hundred years I reckoned the Greeks art of healing to be false but the Remedies themselves as being some experiments no less to help without a Method than that the same Remedies with a Method did deceive most On both sides I discerning the deceit and uncertainty of the Rules of Medicine in the diversities of the founders of Complexions I said with a sorrowful heart Good God! how long wilt thou be angry with mortal men who hitherto hast not disclosed one truth in healing to thy Schooles how long wilt thou deny truth to a people confessing thee needful in these dayes more than in times past Is the Sacrifice of Moloch pleasing to thee wilt thou have the lives of the poor Widows and Fatherless Children consecrated to thy self under the most miserable torture of incurable Diseases and despair How is it therefore that thou ceasest not to destroy so many Families through the uncertainty and ignorance of Physitians I fell withall on my face and said Oh Lord pardon me if favour towards my Neighbour hath snatched me away beyond my bounds Pardon pardon Oh Lord my indiscreet Charity for thou art the radicall good of goodness it self Thou hast known my sighes and that I confess that I am know am worth am able to do and have nothing that I am poor naked empty vain give O Lord give knowledge to thy Creature that he may very affectionately know thy Creature himself first other things besides himself for thy Command of Charity all things and more than all things to be ultimately in thee Which thing when I had earnestly prayed from much tiresomness and wearisomness of minde by chance I was led into a Dream and I saw the whole universe in the sight or view of truth as it were some Chaos or confused thing without form which was almost meer nothing And thence I drew the conceiving of one word which did signifie to me what followes Behold thou and what things thou seest are nothing whatsoever thou dost urge is lesse than nothing it self in the sight of the most high He knowes all the ends or bounds of things to be done thou at leastwise mayst apply thy self to thy own safety Yea in that Conception was there an inward Precept that I should be made a Physitian and that at sometime Raphael himself should be given unto me Forthwith therefore and for thirty whole years after and their nights following in order I laboured to my cost and dammage of my life that I might obtain the Natures of Vegetables and Mineralls and the knowings of their properties The mean while I lived not without prayer reading narrow search of things sifting of my Errours and daily experiences written down together At length I knew with Salomon I had for the most part hitherto perplexed my Spirit in vain and vain to be the knowledge of all things which are under the Sun vain are the searchings out of Curiosities And whom the Lord Jesus shall call unto Wisdom He and no other shall come yea he that hath come to the top shall as yet be able to do very little unless the bountiful favour of the Lord shall shine upon him Loe thus haue I waxed ripe of age being become a man and now also an old man unprofitable and unacceptable to God to whom be all Honour CHAP. III. The hunting or searching out of Sciences 1. The minde is not rational if it be the Image of God 2. The opinion of the Schooles concerning Reason 3. A Vision in a Dream concerning Reason 4. A Dialogue or Discourse of the minde with Reason 5. The chief juggle of Reason 6. The minde hath chosen understanding 7. Reason becomes suspected by reason of her juggling deceits 8. The weariness of the minde concerning Reason 9. Reason began from sin 10. What kinde of knowledge there is of the Soul being seperated from the Body 11. The minde hath withdrawn her Garments from Reason in her flight 12. Reason enters into the counsel of the minde from an abuse 13. Reason burdens the minde 14. Reason being reflexed towards it self doth produce many Errours 15. The great Art of Lullius is sifted 16. The manner of seperating Reason from it self 17. An unutterable intellectual Light 18. A feeling of the immortality of the Soul 19. Reason is not the Lamp of which Solomon speaks 20. In what part a Syllogisme dwells 21. Reason generateth a dim knowledge 22. Knowledges of the Premises are from the light of the Candle or Lamp 23. The minde is not deceived but by its own reason 24. Reason burieth the understanding 25. Reason is known in its poorest nakedness 26. The understanding refuseth the use of reason 27. Reason and Truth are unlike in their Roots 28. Reason doth not agree with the knowledge of the conclusion 29. A definition of Reason 30. The most refined Reason is as yet deceitful 31. What Reasoning and Discourse are 32. What intellectual Truth is 33. Imagination is a crooked manner of understanding 34. Bruit Beasts are discursive 35. A rational Creature for man is disgraceful 36. A true definition for a man 37. The Schooles hearken more to Aristotle than to Paul 38. An Animall or living Creature in the definition of a man belongs to corrupted nature 39. What kinde of Skeleton or dry Carcase that of reason is 40. A progress to chase after Sciences 41. Double Images or likenesses in the Soul 42. Where the Progress of the minde is stayed 43. How a truer Progress may be made 44. New understanding or the labour of wisdom 45. The understanding doth strike in or co-agree with things understood and how that may be done 46. Why there is made a transmigration or passing over of the understanding 47. The memory and will are supped up 48. The thingliness or Essence of an intellectual thought 49. How the Image of God lightens or shines all over 50. How the minde beholds the understanding under an assumed form 51. The Errour of the Rabbins concerning this State of the Soul 52. The quality of the understanding while it stands in that light 53. Why and after what manner the understanding transformeth it self 54. After what manner the understanding beholds it self 55. What intelligibility or understandingness may be 56. How the Soul understanding it self shall understand any other things 57. Whence that difficulty of understanding is 58. Why accidents cannot be comprehended by the intellect 59. The Errours of the Schooles about the dividing of the intellect 60. In things pertaining to understanding it is more noble to suffer than to do 61. Aristotle knew not a true understanding 62. The Phantasie or Imagination doth not pierce things neither in like manner do things enter into it 63. Eight Maxims touching the understanding which Aristotle knew nor 64. A dividing of the Predicament of a substance The hunting or searching out of Sciences begins from Know thy Self REason is accounted to be the life of the Soul or the life of our life But I believe that the
God will have other Recognisances or knowing Considerations from Man than from an Angel ought he therefore less to rejoyce in the Divine good Pleasure but to proceed in praising him in an humble Adoration wherein all understanding of Wisdom and clearness of all Spirits are as it were supped up in a lively Center Through this reward therefore of Degrees the unutterable God hath since the Fall Crowned Man with Glory and Honour although degenerate and hath put other things under his Feet for neither before the Fall had Man ever aspired thither Therefore Man ought neither to have the knowledge of all things which Adam knew in his Beginning nor also of his own self if it ought to be a Desert For a Crown presupposeth a striving Desert and Victory For we cannot bring back an increase of Grace for Victory but by fighting Therefore I conclude that as we are constituted in the middle and sensitive Life we know have are or are able to do nothing but only by Grace Desert co-operating and the which Merit that God might confirm the Moments of Degrees in the adoring Understanding were to be presupposed Therefore he that is of innocent Hands and of a clean Heart worshippeth God in the Truth of Spirit and the State of that mortal Man is far more happy than was that of Adam being Immortal For that poverty of Spirit doth in truth know Wisely knowes Knowingly believes Confidently perceives or feeles Truly and confesseth Humbly that he is a meer subject of all Defects that is an unprofitable and evil Servant In this Journey the unutterable Kingdom of God meets Man the Ocean of Light which gives an un-asked-for cleaâ—ness of Understanding and much more royal things than the Desires of the Angels do wish for These things exceed the Phylosophy of the Heathens and of Modern Atheists So it is Understanding and Truth hath it self in this manner wherein our Phylosophy doth place its Alpha or Beginning The which if it shall not do long Life is unprofitable being unknown to so many Ages being neglected by so many Wits and even unto the end of the World known unto none but Adeptists alone CHAP. CII The Image of God THe Fear of the Lord is the Beginning of Wisdom But the Fear of the Lord begins from the Meditation of Death and Life eternal But many with the Stoicks suppose the end of Wisdom to be the knowledge of ones self But I call the ultimate End of Wisdom and the reward of the whole course of our Life Charity or dear Love the which alone will accompany us when as other things have forsaken us And although the knowledge of ones self according to me be only a Mean unto the Fear of the Lord yet from this is the Treatise of long Life to be begun Because the knowledge of Life doth presuppose a knowledge of the Soul Seeing the Life and Soul as I have the second time said are Synonymals It is of Faith that Man was created of nothing after the Image of God into a living Creature and that his Mind is never to perish Whereas in the mean time the Souls of Bruit-beasts do perish into nothing when they cease to live The weights of which difference I have taught concerning the birth or rise of Forms But hitherto it is not sufficiently manifest wherein that Similitude with God our Arch-type or first Example is placed For most do place this lofty Image in the Soul alone I will speake what I judge yet under a humble Protestation and Subjection to the Censure of the Church It is thus The original of Forms being already after some sort known it is meet also exactly to enquire into the Mind of Man But surely there is no Knowledge more burdensome than that whereby the Soul comprehends it self yea and scarce is there any a more profitable one because the Faith doth stablish its Foundation upon the unperishable and un-obliterable Substance of the Soul I have found indeed many Demonstrations divulged in the Books about this Truth But none of them at all for what in respect of Atheists who deny the one only and constant Power or Deity from everlasting Plato indeed makes three sorts of Atheists The first indeed which believeth no Gods A second Sort also which indeed admitteth of Gods yet such as are un-careful of us and ignorant Contemners of small Matters Lastly a third Sort which although they believe that there are Gods and those expert of the smallest Matters yet they think them to be flexible through the least Dead or cold Prayer This sort is most frequent among Christians at this day even those who profess themselves to be the most Perfect and therefore they dare do any thing and believe Religion to be only for restraining People through the Fear of Laws the Obligation of Faith and Pain of infernal Punishment For these impose grievous Burdens on the Shoulders of others which they touch not so much as with their Finger they wipe the Purses of their own People they prostitute Heaven to sale to dying Men they every where offer themselves to be employed in Secular Affairs as if they would declare that Religion doth not subsist without the State It should be my greatest wish that they might taste at least but for one only Moment what it is intellectually to understand that they may feel the immortality of the Mind as it were by touching Truly I have not invented Rules or a Manner whereby I might be able to illustrate the understanding of another Therefore I deservedly testifie that they who alwayes study as enquiring after the Truth do notwithstanding never attain unto the knowledge thereof because they being blown up with the Letter have no Charity and do cherish hidden Atheism But this one thing I have learned That the mind doth now understand nothing by imagination neither by figures and likenesses unless the wretched and miserable Discourse of Reason shall have access to it But when as the Soul comprehends it self Reason and its own Image faileth it whereby it may represent it self to it self Therefore the Soul it never able to apprehend it self through the discourse of Reason as neither by Likenesses For after I had known that the Truth of Essence and the truth of Uderstanding are one and the same thing I knew the Understanding to be a certain immortal thing far separated from frail or mortal things The Soul indeed is not felt yet we believe it to be within not to be idle not to be tired nor to be disturbed by Diseases Therefore Sleep Fury and Drunkenness are not the Symptoms of the Immortal Mind being hurt but only the Pages of Life and Passions of the sensitive Soul Seeing that Bruits also undergo such Passions For neither is it a meet thing for an immortal thing to suffer by mortal Ones For as the Mind is in us and yet is not felt or perceived by us So neither are the continual and unshaken Operations thereof to be
seeing the essences of things and their vital Spirits know not how to putrifie by the dissolution of the inferiour harmony they spring up as surviving afresh For from thence it is that every occult property the compact of their bodies being by fore-going digestions which we call putrefactions now dissolved comes forth free to hand dispatched and manifest for action Therefore when a Wound through the entrance of air hath admitted of an adverse quality from whence the blood forthwith swells with heat or rage in its lips and otherwise becomes mattery it happens that the blood in the Wound freshly made by reason of the said forreign quality doth now enter into the Beginnings of some kind of corruption which blood being also then received on the Weapon or Splinter thereof is besmeared with the Magnetick Unguent the which entrance of corruption mediating the ecstatical power lurking potentially in the blood is brought forth into action which power because it is an exiled returner unto its own body by reason of the hidden extasie hence that blood bears an individual respect unto the blood of its whole body Then indeed the Magnet or attractive faculty is busied in operating in the Unguent and through the mediation of the ecstatical power for so I call it for want of an Etymologie sucks out the hurtful quality from the lips of the Wound and at length through the Mumial Balsamical and attractive virtue attained in the Unguent the Magnetism is perfected Loe thou hast now the positive reason of the Natural Magnetism in the Unguent drawn from Natural Magick whereunto the light of Truth assents saying Where the Treasure is there is the Heart also For if the Treasure be in Heaven then the Heart that is the Spirit of the Internal Man is in God who is the Paradise who alone is Eternal Life But if the treasure be fixed or laid up in frail or mortal things then also the Heart and Spirit of the more external Man is in Fading things Neither is there any cause of bringing in a Mystical sense by taking not the Spirit but the Cogitation and naked Desire for the Heart for that would contain a frivolous thing that wheresoever a Man should place his Treasure in his Thought or Cogitation there his Cogitation would be Also Truth it self doth not interpret the present Text Mystically and also by an Example adjoyned shews a local and real presence of the Eagles with the dead Carcase So also that the Spirit of the Inward Man is locally in the kingdom of God in us which is God himself and that the Heart or Spirit of the animal or outward sensitive man is locally about its Treasure What wonder is it that the astral Spirits of carnal or animal men should as yet after their funerals shew themselves as in a bravery wandring about their buried Treasure whereunto the whole Necromancy or art of Divination by the calling of Spirits of the Antients hath enslaved it self I say therefore that the external Man is an Animal or living creature making use of the reason and will of the Blood But in the mean time not baâ—ely an Animal but moreover the Image of God Logicians therefore may see how defectively they define a man from the power of rational discourse But of these things more elsewhere I will therefore adjoyn the Magnetism of Eagles to Carcases for neither are flying Fowls endowed with such an acute smelling that they can with a mutual consent go from Italy into Affrica unto Carcases For neither is an odour so largely and widely spread for the ample latitude of the interposed Sea hinders it and also a certain Elementary property of consuming it Nor is there any ground that thou shouldest think these Birds do perceive the dead Carcases at so far a distance with their sight especially if those Birds shall lye Southwards behind a Mountain But what need is there to enforce the Magnetism of Fowl by many Arguments since God himself who is the beginning and end of Phylosophy doth expresly determine the same process to be of the Heart and Treasure with these Birds and the Carcase and so interchangeably between these and them For if the Eagles were led to their food the Carcases with the same appetite whereby four-sooted Beasts are brought on to their pastures certainly he had said in one word That living Creatures flock to their Food even as the Heart of a Man to his Treasure which would contain a falshood For neither doth the Heart of Man proceed unto its Treasure that he may be filled therewith as living Creatures do to their Meat And therefore the Comparison of the Heart of Man and of the Eagle lyes not in the end for which they tend or incline to a desire but in the manner of tendency namely that they are allured and carried on by Magnetism really and locally Therefore the Spirit and will of the Blood fetch'd out of the Wound having intruded it self into the Oyntment by the Weapons being anointed therewith do tend towards their Treasure that is the rest of the Blood as yet enjoying the Life of the more inward Man But he saith by a peculiar Testimony that the Eagle is drawn to the Carcass Because she is called thereunto by an implanted and Mumial Spirit of the Carcass but not by the odour of the putrifying Body For indeed that Animal in assimilating appropriates to himself onely this Mumial Spirit For from hence it is said of the Eagle in a peculiar manner My youth shall be renewed as the Eagle For truly the renewing of her youth proceeds from an essential extraction of the Mumial Spirit being well refined by a certain singular digestion proper to that Fowl and not from a bare eating of the flesh of the Carcases otherwise Dogs also and Pies would be renewed which is false Thou wilt say that it is a reason far fetcht in behalf of Magnetism But what wilt thou then infer hereupon If that which thou confessest to be far remote for thy capacity of understanding that shall also with thee be accounted to be fetcht from far Truly the Book of Genesis avoucheth That in the blood of all living Creatures doth their Soul exist For there are in the blood certain vital powers the which as if they were soulified or enlivened do demand revenge from Heaven yea and judicial punishment from earthly Judges on the Murderer which powers seeing they cannot be denyed to inhabit naturally in the blood I see not why they can reject the Magnetism of the blood as accounting it among the ridiculous works of Satan This I will say more to wit that those who walk in their sleep do by no other guide than the Spirit of the blood that is of the outward man walk up and down perform business climbe Walls and mannage things that are otherwise impossible to those that are awake I say by a Magical virtue natural to the more outward man That Saint Ambrose although he were far distant
known and witnessed by all the children of light in all Generations This being granted to be true it must needs be accounted the Christians Epoche or stop of Time from whence he is to reckon upon his progress in all or any other true Knowledge or Science whatsoever For as the Father knoweth all things and no man knoweth the Father but the Son and him to whom the Son will reveal him So as the Son revealeth the Father unto any one according to the measure and manner of his revelation other things are known also as in the bulk of Unity wherein the Almighty compasseth all things in the hollow of his hand and swallows them up as out of sight which is the knowledge of the blessed so also as from this blessedness a reflex act goes forth with a pure clear ray or Beam towards particular things or objects apprehending or looking thorow them according to their particular natures and properties placed in them by the Word the Creator This kind of knowledge is not the fruit of the forbidden tree but of the Tree of Life for Life is its Root and Love is its Branches first extended towards God the Creator in the measure of whose Image the Understanding doth apply it self by an intellectual act unto the particular thing understood and so in that Image adoring his Wisdom and Power therein Secondly towards the Neighbour in directing such a particular knowledge or knowledges unto the use service benefit necessity and health of the same in this mortal Life Now to bring this home unto our present purpose such a Root and Branches do I judge yea and feel to be of this present Authors knowledge For although he was as to his visible profession of Religion a member of the Romish Church after the Tradition of his Fathers and so in that respect was in the captivity in some things which may well be accounted hay stubble c. Yet as Daniel was a true Israelite yea and a man of an excellent Spirit though in Babylon who saw over the Babylonians and was hated of them even to the death for his Wisdom and Uprightness So may it be said of this Author who by a Divine gift from God in the light of sound Judgement and true Understanding out of love to his Neighbour hath as a Modern come after the Schools the Sons of Antiquity as they would be accounted and so searched them out in their principles that being weighed in the Ballance of true Science they are found lighter than Vanity Neither hath the Errors of the Chymical Schoole in divers particulars escaped his Pen yet well observe thou whatever carping self-ended partialists may say that the Author doth as well build up his own as pull down others Doctrine I do not speak this from a desire to boast in another mans Lines or to glory in man or as thinking him infallible even in the Mysteries of Nature for that were not only to derogate from Gods Honour to wrong my own Soul but also to wrong the deceased Author himself while I should seem to own the gift of God in him for I find him in his Writings wholly renouncing all vain glory self exaltation and ambition or to receive honour from man as knowing that every good gift descended from the Father of Lights and so that he had nothing but what he had received Therefore whosoever thou art who desirest to be bettered in the reading and considering of this work see that thy mind be somewhat stayed and composed out of the giddiness lightness and wantonness for Wisdom is too high for a Fool Desire above all things and in the first place the Fear of the Lord for that is the beginning of Wisdom and a good Understanding have all they that do thereafter So may Wisdom pour forth her Words unto thee and give thee knowledge of wise Counsels Secrets and of witty Inventions but the wicked shall dwell in a dry land For Friend believe me the hour is coming and the day hastens wherein all things shall be seen and enjoyed in the root which beareth them that all the Pots of Jerusalem may be holy to the Lord and holiness seen even upon the Horse Bridles and this was the Word of the Lord to Daniel concerning the last times that he should stand up in his Lot at the end of the days and that before the end came many should be purified and made white and tryed but the wicked should do wickedly and none of the wicked should understand but the wise should understand such are those who depart from evil and abide in Gods fear as I have said And as for the manner of rendring the sense of the Author I have been careful and faithful according to my ability to make himas plain to be understood by my Country-men as the Work would even possibly bear therefore have I not studied for abstruse words or high flown language For Veritatis simplex oratio the speech of Truth is simple or plain also that might have proved not a true genuine translation but a subversion to the Readers apprehension It is not Words but Things not Names but Natures not Resemblances but Realities not Sublimities but Simplicities that the Sons of Truth do seek after Yet the Jews seek a Sign and the Greeks seek after Wisdom but all in the wrong part and so wherein they think to be Wise they become Fools So that I may truly apply that antient observation unto the seeming Wise and Learned of this Age Satis eloquentiae sapientiae parum abunde fabularum audivimus Enough of Eloquence Fables abound But of true Wisdom little is to be found Wherefore be sober be watchful be humble be gentle be courteous be impartial wait in silence and desire of the Lord God in Faith and Love unfeigned unto the Truth as Truth that thou mayest receive it as it is in Jesus for there is no Truth out of him For thou Lord in the beginning hast laid the Foundations of the Earth and the Heavens are the work of thy hands they shall perish but thou shal remaine and as a Vesture shalt thou fold them up and they shall be changed but thou art the same Truth and thy years shall not fail So the God of Peace and Truth be with all the upright in heart who seek the Lord with their whole hearts in this backsliding generation and with every truly honest-hearted Reader of this Book that it may answer the laborious ends of the Author and the poor endeavour of thy real Friend John Chandler TO THE FRIENDLY READER S. D. FRANCIS MERCURIUS Van HELMONT A Philosopher by that ONE in whom are all things A Wandring HERMITE I Had at sometime concluded by reason of many wandring thoughts that it would be hardly obtained of me to Write any thing to be published for the use of my Neighbour in this present Age seeing that I have hated feigned varie-form vain and deceitful words which the Men of the World do
incurred the contempt and disdain of my Kindred who upbraided me as I conjecture from a good zeal What unwonted thing doth he again begin He renders himself unfit for every condition and function as well Ecclesiastical as Secular He will at length become mad when he shall no longer find any novelty for his Delight or shall adict himself to Magical Arts or shall attempt a new Heresie It is become with him as with other wise Mens Children as to persist in obstinacy Others moreover redoubled His Father is in the fault for he hath rashly educated all his Children he admitted them from their tender years unto the Art of the Fire This man being now become foolish hath lost the oportunity or occasion of happiness when Isabella Clara Eugenia the Infanta of Spain received him and appointed him for a noble service with her Nephew the chief Cardinal he refused it it were better he had died instead of his Brethren some good might have been expected from them this man is serviceable for no employment If he gapes after studies let him submit himself to his Teachers as it is the manner of others to do or he is to be induced to marry a Wife who may shake off these strange things from him On the contrary others retorted This is too late replying by a mock he is a Philosopher he is too stubborn he is no where seen except in the company of most unconstant strange and uncouth persons of whatsoever profession and imployment he will also incur a misfortune for he knows not how to dissemble he spareth none neither great nor small when he discerns that which is unjust we are now dejected from all hope he must needs be reduced unto wants for he hath yeelded up all his Patrimony both that which he did possess and what should have fallen to him unto his Sister and moreover as joyful he hath departed hence far from home as shewing that he is never to return Who ever remembred the like He must needs undergo some changes notwithstanding it matters not us concerning what so that he be not to be accounted foolish so as to cast off his old dresses except better and more certain ones should supply him Conjectures fail us seeing that he hath entred into these things without our counsel let himself also look to what the end will be when he shall stand in need of us let him be accounted as a stranger After that I had quietly and joyfully overcome these and many other chances I forthwith devised of the following course or process of unburthening my Conscience the which at my Importunity a Man unknown to the World fearing God proposed unto me the chief Heads whereof I will deliver in a Compendium by Questions and Answers the subsequent whereof shall at some time hint out more than is manifestly declared in the precedent Answers the which is done to the intent that the Reader might likewise in the mean time somewhat earnestly endeavour and that it might be manifest unto him that the aforesaid answers do abound At a certain time a certain Man called a Friend came to visite me whom among other things I asked whether he did as yet remember his promise made unto me of administring some things to be joyned unto my Fathers Work for the further instruction of the courteous Reader To which he answered Minde Brother I thorowly weighing and meditating of thy Words all the night last past and also the new and unheard of deliberation of Mercurius Trismegistus Poimander my Lamp being extinguished and natural Nourishment being first for some time withdrawn from the Body whereby I might wholly be at leasure in the inner Man hereupon when I had sustained a great swooning fit I am made to see the use of my Eyes being suspended from a certain Light transparent weighty thick or dark and compacted created Bodies in their beginning middle and end and I my self also piercing my self and at the very moment of the Vision I was found placed in a clear living circular double Chair or Pulpit wanting a Foundation being embracingly enlightned toward its Beginning by the Stars being engraven on every side with a circular Letter which some do call Zenith others Nadir the which also by its aspect spake unto me Hear See understand and talk thou with one in all and all things in one The time hath appeared that all the Blind may see and all that see may remain blind Follow ye me and I will make manifest unto you my illumtnated Lights or Stars my most stable Heart is created old and new which is hung up for every man as a prize being as it were a thing unknown by an express quality proceed ye earnestly endeavour ye ye may reach the bottom of my necessary Body together with all its durable quiet and acting Members which parts are entire praising their Creator singularly and universally by their Effects who hath made me perfect that I might help thee and such as thou art in the moment of necessity for I am subjected to thy service and am nothing besides I hearing these things it was manifest that they were truths and at that very instant I saw the Prize hung up whereat I being as it were over furious attered these words Thou art a young Man as also thy Children which shall be born of thee for thy Brethren are like thee who are equal unto thee in age thy Body was created most clean ponderous exceeding well compacted and conspicuous thy one-two or single-double colours are skie coloured and red which do contain all the Colours of the universe and the which colour hath transchanged thee into black darkness thoubeing a white and red Virgin shalt bring forth unto him even ten Children at every birth with the unblemishing of thy Virginity for truly thou and thy Children do constitute a Light whose Parts are entire neither heat nor cold and not any the most â—â—â—arpest Sword shall loosen thy bond for the Sun is thy Father and the Moon thy Mother Therefore here thou all things as not seeing them and see thou as not hearing them and speak thou within in the silence that all things are in one then shalt thou know a double co-united one thing in all things as neither shalt thou be able to dissolve as neither to knit the Eternal Band without loss of time These things being spoken a great horrour invaded me and I soon converting my self unto those like unto me I there saw an innumerable company of Men of all forts of Nations learned and unlearned wise noble and ignoble young Men together withold who all were divided into strife among selves for the knowledge and science of the Truth I well perceiving the ground of this Division attempted by my wish to prepare my self for the implanting of a mutual Concord First I observed that a certain little Book being a part of another to follow after entituled Opuscula Medica Inaudita or Unheard of little Works of
Medicines to drink and so they plainly prostrated his strength But it opportunely happened that his remaining strength and youth overcame the Disease he appeared to have received his lost strength whereby he was confirmed that Professours and Licensed Persons were true Physitians reckoning from their relation that he had deserved or was in danger of Death and that he owed his Life unto their Torments hence they took of him a double reward but not according to their deserts The young Man renewing his former pious steps was the second time oppressed with the very same malady and he hoped by their endeavour again to escape the same cruelty but alass his spirit failed him and from sound Reason and a knowledge of the Truth he cryed out unto this his Brother It hath befallen me as to all others and it shall so long continue untill Physitians so called do in very deed feel and see this present time to be for Eternity but now they forget the time past believing that they possess the present time they deny the time to come seeing they cannot see that and so they take no care for a longer Life for they have never been destitute thereof even as of any other frail or mortal good whereof there is made a repairing but they possessing one only Life and loosing that all shall be ended It is a vain thing to employ ones self in Studies when no necessity is urgent upon us The Servant who ought readily to serve us is beaten which doth perpetually provoke this Man whom he shall name his Master by all his qualities he shall be ignorant of his thraldom although all Men except a few are bound up by his Servitude the which for the most part deprives of Life both now and hereafter I despair of a temporary Life for they who are said to bring help do want the knowledge thereof and they are first constrained to obtain it by brawlings and discords which will arise among them through hatred and envy wherewith those called Doctors or Teachers have never laboured seeing they are but few who by running up and down day and night do excel in Wealth whereby they scrape together an abundance of Money as well among the Healthy and Sick as those that are dead and so they might continue in concord the which shall remain so long until the last times appear which thou shalt discern by that when thou shalt see the number of Junior and Licensed Doctors of Medicine so to increase that they shall scarce have employment The Seniours shall be offended with the Juniours and Young Beginners because their dayly revenues shall be diminished and because they shall find forreign or accidentary Juniours being constrained to learn more sure Principles for to get their living to cure some Sick whose like being under their care did undergo Death which thing the Seniours shall envy wishingly desiring that all the Sick-folks might die unto whom the Juniors should be called Lastly they shall reproach them publickly before all the People saying These wicked young Men do cure by Enchantments they should of necessity be forbidden to practise By these and the like means they shall labour to subvert them and and they shall offend God that it may add courage unto other godly and industrious Juniours to perfect that which they shall propose to the Seniours in these Words When we have invited you to suffer us publickly to cure some Sick of an Hospital appointing a Prize or Wager for the benefit of the Poor ye also to be solicitous or diligent on the other hand and that they who had not answered the effect should pay the reward thereof ye have refused that thing ye seek not the Poor but Give Ye ye resemble Beggars in that thing who disdain their fellow Beggars and are unwilling that their number should increase for they have a confidence in some rich Mens houses and places where a larger bounty befel them for their deceitful Words and Tricks that so they may leave their Arts and these Houses to their Children for a Dowry which very thing also ye cherish in your Mind but it shall have a bad success because through this publick discord which shall spring from Covetousnesse that dayly Deceit shall be made known to the World and they shall receive only true Doctors who may be discerned by their good Fruits and who shall imitate the steps of the Samaritan These Words being finished he felt his Life to fail therefore lifting up his eyes towards Heaven he with sorrow subjoyned Oh most merciful Lord abbreviate thou the term of Mans Salvation and change thou the frail Doctrine of the Doctors their Flesh into the natural or peculiar Love of the Spirit that the Innocent may finish their Life to thy Glory I pray thee oh my Saviour do not thou impute my Death to the Doctors hereafter for an Offence for truly they know not what they do commit but vouchsafe thou to open their eyes that they may assent to the truth and that the People may publish those things of them as in times past of holy Paul Which saying being ended he wholly committed himself to the Divine Will and breathed forth his last Breath in the armes of this his Brother who did alwayes ponder these Words aforesaid This Man in his turn uttered these following Words We are all of us being Brethren in Christ engaged to patronize the truth the which is not better perfected than by opposing and defending Hence we will prosecute two things one is that the strength of our Enemies may be made known unto us the other is that we may add more strength to our own and so that we may be the more confirmed in our purpose After that they had heard all these Words they compelled him to undergoe this charge with the threatning of a Fine for so much as he had taken this voluntary Office on himself And he alleaged I being the second of the Seniours am desirous to be instructed by any one in this difficult matter I being a Servant of truth do after some sort yield to the two former Propositions but unto the third I can in no wise assent to wit to subvert the aforesaid Books by interdictions and brands of Censures for if we should endeavour that we should act altogether rashly we thinking to extinguish them in one place should also again raise them up in a thousand other places Men are no longer so ignorant and unwary as in times past when as all Examples or Patterns of religious obedience were published by favour which thing is chiefly manifest in Printers and Booksellers they making gain here and there and it cannot be forbidden and hindered Doth not the thing it self bespeak that we need not go far That Author himself set forth a Discourse inscribed Of the Magnetick or Attractive cure of Wounds which was stoln from him and about five hundred of them printed in Letters by his Enemies whereupon they divulged three divers
opinions found out And seeing that a Syllogisme doth cause a certain remembrance of that in the learner which he knoweth and no other thing but Sciences are not gotten by remembrance as if all knowledges of all things had fore-existed in us Hence a Syllogisme cannot bring forth or finde out Sciences which onely maketh knowledges found out and known more clear But I know and confess that the knowledge of my understanding doth dwell immediately in understanding and since according to Aristotle those immediate knowledges that is intellectual ones are not to be demonstrated it also followes that every kinde of true or intellectual knowledge is not to be demonstrated that is true Sciences cannot proceed from demonstration For every demonstration consisteth in Discourse and Reason indeed it is a simple and perfect reasoning But according to Aristotle the knowledge of principles is not in reason but altogether above it Therefore to know by a Syllogisme cannot be an intellectual essentiall as neither a principiative thing or from a former cause but only from suppositions of predicaments and Rules being placed there is derived a supposed opinion of the Syllogizer I have written more and sufficient things concerning this matter elsewhere Therefore blessed Jerome doth not unworthily compare the art of making Syllogismes to the Plagues of Aegypt and he calls Logical demonstrations dog-like discourses But the Apostle would have them to be wholly avoided doing nothing through contention and to strive with words profitable for nothing but to the subversion of the hearers Because they are that which do quench Faith and the rewards of Faith But they say Logick is the finder out of the meanes to wit it is for the finding out of the meanes and form for demonstration Dost thou think that perhaps the Apostle was ignorant what and how much Logick could profit that he speaks without besides and against the Spirit of truth when he commands Logick to be avoided or is more to be attributed to such feeble discourse than to the Apostles Command But truly Logick doth not finde out the meanes of being having doing or knowing but onely of a more brief shewing some kinde of thought or opinion and so it invents composed brawlings even to oppose the truth For therefore doth the Apostle call Logick by a Title despised enough contentions Which surely he had not done if it were the Mother of Sciences the finder out of profitable meanes or if it were profitable to Christians Therefore the Schooles teaching and doing otherwise supposing Logick as necessary and daily much using it do oppose themselves to the Command of the Apostle Therefore invention in Logick is not properly invention as neither is demonstrable Science a true and intellectual one Because we do not properly finde out those things which we do any manner of way know as we do not finde out what things we already have in the hand or in the Chest but things not known before are properly invented or found out even as also things not had nor possessed are gotten by invention or gift For when any one sheweth me lapis Calaminaris the preparing of Cadmia or Brasse Oare the content of or what is contained in Copper the mixture and uses of Aurichalcum or Copper and Gold which things I knew not before he teacheth demonstrateth and gives the knowledge of that which before there was ignorance of But such like things Logick never taught Therefore Logical invention is a meer re-taking of that which was known before And therefore what is not known Logick knowes not For our Spirit was already before in the possession of that which they promise is to be found illustrious by Logick Because it is impossible to know whether the premises are true appearing or false unless the knowledge of the termes shall be in us first with all knowledge of their matching or suiting confirming Therefore the whole service office and profit of Logick consisteth onely in two things to wit that the teacher may be able distinctly to imprint his opinion in the hearer and that the hearer may stir up his memory or remembrance through the conjoyning fitting or squaring matching and suitableness of the termes Which thing indeed is not the inventive office of Sciences but a certain following order of discourse to that which was found out Lastly neither doth any thing so made any way have respect to Sciences but onely to words But Wisdom the Son of the everlasting Father of Lights onely gives Sciences or knowledges But the meanes of obtaining Sciences are onely to pray seek and knock In the mean time I wonder at the so great blindness of the Schooles on every fide in so greatly extolling and magnifying Logick Truly I could desire to know let the Schooles tell me what Science Logick hath ever brought forth to light whether happily Geometry Musick making of Glasse Printing Husbandry Medicine drawing or conducting of Water or Mineralls of Warring of Arithmetique of Building or any profitable Science verily none Therefore at length with blushing must the Schooles of Logick confess that the same thing hath befallen Logick which hath hitherto the Doctrine of Galen To wit that through boasting deceits and ignorances it hath deceived the credulous World But the Heathens in setting demonstrations and Sciences to sale have had no other light than what hath flowed from corrupted nature seduced by dark opinions into disorder and inordinatenesses slavishly obeying the changes of circumstances and opinions springing from thence These things therefore have I communicated to learned men who at length have confessed that Logick was given to be drunk by young men at that age wherein they could not bear any other more sound meat and that it served them for the sharpening of their wit I would God that Logick did not serve for divers abuses and that being once drawn in in youth it did not afford a plentiful age of pernicious wits and of Logical deceipts To which I add That deceipt is not wanting if they may in the mean time commend Logick for true Philosophy for the finder out of Sciences They say but Logical Discourse is at leastwise very necessary for Divines whereby they may refute the subtleties of Heresie That thing I have judged would be to be wise above the Apostle and so to commend the abuses of the Schooles above the holy Scriptures For Gospel truth desires not Logick or contendings but it requires godliness of life in Faith an example of living an uncorrupted conversation abstinence from inordinate desires and pride of life thâ—â— the Word of God may be made fruitful It hath been sufficiently disputed by enlightned Teachers from the beginning of the Church many testifie with me CHAP. VII The ignorant Natural Philosophy of Aristotle and Galen 1. Aristotle is altogether ignorant of Nature 2. That thing is proved 3. What Nature is among Christians 4. The same thing is again confirmed by thirteen other Reasons 5. In Nature there is the Agent the matter
the mind and is felt there where every first conception is made without a likenesse and imagination But as long as it can be expressed by words it is not yet a naked abstracted cogitation of the mind which indeed by B. Dionysius is described to be above all that which can be conceived by reason sense and words Truly it is felt but without discourse and imagination Because by a naked conceiving of amorous truth truth it self is then stricken with enjoys and approacheth yea and presently pierceth by an unexpressible touch of the mind Otherwise as oft as Idea's are formed or conceptions expressible by words they retain a motherly frailty of the sensitive soul a bricklenesse of unconstancy an uncertainty and disturbances subject to passions In the power therefore of understanding and indeed in the native vigour of the mind and the desire of a loving soul a certain God-like Being is bred in us as it were in the Young of a longing woman great with child or the mind it self is purified and so it rectifies the mind and the Image of God it self For that is not by sight and a sensual appetite as in a woman with child neither is it conceived in bodily dens as neither is it marked in a strange Young but it requireth every faculty of the mind soul heart and strength and therefore the Ideal Being being brought forth by an amorous wishing or desire remaineth in in the mind it self which it so disposeth that it may transchange it into a God-like Image by grace flowing to it from God But who am I who do write these things Truly I fear least I may be a Bell calling the Faithful together unto the Temple which it self remains in the top of the Tower abroad But onely I hope if I shall profit in the aforesaid wishes that I shall find my self whereby I shall by humbling my self neglect my self the more Moreover there have lately arisen directers of the conscience transferring on themselves all liberty of the mind to be dispensed especially on the devoted Sex this Sex they called within unto themselves saying that nor only Christ the anointed but also that Jesus the Saviour was with them But these do presently erre in their first entrance for they call their devoted women together unto contemplative exercises to be performed by companies or troops which the truth it self commendeth to be done after another manner the Chamber-door being shut after them And then they require honour reverence and riches to be due unto themselves under obedience and a manifold vow And so the hurtful or envious man scatters his own seeds for tares that he may suppresse those also which were good Seeds And therefore the Prophet Hildegard hath foretold that at length secret luxury shall be co-mingled with them and they shall fall even as Simon Magus by the prayer of the Apostles or of the Bishops and Faithful But besides when any one hath at least once been brought into the vigour of that wish or desire himself being pricked by his own spurs will hasten to return thither and being now as it were made expert in the wayes the passage will be easier for him afterwards In the mean time because every one doth not reach thitherto God hath made divers mansions to be occupied in his own Palace So also he hath ordained divers means to this end through Charity which I willingly omit because they are not the proper objects of our Medicinal Faculty Therefore it is sufficient for me to have proposed the largenesse of the mind in acting and its wandring power of forming Idea's or shapy likenesses as well for the consideration of diseases and of a sound life as for the exercises of virtues CHAP. XLI The Scab and Ulcers of the Schools 1. Why the Author treats concerning the Scab and Leprousie in this place 2. He repeats more clearly the beginnings of his repentance 3. An errour in the causes indication or betokening sign and remedy 4. A question proposed to Physitians and the Schools 5. The credulities in the Author 6. Late Consideration 7. Out of my History fourteen Conclusions 8. That the speculations of the Schools are scabbed 9. A Scab remained in me before the distemperature of the Liver 10. Pustules or Wheals in Scabbednesse are signs and fruits of the Scab but not the Scab 11. Grasse roots in an Apozem are taken notice of 12. The occasional causes of Vlcers 13. The Dreams of the Schools 14. Galen is noted to be ulcerous 15. The unconsiderance of the Schools and Galen 16. Some absurdities 17. Thin Sanies and corrupt Pus are not excrements although filths 18. The corrupter in an Vlcer is the Vlcer 19. Venal bloud is not vitiated in the hollownesse of an Vlcer 20. The vain labour of the Schools 21. The root of Vlcers 22. The hollow of an Vlcer is not the Vlcer it self 23. Considerations of Pus or corrupt snotty matter 24. The differences of Pus and Sanies 25. Galenical ignorances 26. Some absurdities of the received opinion of Galen 27. The occasional cause in the corrupter 28. How ridiculous a Catarrh is for old Vlcers and how foolishly Cauteries are applied thither 29. The ignorance of ferments what it brings forth 30. How there are so many diversities of Vlcers in one onely venal blood 31. Corrosives if they can heal Vlcers the rather notwithstanding their corrosion being appeased 32. The trifles of Paracelsus concerning the Microcosmical birth of wounds 33. Paracelsus is urged with an actual and true Identity of the Microcosm or little world 34. An Idiotism of the same man concerning the nourishing of wounds from without 35. A healing Secret of Vlcers 36. The curing of wounds HItherto I have shewn that the causes of Diseases delivered by Galen and his followers are erroneous and false it should be meet even now to passe over unto the true doctrine of Diseases although even hitherto unknown unlesse some things did detein me and elswhere divert me which of right seem to be premised For after that in a Book set forth I treated concerning the Plague the Queen of Diseases and also that I had spoken in Print concerning the affect of the Stone as it were a Monster bred as well in us as in Urinals or Chamber-pots without us and I had by the way there occasionally treated concerning the Leprosie Apoplexy Palsie Sleepy evil Cramp and of Diseases a-kin to them but nothing at all touching defects of the skin I thought it worth my pains before I do profesly finish this my labour of the essence of Diseases as well in the general as in the particular kind to premise some particular things which I have thought will open the doors unto the entrance of the knowledge of Diseases And first of all I will touch at the diseases of the Skin as those that are the more obvious or easie to be seen Wherefore in the Book of Fevers I have rehearsed indeed the principles of my repentance whereby I
it rush it self headlong into danger which should draw a hurtful poyson within the veins Therefore a solutive poyson while as yet it is detained and that in the Stomach it putryfies and defiles whatsoever was a-loof of deposed in the Mesenteries for better uses and draws the refined Blood out of the hollow vein instead of a putryfied treasure and by degrees defiles it with a poysonous contagion and dissolves it with the stinking ferment of a dead carcass For from hence is there a loss of strength by laxative Medicines and a disturbance of the Monarchy of Life without hope of cure thereby But that fury of laxative things endureth not only so long as their presence But also so long as the lamentable poyson doth burden the Stomach and Bowels with its contagion So indeed an artificial Diarrhaea or Flux ariseth which now and then persisteth even until Death and laughs at the promised help and attempted succours of astringent things Unto the second and third I likewise say it hath been sufficiently demonstrated elsewhere that the Elements are neither tempered for Bodies falsly believed to be mixt nor for the temperature sake of the same Bodies and much less for a just one and as to an adequate or suitable weight Therefore the Schooles presuppose falshoods yea and contend by sophistry For although Arcanums do cure a broken bone as well as Comfrey or the Stone for broken bones yet it is on both sides required that the fracture of the bone be reposed I likewise remember that a burstness being well bound up hath been cured beyond expectation because from the breaking of a bone some one had layen long on his Loynes Neither therefore doth it want an Arcanum Unto the fourth and also the fifth it sufficeth that the Arcanum or Secret doth wipe away the occasional Causes to wit nature being holpen supplying the rest Unto the sixth let the Schooles refrain their tongue For an Arcanum cures Diseases which they under blasphemy have maintained to be uncurable Which thing the Hospitals of those that were uncurable do testifie for me if they are compared with the Epitaph of Paracelsus But the seventh reproach breaks forth from ignorant Jaws to wit from the proper testimony of a guilty mind Unto the eight and ninth it is certain that the Exclaimers do grieve while they are beaten for from a sense of grief the Mouth speaketh reproaches But if of thousands of Alchymists scarce one doth arive unto his wished end that is not the vice of the art because the endowment doth not depend on the will of him that willeth and runneth But because it is not yet the fulness of time wherein these secrets shall be more common Be it sufficient for me that the signs do no where appear but among the obtainers of Arcanums that is Adeptists and that none of the Humorists hath ever come thither neither also shall come Therefore there is no place for reproaches against the truth of the science of healing but where there is no order and an everlasting horrour doth inhabit For Owles and monstrous Bats do shun the light of truth because they are fed with a great lie to wit that they have known how to cure Fevers without evacuation When as indeed they know not by both succours as well of a cut vein as of a loosened Belly how to cure Fevers certainly and safely for let them cure a Fever as they affirm Shall they not likewise for that very cause bring rest to the sick And afterwards safely take away that which they say doth remain which was not lawful so fitly to be done as long as they believe life to conflict or skirmish with Death and the Disease with health But they shun the light of truth under the Cloak of a lie thus ignorance dictating and gain thus commanding miserable men do defend themselves For Medicine is not a naked word a vain boasting or vain talk for it leaves a work behind it Wherefore I despise reproaches the boastings and miserable vanities of ambition Go to return with me to the purpose If ye speak truth Oh ye Schooles that ye can cure any kinde of Fevers without evacuation but will not for fear of a worse relapse come down to the contest ye Humorists Let us take out of the Hospitals out of the Camps or from elsewhere 200 or 500 poor People that have Fevers Pleurisies c. Let us divide them in halfes let us cast lots that one halfe of them may fall to my share and the other to yours I will cure them without blood-letting and sensible evacuation but do you do as ye know for neither do I tye you up to the boasting or of Phlebotomy or the abstinence from a solutive Medicine we shall see how many Funerals both of us shall have But let the reward of the contention or wager be 300 Florens deposited on both sides Here your business is decided Oh ye Magistrates unto whom the health of the People is dear It shall be contested for a publique good for the knowledge of truth for your Life and Soul for the health of your Sons Widows Orphans and the health of your whole People And finally for a method of curing disputed in an actual contradictory superadd ye a reward instead of a titular Honour from your Office compel ye those that are unwilling to enter into the combate or those that are Dumb in the place of exercise to yeild let them then shew that which they now boast of by brawling For thus Charters from Princes are to be shewn Let words and brawling cease let us act friendly and by mutual experiences that it may be known hence forward whether of our two methods are true For truly in contradictories not indeed both propositions but one of them only is true But now the Humourists while any commits himself to me for cure do possess him with fear to wit least they give up themselves unto an Authour of new opinions but rather that they go in the paths of Heathens that they may not through a novelty of opinion be accounted to have put their Life in doubt and that they rather trusting in an old abuse do enter into beaten paths Ah I wish those of another Life and of the intelligible World might return that they might testifie unto whom their death is owing Presently they who being now subtile Scoffers do seem to ask counsel for their own life should acknowledge that they do incurr on themselves the destruction and loss of their Life while they had rather commit their Life to plurality or the great number only by reason of the constancie of an old errour and abuse than that they are willing to be bowed unto the Admonitions of the truth As if War were still to be waged only with Darts or Arrows and Slings because that is the most antient kinde of Weapons But nevertheless neither are our Medicines so new that there are only the thousandth of experiences in them the which
manifest how most nearly a single Life doth come unto the Primitive state of Innocency and so that also from thence we may learn that the intention of the Creator was in a single Life For now and then that word of Truth comes into my mind which requireth the state of little Children in those that are to be saved under the penalty of infernal punishment and that we must despair of Salvation unless we are made or become like unto them In whom notwithstanding I find a suddain speedy undiscreet and frequent anger stripes kickings lyes disobediences murmurings reproaches a ready deceit and lying in play an unsatiable Throat impudence disturbances disdaines unconstancy and a stupid innocency lastly no acts of devotion attention or contribution But yet those are not the things in little ones which are required for those that are to be saved under pain of an Eternal loss In the next place neither do little Children want their pride of Life and despising of others and especially their hatred of the poor also a frequent desire of revenge cruelty an itch of getting or attaining the concupiscence of the Eyes and are wholly and perpetually addicted to and drowned in self-love But neither are those the things required in them that are to besaved under Gods indignation But they want the concupiscence of the Flesh alone This indeed is the Mark which with so loud sounds it required for those that are to be saved Because it is that which was of a primitive intention in Creation And therefore from an opposite sense I argue That the chief fault of the Fall of the Apple being eaten was convenant about the infringement of that chast bashfulness that is that Original sin was scituated in the breaking of Virginity in the act of Concupiscence and propagation of feed But not in the very act of disobedience and despised Admonition and distrust of the truth of the divine Word For B. Hildegard also in the Third Book of her Life seemeth to have testified the same thing The Author saith She freed the Matron Sibylla of the City of Lausaâ—ium beyond the Alpes who required her help by a Messenger from a daily Issue of Blood by the subscribed Letters being sent unto her Thou shalt put these words between thy Breast and 〈◊〉 in the 〈◊〉 of him who rightly disposeth all things In the Blood of Adam arose Death In the Blooâ— of Christ Death is extinguished In the same Blood of Christ I command thee Oh Blood that thou contain or stop thy Flux And the Matron was cured by these written Words the which others have many times experienced Therefore Death was extinguished by the effusion of the Blood of Christ and the particiâ—â—â—â—on thereof in being born again that is by the offering up of Chastity to God the Father for those that are to be renewed in his Blood And moreover if we do well mind it is acknowledged that God hath loved women before Men in their Sex by reason of an inbred bashfulness Unto which Sex therefore he hath freely given Devotion as a gift of Nature whereby â—ere should be some kind of natural faculty and virtue proper to that Sex a Medium unto Salvation For the first Apostoless before the coming of the Comforter by one onely Sermon converted Samaria the head of the Israelitish Kingdom otherwise most stubborn Only the Women from Galilee being constantly although disgracefully serviceable adered to Christ at his Death and under all ignomiâ—â—y he being left by his disciples the witesses of so many Miracles and that at the first blast of adversity For the poor Women rejoyced in their reproaches so they might but follow Christ carrying his Cross upon his back Magdalen also first preached the Gospel of his Resurrection unto her own who did not believe and confirmed them in Faith who doubted and deserved to be the first beholder of Christ after his Death because she sought the same with the fervor of the greatest Devotion God I say hath heaped very many Diseases Adversities and Subjections on this Sex that it should be by so much the more like and nearer to his Son But the World despiseth Women and preferreth Men But in most things the Judgements of God are opposite unto the Judgements of the World so that also the World despiseth the Poor of whom Christ calleth himself the Father but not of the Rich. Then in the next place Christ calls himself in many places The Son of Man But seeing he had not a Man unto his Father therefore by an Antonomâ—sia he calls the Woman the Virgin Man by an absolute dignity of Name and worthy of or beseeming the Femal Sex as if for that reason the name Man ought thenceforth after sin to be proportioned and stands for the Woman in the more famous signification Shewing at leastwise that in thing the Mother-Virgin was after the sin of Adam the one onely Man such as the Divinity had espoused unto it self in the Creation of the Universe for the replenishing of the places laid waste by the Evil Spirit And that what Eve ceased to be through an infringing of Chastity that Mary the most glorious Virgin was to wit The one only Mother of those that are to be saved in the Regeneration of Purity But neither 〈◊〉 I undertaken a laudatory Oration in behalf of that Sex Only it is sufficient to have shewn that God hath loved the Femal Sex by reason of its love of Chastity For a Virgin thinâ—â— on the things of her God The Apostle also Commands Widows which are truly Widows to be honoured And in the old Law those were reckoned impure as many as even conjugally had known their Wives if they were not seriously washed and were to be driven from the Temple unless they were first duly rinsed He also violently fell by a sudden Death because such an impure Man although from a good zeal put his hand to the tottering Cart wherein the Ark of the Covenant the Image of the God-bearing-Virgin was carried Indeed on both sides the Truth being agreeable to it self doth detest and attest the filthyness of impure Adamical generation For the Impurity which had conceived a contagion from any natural Issue whatsoever of Menstrues or Seed and that by its touching alone is reckoned to be equal to that which should by degrees creep on a person from a co-touching of dead Carcasses and to be expiated by the same ceremonious right That the Text might agreeably denote that Death began from the Concupiscence of the Flesh lying hid in the fruit of the Apple Therefore also the one only healing Medicine of so great an impurity contracted by touching consisted in washing under the likeness whereof Faith and Hope which in Baptisme were poured into us are strengthened For as soon as Adam had known by Fratricide that the first-born of Mortals whom he had begotten in the Concupiscence of the Flesh had slain his guiltless and righteous Brother and fore-seeing the wicked Errors of
Desire or Love of which I here speak is not a function of the appetitive power nor the very qualitative power of desiring it self but it is a substantial part of the mind or rather the Mind it self flowing from Understanding and Will Because those three are undividably conjoyned by the Creator under Unity in as great a simplicity as may be Yet in live persons or mortal men it is separated from Understanding and Will in its Functions by reason of the condition of the Organ and Nature of the sensitive Soul For truly now we desire oftentimes those things which the Understanding judgeth not to be desirable and which the Will could wish were not desired But it must needs be that things whose operations are different or dis-joyned that the same things are dis-joyned in their root according to the manner whereby all particular things are separated In the Soul indeed onely by a relative supposionality but in the Body according to a corporeal and qualitative Nature And therefore that substantial Desire or Love is an intimate Essence of the Soul being consubstantial and co-equal in age with the same So that although in Heaven there be a full satiety of desirable things and a perpetual enjoymens thereof yet that desire in the Soul doth not therefore cease the which is a study or â—â—â—eavour of complacency Neither doth it therefore infer a passion of the Soul any more than Charity it self because they are conjoyned in their root as one and the same thing For an amarous desire ceasing of necessity either a fullness or glutting or an unsensibleness of fruition or enjoyment should presently arise which in the heavenly Wights would be a shameful thing That desire therefore of Love is the fewel of an unterminable or endless delight under which consideration the Mind resembles the Spirit the Comforter For the unutterable Creator hath placed Man in the liberty of his own Desire that he might live in the Spirit after the Image of God in a holy Desire and perfect Charity It is manifest therefore that Operations are distinct from the root of Faculties while we understand those things which we do not desire but while we desire those things which we do not plainly know and which we would not desire In the next place we will as while a man goes willingly to Punishment those things which we do not desire and desire those things which we would not as while any one commands his Leg to be cut off And likewise the Desire doth afterward some-sometimes overcome the Will or the Will doth oft-times compell the Desire and they by turns draw each other under mutual Commands but wholly in Mortals because the sensitive Soul draws the Understanding and the Body the sensitive Soul into a manifold disorder of division For so impossible things happen to be desired and things past are wished for as present For unlesse that Desire were from the root of the Mind he should not sin who should see a Woman to lust after her before the consent of a full Will Therefore very many things are desired whose Causes are not willed and many things whose Effects are refused by the Will and Judgement The Desire also doth operate in one manner and the Will in another Also in the motion of the Day or in duration the Desire doth oftentimes go before and sometimes followes the Will and one overcomes the other by course that it may restrain something that is distinct from it self And that wholly in mortal Bodies But in Eternity where Love or Amorous Desire ariseth as the substance of the Soul nothing is Desired which is not Willed and that as well in respect of Act as Substance and Essence Because by reason of the simplicity of Substance they are collected into Unity Although in the Root they have diverse Suppositions which plainly exceed the manner â—f Understanding in mortal Men. In the next place the Kingdom of God in man is unutterable that is God himself by whose perpetual splendour all things are gathered together into Truth Therefore the Primary or chief Image of God is in his immortal Soul because the very Essence whereof it self is also the veriest Image of God which Image can neither be expressed by words as neither thought by the heart in this Life because it resembles a certain similitude of God But in the husk of the Mind or in the sensitive Soul and vital Form there is the same Image re-shining yet received after the manner of an inferior nature and defiled through transgressions or Death from whence at length the Body also borroweth not indeed the Image of God but the Figure of him But the Soul is devolved into utter darkness even as it hath separated it self from the uncreated Light and from the virtue of the Image and therefore it hath by reason of appropriation so lost its native Light as if it were proper unto it as beseeming it that thenceforth it understands wills or loves nothing besides it self and for it self For the damned shall rise not changed because their Body rising again shall receive its limitations from their Soul The which seeing now it is with all depraved affections reflexed onely on it self after a corporeal manner It shall not in rising again delineate the Image of God which is as it were choaked in it in the Body but after a corporeal manner That is by way of figure Lastly It being deprived through the flood-gate of death of the helps of Imagination Memory and Free-Will It afterwards understands wills loves all things from a blind apprehension as being onely addicted to it self For it knows its Immortality but feels Damnation and complaines of it as that Injustice is done unto it Because the love of it self is onely to excuse its excuses in sins as being committed in dayes of ignorance and innocency with much frailty of Nature lyings in wait of Enemies and want of sufficient Grace As neither that an eternal punishment is deservedly due for a momentary transgression For then it begins to be mad and persists in hating of God Chiefly because it knows the unviolable arrest of its loss and an eternal impossibility of escaping It being therefore cut off in its hope passeth even from the very beginning of its entrance into the utmost desperation in a place where no piety compassion refreshment or recantation is entertained It happens also that seeing the Understanding doth naturally transform it self into the Idea of the thing understood and therefore into the similitude of evil Spirits its Objects Therefore there is alwaies a present hatred of God despair cursing damnation and the furious torments of Hell The Almighty of his goodness vouchsafe to break the snares that are extended for us in our passage Amen CHAP. CIII The Property of External Things THe spiritual beginning of Life being now finished before I descend unto corporeal and sensible Organs and other supports of Life I will propose something concerning Places First of all therefore
native colour of Gemms to wit the same circulated Salt is on both sides silently suppressed I will-perswade a few things so far as Brother may communicate to Brother For although out of humane compassion and Charity a Remedy against Duelech ought to be divulged before the World by Trumpets Yet it ought for Reasons known to God to be kept amongst Secrets whereof he himself would remain the Dispenser Take of Ludus being poudered one pound and as much of the Liquor Alkahest distill this Liquor from thence and at the first turn all the Ludus will be changed into a salt which in a Glassen-dish in a moist place runs down or abroad without any residing earthlinesse and this defluxing Liquor is of a yellow colour and being closed up with a Hermes seal in boyling it swims wholly atop as it were a froth in the form of a green metled grease And it is the corrected Altholizoim and gawl of the earth of Paracelsus But he that thinks by the additament of Salt-peter or of the like Artifices to atain this Medicine let him know that such kind of salts however exactly and repeatingly they are co-mixed with the Ludus yet that the salts only will be defluxive the earth being left as it were a Lee or dreg in the dish But the Ludus ought to be totally transchanged into a volatile tinged salt without reserving any thing of the adjoyned Alkahest Because that as well this liquor as the Ludus do keep their former weight And the Ludus it self keeps the Mineral natural endowments which the Almighty goodness hath afforded it But this work is most exceeding difficult not indeed in respect of the preparation of the Ludus but of the Alkahest it self I know that I speak the truth and the proof thereof in our Adeptists is that which exceeds all demonstration For Aristotle acknowledged no other Science than that which springs from a fore-existing knowledge of the Senses But there is another undemonstrable one wherein the Giver himself remains the Interpreter of his own Light beyond all the Ambush of a Syllogism yet so certain is it that the whole world cannot stir up the least doubt in the Knower which thing I have professly confirmed and made manifest in the Treatise of the Searching after Sciences I have made manifest the while after what sort a spirit may be drawn out of putrified urine which being sent into the bladder by an unpainful Catheter dissolueth Duelech The Schools in the mean time commend their own Herbarists and these their own stone breaks yet they are in doubt and being without hope contend with each other That if not for the dissolved stone at least for the hope cast into the miserable diseased they may desire a reward to be paid them There are some in the mean time who promise composed Magistrals whereby the stone being beaten as it were under an hammer or mill is broken into a sand or meal But if in the mean time any sand doth perhaps appear they require that all that should be attributed to their stone-breaking remedy but the event hath hitherto deluded their rashness whom the knowledge of the root hath even hitherto deceived For truly Duelech consists of a matter altogether similar or alike being fetched from the one only and constant liquor of the urine For indeed the stone is everywhere and in every part thereof a stone neither doth the sand differ from the stone by way of matter neither is the Stone a manifold sand collected by a glew or Muscilage so that there is only required a resolution of the Glew the sands in the mean time leaping asunder from each other Therefore it is a frivolous thing that the stone doth leap asunder into sands which are the more stubborn to dissolve For Paracelsus although having obtained a remedy he was succesful in curing the stone yet in this he manifests with the Humourists that he was ignorant of the nater of Duelech because he promiseth that his remedy of Ludus being taken it should be cast forth in the form of sands Then again because he teacheth that the bigness of Dueleh is to be divined of and weighed by the boyling and drying up of all the urines being kept together throughout all the interval of the cure Both whereof notwithstanding is a meer dream of rashness For truly whatsoever remedy dissolved Duelech that should chiefly and far more easily be for the dissolving of sands and very small fragments if any should fall down For whatsoever is coagulated from a similar urine that also in it self must needs be similar or alike And then if when Duelech is dissolved by Ludus all the urines being collected and kept together in the whole interval of the cure should be dryed up perhaps they would forty times exceed the weight of the stone For who knows not that even the urines of healthy folk being dryed do leave a Caput mortuum behind them Therefore I have discerned that Paracelsus indeed had often by offering of his Ludus dissolved the stone of the bladder but that he kept not the strong smelling urines nor likewise that he dryed them Because it had been too tedious a thing for him to do For it hath pleased the most High to send before the Elias of Arts a fore-runner teaching the Crasis or constitutive temperature and preparation of medicines unto whom that the world might give credit signes were given establishing his doctrine For he hath a famous preparation of great Arcanums which was not to be confirmed but by an obtainment of healing And then there have some followed after who adding to the inventions of or things found out by Paracelsus were Illustraters of the Speculative truth being found That at length there may one succeed who hath obtained the obtainment of healing teaching both by word and work those things which God hath denounced by the former Last of all the Schools distrusting themselves have by a new deceit obtained credit among those that are rash of belief and have boasted that by the rules of dyet they have known so to dispose the body of him that is stony that all the fore-going phlegmatick heap of the stone and that which otherwise without those their institutions would presently and of its own accord make for the branches of stone may by a continual successive repetition be taken away that is they promise that they can fore-snatch away all phlegm which doth after any manner whatsoever form the stone Yea that phlegm which according to the heathens is required for a necessary elementary composition of the venal blood should be so sparing and small that it should scarce suffice for that its necessity and much less for an abundance to create the stone To which end they promise to wit certain Magistrals and repeated small Purges and therefore they name them Familiar and minorative ones or those of the lesser sort They promise moreover that they will shew to the eye that truly dejected
Mathematical if six do notably hurt three cannot but hurt although not so sensibly But it is not permitted him to hurt nature who ought to heal and restore the same if nature her self ought to be the Physitianesse to her self and by so much the more prosperous by how much the more strong For it is sufficient for a Physitian that the sick doth otherwise decay through the disease with hungers lack of appetites disquietnesses pains anguishes watchings sweats and with an unexcusable weakness Neither therefore ought a faithful helper to add weakness unto weakness It is a deceitful succour which the cutting of a vein brings and the remedy thereof is so uncertain that no Physitian hath hitherto dared to promise a future cure from thence Every Artificer doth what he promiseth For a Statuary undoubtedly prepares an Image and a Shoomaker shooes But the Physitian alone dares to promise nothing from his Art because he is supported with uncertain foundations being only by accident now and then and painfully profitable Because however thou shalt interpret the matter that is full of ignorance which would cure by procured weakness For by a sudden emptying out of the blood made by heaps nature for the most part neglects the expulsion of her enemy which expulsion notwithstanding I have demonstrated to contain the whole Tragedy of Fevers and Nature Besides it is confessed That the matter of a Fever doth not consist in a vein above the heart and by consequence that neither doth the cutting of a vein any way exhaust the occasional matter or effectively cure by a direct intention of healing Again If blood be to be let forth for a more easie transpiration of the Arteries That al leastwise shall be in vain in the beginnings and increases of Fevers whenas the heat is not yet vigorous And seeing that blood is not to be let out in the state as neither in the declining thereof Therefore never But that not in their state or height it is proved because a Crisis or judicial sign is hindered seeing Nature as they write being very greatly letted or cumbred strives with the disease and being for the most part the Conqueresse doth then least of all endure the loss of strength and a calling away from the Duel But if nature be conquered in the state of the Fever what other thing shall the cutting of a vein then be besides meer Murder If therefore it is not convenient to open a vein in the height of Fevers while as there is the greatest heat perplexity and a most especial breathing of the arteries is required Surely much less shall it be convenient in their beginnings and increases especially because presently after the first days the fear of a Plethora or too much fulness departs and so there is a sufficiently easie Transpiration of the Arteries But that diseases in their declining do neither require nor endure the cutting of a vein it is so cleer and testified by the voice of all That none ever attemps the cutting of a vein at the declining of a Disease Let us consider further That in Fevers the blood in the veins is either good or evil or neutral If it be good it shall be good to have the good detained because it addeth to the strength For as I have shewn elsewhere the fear of a Plethora if there were any hath ceased even presently after the beginning But for that they will have good blood to be let out for cooling and discussing of putrefaction Truly both of them hath already been sufficiently taken away and the imaginary good which they suppose brings a real and necessary loss of the strength or faculties But moreover the Schools teach That the cutting of a vein is not commanded in a Fever by reason of the goodness of the blood the which indeed they suppose to be evil and putrefaction But I have sufficiently taught That corrupted blood is not afforded in the veins as long as we live and by consequence that this scope of the Schools in cutting of a vein falls to the ground It behooves thererefore that they demonstrate unto me a naughtiness of the blood which may be without the corruption of the same And then that that blood is detained in a vein from the heart unto the hand if they will have the cutting of a vein to be confirmed in as much as it is such or as to revulsion Let them teach I say That bad blood is not in the first shops and that blood being drawn out through the vein of the elbow worse blood is not drawn to the heart where the vena cava or hollow vein makes the right bosome of the heart Let them likewise instruct me that the upper veines being emptyed there is not a greater liberty and impunity whereby the hurtfull and feverish matter may reach unto the heart than before So that instead of a discussing of the putrefaction which in the truth of the matter I have proved to be none a free passage of putrified ayr unto the heart is not rather occasioned whither indeed the vacuity of the emptied veines attracteth the bloud from beneath Let them shew I say by what reason an afflux of bloud and diminishment of the strength through the Elbow may hinder putrefaction or may import a Correction and renewing of that which is putrified Let them also explain themselves what they will have meant that cutting of a vein should be made whereby the Arteries may the more freely breath since putrefaction if there were any possible to be in the veines doth not affect the arterial bloud the Buttery of whole Nature And moreover Let them prove that the good bloud being diminished and the strength proportionally that there is a greater power in the impure bloud that is left and which is defiled by corruption as they suppose of preserving it self from putrefaction hanging over its head Let them likewise teach contrary to the sacred Text That the Life and Soul are rather and more willingly in the remaining defiled bloud than in the more pure bloud which was taken away by the cutting of a vein Otherwise regularly the drawing out of good bloud includes an increased proportion and unbridled liberty of the bad bloud remaining What if at length in a Fever and in the veines there be bad bloud and they say it is good as a sign or effect which in the letting out of bloud flowes forth as evil and they think that so much bad bloud at least is taken away First let them prove the bloud which they account hurtfull to be truly hurtfull even as I have already before proved it to be harmlesse And then let them teach that by such an hasty and full emission of bad bloud nothing that is of prejudice is taken from the strength and that the remaining bloud being defiled and the Faculties being now diminished the emptying out of bloud that is made shall be for a cause why a putrifying of the remaining bloud is the less
whose hands't shall come this Book to view See that your hearts are simple to the pure No filthinesse true wisdom can endure The milky way must be the paper here And th'Inke Nectar from th' Olympick sphere And then 't may open unto you a path For finding that which long been hiden hath For there 's a way by Simples for to cure Unto Simplicity the nearest sure If not Antiquity at Scriptures note Solomon for ' n example may be brought The Author opes a gate in that Divine Chapter that treats â—'th power of medicine And not a little of Moses Câ—â—â—lism He hinteth at that in of Magnetism So truly doth the Saviour report That to the carkasâ— Eagles do resort In former time thy younger learning years Thou as a tender heart yet void of fears People that had the plagues infection Didst visit and by them wert spew'd upon Some breathing forth their life within thy arms Unto thy grief because thou then their harms Wert not so able to repair untill Thou hadst attain'd a great Adeptist skill For thou by Revelation dost show What Co-us us'd two thousand years ago All which supposed I can freely wink At some mistakes whereby thine eye did blink As to Religion because thou wert Honest upright sincere and sound in heart For if the folly of them thou hadst seen As other things deâ—y'd by thee they 'd been And if in Nature thou art ought mistaken Thy many truths are not to be forsaken For why ye Schools ye cannot neither dare ye Deny but that humanum est errare Until the minds perfection in the Light Which he believ'd yet would not claim it quite And so his candour is to be commended In not assuming what God had not ended Yet know that where one truth is you among In Helmonts breast there lodged ten for one And that not taken up by hear-say trust As ye are wont but stamped by the Iust For Reason Dialectical he saith Must vail the Bonnet unto light in faith Sith Reason savours of an earthly soil Dies with the sense our Parents did beguil And therefore Logick may no longer center Within mens minds as Sciences Inventer And Nat'ralists must needs go to the wall As those of Athâ—â—s in the daies of Paul Since that four El'ments Humors and Complexions Are proved plain to be but childish fictions Which Ethnicans by phansie blind misled Have rashly plac'd in seeds and ferments sted This is some liquor pour'd out of his bottle A deadly draught for those of Aristotle Astrol'gers also will be soon undon Since Herm's and Venus circle with the Sun And since the Planets common Ordination Was to stir up a Blas for seasons station And since the Heavens can no forms bestow To th' Prince of life all creatures do them owe. Ye Theologians look what will befal ye Since man is not defin'd by Rationale But by a Spirit and Intellectual light Now every one may see by his own sight And living waters out 's own Cistern drink Need not â—ew Cisterns that do leak and chink Nor tug with pains to dig for earthly Wells The Spring 's within him as Christ in him dwells Nor run to Temples that are made with hands Himself 's the Temple if he contrite stands And cause a New-birth is requir'd of all Since brutal coupling entred by the fall And so your follow'rs can't be reputed Christians by birth nay but must be transmuted And since the mind of man may be compâ—eated In this lifes time as sin and self 's defeated Since Char'ty not to dwell by many's known In those that with the letter up are blown For as from mud or dung ascends a stink So Pride from Leathing sents up like a sink He did refuse to be a Canon great Least as saith B. he peoples sins should eat What will protracting crafty Lawyers doe Since Christ against them hath denounc'd a woe He would not bâ— a Professor of the Law Enough for man to keep 's own self in awe And what will come of Atheists since 't is true That there 's a Power Eternal who in â—â—e Of fallen Angels did mans Soul ereate In mortal body an immortal state To live in h's hand in weal or woe as they His call of Grace shall or shall not obey What of curst Hypocrites who in deceit Take up Profession for a Cloak and Cheat Better for Sodom and Gomorrah than For such when Christ doth come the world to fan But stop my Genius run not out too far Although thy shackles much unloosed are And vitals subtil while thou tell'st the story Of what concerns mans good and God his glory Least Prince of th' Air like Poets Pegasus Prevail to make thy wit ridiculous By mounting thee too high upon his wing Of fleshly pride and Aeolus thee fling Down from the quiet Region of his skie In the Icarian waters for to die Or whirl thee higher in his stormy hail And sting thy conscience with the Dragons tail For if an inch be given so they tell It is not safe for one to take an ell Wherefore retreat in time of thy accord Least thou incur the anger of the Lord And throw thy self along down at his feet After the Author thou shalt once more greet I b'lieve thou wert a Medel-master made By the Creator of the Root and Blade Of healing virt's the Father of lights I sing Whence every good gift doth descend and spring Thou livedst well and in the Belgick Nation Wert a tall Cedar in thy Generation A good memorial thou hast left behind Of what in daies now coming men shall find Writ in Christ's Bosom and in Natures spread As they are worthy in those books to read Thou diedst in peace in Anno forty four I doubt not but thou liv'st for evermore My friend is also gone yet I survive Lord grant that to thine honour I may live And as my life thou gayâ—st me for a prey When in a gloomy and despairing day I thought I should have died without the fight Of thy Love-tokens and thy face so bright So I intreâ—r upon my prostrare knee That I thy way and Cross may never flee Than turn a new unto Apostasie Or thee dishonour raâ—ker let me die Than to depart again out of thy fear Better wild horses me in pieces tear If the remembrance dwell not in me rife Of thy great goodness pity of my life But as large mercy is to me extended So what is faulty may be fully mended That perfect righteousness may cloath my back And I to sound thy praises will not slack In life or death or suffering by the world Who in transgression up and down are hurl'd And Topheâ—s pit shall surely help to fill If they in time repent not of their ill But as he did for 's en'mies pardon cry So do all Chrictian hearts and so do I. O holy holy holy holy God! Whos 's Name 's exalted in th' Ascendant Jod My self doth tremble and my flesh doth quake While I the King of Saints my Subject make I dread thee Lord I dread thy Sov'raign fame I love thee so I can't express the same My Spirit 's on site and my heart doth flame With a desire to sanctifie thy Name My Soul is melted and my heart is broke In feeling of the force of thy Love-stroke Father I thank thee that thou didst enable Me to convey the dish from Helmontâ— Table And if some crums or drops have fell beside 'T was what a careful servant might be tide It being weighty full of divers fare If none should over-fall or flow 't were rare A Corydon I h'd rather some me deem Than t' use dark-phrases that would not be-seem Rather a Tautologian be dained Than to the meanest leave words unexplained Rather a home-spun Patcher wanting Art Than th' Authors meaning willingly pervert And if his tongue could speak out of the dust Hee 'd justifie this Translate all almost For though his learned Art I don't comprize Yet in the Root our Spirits harmonize The Dish lest somewhat of its crums and drops As it was carried through the Printing Shops Yet what the Press hath nipt off by the way It here returns again by this survey ERRATA IN the Authors Dedication to the Word Pag. 2 lin 6 read except In the Translators premonition P 2 l 35 r and is p 3 l 19 dele other In the Preface to the Reader P 11 l 46 r Eternally p 12 l 28 r the work p 13 l 35 r world In the Poeticall Prophesie P 1 l 4 r spiting P 14 of the Book l 10 r knowingly ibid. l 28 r vain ibid. r give p 17 l 37 r it with p 7 l 32 r Nuns p 34 l 55 r first 〈…〉 p 57 l 25 〈◊〉 as r is p 295 l 2 r 〈◊〉 p 298 l 60 r Watchman p 407 l 28 r whereof they are said to have been the p 477 l 26 r vital p 504 l 31 r it is p 518 l 50 r this is â—oheaped p 535 l 41 r efficacy p 537 l 38 r Plato p 519 l 28 r 〈◊〉 p 575 l 5 r But be sides p 577 l 61 r Lile p 515 l 18 r anothers cherry p 621 l 53 r 〈…〉 710 l 30 r the God p 739. l 28 r Mols p 741 l 22 for any r and. p 825 in the Title of the disease of the Stone r root p 838 l 55 r by p. 1073 l 13 r voice p 1150 l 12 r worms ibid. l 44 after terrible dele and. p 1157 l 1 r the plague Medicine Aesculapius Hippocrates Pandora Latine Er Greek Ro Hebr. Res Errours Eccles 1. 11. On Psal 140. 143. 1. The essentiall Form 2. The Vitall Form 3. The substantial Form 4. The formall substance N Lib. 14. De Civitate Dei Cap. 17. Lib. 4. Contra Jul cap. 10. Lib. of Marriages 12. Flesh of Sin cap. 24. Lib. 5. Cont Jul. cap. 15. Lib. 5. Cont. Jul. cap. 12. * Of his Testament Chap. 26. * The signs of a true Physitian * Bernard