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spirit_n	care_n	dangerous_a	good_a	32	3	2.1572	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56500	A new method of physick: or, A short view of Paracelsus and Galen's practice; in 3. treatises. I. Opening the nature of physick and alchymy. II. Shewing what things are requisite to a physitian and alchymist. III. Containing an harmonical systeme of physick. Written in Latin by Simeon Partlicius, phylosopher, and physitian in Germany. Translated into English by Nicholas Culpeper, Gent. student in physick and astrologie, dwelling on the east-side of Spittle-fields, neer London.; Medici systematis harmonici. English.	Partlicius, Simeon, fl. 1620-1624.; Culpeper, Nicholas, 1616-1654.	1654 (1654)	Wing P612; ESTC R203157	135,087	369

Physitian gets confidence of the sick Party partly by his own Nature partly by the help of other men That a Physitian may get confidence in his Patient by his own Nature let him carry himself like a wise man as wel as like an Artist Cicero said true when he said That in all Arts nothing memorable or worthy of praise could be done without Wisdom If a Physitian carry himself rigidly and not respectively towards his Patients he affrights them if they like not his person they wil like his Medicine much less you may see this in Chyrurgions when they let people blood If the sick be afraid the blood retires and he seldom bleeds as he should do But if he come cheerfully and have good confidence in his Chyrurgion he bleeds wel So if the party dislike the Medicine either he vomits it up again or retains it in his Body that it never operates Cornelius Celsus was of opinion That the prudence of a Physitian did more good than his Art and Socrates included al Vertues in this one word Prudence And Celcus held That a pratling Physitian was another Disease to the sick Chap. 6. Of the Authority of Physick PHysical Authority endowed with the Ornaments of Body Mind and Estate coming out into the World to act is to consider 1 Its Duties 2 The Persons An Idea of Hippocrates his Aphorisms concerning Duties 1 The Duties of a Physitian unless limited within the bounds of Method are innumerable 2 He ought to have a quick eye to the Air Earth and Water of the place where the sick is 3 He ought to observe the operation of the Chyrurgion seek out fit Remedy for the Disease and leave necessary Precepts with those about the sick 4 He ought to enquire after the Disease of the sick and of those that stand by diligently to heed when the change wil be and what the event wil be 5 The whol course of his Physick ought to be only an Imitation of Nature 6 He ought to communicate what he knows to be true to his Scholers 7 He ought to warn the sick of their Duty to terrifie them that are secure and to cheer up those that are faint hearted 8 Let him not perform his Office negligently nor rashly 9 Let him take Occasion by the Fore-top and expect patiently what the end wil be 10 Let him not be too confident in what he expects neither let his courage fail if it fal out otherwise 11 When he takes a Patient in hand let him shut rashness and fearfulness out of doors 12 Let him be ashamed of no work or operation that belongs to Physick 13 Let him fly rashness and headiness in al his actions 14 Let him use Gravity in his Apparel Speech Gate and every thing else 15 In commanding things necessary in forbidding things hurtful in reproving Errors let him be of an Heroical spirit and do it with Authority 16 Let him be very gentle to and familiar with sick people 17 Let him give Physick to the poor freely and without reward 18 Let him have a special care of sick strangers 19 In dangerous Diseases let him do good to such as are ingrateful and Covetous 20 Let him be ready nimble and clever in all his actions 21 Let him want no Physical Instruments at home but carry only such abroad as are necessary 22 Let him keep the Forms as wel of Compound as Simple Medicines in his memory 23 Let him prescribe as wel what Diet as what Medicine the sick ought to use 24 As for such things the sick hath a desire to let him not so follow his humor that he encrease his Disease nor so rigidly oppose him that he perplex his mind 25 Let him be wel skil'd in the operations of Chyrurgery that so if a Chyrurgion be wanting he may perform his place speedily securely and safely 26 Let him alwaies have a special regard to the former Custom and present strength of the sick 27 Concerning Duty his Office is First To prescribe a Diet which strengthens Nature and resists the Disease Secondly To loosen the Belly with gentle Remedies as Subpositoris Clysters c. Thirdly If Blood abound to breath a Vein Fourthly To use Apozemes to cut the matter causing the Disease Fiftly To prepare tough humors for expulsion Sixtly To purge them out Seventhly To draw humors back to use Diurecticks Rubbings Cupping Glasses to cause sweat Eightly To draw the Disease to the external part of the Body Ninthly To draw it out by Baths or Issues Tenthly To dissipate the matter remaining and strengthen the part Eleventhly To recover strength with good Diet. 28 Let him keep a Method of Physick in his Study such a one as you shal find in the following Scheam First Let him have a Catalogue of Authors both Galenists Paracelsians and Empericks Secondly If he travel let him keep a Diary Thirdly Let him set down by themselves what things he finds worthy of observation Fourthly Let him keep a Garden of Herbs of his own Fiftly Let him set down his best Experiments in such an order that he may know redily how to find them Sixtly In the morning let him cal to mind what he did the day before Seventhly In the afternoon 1 Let him walk abroad to know and gather Simples 2 Let him confer with Galenists Paracelsians and Empericks 3 Let him visit the sick Eightly In the Evening 1 Let him consider what he hath done all day 2 Let him commit somthing to memory An Idea of Hippocrates his Aphorisms concerning Persons 1 Of Persons Some regard the Sick Some those that stand by And Others the Physitian 2 Cure the mind of the Sick with good Language before you attempt to cure his body with Medicine 3 Declare in loving Language to the Sick what is fitting for him to know so carry yourself towards him that he may not be too confident of Life nor too fearful of Death 4 What the Sick ought to do command peremptorily and make him not too confident of his life lest he disobey your Command 5 Keep close from the Sick that which is not fitting for him to know and if he suspect it either craftily dissemble it or cunningly make the best Interpretation of it 6 If the Patient be stubborn make the Disease worse than it is that he may obey If he be faint hearted tel him it is better than it is that he may not despair 7 Promise nothing directly but tel the Patient all the Work lies in the Power of God and his obedience 8 Somtimes use many Remedies somtimes but few according as the disposition of your Patient is either stout or faint-hearted 9 Let a Physitian be neither Covetous nor unfaithful above al things let him not neglect his Patients 10 Let the Physitian abstain from threatnings unless he deal with Mad-men Let him use modest Language and gentle admonition 11 Let him suffer none to be about the Sick but such as the Sick loves let him cause the rest to

Presence makes Humane Actions flourish preserves body and mind in vigour she is an Excellent Chamber mate more precious then Gold admirable useful both for Church and Common-wealth and the best of all earthly goods she being gone the body runs the direct road unto Death 4. Health is a Power of exercizing the actions of the body of man which are according to Nature arising from the Natural Constitution of all the parts ' We will let Galens definition of this alone as somthing imperfect you shall finde that to Performe the ordinary and Natural offices of the body two things are required The Action it selfe and the Power of acting Thence we gather that Health consisteth either in actual or potential act That it doth not consist in Acting alone is Palpable for then every man should be sick when he is asleep because most parts of his body Act not then 5. The Reason of Health is to be sought out in the body rather then in the Soul For seeing there are two things required to every Act namely the facultie or the soul instructed with its faculties which is the principal cause of Operation and moves the body to action Then the organ which the soul useth as a meanes to act by The faylings of this cannot be imputed to the soul for the soul cannot be hurt nor weakned but remaynes alwayes the same it acts the same operation so long as the creature liveth if it have the same instruments to act by According to Aristotle for a man is Somtimes well somtimes sick the Cause of which is to be sought from the constitution of the Organ although I ingeniously confesse My opinion is That the greatest mischiefs that befal a man during his life take their Original from the soul and the internal spirits as I shall shew more clearly when I come to the Subject 6. Health consisteth in an Accedental not in an Essential Constitution The Consttitution of each Part is double Essential and Accidental Essential is that which depends upon Matter and Substancial Forme by which all Compounds have their Nature and being Accidental is that which followes the former and disposeth their qualities and Accidents in all parts Exercies all their action diversly according to their diversity Now Health consists not in the Essential Constitution for so long as a man lives the Essential Constitution is immutable but Health may be changed and Sickness come in place the Substantial Form remaining Therfore a man is Somtimes sick and Somtimes well and yet a man stil. Health then is to be placed rather in Accidentalls for they are changable both by reason of Age Diet Air and other circumstances 7. To the Health of a mans body is required a good constitution of the humors and Spirits a good temperature of the similarie prats a good structure of the Organs and vnion of all the body The word Healthfull is taken three waies As the Body As the cause As the sign A healthfull body is such a one as enjoyeth present health and that either as alwayes so or as most commonly so as at present Health alwayes so is he who hath a firm and stable Health Health as at present is that which is fleeting and unconstant The Cause of Health is that which either restoreth it beeing lost or preserveth it being obtayned good Constitution of the foure Humors and spirits causeth Health The just structure of the Organs is when they consist of a just Magnitude Number Place and Confirmation Lastly the union Continuaty of all the Parts To conclude you shal find no greater preserver of Health than the Moderate use of the six things not Natural which because my Author hath left out I care not greatly if I set them down 1. Ayre 2. Meat and drink 3. sleeping and watching 4. Fulness and Emptiness 5. Exercise and Rest. 6. Affections of the Mind 8. Medicines may be given even to men in health if they be rightly administred Hyppocrates was the first that gave occasion to this question Whether healthful men ought to take Medicines or not But yet t is most certain and Galen both confesseth and commendeth it That it is the Peculiar Office of many Medicines to resist the Disease before it comes as such as resist infection cut gross and tough Humors and many others which we may reade in his fourth Book of Preserving Health But if by Medicine Hipocrates means Scammony and such other violent purges we will easely grant him the point without further dispute of the story We have done with the end come now to the cause both of Medicine and Alchymie both principal and less principal Chap. 6. The cause of Physick and Alchymie both principal and less principal 1. THe principall Cause of Medicine is God As all good Arts in generall have their fountain Original from God himself So Medicine also is a gift of God by his divine will granted to the sons of men for the Art was never first invented by the wit of man but came by demonstration from God himself to man becanse he belighted in the sons of men All Arts and Mystriees as well as the world that contains them have their Originall from God Hence it came to pass that those ancient wise men because they knew Medicine was a divine thing and they were ignorant what the true God was ascribed it unto their gods God then is the Author of medicine Nature the instrument of God the Physitian is or should be the servant of them both Hence it is that Herophylus said That medicine was the band by which God healed the sick if then the most high God be the Author of Medicine let not men despise it 2. God is the principall cause of Alchymie All true Medicine is the gift of the most high God and he that will learn it let him go to God and not to the Ethicks If you will learn wisdom go to God and not to the creatures for they are as foolish as your self God is the maker of all secrets and hath distributed some of them to every creature you can never learn them by reading dead letters but go to the living God from whom all knowledg flows to mortals even as the trees bud by the heat of the sun What knowledg hath man which he hath not from above even from that God which created knowledg it 's not an Accademie can furnish a man with the principls of knowledg but'tis the grace and gift of that invisible God if God inlighten your eys the best Book of Physick is the Book of nature and there you may read it and search for it by Chyromancie and Physiognomie 3. The less principal cause of Physick is either Impulsive or Instrumental Impulsive is the want and defect of Human Nature joyned with a natural appetite to knowledg Instrumental is that admirable Beauty and Hermony of Natural things 4. The less principal causes of Alchymie are the same with those of Medicine The Impulsive

either in doing or suffering 15 Of the Vital Faculty are three differences 1 The Vital Spirit 2 The Pulsifying Spirit 3 The Faculty causing Anger 16 Of the Natural Faculties some are more some less Principal or administring 17 The more Principal are three 1 Nourishing which preserves the Body 2 Increasing which brings it to its just bigness 3 Generative which begets its like thereby preserving the Species 18 Less Principal or Administring are subservient some of them to Nourishment others to Increase and a third sort to Generation 19 To Nourishment and Increase are four subservient 1 Digestion 2 Attraction 3 Retention 4 Expulsion 20 That which peculiarly administers to Generation is the seed 21 You have the Faculties The Functions follow which are but the Eeffects of the Faculties 22 The Functions are either Ingrafted or Influential 23 The Influential are three Animal Vital Natural 24 The Animal Function is called Knowledg and is three-fold Understanding Sensation Motion 25 Understanding is the Apprehension Composition and Division of a thing as also Discourse which is a Reasoning or Ordination 26 Sensation is either Internal or External 27 The Internal Species of it are Judging Composition and Conservation of a thing The External are Dividing or Seeing Hearing Smelling Tasting or Feeling of it 28 Motion is double Appetite and change of Place 29 Appetite because it is a Motion of the Mind is not properly called a Motion of the Body but rather of the Will and ought to be directed by Reason of which before 30 Mutation of place is either Total or Partial 31 Total is Going Flying Swimming Creeping 32 Partial is Breathing and Pulse of which latter we shal speak in its proper place 33 Breathing is a mixt Action partly Animal partly Natural Its parts are Inspiration and Expiration One of which is Free the other Coactive 34 The Function of the Vital Faculty is called Life 25 Life is distinguished into three Ages Incréasing standing at a stay and Decreasing 26 Increasing Age contains Infancy Childhood and Youth standing at a stay is called Man-hood 37 Decreasing is called Old Age and is divided into Gravity and Decrippedness or Doting 38 The Functions of the Vital Spirit according to Galen are three 1 The Generation of Vital Spirit 2 The stirring up of the Pulses 3 The stirring up of the Affections Of the two first of which we shal speak in their proper places 39 The Affections are either Simple or Mixed 40 The Simple are the Object of Good or Evil and of both of them either present or to come The Object of Good stirs up the Will 41 This happens when things fal prosperously either with our selves or others If the business fal wel with our selves it moves Joy Gladness Vaporing which should do so when it fals wel with others but it usually produceth Envy 42 The Object of present Evil is grief of mind the species or differences of which are Affliction Sadness Grief Desperation Pain Envy Lamentation Mourning Care 43 The Object of Good to come is Hope the Companions of which are Ambition Covetousness Desire Anger Lust The Concomitants of anger in this Nature are Bitterness Cruelty Wrath Hatred 44 The Objects of Evil to come are Fear Astonishment Dread Slothfulness Quivering Horror Terror 45 Mixt Affections are Anger as it is joyned with Sadness Hatred Shamefac'dness or Zeal 46 The Natural Function is commonly called Vegetative and it is more Principal or less Principal 47 More Principal is Nourishment Increasing or Generation 48 The Parts of Generation are either Common or Proper Common are Copulation Conception Perfection of the Child and bringing of it forth into the World 49 The Proper parts of Generation are 1 Uniting of the Seed 2 A Delineation of the Parts 3 A filling of the Parts with Flesh. 4 An absolute forming of the Child 50 Natural Functions less Principal are Attraction Retention Digestion Expulsion 51 Appetite is either of Nourishment or of Copulation Appetite of Nourishment is either of Meat or of Drink Of Meat is called Hunger of Drink Thirst. 52 Digestion is either Natural or Artificial Natural is either Publick or Private And thus much of Psychologie LIB II. Of the Anatomy of the Body 1 ANatomy teacheth the Dissection of the Body of Man 2 The Body of Man is a Mass made of Earth and other Elements which we see and feel and is not much unlike to the Body of Beasts 3 The Parts thereof are two Containing and Contained 4 The Containing are such as have Form and solid Substance and consist of themselves without the help of any other parts 5 To find out the parts Contained is required Knowledg and Dissection The Difference of the Parts is the Object of Knowledg 6 Of the Parts some are Similar and Simple others Dissimilar and Compound Similar Parts 1 Similar Parts are Ten. 1 The Skin 2 Membrana 3 Fibrae or strings 4 Bones 5 Cartilages 6 Nerves 7 Arteries 8 Veins 9 Ligaments 10 Muscles To these you may ad if you please Fat Marrow Hair Nails c. 2 Of these some are Properly so called others Improperly 3 Properly so called are such as are Spermatical or Fleshy 4 Spermatical are either simply such or Secundum quid 5 Simply such are either softer or harder 6 Softer are the Skin Membranae Fibrae 7 The Skin is either the outward or Scarf-skin or inward and true Skin 8 The Membranae are either with Names or without Names 9 With Names are such as are Common or Proper to certain parts 10 Common are such as compass the Flesh the Muscles and the Bones 11 Proper to certain parts or particular are such as are subserviant to the three Ventricles viz. The Highest Lowermost or Middlemost Or if I would speak a little plainer than my Author doth I would say the Brain Liver and Heart 12 Those of the uper Vehtricle are some within the Skul some without and some belonging to the Face Without the Skul is the Pericraneum Within the Skul the Pia and Dura Mater 13 The Membranae of the Face are either of the Eyes or of the Ears Of the Eyes there are seven and they are called by these Names 1 Adnata 2 Cornea 3 Aranea 4 Innominata 5 Retina 6 Vitria 7 Uvia As for the Ears they have but one only Membrana and that is called Timpana Anglice A Drum And now give me leave to leave my Author a little and tel my Country men what use this same Membrana is of I would fain make them wise if I could but do so I should think I had lived long enough The Membrana which is but a kind of skin reflects the outward sound to the Internal Sences When a Man speaks the voyce comes from him But how come you to hear it Thus As a House casts an Eccho to a Voyce so this skin casts the Eccho of all Voyces to the Sences And that which causeth Deafness is an impediment lying either within or without this Skin

Nourishment is that Substance which encreaseth and Nourisheth our Bodies and 't is two-fold 1 Properly and truly such are Nourishments which nourish our Bodies 2 Improperly such are Nourishments which by a Medicinal Vertue alter the failings of the former and yet notwithstanding nourish too 2 The Nourishment we take in hurts our Bodies three waies 1 In Quantity when we 〈◊〉 more than we can digest and thence comes Crudity 2 In Quality when the Food is too hot too cold too moist too dry each of which 〈◊〉 Diseases of its own Nature 3 In Substance when it is of too thick 〈◊〉 and this breeds Obstructions and all the the Diseases coming thereof III. Exercise and Rest. 1 〈◊〉 is a laborious Motion of the Body altering both the breath and pulse in respect of Motion 2 Exercise is either General or Particular General is of the whol Body which either helpeth or hurteth 3 Exercise helpeth when 't is Moderate and it helpeth thus 1 It makes the Body strong 2 It encreaseth Natural Heat 3 It moves the Spirits whereby the Vapors and Excrements pass through the Pores by Insensible Transpiration 4 Too much Exercise 〈◊〉 because it 〈◊〉 Distempers or Solution of Unity 5 Particular Exercise is of some of the Parts as Running to the Feet Singing to the Breast and Fighting to the Arms. 6 Rest either profiteth or hurteth It profiteth 1 When 't is Temperate for that recollects the tired Spirits 2 When it follow Moderate Exercise 7 Too much Rest hurteth 1 It causeth cold Diseases 2 Hinders the expulsion of the Excrements 3 Duls Natural Heat 4 〈◊〉 the Digestion of the Food IV. Sleeping and Watching 1 Sleep profiteth and hurteth It profiteth 1 Because it recruiteth the tired strength of the Body 2 It rallies the scattered Spirits 3 It cals back the heat to the inward parts 4 It helps Digestion 5 It routs Care from the Heart 6 It settles a mutinous and troubled Mind 7 It recruits a dry Constitution with Moisture 2 Immoderate Sleep hurts 1 Because it duls the Spirits and makes them 〈◊〉 2 Makes dul Wits and bad Memories 3 Procures abundance of crude Humors 4 Spoils Natural Heat 3 Watchings either profit or hinder If they be moderate they profit For 1 They quicken the Spirits and Sences 2 They distribute the heat into the parts of the body 3 Helps to expel the Excrements 4 Immoderate Watching hurts 1 Scatters the Animal Spirits 2 It dries the Body especially the Brain 3 It encreaseth Choller 4 It 's the Cause of hot Diseases V. Affections of the Mind 1 Of Affections of the Mind some tend to Health as moderate Ioy and Content of Mind Some hurt 〈◊〉 all Perturbations of the Mind whatsoever To name some of them 1 〈◊〉 which heats 〈◊〉 blood and spirits stirs up the Humors sets all the Body in a hubbub and ingenders Feavers 2 Immoderate Joy which sends all the Spirits to the External parts of the Body and leaves the Principal unguarded 3 Fear which cals all the Spirits inwards and leaves the outward parts unguarded 4 Sadness which consumes the Spirits by piece-meals causeth 〈◊〉 and thereby hinders Concoction 〈◊〉 is this all the mischief 〈◊〉 doth for it dries the Body and fils it as ful of Melanoholly as an Egg is full of meat VI. Fulness and Emptiness I think that which Physitians vulgarly translate Fulness and 〈◊〉 might better be translated Casting 〈◊〉 and Keeping in or if you will have me spit a few Scholastical Phrases Excretion and Retention 1 It is an excellent good principle when people cast out what should be cast out and retain what should be retained and perform them both in a due manner 2 When such things are retained as ought to be cast out imagine Urine Dung Spittle the Menstruis it hurts 3 When such things are 〈◊〉 out which ought to be retained as immoderate Bleeding immoderate flowing of the Menstruis it can do no good Thus you have the things not Natural It follows now that we shew you a Method how to use them that so we may not seem like Pharaohs Task-masters set you to make Bricks and not give you straw The Vse of things not Natural 〈◊〉 preserving Health 1 〈◊〉 a common Rule that we should use a Mediocrity in al things not Natural and have a special regard to former Customs 2 The Use of the Air is according to its Substance and Quality According to its Substance it ought to be pure clear thin and open 3 According to its Quality it ought to be according to the Nature and Complexion of the Party And therefore as the Eternal and only Wise God hath ordered the differences of Airs in this Nation so hath he ordered differences of Complexions in men suitable to it 4 Of Nourishments The Substance Quantity Quality Time and Manner of administring 〈◊〉 diligently to be heeded al which are to be 〈◊〉 to the Complexion of the Eater and the strength of his Nature 5 The Rule of Quantity is this That the strength of the Body may be refreshed and not oppressed 6 The Rule of Quality is taken from the Nature of the Food the Nature Custom and Pallat of the Eater the season of the Yeer the Climate and the Position of the Heavens 7 The time of giving it is the accustomed times of eating and when hunger cals for it 8 The use of Motion and Rest Sleeping and Watching and Affections of the Mind consists in Manner and Time 9 The use of Excretion or Evacuation is various 10 Evacuation is either Natural or Artificial Universal or particular 11 Universal Evacuation is Purging Vomiting 〈◊〉 Bleeding by 〈◊〉 by the 〈◊〉 or by Horse-Leeches or by the Menstruis Bathing Sweating Pissing 12 Particular Evacuation are of the several Parts The Vse of things not Natural in Diseases 1 The first thing that here comes to be heeded is That you have a special care such things not Natural be used as are contrary to the Disease and its Cause 2 Although a Physitian ought to have a special care of al six of them yet amongst them all Nourishment seems to bear away the Bell. And 3 In Nourishment have a care of the five things we told you of before viz. Its Substance Quantity Quality Time and Manner of giving 4 As concerning the Substance of the Nourishment note That so much as Nature is employed in overcoming the Cause of the Disease so much slenderer ought the Diet to be because Nature when she employs much of her strength in opposing the Disease is not so wel able to mind a hard digestion Also the acuter a Disease is let the Diet be the slenderer 5 The Quality of the Nourishment let it be such as strengthens Nature and opposeth the cause of the Disease And is to be considered 1 According to Custom 2 According to the Disease 3 According to the Natural Constitution of the Body 6 As for the Time of eating regard must be had to the Custom of the Party when

Medicines are unseasonably applied 1 In very hot or very cold times 2 The giving of Medicines ought to be avoided at the rising or setting of hot Stars either Cosmically or Heliacally Such are 〈◊〉 Cor Leonus both the Dog Stars and Hercules 3 They are to be avoided when the Malevolents are Aspected one to another or to the Moon 4 Take no purging Medicines when the Moon is in Signs ruminating or in the Forms of such Beasts as chew the Cud namely Aries Taurus and Capricorn because then they are easily vomited up again 5 When the Moon is Aspected to Jupiter Nature is so strengthened that the operation of the Medicine is hindred 6 The Moon in the ascending part of the Circle cals the Humors upwards and so easily provoketh Vomiting but hinders Purging by stool 4 The unseasonable breathing of a Vein wonderfully weakens Nature and brings exceeding much danger to the Body of Man 5 Hinderanees to Bleeding are 1 Immoderate Heat and Cold for Nature is rather to be cherished than weakned at such times and Bleeding weakens the Natural Sprits 2 The Moon being in the Sign governing the Member you bleed 3 The Moon in Conjunction Square or Opposition with the Sun Saturn or Mars or with the Dragons Head or 〈◊〉 4 The Moon in Signs Attractive as 〈◊〉 Leo and Sagittarius The Method of Cure according to the Opinion of Hermetical Phylosophers 1 As long as the Radical Moisture remains in its Quantity no Disease is felt 2 There is but one common Mummy of all Men and but one Vital Spirit therefore a Medicine may be Universal For all Diseases are nothing else but the Function of the Mummy and Vital Spirit hindered 3 The Cure of Diseases is either Universal or Particular Universal is the taking away the Roots of it or the impurity which causeth the Disease either 1 Derived from the Seed of the Parents 2 Through fault or ill use of Nourishment 3 Through External Impression 4 The Subjects of Universal Cure is the four kinds of Diseases to which all the rest may be referred as to their proper Fountains and Principles viz. 〈◊〉 〈◊〉 Dropsie Leprosie Gout He that can cure these wil easily cure all the other Diseases incident to the Body of Man 5 Universal Cure may be perfected by an Universal Medicine or Remedy agreeable to Mans Natural Balsom 6 Universal Medicine is nothing else than a Medicine which by strengthening Nature expels all the Diseases thereof 7 It is called Quintessence Balsom Natural Spirit Vital Principle Mercury Mummy Elixar vitoe Incombustible Sulphur A Secret Sol an Aethereal Spirit diffused through all Natural things the Fountain of Heat and Vigor quickning Animals making Vegetables grow and forming Minerals and Mettals in the Earth 8 The same Quintessence is in the Body of Man and although it keep its Court in the Heart yet it is diffused through the whol Body and produceth divers actions according to the diversity of the parts For Example In the Sensitive parts it produceth Sence In the Movable parts Motion and in the Stomach it concocts the Food into Chyle 9 If any Disease like an Enemy assault the Body it rallies up its forces to oppose it gives it Battel upon the Critical daies and if it can overcome it it triumphs over it 10 Therfore this Spirit and Quintessence being produced from the Macrocosm and taken into the Body That which is Natural in the Body being strengthened with these Axilliary Forces so stoutly opposeth any Disease that it quickly routs it and expels whatsoever is vicious out of the Body 11 Concerning this Universal Medicine I find three Opinions among Authors First Some hold That it doth it not by a Primary but by a Secundary way namely as it strengthens Nature for if Nature or that Natural Balsom of a Man be strengthened by an Universal Medicine it soon shews its power in all the parts of the Body and leaves not so much as the very Tincture of a Disease because it labors to preserve it self Secondly Severinus attributes a power to the Universal Medicine not only to strengthen the Natural Balsom and Spirits but also by the purity and its purifying of Nature to take away all Causes and Seeds of Diseases whatsoever Thirdly Wolfgangus 〈◊〉 attributes these effects to the Universal Medicine That it so disposeth al evil humors of what quality or malignity soever they are or by what name soever they are called that it resisteth no Medicine which after the Vulgar Method is given for them but stoutly joyns forces with it to help it to perform its Office and removes al impediments which lie in the way yea so powerful it is in its operation that it can be hindred by nothing but by the express will of the Creator The Cure of particular Diseases 1 In a Disease the Roots and Seminary Tinctures are not alwaies first to be taken away but oftentimes the Fruits Symptomes Fits and Pains are first to be mitigated as an Aspiring man is somtimes to be staved from his Throne before he is to be taken out of the World So a Disease is somtimes to be kept from coming to his Exaltation before he be thrown out of his House viz. the Body of Man that so those parts of the Body which he hath weakned may be strengthened 2 Be the Dsease what it wil let your care be greater to fortifie the spirits than to overcome the Disease 3 Particular Diseases are expelled First By helping Nature with such Remedies as expel the Disease as Vomits Purges Medicines which provoke Urine and Sweating Medicines which strengthen case pain and please the Brain with sweet Smels Secondly Specifical Remedies appropriated to certain parts of the Body as Ceptralick Remedies in Diseases of the Head Ocular Remedies in Diseases of the Eyes Cordial Remedies in Diseases of the Heart Feavers and Pestilences Pectorals in Diseases of the Breast Stomachicals in Diseases of the Stomach and so likewise in all Diseases to have a special care of the Parts of the Body they afflict 4 In Diseases which afflict the whol Body generally and yet have their special fixed Roots as have most 〈◊〉 and Consumptions be sure you strengthen Nature first and if she want help help her afterwards 5 If the impurity of the Disease be violent as happens usually in Feavers and Inflamations you will make mad work if first you go to purge it out Concoct it first by 〈◊〉 Medicines and bring it into better manners and when you have altered the property of it then you may safely purge it out 6 Radical Impurities are removed by Resolution not by Concoction as in Chronical Diseases as in Falling-sickness Quartan Agues Chollick and 〈◊〉 In Diseases of Tartar as Dropsie Leprosie c. If you look to cure these by Concoction you may look till your Eyes drop out of your Head The God of Nature hath left in Nature certain Remedies which speedily cure them by Resolution Consumption and Destruction and these Physitians