CHAP. I. Of the Original of the Shame­ful Disease.

1. WHen the Lord God had created Man and his Wife, he set them in Paradice, and commanded them, [Page 2]that they upon pain of death should not eat of the fruit of the Tree in the midst of the Garden; yea, they should not touch it, lest they dye. But both were naked, Man and his Wife, and were not ashamed.

2. Therefore we see even to this day, that little children are not asha­med, though they go naked. But as soon as they feel in themselves an in­clination to the forbidden fruit, then they begin also to be ashamed, and wil go naked no longer, but cover themselves with fig-leaves.

3. What shall we then say to it? Shall we say, that the children are a­shamed because they are naked? Not so, but therefore, because the unchast Lust doth stir in them. Thereupon we indeed see in our children, that they by them actions declare the Scripture unto us, viz. that Adam gave not a right answer unto the Lord God, when he said, I was afraid, for I am naked: For he had no cause to be [Page 8]afraid or ashamed because he was naked, more then little children; but this is the reason, (as hath been said) the unchast Lust was stirring in him for to have eat of the fruit a foresaid:

4. But now seeing that the unchast Lust is the cause of his shame and fear; why then doth the Scripture say, they knew that they were naked? Then say we to it, Do the little chil­dren not know that they are naked? Yes indeed, they know it, but they perceive it not. Therefore Adam al­so knew that he was naked, but he perceived it not.

5. Why so? because his help was far off from him? O no; for it stands written, I will make him a help meet for him; (or as it is in the Hebrew) an help as before him.

6. Therefore his Wife was before him naked, and without a covering, like as he also was; and yet he did not perceive, nor she neither, that they were naked; for they knew no [Page 9]more of shame and fear, than the little children, which we daily see fitting in the streets naked, without shame and fear.

7. But when it came to pass, that they listened more to the Serpent than to the Lord God, and their eyes were fixed on the pleasant tree, and its fair fruits, (and this was not all, but) instantly they stretcht forth their hands and toucht them, (ah wo! now (Lust was let loose) they took of it, and did eat; (herewith it was done) then both their eyes were opened, and with grief they perceived that they were naked, and twisted, or sewed fig­leaves together, and made themselves aprons.

8. Now they perceived that they were naked; what else is that to say, then what we see daily in our chil­dren, when they grow marriageable and begin to be ashamed?

9. Hence it is apparent, that mar­riagebleness brings forth shame, but sname causeth fear.

10. And therefore their nakedness was not the cause of their shame and fear, but the unchast Lust, which af­ter the eating of the pleasant fruit, was stirred up in them: For Wine maketh drunk; Napellus poisoneth; Cicuta maketh mad, and the fruit of the pleasant tree causeth wantoness. Now this Wantonness or Lascivious­ness, being covered with the word Nakedness, is the Spirits modesty.

11. But that the fruit of this Tree hath wrought in them the Disease of unchast Lust, and hath made them drunk with Lasciviousness, and infe­cted them throughout, the Lord God testifieth of this when he saith, Who hath told thee, that thou art naked? Hast, thou eaten of the Tree whereof I comman­ded thee, that thou shouldest not eat?

12. If a Flagon full of sweet Wine stood on my Table, and I should say [Page 11]to my servant; take heed that thou [...]rink not out of the Flagon that [...]andeth on the Table; for if thou [...]rinkest out of it, it will be ill with [...]hee. But he coveting after it, should [...]rink a good draught out of it, inso­much that he reeled. And when I came home again, should call, Boy, where art thou? And the Boy should come crawling along on his hands and feet, and could scarcely speak. And I should say to him, What ailest thou? And he should answer me, and say, Oh Maa-ster, I, I, I ca-ca-can not [...]tand: And I should say to him, Why canst thou not stand? Thon naughty Boy, hast thou drunk out of the Flagon, which I hid thee, that thou shouldest not drink out of it?

13. But what would we say of it? We [...]nfer this, that the sweet Wine in the Flagon, which made him drunk, cau­sed him to reel and stutter so, that he crawls on his hands and feet, and can scarcely speak.

14. Therefore if Adam had not caten of the Tree, he had not been made partaker of the Tree's proper­ty in the unchast Lust. And if he had not been partaker of the unchast Lust, then he would not have percei­ved his nakedness, but would have continued alwayes as the unmarri­ageable children, without lascivious­ness, and consequently without shame and fear: For to go naked, is no sin, because Adam and his Wife was by God himself not onely crea­ted naked, but we all after him come naked into this Wold, even unto this day. Therefore to be naked, and to go naked, is no sin nor abomination in the eyes of God, and it was need­less for that cause, to be covered with Fig-leaves. But the abomination in the eyes of God is unchastity, where­by the body created of God naked and pure, is defiled. Here it is, and this is it which we fain would cover▪ for we are ashamed, and are afraid▪ [Page 13]and this is the reason why we do it in private, in dark corners, avoiding the light, and do it by night, whe­ther it be done honestly or dishonest­ly, all will not keep off the shame.

15. Come on now ye Atheists, who say, that Lust is no more sin, than eating or drinking, or evacuating and voiding the excrement, because the one is natural as wel as the other. Answer me, and ye shall be heard; open your mouth, that we may per­ceive, and answer for your selves; then will we tell you, whether you be in the right: Why are ye ashamed to go naked now, more than when ye were little, and of tender years? why do not you go uncovered in your privities before all people, as the lit­tle children do? Why are ye asha­med to do your need openly before all people, as well as ye eat & drink, and let others look on, and are not shie of it? But ye creep into bawdy corners, as Zimri and Cosbi, and hide [Page 16]your selves from the faces of men, as Adam and Eve from the face of the Lord, among the Trees in the Gar­den? Answer for your selves, and defend your cause; let us hear: But there is none that can speak for you; neither can a rational man hear a word come from you. If I look into your bosom, there is meer lascivious­ness; and if I search among you for a pure heart, there is none. But if there be one with a pure heart, he will not side with you. And it is in vain to ask you questions, because ye cannot answer me. Lo ye are full of heat unto lasciviousness, and listen after things which provoke unto it, and you are tickled with it.

16. Is it not so, that your own soul within you, whose immortality is among you generally denied, bla­meth you before all, and checketh you unto blushing and shame? Be­cause she in you, as well as in us, is alwayes remembring her pure and [Page 17]chast immortal flesh, which she had before the eating of the fair fruit of the pleasant Tree. And this shame ye can never shake off, though you call on all your Atheistical and un­godly Whimsies to help you, yet you can be as little without shame, as ye can abstain from carnal Lust. Take notice, and be instructed ye simple ones.

17. Now whereas the Disease of unchast Lust is come into the world, that is, into man-kind or humane­generations, through the eating of the fruit of the forbidden Tree, it is clear and manifest, that man is crea­ted of God pure and chast, without feeling of any carnal lust-desire in himself and in his flesh; and verily we must be of a pure heart, if so be that (as it is written) we intend to see the face of God: And as the Scripture testisieth in another place, where it is said, Except ye be converted, and become as, and like to little children, [Page 16]ye shall not enter into the Kingdom of hea­ven?

18. And whereas now from the first man to us, through so many in­numerable generations, this unchast-Lust-disease is continually propaga­ted, the same at the present hath in such a manner penetrated, tinctured and thoroughly leavened our flesh and blood, that even, as they say, the Philosophers stone transmutes Mer­cury into Gold, so that it doth not differ in the least from other Gold; so now also our quondam chast and immortal flesh and blood, through the tincture of this unchast Lust is changed and altered into an unchast now-mortal flesh and blood, which now differs not at all from the com­mon mortal, created flesh and blood of the beasts, as Cows, Oxen and the like, in all its motions and being, es­pecially in the working of the un­chast Lust-disease, and its efficacy.

19. And this is the root from whence ariseth that Disease, which we speak of.

CHAP. II. From whence the shameful Disease hath its off-spring.

1. NOw as we have heard the un­chast Lust and Wanton­ness is so deep sunk into mans nature, and is firmly united with flesh and blood, as much as ever any Gold [...]incture can be united with Mercury: and this makes out of a corruptible volatile Mercury, a fix'd Gold, perma­nent in the fire; even so the Unchast-Lust hath made an impure and cor­ruptible body out of that, which was pure and incorruptible; so we in­tend from hence to search, how out [...]ut of it is engendered the shamesul Disease; and yet so to speak of it, that [Page 18]he, who is addicted to unchast Li [...] and Conversation, may not so easi [...] apprehend or understand us, lest he (as it is written) put forth his hand, a [...] and also take of the Tree of Life, and ea [...] live for ever; namely, in his impure fleshly-lust and concupiscence, which were an abomination above all abo­minations, and without compare be­fore the face of the Lord, whom no unclean person shall see.

2. When a young man is inflamed in the heat of his flesh, and forbear and will not yeild to the instinct o [...] provocation of his flesh, it is a precious and acceptable Sacrifice before God: For they are those (as it is writ­ten) which are not defiled with women for they are Virgins, and follow after the Lamb whithersoever he goeth.

3. But I saw a wild Buck leaping from one Hill to another, till he at last fell into a deep pit full of mire and stink, from thence he could not escape without boiles, nastiness and [Page 19]wounds. Now when he looked about him for a good path, he was stung, be­ [...]re he was aware of it, by a very ve­nemous Adder. This poyson disper­ [...]ed it self all over the body, and pe­netrated to the bones and marrow. [...] Summer if a puddle stand long in place, it grows stinking, and he that [...]rinketh of it, will find himself ill after it. And what availeth it, when [...]essels, Dishes and the like, are kept [...]ure and clean outwardly, and with­ [...] are full of nastiness and dead mens [...]ones? It is good fishing in muddy [...]aters, but the fish favour of the [...]ud: And when Wine is mingled with water, can it again be separa­ted?

4. All other Diseases have one on­ly Principle, viz. the Cure, which [...]ent forth over the Earth, whose [...]uit and growth we must partake of, [...] we will live; and thus we drink in the Curse like water, against which we are b [...]d to pray, viz. Bless these thy [Page 20]gifts O heavenly Father; for the blessing keeps off the curse, but the shameful Disease arises from the fountain of the Unchast-lust wherewith Adam was already overcome, and we par [...] take of in him even before the earth was accursed.

5. So we see now, that the Curse is one thing, and the Unchast-lust another. The Curse is fallen on the Earth (but not on man) contrary to Nature; but the Unchast-lust is fal­len in Man, and hath united its self to Nature: So every Difease also generated of the Curse, is easier and sooner cured, than that which springs up from the Unchast-lust, because the other hath its Principle from the Curse against Nature; but this springs forth out of man himself from the principle of Concupiscence with Nature.

6. Other Sins, which man com­mits, are without the body, as name­ly, Idolatry, Unrighteousness, Swear­ing, [Page 21]Blaspheming, Disobedience, Murther, Man-slaughter, Thieving, false-witness, and the like, as it is written, All sins, which man commits, are without the body; such are not heredi­tary to Children, viz. If the Father hath been an Idolater, unrighteous, covetous, a Drunkard, and the like, it follows not that the Son must needs tread in his Fathers steps. But this, viz. Lust, is inherited ever since the beginning of the transgression of Adam, by all his posterity, from children to childrens children, uncessantly, unavoidably, nei­ther grief nor penitence can help against, nor deliver from it. Every child born of man, must follow his fathers footsteps and bear the Lust­disease about him as long as he li­veth. Therefore take heed of that Disease which is engendered thence, and consider of it.

7. For the Curse is of God incor­porated into the Earth, yet not es­sentially, [Page 22]as if its Being were chang­ed into somewhat else, but its opera­tion was only this, as is written, That the Earth should henceforth afford her strength and virtue no more, but bear thorns andthistles.

8. But now against this Curse the Blessing was opposed, whereby the thistles and thorns, which prick and torment us, may be rooted out again. And thus the blessing abundantly o­ver-ballanceth the Curse, so that the thistles and thorns, and the Diseases which the Curse ingendereth in us through the fruits of the Earth, can­not, rightly possess the point and center of life.

9. But the Unchast-lust was of man, incorporated into man, and that essentially, insomuch, that thereby the immortal being of man was changed into a mortal, stinking flesh and blood, of the which after­ward the Son of God our Saviour Jesus testifieth, that it availeth no­thing [Page 23]unto eternal life, as that which cannot inherit the Kingdom of hea­ven.

10. To this end and purpose the Regeneration was given to this flesh and blood spoiled by concupis­cence, and unfit for the Kingdom of God, through which new birth man is changed and fitted for the King­dom of God, to see God. And there­fore the Regeneration of the corrup­ted unchast flesh and blood, which is received through faith, is the onely means to be saved.

11. Seeing then that the Curse and the Concupiscence or Unchast-Lust are thus far distinguished, that the one doth not possess man himself, but onely the earth, but so that it doth not change it, neither doth it reign over the Center of mans life with its thistles and thorns; but the other doth not possess the earth, but man himself, and that not onely rightfully, but also hath changed [Page 24]him, inso much, that he with all his Soul, and with all his strength in the Lust-act is plunged deep into the Lust-disease, and falls head-long in­to it: What shall wee inferr from hence? this we will say, that the Dis­ease which existeth from thence, namely the shameful Disease, possess­eth not only the point and center of life rightfully, but it dallies with the life it self in the principle of Concu­piscence, and stands in such an union that it seemeth impossible, to separate the same from it again, unlesse it be by an Analogisme of Regenerati­on: of this the Proverb is; Non cuivis medico contingit adire Corinthum.

12. And therefore because the shameful disease stands in union with the life in its off Spring, namely of the fleshly pleasant Concupiscence, such a disease doth not presently cast the patient on the bed of sicknes as other diseases do, which arise from the Curse, and for that cause cannot [Page 25]attain unto a constant union with the life; but he may go and stand, eat and drink, and converse with o­ther folk; in the mean while, such a disease dallies with the life, and sur­prizeth the same by virtue of the union of its off-spring with the lust­ful greedy flesh, and corrodeth and gnaweth it, til at last it sinketh along into such putrefaction, that from henceforth no body can abide by, or be about him, by reason of the putrid, abominable and odious stink, upon which commonly death ensueth.

CHAP. III. Of the Sophistical Cure of the Shame­ful Disease.

BEhold, such evil hath brought upon Mankind, not onely the [Page 26]curse of God upon the earth, but also the pleasant fruit of the Tree in the midst of the Garden, the which then had a property, to beget or to stir up in him, that did eat of it, a concupiscence permanent and suc­cessive by generation, afterwards be­come brutish unto all posterity in those, which are born of the blood and of the will of man, according to Scripture; from which concupi­scence this Disease and Sickness that we speak of, hath its descent and o­riginal.

2. And now as there is greater dif­ficulty, to separate the carnal Con­cupiscence or Lustful-disease from the blood, flesh and will of man, tha [...] the curse from, the Earth; so much harder is also the Cure of the Shame­ful Disease, than other Diseases which come from the Curse.

3. So that the cure and healing of this Disease is the chiefest and hard­est of all others; therefore I marvel [Page 27]that those which profess themselves to be Physicians, commit such to Barbers and Surgeous, whose limits, according to the by-word, should be, Ne Sutor ultra Crepidam, The Shoo­maker should not go beyond his Last.

4. But I think, they therefore do it, because either they cannot en­dure the noisom stink of those which are gone too far in it, or they are a­fraid that they may be infected thereby; or else they think, they are too good to take in hand such base and odious Diseases. But that they should not know, how to cure it, I neither dispute now, nor accuse any; their own Writings testifie concern­ing it.

5. For, they say, if Guajacum and Sassafras will not help, then Mercury must be applied; and yet there is none of them that can with reason, or according to the Principle of Phy­sick, affirm or maintain the Cure by [Page 28] Mercury; but here they, with Barber-Surgeons, dance after the same Pipe as Empyricks, & can find no ground or bottom, how carefully soever they sound both here and there with their Plummet.

6. Neither do they deny, that this way of curing the Shameful Disease by Mercury, came originally from Barber-Surgeons, which is as much as to say, that it is attempted or tri­ed empyrick-like, without-ground and reason of the Art of Physick; and yet afterward practised by the literate Physicians; are not they then all Empyricks?

7. But that they might not be ta­ken for such, they have carefully en­deavoured to number Mercury a­mongst the four Qualities, to the end that they from thence might further proceed & go on with it ra­tionally, according to the method of Physick, and so shake off the Name of Empyricks.

8. Now whereas hitherto they could not agree about it, whether its tempe­rament be cold or hot, yet they remain the same, and empyrick-like, un­dertake to cure with Mercury.

9. For that cause many renowned Physicians have abstained or left off such curing by Mercury, and write of the many and great evils which from thence befall the life of man.

10 Huttenius writes, he found by ex­perience, that in his time those which made use of such a cure, not one of a hundred escaped, they always, first or last, had relapses.

11. Aquilianus saith, that the Mercu­rial Cure is indeed a sophistical or false Cure, and as many as he knew, they alwayes relapsed.

12. Torellus calls it a very dangerous Cure, full of deadly dangers; and for that reason men should shun it as cau­tiously as the Plague.

13. Montanus writes, that perchance Mercury may keep back this Disease [Page 30]for a time, yet never takes it away ra­dically, but it comes on again impetu­ously, like a stopped stream, and then that Patient is in a condition ten times worse than he was before.

14. Minadous saith, that he never saw one, who was fundamentally cured by Mercury, but they alwayes grew worse afterward, and endured far worse symptomes, than ever before of­ten wishing, that they had never made use of it.

15. Fracastorius, F [...]rnelius, Faventinus, Fallopius, Tomitanus and Sylvaticus say, that the Cure by Mercury is very dan­gerous, a deceitful Cure, yea, an ac­cursed Cure. Helmont also speaks in plain terms, that it is a base Cure, when he writes at Mercury, as long as it can be revived, by any preparation whatsoever, it is not a remedy to be used by an honest man.

15. What then? What shall we say of those which use Mercury? Shall we say, they are base fellows? Far be it. [Page 31]Let it rather be so, that they are ho­nest men, which as it is written) do not know what they do. But if so be that they know not what they do, and yet it is their wil and purpose to make whole, then they do it from a good in­tention, and may not be blamed, be­cause the Law saith, The will and the purpose makes a distinction in Criminal things.

17. Though their good wil and inten­tion keeps up their honesty, but what is the Patient the better for it? Mercurius Vitae and Praecipitat indeed doth purge him, but not without danger; it cau­seth vomits, but Nature suffers wrong by it; the vital spirits are exhausted, strength decayeth; the Patient looks like death; the mouth breaks out ug­ly, within it swelleth; his swallow is stopped; a Gangreen draws nigh, and Death stands at the dore.

18. But they say, We are become wiser now, we make an unguent out [Page 32]of it, therewith we annoint the Pati­ent here and there, we put him in a warm Chamber, wrap him up in a sheet, and lay him in a good bed; this we do once or twice every day, till sa­livation ensueth, and he begin to vo­mit. But know ye nothing? Have ye not found by experience, that the A­poplexie, Lameness and Palsie usually ensue upon it? The mouth groweth sore and raw, the tongue is enflamed, teeth loose, and not onely much stink­ing poisonous stuff is cast up at the mouth, but blood is also voided with the excrements. All which signifieth, that ye have done great violence to Nature and I wonder, how any Pati­ent can endure it.

19. And although this Unguent be turned into a Plaister, that it should not fall so tedious to the Patient, and that he may go abroad, and follow his business, yet all comes to one.

20. The Suffumigation is the last Plague, wherewith they seal up this [Page 33]Cure, if they cannot help by other means: They make a close Chamber very hot, like to a Hot-House, where­in they set up a small Tent, on which stands written, Carnificinaseu Tortura, the Hang-man's room for torment­ing: In the midst of it there stands a stool or chair, and a close Coal pan full of glowing Coals next to it. Then there is prepared for the Patient some comfortable food, as a couple of new-laid Eggs and a Caudle, and a draught of good Wine mixt with Conserve of Roses, and other Aromatical Confe­ctions. Here the Patient must first drink and be refreshed, before he is brought to the Slaughter-house or place of Executions then he comes a­long stark naked without a shirt, and sits on the stool which is closed round about, and behind the Tent stands the Barbers-man, who flings of the pre­pared Mercury one piece after another on the glowing Coales.

21. O ye Barber Surgeons and the like, ask (I pray) the Gold smiths, let them tell you, and the Myners will in­form you, and the Chymists know by experience, that the fume of Mercury is a deadly poyson.

22. Fernelius saith, that he knew a Goldsmith, who meerly by the fume of Mercury fell deaf and dumb, and into a Lethargie.

23. Forestus writes, that it be fell a Goldsmiths Journey man, who being about the gilding of a silver Cup, the fume of Mercury so wrought upon him, that a shaking and trembling held him continually, and the hairs of his head were shed, and he look'd as pale as death.

24. Oethus relates, that a young Gentleman being troubled with Crab-Lice on his privy parts, and to rid [Page 35]them away, he annointed the place with a Mercurial Salve, whereby he was so much spoiled, that he became quite unable unto procreation.

25. How much more is such a thing to be feared, if a Patient be for a whole hour, twice in a day, yea for a whole Week fumed therewith, that he often falls into a swounding Fit, and so must be pull'd out and refresht'; but if he dieth, then they say, that he died of the French disease, and no man enqui­reth further; but if it succeeds well, then he foameth and casts up every day a matter of ten pounds of stinking, poisonous stuff, till he spews up at last his soul also. For how is it possible that a man, who scarce weigheth a hundred and fifty pound weight, could hold out so for ten dayes together, and live; None considers it from whence such filthy spittle comes, whether it come not through the Mercurial quality, and its poisonous ferment in its corro­sive, [Page 36]which in the thence conceived fermentation of mans blood, breaks out in such a stinking Flux of corrupt matter, runs on, and ceaseth not as long as there is a drop of blood in that man's body. Oh misery and great ig­norance, yea rashness!

26. But after all this, they have in­vented a costly Mercurial Water, which at last shall do the Work, yea do the Work so, that nothing shall re­main. They take sublimed Mercury, and let it boile in a great quantity of Fountain Water, so that its astringent and acrimonious poisonous taste be scarce perceived. But I assure and warn every body, that whoever drinks of this Water, it wil be a Water of death unto him, which will not cease to stir up strange symptomes one after another, such as he never felt before, piercing thorough bones and marrow, and will not suffer him to rest neither day nor night, till he yeilds up his soul.

27. Thus is it found daily by expe­rience, that many which fall into the hands of Barber-surgeons, fare ill, fall to ruine, and die; or are not resto­red to health, to the great prejudice and shortning of their lives, to the weakning unto death of the remain­ing strength of their vitals, by their indiscreetly, groundlesly, usurped Mer­curials, Purgings and Salivations, Bath­ing, Sweating, letting of Blood, and the like; all which is done out of a rash dumb blindness. And because they are not curbed in it, they go on, grow proud, and are conceited they have great knowledge of things, insomuch that now-a days there is not a Barber-surgeons Apprentice, who (as they boast) should not know to cure the French Disease.

28. But tell me, good people, what is Mercury or Quick-silver? What is Mercurius Praecipitatus, or dulcis? What are the Flowers of Mercury, Aurum Vitae, Aquila, and whatsoever they [Page 38]may call it? Do ye know it? Who told it you? Where have ye read it? Come hither and instruct us, that we also may know it: Teach us, we wil not be ashamed to learn; we wil atten­tively hearken to, and observe what ye say. But lo, ye stand and gape for understanding, as a blind man for the day-light. For you see, and exper­mentally find, that your Mercury is an unchangeable water, though ye put all kind of Masks upon him; and your Mercurial water, together with your Praecipitate, and Mercurius dulcis; what is it else, but a concealed poisonous Corrosive? For why is the Sublima [...]e and Arsenic a poison, unless it be by reason of the Corrosive, which has so corroded it, and turned it to a white Masse? Separate the Corrosive from Arsenic, then shall you see that the re­mainder is a Metal, and from the Sub­limate, then hast thou a running Quick-silver, one pound of which you may safely drink without hurt or good, but [Page 39]not when it was yet united with its Corrosive, and was called Mercurius Sublimatus, some grains whereof are enough, to bereave thee of thy life.

29. Hence we see, that Mercury without the Corrosive doth not work; for as it is poured in to the throat, so it runs out again below. Thus it hap­ned to an Apothecarie's Journy man, who coming home at night quite tip­pl'd, went into the shop to take (as he used) a dram or two of Aqna Vitae, be­fore his going to bed; and so in the dark groaping after the bottle, his sel­low-servant had removed the bottle, and set in the place of it a bottle of Quick-silver; out of it he took his draught, and went to bed; when he a­wakened in the morning, he found in the bed that, which he drank last over n ght, gathered it together, and put it again into the bottle for another draught.

30. But if they will have the Quick-silver to work, either for one way or [Page 40]other, then it must be dissolved in Aqua fortis, or the like Corrosive, and be reduced into subtile Powder, whereby the subtilest and sharpest part of the Corrosive in the evaporating, joins it self to the Mercury, and repre­sents it to the eyes under the mask of a red or white Masse, either with, or without taste.

31. But as soon as the Corrosive, which holds it thus bound, gets away again, then is it (as before) a running Quick-silver: Therefore we have al­ready told you, that Mercury is an un­changeable water, but its Corrosive is to mans body and health a dangerous poison, whether it shew its effect short­ly, or long after, which sometimes causeth a trembling and shaking of the members as long as the party liveth, as ye have heard already.

22. Seeing then that the Corrosive in sublimed Mercury is by all held for a deadly poison, why then art thou, Barber-surgeon, so bold to poison [Page 41]any Patient with Mercurius Dulcis? Knowest thou not, yea thou shouldest know it; and seest thou not that the falsly up-cried Mercurius dulcis, is no other than sublimed Mercury, which Sublimate thou and all others acknow­ledge to be poison? Or doest thou think that it is enough that ye put crude Mercury to the Sublimate? though the poisonous Acrimony of the Corrosive in the Sublimate, pene­trates into the crude Mercury, and so the whole Masse becomes insipid, but [...]s not sweet, as thou callest it; is there­fore the poisonous Corrosive taken from it? Indeed it is disguised and co­vered with a Mask, wherewith thou deceivest thy Patient, and bereavest him of his life, according to thine own confession; for the reason that Metcu­ [...]ius dulcis, whether it be sharpish or sweet, that is, without taste, turns not again unto Quick-silver, is, because the Corrosive of the Sublimate binds him.

33. Go therefore, and learn not to dissolve, but to coagulate Mercury in­to a brittle Masse, so that it may be ground and beaten, and not be able to turn again into Quick-silver, though the Corrosive be nearly and cleanly separated from it; and then boast that thou havest a Mercurius Praecipitaetus and dulcis, wherewith thou canst cure the French-Pox. But surely this wil be hid from thine eyes, and Mercury will be to thee an unchangeable Wa­ter.

34. In the mean while take notice ye Patients, and be not deceived, it concerns you; for they do not care, whether you live or dye. And seeing it is a Disease, of which you are asha­med, and would hide, therefore they are the more bold, to torment you with their Corrosive Mercury, whether you live or die.

35. And that ye may rightly under­stand me, I wil speak in plain terms We call Corrosive a Water like an A­quafort, [Page 43]or the like, which eats all in pieces, and turns it to a slime, be it Steel, Cloath, Iror, Linnen, Quicksil­ver, Pearls, Corals, Stones, or any thing else. The Vulgar sort of Chy­mists call this, a Dissolving, and I call it a corroding, eating in pieces and tur­ning to slime or dust. Now when the Corrosive turns to slime the said things, it's sharpest parts by degrees fasten on the atoms or particles that it corrodes, and unites or binds it self therewith firmly, that although after­ward the remaining weak Corrosive Water be evaporated with a strong fire, yet that same Corrosive power or quality wil not leave the corroded I­ron or Mercury, and bestows on it an a crimonious and sad bitter tast, which the ignorant seek to conceal by adding of fresh Mercury; and this shall be then your Medicament.

36. Be it therefore known unto you, that as long as out of the stomach there doth not come into your body [Page 44]any sowre Acrimonie, or Corrosive a­ciditie, you are in health; but as soon as there is a Corrosive admitted, flesh and blood abhors such a strange guest, and begins to tremble at it, and in case it cannot shake it off, nor without help cannot expel it, then this Corro­five proceeds according to the nature of its poisonous property, and causes a putrefaction and rottenness in the flesh and blood; which from day to day, and from year to year unpercei­vably encreaseth so much, til there be no more help for it. But the like cor­rosive ariseth also out of the carnal concupiscence, or Lust-disease, from which in the privy part arises a stink­ing corrosive quality, which by degrees slips into the blood and flesh, where the Lust-disease keeps its residence, and becomes one with it, propter Symbolum, from thence is ushered in a radical pu­trefaction of the flesh and blood in man, which commonly is called the French-disease.

37. Now observe concerning the Corrosive of sublimed Mercury, how it penetrates into the crude Mercury added to it, and so disperseth it self, that the former austere and bitter taste of the sublimate is altogether unperceivable on the tongue; but the hurtful Corrosive is not therefore re­moved, but hideth his poyson­ous quality in the added fresh Mer­cury, by way of extension. Now when ye take inwardly such insipide sublimate, in case the stomach is strong enough, then it keeps the Cor­rosive in awe, or vomits it up, and suffers it not to have its will. And this is the reason that sometimes one escapes out of such a dangerous Cure, and gets away, whether he be sound or no.

38. And in case he thinks that he is again in health, then let him know, that even as the Corrosive of the Sublimate is drawn into the Crude Mercury, which is added, and [Page 46]is become insipid, and for that rea­son is thenceforth called Mercurius dulcis; soalso may the Corrosive of the shameful Disease drawn into the Mer­curius dulcis, and not to be percei­ved; but the gnawing poyson and corrosive of the French Pox is not therefore taken away, though its poisonous putrifying quality be for a time allayed by the addition of Mercurius dulcis; and this appears, because the same putrifying quality again manifests it self by little and little, in all manner of new symp­toms, the quality of the Mercury be­ing dispersed and expired, then the gnawing poison of the French Disease gets loose again, and begins to rage as formerly; yea sometimes, when Nature is too weak, to drive out wholly the Mercurius dulcis, it stirs up greater and more dangerous sym­ptomes than there were before; whereby the Patient learns to know how he was deceived by a palliating cure.

CHAP. IV. Of the right way of curing the Shame­ful Disease.

Htherto have we proved, that the Shameful Disease hath its origi­nal not from the Curse of the earth, as other diseases, but from a lustful Corrosive, and this Corrosive from the Concupiscence of the flesh, or last disease, and the fleshes concu­piscence from the pleasant fruit of the Paradisical Tree, even before the curse went out over the earth; we have also made known, what kind of remedies they are, wherewith Bar­ber-surgeons, Hot house-keepers and Mountebanks, and such like, have hitherto gone to work with pal­liative Cures; and there remains something to be spoken concerning the right and sundamental Cure.

2. And if therefore the immedi­ate cause of the shameful Disease is not indeed the concupiscence of the [Page 48]or Lust-disease, which cannot possi­bly be rooted out without the Re­generation of the corrupted body in death, but the from thence arisen Corrosive, which consequently cau­seth such a putrefaction of the flesh, it is easie to understand, that if the lustful Corrosive be cured or taken away, then the effect also is taken a­way; and that then also the from thence derived putrefaction must cease, and may be removed by the nature of the Archeish powers of man, without any further help.

3. Now the abolishing of the lust­ful Corrosive consists in its being mortified: And this is the cure of the French disease.

4. And that such mortifying can­not be effected with Mercury and its Corrosives, we have already proved. Neither will Guajacum, Sarsaparilla de Guajaquil, Sassafras, Smilax, China, and Saponaria, or the like, promise us any help for it: Purging, Bathing, or [Page 49]Houses, Sweating, or letting of Blood, weaken the body no less than the Venus it self, according to the old Proverb: Corpora debilitant, Balnea, Vi­ [...]a, Venus.

5. How now? Do we reject the usu­al means of Physick? What else is there besides Purging, Bathing, Sweating and Blood-letting, from which diseases flye, as the Devils flie from Frankinsence? But we oppose the shameful disease by mortifying of its venereal Corrosive; and we need none of the Hot-house-keepers, we regard not purging, sweating, nor keeping within Chamber, though it were in the midst of Winter, and we rest content, that we destroy and kill the Corrosive of the disease, that is, that we destroy its foundation, though the patient do not come all the Winter long into a warm Cham­ber.

6. When a City is besieged, where­by the means for life, viz. Victuals, [Page 50]Wood, Corn and the like, are kept out, and I would help them by send­ing Provision through the Enemies Camp, would not all men call me a fool? Because I should thereby do more hurt than advantage to the City, because through my relief the Enemy would be strengthened? So do all those, that will cure a patient of the shamefull Disease by admini­string of such means, through which the lustful Corrosive, which besieged mans health, is rather strengthen­ed.

7. But what is then to be done? namely thus, destroy, or drive away the enemy from the City, or bring such a relief and succour into it, that they themselves may beat him; that is, the Lustful Corrosive, as the ene­my, must be destroyed, then the siege will cease.

8. Are there other Ceremonies needful? For I hold it to be need less to open the Gates for them, that [Page 51]they might go in and out; nor to bring meat and bread to them, they themselves will fetch it; or to build again their battered houses, which themselves know better, than a stranger. For Nature, when once she is released or delivered of the siege, knoweth best, how to repair her self without any further help.

9. Now if ye ask, What is then the mortification of the Lustful Corro­sive? how is it done? I will ask you one word also, answer me, then will I tell you, what it is, and how it is or­dered: Are ye made Doctors of God, or of men? Answer me. But ye think with your selves, we say, We are made Doctors of God; then will he say, Why do ye not know this thing? But if we say, Men have made us Doctors for money and good words, then men wil make no more use of us; for they know that it is written, Deus creavit Medicum, God hath made the Physician. And [Page 52]they answer and say: What is that to thee? Well then, neither will I tell you, how this lustful poyson is mortified, nor how it is to be mana­ged.

10. But to you that have need of it, which sigh after it, and seek for help with grief and repentance; I will tell to you, to you will I tell it, that you may have cause to rejoice, in the second part of this book.

11. Therefore observe what I say, take notice of what I write, confider it, and search into it, then ye may be helped. For when I was young, a strange thing befel me, and my sen­ces were ravished with it. I walked toward the East, through a thick forrest, it was duskish & dark, round about me, and I went astray. Then I espied a strong Castle on a high Mountain in the midst of the for­rest, which afar off was like unto a fair Chrystal, of one piece: I thought to make hast unto it, to view it, but [Page 53]could find no way, which might bring me thither: For what way so­ever I turn'd, every where it was full of bushes and thorns, there was no passing through. Then one took me by the hand, but I saw him not; and he said to me. Follow me, and open thine eyes: And so we went along with one another. Then I espied a round beam said over a narrow, quick and deep stream, no leaning on either side. I came to it, and saw a blind man led with a string by a Dog, setting his foot on the round beam to pass o­ver. And when I beheld it, I thought what will come of him; by and by I saw another blind man coming from the other side, led by a dog, and they met on the midst of the beam. Now when the two Dogs, which led them, thrust against one another, and neither of them would give way, they began to snarl, and fought; immediately they fell off from the beam, and pull'd after [Page 54]them the two blind men; they plun­ged into the water, and were carried away by the swiftness of the stream, so I lost them out of my sight. And he that led me by the hand, said to me, So it is, when the blind lead the blind, both fall into perdition. But be thou care­ful, and shake not, we will get over safe enough. Whilst he was setting his foot on the beam, I pull'd back my hand, but he pull'd me after, & held me fast. And when we were on the midst of the beam, I seeing the stream pass so swiftly underneath, the Earth run round with me, and was ready to fall off. Then my eyes o­pened, and I perceived, that he which led me by the hand, had two great wings, wherewith he kept us equally ballanced, and could not slide off. But instantly we were over. And it was with me as with one that awakened out of a deep sleep, and was heartily glad, that it was not so as he had dreamed. And I said to [Page 55]my Companion, Whither do we now go further? But there was no re­ply; I expected an answer, but all was silent: Then I pull'd my hand, and no body held it. I thought, was I then in a dream? And I looked back on the swift stream, and said to my self, This, this is the beam I pas­sed over, and this is the stream I was so shie off; I am awake, and not in a dream, Where is then my Compani­on? There was no answer, all silence. Then went I straight forward, and came directly to the Castle, which I had seen on the other side of the water. I stood and admired at its great lustre, and at the fair Fabrick: I looked after the Gate, and went round about, but could not find it. Then I grew sad, and sate under a Tree, and still cast up my eyes to the fair Castle, till I unawares fell into a sleep. And me thought, I saw an old man look out of a Window, which beckned to me with his finger; La­rose [Page 56]and came nearer: Then he let down a Rope, which I laid hold on, and he drew me up in a moment: Then I awakened, and said, This was a dream. I arose and would go; and behold I stood in the midst of the Castle, in the Court of it. For as I saw now, the Castle was built round, and in the midst thereof there was a fair Court, in its center or middle, point there stood a deep Well, costly adorned with all manner of fair fi­gures and statues.

In the middle of the Well there stood the image of the Sun, like un­to bright glittering Gold, when its melted; but in the midst it was blood­red, and therein it stood. Persectio, and a cypher by it.

Beneath about the edge of the Well there stood the Statue of Mercu­ry, (such was the inscription) paint­ed of a glittering red, and had a yel­low Cane in his hand; On it stood written with silver Letters: Electrum [Page 57]immaturum; and on the other side, Agens Naturae; and above: Drachmae duae,

Next to this stood the Statue of Sa­turn, painted black, and had in his hand a grey glittering ball, on which stood: Coagulatio secunda, and underneath: jv. and xij.

Next followed Jupiter, painted pale yellow, and had in his hand a flaming Cross, on which stood writ­ten: Coeteris venenum; and in the midst stood: xij and iv.

Then came Mars painted of a li­ver-colour, and had a bow in his hand, bent; and anarrow laid upon it, with this Superscription: Indigus indigentibus subsidio, and beneath stood: Nam xiv and ij.

Venus also was present, painted green, fair in the highest degree, and covered her privy part with her hand, over which stood written: No­li me tangere, and on the hand: Cave, [...]e Caves, and beneath viij and viij.

Luua smiled, was painted green­blew, and with her right arm she reached after the Sun, on which stood written: Nondum perfecta. Nam II and XIV.

Now when I had viewed these Statutes, I thought, how am I thus come among the Heathen Gods, it seems as if I were in a Heathen Kings House! Yet I set down their inscrip­tions in my Table-book, and stepped nearer unto it, and would also my self look into the Well: but as soon as I leaned over it, and lookt into it, an invisible sume smote my face, that upon a sudden I lost both sight and hearing. I suddenly stept back a­gain, and stood long before I could fetch breath: my eyes run over, and I was tickled in my nostrils. When I came to my self again, me thought I had seen flames of fire beneath in the Well, and had a good mind to look in again, that I might learn the very truth of it; I thought, How [Page 59]shall I go about it? I wil keep in my breath, and use Spectacles to save my eyes. Being thus cautiously arm­ed, I stepped thither again, and would look into it; but behold, there arose a fume out of the depth of the Well, which fill'd all the Castle-Court, in manner of a stinking mist, insomuch that I could not see at all; onely above on the brim about the Well, it stood written: FONS IG­NIS SINE QUO NON. But the myst which came up out of the Well, was so great, thick and strong, that I was forced to be gone: I run up and down in the Castle from door to door, and knockt, to see whether one or other would open to let me in, for I was almost choaked. Then one door opened, when I run by, and I was pull'd in suddenly, and present­ly it was locked again; it was a black fellow in Linnen breeches, without a doublet, he sweated all his face o­ver, and he said to me, Sit down, I [Page 60]drink to thee; for he had a pot of been in his hand: I said, Much good may it do you. He said, but how com'st thou hither? Who hath let thee in? I answered and said, I do not know it my self; I wish I were out again; He answered and said, Pray do not grieve because the fume hath nipped thee a little; dost thou not see how I look? And I said, Are ye a coal-burner? He an­swered me and said: Yes, thou hast hit it, I am a Coal-burner; for in my time I have consumed well a hundred Load of Coales, and smiled. I thought indeed (said I) that ye could not look so like a Smith for nothing. But what kind of mad Well is that which ye have in the Court? He answered me and said, The Well is not mad, but it is a Well of Life unto those, which stand by it; and he that draweth out of it, and drinketh, he is healed thereby, though he had the French disease. But I answered to him, and said, Yea a Well of death, for it cost me almost my life, when I would but onely look into it. He [Page 61]answered me and said, My Son, too much is nought: The Well is good, and without this Well we cannot make sire, but onely we know how to deal carefully with [...]. I said, How must one do it? For when I came a little near to it, it beat into my face, that I could neither smell nor see, and I thought no other but that I must [...]eild up my Ghost in the very place. He answered me and said, We have a sil­ken rope, therewith we let down the bucket, and thus we draw and pull it up again. We do not come so near unto it; but we stand off a little way. How can ye then (said I) stand so long in the Court, by rea­son of the strong mystie fume? He an­swered and said, That's no matter, as soon as the Sun is high, and shines clear, then the myst falls. Thou art come to it a little too soon. Why (said J) do ye use a silken rope, and not rather an Iron chain? but he answered: no, Iron can resist this water; for its nature and quality is won­derful; all Mettals melt in it, as Butter melts in warm water. We could never fa­them [Page 62]its depth, and its strength and virtue is every morning new; it keeps constantly in one vigor, and all poyson digested there­in, turns instantly unto a wholesom Me­dicament. J said, Then I pray you, im­part some of it unto me. Very willingly; saith he, and gave me a whole bot­tle full, and told me withall, how J should use it. And many other things he told me of this Well, and of this Castle; but J took my leave of him, and he brought me into a deep Cellar, there was a subterrane­an secret way, which was paved with all sort of precious stones, with Car­buncles, Diamonds and Saphirs, Smaragds, Rubies and Topaz, which cast such a lustre, whereby this Sub­terranean passage was bright & light: And J saw that it was above, and at both sides full of fair pieces of Gold Oar, Mineral Cinober, and Silver Oar, Oar of Lead, Pewter, Loath-and iron­stone, betwixt there hung here and there yellow ice-sickles. J beheld all [Page 63]with admiration, and thought, this is indeed a rich Myne, or Metalline Rock; such another Myne-work may happily not be in the World: And at last we went thorough a long passage, till we came to a door; there he knocks, and gave the word, which I understood not; and the door went open: There I espied through a little hole, the day-light afar off; but when we came to it, it was of that bigness that one could creep through it; but there lay a great stone before it, which he knew to remove so nimbly, that I could not perceive how he did it; then J crep out with my bottle, and unhap­pily J gave it a knock at the stone, and it broke: J called back, Oh good Sir, the Bottle is broken, and inten­ded to turn about; but lo, he put the stone before it as nimbly as he had removed it, and for my life J could not rowl it away; J call'd, but he would not hear, for he was gone.

And now as J went a little farther, J passed through a fair large field, to a great High-way, where many Wa­gons laden with Coales and Glasses were drawn before me; J followed them, and came into a great City, which lay betwixt two Mountains, on a fair plain, and was called Suf­flers-thal.

There was an University full of Students, and there were neither Doctors nor Professors, but every one was of himself to learn what, he would know, without a Master. And this University was called Autodoxia, and over the Gate it stood written: Insudore vultus tui.

And just in the Entry, at the right hand, there lay about a hundred Load of Coales; at the left hand J saw many broken Pots and Pans, Crucibles, Retorts, Glasses & Stacks, on a heap as great as a Hill; J thought, J have seen ere now among Myne-Works, such a heap of slacks, and [Page 65]said, Surely here must be some melt­ing-house or other: And just as J entered, J saw a Boy with a Lap full of broken Pans and Glasses passing on, who looked like a young Black­smith: J asked him, What is here to do? But he grinn'd with his teeth like a Negro, and smiling, said, Come in hither, and thou shalt see it: J went in, and behold there stood so many Furnaces, and the like stuff, that J could not tell them; they blowed, they melted, they reverbe­rated, they distilled out of bodies, great and small; out of Sand, in Bal­neo; they forced out of Retorts into large Receivers; they set things in di­gestion; one poured coals into the Piger Henricus, another stood luting; J saw dissolving, siltring, fixing, co­hobing, calcining, volatizing, subli­ming, granulating, as many tearms, so many divers works, and who could tell them all. J stept to one, whom J thought to be the chief Journey­man, [Page 66]who just then took out a Re­tort; and J said to him: God save you, what are ye a doing? He lookt on me with a squint eye, and said, Thou seest what we do, thou needst not ask; and so he broke the Retort in two, and took out the Caput mortu­um. And another was taking a Cru­fible out of the fire, and when it grew cold, he broke it in pieces. A third struck at a boy with a stick, and hit a great Receiver, which flew in a hundred pieces. Then J answered and said: Now J see indeed, what ye are doing, ye break Crusibles and Glasses, and besides burn an abun­dance of coales. One among them answered me and said: This we can do best, and never miss, though we hit nothing else. Then there came one behind me and pull'd me by the sleeve and sayd: allons Monsieur, aydes moy à Souffler, and so reached to me a pair of bellowes. By and by an o­ther calld to me, pray good fellow, [Page 67]hold this Glass a little, until I empty this reaceaver. Another said to me, Who are you? Come, fling a hand­ful or two of coals into the Furnace. To be short, in a little time my half shirt was as black as a Smiths boy, and I looked as black as they. How­ever I liked the foolish Work well enough, so that I tarried by it above twenty years, then I returned home.

My Fathers Name was Autogenes, and my Mothers Name was Hethia; but he dyed a little before J came, and my mother followed another man, and went away with him; my eldest Sister was yet alive, but she knew me not. J told her, who J was; then she leapt for joy, and said, O my Brother Chrysogenes, art thou he? Our Fathers Corps is embalmed to keep it from putrifying, that thou should'st see it: come hither, and see where he lieth, for thou shalt find there thine inheritance. J said, Yea [Page 68]Sister, I am no ignoramus also, I have not spent my time idly among stran­gers in for reign parts; J can fix Mer­cury, I have many brave Albations, which hold the test. J can make fix­ed Lnna: I can do more yet, I can make Gold; but take heed, that you do not tell it others, else it wil cost me my life.

And we went together into the Vault where he lay; and my Sister said to me. My Brother, J wildeclare unto thee all the Treasures of our Father, which he hath left unto us, and said to me: Argenis, abide by thy Brother. Now therefore promise first unto me, That thou wilt not forsake nor leave me all the dayes of thy life. And I made promise to her. Then she took up my Fathers Wind­ing-sheet, and uncovered the middle part of his Corps; there his stomach lay naked, and this Epitaph was written upon it: [Page 69] ‘AUTOGENES. PALINGENIUS. FILIO. MEO. CHRYSOGENI. SACRUM. IN. HOC. SCRINIO. RELINQUO. TIBI. REGENERATIONIS. ANALO­GON. NAM. POST. MULTAS. AMBAGES. ET. VANOS. LABORES. TANDEM. REDIBIS. AD. ME. ET. QUOD. QUAERIS. INVENIES.’

Argenis said: Here, here we have it: She drew out a knife, and said, Here Chrysogenes, cut up, and let's see, what is in it. And when I put the knife to it, and would anatomize the stomach, something stirr'd in it like a child in the womb. However, I made an incision, and a hole in it; but presently it hissed, and a strong scent came out. But when I made the hole of the stomach somewhat [Page 70]wider, we perceived that it was ful of Vermine, and among them we saw a very nest of Lizards, all of them were as yellow as Brimstone, and look'd hard upon us. We were ama­zed, and said to one another, it is ve­ry well analogized; He is full of stink and worms, and we were ready to run away. Instantly the Lizards went assunder, and came out of the hole, the one run this way, the other that way. There in that place whers the Lizards lay in the stomach, we perceived a white Serpent which had a golden Crown upon her head and a gilded Cross on her forehead and was to look on, as fine silver on the Test, when it glitters like the fair Evening-star, when it riseth, so bright and glittering it looked. We indeed could no sooner spie it, be­cause the Lizards lay or sate upon her, like a Hen that sits upon her Eggs. And when I espied the golden Crown, then I remembred the Ser­pents [Page 71]Crown, of which there is so much talk, and would fain have had it. The Serpent began to stretch her self, and would be gone also. But I took courage, and knew not how, as when one goeth in the dark, and it seemeth to him, as if he saw a spirit, and falls upon it, when he should ra­ther give way; so I also fel on, and fled not from the Serpent, but caught her just by the Crown, and pull'd her out. Indeed she struggled a little, but as soon as she felt the fresh air, she yeilded up her Ghost, and dyed. I said to my Sister: Argeniis, What strange Treasures are these? if thou hadst no other thing to ds­cover unto me, I had saved my oath that you took of me. The Serpent's Crown may perchance be worth something, if one knew how to use it; but as touching the Serpent, I have heard ere now, that the powder of Serpents is good against poison; but how is it made? Argenis answered [Page 72]and said, My dear brother, I know not what to say to it. This I know well, and have often with my ears heard, that our Father used to say at the Table: O would to God, that Chrysogenes came home before I dye. For I fear, that he wil spend his time idly where he is; he is my Son, and I am his Father. He must learn to know me, and have of me that, which he looks for. Yet tell him, Argenis, if I do not live at his return, that he shall seek in me, and in my Entrails, there he shall find his portion, and the Treasure sought by many, and found by few. Now Chrysogenes, thou thy self seest, that I thought no other but that we should find some singu­lar thing here. Therefore I pray thee, blame me not, I wil willingly acquit thee of the Oath. Now whilest we stood thus amazed, the Maid-servant came running; and said: Mistriss, it is time, the Oven is hot, and the dow is ready to be set in. Argenis had just [Page 73]the dead Serpent in her hand, and so in hast went to the Baking troff very thoughtful, and put her hands into the dow, to make the bread, but for­got the dead Serpent in her hand, and so thrust it among the dow. I stood afar off, and call'd: Sister, what dost thou? But it was too late. We searched all the Dow to find the Ser­pent again, but could not. The Dow began to swel, and came almost over the troff. Then they must to kneed­ing, breaking, and working of the Dow. The Loaves were made and set in, and the Oven closed, as is u­sual.

In the mean time we went again to the Vault, where the Corps of our deceased Father did lye, intending to make farther search. When we came thither without a Candle light (for we were perplext) we found his Corps no more; we groaped in the dark after it, but found it not. And whilst we were perplext at it, lo in [Page 74]the Vault, it was as light as day; and from that place where he lay, there came a voice out of the earth, say­ing: What seek ye the living among the dead? O ye fools, and of slow hearts, to understand all whatever the wise have spoken. Have yee not your selves carryed him away, do ye not know then, where ye layd him? Then fear and trembling seized on us, and wee runn away, and knew not, what to make of it.

The Maid-servant call'd: Mistriss where are ye? I am afraid the bread in the Oven burns, wil ye not once look to it? But J believe you have tarried too long already. Argenis said: Alas! J did not think once of it, and run hastily to the Oven. But as the Maid had said, so it was, the bread was burnt, and turn'd to a black brown bisket, onely fit to be thrown away; and it was flung in the hogs-wash which is given to the Swine. Now at that time there was [Page 75]a great Murrain among the Hogs, of which they died as fait as of a plague: and we had then above twenty hogs, which vvere all sick. Now vvhen the maid served them vvith that wash, they sucking it in, all recovered at once. And vvhen vve look'd into the wash, it was as red as Claret. J said, how comes this to pass? Surely the burnt bread hath caused this; for there is nothing flung in there, but what comes from the washing of di­shes. J run to the baking Oven, and found one crust, which J soaked in wine, which made it blood-red. J gave of it to one of my neighbours to drink, who lay deadly sick, and he recovered at that very hour. J drank of it, & me thought I was nevv born. Argenis also drank of it, and it made her shed her white-grey hairs, and gold-yellow hairs grevv in their place, and she found her self in her strength, as a maid of tvventy years.

Then J thought upon vvhat vvas [Page 76]past, and my eyes were opened, that J understood all, what we had igno­rantly done. Thereupon we gather­ed the remaining crumbs out of the Oven, and carefully scraped the Dow-tub, and kept it safe together. J put it all into a Box of ivory, and wrote upon it: REGENERATION IS ANALOGON. And vvhen J baked, put a little of it into the Dovv in­stead of Leaven, and it lasted me a long time. When my good friends came to me, I let them drink of it. But vvhen it became knovvn, J could not be quiet; all those vvhose Hogs vvere sick, came running to me, to let them have some of it, &c. Reli­qua deficiant, doncese quantur, interim.