held that the spirits were vinculuÌ„ 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 cothâ—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
sometimes brought wonderfull things to passe by his accurate knowledge in naturall Philosophy he was accounted no better than a Necromancer familiar with the divell Thus that learned Christian Romane Consul Boëâ—ius complaines that hee was falsely accused of Sorcery because he was excellently skilled in the noble science of naturall Philosophy All which I urge to this purpose that because each person apprehends not the reason of this cure it is not by and by to bee accounted Witchcraft and Sorcerie Here is argument enough to furnish the magniloquent speech of a thundering Mountabanke which though you have drawne it out of the writings of the prime unguentaries as Crollius Goclinius Helmontius and others yet you dispute fallaciously and doe as we speake in Schooles petere principia take that for granted which we utterly deny and relinquish For I deny in your argument no lesse than five things As 1. That the Loadstone doth worke upon the Articke pole 2. That the Loadstone hath sense vnderstanding phantasie life 3. That this cure is done by magneticall operation 4. That blood separated from the body of man hath life spirit naturall motion oâ— voyce 5. That your expositions of severall places of Scripture are genuine and consonant to truth First I deny that the Loadstone doth worke up on the North-pole The pole rather workes upon the stone So testifieth Franciscus Ruâ—us an expert Lapidary Thus Philosophie That celestiall bodies worke on terrestriall is ver a philosophia true Philosophy But that terrestriall worke on celestiall is plana morosophia plaine foolosophie Secondly I deny that the Loadstone hath sense phantasie understanding and life I have read of Plantanimalia living plants seeming to have sense phantasie and understanding As of the tree growing in the Province of Pudiseram to which when a man comes ramos constringit it shrinkes up the boughes but when he departs ramos pandit it opens them againe And of the plant called the Tartarean Lambe resembling a Lambe in shape and proportion and grasing and eating up the grasse round about it But of Saxanimalia stone-living creatures never did I heare unlesse by some new Paracelsians as Goclinius and Helmontius and old heretickes whereof S. Hierom speaketh who maintained omnia esse animantia that all things were living creatures to whom for their superstitious vanities the Lord as the Apostle speaketh hath sent strong delusions that they should beleeve a lye 2 Thess 2. 11. For all things living do live either with a vegetative life as trees and plants or a sensitive life as bruits and beasts or with a rationall life as men and Angels The Loadstone living none of these wayes hath no life in it Having no life it hath no sense fantasie and understanding and I thinke their understanding little better which maintaine the contrary When Marsilius Ficinus can perswade mee that the Starres have the senses of seeâ—ng and hearing and do heare mens prayers then Paracelsians shal perswade me that the Loadstone hath life sense and fantasie Thirdly I denie that this cure is done by magneticall operation My reasons are given in my Solution to the third objection and else where To their places I referre you Fourthly I deny that the separated blood of man hath any life spirit naturall motion or voyce The blood contained in mans body is not truly and properly his life Mans life is his soule Absit ut anima hominis sanguis putanda sit saith S. Augustine Farre be it from us that we should thinke the blood of man his soule Valde cavendus est hic error omnibus modis refutandus We must by all meanes take heede of and refute this error saith the same Father Though the blood of beasts which have mortall soules be their life and soule as Tully and others thought yet the blood of man whose soule is immortall is not so When we say the blood is the life it is a figurative speech Metenomia subjecti The thing containing is put for the thing contained For the blood is animae vitalis vehiculum the continent or channell of the naturall spirits in the liver of the animall in the braine and of the vitall in the heart It carries some spirits in the flesh more in the veines most and the purest in the arteries The heat motion and actions in the body of man are begotten and conserved of blood as Valesius observes out of Galen Therefore mans life and the life of other creatures is said to bee in the blood And the Poet describing one bleeding to death saith Purpuream vomit ille animam He sends forth his purple soule that is his blood of a purple colour What Oyle is to the Lampe such is the blood to the body It is the juyce of the whole body Other juyces are proper to their parts Chylus is the juyce of the ventricle milke of the breasts marrow of the bones seed of the genitals but blood of the whole body Now then if there be not life in the blood of man when it is diffused through his whole body certainly there 's none in it parted and let out of the body If there be no life in the fountaine and whole blood of man there 's none in the drops shed from the fountaine and out of man Neither is there any spirit in the blood departed which hath recourse to the body againe For then one man should haue infinite soules So many drops of blood so many soules or spirits For where the spirits the operations or instruments of the soul are there the soule must needs be For they are Relata Instrumenta sunt instrumentati instrumenta And the rule is that Relatorum vno posito ponitur alterum nec est relatio nisi inter ea quae sunt actu saith Zabarel Or else the same soule shold be divided into infinit parts all which are contrary to the affections of the soule which are three Simplicitie it consists not of parts Indivisibility it cannot be divided into parts Immobility it gives motion to others but it is immoveable it selfe I have heard and read of spirits and quintessenses artificially extracted from insensible bodies by the Art of Chimistry but I never heard nor read of spirits or phantasies naturally residing in insensible parts separated from their bodies That any such phantasies or spirits are is a phantasticall conceit hatched by the spirits of Bombastus Paracelsus which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill spirits And these spirits are they which in this cure if any cure be carry the sanative vertue from the weapon to the wound Neither hath the blood of man once fixed and dried on a weapon any motion Nay when it is but once setled in the cadaver or carkeise it hath ordinarily and naturally no motion at all unlesse to corruption which as Aristotle speaketh is rather a mutation than a motion And for the fresh bleeding of a murdred man at
medicine especially setting the Armiger before the Doctor the Gunne before the Gowne and the Pike before the Penne. I have read some dispute whether a Knight or Doctor should take place never of an ordinary Esquire Herauld I am none But I suppose that the worthy Gentlemen which professe it will betwixt these two decide the controversie with that of Tully Cedant armatogae concedat laurea Lingua But the quarrell is not betwixt the Doctor and me for his Weapon but for his Weapon-Salve whether that be Witchcraft or no Surely his very defence of it is enough to make it suspected himselfe being accused for a Magician by Marinus Mersennus with a wonder that King Iames of blessed memory would suffer such a man to live and write in his Kingdome But if to be accused were to be guilty who could be innocent Master Doctor hath excused himselfe in his booke entituled Sophiae cum moria certamen cujus contrarium verum saith Lanovius His friend Ioachimus Frizius or rather his owne selfe saith Lanovius in a booke annexed to his called Summum Bonum excuseth Fryer Roger Bacon Trithemius Cornelius Agrippa Marsilius Ficinus and Fratres Rosea crucis from being Caco-magicians I wonder at nothing more than that Belzebub was not in the number Whether the Doctor excuse himselfe any better than these Arch-magicians can be excused I leave to the learned judicious and religious Reader Yet thus much for him in the question Hee prescribes no superstitious either collections of the Ingredients composition of the Vnguent or observation at the annointing of the Weapon His directions are that the Weapon be left in the Vnguent pot till the Patient be cured and that the wound bee kept cleane with a linnen cloath wet every morning in his urine Whether this be a fallacy or no I commend to the judgement of those which are expert in the renowned Art of Chirurgery For let the Doctor be sure to keepe a wound cleane and I suppose they will tell him that it will cicatrice without his Weapon-Salve Neither doth hee ascribe an unlimited sphere of Activity though a large one thirty or sixty miles which is false too unto it And he saith that an Horse pricked with a nayle may bee likewise cured if the nayle bee left sticking in the unguent pot I desire the Doctor to remember this his horse-leechry as an argument to overthrow his naturall balsame and sympathy But Master Doctors reasons to maintaine the lawfulnesse of this cure are not yet called to speake for themselves Now they come I have made them as short and perspicuous as I can speaking another language consisting of more words Scull-mosse or bones saith he Mummy and the Fat of Man the speciall Ingredients comprehend the corporeall perfection of Man and so are apt to heale by reason of a naturall Balsame resting in them sympathizing with the hypostaticall Balsame residing in living man These Ingredients have their beginning and aliment from the blood In the blood reside the vitall spirits in the vitall spirits the soule after her hidden manner This causeth the blood to have recourse by sympatheticall harmony to the masse of blood remaining in the body For the spirit of the blood shed is carried by the ayre which is the carrier of the spirits of every thing to his body this spirit going by this ayre in a direct invisible line carrieth the sanative virtue from the annointed Weapon to the wounded party For the Weapon communicates it to the blood fixed on it the blood to the spirits the spirits conducted by the ayre communicate it to the body and so the Patient is without application of Plaister naturally healed For as the radij or Sun-beames are a messenger betwixt heaven and earth So this vitall beame or invisible line is a messenger and conductor by a kinde of Magneticall attraction of the healing virtue of the balsame residing in the unguent to the body of the wounded party and the sympathy betwixt the blood on the annointed Weapon and the blood in the body causeth the cure That there is such a sympathy betwixt the blood in the body and the blood drawne from the body is most evident by the example of Witches The Divell sucketh blood from them This blood remaining with the Divell participates of his maligne nature and having recourse by the spirits thereof to the Witches body makes all their blood sympathize with that the Divell hath and so the blood changeth the Witches nature and they become maligne and diabolicall and so addicted to the service of Sathan that it is impossible to reclaime them This is the summe of Master Doctors reason against which least any should object that the sanative vertue may be interrupted by the intervening motion of the sundry creatures and so the vertue lost and not carryed to the wished port He answereth that though the ayre be by intervening bodies interrupted nay parted and divided yet it will after the passage of that body be re-united As when we divide the ayre with a sword the blow ceasing the ayre returnes againe to his former unity of substance And as Dyers water cast into a River protracts it selfe into a long line and for some time keepes his colour and line and if a Boat crosse and divide it the Boat gone the line comes together againe So though some creatures doe by their interposed motion interrupt and breake off this spirituall line carrying the sanative vertue yet it will be so but a season for they passed the line will be re-united and so though somewhat for a time hindred yet nothing of the end frustrated To all which I answer that Master Doctor doth petereprincipia For first I deny that Scull-mosse or bones Mummy and mans Fat have though they be medicinable any natural balsame or radicall humour for so some call naturall balsame residing in them sympathizing with the hyposticall balsame remaining in living man unlesse a horse have a balsame sympathizing with mans For saith Master Doctor which I advised him to remember if the nayle which pricked an horse be put into the oyntment pot the horse shall be cured I say there 's no such sympathy betwixt horse and man And if there be no cause at all to beleeve the one there is but little to beleeve the other Secondly I deny that mans bones have their beginning and aliment from blood For Physitians and Philosophers say that they have their beginning from the grosser seminall parts and their aliment from blood or marrow or both Thirdly I deny that any spirits reside in separated blood my reason is already given in my answer to the fourth objection To which I farther adde that Casman is so confident in this that in parts separated from the body remaine no spirits that he saith the very Divell cannot beget or conserve any spirits in them Fourthly I deny that the soule resides after any hidden manner in the spirits The Stoickes indeed
betwixt the blood residing on the weapon and that in the body The one is warme living by the vitall spirits the other cold and dead by the losse of them The one is blood in his persection the other in corruption the one properly the other equivocally And what actuall sympathy or correspondency is there betwixt heat and cold perfection and corruption Blood in their living fountaines may sympathize The plague and other sicknesse is apt to runne in a kindred or blood because of the similitude Were I perswaded of the artificiall incorporation of the warm blood of one man with anothers I might in time be brought to beleeve a sympathy and also the Doctors nancius inanimatus because of the life in it either by some sparke of spirits by the warmth detained or by union acquired but that cold dead dry corrupted blood out of the body should smpathize with moyst warme living perfect blood in the body seemes to mee such a paradoxe that I thinke I shall not beleeve in whilst I have blood in mine owne body But the Doctor proves it by the example of blood sucked by the Divell from Witches which remaining with the divell sympathizing with the blood in Witches bodies changeth their nature and makes them become maligne and diabolicall O profound example Non valet exemplum quod litem lite resolvit Here Master Doctor closely conveyes a ground for his Argument which neither true Philosophy nor Orthodoxe Divinity will give us leave to assent to The Witches blood remaining with the blood-sucker the Divell sympathizes with the blood in the Witches body How can this be How can blood a substance corporeall remain with the Divell a spirit and incorporeall I smell a Rat. I know the Doctors intent He would leade us into the errour of Plato as Iamblicus followed by Apuleius and Theupolus who hold that the Divels have tenuia corpora tenuious and slender bodies for the Doctor who impiously attributes composition to God dares falsely though it be a sinne to be lye the Divell attribute corporeity to Divels The contrary of which that they have no manner of bodies is the tenent of the Church And the truth of it may be manifested foure wayes viz. the authority of 1 Scriptures 2 Councels 3 Fathers 4 Schoolemen First Scripture teaches that the Divels have no manner of bodies We wrestle saith Saint Paul not against flesh and blood but against spirituall wickednesse or wicked spirits in high places Ephes 6. 12. And indeed living bodies may be touched and handled therefore Christ said to his disciples when they were terrified and affrighted and supposed that they had seene a spirit Luke 24. 27. Handle mee and see for a spirit hath not flesh and bones as yee see me have vers 39. But Divels cannot be handled therefore Divels have no bodies Besides our Saviour cast out a legion of divels out of the possessed Luke 8. 30. A legion is sixe thousand saith Casman and others Now sixe thousand divels could not really and substantially possesse one man as a Pilot doth the ship being the externall mover of it if divels were corporeall Secondly the second Lateran Councell held at Lateran in Rome anno 1â—â—5 in the time of Innocent the third where were present 1284. Prelates besides Ambassadors from the East and Westerne Emperours and from the Kings of Hierusalem England Spaine France and Cyprus rankes it amongst the Articles of Faith that we are to beleeve That God created some creatures corporeall onely as stones mettals c. some spirituall onely as Angels good and bad and some of a common and middle nature participating of both as men Thirdly the Fathers teach the incorporeity of Angels both celestiall and infernall As Saint Basil Gregory Nazianzen Chrysostome Gregorius Magnus Cyrill Theodoret Venerable Beda Isiodor Damascen c. In very deed Origen Tertullian and Saint Augustine seeme to incline to the contrary as that the Angels are corporeall substances But Origen was a Platenist and followed his Philosophy too much wherby he brought himselfe into many errours in Divinitie amongst which this is one wherein we leave him And for Saint Augustine that incomparable Father there are three opinions concerning the verity of what he held in this point Some say he did somewhat incline to this opinion So Hurtadus de Mendoza Others say that it cannot be denyed but that he was absolutely of this opinion So Lodovicus Vives Lastly others say that he delivered not this opinion as his owne dogmaticall tenent asserendo maintaining it but recitando opinionem aliorum as the opinion of others reciting it So Thomas Aquinas and Durandus de Sancto Portiano But Casman Estius and other Schoolmen excuse both Saint Augustine Tertullian and other Fathers that they delivered not this opinion positively but comparatively in respect of God who is so incorporeall that he is all act without power of future being what he now is not infinite repletively filling all places without being circumscribed any where as man or defined as an Angell pure and simple without composition of quantitative essentiall or integrall parts without composition of matter and forme without composition of subject and accident without composition of power and act without composition of kinde and difference and without composition of being and essence Man is not simple but compounded ail these wayes God is most simple and absolute compounded none of these wayes Angels are not simple but compounded some of these wayes Therefore when the Fathers said that Angels are corporeall they meant it secundum quid non simpliciter comparatively and in respect of God who is actus simplex voyd of all composition not absolutely in respect of themselves Fourthly and lastly the Schoolmen run in this streame as Aquinas Durandus and all the rest For so saith Estius a late and most learned Schoolman It is the common and constant doctrine of all Schoolemen that Angels are altogether incorporcall and purely spirituall Now then the Divels being not corporeall how can they so retaine and incorporate the blood sucked from Witches as to alter and change the nature of it into their nature and that altered blood by sympathy to change the masse of blood remaining within the body For though it be a common received opinion that the Diuell useth to sucke some place of the Witches body and to that purpose either enters a true body of some creature as the Divell in Paradice entred into the body of a Serpent to deceiue Evah Gen. 3. 1. and now adayes appeares to Witches like Dogs Cats Hares c. or assumes a body of coÌ„densed thickned ayre compacting it to the shape and colour of man and when he hath done his errand layeth it aside againe as a man doth his garment it being resolved into the former matter yet this body because it is not united to or long kept by the Divell cannot keepe the blood it sucked but
lawfull I deny the argument For the Divell for ever to endanger two soules the Mediciners and the Medicined may be ready by naturall meanes secretly applyed to cure the wounds of one body for a time This is not to doe any good to man but to bring him to ruine and destruction The Divell is a lyer from the beginning the father of lyes yet sometimes he tels truth to insinuate himselfe to be trusted and beleeved when he deales falsely Christ therefore and Saint Paul though the Divels told the truth in the possessed Marke 5. 7. and Acts 16. 17. yet they silenced them and cast them out So though the Divell would cure our wounds or diseases we must not accept it because he intends not our good but our utter ruine and destruction by it Like a Boat-man hee rowes one way and lookes another quite contrary Those are naturall and lawfull cures which are wrought by Sympathies But this cure is wrought so is called by Crollius unguentum Sympatheticum the Sympathizing unguent For this unguent consisting of mans-mosse blood and fat hath in it a naturall Balsame This naturall Balsame by the influence of the Starres causeth a sympathy betwixt the weapon and the wound and so the application of the Medicine to the one effects the cure upon the other Therefore this cure is naturall and lawfull I will not contradict the major proposition But the minor is in part improbable in part false It is improbable that this stinking Weapon-medicine should have a naturall Balsame in it more than others That odoriferous â—pobalsamum gotten in Iudea and Aegypt the Iewes chiefest treasure as Iustine tels us reputed the best in the whole world curing wounds in three dayes cannot worke such wonders as this And 't is false that that Balsame if there be any causeth any sympathy betwixt the wound and the Weapon For the Weapon is an hard insensible substance voyd of all affection and pathy It is not altered by the dressing of it It comes not to suppuration as wounds doe And where there is no affection and pathy there can be no co-affection and sympathy Besides all things sympathizing affect the sympathized within a certaine distance as hath beene before related This doth not so What sympathy then is there betwixt the Wound and the Weapon And that the influence of the Starres should cause this sympathy is yet more strange As if the smearing of a Weapon here below can call the Starres above at any time when we will to give an influence which they gave not before nor had not given at all had not the Weapon been smeared at all O inchanting Salve vel possit coelo deducere lunam Thus Witches by annointing themselves with their venificall ointments are carried up in the airy Heaven Thus our Weapon-Salve-mongers by annointing their tooles bring an influence downe from the starry Heavens These like the Woman-Priest of Massyls in the Poet can command the starres Of whom Virgil Haec se carminibus promittit solvere mentes Quas velit ast alijs duras immittere curas Sistere aquam â—luvijs vertere sydera retrò Those which are sad with charmes shee 'l undertake To cheere up and buxsome and glee to make And others which to mirth themselves compose To strike in dumpes and all their mirth to lose Shee 'l make the Rivers cease to runne their race And starres in heaven goe backward from their place That the annointing a peece of Iron here below should draw down an influence from the celestiall bodies above to conjoyne in sympathy two bodies farre disjoyned in place is to me an argument sufficient to prove that if any such thing be it is Witchcraft and so I shall account it Magneticall cures caused by emission of radij and spirits carrying a curing vertue from one body to another are lawfull But of this sort is this cure For as the Loadstone being sensible of an understanding phantasie and endued with life sends forth his radij and spirits even to the Articke pole though farre distant So this Salve when the weapon is annointed with it causeth the blood residing on it by magneticall operation to send forth his spirits by the vicine ayre to the wounded body and this spirit carries the sanative vertue from the weapon to the body and so the weapon and the wound are though not immediately yet mediately joyned together by the spirit of the blood which hath life motion in it as Paracelsians teach For whersoever the carkeise is that is the body there will the Eagles be gathered together that is the spirits Matth. 24. 28. For the spirit of the blood doth sympathize with the body and hath life and motion in it And this appeares by the comming forth of fresh blood out of the carkeise and dryed limbes of a man murthered when the murtherer is present And by the testimony of holy Scripture Levit 3. 17. and 17. 14. Dent. 12. 23. All which places tend to this purpose that in the blood of creatures is life This likewise is manifest by the sundry motions of blood in the body of man In anger the blood of man will boyle In sorrow the blood is cold In feare there is a palenesse in the face by a flight and recesse of the blood In shame there is a blushing or flushing of blood in the face All these are proofes of the life and motion of the blood Nay the blood of man hath a voyce though we heare it not For Cardanus saith that Motus aer semper sonum excitat quamvis non audiatur But God who sees and heares all things heares the voyce of it and understands it Therefore God said to Cain What hast thou done the voyce of thy brothers blood cryeth unto me from the ground Gen. 4. 10. These are magnalia naturae the wonders of nature These are occultae qualitates secret qualities Every Peripateticke every pccorius asinus rurall Rhombus and pedainticall Parish-Priest understands not these magneticall cures by emission of the spirit of the blood Onely Paracelsians whose studies are to bring to light the abstruse and hidden secrets of nature know and understand them and to good purpose for the health of man practise them The Levite and the Priest passe by the wounded man to Iericho But the Lay Samaritan versed in the mysteries of Nature takes him up releeves and cures him Luke 10. 33. Must it therefore be called in question whether his applications be Witchcraft because each obtuse understanding apprehends not the reason of them God forbid To attribute any thing to the divell whereof God and Nature is the Author is to rob God and man of the honour due to each of them and to give it to Sathan which is slat idolatry and a great discouragement to learned men to put in practise their rare and vulgarly unknowne experiments Thus Galen himselfe complained that when hee
the approach of the murtherer it is no naturall and ordinary motion proceeding of any life of the blood but a supernaturall motion proceeding from the just judgement of God who gives the blood a wonderfull and supernaturall motion to come forth and meet the murtherer and accuse him to his face I am not ignorant that there are some which would assigne naturall causes of this fresh bleeding which who desires to know let them reade Bocerus Casman and Lemnius But for my part nothing more resolves me that it is supernaturall appointed by God than the bodies of such as are executed by course of Law The Hangman or Headsman may come neere and touch the dead cold bodies of the executed and they bleed not a fresh because he is no murtherer but is the hand of the Magistrate whose ordinance is from God and beareth not the sword in vaine Rom. 13. 4. Now dead bodies bereaved of life by externall violence whether it be by a malicious murtherer or a legall executioner would have all one effect for each bodies are of like senselesse qualities but that God the supreme judge hath ordained and commanded the one and in his Law expresly forbidden the other The publike Magistrate may in justice kill and no blood will cry because with such actions God is well pleased A private person cannot in malice kill but innocent blood wil come forth cry and accuse the murtherer because with such actions God is most displeased Not that the blood of the murthered hath any voyce as is alleadged by Cardanus his inaudible voyce which is sufficiently refuted by Scaliger and out of Scripture of Abels voyce Gen. 4. 10. For that is a Prosopopeia saith Mercerus A figure whereby a voyce or speech is attributed to that which hath none Thus in Scripture there are foure sinnes which have voyces attributed to them and are called crying sinnes such sinnes as cry to heaven for vengeance The Ancients have expressed them in two Hexameters Clamitat ad coelum vox sanguinis Sodomorum Vox oppressorum merces detenta laborum Foure sinnes there are which unto heaven cry The voyce of blood and of Sodomitry Oppression of the poore and labourers hier Kept backe unjustly when they it requier The sinne of Sodome cryes Gen. 18. 20. Blood cryes Gen. 4. 10. Oppression cryes Esay 5. 7. And detaining the hirelings wages cryeth Deut. 14. 15. Now the money the hireling hath right unto hath truely no voyce but onely by prosopopeia and so the blood of the murthered Therefore the Scriptures are not urged to purpose And for the boyling of the blood in anger palenesse and flight of the blood in feare rednesse of the face and blushing in shame c. These come not by reason of life and motion in the blood but because the blood is moved according to the affections of the soule and the soule is in the blood as Valesius speaketh Non per informationem aut praesentiam sed per potentiam operationem Lastly the interpretations of Scripture are false That of Christ Wheresoever the carkeise is there will the Eagles be gathered together Mat. 24. 28. is interpreted of the ParacelsiaÌ„ cure by the spirit of blood carrying the sanative vertue from the blood fixed on the weapon to the wounded body Where the carkeise is that is the body there will the Eagles that is the spirits of the blood be gathered together O unheard of exposition Who but Helmontius an impudent Paracelsian Doctor of Physicke ever interpreted this place thus This place is fruitfull for exposition I finde no lesse then foure severall expositions of it 1. Some by the câ—rkeise understand the Church by the Eagles the Doctors of the Church by their gathering together their unity and consent in the faith of Christ crucified Thus Origen 2. Some here by the carkeise understand the passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Thus Hierom. 3. Others understand this place to be an adumbration of the day of judgement By the carkeise they understand Christ the Iudge By the Eagles the soules comming to judgement By the gathering together the generall judgement So S. Chrysostome S. Hilarie amongst the Ancients And Stella Ferus Maldonat and Aretius amongst the neoterickes 4. Lastly others interpret this place of the Saints ascending up into heaven whither Christ hath carried his humane body which suffered death for us That where Christ now is there all his Saints shall ascend and be hereafter So S. Augustine and Gregorie These expositions I have met with but such an exposition as these Bombasticall Mountebanckes bring to patronize their stincking Weapon-Salve never did I meete with Now for the other places of Scripture out of Lâ—viticus and Deuteronomie I have already shewed the absurdity of their Glosse corrupting the purity of the Text. And for their making themselves the onely Samaritans out of Luke 10. 33. if they will needs be so they shall bee so But it shall be truely sayd of them in that sense which was falsely and blasphemously sayd of Christ Say we not well thou art a Samaritane and hast a divell Ioh. 4. 48. And whereas they say this Cure is done by occult qualities of the ingredients there 's no such matter as shall anone bee made apparant What hard hap Galen Boetius or any other person had to be accounted Sorcerers because they were skilfull in the occult and secret qualities of things I know not but this I know that the divell often useth this appellation as a cloake to cover his villany Thus Cornelius Agrippa sent forth his bookes of occult Philosophy stuffed with Conjurations of the divell Thus Ioannes Trithemius hides his unlawfull magicall operations under his Art of Stenography Of which Bellarmine saith Opus hoc merito prohibitum est c. This worke is deservedly prohibited because it is full of pernicious assertions tending to Magicke Thus our Country-man Fryar Roger Bacon used to boast that he could by naturall magicke that is the application of actives to their passives in a due time and proportion cause thunder raine stormes and produce beasts of diverse sortes c. as Agrippa testifieth when indeed it was meere diabolicall Magicke and conjuration And of this kinde is the Author of the Booke to Alphonsus published vnder the name of Piccatrix which intermedleth much superstition conjurations and diabolicall operations with naturall Philosophy And thus I suppose all the Vnguentaries reasons are fully answered Articulus secundus Wherein the Authors brought for this Cure are cited and refuted THe first Author is Paracelsus Archidoxis Magiae lib. 1. pag. 121. He was a man of great understanding and brought to light many things hidden before wherby many men have been cured since Hee commends this Salve and saith it is Dei donum the gift of God Secondly Oswaldus
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