Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	air_n	body_n	element_n	4,001	5	9.7677	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01091	Hoplocrisma-spongus: or, A sponge to vvipe avvay the weapon-salve A treatise, wherein is proved, that the cure late-taken up amongst us, by applying the salve to the weapon, is magicall and unlawfull By William Foster Mr. of Arts, and parson of Hedgley in the county of Buckingham.; Hoplocrisma-spongus.	Foster, William, 1591-1643.	1631 (1631)	STC 11203; ESTC S102476	41,047	74

held that the spirits were vinculū anima corporis so the soule may be after a kind in the spirits as that which is bound is within the teather But the Peripateticks Divines deny this as needlesse For seeing the body is generated for the soule and the soule created for the body and both make the totum compositum what need these any bond to fasten them together There is a reciprocall desire of comming together at first and endevour after the union so to keepe together The spirits indeed are the instruments of the soule by which it worketh and when these instruments 〈◊〉 the worke failes and the soule the worke-mistresse takes her leave not because she is hid in the spirits as the contiuent to abide in but because she wants the spirits as her instruments to worke by For the is corporis organici actus seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the act and perfection of the body not onely for that shee gives the body act and being as Aristotle defines it but also because she gives the body action during the being As Tully not improperly interprets it Now then as the workeman cannot be said properly to reside in his instruments but rather the instruments in the workeman because as Logicians speake tota instrumenti vis in usu consistit So the soule cannot in any kind depend on or reside in the spirits her instruments but the spirits on the soule Therefore as the Axe must not boast it selfe against the hewer nor the Saw magnifie it selfe against the shaker Esay 10. 15. No more must the Doctor set up the spirits against the soule to be her upholder from whom they have all their being and operation Fiftly I deny Master Doctors carrier viz his direct invisible line carrying the sanative vertue so many miles from the weapon to the wound Surely this is Tom Long the Carrier who will never doe his errand But the Sunne hath his beames a true messenger betwixt Heaven and earth and so this Salve betwixt Weapon and Wound O incomparable comparison Tully saith the Sunne is called Sol quasisolus as having no peere no creature working like it But the Doctor like another Archimedes can by his Art make one working by sending forth beames like it Sola Sophocleo tua carmina digna coth●rno The Sunne beames the Messenger betweene Heaven and Earth proceed of the light of the Sunne in whom is such innate light that he is the fountaine of light But what light hath this Salve to send forth radiant messengers The Sunne and the rest of the celestiall bodies is ordained by God and Nature to worke upon the terrestriall by light or beames motion and influence Art immitates Nature But what Art hath in this kinde ouertaken Nature The Sunne is a Gyant saith David Psal 19. 5. many degrees even 166 bigger than the earth as the Astronomers collect and so may by proportion worke on it The Sun is the eye and visiter of the whole world there 's nothing hid from it saith the Psalmist Psal 19. 6. and so by his presence is within the sphere of his activity The Sunne is above and so sends downe in a direct line his beames without hinderance But this Vnguent hath no proportion 't is little in respect of the Patient it hath no presence or contact with him It must worke in a laterall oblique line and so is subject by interposed bodies to bee hindred A little fire cannot burne or heat a great body at a great distance in an ascendent direct line much lesse an oblique many other bodies being interposed No more can a little Salve worke naturally on a Patient at a great distance when many other bodies are interposed The line and the ayre carrying it so long a journey will be hindred and stopped if not altered and changed The line and his carrier the ayre may be stopped and hindred not onely by moving intervening bodies which may give place againe to the line and ayre when they have cut and crossed it as the Doctor instanceth in the cutting of the ayre with a sword and the re-union after the blow is ceased and the re-union of the line of Dyers water cut with a Boat but also it may meet with stationary immoveable bodies as wals woods houses castles townes cities fiers seas and waters which will not give place to the Doctors line though it were as strong as an halter How then shall this line be carried thus intercopted It must either penetrate the bodies or shun them before it comes at them or when it comes at them glyde in a laterall course by them or per saltum ascend in a transcendent course over till it comes beyond them and then betake it selfe to its old course againe Penetrate them it cannot Nature abhorres vacuity and penetration Avoyd them before it comes at them it cannot neither To avoyde hurtfull things is an act either of reason sense or naturall instinction This Carrier the ayre hath neither of these to goe his journey Not reason it is not rationall Not sense it is no sensible creature It hath not naturall instinction to shunne any place Ayre filleth every place without exception not filled with some other body saith Aristotle Glyde by or leape over these bodies it cannot And Mr. Dr. saith this line is a direct invisible line It must then goe point blancke as we use to say If it glance a skew or leape over and make an angle then the rectitude of this line is broken and Mr. Doctors reason is broken also Besides the carrier failing the line the portadge must needs fayle also And the ayre the carrier may fayle by being changed and altered into an other body For ayre and water are symbolicall elements such as are easily transmuted into the substance of each other The ayre when it comes into moyst and vapourous places Robertus de Fluctibus or when it meets with glabritious and terse bodies as polished iron like Mr. Doctors weapon stone glasse c. as experience teacheth is turned into water Or the ayre in a long journey may be turned into one of the other elements For ayre may bee changed into fire commodissimè parvo momento saith Scaliger fitly and in a short time and it may become earth also though not so easily by vicissitude and often changing seeing there is as Keckerman speaketh Elementorum transmutatio circularis a circular transmutation of the elements Now then unlesse the Doctor can secure his carrier that part of the ayre which carrieth his invisible line from transmutation the ayre onely being his carrier his carrier will faile and bee sit to goe of none but a dead mans errand so Mr. Doctors line will faile the Cure fayle and the reason fayle Neither if the line should not fayle but the carrier truly doe his message and carry it from the weapon to the wound can the Cure bee done by sympathy

Dei dona sunt Surely these are all miracles and the gifts of God Therefore not naturall But let his words sound what they will the god which Paracelsus meaneth was deus bujus mundi the god of this world 2 Cor. 4. 4. the divell whom he too much followed as shall anon be expressed So that here by the authority of learned Physitians Philosophers Divines and two Vniversities the use of this unguent is condemned as prestigious and unlawfull Wherefore seeing as the Apostle speaketh We are compassed about with such a cloud of witnesses Heb. 12. 1. let those which use it with repentance lay aside the use of it and those which have not used it praemoni●● praemuniti with caution shunne and avoyde it Articulus Tertius Wherein the effects of this unguent are compared with other magicall oyntments and found in operation like them VArious and pernicious strange and unparalleled by any other medicine are the effects and feates wrought by this unguent By the weapon you may divine whether the Patient shall live or die Warme the annoynted Weapon so that you may endure your hand on it cast on poulder of red Saunders and bloodstones if the Weapon thus heated salved and pouldred sweate drops of blood hee will dye if not he will live saith Crollius And by the appearing of spots of blood at any time upon the Weapon onely annoynted and not pouldred or heat it may be knowne whether the Patient disorder himselfe by Racchus or Venus Nay by the annoynted Weapon you may kill the Patient if you will without touching him O gladius Delphicus If the annoynted Weapon be not wrapped in cloathes to be kept from the cold ayre the Patient incurres a shaking Ague If it be kept too warme he falleth into a hot burning Feaver If a Ligature be made about it and tyed hard the Patients body is tortured as if his limbes were coa 〈…〉 If the Weapon be put in the fire his body will be blistred as if the fire it selfe had burned it I know not to what to liken these feates but to those of Witches who make pictures of men in waxe and pricking them the party for whose picture it is made is tormented and burning them their limbes are burned and blistred Of which practises the Poet spake long agoe of Medea Devovet absentes simulacráque cerea singit Et miserum tenues in jecur urget acus Medea curseth those which absent are And with her charmes she wounds mens hearts from farre Of waxe she images doth make of men And placeth needles in their bosomes then These needles by th helpe of the envious Fiend Torture poore soules and bring them to their end The effects then of this oyntment symbolizing thus with the practises of Witches to my reason they seeme to have no reason which deny these to come from the same founder the divell Surely they are ejusdem farinae For when I finde them of the same ●oafe I cannot but judge them of the same meale Artic. quartus Wherein the vanity of this Salve is discovered by the iniquity of the Author or first Inventer of it THe Author of this Salve was Philippus Aureolus Bombastus Theophrastus Paracelsus Feare not Reader I am not a conjuring they are onely the names of a Conjurer the first Inventer of this Magicall oyntment Therefore Crollius cals it Vnguentum Sympatheticum seu stellatum Paracelsi the Sympathizing or Starry-working vnguent of Paracelsus Of this Paracelsus Thomas Erastus a Physitian saith that he brought an hundred thousand false imaginations and solemne dotemēts into the world never dream'd of before either by Wisemen or Fooles And it is recorded by Conradus Ges●erus that he was a man which contemned all ancient Physitians and Philosophers That he endevored to bring many strange and unheard-of practises into the Art of Medicine that he was a man of base and wicked life and conversation that he conversed with a Familiar Spirit and was given to all kinde of Magicall and Necromanticall practices Malus Corvus Malum ovum An ill Bird laid this ill Egge But Goelinius faith that Paracelsus was not the first Inventer but onely an illustrator and amplifier of it the Author of it being much elder then he But besides Crollius the great Champian for this Weapon working Medicine A. Libavius Ioannes Baptista Porta Ioannes Burgravius c. all which I rather credit than one single Goclinius attributes the first invention of this wonder-working Oyntment to the Bombasticall braine of Theophrastus Paracelsus If any other braine were the Forge in which it was first hammered why doth he not name his Author Surely if it were not hee 't was a Whelpe of the same Litter a Magician an Impe of Cerberus For indeed Keckerman saith that one Anselmus an Italian of Parma who it seemes lived before Paracelsus was the first that brought this Cure to light Which of them soever it was it skilleth not much They were both Magicians conversant with the Divel Anselmus Parmensis though some Saint him and mistake him for Anselmus Cant. was rather a Divell It is apparent then whence it came and what earth-compassing Mountebanke it was that first taught it For that Paracelsus was a Conjurer working besides the bounds of Nature it is most evident besides the testimony of Gesner by some propositions gathered out of his works by Doctor Ioannes Roberti But for mine owne part to satisfie my selfe and my Readers I will goe no farther than to the Tract wherein the Vnguent is described and there to the prescription next adjoyned which is a Receipt to cure one decayed in Nature unable to performe due berevolence The Cure by his direction is thus to be effected Take an horse-shooe cast from a horse let it be wrought into a trident Forke impresse these and these Characters on it put a staffe of such a length into the socket for the stale of it Let the Patient take this Forke and sticke it in the bottome of a River of such a depth and let it remaine sticking there so long as is prescribed and he shal be restored to his former manlike abilitie If this be not Witchcraft I know not what is Now then Paracelsus being a Witch and this experiment being placed amongst his Diabolicall and magicall conclusions it cannot choose but be Witchcraft and come from the grand master of Witches the Diuell if Paracelsus were us most repute him the Author and Founder of it Neither can it be better if Anselmus were the Authour of it as Keckerman reports For saith the same Keckerman this Anselmus how soever he is by some now esteemed was a noted Magician whilst hee lived Now then if we make a collection of all First of naturall reason and Philosophy Secondly of the opinion of Authors decrying it Thirdly of the effects of it compared with other Agents Fourthly of the Author that first invented it the totall summe will be Witchcraft

or other objects annointed with it remaine safe and undiminished in his voracious and sharpe set presence though his jawes and teeth be set to it Fire is the most raging agent of all but a fire of tenne miles or greater compasse if such could bee could not burne heate or warme a man two miles distant from it The celestiall bodies as the Sunne and the rest of the Planets excell in virtuall operation all sublunary agents The light and heate of the Sunne goeth through the whole world It goeth from the uttermost part of the heaven and runneth about to the end of it againe and there is nothing bid from the heate thereof Psal 19. 6. But yet a little cloud interposed obscureth the light and abateth the heate The interposition of the earth keepes the light from Antipodes The interposition of the bodie of the Moone eclypseth the Sunne in our Hemisphere in part to some inhabitants and totally to others which in a diametricall descendent line inhabit under it It never workes alike upon all parts of the earth When it is Winter with us by reason of his Southerne journey and oblique beames it is Summer in the other temperate Zone because his beames strike downe in a direct line and cause a stronger reflection and that stronger reflection the greater heate And when againe it is Summer with us it is Winter with them by reason of the Sunnes approaching neere unto us and departing from them So though it worke upon all things vnder heaven yet it worketh not at all times alike by reason it is not at all times from all things distant alike nor at all times free from interpositions alike Now then shall terrestriall agents by distance and interposition bee totally and celestiall partly hindred and shall this Weapon-Salve worke from the weapon to the wound at all distances Shall the interposition of neither ayre woods fire waters walles houses Castles Cities mountaines heate cold nothing stay or hinder the derivation of the virtue of it to the body of the party wounded O Agent beyond all Agents Certainely the Angels of heaven cannot worke at such a distance Onely God whose Essence is infinite and is Omnia in omnibus all in all can worke thus because from him nothing is distant at all For in him we live move and have our being Acts 17. 27 28. Let the judicious and religious Readers judge then if these weapon curing mediciners make not a god of their unguent and commit not idolatry in attributing that to a little smearing oyntment of their owne making which is proper to God only the maker of al things I cannot be perswaded but that this Salve consisting amongst other things of Mosse taken from the skull of a theefe that hath beene hanged of mans fat of mans blood warme as it is taken from his body collected and composed with a great deale of superstition as hereafter shall be related the divell usually delighting in such things is accepted of the divell as a kinde of sacrifice and that hee greedily takes it from the Weapon and makes the mediciner beleeve it is spent by the virtue of it going to the wound whilst hee skilfull by reason of his long experience in all Arts and so in the Art of medicine doth himselfe secretly apply some other virtuall operative medicine to cure the wound and to delude his credulous Mountabankes makes them beleeve that this Salve which dropt out of the hangmans budget hath performed it And I am drawne to this opinion by an argument à comparatis Canidiaes witches and impes of the divell when they go a hagging annoynt themselves and are suddainly carried into remote places through the ayre riding upon a broome a hogge a goate or the like and the divell makes them beleeve that this their transportation is naturally effected by virtue of their medicament But in very deed these their oyntments which are made besides other things of the fat of infants as testifieth Gaudentius Merula mans flesh as S. Hierome mans blood as Apuleius doe not doe the feate but the divell himselfe carries them as testifieth Cajetan Navar Grillandus Bodin c. And the holy Scriptures which tell us of the presumption of the divell to carry Christ himselfe and set him on a pinnacle of the Temple Math. 4. 5. and on an exceeding high mountaine verse 8. So the divell when men in this case annoynt the weapon makes them beleeve that it is a naturall cure when in very deed if any cure be performed it is done by him selfe by secret application of other meanesendued with virtue to produce such effects And the 〈◊〉 vell doth this for his owne greater advantage 〈◊〉 shall more at large be related hereafter Artiticulus secundus Wherein is brought the Authority of Writers dis allowing this Care and condemning it for magicall THe Weapon Salve is the new invention of the divell an old impostor I can bring neither Plato nor Aristotle for ancient Philosophers Galen nor Hippocrates for Physitians Tertull●an Cyprian nor Augustine for Fathers Aquin●● or Alexander de Hales for Schoolemen directly and expressely writing against it The first I found to make mention of it was Cardanus de venen● libro 2. cap. 6. yet hee though much given to magicke had no farther knowledge of it than report and that it was said to consist of such ingredients as he there mentioneth The next was one Schenk●us who calleth it Prodig●osa vulnerum curatio per opochrysmatis usum A prodigious curing of wounds by the vse of the Weapon-Salue No better commendation is given of it by Andreas Libavius who calles it Impostoria vulnerum per unguentum armarium sanatio Paracelsis usitata The imposterous cure of woundes by he Weapon-Salve used by Paracelsians The like Elog●e is given it by one ●ranciscus Tidi●●us Calvin also as testifieth Rodolphus ●●clinius denieth this cure to be naturall Bartholomaeus Keckemannus saith that this Weapon-Salve is no naturall agent but supernaturall Not from God nor from his holy Angels nor miraculous but from the divell as shall be more at large declared hereafter Doctor Ioannes Robert● wrote three Tracts to prove the vnlawfulnesse of this cure The first hee calles Anatome brevis tractatus novi de magnetica vulnerum curatione A short Anatomie of a new tract of the magneticall cure of woundes The second is an answer to R. Goclinius his Synarthrosis which hee not vnfitly calleth Goclinius Heautontimorumenos The third and last hee calles Curationis magnetica Impos●ura containing an answer to the pernicious disputation of Ioannis Baptistae ab Helmont a Physitian of Bruxels To all which is added the censure of two Vniversities Lovain Doway both pronouncing the magneticall cure as it is termed of the Weapon-Salve not to be naturall but superstitious magicall and diabolicall I will conclude with the saying of Paracelsus himselfe who speaking of the operations of this unguent averreth that Certè haec omnia miracula

it is disposed some other way spilt or lost when the body is put off and so there is no participation of the blood with the Divels body nor of the Witches separated blood with that in her bodie Besides if there were any heate or spirit residing in the blood sucked from the Witch the coldnesse of the Divels assumed body is such it would streight chill and extinguish it This Alexander ab Alexandro relateth to be true by the experience of an acquaintance of his who touched the heele of a Divell that assumed the shape of a man and found it so could that no Ice could be compared to it And Cardanus a man conversant with spirits affirmeth the like of his owne experience that he being touched with the hand of a Divell found it so cold that it was not at any hand to be endured And other examples are recited by Lavater in his booke of walking spirits by all which it is apparant that there can be no sympathy betwixt blood separated and the fountaine be it the blood of Witches or of any other person whatsoever The Divell indeed may by compact of Witches which shall serve him and so endevour to be like him as the fervant endevours to be like his Master or by the permission of God stirre and excite the humours of mans body be he Witch or not inflaming his blood kindling his choller disturbing his phantasie cause a malignity of Nature in him But to doe it by a sympathy of the blood remaining with him with that which remaines in the body is altogether a thing impossible And so Master Doctors argument of sympathy and his sympathizing Salve cannot be salved to be naturall and sympathize with reason though he hath fetched an argument from Dyers and Lyers from the Divell the father of Lyers to maintaine it Articulus tertius Wherein the operations and effects of this Vnguent brought by the Vnguentaries to prove the sympathy and to approve the Cure are alleadged and confuted THose which deny a sympathy betwixt the annointed Weapon and the wounded party may easily be convinced by the strange operations and effects of this oyntment For if the cold ayre come to the Weapon the wounded party will incurre an Ague or if the Weapon be bound hard with a coard the party feeles it in his joynts and limbes And the Weapon being put into the fire the wounded parties body will be blistered What is the reason of this but the sympathy betwixt the Wound and the Weapon caused by emission of the spirit of the blood what greater and more demonstrative evidence can be of a sympathie To which I answer This reason is no reason Therefore I will say of it as Tully did of an unreasonable reason Cujus rationis non est ratio ci rationi non est ratio fidem adhibere Where the reason hath no reason there a man hath no reason to give credit to the reason For there 's no sympathy betwixt the Wound and the Weapon as hath already been declared For another substitute weapon if the very weapon which inflicted the wound cannot be had will doe the feat as well as that so it be drawn through the wound Where then is the sympathy betwixt the Weapon and the hurt when another Weapon will doe the feat which never caused the hurt Nay a Sallow sticke will doe it say these Vnguentaries if some blood of the wound bee but sprinkled on the sticke and then the sticke be left sticking in the Vnguent pot Nay some have cured the wound by applying the Salve to the Hose Doublet or Shooe of the wounded party nay to a stoole which hath hurt a man nay to a stoole which never hurt him Where is then the sympathy betweene the Wound and Weapon when it may as well be applyed to any thing as to the Weapon Besides this Salve is not made alike by all men Reade Paracelsus Cardanus Crollius Baptista Porta Goclinius D. Flud so many severall Authors so many severall Receits of this Vnguent Some put in Mosse growne on the Scull of a Theefe hanged Others say it may be of any man taken away by any kind of violent death Others prescribe Mosse growne upon the Scull of any dead man whether he came by his death violently or naturally Some prescribe blood warme as it comes from mans body Others blood indefinitely whether warme or not Some put in Oyle of Line-seeds Turbinthine and Roses others none Some blood-stones beaten to powder others none Some put in Hoggesbraines others none Some wormes washed in Wine and burnt in a pot in a Bakers Oven others none Some Bole Armenicke others none Some Muske bdelium storax and other Gummes others none Some appoint the Fat of a Bore and the Fat of a Beare others none Some say the fat of the Bore and the fat of the Beare must be the fat of a Bore and Beare killed in the act of generation others however killed Some allot Buls fat to the making of this Salve others none Some Honey others none at all I thinke it is no matter what the Salve be of For when men goe about such unlawfull Cures the Divell delighted therewith is ready to helpe them so they put beleefe in the Salve whatsoever the Salve be For some saith Doctor Ioannes Roberti have performed the Cure onely with Auxungia porcina Hogges-fat Nay the same Doctor tels us that he knew a Nobleman which having entred into a perswasion of this Cure made his Salve of such ordinary herbes as grew in his Garden and it performed it as well as all the mosse mans-fat warme blood and Mummy in the world and indeed Cardanus reckons nine herbes said to goe to the composition of this Salve Where is then the sympathy where 's the Balsame residing in the Mosse Mummy and Mans fat Where is the Magneticall operation Where 's the spirit of the blood where the occult qualities where 's the invisible line carryed in the ayre Surely all in the Divell Hee is all in all in the businesse and for my part to him I leave it all Articulus quartus Wherein the Author or first Inventor commending it is shewed not to be worthy of commendations nor in this to be followed THe Author or first Inventor of this rare Vnguent was either Paracelsus or Anselmus Both these were famous in their time especially Paracelsus who is an Author of such allowed authority that he is followed almost by all Physitians Some doe as the Poet speaketh Iurare in verba magistri and following him solely are called Paracelsians Therefore it is lawfull to vse his Medicines and this amongst the rest To which I answer That both these were famous indeed They were both of them infamously famous For what both these were is already related Surely they are gone when they went hence to the graund master of such Impostures if they did not before they went hence earnestly repent