening of those parts of the Body which should be stopped as Fluxes of all sorts Running of the Reins c. 8 Diseases are two-fold some proceed from the Food we eat others from Celestial Influence First Those which come by the Food we eat come by the impurity thereof which ought to be separated and expelled by the usual waies But when Nature is not able to administer her Functions as she ought to do the Disease takes Root in the Body which brings forth fruit in its proper and appointed time That which causeth these Diseases to take Root is Opportunity for they search out a place where the Natural Balsom is weak and the Spirits proper for the nourishing such an untoward Seed as Hemlock and Henbane grow neer the places where they empty Jakes and Wormwood neer Iron works because there both Earth and Air is convenient for them And then secondly Such as come by Celestial Influence take Root in our Bodies by the Air we breath in for as by the Blessing upon the Creation we receive our nourishment from it so by the Curse upon the Creation we receive the Causes of Diseases by it God is as the Sealer that the Seal and our Bodies the Wax that receives impression from it 9 The most exact difference of Diseases is drawn from these three principles Mercury Sulphur and Sal. Of Mercury come all Diseases of sharp and sowr Vapors Falling-sickness Apoplexies Palsies al kinds of Defluxions and Rhewms all Malignant and Epidemical Diseases arising either from Poyson or Infection of Air. If Sulphur be immoderate it causeth 〈◊〉 of al sorts 〈◊〉 al 〈◊〉 〈◊〉 Let so man wonder that Feavers and sleepy Diseases should come from one and the same Cause you admiration wil quickly 〈◊〉 so soon as you are unchained from Galen and a little better acquainted with Dr. Reason for the immoderate 〈◊〉 of Sack causeth sleep as well though it be extream hot as the immoderate taking of Hemlock Poppy or Henbane which are extream cold The Reason is not in the Bodies of the Creatures themselves but in the Sulphurous quality of them From Salts all Internal 〈◊〉 take their Original as Imposthumes Ulcers 〈◊〉 Bleeding Heat and stoppage of Urine and according to the kinds of Mercury Sulphur and Sal so are the kinds of Diseases as we shewed you before I have now done after I have told you That Alchymists by the Seeds and Roots of Diseases understand nothing but the Causes of them 10 To this Division pertain al Diseases of Tartar It is called Tartar because of that similitude it hath with that Tartar that is found in Wine because it heats and burns the Body as Tartar doth Tartar in the Body of Man is a certain Juyce coagulated This Juyce is taken from our Nourishment by eating Beasts and it is inherent in the Beasts we eat by eating Herbs But when in the Microcosm al the internal Faculties work in a due order This Tartarial matter is separated from the due nourishment and cast our by Nature There are two things which cause the retaining of it 1 The weakness of the separating or expulsive Faculty 2 The immoderate taking of Food whereby there is such plenty of it that the expulsive Faculty is not able to cast it all our and so it lies in the Body grows thick and produceth those effects we mentioned before That we may make this appear the more lucidly and as cleer as the Sun when he traces over the Nemean Lyons Back consider the very same things in the Macrocosm You see in that the Earth is in some places more pure in others more impure you see the Water is purer in one place than in another as every Laundress can tell you and yet al Water comes from the same Fountain and Original namely the Sea You see the divers difference in divers Nations in Corn and Wine and the divers effects they produce and therfore what wonder is it that this Tartarial matter being separated principally in the Stomach should produce such different effects in the Body of Man as the Stone in one place and the Gout in another 11 There are four kinds of Tartars Viscuous Bolar Sandy and Stony and one of these contains in it more Salt another less Thence it comes to pass that one afflicts the Body with more pain than the other for the more Salt
he was in Health only take this Caution In intermitting Diseases give no food in the time of the 〈◊〉 unless urgent necessity or failing of strength cal for it 7 Thus much of the first part of Practical Medicine called Hygiena the second part follows which is called Therapeutica Tome II. Part II. Of the Proper Practical Part of Medicine called Therapeutica THerapeutica is that part of Medicine which teacheth the Art of curing Diseases For the Art of Medicine is three-fold To 〈◊〉 to Preserve and to Cure therfore the Operations of Medicine must needs be three-fold also Conserving Preserving and Curing 2 The Efficient Causes of these Operations are Nature and Art The Instrumental Causes by which these Operations are performed are such 〈◊〉 are 〈◊〉 to Nature and coutrary to the Disease The manner of acting this is quickly safely 〈◊〉 〈◊〉 3 The way and manner of finding out matters of Help 〈◊〉 〈◊〉 fold 1 The Method by Indication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 then is either General or Special General is performed by the Method of 〈◊〉 ring the Special by 〈◊〉 LIB I. Of the Method of Curing 1 THe Method of Curing is a General way common to every Particular shewing by Intention and Indication the way of Cure for every Disease 2 Its parts are two Intention and Indication 3 Intention is that Scope which a Physitian propounds to himself when he undertakes a Cure the parts of which are Eight First Whether it be to be done yea or no. Secondly What is to be done whether Alteration Purging or Restoring Thirdly By what Remedies it is to be done whether by Cooling Heating Purging or the like and whether by Liquid or Solid Romedies Fourthly How much is to be done whether much or little in what Measure or Degree Fifthly In what Manner it is to be done whether by Degrees or Speedily whether continually or by intermission Sixthly At what time it is to be done whether in the beginning encrease or state of the Disease Seventhly In what Order what 's to be given in the first place what in the second what in the third what is to be given alone by it self and what with other things Eightly In what place and in what manner General Indications 1 Indications are to be considered Generally and Specially 2 General Indications according to the mind of 〈◊〉 are Sixteen 1 From the Disease which lies in the Body and calls for its Cure 2 From the Temperature of the whol Body 3 From the part of the Body afflicted by the Disease 4 From the strength of the Patient 5 From the Air the Patient is in 6 From his Age. 7 From his Custom 8 From his peculiar Nature 9 From the Sex of the Patient 10 From the Exercise which he used 11 From the length or shortness of the Disease 12 From the four seasons of a Disease namely the beginning encrease station and Declination 13 From the particular fits of the Disease 14 From the ordinary Functions of Nature 15 From the strength of the Medicine 16 From the influence of the Stars 3 Special Indication is either Physical or Mathematical Physical Indication 1 Physical Indications are Parts declaring and parts declared 2 The Part declaring is somthing observed in the Body either according to Nature or else against Nature 3 It is either Primary or Secundary 4 Primary is three-fold The Disease the Cause of the Disease and the Faculties These may be thus distinguished 1 It sheweth what the Disease is by 〈◊〉 means it came and whether it may be cured 2 The Symptomes which are proper and peculiar namely the 〈◊〉 and Form of the part afflicted and the Disease afflicting 5 Secundary is 1 That which is joyned to the Indication that which shews that from whence the Indication is drawn 2 The Knowledg of what hinders Indication 3 The knowledg of what opposeth it 6 Parts declaring shew how much how when in what order by what place and way you must act 7 How much shews the Natural Temper of the Body as also of the part afflicted and compares them with the greatness of the Disease and the Scituation of the part 8 How shews the strength of the sick Body and the strength of the part afflicted 9 At what time hath a double signification 1 Of things present which require remedy 2 Of things absent which require prevention 10 In what order shews either that which regards the Efficient Cause or that which 〈◊〉 occasion calls for for many times the violence of the Effect must be remedied before the Cause can be medled with 11 The Place and by what Way the Figure and Scituation of the place declares 12 Parts declared are they which help those declaring 13 They are either Primary or Secundary 14 Primary is three-fold Preservative Curative and 〈◊〉 15 Indication Preservative shews the Antecedent Cause of a Disease which must be taken away by its contrary 16 Preservative Indication is taken 1 From the Internal or Antecedent Cause 2 From the Substance of the Matter offending 3 From the Quality of the abounding Humor 4 From the Motion of the Peceant Humor 17 From the Motion of the Peccant Humor is a four-fold Remedy indicated Viz. First 〈◊〉 which is done divers waies Viz. By Bleeding Cupping Glasses Rubbing of the opposite part Binding Hot Baths Clysters Blisters c. Secondly Intercepting Medicines which stop the Passages that the Humor cannot come to the afflicted place whence they are called Defensive and to be given in the intervalles of the fit Thirdly Such as draw the Humors from the part afflicted to another part Fourthly Such as Repress and Repel the Humor as al Binding Medicines 18 The Curative Indications of a Disease are such as are remedied by contraries 19 It is either Simple which is the Indication of a Simple Disease Or Compound which is the Indication of a Compound Disease 20 An Indication of a Simple Distemper is Cold of a hot Disease Heat of a cold Disease Driness of a moist Disease Moisture of a dry Disease Hardness of a soft Disease Softness of a hard Disease Antidotes and Counter-poysons to Venemous Pestilential and Contagious Diseases 21 Indications of an evil Composition is Reduction as making strait crooked things making rough such things as are smooth and smooth such things as are rough lessening and encreasing Members c. 22 Conservative Indication is maintaining things by their likes 23 The Foundation of Medicine lies in this To preserve things by their likes and take away things by their contraries Mathematical Indications 1 Mathematical Indications are taken from the change of the Celestial Bodies which by their Benevolent or Malevolent Intercourse work alterations in our Bodies Therefore Galen Hippocrates and Avicenna all harp'd upon the same string That whosoever was a Physitian must needs be an Astrologer 2 This Indication consists in the conservation of Health in the seasonable application of a Medicine and in the opening of a vein 3
Medicines are unseasonably applied 1 In very hot or very cold times 2 The giving of Medicines ought to be avoided at the rising or setting of hot Stars either Cosmically or Heliacally Such are 〈◊〉 Cor Leonus both the Dog Stars and Hercules 3 They are to be avoided when the Malevolents are Aspected one to another or to the Moon 4 Take no purging Medicines when the Moon is in Signs ruminating or in the Forms of such Beasts as chew the Cud namely Aries Taurus and Capricorn because then they are easily vomited up again 5 When the Moon is Aspected to Jupiter Nature is so strengthened that the operation of the Medicine is hindred 6 The Moon in the ascending part of the Circle cals the Humors upwards and so easily provoketh Vomiting but hinders Purging by stool 4 The unseasonable breathing of a Vein wonderfully weakens Nature and brings exceeding much danger to the Body of Man 5 Hinderanees to Bleeding are 1 Immoderate Heat and Cold for Nature is rather to be cherished than weakned at such times and Bleeding weakens the Natural Sprits 2 The Moon being in the Sign governing the Member you bleed 3 The Moon in Conjunction Square or Opposition with the Sun Saturn or Mars or with the Dragons Head or 〈◊〉 4 The Moon in Signs Attractive as 〈◊〉 Leo and Sagittarius The Method of Cure according to the Opinion of Hermetical Phylosophers 1 As long as the Radical Moisture remains in its Quantity no Disease is felt 2 There is but one common Mummy of all Men and but one Vital Spirit therefore a Medicine may be Universal For all Diseases are nothing else but the Function of the Mummy and Vital Spirit hindered 3 The Cure of Diseases is either Universal or Particular Universal is the taking away the Roots of it or the impurity which causeth the Disease either 1 Derived from the Seed of the Parents 2 Through fault or ill use of Nourishment 3 Through External Impression 4 The Subjects of Universal Cure is the four kinds of Diseases to which all the rest may be referred as to their proper Fountains and Principles viz. 〈◊〉 〈◊〉 Dropsie Leprosie Gout He that can cure these wil easily cure all the other Diseases incident to the Body of Man 5 Universal Cure may be perfected by an Universal Medicine or Remedy agreeable to Mans Natural Balsom 6 Universal Medicine is nothing else than a Medicine which by strengthening Nature expels all the Diseases thereof 7 It is called Quintessence Balsom Natural Spirit Vital Principle Mercury Mummy Elixar vitoe Incombustible Sulphur A Secret Sol an Aethereal Spirit diffused through all Natural things the Fountain of Heat and Vigor quickning Animals making Vegetables grow and forming Minerals and Mettals in the Earth 8 The same Quintessence is in the Body of Man and although it keep its Court in the Heart yet it is diffused through the whol Body and produceth divers actions according to the diversity of the parts For Example In the Sensitive parts it produceth Sence In the Movable parts Motion and in the Stomach it concocts the Food into Chyle 9 If any Disease like an Enemy assault the Body it rallies up its forces to oppose it gives it Battel upon the Critical daies and if it can overcome it it triumphs over it 10 Therfore this Spirit and Quintessence being produced from the Macrocosm and taken into the Body That which is Natural in the Body being strengthened with these Axilliary Forces so stoutly opposeth any Disease that it quickly routs it and expels whatsoever is vicious out of the Body 11 Concerning this Universal Medicine I find three Opinions among Authors First Some hold That it doth it not by a Primary but by a Secundary way namely as it strengthens Nature for if Nature or that Natural Balsom of a Man be strengthened by an Universal Medicine it soon shews its power in all the parts of the Body and leaves not so much as the very Tincture of a Disease because it labors to preserve it self Secondly Severinus attributes a power to the Universal Medicine not only to strengthen the Natural Balsom and Spirits but also by the purity and its purifying of Nature to take away all Causes and Seeds of Diseases whatsoever Thirdly Wolfgangus 〈◊〉 attributes these effects to the Universal Medicine That it so disposeth al evil humors of what quality or malignity soever they are or by what name soever they are called that it resisteth no Medicine which after the Vulgar Method is given for them but stoutly joyns forces with it to help it to perform its Office and removes al impediments which lie in the way yea so powerful it is in its operation that it can be hindred by nothing but by the express will of the Creator The Cure of particular Diseases 1 In a Disease the Roots and Seminary Tinctures are not alwaies first to be taken away but oftentimes the Fruits Symptomes Fits and Pains are first to be mitigated as an Aspiring man is somtimes to be staved from his Throne before he is to be taken out of the World So a Disease is somtimes to be kept from coming to his Exaltation before he be thrown out of his House viz. the Body of Man that so those parts of the Body which he hath weakned may be strengthened 2 Be the Dsease what it wil let your care be greater to fortifie the spirits than to overcome the Disease 3 Particular Diseases are expelled First By helping Nature with such Remedies as expel the Disease as Vomits Purges Medicines which provoke Urine and Sweating Medicines which strengthen case pain and please the Brain with sweet Smels Secondly Specifical Remedies appropriated to certain parts of the Body as Ceptralick Remedies in Diseases of the Head Ocular Remedies in Diseases of the Eyes Cordial Remedies in Diseases of the Heart Feavers and Pestilences Pectorals in Diseases of the Breast Stomachicals in Diseases of the Stomach and so likewise in all Diseases to have a special care of the Parts of the Body they afflict 4 In Diseases which afflict the whol Body generally and yet have their special fixed Roots as have most 〈◊〉 and Consumptions be sure you strengthen Nature first and if she want help help her afterwards 5 If the impurity of the Disease be violent as happens usually in Feavers and Inflamations you will make mad work if first you go to purge it out Concoct it first by 〈◊〉 Medicines and bring it into better manners and when you have altered the property of it then you may safely purge it out 6 Radical Impurities are removed by Resolution not by Concoction as in Chronical Diseases as in Falling-sickness Quartan Agues Chollick and 〈◊〉 In Diseases of Tartar as Dropsie Leprosie c. If you look to cure these by Concoction you may look till your Eyes drop out of your Head The God of Nature hath left in Nature certain Remedies which speedily cure them by Resolution Consumption and Destruction and these Physitians
of the Middle Ventricle or Breast Page 408 III. The Anatomy of the Higher Ventricle or Head Page 411 IV. The Anatomy of the Hands Page 415 V. The Anatomy of the Foot Page 417 Paris contained Page 419 Hermetical Phylosophers Page 421 TOME I. Part IV. Of Vertual Anatomy Or the Harmony between the Macrocosm Microcosm LIB I. Of the Analogical Comparation of the Heavens with the Body of Man Page 424 LIB II. Of the Influential Harmony Page 425 LIB III. Of the Faculties of Simples which the Dogmatists make use of to find out their Natures Page 427 TOME I. Part V. Of that part of the Theorick of Physick which is called Pathologia LIB I. Of Semeiotica or the Doctrine of Signs Page 437 Prognostical Signs Page 439 Signs of Death according to the Opinion of Hermetical Phylosophers Page 441 Of the Crisis and Critical Dayes ibid LIB II. Of the Doctrine of Pulses Page 444 1 The Reason of observing and knowing the Pulses ibid 2 The Difference of Pulses Page 445 3 The Causes of Pulses ibid 4 Prognosticks by the Signification of the Pulse Page 446 An Hermetical Consideration of the Pulse Page 447 LIB III. Of Vrine Page 449 The Significations and Differences of Vrine ibid Hermetical Consideration of Vrine Page 452 LIB IV. Of Symtomes Page 453 LIB V. Of the Aethiologie of Diseases Page 455 The Causes of the Diseases of the Parts both Similar Organical and Common Page 462 LIB VI. Of General Nosologie Page 464 Accidental Diseases Page 465 Diseases according to the Place Page 466 Diseases according to Time Page 467 Diseases according to Custom Page 468 Diseases according to Cause Page 469 LIB VII Of Feavers Page 470 LIB VIII Of Internal Affections Page 473 Afflictions of the Eyes Page 476 The Afflictions of the Eares Page 477 The Afflictions of the Nostrils Page 478 Afflictions of the Mouth ibid Afflictions of the Jaws Page 479 The Afflictions of the Breast Page 480 The Afflictions of the Stomach Page 481 The Afflictions of the Bowels Page 483 The Afflictions of the Fundament and Mesenterium ibid Afflictions of the Liver and Spleen Gall Reins and Bladder Page 474 Afflictions incident to the Parts Dedicated to Generation Page 485 Afflictions of the Habit of the Body Page 487 LIB IX Of External Afflictions Page 488 Panpemical Afflictions Page 492 LIB X. Of the Pathologie of Hermetical Phylosophers Page 493 The Differences of Disseases Page 500 TOME II. Of Practical Medicine TOME II. Part I. Of Hygiena 1 Ayr. Page 511 2 Nourishment Page 513 3 Exercise ibid 4 Sleeping and Watching Page 515 5 Affections of the Mind Page 516 6 Fulness and Emptiness ibid The Vse of things not Natural in preserving Health Page 517 The Vse of things not Natural in Diseases Page 519 TOME II. Part II. Of the proper Practical Part of Medicine called Therapeutica LIB I. Of the Method of Curing Page 521 General Indications Page 522 Physical Indication Page 523 Mathematical Indications Page 527 The Method of Cure according to the Opinion of Hermetical Phylosophers Page 528 The Cure of Particular Diseases Page 531 LIB II. Of both General and Special Evacuation Page 534 Chyrurgical Evacuation ibid The Evacuation of Cachochymia Page 535 LIB III. Of Medicaments Page 536 LIB IV. Of the General Composition of Medicines Page 538 The Opinion of Hermetical Phylosophers Concerning Composition Page 539 LIB V. Of the Common way of Preparing Medicines by the Art of the Apothecary Page 541 LIB VI. Of the Chymical Preparation of Medicines Page 544 The Names of several Books Printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing press in Cornhil neer the Royal Exchange Six several Books by Nich. Culpeper Gent. Studene in Physick Astrology 1 A Translation of the New Dispensatory made by the Colledge of Physitians of London Wherunto is added The Key to Galen's Method of Physick 2 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every Sheet and illustrated with divers new Plates 3 Galen's Art of Physick with a large Comment 4 The English Physician being an Astrologo-Physical-Discours of he vulgar Herbs of this Nation wherein is shewed how to Cure a mans self of most Diseases incident to mans Body with such things as grow in England and for three pence charge 5 The Anatomy of the Body of Man wherein is exactly described the several parts of the Body of Man illustrated with very many larg Brass Plates 6 A New Method both of studying practising Physick Seven Books of Mr. Jeremiah Burroughs lately published As also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4. 11. 2 Gospel-Worship On Levit. 10. 3. 3 Gospel-Conversation on Phil. 1. 17. To which is added The Misery of those men that have their Portion in this life only on Ps. 17. 14. 4 A Treatise of Earthly-Mindedness on Phil. 3. part of the 19. vers To which is added A Treatise of Heavenly-Mindednefs and walking with God on Gen. 5. 24 and on Phil. 3. 20. 5 An Exposition on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An Exposition on the eleventh twelfth and third Chapters of Hosea being now Compleat Twelve several Books of Mr. William Bridge Collected into one Volumn viz. 1 The great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through natural impossibilities 6 Evangelical Repentance 7 The Spiritual-Life and In-Being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding place in the time of Gods Anger 10 Christs Comin is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts Six Sermons Preached by Doctor Hill viz. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding 2 Truth and Love happily married in the Churches of Christ. 3 The Spring of strengthning Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their Strength 5 The Best and Worst of Paul 6 Gods eternal preparation for his dying Saints The Bishop of Canterburies Speech on the Scaffold The Kings Speech on the Scaffold King Charles his Case or an Appeal to all Rational Men concerning his Tryal A Congregational Church is a Catholick visible Church By Samuel Stone in New-England Mr Owens stedfastness of the Promises Mr Owen against Mr Baxter A Vindication of Free Grace By John Pawson The Magistrates support and Burden By John Corael The Discipline of the Church in New-England by
the Churches and Synod there A Relation of the Barbadoes A Relation of the Repentance and Conversion of the Indians in New-England by Mr Eliot and Mr Mayhew An Exposition on the Gospel of the Evangelist S. Matthew by Mr Ward Clows Chyrurgery Marks of Salvation An Exposition of the whol first Epistle of Peter by Mr. John Rogers of Dedham in Essex Christians Engagement for the Gospel By John Goodwin Great Church Ordinance of Baptism Mr Love's Case containning his Petitions Narrative and Speech Vox Pacisica or a Perswasive to Peace Dr Prestons Saints Submission and Satans Overthrow A Treatise of the Rickets Published in Latin by Dr Glisson Dr Bate and Dr Remorter now translated into English Mr Symsons Sermon at Westminster Mr Feaks Sermon before the Lord Major Mr Phillips Treatise of Hell Of Christs Geneology Mr Eaton on the Oath of Allegiance and Covcnant shewing that they oblige not The First Treatise Which explaineth the Nature of Medicine and Alchymy PROOEMIUM FIrst Every Science is made compleat and perfect by these Four Parts Fore-knowledg Precept Rule And Commentary These four Parts are diligently to be distinguished in every Science then not to be confounded According to these ought the Master to teach and the Scholer to learn orderly and by degrees In these is no redundancy and as little want 1. Foreknowledg is nothing else but the learning of Art anticipated or the knowleg of the Nature of what you would learn For three things ought to be foreknown in every Art be it Theorick or Practick In the Theory the Subject Principles and Affections In the Practick the Subject End and Means I leave the more exact description of this to such as study Logick the Termes whereby they call it Synonymia Paronymia and Homonymia But I do not write Logick here but Phisick and therfore come to the rest of the Notions 2. Precepts which seem to be the only Essentials to Discipline are The true Definitions and congruous Distributions of things 3. The Rules of Definition and distribution contains their properties 4. A Commentary is that which makes both Fore-knowledg and Precept fit for use Amongst other things It explains them what they be and makes such things as are doubtful cleer answers all needful Questions puts an end to controversies quotes the examples and authorities both of ancient and Moderne writers gives a Reason for every truth Thesé four beget a child called Method or if you please make way both for Universal and Particular practise This is the Reason Galen decreed upon it That no Art could be learned without Method or Uniuersal Theorems and exercised in perticular Examples Thus you see Method consists in Univiersals and Practise in particulars Also Hippocrates who was dead before Galen was born seems to be of that opinion too Method which is Universal cannot make a man an able Physitian with out much Practice Also in another Book he saith There are seven helps to find out a truth when it lyes most hid 1. A ripe witted Nature 2. Good Education 3. An Ingenious Master 4. A diligent minde 5. A fervent desire after truth 6. Good Method 7. Continual Practise Now then t is cleer from the consideration of these four which ought in every science to be observed That our devision of this Book into four parts is very rational of which The first shall contain the Prologomena or Fore-knowledg The second the Precepts The third the Rules The fourth the Commentaries I premise the first only to make the three latter the fuller and Plainer TREATISE I. Of the Nature of Physick and Alchymy 1. IN this Treatise we will first intorduce the Opinions of Physitians and when we have done so 2. Secondly the Names and Essence of Physick and Alchymy Then 3. Thirdly We will come to the matter it self which we will declare according to its cause and its effect subject object and adjunct sympathy and Antipathy Chap. 1. Of the Opinions of Physitians THe Body of Physick according to Physitians is the consent of a huge sort of precepts gathered together in a heap founded upon certain principles which are either congruous to one another or at least seem so to be 1. That which we call the Sect is either the first or the daughter of the first The first is Practise the daughters of the first are either the eldest or the yongest The eldest as Rule and Hermetical Phylosophy The yongest as Method 2. Secondly Practise is the original of all Physick Experience is the mother of Physick dayly necessity administers ocasion for experience to work uopn When a man is out of his way he inquires after it of every one that comes neer him so doth a man that 's out of his Health require help of all his friends This begot Practise though peradventure accompanied with ignorance in the Principles A Smith hath certain Rules to make a key or somthing else of a peice of Iron though he know neither the Nature of the Iron nor the Original from whence it comes The Species of this are three 1. Perictosis when unadvised experiences are made 2. Antoskedion when men are warned of things in their sleep or led by opinion Or when they dream waking 3. Mimetikce when men imitate like Apes Another did good with such a Medicine why maynot I in another body Hence is a threefold experience gained Chance Medley Advice and Imitation Experience first found out the Rules of Diet and this was the opinion of Hippocrates Men saith he when they are sick are many times cured only by changing of their diet And Herodotus writes that the Egyptians did so who purged their bodyes three dayes in every Moneth as thinking that all sicknesses came by reason of their food 3. Thirdly All Rules are the daughters of Experience and thus she begat them When men first found things to be true they sought after the Causes of them as thinking if the causes were unknown the effects could not be sure Thus were the Rules and Precepts of Physick invented 4. Method was begotten by Practise and Rules 5. Hermetical Phylosophy was invented by Hermes Trismegistos and others In our times it is as it were revived from the dead by Paracelsus and seems now like a new Model of Physick 6. All these were illustrated by the judgments of each Author 1. The Empericks neglecting the Cause and Nature of the disease minding only the symptomes putting too much confidence in the Experiences of others and when they knew not the disease they runne to their old remedies for they had no other As in diseases of the legs and Arms when they are weak they used the same remedies that they did to weak stomachs Imagine Medlars Quinces and Cervices called in Sussex Checkers 2. Dogmaticks searcheth after the Nature of things the Causes of diseases makes use of the symtomes to find out the cause and gives directions for the cure 3. Methodists regards not the cause much nor the symptomes at all but
only judges by Evidences And take Indication alone for the principal and leading Rule of their practice They dealt by Triplicities and used but three kinds of Medicines according to the three Natures of diseases Viz. 1. Diseases of Binding 2. Diseases proceeding of loosening 3. Diseases compound of both these For they defended with all the wit they had That Loosness or Binding accompanyed all diseases and therfore they called them Communitvies Besides in all Cures they Presciribed Fasting as the Egiptians did as we shewed you before Lastly They observed certain scopes in administring Physick of which they called one Metasyntrecos with which they empted the body of Humors another Resumptivos with which they restored decayed Flesh. 4. Hermeticks or Alchymists which you please being something male-contented with such a Method of Physick brought in new Rules contrary to them 7. Medicine cannot want Alchymie the one is so helpful to another as man wife and therfore they ought not to be separated Many contend stoutly and stubbornly too That Physick is a sufficient body of it self without Alchymie And what a learned Argument do they bring to prove it think ye Galen and Hippocrates the two great Lights of Physick were without it A Cuckoos song is worth ten such Arguments They are far of another opinon whose Breasts Apollo inlightens with the light of nature for That without which Medicine cannot attain the end it was ordayned for namely To Cure the sick perfectly and speedily That is plainly necessary and ought in no wise to be wanting But we cannot do this by common Medicines without Alchymie Therefore Alchymie is very necessary and ought in no wise to be wanting The Assumption is thus proved Although when you look upon one of Galens Apothecaries Shops you see fine painted Boxes and curious pots that it would dazle your eyes to look upon them they are so finely painted That if there be a paradice upon Earth you would think it were there yet in the inside is nothing but filth and the very Carkeises and Dung of all Medicines Their common Medicines are grosse crude bodyes the vices of the simples are in as well as their vertues yea so many simples are in one Composition that they hinder one anothers operation and therefore how can they ease the sick without calling the help of an Alchymist to resolve seperate and exhale what is obnoxious thereby producing the hidden Natures of things for use For God hath vayled the greatest and most wonderful things that so he may stir up man to search after them else why did God hide the vertues of an Herb amongst his vices seeing he would have all things made manifest Also the Alchymist searcheth after the strength and Temperature of things the Causes and Originall of their actions and by Mediation of a certain pure body sets the very species and forms of things before your eyes I could bring an infinite Examples of this Opium is held to be cold because it is stupefactive but t is bitter therfore according to Galens Hypothesis hot you see then it contains in it self more properties then one which Alchymie teacheth artificially to seperate from one another Here then is no more doubt then there is knots in a Rush but that Alchymie is the Fountain of sound Phylosophy the key of Wisdom the soul and Marrow of Physick the Root of Medicine and the Mark at which wise men shoot therefore not to be separated from Medicine Nay we may say and that truly too That Physitians destiture of Chymical remedies are like to Smiths that give you an Axe that is dull or broken in the middle to cleave Loggs with yet seeing the Theory of Alchymy as wel concerning things Naturall as things not Naturall and preternaturall is not yet sufficiently unfolded and Methodically digested and is pestered with variety of names and Opinions Physitians follow the precepts of Galen and Hippocrates But O let us shake of this lazy life and learn the preparation of Medicines from Paracelsus and the Alchymists which is far fitter more pleasing and more profitable and let us use it to the glory of God the health of our selves and of our Neighbors This is the Reason moved me to handle both in this book That the Medicine both of Hypocrates and of Alchymy might be a Rule for us and that you may see the Sympathy and Antipathy between them The other two Sects namely Empericks and Methodicks if they be rightly understood pertain to them both for both embrace Experience both strive after Reason and Method Besides they seek after the knowledge of the body of man and conses that they search after the Elements principles and Causes by which the body may be changed as very necessary for stark naked Experience if it be not joyned with Reason is very dangerous and to build upon Reason alone is very difficult and many times puzles the wisest Physitians Neither do we approve of that ill favor'd fashion of scribbling Receipts which most commonly the Apothecaries either for want of learning do not understand or for want of care alter But we embrace that Manual pleasant and effectual preparation of Medicines which Alchymie teacheth Chap. 2. Of the Essence of Medicine and Alchymie 1. There is no doubt but Medicine may be given unto men There were a sort of men formerly in the world that were of an opinion and that opinion is scarce worn out yet That because Physitians dissented in Opinions the groundwork of Physick was built only upon imagination without one jot of Truth in it That no honest man may harbour such a thought in his breast Wee will proue the contraries by what followes 1. From a resolution of the action to the Habit for he that grants there is any operation without the understanding must needs grant it to be within either in Act or in possibility of Act. 2. From the sense of bruit beasts and Reason of men For that which bruit beasts know only by natural instinct man must needs know by observation But bruit beasts know the natures of Herbs and make use of them when they need them as we find by continual observation Ergo 3. From the actions of Physick from certain causes for if the Example of the action be certain the Cause must needs be certaine too But Examples of many Cures done by Medicine are certain Ergo. 4. From the Habit by the cause of the Physical actions to the Essence of the Medicine For if the causes of whatsoever be certain there must needs be a just knowledge of the same causes in the mind of him that knows them And this must needs beget a certain Habit according to which Habit he exerciseth the like actions 2. Secondly There is no doubt but Chymicall Medicines may be given unto men The Truth produceth Hatred said that famous Orator Cicero and that is the reason so few people look after it and those few such whose hearts God hath touched Therefore Alchymie was first
that he conceited the whol art of Physick was so easey that it might be learned in three months space and to make fooles beleeve this lookt like a truth He held that al diseases and by consequence all remedies might be reduced to these two heads That all diseases came either of binding or loosening and So al remedies must be indued with either a binding or loosening facultie and that 's enough to stope which monstrouss and absurd Opinion consider with me these few Principles 1. The Nobility and Varietie of things requisite to this Subject Those which study Physick shall find it not only the most Excellent but also the most Difficult study in the world and without great knowledg and as Great care most dangerous if you consider that there is required to it an admireable knowledg of causes an incredible Judgment to discern and exceeding quickness of wit to apprehend in every physitian Besides if a physitian will get honour by what he doth which if he doe well he shall not want Continuall and dayly experience is requisit for him With what knowledg ought that man to be indued with what care and industry ought he to perform his office when the lives of those that Christ dyed for is commited into his hands 2. The Infinite number and Species of the Diagnosticks of diseases Not only three Hundred as Plinie thought and yet that is two many to be well skiled in in three Moneths but almost an infinite Number many new ones arise every day which though they have been formerly in the world yet not in our generation therefore are New to us To let alone Diseases and speak only of Casualties How many Bruises Ruptures Fractions Burnings Scaldings Luxations Dislocations are to be amended by the skilful hand of the Physitian How many dangers by Poyson which must be remedied Extempore or not at all How much diversity is there in the bodies of men by reason of Age Sex Region Education what a difficultie is it to take the exact observation of the Coelestial bodyes without the knowledg of which you may as soon give poyson as an antidote What a difficulty is it to find out an internal disease How deceitfull are the Markes of them whether you regard the body it self or the Urine or the Pulse So that the wisest Physitian breathing may somtimes be deceived 3. The prognosticks and manner of cure are very difficult What a knowing man ought he to be that is able to prognosticate the end of a disease The knowledg of the Nature of no part of the Creation ought to be hid from him and when he hath that it requiers a new search to find out a reamedie nay many times al this must be done upon a suden and in the very nick of time Before a Physitians eyes ought alwaies to be placed the sad Image of the death of his Patient The sadness fear and sometimes the undoing of the Patiants acquaintance and the great account himself must make before God another day for the life of every one that is commited into his hands and when he hath seriously considered this if he think three Months study sufficient for so great a calling let him turn practitioner II. Alchymie is the most difficult of all Arts. For although the Artificial making of Gold be most true as we told you before Experience testifyed so the vain attemps of many have also testified it to be most difficult and neither to be gotten by reading nor studying Books 'T is only granted to a few that feare God and eschew evill and know how to use it when they have it The study of it makes many poor in so much that a great Alchymist said if he wish't any man a Mischeif he would wish him no other than to study that Elixar Chap. 15. Of things agreeable to Medicine and Alchymie which are Naturall Phylosophy Devinitie and Astrologie I. NAturall Phylosophy is agreable to medicine and yet also it differs from it That Medicine takes his Originall from Natural Phylosophy is most certain for the speculative part of Medicnie is pure natural phylosophy For First of all The body of man with all it's parts temperaments facultyes and operations every one that knows his right hand from his left knows to be Natural Second Health and Sickness which are the affections of Nature come from Naturall principles Thirdly Nourishment and Medicament by which these facultyes and the actions thereof are maintayned are Naturall For the Vertues of Hearbes Stones and Mettals and of al Medicaments by which Physitians cure Diseases and restore Health and Strengthen the parts are al Naturall and pertain to Naturall Philosophy no less than the Motions of the Elements doth only the Practical part Medicine assumes to it self alone Thus you see Natural Phylosophy is of great Use for and a great Ornament to a physitian only there is som difference between them and the differences are these 1. A naturall Phylosopher treates of a man as he is a naturall body A Physitian as he is a body cureable by the Art of physick 2. The Naturall Phylosopher treates of sickness and health as they are affections of the Natural body and proceed from naturall causes The Physitian treates of them how he may expell the disease and preserve Health Briefly thus The Naturall Phylosopher reasons of things as they are barely naturall The physition how he may remedie what 's amisse and mayntain health in a good Decorum II Naturall Phylosophy is agreeable to Alchymy The Reasons are the same which we gave you before concerning Medicine III. Medicine and Alchymie are Sacred Arts and therefore agreeable to Divinitie They are sacred First in respect of their Original Because they are brought out of the Treasuries of the goodness of God himselfe Secondly In regard of théir Institution Because they were ordayned of God to preserve man and 't is one part of the Worship of god to admire at his Creatures and gifts and one part of the Will of God to search after his wonderful workes in the Creation 7. Eccles. 35. Let it not greive thee to visit the sick for that shall make thee to be beloved And Paul tels you in the Corinthians that the gift of healing is one of the gifts of Gods Spirit Also that great Physitian both of our bodies souls our Lord Jesus Christ cured many diseases as dropsies palsies leprosies Issues of blood blindness Feavers and other desperate diseases by his wordalone And God by his word alone made al the Creatures gave them vertues to do the like Paul in the Epistle to the Colossians saith Luke the beloved physitian greeteth you And to Timothy he prescribes Physick himselfe Drinke a little wine for thy stomaks sake Damascus was once famous for Physitians especially at that time when Johannes Mesut that excelent Physitian sone of Abdela king of Damascus taught Physick there Suidas reports that king Solomon wrote a most singular volume of remedyes for diseases the heads
invective agianst them 13. Bee not envious against the successe of other men neither yet detract any thing from their due praise 14. Be familliar with all but prattle no more then becomes you 15. Be neither Doggish and Curtish nor yet scurrilous and Ridiculous 16. Love familiatitie be diligent in keeping of it Give Councel gratis 17. Use few words but let those few bee pertinent to the purpose 18. Let Gravitie and Love be read in your Browes 19. Speak comfortably to the sick and visit him often if the Disease require it 20. Carry thy self Modestly before thy Patient both in asking him questions feeling his pulse and considering his Disease 21. Let no unseemly action nor unseemly word proceed from thee 22. Let him love Godliness and Honesty and be an unblameable servant both to God and Nature 23. Let him consult with God in the beginning of all his Cures and give God thanks after the performance of them 24. Forsake not your sick Patient for any cause whatsoever 25. Honor your Master as your Father and imbrace his Children as your brethren 26. In consultations with Physitians both hear what others say and also teach without Envy or branding them with nick-names 27. Let not such a thought enter into your heart as to take that which is not your own II. A Physitian as well as a true Alchymist comes to the knowledg of many things which belong to the Health of the sick by Astrologie and therfore the Art is very necessary for them both And 't is true enough For the superior bodyes work upon the Inferiour and that by a kind of necessity for without operation there can be no action Therfore without the operation of the superior bodyes there could be no production in the inferiour This they do thre wayes 1. By a way universall 2. By a way particular 3. By a way of Means 1. Universally the Coelestial bodyes act in things below by Light and Motion 2. Particularly By Influences differently upon proper Nativities or Revolutions 3. By way of meanes They operate upon such as are of the same Complexion with themselves As Mars upon Chollerick people Saturn upon Melanchollie c. Also wee may see if our eyes be in our heads what force they have in changing the Ayre and by the Ayre mens bodyes To make this appear consider with me 1. Sick people are most at ease and rest best after Midnight although then the Ayre be coolest The Reason is Because the sun then draws toward the Ascendant 2. All hold the cause of buding of Trees and plants is the heat of the Sun yet Trees begin to bud in Februarie though the Ayre bee not so hot as 't is in October when the leaves fall of It is not then a sensitive heat but an Influentiall heat of the sun approaching to the Equator that causeth it Most true then was that assertion of Hermes in his Tabula Smaragdina Superior Bodyes are like the Inferior and Inferior like the Superior This is the golden chayn of Homer This is the Marriage of Coelam and Opis This was the Ring of Plato This is the perpetual Circulation of the Phylosophers Or to speak more like a Divine This is the Providence of God which so knits the Creation together that one Part of it stands in continual need of another I could easily prove if it were my scope at present That of Natural knowledges Astrologie is most necessary for man in this World But I am upon Physick and therfore I say that it is most profitable and necessary for a Physitian How can you find out the Crisis of a Disease but by the course of the Moon Or how can Diseases be better cured then by the knowledge of the Celestial bodyes by which they are caused We reade in the Scripture That Christ cured a man which was Lunitick who often fell into the fire and often into the water If often then not alwayes If Lunatick then according to the Course of the Moon This Hermes Trismegistos in his Jathro Mathematicks the word sounds nothing else but Medicine joyned with Astrologie affirmes That 't is found out by Exreperince and I my self have found it to be true That the Egiptians could predict the disposition not only of the sick but also of the healthful by the Motions of the Moon Therfore if you observe it The Moon in the place of Mars in your Genesis stirres you up to Choller but to the place of Saturn to Melancholly judg the like by the place of their Aspects in the Nativity Imagine a man to be borne when the Fortunes were in Aries and the Infortunes in Taurus This man when the Moon is in Aries Cancer Libra or Capricorne will doe well enough Let him look sor his troubles when the Moon is in Taurus Leo Scorpio or Aquarie Also if his Diseases begin when the Moon is in Taurus Leo Scorpio or Aquarie they are like to proove dangerous and strike at life But if the Moon be in Aries Cancer Libra or Capricorn they are easily cured This not only the Physitians such as are Physitians indeed and Astrologers but also daylie Experience witnesseth to be true My self have found the truth of it oftner then once or twice By all this you see what exceeding need a Physitian hath to be an Astrologier Because by the Motions of the Heavens the Indications are so varied and either moved forward or retarded so that a Physitian that is ignorant of Astrologie many times prescribes remedyes Diets and Chyrurgical observations in vaine 'T was a most notable speech of Galen to this purpose He that is a Physitian the same man is an Astrologer thereby deriding those Physitians that denyed Astrologie to be necessary to Physick III. A Physitian and Alchymist ought with all diligence to keep the Method of Physick For that Physitian lends a helping hand to the sick that knows how to use fit Medicines at a fit time and he cannot be ignorant of this that knows what remedy is sutable to each disease in respect of Quantitie Quality Time and Manner of Administration He that is ignorant of this is as ignorant of the Method of Physick The Method of Physick teacheth to Cure 1. Safely 2. Quickly 3. Delightfully 1. Safely Lest you hurt one part by helping another 2. Quickly That is act not rashly Delay not rashly 3. Delightfully That the remedy burden not the sick as much as the disease And alwayes register in your brayn that speech of Hypocrates Use no violent Medicines if gentle will serve the turn IIII. Paracelsus beside Phylosophie and Astrologie reckons up Alchymy and Magick amongst the Fundamentalls of Medicines and the requisites of a Physitian The kinds of Magick which he reckons up are Six 1. Supernatural things somtimes appeares amongst Naturall things and carry the resemblance of their bodyes God hath placed them in Nature to signifie somthing and the first part of Magick is the interpretation of those Such was that star which
be turn'd out of doors 12 If the Sick be a knowing man let him tell him the Cause and the Nature of his Disease and let him explain it to him not with a Budget ful of prittle prattle but by apt Similitudes 13 Let him give himself to know what the event of Diseases wil be 14 Let him rid the Chamber of al such guests as have more tongue than wit 15 Exhort those that are neer the Sick to perform what you command and in this case use either promises or threatnings which you think sittest 16 Trust as little as you can to the Fidelity of those that are neer the Sick but as much as possible lies in your power see the Medicine taken your self 17 In dangerous Diseases desire the advice of other Physitians and if you are called to counsel by others by no means refuse it 18 Give Counsel to other Physitians without contention or wrangling envy or desire of gain Let the Health of the Sick and the sinding out of the Truth be the mark you shoot at in al your actions 19 Examine the Counsel of Empericks before you follow it because they are ignorant of Method but if when you have weighed them in the ballance of Reason you find it good follow it for Nature hath given them gifts as wel as you 20 Make use of your former Experiences If you keep those you had when you were yong they wil do you good when you are old 21 Communicate al things faithfully to your Scholers shew them your Examples teach them how and when Medicines ought to be given let them be your Companions lookers on and standers by in your Cures that so the blessing of God may be upon you and they when they come to age may bless you You have the Authority of Physick The Oath of Physicians follows Chap. 7. The Oath of Physitians according to Hippocrates I Swear by that great Physitian Apollo as also by Aesculapius and his two Daughters Hygieam and Panacea and I cal al the Gods and Goddesses to witness That I wil keep this Oath under written entirely and without any mental reservation whatsoever according as God shal give me strength and Judgment 1 I wil will the same Honor to my Master that taught me this Art as I wil give to my Parents If he want temporal goods I wil supply him so far as God shal enable me with Estate his Children I wil account of as my own Brethren I wil instruct them in al the parts of Art which God hath endowed me with without either asking or hoping for reward To my Scholers that I undertake to teach will I impart whatsoever God hath imparted to me namely To al such as take this Oath and to no others wil I be free in what I know in Physick 2 To those which are sick according to my power and ability wil I give speedy Health without any delay of time for hope of gain I wil never give two Medicines when one will serve the turn 3 The intreaty nor Fees of other men shal never move me to give preposterous Physick but I wil give warning to the Magistrate of such as do it 4 I wil give nothing to any Woman to kil her Conception neither will I declare to any body which way it may be done 5 I wil manage my Life and Art in that manner that I wil not be afraid to answer for them another day 6 I wil cut none for the Stone but give place to others to do it that pretend they have more skil than I have 7 When I enter into the house of a sick Party my motive cause shal be the Health of the sick which I wil labor for with al my might 8 I wil keep my Body in temperance from all unlawful Venereal actions 9 I wil give Physick without respect of persons whether they be Poor or Rich Masters or Servants 10 I wil keep close the infirmities of the Sick as being the greatest secrets a Physitian hath to keep This Oath whilst I keep purely and umblamably according to my Power and Skil I desire the blessing of God upon my Person and my Art together with renown in this World and glory in that to come If herein willingly I fail may the contrary to this fal upon me Chap. 8. The Oath of Apothecaries I Call the Creator of all things to witness the one God manifested in Trinity whom I serve That I will with all diligence perform these things following 1 I wil live and die in the Christian Faith 2 During life I wil carry my self dutifully to my Parents 3 Be obsequious to my Masters and Physitians that imploy me 4 I 'le give rayling Rhetorick neither to those of my own Profession nor yet to others 5 I 'le labor what lies in my power to adorn the dignity of my Art 6 What is to be kept close I will reveal to none 7 I will attempt nothing unadvisedly for hope of gain 8 In acute Diseases I wil give no purging Medicine without consent of a Physitian 9 I wil not meddle with the secrets of Women unless it be to apply Medicines to them 10 I will reveal the secrets of none to the World 11 I wil give Poyson to no Body 12 I 'le not perswade it to be given no not to an Enemy 13 I 'le neither give nor sel any Medicine that destroyes Conception 14 I 'le prepare no Medicine to cause Delivery in Women without advice of a Physitian 15 The Prescripts of a Physitian I wil in no wise alter 16 I will not give one thing for another though they be both of a Nature 17 I 'le never turn Emperick while I have a day to live 18 I 'le give Medicines freely to those that have no money to pay for them 19 I wil not keep corrupted Medicines in my Shop These things I performing the Lord bless me in all my Actions You have the Requisites of a Physitian The Marks and Vices of Sophisters and Impostors follow Chap 9. Of things repugnant to Physick and Alchymy Or Of the Marks and Vices of Sophisters and Impostors in those Arts. 1. The Marks and Vices of Mountebanks Sophisters and Impostors which make a stately flourish only for Gain and Ambition are contrary to the Notes and Marks of true Physitians OF this number are 1 Company of dirty Rogues that carry all their Medicines in one Pot having no more Medicines but one and are as excellent in the Art of Physick as an Ass is in Musick 2 Such as run up and down from Town to Town and from Market to Market and having gotten a few terms of Art in their Noddles make the common people beleeve they can do wonders being in deed and in truth as absolute Physitians as he is a King that Acts a Kings part in a Play When they meet with sick people they get money right or wrong 3 Such as have formerly been Monks and leave their Professions or such as
have been Parish Priests and are so lazy they wil preach no longer Barbers such as shaved men but yester day turn Censurers of Diseases to day Old Women with never a Tooth in their heads II. All abuses of the Art are repugnant to true Alchymy And first of al truly Unskilful Alchymists a company of ungodly wretches that vapor up and down they can transmute Mettals they can prepare Medicines I by al means and yet they have neither Judgment nor Method nor Skil unless it be to do mischief to the Sick If by Chance-medley they hap to cure one Oh that 's a gallant Experiment and that Medicine wil serve for al Diseases And this is one Reason true Alchymists are so evil spoken of as they are But in truth it is not fitting neither ought such a thing to be amongst Christians that a most excellent Art should be condemned because of the abuse of it For as Mountebanks and old doting Women detract nothing from the Splendor of true Medicine so Ideots and such as profess Alchymy without wit or reason detract nothing from the dignity of true Alchymy Neither are they worthy of the Name of Alchymists that spend al their time and means in trying Experiences not knowing what Rule they go by nor what end they drive at as he said wel that said They seek and find nothing but seek after what they have found Let no man give any credit to those who promise they wil tel the Art of changing Mettals into Silver or Gold for Money The Deceits of such Impostors are these and such as these that sollow 1 They dip their wooden sticks with which they stir their melted Mettals with Silver or Gold dissolved in Aqua fortis or other the like Water 2 Instead of Ink they write in the paper in which they wrap up their matter to be reduced with the Solution of Silver or Gold 3 Or else instead of Sand they dry their Writings with the Filings of Gold or Silver 4 Others put in Pouder of Charcoal mixed with the Solution of Gold or Silver amongst their Mettal when it is melting â— Others melt it in Vessels with a double bottom the lowermost being filled with Gold and they break the uppermost bottom as they are stirring it up and down 6 Others put great Charcoals into their Mettal which they have made hollow for the purpose and filled with Gold 7 Others stir the Mettal with wooden sticks or other Instruments which are hollow which hollowness they fil with Gold 8 Others wrap up a Mass of Gold or Silver in the Lead and melting of them both together make them beleeve al is turned into Gold 9 Others color over Silver with Copper and so melting of it make people beleeve the Copper is turned into Silver 10 Others cunningly and subtilly put in the filings of Gold amongst it whilst it is melting 11 Others put in some other Pouder that makes it look like the color of Gold when 't is no such Mettal 12 Others put in Antimony mixed with Gold instead of common Antimony 13 Others for common Precipitate put in Gold precipitated 14 Others instead of common Mercury put in the Amalgama of Gold 15 Others instead of common Aqua fortis put in Aqua fortis in which Silver or Gold hath been dissolved 16 Others color over Gold with Silver and so melting of it make people beleeve the Silver is transmuted into Gold 17 Some steal a little of the true Tincture or else get it by some sinister means and then they can perform the business as they should do so long as their Tincture lasts which usually they make last so long till they have deceived people of Money enough But their Tincture being gone they being ignorant of the Art can do no more feats 18 Others having wit enough to prepare Quick-silver partly as they should do mix it with Gold and so they wil make a little more of it Therfore let all Men beware of such Impostors A certain famous Alchymist at Rome many looking on him put only one scruple of pure Gold into two ounces of Quick-silver over a hot fire and turned it al into most pure Gold not without the admiration of the Beholders An End of the Second Treatise The Third Treatise Containing a Physical Idea of the Hermonical Systeme Wherein as it were in a Platform is shewed What the Labor is What the Order and Series And what the Work in our Systeme In this we will consider 1 The Definition and Division of Medicine and Alchymy 2 The Method of the Hermonical Systeme and the Idea of the whol Practice Chap. 1. Of the Definition of Medicine and Alchymy I. The Definitions of Medicine which Galen and most others have brought are rather Descriptions than Definitions HIppocrates his Definition is this Medicine is an adding of things necessary and a substracting of things not necessary But this includes a Description of the Office of a Physitian For al Diseases coming either of Emptiness or Fulness the first is cured by Addition the second by Substraction Others Define Medicine thus Medicine is a Knowledg restoring and preserserving the health of the Body of Man Others thus Medicine is a knowledg preserving Health and expelling Diseases Others thus Medicine prescribes a right Diet to people in Health and cures such as are sick But never a one of these are true Definitions 1 Because Medicine it self doth not this but it appoints such things as do it and that not alwaies neither 2 Health is the Proposition of the Art of Physick and its End is the obtaining of it and it is necessary for a Physitian to know by what means Health may be maintained being present and restored being absent Herophilus had another Definition Medicine is the Knowledg of things Healthful not Healthful and Neuters between both Things are said to be Healthful or Unhealthful three waies 1 As a Body 2 As a Cause 3 As a Sign A Body is said to be Healthful when it is in health Unhealthful when diseased A Cause is Healthful which causeth Health Unhealthful which causeth Diseases The Sign is Healthful which shews Health a coming Unhealthful which shews encrease or il end of the Disease The knowledg of Neuters is two-fold 1 In respect of Desidence when any declines from the integrity of Action and receives hurt thereby 2 A Neuter of Recovery when any first of al begin to mend of a Disease Hence others make another Definition of Medicine which is this Medicine is an Art which conserveth sound Men in Health restores the Sick and preserveth Neuters from Diseases Or if you wil have it plainer thus Medicine is the Knowledg of things Natural not Natural and against Nature But this belongs to the Practice and Definition is only Theorical whence it appears that they are imperfect I shal satisfie my self with this short yet compleat Definition II. Medicine is an Art of Healing well This Definition is perfect consisting of Genus and Form
Liquor for the same use 5 Red Coral is good against the Falling-sickness 6 Granate 7 Hematites 8 Red Jacynth 9 Lychnis 10 Ruby which being worn in a Ring takes away evil Dreams 11 Sardine which is an excellent Remedy against Poyson and vain Fears and quickens the Wit 12 Red Carniolus II. Stones of a Green Color 1 One of the Sorts of Achates 2 Lapis Armenius 3 Beril 4 Chrysolite being worn in a Gold Ring it takes away Melancholly 5 Chrysophras 't is a stone hard to come by it shines in the dark and strengthens the heart and Sight 6 Jasper takes away Feavers and Dropsies it wonderfully helps Conception in Women and yet makes a man but dul in the sports of Venus 7 Lapis Lazuli rids the body of melancholly Afflictions 8 Indian Pearls which cause joy 9 Indian Saphire 10 Emeralds which are found in the Silver Mines in great Brittain and are profitable against Poysons III. Stones of a Yellow Color 1 Cleer Carniolus which is of the Color of Gold being born about one it represseth Anger 2 Chrysoberillus defends men from their Enemies and makes man and wife live quietly together being beaten into Pouder and taken inwardly it helps the weakness of the Stomach and Liver helps the Asthma 3 Yellow Amber 4 One kind of Jacinth 5 Yellow Jet which being born about one helps idle Fancies being laid in steep three daies in Water and the Water drunk it gives a quick deliverance to Women 6 Lyncurius which is of the color of Amber It is ingendred by the Urine of a Lynx helps pains in the Stomach Fluxes it draws Iron out of Wounds being held to them it opens obstructions and loosens the Belly 7 Topaz being put into boyling Water cools it so that you may put in your hands and take it out it stops Lust and staies the bleeding of Wounds 8 A Water-Snake hung up by the tail casts a stone out of his mouth which stone being bound to the Navil of one that hath the Dropsie presently draws out al the Water IV. Stones of a Purple Color 1 One sort of Achates 2 Amethist being bound to the Navil of one that is drunk instantly it makes him sober it drives away troubled thoughts and makes men a little more Rational 3 Calcidony both Male and Female help men against sadness and foolish apparitions The stone shines like a Star V. Stones of a Black Color 1 One sort of Achates which is spotted with white or yellow Veins It cures the striking of a Scorpion or the biting of a Serpent being applied to the place being taken inwardly it encreaseth Eloquence and good wil with men but it causeth many Dreams 2 Jet being taken inwardly it helps the fits of the Mother 3 One of the Swallows stones which is black being bound under the left Arm it gives Men favor with great Men and is a present remedy for Madness and Falling-sickness VI. Stones of a White Color 1 One kind of Achates 2 Absynthius 3 Diamond which being worn on the left Arm takes away vain fears as of Spirits Hobgoblins c. 4 Alectorius being a stone taken out of the Head of a Cock Hen or Capon of nine yeers of age It encreaseth Lust. 5 White Onyx the best comes out of India the worst from Capadocia which is of a Honey color and not Transparant It causeth Victory over Enemies admirable true Dreams opens obstructions and easeth pains in the Stomach being applied to it 6 Amyantes 7 Andromata 8 Anthrasites that which comes from the Red Sea and is hard like a Diamond It helps Madness 9 Lapis Armenius 10 Lapis Aetites 11 Asbestos coming from Arabia which once being kindled it cannot be put out 12 Azrius coming from Alexandria It helps Ulcers Fistulaes Wounds and the Gout 13 A sterites 14 White Coral 15 Jacynth which is of three sorts Red Purple and White The Red is cold and strengthens the Body begets Friendship is very good against Poyson or Witchcraft 16 Galaxias 17 Galactites which being beaten into Pouper moistens the Mouth like Milk Being hung about the Neck so as it touch the Breasts makes Women Fruitful Being bound to their Thigh itquickens their Labor being mixed with Water and Salt and sprinkled amongst your Sheep in the Evening it makes them give much Milk and cures them of the Scab 18 Sardonix staies Lust. 19 Selenites In the night time it is found just like the Moon and encreaseth and decreaseth as she doth Lastly Stones of an uncertain color 1 Bezoar which is held to be the Tear of a Stag for when he hath drawn Serpents out of their holes with his Breath this grows in the corners of his Eyes therfore 't is a Divine Antidote against al Poyson and Pestilence 2 Cantarius 3 Carcinas 4 Chelonites 5 Cristal It quencheth Thirst being held under the Tongue being beaten into very fine pouder if a Woman take half a dram of it at a time it encreaseth her Milk and hung about the neck it helps the Vertigo 6 Draconites a stone taken out of the head of a live Dragon 7 Psamianthos 8 Pardalios 9 Syrenites a stone found in the Bladder of a Wolf 10 Smyris a stone as hard as a Diamond It strengthens the Gums 11 Sagda 12 Lapis Samius a stone of a contrary Nature to Aetites It helps the Vertigo and strengthens the Brain being bound to the Thigh or the Foot it hinders the Birth but being bound to the Arm it hastens it 13 Sea Sand one that hath a Dropsie being set up to the Neck in it it quickly cures him 14 Toadstone being held to a Wound made by a venemous Beast cures it to admiration 15 Lapis Nephriticus It is brought from New Spain and is of a darkish green color being worn about the Body so as it touch the Skin it breaks and brings away the Stone both in the Reins and Bladder An Angel can scarce do it with more speed or ease 16 Lapis Tyburonum A stone taken out of a strong fighting Fish in the Red Sea helps the stone and difficulty of Urine 17 Geodes a stone that comes out of Saxony 18 Memphites 19 Ophites 20 Lapis Arabicus dries up the Hemorrhoids 21 Lapis Lyncis 22 Lapis Judaicus 23 A stone that is found in a Spunge 24 Ostrasites 25 Amyanthus resisteth Poysons Mettals 1 SOme alter by Conservation some by Corruption Those which alter by Conservation do it by a Quality either Manifest or Hidden They which alter by a way Manifest do it by a first or second Quality By a first Quality they are Temperate as Gold or Intemperate namely Hot and Dry or Cold. 2 Those which are Hot and Dry are so either 1 In the second Degree as Iron and Crocus Martis Cynnabaris 2 In the third Degree as Vert-de-greece Burnt Brass Scales of Brass Allum Salt Niter Brimstone Chalsites Or 3 In the fourth Degree as Vitriol Sandarach Chrysocolla Misy Sory Melanteria 3 Intemperately Cold and dry are either 1 In the
The first pair is called Attollens or lifting up which is nothing else but a part of the Frontal Muscle fixed neer the Ear which when you lift yp your Forehead lifts up a part of the Ear too though not by a proper motion of the Ear. 2 The second is Par deprimens or pulling down which is nothing but one part of the Muscles of the Cheeks the Tendon of which being fastned to the Ear and by pulling down the Cheeks pulls down the Ear also 3 The third is Par adducens which is nothing else but a part of the Musculus cutaneus 4 The fourth pair is only the transverse Muscles of the Head Substract me but these Muscles cleverly and shew me any other Muscles of the Ears of Man with the help of a Perfpective Glass if you can But then they run to the old Argument Galen said there was such and I 'le warrant you our Authors are as confident of it as the Pigmies were of their killing Hercules But to return to my Author 2 The Buccae four 3 The Jaws four 4 The Forehead two 5 The Bones of the Hyois four 6 Of the Lips five 7 The Larynx nine Reade saith ten 8 The Tongue five Reade saith eight 9 The Cheeks ten 10 The Nostrils eight Reade saith sixt 11 The hinder part of the Head two 12 The Eyes twelve 13 The Eye-lids four What do you think the Mind of God is by this difference of Authors Surely Courteous Readers to make you studious and Industrious Pluris est Occulatus unus testis quam Auriti decem One Eye witness is worth ten Ear-witnesses and you wil find it so in the winding up But it is denied the Planets to have Latitude without the Zodiack and therefore I return 6 The Muscles of the middle Ventricle are 65. I shal now let Dr. Reade alone for I cannot walk very fast with two Clogs upon my Feet 1 The Diaphragma 2 Mhe Muscles of the Back are eight 3 The Intercostals are forty four 4 The Breast twelve 7 The Inferior Ventricle hath 21. whereof 1 The Abdomen hath ten 2 The Fundament three 3 The Yard four 4 The Stones two 5 The Bladder two Dr. Reade had seen the second had he not been pur-blind 8 The Joynts have 214. Of which some belong to the Hands others to the Feet 9 To the Hands belong 104. according to my Author 53. according to Reade I must follow my Author because of translating Of these some belong to the Right Hand some to the Left Those belonging to the Right Hand are 52. to wit 1 The Fingers thirteen 2 Between the Shoulder and the Elbow eleven 3 Between the Elbow and the Wrest eight 4 The Wrest and parts adjacent ten 5 The Metacarpus ten The Left Hand hath just so many as the Right 10 The Feet have 104 Of which some belong to the Right side others to the Left The Right side hath 52. viz. 1 The Toes twenty nine 2 The Thigh four 3 The Instep four 4 The Metatarsus four 5 The Hip-bone seven 6 The Share-bone four If a man is minded to be wise his readiest way is Not to pin his Faith upon the sleeve of Authors for let an Author be never so excellent his Works may be abused by a Printer And of all the Authors which ever I translated I never read one more vilely printed than this is I confess I have corrected the Printer in many places where he most notoriously failed but in this I cannot as you shal easily find if you observe the disagreeing of his Numbers Very unwilling was I to do the good soul any wrong because he was ingenious But finding an inability in my self I called help of others that were Anatomists viz. Galen Vesalius Columbus Ambrose Parrey Crooke and Reade but they were gotten so deeply together by the Ears one with another that they could afford me no satisfaction Wherfore I desire the Reader 1 Not to impute the failings to my Author but to the Printer whose I am confident they were 2 To take Counsel of my Brother the Son of my Mother Doctor Experience You have the Spermatical Parts the Fleshy Parts remain Flesh. 1 Flesh is commonly accounted to be of three sorts to wit Musculous Glandulous and Common Flesh. 2 You have such as are properly called Similary Parts Those which are improperly called so follow Of which some are solid others fluid Such as are fluid belong to the Parts contained such as are solid are Hair Fat c. But why my Author reckons Fat among the solid Parts I know not nor I think himself neither Dissimilar Parts 1 Are two-fold Superior and Inferior Superior is called the Head or Animal Ventricle Its parts are the Head and Neck 2 The Parts of the Head are the Skul and the parts within it and without it The Parts without the Skul are either the Face it self or other parts 3 The Parts of the Skul are Bones Pericranium Dura Mater The Bones are 59. The sutures of the Skul are three Coronalis Sagitalis and Lamdoides to which you may ad those of the Temples called Mendosae 4 The Parts without the Face are either Lateral and on the sides as the foremost and hinder part of the Head or else the top as the Crown 5 The parts of the Face are 1 The Forehead 2 The Temples 3 The Eyes 4 The Ears 5 The Nose 6 The Cheeks 7 The Mouth 8 The Hollowness 9 The Chin. The Eyes 1 The Parts of the Eyes are 1 Such as compass them about 2 Such as give them their Form 3 Such as move them 2 Such as compass them about are 1 The Eye-lids 2 The Eye-brows 3 The Glandulae or Kernels 3 The Eye-lids are either Superior of Inferior 4 The Parts which form the Eye are either Interior or Exterior 5 The Exterior are 1 The white of the Eye 2 The Iris. 3 The Apple of the Eye 6 The Humors are three 1 Aqueal 2 Christalline and 3 Vitrial 7 The Tunicles are seven 1 Cornea 2 Uvea 3 Arnea 4 Retina 5 Conjunctiva 6 Opacia 7 Secundina 8 The parts which cause Motion are the Muscles and Optick Nerve The Ears 1 The parts of the Ears are either External or Internal The External are holes by which the sound passeth and are in number five three without the Skul and two within 2 The Internal parts of the Eir are 1 The Nerve which brings the Sence of Hearing 2 The Timpanum 3 Two Bony substances of each side 4 Three smal Bones knit together by a Skin or Membrana whereof the first is called Malleus the second Incus the third Stapes The Nose Cheeks and Mouth 1 The Parts of the Nose are Internal or External 2 The External are the Nostrils the sides and the Bridg in the Middle 3 The Internal are the Cribrum and Caruncula 4 The Parts of the Cheeks are two The Superior which is called Mala And The Inferior which is called Buccae 5 The parts of
and Pulses LIB II. Of the Doctrine of Pulses 1 PUlse hath his Original First From the Motion of the Heart Secondly Of the Arteries by Distention and Contraction which Physitians call Systolae and Diastolae and their use is to preserve Vital heat in the Body 2 In the Pulse are four things to be considered 1 The Reason and knowledg of them 2 Their Differences 3 Their Causes 4 Their Significations 1 The Reason of observing and knowing the Pulse 1 In this consider First The Precepts of Feeling the Pulse of which some concern the sick Body others the means of its cure Secondly The Principles which are necessary to distinguish the Pulse 2 The Difference of Pulses 1 Of Pulses some are absolutely 〈◊〉 others relatively such 2 Absolutely such are either Simple or Compound 3 Of simple are six kinds 1 In the quantity of Distention as great mean smal 2 In the quantity of the Force as vehement moderate weak 3 In Motion of Time as swift mean slow 4 In quantity of Time and Rest as often Mean seldom 5 In quantity of the Artery as soft mean hard 6 In perfusion of the Artery as full mean empty 4 Compound are such as consist of the mixture of some of these simples 5 Relatively such are reduced either to Order or Disorder Equality or In quality 3 The Causes of Pulses 1 The Causes of Pulses some are Primary 〈◊〉 〈◊〉 the Pulse some secundary changing and altering the Pulse 2 The Primary or Efficient Causes of the Pulse are 1 The Vital spirit either strong or weak 2 The Instruments are the Arteries either wide or narrow soft or hard 3 The use of the Pulse is the conservation of vital heat in the Body 3 The secundary causes which change the Pulse are 1 Natural as the Temperament Habit sex and age of the Body 2 Nor Natural as air meat and drink exercise and rest sleeping and watching fulness and emptiness and affections of the Mind 3 Things against Nature as Diseases and their symptomes 4 Prognosticks by the signification of the pulse 1 Greatness of the Pulse shews Heat 2 Vehemency shews strength of the Faculties 3 A weak Pulse shews weakness of Nature 4 Diseases of Love give an unequal and inordinate Pulse But herein let none mistake my Author for though Diseases of Love give alwaies such a 〈◊〉 it doth not therfore of necessity follow That such a Pulse alwaies shews Diseases of Love An Hermetical Consideration of the pulse 1 The Pulse is felt in five several places for it is not enough to feel it in the Wrest as Physitians now a daies do that care not how little they do for their money Let it be felt then first in the Hands and Feet then in the Breast then under the Armpits and last of all in the Temples If these agree together all wil go wel enough if not mind these things that follow 2 The Pulse hath four Vertues 1 Of Tartar which causeth a Pulse either hard circular or slow 2 Mineral which is either subtil or obscure 3 Of Health which is equal and mean 4 Of Disease which shews either Tartar or Mineral 5 Strange giving signs either of Heat or Coldness NOTE 1 When all the Pulse beat at one and the same time it is a laudible sign 2 Health is not only found out by the feeling of the Pulse but also by the color of them 3 When the Pulses are wel color'd it is a good 〈◊〉 Evil if discolor'd 4 When the place of the Pulse is hotter than the rest of the skin the Body is diseased 5 If the Pulse be Mineral put a little cold water upon the place and if the Pulse stop for a while it is a good sign 6 If the Disease come of heat of Blood you may know it thus Wet a piece of Silk in Role-water and lay it upon the Pulse that part of it upon the Pulse will sooner dry than the other part 7 If the Pulse be hard in one place and soft in another the Disease is Chronical 8 When the Body is near Death the Pulse is strongest in the Fore-head not so strong at the Neck weaker in the Hands and weakest of all in the Feet for the lower parts of Men die first 9 IN al Apoplexies the stronger the Pulse is the worse 10 In Frenzies Falling-sickness and Madness it is a good sign when the Pulse is the same out of the Fit that it is in the Fit 11 In Bloody Fluxes and all other Fluxes of the Belly though the Pulse remain as it did in Health give no credit to it for in such Diseases the Pulse remains til Death and somtimes a quarter of an hour after You have the Consideration of the Pulse The Consideration of the Urine follows LIB III. Of Vrine 1 URine is the Wheyish part of the Blood separated by the Vertue of the Reins 2 In it consider the Inspection Signification and Difference 3 In the Inspection of Urine consider the Acception and Caution 4 Cautions are 1 The Causes changing the Urine as Temperament Sex Age and Diet. 2 The Urines of Beasts or somthing else brought for the Urine of Men which is easily known by Smel The Significations and Differences of Vrine 1 It discovers the Constitution of the Parts by which it flows as the Reins Ureters Bladder and 〈◊〉 2 It shews the disposition which is in the Liver and Veins 3 It shews the disposition of those parts by which the peccant matter can be sent to the Veins or Urine 4 In Urine consider the Liquor it self and the things contained in it In the Liquor it self consider the substance quality and quantity 5 In the substance consider the Body and cleerness 6 The Body of the Urine is either 1 Thin in color white Saffron like Gold or Reddish 2 Mean of the color of Gold Saffron or reddish 3 Thick which is a Mixture of al colors and somtimes Oyly 7 The Perspicuity of the Urine is either cleer or troubled and it is of three sorts 1 Such as is cleer when 't is made and troubled afterwards 2 Such as is troubled when 't is made and cleer afterwards 3 Such as is troubled when 't is made and so continues 〈◊〉 The quantity of Urine is either Moderate Much or Little 9 The quality consists in smel or Color The smel of Urine is either sweet or stinking 10 In the Color consider the Causes and Difference 11 The Cause of the Color of Urine is the heat of the Bowels and mixture of other Humors and it is either white citrine subcitrine of the color of Gold or Saffron red and bloody green blue and black which is the worst of al. 12 Things contained in the Urine are either Essential or Accidental 13 Essential is 1 Towards the bottom of the Urine which being white light and equal is very good but being black is very bad 2 In the middle of the Urine which being white light and equal is indifferent if it
Afflictions of the Breast 1 The afflictions of the Breast are either the afflictions of the Spiritual part of the Heart or of the 〈◊〉 〈◊〉 The afflictions of the Spiritual parts are either 〈◊〉 or Symptomes 3 Diseases are in the Lungs the Pleura or the Cavity of the Breast 4 In the Lungs are distempers stretchings obstructions Inflamations Imposthume and Consumption 5 The afflictions of the Pleura is a Pleuresie 6 In the Cavity of the Breast is Suppuration 〈◊〉 〈◊〉 and collection of Humors 7 The Symptomes of the Spiritual part are failings of the voyce difficulty of Breathing Cough Spitting of Blood 8 Failings of the voyce are Hoarceness and other failings 〈◊〉 of breathing is either Asthma or 〈◊〉 or Dysnea 9 The afflictions of the Heart are either 〈◊〉 〈◊〉 〈◊〉 All Diseases afflict the Heart 〈◊〉 such as come of venemous humors 10 Symptomes of the Heart are weakness of strength Faintings and Palpitation of Heart 11 The 〈◊〉 of the Breasts are either of the Body of the Breasts or of the Milk Of the Body of the Breasts is of the Breasts themselves or of the Nepples 12 The afflictions of the Breast are Encrease Decrease Inflamation Morbus Pilaris Hardness Ulcers Cancers The afflictions of the Nepples are Ulcers and Consumptions 13 The vices of the Milk are Congealation abounding and want 14 The afflictions of the inferior Ventricle are either in the parts dedicated to Nourishment or to Generation 15 Diseases in the parts dedicated to Nourishment are either in the Stomach or in the Guts or Fundament or in the Mesenterium or in the Liver or in the Spleen or in the Gal or in the Reins or in the Bladder The Afflictions of the Stomach 1 The afflictions of the Stomach are 〈◊〉 of the Throat Ventricle or of the Stomach it self 2 The afflictions of the Throat are either Diseases or Symptomes 3 Diseases are distemper hardness ulcers Symptomes are 〈◊〉 of swallowing and pain 4 Afflictions of the Ventricle of the Stomach are either Diseases or Symptomes 5 Diseases are distemper weakness inflamation imposthumes and Ulcers 6 The Imposthumes are three-fold 1 Such as cause pain 2 Such as afflict the Appetite 3 Such as hinder digestion 7. The Stomach because it is very sensible and especially the mouth of it is easily offended by any matter that sticks there and causeth Head-ach and Heart-burnings by consent of the parts 8 The Stomach because it is the seat of Appetite is afflicted either through failing or Corruption of Appetite 9 Appetite failing is either Queasiness or loathing of certain Meats 10 Appetite depraved is either Longings such as are incident to women with Child or immoderate Thirst. Or else it is immoderate as greedy eating and Dog like hunger 11 The Stomach as it is the Kitchin that concocts the Food is troubled either with Crudities ill Concoction Wind Belchings Risings in the Stomach Hiccoughs Vomitings both of Blood and Choller The Afflictions of the Bowels 1 The afflictions of the Bowels are either Disease or 〈◊〉 2 Diseases are Obstruction Binding Inflamation Imposthumes and Ulcers 3 The 〈◊〉 〈◊〉 not going to Stool 〈◊〉 Worms and 〈◊〉 4 Want of going to Stool is either very slow hard or altogether stopped 5 Fluxes are either with Wind or without Wind with Blood or 〈◊〉 or with Skins 6 With Blood is 〈◊〉 the Bloody-flux or Tenasmus or a Flux of the Liver or the Hemorrhoids 7 Pain of the Bowels is either the Chollick or Illiack Disease Afflictions of the Fundament and Mesenterium 1 Afflictions of the Fundament are 〈◊〉 〈◊〉 Ulcers 〈◊〉 Itching Swelling sticking out of Hemorrhoidal Veins and falling out of the Fundament 2 The Hemorrhoids are either Internal or 〈◊〉 The Symptomes of them are 〈◊〉 flowing of Blood or a stopping of it against custom 3 The afflictions of the Mesenterium and Sweet-bread are Swellings either soft or hard and Inflamations Afflictions of the Liver and Spleen Gall Reins and Bladder 1 The afflictions of the Liver and Spleen are either Diseases or Symptomes 2 The Diseases are either of the Liver or of the Spleen 3 The diseases of the Liver are distemper corruption of the substance weakness obstruction hardness swelling inflamation ulcers imposthumes 4 The diseases of the Spleen are swelling obstruction hardness inflamation imposthume ulcers and wind 5 The symptomes both of Liver and Spleen are yellow and black Jaundice Hypochondriack Melancholly Atrophia or pining away of Flesh Cachexia or Dropsie which is three-fold 1 Anasarcha commonly called a dry Dropsie 2 Ascytes or an ordinary Dropsie of water 3 Timpanites a Dropsie of wind 6 The afflictions of the Gall are obstructions stone fulness and emptiness 7 The afflictions of the Reins are stone imposthumes ulcers and pain 8 The afflictions of the Bladder are the stone inflamation imposthumes ulcers failings in making water 9 Failings in making water and 〈◊〉 are Diabets or continual pissing often and unseasonable pissing when men are not able to hold their water Ischuria or stoppage of Urine Dysuria or pissing with pain Stranguria or pissing by drops pissing blood 10 These are the afflictions incident to the parts dedicated to Nourishment Those which are incident to the parts dedicated to Generation follow Afflictions incident to the Parts dedicated to Generation 1 They belong either to the Genitals of Men or to the Womb. To the Genitals of Men they either come from some internal cause or else they are subsistent in the Yard or Testicles 2 From internal causes especially proceed immoderate Lust 〈◊〉 or continual standing of the Yard the running of the Reins and want of carnal Copulation 3 The afflictions of the Yard are Phymosis as when the top of the Yard 〈◊〉 not be covered or being covered wil not open inflamation imposthumes ulceration Fleshy swelling and corruption 4 The afflictions of the Testicles are inflamation hard swelling and ruptures 5 Ruptures are of divers kinds and each kind hath got a name by it self Those belonging to the Testicles are these three 1 When the Omentum fal down into the Scrotum 2 When the 〈◊〉 fal down into the Scrotum 3 When both fal down into the Scrotum 6 The afflictions of the Womb are Diseases and Symptomes Diseases are either in the Womb it self or in the passage to it 7 Diseases in the Womb it self are 〈◊〉 〈◊〉 hardness 〈◊〉 that dropsie of the Womb usually though 〈◊〉 falsly called a Timpany the Mole afflictions of Wind and Blood 8 In the passage to the Womb are Imposthumes ulcers inflamation itching warts 〈◊〉 and bits of Flesh growing 9 The Symptomes of the Womb are stopping and overflowing of the Menstiuis the Flux of the Womb Whites falling out of the Womb and the 〈◊〉 of the Mother pain faults both in the Conception and Travel 10 Faults of Conception are Barrenness and vicious Conception 11 The occasion of Barrenness is 1 From the Man as Palsey in the Yard ill shape of the Yard stoppings and bruises of the Spermatick Vessels defect of the
Testicles a huge great fat Belly 12 Causes of Barrenness in Women are vices of the Womb vices of the 〈◊〉 of the Womb but usually in the Womb it self and that either in the Mouth of it or in the Substance of it 〈◊〉 In the Mouth of it being either too wide or weakned by some violent 〈◊〉 or filled with moist Excrements or shut by some scar or excrescence of Flesh or compressed by fatness of the Belly Secondly The vices of the substance of the Womb are hardness weakness or cold and moist distemper The Afflictions of the Habit of the Body The Air too much grossness or slenderness weariness stifness too much too little or corrupt sweat pain in the Fleshy parts of the Body and in the Joynts bunches You have the internal Afflictions the external follow LIB IX Of External Afflictions 1 OF External Afflictions are two kinds for some cause Deformity some other vices 2 Deformity is either in the Hair or in the Nails or in the Skin 3 Of the Hair when there is too much too little or none at al when 't is tangled when it curls too much or not at al or is too hard too soft or not of the color you would have it 4 The default of the Nails are when they are loose too long or too thick or too thin or spotted or slit 5 Deformities of the skin are in Certain parts or in Incertain In Certain parts are in parts that have Hair or else in the Face or Hands 6 In places that have Hair is Dandriff 7 In the Face are Wrinkles Sunburning Freekles 8 The Hands are scaly hard chopt 9 The Incertain parts are Deformities of the Skin roughness the marks of Womens Longings 10 Spots are either originally as Molds or else Tetters Ringworms bitings of Fleas or Lice Itch Scabs c. 11 Thus much of Deformity Other Afflictions follow 12 Swellings are either with pain or without pain 13 With pain are either Tumors or Pustules 14 Tumors are either primary or secundary 15 Primary are those that have their Original from collections of Blood as Erisipelas and Cancer 16 Collections of Blood are caused either by Inflamation or Bruises Inflamation is greater or lesser The greater Inflamation is that which occupieth either Incertain parts or Certain 17 Inflamation occupying certain parts is either in the Glandulae or in the Joynts 18 An Inflamation occupying Incertain parts is either Simple or Compound 19 They are called 1 Phlegmon of Blood 2 Erisipelas of Choller 3 Oedema of Flegm 4 Schyrrus of Melancholly 5 Flatuosus of Wind. 6 Varicosus which is somtimes of the Spirits somtimes of the Humors somtimes of both 20 Phlegmon is either 1 Phygithlon Emunctory Tumors inflamed 2 Bubo Or a swelling in the Groyn which is either Venereal Malignant or Pestilential 3 Phyma A Pustule or Boyl 4 Forunculus A Felon or Andicom 5 Anthrax A Carbuncle 6 Gargarion The Uvula inflamed 7 Paristhma The Tonsilla inflamed 8 Anurisma An Artery dilated 9 Gangraena An Inflamation not mortified 10 Sphacelus An Inflamation mortified 21 Erispelas is either 1 Herpes Miliaris Exedens Formeca Pustles that eat 2 Phlictenae Blisters 3 Epinictides Night Galls 4 Hydrea Blue Pustules 5 Dracunculus Crimson Veins 22 Oedema is either 1 Atheroma A soft tumor in the Head with Matter and without pain 2 Steatoma with matter and hardness like Grease 3 Melicerus with gravelly hard matter 4 Hydrocele of watery Rupture 5 Dropsies 6 Scrophulus the Kings Evil. 7 Bronchocele a great tumor about the Throat 8 Hydrocephalea a watery humor in the Head 23 Schyrrus is either 1 A Cancer ulcerated or not ulcerated 2 Elephantiasis a Leprosie 3 Psora dry Scabs or Itch. 4 Enchymoma Bruises black and blue spots 5 Sarcosele Fleshy Rupture 6 Polipus Spungy Flesh growing in the Nose 7 Verrucae Warts 1 Acrocordones hanging by a string 2 Mermeciae sticking in the Flesh. 8 Cornua Corns on the Feet 9 Callus on the Hands 24 Flatuosus is either 1 Priapismus a continual standing of the Yard 2 Timpanites a Dropsie of wind 3 Hernia ventosa a windy Rupture 25 Varicosus is either 1 Vitiligo Morphew 2 Exanthemata smal Pox and Measles 3 Parotides Tumors behind the Ears 4 Mentagra Scabs on the Chin. 5 Bubonocele a Rupture in the Groyn 6 Arthritis all Gouts as 1 Chyragra the Hand Gout 2 Sciatica the Huckle-bone Gout 3 Genugra the Knee Gout 4 Podagra the Foot Gout 26 Solutions of Unity follow which are either Ulcerations or Wounds 27 Thus much for Sporadical Afflictions which arise from Natural and divers other Causes Those follow which come from external and certain Poysons or abuse of Good Remedies So Coriander Seeds being unmeasurably taken cause hoarsness of voyce and madness which of the two is the worst So Saffron if it be immoderately taken kils the Heart with laughing Pandemical Afflictions 1 Pandemical or Common Afflictions are such as invade men universally and they are either Enmical or Epidemical Endemical are proper to the Place Epidemical to the Time 2 Endemical Diseases by a certain perpetuity are addicted to certain Places Regions and Cities as Agues to the Fenny Countries in England 3 Epidemical Diseases rage at some particular times as Pestilences smal Pox c. LIB X. Of the Pathologie of Hermetical Phylosophers 1 IT is of smal Moment and not worth distinguishing between the Disease the Causes and Symptomes for the Cause the Disease and the Symptomes differ not in property but only in power and act as a Physitian that is asleep differs from one that is awake and as Sulphur kindled differs from Sulphur not kindled and as Salt dissolved differs from Salt not dissolved and as Mercury sublimated differs from Mercury not sublimated 2 The Roots of Diseases lie hid in the Body which being in time separated exalted and kindled produce the Disease and change of the Pulse 3 For in Agues the Root of the Disease is in the Body in the intermission of the fit though the Heart be not over-heated Also in Falling-sicknesses the Root of them lies in the Body though there be a months difference between the fits 4 Paracelsus teacheth That a Disease is a Substance and declares it by an Example as in the yellow Jaundice the Center of which is in the Gall yet it brings no harm to the man while it is in his Center til it be diffused in the Body among the Blood 5 Hermetical Phylosophers consider here only two things namely the Original of the Disease and the Difference 6 The Opinion of Alchymists concerning the Original of Diseases is two-fold One of the Ancient and another of the Modern which latter seems to be the truest 7 Ancient Hermetical Phylosophers referred the Original of Diseases to the Seed of them even as Plants arise from their own seeds so do also Diseases from their specifical and peculiar seeds in the Body of Man 8 For as the beginnings of all Natural things proceed from
Nourishment is that Substance which encreaseth and Nourisheth our Bodies and 't is two-fold 1 Properly and truly such are Nourishments which nourish our Bodies 2 Improperly such are Nourishments which by a Medicinal Vertue alter the failings of the former and yet notwithstanding nourish too 2 The Nourishment we take in hurts our Bodies three waies 1 In Quantity when we 〈◊〉 more than we can digest and thence comes Crudity 2 In Quality when the Food is too hot too cold too moist too dry each of which 〈◊〉 Diseases of its own Nature 3 In Substance when it is of too thick 〈◊〉 and this breeds Obstructions and all the the Diseases coming thereof III. Exercise and Rest. 1 〈◊〉 is a laborious Motion of the Body altering both the breath and pulse in respect of Motion 2 Exercise is either General or Particular General is of the whol Body which either helpeth or hurteth 3 Exercise helpeth when 't is Moderate and it helpeth thus 1 It makes the Body strong 2 It encreaseth Natural Heat 3 It moves the Spirits whereby the Vapors and Excrements pass through the Pores by Insensible Transpiration 4 Too much Exercise 〈◊〉 because it 〈◊〉 Distempers or Solution of Unity 5 Particular Exercise is of some of the Parts as Running to the Feet Singing to the Breast and Fighting to the Arms. 6 Rest either profiteth or hurteth It profiteth 1 When 't is Temperate for that recollects the tired Spirits 2 When it follow Moderate Exercise 7 Too much Rest hurteth 1 It causeth cold Diseases 2 Hinders the expulsion of the Excrements 3 Duls Natural Heat 4 〈◊〉 the Digestion of the Food IV. Sleeping and Watching 1 Sleep profiteth and hurteth It profiteth 1 Because it recruiteth the tired strength of the Body 2 It rallies the scattered Spirits 3 It cals back the heat to the inward parts 4 It helps Digestion 5 It routs Care from the Heart 6 It settles a mutinous and troubled Mind 7 It recruits a dry Constitution with Moisture 2 Immoderate Sleep hurts 1 Because it duls the Spirits and makes them 〈◊〉 2 Makes dul Wits and bad Memories 3 Procures abundance of crude Humors 4 Spoils Natural Heat 3 Watchings either profit or hinder If they be moderate they profit For 1 They quicken the Spirits and Sences 2 They distribute the heat into the parts of the body 3 Helps to expel the Excrements 4 Immoderate Watching hurts 1 Scatters the Animal Spirits 2 It dries the Body especially the Brain 3 It encreaseth Choller 4 It 's the Cause of hot Diseases V. Affections of the Mind 1 Of Affections of the Mind some tend to Health as moderate Ioy and Content of Mind Some hurt 〈◊〉 all Perturbations of the Mind whatsoever To name some of them 1 〈◊〉 which heats 〈◊〉 blood and spirits stirs up the Humors sets all the Body in a hubbub and ingenders Feavers 2 Immoderate Joy which sends all the Spirits to the External parts of the Body and leaves the Principal unguarded 3 Fear which cals all the Spirits inwards and leaves the outward parts unguarded 4 Sadness which consumes the Spirits by piece-meals causeth 〈◊〉 and thereby hinders Concoction 〈◊〉 is this all the mischief 〈◊〉 doth for it dries the Body and fils it as ful of Melanoholly as an Egg is full of meat VI. Fulness and Emptiness I think that which Physitians vulgarly translate Fulness and 〈◊〉 might better be translated Casting 〈◊〉 and Keeping in or if you will have me spit a few Scholastical Phrases Excretion and Retention 1 It is an excellent good principle when people cast out what should be cast out and retain what should be retained and perform them both in a due manner 2 When such things are retained as ought to be cast out imagine Urine Dung Spittle the Menstruis it hurts 3 When such things are 〈◊〉 out which ought to be retained as immoderate Bleeding immoderate flowing of the Menstruis it can do no good Thus you have the things not Natural It follows now that we shew you a Method how to use them that so we may not seem like Pharaohs Task-masters set you to make Bricks and not give you straw The Vse of things not Natural 〈◊〉 preserving Health 1 〈◊〉 a common Rule that we should use a Mediocrity in al things not Natural and have a special regard to former Customs 2 The Use of the Air is according to its Substance and Quality According to its Substance it ought to be pure clear thin and open 3 According to its Quality it ought to be according to the Nature and Complexion of the Party And therefore as the Eternal and only Wise God hath ordered the differences of Airs in this Nation so hath he ordered differences of Complexions in men suitable to it 4 Of Nourishments The Substance Quantity Quality Time and Manner of administring 〈◊〉 diligently to be heeded al which are to be 〈◊〉 to the Complexion of the Eater and the strength of his Nature 5 The Rule of Quantity is this That the strength of the Body may be refreshed and not oppressed 6 The Rule of Quality is taken from the Nature of the Food the Nature Custom and Pallat of the Eater the season of the Yeer the Climate and the Position of the Heavens 7 The time of giving it is the accustomed times of eating and when hunger cals for it 8 The use of Motion and Rest Sleeping and Watching and Affections of the Mind consists in Manner and Time 9 The use of Excretion or Evacuation is various 10 Evacuation is either Natural or Artificial Universal or particular 11 Universal Evacuation is Purging Vomiting 〈◊〉 Bleeding by 〈◊〉 by the 〈◊〉 or by Horse-Leeches or by the Menstruis Bathing Sweating Pissing 12 Particular Evacuation are of the several Parts The Vse of things not Natural in Diseases 1 The first thing that here comes to be heeded is That you have a special care such things not Natural be used as are contrary to the Disease and its Cause 2 Although a Physitian ought to have a special care of al six of them yet amongst them all Nourishment seems to bear away the Bell. And 3 In Nourishment have a care of the five things we told you of before viz. Its Substance Quantity Quality Time and Manner of giving 4 As concerning the Substance of the Nourishment note That so much as Nature is employed in overcoming the Cause of the Disease so much slenderer ought the Diet to be because Nature when she employs much of her strength in opposing the Disease is not so wel able to mind a hard digestion Also the acuter a Disease is let the Diet be the slenderer 5 The Quality of the Nourishment let it be such as strengthens Nature and opposeth the cause of the Disease And is to be considered 1 According to Custom 2 According to the Disease 3 According to the Natural Constitution of the Body 6 As for the Time of eating regard must be had to the Custom of the Party when
Preparations are pleasant LIB V. Of the Common 〈◊〉 of preparing Medicines by the Art of the Apothecary 1 IN the Preparations of Medicines are to be considered The Cause and Effect The Cause is either Efficient or Final 2 The Efficient Cause is either Active or Instrumental Active is either Primary as God and Nature Or Secondary as the Apothecary 3 The Apothecary acteth by Heating Insolation Cooling Quenching Moistning Nourishing Infusion Softning Melting Dissolving making salt colouring perfuming preserving cutting clipping filing rasping washing beating rubbing scraping pressing straining boyling putrifying sifting Extracting scumming clarifying distilling by Asconsion and Desconsion 4 The Instruments of an Apothecary are Stills Mortars Knives Shears c. 5 The End is double 1 The Preservation of Health and restoring it being lost 2 The Preservation of Beauty and restoring it being lost 6 The Effects consists in the Remedies prepared which is 1 In the Substance 2 In the Adjuncts As the Form Order Time of during and Shop they are kept in 7 From the manner of the Substance Compound Medicines are some for Health some for Ornament Those which regard Health are either taken inwardly or applyed outwardly The Method of Curing is First to take away the Cause Afterwards to correct the Symptomes 8 Such as are taken inward are some Fluid and some not fluid Such as are Fluid are either more or less Fluid 9 Such as are more Fluid are Waters Wines Decoctions 〈◊〉 Vinegars Less Fluid are Syrups Julips c. 10 Such as are not Fluid are either Moist or Dry. Such as are Moist are Balsoms Electuaries Conserves Preserves Lohochs Rob Muccilages Extracts 11 Such as are Dry are Pills Lozenges Troches Powders c. 12 Such as are outwardly applyed are Oyls and Oyntments Bathes Cataplasmes and Plaisters c. 13 Such Medicines as either preserve or restore Beauty are either Moist or Dry c. LIB VI. Of the Chymical Preparation of Medicines 1 ALchymy is an Art perfecting Medicines reducing pure Essences from mixt Bodies That so the 〈◊〉 may be the purer healthfuller and safer 2 The Object of Alchymy is a mixt Body which is Dissolvable and subject to 〈◊〉 3 Mixt Bodies are of Three kinds 1 All kind of Plants and all their Parts as Roots Barks Branches Flowers Leavs Fruits Seeds Gums Rozins c. 2 The Seven Mettals All Minerals and Stones both Precious and not Precious Salts and Juyces 3 Living Creatures either whole or their Parts or that which comes of them as Milk Egs and Cheese 4 In Alchymy is to be considered the Signification of the Words and Medicines and the preparation of them 5 In the Preparation we are to consider the Composition and Preparation it self Of the Composition or Mixture of Medicines we have told you before what Opinion Alchymists have The Requisites of Composition are Measure and Dose 6 In Preparation consider the Cause and Effect The Cause is Efficient or Final The Efficient is acting or helping Acting is the Alchymist who acteth by Solution and Coagulation 7. The Parts of Chymycal Operation are two Solution and Coagulation or if you please Corruption and Generation 8 Solution is the First part of Practical Alchymy which takes a part the Compositions of Medicines and attenuates them 9 It consists in Calcination or Dissolution Calcination is done by Corroding or Burning 10 Burning is done either by Combustion or Reverberation Combustion is turning into ashes or into Glass Reverberation is either shut or open which is done by the Fire of the Furnace 11 Dissolution is when Bodies are dissolved and it is either Subtil or Fusive Subtil is either Microcronical or Macrocronical Microcronical is either Elevation or Descention Elevation is Dry or Moist Dry is called Sublimation Moist Distillation 12 Distillation is either Right or Oblique 13 Descension is either Cold or Hot. Hot is that which is usually called Distillation by Descention Cold Descention is either Deliquium or Filtration All things that are dissolved by Cold are coagulated by Heat 14 Macrocronical is Exaltation or Digestion Exaltation is Circulation and Ablution Ablution is Imbibition or Cohobation 15 Digestion is either Putrefaction or Extraction Putrefaction is to change the old Nature of a thing into a new 16 Fusion or Liquefaction is Simple or not Simple and performs its Office either by Ashes or Antimony 17 Coagulation is the second part of Alchymy which by privation of Moisture reduceth moist Bodies into Solid 18 It is Cold or Hot. To Coagulation is referred Fermentation and Fixing 19 You have the Efficient Cause acting The Helping follows viz. Place and Fire 20 The Place or the Subject of the Matter is either that which receives the vessels as a Furnace Or that which receives the Matter as vessels 21 In the Furnace are to be considered the Parts and Differences The Parts of a Furnace are four 22 The Differences of Furnaces are various according to their different Uses of which some are open some shut 23 Such as are open are called either Probatorius Domesticus or 〈◊〉 24 A shut Furnace is either Simple or Compound Simple is either for Calcination or Dissolution For Calcination is either Cementatory or Reverberatory 25 Dissolving is either by Ascention or Descention By Ascention is either Dry or Moist By Descention is that where by we dissolve the Matter by driving the moisture downwards 26 Compound Furnaces are First 〈◊〉 which is also called Phylosophicus and Arcanus Secondly 〈◊〉 where by one fire and little labor divers Furnace are cherished Others called Piger Henricus 27 To these are added Instruments which Alchymists use as Iron Tongs Iron Plates Bellows c. 28 You have the Subject receiving the Vessels into it The Vessels which receive the Matter follow 29 Of the Vessels some are put to the fire some are not Those which are put to the fire are either made of one Matter or else of divers 30 Vessels made of one matter are either of Glass or Mineral 31 Of Glass is either a Phial or Circulatorium Glasses are used in Solutions and Coagulations 32 The Circulatoria are of divers kinds of which three bear away the Bell A 〈◊〉 〈◊〉 and the Phylosophical or Hermetical Egg. 33 A Mineral vessel is either Mettal or Earth Mettal serves either for Subtillation or Infusion For Subtillation is made either of Brass or Bladder For Infusion is a Funnel 34 Earthen Vessels contain either the Matter it self or other vessels 35 They which contain the Matter it self are either Fusory or not Fusory 36 Those which contain other vessels are Kettles Cauldrons Earthen Pans Crocks Trevets 37 Vessels which are chosen according to the pleasure of the Workman are made of Earth Glass Mettals c. Some of these are Superior some Inferior Superior as Alembicks Inferior as Retorts c. 38 You have the Instruments and the Place Heat and Fire follows 39 Heat is Natural or Artificial Natural is by the Beams of the Sun 40 Artificial is Simple or Mixed Simple is by Digestion or Separation 41 Digestion is by Anthannor or Horsedung or Hay or Straw 42 Heat separated is either gentle or strong Gentle is of a Bladder or Ashes Strong is either Impedited or Free Impedited is of Sand Filings of Iron 43 Free heat is of Coals either with flame without flame or Reverberatory 44 A mixt heat is that which serves both for digestion and separation and is called a Bath Baths are two sold Balneum Mariae and Balneum Roris namely when the Vessel is heated by the Ascending Vapor 45 You have the Efficient Cause The final Cause of Preparation is The preservation of Health and other uses belonging to the Life and Ornament of Man 46 You have the Cause The Effects follow which consists in the Order of preparing Medicines and their application to Dileases 47 From the Substance some Chymical Medicines conduce to Health others to Ornament Such as conduce to Health are either fluid or not fluid Fluid are Waters Spirits Tinctures Oyls and Quintessences c. Such as are not fluid are Balsoms Extracts Salts Flowers Sublimates 〈◊〉 Glasses Regulus and Chymical Pouders c. 48 To my God alone in Trinity and Unity be all Honor and Praise for ever and ever Amen FINIS