HERMETICAL
PHYSICK:
OR,
The right way to pre∣serve,
and to restore
HEALTH.

BY
That famous and faith∣full
Chymist,
HENRY NOLLIƲS.

Englished by
HENRY UAUGHAN, Gent.

LONDON.
Printed for Humphrey Moseley, and
are to be sold at his shop, at the
Princes Armes in St. Pauls Church-Yard,
1655.

THE TRANSLATOR To the ingenious READER.

IF any will be
offended with
this Hermeti∣call

Theorie,
I shall but smile at his

frettings, and pitty his
ignorance. Those are bad
Spirits, that have the
light; and such are all
malicious despisers of
true knowledge, who
out of meere envie, scrib∣ble
and rail at all endea∣vours;
but such as sub∣mit
to, and Deifie their
rigid superstition, and
twice sodden Colworts.
For my owne part, I ho∣nour
the truth where e∣ver
I find it, whether in an
old, or a new Booke, in

Galen, or in Paracelsus;
and Antiquity, (where
I find it gray with errors)
shall have as little reve∣rence
from me, as Nove∣lisme.
Veritatem tempus
manu-ducit. There is no
reason (if they bind not
their owne hands) but
the discoveries of Survi∣vers
and Posterity, may
and should be more per∣fect,
then the superficiall
searches, and first at∣tempts▪
or aims rather of
their predecessors. I wish


we were all unbiassed and
impartiall learners, not
the implicite, groundlesse
Proselyts of Authors and
opinions, but the loyall
friends and followers of
truth. It would not then
be impossible, but that
we might in a short time
attain to that perfection,
which while it is envied
in some, will never bee
found in all. As men are
killed by fighting, so
truth is lost by disputing;
for while we study the


figments and subtilties of
Sophisters, wee cannot
search into the operations
and virtues of nature. As
many as wil consider this,
it is not improbable, but
they may do well. But de∣spisers,
and such as hate to
be quietly instructed,
must be punished with
silence, lest by seeking
their peace, we lose our
owne.



Plautus.
Qui mali sunt, habeant
mala; qui boni, bona; bo∣nos
quòd oderint mali, sunt
mali; malos, quod oderint
boni, bonos esse oportet.

Page 1
HERMETICALL PHYSICK &c.
CHAP. I.
Medicine or Physick is an Art, laying down in certain Rules or Precepts, the right way of preserving and restoring the health of Man-kind.
THe word Medicine, hath
a manifold sense. First,
It is taken for some re∣ceipt
or medicament.
So the Philosophicall
Stone is termed a Medicine. The
Page 2

Lord hath created Medicines out of
the Earth, and the wise man will
not abhor them. Secondly, It is ta∣ken
for the habit, or profession of the
Physitian, and then it signifies the
faculty of curing existent in some
learned and expert Professor. This
habit or faculty is delineated, or
methodically described and laid
down in the Dogmaticall Books of
Physicians, that others may learne
and practise thereby. Thirdly, It is
taken for, and signifies a Physicall
System or Treatise, and in this latter
sence it is to be understood in this
place.

The Object of Medicine or Phy∣sick
in this latter sence is, Man, not
in general, but that man onely who
desires to learn the Art of Physick,
and is to be informed or instructed
by this present Treatise: but the
Object of Physick, as it is an habit
in the mind of the Physician, is
man in general, either for the pre∣serving
Page 3

or the restoring of his health.
The operation, use, and end of Phy∣sick,
is health; as the work and end
of Physical books, is a rightly
principled and instructed Physitian;
so far as instruction goes: It is termed
Hermetical Physicke, because it is
grounded upon Principles of true
Philosophy, as the Physick of Her∣mes
was. And for this very reason
the true Philosophers applyed them∣selves
wholly to the Hermetic sci∣ence,
that they might thereby lay
a true foundation of Physick, for
the Hermetic Phylosophy layes o∣pen
the most private and abstruse
closets of nature, it doth most ex∣quisitely
search and find out the na∣tures
of health and sickness, it pro∣vides
most elaborate and effectuall
Medicines, teacheth the just Dose
of them, and surpasseth by many
degrees the vulgar Philosophy, and
that faculty which is grounded up∣on
the principles of the common,
Page 4

supposititious knowledge, that is to
say, it doth much exceed and out do
the Galenical Physick. This ap∣pears
most evidently, because the
Hermetical Phisicians both can and
frequently doe cure those diseases,
which the Galenists adjudge to be
incurable, as the Leprosie, the falling
sickness, the Gout, &c. That the
Principles of the Hermetists, are
more certain then those of Galen, is
sufficiently verified by their perfor∣mances;
besides, it is a truth which
cannot be denyed, that the Certain∣ty
and proof of the principles of all
Arts, can by no other meanes be
known and tryed but by practise,
as Paracelsus doth rightly urge In
Praef•t. D fensionum, page 252. Now
all the knowledge of the Herme∣tists,
proceeds from a laborious ma∣nual
disquisition and search into na∣ture,
but the Galenists insist
wholly upon a bare received Theorie
and prescribed Receits, giving all at
Page 5

adventure and will not be perswa∣ded
to inquire further then the
mouth of their leader. I call not
those Hermetists, who know onely
to distil a little water from this or
that Herb; nor those, who seeke to
extract from other things by their
sophistical operations a great trea∣sure
of Gold, which onely nature
can supply us with: for the most ig∣norant
amongst the people, may
make a very useful Distiller, and the
other attempt is most commonly the
task of Sophisters and Impostors:
but I call them Hermetists, who
observe nature in her workes who
imitate her, and use the same me∣thod
that she doth, that out of na∣ture,
by the mediation of nature,
and the assistance of their owne
judgements, they may produce and
bring to light such rare effectual me∣dicines,
as will safely, speedily, and
pleasantly cure, and utterly expell
the most deplorable diseases. These
Page 6

are the true Hermetists: As there∣fore
I doe not approve of all those
that would be called Hermetists,
So neither doe I condemn all those,
who diligently and conscientiously
practise the Galenicall Physick: for
some of them are precize and petu∣lant,
others are sober & modest: and
these latter sort acknowledge the
imperfection of their medicines, and
therefore they endeavour and take
delight to adome, inlarge, and ac∣complish
their profession with the se∣crets
of Hermetical Physick: but
the other sort ascribe supreme per∣fection
to that Ethnic, Antichristi∣an
writer, and his medicines, and
will not for meer envy, or out of a
childish depraved ignorance▪ looke
upon the eminency of Hermetic
Philosophy, nor inquire into the se∣crets
of it, but seek rather by repre∣hending
and carping those things
they doe not understand, to magni∣fie
their own way, and with peevish
Page 7

and virulent language, raile at the
Hermetic professors. Now as I pre∣ferre
the Hermetical science to the
medicines of these men: so (their
Errours being first laid aside,) I u∣nite
it with the Physick of the more
sober Galenists, that theirs by con∣soclation
with ours, may become
perfect and irreprehensible:

This Joseph Quercetar, a most
expert Physician, and a learned Phi∣losopher,
whom as my master in
this science I worthily honour, (for
I must confess, that by his instructi∣ons
(God assisting me,) I benefited
very much,) did most happily per∣forme.
And many learned men even
in this Age design the same thing,
especially the professors of Physick
in Marburg, who by an express and
memorable decree of the most il∣lustrious
and mighty Prince William
Lantgrave of Hassia, proceed in
that very course. And who then can
justly blame me, for walking in the
Page 8

same path with such eminent men?
I shall conclude, and give my judge∣ment
with learned Crollius (a man
who for the advancement of the
true Physick, was most worthy of
a longer life) that whosoever desires
to be eminent in the Art of Physick,
(and none can be so, that will stu∣dy
onely the Placets of one man)
must (above all things) be unbias∣sed
and addicted to no Sect, nor a∣any
one Author whatsoever, but
passe through them all in pursuit of
the sincere truth, and subscribe on∣ly
unto that, being mindful ever to
preserve the same freedome for him∣self,
which Horace did.

Quo me cun{que} rapit tempestas, defe∣ror hospe•,
Nullius addictus jurare in verba Magistri.
Where-e'r my fancy calls, there I goe still,
Not sworne a slave to any Masters will.
Page 9
II.
Health is an incorrupt integrity,
and soundnesse of the body pre∣served
by, and depending upon the
strength and virtue of the radical
Balsame.

WHence followes this Conse∣quence,
that the more strong
and virtual the Balsame is, so much
the more vegetous and healthful is
the body.

III.
The strength and virtue of the Bal∣same,
depends upon the equal and
mutual conspiration of the Hypo∣statical
Principles, that by their e∣ven
and peaceful consistency, the
Balsame also may legitimately per∣form
his functions, by which he
may advantage and strengthen
himself with the received aliment
or food which is taken in, and may
also (when separation is perform∣ed
Page 10

by the stomack,) cast out
through his proper Emunctories
what is not nutritive, and may
further provide that the seeds of
diseases (if any lurk in the flesh, or
in the blood, in the disguise of that
tincture,) break not out, and bring
suddain destruction to the body, or
else may cause that those •ll seeds
may by the balsames strength and
vigour, be cast out of the bo∣dy
as superfluous impurities, which
cannot consist with the health of
man.

IT is truth therefore which the
most noble and learned Crollius
speaks in his preface to his Basilica
Chymica: In what body soever (saith
he) the Hypostatical principles con∣sist
by union, that body may be
judged to be truly sound.

Page 11
IV.
Medicine or Physick, treats either of
the preservation, or of the restora∣tion
of health.

CHAP. 2.
Of the preservation of Health.
THat part of Physick which
treates of the preserving of
health, is an Art, which by cer∣taine
cautionary Rules, or Pre∣cepts,
teacheth and prescribeth a
certain way and meanes to de∣fend
and save people from dis∣eases.

It is by the Graecians termed 〈 in non-Latin alphabet 〉:
To effect what this Art
promiseth, I give these following
Precepts.

Page 12
I.
Lead a pious and an holy life.
FOr Piety (as the Apostle tea∣cheth)
is profitable for all things,
having the promise of this present
life, and of that which is to come.
Now all piety consists in thi•, that
we love God with all our souls, and
our Neighbours as our selves. Won∣der
not therefore, that so many in
this age perish so suddainly and so
soon. Impiety now bears the sway:
true and unfeigned charity hath no
place to abide in; Perjury, Trea∣chery,
Tyranny, Usury and Avarice,
or (where these are not,) a vicious,
lascivious, and loose life, are every
where in request. The soul, which
God made and ordained to be the
nobler essence, and the mistress, is
now the bond-woman, and the ser∣viledrudge
to the vile body. We dai∣ly
see, that one Groom will serve to
Page 13

dresse and look to many Horses, one
sheepheard will keep a thousand
sheep, one Herdsman as many Kine
or Oxen: but to dresse and feed one
voluptuous body

There's need (betwixt his clothes, his bed and bord,)
Of all that Earth and Sea, and Air afford.
And I would to God that all these
would suffice! A most unhappy
truth was that of the Stoic, He is a
servant to many, that serves but one
body: for doe but imagine thy selfe
placed in the Clouds, or neare the
Starres, and from thence to looke
down and observe our actions upon
earth, thou shalt not see one man
quiet, they runne all as busie as Ants
over Sea and Land, through Citty
and Country, by right and wrong,
to become Lordly and rich.

Page 14
With restless cares they wast the night and day,
To compasse great Estates, and get the sway.
What wouldst thou say at such a
sight as this? wouldst not thou cry
out with Seneca, Oh the faith of God
and men! how many persons doth
one ambitious stomach imploy? If
brutes and wild beasts devour or eat
one another (unless they be compel∣led
unto it by extream famine) we
presently cry out, it is a prodigie: but
what thing (I beseech thee) a∣mongst
mankind, is more frequent
then such prodigies? The Satyrist
askes the question,

—When ever did (I pray,)
One Lyon take anothers life away?
Or in what Forrest did a wild Bore by
The tusks of his owne fellow wounded, die?
Tygers with Tygers never have de∣bate,
Page 15
And Beares amongst themselves ab∣stain from hate.
—Quando Leoni,
Fortior eripuit vitam leo? quo nomo∣re unquam,
Expiravit Aper, &c.
But men, whom God adorned
with rationall soules, kill one ano∣ther,
and those to whom nature,
reason▪ and the faculty of speech, did
(above any other creatures) com∣mend
love and unity, do by troopes
(as it were for spectacle and ostenta∣tion,)
murther and butcher them∣selves.
Add to this, that (as Seneca
saith) a Dogge will bite before he
barks; stormes will threaten us be∣fore
they dissolve upon our heads;
buildings will crack before they fall,
and smoke will give us warning that
fire is at hand: but the destruction
of man by man is suddain, and
without the least notice: nay, the
nearer it is, it is by so much the
Page 16

more diligently concealed. And what
then is one man to another? who
smiles, when he hates, salutes and
embraceth, when he intends destru∣ction,
who under a serene smooth
countenance hides poyson, violence
and blood-shed▪ Certainly thou
wilt erre, and erre grievously, if thou
wilt trust to those faces, that meet
thee civilly, and salute thee fairly:
they have (indeed) the complexi∣ons
of men, but the conditions of
Devils. Nay, thou wilt meet with
some, who (as the same Satyrist
hath observed,)

Esteem it no point of revenge to kill,
Ʋnless they may drinke up the blood they spill;
Who do believe that hands, & hearts, and heads,
Are but a kind of moat, &c.
—Quorum non sufficit irae,
Page 17
Occid•sse aliquem, sed pectora, bra∣chia, vultus
Crediderint genus esse cibi, &c.
But thou wilt reply, that Sal∣vages,
Barbarians, and Canibals,
may (perhaps) commit such villa∣nies.
Art thou no better acquainted
with our Saints of Europe? that hu∣mane
society and commerce, that
godlinesse and sanctity, which we
so much celebrate and commend our
selves for, is nothing else but meere
monopolizing, meere deceit, and a
mutuall imposture. And amongst us
Saints, who (in our owne opinion)
are mighty righteous, tender-heart∣ed
and brotherly, there is nothing
more usuall, then to have store of
Anthropophagi, or Men-eaters: for
the rich, and the great amongst us,
not onely feed upon and live by the
sweat, the slaughter, and the blood of
the poor and opprest, but esteem them
(of all others) their choicest dain∣ties,
Page 18

for they are swallowed without
much chewing, and there is none to
deliver them: Insomuch that those
sheepheards, who were said to flay
their sheep, robbing them of their
Wool their skins, and their flesh,
and leaving them onely their bare
bones, may be truly said to be more
merciful then those men. So that
man to man, is no more a God, but
a Woolf and a Devil. Wonder not
then (as I said before,) that so many
amongst us dye so suddainly, and so
soon for they had rather die sooner,
yea and die for ever, then become so∣ber▪
charitable▪ and truly pious.

II.
Follow after Sobriety.
FOr as drunkenness and immo∣derate
feeding oppress and wea∣ken
the virtue of the radical balsame:
so sobriety preserves from sickness•,
and diseases. Sober above most Kings
Page 19

was Massinissa the Numidiar, who
standing alwaies, and at his Tent∣doore,
would in the open field eat
his meat without sauce, being con∣tented
with dry bread, and military
Commons. For which very reason
he was so vegetous in old age, that
at the years of fourscore and six, he
begat a Sonne, and after ninety two,
did in a pitched field over-throw
the Carthaginians, who had broken
their league made with him; in
which battel he did not onely supply
the place of an active, and expert
Leader, but performed all the duties
of a common Souldier. By the bene∣fit
of this virtue of temperance, did
M. Valerius Corvinus live to be an
hundred years old▪ and retain'd at
that age a sound mind in a sound
body. And Socrates continued all
his life long in a perfect undisturbed
health: yea, sobriety (if we should
fall sick,) will restore us to health.
There are some who think, that Cae∣sar
Page 20

used no other remedy to cure his
falling sicknesse, which tooke him
first at Corduba in Spaine, so that by
a meere spare dyet, hard labours,
and tedious watchings, he escaped,
and overcame that dangerous and
most commonly fatall in disposition.

III.
Eat not greedily, and drink not immoderately.
NAture in Vegetables, doth not
swallow down her nutriment,
nor take it in ravenously, and all at
a time. She doth all things leasurely,
and by degrees, that her motion may
be covenient and useful, or assisting
to her Preservation. It is thy con∣cernment
to imitate Nature, and to
do as she doth, when thou dost eat,
and when thou dost drink. It is a
most foul blemish upon the memory
of Alexander, that after most of his
Victories, he used to riot it with his
Page 21

Officers, inviting them to delicious
and sumptuous feasts, in which he
used alwaies to drink Prizes, and he
that could tun in more then all the
rest, was rewarded with a Talent:
But this intemperate eating and
drinking, did cast him into such a
violent, suddaine disease, that with∣in
three dayes he dyed of it.

IV.
Let thy meat be simple and un∣arted.
FOr such victuals (saith the most
industrious Pliny,) are the most
wholesome and agreeable: Nature
is but one, therefore she doth most
delight in one kinde of meate and
drink. Whence followes this conse∣quence,

Thou shouldest never at one meal feed upon divers sorts of meats & drinks.

Page 22

For they are of an Heterogeneous
nature, and the fire of Nature, which
is but one and the same cannot work
equally upon them all, and prepare
(legitimately) a nutriment for his
own body, out of divers and diffe∣ring
cibations. Every thing the nea∣rer
it is to unitie, is by so much the
more perfect and durable. There are
infinite sorts of Trees which live ve∣ry
long, but they use all of them
(without change) onely one kind of
nutriment: But if it be so, that thou
canst not abstaine from variety of
meats, yet be sure (if possibly thou
canst) that they have some agree∣ment
and correlation amongst them∣selves:
For Contraries, (as Hippo∣crates
affirmes) will move sedition
and differences, while some of them
are sooner, some latter digested and
communicated to the body. Octa∣vius
Augustus, would never have
above three dishes of meat to his sup∣per:
Imitate him, and use not too
Page 23

much indulgence towards thy selfe,
so shalt thou live the longer and the
better.

V.
Accustome not thy selfe suddainly to meats and drinks, which formerly thou hast not been used to feed up∣on, unlesse they be prescribed thee by some expert and learned Physi∣cian for thy healths sake.
FOr every Change is dangerous.
Nature is simple and alwayes the
same: Other manner of operation
is simple too, and without change,
and she delights altogether in con∣stancy,
and simple nutriments: but
if thou dost change, she also will
suffer the like change. We see daily,
that those birds which are taken,
and put into Cages, by changing
their naturall dyet, fall into divers
diseases, and dye frequently. A
Lamb that is nourished with the milk
Page 24

of a Cow, seldome comes to any
improvement, but most commonly
dyes.

VI.
Use Antidotes frequently, to preserve thee from poysons, and private or accidental mischiefes.
LEst thou perish by venemous
meats or drinks, or by the aire
thou livest in, which may be poy∣soned
as well as thy food. Mithri∣dates
by the frequent use of an An∣tidote,
which from him is still called
Mithridate, did so strengthen na∣ture,
that no poyson could hurt
him: And when he tooke a vene∣mous,
deadly confection of purpose
to kill himselfe, it could not so much
as make him sick: So that being o∣verthrown
in battel by his Enemies,
and not being able to poyson him∣selfe,
he was forced to command his
Armour-bearer to thrust him
through, and so dyed. There be di∣vers
Page 25

kinds of Antidotes. I shall one∣ly
mention the most effectuall. The
first is Quercetanus, his confection
of Juniper and Vipers, described by
him in his private dispensatory,
page 349. The second is his blessed
Theriac: the third, his celestiall
Theriac, called so by way of Emi∣nency,
and described both in the
same Book. The fourth is (rollius his
Theriac of Mummie, with another
very soveraigne, one described by
him in his Bafilica Chymica. Use
these Antidotes according to the
Philosophers prescriptions, and
(God assisting) no poyson shall be
able to hurt thee.

VII.
Fly contagious airs, and if the aire
thou livest in, be infected, change
thy habitation.

VIII.
Take Physick in the spring-time,
Page 26
and in the Autumne.
LEt us consider the nature of Ser∣pents
and Vipers: these in our
stated seasons of Spring & Fall, cast
off their old skins, and are clothed
with new. That Medicine or course
of Physick, which in all its circum∣stances
answers to the great world,
will work the more easily, the more
prosperously, and will have the
greatest effect. Seeing therefore that
Trees, and all Roots, which in the
Winter time seem dead, doe about
the entrance of the Spring break
forth and bud, putting on greenness,
and a renew'd youthfulnesse and
fresh vivacity as it were, therefore
the wise Ancients did at the very
same time (by observing them)
take their purging and restorative
Physick, and by that meanes (God
cooperating with them) did migh∣tily
strengthen nature, and multiply
their dayes upon earth. Such Physick
Page 27

as this, is the starre of man improg∣nated
with the Physicall tincture.
Others use onely the Philosophicall
stone These glorious medicines
(whomsoever God shall reveale
them to,) may in their just Dose be
taken once in every week to the sin∣gular
comfort, and incredible im∣provement
of nature: So the Philo∣sophers
tell me. The dose of the u∣niversall
medicine, is the weight of
one graine.

IX.
Vse not too freqnently, the permis∣sions of Marriage.
MAn for procreations sake,
should not abhorre the Con∣cessions
and Priviledges of lawfull
love, but let him eschew all wanton∣nesse,
and confine his desires to na∣turall▪
and legitimate, and that too
within the bounds of Wedlock: But
in this also there must be moderati∣on.
Page 28
Solons Law was thrice in the
moneth. Emission of seed weakens all
bodies: This experience tells us, for
men that are addicted to this intem∣perance,
have the most nice and ten∣der
constitutions, easily offended,
and seldome fruitfull▪ like Trees,
which bearing too much in one year,
yeeld nothing but leaves in the next.
You are to understand from this
Paragraph, that seed is two-fold,
Radical, and Prolific. The Radical
seed, is the innate balsame of the bo∣dy,
which if it be advantaged with
perfect digestion, will yeeld effusion,
and a balsame of the same nature as
it selfe. In this balsame the body
lives as in his proper seed. Hence
Anonymus Leschus, Tract. 7. in∣structs
us, that so long as there is
seed in the body it lives; but the
seed being consumed▪ the body dies.
It is no wonder then, that so many
have perished by the intemperance,
Page 29

who* going to bed in
a vegetous, perfect
health, were found
dead next morning. If
you excite a Tree to
bear fruit by violent
and unnatural means,
or by artificiall, as by
kindling fire under his
branches in an unsea∣sonable
time, you will
but kill the Tree, and
manifest your own in∣discretion.

Page 30
Page 31
CHAP. 3.
Of Diseases in Generall.
HItherto we have spoken onely of
that part of Physick, which
teacheth us to preserve health; It re∣maines
now, that we consider the
other part, which treats of the re∣stitution
of health.

I.
That part of Physick which teacheth
us the restoration of health, is an
Art laying down in certaine pre∣cepts
or rules, a sure & safe way to
redeem or free sick persons from di∣seases.
It is termed by th•Greci∣ans〈 in non-Latin alphabet 〉.

II.
In this we are to consider, first, the
disease, and all its circumstances:
secondly, the cure of it.

Page 32

For the true method consists in
knowing, first the disease, and after∣wards
the cure. The Doctrine of di∣seases,
is termed by the Grecians,〈 in non-Latin alphabet 〉.

III.
Disease or sicknesse, is a privation,
or the loss of health.

IV.
Therefore; because health depends
upon the strength and vigour of the
radical balsame, sicknesse must
needs proceed from the weaknesse
and indisposition of it.

V.
But when the strength of the Bal∣same
followes the conspiration of
the Hypostatical principles, as
his proper 〈 in non-Latin alphabet 〉•r inclinatior, then
or in that cause the insirmity of
the balsame proceeds from the in∣d•sposition
of the principles.
Page 33

Whence followes this consequence.

THat those bodies, whose princi∣ples
agree not amongst them∣selves,
may be truly judged to be sick∣ly
and ill disposed.

VI.
Touching the disease, there are two
things to be considered. First, The
conjoyn'd and apparent cause of the
disease, which we shall terme Ex∣trarious.
Secondly, the cause of that
Extrarious or conjoyn'd cause.

CHAP. 4.
Of the Extrarious or conjoyned and apparent Cause of the Disease.
I.
The conjoyned' apparent cause of the
Page 34

disease, I terme* by
reason it is a Cause
most remote from, and
altogether a stranger
to, our nature.

II.
This Extrarious Cause is twofold,
Substantial and Accidental.

THe substantial is so termed, be∣cause
it is the substantiall Es∣sence,
or matter of the disease. The
other is termed accidental, by reason
that the conjoyned cause signified by
it, is an accident, not a substance.

III.
The substantial extrarious Cause, is
either an impure tincture, or a
Meteor.

Page 35
IV.
An impure tincture, is an impure
spiritual nature, so exactly mixt
with the most inward parts of our
substance, that at the time of its
commixtion, it doth not presently
and manifestly hinder nor preju∣dice
the functions of the Balsame,
but remaining quiet and inoffen∣sive
at first, and for a time, doth
afterwards by degrees, discover
its enmity and force, and so infects
the body.

TO this place must be referred;
first, those impure seminal tin∣ctures▪
by which the prolific seed is
tainted, and the child that is borne
of it, comes to be Hereditarily in∣fected
with the Diseases of his pa∣rents.

Secondly, the impurity of the bo∣dy,
that proceeds from the bloud,
with which the child is fed and nou∣rished
Page 36

in the wombe: from which
last impurity, if the substance of the
Childe were not vindicated, and
free'd by frequent breakings out, by
the Measels, and divers other extru∣sions,
and petty and indispositions,
besides the dayly discharge of it
through the proper Emunctories of
the body, it were not absurd to con∣clude,
that his whole nature must
needs be depraved and overcome by
it. Purgations of this kind hap∣pen
sometimes sooner, sometimes la∣ter,
according to the strength of the
Radicall balsame▪ which in some is
slower, in others quicker and more
vigorous; as we see it exemplified
in our very fields, of which some are
more barren, some more fruitfull,
according to their scituation, and
the aspect of the Sun-beames, shi∣ning
directly and favourably upon
some, upon others glancingly, and
for a short time, which makes some
places more forward, some more
Page 37

back-ward, and their productions,
whether flowers, or Hey, or Corne,
to differ accordingly, some being ve∣ry
good, some very bad.

V.
A Meteor is either volatile or coa∣gulated,
both kindes are Extrari∣ous.

I Call it a Meteor, because I would
have the Reader to inquire, how
the* Meteors of the
greater world are ge∣nerated,
and by their
Generation, to learn
and find out the true
Doctrine of the Mi∣crocosmical
Meteors.

Page 38
VI.
The volatile Meteor, is commonly
called an Exhalation, and that is
either dry or moist.

THe dry Exhalation is termed a
Fume, and the humid a Vapour:
the fumid Exhalation, because it is
a fume arising from a dry body or
Principle, is hot, dry, light and sub∣tile,
alwayes tending upwards, and
is near to a sulphureous fiery narure,
which will easily inflame and kin∣dle,
and so is set on fire▪ and burns.
Contrarily, a vapour is an humid
flux, which if it be deprived by any
exterior heat of its owne cold qua∣lity
and so carried up into the Re∣gion
of the Air, and there conden∣sed
by cold, is presently (because of
Page 39

its thin, Mercurial and aqueous na∣ture,)
forced to resume its former
state, and is turned againe into the
nature of water. For as we see in
the greater world, that tho•e Vapors
and Exhalations, which by the heat
of the Sun, the influence of the Stars,
and by their owne proper internall
calidity, are excited and stirred up,
doe afterwards afford matter for va∣rious,
miraculous Meteors, and bo∣dies
imperfectly mixt both in the
Region of the Air, and in the bowels
of the Earth; and that those which
are of a Mercurial, cold, moist, and
watry nature, doe alwayes produce
Clouds, Raine, Hail-stones, Snow,
Frost and winds; but those which
are sulphureous, hot and dry gene∣rate
Coruscations, Lightnings, Fire∣drakes,
Thunder-bolts, and other
burning Meteors: so in the lesser
world, that is in the body of man,
the like, and the very same vapours
and Exhalations, afford matter for
Page 40

the generation of many and diffe∣rent
kinds of Meteors. Hence it is,
that so many and such various sorts
of Diseases afflict man-kind. Some
of them being Mercurial, cold and
moist; others sulphureous, hot and
dry: Nor are they so in meer forme
and accident, but in substance, that
is to say, they are such in their essen∣tiall
virtue, and are generated as wel
in the inferiour Region, the breast,
the stomack, and the belly; as in the
superiour, the head and the braine,
which parts do exactly quadrate and
correspond with the airy Region,
and the subterraneous Concavities
of the earth. See Quercetanus, Tetr.
page 45. 46.

VII.
The Coagulated Meteor, is termed
Tartar, of which we shall treat in
the following Chapter.

Page 41
CHAP. 5.
Of Tartar.
I.
Tartar is an acrimonious, pricking
and corroding, or an aluminous,
acid and styptic mucilage, which
is bred in the body, and being se∣parated
from its proper juyce, is by
the supervenient spirit of Salt, ac∣cording
to the various inclination
of nature, at a set time, and in
those places which are most apt to
receive it, collected together, and
coagulated; or if that juyce be not
separated from it, it putrifies: from
whence come worms and other in∣numerable
symptoms.

QUercetanus in his advice against
the Joynt-gout, and the Stone,
describes it thus. Salsugirous sub∣stances,
because they have alwayes
Page 42

mixt in them some portion of earth
(though the predominant part in
them be Liquefactive,) are in the
body of man termed Tartar; a most
apt (in truth) and most significant
terme, which was first given them
from the Analogy, or similitude that
was found betwixt the humours in
mans body, yea betwixt his very
blood and the substance of wine:
which of all the fruits of vegetables,
doth most abound with Tartar. I
doe not meane by Tartar in this
place that substance which is dis∣solved,
and flowes in new Wines,
while they are thick and turbid,
which being afterwards separated, or
(as the common phrase is) settled,
doth as the grosser, earthy, and more
impure part subside into a feculent
substance, found alwaies in the bot∣tome,
and called Dregs. Neither doe
I mean that Tartar onely, whose se∣paration
is performed by a long
Tract of time, and sticks to the
Page 43

Dregs or Lees of old Wine-pipes.
But I meane that Tartar also, which
is in perpetual liquefaction and com∣mixture
with the most refined wines,
and which gives them their tincture
either red or any other. This true
Tartar, either by Evaporation, or
simple distillation, or a Balneum
Maris, is easily discerned to be mo∣derately
hot, for the more liquid
part of the humour (which was the
Vehiculum, in which the Tartar in
its dissolution was contained) being
separated from it, the Tartar alone
remaine in the bottom. This liquid
humour, though of red wine, distills
all bright and limpid, but the hea∣vler
red substance, which I call Tar∣tar,
stayes all behind: a solid sub∣stance,
and the more you fetch out
of the substantifical humour, it be∣comes
by so much the more hard
and the dryer. Nor is this Tartar
onely in red, or white Wines, but in
any other though decocted and al∣so
Page 44

in the humours of mans body.
Nor is it there onely in the Chylus,
or nutriment, which answers in pro∣portion
to wine newly made (for
from the Chylus, as from new win•,
divers impure and tartareous dregs
are separated,) but also in the very
blood, yea in the most pure, and af∣ter
the very same manner, as we de∣scribed
it to be in wine. And as the
Art of distilling (even that which
is performed by the most gentle fire)
discovers and manifests unto us this
kind of Tartar: so nature also by
her naturall fury both ranne and
daily doth performe such separati∣ons
of Tartar, by a consumption of
the humoural parts of our bodies▪
out of which the Dogmatical Wri∣ters
of Physick, suppose the stone to
be generated. And it is wonderfull
to consider, how many sorts of Di∣seases
by the intervening of obstructi∣ons
or •ppilations, arise out of this
meere separation, particularly the
Page 45

joynt-gout, and the stone: which
diseases according to the sentiment
of these Dogmatists themselves,
happen most frequently to those,
who have the hottest Livers▪ and
consequently the coldest stomacks:
Who ingenerate much crudities and
mucous matters, which for want of
a through-digestion, may be com∣pared
to raw fruits, that failing of
their due and perfect maturity,
(which is performed by a contempe∣rate
heat that is all concocting and
digesting,) remaine acid, bitter,
sowre and green. These being mixt
with, and in the whole Masse of
blood, are there by the natural heate
againe concocted, and a separation
is made of the more crude and tarta∣reous
portion, which sticks after∣wards
to the inward parts, and cau∣sing
divers obstructions, is at length
forcibly carried into the joynts,
where it stayes and lodgeth. For e∣very
part of the body of man doth
Page 46

naturally delight in, and attract to
it, that which is most like to it selfe:
the fleshie parts are nourished by that
portion of the blood, which is most
thinly moist, and mercuriall: the
fat and marrowish parts, by that
which is most oily, or sulphureous,
but the joynts which are parts that
be naturally glutinous and mucila∣ginous,
love that portion which
hath most likenesse and affinity with
their nature; whence it comes to
passe, that this Salsuginous and Tar∣tareous
matter is taken in by them.
Now, when it happens that these
parts in some bodyes, either for their
weakness, or an innate hereditary
disposition, or some such cause can∣not
by a proper and particular di∣gestion,
inoffensively digest, nor ex∣pell
this crude and indigested Tarta∣reous
matter, then is this matter, be∣ing
of a saltish, viscous nature coa∣gulated
in them, and the ligaments
of the joynts come to be stuffed up
Page 47

and stiffened with it, whence pro∣ceed
those acute intolerable paines
which attend this Disease. And this
is the true and genuine conjoyn'd
cause of the paines and knottines of
the Joynt-gout. The same cause is
sometimes lesse acute, sometimes
more, according to the nature and
condition of the Tartar. For as we
see that there is in the greater world,
a great diversity of Salts, for the
Earth yeelds first Salt-gemme, which
answers in proportion to Sea-salt,
that is onely saltish in tast; then
Salt-nitre which is bitter in tast, and
Salt-alum which is austere and
Astringent: afterwards Salt of Vi∣triol,
and Salt Armoniac which
are acid and hot: and lastly▪ those
corrosive sharp Salts which are ter∣med
Alkal•, with others that are
sweet and pleasant as Sugar: so in
the lesser world, that is in the body
of man, there is generated a Tartar
or Salt, which being dissolved, cau∣seth
Page 48

onely a saltish humour, which
the Dogmatical Physicians term sal∣tish
phegme, in plaine termes, a salt
water or humour. There is also ge∣nerated,
a nitrous or bitter Salt,
which mixeth with the Urine, and
causeth bitter Choler; and a vitrio∣lated
acid salt which predominates
in acid phlegme and melancholy.
In like manner there be also alumi∣nous
and austere kinds of Tartar,
and other sorts which resemble the
acrimonie of Salt, as it is manifestly
seen by the various affections of con∣tractures
and astrictions of the si∣news,
and the many perilous trou∣bles
of acrimonious humours in Dy∣senteries
and, divers Ulcers as well
inward as outward, all which are
caused by the many and dif∣ferent
kindes of Salts, which are
generated in the body. For why
should not this be done by those
things which are most like to doe it
and most significant, and which do
Page 49

most properly and fully expresse the
natures and diversities of Causes,
having their derivation and apposi∣tenes
from the very fountains of na∣ture,
who is the best Interpretress of
her own concernments. These Salts
(believe me) doe better expresse and
discover unto us the essences and di∣stinctions
of Tartareous or saltish di∣seases,
then those four humours
which are commonly termed the
Sanguine, the Phlegmatic, the Bili∣ous,
and the Melancholy, both be∣cause
that these latter termes, signi∣fie
nothing unto us of the essence or
matter of the Disease, and also be∣cause
that those Dogmatists them∣selves,
Hallucinate and stagger very
much both in the formation or apt∣nesse,
and in the application of their
said termes.

II.
Tartar is two-fold, Adventitious
and Innate.

Page 50
III.
Adventitious Tartar, proceeds from
meat and drinke, and the Impres∣sions
of the Firmament.

EVery thing that we eat and
drinke, hath in it a Mucilagi∣nous,
reddish and sandy Tartar, ve∣ry
noxious to the health of man.
Nature receives nothing for her own
use, but what is pure. The stomack,
which is an instrument of the Ar∣chaeus
of man, or an internall, in∣nate
Chymist, and implanted there
by God, presently upon the recepti∣on
of that which is chew'd and
swallowed down separates the im∣pure▪
Tartareous part from the pure
nutriment: If the stomack be vigo∣rous,
especially in its faculty of se∣paration,
the pure portion passeth
presently into all the members to
nourish and preserve the body, and
the impure goes forth into the
Page 51

Draught: if the stomack be weake,
the impure portion is through the
M•saraic veines conveyd to the Li∣ver,
where a second digestion or se∣paration
is made. Here the Liver se∣parates
againe the pure from the im∣pure,
the Rubie from the Chrystall,
that is to say, the Red from the
White: The Red is the nutriment of
all the members the heart, the brain,
&c. The white •or that which is
no nutriment, is driven by the Liver
to the Reyns and it is Urine, which
is nothing else but Salt, which being
exprest from the Mercuriall portions,
by the violence of the separation, is
forced to a dissolution: It is dissol∣ved
into water by the Liven & so cast
forth. If the Liver, by reason of its
debility, makes no perfect separati∣on,
it casts that Mucilaginous and
Calculous impurity upon the Reyns,
where for want of a •ight and
through separation it is (accord∣ing
to the concurrency and Method
Page 52

of nature) by the mediation of the
spirit of Salt coagulated into Sand,
or Tartar, either Massie and Solid,
or Mucilaginous. This Tartar there∣fore
is the Excretion of meat and
drinke, which is coagulated in all
mens bodies by the spirit of Salt, un∣less
the expulsive faculty by its owne
peculiar vigour or virtue, can com∣mand
it into the Excrements, and
so cast it out by dejection.

IV.
There are four kinds of this Adven∣titiousTartar, which proceed ori∣ginally
from the four distinct fruits
or Cibations which we receive
from the four Elements.

THe first kind proceeds from the
use of those things that grow
out of the Earth, as from all sorts of
Pulse, Grains, Fruits, Herbs and
Roots, upon which we feed.

The second proceeds from those
Page 53

nutriments which we take out of the
Element of Water, as from fish, shel∣fish,
&c.

The third is from the flesh of
Birds and beasts, &c.

The fourth comes from the Fir∣mament,
which the spirit of Wine,
in respect of its subtilty, doth most
resemble. This kind of Tartar is of
a most forcible impression, while the
Air being primarily infected with
the vapours of the Earth, the wa∣ter
and the firmament doth after∣wards
annoy us: as wee frequently
see in those acute and pernitious A∣stral
Diseases, the Pleurisie, the
Plague, the Prunella, &c.

V.
Tartar innate, is that which is coge∣nerated
with man in his mothers
wombe.

Page 54
VI.
Besides these impure Tinctures and
Meteors, there is another sub∣stantial
Extrarious cause, which
cannot be reduced to a certa•ne
kind.

TO this must be referred, those
Insecta's or quick Creatures
which sometimes (though rarely)
are generated in the body, as Snakes,
divers worms, &c.

Secondly, those things must be re∣ferred
hither, which by inchant∣ment
and the mediation of evill spi∣rits,
are invisibly and insensibly con∣veyed
into the bodies of men and
Women.

Thirdly, We are to reduce to this
Aphorisme or Canon all Splinters,
Bullets, or other weapons, which
being violently thrust or shot into
the body, lie deeply in the flesh, or
under the skin.

Page 55
VII.
We have now done with the Substan∣tial
Extrarious Cause. To the Ac∣cidental,
I shall referre all dispro∣portions
of Limbs, Gibbosities,
Luxations, Wounds, and fractures
of bones.

CHAP. 6.
Of God, the first and supreme Cause of the Extrarious Cause.
HAving now done with the Ex∣trarious
or conjoyned and ap∣parent
cause of the disease. I shall
consider the cause of that Extrarious
Cause.

I.
This Cause I shall divide into six
heads or branches. The first of
which is God. 2. Excesse and de∣fect
of Necessaries. 3. Fire. 4. He∣reditary
Page 56

impurity. 5. Imaginati∣on.
6. Ʋiolent Illation. Of these I
shall treat in their order; and first
of GOD.

MAn, because he is made in the
Image of God, is bound al∣so
to live according to his Will. I
mean his will revealed and laid
down in the Ten Commandements,
and the holy Scriptures, namely in
those Bookes onely which were left
unto us, and which (with∣out
scruple) we have received from
the holy Prophets, and the Apostles
of the Lord and Saviour: but when
we transgresse and violate this Law
and will of our maker, then doth
God send upon us condigne punish∣ments,
amongst which Diseases are
numbred in the very Booke of the
Law. For thus saith the Lord: If ye
shall despise my statutes, or if your
soules abhor my judgements, so that
ye will not do my Commandements,
Page 57

but that ye break my Covenants: I
also will do this unto you, I will even
appoint over your terrour, consump∣tion
and the burning ague, that shall
consume the eyes, and cause sorrow
of heart. I will also smite thee in
the knees and the legges with a sore
botch, that cannot be healed, from
the sole of thy foot unto the top of
the Head. I will make the Pesti∣lence
cleave unto thee, untill it hath
consumed thee from off the Land
which thou possessest. And in ano∣ther
place, The Lord shall smite thee
with a Consumption, with a Fea∣vour,
and with an inflammation
and extream burning, and with the
Sword, and with Blasting, and with
Mildew: and they shall pursue thee
untill thou perish. And the Heaven
that is over thy head, shall be brass,
and the Earth that is under thee shal
be Iron. The Lord shall make the
Raine of thy Land powder and dust,
from heaven shall it come down up∣on
Page 58

thee, untill thou be destroyed.
Leviti•. Cap. 29. 16. Deuteron. 28.
And in the new Testament, that e∣verlasting
and blessed Physitian, the
Holy JESUS, who came not to de∣stroy,
but to save the world; after
he had healed the impotent man,
who had beene sick of his infirmity
eight and thirty years he dismissed
him not without this loving and
gracious caution: Behold, thou art
made whole sinne no more, lest a
worse thing come unto thee. S. John
Chap. 5. 14. and S. Paul also in his
first Epistle to the Corinthians, re∣buking
that new and sinfull custome
(which had crept then into that
Church) of prophaning the Lords
holy Supper, with their own intem∣perate
feasts, objects to them, that
sharp visitation by Diseases, which
(for that very abuse) God had pu∣nished
them with: For this cause
(saith he) many are weak and sick∣ly
among you, and many sleep: for
Page 59

some of them had beene punished
with death. Thus is the just and all∣seeing
God, the first and supreme
cause of the Extrarious cause.

CHAP. 7.
Of the excesse and the defect of ne∣cessaries, which is the second cause of the Extrarious cause.
FXcess of Necessaries, is to be con∣sidered,
first in Victuals, where
the offence is threefold. 1. In super∣fluousness.
2. In vairety. 3. In our
manner of receiving them. We offend
in superfluousness, when that which
is to nourish us is taken in too great
a quantity: whence follow frequent
and unwholsome evaporations and
belchings, which so fill and oppresse
the vessels and Organs of the spirits,
that they are hindered in their fun∣ctions;
or the meat with its weight
and quantity so indisposeth us, that
Page 60

the inordinate operation and digesti∣on
is retarded. Innumerable are the
Diseases and molestations which pro∣ceed
from this particular intempe∣rance.

We offend in variety, when at one
dinner or supper, we eate many and
divers kinds of Meats and Drinkes,
for these having a great dissimilitude
and enmity amongst themselves,
cause divers inconveniences by their
various dissents and unequall di∣gestion.

We offend in the manner of re∣ceiving,
when we eate hastily, or
swallow our meat before it be well
chew'd and devour our Drinke like
Whales, as those are accustomed who
drink healths (as they term them)
at Meales, taking off whole Bowles
and Tankards 〈 in non-Latin alphabet 〉, without so
much as breathing time, and thinke
the excess very fashionable & praise∣worthy.

Page 61

Another Excess in Necessaries,
happens about taking of rest and
watching: When the Animal spi∣rits
by too much sleep, are by de∣grees
habitnated into a certaine dul∣ness,
so that they perform their fun∣ctions
sluggishly, remitting still
something of their due vigour, until
at length they lose all their activity,
and are naturalized (as it were) in∣to
an incurable stupidity. Contra∣rywise
by too much watching they
are easily inflamed, so that often∣times
they cause Maniacal fits and
phrensies, with divers others most
desperate consequences.

A third excess of Necessaries,
happens from cold and heat. Excess
of heat happens, either when the bo∣dy
is over exercised, or when any o∣ther
Extraneous heat hath too free
an access to it, and the innate fire
of nature is beyond measure excited
thereby, so that inordinate exhala∣tions
Page 62

are caused in the body, which
produce an excessive and dangerous
resolution and weakness of parts.
Excess of cold happens either by
a suddaine Refrigeration or cool∣ing
after Exercise, or when we ex∣pose
our selves too much to cold
weather, which hinders the evapo∣ration
of Excrementitious Exhala∣tions
by stopping the Pores, and bea∣ting
them back into the body, where
they lodge and remaine. Whence it
comes to pass, that being of an Ex∣trarious
malignant disposition, they
afford matter and foment for many
and severall kinds of diseases.

A like excess to this, proceeds fre∣quently
from the hardness and thick
Callousness of some peoples skins,
by which fault (because little or
no perspiration is performed) the
secret, and the Ambient Aire of their
bodies is intercepted, so that there
Page 63

is no liberty for inspiration or ex∣spiration.

Defect of Necessaries is first, the
want of meat and drink in their due
time and proportion. This is either
famine or thirst. Secondly The want
of naturall rest, according to the
Verse,

Quod caret alterna requ•e, durabile non est.
The strongest body, and the best
Cannot subsist, without due rest.
Thirdly, The want of Refrige∣ration
or coolness of aire, which by
its needfull community and permea∣tion,
allayes and tempers the inward
heat of the heart.

Fourthly, and lastly, the want of
due and requisite heat, by which the
Excrementitious Exhalations of the
body are vented forth, and the ani∣mall
Page 64

spirits incited to their peculiar
functions.

CHAP. 7.
Of Fire, the third Cause of the Extrarious Cause.
BY Fire in this place, I under∣stand
not onely Kitchin-fire, or
any other fire that burns, but also
the celestiall fire of the Sun, and the
Sun and the native implanted fire of
all the parts of ••ns body.

I.
Externall fire is the producent of
Extrarious Causes by its separa∣tive
power or faculty, by which it
separates & extracts them from o∣ther
bodies, & communicates them
afterwards to our nature.

Page 65
II.
The Internal, innate fire, produceth
Extrarious causes, when by dige∣stion
it separates the impure part,
from that food or matter in which
it first resided, whence our natural
substance comes to be infected.

SO the naturall heat digests our
meat, and by the assistance of the
innnate Salt dissolves it, that man
may retain or keep in his body, that
which is agreeable to his nature, and
joyne it to his essence: but that
which is contrariant, he segregates
from the other, and casts forth at his
proper Emunctories. This Segrega∣ted
matter, or Excrement, doth of∣tentimes
mightily afflict the body,
and that it doth two manner of
waies. The first by being retained in
the body, or for want of evacuati∣on.
The second, by a noysome f•tid
Exhalation, and sent ascending from
Page 66

it to the nobler parts, when it is so
retained. It offends by retention first,
when it is carried (indeed) to the
naturall Emunctories, or deijcient
parts; but the weakness of the ex∣pulsive
faculty is so great, that it
cannot drive it out. Secondly, When
it is left in the very stomack without
farther Exclusion. Thirdly, when
some subtil poyson, in and together
with the nutritive portion or Chy∣lus,
doth convey and insinuate it self
into the most inward parts of the
body: which poyson was first taken
in with meat and drink. It happens
often (saith the most learned and
expert Quercetanus) that when the
naturall Balsame is tainted by some
impurity proceeding from food or
nutriment, it doth afterwards give
way and occasion for many dange∣rous
symptomes and diseases. This
Paracelsus, the great Father and
leader of the German Philosophers,
in his Treatise of the Being, and na∣turn
Page 67

of poyson doth most learnedly
expound. The Stars also doe fre∣quently
powre down into the Aire,
and upon the Earth, certaine Astral
Emunctions, and Arsenical vapours,
with other noxious Excretions and
Exudations. See his Treatise of the
Being, and the power of the Stars o∣ver
inferiour Bodies. Hence proceed
Distraction, Phrensies, Plurisies, the
Plague, and frequent, suddaine Dy∣senteries.
Putrified things grow
to be noysome and hurtfull,
by the meanes of those corrosive
Salts and fuliginous Exhalations,
which partly by an externall, partly
by their own internall heat, are ex∣cited
out of them and dispersed.
Moreover the Excrements of man,
when they happen to be retained in
the body, are subject to a Re-pu∣trifaction,
and frequently doe so,
and Wormes are generated out of
them: In this Case, the fuliginous,
malignant spirits of that foul Masse,
Page 68

ascend to the braine, whence pro∣ceed
suddaine madnesse, the Verti∣go,
the Falling-sickness, and divers
other lamentable diseases. There
are also certaine living Creatures,
which (if they be applyed to man)
will by their natnrall heat, sud∣dainly
indispose him, by emission
of that which is most remote from,
and inconsistent with his nature.
Cantharides are so full of this viru∣lency,
that being onely externally
applyed, they prove oftentimes per∣nicious.
Bartholomew Montagna∣na
reports, that a certain Citizen of
Padua, applying them onely to one
of his knees, did bleed at the Urinary
passage, five quarts of blood. He af∣firms
also, that the like inconveni∣ence
happened to another, who ap∣plyed
them to his great Toe, to take
off the Leprous scurfe of his Nayls.
The Basilisk hath such a subtil and
violent poyson in his eyes, that his
very looks infect and kill. How hurt∣full
Page 69

Minerals are, when elevated into
Mercuriall vapours, may be read at
large in Paracelsus his books, Von
den Bergfrancfhe•ten.

III.
That Extrarious Causes, and divers
indispositions, are introduced by
common fire, none is ignorant.

ALchymists, Goldsmiths, and
Colliers, can sufficiently prove
this point, who are oftentimes so of∣fended
with vehement searching,
Sulphureous, Arsenical and Mercu∣rial
smoaks, that they fall into des∣perate
and most painfull Diseases.
The smoake of Galbanum, and
Hartshorne will induce the Le∣thargy.

Page 70
CHAP. 8.
Of Hereditary impurity, which is the fourth Cause of the Ex∣trarious Cause.
I.
Hereditary infection, is a transplan∣tation
of extrarious Causes, per∣formed
by impressing a fixt tincture,
springing from another fixt salt
into the prol•fic seed, which Pa∣rents
contribute to the Generation
of Children.

SAlt alone and onely, is of all the
three Principles fixt and f•••e.
Therefore those Diseases which pro∣ceed
from the indisposition of the
Salt, are radically fixt, and for the
most part Hereditary, as the Lepro∣sie,
the Stone, the Joynt-gout, and the
like. But those Diseases which spring
from any infirmity of the fluxible
Page 71

and volatile principles, that is to say,
from Mercury and Sulphur (as all
manner of Cathars and Feavers do,)
cannot so easily infect posterity: for
these Diseases neither fix their seeds
firmly, nor deeply, because they have
not their tinctures so tenaciously
imprest. The nature of this kind
of fixed Salt or Sulphur, may be
perfectly discern'd in the seeds and
the roots of Plants: for if you take
but some particles of them, and
transplant them▪ those very peeces
will take root and grow, and bear
fruit: But neither the leaves, nor
the flowers in which the volatile
Mercury & Sulphur have their seat,
will do so. Now the fixed Salt is al∣waies
conserved in the root, and in
some pithy stalks & Siens or Graffes:
but the fixed Sulphur is in the seed.
And this is the reason that the trans∣plantation
of all Vegetals, is perfor∣med
by these onely: but by the Mer∣curiall
parts, which easily fade and
Page 72

wither, it cannot be done; nor by
those parts, which have onely in
them a volatile Sulphur, as the
flowers, and the leaves of some Vege∣tables.
See Quercetan, in his advice
against the joynt-gout, and the
stone.

Therefore (saith the same Quer∣cetanus)
whatever lodgeth in the
body of the parents, that with a firm,
spiritual, impure, and malignant
tincture can affect or infect the radi∣cal
Balsame, the vital seed, and the
very root or fundamentall of hu∣mane
nature: that same impurity
(whatever it be) doth by an Here∣ditary
transplantation pass into, and
infect the Children. But if these im∣pure
seeds of Diseases, have not ta∣ken
such a deep root, nor so far cor∣rupted
the radicall Balsame: or if by
the helpe of nature, and her inter∣nall
Balsame, there is a separation
made of them; or if by the ministry
of Art, and externall, specifical Bal∣sames
Page 73

of Physick, they are effectually
allayed and weakned, or are come to
their proper terme and utmost du∣ration,
so that their virulency and
force is quite spent and broken: in
any of these Causes, Gouty and Le∣prous
persons, doe not alwaies beget
Gouty and Leprous Children. For
by these means, the roots of Diseases,
even the most fixt and malignant
are eradicated, impure seeds are pu∣rified,
and the morbid tincture by
long traduction becomes quite ex∣tinct.
This Eradication of heredi∣tary
Diseases, and Purification of
diseased seed comes to passe by the
benefit and assistance of good Seed∣plots,
that is, by the excellent, whole∣some
temperament of the Matrix,
in vegetous and healthy women:
whence it happens, that the Fathers
seed, though tainted with some
morbific indisposition, is by the
laudable vigour of the mothers ra∣dical
Balsame amended, so that
Page 74

Arthritical and Calculous Fathers
beget Children, which all their life∣time
continue healthy and unat∣tempted
by such Diseases. Yea, they
beget such Children▪ as are not ob∣noxious
or liable to such indisposi∣tions▪
In like manner also it happens,
that a vegetous, healthy Father,
contributing good seed, may have a
sickly, impure issue, troubled with
hereditary infirmities, the Fathers
seed attracting to it the malignant
propriety of those Diseases which
possessed the Mother. Thus good
Corne, if it be cast into a bad soile,
will degenerate into Tares, or yeeld
a very bad and a thin Crop: but sow
it againe in good ground, and it
will recover its former goodnesse
and perfection.

Page 75
CHAP. 9.
Of Imagination, the fifth Cause of the Extrarious Cause▪
I.
Imagination is a Star, excited in the
firmament of man, by some ex∣ternall
Object.

II.
When the Imagination is inflamed, or
at the height, then strange passions
and defections follow.

III.
It is inflamed first, when it feigns
some object to it selfe, and longs for
it, but cannot enjoy it.

HEnce it comes to passe, that
pregnant or breeding women
(whose imagination is most vehe∣ment,
because of the Starre of the
Page 76

Child, which upon some singular
longing, doth most powerfully move
them,) doe by the force of an infla∣med
or exalted imagination (when
they faile to come by that Object
they long for) impresse into the ve∣ry
child, the perfect forme or figure
of it; yea, it oftentimes causeth mis∣carriage,
and the death of the Child,
as may be seen in this following Hi∣story.
A certaine woman great with
child, seeing a Baker carrying Bread
into the Oven with his Doublet off,
longed for a peece of the Bakers
shoulder, and when any other meat
was offered unto her▪ or brought in
to her sight, she would presently fall
to vomit. Her Husband distrest be∣twixt
love and pitty, offered such a
large summe of money to the Baker,
that he consented, & suffered her to
bite off two morsels of his flesh, but
being not able to endure the pain the
third time, the woman presently
fell in Labour, and was delivered of
Page 77

three boyes, whereof two were alive,
and the third dead. Mizaldus in his
first Century, relates it out of Lan∣gius.
To this first Division, must be
referred those unfortunate Aspirers,
who affecting some great knowledge
or science, and missing to attain to it,
by reason of a blockish stupidity, or
imbecillity of apprehension, come
to be distracted and stark mad.

IV
Secondly, The Imagination comes
tomes to be inflamed, when by some
unexpected Object or Accident, a
man or woman is suddainly frigh∣ted.

SUch Accidents prove oftentimes
very pernicious. A causeless, i∣maginary
fear in times of infection,
hath cast many into the Plague, and
the Plague hath beene their death.
There lives at Gueilburg, a certaine
Bakers wife, who being young with
Page 78

Child, went into the adjoyning
Woods or Forrest, to gather sticks,
and being very intent in gathering
with her face towards the ground a
Citizen of that place comming sud∣dainly
at her, did so fright her, that
(not knowing well what to doe▪)
she struck one hand into the other,
and continued rubbing them toge∣ther
with a very strong compression
for a good while. This woman was
shortly after delivered of a Son with
one hand onely, which Childe I my
selfe saw, and taught there in the
publick free-Schoole. In the like
manner, some men that have
been frighted by Phantasms, and spi∣ritual
Apparition in the night time,
have instantly fallen into grievous
diseases, and some have dyed. Others
by the excesse and violence of the
horrour had the hairs of their heads
changed from the native colour, into
a quite contrary, especially that part
which they chanced to touch at the
Page 79

time they were so frighted. I my self
have known two, who affirmed, that
such a change did happen to them
upon the like occasion: the one had
halfe his Beard turned gray, the o∣ther
had part of the haires of his
head turned perfect white, the rest
retaining still their first colour.

V.
Thirdly, The imagination is infla∣med,
when the stomack is offended
by some object of sence.

SUch perturbations happen of∣ten,
and men are frequently in∣clined
to vomit, when they looke
earnestly upon those Ejectments
which another hath cast up.

VI.
Fourthly, The imaginationis in fla∣med,
when any person imagines or
fancies, that paine or trouble he is
Page 80

in, to be intolerable for him, and
incurable.

HEnce it comes to passe, that
men despairing of their health
or redemption, contrive their owne
death, and make themselves away.

CHAP. 10.
Of violent Illation, which is the sixth and last cause of the ex∣trarious Cause.
VIolent Illation is performed two
wayes, Corporally, and Spi∣ritually.

I.
Corporally, when a man or woman is
wounded, thrust, or shot, or fallen,
or their bones broken.

II.
Spiritually, when by the meanes and
Page 81

ministry of evill spirits, a man
or woman is either blinded, or
maimed, or any extraneous visible
matter, is invisibly and without
manifest violence, conveyed into,
and lodged in their bodies, or when
they are by any other preternatural
wayes and meanes set upon and af∣•licted.

THat such things may and have
been done, we shall prove by the
truth of this following relation. In
the year of our Lord, 1539. there
lived in the village of Fugesta, with∣in
the Bishoprick of E•steter, a cer∣taine
Husbandman, named Ulrich
Neusesser▪ who was grievously pain∣ed
in the Hypochondriacal Region,
with most violent and sharp stitches;
whose sury and persistance made
him send for a Chirurgion, and
(incision being made) there was
found, and taken out of his side,
an Iron Naile, which lay under the
Page 82

skin, without the least external sym∣ptome▪
or discoloration of the part.
This, notwithstanding the pain cea∣sed
not but was dayly exasperated▪
and did more and more increase:
whereupon this miserable man re∣solving
with himselfe, that there
could be no cure for him but death,
snatched a knife out of the hand of
his attendant, and did therewith
cut his own own throat. Upon the
third day after, when his body was
to be drest for buriall, there were
present, Eucherius, Rosenbader of
Weisenburg▪ and John of Ettenstet▪
(a Town in the Dukedome of Ba∣varia,)
both Chirurgions who in
the presence of as many persons as
came to the Funeral did cut up the
Body, and in the fore part of his
belly, betwixt the Cartilages and the
Navill, towards the side-region there
were found, and taken out, and seen
by them all (a prodigious and won∣derfull
•ight •) a round and long
Page 83

peece of wood, foure knives of steel
made partly with edges, and partly
with teeth like a saw, and two pee∣ces
of sharp and rough Iron▪ each of
them being more then a span in
length, and underneath all these, a
great lock of haire wrapt close to∣gether
and made up in the forme of
a Ball. Mizaldus in his sixth Cen∣tury,
relates this sad History out of
Langius.

CHAP. II.
Of the cure of Diseases.
HItherto we have known the Di∣seases
by his Causes: It remains
now that we teach the Cure of it;
and this we shall doe onely by cer∣tain
genernall Rules or Precepts.
But lest we should proceed without
method, we shall divide this Chap∣ter
concerning the Cure, into seven
Sections.

Page 84

We shall teach, 1. What, and
how manifold the Cure is. 2. How a
Physician ought to be qualified.
3. Of what sort, kind or quality, the
medicines or meanes of the Cure
ought to be. 4. Out of what things
those Remedies must be sought and
taken. 5. Why Medicines sometimes
cannot restore and introduce health.
6. How the Remedies or Medica∣ments
ought to be administred.
7. How the sick man must carry or
dispose of himselfe, while he is in a
course of Physick.

Section 1.
What▪ and how manifold the Cure is.
I.
The cure of Diseases, is an operation
by which a sick person is restored
to his former health, and his sick∣nesse
(what ever it be) quite ex∣pelled,
Page 85

and radically extirpated.

II.
The cure or healing of all Diseases,
(that I may in this place make use
of the most apposite, significant
termes of Severinus, out of Crol∣lius)
is two fold.

1. Universal, which is an ab∣solute
Extirpation of every radical
morbid impurity, whether heredi∣tary,
or from the sinister use of
food, or by the force of externall
impression.

THis universall Cure is perform∣ed
by a naturall medicinall Bal∣same,
consentaneous to the nature
of man, which resolves, discusseth
and consumes the Seminary tin∣ctures
of all impurities and diseases:
but corroborates, confirms, and con∣serves
the innate humane Balsame;
for (as Paracelsus teacheth) so long
Page 86

as the radicall humour keepes in its
due quantity and proportion, no
Disease or indisposition can be per∣ceived.
And in this way of Cure,
the pluralities, particularities, and
orderly Rules of Symptoms and
Prognosticks, have no place▪ for all
Diseases (what ever they be) are
universally & perfectly cured by this
one universall medicine. It is not
without reason then that Raymund
Lull•e affirms, that this onely one,
supreme, universall medicine (to
which, and in which the virtues of
all other particular and specificall
medicines are reduced and included)
may be safely administred unto all
sick persons, without inquiring what
Dis•ase they are sick of For wise na∣ture,
by an instinct from her selfe,
hath given unto this her favourite
medicine▪ the prerogative and power
to cure, and absolutely to extermi∣nate
all naturall infirmities whatso∣ever;
yea, and to rectifie and restore
Page 87

her own selfe when disordered and
weakned. There be four chief kinds
of Diseases which if once confirm∣ed,
or inveterate, can be expelled by
no medicine, but the universall,
namely the Falling-sicknesse, the
Gout, the Dropsie, and the Leprosie.
To these Paramount Diseases, all
other inferiour sicknesses, as to their
proper fountaines and originalls,
have relation and affinity. This u∣niversall
medicine, is a Jewel much
to be wished for and worthy the
looking after; but few are they
whom God blesseth with his favou∣rite-secret.
Lullius adviseth all Phy∣sicians,
that diligently and faith∣fully
labour for to search and looke
after it: because it is the infallible
remedy against all infirmities, and
the greatest and most proper resto∣rative
and comforter of the spirits
in their functions: For in this me∣dicine
(as in their onely and pro∣per
subject) there is •••all and uni∣versall
Page 88

collection and conjunction of
all the operative, effectuall virtues
of generall Physick, coacted and u∣nited
together by a natural method,
consent and design: which virtues
are otherwise, (according to the or∣dinary
course and dispensation of
nature) confusedly dispersed and di∣stributed
amongst and
through her* three
great Families; and he
that hath such an Anti∣dote
against all bodily Diseases, hath
the gift of God, which is an incor∣rupt,
incomparable, and invaluable
treasure in this life: What ever in∣firmity
cannot be healed by this
competent, natural medicine, we may
boldly and safely conclude, that the
finger of the great God of nature
is in the Cause. But the paine (when
we find it to proceed from his righ∣teous
hand,) is by much the more
tolerable, and we ought to beare it
patiently, and thankfully, until the
Page 89

Almighty Physician himselfe will be
pleased to heal us, by those wayes
and means which his divine and un∣erring
wisdome shall judge the best.

III.
2. Next to the universall, is the
particular cure, by which the roots
of diseases, and the Seminal tin∣ctures
themselves, are not alwayes
taken away; but the bitter fruits of
them, the Symptoms, Paro•is•es;
and paines, are oftentimes preven∣ted,
mitigated, and so supprest, that
they cannot come to their exaltat•∣on,
or the worst passe, as the com∣mon
phrase is. By this Cure, the
Physicall evacuation of Excre∣ments
is instituted, and some con∣siderable
succours are communi∣cated
to opprest nature by the
friendly, consentaneous spirits of
those medicines that are admini∣stred;
which spirits can onely
rightly know, and penetrate into
Page 90

the secret lodges and topicall resi∣dencies
of the radicall mor•ifie
impurity.

NOw, though this particular
Cure performs no more, than
we have told you in the definition
of it, yet is it not therefore to be
slighted, nor rejected; for it doth
oftentimes in the most desperate di∣seases,
doe the work of the universal,
because the most mercifull God hath
discovered unto us certain secret-natural
universals,* of which
some containe in them the na∣ture
of the whole Heaven, others of
the whole Air, and some againe of
the whole earth, by whose help most
Diseases are easily known and cured.
Moreover specifical, appropriate me∣dicines,
when they are rightly refi∣ned
and spiritualized, will emulate
the virtue of the universal, by consu∣ming
radical impurities & strength∣ning
the virtue of the innate humane
Page 91

Balsame. Seeing then that we want
the universal, it will be happy for us,
if we may attaine to the anie know∣ledge
of (at least) the particular,
subordinate, specifical and individu∣al
kinds and means of cures.

Section 2.
How a Physician ought to be qualified.
I.
Every Physician that desires to cure
sick persons well and happily, must
be a sound Christian, and truly
religious and holy.

FOr true and perfect medicines,
and the knowledge of them, can
no where be had, but from God,
whom we can serve by no other
means in this life, but onely by piety,
and piety hath included in it fervent
and incessant supplications unto
Page 92

God, hearty and frequent thanksgi∣vings
for his gracious and free bene∣fits,
with sincere and actuall love to∣wards
our Neighbours. God is so
infinitely good and kind, that he
doth dayly give, and offer both to
the good and to the bad, all those
things which are necessary both for
their sustenance and their health: but
that we use those gifts to the glory
of God, and the good of our Neigh∣bours,
piety alone is the onely cause.
Therefore, if thou desirest to select,
and extract convenient and effectu∣all
Medicines out of those Myriads
of Creatures, which by the secret
power of their Creator, dayly flow
upon thee, & appear about thee, Fear
God, and love thy Neighbour as thy
selfe. This being done, I affirm it to
thee, thou shalt find those things,
which will fill thee with joy. Thou
maist easily apprehend by what I say,
that he is unworthily permitted to
be a Physician, whose practise hath
Page 93

no other aim then Covetousness and
Usury, and abuseth the gifts of God
(I mean his medicinal favours and
discoveries▪) to hoord up for him∣selfe
the riches of this world. They
are all impostors, and faithlesse
Mountebanks, who professe Physick,
and its great ornament Chymistry,
out of such a sordid, uncharitable,
and unjust design.

II.
He must be the servant, not the Ma∣ster
of nature, and according to
the sentiment of Hippocratesand Calen, he must be a profound
Philosopher, and expert, or well
vers'd in the Art of healing.

HE must be throughly seen in Phi∣losophy,
because there be two
sorts of Philosophers. The one (who
are in truth but Philosophers by
name,) after the common Doctrine
of the Schooles, inquire onely into
the Elementary qualities of sublu∣nary
Page 94

bodies: but the other sort
(who are the true Philosophers
indeed) search into the most secret
operations, proprieties, and perfor∣mances
of nature: her most private
Closers, and Sanctuaries, are ever o∣pen
unto these; whence it comes to
passe, that they have a perfect expe∣rimentall
knowledge by the light of
Nature▪ and are indeed true Physi∣cians:
For the innate naturall fa∣culty
of all productions of the earth,
is, by the Chymical dexterity of
these latter sort of Philosophers,
vindicated from the drossie adheren∣cies
of the matter, and united with
the firmamentall virtue, or occult
quality, which is caused and com∣municated
to them, by the influence
of the Stars. This Art of refining,
and uniting inferiours to their supe∣riours,
makes a compleat and a suc∣cessful
Physician.

Page 95
III.
He must be an Alchymist skilfull in
all spagirical operations, to sepa∣rate
the pure from the impure, the
drossie and venemous parts of his
medicinall Ingredients, from the
usefull and sanative, and one that
knowes exactly how to prepare, and
when to administer Chymical me∣dicines
for the restoration of his
Patients.

FOr as Gold is seven times puri∣fied,
so a Physician ought to try
and refine all his Physicall Materials
by the ministry of fire, which se∣parates
the good from the bad. Also
he ought to have in some things, a
certain and confirmed knowledge
acquired by long experience, and a
diligent daily inspection into the
works of nature; for true Philoso∣phy
is nothing else, but a Physicall
practise or triall, communicating
Page 96

daily to industrious and learned o∣perators,
most usefull and various
conclusions and medicines. And af∣ter
all the coyl of Academical licen∣ciated
Doctors, he onely is the true
Physician, created so by the light of
Nature▪ to whom Nature her selfe
hath taught and manifested her pro∣per
and genuine operations by Ex∣perience.

Section 3.
Of Medicines, what their qua∣lities should be, and how prepared.
I.
Physicall Remedies or Medicines,
should both expell the disease, and
strengthen natu〈…〉.

HEnce came that infallible Rule
of Physicians, Contraries are
cured by their Contraries. For Con∣traries,
by the consent of all Philo∣sophers,
expell and drive out one an∣other,
Page 97

therefore it is necessary, that
those Medicines which take away
the Disease, be repugnant and con∣trary
to the Disease: and for the
same reason▪ they must be auxilia∣ries
and consentaneous to our na∣ture.
Upon which very considera∣tion,
that famous principle of the
Hermetists is grounded: Every
like is cured by its like. Therefore
Medicines, as they respect, or look to
the Hypostatical principles, ought al∣so
to have some correspondence with
the nature of the disease, but in their
Energie and effect, they must be ad∣versant
and quite opposite. Thus the
stone which proceeds from Tartar, or
coagulated Salt, is cured by Salt, but
it must be Analyticalor resolvent salt.
The Joynt-gout also which proceeds
from Tartareous, sharp and corro∣sive
Salts, is cured by lenitive and
consolidating Salts. In like manner,
sulphureous Diseases must be cured
by their proper and specificall sul∣phurs:
Page 98

but to inflammatory sulphur
that causeth Feavers, we must op∣pose
acid, Vitriolated sulphur,
which is a most effectuall cooler,
and will coagulate and allay those
incensed sulphureous spirits. Whence
followes this Consequence.

That some Medicines may be corro∣sive,
without any danger or preju∣dice.

But with this Caution, that they
be so qualified, as not to work upon
the innate, radical Balsame, but on∣ly
upon that Extrarious malignant
matter, which is the conjoyn'd and
apparent cause of the Disease.

Page 99
II.
It is requisite, that of Medicines,
some be Spagyrically prepared, and
some otherwise.

FOr Chymical remedies must not
be used at all times, nor in all
Causes, but onely then, when our in∣ternal
natural Alchymist is insuffici∣ent
of himselfe to separate the pure
from the impure, and perfectly to
extract out of compound Medicines,
that noble Essence in which the force
and virtue, or spirit of the medica∣ment,
is chiefly resident: or when
there is a necessity in fixed and root∣ed
Diseases, to use minerall remedies,
that confirmed and obstinate Mala∣dies
may be set upon, and brought
under by such powerfull and active
Medicines that will not be baffled.
It is otherwise a foolish and needlesse
imployment, to separate that by
Chymistry, which nature her selfe
Page 100

will performe with more ease and
dexterity. And Nature knowes bet∣ter
what is most convenient for her,
then any Physician: for she makes
use of her own proper fire, and Mag∣net,
which attracts both from Phy∣sick
and food, that which is conge∣neous,
and most like to her selfe:
whereas an Artist on the contrary,
doth not at all times use the like
fire, nor exactly in the same degree
to perform his operations. For which
cause, the true Hermetical Physici∣ans,
do not at all times administer
Minerals; but most commonly when
they exhibite Minerals, they make
use also of Medicines extracted out of
Vegetables, or to quicken the opera∣tion
of these latter, they give a com∣petent
and safe quantity of the for∣mer.

Page 101
III.
All Medicines must be specificall
and a•propriated to the Disease.

THat is to say, they must have in
them by the gift of God, such
a virtue, that is peculiarly proper,
and designed (as it were) to remove
those diseases against which they are
administred. Whether they be uni∣versally
so gifted, or particularly for
some one sort of disease. That bo∣dy,
or subject in nature, which will
be easily corrupted▪ cannot be medi∣cinall
for all diseases: and this is the
reason, that out of such bodies, the
true Philosophers extract onely spe∣cifical
Antidotes, whose power or
virtue is effectual onely against some
particular kind of disease. That
thou maist have some knowledge of
those materials or ingredients which
are requisite and proper to make such
sp•cifical Medicaments, thou must
Page 102

diligently read the Bookes of the
Hermetists, De signaturis rerum,
That is to say, Of those impressions
and Characters, which God hath
communicated to, and marked (as
I may say) all his Creatures with.
These Bookes thou• must carefully
peruse and all others which teach us
the true and solid practise of Phy∣sick.
But if it would please God to
blesse thee with the universal Medi∣cine,
these studies, and all other
cures whatsoever, might be safely
pretermitted. This glorious univer∣sal
Medicine (without all doubt)
is to be extracted out of such a sub∣ject,
whose innate Balsame preserves
both it Selfe, and the Body in which
it exists from all corruption. This
body is so adequate, and tempera∣ted
with such a just and even pro∣portion
of all the foure Elements,
that the qualities of no one of them,
can ever possibly corrupt it. If thou
conceivest it may be bad in another
Page 103

kind of subject, thou dost but play
the fool and deceive thy selfe. What
ever Nature hath, that she can give
us; what she hath not, she neither
will, nor can afford. To the wise
man one word is enough. I speake
out of the true light of nature: My
Studies also hitherto cannot find a∣ny
other Fu•damental of an univer∣sal
Medicine.

Section 4.
Out of what things Medicines must be sought.
I.
They must be sought. 1. Out of the
Word of God. 2. Out of Nature:
and in nature, out of Vegetals,
Animals, and Minerals.

I In this search, we must first pray
for Gods assistance; and in the next
place, we must attend to the instru∣ctions
Page 104

of the wise Ancients. If thou
couldst finde out such a thing as
would purge and rectifie nature in
the great world so effectually that
ever after she would remaine sound
and unimpaired, so that nothing of
her Homogeneous essence and per∣fection,
could be saved from her by
any Extraneous fire, then (without
doubt) both the way to, and the
miraculous Energie of this onely
true and undeceiving medicine were
in thy hands.

Section 5.
Why Medicines cannot alwayes re∣store sick Persons to their former health.
O•waldus •roll•us, a cruly learn∣ed
and expert Physician, in his
Preface to his Basilica Chymica,
doth most fully and judiciously
handle this point. His words are
these. It is observed sometimes, that
Page 105

sick persons by the most convenient
and effectual Medicines, cannot be
healed for some one or more of
these eight subsequent reasons.

The first is, because their appointed
time or terme of life is come, which
by no humane wit or Medicine can
be prolonged. For there is no reme∣dy
upon earth, by which our corrup∣tible
bodies can be freed from death,
the decreed penalty, and the wages
of our sinnes: But there is one thing,
which (if we add holinesse to it,)
will keep back and restrain corrupti∣on,
renew youth, and lengthen our
short life as heretofore in the Pa∣triachs.
Now though
our life may be short∣ned
and* prolonged;
yet because of the pu∣nishment
for sinne, we
must by the immuta∣ble
decree of the eter∣nal
Law, unavoyda∣bly
Page 106

die: for a con∣junction
of different
Natures, and things
(suppose a Spirit
and a Body) must
necessarily induce a dissolution, else
we should state a Pythagorical Me∣tempsuchosis,
or a revertency in ages
as Plato did. And in this Case the
use of our universall and supreme
Medicine, will prove as vaine and
ineffectuall, as an old womans Reci∣pe•
because the Marriage of souls and
bodyes, ordained by an inevitable
necessity for divorcement and separa∣tion,
can by no industry of Artists,
nor Ayds of nature be rendred per∣petuall;
for the statute Lawes of the
present things, and their great Law∣giver,
are inviolable. It is impious
therefore to seeke, and impossible to
find out such a Medicine, that will
carry us alive beyond those bounds,
which the very Father of life will not
have us to transpasse.

Page 107

The second reason is, Because that
sick persons are too too often brought
to such a lamentable passe by the ig∣norance
of unlearned Physicians, and
their pernicious Recipe's, that the
best and most virtual medicines can
doe them no good, their bodies be∣ing
utterly poysoned, and made im∣medicable
by those fatal Tormentors
and Executioners of mankind. In
this desperate •ase (most common∣ly)
is the Chymicall Physician cal∣led
upon; but then would I have
him to call to mind, that saying of
Trophilus in Plutarch, which af∣firms
that man onely to be the com∣pleat
Physician, 〈 in non-Latin alphabet 〉:
and not to cast away (but of vaine∣glory,)
their soveraigne and unde∣served
medicines, to •alve the credit
of such detestable villaines, whose
infamy is past cure: 〈 in non-Latin alphabet 〉:
Let them
beware also, that they suffer not their
Page 108

Medicaments to be mingled with the
sluttish and venemous compositions
of others, lest the ill consequence of
such doings be laid to their charge,
and the success or good event (if any
comes to passe▪) be arrogated by,
and ascribed unto those impudent
and clamorous impostors; for such a
perverse and execrable envy posses∣seth
these Medicasters, that to dis∣grace
those that are more learned
and expert than themselves, and to
keep up their owne decaying repute,
they will (if they can have that op∣portunity)
cast those Patients which
are curable and towards recovery,
into an incurable and hopelesse con∣dition.
Hence it comes to pass, that
amongst the common sort of people,
(who suffer most by them) they are
publiquely saluted by the most ap∣posite▪
Title of Profest Poyso∣ners.

The third reason is, Because the
Physician is called upon too late,
Page 109

when nature is quite mastred or ore∣come,
and the disease hath got his
full sway; otherwise if convenient
or proper medines were seasonable,
(that is to say, in a time of preven∣tion,
by resisting the beginnings and
first attempts of diseases) admini∣stred,
no doubt but (with Gods bles∣sing
and assent) the consequence and
effect would be happinesse and
health.

The fourth reason is, because the
sick person will not punctually ob∣serve
the Physicians prescriptions:
for it happens too often, that Di∣seased
people charge the Physician or
his Medicines, with those ill events
which by some omission or irregula∣rity
(contrary to that golden Law
of the Locrenses in Ael•anu•,)
they have drawne upon them∣selves.

The fifth reason is, because the
Page 110

nature or peculiar propriety of some
persons, are not inclinable or adap∣ted
to health, as we see some timber
to be so tough and knotty, and out
of a certaine natural defect, to dege∣nerate
into such an untowardnesse,
that by no force or Art it can be cleft
or wrought: And it happens very
frequently, that the time chosen for
healing, together with the indispo∣sition
of the Stars, oppose the Cure:
for what ever Disease is unseason∣ably,
that is to say, immaturely
heal'd, the party will be ever after
subject to a relapse, because it is the
seasonablenesse or fulnesse of time,
that (like harvest) gives a firme
and a fixed health. A ripe Pear will
fall off the Tree spontaneously, but if
we seeke to have it off, while it is
green, we must either bruise the tree
by shaking it, or with more violence
break off the bough. Therefore, if
these considerations be neglected, e∣specially
in the Cure of Astral di∣seases,
Page 111

we shall but lose our labour,
and come off with prejudice. Phy∣sicians
also must religiously provide,
that the remedies they give, prove
not worse then the Disease, therefore
let them never advise their Patients
to any impious course, nor consent
to doe those things, which by sal∣ving
the sore, destroy the soule and
the body too: let it be their chiefe
care not to hurt, if they cannot help.
By doing so, they will keep a good
conscience, which is a continuall
•east, but for a bad one there is no
medicine.

The sixth reason is, because the
disease is come to that pitch or con∣firmation,
from whence there can be
no regress by the Laws of nature, as in
perfect, absolute, and confirmed bi∣tuminous,
massie, sandy, and stony
coagulations: for in such consumma∣ted
Diseases, no medicines can availe:
nor in a native deafnesse or blindness:
Page 112

for what nature her selfe hath once
deprived us off, that cannot be re∣stored
by any Artists, no more then
corporall disproportions and birth∣maimes,
or transpositions can be a∣mended.

The seventh Cause or Reason is▪
the sordid, tenacious parcimonie of
some rich Patients, which makes the
Physician (for no Money is better
disbursed, nor more honestly gotten)
discontented and carelesse: some∣times
also the diffidence, incredulity,
and suspition of Patients, (though
the Physician be never so faithful and
diligent,) hinders the operation of
the Medicine, and is a great impedi∣ment
to the Physician himself.

The eighth and last reason is, the
wisdome and the goodnesse of God,
who (without further toleration)
takes away the Patient, lest being
recovered, he should commit more,
Page 113

and more heynous offences against
his Maker, his Neighbour, and him∣self,
to the utter misery and perditi∣on
of his soul. For every disease is
an expiatory penance, and by this
divine affliction, correction and rod
of judgement is the patient called
upon, and required to amend his
life: or else by this fatherly visitati∣on
and imposition of the Crosse,
which every child of God (in imi∣tation
of his blessed Sonne) must
patiently bear, he is purposely exer∣cised
to be an example of piety, sub∣mission,
and perfection unto others;
for God doth oftentimes permit some
particular persons to be afflicted with
many and grievous Diseases, whom
the cheerefulness and health of the
flesh▪ with their dayly continuation
in sins (if left without rebuke,) had
cast at length into some desperate
spirituall malady, to the manifest
hazard of their eternal welfare: for
health▪ without holinesse, and a pe∣nitent
Page 114

resentment of of our frequent
infirmities, is no token of Gods mer∣cy,
but rather of damnation, and
the portion of this life. Moreover,
sinnes by weakning the forces and
activities of the soule, make her im∣potent
and unfit to govern the body;
so that the principall part being sick
and unapt to rule, the bodily facul∣ties
are profusely wasted and abused,
and so death is hastned on, and with
it a total and a finall destruction. At
least by this yoke and bridle of sick∣nesse,
as by a wholsome kind of pur∣gatory,
men will be retained in the
ordinary offices of piety, and (though
they be but few, who are effectually
reclaimed or converted by it,) yet
this detainment of their health
(which i• still left to them, they
had still abused,) will in some mea∣sure
restrain and cut off from them,
both the liberty and the power of
sinning. Hitherto the most learned
Crollius.

Page 115

Thou wilt now (perhaps) object,
that seeing all Diseases are not cu∣rable,
it is consequently absurd, to
terme any Medicine universal I an∣swer,
That is termed universall, not
becaus it takes away all diseases at all
times & in all Causes, for that it can∣not
do; but because it being but one,
can expell and cure all those diseases,
which by all other particular or
specifical Medicines whatsoever can,
or have been healed and eradicated;
yea, and some diseases which by no
appropriated particular medicine
can be healed, as the Gout, the Fal∣ling
sicknesse, the Dropsie, the Le∣prosie,
&c. Therefore it is termed u∣niversal,
because it hath in it real and
effectually, all the manifest and oc∣cult
virtues of all other specifical me∣dicines
& that eminently, or by way
of transcendency, so that all other
medicines are subordinate and ac∣comptable
unto this.

Page 116
Section 6.
How Medicines ought to be admi∣nistred to the sick, and after what manner the Physician must be∣have himself in their admi∣nistration, and generally in his practise.
I.
Every professor of Physick, when he
is furnished with convenient, ef∣fectuall,
and rightly prepared me∣dicines,
before he enters into pra∣ctise,
must be conversant with, and
acquire the friendship of some lear∣ned
and well experienced Physici∣ar,
whose advise and assistance in
his first attempts, he must make
use of, not omitting his own obser∣vations.

FOr in the multitude of Counsel∣lours
there is safety, and a more
Page 117

exact judgement is given of the Pa∣tients
present condition, and the
wayes and meanes to restore him are
better and surer laid. By this Course,
that opprobrious German Proverb,
which sticks too fast to some young
Adventurers (Ein newer Arkt, Ein
newer Kirch-hoff: A new Physician
must have a new Church-yard,)
would be easily refuted and quite
abolished. This very Course (after
serious and needful considerations)
I did heretofore propose to my selfe,
and to effect it throughly, I procu∣red
and entred into mutuall and
friendly Covenants with a certaine
Doctor of Physick, who was not un∣learned:
and that I might by this
meanes proceed farther in my Chy∣mical
discoveries, I conversed with
him by frequent Letters, and other
more familiar wayes: And this I did,
because I supposed him (at that time)
to be a true Philososopher, but I
could never receive one line from
Page 118

him, that was not wholly dictated
by the spirit of pride and arrogancy.
At length, when it fortuned, that
(after a most loving invitation, I
could not for very moving, and ex∣traordinary
reasons, attend upon
him) he rail'd at me (though al∣together
innocent,) with most hor∣rid
imprecations, and virulent lan∣guage,
terming me an unsanctified
villaine, and laboured by all meanes
to vilifie my studies and person, that
by such clamorous and publique dis∣couragements,
he might force me to
desist, and give over my profession.
But none of these things shall move
me: for God will yet give me such
friends, with whom I may freely de∣liberate,
and advise about Physical
operations, and the healing of the
sick: too much knowledge is often∣times
foolishness. True Philoso∣phers
walk wholly in the plaine path
of nature. What profits learning,
where pride beares the sway, and
Page 119

blinds the owner? I have ever judg∣ed,
the modest knowledge to be the
most divine. It is true indeed, we
are not all equalls: but let him that
hath more of the light, walke in
that shining path with modesty. I
confesse indeed, and it is true, that
he was my superiour by many de∣grees,
but had he beene moved to this
harsh dealing, by a meer conceit of
his superiority in learning, perhaps
he would not have cast me off so as
he hath done. God resisteth the
proud, and gives grace even to the
humble. Yea, the most wise, and the
blessed JESUS, did humble him∣selfe
in the very forme of a servant,
that he might familiarly live and
converse with the most obscure and
inferiour sort of people: and he was
not ashamed, nor disdained to teach
those poore spirits, not a sublunary,
transient knowledge, but the glo∣rious
and permanent mysteries of the
Kingdome of heaven. I love still the
Page 120

learning of so eminent a person be∣cause
others whom I love, commend
it unto me: But that great know∣ledge,
which he abuseth to an inju∣rious
scorn and undervaluing of me,
I heartily hate. God Almighty (it
may be) for some secret respects,
which his all discerning spirit one∣ly
knowes, would not suffer me to
impart any longer, (as we were mu∣tually
bound) my private affaires
unto him. Therefore from hence∣forth
let him live to himselfe, onely
I would have him understand by this
which is published, that his vehe∣ment
and bitter Letters made me ve∣ry
sad. But to returne to what we
have proposed in the Contents of
this Section; A Physician that would
practise successfully, must

First and before all things find out the
disease, and what the cause of it
is.

For in vain wilt thou either seek or
Page 121

apply remedies, if the cause of the
disease be not perfectly knowne unto
thee: the beginning of the Cure, is a
right knowledge of the Disease: but
the disease cannot be known, with∣out
knowing the cause: For then
are we confident, that we know
the matter and effect, when we
have discovered the cause or effici∣ent
of it.

II.
He must apply and appropriate his
remedies to the root and originall
apparent cause of the d•sease, and
not otherwise.

III.
He must administer no Med•cine•,
whose forces or operative virtues
in taking away the disease, he is
not throughly acquainted with, un∣lesse
he be well assured that they
cannot indanger nor prejudice a
person that is in health: by such
trials he may safely and profitably
Page 122

discern what his Medicines can
and what they cannot effect.

IV.
He must administer nothing that
hath in it a manifest poyson,
unlesse the venome be first wholly
and actually separated or taken
out.

V.
He must before the administrati∣on
of his Medicines, remove all
impediments that are likely to op∣pose
or weaken their virtues; and
this must be done either by himself,
or by another, viz. by a Surgeon.

HE must let blood, take away all
luxations, set broken bones, &c.
And afterwards apply his Medicines
inwardly or outwardly, or both
wayes, as need requires.

Page 123
VI.
He must prescribe such a Dyet both
of Meat and Drinke, as will be a∣greeable
to his Patients present exi∣gencie,
and for the furtherance or
assistance of nature, and the resto∣ration
of health.

VII.
He must carefully observe a just Dose
in all his Medicines, with respect
had to their operations, and to the
strength of the Patient.

VIII.
He must never administer any of his
Medicines, without sanctifying
them in, and with the blessed name
of JESUS CHRIST. Whatsoe∣ver
ye doe (saith the Apostle of the
Gentiles) in word or deed, doe all
in the name of the Lord JESUS,
giving thankes to God and the Fa∣ther
by him. Colos. 3. 17.

Page 124
Section. 7.
How the sick man should behave himself, while he is in a course of Physick.
I.
Let the sick person acknowledge, that
he hath deserved, and drawn upon
himselfe, the just anger of God by
his frequent sinnes: and that it is
by his righteous permission, that he
is visited with sicknesse.

II.
Let him by an unfeigned penitence,
and a godly sorrow reconcile him∣himselfe
unto God through the me∣rits
of his Saviour, putting on an
holy resolution to become a new
man; and afterwards let him
draw near to the throne of Grace,
and intreat God for mercy, and his
healing assistance.

Page 125
III.
After reconciliation and invocation
of the divine Aide, let him send
for the Physician, and Physick be∣ing
taken, let him not doubt of Gods
mercy, and his own recovery.

THat is to say, let him certainly
believe that there is communi∣cated
and infused (by the gift of
God) into the medicine which he
hath taken, such an innate vertue▪ as
is effectual and proper to expell his
Disease. If he doth this, the event
will be answerable to his faith, and
the Medicine will in all circumstan∣ces
work successfully. A firm creduli∣ty,
chearfull hope and true love and
confidence towards the Physician,
and the Medicine, (saith that great
Philosopher Oswaldus Crollius,)
conduce as much to the health of
Page 126

the Patient, yea sometimes more,
then either the remedy▪ or the Phy∣sician.
Naturall faith (I meane not
the faith of Grace which is from
Christ, but the imaginative •aith,
which in the day that the first man
was created, was then infused and
planted in him by God the Father,
and is still communicated to his po∣sterity,)
is so powerfull, that it can
both expell and introduce Diseases:
as it manifestly appeares in times of
infection, when man by his owne
private imagination, out of meere
feare and horrour, generates a Ba∣siliscum
Coeli, which infects the
Microcosmical Firmament by means
of the Imaginants superstition ac∣cording
as the Patients faith assists,
or resists. To the faithfull all things
are possible, for faith ascertaines all
those things which are uncertaine:
God can by no meanes be reach'd
and injoy'd of us, but onely by faith:
Page 127

whosoever therefore believes in God,
he operates by the power of God,
and to God all things are possible.
But how this is performed, no hu∣mane
wit can find out: This onely
we can say, that •aith is an operati∣on
or work not of the Bel•ever but
of him in whom he believes. Cogi∣tations
or thoughts, surpasse the o∣perations
of all Elements and Stars:
for while we imagine and believe,
such a thing shall come to passe,
that faith brings the worke about,
and without it is nothing done Our
faith that it will be so, makes us i∣magine
so: imagination excites a
Star, that Star (by conjunction with
Imagination) gives the effect or
perfect operation. To believe that
there is a medicine which can cure us,
gives the spirit of Medicine: that spi∣rit
gives the knowledge of it and the
Medicine being known, gives health.
Hence it appeares, that a true Phy∣sician,
whose operations are natural,
Page 128

is born of this faith, and the spirit
(I meane this spirit of nature, or
star of medicine,) furthers and assists
him, according to his faith. It hap∣pens
oftentimes, that an illiterate
man performes those cures by this i∣maginative
faith, which the best
Physicians cannot doe with the most
soveraigne medicines. Sometimes al∣so,
this bare perswasion or imagina∣tive
faith heales more and more ef∣fectually,
then any virtue in the ex∣hibited
Medicine, as it was manifest∣ly
found of late years, in that famous
Panacea, or All-heal of Amwaldus,
and since his time, in that new me∣dicinall
spring, which broke out
this present yeare in the Confines of
Misnia and Bohemia, to which an
incredible number of sick persons
doe daily resort. No other cause can
be rendred of these Magnalia, or
rare Physical operations, then the
firme and excessive affection of the
Patient; for the power, which work∣eth
Page 129

thus, is in the Spirit of the re∣ceiver,
when taking the medicine
without any fear or hesitation, he is
wholly possessed and inspired (as it
were) with an actual desire and be∣liefe
of health: for the rationall
soule, when stirred up, and enkind∣led
by a vehement imagination, o∣vercomes
nature, and by her own ef∣fectuall
affections, renewes many
things in her own body or mansion,
causing either health or sicknesse, and
that not onely in her own body, but
Extraneously, or in other bodies.
The efficacy of this naturall faith,
manifested it selfe in that woman
with the bloody Issue, and in the
Centurion. Hitherto are the words
of Crollius.

IV.
When the Patient is del•vered from
his disease, and restored to his for∣mer
health, let him heartily and
solemnly give all the glory to the
Supreme, All-mighty Physician:
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let him offer the sacrifice of
Thankes-giving, and acknowledge
the goodness and the tender mercies
of the Lord. And let not the Phy∣sitian
forget to performe his duty,
by a thankeful and solemn acknow∣ledgement
of Gods gracious con∣cessions,
by choosing and enabling
him to be his unworthy instrument
to restore the sick. And this he
must do, not onely because it is his
duty, and a most deserved and ob∣liged
gratitude, but also out of a
wise Christian caution, to avoid
those judgements which are poured
upon the negligent and ungratefull,
by the most just jealousie of the ir∣resistible
and everlasting GOD;
unto whom alone be rendred by An∣gels
and Men, and by all his crea∣tures,
All Praise and Glory, and
perpetual thanks in this the Tem∣porall,
and in the eternall Being.
Amen.

FINIS.