the assault as the Maker and Procreater of any kind of Diseases Yet from the dayes of Hippocrates unto Galen and afterwards from thence the speculation of Diseases remained and stood neglected It is therefore scanty and not very passable hitherto whatsoever I have said concerning the manner of Curing by pacifying and appeasing of the Archeus to wit by with-drawing or removing of his successive alterations or interchangable courses Wherefore in principally contemplating of the conjoynting peace quiet and docibleness of the Archeus I will first explain my self by some brief Histories There was a certain Irish-man whose name was Butler being sometime great with James King of England he being detained in the prison of the Castle of Vilvord and taking pitty on Baillius a certain Franciscan Monk a most famous Preacher of Gallo-Brittain who was also imprisoned having a formidable Erisipelas in his arme on a certain evening when as the sick Monk did almost despaire he swiftly tinged a certain little Stone in a spoonful of Almond Milk and presently withdrew it thence But he said unto the keeper of the Prison reach this supping to that Monk and how much soever he shall take thereupon he shall be whole at least within a short hours space which thing even so came to pass with the greatest admiration of the Keeper and the sick Man not knowing from whence so sudden health had shined on him seeing that he was ignorant that he had taken any thing For his left Arm being before hugely swollen fell down as that it could presently scarce be discerned from the other On the morning following I being intreated by great men came to Vilvord as a witness of his deeds Therefore I contracted a friendship with Butler Presently afterwards I saw a poor old Woman a Landress who from sixteen years of age or thereabouts laboured with an intollerable Megrim presently cured in my presence Indeed he by the way or lightly dipt the same little Stone in a spoonful of oyl of Olives and presently cleansed the little Stone by licking of it and laid it up into the sheath of his breast but that spoonful of Oyl he poured into a small bottle of Oyle whereof one only drop he commanded to be anointed on the Head of the aforesaid old Woman who was thereby straightway cured and remained whole for some years the which I attest I was amazed as if he were become another Mydas but he smiling on me said My most dear Friend unless thou come thitherto so as to be able by one only Remedy to cure every Disease thou shalt remain in thy Young Beginnings however old thou shalt become I easily assented thereto because I had learned that thing from the secrets of Paracelsus and being now more confirmed by sight and hope But I confess with a willing mind that that new manner of curing was unaccustomed and unknown unto me I therefore said that a young Prince of our Court Vicount of Gaunt Brother to the Prince of Epifuoy of a very great House was so wholly prostrated by the Gout that he thenceforth lay only on one side being wretched and deformed with many knots he therefore taking hold of my right hand said wilt thou that I cure that young Man I will cure him for thy sake But I replyed But he is of that obstinacy that he had rather die than to drink even but one only medicinal Potion Be it so said Butler for neither do I require any other thing than that he do every morning touch the little Stone which thou seest with the top of his tongue For after three weeks from thence let him wash the painful and unpainful knots dayly with his own Urin and thou shalt soon afterwards see him cured and soundly walking go thy way and tell him with joy what I have said I therefore being glad returned to Bruxells and tells him what Butler had said But the Potentate answered Go to tell Butler that if he restore me as thou hast said I will give him as much as he shall require demand the price and I will willingly sequester that which is deposited for his security And when I declared that thing to Butler on the day following he was wroth and said That Prince is mad or witless and miserable and therefore neither will I ever help him for neither do I stand in need of his money neither do I yeild or am I inferiour unto him Yea neither could I ever induce him to performwhat he had before promised Wherefore I began to doubt least the foregoing things which I had seen were as it were dreams It happened in the mean time that a Friend overseer and master of the Glassen Furnace at Antwerp being exceeding fat most earnestly requested of Butler to be freed from the trouble of his fatness unto whom Butler offered a small piece of that little Stone that he might once every morning lick or speedily touch it with the top of his Tongue And within three weeks I saw his Breast made more straight or narrow by one span and him to have lived no less whole afterwards Wherefore I began again to believe that the same thing might have happened in the aforesaid gouty Prince which he had promised In the mean time I sent to Vilvard to Butler for a Remedy in the case of Poyson occasionally given me by a secret Enemy For I miserably languished all my joynts were pained and my pulse Vehement being at length become an intermitting one did accompany the faintings of my Mind and extinguishment of my strength Butler being as yet detained in Prison forthwith commanded my houshold Servant whom I had sent that he should bring unto him a small bottle of Oyl of Olives and his little Stone aforesaid being tinged therein as at other times he sent that Oyl unto me and bad him that with one only small drop of the Oyl I should anoint only one place of the pain or all particular places if I would the which I did and yet felt no help thereby In the mean time my Enemy according to his lot being about to die bad that pardon should be craved of me for his Sin and so I knew that I had taken Poyson the which I suspected And therefore also I procured with all care to extinguish the slow Venom and through the Grace of God favouring me I escaped My Wife was now for some Months oppressed with a pain of the Muscle of her right Arm so as that she could neither lift up her Hand and much less lift any thing upwards And moreover by reason of Grief and Sorrow for me she now by degrees languished in both her Legs from the Foot even unto the Groine with a cruel Oedema the which did in its pit shew the foot-step of ones finger dipped into it even unto the second joynt For because she had contracted these Oedema's by reason of the grief for my tribulation a Medicine was despised so long as her grief ceased not She therefore
Choler that was wont to incline to the urine out of the little bag of the Gaul unto the head And which way should that be done Shall the diseasie matter it self voluntarily ascend to the brain and shall it be the mover of its own self Then at least wise besides great absurdities it should of necessity be that every such Fever should not consist out of the little bag of the Gaul which none hath as yet hitherto supposed But to what end should a Fever which they account a meer accident stir up Choler to the head Shall it be judged best in nature to have now at length banished the matter of the disease which a good while lurked in the midriffs into the head Or what if it wandringly floateth in the veins as being seperated from the blood and of its own accord shall climbe upwards why is it not rather banished out of doores thorow an accustomed passage Shall mans nature now procure its own death contrary to the universal endeavour of things Shall such a fury at length be fit for the sequestring of Choler which was not seperable but by an appeased vigour Doth happily the Gaul being defirous of a wandring state of its own accord and voluntarily seperate it self and ascend to the head At length in what bottle doth Gaul lurk in the head that it may stir up a Feverish madnesse Is it in the bosoms of the brain Is it in the feigned arterial weaving of Galen But on both sides it should presently be mortal and Gaul would drop down thorow the doating nostrils Again if watery urins in Fevers after yellow ones do afford safe doatages with laughter Yet surely according to Hippocrates then these kind of doating delusions shall not be from Gaul And so neither shall the urine being now spoiled of its yellow Colour have that for which it may be deprived of Choler nor whereby it may lay aside snatched Choler into the brain For truly doatages with laughter exclude all Choler At length in the Jaundise the brain it self is yellow But if the Jaundise be from Choler why is it without doatage Without an Erisipelas or great inflammation of all the bowels But if not Gaul it self but the vapour thereof an unconsiderate evasion ascending into the brain stirs up these doatages of Fevers why therefore will the Schools have the Gaul materially and according to its tincture to fail in the urine A waterish urine therefore after yellow ones in Fevers denoteth that the tincture of the urine or liquid dung it is the liquour of meats in the bowels immediatly before they become dung is without mixture deteined in the midriffs For a vein strongly beating in the places about the short ribs denotes madnesse to come according to Hippocrates As the Liquid dung being not rightly purged tumulteth in the Hypochondrials Therefore they are meer dreams which the Schools do hitherto as it were from a three-legged stool foretel concerning the colour of the urine They have indeed learned by the effect and observance that things are wont mutually to follow each other To wit that doatage in a Fever is from a cleer urine after a yellow one Rightly indeed if they had stuck in a naked observation but when they came unto the causes and disposed of those causes according to the rite or custome of Theoremes and command of feigned principles they all of them rashly subscribed unto each other hitherto For there is no Choler in nature never any Gaul in the urine and much lesse that which may be seperated from thence and carried unto the head There is no Choler in the whole body because there never was any in nature Neither is Gaul Choler but the very liquour of the Gaul is a vital bowel of great moment between which and the kidney and brain nothing interposeth as common Neither is there any passage nor fit society of the Gaul with the urine Neither doth it appertaine unto the Gaul whether the urine be watery or yellow and thick The chest of the Gaul hath not a vein unto the head But if they will have Gaul to be brought thorow the hollow vein how should not Gaul mix it self with the blood Should not the whole blood of those feverish persons be bitter By what channel therefore shall it hasten unto the head What conducter shall lead Gaul unto the head What shall seperate it from the blood that it may not be deteined in its journy To what end should nature attempt such impertinencies How shall the blood remain without contagton from the forreign Gaul That ascent shall be a voluntary motion or a sending or a drawing A dreaming old woman said so long ago and the Schools have followed her For if Gauly Choler climb by its own motion now every man shall have a continual doatage But to what end shall the hollow vein send Gaul unto the brain Shall it thus cure the Fever Shall it diminish the burning heat But surely the feverish matter remaines shut up whether Choler be snatcht from the urine or Gaul out of the little bag into the brain or not To what end also should the brain allure Choler unto it self being moist with a lively juice and that a far better and nearer And that thing also fights with the ordination of the Liver For nothing is sent or drawn at least without the choice end and appoyntment of the Archeus Is therefore Choler carried into the brain from the wedlock of the other three Humours or is it drawn by this Surely the brain was thus already before befooled and not after the comming of Choler neither had it need of Choler for to doate At length why doth a watery urine rather argue a doating delusion in a continual Fever than in a intermitting one than in a drinker Than in the disease of the stone Than in a vitiated concoction of the Stomach But because death is in the midriff where the Fever then also is Vain therefore is the fiction of the Schools concerning yellow Choler in the urine and of its journy unto the brain But besides when as a little cloud appeareth in urines straightway the Physitian cries out and as if himself had overcome the disease saing with the consent and observance of the Schools that the diseasifying Humour is concocted and that it is safely to be purged for the future I will shew first what that little cloud may be And from thence any one shall at length judge that in the aforesaid particulars nothing but meer mockeries are conteined For indeed that little cloud or swim is a sign of the digestion of the stomach but not of a diseasifying matter But be it a sign of digestion because the ferments of the stomach Gaul and Liver have returned which before were hindred shut up c. Whence there is hope that the strength will be recovered otherwise the matter which they call that which maketh the disease is never attempted to be concocted Because nature intends not to
the faculty of concupiscence in the Stomach and Liver 15. Whither this speculation tends 16. They have also against their wills assented to the Paradox of the Authour 17. The seat of the mind is the same with that of the sensitive soul 18. The manner of existing in its seat 19. A piercing of Souls 20. What the sensitive soul is 21. A similitude of its existence 22. Heat is not the fountain of the light of life but the light of the Archeal life or product 23. What the mind is 24. By the comming of the sensitive soul death hath entred 25. A comparison of the dignity lost and obtained 26. The Spleen for the Duumvirate 27. The dignities of offices 28. All foolish madnesses do from hence take their beginning 29. A remarkable thing touching the examination of remedies a further progresse being denied 30. How immortality did stand 31. A change of the State 32. A Corollary of what hath been said 33. The errour of the Schools THE Sur-name of a Duumvirate or Sheriff-dome may astonish the Reader with the terrour of novelty wherefore I am first to render a reason of its Etymologie and afterwards I shall explain its government Before all things the seat of the mind is to be searched into For although the soul be every where where the life of it is yet as the Sun is not properly but in his own place in heaven although the light thereof be wheresoever he casts his aspect There is altogether the same judgment concerning the central place of the Soul But there is a strife about the center or place of exercise of the soul in the body And the Standard-defenders being as it were hung up in the air do encounter over this thing noâ— having a foundation where to fix their foot For Plato contends for the Heart for whom the Holy Scriptures seem to vote while they reach that out of the Heart proceed Murders Adulteries c. But Physitians do respect the Head as it were the Inn of discourse and understanding especially because the heart by such an unwearied motion of a stirred pulse cannot but make the soul to be troubled and unquiet Those that baptize do follow the opinion of Physitians Neither are there those wanting in the mean time who determine the immortal mind to be so every where and equally in the body that they will have it to abide in no certain seat no more than it can be tied or bound by the body And so they suppose the soul to be a wandring â—oving inhabitant of an uncertain cottage and to be every way dispersed where life is present But they do not regard that some parts are cut off the life remaining safe but that others being lightly smitten do presently bring death on the whole body Some one oftentimes by his mangled face and head as it were diminished testifies death to be present with him whose heart notwithstanding by its lukewarmth and pulse doth promise the soul to be as yet present And that thing is daily seen in those that do long play the Champion A certain Bride being willing to celebrate her marriage in Opdorp nigh Scalds because the Governour of the place was there is saluted by her retainers with the noyse of Guns But one of them dischargeth a Gun laden with a Ledden Bullet but it pierceth the Coach and the Temples of the Bride She presently falls down and is reckoned a dead Woman But Opdorp is seven Leagues distant from Vilvord whither when she was brought proceeding to Bruxels her Head was a dead Carcase cut in thin pieces and plainly cold yet nigh her heart I noted a luke-warmth and pulse Likewise a certain Image fell from a high place on the Crown of a Woman so as that the whole top of the Scull had depressed the Brain almost two fingers in breadth She was reckoned to have been dead yet there was a slender pulse in both Arms six houres after and it was noted by many A certain studious man being strong strikes another sitting at the Table with his fist about the orifice of the Stomach who presently fell down with a foaming mouth and being lifted up by us into his Seat he was forthwith deprived of Pulse and before Grace was read his whole Body was cold as Ice A Carter being thrust thorow about the mouth of the Stomach with a Dagger with a foaming mouth presently dieth he is also deprived of all Pulse and heat Therefore under a humble Censure of the Church I will declare another Paradox Although life be a token of the Soul and this life be every where yet as by the cutting of a finger or foot the Soul doth not fly away nor the life of the whole Body neither yet can the Soul or life be divided into parts that the Soul in its whole integral part may be any way dividable and that death seemes to be near through the hurting of a more noble member In the mean time it is certain that the life in the member cut off doth presently perish although a part of the Soul be not therefore taken away from the whole Body Therefore it is manifest from thence that the Soul doth not sit centrally in whatsoever part there is an operation and presence of life And it must needs be that the Seat of the Soul is in some place as it were its proper and central mansion For from thence it dismisseth its lightsom and vital Beames by the Archeus the Instrument of the vital light Because the Soul it self is a certain light and clear substance in the minde but in other Souls it is indeed a light yet not a substance As elsewhere concerning the Original of Forms The Creator to whom be all honour hath kept a certain progresse from a like thing who instructs us in the Seat-royal of the Soul that from the more grosse things we may consider things more abstracted For in a Tree an Argument is peculiarly drawn from a Tree by reason of the prerogative of the Tree of Life is seen a Root the vital beginning of it self For truly in the Root as it were in a Kitchin a forreign juyce of the Earth is cocted altered is alienated from its antient simplicity of water and undergoes the disposition of a vital Ferment there placed But being cocted it is distributed from thence that it may more and more be constrained and become like according to the necessity of every further Cook-room which hath established Lawes for the Spirit inhabiting So in the middle Trunck of the Body of man is the Stomach which is not onely the Sack or Scrip or the pot of the Food but in the Stomach especially in its Orifice or upper mouth as it were in a Central point and Root is the Principle of life of the digestion of meats and the disposing of the same unto life most evidently established For whatsoever natural Phylosophers have ever thorowly weighed concerning the heart that is of great moment they will
right side as also the Western in the left and he at length ascribes to every wind their proper Remedies involved under Hieroglyphicks as yet to him unknown Alas with how sorrowful a pledge are all these things and by how sporting a means hath that man invaded the principality of healing to wit that we are all little Worlds for at how dear a rate doth he sell us this Idea or Image of the Macrocosme and by what a scanty argument doth he found his dreams when as in very deed there are no winds nor matter of winds in us which we do not breath in and breath out otherwise that neither is there a flatulent or windy Gas in us unless in one way house and passage To wit from the stomack through the bowels even into the fundament Indeed Paracelsus had known these things in part in the next place that of winds in the Womb Pleura Head and Muscles there were old Wives fables Nevertheless he as yet weaved greater that he might compose these ridiculous hinges of winds the which by a stronger right he had transferred into the Wombe then into the bowels The which with great grief doth writh it self sometimes on the left side of the bottom of the belly sometimes on the right side and besiegeth even the Navil or inclines it self behind unto the back and loynes But he had remained doubtful where he had found a fifth wind in the head-long Wombe and where a sixth while the Womb is carried straight upwards and therefore although he at large declameth concerning the Star or Astrum of the Wombe in a particular Book yet he sleeping hath neglected the Cardinal winds of the World in the exorbitances of the Wombe Although he also doth seriously declare that the Womb is a World but moreover less than the Microcosme But oh Paracelsus by supposing some Els of a bowel stretched out by wind and that wind shut up on both sides for if it be not shut up it shall neither cause pain nor stretch out but shall be evacuated by its own emunctory of its own accord and so that it doth neither breath nor is carried side-wayes after the manner of winds My question is concerning the Name Essence Original and Remedy of that wind And then when the Ileon is extended perhaps for 40 turns as well from the back forwards as with a side passage on both sides with what and what order of twisting shall the hinges of the four winds have their Scituation Name and property of Name For so in every winding circle there should be now fourty Southern winds and as many Northern ones c. For if in the twentieth or in every particular twisting of the intestine thou oughtest to have added a reason why not in the tenth or twelfth if thou desiredst credit to be given to thee dreaming of these things But surely thou hast not been a faithful Aeolus of those winds Because thou marking the colick to have oft-times afforded the contracted muscles of the hands Convulsions I say and Palseys hast not blushed to say that winds are carried from the bowels through all the muscles and tendons And thou hast affirmed that with so much the more liberty because thou findest the Schools prone unto every service of vapours and winds perhaps for all Diseases For when through the dictating testimony of truth within they found not rest for themselves in Elements Complexions and Humours they being confused sought out a mean whereby they might find the cause of Diseases by vapours and winds For perhaps when humours had deceived them they wished that they might not be reproved by an invisible position of winds Indeed it was an invention of the Impostor Satan who seeing he endeavours to be Gods Ape by the belief of invisible things pretends that the understanding of the credulous or those rash of belief is due unto himself And that they do suffice for all Diseases so the belly do rustle its rumblings in the ears And therefore I ought also by all means to have treated of flatus's or windinesses Surely I pity on both sides so great unconstancy of Paracelsus and ignorance of those that believe him whereby he excludes and cuts off from himself his pretended title of the Monarch of Secrets For he knew not in this place that such is the property of any poyson being administred even under the friendly shew of purging Medicines that they do sorely trouble or shake the Archeus and stir up a Blas thereof according to the Aphorism A Cramp or Convulsion after Hellebour is mortal And that that colick which besides the wonted wringings of the bowels proceeding from a sharpness doth moreover contain an infection of poyson is also the Author of the Convulsion Although wind in the mean time be not carried out of the gut Ileon So a man dying with a total extinguishment of his strength leaves his dead carcase on both sides extended with a general Tetanus but whenas he is snatched away by a violent Death his dead carcase is flaggy Whence I have learned that there is a certain life feeling and motion or Blas in the flesh besides a voluntary one To wit that life apprehending poysons and death together with an extinguishment doth extend the tendons on both sides Whence it is false that the heart is the last which dieth For the life of the Muscles doth as yet remain surviving which is most powerful in Insects so also the head being plucked off flies do as yet flie away And in a woman long dead her Wombe hath oft-times chased out her young Therefore every Convulsion of the Muscles whether from the colick or by taking a laxative poyson or any other thing is not from a voluntary motion but from a natural act of feeling and moving of the Muscles but not that the flatus which extends the bowels doth also efficiently extend the Muscles Even as in the Book of the Disease of the Stone in the Treatise of Sense and Sensation I have abundantly confirmed It is therefore for a sound decree This is carminative that drives away winds but that scatters windy blasts As if by enchanting verses winds to be renounced by Physitians should depart For if the conduit and passage of utterance do lay open wind never wants a forreign aid as neither a strange driver that it may go forth Yea which is more wringings of the guts do not alwayes cease although there be a free egress for flatus's Otherwise if the way be without an impediment the windy blast whether the Physitian will or no shall find it for truly there is but one only passage of the bowels and that continual unto them But such driving Medicines ought to have some mean even as a Pestil thrusts forward the contained clysters But that mean that it may be fit for the expelling of a flatus it ought suitably to answer the conduit of the bowels as well in the slender as in the grosser ones and moreover to have a
the great and new Paradox which I have undertaken to demonstrate in this Treatise Wherefore in the entrance obstacles that are obvious and devious are to be removed And first of all they object the Text The Earth shall bring forth unto Thee Thistles and Thornes In the sweat of thy Face thou shalt eat thy Bread I will multiply thy Miseries and thy Conceptions In pain thou shalt bring forth thy Sons thy Husband shall rule over Thee Thou shalt die the Death And by consequence ye shall be afflicted with the Calamities of Diseases and old Age. All which things issued forth on Posterity from the curse of the Sin of Disobedience even unto the destruction of the World upon no account to be redeemed and by no act of sanctity to be expiated Because God had appointed a Law to Adam that he should not eat of the Fruit of the Tree of knowledge of Good and Evil the transgression whereof hath defluxed as into original Sin So also it stirred it up into the perpetuity of a Curse from our first Parents equally on all their Posterity These things have been thus diligently taught hitherto Whereunto under the peace and censure of the Church I will humbly sub joyn my own Conceptions First therefore I negatively affirme the contrary because the Words of the Text do not precisely containe any Curses except on the Serpent and Earth but not at all on Man Whom if he with whom there is no successive alteration or change had cursed he had truly and alwayes cursed like the Evil Spirit For it is a foolish thing to believe that God should now curse Man whom presently after Sin and without the intervening of contrition or act of repentance he forthwith blessed with much Fruitfulness gave him the whole Earth and placed all living Creatures under his Feet Yea in the midst of the Curse uttered or brought upon the Serpent he replenished the femal Sex with his blessing saying The Woman shall bruise thy Head I will put Enmities between Tree and the Woman and between thy Seed and her Seed The which seeing it is not understood of the Seed of Man it promiseth the Messias the Saviour of the World to come of the Seed of the Woman So far is it that he had there cursed Man In the second place I deny that a Law was given and by consequence also a contradiction or opposing of a Law For it follows wheresoever there is not a Law Transgression nor Disobedience doth not interpose and by consequence a Curse doth not there befall But I prove that there was not a Law by the very Words of the Text And he commanded him saying Of every Tree of the Garden eat Thou but of the Tree of knowledge of Good and Evil Thou mayest not eat The Word he commanded Seemes to include a Precept and so also a Law Yet that one only Word obtains no more the force of a Law or Precept for the affirmative of every Tree of Paradise eat Thou than for the negative Thou mayest not eat For it included not a Sin although he had not eat of every Tree of Paradise And therefore it did no more contain a Law for the forbidding of one Tree than for a Liberty of all the other Trees Therefore the Text contained a fatherly Liberty for the affirmative and likewise for the Grant as also a fatherly Admonition of Caution for the Negative no otherwise than as if a Country-man being expert of the way shall say to a Traveller If thou shalt go that way thou wilt Perish and die the Death So the Admonition of the Creator thou mayest not eat and in whatsoever day thou shalt eat thou shalt die the Death do shew not a Law but a Persuasion and Wish But the transgression and Act of the despised Admonition doth indeed contain a Sin but not of Disobedience and Disobedience as much differs from a despised Admonition as a Law doth from an Admonishment it self The Prohibition therefore thou mayest not eat sounds as an Admonition to wit least he should eat his own and posterities Death by an unextinguishable Guilt because that Death was placed in the Apple but not in the opposition of eating And therefore that Death from the eating of the Apple was natural being admonished of but not a Curse threatned by a Law For the threatnings of Death which was unknown to Adam could not terrifie the same Adam And therefore threatnings had been void but not an admonition For Adam had not as yet seen a dead Carcase and the which before he saw living Creatures was ignorant of their Names And much less could he know what Death should be And least of all by far could Eve know what it should be to die in Paradise Therefore with our first Parents Death was as yet a non-Being and unknown but of a non-Being and of that which is unknown no Conception answereth and there is no fear at all Therefore neither hath God foretold Death for the threats of Terrour or a Law but from his meer goodness That when they had eaten of the disswaded Apple they might know that God had not made Death but themselves for themselves Neither doth the Text in Chap. 3. hinder these things Because thou hast eaten of the Tree whereof I had commanded thee that thou shouldest not eat c For the Words do manifestly declare the goodness of the foregoing Admonition but not a Law For the Word I had commanded is the same which before in the second Chapter and he commanded him saying signifies an Admonition only and not a Law Otherwise under an equal original Sin they had been obliged from eating of every Tree of Paradise which none of a sound mind will ever affirme For the great Sin was in a suspition of deciet falshood and fallacy of God and that they gave more credit to the Serpent than unto God and that they despised a fatherly and kinde Admonition But there was not Disobedience because a Law was not given It was indeed an Act against Gratitude Love towards God and a due and rational Obligation Therefore God cursed them not because they by eating had contracted the Penalties of Diseases Death and Miseries on themselves for a Punishment But God speaketh not of Diseases after the Fall Because it was sufficient once to have foretold Death to come while he admonished them that they should not eat In the next place the crafty Serpent assaulted not the Woman as being the weaker but because the Admonition was given unto Adam from the Mouth of God but signified unto the Woman onely from the relation of the Man And therefore God first requires an account of Adam First of all it doth not containe a cursing of the Man that the Earth should be cursed in its Work and should bring forth Cockle and that he should in the sweat of his face eat his Bread all his Life But they containe a remembrance of the loving Admonition that went before the
Creator in Leaves hoping that the Corruption of their Chastity might be covered with Leaves so they could but hide themselves He accuseth his Nakedness not daring to make mention of his lost Chastity For it is the Part of the more gross stupidity to believe that they could hide themselves from the Face of the Lord than not to have known that they were naked Especially with him who had created them Naked Therefore he being willing to lay hid he accuseth the guilts and effect of Concupiscence by declining the thing committed Otherwise meer Nakedness is not Shameful before God if he had not corrupted his Chastity which he knew to be stained and forbidden under the Apple For in the last Judgment there shall not be a Shame of Nakedness And therefore the shame of Nakedness did involve rather the unrestorable Errour of Chastity committed which was vailed in the Apple the Effect whereof unless they should perfectly now feel and acknowledge they had rather convert themselves unto a Repentance of the eating than unto a hiding and covering of their privy Parts The Shame therefore of Nakedness involveth a chaste manner of speaking of the Text before the People of Israel For otherwise it is sufficiently manifest from the Text That that knowledge of Good and Evil is Carnal Earthly and Devilish a carnal and certain meer folly of the Concupiscence alone of corrupted Nature in respect of the Knowledge whereby but a little before he had put proper Names on the Beasts in the second Chapter of Genesis v. 17. The Fruit of that Tree is forbidden unto the Man alone and in the second Chap. of Gen. v. 25. They were both Naked and without Shame In the third of Gen. v. 7. The Apple being eaten Their Eyes were opened For although Eve had first tasted of the Apple and had provoked the Man to eat Yet the Almighty speaks to the Man not yet the Head of the Woman and this Man endeavours to excuse himself because he had first stirred her up unto Copulation and felt the Disobedience of his Members which is manifest For he alone is accused being not yet the Head of the Woman the which Fruit he signified to the Woman was disswaded unto them both For Eve saith unto the Serpent that the abstinence of that Tree was equally enjoyned unto them both This place in the Text signifying that although the same Chance did respect both Sexes yet God had foreknown a chastive Provocation to Lechery and Itching of the Man and because the will of the Flesh was not properly in the Virgin the which the Almighty had adorned with the Grace or Comliness of Chastity for himself Therefore that Concupiscence is by an Antonomasia or taking one name for another called by John The Will of Man which is that of Flesh and Blood Whence I have learned that Eve was of the more firm Chastity yea and created more perfect in her Body and deflowred by the Man because the Apple seeing it was the Mean unto the aforesaid end and first tasted down by Eve yet it was able to operate the more slowly on Eve But that Adam was the first which offended but that Eve as repenting of her Fact the longer resisted and a long while struggled being deflowred by Adam by force the which from thence sufficiently appeareth For truly the will of the Man and not of the Woman is reputed for the occasion of an eternal loss and that thing was not unknown unto the Heathens who in the Silver Age ascribed Shamefacedness unto Women as a native Endowment by Men being then long neglected Levit. 3. and 4. The Lord commands a Beast to be offered with his Tail that its Filthiness may be covered or least any thing be offered not being covered in its Shame And therefore there was alwayes and every where so great an Esteem of an offered Lamb. For Adam was created Young without a Beard flourishing after which sort Raphael is read to have Stood before the Doors of Tobiah Wherefore that the first Infringer of Modesty and deflowrer of a Virgin might be made known God would that Hairs should grow on the Chin Cheeks and Lips of Adam that he might be a Compeere Companion and like unto many four-footed Beasts might bear before him the Signature of the same after the manner of whom as he was leacherous so also that he might shew a rough countenance by his Hairs For God at first signed a Murderer in the Forehead that the Sign being beheld he might presently become a horrid and infamous Fratricide or Brother-Killer So also the Lover of Chastity would at first sign the first Infringer of Chastity and the first Workman of Original Sin about the Mouth Throat Cheeks c. To wit whereby he had spoke the first Words of Allurements and afterwards Threatnings But Eve who was the more constant in Bashfulness and Chastity he retained as graced with a polished Countenance So also the Beard groweth on an in-humed dead Carcass if he were lustful in his Life and ceased to live through a sudden Death that is the virtues or forces of his Chiâ— being as yet retained the sign of Mortality groweth even after Death So also a hoarse Voice ariseth in Adam about his Youth who immediately before his Chastity was lost sang most sweetly For among Signs wherein Angels are dinstinguished in Apparitions one is Capital If an Angel shall appear Bearded let him be an evil one For a good Angel hath never appeared Bearded he being mindful of the Chance for which a Beard hath grown on a Man Therefore a Beard which the Angels abhor Men believe was given unto them for an Ornament the which notwithstanding they know not to be common unto them with the most stinking Goats Neither therefore is a Beard bred on Man but about the Years of incontinency that it may be certainly manifest that it was brought on him not but by reason of the Concupiscence of the Flesh like as a Mask of Filthiness So that he denotes nothing but his privy Parts and broken Bashfulness in his Countenance For therefore indeed Eunuchs also are distitute of a Beard as also Children and Youths although Bruit-beasts into whom a copulation of the Sexes was but by Nature are presently Bearded in their first Dayes In the next place Bruit-beasts do bring forth at this day no otherwise than as if Adam had not sinned For they send forth their Young in Pain because they conceive them with the Concupiscence of the Flesh except Fishes the which are therefore designed for Foods for Monks who love Chastity And Eve after Conception brought forth the Flesh of Sin in Pain My Spirit shall not remaine with Man because he is Flesh That is Man is now the Flesh of Sin but not any longer the Flesh of his first Creation For a Woman 〈…〉 the most part a good while after Conception loath and is hurried about with divers Mâ—â—â—ries which Bruits do want which thing surely argueth that
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
Mortals that would come from thence he then also well perceiving his own Miseries in himself certainly knowing that all these Calamities had happened unto him from the Concupiscence of the Flesh drawn from the Apple which were unavoidably issuing on his Posterity he thought it a discreet thing for him for hereafter wholly to abstain from his Wife which he had violated and therefore mourned in Câ—â—stity and Sorrow a hundred full Years Foolishly hoping that by the proper merit of that Abstinence as by an opposite to the Concupiscence of the 〈◊〉 that he should again return into his former Majesty of Purity But the Repentance 〈…〉 Age being finished probably the Mystery of the Lords Incarnation was revealed unto him Neither that Man ever could hope to return unto the brightness of his antient purity by his own strength and much less that himself could restore his Posterity from Death And therefore that Matrimony or Marriage was well pleasing and was presently after the Fall indulged unto him by God to wit because he had determined thus to satisfie his Justice at the fulness of times which should to the glory of his own Name and the confusion of Satan carry up Mankind unto a more eminent blessedness From that time therefore Adam began to know his Wife and to fill the earth by multiplying according to the Blessing once given him and a Law enjoyned him Yet so nevertheless that although Matrimony by reason of the great want of Propagation and otherwise an impossible coursary succession of the primitive Divine Generation be admitted as a Sacrament of the faithful Yet because at length it seemed by reason of necessity as it were by dissembling or connivance to be indulged Therefore the Comforter dictating it it was determined against the Greeks by the Church that the Priest by whose workmanship the Lords Body is incarnated in the Sacrifice ought to be altogether estranged from the act whereby Death and the impurity of Nature were introduced For the necessity of propagation hath indeed thus in times past excused the offence of a coursary succession in Generating For as Augustine witnesseth If the propagation of Men could have been made after any other manner the Conjugal Act had been unlawful Wherefore Bigamy or a Duplicity of Wives is not undeservedly expelled from the Bishoprick even as actual Wedlock from the Sub-deaconship For however it be a Sacrament yet it is unbeseeming the Sacrament of the Altar to wit by which the chastity of the first constitution and intention of the Creator are recompensed For God despised that blood should be offered unto him even in burnt-offerings and that Man should eat blood being mindful that the blood in which the sensitive Soul is had proceeded from the eating of the Apple But besides bruit Beasts are indeed afraid are angry do flatter do mourn do condole do lay in wait and those Passions Man from the sensitive Soul possesseth common with Bruits Yea also it shameth Elephants if they are upbraided with any thing that hath the less generously been done by them But no Animal or sensitive Creature perceiveth shame from a sexual copulation From hence its manifest that Concupiscence of the flesh is Diabolical onely to Man which in Bruits is Earthly and Natural If therefore both our Parents presently after the eating of the Apple were ashamed if they therefore covered onely their privy parts therefore that shame doth presuppose and accuse of something committed against Justice against the intent of the Creator and against their own proper Nature By consequence that Adamical generation was not of the primitive constitution of their nature as neither of the original intent of the Creator Therefore when God foretels that the earth shall bring forth Thistles and Thornes and that Man in the sweat of his Face shall eat his Bread even as was already proved above they were not Execrations but Admonitions that those sort of things should be obvious in the Earth and because Beasts should bring forth in pain should plow in sweat should eat their food with labour and fear that the Earth also should bring forth very many things besides the intent of the Husband-man therefore also that they ought to be nourished like unto Bruit-beasts who had begun to generate after the manner of Bruit-beasts And then if the Text be more fully considered it is told unto Eve after Transgression that she should bring forth her off-springs in pain For it undoubtedly followes from thence that before sin she had brought forth without pain that is as she had conceived her Womb being shut so also she had brought forth Therefore what hath the pain of bringing forth common with the eating of the Apple unless the Apple had operated about the conception or concupiscence of the flesh And by consequence unless the Apple had stirred up copulation and the Creator had intended to disswade it by dehorting from eating of the Apple For why are the genital members of the Woman punished with paines of Child-birth if the Eye in seeing the Apple the Hands in cropping it and the mouth in eating it have offended For was it not sufficient to have chastised the Life with Death and the Health with very many Diseases Moreover why is the Womb which in eating is guiltless afflicted after the manner of Bruits with the pain of bringing forth if the conception granted to Beasts were not forbidden to Man After the Fall therefore their eyes were opened and they were ashamed It denoteth that from the filthiness of Concupiscence they knew that the copulation of the flesh was forbidden them in the most innocent chastity of Nature and that they were over-spread with shame when their eyes being opened their understandings saw the committed filthyness But on the Serpent and evil Spirit alone was the top of the whole curse even as the priviledge of the Woman and the mysterious prerogative of the blessing upon the Earth To wit that the Woman but not the Man although he was now constituted for the head of the Woman should at some time bruise the head of the Serpent And so that it is not possible that to bring forth in pain should be a Curse for truly with the same mouth of the Lord is pronounced the Blessing of the Woman and Victory over the infernal Spirit And moreover to be subject to the Man was not enjoyned unto the Woman in stead of an Execution But it denoted in the mind of God humility chosen in a new Law and another method of living appointed anew by the Son of Man For the Son of Man humbled himself even unto death also to be extinguished by a reproachful death he called it to be exalted Therefore while the Lord depresseth the Woman under the power of the Man he exalted the same Woman in his presence and made her the more like unto himself After another manner because the Serpent should for the future creep upon the Earth The name of Serpent proveth that that was not
proper unto him from a Curse but from his being made creeping and that thing was sufficiently manifest to Adam For herein the Curse seized not so much on the Serpent as on the evil Spirit because the lying Impostor had hid himself in the most vile of creeping things on whose head therefore and not on the head of any creeping thing the Woman trod upon But because all Bruits which do generate by a long continued copulation were in times past reckoned impure and also forbidden from Man's use in Kitchins among which creeping Animals are not in the last place c. It containeth and likewise confirmeth the mystery of our Position To wit That the impurity of our Nature draws its rise from the Concupiscence of the Flesh And therefore the copulation in Beasts seemeth to be taken notice of in Beasts by God which was distinct and defiled with impurity In the next place also in the Law a Menstruous Woman and the person touching her were accounted to bring an impurity on every thing The which otherwise being now turned into a second and natural Cause ought to be plainly guiltless unlesse the Menstrues should by a Natural course derive it self from the same Causes from whence Death happened unto us And therefore also for this Cause it being plainly impure in the Law was reckoned a horrid thing with God But for that Woman alone doth suffer Menstrues before Bruits surely it doth not attest any Prerogative of our kind but rather every way a defect to wit that it is reckoned for a punishment of frustrated Chastity and referred into second Causes plainly from a notable Mystery of our Position neither doth it hinder these things that chast Virgins obey the Menstrues and that she is Monstrous who an opportunity being given is not Menstruous because Adamical Generation its self is constrained to carry no less the importunities of its own Nature than Death it self Yea seeing Chastity doth not excuse a Virgin from the Menstrues it is for a token that the Menstrues is not from a Curse nor from the punishment of Sin but altogether from Natural Causes no otherwise than as Death it self began from second Causes inserted in the disswaded Apple although hitherto unknown nor thorowly weighed The Menstrues therefore onely in Woman alone but not in Bruits doth accuse that the Transgression of the despised fatherly Admonition happened in the very privy parts therefore branded as it were with an unclean bloody Seal for a perpetual sign The which surely should not have place if a Sexual Copulation for the Propagation of man had not inverted the intention of the Creator rather than in Bruit-Beasts In this place a Paradox and impertinent consideration doth occur being interlaced as it were by a Parenthesis that Adam seeing he was created in the possession of Immortality God intended not that Man should be an Animal or Sensitive creature nor should be born conceive or live as an Animal for truly he was created into a living Soul and that he might be the immediate Image of God Therefore he as far differed from the Nature of an Animal as an Immortal being from a Mortal and as a God-like Creature from a Bruit The which is indeed more than in the whole Predicament And it is exceedingly to be admired and deservedly unworthy to be endured that the Schools of Christ do believe and confess these things and yet that even until now they draw the Essence of a Man Essentially from an Animal Nature because although Man afterwards procured Death unto himself and therefore may seem to be made nearer unto the Nature of Animal Creatures yet it stood not in his Power to be able to pervert the Species of the Divine Image Even as neither was the Evil Spirit of a Spirit made an Animal although he became nearer unto an Animal by hatred and brutal vices Therefore Man remained in his own Species wherein he was created For as oft as man is called an Animal or Sensitive living Creature and is in earnest thought to be such so many times the Text is falsified which saith But also the Serpent was more crafty than all the living Creatures of the Earth which the Lord God had made Because he speaks of the Natural craftiness of that Creeping Creature Again if the Position be true Man was not directed into the Propagation of Seed or Flesh neither therefore did he Aspire into a Sensitive Soul And therefore the Sensitive Soul of Adamical Generation is not of a brutal Species because it was raised up by a Seed which wanted the Original Ordination and Limitation of any Species And so that as the Sensitive Soul in Man arose besides the intent of the Creator and Nature So it is of no brutal Species neither can it subsist unless it be continually tyed to the Mind from whence it is supported in its Life Wherefore while Man is of no Brutal Species he cannot be an Animal in respect of his Mind and much less in respect of his Soul which is of no Species For a woman great with Child while by reason of sudden fear she changeth the Humane Young into a certain Bruit the mind indeed doth not wander into a brutal Soul but the mind departs and a Sensitive Soul begged of the Creator is substituted in its stead And seeing that it is promoted onely by the Idea of the Woman great with Child without an Original appointment therefore such kind of generated Creatures do most speedily die And the off-springs of Adam had likewise presently perished unless God had granted Matrimony unto him Wherefore in the Birth of Cain she truly said I possesse a Man from the Lord. Far be it therefore to have placed Man among Sensitive living Creatures Truly we must indulge Pagans who know not that thing but not equally Christians who too much adore Paganish Doctrine At least wise the Schools confesse that there is an ordinary Progress of Nature from not a sensible Creature into a sensible Animal but that the Life and Sense of Men is immediately iufsed by the hand of the Almighty They confesse in the next place that the Conditions of being living and feeling or perceiving in Man differ in their whole Condition from an Animal Nature because it follows the Faculty of the rational Form or Immortal mind But they shamefully believe that a Man aswel of the first Constitution as being now Divinely Regenerated by the Sacraments is an Essential Animal Fie let it shame man not to know that the Evil Spirit and whole Nature also are not able by any means or any way to change the Essence given unto him from the foreknowledge of the Creator but that he should continually remain such as he was created although in the mean time he hath cloathed himself with strange properties as Natural unto him from the vice of his own will For as it wants not an absurdity to reckonman glorified among Animals because he is not without a sense or feeling So
only shewed forth a humane Image in the rationality of their sensitive Soul and beautiful Fairness for their Wives because they were Fair And from them they generated Gyants strong and famous Men of their Age For there was much Wickedness in every season or at all times so as that it repented God that he had created Man according to that saying All Flesh had corrupted its way that is every Man had not only left the ways of the Lord but he had also corrupted the way which he had chosen to himself For God had purposed to generate man by the overshadowing of the holy Spirit which was his immediate Image and to conjoyn himself intimately unto him But Man perverted the Intent of God Wherefore afterwards God who is totally Good permitted Wedlock And then again Man bespotted the Generation of Adam and had almost proceeded unto the Destruction of the Species unless the Miracle of the Floud had come And at length the Devil had again prevented the Intent of God by Paganism unless in the fulness of times the compassion of God had withstood him he sending his Son from his own Heart or Bosom To whom be all Sanctification However God be no accepter of Persons therefore neither of Sexes Yet it hath well pleased him to stuff the female Sex with a straight measure of tribulations by reason of his unsearcheable Judgments For the Hairs of our Head are numbred and a Leaf falls not from the Tree but by Permission And much less is a poor Woman or Maid born whom the Finger of God hath not formed Therefore I have many times enquired throughout the Parishes after the knowledge of this Paradox and I have every where found in the Books of those that are yeerly Baptized twice more Daughters at least to be Born and Baptized than Males Also that twice more Males at least are extinguished by Diseases Travels War Duel Shipwracks c. than Females From whence it follows that God doth every year create more Daughters and that more do come to ripe Years And from hence lastly it is manifest that so compleat a number of Maids is not appointed by God but for the choiceness of Virgins Seeing that he which hath forbidden Luxury and Adultery doth nevertheless create and conserve a more plentiful Catalogue of Females and a sparing Catalogue of Males and he therein denoteth that the Constancy of a single Life in the Woman is acceptable unto him To wit as she comes so much the nearer unto the Purity and Innocency of the first Intention in Creation For a conclusion of this Treatise I will adjoyn what S. Hildegard writeth unto the Grisean Monks Page 186. Virginity signifieth the Sun which enlightneth the whole World because God hath adjoyned Virginity unto himself the which Man being left begat that Virginity which a Ray or Beam of the Divinity plentifully poured forth and the which Ray doth govern all things For the King which ruleth all things is God and Virginity was conjoyned unto him when God and Man was born of a Virgin Thus the Queen stood at his right hand in Rayment guilt with Gold with an encompassed Variety because Virginity resisting the Devil stood to the Virtue of the Divinity in its resplendent Work being on every side encompassed with the Multitude of diverse Virtues For the Divinity hath espowsed Virginity unto it self when as the Angel at first fell on the left Hand and now also hath he elected a People of Salvation for himself being in Adam which People he hath named his right Hand concerning which People he hath adjoyned Vriginity unto himself which hath brought forth the greatest Work Because as God created all things by his Word So also Virginity through the heat of the holy Divinity begat the Son of God Thus Virginity is not without Fruitfulness Because a Virgin begat God and Man by whom all things were made But also by this means all the Virtues of the Old and New Testament which God hath wrought in his Saints are beguilded being as it were a Garment beautified with Gold And the Virgin shall freely collect these Virtues unto her self Because the Ligament of a man shall not constrain or knit her up The Wheele also which Ezekiel saw hath fore-signified Virginity because the same Virginity was pre-figured in the Law before the Incarnation of the Son of God But after his Incarnation she wonderfully worketh very many Miracles because God by her Purged all Offences and rightly ordained every Institution For Virginity supports old Things and sustaineth new things and is the very Root and Foundation of all good things because alwayes and ever it was with him who is without Beginning and without End For the Nature of Man which was destroyed by Sins hath by Virginity revived in Salvation seeing that by another Nature she hath withdrawn Sins from Men. These things the Prophetess wherein indeed are confirmed those things which I have hitherto spoken concerning the entrance of Death into humane Nature CHAP. XCIV A Supply concerning the Fountains of the Spaw The first Paradox 1. Which are to be called Fountains 2. Diverse Opinions about the exposition hereof 3. The diversity of Soils in the Earth 4. Incorporeal Seeds are Reasons entertained in the Elements 5. The Root of Rocks is the Inn of Mettals 6. The last Ground or Soyle is the springing Womb of true Fountains 7. The Virgin-Earth 8. In the last Soyle the Waters do live 9. When Waters do as it were undergo Death 10. After what manner the last Soyle is in the highest Mountains 11. A vital reason of Fountains from the similitude of the Microcosme 12. What the Sea in Genesis is 13. The External Sea is the Fruit of a greater Sea 14. The boyling Sand is a thousand times bigger than the Sea it self 15. A Paradoxal Explication of a Text of the holy Scripture 16. The last Soyle is the internal Sea 17. A Paradoxal Explication of a Text of Ecclesiastes 18. A Regression of the Waters from the Internal Sea unto the External and from this to that 19. In this Regression the benefits of Waters and Minerals are granted unto us 20. Night Darkness Oromasis Iliadus are one and the same 21. A Life of its own is attributed to the Internal Sea from a Similitude or like Thing VVE must needs before all sharply touch at the Original of Fountains in general Indeed I do not with the Vulgar name any kinde of issuings forth of Waters even those that are continual and unwearied Ones Fountains For although the decaying Snow and repeated Rain shall afford a dayly and continual issuing Defluxion of Waters through the blind Passages of Rocks and intervening Places of great Stones or steep Windings I do not therefore name them Fountains For truly that heap of Waters is too casual and accidentary and so a dead one Therefore whereby it may be manifest that there is a certain vital Principle and spring in Fountains In the first place the
which prostrate the most potent or chief Dignities of the mind yet the Sense and Motion being unhurt But after that the understanding returns indeed as well Sense as Motion are abolished Some things also being outwardly anoynted on the Body do take away the feeling so as that there is a liberty for the Chyrurgion in cutting and the Oyntments being afterwards withdrawn the expelled feeling returneth From hence indeed I have believed that the Apoplexy drowsie Evils Falling-sicknesse and likewise stranglings of the Womb and any Swoonings are Diseases arising from a secondary passion and action of Government but not from a corporall confluence of humouts and vapours bred in the bottles of the Brain Truly the Womb never ascends above the Diaphragma but it causeth Apoplectical Affects There is not therefore a material Touching of the Womb and Head For I have known a Perfume whereby a Woman suddenly falls down as Apoplectical together with the Palsie of her side and she remaines such unlesse she be restored by the Fume of a Horse-fig sent thorow by a Funnel to the Womb. For I have seen also the Circle of the neck in a Woman to have suddenly ascended above the height of her Chin the which is subject neither to humours nor vapours For truly there is an aspect of the Womb as it were of its own Basilisk whereby the parts by the afflux of the Latex but what that Latex is shall be taught elsewhere do swell even as is otherwise proper to many poysons Even so as the waters do ascend and swell at both stations of the Moon from the aspect of that Star alone I will decipher my own self in this respect While I was in the 65 Year of my age and was greatly occupied about the consideration of the Apoplexy I discerned To wit that a positive one which should be made by a freezing poyson had it self in such a manner as that it could be known from another which afflicts by the stopping of a sinew Even so that he who sitting with his Leg Retorted or writhen back loseth feeling in that Leg by reason of a pressing together of the sinew and while as Sense is restored unto it that Lancings or prickings are felt from the vital or animal Spirit which is Salt as I have shewn in the Book of long Life but from an astonishment which proceeds from a freezing poyson if the feeling shall return no pain of lancing or pricking offers it self For I contemplated in my study under the cold of the Calends of the 11th Month called January and an earthen Pan laden with a few live Coals stood aloof off whereby the most chilly cold season of the Winter might at least be a little mitigated One of my Daughters seasonably coming to the place sented the stink of the smoak and presently withdrew the Pan But I forthwith perceived a fainting to be sorely threatned about the Orifice of my stomach I arising therefore and going forth in one instant I fell with a straight body on a stony ground therefore as well by reason of the swooning as of the stroak of the hinder part of my head I was brought away for a dead carcase I returned indeed after a quarter of an houre unto the signes of life but together with a swelling of the hinder part of my head I felt the seames or futures of my scul notably to paine me and that more and more My tast also and smelling to have been wholly taken away and my eares continually to tingle Moreover at every of my conceptions my head presently whirled round with a giddinesse even my eyes being shut straightway after all my sinewes even unto the calfes of my legs ached so as that one only sneezing cruelly launced the whole body indeed an appetite of eating returned but a whirling round excercised me for some months But I learned first that in the evening before supper the giddinesse of my head increased to wit about the bound of digestion 2. That my judgment remayning the giddinesse notwithstanding was prevalent 3. That from any kind of pot-herbs and unsalted fishes the whirling did the more cruelly assault me 4. I noted the Gem Turcois to have remayned entire or neutral with me having fallen nor to have preserved me from the peril of falling And that the Turcois doth not help any but those whom a sudden fear in falling surpriseth The which happens not in those wherein a swooning precedes and frameth the fall 5. That my giddinesse was from meates subject to corruption 6. And I seriously noted that the Apoplexy Vertigo c. do depend on the midriffe although from the shaking of the stroake my head alone seemed to be affected and the vertigo did sensibly whirle about in my head Yet seeing the giddinesse had respect unto meates and a plenty of meates I remarkeably perceived that presently after the aforsaid swooning a guest besides nature remayned about the stomach being the occasional cause of the aforesaid giddinesse or vertigo and that thing I the more strongly confirmed because as oft as I had in times past sayled over the sea I indeed at the beginning of stormes grew nauseous but I never vomited or desisted from eating but after that I wandred about on Land I always perceived an unconstant giddinesse night and day resembling the motion of sayling upwards and downwards Untill that I was alwayes at length freed by a vomite of white Vitriol For at least wise in sayling there was no offence brought unto my head yet as if I had been drunk I threatned a fall with a continuall giddinesse the operation of my judgment notwithstanding remayning constant and unhurt But I was always freed from that giddinesse by one onely vomite But now in the aforesaid fall the stroake indeed produced a tumour in the hinder part of my head and in the seames of my scull bewraying its effects in the organs of the senses and nerves But all these did least of all cause a wheeling about of my head the which I observed to be chiefely stirred up or exasperated from the choice of meates Most especially because that whirling was restrained according to its custome by one only vomite From whence I experienced in my self that the giddinesse of my head although my head was hurt was stirred up and nourished by the stomach and so from the Duumvirate But that the swooning it self gave a cause of the stroak and also left a sealing mark in a forreigne guest there detained Again that that whirling was not from a vapour lifted upwards from beneath but from the corporeal occasion of a sealed excrement as oft as something offered it self which was the lesse pleasing unto those inferiour shops the force and impressive Idea of the same redounded into the braine From thence therefore I discerned that be-drunkening things being derived from the stomach into the arteries and co-mixed with vital spirit did confound the family-administration of the spirit in the little cells of the Braine and
its coming not to come and that a strange-born creature and monster is substituted in its place Of the contingencies whereof daily and unvoluntary experiences are full which power is granted to be given to a woman great with child yet not that therefore in other women the images of conceipts are not likewise brought unto the womb wherein an embryo doth not inhabite For I have taught in a particular treatise that the disturbances of men are framed in the midriffs about the mouth of the stomach to wit that in men they from thence ascend unto the heart but in a woman that they are more readily sent unto the womb because a woman doth naturally appoint vital inspirations for her Young And so every commotion of the midriffs in a woman hath continually respect unto the womb whether a Young be present or not Whosoever therefore much disturbs a woman with grief c. from a deliberate minde he willingly sends into her a disease And he that molests a woman great with young let him know that he hurts the mother and off-spring Hence maides about the years of maturity if they are vexed with the conceipts of difficulties they are wont continually to decypher the sides of their womb with the vain Idea's of conceptions and for the most part they are made unto themselves the Aâ—â—horesses of various sumptoms for inordinate lusting Because the womb doth not suffer its tranquility to be taken away by forreign images without punishment But a man formes his images in his midâ—iffs as well those of the desirable as of the wrothful faculty so that madnesse is therefore not undeservedly called hypochondrial and that thing happens no otherwise than as in a woman but he transmitts the Idea's of conceipts more freely unto the heart and brain For a certain man exspecting that on the morrow morning a Major would be sent for his houshold goods sitting sorrowful all the night with his head leaned on the palm of his hand in the morning had that side of his head grey in what part his temples had touched his hand And so the hand of a woman with child translates her own exorbitances unto her womb and the hand of a man his feares even into the skin of his head At leastwise from hence it is manifest that there is a true growth and nourishment of the haires and not a vain signature of colours but that they are not in-bred by an application expelling from behind and then that the perturbation in men is much akâ—â— to that of a woman although far more infirme I have taught also elsewhere that the efficacy of disturbances consisteth in the spleen Wherefore antiquity hath accounted Saturn the principle and parent of the starry gods also the highest of the wandring stars to wit the which should cast his influence downwards on the rest but that the rest should in no wise reflect upwards because the stars are believed to conspire for the commodities of sublunary things but not upwards Therefore they called Saturn the origina of life and the beginning of conceptions or generations yea and they named him the devourer of a young child poynting out hereby that the images framed by the desirable faculty do make seeds fruitful and also the Inns of digestions in us even as when they are exorbitant they consume the new or tender blood and enforce very many diseases on us Therefore the imagination of the spleen hath the first violent assaults which are gâ—aâ—tted not to be in our power Saturn therefore was feigned to be as it were without a beginning but Jupiter the chief off-spring thereof casting down his father from his seat signified the brightnesse of reason subduing the first assault of imagination But an image formed by imagination is presently in the spleen cloathed with the vital spirit and assumeth it whence an Idea is fortified for the execution of works for what person is he who hath not sometimes felt disturbances anguishes and the occasions of sighing about the orifice of his stomach in which part the spleen is most sensitive even as also the touching in the fingers ends Is not the appetite taken away from an hungry man by a sorrowful message Be it observeable in this place that although the essential disposition of things aprehended in time of the perturbation be plainly unknown unto the woman with child yet she wholly formeth and figureth the same in her young while as without the trunk of the trees she frameth a cherry in the flesh in an instant conteining the internal essence and the knowledges of a seminal cherry It s no wonder therefore if that a terrour from the plague frameth an Idea of the plague from whence the plague it self doth presently bud although the sensitive soul of man be ignorant of the essence of the plague Heer an open field is made manifest to prove that the knowledges or Idea's of all things are formed in us by the power of the sensitive soul yet that they lay obscured in the immortal mind which we believe to have been present with Adam while as he put right names on the bruit beasts For if the conceipt of a woman being allured by the overflowing of some certain perturbation can decypher the inward dispositions of plants or animals yea sometimes with a total transmutation of her young it must needs be that in the mind it self as in the essential engravement of the divine image an essential notion at least of sublunary things doth inhabite only being depressed and deformed in the impurity of nature and spot of original sin otherwise the sensitive soul cannot do strange things which it knows not and hath not and so there is need for the immortal mind to have a conflux hereunto it being stirred up by perturbations It is a very obscure and difficult way whereby Adeptists by no help of books do strive by seeking to obtain some former light of sciences And therefore also they call it the labour of wisdom and Paracelsus esteems it to be ten-fold easier than to have learned Grammer Yet Picus is of opinion that unlesse the operater makes use of a mean he will soon die of a Binsica or drynesse of the brain That the spirit of life will be diminished by reason of a daily continuance of speculations Whatsoever that may be at leastwise the ignorance of causes hath neglected most things and the helpings of the sick have been exspected in vain But I have discussed in this place of images or likenesses bred in the imagination whereby it may be manifest after what manner every corporeal body proceeds from an invisible and incorporeal Beginning the which they of old affirmed to be fetcht from the intelligible world by the imagination of the foregoing parent in imitating after a certain similitude the creation of the world being from the command of the incomprehensible word Fiat once made of the infinitenesse of a nothing The which afterwards obtained its continuation from the gift of the
shuns the day being frequent in the Silver-Mines of Sardinia and it creeps in secret and through imprudency causeth the Plague to those that sit upon it which poyson indeed is not the true Pestilence but a poysonous pustule or wheal for he subjoyneth that there are hot Fountains near which presently abolish the poyson implanted by the Solifuga So indeed the deadly vapours of Mines are oftentimes called Pestilent ones because they kill the Diggers that â—arry the longer therein But they are wont to make tryal of this danger if a burning Candle being let down into the burrowes of the Mines it be forthwith extinguished neither is it a wonder if besides their poyson they also choak the light of Life if they do extinguish the fiery light of a Candle CHAP. XI The Ferment of the Pestilence COnsider thou how sorrowful a Dog walketh how he refuseth meat and abhorreth drink how many spurs of hatred and conceptions of envy he nourisheth before madnesse Again how that a full force of his conceipt being translated not only into his spittle but into his tooth which is cleanly wiped thorow the garments as it were by its odour alone and by the simple suffumigation of one smell or odour is sufficient to stir up a late and serious madnesse in him that is bitten for the least touch of the tooth in what part the skin layes open and gapeth only in the Epidermis or upper skin however clean the blood leaping forth be washed off neverthelesse it so deriveth the Image of its own madnesse that as the hand of a Woman with Child paints the member of her young so a Dog by the touch of his tooth within the fortieth day will bring madnesse But neither doth it proceed for death onely however the wound be onely in the Epidermis but before death the chief faculties of the mind perish and as Lackeys do presently follow whither they are led aside by the imaginative poyson For that odour of the tooth is as it were a mâ—er nothing an incorporeal Being no otherwise than as the smell of an hoary putrifyed Hogshead or the smell of a foot put into a new shooe that makes a foots-step For a Dog hath known his master a good while by his imprinted footstep and distinguisheth that he passed that way So the odour of a garment or paper being infamous through a pestilential corrupt matter defiles us with a most subtile unperceivâ—able and most thin poyson And it not onely seasons and kils us with a deadly poyson but it also casts down the mind from its seat no otherwise than as the touching of the tooth of a mad Dog under the skin thrusts down the Reason from its majesty and constrains it to follow according to the determined Rule of its own madnesse For the party bitten at a set period of time is sore afraid at the beholding of all liquid things he conceiveth a dog-like envy and wisheth that he could destroy all living and multiply his own madnesse Writers declare that wormes do grow in a Wound in the heaâ— of a Dog At leastwise I deny noâ— but that a Ferment is to be supposed to be in this poyson respecting and affecting the spirits of Imaginations into which the least co-participation of an odour introduceth the Idea of its own Image whereunto our phantasie is constrained to yield yea rather is fully transchanged into that horrid apparition For it is a wonder that a hunting Dog which is the first-born of all the whelps of his Dâ—m doth alone assault and overcome a mad Dog There is in him the natural endowment of an unconquered Imagination even so that if he be bitten by a mad Dog yet he doth not become mad whereas in the mean time all the rest do by biting contract madnesse do fleâ— from a mad Dog neither dare they to defend themselves against this Dog That poyson therefore is the Inne of the madnesse also the forreign guest of Imagination which is overcome by the Imagination of an opposing Soul Therefore from hence we have known that all poysons are in themselves fermental for some destroy the matter onely and together with it the Imaginative Spirit from whence are diseases that have a foolish madnesse connexed unto them but others affect the Spirit onely Such as are those which bring a dog-like madnesse and which bring on foolish madnesses and Catalepses 's or sudden stâ—pefactive congelations to wit The which do not notably melt or alter the body but they draw only the sensitive Spirit into destruction for indeed the Taranâ—â—ta is scarce ever at rest and therefore also he disturbs the man whom he hath stung with a restlesse trouble dFor behold with what an horrid effigies he transplâ—nteth his Imaginations into the man whose skin he hath pierced but even with a slender sting For the vile small and weak creeping Animal by an unperceivable quantity of his poyson infects the whole â—an and presently snatcheth the powers of his mind under his own protection Also surely the odour of a footstep doth fitly square with the Plague being likened unto it For although the Houses are opened in a high place and that well-faâ—ned with the Wind and the infected Ayr of the House doth yield to the Winds yet the Plague doth not therefore cease the third day after but that it is sufficient for taking away the wholecommon people for neither doth the odour of a footstep in the way being exposed to the Winds cease though nothing in quantity unlesse it be washed with Rain or covered with earth for it alwayes represents unto the Dog his own master I remember also that in the Plague at Ostend the very pestilent hoary putrefaction it self is â—wont a little to smell of the soales of shooes burnt and I was wont by that odour to bewray one to be infected with the Plague Furthermore before the Fall every living Creature was subject to man as to its master and its middle life melted and perished in eating before the sight of our Archeus But now even a Whelp hath a predominacy over our life and constrains the free powers of the Soul of mortals under his own infirmities of madnesse For it is a miserable thing for the Image of God thenceforth to be subject to the biting of Insects and that it ought to follow the various Images of the poysonous Ferment of every one And it is a degenerate thing for servile Bruits to season their biting with the Image of Anger with a mad and deadly poyson Alas how piercingly and strongly is the Image of anger sealed And with what a snatching speedinesse doth it passe over unto the spittle Unto how great infirmities is a Woman subject from the hidden Odour of her Womb For with what Exorbitances not to be spoken of is her understanding vexed For truly oftentimes a hoary putrified Odour being communicated from the soales of the feet casteth down our lofty Stature and deprives those that have the Falling-sicknesse of sence
in the heart and arteries which without distinction drinks in the pestiferous poyson mutually co-mixed with the air But if a Zenexton takes away or hinders this Magnet now the man is of necessity choaked as being deprived of his accustomed expiring for the necessities whereof they will have the heart and arteries to be uncessantly tired or urged But if indeed we had rather have a Zenexton to be a separater of the pestilent air from the pure that word containeth something beseeming a Fable because the Zenexton should at least undergo the office of a Sieve and Seperater and supply the room of the Archeus But if a Zenexton causeth that our Magnet draw nought but what is lawful then the Zenexton should be the Tutor and School-master of the Archeus to wit that he may rightly perform his office unless happily thou hadst rather have a Zenexton to be distinguished by the name of an office alone and so it should be equally infected with the Archeus and equally feel the contagion of the Pest yea an external thing forraign to the life and perhaps containing a poyson is now assumed with the Etymology of a due Archeus Alas Paracelsus the matter is far otherwise For it grieveth the Archeus of his own government for neither is he intent upon fighting or separation in the Pest who himself is the only object and one only workman of the poyson But he prepares himself for flight casts away the rains as being full of a panick fear and as being mindful of his own weakness that he is wholly subdued by poysons or the least infection of an odour by the biâ—ing of a Viper or stinging of a Scorpion in the top of the finger Therefore he refuseth discretion and being affrighted at the beholding of his Enemy opens the doors and casts away the keys behind him and presently admits of any one to govern and so whatsoever things do happen in a dead carkass after death are in their making at the coming of the Pest A Zenexton therefore only serves not indeed for admonishing the Archeus of his duty and appointment nor for dividing of the poyson from that which is harmless in the objects much less for restraining of the natural attraction of refreshment but that it may kill and annihilate the specifical poyson which is conceived as well in the external air as within in the Archeus But surely none of these hath need of a Magnet nor doth any way respect a Load-stone The invention and end of a Magnet in a Zenexton was unknown by Paracelsus For a preservative Amulet for every event if it should respect a Magnet it should not be of value but in the case wherein the pestilent air is drawn inward through the arteries which I have elsewhere demonstrated to be frivolous in the Treatise of the Blas of man but not if at any time it be brought by the breath as neither where the pestilent poyson ariseth within Therefore the unknown Zenexton of Paracelsus doth in no wise satisfie the necessities of Nature or ends of healing But Hippocrates hath seemed to have more neerly beheld the causes of necessity for a Zenexton He willing that the heaven should make three local motions in us to wit within without and circle-wise he then naming the heaven as yet by an undistinct Grecisme for the vital faculty From whence Successors thought that the heaven is contained in us in a motion outwards by a transpiration that a forraign Pest by that which is breathed in may be hindered For they say something and from an unmindfulness that the bodies of the infected are preserved in transpiration But the same doubt and antient perplexity remaineth about breathing and the framing of an internal plague and in my judgement a Zenexton ought not to lock up the pores nor to shut the doors of breathing least the Enemy enter nor to strive with the Archeus for strifes discords and brawlings if ever before at leastwise while the plague kindleth or rageth is unseasonable especially while the Archeus failing in his courage casts away his â—eapons In the next place neither must a Zenexton be intent in the more outwardly separating cocting or preparing of the pure from the impure But that it be wholly after the manner of an Antidote contrary to the poyson already received not indeed properly against the poyson it self But seeing that its principal use is in preserving rather than in curing Therefore the virtue required in a Zenexton most properly consisteth in this that it takes away the mumial appropriation and suiting without which there is no contagion made neither yet should it be a strange thing if besides it hath obtained the powers of a medicine to expel the poyson And moreover Paracelsus relates many things concerning frogs and toads for the Pest yet all of them confused ones In the mean time he hath opened the earnest desires and eyes of many For he asfirmeth that toads are convenient for women even as frogs for men and indeed he would have them to be hung up and dryed and a stick being thrust thorow their head He hath chosen no month for this act At length he promiseth that a Toad thus dried but having prosecuted nothing of Frogs being applyed to a Bubo in the groyn will so draw all the poyson of the Pest into it self that successively even unto the fourth or fifth Toad they do all wonderfully swell and so he conjectureth at the quantity of the venom by the number of the Toads He wil also have the dryed Toad to be first steeped and moâ—ified in Rose-water Notwithstanding either Paracelsus is unconstant to himself or he chose some other Zenexton to himself besides the Toad For truly he writes that the Toad is prevalent only in the Pest of the groyns and of women But for other plagues he useth other attracters and he saith that the chief Incarnative of the Coelestial wound for so he calleth the Pest is gold and precious stones First of all I confess that I have applyed Toads unto Buboes and Eschars as well in the breast head paps as elsewhere as well in men as in women and every where not without a ready succour and mitigation of the pain But first of all I never saw an applyed Toad to have swoln in the least the which also I therefore afterwards held to be ridiculous And then that of Paracelsus is alike frivolous to wit that the Pest doth no where otherwise offer it self than behind the ears under the arm-pits and in the groyn because the heavenly Archer doth not smite in any other place For truly I have seen a true and mortal plague to have shewn it self every where in the whole body not only by Eschars little bladders Pustules and swellings but also by spots and marks Therefore Paracelsus supposed the same thing to happen unto a dryed Toad which befalls a live creature that hath taken poysons and that is stung by Serpents or that is killed by the poysons of
Ferment of the Plague 11 22 There are double Ferments in nature 112 8 Ferments the causes of transmutation 207 8 The Ferment of the Stomach not from it self ibid. Ferment of thâ— Spleen turns the Spirit of wine wholly into a Salt 733 Fishes made of water proved 115 29 Fishes helpful to Chastity 667 38 Fishes why long lived 684 93 Fishes bring forth without pain 685 95 Fire no Element 48 9 50 1 134 24 138 35 It receives not its nourishment from the Air. 84 16 134 24 It generates nothing 109 34 VVhat its appointed ends are 129 26 Its divers Inclinations taught by Positions 136 31 Its being no substantial Body proved by demonstration 137 33 It is the Vulcan of Arts. 138 38 Actual fire cannot subsist in a mixt Body without consuming it 1049 18 What a Flatus is and its kind 421 34. c. Two irregular ones in us 424. 50 Whence they arise 425 61 Where made 428. 78 A Flint capable of retaining the solar light 147 95 155 35 The Bloody Flux how cured 475 29 The quality of food doth not hurt except where medicines are wanting 702 What a Fog is 68 24 VVhat a Form is and whence 130 2â—3 c. The distinction 'twixt an Essential and substantial form 130 7 133 22 143 67 A four-fold form 143 67 Fox lungs censured 260 38 Of the original of Fountains 6â—â— Fountains dispense the seeds of Minerals and Metals 690 19 Fountains not thickned by the air 691 From whence the best fountains do arise 694 Of the Keeper of Fountains ibid VVhy they are called sharp ibid VVhat the sharpness of Fountains proceeds from 695 22 Of the fountains of the Spaw 696 1 VVhat they contain 697 5 VVhy a vein of Iron is invisible in fountains 698 8. VVhy fountains are different in strength 698 14 Of the virtues of the hungry salt of the Fountains and how far they act 699. VVhom they do not hâ—lp ibid How they profit in the stone 700 12 The qualities of fountains are Relolleous and Cherionial â—01 19 Advice to those that drink of Spaw waters 702 How the waters may pass to the midriff quickly ibid How much he ought to drink and what he is to take with it 703 10 A Frog how reducible to its first matter 141 56 G. GAs what it is 69 29 71 10 106 14 VVhat it retains 109 34 Galen ignorant of the causes of Ulcers 321 25 Galen no Anatomist 423 43 303 3â— Galen never knew Rose-water Aqua vitae nor Quick-silver 10â—â— Galens errors about Ulcers 319 14 1â— Galen ignorant of the Latax 378 33 VVhat the Gaâ—l's use is in the body 427 74 The Gaul a vital Bowel 211 34 1061 It performs its digestion by a fermental Blas 214 46 The Gaul hath the nature of a Balsam 216 53 It is taken so in Scripture ibid. 1041 24 From what the Gaul receives a ferment 1048 14 The Generation of Fauns Satyrs Nymphs c. 681 81 Generation of Troâ—ts 684 91 Generation of man described 736 737 738. Ginger produceth sweat 250 â— Glas turns into water under the earth c. 116 33 151 15 The Globe is Oval 35 â—2 The best manner of drawing forth Goats blood 210 75 Its wonderful virtue ibid God made not Death 337 572 157 58 649 How it came to be 649 â— 650 651 The Essential Image of God is in the mind 718 Gold distilled over the Helm 64 6 Its ponderosity is from its seminality compressing the water 67 18 Though reduced into the form of Butter Râ—zin or vitriol yet useless 478 42 VVhat it is rendred efficacious by ibid Gold and precious stones examined 970 Purging medicines hurtful in the Goâ—errhea Of the original of the Gout 291 9 842 292 The Gout sometimes driven away by fear 293 15 Gout not from a defluxing Catarrh nor helped by Cauteries 385 23 386 1 Gout distinguished not by heat or cold but by a seminal Essence â—87 8 The original of the Gout and its progress 388 13 The Seat of the Gout 389 Of the curt with an Epitomâ— of the Gout 390 25 Caâ—teries and drying drinks â—ain in the Gout 391 32 35 The action of Government unknown produceth many errours 333 36 Grapes immediately eaten hurtful 107 16 Grass roots cannot cool the Liver 319 1 Of Gunpowder 107 21 H. HAres fat puls out a â—horn 521. 1160 Being dryed cures the bloody flux 4â—3 To what end the motion of the heart is 179 24 Herbs and â—â—rbarists why disesteemed 1â— 10 The Schoolmen's way of judging of the elementary degrees of herbs erroneous 69. 28 459 1â— Their sloath and errour in the search of their virtues 15â— 3. c. Why their preparation requirs much wariness 458. 11 1â— c. Their properties distinguishable by their specifick savour 460. 17 472 12 Their time of gathering when 460. 17 468 19 142 60 The Heaven gives neither life nor form 129 1 132 14 108â— It doth not cause diseases 1084 1086 1087 1091 What is required for healing 17â— 44 Heat not the first 〈◊〉 of life 196. 26 Heat not the proper 〈◊〉 of digesâ—ion 199. â—â—2 Heat consumes not radic at moisture â—17 Heat is not the life 718 Heat fails not for want of moisture 744 Hâ—â—â—rhoids 943 Their cure 944 From whence the pain in the head may arise 339. 1â— What ought to be minded in applying remedies to the head 276. 20 Of the effect of Remedies applied to the head 292. 12 Hellebor commended for the heal 368. 63 Also for madnesse 302. 26 The defects that manifest themselves in the head cured by stomack Remedies 302. 26 Memory placed in the head 304. 3â— A History of a woman infected with the pox 34 40 Of Count Destaires being opened 509 Of Cardinal Ferdinand 951 Of a Hydropical man 406. 33 510 520 Of a boy troubled with the Iliack passion 422 38 Of a Gas stird up by Sal Armoniack and Aqua â—ortis 426 62. Of a bursten man 428. 75 Of a noble woman strangled by affects of the womb 428. 76 Of a Sonatours wife in child birth 443. Of a merchant's ascending the high mountain of the Canaries 73. â—â— Of an earth-quake at Faâ—â—agusts 79. 13 Of thunder 91. 20 Of an earth-quakâ— 93. 3 Of predictions deciphered in the Stars 122. 27 Of the Authors Chamber-fellows walking by night 141. 53 Of Butler 563 Of several wonderful things 597 Of the Author 958 Of a man with a Quart an Ague 91â— History of Crabs 886 Of a preacher in England 846 Of a Duke being diffected 627 Of a woman whose Liver weighed 21. pounds Ibid. Of a boy that aâ—e this own dung 211. 36â— Of a Printer of Bruâ—els that lived 23. days of his own dung 212 Of a Chymist that made viâ—â—gar yearly by the odour of the vessel 217 Several Histories of the distasted 〈◊〉 228 28 History of Paracelâ—us his Birth and life 230 28 History of Groynland fishing 232 History of a speaking Satyr 683. 685 88 Of the bignesse and