§ 1. AS the affairs of mankind are always various and mutable, so we also experience that Arts and Sciences are [...]ikewise subject to vicissitudes. There was never any Art or Science so sacred, but it had those that [...]ated and obstinately opposed it; (a­ [...]ongst which the art of Physick doth [...]ot deserve the lowest place.). As from [...]e wonderful effects of natural things, [...]y reason of the ignorance and infirmity [...]f our minds, Philosophy or the Study of [...]isdom took its original; so the Impo­ [...]nce of natural actions which proceeds [...]om the defect of radical moisture, first [...]ave occasion to the cultivating the art of [...]hysick. Both are the undertaking of [...]e Physician, who being directed by the [...]read of experience, and carried [...] to the end by the sagacious direction [...] the understanding, still depends on the [Page 2] same principles. The Scope of one is Truth, of the other Health; Physick moves upon this hinge only, as the sick mans summum bonum, inregard there is no­thing in Nature herself more worthy in­quiry after, nothing more profitable to be improv'd, nothing more pleasant to be known; but here is the Difficulty, here's the Labour.

§ 2. That it is in the power of any one Man to finish and compleat this art, so that nothing can be added to it, is not on­ly folly to imagine, but the greatest sign of Rashness to attempt, in regard life is short, and every art long. Before Hippo­crates his time they made use of only one Medicine, as is well known. Hippocrates was so famous in this art, that he excelled all the Physicians of his time, neverthe­less, if we consider the present state of Physick, it is far to be preferred before that of the Ancients.

§ 3. There are a great many sorts of Medicines which mightily improve the whole art of Physick, all which were unknown in Hippocrates time, by reason of the negligence of Physicians in not enqui­ring into the secrets of Nature, and di­versity of Climates. For Rhubarb had [Page 3] not yet purged bitter Choler, nor Sen­na the sowr juice of the Milt, nor Aga­rick the sweet Phlegm, nor had Cassia, Sugar or Manna filled the Apothecaries boxes, or an infinite number of Herbs of different species, and almost Myriads of Flowers of various shapes and figures, yet adorn'd the Botanist's Garden, and pleasingly deceiv'd the eyes of Men. We now abound in this Medicinal store for the comfort and conveniency of the sick, which we wanted in Hippocrates his time. All these lay buried through the sloth of men, and therefore Physick could not flourish so in those times as it doth now, tho Antiquity boast of their Apollo, Aesculapius, Machion, Hippocrates and Galen. These persons, if they could live again in these times would find men far supe­rior to them in experience, and more praise-worthy, and suceeding ages will have those that will far exceed all that went before them. Every Art and Science is infinite in regard it takes its original from infinity (that is God) there­fore by the goodness of God it daily en­creases and its knowledge is more ma­nifested. We now well understand those things which former ages could not find [Page 4] out, and a great many more, by the assist­ance of the Art of Chymistry.

§ 1. I Cannot imagine how it came to pass, that so great a number of Phy­sicians should fall into this Error and opi­nion, to esteem Chymical Medicines to be dangerous and destructive; Whether that was occasioned by the preparation and administration of some pretended Chy­mists, who prescribe and exhibit in al­most all Distempers, a sort of precipitate Mercury and liquid Antimony melted into Glass; who all ought to be expell'd the Chymical Schools, nay indeed, to be totally excluded from Chymical Phy­sick, into perpetual banishment, never to be recalled. But if these aforesaid Me­dicines, and an infinite number more, as they come out of Natures hand are destructive, they may be so prepared by the art of Chymistry, as to be divested [Page 5] of that destructive faculty, and become very benign Medicines, and even Bal­sams: it is very true, and as manifest as the day, that Nature produces nothing perfect, and in all particulars compleat. If therefore the blemishes and imper­fections of Nature may be corrected by Art, what Art finishes is more perfect than what Nature produces. for Art hath evey thing that Nature has, for it takes a perfect Nature from it; and moreover in regard that perfection of Nature hath something deficient, Art removes and takes it away, and that perfection which before lay obscure, by its Natural imperfections and ble­mishes, after Art has cleared it from them, seem then to be more perfect. What­soever Medicines Nature produces, whe­ther they are weak or strong, always carry something connate with them, that is contrary to the Nature of a Medicine.

§ 2. If therefore nothing Natural is compleat in every particular, but wants. Art to perfect it, or at least wants Art to remove that which hinders and retards perfection, that what, is perfect may appear and exercise its powers, [Page 6] why then should not Chymical Medi­cines exceed all others; when beside [...] the perfection which they claim from Nature, by Chymistry they are cleared from all things that would sully that perfection, so that being discharged from them, they seem more perfect, in regard they retain nothing opposite therefore I shall not be ashamed to prefer the excellency of Chymical Medicines on account of their purity, which by the benefit of Chymistry, and by the rules and laws of working by fire, they claim to themselves, befores all other Let then all those who imagine that Chymical Medicines are destructive, lay aside this opinion, for they are very mild as Reason dictates, and if they will not give credit to Reason, even Experience it self will oblige them to alter their sentiments.

§ 1. NOr is it to be passed by in silence, whether in the preparation of Chymical Medicines, regard ought to be had to Heaven, and the influence of the Planets. No Philosopher will deny but that superior bodies act upon inferior; what is seen by the eyes themselves can­not be denied. For we see every year upon the Sun's return to us, Plants al­most dead, fading and juiceless Trees re­vive, and put on a green and juicy bark, at that time more especially the Plants and Trees abound with vital juice; be­cause the pores of the Earth being rari­fied by the Power of the Sun, causes nou­rishment more plentifully to ascend to the roots of Plants and Trees. Nor do Plants and Trees only feel the approach of the Sun, but all Animals, for in the Spring they are more excited to copulation than at any other time, because their seed [Page 8] then especially ferments, the animal spirits being increased by the approach of the Sun. Minerals are also much affect­ed by the presence of the Sun, for they grow more plentifully, and send forth greater quantities of Mineral vapours in the Spring than at other times, all things then abound with radical juice, and much more than at other seasons; whence it cannot be denied, that Medicines ga­thered then are best, and so the prepara­tion likewise, for that pure that we look for in the mixed, that it may be subser­vient to Physick is most plentiful then; this is evident in the preparation of the Glass of Antimony, if the day be not clear the Glass that is wrought off will be more dusky, therefore the calcination and melting must be repeated till it come to a transparent and Violet colour, therefore this vitrification ought to be performed in clear weather, unless necessity require otherwise, which is also to be observed in melting the Regulus. I will also add, that the celestial volatile Spirits which descend from Heaven upon Earth for the pre­servation of mixture, are more copious, and not only the Earth and Water a­bound with those Spirits, but the Air and [Page 9] the whole concave of Heaven also; whence it comes to pass whilst in mixt the Vital parts are separated from them­selves, like are joyned to like by Sympathy and Love, and there grows a pure out of the mixt, to be purified and prepared, the wandering Spirits of Heaven which wander every where being gathered to it. But let this suffice in general con­cerning the preparation of Medicines.

§ 2. Generally all things grow in the Spring, but because mixt bodies are dif­ferent, and every one of them have their different forms and proprieties, and radical moistures▪ which are sub­ject to some peculiar Celestial Sign, which hath a Sympathy and kind of connexion with that radical moisture, by which the peculiar moisture of Mixt grows and flourishes; if so be its Celesti­al Sign shine above the Horizon, and en­joys the benign aspect of the Sun, where­fore in a just and exact Chymical prepa­ration of Mixts, regard must not only be had to the Spring, but also the par­ticular and peculiar rising of the Pla­nets and Stars is to be considered, and especially the rising and setting of these Planets, who have a sympathy and na­tural [Page 10] connexion with the mixt to be prepared.

§ 3. For we have in our selves the whole Firmament, with the Planets and Stars, and as heat penetrates an Iron Furnace, and the Sun-Glass, so do the Stars Men with all their proprieties; so that we may learn all natural things from the starry Spirit of the Firma­ment. The Arthritick Gouty persons bear testimony to this, who feeling be­fore the change of the approaching sea­son, are made unwilling Prognostica­tors and Astrologers by their pain. So many sick persons are beforehand sensi­ble of future mutations in the four E­lements, and the Elements within Man have a foreknowledge of the changes of those without. The constellations of Man and the Heavens are the same▪ For the Heaven is twofold external, a [...] all the bodies of the Stars in Heaven of the Firmament internal, which is a Star [...] or invisible and insensible body in al [...] the Stars of Heaven; that invisible and insensible body of the Stars, is the Spi­rit of the World, or of Nature diffused into all Stars, or rather it is all Stars i [...] self; and as that Spirit in the great [Page 11] world doth particularly contain all Stars, so the internal Heaven of Man, which is an Olympick spirit, particularly com­prehends all Stars, and so invisible Man is not only all Stars, but one and the same altogether with the spirit of the world; as whiteness in Snow. As all things from within spring, and pro­ceed from what is invisible and occult, so also visible corporeal substances come from incorporeal, and spiritual out of the Stars, and are the bodies of Stars, and remain in Stars one in another.

§ 4. The formation of things is in the Stars, as Iron in the fancy of the Smith. Hence it follows, that not only all Ani­mals, but also all Vegetables, nay, even Stones and Metals, and whatsoever things exist are Nature, or indued with a Starry Spirit, which is called Heaven or a Star: the unseen workman from whom proceeds the formation, figure and colour of all things. From this proper and inter­nal Star, being the Sun of the Microcosm, Man is generated, produced, coloured, form'd, and govern'd; a Star is nothing but aninsensible body, or living Spirit, without Reason in Vegetabies, but in those indued with life (as in Man) with Reason, and is [Page 12] different according to the different forms of things. But when we say all forms of things proceeds from the Stars, that is not to be understood of those visible live Coals that sparkle in the Heaven, nor of the invisible body of the Stars in the firma­ment, but every ones proper Star; there­fore the firmament above does not in­fuse virtues or secret powers into what is specified below, as some conceit that the Stars of the firmament do influence Herbs and Trees, but 'tis nothing so. Every Vegetable and Animal carries its own Heaven and Star about itself, and in itself. The superior Stars by their motion thro the Zodiack raise up infe­rior Vegetables, supply them with dew, rain and wind, but don't influence their internal Star, they do not furnish them with smell, colour, or form, but all pro­ceed from that occult workman their interior Star, and not from without; the external Stars do neither incline nor necessitate man.

§ 5. The Motion of the External Firmament, with its Constellations, is free and governed by nothing, so the Motion in the Firmament and Stars in the Microcosm (which is not perform'd materially, but by the Spirits of bodies) [Page 13] with its Constellations is also free, and not in the least govern'd by the External Firmament. All things are contain'd in Man, and he carries all things in him­self, he carries that whereof he was made in himself, he was made of the World, and the World he carries in himself, and is car­ried by the World. The invisible body of Man, from the breath of God, or which continues to all future ages, is not sub­jected to the Stars. Moreover, as the first matter (which was confused Essence without form) call'd by the Philosophers the Mother of the World, or the Chaos) was the seed of the great World, so the Great World is the seed of Man. There­fore Man is the last most Excellent, and most Noble Creature, because he hath the parts of the Great World, and there is nothing in the greater World which is not really to be found in Man himself. All things were created out of nothing. The great World was the womb of Adam, so the womb of the Woman that of all his Sons is the Machine of the whole World. The Son in all things is like his Parent. If you know the Parent you know the Son also. Therefore Man is the most to be admired Extract and Kernel of the four Elements, the chief and most fi­nished [Page 14] Workmanship of God. Every creature is truly the Example of God, be­cause he is the whole World, and is alone intituled to this honour, to co-operate and converse with them all. But I have said enough on this subject, it is not my design at this time to demostrate all things from the foundation, what cognation a Star hath with Inferior things, but to prove some Sympathy and Combination, as is sufficiently hinted before.

§ 1 I Now come to the method of Cu­ring diseases. This is done either by Nature, by internal and external Me­dicines, or Sympatheticks. Diseases are most principally cured by Nature, by Art as she is Natures handmaid; by the Physician as the Servant of Art by remedies as they are applyed by the Phy­sician by the direction of Art. But some Diseases are subdued by Nature alone▪ others are cured by the co-operation of [Page 15] the Physician. No person is preserv'd unless Nature separates the Distemper. No bo­dy dies unless Nature be overcome: for Nature is active as well as passive in the cure of Diseases, and those stand in need of no Physician; but sometimes by rea­son of the stubbornness of the Disease, Nature is obstructed and languishes, then the Physician is forced to lend his helping hand, and to finish and perfect the lame and imperfect gifts of Nature, by evacuating, digesting, and corro­borating assistances. Sometimes the Phy­sician goes beyond Nature, as in set­ting Bones out of joynt, and closing up wide gaping wounds, which Nature cannot accomplish. When a Distemper affects the whole Habit of the body, as in an Hectick Fever, because there is neither inclination nor aptitude, for the parts to return to their natural state, this cure cannot proceed from a Natural intrinsick cause, that being perform'd only by the unaffected parts; the cure therefore of Habitual distempers require the assistance of Physick, though the cure cannot be perform'd by Physick only, for the aformention'd Medicinal ope­rations cannot be perfected but by the [Page 16] intervening help of Nature; for the Setting of limbs out of joynt, and clo­sing up wounds, is not perfected till Nature strengthen the Joynt, and breed new flesh; so also to the curing of an Hectic Fever there must be a concur­rence of the internal principle. Nature and the Physician rectifie all those things in our body that are repugnant to Na­ture: for all Cures are perform'd either by Nature, or her servant the Physician. When diseases are cured by the help of a Physician, they put him in mind of his own duty, For a Physician is not only a servant of Nature, but ought to be a servant of Art also. As therefore Nature moves primarily by its self alone, when (without remedies) it overcomes, digests and concocts distempers, and drives out the cause, restoring the body to its former state (but this is to be un­derstood of Diseases that Nature cures spontaneously) so Physick and the Phy­sician are not the first movers, but by the intervention of helps that are oppo­site to the disease: but when Nature succumbs, and hath not strength of it self to rise, a Physician chosen by the benignity of God, and one to whom al­most [Page 17] all distempers are equal; for there is such an one, who having attain'd to the universal Medicine, or Panacea, amongst many of the same kind, is now no more a Servant, but an Interpreter, Ruler, and absolute Master: for tis reported that this universal art of curing was by the Antients ascribed to some Physicians. The School of Paracelsus laboured hard after it, giving credit to his arrogance, whilst he says; This universal Medicine is invisible fire, devouring some distempers. This cures the French Pox, Leprosie, Dropsie, Cholick, Apoplexy, Cancer, Fistula, Schirre, and all interior maladies. To which are added many others. Besides, a Tincture found out and prepared by Paracelsus is a kind of universal Medicine amongst the Physicians, which consumes all distem­pers, just as Fire does Wood.

§ 2. Besides this Panacea hath an ef­fectual virtue in curing all infirmities be­yond all other Medicines, for it encreases strength, preserves youth, keeps the blood free from all putrefaction, purges whatsoever is contained in the spirituous parts, and preserves all the members of the body. But it were to be wished that what Paracelsus and others perhaps were [Page 18] Masters of (although many very ingeni­ous Physicians do much question it) were vouchsafed to us and others, culti­vators of the art of Physick, for by that means we might perchance cure all dis­eases with more expedition, safety and pleasure. What great pains might we save in searching to find out the place affected, and prescribing fit Medicine for the part aggrieved, the Sex and Age and applying them at proper times, and other things necessary to be observ'd in the art of healing? it would then be suffici­ent only to know that the person was sick, the Physician need not be sollicitor after nicer inquiries: To what use would it be to study Anatomy so exactly, to be well skilled in the several kinds of Mine­rals and Mettals, Plants and Animals, of which Medicines are compounded; to spend time in finding out the differenc [...] of diseases, and morbisick causes, and the places affected, if one universal Med [...] ­cine were an intire cure for all Distemper [...]

§ 3. Therefore if by divine assistanc [...] we may become Masters of that gre [...] Medicine, for I do not in the least questi­on that there are a sort of Medicine [...] as some preparations of Sulphur, which [Page 19] will by their sweet particles mightily cherish the vital Spirits, yet this is not to be supposed sufficient, and that Nature is thereby so corroborated, that without any other help and assistance it will re­move all the ill that affects it. As the vital Spirit is injured by many causes, more Medicines than one will be re­quisite to remove these many obstructi­ons, for it is impossible that this Spirit shall be able to expell the Serum in a Dropsie, or the foulness of the belly in those troubled with the Iliack passion, with­out Anti-hydropick and Purgative Me­dicines; or dissolve the Stone in the Reins or Bladder, or disperse arthritick nodes, but by Medicines appropriated to that end. Two instruments, are required for the right performance of all corporeal actions; one common, the other proper, the common is the vital Spirit, the proper some certain parts of the body. For to a due digestion of the chyle the vital Spirit is required, as the common in­strument, and a right and just consti­tution of the Ventricle. There is a diversity of proper instruments, ac­cording to the diversity of Actions to be performed, and to every part its pe­culiar [Page 20] constitution, different from all the rest. Hence what agrees to one agrees not to another, and therefore there can­not be found one Medicine to preserve all particular constitutions, or correct all errors. Nor will it avail to say, as fire, consumes all sorts of wood, so this uni­versal medicine, as an invisible fire devours all distempers, for Elementary fire does not destroy all things, but those only that will burn and flame; it offers no violence to Gold, Glass, or Earth. But if this universal Medicine should be allowed to be fire, how comes it to pass that it should only destroy the noxious humours, and leave the blood and the other parts of the body un­toucht.

§ 1. BUt before I proceed further, it will be necessary that I should treat more copiously of Physic, and Sym­pathetick, Magnetick or Diastatick Cure. [Page 21] That part of the doctrine of Physick which treats of the Sympathy and Anti­pathy of natural bodies is full of pleasure and admiration. Sympathy is a mutual and natural affection and combination between natural things, arising from a peculiar and occult cognation. From which affection it proceeds, that one body attracts another to it self, or being joyned to it is wonderfully assisted either in generation or nutrition, in increasing, or producing certain powers. Others call Sympathy a consent, when certain things are joyned together by a mutual marriage, as bound in a kind of league one to the another. Therefore because amongst all natural bodies, there is a consent or dissent, confederacy or war, we shall now treat of Sympathy and Antipathy in general; that if we cannot find one universal cause, we may make some essays towards it. There are six de­grees of Sympathy and Antipathy esta­blished amongst natural bodies. The first is betwixt Metals and Precious Stones, for example, between Coral and Gold, who amicably conspire together to refresh the heart. The other degree is between Plants and Metals, as some report of an [Page 22] Hazel twig sprit in two, by which the Metallists discover Mines of Gold and Silver, therefore they call it the di­vine Rod, the power of which twig encreases and strengthens mineral juices, or those that are of a near nature to Me­tals, whose juices this Hazel switch sucks with its roots out of the earth thrown up in an heap, and thereby is miracu­lously nourished and strengthened. They carry this Hazel rod at their fingers ends, and to which part soever the Rod shall seem to incline, there the Miners presume there are Mineral Veins. Some deny this virtue to be in the Hazel▪ but others as boldly assert it. The third degree of Sympathy is reckoned between▪ Plants and the Sun; so the Sun-flower. Heliotrope and its species▪ and also the Tragopodium turn round with the Sun, so that at Sun rising it turns its Flowers to the East, at Sun setting towards the West. The fourth degree of Sympathy is between Her [...] themselves, as between Rue and the [...] tree. Rue (says Johannes [...] a [...] under a Fig-tree [...] bark. There is likewise a secret confederacy between Garlick [Page 23] Roses and Lillies, for the flowers of them both will become more extraordinary fragrant if Garlick be planted near them. The Sea Squill makes every thing that is sown near it thrive extreamly. All Pot-herbs grow mightily if the Herb Rocket be sown by them. The fifth degree is between Plants and Animals. Many af­firm it will tame a Bull to tye him to a Fig tree. The sixth degree is between Animals themselves, as between a Lizard and a Man, for a Lizard, as if he were fore warning a Man against the approach of a Snake, will catch at him, and over­look him to lick his spittle. This is true, that a Lizard is a most inoffensive crea­ture to a Man (unless it be provoked) so that a great many put them into their bosoms without any harm. This is also evident, that where ever Lizards are there are no Snakes, one always avoid­ing the place where the other is. 'Tis also manifest that the Lizzard mounts his head when he sees a Man; and it is ob­servable, that if he be sprinkled with Mans spittle he seems mightily rejoyced and solaced. So the Dolphin also is A Lover of Man. φιλανθωπος, for in [...]ting Mul [...]ets the Fisher­men [Page 24] make use of Dolphins instead of Dogs, who will also suffer themselves to be beaten, if they have been out in hunting. There is also a mutual love between Storks and Partridges.

§ 2. Antipathy is a natural enmity and repugnancy of natural things, or when things disagree from each other by a mischievous secret discord, so the Lyon trembles at the Cocks crowing, the Ele­phant hates a Mouse, and cannot endure the fodder wherein he hath seen one. So the Snake cannot bear the very shade of an Ash tree, and amongst Men very often there is a secret natural abhorernce of one another; to this disagreement and Antipathy may be referred, that if the murderer be present, blood will by little and little begin to flow from the wound or nostrils of a Corps lately slain. They therefore are mistaken who ima­gine this very thing to be attributed to Sympathy; for the issuing out of the blood is rather an argument of Revenge than of Sympathy and Love. For what Sympathy could there be between inve­terate enemies, hence also proceeds that remarkable disagreement between Gar­lick and the Loadstone, for a Loadstone [Page 25] rubb'd with Garlick will not attract Iron. The enmity between the Oak and the Olive-tree is so great, that one planted in the others place quickly dyes▪ The like instances of Antipathy may be observed in all kinds of Animals, but in none so conspicuously evident as in Man. Many swoon at seeing Apples or Pears pared, others cannot endure the noise of Cloath, some others can neither endure to see nor eat Cheese, Butter, Onions, roast­ed Pig, Calves-heads; but all these are rather to be referred to the imagination, as shall be said in its proper place. They there­fore deserve to be laughed at, who seek for the causes of these, and the like ef­fects, in the apparent and natural qua­lities of the Elements; of which sort are those who reproachfully call occult proprieties the refuge of ignorance. There are a great many dull and lazy genius's, who imagine that all the pro­prieties of natural bodies are occult, and upon that account neglect the stu­dy of Nature, or make no difference a­mongst occult proprieties or qualities, neither exercise their understanding in searching out the causes of those occult Qualities, of whom probable [Page 26] causes may be assigned. Of such it may be justly said, that occult quali­ties are the Asylum of dulness and ig­norance.

§ 3. Nor is their opinion to be em­braced, who think that the exact causes of natural powers can be nicely demonstrated; when on the contrary the Scripture says, many things are dif­ficult to be known, and inexplicable to the nature of men, the causes of many things are occult, and many of the works of God remain hid. Which al­so the greatest searchers into nature have acknowledged, amongst whom Pliny says Many things are altogether concealed in the Majesty of Nature. We must not enquire after Reason (says he) but the pleasure of Na­ture. 'Tis certain, there are innumera­ble such natural powers and qualities in natural bodies, of which the causes are concealed from us, and of which we ought modestly to judge according to natural knowledge, which could never yet unfold all the causes of natu­ral powers. The cause is not to be enquired after in every thing, it will be sufficient for some things to demonstrate that they are. The weakness of our understanding will ne­ver [Page 27] penetrate so far as to attain a per­fect knowledge of the powers of oc­cult proprieties, which more or less re­side in the most minute things; whence many very wise▪ Authors have accounted it a certain kind of reverence, not to be more prying into those things than was useful. For an over-scrupulous tracing of many things, produces the greater ignorance, and confounds the under­standing, that without all doubt we may assert, that errors originally arose partly from Ambition and Envy, and partly from an over-greedy desire of knowledge; but altho the reasons of occult powers cannot be evidently de­monstrated from temperaments, yet it is not to be doubted, but they proceed from a peculiar and singular tempera­ment, which is called Ιδιοσυγκασια, from a substantial form proper to every individual.

§ 4. Ιδιοσυγκασια therefore is nothing, but the proper temperature of every natu­ral body, for whilst the Elementary Qua­lities, as well primary as secundary, are [...]uited together, by a certain celestial [...]irtue, for the Heaven terminates the [...]oncretion of bodies, and affords them [Page 28] an exact measure of vivifick light and heat so that by the accession of celestial heat and light▪ in mixing there is made a particular coalition of the Elements, and so also of the Elementary qualities, which corresponding in proportion, and analogy to the forms of bodies, produces those occult powers or qualities. For example, bitter Al­monds by an occult power cure drunken­ness, as many by experience know. If all these occult qualities proceeded im­mediately from the form, why would not sweet Almonds have the same effect, in regard sweet and bitter Almonds have both the same specifick form? Therefore in regard the cause cannot be found in the form we must descend farther. And first bitterness itself cannot be the cause, in regard there are a great many other bitter things, which have not the same effect on drunkenness, but rather in­crease it. What is more bitter than Aloes, and yet the bitter of Aloes hath no influence that way. Therefore we must have recourse to this [...], or peculiar temperament that is in bitter Almonds, in which the Elementary qualities are reduced to a certain singular proportion by celestial [Page 29] light and heat, that they may produce such an effect.

§ 1. HItherto we have treated of Sym­pathy and Antipathy, under a natural consideration, which was also absolutely necessary, now we will handle it Medicinally so far as it assists us in the art of Physick.

It is long ago since this way of cure hath flourisht; some think that Theophra­stus Paracelsus was the restorer of it, others attribute it to Parmenses Anshelmus an Ita­lian, and famous Magician. It is other­wise called Magnetick, for as the Load­stone, by a secret and occult power attracts Iron, so and by a like occult power a disease and a wound in a man is healed. This art of healing Sympa­thetically hath abundance of inveterate Antagonists, and is miserably dilace­rated and mortally hated, by those that should countenance and defend it. This [Page 30] is so difficult, that after the contemplation of divine Mysteries, nothing is more noble. This is truly the guide of Philosophizing, in which it is lawful to pry into the secrets of things, and easily become masters of their Arcana's. This is an exercise be­coming good, wise and learned men, and a noble pleasure to be desired be­yond all others. And although in this our Iron age, the number of Impostors and Sophists abound, and a good man is searce discerned amongst them, so that those that endeavour to restore to light this art of curing are not only thought illiterate and obscure, but also feel the effects of an almost universal hatred. But let the enemies to this art go on with their meer empty babbling, who acquire nothing but ignorance, in which they mightily solace themselves. But the scribble of the ignorant▪ or such such like things, will not be capable of destroying it, in regard it was confirm'd and established long before Paracelsus. Therefore they act very rashly, that would ruin that, for the madness of a few persons, which hath been confirmed by long tract of time, which neverthe­less cannot be accomplisht, in regard it [Page 31] cannot be suppress'd by craft or com­bination. In the mean time Let every one enjoy his own method of study. But my business is not in the least to spend time in any further refuting of these things; but for brevity sake refer these unskilful persons to the writings of the famous Tidicaeus, Goclenius, Fraca­storeus, &c. for whatsoever it wanting▪ and can be thought of, is to be found there, with submission to others judg­ment: and why shall we discredit such excellent men, and rather depend on some Sciolists, who out of a stubborn tem­per argue that this art is vain and coun­terfeit, and exclaim that it was invent­ed, and obscurely delivered on no other design▪ but to exercise idle wits. Far be it that we should imagine, that these learned men would designedly have re­commended any thing that was false to future memory, who always industri­ously endeavoured▪ by experience, and as much as was possible by reasons, to find out truth, and made reputation with posterity their aim, which was not ac­quired with empty trifles, but from sub­lime and difficult things, built upon a sure and solid foundation. To this may [Page 32] be added the consent of diverse Nations: for experiments of this Sympathetick or Magnetick Cure (not only from the La­tins, but also from the Greeks, especially the Egyptians, as also the Arabians, Chal­deans, French and Germans, Spaniards and English) are every day turned over by the hands of the learned, who all with one voice (although in different Languages) assert this art of healing to be true and natural, and not diabolical; of which more hereafter. Indeed Ignorance it­self is the mother of Admiration. For who is it that proceeds in this art as he ought? or who can inform, that wants the foundation? Scarce one▪ and hard­ly one of a thousand. What wonder then is it that many have found them­selves frustrated of their designed▪ end. They are happy whom other mens misfortunes make wary. Why should they not believe the writings and most approved experi­ments of such men, both antient and modern, which say▪ that Art doth not deny us to use natural causes for the production of natural and true effects? Wherefore they are Antipodes to the opinion of these learned men, who affirm that all things that have life, as [Page 33] well Plants as Animals, do multiply by a certain Spirit? (of which we have treated before) who give no credit to the consent of such great men, but ascribe the effect of this cure not to Reason, but rather to the Devil, and the vain trifling of Magicians, than to God, and the power of Nature. But I pray who are gene­rally the opposers of Art? Those truly who have but just smelt to these mens writings, or never read Books but in haste, just as the Dogs running drink water out of the River Nile; who in regard they understand not the nice secrets of Nature, lay the blame of the dulness of their apprehension on the inquisitive Philosophick Physician and Art. But what is more unjust than for men to hate what they are ignorant of? What is more rash than for an unskilful man to pass his judgment upon any thing? It was not without cause that the Poet long ago said, Nothing is more unjust than an unskilful man; who never thinks any thing well done but what he does himself: as if he had said Knowledge has no enemy but the Ignorant. No truly wise man ever denied this Art. Let them consider these things, if it be an Art, how it is; [Page 34] if not, how it is not; or let them wait the time wherein God and Nature may raise up some by whom Art may appear more bright and conspicuous. And let not the Shooomaker go beyond his Last: For naturally the like Nature in its own like Nature, hath a perpetual action and ope­ration, and not different in Specie, much less in Genere. For by how much the diversity of things is greater, by so much also the unity of things is greater.

§ 3. Nature indeed disposes all things in potentia, for Art as much as it can actu­ally to perfect. Nature affords us the matter of Glass, it never produces Glass itself. Nature is the Mother, Art the Daughter, where Nature ends, there Art begins. And this is the order and rule of truth; and no otherwise▪ We can make no certain judgment of those things which are not evident to us; and we ought to give a favourable interpre­tation of those things that seem doubt­ful. It is Wisdom therefore to suspend our judgment concerning those things of which we have no knowledge or cer­tainty, rather than so bitterly to inveigh against them, in regard the abuse of any thing doth not take away the true use. [Page 35] Amongst Artificers of different degrees one must be more excellent than the other. For Art doth not depend on the Arti­ficer, but the Artificer on Art. Therefore it ought especially to be considered if this method of cure be lawful, or whe­ther it be forbidden by any divine or humane law; for that is the test of what is lawful or unlawful. As for Holy Writt I can find no Text either in the Old or New Testament where Sympa­thetical or Magnetical Cures are prohi­bited, when yet the Divine Legislator Moses in Leviticus and Deuteronomy ennu­merates a great many sins. But as to the Civil Law, there cannot be shown one little in the Digests, Books of In­stitutes, &c. which have any reference to a [...] prohibition of this way of Cure? How many Hereticks hath Holy Writt? How many Impostors in Physick, and contentious Brawlers in the Law? But the piety and probity of these disputes is praise worthy▪ [...] are desired to consider that the faults of the Artifi­cer are not to be imputed to the Art. But, as the Lawyer says, Let not the pu­nishment that is due to a Criminal, be inflict­ed upon him that hath committed no faults. [Page 36] In fine, no body loves that which he hath no knowledge of, but avoids, con­temns, and thinks it not worth the learning. He only hath regard to his external body, and worships his mind, his own Deity. But by how much the learning and knowledge of any thing increases, by so much the more is the love of it augmented.

§ 1. IF any person is sollicitous to know the cause of Sympathetick or Magnetick Cure, and especially con­cerning the Sympathetick Unguent, I will produce him various Authors both for and against this subject, whose rea­sons I will succinctly relate, and leave every one to a free and undetermined Judgment. And in the first place, there are some who deny that there is any thing in it: others opposing these, undertake to de­fend Magnetick Cure, and engaged as [Page 37] warmly for their Sympathetick Powder and Ointment, as for Religion and Pro­perty. The first, tho they allow the in­gredients to be all natural things, and the way of composition to be void of all suspicion, yet they say the cure itself is without any Philosophical or Physical foundation. For first, that cure is not performed according to the Indications necessary in curing distempers and wounds: for in a Natural, Medicinal, and Methodical Cure of diseases and wounds, many indications, and they different, occur, to all which a particu­lar regard must be had, in a certain or­der, according as the different times of the diseases and wounds require; which is not done here, for by one Remedy, and by only one Unction, they pretend indifferently to cure all different distem­pers Secondly here is no natural manner of application for mutual touching, whereby the power of the Medicine or Unguent may be conveyed to the affected part, as is absolutely neces­sary.

§ 2. But here is none, for the Medicine is not applied to the part affected, but to water appropriated to a certain Sym­pathetick [Page 38] Medicine, and the Ointment or Powder is rubb'd on the instrument that gave the wound. Thirdly, here can be no virtual action or touching. It is true indeed, that there are various occult proprieties in Nature, from whence Sympathy and Antipathy take their original; but in this Sympathetical Cure, there is no evident reason of a Virtual action. The Load-stone attracts Iron, by an occult power, but not from a too remote place, a just distance is re­quired. Plants are hurtful, mischievous, and unlucky to one another, and so like­wise are Animals; but no action is obser­vable at a very remote distance, and that Power cannot be diffused to immensity and infinity; but when by the power of Sympathetick Cure, only by the Urine of sick persons, Sweat, Vomit, or Stool shall be caused, by certain Sympathetick Medicines, or when we use Water or Sympathetick Powder prepared for the closing up a wound in one travelling, or absent twelve twenty or more miles, what proportion of distance is here between Agent and Patient? But if that wonder­ful Magnetick and Balsamick Powder be efficacious with things very distant, [Page 39] it is objected, How I pray can such a power proceed from a quantity of Urine, clotted blood, and the purulent matter of wounds? how can those Balsamick Spirits pass thro so many heaps and folds of intermediate matter, break thro a Chest, have access to a remote languish­ing body, as also to a wound in a Bed, perhaps and a Chamber close shut every way? but if when the air is turbulent, the Suns beams can scarce exert their powers, and extend themselves to our bodies, how will those travelling Spirits, which are so easily agitated by rough winds, reach the body and wound of per­sons hurt? but here is admitted no Vital or Medicinal Spirits operating at great distance.

§ 3. In regard things of this kind do not remain in Urine, Blood split, and pu­rulent concrete matter, but vanish at the first moment; for Urine vanishes imme­diately, as also Blood once cooled, can no longer exercise any faculty pertain­ing to life. Fourthly, whether what is performed be done not by the assistance of any Medicine, but by the help of Nature. We see that in wounds, where Nature cures distempers, and [Page 40] endeavours and procures healing and consolidation, especially if all obstru­ctions are removed, and the wound be carefully lookt after, which is done by keeping it clean, and washing it twice a day, with the Urine of the per­son, who will deny that consolidation to proceed from Nature it self (to wit) by the internal Balsam of Nature pro­moting its healing. Dogs and other A­nimals often cure their own wounds by licking of them; and why may not something of this kind be expected from Nature? In the Fifth place, No pow­er can proceed from the Spirit or Soul of the world, which is accounted the vehicle of this magnetick faculty; for a non entity hath no affection, no action, in the examination and confutation, whereof let us consult other Authors.

§ 1. THere are others who oppose these strenuously, undertak­ing [Page 41] the defence of Sympathetick cure. Fracastorius, Goclenius, Tidicaeus, Freigius, Helmont, &c. are of opinion, that we ought not altogether to disbelieve it, in regard they have proved this cure for so long a time, by the certain experience and affirmation, not of vain men, but of those most worthy of cre­dit; they say the matter lies here, whe­ther probability and verisimilitude drawn from the secrets of Philosophy, and the testimony and approbation of the chief­est Philosophers can add any thing to its reputation; they say the foundation of the whole cure is that wunderful and occult consent of natural things, as the Loadstone, and whatsoever hath ac­quired a Magnetick Nature, in the Ma­riners Compass, in Sun-dyals or Clocks, always and infallibly distinguishes▪ the Quarters of the world from the North. So also, say they, the cure of bodies, al­though very far distant, without all doubt may be performed by Medicines that possess a Magnetick quality, by a energy arising from thence. And in regard that between agent and patient there is required a kind of repassion, they assert that something like it is to [Page 42] be found here. Mans Urine impregna­ted with a Sympathetick Medicine, acts upon its own body, which causes sweat, vomitings, and stool, and without any difficulty or detriment. Moreover, a weapon sprinkled with humane blood operates on the wound given, and the wounded Flesh also operates on the weapon, infusing something of it self into it, and although that is so small, that the degree of its alteration and mutation cannot be perceived by us, nevertheless it is so much that the weapon hath contracted a certain cog­nation, affinity and consent with the wound; and so similitude, which is not the same, is as it were the same. From thence the Magnetick Oyntment acting upon the whole, is as if it act­ed on the wound, it being joyned in a sort of affinity to the weapon. The defenders of Magnetick cure endea­vour to explain all these things better, where amongst other things they pro­duce these. A Magnetick virtue is pro­pagated from the weapon anointed; to the wound, by reason of the Cognation and Continuation of Nature, which a successive impulsion follows thro the [Page 43] middle of the air, impregnated by the universal and primary Spirit of the world, with a Magnetick Vigour and Power. There is a Balsamick Spirit in the Un­guent (Mummy especially being in hu­mane blood.) This is excited or rather called forth for the producing a parti­cular effect, by a like Spirit and Sympa­thetick to it, (to wit) by the universal Spirit of the world. This Spirit, that calls forth, directs and disposes bodies, and tyes things to it self by a mutual knot of Nature, is not every Spirit, but a determinate one, to wit, that which being present and touching, causes the effect, and which failing, it ceases. Therefore this motion must be acknowledged the first cause in all Sym­pathetick cares let it be what it will. This directs and brings the Sanative power, sixt in the Spirit and Balsamick Medicine, to the body and the wound itself; for these are Sympathetick Spi­rits, and reciprocally desire each other; and by reason of this occult yet natu­ral appetite, they conspire to a deter­minate effect; so that in the whole it may be truly said, the Magnetick cure [Page 44] of diseases, as well as wounds, is effect­ed by a meer transplanting of virtues, which the appetite between the Balsa­mick Spirit and the Spirit of the World causes and perfects. That there is there­fore Sympathy in this Cure is sufficiently experienced; in which first is to be con­sidered, the subject or the matter in which, that is▪ humane Blood, Urine, Excrement, &c. Secondly, the effici­ent cause from which; the universal Spirit of the world viewing all things. Thirdly, the Instrumental cause, with­out which the Cure cannot be perfected, which is the Medicine or Unguent sym­pathetically prepared.

§ 2. Libavius allows no Sympathy, and argues that it is only of natural things, but Sympathy is a continuation of Na­ture, and its agreement: for although the bodies of the Magnet and Iron are at a distance, yet Nature is so continued in them, that they agree together: and why shall not we assert that there is a kind of continuation, and therefore Sympathy between Urine and the Me­dicine, the Wound and the Ointment, as also Powder magnetically compound­ed? But what that is, in what it consists, [Page 45] and how it is performed, and what is its cause, this is that which is to be enquired into. There was never any person yet that was so arrogant as to pretend to demonstrate all these things particularly. Yet we ought not to stand still, but to endeavour a search after it, as far as our understandings can pene­trate. Daily experience shews that ma­ny are Magnetically cured in the most desperate diseases, sick persons being absent, by exciting a great steam in Urine, without any pain at heart, and weakness in the head; and this I my self have two hundred times experienced by those that have been afflicted with an inveterate Head-ach, Palsy, Running Gout, Scurvy, Asthma, Hypochondriac distempers, &c. For this is certain and no body in their right wits will contra­dict it, that by the help of Sweat almost all distempers are curable, by transplan­tation with Vegetables, by the means of Sulphur microcosmically prepared. Much may be taken away from a mor­bisick constitution by the help of Sweat, and likewise much may be communica­ted by it to other bodies, as is manifest in those that have the Pox, Leprosie, [Page 46] Itch and Plague. Howsoever it is done, it is infallibly true, that by the permissi­on of God, men are cured after this manner by Urine, and that Wounds are healed, although at some miles distance. To what purpose then is it to shut our eyes against the light manifest of experience, although we cannot trace out the true and adequate causes, how these things come to pass? The Magnet draws Iron, and each are in a wonderful manner mutually affected; but who yet hath been found so ingenious, to discover the true causes that produce that affection, although many systems have been writ­ten on that subject; the same thing ought to be thought of Sympathetick cure, and especially its Medicine, and not imme­diately attribute it to a Diabolical art, although it is very effectual beyond be­lief, or else we must call in question, or altogether deny the truth of matter of fact.

§ 1. BUt we ought here by the way to consider, whether the Devils have any such power, as some attribute to them in this Magnetick cure. The power of the Devils is great and tremen­dous, yet they could not so much as enter into the Swine without divine command or permission. Moreover, there is no power granted them over the will or understanding of man, but only over the Senses and Fancy; it is certain that they work great and stupen­dous things without Man, not imme­diately by the motion of generation and alteration, which is beyond their power to effect, but only by local motion. So they can cause Thunder, Lightning, raise the Wind and Storms, and mix the Elements together, but they cannot imi­tate any thing that is peculiarly proper to God. Therefore they cannot create [Page 48] new species, nor work real miracles, but those that are such in shew and ap­pearance only, which are called lying signs, while they deceive the eyes by their tricks, imposing upon the sight, and stirring up false species in the fancy, or doing such things as are produced by natural causes, therefore they cannot claim the name of Miracles. But pray were there any that before Hippocrates his time raised the dead, by incorpo­real Medicines only, or the power of the Soul. Did Moses, Elias, Elisha, or any other of the Prophets work Mira­cles? They did indeed raise the dead, the Elements obeyed them, but it was not by any dexterity of art, not by their own power. There was no Magical Impiety, no Cabalistical Vanity, no Fantastical Imaginations in these persons; but the arm of God. Those things that are re­ported of Orpheus, or any other of the Hea­thens, who preceeded or followed Hip­pocrates, were either false or Diabolical, but almost all of them are fabulous. The Poets tell of Hypolitus, that being dismembred, was brought back from Hell, and restored to Life by Aescula­pius; but this was either spoken Hyper­bolically, [Page 49] or invented and feigned by the Painters and Poets. To this we have Plato's testimony, who in his Cratylus saith this is a fiction. Philostratus relates that the Ghost of Achilles, that is, rather the Devil, was raised by Apollonius, which the Soothsayers at this time per­form. But what are these but fabulous and monstrous pretensions? Or if the Heathens did any thing in Antient times, that caused admiration they were lying signs.

§ 2. Those things, that the Devil wrought by the Egyptian Magicians in Moses's time, were either the effect of natural causes or meer trifling delusi­ons. Of this kind were what the An­tients admired in their Idols, Caves, and Groves, amongst all of which there was nothing that could properly deserve the name of a miracle. We read in the 20th Chap. Book 6. of Iosephus, that Magick was never more in vogue than in his time, and Pliny says, There were never more Magicians than in Nero's time, and (he adds) never was their folly more known; to wit, at that time, when Iose­phus and many others were astonished with wonder at the miracles of Christ; [Page 50] then they say it was the Devil (if he had any) exercised his utmost power, by the Magicians, that by his works he might eclipse the then flourishing name of Christianity. But what was then done by his Emissaries, that could even affect the minds of the vulgar? Iulian as much as he could cultivated Natural and Diabolical Magick, that he might imitate the works of Christ's Disciples. But who did we hear he re­stored to life? When do the winds obey him? When did he cure the blind? Is there any thing like this said to be per­formed by the Modern Magicians, or the Iews, who are continually turning over the Cabala; or by others, who to the disgrace of the Christian Religion, are now maintained by great men? What besides meer vain pretensions, mock impostures, childish trifles, deceits and cheats? Who therefore will believe those that lived before Hippocrates his time wrought such miracles. All these things were done either by the assistance and help of the Devil, or by natural causes, and therefore not to be accounted Miracles, or proceeding from incorpo­real Physick, or any faculty of the [Page 51] Soul: for example, to turn Water in to Ice, to produce Rain, Hail and Snow, or such like delusions. But to cure Paralyticks, and other sick persons by a word, to raise the Dead, to create new substances, to make the Earth transpa­rent to the very Center, to change the nature of Fire, is not the work of a Creature but the Creator, who is the Lord of Nature, and is not confined by its Laws. Although Menecrates of old successfully cured many of the Falling Sickness, and never appeared in publick, but like a Deity, cloathed like Iove himself in Purple, with a Crown on his head, carrying a Scepter in his hand, and honoured like a God by those he had cured, as one who if he pleased could remove even Iove himself from Heaven. Who is ignorant what the Ghosts and such like follies of Simon Magus were? There are so many Absurdities and Impieties in all these things, that they deserve totally to be obliterated, to say no worse of them.

THe Iews Cabalistical Cure is not to be thought of without indignation, being nothing but a pernicious superstition, which by collecting, dividing and transfer­ring Words, Names, and Letters, dispersed here and there in Scripture, according to their own Fancy, and composing one out of another, they frame members of Sentences, Inductions, and Parables. Thus they would adapt the oracles of God to their own fictions, and by wrestled accounts of Words, Syllables, Letters, and Numbers, they endeavour to bring forced proofs for their own perfidiousness. And moreover, being pufft up with these trifles, they brag, that they have found out, and know the ineffable mysteries of God, and secrets beyond any things the Scripture hath revealed, and blush not with the greatest assurance to say, by these they can P'ro­phesy, heal, and work miracles. What [Page 53] can a perfidious Iew utter more impious and blasphemous? These are their wretched words, Moses received this Ca­balistical Art from God in the Mount, which hath been successively dilivered down to posterity, only by word of mouth, like the Pythagorean Philosophy, without any written remains. They give out, that Moses by his knowledge herein performed all those miracles that Scripture records of him, his turning the Rod into a Serpent, the Rivers into Blood, and all those many calamities he brought upon the Egyptians, were per­formed by help of this; by this art Ioshua caused the Sun to stand still; Elijah restored the blind to sight, and called down Fire from Heaven. But this is nothing but a vain and impious fiction of men superstitiously desperate, for they cannot attribute these, and the other wonderful works of God, to the Art and Industry of Man, without ma­nifest and apparent sacriledge. The Rabbins pretend, that the Cabala was first communicated to Moses, and so continued to the succeeding Iews, and was not only known to those Prophets, who are recorded in holy writ; but also [Page 54] to a great many more. It is manifest, that neither Moses, Elias, or any other of the Prophets wrought any miracles, but by the particular command of God. What God did by them the Prophets themselves cannot be said to have done, either of their own proper motion, or by any such Art; nay, they were not so much as foreseen by them, as we have before noted. For this cause Moses and the rest of the Prophets after him, so often re­peat it, that they attribute all these works to God. Thus saith he: The Lord commanded this: The word of the Lord came unto me, &c. Lastly, if the Power of the Cabala be so great, as the Iews impu­dently lye concerning it, how comes it to pass then in regard they have culti­vated it so long, both in the present and former ages, and are so very conversant in it, that by its, assistance they have performed nothing that can raise ad­miration, even in Children? Especi­ally when Iosephus lib. 20. Chap. 6. reports, that it was very common and familiar in his time. But they never did any thing, that can have the least pre­tence to a Miracle.

[Page 55] § 2. I conclude therefore with other learned men, that this whole matter is nothing but a sort of Allegorical sport, that idle persons imploying themselves about particular Letters, Points, and Numbers (which the Hebrew Tongue very much admits of invented according to their own pleasure. This wretched Iewish progeny goes on further, and in regard the miracles of) Christ, were so illu­strious and manifest, that they cannot be denied, and yet they will not ac­knowledge him for the Messiah, and the promised seed; they villanously some­times attribute them to Magick, some­times to the Cabala, and utter such hor­rid expressions against the Eternal Son, that their very remembrance forces me to silence. By these things which we have toucht on by the way, it is easie to perceive that this vain Superstition of the Cabala was not abolished at the com­ing of Christ, as a great many Authors assert, who have wrote on this subject. But indeed those studies which now a­days are nicely inquired into, and as proudly bragged of not only by the Jews, but also by a great many nominal Chri­stians, prove that it is not extinct (as it is [Page 56] to be wished it were) but on the con­trary (with grief be it spoken) it was ne­ver more studied in any age. Thus you see in short what is the Jews Cabala, which many that are greedy of the Jewish impiety swallow down. This Cabalistical Art, as also Magick, chiefly consists in words and characters. I ac­knowledge indeed, that anciently Ma­gick and the names of Magicians were held sacred. And I also know that this specious name is now at this time given by some to those wicked arts, by which Satan endeavours to darken the glory of God, and obstruct mans salvation. Not only the thing it self, but also the name of this art ought to be an abomination to every good man; because there can be no figure either in Wood or Stone, or engraven in any other matter, which in it self hath the power of acting in re­gard, according to Aristotle and Aquinas, figure is nothing but a certain situation, and order of parts, from whence the modification of quantity arises. There­fore in regard quantity is not active by it self, nor figure likewise, which is only the modus of quantity, by necessary con­sequence it cannot be the principle of [Page 57] mation or action, nor can a Statue as such, produce another Statue or quality. Whence then proceeds that power and efficacy that the Jews and Magicians at­tribute to words and characters? If it is neither from God, Nature, or Art, it must be from something else, to wit, the Devil; who by these sort of stratagems endeavours to entice miserable mortals to pay devotion to him. Therefore the practicers of such detestable arts are de­servedly punished with the utmost seve­rity both by the Laws of God and Men. There was never any want of Natural Remedies, but the fault lies generally in our gross ignorance. As there are two sorts of Physicians, one who cures mi­raculously, the other who cures natural­ly by Medicines; so there are two ori­ginals of distempers, one Natural, the other from Heaven: The word of the Lord heals those from Heaven, and Natural distempers are cured by Natural means.

§ 1. THere are some who affirm, that Sympathetick Cure is imagina­ry, so that the Fancy contributes very much upon this occasion. I indeed confess, that in imaginary distempers, the fancy hath a great power, I mean the fancy of the sick person, not of the Physician. The reason is evident, because the reme­dies ought to be proportionable to the Distempers, and if the malady, be imagina­ry the remedy ought also to be so. But who can believe, that a Physician can cure ano­thers distemper, whether it be Natural, or Imaginary, by his own Fancy? The Imagination of a Woman, hath no power beyond her own body: It is there­fore active in the place where it predo­minates. But if it be of any force, it is most especially observable in the effects it hath upon Infants, that Women are big with, who by the power of a strong imagination, are affected with many [Page 59] strange accidents, by being so closely united to their Mothers, with whom they enjoy the same animal life; it is not to admired if they have a joynt suffering with them, and their tender bodies are affected with the same im­pressions which their Mothers so strongly conceive, especially since the Imaginati­on proceeds from the Animal Faculty, which rules in the formation of the Foetus. Hence proceeds the different figures, various Monsters, and for the most part the affections that are in In­fants, as Parents often tell us: for it is common to all Animals in the heat of coition to imprint that image they strongly behold upon their seed. Iacob well knew this when he so cunningly found out a way to have his Sheep speckled. This is the occasion of those horrid worms which sometimes make a noise in womens wombs as if they were big with child. Strong Imagination al­so extreamly alters the Body: So in Fear it contracts the Spirit, and in Joy en­larges it. These and a great many other things are evident truths, which it is not my purpose longer to insist on. How this comes to pass, Suarez Metaph. Disp. 18. Sect. 8. Art. 25. tells us. Imagination [Page 60] moves the Body, at which motion the humour and the vital Spirits which alter the Body, are excited. Which cannot be said of any but the own proper body of the Ani­mal, which works by Imagination: for on the other side, it is impossible for any body to be altered by the imagination of another, because there was never one instance yet brought that could but in appearance seem to confirm it; as also that it is not in the least consonant to Reason, which says that Imagination is an immanent act. The foundation there­fore of using these secret Medicines on any body consists in this, that you take care to correct the humane blood very well, either by increasing, or diminish­ing it; by that means you may perform whatsoever you please, and free the body of the decumbent committed to your care, from Choler, Phlegm and Melancholy; but by the assistance of what Medicine this effect is to be wrought, I shall at some time discover. Galen says that good hope and confidence are beyond Physick: For he cures most, whom most repose trust in. The Phi­losophers have discovered curious and wonderful things concerning the passions [Page 61] of the Soul, and the Physicians have done so likewise.

§ 2. What Medicine is there in the world that heats, removes love, and creates discord more than Anger? what chills more than Fear? and comforts and refreshes more than Joy? What feeds and nourishes more than good hopes? and what is more killing than Despair? therefore there is a very great secret mystery contained in the Passions of man. If you seriously consider the power of Imagination and the constitu­tion of the Soul, you'll conclude that nothing is more curious, more true, more pleasant and secure than the effects of a high exalted Imagination: how great and how wonderful it is the light of Nature manifestly shews, as well in Ia­cob's Rod, related by Moses, as in those that are pregnant, who mark their Foe­tus with the thing they long for, as was said before. The Imagination or Fancy of a man is a Loadstone, that will at­tract beyond thousands of miles; nay, in its exaltation it attracts to it self whatso­ever it pleases out of the four Elements. But the Imagination hath no efficacy un­less it first draw to it self the thing thought [Page 62] of by its attractive power, that it may beget out of itself a Native Spirit, the Architect of the Imagination; after­wards the Imagination, as if it were big, makes an impression on it, which tho like the wind it cannot be toucht, yet it is corporeal. Moreover, the Fancy or imaginative power of man, in respect of its own nature, is Magnetick, in attract­ing the fancies of other men, as we see by those that yawn. A strong Imagina­tion not only changes its own body, but also that of another, by a certain virtue which the similitude of the thing bears to that to be changed, which a strong Ima­gination moves, as is apparent in the numness by gnashing of the Teeth, or the rubbing of one piece of Iron against another, which nums the Teeth. In like manner yawning provokes yawning. In these, and the aforementioned things consist all the secret of Physick. And now Physician set thy self about this matter, and be vigilant, because you have read that Pythagoras told the Philo­sophers, Be so much the more attentive to his words, by how much the Teacher is concise: for thereby he instructs you that you ought to understand much of secret things, but to say, [Page 63] or write little. Some seem in this to run beyond their bounds, when they ima­gine they can engrave the description of the Stars upon Gems and Metals, but this is very vain. Superstitious Quack­ing ought never to cohabit with true and solid Physick. For it is nothing else but the Owl of the Devil, invented for the catching of Souls; but Physick is truly the gift of the great and good God, for the comfort of humane life, by which man is led to contemplate the goodness of his Creator, and to observe the care­ful regard he takes of him, who by such great store of Medicines hath provided against the variety of calamities that are incident to humane Nature.

§ 3. Learned men are not ignorant, when they cure by Signets or Charms, that no virtues flow from them, but only from the opinion of the Person. But that opinion withdraws us from the contemplation of the works of God, and teaches us to disdain virtues created by Almighty God, and ascribes Powers to things, which they are not indued with, neither by the supream Diety, Nature, or Art. Wherefore the Author of lyes here easily mixes his poison. I have [Page 64] read of an old Woman, that was misera­bly afflicted with the Tooth-ach, who earnestly desired a Student in Physick, to give her a Medicinal Spell to hang about her; he being ignorant what to do in this matter, to avoid the old Womans importunities, wrote in a small piece of Paper, which he folded up in a piece of fine Linnen, and hung it about her Neck: the pain immediately ceased. When­soever she found her Teeth to ake again, she made use again of this Charm, or salutiferous Paper, and never without success; at last meeting with a person averse to these superstitions, he unfold­ed this mighty Charm, found this Sen­tence wrote in it, The Devil break your Neck. What I pray could this sentence successfully either act upon, or infuse into the Imagination or Body? God would have Physick accompanied with Piety, and expects himself to be ac­knowledged, and worshipped in the use of it. Nevertheless, many things lye hid in the bosom of Nature, not to be apprehended by humane sence, which although by reason of our ignorance they seem superstitious and irrational (because their causes are unknown to us), yet are very far from being guilty of that [Page 65] crime. We read of Q. Fabius Maximus, that he was cured of a Quartane Ague, by a great slaughter of his Enemies. From whence many of Antients super­stitiously imagined, that a Quartane Ague was curable only by Pollution. Demo­critus was of this opinion. But this cure of Fabius certainly happened by a sur­prize of joy, the squalid juice and Foeces of the Quartane being mollified and dis­persed, and not in the least from pollution. In the same manner I think that a perswa­sion in it self, either by Faith or Credibility, cannot effect any thing, but it causes a sudden motion of the Spirits and Minds, in very soft and tender Natures, by which the blood is carried about by a va­rious Flux, and at once removes the Morbilick causes from the parts aggriev'd, by which means the distemper ceases. Here is no Superstition unless superstiti­ous persons create it, by attributing the effect to other causes. So very often there is a more occult virtue in those Amulets that are hung about persons, which growing hot by touching the body, send forth atoms, and little par­ticles and effluviums, when we perceive them not, and infuse into us efficacious [Page 66] Antidotes, which we receive in at the mouth and thro the skin. Learned Physi­cians made use of these formerly out of choice, when the Distemper was proof against alteratives and purgatives, for there is a congenite propriety of fellow­ship and discord between some things, by which they alter themselves without any apparent touch, as Amber attracts Straws, the Magnet Iron. Galen much commended the power of Piony hung up, and the thread wherewith a Viper hath been strangled: He writes that Wolfs Dung hung up is a remedy that gives ease in the Cholick, he commends the Jasper, Omphatites, &c. for the same virtue, so we use the liver of a Wolf, the heart of a Hedge-hog, the lungs of a Fox, the bone in the heart of a Deer, Swallows, Frogs, the liver of a Goat, Mans Skull, the flesh of a Cuckow, the liver of a Kite, the ventricle of an Hen, the little Hedge-sparrow. Trallianus re­counts many more such like to cure the Falling Sickness, and ease the pain of the Cholick: he gives ease in the Gout by such sort of Medicines; by the same Art he cures Quotidian and Quartan Agues, and mitigates the raging pain of the Stone.

[Page 67] § 4. I have by often experience ob­served, that the skin of Snakes being applied to a womans belly in hard la­bour causes her speedily to bring forth, (this is to be understood when the Foe­tus is come to maturity, and in its natu­ral state.) These and many other things have a natural cause, and therefore may be vindicated from Superstition. In an­cient times they used Charms-against Hail and against Scalding. Caesar used to secure himself a prosperous Journey by thrice repeating a Charm. I do not deny that tricks of the Devil had for­merly some efficacy, but I believe they proceeded from a wicked Author. Our Saviour hath taken away all that power from him, and restored us Captives to liberty. There is something due to Verses, sweet Voices, and Tunes; the internal commotions of the mind are ap­peased by them: and the blood which affects to run out of its due channel very often, by this pleasant method is re­strained from its exorbitant motion, which is the cause of many dangerous diseases; as we daily see happen to per­sons disturbed with passion. Therefore the Musician Damon being where a Phry­gian [Page 68] Piper was playing to some young men that were drunk, and about to act some mad pranks, bid him play a Dorick tune, and they immediately desisted from their rude enterprizes, because that part of the irrational Soul that is subject to the affections is incited and mitigated by irrational motions. The Cure that is performed by Cunning is equivalent to all Magick can do, for it is a kind of Stratagem in Physick. There was a cer­tain person that thought he was nothing but a Soul, and upon that account refu­sed all food, because, said he, Souls eat not. At last a faithful Physician got a Table to be spread at midnight, and the provisions being brought in by naked men that he knew not, they sat down with great silence. He asked them what they were doing? One in a low mur­muring voice answered they were eating. He presently asked what Countrymen they were? answer was made, they were Souls. But, says the sick man, Souls eat not: Another answers, we eat after our own manner, not as men do; he leaping out of bed, said Pray let me partake of your Banquet: This being said he sits down and eats, and was cured of [Page 69] his distemper. Another that supposed he had so great a Nose that it was impos­sible for him to go through any Gate, as he was asleep an ingenious Physician joyns an Oxes gut filled with blood to his Nose; when he awoke he made grievous complaints of the largeness of his Nose; the Physician asked him whe­ther he would permit him to cut it off? extending both his hands, he earnestly begs him to do it: The Physician cuts the gut, and squeezing it hard, squirts the blood into the sick mans eyes, and so throws away the gut. He being struck with this false imagination was freed from his distemper. One that imagined he lived without a Head, was cured by putting Lead on his Head. A woman that fancied she had Frogs in her Belly was cured by giving her a purge, and putting Frogs in her excrement. And in this age some perswade melancholy men that they are bewitched, and cure them by Holy Water, who being sprin­kled therewith are restored to their for­mer health.

§ 1. BY what hath been said before in this short Treatise, although it is not accurately handled, you may see that those Battering Rams levelled a­gainst me are not able to overthrow my design of Sympathetick Cure; but that in this way of Cure I may still (make use of Medicines out of the three King­doms, but particularly out of the Ani­mal) with a safe Conscience, without breach of Charity towards my Neigh­bour, infringing the Laws, or any im­putation of Superstition. That divine harmony of Parts, by which Parts and Members industriously concur to the mutual assistance of each other when affected, teach and perswade us to this: for like are pleased with, and preserved by their like. Parts taken from Brute Animals are very often subservient to the like parts of our bodies, and are more [Page 71] particular medicinally assisting in this Magnetick Cure beyond all others. Thus the prepared brains of a Hare much comfort and relieve our brains, when they are discomposed, and out of order. The famous Sennertus amongst others. Lib. 1. prax. informs us, that the lungs of a Fox or Calf are very sanative to those troubled with the Ptysick, or any other distemper of the Lungs; even the very Women know that the Bone of a Deersheart is a Soveraign Cordial, and that Cordial Waters are prepared from it. The Dispensatories tell us, that the Ven­tricle of an Hen is a specifick against the weakness of the Ventricle. Practi­tioners say, the Liver of a Wolf cures all distempers incident to the Liver. It is very well known that the Pizzle of an Hart is a great assistant to those that have an imbecility in generation. But we may expect better success from Me­dicines prepared from the parts of hu­mane body; in regard nothing can be more consentaneous and agreeable to the parts afflicted. The great lights of Phy­sick (those excellent friends to Nature) understood this, and thought it neither sin nor shame to prepare such sort of [Page 72] Medicines, and to administer them to the sick Sympathetically, or Magnetically. I have followed these as my Guides, in regard a Medicine may be had from a mans own body. They are not prepar­red from any part of the body but what is the most contemptible part thereof; and these are either from a living or dead body: Those taken from a living body, are either such as Nature designed to be cut off, as the hair, beard and nails; or those which proceed spontaneously from it, as Excrements, or else those which Nature drives out as superfluous, as Spittle, Ear-Wax, Sweat, Milk, Wo­mens monthly courses, the Secundine, the Navel-string, the Cawl, Urine, and the Dung; to these may be added, Lice and Worms; as also those things that may be taken away without any hurt or pre­judice, as the Seed, Blood and Stone. Those taken from a dead body are, the Skull, the moss of the Skull to which some other things are put in to compose this Sympathetical Unguent, the Skin, Fat, Bones and Flesh; out of which the best Medicines in this Sympathetick Cure are compounded, which indeed are very salutiferous and necessary.

[Page 73] I will discover some Sympathetical Medicines, which have often been expe­rienced. If a person be afflicted with a constant Fever, and his Life is despair­ed of, where all other Medicines prove ineffectual, then use this Magnetick cure. Take the morning Urine of the sick Person, and pour it into a Brass or Iron Vessel, to this put the white and yolk of an Egg, which mixing well to­gether let them boil, this done put 'em into a pot, that you can conveni­ently stop so close, that no air can get in; then put the Pot into an Ants nest, digging the pit pretty deep. If the Di­stemper is mortal, the sick man will soon end his days, but if otherwise, after a very severe fit, he'll immediately find himself perfectly recovered. In the most dangerous Consumption, boyl a new laid Egg in the persons Urine, and throw it into a Fish-pond, where is plenty of Fish, and the Distemper will gradually decrease: Or make Dough with Meal and the Urine like a Cake, bake it like Bread, and cast it to the Fish and Dogs to be devoured, and the Distemper will daily decrease. I have cured those, that have been intolerably [Page 74] afflicted with the Head-ach, by putting them into a great Sweat by the Urine, without administring any Medicine in­wardly, although the persons have been many miles distant, and this I have per­formed with good success, especially to persons of the best Quality. I have cured many persons, that were absent of a raging tooth-ach, by mixing my Sym­pathetick liquor with some blood let out of their gums. I have cured some that were troubled with the bleeding at the nose by the blood that fell from their nostrils, sent to me in a glass or earthen vessel well stopt, and that with­out opening a vein, or taking any Me­dicine inwardly. So I have healed up wounds that have lain open a great while, by my Magnetick liquor, though the medicine never touch the wound▪ This Recipe is especially to be observed▪ and very worthy the taking notice of▪ Take Sulphur Vivum, Spirit of Wine rectified, and tartarized, common Salt mix all these very well together, and put them upon humane dung, the mor [...] new and hot the better, then sprinkl [...] them with lighted coals or ashes, it wi [...] work wonderful things; to wit, the po­steriors [Page 75] of that person whose ordure it was will be mightily inflamed, and no other part of his body, and although he be many miles distant. This Experi­ment hath undoubtedly a great effect on the ordure of the person absent as well as present; why may not sweat, vo­miting, stool, &c. be caused in Man by certain Medicines applied to the Urine? There is no body will question, that very great sweatings may be raised sym­pathetical by the Urine. I am not the only person that asserts it. I have the Famous Engelbertus of Engelen a Maestriecht Physician on my side, a person most worthy to be believed, and most indu­striously studious, and exquisitely know­ing in Metals, whose singular art and dexterity in transmutation all Alchy­mists admire and reverence; he hath found out a Secret never sufficiently to be admir'd; who, putting in Horse-shoe nails one half into a liquor invented for that purpose, immediately turns them inro fine Silver: And what is more to be observed, (he says) that those Nails that were strait when they were put in­to this Philosophical liquor come out crooked. This person, whose truth [Page 76] and reputation are both very great, ex­tremely extols this way of curing by Sympathy, because, being at Rotterdam, by the assistance of Mr Reddeswitz (who communicated this relation to me) he had very great sweats caused sympathe­tically by his urine; insomuch that this celebrated man, like another Aeson, was restored to a new Nature.

3. But if I am asked, whether this way of Cure will succeed in all Pati­ents? I answer, as purges, vomits and sudorificks, internally applied, for the most part operate, but sometime have no effect on several bodies, so experi­ence tells us, it sometimes happens in curing by Sympathy.

4. I might here offer a great many more things of this nature, but it is not expedient to divulge all together; and if we should be more copi­ous in explaining and unfolding many more things of this kind, our little Book would encrease, and swell beyond what we designed.

5. Wherefore, Courteous Reader, be at present contented, and if I shall see that these few are acceptable to you, I [Page 77] will communicate for your service and advantage some wonderful Secrets, such as the World thinks incredible, hither­to concealed either thro Ignorance or Envy.