in a kinde of Learning to unlearn all as it were and begin again for their own Credit and Virtue yea and Profits sake also if they esteem the best to leave those gilded Pills and sugred Baits and all other crafty Snares wherewith the World hath been so long caught and tormented and to seek this one heavenly plain and to you that be Learned easie ready true and certain way of healing Diseases I think before-times they were not greatly to be blamed and accused but of dulness and weakness in Understanding in not espying and seeing this Perfection and supplying of all their Wants But now since of late they have been so often warned not with Words onely but with Examples of Learned Men Matheolus Gorraeus Fernelius Severinus Danus and other such like which have and do revolt and fly away from them daily yea and by the certain and sufficient both written and living Witness of the Deeds of Paracelsus it were Impiety to stand still Well few words will serve to Wise and Virtuous Physicians such as are of themselves forward But there is another and I am afraid the greater sort less honest more idle and covetous full of windy Pride and Words but empty of all good Learning with whom gentle warning no though the Truth her self should come in person would prevail nothing who care not it seems to behold half Mankinde to perish for want of help and succour rather than they would either blot their Credit increase their Pains or lose their Gains and which not onely speak foully and write foolishly against this over-flourishing Virtue but also like the giddy People where they catch the State banish the Men that hold and possess it Whereas if it were a good Common-wealth saith Aristotle the matter would be so far from Banishment as they would deem such a Man as well as the Laws for he is himself a Law exempt from all Obedience and judge him worthy to be followed and obeyed as a perpetual King This untowardness and crookedness in Men caused all our All-healing Ancestors from time to time never to abide their Sentence but to the great hurt and loss of Mankinde to go into willing Banishment You have established a kinde of Government among you to pursue the same Like a little wherein you rule alone over the weak and sorry Subjects of Mens Bodies Then their Health and Safety you ought to seek onely besides enough to maintain contented estate which Plato allows his Governours and not profit onely that were Tyranny both for Humanity and Religion sake for to omit Religion which they do lightly omit if a Leach begin once to make a prey of Men he is not onely no Man but a most fierce and cruel Beast not so fit to be compared and matched any where if you seek all over as with that mis-shapen Monster of India which Aristotle describes and calls Mantichora which being by Kinde or Custom I know not whether very greedy upon Mans flesh is with manifold and wonderful helps furnished and armed unto it first with a Face like a Man and Voice like a Trumpet two fit things to allure and toll him in and then if he fly with the swiftness of a Hart to overtake him and darts like a Porcupine to wound him afar off and with the Tail of a Scorpion as it were a poisoned shaft near hand to sting him furthermore lest all this might not serve by reason of Armours he hath Feet like a Lion fiercely and stoutly to tear him and three rows of Teeth on each Chap for speed in devouring Apply You and your Apothecaries the rest of your selves in secret for my part as I am sorry to see evil done so am I as loth to speak evil of it and sure were not the great grief and Envy I do bear and always did to see desert trodden down by such unworthiness and some little hope besides to hear of your amendment and so of the return of the Truth and her honours out of banishment you should have found me as I have been long and mean to be longer quite dumb and Tongueless both in this and all other Matters Do not think I speak of Spight or for hope of gain or for any such matter There is no cause God knows I am no Physician never was nor ever mean to be what I am it makes no matter Let us go forward CHAP. III. Of YOUTH ALbeit we live Long and in Health yet if our Bodies be weak and unwieldy as it is in Age it must needs lett and clog us much in this happy Race Wherefore the third help and step to BLISSE that is Youth was not idle nor out of Order Then what is Youth They know best that have lost it It is the most active fruitful and beautiful state of the Body These be the Marks and Differences whereby we may know it from all things else I mean Activity not in deeds of Moving onely but of Life and Sense also This is it which makes up the Nature of Youth The other two Marks are taken in not as needful helps either to Youth or BLISSE and such as may not be spared especially Beauty but because they be very notable Marks as I said to know Youth by and that as we heard of true Honour and Pleasure above so these will also perforce hang on and follow though they be unlooked for and unregarded Then this is the matter under-hand in this place This we must prove possibly to be kept and preserved unto our lives end yea and although it were lost before that it may be gotten again and restored And yet first as our Natural Heat is the cause of our Being so the cause of our best Estate and Youth is the flower and best estate of it that is his chief strength and quickness Then keep or recover this and all is done But we had need be sure of this that the flower of Heat makes us Young and flourishing and sure by proof and experience the best assurance in the World Let us look all over and we shall finde it so To begin with Plants although their life is dark and they be but lame and unperfect Wights for Plato gives them sense yet their flourishing and decay their Youth and Age as I may term them do clearly follow the quickness or dulness of their in bred heat caused by the two Seasons of Summer and Winter as appears in India where for the continual heat and moisture and Summer of the Country no Plant feels Age or fall of the Leaf that word is idle in those parts save Fen-greek because by a strange property besides the rest it hath strange cooling above the rest standing in Water first and then somewhat deeply from the Sun Nay amongst us we see those Plants which are Hot and Dry sound and hardy able to withstand the force of Cold to keep their leaves in Winter Moreover keep off that starving Cold
among them If any one chance to fly away from you to those heavenly Places and after like experience to return and make the like Reports you give him like Rewards Compare the rest I say no more But if GOD would give you leave and power to ascend unto those high places I mean to those heavenly Thoughts and Studies you might quickly by view of deep Causes and Divine Secrets and comparison of one to another not onely believe the blessed-Art but also learn and perform the same But they will not be rid so and follow as fast again another way That whereas so many have been and are daily seen to wear their lives in Alchimy and to finde nothing that good is but contrary for the most part to wit untimely and unordinary Death Sickness and Age for Long-life Health and Youth and alwayes Smoke for Gold and Folly for Wisdome and very near as often bad and lewd Conditions for good and honest Natures for by boiling themselves long in such deceitful stuff as though they were burnt in the Pots bottome they carry most commonly for ever after an unsavoury smack thereof It is a plain sign the Trade is vain false and deceitfull This is the third Charge they give unto us let us see how to bear and withstand it The most wise and great Philosophers albeit they knew GOD had made all Mankinde for that happy Life abovesaid and that it was at first enjoyed or else it had been made in vain and that by corruption of ill Custom by his secret appointment our kinde is grown out of kinde and therefore may be restored because it is a mis-leading and no intent of Nature which fore-castings gave them occasion to seek the remedy Yet they thought it unlawful and set straight against the Will of GOD that all should be restored for that he seemed of purpose to have sown Good and Bad and great store of both together in such sort as we see them lest if all were alike and in one state of Happiness the great variety of business and stirring and so the society and Common-wealth among Men should be clean taken away Like as if the four first striving Seeds whereof all things are made and spring were all alike and one friend to another all should be still and quiet without Succession Change and Variety in the World and so there should be no World For GOD when he cast his Minde upon the building of the World he meant to make a goodly and beautiful Work meet for the Power Wisdome and Pleasure of such a Builder and therefore a stirring and changeable Work because there is no might nor cunning shewn no delight taken in one ever-like or still thing But light footing for speed is ever best in such a ground Let us away Wherefore by the example and as it were by the secret blast and motion of GOD after our Men had found this Restorative and used it for the time and meant to leave it as becometh good Men to Posterity they took this way of Counsel to lay it up safe in a strong Castle as it were in the which all the broad Gates and common easie Entries should be fast shut up and barred leaving onely one little and secret back-door open fore-fenced with a winding Maze that the best sort by Wit Pains and Providence might come into the appointed BLISSE the rest stand back forsaken Their Maze and Plot is this first they hide themselves in low and untrodden Places to the end they might be free from the power of Princes and the Eyes of the wicked World And then they wrote their Books with such a wary and well-fenced Style I mean so over-cast with dark and sullen shadows and sly pretence of Likes and Riddles drawn out of the midst of deep knowledge and secret Learning that it is impossible for any but the wise and well-given to approch or come near the Matter And therefore it is when godless and unlearned Men hovering over Gain and Honour presume against Minerva's will to handle their Words when the Things should rather be handled they wrest and wring them a hundred wayes for nothing is so soft and gentle as Speech especially so throughly temper'd and yet all besides the secret meaning thrust up in deep Knowledge Then if these Wayes and Fantasies they practice and set on work as fast as their Fingers itch and miss as fast as they must needs do shall they say they followed our Rules and Precepts and put our Work in practise and found them false That were like as if a cunning Archer and Huntsman had delivered dark Rules of Shooting and Hunting unto his Countrymen and these by chance had fallen into the hands of another wilde and untaught Nation which simply mis-led by mis-taking his Drift and Meaning had made them Ploughs to shoot in and goared their Oxen to the game and then missing of their purpose cried out and blamed the Arts of Shooting and Hunting and sought to blow Envy upon the Man that taught them would not a Wise man judge hold and deem both these and them and all other busie-bodies that so use to myne dig in other Mens dealings to be sent unto their own Trade and Business wherefore they were made and fashioned and to let the rest alone for the right owners And for these of HERMES house do not think they make claim sue and recover their own in open Court as others use that were a way in such a wicked World to lose Land Life and all together quickly but in that secret sort which falleth not within the compass of your Reproof Neither would I have you follow so hard and be so earnest upon the next Reason That albeit our Men had cause to hide their Works and Practise yet they would have shewed the fruit and effect thereof advancing themselves as others do to Honour and Pleasure and not have lived like the refuse of the World in such mean plight and wretchedness for that is the lightest of all other though it seem the greatest If I list to rifle in the Rolls of ancient Records I could easily finde and shew you that although the most part of purpose lived in this harmless and safe Estate which I told you yet some again were Kings and Men of great Place and Dignity and yet I think by Remainder and not by Purchase so but I love not this kinde of reasoning Let them that thirst go to the Fountain and us remember that in the Houshold of BLISSE Riches are made but Servants and not Masters and Rulers because they be for the most part unruly and ambitious and for that cause they have no liberty granted them but are injoyned to serve lowly their Betters and to look no further So that if our Men were Happy or at least lovers of the same their Riches ought to be imployed in their own service that is to purchase and win Wisdome and Vertue and not sent out
and cherish the Life within and you may help and amend Nature and make any Plant flourish and bear in Winter How is that But an easie matter plant it in a Stove and cover the Root with Horse-dung and the rest with Chaff and you shall see the proof if not the profit worth your cost and travel The same is seen in Beasts But let us leave the middle that we come not to the end too late Then why are Children and old Folk less active fruitful and beautiful than the younger sort but for want of heat for let the Sun the first day as Galen saith or before the Birth as I shewed be greatest in store bulk and quantity because it waxeth and waneth still with his food our first Moistner and this from thence decayeth daily yet this quality strength and activity which maketh him worthy the name of Heat is then little as drowned with over-much forreign and strange wetness like as we see in a green Faggot and unable to work his will and shew himself either to knit the Sinews for Strength or concoct the Blood for Seed and Colour before that forreign moisture be spent and gone which is not in long time Now for old Folks what is so clear as this that by reason of the daily decay of the food of Life the fainting heat le ts the strong knot of Strength and Lustiness slack and loose again and the good concoction and colour of Blood which before made Seed and Beauty to decline and grow to waterishness In the same case are sick Men and Women for the same cause And albeit Women have their Seed yet it is not hot and quickning Seed but a dead Stuff onely fit to receive Life and Fashion And admit they be more fair and smooth than Men which are hotter it comes by chance because the foul Leavings the blemish of Beauty by the force of manly heat are driven outwards when the slackness of the heat of Women suffers them to remain within and turn into Menstrues a thing more grievous and noisom in truth than Beauty is delightsome And thereof Aristotle very well calls her a Weak Man which our Tongue more fitly calls a Wombed-man and he makes the Male in all kindes to be that which is able to concoct the Blood and that which is not the Female Then if it be cleared of all doubt that the chief strength of heat is the cause of the flower of Age and Youth and nothing else in the World Let us take and stick to that matter and see how that may be maintained first and then restored I will not urge the way of upholding heat in Plants abovesaid nor yet the witness of the German who hath found out means for the same both in Plants and Wights as he teacheth in his High Opinions Nor yet make Account of those Examples which by course of Nature good Order of Life have done well and drawn near to this matter as of Lucia the Player who pronounced upon the Stage at Rome an hundred years together nor of Cornelia who bare Saturnine the Consul after sixty two years nor yet of King Massâ—nissa who about Ninety got a Childe and ever tâ—avelled both in Frost and Snow bare-headed nor of such other like notably marked with long continued Life and Lustiness I will come to the point at once Pliny such an Autbor reporteth that the whole Nation of India liveth long free from all Diseases well-nigh and grief of Body not once touched with ache of Head Teeth or Eyes nor troubled with spitting all the great Companions as we see of Age that we may gather by likely guess when they know not the Companions the thing it self is unknown to them But what needs any guessing when the same Man sor certain and in plain Terms assureth That in that part of India where the Sun being right over their heads casteth no shadow the Men are five Cubits and two handfuls high and live an hundred and thirty years never waxing Old and being when they Die as in their middle Age and chief Strength and Lustiness what needed more words If this Report be true as we may not easily doubt of such an Author then sure this matter is not impossible as they would have it but all Men if they lived in such an Air and took so good a race of Life as I described I must still fly to that succour might preserve their Youth and never was Old until the term and stint of Life appointed Or if this kinde of teaching be now somewhat stale and bare with wearing yet perhaps some other means may be found for the matter in the Store-house of Skill and Cunning. Let us see much more briefly than we have done before because this part is already well-nigh dispatched so straight is the link of all these helps that one can scarce be loosened without the rest and all must go together Then what means may we finde what preserveth this natural and heavenly Heat of ours the common use taketh hot Meats and Drinks and thinks that these preserveth Heat and Nature as simply as if a Man should put Lime to the Root of a Tree which he loved for as this hastneth the Fruit with Heat but kills the Stock with Drought and soaking up the lively juyce and moisture so in them their hot Meats out of kinde laid to the Root of Life quicken and stir up the Spirits the fruit of Life for a season but withall under-hand drink up and waste the first Moisture that is the whole Stock of Nature and so by softning thus the hardness of Age as if it were Iron in the Fire they make it seem for a time Youthful and Lively yet it is but a vain and empty shew and shadow and as Iron when it comes out of the Fire is the harder for it so they make their Age more unwieldy and draw it on the faster by that means And that is the very cause together with Care and Pleasure why Princes and Nobles by drying up their Bodies in that sort live not so long for the most part nor in so good Health as other Folk and depart especially at such times if the Report be true as those bushed Stars called Comets appear Because whether it be a stedfast Star or an Elemental Flame I am not to dispute such Questions here it is never seen but in very fine and dry Weather which consumes dry Bodies and sends them packing and besides though it be besides my purpose turns good humours into scum called Choler cause of Broil and Sedition and so making as we see the Bush-starr a plain sign of both these matters but causes of neither What then preserveth Heat Learned Men have brought in certain fine fat and aiery Meats as Butter Oyl and Honey and commended them for very great helps and means to preserve Life and Youth for both are done by one way and under one but
Quickness and stirring of the Spirits appears in Sickness Age and sound Sleep especially in Age and Sickness more cleerly than needs any light of teaching But how in Sleep when the heat of the Spirits serving Wit is either loaden with the clogging Fumes and Breaths of the Stomach or spent either with Labour or with Sweat and still beholding for Rest abates Heat as I ever said or else lent for a time unto his fellow-servants the Spirits of Life for digestion sake then the Spirits of the Brain be still and quiet and outward and inward Senses Wit and Vnderstanding all cease at once But if the Meat to omit the expence of Heat was neither much nor of an heavy and clogging kind and so neither breathing out loading stuffe nor needing forraign help to digest it then our perceiving Spirits begin to take their own and Natural Heat again unto them and to move a little before the Minde whereby she beholdeth some old shapes and shewes of things in their passing which is called Dreaming But in case they recover all that Heat they bestir themselves apace running to the out-side of the Body and bringing back new tidings to the Minde which when she perceiveth it is called Waking Then the cause of Wisdom is clear at last as we see to wit a clean and stirring Glass and of Folly when the same is foul and still If the Glasse be fouled all over it causeth natural or willing folly as in Fools Children and Drunkards but if it be but here and there besmeared and drawn as it were with dark strokes and lines of foul humors the shapes appear in the Minde even as the forms in a broken Glasse appear to the Eye by halfs and confusedly and it maketh Madness But how came the Spirits of this inward Glass so foul and slow when they are of themselves as becometh the Beams of an Heavenly Soul both very clean clear quick and lively But we need say no more but clear and foul alone when these two qualities make or mar the whole work of perceiving for if the Spirits be clear it is a sign they are in their own Nature and so hot and quick withal but if they be foul it is a token their whole condition and property of Kinde is lost and gone and so that stilness is come upon them also Neither is that aethereal thing which is called by the name of a Spirit that carrieth the Soul and all his Beams down into the Body and broketh as I said above between them foul or still of it self for Spirits are not as some Leaches think made of but fed with the breaths of our Meat but very fine cleer and lively as all Men grant of Aether How then Must it not needs follow that all the cause of fail and want in this case springeth from the Body and from that part especially where the Wits inhabit If the naked Reason brought in above will not serve to content this matter let us leade him forth clad with proof of Eye-sight and Experiences the plainest greatest most filling and satisfying Reason in the World If Man alone doth passe all other Wights in Wit for his Aiery and Fiery temper above them as we heard before then if one Man goeth before another in Wit it must needs follow from the same cause Now as Air and Fire are cleer and quick when Earth and Water are foul and slow so are the Wights where they bear the sway affected both in Wit and Body as appears in difference between the Hart and the Toad and all other wholsom and noisom Wights To go further why are the Men so gross and rude under the two Pins of the World in the frozen Countreys and so Civil and Wise in Hot as Aristotle well noteth but for that the outward Heat cleanseth as it is a cleanser and drieth and so cleareth the Bodies whereas Cold on the other side binds and thickens and so likewise by stopping the flying out of the gross foul and waterish humors and leavings makes all not onely dark and cloudy but hot and moist also as it were drunken by boiling together as e Aristotle termeth it But methinks I must favour them a little because they are our Neighbours he might have done better to have resembled those broiled People to Old Men otherwhere and the Aged Men in frozen Countreyes to the Youth in hot Soyles because the odds between the Wisdom of Age and Youth flows from the same cause of Drought and Moisture that is Clearness and Foulness of the Bodies And therefore Plato was not ill advised when he said that at such time as the Eye of the Body failed the Eye of the Understanding began to see sharply because when this waterish Instrument drieth up with the rest of the Body though it puts out the sight of Sense yet it is a Token that the light of Wit increaseth for Drought as I said breeds Clearnesse if it be not mixt with coldness for then it brings in Earthliness the most foul and sluggish Element of all And therefore those that are very old and cold are very doting and childish again But if that Drought be seasoned with Heat the more the better they make the Man very wise and full of Understanding as it hath been alwayes observed Caesar is described so but more strangely before him Alexander whose Body by his great Heat and Drought was not onely most sweet in his life-time but also able lying dead above the Ground in a hot Soil and Season without any balming alone to keep it self fresh and sweet without all taint and corruption many dayes together But I am too long Therefore Prophets are said to be wiser than Men and the Spirits wiser then they and the Stars most wise of all for the odds and degrees in the Heat Droughth and Clearness of the Bodies Now when we know the cause of this Hurt and Disease let us upply the Medicine let us clear the Ideots body In many kindes of foolishness as in Childhood Drunkenness Sleep and Doting Diseases Nature her self is this Salve to disperse in her due time and season and scour out the foul and cloggy cold and gross humors which overwhelmed the Spirits and made them unclean and quiet or at least in the ranker sort of them as in Doting Diseases she may be holpen easily and enabled by little skill to do it that we may judge if great and strong and mighty means of Art chanced once to joyn with Nature the rankest of all and deepest rooted that is Natural folly it self may be rooted out and dispatched But you may reply as some do that the rest which sprung out from outward light and hang-by causes may be cured when this being so rooted in the Nature and first mixture of the Seed a mixture as ill as a Beastly mixture can never be mended unlesse we grant that a Beast may be holpen also and put on Manly
of Silver and Gold and Copper adulterando adulteria naturae as he more finely then constantly saith when he had alotted so chast Virtue before unto her But suppose this Virtue in the hard form of Metals not so apparent yet no Man shall deny the daily proof of them opened by rude Skill and set at liberty as the great use of Burnt Brasse Iron-Saffron Metal-smoke and this by Gallen's own witness and marvellous help in Surgery Nay the mighty power both within and without of Antimony which is unripe Lead and of Quick-silver very raw and running Silver so often tried before their Eyes hath so amazed and quite daunted the later Leaches though Galen himself in times past hath termed this rank Poison set straight against our Nature and the least part thereof taken inward to hurt and annoy us to the great laughter of the Countrey Wits which even with Child a dangerous time to take Physick in without any hurt at all nay with speedy and onely help use to drink it against Worms in great quantitie But Galen did but rove by guess at the matter when as in another place forgetting himself as he doth often he saith he never had tried her force neither within nor without the Body But if these Stones Juices and Metals were by greater Skill more finely drest and freely set at liberty as they be by the German what wonders were they like to work in the Art of Healing Neither let us think as Galen and his band thinks of all things that those great and rare Mineral virtues could issue out and come from the gross and foul Body but from an Heavenly gift of a mighty Soul which cannot be kept in awe and held so straâ— with those Earthly bonds as it shall not be able in somâ— sort to stir and break through and shew his force and power Wherefore to return to my purpose If Nature hath bestowed upon these three sorts and suits of Minerals so large Gifts and Virtues what hath she given to Gold the end and perfection of them all which hath passed in that travel through the midst of them all so receiving and holding the Virtues of them all with advantage What say the Leaches to this matter They are loth to say any thing albeit their deeds speak enough when they lay raw Gold to the out-side of the Head to heal his Ache right e against the Heart to comfort his sadness and trembling and when in such sort they apply it to such purposes Again why do they boil it in their d Cullises mix it with their Pills and Electuaries bid the Lepers swallow it c. Do they not seem to smell his great and matchless power against Diseases and marvellous comfort and wholsomness unto our Nature but that like rude and unskilful Cooks they know not how to dress it But if they knew the Skill they should see it rise in Power and Virtue according to his degrees in Freedom and when it came to the top which I call the Sonne of Gold to prove Almighty I mean within our compass for consider Gold is now good and friendly above all unto us for his exceeding store of comfortable Heat of Heaven shining through the mist of a most fine and temperate Body Then what would it be if those properties of Body were by great mingling and breaking of the Stuffe refined and raised in their kind an hundred degrees at least which our Art professeth and those lively and piercing heaps of comfortable Spirits freed and set at liberty and all these seated upon a most mighty Body subduing all things Is there any thing in the World to be compared unto the marvellous Work which he would make in our Body Could any of these very violent and mortal Poisons which I brought in above so easily and roundly destroy as this would help and save us But to come to the Point If that our Old Fine Close and Aethereal Oil which they call a Fifth Nature was able alone for the Reasons set down in their places to breed and beget all those blessed bodily gifts and properties that is Lastingnesse Health Youth and the two springs of Wisdom and Virtue Clearnesse and Temperatenesse How much more shall this Sonne of Gold the Medicine and Stone of HERMES and his Off-spring be sufficient and furnished for it For first when his Soul and Heat of Heaven is much more great and mighty and his Body a more fine and fast Oil that is a more like and lasting Food of Life it both upholdeth and strengtheneth Life and Natural Heat the better and so proves the better cause of Long Life and Youth Then being more temperate and that quality carried upon a finer and tougher that is a stronger Body it is able with more ease and speed to subdue his and our Enemies the distempered Diseases and to cleanse and clear fashion and bring into good order and temper the whole frame of our Body and so procure Health Wisdom and Virtue in better sort and in more full and heaped measure for you must not think that a Fifth Nature of Wine or such like which I brought in heretofore and which many Men do make for their Bodies is so good by twenty degrees as the PHILOSOPHERS STONE I mean the same measure of both when besides that it is not so temperate and near unto Heaven though the name be never so near for it wanteth twenty parts of the Soul and as much of that fine Stuffe closely and finely tied up together and therefore one part thereof will last longer and spread further with all his Virtues and so do more good in our Bodies then twenty times as much of the former Deliver to minde what I say it is worthy marking I shall not need to stand to shew you the Reasons why and manner how this great Medicine of HERMES shall be able to get and purchase these our Blisses of Mind and Body because it is already done at large elsewhere and it may suffice in this place to win by force of Reason which hath been done as much as needs that this Medicine is much better and more able than an Aether Heaven or Fifth Nature Then these Men may see I mean Paracelse and such as know whereof they speak let the rest go how rash and unadvised they prove themselves when they are content to let in the name of Poison into this happy Medicine and to avow that it worketh all those wonders in our Bodies by that way of curing which I shewed by stronger like â—oisons for then it would be at most but a general Medicine and Cure-all against Diseases and fit for Health alone but no blessed way to Long-life Youth Wisdom and Virtue which grant as well as the other both he and all the rest do give unto him for it might not be taken and used in a sound Body no more then a purging Medicine except