nay but Pleasure as Galen testifieth f. Whereâ—ore if sometimes from such Reduction Pain do happen as when the Hands chilled with Snow are suddenly exposed to the Fire this is by Accident because to wit some Parts are preternaturally altered whilst the Heat in others is reduced to its natural Perfection or because from the Application of Heat the Cold in others is suddenly intended by Antiperistasis I answer secondly That Pain is a depraved Action of the Touch And seeing the Sense it self as other Powers would have been helped to perform perfect Actions there could never have been a Depravation of Touch which Pain is § 29. But whether according to the Opinion which denies the Fruit to be an adequate Cause of Immortality it had been necessary that Alexipharmack Qualities should be contributed by the Wood to Mans Body whereby it might be preserved from Poysons It seems to be affirmed because it cannot be believed these Vertues were wanting to the most perfect Medicament when many other ordinary Medicaments have efficacious Virtues against Poysons nay we must think all other Supra-elementary Virtues for curing Diseases must have been found in it which are found in other ordinary Medicines Those notwithstanding excepted which used without Art do hurt such as are Purgative Virtues which given unseasonably and to a Healthy Man bring no small Harm § 30. I say seventhly According to the same Opinion which affirms the Tree of Life was not an adequate Cause of Immortality but that the Supra-ordinary Providence of God was necessary to avoid the Harms of External Causes according to this Opinion I say it is not necessary to grant a Resistive Quality in the Tree nor it may be other Qualities which might preserve the Elemental ones of the Body in a necessary fixt Degree at least not so efficacious as wholly to resist all external altering Causes It is proved because the Supra-ordinary Providence of God had been sufficient § 31. But since from the Sacred Text it appears that Women in the State of Obedience should have been free from the Pains of Birth it seems worth our Enquiry Whether also the Qualities of the Tree of Life would have prevented the Pains of Birth in Women It seems to be more probably answered in the Affirmative First Because seeing the Wood would have averted all internal Causes of Death or also the external besides according to different Opinions and since it would have cured all preternatural Affections it must of necessity have been able to prevent and take away the Pains of Birth nor is there need of any greater Reason why it should take away these than others § 32. Secondly Because there are Medicines found naturally which by means of Supra-elementary occult Qualities do wonderfully allay the Pains of several Parts and preserve a Man from them as a Wolf's Liver against the Pain of the Liver as Galen g testifies and that famous Stone which may deservedly be called Nephritick brought from the West Indies vulgarly called de la hijada as Monardes h testifies which tied to the Arm both takes away Nephritick Pains and preserves a Man from them as also doth a certain Wood of the same Name which I have sometime seen described by the same Author Therefore it is credible that in this Wood which had admirable Virtues for all Preternatural Affections these also were not wanting which might preserve from Pains of Birth especially seeing it makes for the Conservation of Life as a Reward of Obedience to which purpose in the primary intention it was created § 33. But what way did it perform this Work It may be doubted For the Cause of the Pains of Birth is the breaking of those Bonds that tye the Child to the Womb which being a violent and sudden Solution of Continuity it necessarily causeth Pain Wherefore that the Tree of Life may prevent these Pains it is necessary that it either stupefy the Sense in those Parts as Narcotick Medicines do or so mollify and dispose the Ligaments whereby the Child is knit to the Womb as Anodyne Medicines do that without violence they might be separated from the Parts of the Womb or that it regulate the Faculties of the Womb after such a manner that they work that Separation by little and little without Trouble For only a violent Passion which is preternatural when it is done much together and speedily causeth Pain but what is done by little and little escapes Sense as Galen i expresseth it Another Way may also concur viz. Because in that State the Wood of Life would join with and assist the Powers that they might perform most perfect Actions Therefore it would concur with the Touch that it might feel most perfectly wherefore a depraved Sensation could not be in which Pain might formally consist although the Object or Cause of Pain were present § 34. But you will object Either this Wood would have taken away the Pains of Birth in the State of Innocence or in the State of Lapsed Nature Not in the first because it appears from the Sacred Text that in it Woman would have had no Pains in Birth Not in the Second because from the Sacred Text also it appears that they must necessarily suffer Pains for a Punishment of Sin Therefore it would take away Pains in no State I answer that both in the State of Innocence and in the State of Lapsed Nature this Wood would have been good against the Pains of Birth if it had been eaten In the State of Innocence because by it Women would have been preserved from Pains and by means of it would have obtained what was owing to that State And in the State of Lapsed Nature because therefore God cast Woman with Adam out of Paradise lest she should enjoy the Good due to Innocence and the Reward promised for Obedience and by consequence Eternal Life and lest she should obtain Immunity from the Pains of Birth by Eating of this Wood. a Suar. in Met. disp 42. sect 4. n. 8. b Vasq. tom 1 2. ad q. 21. disp 78. c. 3. n. 21. c Auth. quaest vet nov Testam q. 19. d Gal. 7. meth cap. 13. lit C. e D. Thom. 1. p. q. 96. art 3. f Gal. lib. 1. de causis sympt cap. 6. g 8. local cap. 8. F. h Monardes 1. p. c. propr i Gal. 1. de causis sympt cap. 6. DOUBT VII After what manner would the Resistance of Qualities defend that Mans Body who eat of the Tree of Life from all External Causes that could hurt it § 1. ALthough the present Doubt be already resolved together with the foregoing Yet since all these things are new which we have alledged for the Preservation of Man from Death by the Qualities of the Wood of Life and that those are more hard to be known which should naturally defend him from the extrinsick Causes of Death and seeing they are not sufficiently declared as the Difficulty of the thing requires I accounted it very necessary more
Vertue and Operation And thus we see one Oyl operates more strongly in Old Men than another NOTE on CHAP. XIV a We find in Holy Writ before Hippocrates lived Wine was Man's inward and Oyl his outward Analeptick And Vnction was used by him and by the Sons of Art for many Ages after him Only the Wisdom of our Age knows scarce any Vse of it except contra Pruritum and Pruritum Venereum An erroneous Neglect undoubtedly Nothing can be more apt for our Author's Purpose Since Old Mens Natural Heat as a weakned Garrison slights the Out-works and fairly retires to the Fort of the Heart till Supplies come from without Now Vnction is an Evacuation to the outer Parts of the Body because it heats attenuates and melts those useless Hâ—mours that are discharged to and lodged in the Habit of the Body and then of themselves they dissipate and evaporate And so there is Way made for the vital Flame to play from the Heart But if the Vnction be hot it not only softens the out Parts but its Vertue reacheth the very inward Humours and so heats attenuates and disperses them CHAP. XV. Of things that cause Clearness Cleanness and Ruddiness of Skin and that take away Wrinkles ALL things that a move the Blood and Spirits to the Skin adorn and cloth the Skin with Beauty Cleanness and Ruddiness and this thing is promoted by whatsoever doth gently cleanse the Skin rendring in thinner and making it clean from those things that stick dead on its Surface And in performing this Care must be had of three things namely of Cold too much Heat and the Wind. Now Blood is moved to the Skin three ways namely by breeding of good and subtil Blood by its Purity and by Expansion Things that breed good Blood are those of good Juice amongst which according to Pliny is subtil and sweet smelling Wine as Isaac speaks of Bread well baked and leavened and also all manner of Meats so they be but of good Digestion For Digestion is the true Fountain of good Blood and Humour So doth Avicenna affirm of these things Those things also breed good Humour that are boyled b covered without Water and dry rosted In like manner that Drink is necessary which moves the Blood from the inner Parts to the outer such as c Broth of Pulse Wine Milk Mede and the like drunk on a fasting Stomach And several have had Experience of these things as Avicenna saith in his fourth Canon Haly in the end of his first Discourse of his Practice saith that drinking of Wine and daily eating of wholesome Flesh makes a good and fair Colour And things that dry the Blood are these Trifera Saraâ—enica made up with Myrobalans and the Antients affirmed that Cassia fistula could do the same Perl prepared doth make the Blood of the Heart clear and fine as Isaac saith in his Degrees Things that disperse and spread abroad the Blood are many and this is done two ways The first is either by taking things in at the Mouth such as are Pepper Ginger Cloves Saffron properly boyled in Wine otherwise it tingeth the Blood as also if two Drachms of Hyssop and one Drachm of Saffron be drunk with Sugar And a Man may eat Herbs such as Radish Leeks Onyons if he eat not often of them as also d Garlick well prepared Or if the Soul be e stirred by certain Operations Actions and Motions of which sort are Wrath Joy Mirth f Anger and what ever provokes Laughter as also Instrumental Musick and Songs to converse with Company which discourse facetiously to look on precious Vessels the Heavens and Stars to be clothed with Variety of Garments to be delighted with Games to obtain Victory over ones Enemies to argue with ones most dear and beloved Friends as Aristotle saith in his Epistle to Alexander For a chearful Mind brings Power and Vigor makes a Man rejoyce stirs up Nature and helps her in her Actions as Rasy saith to Almansor in his Canon Of the Cogitations of the Mind But secondly The things which being applyed outwardly effect this with Abstersion and Action are Lotions and Unctions And in these things the Way of their Abstersiveness is unlike for some things effect this more roughly others more finely There are Oyntments which take away and uncover the old Skin and cause the Spirits to penetrate as far as the Skin Causes that infect the Skin are many Either inward such as are the Humors infecting the Blood as is manifest in the Jaundice For they exert very dangerous operations in the inner Parts This Infection may be taken away by those Remedies which are found among the Wise in their proper Chapters Or outward as Wind Heat Cold. For these things sometime make the Skin black foul and wrinkled but how the Cuticle is defended from these Inconveniences and after they are come how they may be removed the Wise do teach Avicenna of things making the Colour beautiful saith The Skin may be well kept from the Sun Cold and Wind if it be smeared with the White of an Egg and Water of Gum or if some such thick thing be steeped in Water and mixt with an equal quantity of the White of an Egg and if the Skin be smeared with it these Harms are removed which were impressed from these Causes So Haly speaks in his Canon Of Beauty Take of the Flower of Beans Pease Vetches Lupines sweet Almonds blanched Dragant Mastich grind all these together sierce them finely blend them with Milk make a sweet Cataplasm of them let it be on a Day and a Night wash then with the Water of boiled Bran and so use it till the Skin be reduced to its natural Quality and Disposition But if Corrugation happen in the Skin from these Causes let this Oyntment be made which Avicenna in his Canon Of Oâ—l appoints which is very available in driving away and curing the aforesaid Ails Take a little Lily Root prepared Oyl of bitter Almonds Honey and a little Propolis let them be melted together And some have said that Oyl of Balm with Oyl of Bays doth most easily take away and wipe off this Wrinkling of the Skin NOTES on CHAP. XV. a In this Chapter here is a Cosmetica Rationalis backt with true Philosophick Reason not projected upon the Fucus of a barren Notion where as in a curious Picture we may with Admiration view the Dashes of a Master's Hand and then sit down and consider That only a good Philosopher can make a skilful Physician b This may be done two Ways according to Riverius The first is this Take your Meat seasoned according to your Mind and cut into long Slips put it into a well glazed Earthen Pot close covered and luted with Lutum Sapientiae set it in an Oven hot as it is when you draw your Bread let it stand and it will with the Heat dissolve into Liquor But this some may esteem Baking The second Way is this and it is properly Boiling
amply to explain them to the end the strength of those things which may be objected to the Contrary may more easily be broken and the Truth may be more open and clear § 2. External Causes therefore that bring Diseases and Death which must have been resisted by the Qualities of this Fruit are of two kinds For some are altering others are locally moving or impressing an Impulse It is proved for among Philosophers Accidental Mutation is only twofold that is one to Quality another to Place I pass by Mutation as to Quantity because since Quantity is never produced de novo as the more probable Opinion saith this is not a true Mutation § 3. And of the Altering Causes some move to the Manifest Elemental Qualities and others to the Occult. The first are all those things which can produce Elemental Qualities first or second and by this means vitiate and overthrow the Temper of the Body from whence various Diseases and Death do follow The second are especially all Poysons which introducing Occult Poysonous Qualities into the Body waste Mens Strength and take away Life § 4. And the Causes moving locally are also of a twofold Difference For either they move the Humors of the Body as Medicines Purging provoking Urine Sweat and Womens Courses which by reason of their unseasonable or superfluous or other preternatural Motions can also cause Diseases and Death Or they impress such an impulse upon the Members of the Body that they dissolve natural Continuity or change the Situation of the Parts whereon do follow Diseases in Conformation viz. in Magnitude Figure and Site and consequently Death it self which the Fruit of Life was obliged to avoid averting all these Causes § 5. But beside these Causes which produce positive Effects others also may be considered which produce other if I may so call them privative Effects and consequently bring Death For seeing the Body of a Living Creature that it may live doth stand in need of certain Matters whereby the lost Substance may be repaired such as are Meat Drink and Air what things soever can deprive it of these Matters without doubt will cause Death that is things causing Hunger Thirst Want of Air or Suffocation § 6. These Causes being declared which coming from without can bring Diseases and Death now it follows that we explain according to the Opinion that affirms the Wood of Life was an adequate Cause of Immortality what way it could hinder them Which thing indeed since it seems altogether difficult or rather impossible this Opinion is exploded by many who have recourse to the Supra-ordinary Providence of God But for its Defence § 7. It is to be observed first That the Virtues of the Tree of Life would not so keep off external offending Causes that most of them could not approach the Body nor that the Body should abide beyond the Sphere of their Activity for Example They would not hinder the Fire to approach Mans Body nor a Mad Dog to touch it nor any other Poyson to be swallowed down As neither would they hinder the Defect of Meat Drink or Air For it is manifest it was not in the Power of the Wood to do this Yet the Virtues of the Wood would hinder that the aforesaid Causes could not produce their positive Effects upon the Body to wit that the Sun or Fire should not heat the Body or the Sword or a Stone should not dissolve Continuity by their Blow or otherwise move the Parts of the Body contrary to their Nature and so of other things And in like manner the said Virtues would preserve a Man that he should not perish by Privation of Meat Drink or Air. I said that most of them should not approach the Body for we shall afterwards prove that it was possible for Virtue to be extended from the said Wood to a certain Space without the Body of Man in which it might hinder those things which moved to Hurt from moving farther or reaching to the Body § 8. It is to be observed secondly The Wood of Life would defend Man's Body from external Causes producing Elemental first or second Qualities by those occult Qualities which would produce other Elemental ones proportionate and natural to the Body in a certain Degree so fixt that they could be remitted by no other even the most violent external or internal Cause as we said before in the last Doubt And as by these the Body would have been preserved from the mutual immoderate Rëaction of the Parts among themselves and from the Rëaction of the Aliment so also the Body ought to be defended from the Action of external Causes It is effectually proved Because these would have sufficed to resist all Alterative Agents both internal and external § 9. But you will object Two Degrees of Cold for Example which are necessary and proportionate to the Health of the Body of Man cannot naturally resist eight Degrees of Heat of Fire applied next to it seeing the Action would necessarily follow the stronger Side Therefore it is impossible according to Nature that the Temper of the Body should endure in these two fixt Degrees after the application of the Fire but that it should be removed from them and part be burned And it is confirmed Because between equal contrary Agents nay between unequal ones there is mutual Repassion as Experience shews and it is the common Doctrine of Philosophers Therefore the inferior Agent ought to re-suffer from the stronger that which resists with only two Degrees of Cold from the Action of the Superior acting at the Rate of eight Degrees of Heat § 10. I answer By distinguishing the Antecedent Two Degrees of Cold considered in themselves according to their formal Resistence and Activity are not able to resist eight Degrees of Heat so I grant the Antecedent But considered according to the Activity of their Cause producing them I deny it For their Efficient Cause that is the Quality of the Wood produceth them with that Efficacy and hath such Influence on their Production that they cannot be remitted by any other the most violent Agent Which Answer is according to the Doctrine of Suarez a as afterwards we shall declare For this Resistence is not considered as Active on the part of the Activity of the Degrees of Cold themselves or as Passive on the part of their Formality so much as for the Efficacy and Activity wherewith they are produced by their Cause And for this Reason the Rest of the Qualities of the Temperament do resist being preserved by the Qualities of this Wood that they can never be remitted by their Contraries Which I prove effectually If God by himself alone that is by his actual Concurrence will produce these two Degrees of Cold and preserve them although eight Degrees of Fire were applied yet they could not be remitted if God did not desist from his Concurrence for the reason why they are corrupted when a hot Agent comes is because God in presence of
Sleep want of it 33 Snake 117 121 Soil 57 Sparrows 139 151 Spike Celtick 97 Spikenard 146 Spitting 32 Stagg's heart its bone 21 70 76 Strength its infirmity 34 Succinum 155 Sulphur 79 Sun 59 Sweat 61 116 145 T TAst â—7 Tavern-haunters 113 Terra Sigillata 28 Toil of Body and Mind 3 Touching of cold things 79 Treacle 122 Tree of knowledge 111 Trifera 79 85 V VApors 38 Veal 150 Vegetables 56 Venus 78 102 Viper 21 its preparation 114 1â—5 its property 115 116 when and how to be taken 117 118 its number of teeth description conception and birth 120 121 Virgin 99 100 101 109 110 111 Virtue may be separated from its body 17 18 Vnction 61 Vnderstanding when rational 40 Vsefulness of the Treatise 134 W WAshing 79 Water 78 Water-Melons 91 Wax 125 Wheat 78 Wine 54,57,103,104,105,106,107,112 Wiping 79 World its age 1 6 Worts 140 X XYloaloe 145 Y YOuth how preserved 95 how recovered ibid. THE CURE OF Old Age c. CHAP. I. Of the Causes of Old Age. AS the a World waxeth old b Men grow old with it not by reason of the Age of the World but because of the great Increase of living Creatures which infect the very Air that every way encompasseth us and Through our c Negligence in ordering our Lives and That great d Ignorance of the Properties which are in things conducing to Health which might help a disordered way of Living and might supply the defect of due Government From these three things namely Infection Negligence and Ignorance the Natural Heat after the time of Manhood is past begins to diminish and its Diminution and Intemperature doth more and more hasten on Whence the Heat by little and little decreasing the Accidents of Old Age come on which Accidents in the very Flower of Age may be taken away and after that time may be retarded as also may that â—wift Course which hurries a Man from Manhood to Age from Age to Old Age from Old Age to the broken strength of decrepit Age be restrained For the Circle of a Man's Age grows more in one day after Age to Old Age than in three days after Youth to Age and is sooner turned from Old Age to decrepit Age than from Age to Old Age. Which Weakness and Intemperature of Heat is caused two ways by the Decay of Natural Moisture and By the Increase of Extraneous Moisture For the Heat exists in the Native Moisture and is extinguished by external and strange moistness which flows from weakness of Digestion as Avicenna in his first Book in his Chapter Of Complexions affirms Now the Causes of the dissolution of the Internal Moisture and of the External's abounding whence the Innate Heat grows cool are many as I shall here show First of all the Dissolution of the Natural happens from two Causes One whereof is the circumambient Air which dries up the Matter And the Innate Heat which is inward very much helps towards the same For it is the Cause of extinguishing it self by reason it consumes the matter wherein it subsists as the Flame of a Lamp is extinguished when the Oyl exhausted by the Heat is spent The second Cause is the toil proceeding from the Motions of Body and Mind which otherwise are necessary in Life To these accrue Weakness and Defect of Nature which easily sinks under so great Evils as Avicenna witnesseth in his first Book Of Complexions of Ages not resisting those imperfections that invade it Now The Motions of the Mind are called Animal when the Soul especially is exercised The Motions of the Body are when our Bodies are tossed and stirred of necessary Causes ill proportioned External Moisture increaseth two ways either from The use of Meat and other things that breed an unnatural and strange Moisture especially Phlegmatick whereof I shall discourse hereafter or from Bad Concoction whence a feculent and putrid Humour differing from the nature of the Body is propagated For Digestion is the Root of the Generation of unnatural and natural Moisture which when it is good breeds good Moisture when bad a bad one as Avicenna saith in his fourth Canon of his Chapter Of things which hinder grey Hairs For from wholesome Food ill digested an evil Humour doth flow and of poysonous Meats and such as naturally breed a bad Humour iâ— well digested sometime comes a good one But it is to be observed that not only Phlegm is called an extraneous Humour but whatever other Humour is putrid Yet Phlegm is worse than the other external Humours in that it helps to extinguish the Innate Heat two ways either By choaking it or By Cold resisting its Power and Quality so Rasy in his Chapter Of the benefits of Purging Which Phlegm proceeds from faults in Meats negligence of Diet and intemperature of Body so that this sort of external Moisture increasing and the Native Moisture being either changed in Qualities or decayed in Quantity Man grows old either In the accustomed course of Nature by little and little and successively when after the time of Manhood that is after forty or at most fifty Years the Natural Heat begins to diminish Or Through evil Thoughts and anxious Care of Mind wherewith sometimes Men are hurt For Sickness and such like evil Accidents dissolve and dry up the Natural Moisture which is the Fewel of Heat and that being hurt the force and edge of the Heat is made dull The Heat being cooled the Digestive Vertue is weakned and this not performing its Office the crude and inconcocted Meat putrefies on the Stomach Whereupon the external and remote parts of the Body being deprived of their Nourishment do languish wither and dye because they are not nourished So Isaac in his Book Of Fevers in the Chapter Of the Consumption doth teach But it may be queried What this Moisture is and in what place it is seated whereby the Natural Heat is nourished and which is its Fewel Some say that it is in the Hollow of the e Heart and in the Veins and Arteries thereof as Isaac in his Book Of Fevers in the Chapter Of the Hectick But there are Moistures of divers kinds in the Members which are prepared for Nourishing and to moisten the Joints Of which Humours may be that is one which is in the Veins and that another which like Dew is reposed on the Members as Avicenna saith in his fourth Book in the Chapter Of the Hectick Whence perhaps the Wise do understand that all these Moistures are Fewel to the Native Heat But especially that which is in the Heart and its Veins and Arteries which is restored when from Meats and Drinks good Juices are supplyled and is made more excellent by outward Medicines such as Anointings and Bathings NOTES on CHAP. I. a This Year 1682. with the Astrologers is celebrated the Climacterick grand Conjunction of the highest Planets And Divines after St. Peter's Chronology do reckon that the Sabbatical Millenary is not far off nor without great reason
in kind which are reckoned necessary to fence preserve and keep the Body which things when they are observed and taken in Quantity and Quality as they ought and as the Rules of Physicians perswade do become the true Causes of Health and Strength But when they are made use of by any man without Regard had to Quality and Quantity they cause Sickness as may be gathered from Galen's Regiment with Haly's Exposition where he treats Of the Regiment of Health But exactly to find out the true Proportion of these Causes and the true Degree of that Proportion is very hardly or not at all to be done but that there will be some Defect or Excess therein Thus the Sages have prescribed more to be done than can be well put in practice For the Understanding is more subtle in Operation so that the true proportioning of these Causes seems impossible unless in Bodies of a better Nature such as now are rarely found But Medicines obscurely laid down by the Antients and as it were concealed whereof Dioscorides speaks do make up these Defects and Proportions For who can avoid the Air infected with putrid Vapours carried about with the force of the Winds Who will measure out Meat and Drink Who can weigh in a sure Scale or Degree Sleep and Watching Motion and Rest and things that vanish in a moment and the Accidents of the Mind so that they shall neither exceed nor fall short Therefore it was necessary that the Antients should make use of Medicines which might in some measure preserve the Body from Alteration and defend the Health of Man oft-times hurt and afflicted with these things and Causes lest the Body utterly eaten up of Diseases should fall to ruine Now for the benefit of your b Excellency I have gathered some things out of the Books of the Antients whose Vertue and Use may avert those Inconveniences this Defect and Weakness may defend the Temper of the Innate Moisture may hinder the Increase and Flux of Extraneous Moisture and may bring to pass which usually otherwise happeneth that the Heat of Man be not so soon debilitated But the Use of these things and Medicines is of no use nor any thing avails them that neglect the Doctrine of the Regiment of Life For how can it be that he who either is ignorant or negligent of Diet should ever be cured by any pains of the Physician or by any Virtue in Physick Wherefore the Physicians and Wise men of old time were of opinion That Diet without Physick sometimes did good but that Physick without due order of Diet never made a man one jot the better Thence it is reckoned more necessary that those rather should be treated of which cannot be known unless of the Wise and those too of a quick Understanding and such as study hard and take a great deal of pains than those things which are easily known even as a man reads them As for my own part being hindred partly by the Charge partly by Impatience and partly by the Rumours of the Vulgar I was not willing to make Experiment of all things which may easily be tryed by others but have resolved to express those things in obscure and difficult terms which I judge requisite to the Conservation of Health lest they should fall into the hands of the unfaithful One of which things lies hid in the c Bowels of the Earth Another in the d Sea The Third e creeps upon the Earth The Fourth lives in the f Air The Fifth is g likened to the Medicine which comes out of the Mine of the Noble Animal The Sixth comes out of the h long-liv'd Animal The Seventh is that whose Mine is the i Plant of India I have resolved to mention these things obscurely imitating the Precept of the Prince of Philosophers to Alexander who said that He is a Transgressor of the Divine Law who discovers the hidden Secrets of Nature and the Properties of things Because some men desire as much as in them lies to overthrow the Divine Law by those Properties that God has placed in Animals Plants and Stones But some of these things stand in need of Preparation Others of a careful Choice Of Preparation lest with the healthful part Poyson be swallowed down Of Choice lest among the best those things that are worse be given and those that are more hurtful be taken For in whatsoever thing the most High GOD hath put an admirable Vertue and Property therein he hath also placed an Hurt to be as it were the Guard of the thing it self For as he would not have his Secrets known of all lest Men should contemn them so he would not have all Men be Adepti lest they should abuse their Power As is manifest in the Serpent Hellebore and Gold From which no man can fetch any noble or sublime Operation unless he be wise skilful and have of a long time experienced them Besides wheresoever GOD hath placed such as unspeakable Vertue he hath added a certain Similitude that every Man who is of a clear and vivacious Wit and Understanding may conceive its Operation For most things act what they are said to act either by their Form or their Matter or their Essence or their Heat by their Durability and long Keeping or by Corâ—uption For that preserves another thing which is long preserved it self and that corrupts another thing which is quickly corrupted it self and it acts that thing according to whose Similitude it is denominated or like as it is formed And this is a Secret which our l First Parents wholly kept secret and to these our very times still remains secret But we must m observe that in some of the aforesaid things and Medicines the Virtue may be separated from its Body as in all Medicines made of Plants and Animals From some it cannot be separated as from all those things that are of a thick Substance as Metals and what things soever are of the kind of Stones as Coral Jacinths and the like And these are to be subtilly powdered in the last degree and this properly agrees with our Intent that iâ— may come to its proper end of Elongationâ— as Avicenna saith in his second Canon Oâ— the judgment of Medicines that are outâ—wardly applyed But this Powdering cannot be made in Metals except by Burning Which Avicenna affirms in his Chapter Of the Leprosâ— concerning the Preparation of Gold anâ— Silver and in his fifth Canon where Consectio Hyacinthi is shewn But certain other Men have given Ruleâ— how to dissolve Medicines of thick Substance as Aristotle saith according to Isaâ—â— in his Degrees in his Canon Of Perl speaking thus I have seen certain Men dissolvâ— Perl with the Juice and Liquor whereâ—â— Morphews being washed were fully oâ—red and made whole But in Medicines which are mixt to theâ— Plants and Animals a Separation of thâ— Virtue from the Body it self may be madeâ— And their Virtue and Matter will operaâ—â— stronger and better alone than
whom after they have recovered their Health the Hairs return to their former Disposition Here the cause is the Weakness of Natural Heat in concocting the Nourishment in the external parts and when Strength and Health return the Hair grows black But Avicenna saith in his fourth Canon Of the Disposition of those that are recovering their Health that therefore the Hairs wax white because they are deprived of their Nourishment by reason the Innate Moisture goes out and is dispers'd which whilst it abides within causeth the blackness of the Hair as is manifest in Corn which is dryed and grows white by ripening afterwards when it is wet with Dew its Greenness returns Besides there is in every Member a natural Power residing which according to its Complexion turns the Nutriment into the Likeness of that Member and differs from that Power which turns the Nutriment into the Likeness of another Member and from this Diversity a Weakness in the Skin proceeds as Avicenna saith in his first Canon Of Natural Powers But when the Vertue of the Member is weak it infects and corrupts the nature and wholesome Juice of the Aliment that flows thither Which being corrupted all things that penetrate into that Member are depravedâ— Like as a good Constitution doth alter even bad and unwholesome Food so that it becomes good apt and convenient for nourishing Nature Galen reports according to Avicenna in his first Canon Of the Morphew that there is a certain a Tree which at its first growth is deadly and poysonous yet it may be changed so as without any danger it may become wholesome Food And this is done by the planting of it As there is a Tree in Persia poysonous and whose Fruit is hurtful but being removed into Egypt and planted there its Fruit is safely eaten and being brought back again into Persia it obtains its former poysonous Quality For this Cause Medicines were invented that might be applyed to the outward Parts as Bathings and Anointings For such Medicaments are more useful to remove Diseases which arise from the Hurt of the fourth Digestion than inward ones Because the Vertue of Medicines taken inwardly is rendred so dull and weak of the first and second Digestion that when it arrives at the fourth degree of Digestion it is so broken that it cannot at all profit as Avicenna saith in his Canon Of Weariness and Old Age. And so Anointings do strengthen the Vertue of the fourth Digestion Which I think to be most true by reason outward Medicaments are nearer the Places affected especially if the Humour be purged or do not offend in the inner Parts But if the Humour aforesaid offend first of all the Body must be absolutely purged of it Then the Skin must be made cleaner by a long Effusion and Provocation of plentiful Sweat And Thirdly The Virtue in that Member which is ill affected must be refreshed Because if the Medicine avail not something toward the strengthning the Vertue of the Part the Humour will abound again and prevail the more And that especially when Melancholy Humours bring the Hurt But some have said that fully to drive away these Humours the Vertue of Laxatives without their Body is sufficient For the Power of Laxatives operates more when freed from the Lump of Body than joyned with it and this is that which Avicenna saith in his first Canon in the Chapter Of the Disposition of Purging Medicines Then we must apply such Medicines outwardly whose property it is to temper the Essence of the Member and its Constitution and to hinder that the scattered Reliques of the superfluous Humour be not received of that Member as Terra Sigillata Bole Armenick and such things use to do either through some Operation that is in them or for the Similitude and Equality of Complexion for that it cools what is too Hot and heats what is too Cold. Which Galen thinks very likely in the Oyl of Roses as Avicenna saith in his first Canon Of the Operation of particular Medicines This Accident I say of Greyness renders a Man more deformed and is more apparent than any other in the Body I have studiously searched its Cause and Original And wise Physicians have laid down the Cause and Remedy of these Accidents in their Treatise of Preserving Beauty For at the Approach of these b Deformity is caused and through their Delay in the time of Manhood is a Man's Comeliness For this Age by Avicenna is called the Age of Beauty NOTES on CHAP. III. a Of this Tree Dioscorides speaks in his first Book Chap. 147. in these words The Peach Tree is a Tree in Egypt bearing Fruit fit for Food good for the Stomach Wherein Spiders called Cranocolapta are found especially in Thebais The dry Leaves reduced to Powder and applyed stop Eruptions of Blood Some have declared that this Tree is destructive in Persia and being translated into Egypt it changes its Nature and is made use of for Food b Theophrastus in his Character of Flattery hath these Words What a Reverend Grey Beard you have got And yet You if any Man considering your Years have your Hair black And to be long in growing grey was ever accounted an Argument of a lusty and vivid Old Age. Therefore effeminate Men were as careful to hide their Grey Hairs as Women their Wrinkles as Plautus and Martial do testifie CHAP. IV. Of the Wrinkles of the Skin Paleness rotten Phlegm Bleareyedness Shortness of Breath and other things which especially have relation to the Body WE have already spoken of the Causes of one Accident namely Greyness now we must treat of the Wrinkles of the Skin Paleness and other things which especially have relation to the Body These Evils betide Men sometimes before the stated Time sometimes at their due season Wrinkles of the Skin are contracted either from the Flesh extenuated whence there remains a loosning of the Skin Or From the Want of Flesh and hence comes the shriveling of it And Aristotle saith in the end of his fifth Book Of Animals that this comes through the Putrefaction of the Humour For he saith that Wrinkling which befalls Bodies is unlike to Slickness because if the Vapour be concrete thence is caused Slickness and it putrefies not nor do Wrinkles arise This Accident often happens to them that are as it were burnt up in the Fire and do handle things belonging to the Forge as is evident in the Smiths Trade For the Use of these things dries exceedingly and makes the Face pale and full of Wrinkles Therefore those Dames that are over-careful of their Beauty use to turn away their Face from the Fire But those things which remove the Wrinkling of the Skin you shall find hereafter in that Chapter wherein the things are declared which use to render the Skin delicate for Youthful Beauty Cleanness and Redness Paleness also according to some is a Companion of Old Age which falls out in Young Men from superfluous and redounding Phlegm in old Men
from want and diminution of Blood and Spirits or from Infection of the Blood Diminution of the Blood and Spirits is from the Diminution of the Natural Moisture because the Root and as it were the Fountain of it is in the Blood principally in that of the Heart and secondarily in that which passeth through the Veins and Members The Blood being diminished the Spirits are diminished also which abide in the Blood as in their Subject And Blood is restored by those things which refresh the innate Moisture and the Blood being augmented the Spirits are made more lively Plenty of rotten Phlegm filthy Spitting and Bleareyedness are Accidents of Age which happen from an unnatural Moisture and especially Phlegmatick And that Moisture flowes sometimes from the Superfluity of the fourth Digestion and is cured by things purging consuming and drying up Phlegm as we shall hereafter teach Those things especially help Bleareyedness which swim in the Sea and which live in the Air. Those things are a Cure for filthy Spitting which purge and open the Breast as Diaïrews and Diaprassium Purging of Phlegm from the Head and Stomach conduces very much towards the cleansing of ropy Phlegm although in Young and growing persons these things happen sometimes from the superfluity of the Blood Insomneity if I may so speak Shortness of Breath Anger Disquiet of Mind are Accidents of Age among which Weakness of Breathing happens through the Straitness and Coarctation of the Passages of the Lungs which is caused either by too much Dryness or excessive Moisture But we must remedy this Evil or Accident by the help of those Medicines that the Wise have ordered to be taken in their Treatise of Diseases which befal the Instruments of Breathing For Avicenna in the same Treatise affirms that Saffron hath a Property to open and refresh the Instruments of Breathing Want of Sleep Disquiet of Mind and Anger befal Old Men and the Decrepit and sometimes Young Men from Melancholick Fumes ascending to the Brain as also hindring the Organs of the Senses And therefore in their Books of Regiment it is ordered by Physicians that Old Men avoid Phlegmatick and likewise Sowre Meats Horehound very well prepared helpeth this Diâ—poâ—ition and to eat Sallet of Lettuce strowed with Spice as Galen saith according to Avicenna in his Chapter Of Sleep But against Anger Want of Sleep and Talkativeness let the Operation and Action of the Soul Joy and Mirth and other delectable things be made use of CHAP. V. Of Weakness of Strength and Faculties of the Soul WEakness of Strength and Faculties is an Accident of Old Age. Infirmity of Strength proceeds from a strange and unnatural Moisture softening the Nerves or From over much Dryness whereby the Nerves are contracted and therefore weakned or From the Concussion of the Nerves as it often falls out in Souldiers exercising the sharp and dangerous Feats of War For I have seen many men vigorously striving in the Combate who being thereby weakned lost the Garland of the Contest When the Weakness hath its Original from Dryness that Medicine is useful whose Root is of the Indian Plant. When from Moisture Meat made of the Vegetable Medicine may be profitable for the hurt strength But the Weakness of the Faculties sometime arises from the Moisture superfluous Sometime from it deficient These Faculties although they may seem to be many as the Appetitive Digestive and Sensitive because they have got many Names yet the Faculty is truly one as Iohannes Damascenus affirms And because this one Faculty is wont to perform different Offices in different Members it is called by divers Names But by what Wayes these Faculties may be recreated and being weak may be strengthned I will shew hereafter in the Chapter Of Repairing the Faculties The Hurt of the Senses is an Accident of Sense which often falls out even in young men This sometime happens in the Occult Sometime in the Manifest Organs of the Senses When these Hurts are made in the Manifest Organs they may be cured in the same manner as the Wise have prescribed in the proper Chapters of those Hurts When this Hurt happens in the Occult Instruments it is made in three Parts of the Brain wherein the Animal Power doth operate namely in the fore middle and hind part which parts by Avicenna are called the Ventricles of the Brain In the hind part Oblivion and Remembrance is made by the Soul Of which things Royal Haly speaks in his first Discourse of his Theory saying That Old Age is as it were the House of Forgetfulness But Seneca affirms the contrary namely that when a man grows old if he have formerly well exercised the Instrument of Memory he will not be of a less Memory than when he was a Young Man Whence it happens that by long Exercise of one Instrument the Force and Property of another is abated as is daily experienced in Men of good Inventions and Men of good Memories But the Hurt which happens in the first and second Ventricles of the Brain wherein Imagination and the Distinction of things is made is a Harm which falls not out on the Score of the Rational Soul but on the Score of the Instruments wherein the Soul operates Now the Hurt of Imagination is said to be made two ways In the Instrument of the Brain wherein false things are feigned And in the Visory Nerve which brings Light from the Eye And therefore the Son of the Prince hath laid down two Chapters Of the Hurt of Imagination One among the Diseases of the Head Another in his Treatise Of the Eyes For this Hurt arises in these parts of the Brain and not in the Organs Sometimes from an Internal Sometimes from an External Cause From an Internal Cause two Ways Either by Nature when a Man is so hurt from his Mothers Womb as soon as he is born into the World and then the Hurt is incurable Or by Accident and so it is made two Ways By things coming from within and that sometime From evil Humours which do cause Infirmities of Body and Diseases and then the Hurt is said to come from the Humours which are in the Brain it self Sometime From some other Member ill affected by a blow or some other Cause But whatever Humour it be so it be a bad one it hurts and stops up the aforesaid parts of the Brain Which same Humour is bred of ill Food that is Melancholick and Phlegmatick as also of Indigestion and sowre things and such as are dryed in the Smoak and the like The Operation of the Soul is hindred also from an outward Cause and that many Ways Sometimes from stinking Vapours which infect the Body and stop up the Organs of the Senses Among which Vapours those are worse which come out of things diseased and labouring of Superfluity and out of dead Carkases themselves by reason of the Likeness they have with Humane Bodies As of old it happened after a bloody War in AEthiopia wherein
Throat out scrus'd His scarce warm Blood and her receipt infus'd His Mouth or Wound suckt in His Beard and Head Black Hairs forthwith adorn the hoary shed Pale Colour Morphew meagre Looks remove And under rising Flesh his Wrinkles smooth His Limbs wax strong and lusty AEson much Admires his Change himself remembers such Twice twenty Summers past withal indu'd A youthful Mind and both at once renew'd CHAP. VIII Of those things that defend the Natural Moisture when bred and restrain it from Dissolution and that render it more sincere when restored THings that defend the Natural Moisture from Dissolution and when restor'd that render it more sincere are three One whereof a swims in the Sea Another is b hid in the inmost Recesses of the Earth The third is usually c found in the Bowels of the Animal that lives long These three do not only defend the Radical Moisture from Dissolution but they preserve it and its Natural Heat in good Temper So that they depart not from their Temper and Harmony and while these two are not changed there need be no fear of Sickness in Man For in these two Health and length of Days do consist as Aristotle saith in his Epistle to Alexander Although these Kind of Things be known nevertheless they ought to be most accurately chosen and skilfully prepared for all the Secret is in their Preparation which the Wise have concealed because they are of a thick Substance and must be very finely ground For the Son of the Prince Abohaly saith in his second Canon in the Chapter Of the judgment of certain Medicines that all Medicines of a thick Substance must be ground as fine as can be and good reason since our Intention is that they should come to the utmost End of their Journey and that they should pass to the fourth Digestion and to the Heart and Members of Similar Parts But these forementioned things stand in need as I said before of Choice and of divers Preparations one of which may be better than another and the last or third the best But the Medicine which is found in the Bowels of the long-lived Animal is a Gristle which will weigh above one Scruple which in almost all other Creatures is Blood One of these Animals was found in our Time about whose neck there was a golden Collar put wherein was written Hoc Animal fuit positum in hoc Nemore tempore Julii Caesaris i. e. This Animal was put in this Wood in the time of Julius Caesar. This Medicine cold of it self if it be mixt with hot Cordials preserves the Moisture that it be not dissolved and the Natural Heat that it be not extinguished As to that which swims in the Sea some say it is cold some will have it temperate in Complexion And Isaac discoursing of it affirms that it clarifies the Blood especially that of the Heart it self and discusses and attenuates its gross Nature it dries up Defluxions and hurtful Humours in the Eyes it is very good for those that are troubled with the Palpitation of the Heart and for the fearful and suspicious who are troubled with Melancholy And others have thought that it is very good for those that are troubled with the falling Sickness and that it causes a Man to vomit congealed and clotted Blood whether from a Wound or from any other Cause if the Powder of it be taken in Drink and if it be mixt with any other Liquor it will cure the Ails that come of the fourth Digestion if the Skin be washed therewith such as are the white Morphew But that Medicine which by Nature is wisely enough laid up in the Bowels of the Earth hath this Property that it keeps the Natural Moisture from being so soon corrupted and it also retains it in its natural Temper and most commodiously fenceth the Native Heat that it contract no strange Quality and it recalls all things intemperate in the Body to a Temper And Isaac saith in his Book Of the support of the Art of Physick that it hath Power to help a weak Stomach the fearful and such as are troubled with the Passion of the Heart and is an excellent Cure for them that are polluted and infected with Baldness and the Leprosie And the Prince saith that this best of Medicines is very profitable for Headaches and the shaking Palsie and also for those that by night being mischievously fascinated in their Brain out of Madness talk to themselves Nor is it to be wondred that this Medicine can do such great things because the Son of Zacharias saith it is temperate in the tenth Degree and surpasses and exceeds all others in Temper For there is in it an equal and right Nature and it is not subject to the Corruption of any of the Elements Whoever therefore doth earnestly desire to preserve any Humane Body perfect in Health and unhurt and to hinder that the Internal Moisture be not easily diminished to renew the Moisture it self when renew'd to defend it from too quick and hasty Destruction and so to cherish the Powers of the Body as that they may not be hurt of these Six Causes that continually change the State of the Body let him most studiously seek out this thing For it will easily perform all these things as Aristotle saith in his Book Of the Secrets of Secrets nor will it suffer Mens Health to be endangered or overthrown by these Causes ill proportioned For these Causes do very much Harm to the Complexion and Composition of the Body as was said before in the Chapter Of the Causes of Old Age. Aristotle thinks it impossible that Medicines so fading and so soon perishing should be able to preserve Mens Bodies in Health that they be not dissolved before the Time or that they should repel and restrain all the Accidents of Old Age. But Physicians believe they are able to do this and that with Aromatick Medicines which also are subject to Corruption Therefore this to me seems possible For this Medicine doth admirable things when it is well prepared and very well drawn out And when it is made after the best preparation it produces sublime Operations And in this is the whole Secret of the Ancients Know you therefore most Gracious Prince that the Uses of the things aforesaid are great and understand that they can easily retain the Natural Moisture and Heat in Temper And may be that Water was of this kind which an aged d Husbandman in the Kingdom of Sicily being weary at Plow did drink He thought it was like yellowish Water and after he had greedily swallowed it up being warm with the Heat of his Labour he was so changed in Complexion and Strength that he became as it were of about thirty Years of Age and was endowed with better Judgment Memory and Understanding than he had before He lived after that at the Kings Court fourscore Years Some Wise Men have asserted that some e Cordial Medicine ought to be mixt with
Holy Writ h Lest he put forth his hand and take also of the Tree of Life and eat and live for ever therefore the Lord God sent him forth from the Garden Because if that Vertue as they say were only supernatural that namely they should live that were obedient there had been no need to have turned Adam out of Paradise but as soon as he had sinned God was not bound to keep his Covenant or to make good that Law of conferring Life and Immortality by eating of this Tree § 3. Nevertheless a Man can scarce conclude on this Ground because two ways the Fruit of that Tree might have a supernatural Vertue to prolong Life to Eternity and yet sin might be no impediment of it First If in the aforesaid Tree there were some Supernatural Quality inherent made good by God himself whereby it should prolong Life to Eternity In which Case Sin could not hinder the Activity and Efficacy of that Quality Secondly If God had made a Covenant to give Life Eternal to them that should eat of this Fruit although they should sin § 4. But upon another Ground it may sufficiently be proved that the Virtue of this Tree to give Eternal Life is Natural Namely Because it is not repugnant that in Nature such a Virtue should be found Because the Effect of this Tree of it self is of a natural Order and finite Perfection For it should have preserved Life to Eternity because it would have strengthened all the Faculties of Man's Body restored and preserved its natural Temperament and have kept off all Morbifick Causes as we shall hereafter shew But what may be done by a Power Natural that ought not to be referred to one Supernatural Therefore not this of the Tree of Life a D. Thom. 1 part qu. 97. art 4. b ibique Cajetanus c Gab. in 2 Dist. d Rup l. 3. in Gen. c. 3. e Hug. de Sanct. Vict. in Annot. Gen. cap. 7. Gen. c. 2. f Strab. in Gen. g Durand Scot. in 2 Dist. 19. h Gen. 3. 22 23. DOUBT III. Whether the Virtue of this Tree were such as to keep a Man alive Time without end § 1. THere are two extreme Opinions about this Question The first is theirs who say That by eating of such a Tree a Man would not have been eternal but would only have endured a very long time and he should therefore have been eternal in the State of Innocence because after one or more Eatings before the Virtue of the Tree were spent he should have been translated from the State of Grace to Glory and Immortality as Scotus a thinks § 2. They prove this Opinion First The Virtue of that Tree would have been finite in that it was created Therefore it could not produce an infinite Effect Secondly If that Tree had had a Virtue to preserve Men to Eternity that Virtue would have been useless because no Man in the State of Innocence should have lived for ever in this World but after an appointed Time all Men should have been translated when to wit the Number of the Predestinate was full as these Men hold For at that Time the just should be translated to Glory and the unjust to eternal Punishment Wherefore when this Time were finished the Virtue of the Tree that preserves Men to Eternity would have been superfluous § 3. Thirdly Because the Apple of that Tree taken for Nourishment would have rëacted upon the Body Therefore it could never restore the Radical Moisture and the wasted Substance entire and by consequence could not preserve Life to Eternity § 4. Fourthly Though the Tree of Life might for the most part take away inward Morbifick Causes by restoring intire the natural Heat and Moisture and the decayed Substance so that it should not wax old Yet it could not take away external Causes nor by consequence prevent a Man's being hurt by Wounds or perishing by Hunger or being choak'd for want of Breath Therefore from thence eternal Life could not of necessity follow § 5. Fifthly Because in the State of lapsed Nature at least Man would have been much more obnoxious to morbid Causes whereas in the State of Innocence he lived more temperately without any Trouble and in all Tranquillity all which things after Sin proved deficient But the Tree of Life could not avoid so many Causes of Diseases in the state of lapsed Nature Therefore it could not make Man immortal § 6. Augustine b seems of this Opinion Thomas c holds it Cajetan d Gabriel e Durandus f and others § 7. The other Opinion is That the said Tree had such a Virtue that being tasted by Man it would carry him to perfect Immortality Of this Opinion is Augustine g the Interlineary Gloss h Rupertus i Tostatus k the Author l of the Questions of the Old and New Testament which Author is thought to be Augustine and is quoted under his Name by Thomas m Bonaventure n And the Antient Fathers held it before who affirm that God therefore drove Adam out of Paradise lest he should eat of that Tree and for ever live miserable rather pitying than punishing him For it had been too great a punishment to endure an interminable Evil. § 8. So Irenaeus o Hilarius p Gregory Nazianzen q Hierome r Cyril s Chrysostom t Theodoret u Eucherius w Bede x Strabus y Damascene z Dionysius Carthusianus a◠§ 9. And all these Authors agree in this That the Tree of Life was able of it self to give eternal Life both in the State of Innocence and in the State of lapsed Nature if Men had eaten thereof The difference among them only is That some affirm it was necessary to eat often of it others that once to have eaten was sufficient And then some thought it an adaequate Cause of Immortality others thought it only kept out the internal Causes of Death Which Questions we shall discuss hereafter § 10. This said Opinion is sufficiently proved from these Words of Holy Writ Lest he put forth his Hand and take also of the Tree of Life and live for ever Therefore for that reason was Adam driven out of Paradise lest he should live for ever as he should have lived in the state of Innocence had he eaten of the Tree of Life Therefore the eating of that Tree must have preserved a Man for ever by reason of the Virtue it had to this end and not only for a long Time § 11. Some make answer to this Argument that God spake Ironically But they give not Satisfaction First because this Solution contradicts the Testimony of the aforesaid Fathers Secondly because Adam's ejection out of Paradise and the Angel with the flaming Sword placed to keep the way of the Tree of Life sufficiently declare that God spake not by way of Irony but properly and in good earnest § 12. Secondly others answer the foresaid Argument thus That the Words for ever ought not to be taken for true Eternity but for a very long Time Which Answer
and take also of the Tree of Life and eat and live for ever Now therefore of it self it had a Power to render Man eternal without any other Supernatural Virtue Neither can that Interpretation of a very long time be allowed as we have shown § 3. Secondly Because it cannot be that a Spiritual Quality of the Soul can naturally defend the Body from contrary Rëactions For it should either do this by a formal Resistance as a kind of Cause formal or by an active Resistance as a kind of Cause efficient The first it could not be both because a Spiritual Quality could not inhereâ—in a Corporeal Subject especially since these Authors say it was inherent in the Soul nor by consequence could it inform the Body and resist formally And because the eating of the Tree of Life would have been superfluous for Reparation of what was lost for the natural Qualities of the Body would then have been sufficiently defended by the said Quality of the Soul that they could not be lost Not the second Because if that Supernatural Spiritual Quality performed such an Effect as a Cause Efficient it were able to produce other Qualities in the Body which might formally resist concerning which the same Doubt would return Or certainly they would be supervacaneous seeing they were sufficiently produced by the Tree of Life as we shall hereafter shew § 4. Others distinguish three Causes of our Destruction The first is the different nay and sometimes contrary Temperament of different Parts whereby they mutually act and suffer among themselves as the Brain moist and cold the Heart hot and dry the Flesh hot and moist the Veins Arteries and Bones cold and dry and so of the rest The second is the continual Action of the Native Heat upon the Moisture from which two Damages are considerable One is the Repassion from Food from which Food the Radical Moisture and Members of the Body to be restored do suffer by means whereof a Substance is not repaired which is equal in Perfection to what was wasted The other is the Remission of the Native Heat it self whereby at length it is extinguished The third Cause is from things extrinsick as well altering the Natural Temper as dividing Continuity and finally impeding the Matter whereby the Body should be refreshed as Meat Drink and Air. § 5. And they add that the first Cause must have been avoided in the State of Innocence by a Supernatural Quality of the Soul which we last confuted The second by the Qualities of the Tree of Life when eaten The third three ways First By Humane Providence which in that State would have been most perfect Secondly By Divine Providence which for that State would have been greater and extraordinary Whence it would by extraordinary Concurrence hinder natural Causes offending or would deny its general Concurrence lest they should offend Thirdly By the Protection of Angels § 6. Yet this Opinion also is false And I affirm that for the first Cause the Qualities of the Tree of Life had been sufficient as they were sufficient for the second Wherefore that Supernatural Quality was not only unnecessary but would have been hurtful also First Because as it resisted the Actions of different Parts so it would resist those very Qualities whereof the natural Temperament of the Body is constituted seeing they are of the same kind Secondly Because even from that mutual Action and Passion which is granted among the Parts of the Body the total Temperament doth result which is natural and necessary for the living Creature to perform its Actions wherefore it would be ill impeded by that Supernatural Quality and consequently would be hurtful § 7. And the Remedy which they bring for the third Cause is contradicted First Because the Fruit of Life was able to make good Qualities very sufficient to keep off all the Harms of external Causes therefore the extraordinary Providence of God and every other extrinsick Defence had been superfluous We shall effectually prove the Antecedent hereafter Secondly Because if the Supernatural Providence of God were necessary to what purpose must Man be cast out of Paradise or be deprived of eating the Tree of Life For as that Supernatural Providence had ceased although Man had abode in Paradise and eaten the Fruit of Life yet he had been forthwith subject to Death Which indeed is false For the Sacred Word affirms if he had eaten of the Tree that he should have lived for ever Therefore that Tree was an adequate Cause to secure a Man from Death § 8. Some may reply It is true from the Words of Holy Writ it doth follow that Man should have lived for ever But this eternal Life after Sin would have been contingent from eating the Tree of Life not necessary Wherefore lest Man eating of the Tree of Life should contingently live for ever he was for that Reason driven out by the Lord. But that it was possible that Man might thus contingently live they prove For the Wood would prevent the internal Principles of Death and Humane Providence and the ordinary Protection of God and Angels without the Intervention of another Tutelage might have sufficed to avoid the external Causes of Death as Hunger Suffocation Poyson Falling Beating Hitting against any thing and the Treachery and Mischief of unjust Men. By which means former Men lived near a Thousand Years and by the same means by eating of the Tree might have lived innumerable Thousands being preserved by Reason and Humane Providence from the external Causes of Death § 9. But this Solution is refuted Because if in the State of Innocence wherein Mens Prudence was most perfect their Dwelling in a most pleasant Place the number of wicked Men much less and all the said external offending Causes and Occasions much fewer the extraordinary Providence of God and a greater Guard of Angels was as these Men think necessary that Life might be extended to Eternity or at least to the Time of Translation How in the State of lapsed Nature with much less Humane Providence in so many and so great Concourses of offending Causes amongst so many worst Dispositions of Men could the Life of Man be extended even contingently to infinite Ages of Ages without the particular and Supernatural Providence of God unless by some means else to wit by the Qualities of the Wood Man were secured from Death § 10. Father Molina d supposeth that Mans Body would have been defended from the external Causes of Death by an habitual Supernatural Gift or an habitual Quality extended through the Body which would have defended it from all Corruption For he judgeth Natural Powers can no way be thought of which were able to do this But this Opinion is refuted almost by the same Reasons whereby the former was contradicted First Because in the said Fruit there would have been natural Powers sufficient to defend the Body from external offending Causes as we shall hereafter shew wherefore it is not necessary to
to the Rarity § 22. You will object secondly The Faculty Pulsatil and Generative of Spirits would have been idle Because we suppose the necessary Spirits once generated would have lasted for ever And in like manner the Natural Faculties would have been idle seeing we suppose Nutrition would be no further necessary when the Body had arrived at full Perfection Therefore those Qualities would not be necessary which might concur with such Faculties according to the Opinion which affirms it had been sufficient to have eaten the Fruit only once I say they were necessary for the Reduction of a Child's Body and an Old Man's or one any other way decayed or imperfect to the most perfect Constitution and therefore they were to be added But after the Perfection of the Body they were not necessary but would have continued as other things would which also were not further necessary as the common Workhouses of Aliment and Excrements and the Faculty expulsive of them and other things § 23. You will object thirdly To Duration of Life there is no need that the Animal Faculty be any stronger than what sufficeth to perform Respiration as Galen d holdeth Therefore to this at least there should no helping Quality be added which might concur with it It is answered If there were a preternatural Affection before the eating of the Wood which ought to be expelled by the Motion of the Animal Faculty as by Coughing or whereto the Animal Faculty ought to concur with the Natural as Pissing Strength must necessarily be added to the Faculty that by the said Qualities it might perform a stronger Motion And in like manner as before we have already said in the third Conclusion Strength of the Animal Faculty was necessary for the Motive that it might more readily resist external Causes But as for the Discerning Powers which belong to the Animal Faculty seeing they conduce little to Duration and would sufficiently operate with the best Temperament Composition and Unity of Parts it seems more probable that other Qualities are not necessary which should be produced by the Wood. § 24. You will object fourthly We said in the fourth Conclusion that by the Tree a Virtue was made good concurring with the Animal Faculty to the avoiding those Causes which by local Motion might divide Continuity Therefore the resistive Quality is superfluous The Consequence is denied because that Virtue concurring with the Faculties is necessary for their better being to the end namely that Man might more perfectly be defended from the most violent Causes § 25. In Summ therefore The Qualities of the Tree of Life might be distributed into four Classes for some produced Elemental Qualities others Alexipharmack Qualities others concurred actively with the Faculties of the Body to Connatural Actions and others were Resistive And these last if a Quality actively resisting be not admitted would belong to Patible Quality The first would belong to Habit for if they were Natural Powers they might produce their Effects where and when they were not necessary and not according to the Exigence of the Body And those which concur with the Faculties in their Actions belong to Habit the first Species of Quality Seeing they necessarily and essentially suppose Powers to their Operation and are Qualities of difficult Expulsion which two things are required to Habit according to common Opinion But of the Alexipharmack those which resist Poysons as a kind of Cause Formal belong rather to Patible Quality What as a Cause Efficient if they concur with the Motive Power or with another rather belong to Habit for the last said Reason And they will belong to the same Species whatever should concur with another Active Power But we must take notice of the Resistive Qualities if any there be actively resisting Division of Parts that these if they concur by themselves only are Powers if with the Natural Powers producing Union they are Habits § 26. But Whether were all the foresaid Qualities actively concurring with the Powers more noble than the Powers themselves It seems to be more probably affirmed that they were more noble as to the manner of Operation Because they elevate the Powers a Supra-ordinary Way although within the Bounds of Nature to more noble Actions and at least more intense stronger and quicker than is consistent with their Nature as it operates ordinarily So that the said Actions may especially be attributed to the Tree of Life as to what concerneth this Manner of Operation You will object The Habits also of Powers acquired by Acts do render the Actions more intense stronger and quicker And yet they are not more noble than the Powers Therefore c. The Consequence is denied and there is a disparity of Reason for the Actions of Habits are such that they are attributed especially to the Powers But the Actions of the Powers wherewith the Qualities of the Wood of Life concur are so strong intense and quick and are so efficaciously performed by the Qualities that they may rather be attributed to them than to the Powers and the Powers are more the Instruments of these Qualities in respect of their Actions than the principal Causes § 27. But some one may enquire Whether all Men would have been of the same Temperament I say according to our Opinion that affirms the Wood of Life would have been sufficient for eternal Life and that to this there would have been necessary Supra-elementary Qualities made good by the Wood which would have actively produced Elemental ones in a certain fixt Degree we must consequently say That all Men would have been of the same Temperament after Eating of the Wood. It is effectually proved for the Cause of the Elemental Qualities in all Men would have been of the same Reason and Proportion to wit the more noble Qualities productive of the Elemental in the same proportionate and fixt Degree Therefore the same Temperament in Specie would have been in all Men when they had come to Perfection and that most perfect From whence also it follows that all Men eating the Fruit would have had equal Strength equal Actions of the Senses as well internal as external an equal Strength of Understanding with dependency upon Phantasms For the disposition of the Phantasy would also have been equal When nevertheless it is agreed that some would have been wiser and iuster than others as Thomas e observes Because they would have acted by Free Will whence some would have more applyed their Mind to learn this or that Whereupon it would have followed that some would have been better Proficients in Knowledge others in Justice c. § 28. But you may deservedly enquire Why in Reduction of an Old Man to Youth or of a Sick Man to Health or of an intemperate Body to a temperate there would not have been Disease or Pain seeing sudden Mutations even terminated to a better State do cause this I answer first That a quick Mutation to a natural or better state brings not Pain
cannot produce Motion on the Ship Therefore after the same manner may a Quality be afforded by the Wood of Life which being present no external Motive Cause is able to effect Motion on the said Body Nay perhaps that Quality might be diffused for some Space without the Body of Man who eat the Wood by virtue whereof Darts cast or Bullets shot from Guns coming to the Sphere of that Quality would presently lose Motion and not come at the Body Because the Motive Force impressed on the Dart or Bullet could not effect Motion because of the indisposing Quality diffused without the Body by the Virtue of the Wood. § 27. It is proved thirdly Because as before we have already said all Natural Agents although they have most violent Powers are yet of a finite Virtue Therefore there is no Inconvenience that a Resistence may be which surpasseth their Power Seeing therefore such a Resistence is possible whereby the Wood of Life might defend Man's Body from Death and that the Sacred Text doth clearly intimate that it was an adequate Cause of Immortality unless some Supernatural Help should intervene why shall we dare to deny it Why shall we seek other Interpretations for the Sacred Text Medium's therefore should rather be enquired whereby the Wood of Life mâ—ght be an adequate Cause of Immortality Which if they be found as now by us through God's Blessing they are found it will be superfluous to have recourse to Miracles § 28. You will object If such a Quality were which indisposed any thing to Motion if such a thing could not be moved by one Cause neither also could it be moved by another Cause of equal Strength since all Local Motion is of the same kind Therefore there can be no Quality indisposing to Local Motion I answer The said Qualities are not Indispositions on the part of the Patient to receive Motion for if it were so that thing which could not be moved by one Agent could be moved by none for its Incapacity of Motion But they are Indispositions only on the part of the Agent namely of the Motive Quality that it cannot produce Motion And for this Cause the Virtue of the Magnet can produce Motion in Iron not in other Bodies because it finds in it Dispositions necessary on the part of the Agent which being present it can operate not in other things And for the same Reason Amber moves Straws not Iron nor Stones Agarick purgeth Phlegm and not other Humors and so we may say of the rest § 29. It is to be observed sixthly to give better Satisfaction to the Point That Philosophers reckon of a double positive Resistence beside another Negative one Active another Formal Negative Resistence is the utter Incapacity of the Subject to receive any Form such as is in the Heavens supposing them incorruptible as to receiving Qualities altering to Corruption Active Resistence is the very Action of the Agent as by it a Term is produced which formally resisteth or by it the Force of another Agent is broken which is resisted and it is called by d Suarez Radical Resistence because by it another Agent is prevented that it doth not act and that its Virtue is diminished And seeing it is not immediately diminished but by the Form produced of such an Action therefore it is called Radical Resistence and as it proceeds from an Agent it is Active but as it produceth an Effect immmediately resisting it is Active Resistence § 30. Passive Resistence or actual is an Accidental Form whereby the Subject is rendred incapable of receiving another which is resisted or whereby the Subject is indisposed to another and this Resistence consists saith the same Author e in a certain formal Incompossibility or Repugnance from whence it comes that the Action of a contrary or any way repugnant Agent is either altogether hindred or retarded or remitted And Active Qualities as Heat and Cold may as well have this Resistence as the not Active as White and Black From whence it follows that one Quality can violently resist actively but not at all formally as Heat or on the contrary that another may violently resist formally not at all actively as Dryness § 31. But seeing Formal Resistence consists in a Formal Incompossibility or Repugnance and two contrary Qualities in the same intense Degree for example Heat and Cold in the eighth Degree are equally incompossible in the same Subject it is hard to assign a Cause whence it comes that one can more resist than another Yet Suarez f brings three Causes for which it may happen The first is a greater and firmer Union to the Subject as it happens in things artificial that some are more hardly parted asunder because other things cleave to them in form of a stronger Glew The second is a greater Inequality in some Condition requisite to do or suffer as Density in the Patient by Reason whereof more Parts are united to resist the Action of the Agent The third is a greater or the greatest Activity whereby the quality flows from or is otherwise produced of its Cause which way for example it may be said that the Moisture of Water resists more than that of Air because it is produced or flows more efficaciously from the Form of Water than from that of Air. Also two or three of these Causes may be conjoyned by reason whereof the Resistance may be greater and besides the Active and Formal Resistance may be joyned and therefore the Resistance may yet be more vehement § 32. From whence it is easily gathered that the Elemental Qualities produced in Mans Body by the Supra-elemental would both actively and formally resist other Contraries which are produced by ordinary intrinsick or extrinsick Agents Fire for example or Snow And it is evident that this Formal Resistance would have been much greater than the Formal Resistance of extrinsick active Qualities for the third Cause alleged by Suarez namely for the exceeding Efficacy whereby they are produced of the Qualities of the Wood of Life Which in the same manner may be said of the Alexipharmack Qualities which resist Poysonous ones § 33. Therefore the Supra-elemental Qualities as they most efficaciously produce the Elemental they resist actively radically and mediately But the Elemental now produced resist formally and immediately other their Elemental Contraries and can by no means be overcome of them Because they are either perpetually produced in Specie by the Qualities of the Wood which among all Natural Agents are the most efficacious in acting Or because by their continual and most efficacious Influx they persist in the same as we said before But whether their Union or their Inherence to their Subject be greater it doth not appear because it appears not whence it should proceed § 34. It is gathered from this Doctrine besides that the Quality which resists dividing things imparted to the Body by the Wood of Life doth sufficiently resist them passively or formally only First because as Hardness
diffused through the Air from the Tree of Life which did render not only Paradise but all the Neighbouring Country most wholesome And there is no need to have Recourse to the Virtues of other Fruits or Plants I answer That probably this might be said nor would it therefore follow that the Air was sufficient to impart eternity of Life because such Vertues diffused in the Air would either be of a different kind from those which rendred Life eternal or if they were of the same kind they had not Intenseness sufficient as those had which the Fruit eaten afforded § 12. Nevertheless I think it more probable they were the Fruits of other Trees First Because if the Tree of Life had those Virtues that were sufficient for Eternal Life it were superfluous to have others that made for the Prolongation of Life And then if we suppose they were the same that were able to render Life Eternal but more remiss it seems that in any Degree whatever they would have made it so For they were of such a Nature and Efficacy that in any Degree whatever they could easily overcome all other natural Agents even the most violent And thence it was we judged before that one Eating of our first Parents was sufficient that these Qualities might be diffused with the Seminal Virtue to their Children their Children's Children and at length to Universal Mankind But of these Opinions every Man may follow that which pleaseth him best a Conimb lib. 2. de Gen. cap. 10. quaest 1. art 3. ad fin b Johan de Barros Decad. 4. lib. 8. c. 9. ad initium c Didac de Couto lib. 1. Decade 5. c. 12. FINIS THE CONTENTS OF the Qualities of the Tree of Life pag. 1 Eight Doubts concerning the Qualities of this Tree ibid. That the Wood of Life was a true Tree and not Metaphorical 3 Whether the Vertue of the Tree of Life to perpetuate Life were Natural 4 The Affirmative part is approved 5 Whether the Vertue of this Tree were such as to keep a Man alive Time without end 6 The Affirmitive part is approved 8 Whether it were sufficient for Immortality to eat only once of the Fruit 16 The Qualities of the Fruit of Life would compensate all Repassion 23 When the Fruit would have produced Qualities to cause Eternity 26 The Fruit of Life would not always have been turned into the Substance of the Person nourished 27 When it would have rendred the Body altogether impatible 27 28 Whether after eating of the Wood there could have been Generation and Propagation of Children 28 Whether by eating of this Fruit a Man would have had the same Qualities in kind which we shall have afâ—er the Resurrection 29 What way the Qualities of the Fruit did defend the Child from Death before and after its Birth 30 It had been sufficient that Adam and Eve had once eaten to have made all their Posterity immortal 30. Even those that had committed actual Sin 31 Whether the Tree of Life were a Cause adequate to the escaping all occasions of Death 33 The Affirmative Part is approved 42 The Remora or Echeneïs stops a Ship 45 Echeneïdes are of divers kinds 46 50 A wonderful History of a Remora's shaking and stopping a Portugueze Ship 47 An easie way is shown how a Remora may without any trouble stop a Ship 94 What and how many were the Qualities of the Tree of Life whereby it caused length of Life and Immortality 51 The Tree of Life was Food and Physick 52 It might be called a Medicinal Aliment or an Alimental Medicine ibid. It would give to the Body so many and so efficacious Qualities as were sufficient to preserve and repair the Natural Constitution p. 53 This Fruit would give to the Body supra-elementary Qualities which were able to produce Elemental ones only in such a Degree as was agreeable to the Natural Temperament 54 These Qualities were of so great Efficacy that they would preserve that Dâ—grâ—e â—ixt against the Activity of any external Agent 55 These Qualities productive of the Elemental ones were a kind of Habit. 56 They are also a kind of those which cure manifest Diseases ibid. It was not sufficient that these Qualities should dispose as a kind of Cause Formal 57 The Tree of Life would also give Qualities which would concur with the Faculties as a kind of Cause Efficient to perform most perfect Actions ibid. Whether one only Quality flowing from the Fruit would suffice to concur with all the Faculties 59 There would have been a particular Quality for each Faculty ibid. The Fruit would defend the Body by these Qualities from Hunger Thirst and want of Air. 60 How this might be done p. 61 A Resistive Quality would have been given by this Fruit to prevent all Diseases in Vnion and Composition ibid. This Resistive Quality would not have been Active but relating to Patible Quality ibid. Whether this Quality belonged to Power or Habit. 67 This Fruit would have communicated Alexipharmack Qualities 62 It is probable that the Wood of Life communicated no Qualities to help the Discerning Powers 66 How the Moisture would have been defended by the Qualities of the Tree of Life that it could not be wasted by the Heat 63 The Qualities of the Tree are distributed into four Ranks 66 Whether the Qualities of this Tree concurring with the Powers were nobler than the Powers themselves 68 All Men that eat the Fruit would have had the same Temperament 69. Yet some would have been Wiser and Iuster than others 70 Why there should have been no Pain when in the Reduction there would a sudden change have been made by the Qualities of the Tree of Life ibid. Whether the Wood of Life had Alexipharmack Qualities 71 It had all Vertues which other Medicines have in healing except those which used without Art do Harm ibid. According to the Opinion which requires the Extraordinary Providence of God to the avoiding external Causes of Death the Tree had not given a Resistive Qualityâ— 72 Whether the Qualities of this Tree would have preserved Women from Pains in Travel ibid. What way they would have preserved Women from Pain 73 After what manner would the Resistance of Qualities defend that Man's Body who eat of the Tree of Life from all external Causes that could hurt it 76 External Causes of Death would not have been hindred by the Qualities of the Wood of Life from approaching the Body 79 Yet they would have been hindred from acting upon the Body ibid. How the Qualities of the Wood defended the Body from Agents producing Elemental Qualities 80 How these Degrees would be preserved fixt by the Qualities of the Wood 81 It is proved that they might be preserved naturally by the Qualities of the Wood p. 82 In what Staâ—e would Men have stood in need of Mâ—at Drink snd Respiration after eating of this Fruit 87 The Qualities of the Wood were able to convert any Matter into the Substance of the
thing nourished 88. And this is proved 89 Why they that generated would not have died for want of Food 90 How the Harm of the six Non-natural things would have been prevented by the Fruit of Life 91 It is proved that such a Resistive Quality was possible to be made good by the Tree as would have been able to have kept the Body from being broken by the most violent Motion 92 How the Elemental Qualities produced by the Wood of Life would have resisted 99 The Resâ—â—tent Quality made good by the Wood sufficiâ—ntly resisted passively or formally 100 How iâ— did this ibid. Whâ—â—hâ—r the Qualities of the Tree of Life diffus'd â—â—rough the Air gave length of Life to thâ— first Men in the Neighbouring Regiâ—â— 107 〈…〉 the Earthâ—â— Paradise excelled all others the whole World over in Wholesomeness Sweetness of Taste and Smell and in Pleasantness to the Eye p. 103 The Qualities of these Trees were the Cause of the very long Life of the first Men. 102 The End Books Printed and sold by Thomas Flesher at the Angel and Crown in St. Paul's Church-yard THE Anatomy of Humane Bodies Epitomized Wherein all the Parts of Man's Body with their Actions and Uses are succinctly described according â—o the newest Doctrine of the most accurate and learned Modern Anatomists By a Fellow of the College of Physicians London With the Approbation of the President and Censors of the said College The Anatomy of an Horse Containing an exact and full Description of the frame situation and connexion of all his Parts with their Actions and Uses exprest in forty nine Copper Plates To which is added an Appendix Containing two Discourses the one of the Generation of Animals and the other of the Motion of the Chyle and the Circulation of the Blood By Andrew Snape Junior Farier to his Majesty The Non-conformists Champion his Challenge accepted or an Answer to Mr. Baxter's Petition for Peace written long since but now first published upon his repeated Provocations and importune Clamours that it was never answered Whereunto is prefixed an Epistle to Mr. Baxter with some Remarks upon his Holy Commonwealth upon his Sermon to the House of Commons upon his Non-conformists Plea for Peace and upon his Answer to Doctor Stillingfleet By Ri. Hook D. D. Vicar of Halyfax The Loyalty of Popish Principles examined in Answer to a late Book Entituled Stafford's Memoires with some Considerations in this present Juncture offered to Protestant Dissenters By Rob. Hancock Fellow of Clare-Hall in Cambrige and Rector of Northill in Bedford-shire A Sermon Preached at Guild-Hall before the Lord Mayor and Court of Aldermen by Richard Hancock A Sermon Preached in the Cathedral Church at the Triennial Visitation of the Lord Bishop of Sarum By Samuel Fyler A. M. Rector of Stockton in the County of Wilts There is now in the Press a Book Entituled A Guide to the Practical Physician shewing from the most Approved Authors both Antient and Modern the truest and safest way of curing all Diseases internal and external whether by Medicine Surgery or Dyet lately published in Latin by Theophil Bonetus M. D. And now rendred into English with the substraction of some things of less Moment a more exact Relation of several others and an Addition of many considerable Cases Rules and means of Cure that were omitted by the aforesaid Author a work very necessary and useful for all Practitioners in Physick To which is added an Appendix concerning the Office of a Physician by the same Author An exact Description of all the Birds hitherto known the Descriptions illustrated by most elegant Figures nearly resembling the Live Birds engraven on 78 Copper Plates with three considerable Discourses viz. 1. Of the Art of Fowling 2. The ordering of Singing Birds and 3. Of Falconry By Francis Willougâ—by Esquire Foâ— Glossographia or A dictionary interpreting the hard Words of whatsoever Language now used in our refined English Tongue with Etymologies Definitions and Historical Observations on the same Also the Terms of Divinity Law Physick Musick Mathematicks War Heraldry and other Arts and Sciences explicated The Fifth Edition with many Additions By T. Blount of the Inner-Temple Esq The Policy of Rome or the true Sentiments of the Court and Cardinals there concerning Religion and the Gospel as they are delivered by Cardinal Palavicini in his History of the Council of Trâ—nt Englished out of French With a Preface By Gil. Bâ—rnet D. D. Vade Mecum or A Companion for a Chirurgion fitted for Sea or Land Peace or War shewing the Use of his Instruments and Virtues of Mâ—dicinâ—s simple and compound most in use and how to make them up after the best Method with the manner of making Râ—ports to a Magistrate or Coroner's Inquest A Treatise of Bleeding at the Nose with Directions for Bleeding Purging Vomiting c. By Tho. Brugis Doctor in Physick The seventh Edition amended and augmented With an Institution of Physick and Seven new Treaâ—ises viz. Of Tumours Wounds Ulcers Fractures Dislocations Lues Venerea Anatomy By Ellis Prat M. L.