the influential operation of the Srars upon the Seeds so by reason of the corruption of the Nature of Man there is contained in his Body the seeds of al Diseases which by the influential operation of the Stars in time shew themselves 9 For to think that Diseases come from the Elements is ridiculous for both Elements and Elementary Bodies are but the Wombs in which these Seeds are nourished 10 In seeds is the form of the thing whereof it is a seed potentially placed and by power of these are al actions performed 〈◊〉 〈◊〉 proceed Tasts Colors Heat Cold 〈◊〉 〈◊〉 they contain in them Vital 〈◊〉 Hardness Softness Thickness Thinness Roughness Smoothness and what not 11 The Original then of these Seeds of Diseases is this Although at the first al 〈◊〉 were created pure and 〈◊〉 void of corruption and death yet after the 〈◊〉 of our first Parents the Curse came upon them and gave them a new Tincture and so the Seeds of Diseases came as wel into the Body of Man as Thorns and Thistles on the Earth 12 The Seeds both of Death and Diseases come thus into Man The 〈◊〉 being cursed for the sin of Adam brought forth many impurities as Arsenick 〈◊〉 and many other both hot and cold poysons as Opiats nay in the purest Creatures there remains so much 〈◊〉 which is as wel able to hurt as what is pure in them to help Living Creatures as Beasts c. live by Plants and Herbs Man by Beasts and the Fruits of the Earth The impurity of which is that which causeth so many several sorts of Diseases to the Body of Man 13 That there is such a seed of Diseases in Man may appear by this Because we find many Diseases to be Hereditary nay to continue individually many times to three or four generations which could not be unless the Seed of the Disease were inherent in the procreative Vertue 14 Somtimes Children are troubled with Diseases which were not heeded in their Fathers as men that never had the Gout beget Children which in time come to have the Gout judg the like by the falling-sickness c. The Reason is All Seed must have a time to grow and the Seed was not come to maturity in the Parent as it is in the Child Contrary to this Many times we find that such as have the Gout beget Children which never have it and those that have the Falling-sickness the like The Reason of this is either 1 Because the impurity is separated by the strength of the Natural Balsom in the Womb Or 2 Because the Root of the Disease is grown old and able to bear fruit no more 15 That a Hot Cold Moist or Dry Distemper or Humors should be the cause of a Disease is absolute non-sense to affirm they are but the Effects as Heat is the Effect of Life and not the Cause of it The Cause of a Disease must be somthing which is real and endued with a power to produce such Effects 16 Humors are a certain Fantastical Invention but imagine there be such things they cannot produce Diseases 1 Because they are not in the 〈◊〉 2 Because the Humors arise from the Disease and not the Disease from the Humors 3 Because no Humor is either Salt or Sowr or hath any other Tast neither hath it any Salt or Tartar in it And 't is a most rediculous piece of non-sense to say Humors are burnt for bring a Humor to the fire it presently exhales away 17 The Modern Alchymists derive the Original of all Diseases from these three Principles Mercury Sulphur and Sal because they are endued with Vertues Faculties and Properties of al sorts from whence come infinite Varieties Tasts Colors Smels by which various kinds of Diseases are bred 18 They hold the Causes of Diseases to be ten 1 Mercurius Pneumosus 2 Mercurius Cremosus 3 Mercurius Sublimatus 4 Mercurius Precipitatus 5 Sulphur Congelatum 6 Sulphur Resolutum 7 Sulphur Coagulatum 8 Sal Calcinatus 9 Sal Resolutus 10 Sal Reverberatus 19 〈◊〉 Pneumosus is an Aethereal Spirit the fire of Nature the Ruler of Mans Body the Mover and Guider of Actions and it is thought to remain in the Ventricles of the Brain It seems he understands the Animal Spirit by it This Mercury is somtimes made so thick that against Nature it is shut up in Skins in Cavities of the Body and so being made Material changeth its name and is called Wind It causeth Swellings Kings Evil Apostemes of Wind and whatsoever Disease the Galenists say comes of Wind. 20 Mercurius Cremosus or Mercury distilled is the Ark of our Life the food and nourishment of the other aethereal fire 't is true Lac Virginium that in the Colledges Dispensatory is but a Puppet in a Play the true Radical Moisture the Subject of Generation Sweet Liquid Rare and Penetrating This Mercury being separated from the power of the former whether by the solid parts of the Body or by Food is somtimes so circled about by ascention and descention that it begets grievous Diseases as Apoplexies Palsies Convulsions Falling-sickness Tremblings Heart-qualms Incubus and Succubus 21 Mercurius Sublimatus is the acute Spirit of Radical Moisture quick penetrating aerial subtil a lively and spiritual substance and the next instrument of Action This somtimes waxeth hot but it doth not burn and flies up and down whatsoever it laies hold on it breaks and pains from whence comes 〈◊〉 〈◊〉 Melancholly Head ach Quinsies Pluresies Pestilences 22 Mercurius Precipitatus is an aethereal Spirit sharp tart vehement incombustible hot 't is the Leaven of the Body whereby al things are digested By the Concoction and Digestion of this Spirit namely when it is hindred from performing its Function come al those painful congelations in the exterior parts of the Body as the Gout c. 23 Sulphur congealed is most pure white sweet moving the Pulse and distributing the heat throughout the Body From this Sulphur congealed arise al inflamations whatsoever as the Quinsie Pluresies c. as also Feavers 24 Sulphur resolutum is a moist and soft substance gently moistening all the parts of the Body it is ful of Spirit and accomodated to Generation From this Sulphur Alchymists derive those sleepy Diseases not from coldness as Galenists prate as Lethargies Coma Catalepsis c. I wonder in my heart why Galenists should hold these Diseases to come of cold seeing they confess sleep is caused by a sweet vapor sent up to the Brain 25 Sulphur coagulatum From this some Alchymists derive all Fluxes Others and those more properly derive them from Sal. 26 Sal calcinatus is the Balsom of Life that firm fixed earthy Body compounding Mercury and Sulphur in one and making the whol Body solid From this if it melt in the Body as somtimes it doth ariseth Cachexiaes Dropsies and al Diseases of Flegm If Nature can expel it thence ariseth Sweating 27 Sal resolutus is a liquid Body sweet in tast of a binding
invective agianst them 13. Bee not envious against the successe of other men neither yet detract any thing from their due praise 14. Be familliar with all but prattle no more then becomes you 15. Be neither Doggish and Curtish nor yet scurrilous and Ridiculous 16. Love familiatitie be diligent in keeping of it Give Councel gratis 17. Use few words but let those few bee pertinent to the purpose 18. Let Gravitie and Love be read in your Browes 19. Speak comfortably to the sick and visit him often if the Disease require it 20. Carry thy self Modestly before thy Patient both in asking him questions feeling his pulse and considering his Disease 21. Let no unseemly action nor unseemly word proceed from thee 22. Let him love Godliness and Honesty and be an unblameable servant both to God and Nature 23. Let him consult with God in the beginning of all his Cures and give God thanks after the performance of them 24. Forsake not your sick Patient for any cause whatsoever 25. Honor your Master as your Father and imbrace his Children as your brethren 26. In consultations with Physitians both hear what others say and also teach without Envy or branding them with nick-names 27. Let not such a thought enter into your heart as to take that which is not your own II. A Physitian as well as a true Alchymist comes to the knowledg of many things which belong to the Health of the sick by Astrologie and therfore the Art is very necessary for them both And 't is true enough For the superior bodyes work upon the Inferiour and that by a kind of necessity for without operation there can be no action Therfore without the operation of the superior bodyes there could be no production in the inferiour This they do thre wayes 1. By a way universall 2. By a way particular 3. By a way of Means 1. Universally the Coelestial bodyes act in things below by Light and Motion 2. Particularly By Influences differently upon proper Nativities or Revolutions 3. By way of meanes They operate upon such as are of the same Complexion with themselves As Mars upon Chollerick people Saturn upon Melanchollie c. Also wee may see if our eyes be in our heads what force they have in changing the Ayre and by the Ayre mens bodyes To make this appear consider with me 1. Sick people are most at ease and rest best after Midnight although then the Ayre be coolest The Reason is Because the sun then draws toward the Ascendant 2. All hold the cause of buding of Trees and plants is the heat of the Sun yet Trees begin to bud in Februarie though the Ayre bee not so hot as 't is in October when the leaves fall of It is not then a sensitive heat but an Influentiall heat of the sun approaching to the Equator that causeth it Most true then was that assertion of Hermes in his Tabula Smaragdina Superior Bodyes are like the Inferior and Inferior like the Superior This is the golden chayn of Homer This is the Marriage of Coelam and Opis This was the Ring of Plato This is the perpetual Circulation of the Phylosophers Or to speak more like a Divine This is the Providence of God which so knits the Creation together that one Part of it stands in continual need of another I could easily prove if it were my scope at present That of Natural knowledges Astrologie is most necessary for man in this World But I am upon Physick and therfore I say that it is most profitable and necessary for a Physitian How can you find out the Crisis of a Disease but by the course of the Moon Or how can Diseases be better cured then by the knowledge of the Celestial bodyes by which they are caused We reade in the Scripture That Christ cured a man which was Lunitick who often fell into the fire and often into the water If often then not alwayes If Lunatick then according to the Course of the Moon This Hermes Trismegistos in his Jathro Mathematicks the word sounds nothing else but Medicine joyned with Astrologie affirmes That 't is found out by Exreperince and I my self have found it to be true That the Egiptians could predict the disposition not only of the sick but also of the healthful by the Motions of the Moon Therfore if you observe it The Moon in the place of Mars in your Genesis stirres you up to Choller but to the place of Saturn to Melancholly judg the like by the place of their Aspects in the Nativity Imagine a man to be borne when the Fortunes were in Aries and the Infortunes in Taurus This man when the Moon is in Aries Cancer Libra or Capricorne will doe well enough Let him look sor his troubles when the Moon is in Taurus Leo Scorpio or Aquarie Also if his Diseases begin when the Moon is in Taurus Leo Scorpio or Aquarie they are like to proove dangerous and strike at life But if the Moon be in Aries Cancer Libra or Capricorn they are easily cured This not only the Physitians such as are Physitians indeed and Astrologers but also daylie Experience witnesseth to be true My self have found the truth of it oftner then once or twice By all this you see what exceeding need a Physitian hath to be an Astrologier Because by the Motions of the Heavens the Indications are so varied and either moved forward or retarded so that a Physitian that is ignorant of Astrologie many times prescribes remedyes Diets and Chyrurgical observations in vaine 'T was a most notable speech of Galen to this purpose He that is a Physitian the same man is an Astrologer thereby deriding those Physitians that denyed Astrologie to be necessary to Physick III. A Physitian and Alchymist ought with all diligence to keep the Method of Physick For that Physitian lends a helping hand to the sick that knows how to use fit Medicines at a fit time and he cannot be ignorant of this that knows what remedy is sutable to each disease in respect of Quantitie Quality Time and Manner of Administration He that is ignorant of this is as ignorant of the Method of Physick The Method of Physick teacheth to Cure 1. Safely 2. Quickly 3. Delightfully 1. Safely Lest you hurt one part by helping another 2. Quickly That is act not rashly Delay not rashly 3. Delightfully That the remedy burden not the sick as much as the disease And alwayes register in your brayn that speech of Hypocrates Use no violent Medicines if gentle will serve the turn IIII. Paracelsus beside Phylosophie and Astrologie reckons up Alchymy and Magick amongst the Fundamentalls of Medicines and the requisites of a Physitian The kinds of Magick which he reckons up are Six 1. Supernatural things somtimes appeares amongst Naturall things and carry the resemblance of their bodyes God hath placed them in Nature to signifie somthing and the first part of Magick is the interpretation of those Such was that star which
or according to place 5 The cause which stirs up a Disease by it self are either through fault of Quantity or Quality Through fault of Quantity is either a want of Blood and Spirits or a superabounding of Blood which is called Plethora 6 Want of Blood and Spirits proceeds 1 From the Constitution of the Body 2 From outward heat as of the Air Fire c. 3 From fasting 4 From Purging 5 From Watching 6 From Labor 7 From Joy 7 A Redundance of Blood or a Plethora distempers both Heart and Liver and is most incident to people of idle lives 8 The fault of the quality is called Cacochymia which is either 9 Confusedly of all things contained or particularly of some of them as 1 Of Humors as a hot cold moist or dry distemper 2 Of Matter when the Humors are too thick or too thin hard or turbulent 3 Of the Form when the Blood or Spirits are corrupted by putrefaction of humors 10 Cacochymia of certain things contained is of Choller Melancholly Flegm Watry Humors and Wind. 11 The Causes of Choller are 1 A hot and dry Temperament of the Liver and Heart 2 A frequent concourse of cool Air. 3 Hot and dry Nourishment 4 The Evacuations of Choller stopped 5 Vehement Exercise 6 Immoderate Watching 7 Anger 12 Choller is either Natural or against Nature Natural is either Nourishing or Excrementitious Against Nature is either in the Liver or in the Vessels 13 The Causes of Melancholly are 1 A dry Liver and Heart and a stopped Spleen 2 Cold and dry Air. 3 Much feeding upon gross food 4 Usual Evacuation stopped 5 Care and much Watching 6 A sad life 14 Melancholly is either Natural or against 〈◊〉 Natural is either Nourishing or Excrementitious Against Nature is hot and sharp 15 The Causes of a Cacochymia of Flegm are these 1 A moist Temperature of the Heart and Liver 2 A cold and moist Stomach 3 Cold and moist Air. 4 The use of cold and moist food 5 The avoiding of Flegm by the Mouth and Fundament stopped 6 An idle lazy life 7 Much sleep 8 Leading a life without Care 16 Flegm is either within the Veins or without Within the Veins it is either Natural or against Nature Natural is either more or less Nourishing 17 The Causes of a Cacochymia of Water are 1 The Stomach cold the Liver and Spleen stopped 2 Cold and moist Air. 3 Moist Food 4 Retention of usual sweating or urine or accustomed Evacuation 5 An idle life 6 Immoderate sleep 7 Sadness 18 The Causes of a Cacochymia of Wind are 1 A cold and moist Stomach 2 Cold Air. 3 Windy Meat 4 Retention of Excrements 5 Idleness 19 The Internal Causes of Diseases by Accident or according to the seat of the Body are either in the first second or third Region A Cacochymia may occupy al the Regions of the Body or but one of them A Plethora is conversant in the second and third Regions only or in but one of them What my Author means by Region here I know not unless he mean the Ventricles 20 The humor is gathered together in any part either by Congestion or by 〈◊〉 21 In every Fluxion are four things to be considered 1 The matter which is moved 2 The way by which it is moved 3 The part sending it 4 The part receiving it 22 The Matter flows either by Transmission or Attraction 23 The Causes of Transmission are either the violence of the Matter or the plenty of it stirring up the Expulsive Faculty 24 The Causes of Attraction is unnatural heat Grief Motion Rubbing Consent of Parts 25 You have the Universal Causes both Internal and External The Particular follow The Causes of the Diseases of the Parts both Similar Organical and Common 1 The Causes of the Diseases of the Similar parts are either Evident or Antecedent and Consequent 2 Evident are such as make a desperate attempt upon al the Body and afflict the Spirits the Humors and Substance of the parts if they be strong there wil be some quoil to get them out again 3 Antecedent and Consequent though they be of another temper and quality yet they afflict the parts of the Body by Contagion 4 The Cause of Organical Diseases are of Conformation Magnitude Number or Place 5 Of Conformation are the Figures of the Parts Passages Cavities or Superficies 6 The Figures of the Parts are inverted either through the fault of the Seed or Womens Blood in the Womb or default of the Midwife at the Delivery or by the fault of the Physitian in giving Physick after the delivery or by accident as blood-letting Convuisions c. 7 The Causes of 〈◊〉 of the Passages and Cavities are either of too much dilation or too much straitness 8 The Causes of Dilation are either opening Medicines or the Expulsive Faculty strong and the Retentive weak 9 Dilation of the Vessels proceeds either from the plenty and quantity of Humors or else from their quality 10 Diseases of straitness proceed either from Obstruction or Constipation Contraction or Compression 11 The Causes of Superficial Diseases are roughness and smoothness Of roughness are such things as are sharp clensing and corroding Of smoothness such things as are Glutinous 12 The Causes of the greatness of the Disease are either encrease as plenty of Matter strength of Nature Wind c. Or decrease as weakness of the Spirits defect of Matter Wounds Bleeding Putrefaction 13 The Causes of accidental Diseases and their Symptomes are understood by themselves but of Compound Diseases by the Causes of the Simple 14 Thus-much of Aethiologie Nosologie follows which is either General or Special LIB VI. Of General Nosologie 1 GEneral Nosologie is that Art which sheweth the 〈◊〉 and 〈◊〉 of Diseases 2 A Disease is an Affect against Nature wherby the Actions of the Body are viciated 3 A Disease is Essential or Accidental 4 An Essential Disease is Particular or Common Particular are either Similary Organical or Dissimilary 5 Similar is 1 A Distemper either Simple as Hot Cold Moist or Dry or Compound as Cold and Moist Cold and Dry Hot and Moist Hot and Dry. 2 Immoderation of the Matter as when the Part is either too hard or too soft too loose or too much bound too thick or too thin 3 A Corruption of the whol Substance which is either Infectious or Venemous 6 An Organical 〈◊〉 is either of the Conformation Number and Bigness or Place 7 A Disease of Conformation is either in the Form or passages of the Body 8 A Disease of Bigness is when the Members of the Body are either bigger or less than they should be 9 A Disease of the Number is when the Members are either more or less than they should be 10 A Disease of the place is when Members are not in their right places as in Ruptures and Dislocations Accidental Diseases 1 Accidental Diseases are either in respect of Number or Composition and both of them are either Singular or
only judges by Evidences And take Indication alone for the principal and leading Rule of their practice They dealt by Triplicities and used but three kinds of Medicines according to the three Natures of diseases Viz. 1. Diseases of Binding 2. Diseases proceeding of loosening 3. Diseases compound of both these For they defended with all the wit they had That Loosness or Binding accompanyed all diseases and therfore they called them Communitvies Besides in all Cures they Presciribed Fasting as the Egiptians did as we shewed you before Lastly They observed certain scopes in administring Physick of which they called one Metasyntrecos with which they empted the body of Humors another Resumptivos with which they restored decayed Flesh. 4. Hermeticks or Alchymists which you please being something male-contented with such a Method of Physick brought in new Rules contrary to them 7. Medicine cannot want Alchymie the one is so helpful to another as man wife and therfore they ought not to be separated Many contend stoutly and stubbornly too That Physick is a sufficient body of it self without Alchymie And what a learned Argument do they bring to prove it think ye Galen and Hippocrates the two great Lights of Physick were without it A Cuckoos song is worth ten such Arguments They are far of another opinon whose Breasts Apollo inlightens with the light of nature for That without which Medicine cannot attain the end it was ordayned for namely To Cure the sick perfectly and speedily That is plainly necessary and ought in no wise to be wanting But we cannot do this by common Medicines without Alchymie Therefore Alchymie is very necessary and ought in no wise to be wanting The Assumption is thus proved Although when you look upon one of Galens Apothecaries Shops you see fine painted Boxes and curious pots that it would dazle your eyes to look upon them they are so finely painted That if there be a paradice upon Earth you would think it were there yet in the inside is nothing but filth and the very Carkeises and Dung of all Medicines Their common Medicines are grosse crude bodyes the vices of the simples are in as well as their vertues yea so many simples are in one Composition that they hinder one anothers operation and therefore how can they ease the sick without calling the help of an Alchymist to resolve seperate and exhale what is obnoxious thereby producing the hidden Natures of things for use For God hath vayled the greatest and most wonderful things that so he may stir up man to search after them else why did God hide the vertues of an Herb amongst his vices seeing he would have all things made manifest Also the Alchymist searcheth after the strength and Temperature of things the Causes and Originall of their actions and by Mediation of a certain pure body sets the very species and forms of things before your eyes I could bring an infinite Examples of this Opium is held to be cold because it is stupefactive but t is bitter therfore according to Galens Hypothesis hot you see then it contains in it self more properties then one which Alchymie teacheth artificially to seperate from one another Here then is no more doubt then there is knots in a Rush but that Alchymie is the Fountain of sound Phylosophy the key of Wisdom the soul and Marrow of Physick the Root of Medicine and the Mark at which wise men shoot therefore not to be separated from Medicine Nay we may say and that truly too That Physitians destiture of Chymical remedies are like to Smiths that give you an Axe that is dull or broken in the middle to cleave Loggs with yet seeing the Theory of Alchymy as wel concerning things Naturall as things not Naturall and preternaturall is not yet sufficiently unfolded and Methodically digested and is pestered with variety of names and Opinions Physitians follow the precepts of Galen and Hippocrates But O let us shake of this lazy life and learn the preparation of Medicines from Paracelsus and the Alchymists which is far fitter more pleasing and more profitable and let us use it to the glory of God the health of our selves and of our Neighbors This is the Reason moved me to handle both in this book That the Medicine both of Hypocrates and of Alchymy might be a Rule for us and that you may see the Sympathy and Antipathy between them The other two Sects namely Empericks and Methodicks if they be rightly understood pertain to them both for both embrace Experience both strive after Reason and Method Besides they seek after the knowledge of the body of man and conses that they search after the Elements principles and Causes by which the body may be changed as very necessary for stark naked Experience if it be not joyned with Reason is very dangerous and to build upon Reason alone is very difficult and many times puzles the wisest Physitians Neither do we approve of that ill favor'd fashion of scribbling Receipts which most commonly the Apothecaries either for want of learning do not understand or for want of care alter But we embrace that Manual pleasant and effectual preparation of Medicines which Alchymie teacheth Chap. 2. Of the Essence of Medicine and Alchymie 1. There is no doubt but Medicine may be given unto men There were a sort of men formerly in the world that were of an opinion and that opinion is scarce worn out yet That because Physitians dissented in Opinions the groundwork of Physick was built only upon imagination without one jot of Truth in it That no honest man may harbour such a thought in his breast Wee will proue the contraries by what followes 1. From a resolution of the action to the Habit for he that grants there is any operation without the understanding must needs grant it to be within either in Act or in possibility of Act. 2. From the sense of bruit beasts and Reason of men For that which bruit beasts know only by natural instinct man must needs know by observation But bruit beasts know the natures of Herbs and make use of them when they need them as we find by continual observation Ergo 3. From the actions of Physick from certain causes for if the Example of the action be certain the Cause must needs be certaine too But Examples of many Cures done by Medicine are certain Ergo. 4. From the Habit by the cause of the Physical actions to the Essence of the Medicine For if the causes of whatsoever be certain there must needs be a just knowledge of the same causes in the mind of him that knows them And this must needs beget a certain Habit according to which Habit he exerciseth the like actions 2. Secondly There is no doubt but Chymicall Medicines may be given unto men The Truth produceth Hatred said that famous Orator Cicero and that is the reason so few people look after it and those few such whose hearts God hath touched Therefore Alchymie was first
of which were engraven upon the Temple gates Whence it appeares that the Jewes kept the Copies of their Medicines in the Temple because of their Holines and thence came that Blasphemous practise of the Heathen to dedicate it to their Gods And though they were but men themselves yet they made their ablest Physitians Gods after they were dead and rotten Witnes Aesculapius and others IIII. Astrologie is not only agreeable to Medicine Alchyme but also Exceeding necessary for the Physitian and Alchymist Astrologie is that part of Natural Phylosophy which inquires after the Causes properties Natur and Effects of the starres If it be a part of Natural Phylosophie then it must needes be agreeable to Physick The Principles of Astrologie are drawne from Experience which Experience is drawne from observations which seldome fayle It makes universal conclusions and from the demonstration of one shewes the Effect of another thing so that from the starres it is able to give a Judgment of the Natures of Hearbes Plants and Mineralls And therfore he that doth not reckon it amongest the Liberall sciences as well as Physick doth it a great deale of wrong I am not ignorant that very many and those Learned deny the Art of Atrologie to be an unniversal Art and that only some few Particular Observations happen true But I shall easily prove they are beside the Cushion and thus I begin Neither Medicine cureth all Diseases neither doth state Politicks remove all the troubles of a Common-wealth And yet all will grant that they are grounded upon true and firme precepts and very necessary for the life and livelyhood of man Is not the Art of Gunnerie good because the Gunner doth not alwayes hit the Marke So may the Art of Astrologie be both good and necessary though the Astrologer doe not alwayes predict the truth He that would deny Astrologie to be one of the Liberall sciences must of Necessity deny the influences of the starres upon inferior bodyes What if I should goe about to prove That all Physicall predictions are deduced from Astrologie I le try what I can doe Whatsoever science teacheth the Effects the starres have upon Elements and mixt bodyes The Temperament alterations and Inclynations of all things below That is the ground of all Predictions and admirably useful for the life and well being of man But Astrologie doth so Ergo. If you please we will devide this into a few branches 1. T is doubtful to none unlesse such Blockheade as deny manifest Experience That Infniit Actions both Healthful and unhealthful are caused in this lower world by the Influence of the starres Hath any one studyed Physick seven yeares and doth not know that the various position and divers Aspects of the starres breedes variety and diversity of Diseases What 's the Reason of Contagious and Epidemical diseases comes it not from the Ayre And how can the Ayre doe it being a pure Element without the Influence of the starres 2. The various mixture of the starres makes a various mixture of the Elements which if it bee wholsome turnes to the Generation if unwholsome turnes to the destruction of mankind And therfore wellsayed Hypocrates when he said That the seed plot of Epidemicall diseases was an Ayre corrupted by Planitary influence Our late Physitians wil say God doth it but how they know no more then a Hobby Horse as though all Epidemicall diseases were Miracles Others that think they are a little wiser say it comes by Infection and the next time you heare one say so ask him Who infected the first man that dyed of it 3 It 's a certaine Quality not abounding with Heat nor Cold nor Drynes nor Moysture nor yet an imperfect mixture of Elements But t' is a more hidden busines for the Congress of the Superior bodys above Seminate Somthing in things below which in process of time growes up and according to it 's owne Nature either rejoyceth or afflicteth the Sonnes of men 4. In Eclipses of the Luminaries with such or such fixed starres especially those of the first or second Magnitude or when other plannets are Joyned or opposed with such fixed starres Consider the Degree of the Zodiack therein or in which the Luminaries are Eclipsed and tell me if things here below correspond not exactly to them 5. The Beames of the Coelestial bodyes are not alwayes one and the same for somtimes they are in the same sign and degree that 's called a Conjunction somtimes diametrically placed and that 's called an Opposition somtimes they are in Trines Squares And Sextiles all which have peculiar effects 6. The seed which they cast upon Inferiour bodyes is not alwayes one and the same somtimes 't is wholsom somtimes unholsome and according as the seed is so is the fruit to bee expected 7. Unhealthful or Intemperate meetings of the Plannets For that 's it wee are here to Speake to Proceeds From the Intemperancy of the Starres themselves that meet Imagine Saturn and Mars to which add the Eclypses of the Luminaries If they happen in an Ayrie Sign they may cause a pestilence if they bee with malevolent fixed Starres But if they be with Jupiter or Venus or benovolent Fixed Starres their evil is mitigated The time wil bee unhealthful by reason of violent Feavers but 〈◊〉 so mortal 8. And as the Disease drawes danger of Death at the tayle of it and somtimes it doth not so the conditions of these Diseases which are dangerous are not alwaies the same but divers as happens not only in Malignant Feavers but also most commonly in the Pestilence Therfore he that would bee accounted a Skilful Physitian must be well Skilled in the whol course of Nature of which Astrologie is no smal part 9. The ayre being of a thin substance is the Medium by which the heavenly bodies 〈◊〉 their Influence upon things below and thiâ— in a double manner either Hidden from or manifest to sense 10 So somtimes Epidemical diseases break 〈◊〉 when a man litle thinks of them and thâ—â— upon a sudden the Air and al sublunary causeâ— being according to Nature and not vitiated and this must needes come by the Influence of the Starres at other times the ayre is either too hot or too cold too dry or too moyst or too cloudy or too mystie or the winds are unwholsom and then the cause of Infection is apparant say Phisitians and they can give a reason for it 't is wel they know anything 1. Although the Ayre bee the Medium by which the Influence of the Planets is dispersed through the sublunary world yet are not al places alike infected and who but an Astrologer can give a reason of this the Reason is from the hous or Sign of the Zodiack where the Conjunction causing the Maladie happens under each signe of the Zodiack are certain Clymats Kingdomes and Provinces and they are like to Suffer when others scape Besides the age and sex of the Plannets is to bee considered and
faculty by its pleasantness nourishing and preserving the Body This is the Necter the Poets said the Gods drunk If this suffer Congelation it grows hard and this is the original of the Gravel and Stone 28 Sal reverberatus is the general Clenser of Nature It clenseth the Body of its filth by opening cutting purging provoking vomit urine and sweating whereby it purgeth and quickeneth the Body From this Salt ariseth Itch Scabs Tetters Ringworms Botches Boyls Carbuncles the French Pox and the Scurvy and all Diseases that afflict the Blood The Differences of Diseases 1 Of Diseases some are Simple some Compound Compound Diseases the Alchymists stand not much upon because they are only an impediment of the Actions 2 The Differences of Simple Diseases the Ancients laid down not so accurately but the Modern most accurately 3 Of Diseases some are from the Seeds others without the Seeds for Diseases of the Instruments of Strength the Figure of the Body and solution of Unity as Wounds and the like cannot arise from the Seeds but only such as afflict the similar Parts 4 They hold two kinds of Seeds of Diseases 1 Iliastrum that is when the Seed produceth a Disease as Pears Apples and Nuts produce their like Trees Of this Nature are Dropsies yellow Jaundice Gouts c. 2 Cagastrum which comes of Corruption as Pestilences Feavers Pluresies c. 5 They hold five Beings of Diseases 1 Immediately from God as the Pestilence in Davids time 2 Influential from the Stars 3 Natural when it happens through default of Nature 4 Mental when it proceeds from the imagination either of the sick himself or of some other under which head Witchcraft is included 5 Venemous which contains all Poysons both Natural and Artificial 6 All Diseases may be divided into these four Heads to which all other Diseases may be reduced as to their Fountains First The Falling-sickness to which may be reduced the Palsie Convulsions Vertigo Melancholly Apoplexy and fits of the Mother Secondly The Dropsie to which may be reduced al Imposthumes the yellow Jaundice and Cachexia Thirdly The Leprosie to which may be reduced al Ulcers Fourthly The Gout to which may be reduced the Chollick Stone Head-ach Tooth-ach c. 7 Of Diseases some are Coagulated others Resolved for some consist of the impurity of the seeds the fruits of which turns to Coagulation others to Resolution Diseases arising from Coagulation or gnawing in the Stomach Al Diseases of the Head and Throat all Diseases that come of parts stopped as the Chollick stone and all difficulties of urine Diseases of Resolution are all such as come by opening of those parts of the Body which should be stopped as Fluxes of all sorts Running of the Reins c. 8 Diseases are two-fold some proceed from the Food we eat others from Celestial Influence First Those which come by the Food we eat come by the impurity thereof which ought to be separated and expelled by the usual waies But when Nature is not able to administer her Functions as she ought to do the Disease takes Root in the Body which brings forth fruit in its proper and appointed time That which causeth these Diseases to take Root is Opportunity for they search out a place where the Natural Balsom is weak and the Spirits proper for the nourishing such an untoward Seed as Hemlock and Henbane grow neer the places where they empty Jakes and Wormwood neer Iron works because there both Earth and Air is convenient for them And then secondly Such as come by Celestial Influence take Root in our Bodies by the Air we breath in for as by the Blessing upon the Creation we receive our nourishment from it so by the Curse upon the Creation we receive the Causes of Diseases by it God is as the Sealer that the Seal and our Bodies the Wax that receives impression from it 9 The most exact difference of Diseases is drawn from these three principles Mercury Sulphur and Sal. Of Mercury come all Diseases of sharp and sowr Vapors Falling-sickness Apoplexies Palsies al kinds of Defluxions and Rhewms all Malignant and Epidemical Diseases arising either from Poyson or Infection of Air. If Sulphur be immoderate it causeth 〈◊〉 of al sorts 〈◊〉 al 〈◊〉 〈◊〉 Let so man wonder that Feavers and sleepy Diseases should come from one and the same Cause you admiration wil quickly 〈◊〉 so soon as you are unchained from Galen and a little better acquainted with Dr. Reason for the immoderate 〈◊〉 of Sack causeth sleep as well though it be extream hot as the immoderate taking of Hemlock Poppy or Henbane which are extream cold The Reason is not in the Bodies of the Creatures themselves but in the Sulphurous quality of them From Salts all Internal 〈◊〉 take their Original as Imposthumes Ulcers 〈◊〉 Bleeding Heat and stoppage of Urine and according to the kinds of Mercury Sulphur and Sal so are the kinds of Diseases as we shewed you before I have now done after I have told you That Alchymists by the Seeds and Roots of Diseases understand nothing but the Causes of them 10 To this Division pertain al Diseases of Tartar It is called Tartar because of that similitude it hath with that Tartar that is found in Wine because it heats and burns the Body as Tartar doth Tartar in the Body of Man is a certain Juyce coagulated This Juyce is taken from our Nourishment by eating Beasts and it is inherent in the Beasts we eat by eating Herbs But when in the Microcosm al the internal Faculties work in a due order This Tartarial matter is separated from the due nourishment and cast our by Nature There are two things which cause the retaining of it 1 The weakness of the separating or expulsive Faculty 2 The immoderate taking of Food whereby there is such plenty of it that the expulsive Faculty is not able to cast it all our and so it lies in the Body grows thick and produceth those effects we mentioned before That we may make this appear the more lucidly and as cleer as the Sun when he traces over the Nemean Lyons Back consider the very same things in the Macrocosm You see in that the Earth is in some places more pure in others more impure you see the Water is purer in one place than in another as every Laundress can tell you and yet al Water comes from the same Fountain and Original namely the Sea You see the divers difference in divers Nations in Corn and Wine and the divers effects they produce and therfore what wonder is it that this Tartarial matter being separated principally in the Stomach should produce such different effects in the Body of Man as the Stone in one place and the Gout in another 11 There are four kinds of Tartars Viscuous Bolar Sandy and Stony and one of these contains in it more Salt another less Thence it comes to pass that one afflicts the Body with more pain than the other for the more Salt
Nourishment is that Substance which encreaseth and Nourisheth our Bodies and 't is two-fold 1 Properly and truly such are Nourishments which nourish our Bodies 2 Improperly such are Nourishments which by a Medicinal Vertue alter the failings of the former and yet notwithstanding nourish too 2 The Nourishment we take in hurts our Bodies three waies 1 In Quantity when we 〈◊〉 more than we can digest and thence comes Crudity 2 In Quality when the Food is too hot too cold too moist too dry each of which 〈◊〉 Diseases of its own Nature 3 In Substance when it is of too thick 〈◊〉 and this breeds Obstructions and all the the Diseases coming thereof III. Exercise and Rest. 1 〈◊〉 is a laborious Motion of the Body altering both the breath and pulse in respect of Motion 2 Exercise is either General or Particular General is of the whol Body which either helpeth or hurteth 3 Exercise helpeth when 't is Moderate and it helpeth thus 1 It makes the Body strong 2 It encreaseth Natural Heat 3 It moves the Spirits whereby the Vapors and Excrements pass through the Pores by Insensible Transpiration 4 Too much Exercise 〈◊〉 because it 〈◊〉 Distempers or Solution of Unity 5 Particular Exercise is of some of the Parts as Running to the Feet Singing to the Breast and Fighting to the Arms. 6 Rest either profiteth or hurteth It profiteth 1 When 't is Temperate for that recollects the tired Spirits 2 When it follow Moderate Exercise 7 Too much Rest hurteth 1 It causeth cold Diseases 2 Hinders the expulsion of the Excrements 3 Duls Natural Heat 4 〈◊〉 the Digestion of the Food IV. Sleeping and Watching 1 Sleep profiteth and hurteth It profiteth 1 Because it recruiteth the tired strength of the Body 2 It rallies the scattered Spirits 3 It cals back the heat to the inward parts 4 It helps Digestion 5 It routs Care from the Heart 6 It settles a mutinous and troubled Mind 7 It recruits a dry Constitution with Moisture 2 Immoderate Sleep hurts 1 Because it duls the Spirits and makes them 〈◊〉 2 Makes dul Wits and bad Memories 3 Procures abundance of crude Humors 4 Spoils Natural Heat 3 Watchings either profit or hinder If they be moderate they profit For 1 They quicken the Spirits and Sences 2 They distribute the heat into the parts of the body 3 Helps to expel the Excrements 4 Immoderate Watching hurts 1 Scatters the Animal Spirits 2 It dries the Body especially the Brain 3 It encreaseth Choller 4 It 's the Cause of hot Diseases V. Affections of the Mind 1 Of Affections of the Mind some tend to Health as moderate Ioy and Content of Mind Some hurt 〈◊〉 all Perturbations of the Mind whatsoever To name some of them 1 〈◊〉 which heats 〈◊〉 blood and spirits stirs up the Humors sets all the Body in a hubbub and ingenders Feavers 2 Immoderate Joy which sends all the Spirits to the External parts of the Body and leaves the Principal unguarded 3 Fear which cals all the Spirits inwards and leaves the outward parts unguarded 4 Sadness which consumes the Spirits by piece-meals causeth 〈◊〉 and thereby hinders Concoction 〈◊〉 is this all the mischief 〈◊〉 doth for it dries the Body and fils it as ful of Melanoholly as an Egg is full of meat VI. Fulness and Emptiness I think that which Physitians vulgarly translate Fulness and 〈◊〉 might better be translated Casting 〈◊〉 and Keeping in or if you will have me spit a few Scholastical Phrases Excretion and Retention 1 It is an excellent good principle when people cast out what should be cast out and retain what should be retained and perform them both in a due manner 2 When such things are retained as ought to be cast out imagine Urine Dung Spittle the Menstruis it hurts 3 When such things are 〈◊〉 out which ought to be retained as immoderate Bleeding immoderate flowing of the Menstruis it can do no good Thus you have the things not Natural It follows now that we shew you a Method how to use them that so we may not seem like Pharaohs Task-masters set you to make Bricks and not give you straw The Vse of things not Natural 〈◊〉 preserving Health 1 〈◊〉 a common Rule that we should use a Mediocrity in al things not Natural and have a special regard to former Customs 2 The Use of the Air is according to its Substance and Quality According to its Substance it ought to be pure clear thin and open 3 According to its Quality it ought to be according to the Nature and Complexion of the Party And therefore as the Eternal and only Wise God hath ordered the differences of Airs in this Nation so hath he ordered differences of Complexions in men suitable to it 4 Of Nourishments The Substance Quantity Quality Time and Manner of administring 〈◊〉 diligently to be heeded al which are to be 〈◊〉 to the Complexion of the Eater and the strength of his Nature 5 The Rule of Quantity is this That the strength of the Body may be refreshed and not oppressed 6 The Rule of Quality is taken from the Nature of the Food the Nature Custom and Pallat of the Eater the season of the Yeer the Climate and the Position of the Heavens 7 The time of giving it is the accustomed times of eating and when hunger cals for it 8 The use of Motion and Rest Sleeping and Watching and Affections of the Mind consists in Manner and Time 9 The use of Excretion or Evacuation is various 10 Evacuation is either Natural or Artificial Universal or particular 11 Universal Evacuation is Purging Vomiting 〈◊〉 Bleeding by 〈◊〉 by the 〈◊〉 or by Horse-Leeches or by the Menstruis Bathing Sweating Pissing 12 Particular Evacuation are of the several Parts The Vse of things not Natural in Diseases 1 The first thing that here comes to be heeded is That you have a special care such things not Natural be used as are contrary to the Disease and its Cause 2 Although a Physitian ought to have a special care of al six of them yet amongst them all Nourishment seems to bear away the Bell. And 3 In Nourishment have a care of the five things we told you of before viz. Its Substance Quantity Quality Time and Manner of giving 4 As concerning the Substance of the Nourishment note That so much as Nature is employed in overcoming the Cause of the Disease so much slenderer ought the Diet to be because Nature when she employs much of her strength in opposing the Disease is not so wel able to mind a hard digestion Also the acuter a Disease is let the Diet be the slenderer 5 The Quality of the Nourishment let it be such as strengthens Nature and opposeth the cause of the Disease And is to be considered 1 According to Custom 2 According to the Disease 3 According to the Natural Constitution of the Body 6 As for the Time of eating regard must be had to the Custom of the Party when
Preparations are pleasant LIB V. Of the Common 〈◊〉 of preparing Medicines by the Art of the Apothecary 1 IN the Preparations of Medicines are to be considered The Cause and Effect The Cause is either Efficient or Final 2 The Efficient Cause is either Active or Instrumental Active is either Primary as God and Nature Or Secondary as the Apothecary 3 The Apothecary acteth by Heating Insolation Cooling Quenching Moistning Nourishing Infusion Softning Melting Dissolving making salt colouring perfuming preserving cutting clipping filing rasping washing beating rubbing scraping pressing straining boyling putrifying sifting Extracting scumming clarifying distilling by Asconsion and Desconsion 4 The Instruments of an Apothecary are Stills Mortars Knives Shears c. 5 The End is double 1 The Preservation of Health and restoring it being lost 2 The Preservation of Beauty and restoring it being lost 6 The Effects consists in the Remedies prepared which is 1 In the Substance 2 In the Adjuncts As the Form Order Time of during and Shop they are kept in 7 From the manner of the Substance Compound Medicines are some for Health some for Ornament Those which regard Health are either taken inwardly or applyed outwardly The Method of Curing is First to take away the Cause Afterwards to correct the Symptomes 8 Such as are taken inward are some Fluid and some not fluid Such as are Fluid are either more or less Fluid 9 Such as are more Fluid are Waters Wines Decoctions 〈◊〉 Vinegars Less Fluid are Syrups Julips c. 10 Such as are not Fluid are either Moist or Dry. Such as are Moist are Balsoms Electuaries Conserves Preserves Lohochs Rob Muccilages Extracts 11 Such as are Dry are Pills Lozenges Troches Powders c. 12 Such as are outwardly applyed are Oyls and Oyntments Bathes Cataplasmes and Plaisters c. 13 Such Medicines as either preserve or restore Beauty are either Moist or Dry c. LIB VI. Of the Chymical Preparation of Medicines 1 ALchymy is an Art perfecting Medicines reducing pure Essences from mixt Bodies That so the 〈◊〉 may be the purer healthfuller and safer 2 The Object of Alchymy is a mixt Body which is Dissolvable and subject to 〈◊〉 3 Mixt Bodies are of Three kinds 1 All kind of Plants and all their Parts as Roots Barks Branches Flowers Leavs Fruits Seeds Gums Rozins c. 2 The Seven Mettals All Minerals and Stones both Precious and not Precious Salts and Juyces 3 Living Creatures either whole or their Parts or that which comes of them as Milk Egs and Cheese 4 In Alchymy is to be considered the Signification of the Words and Medicines and the preparation of them 5 In the Preparation we are to consider the Composition and Preparation it self Of the Composition or Mixture of Medicines we have told you before what Opinion Alchymists have The Requisites of Composition are Measure and Dose 6 In Preparation consider the Cause and Effect The Cause is Efficient or Final The Efficient is acting or helping Acting is the Alchymist who acteth by Solution and Coagulation 7. The Parts of Chymycal Operation are two Solution and Coagulation or if you please Corruption and Generation 8 Solution is the First part of Practical Alchymy which takes a part the Compositions of Medicines and attenuates them 9 It consists in Calcination or Dissolution Calcination is done by Corroding or Burning 10 Burning is done either by Combustion or Reverberation Combustion is turning into ashes or into Glass Reverberation is either shut or open which is done by the Fire of the Furnace 11 Dissolution is when Bodies are dissolved and it is either Subtil or Fusive Subtil is either Microcronical or Macrocronical Microcronical is either Elevation or Descention Elevation is Dry or Moist Dry is called Sublimation Moist Distillation 12 Distillation is either Right or Oblique 13 Descension is either Cold or Hot. Hot is that which is usually called Distillation by Descention Cold Descention is either Deliquium or Filtration All things that are dissolved by Cold are coagulated by Heat 14 Macrocronical is Exaltation or Digestion Exaltation is Circulation and Ablution Ablution is Imbibition or Cohobation 15 Digestion is either Putrefaction or Extraction Putrefaction is to change the old Nature of a thing into a new 16 Fusion or Liquefaction is Simple or not Simple and performs its Office either by Ashes or Antimony 17 Coagulation is the second part of Alchymy which by privation of Moisture reduceth moist Bodies into Solid 18 It is Cold or Hot. To Coagulation is referred Fermentation and Fixing 19 You have the Efficient Cause acting The Helping follows viz. Place and Fire 20 The Place or the Subject of the Matter is either that which receives the vessels as a Furnace Or that which receives the Matter as vessels 21 In the Furnace are to be considered the Parts and Differences The Parts of a Furnace are four 22 The Differences of Furnaces are various according to their different Uses of which some are open some shut 23 Such as are open are called either Probatorius Domesticus or 〈◊〉 24 A shut Furnace is either Simple or Compound Simple is either for Calcination or Dissolution For Calcination is either Cementatory or Reverberatory 25 Dissolving is either by Ascention or Descention By Ascention is either Dry or Moist By Descention is that where by we dissolve the Matter by driving the moisture downwards 26 Compound Furnaces are First 〈◊〉 which is also called Phylosophicus and Arcanus Secondly 〈◊〉 where by one fire and little labor divers Furnace are cherished Others called Piger Henricus 27 To these are added Instruments which Alchymists use as Iron Tongs Iron Plates Bellows c. 28 You have the Subject receiving the Vessels into it The Vessels which receive the Matter follow 29 Of the Vessels some are put to the fire some are not Those which are put to the fire are either made of one Matter or else of divers 30 Vessels made of one matter are either of Glass or Mineral 31 Of Glass is either a Phial or Circulatorium Glasses are used in Solutions and Coagulations 32 The Circulatoria are of divers kinds of which three bear away the Bell A 〈◊〉 〈◊〉 and the Phylosophical or Hermetical Egg. 33 A Mineral vessel is either Mettal or Earth Mettal serves either for Subtillation or Infusion For Subtillation is made either of Brass or Bladder For Infusion is a Funnel 34 Earthen Vessels contain either the Matter it self or other vessels 35 They which contain the Matter it self are either Fusory or not Fusory 36 Those which contain other vessels are Kettles Cauldrons Earthen Pans Crocks Trevets 37 Vessels which are chosen according to the pleasure of the Workman are made of Earth Glass Mettals c. Some of these are Superior some Inferior Superior as Alembicks Inferior as Retorts c. 38 You have the Instruments and the Place Heat and Fire follows 39 Heat is Natural or Artificial Natural is by the Beams of the Sun 40 Artificial is Simple or Mixed Simple is by Digestion or Separation 41 Digestion is by Anthannor or Horsedung or Hay or Straw 42 Heat separated is either gentle or strong Gentle is of a Bladder or Ashes Strong is either Impedited or Free Impedited is of Sand Filings of Iron 43 Free heat is of Coals either with flame without flame or Reverberatory 44 A mixt heat is that which serves both for digestion and separation and is called a Bath Baths are two sold Balneum Mariae and Balneum Roris namely when the Vessel is heated by the Ascending Vapor 45 You have the Efficient Cause The final Cause of Preparation is The preservation of Health and other uses belonging to the Life and Ornament of Man 46 You have the Cause The Effects follow which consists in the Order of preparing Medicines and their application to Dileases 47 From the Substance some Chymical Medicines conduce to Health others to Ornament Such as conduce to Health are either fluid or not fluid Fluid are Waters Spirits Tinctures Oyls and Quintessences c. Such as are not fluid are Balsoms Extracts Salts Flowers Sublimates 〈◊〉 Glasses Regulus and Chymical Pouders c. 48 To my God alone in Trinity and Unity be all Honor and Praise for ever and ever Amen FINIS